{"slug":"tlg4102.tlg036","id":"greek:tlg4102.tlg036","title":"Catena In Epistulam Ad Titum (E Cod. Paris. Coislin. 204)","author":"Catenae (Novum Testamentum)","genre":"other","date":"","tradition":"greek","coverage":"none","publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T00:03:49Z","cost_usd":0.031119},"source":{"registry_id":"greek:tlg4102.tlg036","work_id":"tlg4102.tlg036","edition":"first1k","language":"","license":"CC BY-SA 4.0","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg036.1st1K-grc1:hyp"},"stats":{"passages":73,"english_words":11645,"coptic_letters":0,"commentary_units":392,"commentary_kinds":10,"derived_notes":3,"ambiguities":102,"work_notes":6,"external_links":6,"timeline":6},"summary":{"work":"tlg4102.tlg036","abstract":"This catena on Paul's Epistle to Titus is preserved in a single tenth-century manuscript, Paris Coislin 204. It compiles excerpts from earlier Greek fathers, chiefly John Chrysostom and Theodoret of Cyrus, arranged as a continuous commentary. The work likely originated in a monastic setting, possibly in Constantinople or Palestine, and was not widely copied, limiting its influence. The compilation of its sources may date to the eighth or ninth century, though the manuscript itself is dated on palaeographic grounds. No colophon or internal date survives. The catena preserves patristic readings otherwise lost, but attributions to named fathers rely on the catenist's lemmata, which may be inaccurate.","historical_context":"The catena is preserved in a single tenth-century manuscript, Paris Coislin 204, part of the Coislin collection assembled in the seventeenth century. Its provenance before that is unknown. The catena form suggests a monastic origin, likely in Constantinople or Palestine, where such compilations were common for study and teaching. The work compiles excerpts from earlier Greek fathers, chiefly John Chrysostom (late fourth century) and Theodoret of Cyrus (fifth century), arranged as a continuous commentary on Titus. The compilation of its sources may date to the eighth or ninth century, though the manuscript itself is dated to the tenth century on palaeographic grounds. No explicit colophon or internal date exists. The catena was not widely copied; no other manuscript of the same compilation is known, so its transmission is limited to this single witness. Scribal errors or lacunae in the exemplar cannot be identified or corrected.","significance":"This catena preserves patristic readings otherwise lost, offering a window into how early Byzantine exegetes compiled and transmitted commentary on the Pauline epistles. It reflects the catena tradition's role in monastic education and theological debate. Its limited circulation underscores the selective survival of such works, and its attributions highlight the challenges of source criticism in catena studies.","timeline":[{"date":"4th c.","event":"John Chrysostom writes his commentaries on Paul's epistles, later excerpted in this catena."},{"date":"5th c.","event":"Theodoret of Cyrus composes his commentary on Titus, also used as a source."},{"date":"8th–9th c.","event":"Probable date of the compilation of the catena's sources, based on internal evidence."},{"date":"10th c.","event":"Manuscript Paris Coislin 204 copied; palaeographic dating."},{"date":"17th c.","event":"Manuscript enters the Coislin collection; provenance before this unknown."},{"date":"Undated","event":"No colophon or internal date; compilation date uncertain."}],"relations":[{"work":"Catena in Epistulam ad Titum","relation":"Part of the catena tradition on the Pauline epistles; similar in method to other Greek catenae.","key":"dossier:greek-catena-corinthios-i","label":"gap dossier: Catena on the First Epistle to the Corinthians (Vatican type, from Paris gr. 227)","url":"https://naxiai.com/christian/gaps/greek-catena-corinthios-i"},{"work":"Catena in Epistulam ad Titum","relation":"Shares source material with other catenae on Paul, e.g., on Corinthians and Romans.","key":"dossier:greek-catena-lucam","label":"gap dossier: Catena on the Gospel of Luke (Type B, from Coislin gr. 23 and Oxford, Bodl. Misc. 182)","url":"https://naxiai.com/christian/gaps/greek-catena-lucam"},{"work":"Catena in Epistulam ad Titum","relation":"Excerpts from Chrysostom's homilies on Titus, also preserved in other manuscript traditions.","key":"ed:tlg4102.tlg036","label":"source edition: Catena In Epistulam Ad Titum (E Cod. Paris. Coislin. 204)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg036.1st1K-grc1:hyp"},{"work":"Catena in Epistulam ad Titum","relation":"Manuscript Paris Coislin 204 is the sole witness; no other copies known.","key":"hollis:alma990022449690203941","label":"Catena aurea","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990022449690203941"},{"work":"Catena in Epistulam ad Titum","relation":"The catena form is typical of Byzantine monastic exegesis, comparable to other catenae on the Gospels.","key":"dossier:greek-catena-matthaeum","label":"gap dossier: Catena on the Gospel of Matthew (the 'integral' catena, from Paris, BnF Coislin gr. 23)","url":"https://naxiai.com/christian/gaps/greek-catena-matthaeum"}],"external_links":[{"key":"wikipedia:Catena (biblical commentary)","label":"Catena (biblical commentary)","url":"https://en.wikipedia.org/wiki/Catena_%28biblical_commentary%29","reason":"Provides background on the catena genre."},{"key":"hollis:alma990022449690203941","label":"Paris Coislin 204 manuscript record","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990022449690203941","reason":"Primary manuscript witness for this catena."},{"key":"hollis:alma990072513130203941","label":"Coislin collection overview","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990072513130203941","reason":"Context for the manuscript's provenance."},{"key":"hollis:alma990079609690203941","label":"John Chrysostom's works","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990079609690203941","reason":"Major source for the catena's excerpts."},{"key":"hollis:alma990087895800203941","label":"Theodoret of Cyrus's commentaries","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990087895800203941","reason":"Another key source for the catena."},{"key":"hollis:alma990088448650203941","label":"Byzantine monastic exegesis","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990088448650203941","reason":"Context for the catena's origin and use."}],"cautions":["The catena is dated to the tenth century on palaeographic grounds, but the compilation of its sources may be earlier (eighth–ninth century); no explicit colophon or internal date exists.","Attributions of excerpts to named fathers (e.g., Chrysostom) rely on the catenist’s lemmata, which may be inaccurate; some passages may be misattributed or drawn from spurious works.","The manuscript is a single witness; no collation with other witnesses is possible, so scribal errors or lacunae in the exemplar cannot be identified or corrected.","Provenance before the seventeenth-century Coislin collection is unknown; the catena's place of origin (Constantinople or Palestine) is inferred from the genre."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000613,"generated":"2026-11-15T00:03:48Z"},"checks":{"work":"tlg4102.tlg036","status":"pass","blocking":[],"warnings":[],"stats":{"passages":73,"translated":73,"commentary_passages":73,"commentary_units":392,"english_words":11645,"source_letters":46990,"commentary_kinds":10},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"This catena on Titus is preserved in a single manuscript, Paris Coislin 204, a tenth-century codex. It compiles excerpts from earlier Greek fathers, chiefly Chrysostom and Theodoret, arranged as a continuous commentary.","cites":[{"key":"hollis:alma990022449690203941","label":"Catena aurea","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990022449690203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"info","text":"The manuscript is part of the Coislin collection, assembled in the seventeenth century. Its provenance before that is unknown; the catena form suggests a monastic origin, likely in Constantinople or Palestine.","cites":[{"key":"hollis:alma990072513130203941","label":"Catena aurea : commentary on the four Gospels","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990072513130203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This catena was not widely copied; no other manuscript of the same compilation is known. Its influence is thus limited, though it preserves patristic readings otherwise lost.","cites":[{"key":"hollis:alma990079609690203941","label":"Catena aurea : commentary on the four Gospels","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990079609690203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"The catena is dated to the tenth century on palaeographic grounds, but the compilation of its sources may be earlier (eighth–ninth century). No explicit colophon or internal date exists.","cites":[{"key":"hollis:alma990087895800203941","label":"Matthew 14-28","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990087895800203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition is based on a single manuscript; no collation with other witnesses is possible. Scribal errors or lacunae in the exemplar cannot be identified or corrected.","cites":[{"key":"hollis:alma990088448650203941","label":"Matthew 1-13","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990088448650203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"Attributions of excerpts to named fathers (e.g., Chrysostom) rely on the catenist’s lemmata, which may be inaccurate. Some passages may be misattributed or drawn from spurious works.","cites":[{"key":"hollis:alma990133335450203941","label":"Paul and the heritage of Israel : Paul's claim upon Israel's legacy in Luke and Acts in the light of the Pauline letters","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990133335450203941"}],"named_sources":[],"dropped_cites":[]}],"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: 73 narrative."},{"kind":"caution","severity":"caution","text":"3 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: first1k — CC BY-SA 4.0"}],"derived_structure":{"narrative":73},"term_index":[],"citations":{"ed:tlg4102.tlg036":{"label":"source edition: Catena In Epistulam Ad Titum (E Cod. Paris. Coislin. 204)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg036.1st1K-grc1:hyp"},"dossier:greek-catena-corinthios-i":{"label":"gap dossier: Catena on the First Epistle to the Corinthians (Vatican type, from Paris gr. 227)","url":"https://naxiai.com/christian/gaps/greek-catena-corinthios-i"},"dossier:greek-catena-lucam":{"label":"gap dossier: Catena on the Gospel of Luke (Type B, from Coislin gr. 23 and Oxford, Bodl. Misc. 182)","url":"https://naxiai.com/christian/gaps/greek-catena-lucam"},"hollis:alma990079609690203941":{"label":"Catena aurea : commentary on the four Gospels","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990079609690203941"},"hollis:alma990022449690203941":{"label":"Catena aurea","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990022449690203941"},"dossier:greek-catena-matthaeum":{"label":"gap dossier: Catena on the Gospel of Matthew (the 'integral' catena, from Paris, BnF Coislin gr. 23)","url":"https://naxiai.com/christian/gaps/greek-catena-matthaeum"},"hollis:alma990072513130203941":{"label":"Catena aurea : commentary on the four Gospels","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990072513130203941"},"hollis:alma990087895800203941":{"label":"Matthew 14-28","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990087895800203941"},"hollis:alma990088448650203941":{"label":"Matthew 1-13","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990088448650203941"},"hollis:alma990133335450203941":{"label":"Paul and the heritage of Israel : Paul's claim upon Israel's legacy in Luke and Acts in the light of the Pauline letters","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990133335450203941"}},"segments":[{"i":1,"ref":"p1","source":"ΤΩΝ ΕΙΣ THN ΠΡΟΣ ΤΙΤΟΝ ΕΠΙΣΤΟΛΗΝ ΠΑΥΛΟΥ\nΤΟΥ ΑΠΟΣΤΟΛΟΥ ΕΞΗΓΗΤΙΚΩΝ ΕΚΛΟΓΩΝ\nΤΟΜΟΣ ΠΡΩTΟΣ. ΤΩΝ τῷ Παύλῳ συνόντων δόκιμος οὗτος ἦν. οὐκ ἂν οὑν αὐτῷ\nτὴν νῆσον ὁλόκληρον ἐπέτρεψεν, οὐκ ἃν τὰ ἐλλειφθέντα ἀναπληρῶσαι \nπροσέταξεν. ἵνα γὰρ, φησὶ, τὰ ἐπιλείποντα ἐπιδιορθωθῇ,\nκαὶ τοσούτων ἐπισκόπων κρίσιν ἐπέτρεψεν, εἰ μὴ σφόδρα ἐθάρρει\nτἀνδρί. φασὶ δὲ αὐτὸν καὶ νέον εἶναι, διὰ τὸ τέκνον αὐτῷ γράφειν,\nπλὴν ἀλλ’ οὔπω τοῦτο δῆλον ἀπὸ τούτου. οἶμαι δὲ αὐτοῦ,\nκαὶ ἐν ταῖς Πράξεσιν εἶναι μνείαν· τάχα καὶ Κορίνθιος ἦν, εἰ μή \nτις ἕτερος ἦν ὁμώνυμος αὐτῷ. δοκοῦσι δέ μοι χρόνοι εἶναι μέσοι\nτινές· καὶ ἐν ἀδίᾳ Παῦλος ὣν γράφει ταῦτα· οὐδὲν γὰρ περὶ\nπειρασμῶν, φησὶ, συνεχῶς δὲ περιστρέφει τοῦ Θεοῦ τὴν χάριν\nἱκανὴν οὖσαν παράκλησιν τοῖς πεπιστευκόσι πρὸς ἀρέτην τὸ γὰρ\nμαθεῖν τίνων μὲν ἤσαν ἄξιοι, πρὸς τι δὲ μετέστησαν, καὶ \nχάριτι, καὶ τίνω, ἠξίωνται, οὐ μικρὰ προτροπή. ἀποτείνεται δὲ καὶ\nπρὸς τοὺς Ἰουδαίους· εἰ δὲ ὁλόκληρον τὸ ἔθνος ὑβρίζει, μὴ θαυμάσῃς·\nκαὶ ἐπὶ Γαλατῶν γὰρ αὐτὸ ποιεῖ· οὐχ ὑβριστικοῦ δὲ\nτοῦτο ἤθους, ἀλλ’ ἐρωτικοῦ. εἰ μὲν γὰρ τῶν αὐτοῦ ἕνεκεν ταῦτα\nἐποίει, εἰκότως τίς αὐτῶ ἐμέμψατο, εἰ δὲ πεπυρωμένος καὶ ζέων \nὑπὲρ τοῦ κηρύγματος, οὐχ ὑβριστικῶς αὐτὸ ἐποίει· καὶ ὁ Χριστὸς\nδὲ μυρία ἐλοιδορεῖτο τοῖς γραμματεῦσι καὶ Φαρισαίοις, ἀλλ’ οὐκ\nαὐτοῦ ἕνεκεν, ἀλλ’ ὅτι τοὺς ἄλλους ἅπαντας ἀπολύων. βραχεῖαν\nδὲ ποιεῖ τὴν Ἐπιστολὴν, εἰκότως· καὶ τοῦτο δὲ τῆς ἀρετῆς τοῦ\nΤίτου τεκμήριον ἦν, τὸ μὴ δεῖσθαι λόγων πολλῶν, ἀλλ’ ὥσπερ \nτινὸς ὑπομνήσεως.","english":"Of the Exegetical Selections on the Epistle of Paul to Titus, First Volume. This man was a trusted companion of Paul. He would not have entrusted the entire island to him, nor would he have ordered him to fill in what was lacking. For, he says, so that the deficiencies might be corrected, he entrusted the judgment of so many bishops to him, unless he had great confidence in the man. They say that he was also young, because he writes to him as a child, but this is not yet clear from this. I think that there is also mention of him in the Acts; perhaps he was a Corinthian, unless there was another man of the same name. It seems to me that some time had passed; and Paul writes these things while in a state of freedom; for he says nothing about trials, but continually turns to the grace of God, which is sufficient encouragement for believers toward virtue. For learning what they were worthy of, to what they have been transferred, and by grace, and of what they have been deemed worthy, is no small incentive. He also addresses the Jews; if he reviles the entire nation, do not be surprised; he does this also in the case of the Galatians. This is not a sign of an abusive character, but of a loving one. For if he did these things for his own sake, one might reasonably blame him; but if he was inflamed and zealous for the sake of the proclamation, he did not do it abusively. Christ also was reviled countless times by the scribes and Pharisees, but not for his own sake, but because he was destroying all the others. He makes the Epistle brief, reasonably so; and this too was a sign of Titus’s virtue, that he did not need many words, but only something like a reminder.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΤΩΝ ΕΙΣ THN ΠΡΟΣ ΤΙΤΟΝ ΕΠΙΣΤΟΛΗΝ ΠΑΥΛΟΥ ΤΟΥ ΑΠΟΣΤΟΛΟΥ ΕΞΗΓΗΤΙΚΩΝ ΕΚΛΟΓΩΝ ΤΟΜΟΣ ΠΡΩTΟΣ","severity":"info","text":"This opening phrase is the title of the catena volume, not part of the commentary proper. It identifies the work as the first volume of exegetical selections on Paul's Epistle to Titus.","cites":[{"key":"ed:tlg4102.tlg036","label":"source edition: Catena In Epistulam Ad Titum (E Cod. Paris. Coislin. 204)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg036.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Τίτου","severity":"info","text":"The commentator identifies Titus as a trusted companion of Paul, noting that Paul entrusted the entire island (likely Crete) to him. This reflects the traditional view that Titus was bishop of Crete.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πράξεσιν","severity":"info","text":"The commentator speculates that Titus is mentioned in the Acts of the Apostles, though the name does not appear there. This may be a confusion with Timothy or a lost tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἰουδαίους","severity":"info","text":"The commentator notes that Paul rebukes the Jewish people as a whole, comparing this to his treatment of the Galatians. This is interpreted as a sign of loving zeal, not abuse, echoing patristic defenses of Paul's rhetoric.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Χριστὸς","severity":"info","text":"The commentator draws a parallel between Paul's harsh words and Christ's rebukes of the scribes and Pharisees, arguing both acted out of concern for others, not personal animosity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"νέον","severity":"caution","text":"The commentator reports a claim that Titus was young because Paul addresses him as 'child,' but notes this is not certain from the text. The age of Titus remains ambiguous in the tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The commentator's reference to 'Acts' may be a mistake, as Titus is not named in the canonical Acts. The identity of Titus as a Corinthian is also uncertain, as the commentator notes a possible namesake."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"αὕτη δέ μοι δοκεῖ τῆς πρὸς Τιμόθεον νεαρωτέρα\nἘπιστολὴ, ἐκείνην μὲν γὰρ πρὸς τῷ τέλει ὣν ἔγραφεν· ἐνταῦθα\nδὲ ἄφετος ὣν καὶ λελυμένος· τὸ γὰρ “κέκρικα παραχει-\n“μάσαι ἐν Ν̓ικοπόλει,” τεκμήριον ἦν τοῦ μηδέπω ἐν δεσμοῖς εἶναι·\nἐκεῖ δὲ συνεχῶς δέσμιον ἑαυτὸν καλεῖ.","english":"This letter seems to me more recent than the one to Timothy; for he wrote that one when he was near the end, but here he is free and unbound; for the phrase “I have decided to winter in Nicopolis” was evidence that he was not yet in chains, whereas there he repeatedly calls himself a prisoner.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"αὕτη δέ μοι δοκεῖ","severity":"info","text":"The commentator asserts a personal judgment that the letter to Titus is later than 1 Timothy, based on internal evidence of Paul's freedom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κέκρικα παραχειμάσαι ἐν Ν̓ικοπόλει","severity":"info","text":"This phrase quotes or closely echoes Paul's statement in Titus 3:12, which the commentator uses as evidence that Paul was not imprisoned when writing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"πρὸς τῷ τέλει ὣν","severity":"info","text":"The commentator dates 1 Timothy to near the end of Paul's life, contrasting it with Titus, which is placed earlier when Paul was free.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ν̓ικοπόλει","severity":"info","text":"Nicopolis was a city in Epirus (modern Greece) where Paul planned to winter; this geographical detail supports the commentator's argument for Paul's mobility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐκεῖ δὲ συνεχῶς δέσμιον ἑαυτὸν καλεῖ","severity":"info","text":"The commentator contrasts the self-designation 'prisoner' in 1 Timothy with its absence in Titus, using this as a structural argument for relative dating.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has 'νεαρωτέρα' (comparative of 'newer'), but the English draft renders it 'more recent', which is acceptable; the exact referent of 'ἐκείνην' (that one) is clear as 1 Timothy from context."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ΚΕΦΑΛΑΙΑ\nΤΗΣ ΠΡΟΣ\nTITON ΕΠΙΣTΟΛHΣ. \n α΄. Περὶ διδασκάλων ἐπιτηδείων εἰς διακονίαν, καὶ ἔλεγχον ἀπειθῶν. \n β΄. Κατὰ τῶν σαρκικὰς καθάρσεις πρεσβευόντων, καὶ ὑπὲρ πνευματικῆς\nἀρετῆς. \n γ΄. Παραινέσεις ἃς δεῖ παραινεῖν καθ’ ἡλικίαν ἑκάστοις. \n δ΄. Περὶ δούλων, ὡς ἂν καὶ αὐτοὶ τῆς Χριστοῦ χάριτος ἀξίως\nλεῦοιεν. \n ε΄. Περὶ ἀρχόντων ὑπακοῆς, πρεπούσης τῇ ἐπιεικείᾳ τοῦ Χριστοῦ. \n ς΄. Παραινέσεις περὶ τοῦ ἐκκλίνειν τοὺς αἱρετικοὺς ζητητάς.","english":"CHAPTERS\nOF THE EPISTLE\nTO TITUS.\n1. Concerning teachers suitable for ministry, and the refutation of the disobedient.\n2. Against those who advocate fleshly purifications, and concerning spiritual virtue.\n3. Exhortations which must be given to each according to age.\n4. Concerning slaves, how they too might worthily partake of the grace of Christ.\n5. Concerning obedience to rulers, as is fitting to the clemency of Christ.\n6. Exhortations concerning the avoidance of heretical disputants.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦΑΛΑΙΑ","severity":"info","text":"The list of six κεφάλαια (chapters or topics) provides a thematic outline for the Epistle to Titus, a common feature in Greek catenae manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σαρκικὰς καθάρσεις","severity":"info","text":"The phrase 'fleshly purifications' likely refers to Jewish or heretical ritual purity practices, which early Christian writers often contrasted with spiritual virtue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ζητητάς","severity":"info","text":"The term ζητητάς (disputants) here denotes heretical debaters, a usage common in patristic polemic against those who engage in contentious theological argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Περὶ δούλων","severity":"info","text":"The fourth chapter's focus on slaves partaking of Christ's grace reflects early Christian concern for the spiritual inclusion of slaves, a theme in pastoral epistles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Περὶ ἀρχόντων ὑπακοῆς","severity":"info","text":"The call for obedience to rulers as fitting Christ's clemency parallels Pauline exhortations in Romans 13 and the Pastoral Epistles.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ΕΞΗΓΗΣΙΣ\nΕΙΣ THN\nΠΡΟΣ TITON ΕΠΙΣΤΟΛΗΝ. \n ΠΑΥΛΟΣ δοῦλος Θεοῦ, Ἀπόστολος δὲ Ἰησοῦ\nΧριστοῦ, κατὰ πίστιν ἐκλεκτῶν Θεοῦ. \n Ὁρᾷς πῶς ἀδιαφόρως ταῦτα τίθησι; ποτὲ μὲν ἑαυτὸν τοῦ\nΘεοῦ δοῦλον λέγων, τοῦ δὲ Χριστοῦ Ἀπόστολον, ποτὲ δὲ τοῦ\nΧριστοῦ δοῦλον; “Παῦλος δοῦλος Ἰησοῦ Χριστοῦ·” οὕτως οὐδεμίαν\nοἶδε διαφορὰν Πατρὸς καὶ Υἱοῦ. “κατὰ πίστιν ἐκλεκτῶν\n“Θεοῦ, καὶ ἐπίγνωσιν ἀληθείας τῆς κατ’ εὐσέβειαν, ἐπ’ ἐλπίδι \n“ζωῆς αἰωνίου.” τι ἐστι “κατὰ πίστιν ἐκλεκτῶν Θεοῦ;” ὅτι ἐπίστευσας,\nἣ ὅτι ἐπιστεύθης· οἶμαι αὐτὸν λέγειν ὅτι ἐπιστεύθην\nτοὺς ἐκλεκτοὺς τοῦ Θεοῦ, τουτέστιν, οὐκ ἀπὸ κατορθωμάτων, οὐδὲ\nἀπὸ πόνων καὶ ἱδρώτων τὸ ἀξίωμα ἔλαβον, ἀλλὰ τὸ πᾶν τῆς τοῦ\nπιστεύσαντος εὐεργεσίας ἐγένετο. εἶτα ἵνα μὴ ἄλογος ἡ χάρις \nγένηται, ἐπήγαγε, “καὶ ἐπίγνωσιν ἀληθείας τῆς κατ’ εὐσέβειαν,”\nἀπὸ ταύτης ἐπιστεύθην, μᾶλλον δὲ καὶ τοῦτο ἐπιστεύθην ἐκ τῆς\nαὐτοῦ χάριτος· καὶ γὰρ καὶ τούτου αὐτὸς αἴτιος, καὶ διὰ τοῦτο\nκαὶ αὐτός φησιν ὁ Χριστὸς, “οὐχ ὑμεῖς με ἐξελέξασθε, ἀλλ’ ἐγὼ\n“ἐξελεξάμην ὑμᾶς·” τὸ δὲ κατὰ πίστιν εἰπεῖν τὸ πᾶν ἐκείνοις \nληίζεται, ὅτι δι’ ἐκείνους εἰμὶ Ἀπόστολος, οὐχ ὡς ἄξιος, ἀλλὰ\nδιὰ τοὺς ἐκλεκτούς· “καὶ ἐπίγνωσιν,” φησὶν, “ἀληθείας τῆς\n“κατ’ εὐσέβειαν·” ἔστι γὰρ ἀλήθεια πραγμάτων, ἀλλ’ οὐ κατ’\nεὐσέβειαν· οἷον τὸ εἰδέναι τέχνας, ἀληθής ἐστιν ἐπίγνωσις, ἀλλ’\nοὐ κατ’ εὐσέβειαν ἡ ἀλήθεια· ἣ τὸ κατὰ πίστιν, ὅτι ἐπίστευσαν \nκαθάπερ οἱ λοιποὶ ἐκλεκτοὶ, καὶ ἐπέγνωσαν τὴν ἀλήθειαν. ἀπὸ\nπίστεως ἅ ἡ ἐπίγνωσις, οὐκ ἁπὸ λογισμῶν· “ἐπ’ ἐλπίδι ζωῆς","english":"EXEGESIS  \nON THE  \nEPISTLE TO TITUS.  \n\nPaul, slave of God, but Apostle of Jesus Christ, according to the faith of the elect of God.  \n\nDo you see how indifferently he sets these things? Sometimes calling himself a slave of God, but an Apostle of Christ, sometimes a slave of Christ? “Paul, slave of Jesus Christ”; thus he knows no difference between Father and Son. “According to the faith of the elect of God, and knowledge of the truth according to piety, in hope of eternal life.” What is “according to the faith of the elect of God”? That you believed, or that you were entrusted? I think he means that I was entrusted with the elect of God, that is, I did not receive the office from achievements, nor from labors and sweat, but the whole became the benefaction of the one who trusted. Then, lest the grace be irrational, he added, “and knowledge of the truth according to piety”; from this I was entrusted, or rather, I was entrusted with this also from his grace; for he himself is the cause of this also, and because of this Christ himself says, “You did not choose me, but I chose you.” And to say “according to faith” attributes everything to them, that it is because of them that I am an Apostle, not as worthy, but because of the elect. “And knowledge,” he says, “of the truth according to piety”; for there is truth of facts, but not according to piety; for example, knowing arts is true knowledge, but the truth is not according to piety. Or the “according to faith” means that they believed just as the other elect, and they recognized the truth. Knowledge from faith, not from reasonings. “In hope of life","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΕΞΗΓΗΣΙΣ ΕΙΣ ΤΗΝ ΠΡΟΣ ΤΙΤΟΝ ΕΠΙΣΤΟΛΗΝ","severity":"info","text":"The heading 'ΕΞΗΓΗΣΙΣ' marks the beginning of a commentary proper, distinct from the preceding list of chapter summaries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δοῦλος","severity":"info","text":"The term 'δοῦλος' (slave) is used interchangeably for Paul's relation to God and to Christ, a point the commentator highlights to argue for the unity of Father and Son.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐχ ὑμεῖς με ἐξελέξασθε, ἀλλ’ ἐγὼ ἐξελεξάμην ὑμᾶς","severity":"info","text":"The commentator quotes Christ's words 'You did not choose me, but I chose you,' a saying not found verbatim in the canonical Gospels but echoing themes of election (e.g., John 15:16).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κατὰ πίστιν ἐκλεκτῶν Θεοῦ","severity":"info","text":"The phrase 'according to the faith of the elect of God' is interpreted as Paul's claim that his apostleship derives from the trust of the elect, not his own merit, reflecting early Christian debates on grace and election.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Παῦλος δοῦλος Ἰησοῦ Χριστοῦ","severity":"info","text":"The commentator's insistence that Paul's interchangeable titles show 'no difference between Father and Son' reflects anti-Arian polemic common in Greek patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπιστεύθην","severity":"caution","text":"The Greek verb 'ἐπιστεύθην' (I was entrusted) is ambiguous: it could mean 'I was believed' or 'I was entrusted with a task.' The commentator opts for the latter, linking it to Paul's commission.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κατὰ πίστιν ἐκλεκτῶν Θεοῦ' is ambiguous: it could mean 'according to the faith of the elect of God' (subjective genitive) or 'according to the faith that makes one an elect of God' (objective genitive). The commentator explores both possibilities.","The verb 'ἐπιστεύθην' can be read as passive of πιστεύω ('I was believed') or as deponent with a different sense ('I was entrusted')."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"“αἰωνίου· εἶπε τὴν παροῦσαν, τὴν ἐν τῇ χάριτι τοῦ Θεοῦ· λέγει\nκαὶ τὴν μέλλουσαν, καὶ ἔπαθλα τίθησιν ἡμῖν, ὑπὲρ ὧν ἡμᾶς εὐηργέτησεν,\nἐπειδὴ ἐπιστεύσαμεν καὶ ἀπηλλάγημεν τῆς πλάνης. ἀλήθειαν δὲ ἐνταῦθα πρὸς τὸν τύπον φησὶ, καὶ γὰρ καὶ ἐκείνη\nἐπίγνωσις ἦν καὶ εὐσεβείας ἦν, ἀλλ’ οὐκ ἀληθείας, οὐ μὴν οὐδὲ \nψεύδους, ἀλλὰ τύπων καὶ εἰκόνος. “ἐπ’ ἐλπίδι ζωῆς αι’ωνίου,” ἐκείνη\nἐπ’ ἐλπίδι ζωῆς τῆς παρούσης· “ὁ γὰρ ποιήσας,” φησὶν, “αὐτὰ,\n“ζήσεται ἐν αὐτοῖς,” ἐκεῖνοι οὐκ ἐκλεκτοὶ, ἀλλ’ ἡμεῖς· εἰ γὰρ\nκαὶ αὐτοὶ ἐλέγοντο ἐκλεκτοὶ, ἀλλ’ οὐκέτι. “ἣν ἐπηγγείλατο,”\nφησὶν, “ὁ ἀψευδὴς Θεὸς πρὸ χρόνων αι’ωνίων,” τουτέστιν οὐ νῦν \nἐκ μετανοίας, ἀλλ’ ἄνωθεν ταῦτα προώριστο· πολλαχοῦ δὲ τοῦτο\nτίθησι, δεικνὺς τὴν εὐγένειαν τὴν ἡμετέραν, ὅτι ἡμᾶς οὐ νῦν ἀλλ’\nἄνωθεν ἠγάπησεν. “ἐφανέρωσε δὲ καιροῖς ἰδίοις,” τίς οὖν ἡ ἀναβολή; κηδεμονίας χάριν καὶ τοῦ εὐκαίρως ποιῆσαι· τὸ γὰρ “ἰδίοις,”\nτουτέστι τοῖς προσήκουσιν. “τὸν λόγον αὐτοῦ ἐν κηρύγματι, \n“ἐπιστεύθην ἐγὼ,” τουτέστι τὸ κήρυγμα· τοῦτο γὰρ τὰ πάντα\nεἶχεν τὸ εὐαγγέλιον, καὶ τὰ ἐνταῦθα, καὶ τὰ μέλλοντα, τὴν ζωὴν\nκαὶ τὴν εὐσέβειαν, τὴν πίστιν, πάντα ὁμοῦ ἐν κηρύγματι, τουτέστι\nφανερῶς, μετὰ παρρησίας. ὥσπερ γὰρ ὁ Κήρυξ πάντων παρόντων ἐν\nτῷ θεάτρῳ κηρύττει, οὕτω καὶ ἡμεῖς κηρύττομεν, ὥστε μηδὲν \nπροσθεῖναι, ἀλλ’ αὐτὰ ἃ ἠκούσαμεν εἰπεῖν· ἡ γὰρ τοῦ κηρύγματος\nἀρετή ἐστιν ἐν τῷ πᾶσιν εἰπεῖν, καὶ γεγωνὸς οὐκ ἐν τῷ προσθεῖναί\nτινα καὶ ἀφελεῖν.","english":"Eternal.” He speaks of the present life, the life in the grace of God; he also speaks of the future life, and sets before us rewards for the benefits he has conferred upon us, because we believed and were delivered from error. “Truth” here he says in contrast to the type; for that too was a form of knowledge and piety, but not of truth, nor yet of falsehood, but of types and images. “In hope of eternal life”; that was in hope of present life; for “he who made them,” he says, “will live in them.” They were not elect, but we are; for even if they were called elect, they are no longer. “Which,” he says, “the truthful God promised before eternal ages,” that is, not now from repentance, but these things were predetermined from above; and he sets this in many places, showing our nobility, that he loved us not now but from above. “But he revealed in his own times.” What then is the delay? For the sake of care and to do it opportunely; for “his own” means the appropriate ones. “His word in preaching, I was entrusted,” that is, the preaching; for this contained everything: the gospel, both the present and the future, life and piety, faith, all together in preaching, that is, openly, with boldness. For just as the herald proclaims in the theater in the presence of all, so also we proclaim, so as to add nothing, but to say exactly what we heard; for the virtue of preaching lies in speaking to all, and in speaking loudly, not in adding or removing anything.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"αἰωνίου","severity":"info","text":"The commentator distinguishes present life in grace from future eternal life, interpreting 'eternal' as referring to both temporal and eschatological rewards.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τύπον","severity":"info","text":"The Greek term 'τύπον' (type) is contrasted with 'ἀλήθειαν' (truth), indicating a typological exegesis where the Old Testament is seen as a foreshadowing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπ’ ἐλπίδι ζωῆς αι’ωνίου","severity":"info","text":"This phrase echoes New Testament language of eternal life (e.g., Titus 1:2), but the commentator contrasts it with hope in present life, likely referencing an Old Testament context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κηρύγματι","severity":"info","text":"The term 'κηρύγματι' (preaching) is compared to a herald in a theater, reflecting the Greco-Roman practice of public proclamation, emphasizing openness and fidelity to the message.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐφανέρωσε δὲ καιροῖς ἰδίοις","severity":"info","text":"The commentator explains the delay in revelation as providential ('κηδεμονίας χάριν'), structuring the argument to show divine economy in salvation history.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐκλεκτοὶ","severity":"info","text":"The term 'elect' is applied to the Christian community, distinguishing them from earlier groups who were also called elect but are no longer, reflecting a supersessionist view.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor orthographic variations (e.g., 'τέπον' for 'τύπον', 'αι’ωνίου' for 'αἰωνίου') which do not affect the sense. The identity of the commentator is uncertain, but the exegesis is consistent with patristic tradition."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"“ὃ ἐπιστεύθην ἐγὼ, κατ’ ἐπιταγὴν τοῦ Σωτῆρος\nἤμων Θεοῦ, καὶ τὸ ἐπιστεύθην καὶ τὸ κατ’ ἐπιτάγην τυ αξιοπιστον\nδείκνυσιν· εἰ γὰρ ἐπιταγῆς ἐστι, οὔκ εἰμι κύριος, ἐπίταγμα \nγὰρ πληρῶ· τῶν γὰρ πρακτέων τὰ μὲν ἐφ’ ἡμῖν, τὰ δὲ οὐκ ἐφ’\nἡμῖν· τὸ γὰρ “ἐάν τις εἴπῃ τῷ ἀδελφῷ αὐτοῦ, μωρὲ, ἔνοχός\n“ἐστιν εἰς τὴν γέενναν τοῦ πυρὸς,” τοῦτο ἐπίταγμα, καὶ τὸν μὴ\nποιήσαντα ἀνάγκη ὑπεύθυνον εἶναι κολάσει· ὅταν δὲ λέγῃ, “πώλη-\n“σόν σου τὰ ὑπάρχοντα,” καὶ πάλιν, “ὁ δυνάμενος χωρεῖν \n“ρείτω,” οὐκέτι ἐπίταγμά ἐστι· τὸν γὰρ ἀκροατὴν ποιεῖ κύριον\nτῶν λεχθέντων· τοῦτο οὖν λέγει, καὶ ὅταν λέγῃ, “ἀνάγκη γάρ\n“μοι ἐπίκειται· οὐαὶ δέ μοι ἐστιν, ἐὰν μὴ εὐαγγελίζωμαι,” οὐ\nτοίνυν φιλαρχίας τὸ πρᾶγμά ἐστι, πίστις γάρ ἐστι καὶ ἐπιταγή. “καὶ Θεοῦ σωτῆρος, Τίτῳ γνησίῳ τέκνῳ,” ἐπὶ μὲν τῶν Φυσικῶν","english":"What was entrusted to me, by command of our Savior God, both the entrusting and the command show its trustworthiness; for if it is a command, I am not master, for I fulfill a command; for among things to be done, some are in our power, others are not in our power; for the saying, “If someone says to his brother, ‘Fool,’ he is liable to the gehenna of fire,” this is a command, and the one who does not do it is necessarily subject to punishment; but when he says, “Sell your possessions,” and again, “He who is able to depart, let him depart,” it is no longer a command; for it makes the hearer master of what is said; this then he says, and when he says, “For necessity lies upon me; and woe to me if I do not preach the gospel,” therefore the matter is not ambition, for it is faith and command. “And of God Savior, to Titus, genuine child,” in the case of natural","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐπίταγμα","severity":"info","text":"The term ἐπίταγμα (command) is distinguished from mere advice; the catenist argues that a command imposes obligation and punishment for non-compliance, while advice leaves the hearer free.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐάν τις εἴπῃ τῷ ἀδελφῷ αὐτοῦ, μωρὲ, ἔνοχός ἐστιν εἰς τὴν γέενναν τοῦ πυρὸς","severity":"info","text":"This is a citation of a dominical saying (cf. Matt 5:22) about calling one's brother a fool, here treated as an example of a binding command with a penalty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πώλησόν σου τὰ ὑπάρχοντα","severity":"info","text":"The phrase 'Sell your possessions' echoes a gospel exhortation (cf. Matt 19:21 or Luke 12:33), here classified as advice rather than a command.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ δυνάμενος χωρεῖν χωρείτω","severity":"info","text":"This phrase, 'He who is able to depart, let him depart,' is a gospel saying (cf. Matt 19:12 or parallels) about voluntary renunciation, again presented as non-binding advice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γέενναν τοῦ πυρὸς","severity":"info","text":"Gehenna of fire is a standard New Testament image for hell, derived from the Valley of Hinnom near Jerusalem; the catenist uses it to underscore the punitive force of a command.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ Θεοῦ σωτῆρος, Τίτῳ γνησίῳ τέκνῳ","severity":"info","text":"This phrase marks a transition to a new section of the catena, introducing a quotation that addresses Titus as a genuine child of God the Savior.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at 'τυ αξιοπιστον' is garbled; the intended reading is likely 'τὸ ἀξιόπιστον' (trustworthiness).","The phrase 'ἐπὶ μὲν τῶν Φυσικῶν' is cut off; the sense is unclear without the continuation."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"τέκνων τὸ γνήσιον καὶ τὸ μὴ γνήσιον, ἄπο τῆς ὠδινούσης η του\nσπείροντος ὁρίζεται· ἐνταῦθα δὲ οὐχ οὕτως, ἀλλ’ ἀπὸ τῆς προαιρέσεως,\n“κατὰ κοινὴρ,” φησὶ, “πίστιν.” ἐπειδὴ εἶπε “τέκνῳ,” καὶ\nτὴν τοῦ πατρὸς ἔλαβε τάξιν· πῶς καὶ ταύτην τὴν τιμὴν ἐλαττοῖ καὶ\nκαταστέλλει, ἄκουσον. κατὰ τὴν πίστιν, φησὶν, οὐδὲν ἔχω \nπλέον· κοινὴ γάρ ἐστι, καὶ διὰ τῆς αὐτῆς ἐγώ τε ἐτέχθην καὶ σύ·\nπόθεν τοίνυν αὐτὸν τέκνον καλεῖς; ἤτοι τὴν φιλοστοργίαν μόνον δηλῶσαι\nθέλων, ἣ τὸ πρότερον εἶναι ἐν τῷ κηρύγματι, ἣ τὸ δι’ αὐτοῦ\nπεφωτίσθαι· τὸ οὖν “κατὰ κοινὴν πίστιν” τὴν ἀδελφότητα ᾐνίξατο. \n Θεοδώρου. Τὰ μὲν τῆς προγραφῆς, ἐν τούτοις, “Παῦλος \n“δοῦλος Θεοῦ, Ἀπόστολος δὲ Ἰησοῦ Χριστοῦ, Τίτῳ γνησίῳ\n“τέκνῳ,” καὶ τὰ ἑξῆς. παρέθηκε δὲ τὰ ἀπὸ τοῦ “κατὰ πίστιν\n“ἐκλεκτῶν Θεοῦ,” ἄχρι τοῦ “Τίτῳ γνησίῳ τέκνῳ. \n Χάρις καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς, καὶ Κυρίου\nἸησοῦ Χριστοῦ τοῦ Σωτῆρος ἡμῶν. \n Χρυσοστόμου. Ἐπειδὴ εἶπε τέκνον, ἐπήγαγεν ἀπὸ τοῦ\nὥστε ἀναστῆσαι αὐτοῦ τὴν διάνοιαν καὶ μαθεῖν, τίνος ἐστὶ τέκνον.","english":"For children, the legitimate and the illegitimate are determined by the one who gives birth or the one who sows. Here, however, it is not so, but by choice, \"according to the common faith,\" he says. Since he said \"child,\" and took the rank of father, hear how he diminishes and restrains this honor. According to the faith, he says, I have nothing more; for it is common, and through it both I was born and you. Whence then do you call him child? Either wishing to show only affection, or priority in the proclamation, or that he was enlightened through him. So \"according to the common faith\" hinted at brotherhood.  \n\nTheodore. The matters of the prescript are these: \"Paul, slave of God, and Apostle of Jesus Christ, to Titus, genuine child,\" and so forth. He added the parts from \"according to the faith of the elect of God\" up to \"to Titus, genuine child.\"  \n\nGrace and peace from God the Father and Lord Jesus Christ our Savior.  \n\nChrysostom. Since he said \"child,\" he added from this, so as to raise his mind and learn whose child he is.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κατὰ κοινὴν πίστιν","severity":"info","text":"The phrase 'according to the common faith' is interpreted as indicating brotherhood rather than biological lineage, emphasizing spiritual kinship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προαίρεσις","severity":"info","text":"The term 'προαίρεσις' (choice) is key: legitimacy is determined by choice, not birth, reflecting a moral or spiritual decision.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage transitions from an anonymous commentary to Theodore's identification of the prescript, then to a doxology, and finally to Chrysostom's remark.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Θεοδώρου","severity":"info","text":"Theodore's note clarifies the prescript of the epistle, showing how the catena compiles exegetical traditions from multiple patristic sources.","cites":[],"named_sources":["Theodore of Mopsuestia"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Χρυσοστόμου","severity":"info","text":"Chrysostom's comment explains that Paul's use of 'child' is meant to elevate Titus's understanding of his spiritual parentage.","cites":[],"named_sources":["John Chrysostom"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text has minor orthographic irregularities (e.g., 'ἄπο' for 'ἀπό', 'ὠδινούσης' for 'ὠδινούσης'), but these do not affect the sense.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the first commentator (before Theodore) is not specified in the text.","The phrase 'κατὰ κοινὴν πίστιν' could be read as either a quotation from Paul or the commentator's own wording."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ΚΕΦ. Α.","english":"Chapter 1","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Α.","severity":"info","text":"This heading marks the beginning of the first chapter of the Epistle to Titus, serving as a structural division in the catena manuscript.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ΚΕΦ. Α.","severity":"info","text":"The heading is a standard scribal insertion in Greek catenae, indicating the start of a new chapter division, likely from the manuscript tradition.","cites":[{"key":"dossier:greek-catena-corinthios-i","label":"gap dossier: Catena on the First Epistle to the Corinthians (Vatican type, from Paris gr. 227)","url":"https://naxiai.com/christian/gaps/greek-catena-corinthios-i"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ΚΕΦ. Α.","severity":"caution","text":"The abrupt transition from the previous passage's commentary to this chapter heading may indicate a lacuna or a deliberate break in the catena's compilation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The heading 'ΚΕΦ. Α.' is a standard chapter marker, but its exact placement in the catena's sequence is uncertain due to the lack of surrounding context."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Περὶ διδασκάλων ἐπιτηδείων εἰς διακονίαν καὶ ἔλεγχον ἀπειθῶν. \n τούτου χάριν κατέλιπόν σε ἐν Κρήτῃ, ἵνα τὰ λείποντα \nἐπιδιορθώσῃ. \n Ὡς ἃν εἴποι τις, πλέονος καταρτισμοῦ· πρὸς γὰρ τὸ κοινὸν\nκέρδος ὁρῶ μόνον, καὶ εἴτε δι’ ἐμοῦ εἴτε δι’ ἑτέρου, οὐδέν μοι\nδιαφέρει. \n Θεοδώρου. Ὁ γὰρ τῆς εὐσεβείας λόγος παραδέδοτο πᾶσι \nπη αὐτοῦ· ἐλείπετο δὲ οἰκονομῆσαι τὰ κατὰ τοὺς πεπιστευκότας,\nκαὶ εἰς ἁρμονίαν αὐτοὺς καταστῆσαι ταῖς ἐκκλησιαστικαῖς\nδιατυπωσεσι. \n Καὶ καταστήσῃς κατὰ πόλιν πρεσβυτέρους. \n τοὺς ἐπισκόπους ἐνταῦθά φησι, καθὼς πολλαχοῦ εἴρηται. \n Ὡς ἐγώ σοι διεταξάμην. \n “Κατὰ πόλιν,” φησὶν, οὐ γὰρ ἐβούλετο πᾶσαν τὴν νῆσον","english":"Concerning suitable teachers for ministry and the refutation of the disobedient. For this reason I left you in Crete, that you might set right what remains. As one might say, for further completion; for I look only to the common good, and whether through me or through another, it makes no difference to me. Theodore. For the word of piety had been handed down to all by him; it remained, however, to administer matters concerning the believers, and to bring them into harmony with the ecclesiastical ordinances. And you shall appoint presbyters in every city. He means the bishops here, as has been said in many places. As I instructed you. \"In every city,\" he says, for he did not wish the whole island","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ διδασκάλων ἐπιτηδείων εἰς διακονίαν καὶ ἔλεγχον ἀπειθῶν","severity":"info","text":"This heading introduces a thematic section on suitable teachers for ministry and refutation of the disobedient, serving as a rubric for the catena commentary that follows.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πρεσβυτέρους","severity":"info","text":"The catenist glosses 'presbyters' as 'bishops' here, noting this equivalence is stated elsewhere; this reflects a fluid early usage where the terms were not yet fully distinguished.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Θεοδώρου","severity":"info","text":"The attribution 'Theodore' likely refers to Theodore of Mopsuestia, whose commentary on the Pastorals was excerpted in catenae; this fragment emphasizes the need to organize believers according to ecclesiastical ordinances.","cites":[],"named_sources":["Theodore of Mopsuestia"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κατὰ πόλιν","severity":"info","text":"The phrase 'in every city' reflects the early Christian practice of appointing local bishops or presbyters per urban center, rather than a single island-wide authority, as the catenist notes Paul did not wish.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τούτου χάριν κατέλιπόν σε ἐν Κρήτῃ","severity":"info","text":"This echoes Titus 1:5, where Paul states he left Titus in Crete to set things in order; the catena expands on the purpose of this commission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πη","severity":"caution","text":"The Greek 'πη' is likely a scribal error or abbreviation; the intended reading may be 'παρ' αὐτοῦ' ('by him') or 'πᾶσι' ('to all'), but the text is uncertain here.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πη αὐτοῦ' is unclear; possibly a corruption of 'παρ' αὐτοῦ' or 'πᾶσι'.","The catenist's identification of 'presbyters' with 'bishops' may reflect later ecclesiastical usage rather than the original Pauline sense."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"ἐπιτετράφθαι ἑνὶ, ἀλλ’ ἕκαστον ἰδίαν ἔχειν φροντίδα καὶ\nμέριμναν. Εἴ τις ἀνέγκλητος, μιᾶς γυναικὸς ἀνὴρ, τέκνα ἔχων\nπιστὰ, μὴ ἐν κατηγορίᾳ ἀσωτίας ἣ ἀνυπότακτα. τίνος ἕνεκεν καὶ τῶν τοιούτων εἰς μέσον παράγει; ἐπιστομίζει \nτοὺς αἱρετικοὺς, τοὺς τὸν γάμον διαβάλλοντας, δεικνὺς ὅτι τὸ\nπρᾶγμα οὐκ ἔστιν ἐναγὲς, ἀλλ’ οὕτω τίμιον, ὡς μετ’ αὐτοῦ δύνασθαι\nκαὶ ἐπὶ τὸν ἅγιον ἀναβαίνειν θρόνον· ἐν ταὐτῷ δὲ καὶ τοὺς\nἀσελγεῖς κολάζων, καὶ οὐκ ἀφιεὶς μετὰ δευτέρου γάμου τὴν ἀρχὴν\nἐγχειρίζεσθαι ταύτην· ὁ γὰρ πρὸς τὴν ἀπελθοῦσαν μηδεμίαν φυλάξας \nεὔνοιαν, πῶς ἃν οὗτος γένοιτο προστάτης καλός; καὶ ὁ τῶν\nαὐτοῦ παίδων διδάσκαλος γενέσθαι μὴ δυνηθεὶς, πῶς ἃν ἑτέρων\nγένοιτο; εἰ οὓς ἐξ ἀρχῆς εἶχε μεθ’ ἑαυτοῦ καὶ ἔτρεφεν, ὧν καὶ\nπαρὰ τῶν νόμων καὶ παρὰ τῆς φύσεως εἶχε τὴν ἐξουσίαν, τούτους\nῥυθμίσαι οὐκ ἴσχυσε, πῶς ἃν τοὺς ἔξωθεν ὠφελῆσαι δυνήσεται; καὶ οὐδὲ εἶπε μὴ ἀσώτως ἁπλῶς, ἀλλὰ μηδὲ διαβολὴν ἔχειν τοιαύτην,\nμηδὲ πονηρᾶς εἶναι δόξης. Δεῖ γὰρ τὸν ἐπίσκοπον ἀνέγκλητον εἶναι ὡς Θεοῦ\nοἰκονόμον, μὴ αὐθάδη, μὴ ὀργίλον, μὴ πάροινον, μὴ\nπλήκτην. Πῶς γὰρ ἑτέρους παιδεύει κρατεῖν τῶν παθῶν, ἑαυτὸν μὴ παιδεύσας; “πάροινον” δὲ τὸν ὑβριστὴν ἐνταῦθά φησι· νουθετοῦντα\nγὰρ ἢ ἐπιπλήττοντα πάντα χρὴ ποιεῖν, μὴ ὑβρίζοντα· ὁ γὰρ\nὑβρισθεὶς θρασύτερος γίνεται μᾶλλον, καὶ καταφρονεῖ τοῦ ὑβρίζοντος·\n“μὴ πλήκτην·” ἰατρός ἐστιν ὁ διδάσκαλος τῶν ψυχῶν, ὁ \nδὲ ἰατρὸς οὐ πλήττει, καὶ τὰ πεπληγότα διορθοῦται καὶ\nθεραπενει.","english":"It has been entrusted to one, but each has his own concern and care. If someone is blameless, a husband of one wife, having faithful children, not under accusation of profligacy or disobedience. Why does he bring even such persons into the discussion? He silences the heretics who slander marriage, showing that the matter is not defiled, but so honorable that with it one can ascend even to the holy throne; at the same time also punishing the licentious, and not allowing this office to be entrusted after a second marriage; for he who preserved no goodwill toward the departed wife, how could he become a good protector? And he who was unable to become a teacher of his own children, how could he become one of others? If those whom he had from the beginning with himself and nurtured, over whom he had authority both from the laws and from nature, these he was not strong enough to discipline, how will he be able to benefit those outside? And he did not simply say \"not profligately,\" but not even to have such an accusation, nor to be of evil repute. For the bishop must be blameless as a steward of God, not self-willed, not wrathful, not violent, not a striker. For how can he teach others to control their passions, if he has not disciplined himself? By \"violent\" he means here the insolent man; for when admonishing or reproving, one must do everything, not insulting; for the one insulted becomes more reckless, and despises the insulter; \"not a striker\": the teacher of souls is a physician, and the physician does not strike, but corrects and heals what has been stricken.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"πάροινον","severity":"info","text":"The Greek term πάροινον is glossed in the passage as 'insolent' (ὑβριστὴν), but its literal sense is 'given to wine' or 'drunken'. The catenist interprets it morally, not literally, to fit the context of episcopal discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Titus 1:6-9","severity":"info","text":"The passage echoes the qualifications for elders in Titus 1:6-9, especially the requirement that a bishop be blameless and not self-willed. The catenist expands on these criteria, linking them to marital fidelity and household management.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"second marriage","severity":"info","text":"The prohibition against entrusting office after a second marriage reflects early Christian canons (e.g., Council of Nicaea, can. 3) that barred digamists from clerical ordination, a rule rooted in the ideal of continence and the symbolic purity of monogamy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"physician metaphor","severity":"info","text":"The comparison of the teacher of souls to a physician who 'does not strike, but corrects and heals' parallels a common patristic topos (e.g., John Chrysostom, On the Priesthood 6.4). It underscores the non-violent, therapeutic model of episcopal authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"rhetorical questions","severity":"info","text":"The passage employs a series of rhetorical questions (πῶς ἃν ... ;) to argue that a bishop who cannot govern his own household cannot govern the church. This is a standard homiletic device, reinforcing the logical progression from domestic to ecclesiastical order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"anti-heretical polemic","severity":"info","text":"The catenist explicitly states that the discussion of marriage 'silences the heretics who slander marriage' (τοὺς τὸν γάμον διαβάλλοντας). This likely targets Encratite or Gnostic groups that rejected marriage, a common concern in fourth- and fifth-century orthodox polemic.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the catenist (Theodore?) is uncertain; the attribution to Theodore of Mopsuestia is traditional but not secure.","The phrase 'πάροινον' is interpreted as 'insolent' rather than 'drunken', but the semantic shift is not explained in the text."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Μῆ αἰσχροκερδῆ, ἀλλὰ φιλόξενον, φιλάγαθον, σώφρονα,\n δίκαιον, ὅσιον, ἐγκρατῆ, ἀντεχόμενον τοῦ κατὰ\nτὴν διδαχὴν πιστοῦ λόγου. τουτέστι, πολλὴν ὑπεροψίαν χρημάτων ἐπιδεικνύμενον, τὰ αὐτοῦ\nπάντα τοῖς δεομένοις προιέμενον. “ἐγκρατἢ” δὲ οὐ τὸν νηστευτὴν\nεἶπεν ἐνταῦθα, ἀλλὰ τὸν πάθους κρατοῦντα, τὸν καὶ γλώσσης καὶ\nχειρὸς, καὶ ὀφθαλμῶν ἀκολάστων· τοῦτο γάρ ἐστιν ἐγκράτεια, τὸ","english":"Not greedy, but hospitable, loving the good, temperate, just, holy, self-controlled, adhering to the faithful word according to the teaching. That is, displaying great contempt for money, offering all his own possessions to those in need. “Self-controlled” he does not mean here the faster, but the one who masters passions, the one who controls both tongue and hand and licentious eyes; for this is self-control, the","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἐγκρατῆ","severity":"info","text":"The catenist distinguishes ἐγκρατῆ from mere fasting (νηστευτήν), defining it as mastery over passions, tongue, hands, and licentious eyes. This reflects a broader ascetic ideal than dietary abstinence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀντεχόμενον τοῦ κατὰ τὴν διδαχὴν πιστοῦ λόγου","severity":"info","text":"The phrase 'adhering to the faithful word according to the teaching' is glossed as displaying contempt for money and offering possessions to the needy, linking doctrinal fidelity to charitable practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἐγκράτεια","severity":"info","text":"In early Christian moral discourse, ἐγκράτεια often denotes self-control over bodily desires, but here it is explicitly expanded to include control of speech and sight, a common theme in patristic pastoral instruction.","cites":[{"key":"dossier:greek-catena-corinthios-i","label":"gap dossier: Catena on the First Epistle to the Corinthians (Vatican type, from Paris gr. 227)","url":"https://naxiai.com/christian/gaps/greek-catena-corinthios-i"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a list of episcopal virtues (from the previous passage) and provides a catenist gloss on each term, with ἐγκρατῆ receiving the most extended explanation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This catena passage reflects the anti-heretical context noted in the previous passage, where marriage is defended; here, self-control is defined broadly to counter encratite or gnostic tendencies that equate virtue solely with fasting.","cites":[{"key":"dossier:greek-catena-lucam","label":"gap dossier: Catena on the Gospel of Luke (Type B, from Coislin gr. 23 and Oxford, Bodl. Misc. 182)","url":"https://naxiai.com/christian/gaps/greek-catena-lucam"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence at 'τὸ' (the), leaving the definition of ἐγκράτεια incomplete; the English draft supplies 'the' but the full sense is lost."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"μηδενὶ ὑποσύρεσθαι πάθει. “ ἀντεχόμενον τοῦ κατὰ τὴν διδαχὴν\nπιστοῦ λόγου. ” πιστοῦ” ἐνταῦθα τοῦ ἀληθοῦς φησιν, ἣ τοῦ διὰ\nπίστεως παραδεδομένου, οὐ δεομένου συλλογισμῶν, οὐδὲ ζητημάτων·\n“ ἀντεχόμενον,” φροντίζοντα, ἔργον τοῦτο ποιούμενον. \n Ἵνα δυνατὸς ἦ καὶ παρακαλεῖν καὶ τοὺς ἀντιλέγοντας \nἐλέγχειν. \n Οὐ χρεία, φησὶ, κόμπου καὶ ῥημάτων, ἀλλὰ φρενῶν καὶ γραφῶν\nἐμπειρίας, καὶ νοημάτων δυνάμεως, \" ἵνα δυνατὸς ᾖ καὶ παρα “καλεῖν,”\nφησὶν, “ ἐν τῇ ὑγιαινούσῃ διδασκαλίᾳ,” τουτέστι, πρὸς\nφυλακὴν τῶν οἰκείων, πρὸς ἀνατροπὴν τῶν ἐχθρῶν. ὁ γὰρ οὐκ εἰδὼς \nτοῖς ἐχθροῖς μάχεσθαι καὶ αἰχμαλωτίζειν πᾶν νόημα εἰς τὴν\nὑπακοὴν τοῦ Χριστοῦ, καὶ περὶ τῆς ὀρθῆς διδάσκειν διδασκαλίας,\nπόρρω ἔστω θρόνου διδασκαλικοῦ.","english":"not being carried away by any passion. \"Adhering to the faithful word according to the teaching.\" \"Faithful\" here means true, or that which is handed down through faith, not requiring syllogisms or inquiries. \"Adhering,\" that is, caring for, making this one's work. So that he might be able both to exhort and to refute those who contradict. There is no need, he says, for boastfulness and words, but for prudence and experience of the Scriptures, and for power of thought, \"so that he might be able both to exhort,\" he says, \"in sound teaching,\" that is, for the protection of his own, for the overthrow of enemies. For he who does not know how to fight against enemies and to capture every thought into obedience to Christ, and to teach concerning right teaching, let him be far from the teacher's throne.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πιστοῦ","severity":"info","text":"The commentator glosses 'πιστοῦ' as 'true' or 'handed down through faith', distinguishing it from a merely logical or disputable sense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀντεχόμενον","severity":"info","text":"The term is explained as 'caring for, making this one's work', emphasizing active adherence rather than passive acceptance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἵνα δυνατὸς ᾖ καὶ παρακαλεῖν","severity":"info","text":"The passage reflects a common patristic concern that a teacher must be able both to exhort the faithful and to refute opponents, grounding authority in scriptural and intellectual competence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐ χρεία, φησὶ, κόμπου καὶ ῥημάτων","severity":"info","text":"The commentator contrasts empty rhetoric with prudence, scriptural experience, and power of thought, structuring the ideal teacher's qualifications negatively and positively.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πόρρω ἔστω θρόνου διδασκαλικοῦ","severity":"info","text":"The final warning echoes a disciplinary norm in early Christian pedagogy: the unqualified teacher is to be excluded from the teaching chair, a motif found in conciliar and canonical texts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or unclear transition after 'ποιούμενον' where the next clause begins abruptly with 'ἵνα'; the English draft supplies a logical connection ('So that') but the Greek may be elliptical."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"ΚΕΦ. Β.","english":"Chapter 2","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Β.","severity":"info","text":"This is a chapter heading marking the beginning of the second chapter of the Epistle to Titus. In catena manuscripts, such headings often serve as structural divisions for the commentary sequence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ΚΕΦ. Β.","severity":"info","text":"The chapter division here follows the standard Pauline epistles chapter numbering, likely introduced in the 13th century by Stephen Langton or earlier in Greek manuscripts. The catena compiler uses it to organize excerpts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ΚΕΦ. Β.","severity":"info","text":"The heading is in Greek, consistent with the catena's language, but the structural classification is derived from Coptic cues in the manuscript tradition, indicating a bilingual transmission context.","cites":[{"key":"hollis:alma990079609690203941","label":"Catena aurea : commentary on the four Gospels","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990079609690203941"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The heading 'ΚΕΦ. Β.' is unambiguous as a chapter marker, but its exact placement relative to the preceding and following commentary text is not specified in the passage."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"Κατὰ τὰς σαρκικὰς καθάρσεις πρεσβευόντων, καὶ ὑπὲρ πνευματικῆς ἀρετῆς. \n Εἰσὶ γὰρ πολλοὶ ἀνυπότακτοι, ματαιολόγοι καὶ φρεναπάται,\n μάλιστα οἱ ἐκ τῆς περιτομῆς, οὓς δεῖ ἐπιστομίζειν. \n Ὁρᾷς πῶς δείκνυσι πόθεν εἰσὶ τοιοῦτοι ; οὐ βούλονται ἄρχεσθαι,\nἀλλὰ ἄρχειν· τοῦτο γὰρ ᾐνίξατο· ὅταν οὖν πεῖσαι μὴ δυνηθῇς, \nμηδὲ διάταττε τούτοις, ἀλλ’ ἐπιστόμιζε εἰς τὴν τῶν ἄλλων ὠφέλειαν·\n“ οἴτινες,” φησὶν, “ ὅλους οἴκους ἀνατρέπουσιν, διδάσκοντες\nἃ μὴ δεῖ, αἰσχροῦ κέρδους χάριν. εἰ γὰρ τὴν μὲν διδασκαλίαν\nἀνεδέξατο, οὐχ ἱκανὸς δέ ἐστιν ἐκείνοις μάχεσθαι οὐδὲ ἐπιστομίσαι\nοὕτως ἀναισχυντοῦντας, τῆς τῶν ἀπολλυμένων βλάβης καθέκαστον \nαἴτιος γενήσεται. \n Εἶπέν τις ἐξ αὐτῶν ἴδιος αὐτῶν προφήτης, Κρῆτες\nἀεὶ ψεῦσται, κακὰ θηρία, γαστέρες ἀργαί. \n Πολλα ἐνταῦθά ἐστι τὰ ζητούμενα. πρῶτον μὲν, τίς ὁ εἰρηκώς·\nδεύτερον δὲ, τι δήποτε Παῦλος αὐτοῖς ἐχρήσατο· τρίτον, ὅτι οὐδὲ \nὀρθῶς ἔχουσαν μαρτυρίαν παρήγαγε. φέρε γοῦν καὶ ἑτέραν ζήτησιν\nπροσθέντας, οὕτως κυρίαν τὴν λύσιν ἐπαγάγωμεν. καὶ γὰρ ὅτε","english":"According to the fleshly purifications of those who hold office, and for the sake of spiritual virtue. For there are many who are insubordinate, vain talkers, and deceivers, especially those from the circumcision, whom one must silence. Do you see how he shows whence they are such? They do not wish to be ruled, but to rule; for this he hinted at. Therefore, when you are unable to persuade, do not even give orders to them, but silence them for the benefit of the others. \"Who,\" he says, \"overturn whole households, teaching what they ought not, for the sake of base gain. For if he undertook the teaching, but is not able to contend with them nor to silence them when they are so shameless, he will be responsible for the harm of those who are being lost, each one individually.\" Someone from among them, a prophet of their own, said, \"Cretans are always liars, evil beasts, idle bellies.\" Many things are sought here. First, who it is that said this; second, why Paul used it; third, that he introduced a testimony that is not even correct. Let us then, adding another inquiry, bring forward the solution in this way, so that it may be authoritative. For when","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Κρῆτες ἀεὶ ψεῦσται, κακὰ θηρία, γαστέρες ἀργαί","severity":"info","text":"This hexameter, known as the 'Epimenides paradox,' is attributed to the Cretan poet Epimenides (6th cent. BCE). Paul cites it in Tit 1:12, and the catenist here discusses its use.","cites":[],"named_sources":["Epimenides"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πολλα ἐνταῦθά ἐστι τὰ ζητούμενα","severity":"info","text":"The catenist signals a threefold inquiry: the source of the quotation, Paul's reason for using it, and its correctness. This rhetorical structure frames the ensuing exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐπιστομίζειν","severity":"info","text":"The verb ἐπιστομίζειν ('to silence' or 'muzzle') recurs in this passage, reflecting the catenist's emphasis on controlling false teachers. It echoes Paul's language in Tit 1:11.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οἴτινες ... αἰσχροῦ κέρδους χάριν","severity":"info","text":"This phrase closely paraphrases Tit 1:11, where Paul condemns false teachers who overturn households for base gain. The catenist expands Paul's warning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"οἱ ἐκ τῆς περιτομῆς","severity":"info","text":"The reference to 'those from the circumcision' reflects early Christian polemic against Jewish-Christian groups, a common theme in patristic commentaries on the Pastoral Epistles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὕτως κυρίαν τὴν λύσιν ἐπαγάγωμεν","severity":"caution","text":"The phrase 'so that the solution may be authoritative' is textually uncertain; the catenist may be introducing a later scholion. The syntax is compressed, and the argument is incomplete in this excerpt.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'prophet' (Epimenides) is not named in the text, only implied by the quotation.","The phrase 'οὕτως κυρίαν τὴν λύσιν ἐπαγάγωμεν' is ambiguous: it may mean 'so that the solution may be authoritative' or 'so that we may bring the solution as authoritative.'","The catenist's source for the threefold inquiry is not identified; it may derive from a lost commentary."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"τοῖς Ἀθηναίοις διελέγετο, μεταξὺ τῆς δημηγορίας φησὶν, “ ἀγνώ-\n“στῳ Θεῷ·” καὶ πάλιν, “ τοῦ γὰρ καὶ γένος ἐσμὲν, ὡς καί\n“ τινες τῶν καθ’ ὑμῶν ποιητῶν εἰρήκασι.” καὶ τίς καὶ πόθεν ἐστὶν\n“ ὁ εἰρηκὼς, ἀναγκαῖον εἰπεῖν πρὸς ὑμᾶς· ἔχει δὲ οὕτως ἡ ὑπό-\n“θεσις. οἱ Κρῆτες τάφον ἔχουσι τοῦ Δῖός, ὁ ποιητὴς οὖν φησὶ,","english":"He was speaking to the Athenians, and in the midst of his address he says, “To an unknown God,” and again, “For we are also of his race, as some of the poets who speak against you have said. And who it is and whence he came, it is necessary to tell you; the matter stands thus: the Cretans have a tomb of Zeus; the poet therefore says,","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"ἀγνώστῳ Θεῷ","severity":"info","text":"The phrase 'to an unknown God' (ἀγνώστῳ Θεῷ) recalls a famous Athenian altar or inscription mentioned by ancient authors (e.g., Pausanias, Acts 17:23). The catenist likely draws on a patristic source that discusses Paul's Areopagus speech.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κρῆτες τάφον ἔχουσι τοῦ Διός","severity":"info","text":"The claim that 'the Cretans have a tomb of Zeus' is a well-known paradox in Greek literature, used by Christian apologists to argue that pagan gods were mortal. The catenist here cites a poet (perhaps Epimenides or Callimachus) to refute Cretan claims.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τοῖς Ἀθηναίοις διελέγετο","severity":"info","text":"This passage is a direct quotation from a patristic homily or commentary, likely Chrysostom, who often uses rhetorical questions and embedded speeches. The catenist preserves the oratorical style without explicit attribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τοῦ γὰρ καὶ γένος ἐσμέν","severity":"info","text":"The phrase 'for we are also of his race' echoes a common Stoic or Platonic idea of divine kinship, but here it is polemically turned against pagan poets. A similar argument appears in Clement of Alexandria's Protrepticus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὁ ποιητὴς οὖν φησί","severity":"caution","text":"The identity of 'the poet' is not specified in the catena. The quotation may be from Epimenides (as in Titus 1:12) or from Callimachus' Hymn to Zeus. The catenist assumes the reader knows the source, but the text is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The catenist does not name the speaker or the source of the embedded quotation; the identity of 'the poet' and the original context of the speech to the Athenians are left implicit."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"καὶ γὰρ τάφον, ὦ ἄνα, σεῖο \n Κρῆτες ἐτεκτήναντο, σὺ δ’ οὐ θάνες. ἐσσὶ γὰρ αἰεί. ὅρα τὸν κίνδυνον· εἰ ἀληθὴς ὁ προφήτης αὐτῶν εἰπὼν περὶ τοῦ\nΔῖός, “ σὺ δ' οὐ θάνες,” εὑρίσκεται κατὰ τὸν Ἀπόστολον ἀθάνατος\nὁ Ζεύς. τί οὖν ἐστι, καὶ πῶς ἐστι τοῦτο ἐπιλύσασθαι ; ὁ Ἀπόστολος \nοὐ τοῦτο εἶπεν, ἀλλ’ ἀπλάστως ἔλαβε τὴν μαρτυρίαν καὶ\nἀφελῶς πρὸς τὸ ἦθος αὐτῶν τὸ ἐψευσμένον· διὰ τι γὰρ μὴ ἐπήγαγε,\n“ καὶ γὰρ τάφον, ὦ ἄνα, σεῖο Κρῆτες ἐτεκτήναντο ; Οὐ τοῦτο\nοὖν εἶπεν ὁ Παῦλος, ἀλλ’ ὅτι ὁ δεῖνα καλῶς εἶπεν, ὅτι ψεῦσται\nεἰσι. πόθεν οὖν διισχυριζόμεθα ὅτι οὐκ ἔστι Θεὸς ὁ Ζεύς ; ἐκ \nμυρίων ἑτέρων· οὐ γὰρ δεῖ ἀπὸ τῆς τῶν Κρητῶν μαρτυρίας τοῦτο\nπαράγειν· τι δή ποτε δὲ ἀπὸ τῶν Ἑλληνικῶν παράγει τὰς μαρτυρίας; ὅτι τούτοις μάλιστα ἐντρέπομεν αὐτούς· ὅταν οἴκοθεν\nἐνέγκωμεν τὰς κατηγορίας, ὅτι τοὺς παρ’ αὐτοῖς θαυμαστοὺς τούτους\nἐπιστήσωμεν αὐτοῖς αἰτιωμένους. διὰ τοῦτο καὶ ἑτέρωθι \nκέχρηται ἀγνώστῳ Θεῷ. οἱ γὰρ Ἀθηναῖοι ἐπειδὴ οὐκ ἐξ ἀρχῆς\nτοὺς θεοὺς παρέλαβον, ἀλλὰ κατὰ χρόνους, στοχαζόμενοι ἀπὸ\nτούτων, ὅτι εἰκὸς καὶ ἄλλον εἶναι Θεὸν, ὑπ’ αὐτῶν δὲ ἠγνοῆσθαι,\nἵνα καὶ περὶ ἐκείνων ὦσι εὐκαθοσίωτοι, τοιοῦτον ἔστησαν τὸν\nβωμὸν, ἐπιγράψαντες ἀγνώστῳ Θεῷ. εἶπεν οὖν ὁ Ἀπόστολος, ὅτι \nὃν προλαβόντες ὑμεῖς ἐπέγνωτε, τοῦτον ἐγὼ καταγγέλλω ὑμῖν·\nπάλιν “ τοῦ γὰρ καὶ γένος ἐσμὲν,” εἴρηται περὶ τοῦ Διός. φησὶ\nγὰρ, “ πλήρεις μὲν Δῖός ἀγυιαὶ, πλήρεις δὲ θάλασσαι·” εἶτα\nμετὰ μικρὸν, “ τοῦ γὰρ γένος ἐσμέν.” Ἄρατος αὐτὰ εἶπεν. πῶς\nοὖν ὁ Παῦλος τὰ περὶ τοῦ Δῖός εἰρημένα ἕλκει εἰς τὸν Θεὸν τὸν \nτῶν ὅλων ;","english":"And indeed, \"a tomb, O lord, of you the Cretans built, but you did not die; for you are eternal.\" Observe the danger: if their prophet is true, who said concerning Zeus, \"but you did not die,\" then according to the Apostle Zeus is found to be immortal. What then is it, and how is this to be resolved? The Apostle did not say this, but took the testimony simply and artlessly, in accordance with their false character. For why did he not add, \"and indeed, a tomb, O lord, of you the Cretans built\"? Paul did not say this, but rather that so-and-so spoke well, that they are liars. From where then do we insist that Zeus is not God? From countless other sources; for it is not necessary to derive this from the testimony of the Cretans. Why then does he adduce testimonies from Greek sources? Because we most effectively refute them by these means; when we bring accusations from their own side, when we set against them these very ones they admire, who accuse them. For this reason he also elsewhere made use of the \"unknown God.\" For the Athenians, since they did not receive the gods from the beginning, but over time, conjecturing from these things that it was likely there was also another God, unknown to them, so that they might be pious concerning those as well, set up such an altar, inscribing it \"to an unknown God.\" The Apostle therefore said that the one you previously acknowledged, this one I proclaim to you. Again, \"for we are also of his race\" is said concerning Zeus. For it says, \"full of Zeus are the streets, full are the seas,\" then shortly after, \"for we are of his race.\" Aratus said these things. How then does Paul draw what was said about Zeus to refer to the God of all?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Acts 17:23","severity":"info","text":"The reference to the 'unknown God' altar in Athens echoes Acts 17:23, where Paul addresses the Athenians' inscription.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Aratus","severity":"info","text":"The quotation 'full of Zeus are the streets, full are the seas' and 'for we are of his race' are from Aratus's Phaenomena, a Hellenistic poem.","cites":[],"named_sources":["Aratus Phaenomena"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Paul's use of Greek sources","severity":"info","text":"The catenist defends Paul's citation of pagan poets as a rhetorical strategy to refute Greeks using their own authorities, a common patristic apologetic method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀπλάστως","severity":"info","text":"The adverb 'ἀπλάστως' (simply, artlessly) here means without artifice, emphasizing Paul's straightforward use of the quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"rhetorical question","severity":"info","text":"The passage uses a series of rhetorical questions to address potential objections, a typical feature of catena commentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'prophet' (προφήτης) referring to Zeus is ambiguous; it may refer to a Cretan poet or a generic seer."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"οὐ τὰ περὶ τοῦ Δῖός εἰρημένα εἵλκυσεν εἰς τὸν Θεὸν,\nἀλλὰ τὰ προσήκοντα τῷ Θεῷ, καὶ οὐ γνησίως οὐδὲ κυρίως ἐπιτεθέντα\nτῶ Διῒ, ταῦτα ἀποδίδωσι, τῶ Θεῶ· ἐπεὶ καὶ τὸ Θεὸς\n a Callimach. Hymn. Jov. 20.","english":"He did not draw the things said about Zeus into God, but the things belonging to God, and those not genuinely nor properly applied to Zeus, these he assigns to God; since also the \"God\" from Callimachus, Hymn to Zeus, 20.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐ τὰ περὶ τοῦ Δῖός εἰρημένα εἵλκυσεν εἰς τὸν Θεὸν","severity":"info","text":"The author clarifies that the Apostle did not appropriate statements about Zeus for God, but rather reassigned to God attributes that were improperly applied to Zeus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γνησίως οὐδὲ κυρίως","severity":"info","text":"The adverbs 'γνησίως' (genuinely) and 'κυρίως' (properly) emphasize that the attributes in question were not authentically or legitimately attributed to Zeus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Callimach. Hymn. Jov. 20","severity":"info","text":"The reference to Callimachus' Hymn to Zeus (line 20) indicates the catena is engaging with a classical source, likely to show how pagan poetry can be reinterpreted for Christian theology.","cites":[],"named_sources":["Callimachus Hymn to Zeus"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the catena's argument from the previous passage, resolving the apparent contradiction about Zeus' immortality by distinguishing between the original pagan context and the Christian appropriation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The catena's method of reinterpreting pagan texts for Christian doctrine reflects a common patristic practice, seen in works like those of Clement of Alexandria and Eusebius.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact line from Callimachus is not quoted, leaving open which specific words are being reassigned to God."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"ὄνομα αὐτοῦ μόνου ἐστὶ, καὶ παρανόμως ἐπίκειται τοῖς εἰδώλοις.\nἀλλὰ πόθεν ἐχρῆν αὐτοῖς διαλεχθῆναι ; ἀπὸ προφητῶν ; ἀλλ’ οὐκ\nἃν ἐπίστευσαν, ἐπεὶ καὶ Ἰουδαίοις οὐδὲν ἀπὸ τῶν εὐαγγελίων\nφθέγγεται, ἀλλ’ ἀπὸ προφητῶν· διὰ τοῦτο φησιν, “ ἐγενόμην τοῖς\n“ Ἰουδαίοις ὡς Ἰουδαῖος, τοῖς ἀνόμοις ὡς ἄνομος, τοῖς ὑπὸ νόμον \n“ ὡς ὑπὸ νόμον·” καὶ τοῦτο καὶ ὁ Θεὸς ποιεῖ, οἷον ἐπὶ τῶν\nμάγων· οὐ δι’ ἀγγέλου αὐτοὺς ἄγει, οὐ διὰ προφήτου, οὐ δι’\nἀποστόλου, οὐ δι’ εὐαγγελιστοῦ, ἀλλὰ πόθεν ; δι’ ἄστρου. ἐπειδὴ\nγὰρ περὶ ταῦτα τὴν τέχνην εἶχον, ἐκεῖθεν αὐτοὺς εἵλκυσε.\nπάλιν ἐπὶ τῶν βοῶν καὶ τῆς κιβωτοῦ, ἐὰν πορευθῶσι, φησὶ, \nταύτην τὴν ὁδὸν, ἀληθής ἐστιν ἡ τοῦ Θεοῦ ἀγανάκτησις, καθάπερ\nοἱ μάντεις ὑπετίθεντο. οὐκοῦν ἀληθεύουσιν οἱ μάντεις ; ἄπαγε·\nἀλλ’ ἀπὸ τῶν οἰκείων αὐτοὺς στομάτων ἐλέγχει καὶ καταπλήττει.\nπάλιν ἐπὶ τῆς ἐγγαστριμύθου καὶ γὰρ ἐπειδὴ ταύτῃ ἐπίστευσε,\nδιὰ ταύτης ἐποίησεν ἀκοῦσαι τὸν Σαοὺλ τὰ μέλλοντα αὐτὸν καταλαμβάνειν. \nτίνος οὖν ἕνεκα ἐπεστόμισε τὸν δαίμονα Παῦλος τὸν\nλέγοντα, “ οὗτοι δοῦλοι τοῦ Θεοῦ τοῦ ὑψίστου εἰσίν· οἵτινες κα“ ταγγέλλουσιν\nἡμῖν ὁδὸν σωτηρίας ;” τίνος δὲ ἕνεκεν καὶ ὁ\nΧριστὸς κωλύει τοὺς δαίμονας φθέγγεσθαι ; ἐκεῖ μὲν εἰκότως·\nκαὶ γὰρ τὰ σημεῖα προεχώρει, ἐπεὶ καὶ ἐνταῦθα οὐκ ἀστὴρ ἦν, \nἀλλ’ αὐτὸς αὐτὸν ἐκήρυττε, καὶ οἱ δαίμονες δὲ οὐχὶ προσεκυνοῦντο·\nοὐκ ἦν εἴδωλον τὸ φθεγγόμενον ἵνα κωλυσθῇ· καὶ τὸν Βαλαὰμ δὲ\nεἴασεν εὐλογῆσαι, καὶ οὐκ ἐκώλυσεν ἐλθεῖν, οὕτως πανταχοῦ συγκαταβαίνει. \n (Σεγηριανόε.) Ἄλλος δέ φησιν· ἐπειδὴ ὁ ποιητὴς ὁ εἰρηκὼς τὸ","english":"His name alone is his, and it is unlawfully applied to the idols.\n\nBut from where ought they to have addressed them? From the prophets? But they would not have believed, since even to the Jews he utters nothing from the Gospels, but from the prophets. For this reason he says, \"I became to the Jews as a Jew, to the lawless as lawless, to those under the law as under the law.\" And this also God does, for example in the case of the Magi: he does not lead them through an angel, nor through a prophet, nor through an apostle, nor through an evangelist, but from where? Through a star. For since they had their art concerning these things, he drew them from there.\n\nAgain, in the case of the cows and the ark, if they go, he says, by this road, the indignation of God is true, just as the seers supposed. Therefore, do the seers speak the truth? Far from it. But he refutes and astounds them from their own mouths.\n\nAgain, in the case of the ventriloquist: for since she believed, through her he made Saul hear the things that were about to befall him.\n\nFor what reason, then, did Paul silence the demon that said, \"These are servants of the Most High God, who proclaim to us a way of salvation\"? And for what reason does Christ also prevent the demons from speaking? In that case, reasonably so; for the signs were proceeding, since also here it was not a star, but he himself proclaimed him, and the demons were not worshipped; it was not an idol that was speaking, so that it might be silenced. And Balaam he allowed to bless, and did not prevent him from coming; thus everywhere he condescends.\n\n(Severian.) Another says: since the poet who said the","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"παρανόμως","severity":"info","text":"The adverb παρανόμως ('unlawfully') underscores the catenist's argument that the divine name is misapplied to idols, a key point in the anti-pagan polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγενόμην τοῖς Ἰουδαίοις ὡς Ἰουδαῖος","severity":"info","text":"This quotation, attributed to Paul, echoes the principle of accommodation (συγκατάβασις) found in 1 Corinthians 9:20–22, though the exact wording is not biblical; it reflects a patristic commonplace.","cites":[{"key":"dossier:greek-catena-corinthios-i","label":"gap dossier: Catena on the First Epistle to the Corinthians (Vatican type, from Paris gr. 227)","url":"https://naxiai.com/christian/gaps/greek-catena-corinthios-i"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐγγαστριμύθου","severity":"info","text":"The 'ventriloquist' (ἐγγαστρίμυθος) refers to the Witch of Endor (1 Samuel 28), a standard example in patristic exegesis of God using pagan means to convey truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"οὗτοι δοῦλοι τοῦ Θεοῦ τοῦ ὑψίστου εἰσίν","severity":"info","text":"The demon's confession in Acts 16:17 is paralleled here; the catenist contrasts Paul's silencing of the demon with God's use of pagan seers, highlighting different modes of divine economy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σεγηριανόε","severity":"info","text":"The attribution 'Σεγηριανόε' (Severian) marks a new voice in the catena, likely Severian of Gabala, whose commentary on Titus is excerpted here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἄλλος δέ φησιν","severity":"caution","text":"The phrase 'Another says' introduces an ambiguous source; the catena may be combining multiple commentators, and the identity of this 'other' is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The quotation 'I became to the Jews as a Jew...' is not a direct biblical citation; its source is unclear, possibly a lost homily or a paraphrase of Pauline accommodation.","The identity of the 'other' speaker introduced by 'Ἄλλος δέ φησιν' is not specified; it may be a different catenist or a marginal note."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"Κρῆτες ἀεὶ φεῦσται, κακὰ θηρία, γαστέρες ἀργαί. \nἐπιλαμβανόμενος αὐτῶν εἶπεν, ὡς κακῶς δεικνύντων τάφον Δῖός\nτὸν οὐκ ὄντα. ἐχρήσατο δὲ τῷ αὐτῷ στίχῳ Παῦλος, ἵνα μὴ νομισθῇ\nτῷ ποιητῇ συντρέχειν, καὶ τῷ λεγομένῳ Διὶ μαρτυρεῖν ἀθανασίαν,\nἐπήγαγεν, ἡ μαρτυρία αὕτη ἀληθής ἐστιν· ἐκεῖνος ἐψεύσατο \nτῷ Διῒ συνηγορῶν, ἐγὼ δὲ ἀληθεύω λέγων, ὅτι οἱ Κρῆτες ἀεὶ ψεῦσταί\nεἰσι, καὶ γαστέρες ἀργαί· αὕτη ἡ μαρτυρία ἀληθὴς, οὐκ\nἐκείνη. \n Θεόσωροσ. Καὶ Θεόδωρος δὲ ὁμοίως φησὶν, οἱ κατὰ τῶν","english":"Cretans are always liars, evil beasts, idle bellies.  \nTaking hold of them, he said, how they wrongly show the tomb of Zeus,  \nwho does not exist. Paul used the same verse, lest he be thought  \nto run with the poet and to bear witness to the immortality of the so-called Zeus;  \nhe added, \"This testimony is true; that man lied,  \npleading for Zeus, but I speak the truth in saying that the Cretans are always liars  \nand idle bellies; this testimony is true, not  \nthat one.\"  \nTheosorus. And Theodorus likewise says, those who against the","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Κρῆτες ἀεὶ φεῦσται, κακὰ θηρία, γαστέρες ἀργαί","severity":"info","text":"The catenist quotes the famous line from Epimenides (or a later proverb) that Paul adapts in Titus 1:12. The phrase 'γαστέρες ἀργαί' (idle bellies) is a vivid metaphor for gluttony and laziness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τάφον Δῖός","severity":"info","text":"The tomb of Zeus was a well-known Cretan tradition claiming Zeus died and was buried there, contradicting Greek mythology. The catenist uses this to highlight Cretan mendacity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παῦλος","severity":"info","text":"Paul's use of the same verse (Titus 1:12) is noted; the catenist explains Paul's rhetorical strategy to avoid endorsing the poet's false witness to Zeus's immortality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Θεόσωροσ","severity":"info","text":"The name 'Theosorus' appears as a source; this may be a variant or corruption of 'Theodorus' (as the next line suggests). The catenist attributes a parallel comment to Theodorus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Θεόσωροσ","severity":"caution","text":"The name 'Θεόσωροσ' is likely a scribal error or variant for 'Θεόδωρος' (Theodorus). The text immediately switches to 'Καὶ Θεόδωρος δὲ ὁμοίως φησὶν', suggesting the catenist or a copyist confused the names.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐπήγαγεν","severity":"info","text":"The catenist uses 'ἐπήγαγεν' (he added) to mark Paul's corrective addition to the Cretan proverb, showing a rhetorical structure of quotation followed by refutation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Theosorus' is uncertain; it may be a corruption of 'Theodorus' or a separate commentator. The text breaks off mid-sentence, leaving the full quotation from Theodorus incomplete."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Χριστιανικῶν συντάξαντες δογμάτων, ἐνταῦθα ἔφασαν καὶ τὸν\nμακάριον Παῦλον ἀποδέχεσθαι τὴν τοῦ ποιητοῦ φωνὴν, καὶ\nἐπιμαρτυρεῖν αὐτῷ, ὡς ἃν δικαίως ταῦτα ὑπὲρ τοῦ Δῖός περὶ\nΚρητῶν εἰρηκότι, οὐ προσεσχηκότες οὔτε τῷ τρόπῳ τῆς τοῦ\nἈποστόλου χρήσεως, οὔτε τῷ “ ἡ μαρτυρία αὕτη ἐστὶν ἀληθής·” \nοὐ γὰρ τὸ ποίημα οὐδὲ τὴν τοῦ ποιητοῦ ἀποδέχεται, ἀλλ’ ὡς παροιμιᾷ\nτῇ του ποιητοῦ φωνῇ χρησάμενος τύχον καὶ τῶν τότε τῇ\nφωνῇ κεχρημένων. ὥσπερ οὖν καὶ ἕτερα πολλὰ τῶν παρὰ τοῖς ἀρχαίοις\nφερομένων ἐν παροιμίαις χρήσει τοῖς ὕστερον ἐγένετο. “ δι’\n“ ἣν αἰτίαν,” φησὶν, “ ἔλεγχε αὐτοὺς ἀποτόμως·” ἐπειδὴ πολλάκις \nἐπαινῶν ἐπιείκειαν ἐκδιδάσκει, εὗρε δὲ τοὺς Κρῆτας χρείαν\nἔχοντας ὥσπερ κέντρου τῆς ἐπιπλήξεως· διὰ τοῦτο εἶπεν, “ ἀποτόμως\nἔλεγχε αὐτοὺς, ἵνα ὑγιαίνωσιν ἐν τῇ πίστει·” ἐλέγχειν οὖν\nἀποτόμως οὐ τοὺς ἀλλοτρίους φησὶν, ἀλλὰ τοὺς οἰκείους ἀποτόμως·\nοὐ γὰρ πᾶσιν ἑνὶ τρόπῳ προσενεκτέον, ἀλλὰ διαφόρως καὶ \nποικίλως καὶ πρὸς τὰ ὑποκείμενα. Μῆ προσέχοντες Ἰουσαϊκοῖς μύθοις. Χργσοστόμογ. Διπλῆ μῦθος τὰ Ἰουδαικά· καὶ ὅταν παραποιησις\nᾖ, καὶ οτοαν πάρα καῖρον ᾖ τὸ πρᾶγμα. ὅταν γὰρ μὴ ’δει\nαὐτὸ γενέσθαι, καὶ γενόμενον βλάπτῃ, μῦθός ἐστιν. ὥσπερ ἄχρηστόν \nἐστιν, ὥσπερ ἐκείνοις οὐ δεῖ πείθεσθαι, οὕτως οὐδὲ τούτοις·\nεἰ γὰρ πιστεύεις τῇ πίστει, τι ἕτερα ἐπεισάγεις ὡς οὐκ ἀρκούσης\nτῆς πίστεως δικαιῶσαι ; Πάντα μὲν καθαρὰ τοῖς καθαροῖς. Ὁρᾷς ὅτι πρός τι ἐστι τὸ εἰρημένον ;","english":"Having composed Christian doctrines, they claimed here that the blessed Paul also accepts the poet's utterance and bears witness to him, as if he had justly said these things about Zeus concerning the Cretans, not attending either to the manner of the Apostle's use or to the fact that \"this testimony is true.\" For he does not accept the poem nor the poet's work, but having used the poet's utterance as a proverb, he struck those who at that time were using that utterance. Just as also many other things carried among the ancients came into use as proverbs by later generations. \"For what reason,\" he says, \"reprove them sharply.\" Since he often teaches gentleness by praising it, but he found the Cretans needing, as it were, a goad of rebuke; for this reason he said, \"reprove them sharply, so that they may be sound in the faith.\" Therefore, to reprove sharply does not mean outsiders, but one's own people sharply. For one must not approach everyone in one manner, but differently and variously according to the circumstances. Not attending to Jewish myths. Chrysostom. A double myth: Jewish matters; both when there is a distortion and when the matter is untimely. For when it ought not to have happened, and when it does happen it causes harm, it is a myth. Just as it is useless, just as one ought not to obey those, so also not these. For if you believe in the faith, why do you introduce other things, as if the faith were not sufficient to justify? All things are pure to the pure. Do you see that what is said is relative?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"παροιμίᾳ","severity":"info","text":"The Greek term παροιμίᾳ (proverb) is used to explain Paul's citation of the poet as a common saying, not an endorsement of the poem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀποτόμως ἔλεγχε αὐτούς","severity":"info","text":"The phrase 'reprove them sharply' echoes Titus 1:13, where Paul instructs Titus to rebuke the Cretans for their faults.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μῦθος","severity":"info","text":"The term μῦθος (myth) is applied to Jewish traditions, critiquing them as distorted or untimely, reflecting early Christian polemic against Jewish practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Χρυσοστόμου","severity":"info","text":"The passage attributes a comment to Chrysostom, indicating the catena's reliance on his exegesis for interpreting Paul's use of the poet and the concept of myth.","cites":[],"named_sources":["Chrysostom"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διπλῆ μῦθος","severity":"info","text":"The phrase 'double myth' introduces a structural division: Jewish matters are considered mythic both when distorted and when untimely, framing the argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Μῆ προσέχοντες Ἰουσαϊκοῖς μύθοις","severity":"caution","text":"The text has a possible scribal error: 'Ἰουσαϊκοῖς' may be a misspelling of 'Ἰουδαϊκοῖς' (Jewish), as the context discusses Jewish myths.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the poet (likely Epimenides) is not stated explicitly; the reading assumes it is the same as in the previous passage.","The phrase 'Διπλῆ μῦθος' could be interpreted as a heading or a comment by Chrysostom; the reading treats it as part of the catena's structure."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"“ τοῖς δὲ μεμιασμένοις,” \nφησὶ, “ καὶ ἀπίστοις οὐδὲν καθαρόν.” οὐκ ἄρα παρὰ τὴν οἰκείαν\nφύσιν καθαρὰ ἣ ἀκάθαρτα, ἀλλὰ παρὰ τὴν προαίρεσιν τῶν μεταλαμβανόντων. λαμβανόντων. Ἀλλὰ μεμίανται αὐτῶν ὁ νοῦς καὶ ἡ συνείδησις. Θεὸν ὁμολογοῦσιν εἰδέναι, τοῖς δὲ ἔργοις ἀρνοῦνται· \nβδελυκτοὶ ὄντες καὶ ἀπειθεῖς, καὶ πρὸς πᾶν ἔργον ἀγαθὸν\nἀδόκιμοι. Οὐκοῦν καὶ ὗς καθαρόν· τί οὖν ὡς ἀκάθαρτον ἀπηγόρευται ; οὐ","english":"To those who are defiled,” he says, “and unbelieving, nothing is pure.” Therefore, purity or impurity is not according to their own nature, but according to the disposition of those who partake. But their mind and conscience are defiled. They profess to know God, but by their works they deny Him; being abominable and disobedient, and unfit for every good work. Therefore, is a pig also pure? Why then is it forbidden as impure?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τοῖς δὲ μεμιασμένοις","severity":"info","text":"The phrase 'to those who are defiled' introduces a moral and spiritual condition, not a physical one, as the following argument about purity and impurity makes clear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προαίρεσιν","severity":"info","text":"The term 'προαίρεσιν' (disposition, choice) is a key concept in Greek ethics and patristic thought, denoting moral character or deliberate choice, here contrasted with natural state.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θεὸν ὁμολογοῦσιν εἰδέναι, τοῖς δὲ ἔργοις ἀρνοῦνται","severity":"info","text":"This echoes the Pauline theme of knowing God in word but denying Him in deed, reminiscent of Titus 1:16 and similar passages on hypocrisy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ὗς καθαρόν","severity":"info","text":"The reference to a pig (ὗς) as potentially pure alludes to Jewish dietary laws (Leviticus 11) and early Christian debates on ritual vs. moral purity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκοῦν καὶ ὗς καθαρόν","severity":"info","text":"The rhetorical question 'Therefore, is a pig also pure?' functions as a reductio ad absurdum, challenging the interlocutor's logic by extending the principle to an extreme case.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence after 'οὐ', leaving the argument incomplete; the English draft supplies a question, but the original may have continued with a negative conclusion."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"τῇ φύσει ἀπηγόρευται. πάντα γὰρ καθαρὰ, καὶ οὐδὲν ἀκάθαρτον\nἐποίησεν ὁ Θεός· ἁμαρτία δὲ μόνη· ψυχῆς γὰρ ἅπτεται καὶ ταύτην\nῥυποῖ· τοῦτο πρόληψίς ἐστιν ἀνθρωπίνη· “ τοῖς δὲ μεμια “ σμένοις,”\nφησὶ, “ καὶ ἀπίστοις, οὐδὲν καθαρόν. ” πῶς γὰρ ἐν\nτοῖς καθαροῖς ἀκάθαρτον ἃν εἴη ὁ ψυχὴν ἔχων ἀσθενῆ ; πάντα \nῥυποῖ· εἰ γὰρ ἐὰν παραιτοῖτο τὸ καθαρὸν καὶ ἀκάθαρτον ζητῶν,\nοὐδενὸς ἅψεται, οὐδὲ γὰρ ταῦτα καθαρὰ, ἰχθύες λέγω, ἀνθρωπίνων\nσωμάτων ἀπογευόμενοι· καὶ ὄρνιθες σκωλήκων καὶ κόπρου καὶ ὅσα\nτοιαῦτα· οὐδὲν οὖν ἀκάθαρτον, ἀλλ’ αὐτοὶ καὶ ὁ νοῦς καὶ ἡ συνείδησις\nαὐτῶν, προαίρεσις πονηρὰ, ἀκάθαρτον. Θεὸν ὁμολογοῦσιν εἰδέναι, τοῖς δὲ ἔργοις ἀρνοῦνται,\nβδελυκτοὶ ὄντες καὶ ἀπειθεῖς, καὶ πρὸς πᾶν ἔργον ἀγαθὸν\nἀδόκιμοι· σὺ δὲ λάλει, ἃ πρέπει τῆ ὑγιαινούσῃ διδσκαλία. (Θεόδωροε.) Ἄλλος φησίν· ἐπειδὴ περὶ τὰ βρώματα ἀκριβολογεῖσθαι \nἐδόκουν, ὡς ἃν κατὰ νόμον τῶν μὲν δέον μεταλαμβάνειν,\nτῶν δὲ ἀπέχεσθαι· τῶν γεγονότων φησὶν, ἀκάθαρτον οὐδὲν,\nεἰ δή τις αὐτῶν καθαρᾷ μεταλαμβάνοι τῇ γνώμη· ἐπειδὰν δέ τις\nδι’ ἀπιστίαν ἔχοι τὴν συνείδησιν μεμολυσμένην, καθαρὸν οὐδὲν τῷ\nτοιούτῳ· βλάπτεται γὰρ ὑφ’ ἁπάντων ὁμοίως· ὁ γὰρ Θεὸς πάντα \nκαθαρὰ ἐποίησεν· εἰ δὲ ἀκάθαρτά ἐστιν, ἡ κατηγορία τοῦ δημιουργήσαντος\nἅπτεται· καὶ τοῦτό ἐστι — “ Θεὸν ὁμολογοῦσιν εἰδέναι,\n“ τοῖς δὲ ἔργοις ἀρνοῦνται.” ἀλλὰ μηδὲν τούτων ἕνεκεν σιγήσῃς,\nκἂν μὴ δέχωνται, φησὶ, σὺ τὰ σαυτοῦ πρᾶττε.","english":"ence is defiled by an evil disposition. They claim to know God, but by their deeds they deny Him, being abominable and disobedient, and unfit for every good work. But you must speak what befits sound teaching. (Theodore.) Another says: Since they were scrupulous about foods, as if according to the law they ought to partake of some and abstain from others, he says that nothing is unclean if one partakes of them with a pure mind. But whenever someone has a conscience polluted by unbelief, nothing is pure for such a person; for he is harmed by all things alike. For God made all things pure; if some things are unclean, the accusation touches the Creator. And this is—\"They claim to know God, but by their deeds they deny Him.\" But do not be silent on account of any of these things; even if they do not accept it, he says, do your own part.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τῇ φύσει ἀπηγόρευται","severity":"info","text":"The phrase 'forbidden by nature' introduces the argument that impurity is not inherent in created things but arises from human disposition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῖς δὲ μεμιασμένοις ... οὐδὲν καθαρόν","severity":"info","text":"This is a paraphrase or citation of a scriptural principle, likely echoing Titus 1:15 or a related passage on purity and defilement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προαίρεσις πονηρά","severity":"info","text":"'Evil disposition' (προαίρεσις πονηρά) is a key term in moral theology, indicating that impurity is a matter of choice and moral character, not physical substance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θεόδωροε","severity":"info","text":"The name 'Theodore' likely refers to Theodore of Mopsuestia, a prominent Antiochene exegete, whose commentary on the Pastorals is known through catenae.","cites":[],"named_sources":["Theodore of Mopsuestia"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἄλλος φησίν","severity":"info","text":"The phrase 'Another says' marks a transition to a second commentator, indicating the catena's compilation of multiple patristic voices on the same passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Θεὸν ὁμολογοῦσιν εἰδέναι, τοῖς δὲ ἔργοις ἀρνοῦνται","severity":"info","text":"This phrase, repeated from the previous passage, is a common patristic trope contrasting verbal confession with practical denial, often used in moral exhortation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Theodore' is not explicitly confirmed; it may be Theodore of Mopsuestia or another Theodore. The phrase 'Ἄλλος φησίν' leaves the second commentator unnamed."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"ἄρα οὐ τὸ παρατηρεῖσθαι\nκαθαρότητος, ἀλλὰ καθαρότητος τὸ πάντων κατατολμᾷν· \nαἱ γὰρ παρατηρήσεις ἐκεῖναι σύμβολα ἦσαν καθαρσίων καὶ τύποι,\nνῦν δὲ ταῦτα οὐκ ἀπαιτούμεθα· μετέστη γὰρ εἰς τὴν ψυχὴν τὸ\nπᾶν. οὐ δεῖ τοίνυν προσεδρεύειν ταῖς σκιαῖς, ἀλλὰ τῆς ἀληθείας\nἔχεσθαι.","english":"Therefore, it is not the observance of purity, but rather the audacity to disregard everything that constitutes purity; for those observances were symbols of purifications and types, but now we are not required to do these things; for everything has been transferred to the soul. So one must not attend to the shadows, but cling to the truth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐ τὸ παρατηρεῖσθαι καθαρότητος, ἀλλὰ καθαρότητος τὸ πάντων κατατολμᾷν","severity":"info","text":"The author paradoxically redefines purity as audacity to disregard all observances, inverting the literal sense of ritual purity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"παρατηρήσεις","severity":"info","text":"παρατηρήσεις (observances) here refers to scrupulous ritual practices, likely Jewish dietary laws, as the previous passage mentions scrupulosity about foods.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μετέστη γὰρ εἰς τὴν ψυχὴν τὸ πᾶν","severity":"info","text":"The transfer of purity from external acts to the soul echoes Pauline language (e.g., Rom 2:29, Gal 5:6) and typological exegesis common in Greek patristic commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"σκιαῖς","severity":"info","text":"σκιαῖς (shadows) is a standard typological term in Greek Christian exegesis, contrasting the Old Law's types with the New Covenant's truth (cf. Heb 10:1).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἄρα ... τοίνυν","severity":"info","text":"The passage is framed by inferential particles (ἄρα, τοίνυν), marking it as a logical conclusion drawn from the preceding argument about purity and observance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"αἱ γὰρ παρατηρήσεις ἐκεῖναι σύμβολα ἦσαν καθαρσίων καὶ τύποι","severity":"info","text":"This allegorical reading of ritual purity as symbolic and typological is characteristic of the Antiochene and Alexandrian traditions, as seen in catena fragments attributed to Theodore and others.","cites":[{"key":"dossier:greek-catena-corinthios-i","label":"gap dossier: Catena on the First Epistle to the Corinthians (Vatican type, from Paris gr. 227)","url":"https://naxiai.com/christian/gaps/greek-catena-corinthios-i"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor orthographic variation (e.g., σύμβολα for σύμβολα, τύποι for τύποι) but these do not affect the sense. The speaker is not identified in the catena; the previous passage attributes a similar view to Theodore, but this unit may be from another commentator."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"ΚΕΦ. Γ.","english":"Chapter 3","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Γ.","severity":"info","text":"This is a chapter heading marking the beginning of Chapter 3 in the catena, following the narrative flow from the previous passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ΚΕΦ. Γ.","severity":"info","text":"The catena tradition often divides biblical text into chapters (κεφάλαια) for commentary; this heading signals a new section in the commentary on Titus.","cites":[{"key":"dossier:greek-catena-corinthios-i","label":"gap dossier: Catena on the First Epistle to the Corinthians (Vatican type, from Paris gr. 227)","url":"https://naxiai.com/christian/gaps/greek-catena-corinthios-i"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"ΚΕΦ. Γ.","severity":"info","text":"The manuscript Paris. Coislin. 204 preserves this heading, indicating the catena's structure in the manuscript tradition.","cites":[{"key":"hollis:alma990022449690203941","label":"Catena aurea","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990022449690203941"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text consists only of the chapter heading; no further content is provided in this passage."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"Παραινέσεις ἃς δεῖ παραινεῖν καθ’ ἡλικίαν\n Πρεσβύτας νηφαλίους εἶναι, σεμνοὺς, σώφρονας, ὐγιαίνοντας\nτῆ πίστει, τῇ ἀγάπη, τῆ ὑπομονὴ. Πόλλα γάρ ἐστι τὰ ποιοῦντα μὴ νήφειν, τοὺς ἐν ἡλικίᾳ τοιαύτῃ· \nπρῶτον μὲν αὐτὸ τὸ πανταχόθεν ἀμβλύνεσθαι καὶ δυσκόλως\nκινεῖσθαι· διὰ τοῦτό φησι “ νηφαλίους, σεμνοὺς καὶ σώφρονας. ”\nσώφρονας ἐνταῦθα τοὺς φρονίμους φησὶ, σωφροσύνη γάρ ἐστιν ἡ\nτῶν φρενῶν σωτηρία· καλῶς δὲ ἐπήγαγε καὶ “ τῇ ὑπομονῇ·” τοῦτο\nγὰρ μάλιστα τοῖς γέρουσιν ἁρμόζει. Πρεσβύτιδας ὡσαύτως ἐν καταστήματι ἱεροπρεπεῖ. Τουτέστιν, ὡς ἀπ’ αὐτοῦ τοῦ σχήματος καὶ τῆς καταστολῆς\nδείκνυσθαι τὴν κοσμιότητα. Άλλοσ δέ φησιν· ἔδειξεν ὅτι εἰς κλῆρον τὰς γυναῖκας καλεῖ,\nοὐ γὰρ ἃν ἱεροπρεπεῖς εἶπεν. ἀλλὰ τούτοις ἕτερος ἀνθιστάμενός \nφησιν, \n (Θεόδωροσ.) Οὐχ ὥς τινες ἐνόμισαν, ὅτι χειροτονία τις\nτότε ἐν γυναιξὶ πρεσβυτέρων· διδάσκει γὰρ ὁμοίως καὶ τῶν γυναικῶν\nτὰς τὴν ἡλικίαν παλαιοτέρας, τό τε σχῆμα ἔχειν ἱεροπρεπὲς,\nἵνα εἴπῃ θαυμαστὸν καὶ αἰδέσιμον. Μῆ διαβόλους, μὴ οἴνῳ πολλῷ δεδουλωμένας. Μάλιστα γὰρ τοῦτο τῶν γυναικῶν τὸ ἐλάττωμα, καὶ τοῦ γήρως,\nπανταχόθεν τὴν μέθην ἐκκόπτων, καὶ τοῦ νοσήματος τούτου\nἐκτὸς αὐτὰς εἶναι βουλόμενος. “ καλοδιδασκάλους.” καὶ μὴν κωλύεις\nγυναῖκας διδάσκειν οὐδὲ αὐθεντεῖν ἀνδρός. μακρὸν ἀποτείνειν \nλόγον ἐπ’ ἐκκλησίας, οὐ συγχωρεῖ, οὐδὲ προκαθῆσθαι. Ἀλλ’ ἵνα σωφρονίζωσι τὰς νέας φιλάνδρους εἶναι.","english":"Exhortations which must be given according to age:  \nThat the elderly be sober, dignified, temperate, sound in faith, in love, in patience. For there are many things that cause those of such an age not to be sober: first, that they become dull from every side and are moved with difficulty; for this reason he says, \"sober, dignified, and temperate.\" \"Temperate\" here he calls those who are prudent, for temperance is the preservation of the mind. And he well added \"in patience,\" for this is especially fitting for the elderly. That elderly women likewise be in a sacred demeanor. That is, that from their very bearing and dress their decorum be shown. Another says: He showed that he calls women to the clergy, for he would not have said \"sacred demeanor.\" But to these another objects, saying: (Theodore.) Not as some supposed, that there was then some ordination of elderly women; for he likewise teaches that women who are older in age should have a sacred demeanor, meaning thereby admirable and reverend. That they not be slanderers, not enslaved to much wine. For this is especially the fault of women and of old age, cutting off drunkenness from every side and wishing them to be free of this disease. \"Good teachers.\" And yet you do not forbid women to teach, nor to have authority over a man. To deliver a long discourse in church he does not permit, nor to preside. But that they may instruct the young women to be fond of their husbands.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Παραινέσεις ἃς δεῖ παραινεῖν καθ’ ἡλικίαν","severity":"info","text":"The opening phrase introduces a list of exhortations categorized by age, a common catechetical structure in early Christian paraenesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σώφρονας","severity":"info","text":"The text glosses σώφρονας as φρονίμους (prudent), deriving σωφροσύνη from σωτηρία τῶν φρενῶν (preservation of the mind). This etymological explanation is typical of patristic moral teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἱεροπρεπεῖς","severity":"info","text":"The debate over whether ἱεροπρεπεῖς implies clerical ordination for women reflects early church controversies about female ministry, as seen in Theodore’s objection that no such ordination existed.","cites":[],"named_sources":["Theodore of Mopsuestia"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Θεόδωροσ","severity":"info","text":"The citation of Theodore (of Mopsuestia) indicates the catena’s use of Antiochene exegesis, which typically resisted allegorical interpretations of church order.","cites":[],"named_sources":["Theodore of Mopsuestia"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καλοδιδασκάλους","severity":"info","text":"The term καλοδιδασκάλους echoes Titus 2:3, where it is used of the bishop’s teaching role; here it is applied to elderly women, restricting their public teaching in church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Μῆ διαβόλους, μὴ οἴνῳ πολλῷ δεδουλωμένας","severity":"caution","text":"The Greek text has Μῆ (with a circumflex) for μή, a common medieval orthographic variant; the sense is clear, but the form is non-classical.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the first anonymous commentator ('Ἄλλος') is uncertain; the text does not specify whether this is a known patristic source or a later compiler.","The phrase 'οὐδὲ αὐθεντεῖν ἀνδρός' is ambiguous: it may mean 'nor to have authority over a man' or 'nor to exercise authority in the manner of a man'; the translation adopts the former."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"Τὸ κεφάλαιον τοῦτο τῶν κατὰ τὴν οἰκίαν ἀγαθῶν· “ φιλοτέ “κνους.”\nἡ γὰρ τὴν ῥίζαν ἀγαπῶσα, πολλῷ μᾶλλον τοὺς καρπούς·\n“σώφρονας, ἁγνὰς, οἰκουροὺς, ἀγαθάς·” πάντα ἀπ’ ἐκείνου \nτίκτεται, καὶ γὰρ ἀγαθαὶ, καὶ οἰκουροὶ, ἀπὸ τῆς ἀγάπης καὶ τῆς\nπερὶ τὸν ἄνδρα φιλίας, γίνονται.","english":"This is the chief of the goods in the household: “loving of children.” For she who loves the root will much more love the fruits: “chaste, pure, domestic, good.” All things are born from that, for they become good and domestic from love and from friendship toward the husband.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Τὸ κεφάλαιον τοῦτο","severity":"info","text":"The phrase 'This is the chief' signals a summary statement, drawing together the preceding exhortations on age-appropriate virtues into a household context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φιλοτέκνους","severity":"info","text":"The term φιλοτέκνους (loving of children) is a key virtue in household management, linking the love of spouse (root) to love of offspring (fruits).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σώφρονας, ἁγνὰς, οἰκουροὺς, ἀγαθάς","severity":"info","text":"The list 'chaste, pure, domestic, good' echoes traditional household virtues found in Greek moral literature and may reflect New Testament paraenesis on wives (cf. Titus 2:4-5).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἰκουροὺς","severity":"info","text":"οἰκουροὺς (domestic) denotes a wife who manages the household, a common ideal in Greco-Roman and early Christian domestic ethics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀπὸ τῆς ἀγάπης καὶ τῆς περὶ τὸν ἄνδρα φιλίας","severity":"info","text":"The derivation of virtues from love and friendship toward the husband reflects a Christian adaptation of Aristotelian φιλία, as seen in patristic commentaries on household codes.","cites":[{"key":"ed:tlg4102.tlg036","label":"source edition: Catena In Epistulam Ad Titum (E Cod. Paris. Coislin. 204)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg036.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear, but the precise source of the quoted list (σώφρονας, ἁγνὰς, οἰκουροὺς, ἀγαθάς) is not identified; it may be a paraphrase of a lost patristic homily or a catena fragment."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"Ὑποτασσόμενας τοῖς ἰδίοις ἀνδράσιν, ἵνα μὴ ὁ\nτοῦ Θεοῦ βλασφημῆται. \n Ἀπὸ τοῦ φιλεῖν τὸν ἄνδρα καὶ σωφροσύνη πολλὴ τίκτεται, καὶ\nπᾶσα ἀναιρεῖται φιλονεικία· κάη Ἕλλην ᾖ, ταχέως\nἃν δὲ Χριστιανὸς, ταχέως βελτιωθήσεται· καὶ τούτων καλῶς διοικουμένων, \nκαὶ τὰ πνευματικὰ χώραν ἕξει, ἑτέρῳ δὲ κἀκεῖνα λυμανεῖται. \n Τοὺς νεωτέρους ὡσαύτως παρακάλει σωφρονεῖν. \n τῆς μὲν εἰς τὰς γυναῖκας διδασκαλίας, καὶ ταῖς γυναιξὶ τὸ\nπλέον ἀπένειμε τὰς γεγηρακυίας, ταῖς νεωτέραις επιστησας· τῶν \nδὲ ἀνδρῶν τὸ πᾶν αὐτῶν δίδωσι καὶ ἀπονέμει· οὐδὲν δὲ οὕτω δύσκολον\nκαὶ χαλεπὸν τῇ ἡλικίᾳ ταύτῃ γένοιτ’ ἃν, ὡς τὸ περιγενέσθαι\nτῶν ἡδονῶν τῶν ἀτόπων· διὸ πάντα ἀφεὶς, περὶ τὸ καίριον\nαὐτὸ τὴν παραίνεσιν ἵστησιν· εἶτα οὐδὲ τῶν ἄλλων ῥᾳθυμεῖ, ἀλλὰ\nτί φησι ; \n Περὶ πάντας ἑαυτὸν παρεχόμενος τύπον καλῶν ἔργων. \n Πρὸ, τούτοις φησὶν, ἔστω πᾶσι κοινὸν διδάσκαλον καὶ ὐπόδειγμα\nἀρετῆς, ἡ τοῦ σοῦ βίου λαμπρότης. ὅταν γὰρ καὶ βίος\nλάμπῃ καὶ λόγος ᾖ συμβαίνων, ἐπιεικὴς, ἥμερος, προσηνὴς, μηδεμίαν\nτοῖς ἐναντίοις παρέχων λαβὴν, πολὺν καὶ ἄφετον τὸ κέρδος. \n“ ἀδιαφορίαν, σεμνότητα·” τὸ τῆς ἀδιαφορίας ἐπὶ τοῦ νοῦ ἔλαβε,\nτὸ δὲ τῆς σεμνότητος, ἐπὶ τοῦ ἔργου, ἴνα μὴ μόνον ἔργου ἀπέσχῃ\nφθαρτοῦ, ἀλλὰ καὶ νοήματός.","english":"Women are to be subject to their own husbands, so that God may not be blasphemed. From loving her husband, great self-control is born, and all contentiousness is removed. Even if he is a pagan, he will quickly be improved; but if he is a Christian, he will quickly become better. And when these matters are well ordered, spiritual things will also have room; otherwise, those too will be corrupted. Likewise, exhort the younger men to be self-controlled. Of the teaching for women, he assigned the greater part to the older women, placing the younger women under their charge; but of the men, he gives and assigns the whole to them. Nothing is so difficult and hard for this age as to overcome improper pleasures; therefore, leaving everything else aside, he focuses his exhortation on this crucial point. Then he does not neglect the others either, but what does he say? Presenting himself as a pattern of good works in all respects. Before these things, he says, let the splendor of your life be a common teacher and example of virtue for all. For when life shines and speech is consistent—gentle, mild, affable, offering no handle to opponents—the gain is great and abundant. \"Indifference, dignity\": he took the term \"indifference\" with reference to the mind, and \"dignity\" with reference to action, so that one may abstain not only from corrupt action but also from corrupt thought.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ὑποτασσόμενας τοῖς ἰδίοις ἀνδράσιν","severity":"info","text":"The catenist interprets the household code of Titus 2:5 as requiring wifely submission to avoid blasphemy against God, a common patristic reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀδιαφορίαν","severity":"info","text":"The catenist distinguishes ἀδιαφορία (indifference) as a mental state from σεμνότης (dignity) as outward action, a Stoic-influenced ethical distinction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κάη Ἕλλην ᾖ","severity":"info","text":"The hypothetical of a pagan husband (Ἕλλην) reflects the mixed religious households of late antique Asia Minor, where Christian wives might be married to non-Christians.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοὺς νεωτέρους ὡσαύτως παρακάλει σωφρονεῖν","severity":"info","text":"The catenist shifts from women to younger men, mirroring the parametric structure of the Pastoral Epistles, which address both genders in household management.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πρὸ, τούτοις φησὶν, ἔστω πᾶσι κοινὸν διδάσκαλον","severity":"info","text":"The catenist attributes to the apostle a call for the bishop’s life to be a common teacher, a theme echoed in Chrysostom’s homilies on Titus.","cites":[],"named_sources":["John Chrysostom"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κάη Ἕλλην ᾖ, ταχέως","severity":"caution","text":"The phrase κάη Ἕλλην ᾖ is syntactically broken; the catenist likely intended κἂν Ἕλλην ᾖ, with a missing verb or clause, suggesting a scribal corruption.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase κάη Ἕλλην ᾖ is corrupt; the intended sense is 'even if he is a pagan', but the text lacks a main verb or completion.","The referent of τούτων in καὶ τούτων καλῶς διοικουμένων is ambiguous: it could refer to the household matters just discussed or to the women's submission."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"ΚΕΦ. Δ.","english":"Chapter 4","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Δ.","severity":"info","text":"This heading marks the beginning of a new chapter (chapter 4) in the catena, following the previous narrative passage on marital order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ΚΕΦ. Δ.","severity":"info","text":"The chapter division likely reflects the manuscript tradition of the catena, not the original Pauline text; such headings are typical in catena manuscripts to organize commentary excerpts.","cites":[{"key":"ed:tlg4102.tlg036","label":"source edition: Catena In Epistulam Ad Titum (E Cod. Paris. Coislin. 204)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg036.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ΚΕΦ. Δ.","severity":"caution","text":"The Greek heading is brief and lacks a lemma or commentary; its exact referent (e.g., to Titus 1:5 or a later section) is ambiguous without the surrounding catena context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The heading 'Chapter 4' does not specify which biblical chapter it introduces; it may correspond to a division in the catena's commentary on Titus, not the epistle itself."],"confidence":"medium","notes":[]},{"i":29,"ref":"p29","source":"Περὶ δούλων ὡς ὄν καὶ αὐτοὶ τῆς Χριστοῦ χάριτος ἀξίως δουλεύοιεν. \n Δούλους ἰδίοις δεσπόταις ὑποτάσσεσθαι, ἐν πᾶσιν\n εὐαρέστους εἶναι, μὴ ἀντιλέγοντας, μὴ νοσφιζομένους,\nἀλλὰ πᾶσαν πίστιν ἐνδεικνυμένους ἀγαθὴν, ἵνα τὴν\nδιδασκαλίαν τὴν τοῦ σωτῆρος ἡμῶν Θεοῦ κοσμῶσιν ἐν\nπᾶσιν· \n Εἰκότως ἄρα ἔλεγεν ἑτέρωθι. “ ὡς τῷ Θεῷ δουλεύοντες καὶ οὐκ","english":"Concerning slaves, that they themselves also might serve worthily of the grace of Christ. Slaves are to be subject to their own masters, to be pleasing in all things, not contradicting, not embezzling, but displaying all good faith, so that they may adorn the teaching of our Saviour God in all things. Reasonably, then, he said elsewhere: \"As serving God and not","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Περὶ δούλων","severity":"info","text":"The passage opens with a general heading concerning slaves, setting the topic for the following injunctions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δούλους","severity":"info","text":"The term δούλους (slaves) is used in the accusative, likely as the subject of an implied infinitive, indicating a prescriptive tone.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὡς τῷ Θεῷ δουλεύοντες","severity":"info","text":"The phrase 'as serving God' echoes Pauline language (e.g., Romans 6:22, 1 Corinthians 7:17) and may be a direct quotation from a lost or known patristic source.","cites":[{"key":"dossier:greek-catena-corinthios-i","label":"gap dossier: Catena on the First Epistle to the Corinthians (Vatican type, from Paris gr. 227)","url":"https://naxiai.com/christian/gaps/greek-catena-corinthios-i"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἑτέρωθι","severity":"info","text":"The adverb ἑτέρωθι ('elsewhere') signals that the catenist is citing a previous patristic comment, likely from a homily or commentary on the Pauline epistles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰκότως ἄρα ἔλεγεν","severity":"info","text":"The phrase 'Reasonably, then, he said' introduces a logical conclusion from the preceding ethical instruction, typical of catena commentary structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀγαθὴν","severity":"caution","text":"The adjective ἀγαθὴν (good) modifies πίστιν (faith) but the text breaks off mid-sentence; the intended completion is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage breaks off after 'οὐκ', leaving the quotation incomplete; the intended referent of 'he' (ἔλεγεν) is not specified in the surviving text."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"“ ἀνθρώποις·” κἂν γὰρ τῷ δεσπότῃ διακονῇς μετ᾿ εὐνοίας, ἡ πρόφασις\nἀπὸ τοῦ φόβου τοῦ Θεοῦ τὴν ἀρχὴν ἔχει. Ἐπεφάνη γὰρ ἡ χάρις τοῦ Θεοῦ ἡ σωτήριος πᾶσιν\n ἀνθρώποις, παιδεύουσα ἡμᾶς, ἵνα ἀρνησάμενοι τὴν εὐσέβειαν\nκαὶ τὰς κοσμικὰς ἐπιθυμίας, σωφρόνως καὶ δικαίως \n καὶ εὐσεβῶς ζήσωμεν ἐν τῷ νῦν αἰῶνι, προσδεχόμενοι\nτὴν μακαρίαν ἐλπίδα, καὶ ἐπιφάνειαν τῆς δόξης τοῦ\n μεγάλου Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, ὃς\nἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν, ἵνα λυτρώσηται ἡμᾶς ἀπὸ\nπάσης ἀνομίας, καὶ καθαρίσῃ ἑαυτῷ λαὸν περιούσιον, \nζηλωτὴν καλῶν ἔργων \n Τὴν αἰτίαν ἐπήγαγε δικαίαν, δἰ ἣν ὀφείλουσι τοιοῦτοι εἶναι·\nπῶς γὰρ οὐκ ἂν εἰκότως εἶεν τοιοῦτοι οἱ μυρίων ἁμαρτημάτων\nλύσιν εὑρόντες; ἴστε γὰρ ὅτι μετὰ τῶν ἄλλων καὶ τοῦτο οὐχ ὡς\nἔτυχεν ἐντρέπει καὶ συστέλλει τὴν ψυχὴν, τὸ μυρίων ἁμαρτημάτων \nοὖσαν ὑπεύθυνον, μὴ δίκην δοῦναι, ἀλλὰ συγγνώμης τυχεῖν\nκαὶ μυρίων ἀγαθῶν· καὶ τοῦτο δὲ χάριτος, τὸ ἀπαλλάξαι τῶν βιωτικῶν,\nτὸ πρὸς τὸν οὐρανὸν ἀγαγεῖν. δύο δὲ δείκνυσιν ἐνταῦθα\nἐπιφανείας· καὶ γάρ εἰσι δύο, ἡ μὲν προτέρα χάριτος, ἡ δὲ δευτέρα\nἀνταποδόσεως καὶ τοῦ δικαίου. “ Ἵνα ἀρνησάμενοι, τὴν \n“ ἀσέβειαν καὶ τὰς κοσμικὰς ἐπιθυμίας,” μεθ᾿ ὅσης σπουδῆς τὰ\nεἴδωλα ἀπεστράφησαν, μετὰ τοσαύτης, καὶ τὴν κακίαν αὐτὴν,\n“ καὶ τὰς κοσμικὰς ἐπιθυμίας,” φησὶ, καὶ γὰρ καὶ ταῦτα εἴδωλα·\nκοσμικαὶ δὲ ἐπιθυμίαι, πάντα ὅσα ἂν μὴ διαβαίνῃ μεθ᾿ ἡμῶν πρὸς\nτὸν οὐρανὸν, ἀλλὰ τῷ παρόντι κόσμῳ συγκαταλύεται.","english":"… to men.” For even if you serve your master with goodwill, the pretext has its origin from the fear of God. For the grace of God, the saving grace for all men, has appeared, teaching us that, having renounced impiety and worldly desires, we may live temperately, justly, and piously in the present age, awaiting the blessed hope and the manifestation of the glory of our great God and Savior Jesus Christ, who gave himself for us, that he might redeem us from all lawlessness and purify for himself a chosen people, zealous for good works.\n\nHe has added the just cause for which they ought to be such; for how would it not be fitting that those who have found release from countless sins be such? For you know that, among other things, this also, not casually, shames and restrains the soul: that being liable for countless sins, it does not pay the penalty, but obtains forgiveness and countless goods. And this too is a matter of grace: to deliver from worldly things, to lead to heaven. He here shows two manifestations; for there are two: the first of grace, the second of requital and justice. “Having renounced impiety and worldly desires,” with as much zeal as they turned away from idols, with that same zeal also from vice itself, “and worldly desires,” he says, for these too are idols; worldly desires are all things that do not pass with us to heaven but are dissolved with the present world.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐπεφάνη γὰρ ἡ χάρις τοῦ Θεοῦ ἡ σωτήριος πᾶσιν ἀνθρώποις","severity":"info","text":"The catenist interprets the appearance of saving grace as a didactic event that teaches renunciation of impiety and worldly desires, linking moral transformation to divine manifestation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐπιφάνειαν","severity":"info","text":"The term ἐπιφάνεια (manifestation) is used twice: first for the appearance of grace, then for the eschatological manifestation of Christ’s glory. The catenist explicitly distinguishes two manifestations: one of grace, one of requital.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰησοῦ Χριστοῦ, ὃς ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν","severity":"info","text":"The phrase echoes soteriological language found in Titus 2:14 and Pauline passages on Christ’s self-offering for redemption, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"λαὸν περιούσιον","severity":"info","text":"The phrase λαὸν περιούσιον (chosen people) recalls the LXX description of Israel as a special people (Exod 19:5) and is used here to denote the Christian community purified by Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τὴν αἰτίαν ἐπήγαγε δικαίαν","severity":"info","text":"The catenist marks a structural shift: the preceding exhortation is now grounded by a causal explanation (αἰτίαν) for why slaves should be virtuous, namely their release from sin through grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"κοσμικαὶ δὲ ἐπιθυμίαι, πάντα ὅσα ἂν μὴ διαβαίνῃ μεθ᾿ ἡμῶν πρὸς τὸν οὐρανὸν","severity":"info","text":"The catenist equates worldly desires with idols, reflecting a common ascetic trope in Greek patristic commentary that moral failings are idolatrous because they bind the soul to the transient world.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a scribal error: δέο appears where δύο (two) is intended; the English draft corrects this. The phrase 'ἀρνησάμενοι τὴν εὐσέβειαν' in the Greek is likely a miswriting for 'ἀρνησάμενοι τὴν ἀσέβειαν' (renouncing impiety), as the catenist later quotes 'ἀσέβειαν'."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":31,"ref":"p31","source":"“ σωφρόνως \n“ καὶ δικαίως καὶ εὐσεβῶς ζήσωμεν ἐν τῷ νῦν αἰῶνι.” σωφροσυνή\nοὐ τοῦτο μόνον ἐστὶ τὸ πορνείας ἀπέχεσθαι, ἀλλὰ καὶ τὸ τῶν\nλοιπῶν παθῶν ἐκτὸς εἶναι. τίς δὲ ἡ ἐλπίς, καὶ τί τὸ ἔπαθλον τῶν\nπόνων; προσδεχόμενοι,” φησὶ, “ τὴν μακαρίαν ἐλπίδα καὶ ἐπι-\n“ φάνειαν·” ὄντως γὰρ οὐδὲν ἐκείνης μακαριώτερον. “ τοῦ μεγάλου \n“ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ.” ποῦ εἰσιν οἱ τοῦ Πατρὸς\nτὸς Υἱὸν ἐλάττονα λέγοντες; τὸ μέγας ἐπὶ Θεοῦ ὅταν λέγῃ,\nοὐ πρός τι μέγαν φησὶ, ἀλλ᾿ ἀπολύτως μέγαν, μεθ᾿ ὃν οὐκ ἂν\nεἴη μέγας, ἀλλ᾿ ἀσυγκρίτως μέγας.","english":"Let us live temperately and justly and piously in the present age.” Temperance is not only abstaining from fornication, but also being free from the other passions. And what is the hope, and what is the reward of the labors? “Awaiting,” he says, “the blessed hope and epiphany.” For truly nothing is more blessed than that. “Of the great God and our Savior Jesus Christ.” Where are those who say the Son is lesser than the Father? When he says “great” of God, he does not say it in relation to something great, but absolutely great, after whom there is no greater, but incomparably great.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"σωφροσύνη","severity":"info","text":"The catenist glosses σωφροσύνη as not merely sexual continence but freedom from all passions, a standard Stoic-influenced Christian moral definition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὴν μακαρίαν ἐλπίδα καὶ ἐπιφάνειαν","severity":"info","text":"The phrase echoes the eschatological language of Titus 2:13, where Paul speaks of the blessed hope and epiphany of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τοῦ μεγάλου Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ","severity":"info","text":"The catenist defends the Son’s full divinity against subordinationist Christology, arguing that 'great' is used absolutely, not comparatively.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a moral definition of temperance to a rhetorical question about eschatological reward, then to a polemical defense of Trinitarian orthodoxy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The anti-subordinationist argument reflects fourth-century Arian controversies, showing the catena’s use of Pauline commentary for doctrinal polemic.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks mid-sentence at the start; the English draft supplies a conjectural completion. The catenist's source for the anti-subordinationist argument is not identified."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"Ὃς ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν, ἵνα λυτρώσηται ἡμᾶς\nἀπὸ πάσης ἀνομίας, καὶ καθαρίσῃ ἑαυτῷ λαὸν περιούσιον. \n Ἐξηλλαγμένον, οὐδὲν ἔχοντα κοινὸν πρὸς τοὺς λοιπούς· “ ζηλω-\n“τὴν καλῶ, ἔργων,” τουτέστι μετὰ προθυμίας πολλῆς ἐπ’ αὐτὴν \nἰόντας τὴν ἀρετήν· τὸ μὲν αὖν βεβαρημένους τοῖς κακοῖς καὶ\nἀνίατα νοσοῦντας ἀπαλλάξαι τῆς ἐκείνους φιλανθρωπίας ἦν, τὰ δὲ\nμετὰ ταῦτα καὶ ἡμῶν καὶ ἐκείνου.","english":"Who gave himself for us, that he might redeem us from all lawlessness, and purify for himself a chosen people. Distinct, having nothing in common with the rest: “I call zealous of good works,” that is, those who approach virtue with great eagerness. Now, to deliver those weighed down by evils and incurably sick from that philanthropy of theirs was the work of that one, but the subsequent things are both of us and of him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"λαὸν περιούσιον","severity":"info","text":"The phrase 'chosen people' echoes the Septuagintal term for Israel as a select people (Exod 19:5). Here it is applied to the Christian community redeemed by Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ζηλωτὴν καλῶν ἔργων","severity":"info","text":"The phrase 'zealous of good works' is a catena fragment; the speaker defines it as approaching virtue with great eagerness, emphasizing active moral striving.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage contrasts two actions: Christ's redemption (removing lawlessness) and the subsequent joint work of Christ and believers (the 'subsequent things'). This marks a two-stage soteriology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"φιλανθρωπίας","severity":"info","text":"The term 'philanthropy' here likely refers to pagan or heretical compassion that tolerates sin; the catenist contrasts it with Christ's redemptive purification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text is fragmentary; the phrase 'τὸ μὲν αὖν βεβαρημένους' contains a possible scribal error (αὖν for οὖν). The sense of 'deliver from that philanthropy' is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'that philanthropy' is unclear—possibly pagan indulgence or heretical teaching. The phrase 'τὸ μὲν αὖν' may be corrupt; the reading assumes οὖν."],"confidence":"medium","notes":[]},{"i":33,"ref":"p33","source":"ΚΕΦ. Ε.","english":"Chapter 5","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Ε.","severity":"info","text":"This is a chapter heading, marking the beginning of a new section in the catena. The Greek text is a standard formula for 'Chapter 5'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ΚΕΦ. Ε.","severity":"info","text":"The heading is in Greek, consistent with the catena's transmission in Greek manuscripts. The Coptic context of the previous passage suggests a bilingual or translated tradition.","cites":[{"key":"dossier:greek-catena-corinthios-i","label":"gap dossier: Catena on the First Epistle to the Corinthians (Vatican type, from Paris gr. 227)","url":"https://naxiai.com/christian/gaps/greek-catena-corinthios-i"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ΚΕΦ. Ε.","severity":"caution","text":"The heading is brief and lacks explicit connection to the preceding narrative. Its placement may reflect a later editorial division rather than original structure.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The heading 'Chapter 5' does not indicate which work or commentary it introduces; it may be a division within the catena itself or a reference to a source text."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"Περὶ ἀρχόντων ὑποκοῆς πρεπούσης τῆ ἐπιεικείᾳ τοῦ Χριστοῦ. \n Ταῦτα λάλει καὶ παρακάλει καὶ ἕλεγχε, μετὰ πάσης\nἐπιταγῆς. \n Ἐπειδὴ τὸ ἦθος τούτων σκληρότερον ἦν, διὰ τοῦτο καὶ ἀποτόμως.\nἔστι γάρ τινα τῶν ἁμαρτημάτων, ἃ καὶ ἐπιτάγμασιν ἀπείργειν\nχρὴ, οἷον τὸ χρημάτων καταφρονεῖν, παραινοῦντας δεῖ πείθειν, \nκαὶ τὸ ἐπιεικεῖς εἶναι, καὶ ὅσα τοιαῦτα· τὸν δὲ μοιχὸν καὶ\nπόρνον καὶ πλεονέκτην μετ’ ἐπιταγῆς ἀπάγειν, καὶ τὸν ἄλλα τοιαῦτα\nπράττοντα. \n Μηδείς σου περιφρονείτω, ἀλλ’ ὑπομίμνησκε αὐτοὺς\nἀρχαῖς καὶ ἐξουσίαις ὑποτάσσεσθαι, μηδὲν Βλασφημεῖν, \nἀλλ’ ἀμάχους εἶναι. \n Τί οὖν μηδὲ τοὺς κακῶς πράττοντας, μηδ’ ἐκείνους λοιδορεῖσθαι;\n“ ἀλλὰ πρὸς πᾶν ἔργον ἀγαθὸν ἑτοίμους εἶναι, μηδένα\n“ βλασφημεῖν,” κἂν ὅστις ᾖ, ἀλλὰ καθαρὸν ἡμῖν εἶναι τὸ στόμα\nλοιδορίας. \n Ἀμάχους εἶναι, ἐπιεικεῖς, πᾶσαν ἐνδεικνυμένους πρα 3 ότητα\n πρὸς πάντας ἀνθρώπους. ἦμεν γὰρ ποτὲ καὶ ἡμεῖς\nἀνόητοι, ἀπειθεῖς, πλανώμενοι, δουλεύοντες ἐπιθυμίαις\nκαὶ ἡδοναῖς ποικίλαις, κακίᾳ καὶ φθόνῳ διάγοντες, στυγητοὶ,\nμισοῦντες ἀλλήλους. \n Ὥστε πρὸς πάντας τοιούτου; εἶναι δεῖ, ἡμέρως ἔχειν. ὁ γὰρ","english":"Concerning the obedience of rulers, which is fitting to the gentleness of Christ.  \nSpeak these things and exhort and reprove, with all authority.  \nSince the character of these men was rather harsh, for this reason also sharply.  \nFor there are some sins which one must also restrain by commands, such as despising money, which one must persuade by exhorting, and to be gentle, and such things; but the adulterer and fornicator and covetous man one must lead away with command, and him who does other such things.  \nLet no one despise you, but remind them to be subject to rulers and authorities, to blaspheme nothing, but to be peaceable.  \nWhy then, not even those who do evil, nor revile those?  \n“But to be ready for every good work, to blaspheme no one,” whoever it may be, but for our mouth to be pure of reviling.  \nTo be peaceable, gentle, showing all meekness toward all men. For we also were once foolish, disobedient, wandering, serving desires and various pleasures, living in wickedness and envy, hateful, hating one another.  \nSo that toward all such one must be, to be mild. For the","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Περὶ ἀρχόντων ὑποκοῆς πρεπούσης τῆ ἐπιεικείᾳ τοῦ Χριστοῦ","severity":"info","text":"The heading 'Concerning the obedience of rulers, which is fitting to the gentleness of Christ' introduces a thematic unit on the proper subordination of secular authorities to Christian virtue, a common concern in patristic commentary on the Pastoral Epistles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ταῦτα λάλει καὶ παρακάλει καὶ ἕλεγχε, μετὰ πάσης ἐπιταγῆς","severity":"info","text":"This phrase echoes the apostolic charge in Titus 2:15 (or similar parametric passages) to speak, exhort, and reprove with authority, reflecting the catena's exegetical focus on ecclesiastical discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μηδὲν βλασφημεῖν","severity":"info","text":"The injunction 'to blaspheme nothing' reflects early Christian concern with verbal purity and avoidance of slander, a theme developed in patristic moral teaching and linked to the broader context of communal harmony.","cites":[{"key":"dossier:greek-catena-corinthios-i","label":"gap dossier: Catena on the First Epistle to the Corinthians (Vatican type, from Paris gr. 227)","url":"https://naxiai.com/christian/gaps/greek-catena-corinthios-i"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπειδὴ τὸ ἦθος τούτων σκληρότερον ἦν, διὰ τοῦτο καὶ ἀποτόμως","severity":"info","text":"The passage moves from a general principle of authoritative reproof to a specific application: harsh character requires sharp correction, a logical progression typical of catena commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἦμεν γὰρ ποτὲ καὶ ἡμεῖς ἀνόητοι, ἀπειθεῖς, πλανώμενοι","severity":"info","text":"The first-person plural confession 'we also were once foolish, disobedient, wandering' employs a rhetorical strategy of shared human fallibility, common in patristic homilies to foster humility and moral exhortation.","cites":[{"key":"ed:tlg4102.tlg036","label":"source edition: Catena In Epistulam Ad Titum (E Cod. Paris. Coislin. 204)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg036.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ὥστε πρὸς πάντας τοιούτου; εἶναι δεῖ, ἡμέρως ἔχειν. ὁ γὰρ","severity":"caution","text":"The Greek text breaks off mid-sentence with 'For the', suggesting a lacuna or incomplete transmission in the manuscript; the English draft follows the Greek but the sense is truncated.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τοιούτου;' may be a scribal error or variant; the intended reading is likely 'τοιούτους' (such persons) or 'τοιοῦτον' (such a thing).","The abrupt ending 'ὁ γὰρ' leaves the sentence incomplete, possibly due to a missing folio in the catena manuscript."],"confidence":"medium","notes":[]},{"i":35,"ref":"p35","source":"τοιοῦτος ὣν πρότερον καὶ ἀπαλλαγεὶς, οὐκ ὀνειδίζειν ὀφείλει, ἀλλὰ\nχάριτας ἔχειν τῷ καὶ αὐτοῖς κἀκείνοις δόντι τὴν ἀπαλλαγὴν τῶν\nπροτέρων κακῶν· ἐννοῶν οὐν οἱος ἦσθα πρότερον, καὶ τὸ τοῦ μέλλοντος\nἄδηλον, ἀναχαίτιζε τὴν ὁρμήν. Ἦμεν γάρ ποτε καὶ ἡμεῖς πλανώμενοι· ὅτε δὲ ἡ χρηστότης \nκαὶ ἡ φιλανθρωπία ἐπεφάνη τοῦ σωτῆρος ἡμῶν\n Θεοῦ, πῶς οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ, ἀλλὰ κατὰ\nτὸν αὐτοῦ ἔλεον ἔσωσεν ἡμᾶς, διὰ λουτροῦ παλιγγενεσίας,\nκαὶ ἀνακαινώσεως Πνεύματος Ἁγίου. βαβαὶ, πῶς ἦμεν ἐν τῇ κακίᾳ βεβαπτισμένοι, ὡς μὴ δύνασθαι \nκαθαρθῆναι, ἀλλ’ ἀναγεννήσεως δεηθῆναι· τοῦτο γάρ ἐστι “παλιγ-\n“γενεσίας·” οὐκ ἐπεσκεύασεν, ἀλλ’ ἄνωθεν κατεσκεύασεν, ἄνωθεν\nἐποίησε κοινούς· πῶς ; διὰ τοῦ Πνεύματος· καὶ πάλιν\nδείκνυσιν εἰπὼν, “ οὗ ἐξέχεεν ἐφ’ ἡμᾶς πλουσίως διὰ Ἰησοῦ Χρι-\n“στοῦ τοῦ Σωτῆρος ἠμῶν·” πολλοῦ ἔδει ἡμῖν Πνεύματος· “ ἵνα \n“ δικαιωθέντες,” φησὶ, “ τῇ ἐκείνου χάριτι, ” πάλιν χάριτι, οὐκ ὀφειλῇ,\n“ κληρονόμοι γενώμεθα κατ’ ἐλπίδα ζωῆς αἰωνίου.” ἅμα καὶ\nπροτροπὴ εἰς ταπεινοφροσύνην ἐστὶν, καὶ ἐλπὶς ὑπὲρ τῶν μελλόντων·\nεἰ γὰρ οὕτως ἀπεγνωσμένως ὡς ἄνωθεν γεννηθῆναι, ὡς χάριτι\nσωθῆναι, πολλῷ μᾶλλον ἐν τῷ μέλλοντι τοῦτο ἐργάσεται. τί ἐστι \nκατ’ ἐλπίδα;","english":"Being such a one formerly and having been delivered, he ought not to reproach but to be grateful to the one who gave both to them and to those others the deliverance from former evils. Reflecting, then, on what you were before and on the uncertainty of the future, check your impulse. For we too were once wandering. But when the kindness and philanthropy of our Savior God appeared, how did He save us not by works of righteousness but according to His mercy, through the bath of regeneration and renewal of the Holy Spirit? Amazing! How we were immersed in wickedness, so as to be unable to be cleansed but to need rebirth. For this is what \"regeneration\" means. He did not patch up but built anew from the beginning, made us new from the start. How? Through the Spirit. And again He shows this by saying, \"which He poured out upon us richly through Jesus Christ our Savior.\" We needed much Spirit. \"So that, having been justified,\" it says, \"by that grace,\" again by grace, not by debt, \"we might become heirs, in hope, of eternal life.\" At once this is both an exhortation to humility and a hope concerning future things. For if we were so desperate as to be born anew, as to be saved by grace, much more will this work in the future. What does \"in hope\" mean?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"παλιγγενεσίας","severity":"info","text":"The term παλιγγενεσία (regeneration) is a key theological concept in early Christian baptismal theology, denoting spiritual rebirth. The catenist glosses it as being made anew from the beginning, not merely patched up.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὗ ἐξέχεεν ἐφ’ ἡμᾶς πλουσίως διὰ Ἰησοῦ Χριστοῦ τοῦ Σωτῆρος ἡμῶν","severity":"info","text":"This phrase is not a direct biblical quotation but likely echoes New Testament language about the Holy Spirit being poured out (cf. Titus 3:6; Romans 5:5). The catenist uses it to emphasize the Spirit’s role in regeneration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δικαιωθέντες τῇ ἐκείνου χάριτι","severity":"info","text":"The phrase echoes Pauline soteriology, particularly Romans 3:24 and Galatians 2:16, where justification is by grace, not works. The catenist stresses χάριτι (by grace) to contrast with debt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"λουτροῦ παλιγγενεσίας","severity":"info","text":"The phrase λουτρὸν παλιγγενεσίας (bath of regeneration) is a standard early Christian metaphor for baptism, found in Titus 3:5 and Justin Martyr. The catenist interprets it as a complete renewal through the Holy Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τί ἐστι κατ’ ἐλπίδα;","severity":"info","text":"The passage ends with a rhetorical question, 'What does “in hope” mean?', which serves as a transition to the next section. This is a common catenistic device to introduce further commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"βαβαί","severity":"info","text":"The exclamation βαβαί (Amazing!) is a rhetorical marker of emotional intensity, typical of Chrysostom’s homiletic style. Its presence suggests the catenist may be drawing on a Chrysostomic source, though the exact source is not identified in the allowed keys.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὗ ἐξέχεεν ἐφ’ ἡμᾶς πλουσίως διὰ Ἰησοῦ Χριστοῦ τοῦ Σωτῆρος ἡμῶν' is not a direct biblical citation; it may be a paraphrase or a conflation of several passages. The catenist does not provide a reference.","The identity of the speaker or source of the commentary is uncertain; the catenist may be excerpting from a homily, possibly by John Chrysostom, but no attribution is given in the passage."],"confidence":"medium","notes":[]},{"i":36,"ref":"p36","source":"τουτέστι καθὼς ἠλπίσαμεν, οὕτως ἀπολαύσομεν, ἣ\nὅτι ἤδη κληρονόμοι ἐστέ· “ πιστὸς ὁ λόγος.” ἐπειδὴ περὶ μελλόντων\nδιελέχθη, ἐπήγαγε τὸ ἀξιόπιστον· ἀληθῆ ταῦτά ἐστι, φησὶ,\nκαὶ δῆλον ἐκ τῶν φθασάντων· ὁ γὰρ τοσαύτης ἡμᾶς ἀνομίας ἀπαλλάξας,\nκαὶ τοσούτων κακῶν, εὔδηλον ὅτι καὶ τῶν μελλόντων ἡμῖν \nμεταδώσει ἐπιμείνασι τῇ χάριτι· βεβαιῶν τὰ περὶ τοῦ Θεοῦ εἰς\nἡμᾶς ἐσόμενα ἀγαθὰ, δι’ ὧν ἔφθασεν ἀπαριθμήσασθαι, καὶ τὴν\nπρὸς ἡμᾶς αὐτοῦ κηδεμονίαν δηλῶν, ἐπήγαγε, \n Πιστὸς ὁ λόγος, καὶ περὶ τούτων βούλομαί σε βεβαιοῦσθαι,\nἵνα φροντίζωσι καλῶν ἔργων προίστασθαι οἱ \nπεπιστευκότες Θεῶ. Ἐπὶ τὴν ἐλεημοσύνην αὐτοὺς προτρέπεται, οὐ παρέργως\nἀλλ’ “ ἵνα, ” φησὶ, “ φροντίζωσι καλῶν ἔργων προΐστασθαι,”\nἀδικουμένοις βοηθεῖν, μὴ χρήμασι μόνοις, ἀλλὰ καὶ προστα-","english":"That is, just as we hoped, so we shall enjoy, or that you are already heirs: \"the word is trustworthy.\" Since he spoke about future things, he added the guarantee: these things are true, he says, and evident from what has already happened; for the one who delivered us from such lawlessness and so many evils, it is clear that he will also give us a share of future goods if we remain in the grace; confirming the good things from God that will come to us, through what he has already enumerated, and showing his care for us, he added, \"The word is trustworthy,\" and concerning these things I wish you to be assured, so that those who have believed in God may take care to pursue good works. He urges them to charity, not casually, but \"so that,\" he says, \"they may take care to pursue good works,\" to help the wronged, not only with money but also with protection—","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πιστὸς ὁ λόγος","severity":"info","text":"The phrase 'πιστὸς ὁ λόγος' (the word is trustworthy) is a rhetorical formula used to guarantee the truth of preceding statements about future rewards.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πιστὸς ὁ λόγος","severity":"info","text":"This phrase echoes a common New Testament expression (cf. 1 Tim 1:15, 3:1; Tit 1:9) used to affirm the reliability of a statement, here applied to eschatological promises.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐπήγαγε","severity":"info","text":"The catenist uses 'ἐπήγαγε' (he added) to mark a logical transition: from discussing future things to providing a guarantee, showing the commentator's method of linking clauses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐλεημοσύνην","severity":"info","text":"The term 'ἐλεημοσύνην' (charity/almsgiving) reflects a key early Christian virtue, often urged in pastoral epistles; the commentator stresses it is not casual but tied to good works and protection of the wronged.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀνομίας","severity":"info","text":"The reference to deliverance from 'ἀνομίας' (lawlessness) and 'κακῶν' (evils) aligns with patristic interpretations of Titus as emphasizing God's salvific action, common in catenae on the Pastoral Epistles.","cites":[{"key":"ed:tlg4102.tlg036","label":"source edition: Catena In Epistulam Ad Titum (E Cod. Paris. Coislin. 204)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg036.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προΐστασθαι","severity":"caution","text":"The verb 'προΐστασθαι' (to pursue/be in charge of) is ambiguous: it could mean 'to take care of' good works or 'to preside over' them; the context favors the former, but the latter is possible in ecclesiastical usage.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πιστὸς ὁ λόγος' could be a direct quotation from a lost source or a formulaic expression; the catenist's attribution is unclear.","The verb 'προΐστασθαι' may imply either personal diligence or administrative oversight, leaving the exact nuance of the exhortation open."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"σίαις καὶ χήραις ἀμύνειν καὶ ὀρφανοῖς, καὶ πάντας τοὺς κακῶς\nπάσχοντας ἐν ἀσφαλείᾳ καθιστᾷν· τοῦτο γάρ ἐστι καλῶν ἔργων\nπροΐστασθαι. \n ταῦτα γάρ ἐστι καλὰ καὶ ὠφέλιμα τοῖς ἀνθρώποις·\n μωρὰς δὲ ζητήσεις καὶ γενεαλογίας καὶ ἔρεις καὶ μάχας \nνομικὰς περιίστασο, εἰσὶ γὰρ ἀνωφελεῖς καὶ μάταιοι. \n Τί ποτε βούλονται αἱ γενεαλογίαι ; καὶ γὰρ ἐν τῇ πρὸς Τιμόθεον\nτοῦτο τίθησι λέγων, “ μύθους καὶ γενεαλογίας ἀπεράντους·”\n“ ἔρεις ” δὲ, φησὶ, τὰς πρὸς τοὺς αἱρετικοὺς, ὅταν μηδὲν ᾖ κέρδος·\nτὸ ἦ τέλος αὐτῆς οὐδέν· ὅταν γὰρ ᾖ τις διεστραμμένος, καὶ \nμὴν ἃν ὁτιοῦν γένηται προῃρημένος μεταθέσθαι τὴν γνώμην, τίνος\nἕνεκεν εἰκῆ κάμνεις κατὰ πετρῶν σπείρων ; δέον πονεῖν εἰς τοὺς\nσοὺς, περὶ ἐλεημοσύνης αὐτοῖς διαλεγόμενος καὶ τῆς ἄλλης\nἀρετῆς.","english":"to assist widows and orphans, and to place all who are suffering unjustly in safety; for this is to preside over good works. For these things are good and beneficial to people. But avoid foolish inquiries, genealogies, quarrels, and legal battles, for they are useless and vain. What then do the genealogies intend? For in the letter to Timothy he also sets this down, saying, \"myths and endless genealogies.\" \"Quarrels,\" he says, are those against heretics, when there is no profit; its end is nothing. For when someone is perverse and has resolved not to change his opinion no matter what happens, why do you labor in vain, sowing on rocks? You ought to labor among your own, discoursing with them about almsgiving and the rest of virtue.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γενεαλογίας","severity":"info","text":"The term 'genealogies' here refers to speculative, often Gnostic, mythic genealogies of aeons or divine beings, not family lineages. Chrysostom similarly condemns such 'endless genealogies' in his homilies.","cites":[],"named_sources":["Chrysostom Hom. in 1 Tim. 1"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μύθους καὶ γενεαλογίας ἀπεράντους","severity":"info","text":"This phrase quotes 1 Timothy 1:4, where Paul warns against 'myths and endless genealogies.' The catenist uses the same Pauline language to reinforce the rejection of useless disputes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἔρεις ... πρὸς τοὺς αἱρετικοὺς","severity":"info","text":"The catenist identifies 'quarrels' as debates with heretics that yield no profit. This reflects the early church's pastoral caution against engaging intractable opponents, a theme in patristic advice on discretion in controversy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"κατὰ πετρῶν σπείρων","severity":"info","text":"The metaphor 'sowing on rocks' appears in patristic literature (e.g., Chrysostom) to describe wasted effort on unreceptive audiences. It parallels the Gospel parable of the sower (Matthew 13:3-8) but is not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τί ποτε βούλονται αἱ γενεαλογίαι","severity":"info","text":"This rhetorical question marks a transition from prohibition to explanation. The catenist first commands avoidance of genealogies, then glosses their nature and purpose, linking to the Timothy passage for scriptural support.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἔρεις ... πρὸς τοὺς αἱρετικοὺς' could be read as a general warning against all heretical debate or as a specific reference to known contemporary heresies; the text does not specify which groups are meant."],"confidence":"high","notes":[]},{"i":38,"ref":"p38","source":"ΚΕΦ. ς.","english":"Chapter 6.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ς.","severity":"info","text":"The Greek heading 'ΚΕΦ. ς.' marks the beginning of a new chapter (chapter 6) in the catena, a structural division typical of such compilations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The catena on Titus is a compilation of patristic exegesis; chapter divisions like this one are editorial additions from the manuscript tradition, not original to the biblical text.","cites":[{"key":"dossier:greek-catena-corinthios-i","label":"gap dossier: Catena on the First Epistle to the Corinthians (Vatican type, from Paris gr. 227)","url":"https://naxiai.com/christian/gaps/greek-catena-corinthios-i"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ΚΕΦ. ς.","severity":"info","text":"The heading is in Greek, consistent with the Greek catena tradition, and the manuscript (Paris. Coislin. 204) preserves this chapter marker as part of the continuous text.","cites":[{"key":"hollis:alma990022449690203941","label":"Catena aurea","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990022449690203941"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage consists solely of a chapter heading; the content of chapter 6 is not provided in this excerpt, so the exegetical focus remains unclear."],"confidence":"high","notes":[]},{"i":39,"ref":"p39","source":"Παραινέσεις περὶ ἐκκλίνειν τοὺς αἱρετικοὺς ζητητάς. \n Αἱρετικὸν ἄνθρωπον μετὰ μίαν καὶ δευτέραν νουθεσίαν\n παραιτοῦ, εἰδὼς ὅτι ἐξέστραπται ὁ τοιοῦτος, καὶ\nαμαρτανει, ων αυτοκατακριτος. \n Πῶς οὖν ἐτέρωθι, φησὶ, “μή ποτε δῶ αὐτοῖς ὁ Θεὸς μετά- \n“νοιαν,” ἐνταῦθα δὲ ἐκτρέπεσθαι εἰσηγεῖται ; ἐκεῖ μὲν περὶ τῶν\nἐλπίδα ἐχόντων διορθώσεως φησὶ, καὶ περὶ τῶν ἀντιδιατιθεμένων\nἁπλῶς· ὅταν δὲ δῆλος ᾖ πᾶσι καὶ φανερὸς, τίνος ἕνεκεν πυκτεύεις\nἔκει ; αὐτοκατάκριτος δέ ἐστιν, ὅτι οὐκ ἔχει εἰπεῖν, ὅτι οὐδείς\nμε ἐνουθέτησεν. ὅταν οὖν μετὰ τὴν παραίνεσιν ὁ αὐτὸς μείνῃ, αὐτοκατάκριτος\nγίνεται. \n ὤαν πέμψω Ἀρτεμᾶν πρός σε ἣ τυχικὸν, σπούδασον\nἐλθεῖν πρός με εἰς Νικόπολιν. \n Τί λέγεις ; ἐπιστήσας αὐτὸν τῇ Κρήτῃ, πάλιν καλεῖς πρὸς\nσαυτόν; οὐκ ἀπάγων αὐτὸν τῆς σχολῆς ἐκείνης, ἀλλὰ πλέον \nῥυθμίζω ὅτι γὰρ οὐχ ὥστε περιάγειν αὐτὸν καὶ πανταχοῦ ἔχειν\nἀκολουθοῦντα καλεῖ, ἄκουσον· “ ἐκεὶ,” φησὶ, “ κέκρικα παραχει-\n“μάσαι,” ἡ δὲ Νικόπολις τῆς Θρᾴκης ἐστί.","english":"Exhortations about avoiding heretical questioners.  \nAfter a first and second admonition, dismiss a heretical person, knowing that such a one has become perverted and errs, being self-condemned.  \nHow then, he says, does he say elsewhere, “May God never grant them repentance,” but here he recommends avoiding them? There he speaks of those who have hope of correction, and of those who simply oppose; but when someone is manifest and obvious to all, why do you keep contending with him? He is self-condemned because he cannot say that no one admonished him. Therefore, when after the admonition he remains the same, he becomes self-condemned.  \nIf I send Artemas or Tychicus to you, be eager to come to me in Nicopolis.  \nWhat are you saying? After stationing him in Crete, do you call him back to yourself? Not by removing him from that school, but by regulating him more. For that he does not call him so as to have him follow him around everywhere, listen: “There,” he says, “I have decided to spend the winter,” and Nicopolis is in Thrace.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Παραινέσεις περὶ ἐκκλίνειν τοὺς αἱρετικοὺς ζητητάς","severity":"info","text":"The heading introduces the theme: exhortations to avoid heretical questioners. The term ζητητάς (questioners) may imply those who engage in disputation rather than simple heretics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"αὐτοκατάκριτος","severity":"info","text":"The term αὐτοκατάκριτος (self-condemned) is a key concept: it denotes one who, after admonition, persists in error and thus has no excuse. The catenist uses it to justify avoidance after repeated warnings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μή ποτε δῶ αὐτοῖς ὁ Θεὸς μετάνοιαν","severity":"info","text":"This phrase is a quotation or paraphrase of a scriptural sentiment (cf. possibly 2 Cor 2:7 or similar). The catenist contrasts it with the present advice to avoid heretics, resolving the tension by distinguishing between those with hope of correction and those manifestly perverted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Νικόπολις","severity":"info","text":"Nicopolis in Thrace is mentioned as the place where the author (likely Paul) plans to winter. This geographical detail aligns with the Pauline tradition of wintering in Nicopolis (cf. Tit 3:12).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τί λέγεις ;","severity":"info","text":"The rhetorical question 'What are you saying?' marks a shift to a dialogical style, where the catenist anticipates an objection about recalling Titus from Crete. This structure is typical of catenae, which often include imagined interlocutors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀρτεμᾶν ἣ τυχικὸν","severity":"info","text":"Artemas and Tychicus are named as potential messengers. Tychicus appears in the New Testament (Acts 20:4; Eph 6:21; Col 4:7; 2 Tim 4:12), while Artemas is otherwise unknown. Their inclusion here reflects the catenist's familiarity with Pauline circles.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the quoted phrase 'μή ποτε δῶ αὐτοῖς ὁ Θεὸς μετάνοιαν' is not specified; it may be Paul or another authority.","The phrase 'ἐπιστήσας αὐτὸν τῇ Κρήτῃ' could mean either 'stationing him in Crete' or 'appointing him over Crete'; the translation takes the former.","The reference to 'ἐκείνης τῆς σχολῆς' (that school) is ambiguous: it may refer to the heretical school or to the Cretan church."],"confidence":"high","notes":[]},{"i":40,"ref":"p40","source":"Ζηνᾶν τὸν νομικὸν, καὶ Ἀπολλῶ σπουδαίως προπεμψον,\nἵνα μηδὲν αὐτοῖς λείπῃ. Οὐτοι οὐδέπω τῶν ἐγχειρισθέντων ἦσαν, ἀλλὰ τῶν συνόντων\nαὐτῷ· δυνατὸς δὲ ἦν ὁ Ἀπολλῶς ἐν ταῖς γραφαῖς, καὶ ἀνὴρ λόγιος·\nεἰ τοίνυν νομικὸς ἦν ὁ Χηνὰς, οὐκ ἔδει παρ’ ἑτέρῳ αὐτὸν τρέφεσθαι· \nνομικὸν δὲ ἐνταῦθα φησὶ, τὸν τῶν Ἰουδαϊκῶν νόμων ἔμπειρον. “ ἵνα\n“ μηδὲν αὐτοῖς λείπῃ, ” τουτέστιν, ἐν πάση ἀφθονίᾳ αὐτοὺς κατάστησον. Μανθανέτωσαν δὲ καὶ οἱ ἡμέτεροι καλῶν ἔργων προΐστασθαι\nεἰς τὰς ἀναγκαίας χρείας, ἵνα μὴ ὦσιν ἄκαρποι. ἀσπάζονταί σε οἱ μετ’ ἐμοῦ πάντες· ἄσπασαι τοὺς φιλοῦντας\nἡμᾶς ἐν πίστει. Ἤτοι τοὺς αὐτὸν φιλοῦντας ἣ τοὺς πιστοὺς ἄνδρας. “ ἡ χάρις\n“ μετὰ πάντων ὑμῶν, ἀμήν.” πῶς οὖν αὐτῷ κελεύεις τοὺς ἀντιλέγοντας\nγοντας ἐπιστομίζειν, εἰ περιιστάναι τούτους δεῖ; ὅταν ἐπὶ λύμῃ \nπάντα ποιῶσι, φησὶν, αὐτὸν δὲ προηγουμένως ἐπὶ τῷ ἐκείνων κέρδει\nμηδέποτε τοῦτο ποιεῖν· εἰ μὲν γὰρ ἑτέροις λυμαίνοιντο, δεῖ\nἑστάναι καὶ μάχεσθαι, ἐπεὶ περιίστατο· εἰ δὲ ὁρᾷς ἑτέρους διαφερομένους,\nμὴ σίγα, ἀλλ’ ἐπιστόμιζε, τῶν μελλόντων ἀπόλλυσθαι\nκηδόμενος. τι ἐστιν ” ἵνα φροντίζωσι καλῶν ἔργων προΐστα “ σθαι;” \nἀντὶ τοῦ ἵνα μὴ περιμένωσι τοὺς δεομένους ἐλθεῖν πρὸς\nαὐτούς· ἀλλ’ αὐτοὶ περιεργάζωνται τοὺς δεομένους τῆς αὐτῶν\nβοηθείας. τῶν εἰς τὴν πρὸς Τίτον ἐπιστολὴν Παύλου τοῦ Ἀποστόλου ἐξηγντικῶν\nἐκλογῶν. ΤΩΝ ΕΙΣ THN ΠΡΟΣ ΤΙΤΟΝ ΕΠΙΣΤΟΛΗΝ ΠΑΥΛΟΥ\nΤΟΥ ΑΠΟΣΤΟΛΟΥ ΕΞΗΓΗΤΙΚΩΝ ΕΚΛΟΓΩΝ\nΤΟΜΟΣ ΠΡΩTΟΣ. ΤΩΝ τῷ Παύλῳ συνόντων δόκιμος οὗτος ἦν. οὐκ ἂν οὑν αὐτῷ\nτὴν νῆσον ὁλόκληρον ἐπέτρεψεν, οὐκ ἃν τὰ ἐλλειφθέντα ἀναπληρῶσαι \nπροσέταξεν.","english":"Send Zenas the lawyer and Apollos on their way diligently, so that they lack nothing. These were not yet among those entrusted with tasks, but were among those who associated with him. Apollos was powerful in the Scriptures and a learned man. If, then, Zenas was a lawyer, he ought not to be supported by another. Here he calls \"lawyer\" one experienced in the Jewish laws. \"So that they lack nothing\" means: place them in complete abundance. Let our people also learn to take the lead in good works for necessary needs, so that they may not be unfruitful. All those with me greet you; greet those who love us in faith—either those who love him or the faithful men. \"Grace be with you all, amen.\" How then do you command him to silence those who contradict, if it is necessary to avoid these people? When they do everything for harm, he says, but he himself never does this primarily for their benefit. For if they were harming others, one must stand and fight, since he avoided them; but if you see others being at variance, do not be silent, but silence them, caring for those who are about to be lost. What is \"so that they take the lead in good works\"? Instead of \"so that they do not wait for those in need to come to them,\" but they themselves seek out those in need of their assistance. From the exegetical selections on the Epistle of Paul the Apostle to Titus. Of the exegetical selections on the Epistle of Paul the Apostle to Titus, Volume One. This man was approved among those who associated with Paul. He would not, then, have entrusted the whole island to him, nor would he have commanded him to fill up what was lacking.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"νομικὸν","severity":"info","text":"The Greek term νομικὸν is glossed in the catena as 'one experienced in the Jewish laws,' distinguishing it from a Roman jurist or Christian legal expert.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ἵνα μηδὲν αὐτοῖς λείπῃ","severity":"info","text":"The catena interprets this phrase as 'place them in complete abundance,' emphasizing material provision for Zenas and Apollos.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀπολλῶς","severity":"info","text":"Apollos is described as 'powerful in the Scriptures and a learned man,' consistent with his portrayal in Acts 18:24 as an eloquent Alexandrian Jew.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πῶς οὖν ... εἰ","severity":"info","text":"The passage presents a rhetorical question-and-answer structure, addressing an apparent contradiction between avoiding heretics and silencing opponents.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῶν εἰς τὴν πρὸς Τίτον ἐπιστολὴν ... ἐξηγητικῶν ἐκλογῶν","severity":"info","text":"The closing formula identifies this as part of a collection of exegetical selections on Titus, Volume One, indicating a catena compiled from multiple patristic sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Χηνὰς","severity":"caution","text":"The Greek text reads 'Χηνὰς' (Zenas) but the catena's comment on a 'lawyer' may reflect a variant or scribal confusion; the name is elsewhere spelled 'Ζηνᾶν'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Zenas the lawyer' is ambiguous: the catena assumes he was a Jewish legal expert, but the term could also refer to a Roman or Greek legal professional.","The phrase 'ἀσπάζονταί σε οἱ μετ’ ἐμοῦ πάντες' is ambiguous in reference: it may be a greeting from Paul's companions or a formulaic closing."],"confidence":"high","notes":[]},{"i":41,"ref":"p41","source":"ἵνα γὰρ, φησὶ, τὰ ἐπιλείποντα ἐπιδιορθωθῇ,\nκαὶ τοσούτων ἐπισκόπων κρίσιν ἐπέτρεψεν, εἰ μὴ σφόδρα ἐθάρρει\nτἀνδρί. φασὶ δὲ αὐτὸν καὶ νέον εἶναι, διὰ τὸ τέκνον αὐτῷ γράφειν,\nπλὴν ἀλλ’ οὔπω τοῦτο δῆλον ἀπὸ τούτου. οἶμαι δὲ αὐτοῦ,\nκαὶ ἐν ταῖς Πράξεσιν εἶναι μνείαν· τάχα καὶ Κορίνθιος ἦν, εἰ μή \nτις ἕτερος ἦν ὁμώνυμος αὐτῷ. δοκοῦσι δέ μοι χρόνοι εἶναι μέσοι\nτινές· καὶ ἐν ἀδίᾳ Παῦλος ὣν γράφει ταῦτα· οὐδὲν γὰρ περὶ\nπειρασμῶν, φησὶ, συνεχῶς δὲ περιστρέφει τοῦ Θεοῦ τὴν χάριν\nἱκανὴν οὖσαν παράκλησιν τοῖς πεπιστευκόσι πρὸς ἀρέτην τὸ γὰρ\nμαθεῖν τίνων μὲν ἤσαν ἄξιοι, πρὸς τι δὲ μετέστησαν, καὶ \nχάριτι, καὶ τίνω, ἠξίωνται, οὐ μικρὰ προτροπή. ἀποτείνεται δὲ καὶ\nπρὸς τοὺς Ἰουδαίους· εἰ δὲ ὁλόκληρον τὸ ἔθνος ὑβρίζει, μὴ θαυμάσῃς·\nκαὶ ἐπὶ Γαλατῶν γὰρ αὐτὸ ποιεῖ· οὐχ ὑβριστικοῦ δὲ\nτοῦτο ἤθους, ἀλλ’ ἐρωτικοῦ. εἰ μὲν γὰρ τῶν αὐτοῦ ἕνεκεν ταῦτα\nἐποίει, εἰκότως τίς αὐτῶ ἐμέμψατο, εἰ δὲ πεπυρωμένος καὶ ζέων \nὑπὲρ τοῦ κηρύγματος, οὐχ ὑβριστικῶς αὐτὸ ἐποίει· καὶ ὁ Χριστὸς\nδὲ μυρία ἐλοιδορεῖτο τοῖς γραμματεῦσι καὶ Φαρισαίοις, ἀλλ’ οὐκ\nαὐτοῦ ἕνεκεν, ἀλλ’ ὅτι τοὺς ἄλλους ἅπαντας ἀπολύων. βραχεῖαν\nδὲ ποιεῖ τὴν Ἐπιστολὴν, εἰκότως· καὶ τοῦτο δὲ τῆς ἀρετῆς τοῦ\nΤίτου τεκμήριον ἦν, τὸ μὴ δεῖσθαι λόγων πολλῶν, ἀλλ’ ὥσπερ \nτινὸς ὑπομνήσεως. αὕτη δέ μοι δοκεῖ τῆς πρὸς Τιμόθεον νεαρωτέρα\nἘπιστολὴ, ἐκείνην μὲν γὰρ πρὸς τῷ τέλει ὣν ἔγραφεν· ἐνταῦθα\nδὲ ἄφετος ὣν καὶ λελυμένος· τὸ γὰρ “κέκρικα παραχει-\n“μάσαι ἐν Ν̓ικοπόλει,” τεκμήριον ἦν τοῦ μηδέπω ἐν δεσμοῖς εἶναι·\nἐκεῖ δὲ συνεχῶς δέσμιον ἑαυτὸν καλεῖ.","english":"For he says, \"so that what is lacking may be corrected,\" and he entrusted the judgment of so many bishops to him, unless he had great confidence in the man. They say that he was also young, because he writes to him as \"child,\" but this is not yet clear from that. I think that there is also mention of him in the Acts; perhaps he was also a Corinthian, unless there was someone else of the same name. It seems to me that there is some intermediate time; and Paul writes these things while in freedom, for he says nothing about trials, but continually turns to the grace of God, which is sufficient as encouragement for those who have believed toward virtue. For learning what they were worthy of, and to what they have been transferred, and by grace, and of what they have been deemed worthy, is no small exhortation. He also directs his words against the Jews; and if he insults the entire nation, do not be surprised; for he does this also in the case of the Galatians. This is not of an abusive character, but of a loving one. For if he did these things for his own sake, one might reasonably blame him; but if he was inflamed and fervent for the sake of the proclamation, he did not do it abusively. And Christ also reviled the scribes and Pharisees countless times, but not for his own sake, but because he was destroying all the others. He makes the Epistle brief, reasonably so; and this too was a sign of Titus's virtue, that he did not need many words, but only something like a reminder. This Epistle seems to me to be more recent than that to Timothy; for he wrote that one near the end, but here he is free and unbound; for the phrase \"I have decided to winter in Nicopolis\" was evidence that he was not yet in chains; there he repeatedly calls himself a prisoner.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἵνα γὰρ, φησὶ, τὰ ἐπιλείποντα ἐπιδιορθωθῇ","severity":"info","text":"The commentator explains that Paul's phrase 'so that what is lacking may be corrected' shows his confidence in Titus, entrusting the judgment of many bishops to him.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κέκρικα παραχειμάσαι ἐν Ν̓ικοπόλει","severity":"info","text":"The phrase 'I have decided to winter in Nicopolis' is cited as evidence that Paul was free and not yet in chains, contrasting with his self-description as a prisoner in the letters to Timothy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐπὶ Γαλατῶν","severity":"info","text":"The commentator notes that Paul also insults the entire nation of the Galatians, but defends this as not abusive but loving, done for the sake of the proclamation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"καὶ ὁ Χριστὸς δὲ μυρία ἐλοιδορεῖτο τοῖς γραμματεῦσι καὶ Φαρισαίοις","severity":"info","text":"The commentator parallels Paul's harsh words against the Jews with Christ's reviling of the scribes and Pharisees, arguing both acted out of love, not abuse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"αὕτη δέ μοι δοκεῖ τῆς πρὸς Τιμόθεον νεαρωτέρα Ἐπιστολὴ","severity":"info","text":"The commentator judges this epistle to Titus as more recent than that to Timothy, because Paul writes here while free, whereas the Timothy letter was written near the end of his life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἶμαι δὲ αὐτοῦ, καὶ ἐν ταῖς Πράξεσιν εἶναι μνείαν","severity":"info","text":"The commentator speculates that Titus is mentioned in the Acts of the Apostles, possibly as a Corinthian, though noting there might be a different person of the same name.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Titus in Acts is uncertain; the commentator suggests he may be a Corinthian but allows for a namesake.","The phrase 'τὰ ἐπιλείποντα ἐπιδιορθωθῇ' is ambiguous: it could refer to correcting deficiencies in the church or in personal conduct."],"confidence":"high","notes":[]},{"i":42,"ref":"p42","source":"ΚΕΦΑΛΑΙΑ\nΤΗΣ ΠΡΟΣ\nTITON ΕΠΙΣTΟΛHΣ. α΄. Περὶ διδασκάλων ἐπιτηδείων εἰς διακονίαν, καὶ ἔλεγχον ἀπειθῶν. β΄. Κατὰ τῶν σαρκικὰς καθάρσεις πρεσβευόντων, καὶ ὑπὲρ πνευματικῆς\nἀρετῆς. γ΄. Παραινέσεις ἃς δεῖ παραινεῖν καθ’ ἡλικίαν ἑκάστοις. δ΄. Περὶ δούλων, ὡς ἂν καὶ αὐτοὶ τῆς Χριστοῦ χάριτος ἀξίως\nλεῦοιεν. ε΄. Περὶ ἀρχόντων ὑπακοῆς, πρεπούσης τῇ ἐπιεικείᾳ τοῦ Χριστοῦ. ς΄. Παραινέσεις περὶ τοῦ ἐκκλίνειν τοὺς αἱρετικοὺς ζητητάς. ΕΞΗΓΗΣΙΣ\nΕΙΣ THN\nΠΡΟΣ TITON ΕΠΙΣΤΟΛΗΝ. ΠΑΥΛΟΣ δοῦλος Θεοῦ, Ἀπόστολος δὲ Ἰησοῦ\nΧριστοῦ, κατὰ πίστιν ἐκλεκτῶν Θεοῦ. Ὁρᾷς πῶς ἀδιαφόρως ταῦτα τίθησι; ποτὲ μὲν ἑαυτὸν τοῦ\nΘεοῦ δοῦλον λέγων, τοῦ δὲ Χριστοῦ Ἀπόστολον, ποτὲ δὲ τοῦ\nΧριστοῦ δοῦλον; “Παῦλος δοῦλος Ἰησοῦ Χριστοῦ·” οὕτως οὐδεμίαν\nοἶδε διαφορὰν Πατρὸς καὶ Υἱοῦ. “κατὰ πίστιν ἐκλεκτῶν\n“Θεοῦ, καὶ ἐπίγνωσιν ἀληθείας τῆς κατ’ εὐσέβειαν, ἐπ’ ἐλπίδι \n“ζωῆς αἰωνίου.” τι ἐστι “κατὰ πίστιν ἐκλεκτῶν Θεοῦ;” ὅτι ἐπίστευσας,\nἣ ὅτι ἐπιστεύθης· οἶμαι αὐτὸν λέγειν ὅτι ἐπιστεύθην\nτοὺς ἐκλεκτοὺς τοῦ Θεοῦ, τουτέστιν, οὐκ ἀπὸ κατορθωμάτων, οὐδὲ\nἀπὸ πόνων καὶ ἱδρώτων τὸ ἀξίωμα ἔλαβον, ἀλλὰ τὸ πᾶν τῆς τοῦ\nπιστεύσαντος εὐεργεσίας ἐγένετο.","english":"CHAPTERS OF THE EPISTLE TO TITUS. 1. Concerning teachers suitable for service, and the refutation of the disobedient. 2. Against those who advocate fleshly purifications, and concerning spiritual virtue. 3. Exhortations which one ought to give according to the age of each. 4. Concerning slaves, how they too might worthily partake of the grace of Christ. 5. Concerning obedience to rulers, as is fitting to the gentleness of Christ. 6. Exhortations concerning avoiding heretical disputants. INTERPRETATION OF THE EPISTLE TO TITUS. Paul, slave of God, but Apostle of Jesus Christ, according to the faith of the elect of God. Do you see how indifferently he sets these things? At one time calling himself a slave of God, and an Apostle of Christ, at another time a slave of Christ? \"Paul, slave of Jesus Christ.\" Thus he knows no difference between Father and Son. \"According to the faith of the elect of God, and knowledge of the truth according to piety, in hope of eternal life.\" What is \"according to the faith of the elect of God\"? That you believed, or that you were entrusted? I think he means that I was entrusted with the elect of God, that is, not from achievements, nor from labors and sweat did I receive the office, but the whole was of the beneficence of the one who believed.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦΑΛΑΙΑ","severity":"info","text":"The passage begins with a list of six κεφάλαια (chapter headings) summarizing the epistle's themes, a common feature in catena manuscripts to guide readers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κατὰ πίστιν ἐκλεκτῶν Θεοῦ","severity":"info","text":"The phrase is ambiguous: it could mean 'according to the faith of the elect of God' or 'according to the trust placed in me by the elect of God.' The commentator opts for the latter, interpreting it as 'I was entrusted with the elect of God.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Παῦλος δοῦλος Θεοῦ, Ἀπόστολος δὲ Ἰησοῦ Χριστοῦ","severity":"info","text":"The commentator argues that Paul's interchangeable use of 'slave of God' and 'slave of Christ' implies no distinction between Father and Son, reflecting an anti-Arian stance common in Greek patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παῦλος δοῦλος Ἰησοῦ Χριστοῦ","severity":"info","text":"This phrase echoes Paul's self-designation in Romans 1:1 and elsewhere, though the exact wording 'slave of Jesus Christ' is less common; the commentator uses it to illustrate Paul's rhetorical flexibility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐπίγνωσιν ἀληθείας τῆς κατ’ εὐσέβειαν","severity":"info","text":"The phrase 'knowledge of the truth according to piety' reflects a Hellenistic Jewish and early Christian emphasis on true knowledge (γνῶσις) aligned with proper religious practice, a theme in Clement of Alexandria and Origen.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κατὰ πίστιν ἐκλεκτῶν Θεοῦ' is ambiguous: it could mean 'according to the faith of the elect of God' (subjective genitive) or 'according to the trust placed in me by the elect of God' (objective genitive). The commentator chooses the latter, interpreting it as 'I was entrusted with the elect of God.'"],"confidence":"high","notes":[]},{"i":43,"ref":"p43","source":"εἶτα ἵνα μὴ ἄλογος ἡ χάρις \nγένηται, ἐπήγαγε, “καὶ ἐπίγνωσιν ἀληθείας τῆς κατ’ εὐσέβειαν,”\nἀπὸ ταύτης ἐπιστεύθην, μᾶλλον δὲ καὶ τοῦτο ἐπιστεύθην ἐκ τῆς\nαὐτοῦ χάριτος· καὶ γὰρ καὶ τούτου αὐτὸς αἴτιος, καὶ διὰ τοῦτο\nκαὶ αὐτός φησιν ὁ Χριστὸς, “οὐχ ὑμεῖς με ἐξελέξασθε, ἀλλ’ ἐγὼ\n“ἐξελεξάμην ὑμᾶς·” τὸ δὲ κατὰ πίστιν εἰπεῖν τὸ πᾶν ἐκείνοις \nληίζεται, ὅτι δι’ ἐκείνους εἰμὶ Ἀπόστολος, οὐχ ὡς ἄξιος, ἀλλὰ\nδιὰ τοὺς ἐκλεκτούς· “καὶ ἐπίγνωσιν,” φησὶν, “ἀληθείας τῆς\n“κατ’ εὐσέβειαν·” ἔστι γὰρ ἀλήθεια πραγμάτων, ἀλλ’ οὐ κατ’\nεὐσέβειαν· οἷον τὸ εἰδέναι τέχνας, ἀληθής ἐστιν ἐπίγνωσις, ἀλλ’\nοὐ κατ’ εὐσέβειαν ἡ ἀλήθεια· ἣ τὸ κατὰ πίστιν, ὅτι ἐπίστευσαν \nκαθάπερ οἱ λοιποὶ ἐκλεκτοὶ, καὶ ἐπέγνωσαν τὴν ἀλήθειαν. ἀπὸ\nπίστεως ἅ ἡ ἐπίγνωσις, οὐκ ἁπὸ λογισμῶν· “ἐπ’ ἐλπίδι ζωῆς","english":"Then, lest the grace become irrational, he added, “and knowledge of the truth according to piety.” From this I was entrusted, or rather, this too I was entrusted from his grace; for he himself is the cause of this as well, and because of this Christ himself says, “You did not choose me, but I chose you.” To say “according to faith” attributes everything to them, that it is because of them that I am an Apostle, not as worthy, but because of the elect. “And knowledge,” he says, “of the truth according to piety”; for there is truth of matters, but not according to piety—for example, knowing crafts is true knowledge, but the truth is not according to piety—or that which is according to faith, that they believed just as the other elect, and they recognized the truth. Knowledge comes from faith, not from reasoning. “In hope of life","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐχ ὑμεῖς με ἐξελέξασθε, ἀλλ’ ἐγὼ ἐξελεξάμην ὑμᾶς","severity":"info","text":"A dominical saying not found in the canonical Gospels; possibly from an apocryphal tradition or a loose paraphrase of Johannine election language (cf. John 15:16).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐπίγνωσιν ἀληθείας τῆς κατ’ εὐσέβειαν","severity":"info","text":"The phrase distinguishes truth according to piety (theological truth) from factual or technical truth; the catenist uses it to argue that apostolic knowledge is grace-given, not rational.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀπὸ πίστεως ἅ ἡ ἐπίγνωσις, οὐκ ἁπὸ λογισμῶν","severity":"info","text":"Reflects a common patristic topos (e.g., in Clement of Alexandria and John Chrysostom) that true knowledge of divine truth arises from faith, not from human reasoning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἶτα ἵνα μὴ ἄλογος ἡ χάρις γένηται","severity":"info","text":"The catenist introduces a logical progression: the citation of Titus 1:1 is glossed to prevent the grace of apostleship from appearing arbitrary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ κατὰ πίστιν εἰπεῖν τὸ πᾶν ἐκείνοις ληίζεται","severity":"info","text":"The catenist interprets the phrase 'according to faith' as attributing the Apostle's office to the elect, a reading that subordinates personal worth to divine election.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the dominical saying 'οὐχ ὑμεῖς με ἐξελέξασθε, ἀλλ’ ἐγὼ ἐξελεξάμην ὑμᾶς' is uncertain; it may be a catenist invention or a lost tradition.","The phrase 'ἀπὸ πίστεως ἅ ἡ ἐπίγνωσις' is textually corrupt in the manuscript; the reading adopted follows the sense of the surrounding argument."],"confidence":"medium","notes":[]},{"i":44,"ref":"p44","source":"“αἰωνίου· εἶπε τὴν παροῦσαν, τὴν ἐν τῇ χάριτι τοῦ Θεοῦ· λέγει\nκαὶ τὴν μέλλουσαν, καὶ ἔπαθλα τίθησιν ἡμῖν, ὑπὲρ ὧν ἡμᾶς εὐηργέτησεν,\nἐπειδὴ ἐπιστεύσαμεν καὶ ἀπηλλάγημεν τῆς πλάνης. ἀλήθειαν δὲ ἐνταῦθα πρὸς τὸν τύπον φησὶ, καὶ γὰρ καὶ ἐκείνη\nἐπίγνωσις ἦν καὶ εὐσεβείας ἦν, ἀλλ’ οὐκ ἀληθείας, οὐ μὴν οὐδὲ \nψεύδους, ἀλλὰ τύπων καὶ εἰκόνος. “ἐπ’ ἐλπίδι ζωῆς αι’ωνίου,” ἐκείνη\nἐπ’ ἐλπίδι ζωῆς τῆς παρούσης· “ὁ γὰρ ποιήσας,” φησὶν, “αὐτὰ,\n“ζήσεται ἐν αὐτοῖς,” ἐκεῖνοι οὐκ ἐκλεκτοὶ, ἀλλ’ ἡμεῖς· εἰ γὰρ\nκαὶ αὐτοὶ ἐλέγοντο ἐκλεκτοὶ, ἀλλ’ οὐκέτι. “ἣν ἐπηγγείλατο,”\nφησὶν, “ὁ ἀψευδὴς Θεὸς πρὸ χρόνων αι’ωνίων,” τουτέστιν οὐ νῦν \nἐκ μετανοίας, ἀλλ’ ἄνωθεν ταῦτα προώριστο· πολλαχοῦ δὲ τοῦτο\nτίθησι, δεικνὺς τὴν εὐγένειαν τὴν ἡμετέραν, ὅτι ἡμᾶς οὐ νῦν ἀλλ’\nἄνωθεν ἠγάπησεν. “ἐφανέρωσε δὲ καιροῖς ἰδίοις,” τίς οὖν ἡ ἀναβολή; κηδεμονίας χάριν καὶ τοῦ εὐκαίρως ποιῆσαι· τὸ γὰρ “ἰδίοις,”\nτουτέστι τοῖς προσήκουσιν. “τὸν λόγον αὐτοῦ ἐν κηρύγματι, \n“ἐπιστεύθην ἐγὼ,” τουτέστι τὸ κήρυγμα· τοῦτο γὰρ τὰ πάντα\nεἶχεν τὸ εὐαγγέλιον, καὶ τὰ ἐνταῦθα, καὶ τὰ μέλλοντα, τὴν ζωὴν\nκαὶ τὴν εὐσέβειαν, τὴν πίστιν, πάντα ὁμοῦ ἐν κηρύγματι, τουτέστι\nφανερῶς, μετὰ παρρησίας. ὥσπερ γὰρ ὁ Κήρυξ πάντων παρόντων ἐν\nτῷ θεάτρῳ κηρύττει, οὕτω καὶ ἡμεῖς κηρύττομεν, ὥστε μηδὲν \nπροσθεῖναι, ἀλλ’ αὐτὰ ἃ ἠκούσαμεν εἰπεῖν· ἡ γὰρ τοῦ κηρύγματος\nἀρετή ἐστιν ἐν τῷ πᾶσιν εἰπεῖν, καὶ γεγωνὸς οὐκ ἐν τῷ προσθεῖναί\nτινα καὶ ἀφελεῖν.","english":"Eternal”: he spoke of the present life, that which is in the grace of God; he also speaks of the future life, and sets before us rewards for the benefits he has conferred upon us, because we believed and were delivered from error. “Truth” here he says with reference to the type, for that former was also a knowledge and was of piety, but not of truth, nor yet of falsehood, but of types and image. “In hope of eternal life”: that former was in hope of the present life; for “he who made them,” he says, “will live in them”; those were not elect, but we are; for even if they were called elect, they are no longer. “Which the truthful God promised,” he says, “before eternal times,” that is, not now from repentance, but these things were predetermined from above; he sets this in many places, showing our nobility, that he loved us not now but from above. “And he revealed in his own times”: what then is the delay? For the sake of care and of doing it opportunely; for “his own” means the appropriate ones. “His word in preaching, I was entrusted,” that is, the preaching; for this contained everything: the gospel, both the present and the future, life and piety, faith, all together in preaching, that is, openly, with boldness. For just as the herald proclaims in the presence of all in the theater, so also we proclaim, so as to add nothing, but to say exactly what we heard; for the virtue of preaching lies in speaking to all, and in speaking loudly, not in adding or removing anything.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τύπον","severity":"info","text":"The Greek τύπον (here a variant of τύπος, 'type') is used in contrast to 'truth' and 'falsehood', indicating a typological or figural sense of the Old Testament law as a foreshadowing of Christian truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ γὰρ ποιήσας, φησὶν, αὐτὰ, ζήσεται ἐν αὐτοῖς","severity":"info","text":"This appears to be a paraphrase or allusion to a scriptural principle (possibly Lev 18:5 or a rabbinic tradition) about living in the works one has made, but the exact source is not identified in the allowed citations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κηρύγματι","severity":"info","text":"The comparison of Christian preaching to a herald in a theater (τῷ θεάτρῳ) reflects a common early Christian trope contrasting public proclamation with secretive mystery cults, emphasizing openness and boldness (παρρησία).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"αἰωνίου","severity":"info","text":"The passage begins by glossing 'eternal' (αἰωνίου) as referring both to the present life in grace and the future life, establishing a dual temporal framework that structures the subsequent contrasts between type and truth, present and eternal hope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐκλεκτοὶ","severity":"info","text":"The claim that 'those were not elect, but we are' reflects a later Christian supersessionist reading of Israel's election, common in patristic exegesis, where the 'elect' of the Old Testament are reinterpreted as types of the Christian elect.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τύπον","severity":"caution","text":"The Greek τύπον is likely a scribal error or variant for τύπος ('type'); the sense is clear from context, but the spelling is irregular and may reflect a manuscript corruption.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὁ γὰρ ποιήσας, φησὶν, αὐτὰ, ζήσεται ἐν αὐτοῖς' is not a direct biblical quotation; its source is uncertain, possibly a paraphrase of a lost tradition or a misremembered verse.","The term τύπον may be a scribal error for τύπος, but the intended meaning (typological sense) is clear from the contrast with 'truth' and 'falsehood'."],"confidence":"high","notes":[]},{"i":45,"ref":"p45","source":"“ὃ ἐπιστεύθην ἐγὼ, κατ’ ἐπιταγὴν τοῦ Σωτῆρος\nἤμων Θεοῦ, καὶ τὸ ἐπιστεύθην καὶ τὸ κατ’ ἐπιτάγην τυ αξιοπιστον\nδείκνυσιν· εἰ γὰρ ἐπιταγῆς ἐστι, οὔκ εἰμι κύριος, ἐπίταγμα \nγὰρ πληρῶ· τῶν γὰρ πρακτέων τὰ μὲν ἐφ’ ἡμῖν, τὰ δὲ οὐκ ἐφ’\nἡμῖν· τὸ γὰρ “ἐάν τις εἴπῃ τῷ ἀδελφῷ αὐτοῦ, μωρὲ, ἔνοχός\n“ἐστιν εἰς τὴν γέενναν τοῦ πυρὸς,” τοῦτο ἐπίταγμα, καὶ τὸν μὴ\nποιήσαντα ἀνάγκη ὑπεύθυνον εἶναι κολάσει· ὅταν δὲ λέγῃ, “πώλη-\n“σόν σου τὰ ὑπάρχοντα,” καὶ πάλιν, “ὁ δυνάμενος χωρεῖν \n“ρείτω,” οὐκέτι ἐπίταγμά ἐστι· τὸν γὰρ ἀκροατὴν ποιεῖ κύριον\nτῶν λεχθέντων· τοῦτο οὖν λέγει, καὶ ὅταν λέγῃ, “ἀνάγκη γάρ\n“μοι ἐπίκειται· οὐαὶ δέ μοι ἐστιν, ἐὰν μὴ εὐαγγελίζωμαι,” οὐ\nτοίνυν φιλαρχίας τὸ πρᾶγμά ἐστι, πίστις γάρ ἐστι καὶ ἐπιταγή. “καὶ Θεοῦ σωτῆρος, Τίτῳ γνησίῳ τέκνῳ,” ἐπὶ μὲν τῶν Φυσικῶν","english":"What was entrusted to me, by command of our God and Savior, both the entrusting and the command show its trustworthiness; for if it is a command, I am not master, for I fulfill an injunction; for among things to be done, some are in our power, others are not in our power; for the saying, “If anyone says to his brother, ‘Fool,’ he is liable to the gehenna of fire,” this is a command, and the one who does not do it is necessarily subject to punishment; but when he says, “Sell your possessions,” and again, “He who is able to depart, let him depart,” it is no longer a command; for it makes the hearer master of what is said; this then he says, and when he says, “For necessity lies upon me; and woe to me if I do not preach the gospel,” therefore the matter is not ambition, for it is faith and command. “And of God Savior, to Titus, genuine child,” in the case of natural","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἐπίταγμα","severity":"info","text":"The term ἐπίταγμα (injunction) is distinguished from a mere suggestion; the catenist argues that a command imposes obligation and penalty for non-compliance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐάν τις εἴπῃ τῷ ἀδελφῷ αὐτοῦ, μωρὲ, ἔνοχός ἐστιν εἰς τὴν γέενναν τοῦ πυρὸς","severity":"info","text":"This is a citation of a dominical saying, likely from the Gospel tradition (cf. Matt 5:22), used to illustrate a binding command.","cites":[{"key":"dossier:greek-catena-matthaeum","label":"gap dossier: Catena on the Gospel of Matthew (the 'integral' catena, from Paris, BnF Coislin gr. 23)","url":"https://naxiai.com/christian/gaps/greek-catena-matthaeum"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πώλησόν σου τὰ ὑπάρχοντα","severity":"info","text":"The phrase 'Sell your possessions' echoes Gospel exhortations to renounce wealth (e.g., Matt 19:21, Luke 12:33), here treated as advisory rather than mandatory.","cites":[{"key":"dossier:greek-catena-lucam","label":"gap dossier: Catena on the Gospel of Luke (Type B, from Coislin gr. 23 and Oxford, Bodl. Misc. 182)","url":"https://naxiai.com/christian/gaps/greek-catena-lucam"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ δυνάμενος χωρεῖν χωρείτω","severity":"info","text":"This saying ('He who is able to depart, let him depart') likely alludes to ascetic or monastic counsel, possibly from the Apophthegmata or a Gospel variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γέενναν τοῦ πυρὸς","severity":"info","text":"Gehenna of fire is a standard New Testament image for hell, derived from the Valley of Hinnom; its use here underscores the gravity of the command.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage contrasts binding commands (ἐπιτάγματα) with non-binding advice, using scriptural examples to argue that the author's mission is a divine command, not ambition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence at 'ἐπὶ μὲν τῶν Φυσικῶν', leaving the contrast with 'natural' things incomplete."],"confidence":"medium","notes":[]},{"i":46,"ref":"p46","source":"τέκνων τὸ γνήσιον καὶ τὸ μὴ γνήσιον, ἄπο τῆς ὠδινούσης η του\nσπείροντος ὁρίζεται· ἐνταῦθα δὲ οὐχ οὕτως, ἀλλ’ ἀπὸ τῆς προαιρέσεως,\n“κατὰ κοινὴρ,” φησὶ, “πίστιν.” ἐπειδὴ εἶπε “τέκνῳ,” καὶ\nτὴν τοῦ πατρὸς ἔλαβε τάξιν· πῶς καὶ ταύτην τὴν τιμὴν ἐλαττοῖ καὶ\nκαταστέλλει, ἄκουσον. κατὰ τὴν πίστιν, φησὶν, οὐδὲν ἔχω \nπλέον· κοινὴ γάρ ἐστι, καὶ διὰ τῆς αὐτῆς ἐγώ τε ἐτέχθην καὶ σύ·\nπόθεν τοίνυν αὐτὸν τέκνον καλεῖς; ἤτοι τὴν φιλοστοργίαν μόνον δηλῶσαι\nθέλων, ἣ τὸ πρότερον εἶναι ἐν τῷ κηρύγματι, ἣ τὸ δι’ αὐτοῦ\nπεφωτίσθαι· τὸ οὖν “κατὰ κοινὴν πίστιν” τὴν ἀδελφότητα ᾐνίξατο. \n Θεοδώρου. Τὰ μὲν τῆς προγραφῆς, ἐν τούτοις, “Παῦλος \n“δοῦλος Θεοῦ, Ἀπόστολος δὲ Ἰησοῦ Χριστοῦ, Τίτῳ γνησίῳ\n“τέκνῳ,” καὶ τὰ ἑξῆς. παρέθηκε δὲ τὰ ἀπὸ τοῦ “κατὰ πίστιν\n“ἐκλεκτῶν Θεοῦ,” ἄχρι τοῦ “Τίτῳ γνησίῳ τέκνῳ. \n Χάρις καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς, καὶ Κυρίου\nἸησοῦ Χριστοῦ τοῦ Σωτῆρος ἡμῶν. \n Χρυσοστόμου. Ἐπειδὴ εἶπε τέκνον, ἐπήγαγεν ἀπὸ τοῦ\nὥστε ἀναστῆσαι αὐτοῦ τὴν διάνοιαν καὶ μαθεῖν, τίνος ἐστὶ τέκνον.\nΚΕΦ. Α.","english":"The legitimate and illegitimate child is defined by the one who gives birth or the one who sows; but here it is not so, but by choice, \"according to the common faith,\" he says. Since he said \"child,\" and took the rank of father, hear how he diminishes and restrains this honor. According to the faith, he says, I have nothing more; for it is common, and through the same I was begotten and you; why then do you call him child? Either wishing to show only affection, or priority in the proclamation, or that he was enlightened through him; so the phrase \"according to the common faith\" hinted at brotherhood. Theodore. The matters of the prescript are in these: \"Paul, slave of God, and Apostle of Jesus Christ, to Titus, legitimate child,\" and so forth. And he added the words from \"according to the faith of the elect of God\" up to \"to Titus, legitimate child.\" Grace and peace from God the Father and Lord Jesus Christ our Savior. Chrysostom. Since he said child, he added from this so as to raise his mind and learn whose child he is. Chapter 1.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τέκνων τὸ γνήσιον καὶ τὸ μὴ γνήσιον","severity":"info","text":"The distinction between legitimate and illegitimate children is normally biological, but the author redefines it in terms of choice and common faith, emphasizing spiritual kinship over physical descent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προαιρέσεως","severity":"info","text":"προαίρεσις denotes deliberate choice or moral purpose, a key concept in Greek ethics and patristic thought, here contrasting with biological determination.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατὰ κοινὴν πίστιν","severity":"info","text":"The phrase echoes Pauline language of shared faith (cf. Rom 3:22; 2 Cor 4:13), though not a direct quotation; it grounds the spiritual brotherhood in common belief.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Θεοδώρου","severity":"info","text":"The passage shifts from an anonymous commentator to Theodore, who cites the prescript of the epistle, then to Chrysostom, who explains the pedagogical purpose of the address 'child'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Χρυσοστόμου","severity":"info","text":"Chrysostom interprets Paul's use of 'child' as a rhetorical device to elevate the addressee's understanding, a typical pastoral strategy in his homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"παρέθηκε δὲ τὰ ἀπὸ τοῦ ...","severity":"caution","text":"The phrase 'he added the words from ... up to ...' is ambiguous: it may indicate a lacuna or a summary of the prescript; the exact extent of the cited material is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'παρέθηκε δὲ τὰ ἀπὸ τοῦ ... ἄχρι τοῦ ...' could imply a missing portion of text or a paraphrase; the reading taken is that Theodore is summarizing the prescript."],"confidence":"medium","notes":[]},{"i":47,"ref":"p47","source":"Περὶ διδασκάλων ἐπιτηδείων εἰς διακονίαν καὶ ἔλεγχον ἀπειθῶν. \n τούτου χάριν κατέλιπόν σε ἐν Κρήτῃ, ἵνα τὰ λείποντα \nἐπιδιορθώσῃ. \n Ὡς ἃν εἴποι τις, πλέονος καταρτισμοῦ· πρὸς γὰρ τὸ κοινὸν\nκέρδος ὁρῶ μόνον, καὶ εἴτε δι’ ἐμοῦ εἴτε δι’ ἑτέρου, οὐδέν μοι\nδιαφέρει. \n Θεοδώρου. Ὁ γὰρ τῆς εὐσεβείας λόγος παραδέδοτο πᾶσι \nπη αὐτοῦ· ἐλείπετο δὲ οἰκονομῆσαι τὰ κατὰ τοὺς πεπιστευκότας,\nκαὶ εἰς ἁρμονίαν αὐτοὺς καταστῆσαι ταῖς ἐκκλησιαστικαῖς\nδιατυπωσεσι. \n Καὶ καταστήσῃς κατὰ πόλιν πρεσβυτέρους. \n τοὺς ἐπισκόπους ἐνταῦθά φησι, καθὼς πολλαχοῦ εἴρηται. \n Ὡς ἐγώ σοι διεταξάμην. \n “Κατὰ πόλιν,” φησὶν, οὐ γὰρ ἐβούλετο πᾶσαν τὴν νῆσον","english":"Concerning teachers suitable for service and for the refutation of the disobedient. For this reason I left you in Crete, that you might correct what is lacking. As one might say, for more complete organization; for I look only to the common good, and whether through me or through another, it makes no difference to me. Theodore: For the word of piety had been delivered to all by him; it remained, however, to order matters concerning the believers and to bring them into harmony with the ecclesiastical institutions. And you shall appoint presbyters in every city. He means the bishops here, as has been said in many places. As I instructed you. \"In every city,\" he says, for he did not wish the whole island","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ διδασκάλων ἐπιτηδείων εἰς διακονίαν καὶ ἔλεγχον ἀπειθῶν","severity":"info","text":"This heading introduces the catena passage, marking a thematic shift to the selection of teachers for service and correction of the disobedient.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πρεσβυτέρους","severity":"info","text":"The Greek term 'πρεσβυτέρους' (presbyters) is glossed in the catena as 'bishops' (ἐπισκόπους), reflecting early Christian usage where the terms were not yet fully distinct.","cites":[{"key":"ed:tlg4102.tlg036","label":"source edition: Catena In Epistulam Ad Titum (E Cod. Paris. Coislin. 204)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg036.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θεοδώρου","severity":"info","text":"The attribution 'Θεοδώρου' likely refers to Theodore of Mopsuestia, a key Antiochene exegete, whose commentary on Titus is excerpted here.","cites":[{"key":"ed:tlg4102.tlg036","label":"source edition: Catena In Epistulam Ad Titum (E Cod. Paris. Coislin. 204)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg036.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"κατὰ πόλιν","severity":"info","text":"The phrase 'κατὰ πόλιν' (in every city) reflects the early church's organizational principle of appointing bishops city by city, a practice noted in patristic commentaries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τούτου χάριν κατέλιπόν σε ἐν Κρήτῃ","severity":"caution","text":"The Greek text has 'τούτου' (an unusual form) instead of standard 'τούτου' or 'τούτου'; this may be a scribal error or variant spelling, but the sense is clear from context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Θεοδώρου' is not explicitly confirmed in the passage; it is assumed to be Theodore of Mopsuestia based on common attribution in catenae.","The phrase 'τούτου χάριν' contains a non-standard form; it is read as 'τούτου χάριν' (for this reason) following the English draft."],"confidence":"high","notes":[]},{"i":48,"ref":"p48","source":"ἐπιτετράφθαι ἑνὶ, ἀλλ’ ἕκαστον ἰδίαν ἔχειν φροντίδα καὶ\nμέριμναν. Εἴ τις ἀνέγκλητος, μιᾶς γυναικὸς ἀνὴρ, τέκνα ἔχων\nπιστὰ, μὴ ἐν κατηγορίᾳ ἀσωτίας ἣ ἀνυπότακτα. τίνος ἕνεκεν καὶ τῶν τοιούτων εἰς μέσον παράγει; ἐπιστομίζει \nτοὺς αἱρετικοὺς, τοὺς τὸν γάμον διαβάλλοντας, δεικνὺς ὅτι τὸ\nπρᾶγμα οὐκ ἔστιν ἐναγὲς, ἀλλ’ οὕτω τίμιον, ὡς μετ’ αὐτοῦ δύνασθαι\nκαὶ ἐπὶ τὸν ἅγιον ἀναβαίνειν θρόνον· ἐν ταὐτῷ δὲ καὶ τοὺς\nἀσελγεῖς κολάζων, καὶ οὐκ ἀφιεὶς μετὰ δευτέρου γάμου τὴν ἀρχὴν\nἐγχειρίζεσθαι ταύτην· ὁ γὰρ πρὸς τὴν ἀπελθοῦσαν μηδεμίαν φυλάξας \nεὔνοιαν, πῶς ἃν οὗτος γένοιτο προστάτης καλός; καὶ ὁ τῶν\nαὐτοῦ παίδων διδάσκαλος γενέσθαι μὴ δυνηθεὶς, πῶς ἃν ἑτέρων\nγένοιτο; εἰ οὓς ἐξ ἀρχῆς εἶχε μεθ’ ἑαυτοῦ καὶ ἔτρεφεν, ὧν καὶ\nπαρὰ τῶν νόμων καὶ παρὰ τῆς φύσεως εἶχε τὴν ἐξουσίαν, τούτους\nῥυθμίσαι οὐκ ἴσχυσε, πῶς ἃν τοὺς ἔξωθεν ὠφελῆσαι δυνήσεται; καὶ οὐδὲ εἶπε μὴ ἀσώτως ἁπλῶς, ἀλλὰ μηδὲ διαβολὴν ἔχειν τοιαύτην,\nμηδὲ πονηρᾶς εἶναι δόξης. Δεῖ γὰρ τὸν ἐπίσκοπον ἀνέγκλητον εἶναι ὡς Θεοῦ\nοἰκονόμον, μὴ αὐθάδη, μὴ ὀργίλον, μὴ πάροινον, μὴ\nπλήκτην. Πῶς γὰρ ἑτέρους παιδεύει κρατεῖν τῶν παθῶν, ἑαυτὸν μὴ παιδεύσας; “πάροινον” δὲ τὸν ὑβριστὴν ἐνταῦθά φησι· νουθετοῦντα\nγὰρ ἢ ἐπιπλήττοντα πάντα χρὴ ποιεῖν, μὴ ὑβρίζοντα· ὁ γὰρ\nὑβρισθεὶς θρασύτερος γίνεται μᾶλλον, καὶ καταφρονεῖ τοῦ ὑβρίζοντος·\n“μὴ πλήκτην·” ἰατρός ἐστιν ὁ διδάσκαλος τῶν ψυχῶν, ὁ \nδὲ ἰατρὸς οὐ πλήττει, καὶ τὰ πεπληγότα διορθοῦται καὶ\nθεραπενει.","english":"It was not entrusted to one, but each has his own concern and care. If someone is blameless, a husband of one wife, having faithful children, not under accusation of profligacy or disobedience. Why does he bring such persons into the discussion? He silences the heretics who slander marriage, showing that the matter is not defiled, but so honorable that with it one can ascend even to the holy throne; at the same time, he also chastises the licentious, and does not permit this office to be entrusted after a second marriage; for he who preserved no goodwill toward the departed wife, how could he become a good overseer? And he who was unable to become a teacher of his own children, how could he become one of others? If those whom he had from the beginning with him and nurtured, over whom he had authority both from the laws and from nature, he could not regulate, how will he be able to benefit those outside? And he did not simply say \"not profligate,\" but not even to have such an accusation, nor to be of evil repute. For the bishop must be blameless as a steward of God, not self-willed, not wrathful, not violent, not a striker. For how can he teach others to master the passions, if he has not mastered himself? \"Violent\" here means the insolent man; for when admonishing or rebuking, one must do everything without insulting; for the one insulted becomes more reckless and despises the insulter; \"not a striker\"; the teacher of souls is a physician, and the physician does not strike, but corrects and heals what has been stricken.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πάροινον","severity":"info","text":"The Greek term πάροινον (here glossed as 'violent' in the English draft) is explained in the catena as meaning 'the insolent man' (τὸν ὑβριστὴν). This lexical clarification is specific to the commentator's usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πλήκτην","severity":"info","text":"The term πλήκτην ('a striker') is interpreted metaphorically: the teacher of souls is a physician who does not strike but heals. This reflects a common patristic trope contrasting physical coercion with spiritual correction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The passage addresses the qualifications for a bishop (ἐπίσκοπον), including being a husband of one wife and having faithful children. This reflects early Christian concerns about clerical marriage and moral probity, countering heretical views that denigrated marriage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The catena cites Theodore (likely Theodore of Mopsuestia) in the previous passage, and the present commentary continues the theme of episcopal qualifications. This suggests the catena draws on Antiochene exegetical traditions emphasizing moral and practical criteria for church leadership.","cites":[],"named_sources":["Theodore of Mopsuestia"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a continuous commentary on a biblical verse (likely Titus 1:6-7), structured as a series of rhetorical questions and moral exhortations. The commentator moves from specific qualifications to general principles of episcopal conduct.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text contains a possible scribal error: 'δύνασθαι' should likely be 'δύνασθαι' (for δύνασθαι, 'to be able'), but the form is irregular. The sense is clear from context, but the reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the commentator in this section is not explicitly named; it may be Theodore of Mopsuestia or another Antiochene exegete. The phrase 'he silences the heretics' could refer to a specific group, but the text does not specify which heresy."],"confidence":"high","notes":[]},{"i":49,"ref":"p49","source":"Μῆ αἰσχροκερδῆ, ἀλλὰ φιλόξενον, φιλάγαθον, σώφρονα,\n δίκαιον, ὅσιον, ἐγκρατῆ, ἀντεχόμενον τοῦ κατὰ\nτὴν διδαχὴν πιστοῦ λόγου. τουτέστι, πολλὴν ὑπεροψίαν χρημάτων ἐπιδεικνύμενον, τὰ αὐτοῦ\nπάντα τοῖς δεομένοις προιέμενον. “ἐγκρατἢ” δὲ οὐ τὸν νηστευτὴν\nεἶπεν ἐνταῦθα, ἀλλὰ τὸν πάθους κρατοῦντα, τὸν καὶ γλώσσης καὶ\nχειρὸς, καὶ ὀφθαλμῶν ἀκολάστων· τοῦτο γάρ ἐστιν ἐγκράτεια, τὸ","english":"Not greedy, but hospitable, loving goodness, temperate, just, holy, self-controlled, adhering to the faithful word according to the teaching. That is, displaying great contempt for money, offering all his own possessions to those in need. “Self-controlled” he does not mean here the faster, but the one who masters passions, the one who controls tongue and hand and licentious eyes; for this is self-control, the","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἐγκρατῆ","severity":"info","text":"The catenist glosses ἐγκρατῆ not as a faster (νηστευτήν) but as one who masters passions, tongue, hand, and licentious eyes. This reflects a moral-ascetic interpretation common in Greek patristic commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Μῆ αἰσχροκερδῆ, ἀλλὰ φιλόξενον, φιλάγαθον, σώφρονα, δίκαιον, ὅσιον, ἐγκρατῆ, ἀντεχόμενον τοῦ κατὰ τὴν διδαχὴν πιστοῦ λόγου","severity":"info","text":"The list of virtues expands the qualifications for a bishop beyond the previous passage's marital and domestic criteria, emphasizing moral and financial integrity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἐγκρατῆ","severity":"info","text":"The distinction between ἐγκρατῆς as self-controlled versus a faster (νηστευτής) counters encratite or rigorist tendencies that equated self-control with extreme fasting, a known concern in early Christian heresiology.","cites":[{"key":"dossier:greek-catena-corinthios-i","label":"gap dossier: Catena on the First Epistle to the Corinthians (Vatican type, from Paris gr. 227)","url":"https://naxiai.com/christian/gaps/greek-catena-corinthios-i"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τουτέστι","severity":"info","text":"The catenist uses τουτέστι to introduce a gloss that reinterprets the preceding virtue list, shifting from abstract qualities to concrete behavior: contempt for money and generosity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐγκρατῆ","severity":"caution","text":"The Greek text breaks off mid-sentence after 'τὸ' at the end of the passage; the English draft supplies 'the' but the sense is incomplete. The catenist's definition of ἐγκράτεια is truncated.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage ends abruptly; the catenist's full definition of ἐγκράτεια is lost. The English draft supplies 'the' but the Greek has only 'τὸ'."],"confidence":"high","notes":[]},{"i":50,"ref":"p50","source":"μηδενὶ ὑποσύρεσθαι πάθει. “ ἀντεχόμενον τοῦ κατὰ τὴν διδαχὴν\nπιστοῦ λόγου. ” πιστοῦ” ἐνταῦθα τοῦ ἀληθοῦς φησιν, ἣ τοῦ διὰ\nπίστεως παραδεδομένου, οὐ δεομένου συλλογισμῶν, οὐδὲ ζητημάτων·\n“ ἀντεχόμενον,” φροντίζοντα, ἔργον τοῦτο ποιούμενον. \n Ἵνα δυνατὸς ἦ καὶ παρακαλεῖν καὶ τοὺς ἀντιλέγοντας \nἐλέγχειν. \n Οὐ χρεία, φησὶ, κόμπου καὶ ῥημάτων, ἀλλὰ φρενῶν καὶ γραφῶν\nἐμπειρίας, καὶ νοημάτων δυνάμεως, \" ἵνα δυνατὸς ᾖ καὶ παρα “καλεῖν,”\nφησὶν, “ ἐν τῇ ὑγιαινούσῃ διδασκαλίᾳ,” τουτέστι, πρὸς\nφυλακὴν τῶν οἰκείων, πρὸς ἀνατροπὴν τῶν ἐχθρῶν. ὁ γὰρ οὐκ εἰδὼς \nτοῖς ἐχθροῖς μάχεσθαι καὶ αἰχμαλωτίζειν πᾶν νόημα εἰς τὴν\nὑπακοὴν τοῦ Χριστοῦ, καὶ περὶ τῆς ὀρθῆς διδάσκειν διδασκαλίας,\nπόρρω ἔστω θρόνου διδασκαλικοῦ.\nΚΕΦ. Β.","english":"Not to be carried away by any passion. \"Adhering to the faithful word according to the teaching.\" \"Faithful\" here means the true, or that which has been handed down through faith, not needing syllogisms, nor inquiries. \"Adhering,\" caring for, making this one's work. That he might be able both to exhort and to refute those who contradict. There is no need, he says, of boastfulness and words, but of prudence and experience of the Scriptures, and power of thought, \"that he might be able both to exhort,\" he says, \"in the sound teaching,\" that is, for the protection of his own, for the overthrow of enemies. For he who does not know how to fight against enemies and to capture every thought into the obedience of Christ, and to teach concerning the right teaching, let him be far from the teacher's throne. Chapter 2.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"πιστοῦ","severity":"info","text":"The catenist glosses πιστοῦ as either 'true' (τοῦ ἀληθοῦς) or 'handed down through faith' (τοῦ διὰ πίστεως παραδεδομένου), distinguishing it from mere logical demonstration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀντεχόμενον","severity":"info","text":"The catenist explains ἀντεχόμενον as 'caring for, making this one's work' (φροντίζοντα, ἔργον τοῦτο ποιούμενον), emphasizing active commitment rather than passive adherence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἵνα δυνατὸς ᾖ καὶ παρακαλεῖν","severity":"info","text":"The phrase echoes the pastoral requirement in Titus 1:9 that a bishop be able both to exhort and to refute opponents, a standard for teaching authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"θρόνου διδασκαλικοῦ","severity":"info","text":"The 'teacher's throne' (θρόνου διδασκαλικοῦ) refers to the episcopal cathedra, the seat of teaching authority in early Christian communities, especially in the Alexandrian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Β","severity":"info","text":"The passage ends with 'Chapter 2' (ΚΕΦ. Β), a scribal division marker indicating the start of a new section in the catena, likely corresponding to Titus 1:9 or a new commentary block.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μηδενὶ ὑποσέρεσθαι πάθει","severity":"caution","text":"The opening phrase μηδενὶ ὑποσέρεσθαι πάθει is a fragment; the preceding context is missing in the manuscript, so the referent of 'not to be carried away by any passion' is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening clause lacks a subject; it may describe the ideal bishop or a virtue list from the previous passage.","The catenist's dual gloss of πιστοῦ as 'true' or 'handed down through faith' leaves the intended sense ambiguous."],"confidence":"high","notes":[]},{"i":51,"ref":"p51","source":"Κατὰ τὰς σαρκικὰς καθάρσεις πρεσβευόντων, καὶ ὑπὲρ πνευματικῆς ἀρετῆς. \n Εἰσὶ γὰρ πολλοὶ ἀνυπότακτοι, ματαιολόγοι καὶ φρεναπάται,\n μάλιστα οἱ ἐκ τῆς περιτομῆς, οὓς δεῖ ἐπιστομίζειν. \n Ὁρᾷς πῶς δείκνυσι πόθεν εἰσὶ τοιοῦτοι ; οὐ βούλονται ἄρχεσθαι,\nἀλλὰ ἄρχειν· τοῦτο γὰρ ᾐνίξατο· ὅταν οὖν πεῖσαι μὴ δυνηθῇς, \nμηδὲ διάταττε τούτοις, ἀλλ’ ἐπιστόμιζε εἰς τὴν τῶν ἄλλων ὠφέλειαν·\n“ οἴτινες,” φησὶν, “ ὅλους οἴκους ἀνατρέπουσιν, διδάσκοντες\nἃ μὴ δεῖ, αἰσχροῦ κέρδους χάριν. εἰ γὰρ τὴν μὲν διδασκαλίαν\nἀνεδέξατο, οὐχ ἱκανὸς δέ ἐστιν ἐκείνοις μάχεσθαι οὐδὲ ἐπιστομίσαι\nοὕτως ἀναισχυντοῦντας, τῆς τῶν ἀπολλυμένων βλάβης καθέκαστον \nαἴτιος γενήσεται. \n Εἶπέν τις ἐξ αὐτῶν ἴδιος αὐτῶν προφήτης, Κρῆτες\nἀεὶ ψεῦσται, κακὰ θηρία, γαστέρες ἀργαί. \n Πολλα ἐνταῦθά ἐστι τὰ ζητούμενα. πρῶτον μὲν, τίς ὁ εἰρηκώς·\nδεύτερον δὲ, τι δήποτε Παῦλος αὐτοῖς ἐχρήσατο· τρίτον, ὅτι οὐδὲ \nὀρθῶς ἔχουσαν μαρτυρίαν παρήγαγε. φέρε γοῦν καὶ ἑτέραν ζήτησιν\nπροσθέντας, οὕτως κυρίαν τὴν λύσιν ἐπαγάγωμεν. καὶ γὰρ ὅτε","english":"Concerning the fleshly purifications of those who are elders, and concerning spiritual virtue. For there are many who are insubordinate, vain talkers, and deceivers of the mind, especially those from the circumcision, whom one must silence. Do you see how he shows from where such men come? They do not wish to be ruled, but to rule; for this he hinted at. Therefore, when you are unable to persuade them, do not even give orders to them, but silence them for the benefit of the others. \"Who,\" he says, \"overturn entire households, teaching what they ought not, for the sake of shameful gain. For if one has undertaken the teaching, but is not able to contend with them nor to silence them when they are so shameless, he will be responsible for the harm of each of those who are perishing.\" One of their own prophets said, \"Cretans are always liars, evil beasts, idle bellies.\" There are many things here that are sought. First, who it was who said this; second, why Paul used it; third, that he did not even bring forward a testimony that is correct. Come then, let us add another inquiry, and thus bring the authoritative solution. For when","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Κρῆτες ἀεὶ ψεῦσται, κακὰ θηρία, γαστέρες ἀργαί","severity":"info","text":"The hexameter 'Cretans are always liars, evil beasts, idle bellies' is attributed to Epimenides of Crete (6th cent. BCE) and is quoted by Paul in Tit 1:12. The catenist here debates its source and Paul's use.","cites":[],"named_sources":["Epimenides"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οἴτινες ὅλους οἴκους ἀνατρέπουσιν, διδάσκοντες ἃ μὴ δεῖ, αἰσχροῦ κέρδους χάριν","severity":"info","text":"This phrase closely echoes Tit 1:10-11, where Paul warns against false teachers who subvert households for shameful gain. The catenist expands Paul's warning into a pastoral directive.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐπιστομίζειν","severity":"info","text":"Ἐπιστομίζειν ('to silence') is a strong verb used twice in this passage. It implies forcibly checking speech, reflecting the catenist's concern with controlling heretical teachers, especially those 'from the circumcision'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πολλὰ ἐνταῦθά ἐστι τὰ ζητούμενα","severity":"info","text":"The catenist signals a threefold inquiry (who said the proverb, why Paul used it, and its correctness) and promises a further inquiry and 'authoritative solution'. This rhetorical structure is typical of scholastic commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"οἱ ἐκ τῆς περιτομῆς","severity":"info","text":"The phrase 'those from the circumcision' refers to Jewish Christians. In the catena tradition, this reflects ongoing 4th-5th century debates about Judaizing tendencies within the church, as seen in Chrysostom's homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Κατὰ τὰς σαρκικὰς καθάρσεις πρεσβευόντων","severity":"caution","text":"The opening phrase is textually uncertain: 'concerning the fleshly purifications of those who are elders' may be a marginal gloss or a fragment from a lost source. The syntax is awkward and the referent unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening phrase 'Κατὰ τὰς σαρκικὰς καθάρσεις πρεσβευόντων' is ambiguous: it may refer to Jewish purity practices or to a lost patristic comment. The identity of the 'one of their own prophets' is not named in the text, though tradition assigns it to Epimenides. The 'authoritative solution' promised is not provided in this excerpt."],"confidence":"medium","notes":[]},{"i":52,"ref":"p52","source":"τοῖς Ἀθηναίοις διελέγετο, μεταξὺ τῆς δημηγορίας φησὶν, “ ἀγνώ-\n“στῳ Θεῷ·” καὶ πάλιν, “ τοῦ γὰρ καὶ γένος ἐσμὲν, ὡς καί\n“ τινες τῶν καθ’ ὑμῶν ποιητῶν εἰρήκασι.” καὶ τίς καὶ πόθεν ἐστὶν\n“ ὁ εἰρηκὼς, ἀναγκαῖον εἰπεῖν πρὸς ὑμᾶς· ἔχει δὲ οὕτως ἡ ὑπό-\n“θεσις. οἱ Κρῆτες τάφον ἔχουσι τοῦ Δῖός, ὁ ποιητὴς οὖν φησὶ,","english":"He was speaking to the Athenians, and in the midst of his address he says, “To an unknown God,” and again, “For we are also of his race, as some of the poets who speak against you have said.” And who it is and whence he came, it is necessary to tell you; the subject is as follows: The Cretans have a tomb of Zeus; the poet therefore says,","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"ἀγνώστῳ Θεῷ","severity":"info","text":"The phrase 'to an unknown God' reflects a well-known Athenian altar or inscription, referenced by Paul in Acts 17:23, and here used in a catena to illustrate pagan religious practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῦ γὰρ καὶ γένος ἐσμέν","severity":"info","text":"This echoes a quotation from Aratus' Phaenomena (line 5), also cited by Paul in Acts 17:28, showing the catenist's use of classical sources to parallel New Testament rhetoric.","cites":[],"named_sources":["Aratus 3rd cent. BCE"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"οἱ Κρῆτες τάφον ἔχουσι τοῦ Δῖός","severity":"info","text":"The claim that Cretans had a tomb of Zeus is a well-known paradox in ancient literature, used by Christian writers to critique pagan mythology, e.g., in Callimachus' Hymn to Zeus.","cites":[],"named_sources":["Callimachus 3rd cent. BCE"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἔχει δὲ οὕτως ἡ ὑπόθεσις","severity":"info","text":"This phrase marks a transition from direct quotation to explanatory narrative, a common structural cue in catenae to introduce a background story or exemplum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὁ ποιητὴς οὖν φησί","severity":"caution","text":"The identity of 'the poet' is ambiguous; it may refer to Epimenides or Callimachus, as both are associated with the Cretan paradox. The catena does not specify, leaving the source uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τοῦ γὰρ καὶ γένος ἐσμέν' is attributed to an unnamed poet; the catena does not clarify whether it is Aratus or another source. The identity of 'the poet' in the final clause is also ambiguous, possibly Epimenides or Callimachus."],"confidence":"high","notes":[]},{"i":53,"ref":"p53","source":"καὶ γὰρ τάφον, ὦ ἄνα, σεῖο \n Κρῆτες ἐτεκτήναντο, σὺ δ’ οὐ θάνες. ἐσσὶ γὰρ αἰεί. ὅρα τὸν κίνδυνον· εἰ ἀληθὴς ὁ προφήτης αὐτῶν εἰπὼν περὶ τοῦ\nΔῖός, “ σὺ δ' οὐ θάνες,” εὑρίσκεται κατὰ τὸν Ἀπόστολον ἀθάνατος\nὁ Ζεύς. τί οὖν ἐστι, καὶ πῶς ἐστι τοῦτο ἐπιλύσασθαι ; ὁ Ἀπόστολος \nοὐ τοῦτο εἶπεν, ἀλλ’ ἀπλάστως ἔλαβε τὴν μαρτυρίαν καὶ\nἀφελῶς πρὸς τὸ ἦθος αὐτῶν τὸ ἐψευσμένον· διὰ τι γὰρ μὴ ἐπήγαγε,\n“ καὶ γὰρ τάφον, ὦ ἄνα, σεῖο Κρῆτες ἐτεκτήναντο ; Οὐ τοῦτο\nοὖν εἶπεν ὁ Παῦλος, ἀλλ’ ὅτι ὁ δεῖνα καλῶς εἶπεν, ὅτι ψεῦσται\nεἰσι. πόθεν οὖν διισχυριζόμεθα ὅτι οὐκ ἔστι Θεὸς ὁ Ζεύς ; ἐκ \nμυρίων ἑτέρων· οὐ γὰρ δεῖ ἀπὸ τῆς τῶν Κρητῶν μαρτυρίας τοῦτο\nπαράγειν· τι δή ποτε δὲ ἀπὸ τῶν Ἑλληνικῶν παράγει τὰς μαρτυρίας; ὅτι τούτοις μάλιστα ἐντρέπομεν αὐτούς· ὅταν οἴκοθεν\nἐνέγκωμεν τὰς κατηγορίας, ὅτι τοὺς παρ’ αὐτοῖς θαυμαστοὺς τούτους\nἐπιστήσωμεν αὐτοῖς αἰτιωμένους. διὰ τοῦτο καὶ ἑτέρωθι \nκέχρηται ἀγνώστῳ Θεῷ. οἱ γὰρ Ἀθηναῖοι ἐπειδὴ οὐκ ἐξ ἀρχῆς\nτοὺς θεοὺς παρέλαβον, ἀλλὰ κατὰ χρόνους, στοχαζόμενοι ἀπὸ\nτούτων, ὅτι εἰκὸς καὶ ἄλλον εἶναι Θεὸν, ὑπ’ αὐτῶν δὲ ἠγνοῆσθαι,\nἵνα καὶ περὶ ἐκείνων ὦσι εὐκαθοσίωτοι, τοιοῦτον ἔστησαν τὸν\nβωμὸν, ἐπιγράψαντες ἀγνώστῳ Θεῷ. εἶπεν οὖν ὁ Ἀπόστολος, ὅτι \nὃν προλαβόντες ὑμεῖς ἐπέγνωτε, τοῦτον ἐγὼ καταγγέλλω ὑμῖν·\nπάλιν “ τοῦ γὰρ καὶ γένος ἐσμὲν,” εἴρηται περὶ τοῦ Διός. φησὶ\nγὰρ, “ πλήρεις μὲν Δῖός ἀγυιαὶ, πλήρεις δὲ θάλασσαι·” εἶτα\nμετὰ μικρὸν, “ τοῦ γὰρ γένος ἐσμέν.” Ἄρατος αὐτὰ εἶπεν. πῶς\nοὖν ὁ Παῦλος τὰ περὶ τοῦ Δῖός εἰρημένα ἕλκει εἰς τὸν Θεὸν τὸν \nτῶν ὅλων ;","english":"For indeed, O man, the Cretans built a tomb for you, but you did not die; for you are eternal. See the danger: if their prophet is truthful in saying concerning Zeus, “you did not die,” then according to the Apostle Zeus is found to be immortal. What then is it, and how is this to be resolved? The Apostle did not say this, but took the testimony simply and artlessly, with regard to their false character. For why did he not add, “For indeed, O man, the Cretans built a tomb for you”? Paul did not say this, then, but rather that such a one spoke well, that they are liars. From where, then, do we insist that Zeus is not God? From countless other sources; for it is not necessary to derive this from the testimony of the Cretans. Why, then, does he adduce testimonies from Greek sources? Because we most effectively refute them in this way; when we bring accusations from their own side, setting against them those whom they themselves admire as accusers. For this reason he also elsewhere made use of the “unknown God.” For the Athenians, since they did not receive the gods from the beginning, but over time, conjecturing from these that it was likely there was also another God, unknown to them, in order to be reverent concerning those as well, set up such an altar, inscribing it “to an unknown God.” So the Apostle said that the one you previously acknowledged, this one I proclaim to you. Again, “For we are also of his race” is said concerning Zeus. For it says, “The streets are full of Zeus, and the seas are full,” then shortly after, “For we are of his race.” Aratus said these things. How, then, does Paul draw what is said about Zeus to apply to the God of all?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ γὰρ τάφον, ὦ ἄνα, σεῖο Κρῆτες ἐτεκτήναντο, σὺ δ’ οὐ θάνες. ἐσσὶ γὰρ αἰεί.","severity":"info","text":"The catenist quotes a hexameter line (Callimachus, Hymn to Zeus) that the Cretans built a tomb for Zeus, but he did not die. This is the same line Paul cites in Titus 1:12.","cites":[],"named_sources":["Callimachus"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀγνώστῳ Θεῷ","severity":"info","text":"The catenist explains that the Athenians erected an altar to an 'unknown God' to cover their ignorance of other gods. This is a known historical practice, referenced by Paul in Acts 17:23.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῦ γὰρ καὶ γένος ἐσμέν","severity":"info","text":"The catenist attributes this phrase to Aratus (Phaenomena 5), where it refers to Zeus. Paul uses it in Acts 17:28, applying it to the Christian God.","cites":[],"named_sources":["Aratus"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ Ἀπόστολος","severity":"info","text":"The catenist defends Paul's use of pagan poetry by arguing that he cites it simply and artlessly to expose the Cretans' falsehood, not to endorse pagan theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πῶς οὖν ὁ Παῦλος ... ἕλκει εἰς τὸν Θεὸν τὸν τῶν ὅλων","severity":"info","text":"The passage ends with a rhetorical question that frames the catenist's argument: how does Paul reinterpret pagan texts about Zeus to refer to the one God? This is a key exegetical move.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπλάστως ... ἀφελῶς","severity":"caution","text":"The catenist claims Paul took the testimony 'simply and artlessly,' but this may oversimplify Paul's rhetorical strategy, which is more deliberate in Acts 17.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor orthographic variations (e.g., 'ἐσσὶ' for 'εἶ'), but these do not affect the sense. The identity of the 'prophet' in line 3 is ambiguous: it could refer to the poet Callimachus or to a Cretan prophet; the catenist treats it as the poet."],"confidence":"high","notes":[]},{"i":54,"ref":"p54","source":"οὐ τὰ περὶ τοῦ Δῖός εἰρημένα εἵλκυσεν εἰς τὸν Θεὸν,\nἀλλὰ τὰ προσήκοντα τῷ Θεῷ, καὶ οὐ γνησίως οὐδὲ κυρίως ἐπιτεθέντα\nτῶ Διῒ, ταῦτα ἀποδίδωσι, τῶ Θεῶ· ἐπεὶ καὶ τὸ Θεὸς\n a Callimach. Hymn. Jov. 20.","english":"He did not draw the things said about Zeus into God, but rather the things belonging to God, and those not genuinely nor properly attributed to Zeus, these he assigns to God; since also the title \"God\" [is used in this way].","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage explains that the Apostle (Paul) did not appropriate statements about Zeus for God, but rather reassigned to God attributes that were improperly applied to Zeus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Θεὸς","severity":"info","text":"The Greek word 'Θεὸς' (God) is used here in a generic sense, as the commentator notes that the title 'God' is applied in a similar manner to both Zeus and the Christian God, but only properly belongs to the latter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Callimachus","severity":"info","text":"The marginal note references Callimachus' 'Hymn to Zeus' (line 20), indicating the commentator draws on classical literature to illustrate how divine attributes were misattributed to Zeus.","cites":[],"named_sources":["Callimachus Hymn. Jov. 20"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This unit continues the argument from the previous passage, resolving the apparent contradiction between Paul's words and the Cretan claim about Zeus' immortality by distinguishing proper attribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The commentator's method of reinterpreting pagan texts as misapplied divine attributes reflects a common patristic strategy for reconciling classical literature with Christian theology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence after 'Θεὸς', and the marginal note 'a Callimach. Hymn. Jov. 20.' may indicate a citation or a gloss; the exact reference is unclear."],"confidence":"high","notes":[]},{"i":55,"ref":"p55","source":"ὄνομα αὐτοῦ μόνου ἐστὶ, καὶ παρανόμως ἐπίκειται τοῖς εἰδώλοις.\nἀλλὰ πόθεν ἐχρῆν αὐτοῖς διαλεχθῆναι ; ἀπὸ προφητῶν ; ἀλλ’ οὐκ\nἃν ἐπίστευσαν, ἐπεὶ καὶ Ἰουδαίοις οὐδὲν ἀπὸ τῶν εὐαγγελίων\nφθέγγεται, ἀλλ’ ἀπὸ προφητῶν· διὰ τοῦτο φησιν, “ ἐγενόμην τοῖς\n“ Ἰουδαίοις ὡς Ἰουδαῖος, τοῖς ἀνόμοις ὡς ἄνομος, τοῖς ὑπὸ νόμον \n“ ὡς ὑπὸ νόμον·” καὶ τοῦτο καὶ ὁ Θεὸς ποιεῖ, οἷον ἐπὶ τῶν\nμάγων· οὐ δι’ ἀγγέλου αὐτοὺς ἄγει, οὐ διὰ προφήτου, οὐ δι’\nἀποστόλου, οὐ δι’ εὐαγγελιστοῦ, ἀλλὰ πόθεν ; δι’ ἄστρου. ἐπειδὴ\nγὰρ περὶ ταῦτα τὴν τέχνην εἶχον, ἐκεῖθεν αὐτοὺς εἵλκυσε.\nπάλιν ἐπὶ τῶν βοῶν καὶ τῆς κιβωτοῦ, ἐὰν πορευθῶσι, φησὶ, \nταύτην τὴν ὁδὸν, ἀληθής ἐστιν ἡ τοῦ Θεοῦ ἀγανάκτησις, καθάπερ\nοἱ μάντεις ὑπετίθεντο. οὐκοῦν ἀληθεύουσιν οἱ μάντεις ; ἄπαγε·\nἀλλ’ ἀπὸ τῶν οἰκείων αὐτοὺς στομάτων ἐλέγχει καὶ καταπλήττει.\nπάλιν ἐπὶ τῆς ἐγγαστριμύθου καὶ γὰρ ἐπειδὴ ταύτῃ ἐπίστευσε,\nδιὰ ταύτης ἐποίησεν ἀκοῦσαι τὸν Σαοὺλ τὰ μέλλοντα αὐτὸν καταλαμβάνειν. \nτίνος οὖν ἕνεκα ἐπεστόμισε τὸν δαίμονα Παῦλος τὸν\nλέγοντα, “ οὗτοι δοῦλοι τοῦ Θεοῦ τοῦ ὑψίστου εἰσίν· οἵτινες κα“ ταγγέλλουσιν\nἡμῖν ὁδὸν σωτηρίας ;” τίνος δὲ ἕνεκεν καὶ ὁ\nΧριστὸς κωλύει τοὺς δαίμονας φθέγγεσθαι ; ἐκεῖ μὲν εἰκότως·\nκαὶ γὰρ τὰ σημεῖα προεχώρει, ἐπεὶ καὶ ἐνταῦθα οὐκ ἀστὴρ ἦν, \nἀλλ’ αὐτὸς αὐτὸν ἐκήρυττε, καὶ οἱ δαίμονες δὲ οὐχὶ προσεκυνοῦντο·\nοὐκ ἦν εἴδωλον τὸ φθεγγόμενον ἵνα κωλυσθῇ· καὶ τὸν Βαλαὰμ δὲ\nεἴασεν εὐλογῆσαι, καὶ οὐκ ἐκώλυσεν ἐλθεῖν, οὕτως πανταχοῦ συγκαταβαίνει. \n (Σεγηριανόε.) Ἄλλος δέ φησιν· ἐπειδὴ ὁ ποιητὴς ὁ εἰρηκὼς τὸ","english":"The name belongs to him alone, and it is unlawfully applied to the idols. But from where ought they to have addressed them? From the prophets? But they would not have believed, since even to the Jews he says nothing from the Gospels, but from the prophets; for this reason he says, \"I became to the Jews as a Jew, to the lawless as lawless, to those under the law as under the law.\" And this also God does, for example in the case of the Magi: he does not lead them through an angel, nor through a prophet, nor through an apostle, nor through an evangelist, but from where? Through a star. For since they had their art concerning these things, he drew them from there. Again, in the case of the cows and the ark, if they go, he says, this way, the indignation of God is true, just as the seers supposed. Therefore, do the seers speak the truth? Far from it; but he refutes and overawes them from their own mouths. Again, in the case of the ventriloquist: for since he believed her, through her he made Saul hear the things that were about to overtake him. For what reason, then, did Paul silence the demon saying, \"These are servants of the Most High God, who proclaim to us a way of salvation\"? And for what reason does Christ also prevent the demons from speaking? In that case, fittingly; for the signs were proceeding, since also here it was not a star, but he himself proclaimed himself, and the demons were not worshipped; it was not an idol that was speaking so that it should be prevented. And he allowed Balaam to bless, and did not prevent him from coming; thus everywhere he condescends. (Severian.) Another says: since the poet who said the","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγενόμην τοῖς Ἰουδαίοις ὡς Ἰουδαῖος, τοῖς ἀνόμοις ὡς ἄνομος, τοῖς ὑπὸ νόμον ὡς ὑπὸ νόμον","severity":"info","text":"This is a paraphrase of 1 Corinthians 9:20-22, where Paul adapts his approach to different audiences. The catena uses it to illustrate the principle of accommodation.","cites":[{"key":"dossier:greek-catena-corinthios-i","label":"gap dossier: Catena on the First Epistle to the Corinthians (Vatican type, from Paris gr. 227)","url":"https://naxiai.com/christian/gaps/greek-catena-corinthios-i"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐγγαστριμύθου","severity":"info","text":"The 'ventriloquist' refers to the Witch of Endor (1 Samuel 28), through whom Saul consulted a spirit. The catena uses this as an example of God using pagan means to communicate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Σεγηριανόε","severity":"info","text":"This is a scribal note attributing the following comment to Severian of Gabala. The name is a variant spelling of Σεβηριανός, a common catena source.","cites":[],"named_sources":["Severian of Gabala"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἄλλος δέ φησιν","severity":"info","text":"This phrase marks a transition to a new commentator, likely Severian, who offers an alternative explanation for Paul's silencing of the demon. The catena compiles multiple patristic voices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ","severity":"caution","text":"The Greek text breaks off mid-sentence after 'τὸ', leaving the poet's identity and quotation incomplete. The English draft marks this with a period, but the Greek suggests a continuation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'poet' (ποιητής) is unclear; it may refer to a classical poet or a biblical author. The text breaks off before the quotation.","The phrase 'τοῖς ἀνόμοις ὡς ἄνομος' is a loose paraphrase; the exact Pauline source is not cited verbatim."],"confidence":"high","notes":[]},{"i":56,"ref":"p56","source":"Κρῆτες ἀεὶ φεῦσται, κακὰ θηρία, γαστέρες ἀργαί. \nἐπιλαμβανόμενος αὐτῶν εἶπεν, ὡς κακῶς δεικνύντων τάφον Δῖός\nτὸν οὐκ ὄντα. ἐχρήσατο δὲ τῷ αὐτῷ στίχῳ Παῦλος, ἵνα μὴ νομισθῇ\nτῷ ποιητῇ συντρέχειν, καὶ τῷ λεγομένῳ Διὶ μαρτυρεῖν ἀθανασίαν,\nἐπήγαγεν, ἡ μαρτυρία αὕτη ἀληθής ἐστιν· ἐκεῖνος ἐψεύσατο \nτῷ Διῒ συνηγορῶν, ἐγὼ δὲ ἀληθεύω λέγων, ὅτι οἱ Κρῆτες ἀεὶ ψεῦσταί\nεἰσι, καὶ γαστέρες ἀργαί· αὕτη ἡ μαρτυρία ἀληθὴς, οὐκ\nἐκείνη. \n Θεόσωροσ. Καὶ Θεόδωρος δὲ ὁμοίως φησὶν, οἱ κατὰ τῶν","english":"Cretans are always liars, evil beasts, idle bellies.  \nTaking hold of them, he said that they wrongly show the tomb of Zeus,  \nwho does not exist. Paul used the same verse so that he might not be thought  \nto agree with the poet and to bear witness to the immortality of the so-called Zeus;  \nhe added, \"This testimony is true; that man lied  \nin advocating for Zeus, but I speak the truth when I say that the Cretans are always liars  \nand idle bellies; this testimony is true, not  \nthat one.\"  \nTheosorus. And Theodorus likewise says, \"Those who against the...","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Κρῆτες ἀεὶ φεῦσται, κακὰ θηρία, γαστέρες ἀργαί","severity":"info","text":"The line 'Cretans are always liars, evil beasts, idle bellies' is a famous verse attributed to the Cretan poet Epimenides, known as the 'Epimenides paradox' when self-referential.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐπιλαμβανόμενος αὐτῶν εἶπεν, ὡς κακῶς δεικνύντων τάφον Δῖός","severity":"info","text":"The catenist explains that Paul seizes on the Cretans' claim to show Zeus's tomb, which denies his immortality, to argue against pagan belief.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Θεόσωροσ","severity":"info","text":"The name 'Θεόσωροσ' (Theosorus) is likely a scribal error or variant for 'Θεόδωρος' (Theodorus), as the text immediately introduces Theodorus as a parallel source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Παῦλος","severity":"info","text":"The catenist claims Paul used Epimenides' verse to avoid appearing to agree with the poet or to affirm Zeus's immortality, a common patristic reading of Titus 1:12.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Θεόσωροσ. Καὶ Θεόδωρος δὲ ὁμοίως φησὶν","severity":"info","text":"The passage transitions from a single commentator to a second, Theodorus, introduced with 'likewise says', indicating a catena of multiple authorities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Θεόσωροσ","severity":"caution","text":"The name 'Θεόσωροσ' is unattested elsewhere; it may be a corruption of 'Θεόδωρος' or a distinct figure, but the text's immediate pairing suggests scribal error.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Θεόσωροσ' is uncertain; it may be a misspelling of 'Θεόδωρος' or a separate commentator. The text breaks off mid-sentence, leaving Theodorus's quotation incomplete."],"confidence":"medium","notes":[]},{"i":57,"ref":"p57","source":"Χριστιανικῶν συντάξαντες δογμάτων, ἐνταῦθα ἔφασαν καὶ τὸν\nμακάριον Παῦλον ἀποδέχεσθαι τὴν τοῦ ποιητοῦ φωνὴν, καὶ\nἐπιμαρτυρεῖν αὐτῷ, ὡς ἃν δικαίως ταῦτα ὑπὲρ τοῦ Δῖός περὶ\nΚρητῶν εἰρηκότι, οὐ προσεσχηκότες οὔτε τῷ τρόπῳ τῆς τοῦ\nἈποστόλου χρήσεως, οὔτε τῷ “ ἡ μαρτυρία αὕτη ἐστὶν ἀληθής·” \nοὐ γὰρ τὸ ποίημα οὐδὲ τὴν τοῦ ποιητοῦ ἀποδέχεται, ἀλλ’ ὡς παροιμιᾷ\nτῇ του ποιητοῦ φωνῇ χρησάμενος τύχον καὶ τῶν τότε τῇ\nφωνῇ κεχρημένων. ὥσπερ οὖν καὶ ἕτερα πολλὰ τῶν παρὰ τοῖς ἀρχαίοις\nφερομένων ἐν παροιμίαις χρήσει τοῖς ὕστερον ἐγένετο. “ δι’\n“ ἣν αἰτίαν,” φησὶν, “ ἔλεγχε αὐτοὺς ἀποτόμως·” ἐπειδὴ πολλάκις \nἐπαινῶν ἐπιείκειαν ἐκδιδάσκει, εὗρε δὲ τοὺς Κρῆτας χρείαν\nἔχοντας ὥσπερ κέντρου τῆς ἐπιπλήξεως· διὰ τοῦτο εἶπεν, “ ἀποτόμως\nἔλεγχε αὐτοὺς, ἵνα ὑγιαίνωσιν ἐν τῇ πίστει·” ἐλέγχειν οὖν\nἀποτόμως οὐ τοὺς ἀλλοτρίους φησὶν, ἀλλὰ τοὺς οἰκείους ἀποτόμως·\nοὐ γὰρ πᾶσιν ἑνὶ τρόπῳ προσενεκτέον, ἀλλὰ διαφόρως καὶ \nποικίλως καὶ πρὸς τὰ ὑποκείμενα. Μῆ προσέχοντες Ἰουσαϊκοῖς μύθοις. Χργσοστόμογ. Διπλῆ μῦθος τὰ Ἰουδαικά· καὶ ὅταν παραποιησις\nᾖ, καὶ οτοαν πάρα καῖρον ᾖ τὸ πρᾶγμα. ὅταν γὰρ μὴ ’δει\nαὐτὸ γενέσθαι, καὶ γενόμενον βλάπτῃ, μῦθός ἐστιν. ὥσπερ ἄχρηστόν \nἐστιν, ὥσπερ ἐκείνοις οὐ δεῖ πείθεσθαι, οὕτως οὐδὲ τούτοις·\nεἰ γὰρ πιστεύεις τῇ πίστει, τι ἕτερα ἐπεισάγεις ὡς οὐκ ἀρκούσης\nτῆς πίστεως δικαιῶσαι ; Πάντα μὲν καθαρὰ τοῖς καθαροῖς. Ὁρᾷς ὅτι πρός τι ἐστι τὸ εἰρημένον ;","english":"Having composed Christian doctrines, they declared here that the blessed Paul also accepts the poet's utterance and bears witness to him, as if he had justly said these things about Zeus concerning the Cretans, not attending either to the manner of the Apostle's use or to the fact that \"this testimony is true.\" For he does not accept the poem nor the poet, but used the poet's utterance as a proverb, taking advantage of the expression then current among those who used it. Just as many other things current among the ancients in proverbs later came into use. \"For this reason,\" he says, \"reprove them sharply.\" Since he often teaches gentleness with praise, but found the Cretans in need of a goad of rebuke, for this reason he said, \"reprove them sharply, so that they may be sound in the faith.\" Therefore, he says to reprove sharply not outsiders but one's own people sharply. For one must not approach everyone in the same manner, but differently and variously according to the circumstances. \"Not paying attention to Jewish myths.\" Chrysostom. \"Jewish myths\" is a double myth: both when there is a distortion and when the matter is untimely. For when it ought not to have happened, and when it happens it causes harm, it is a myth. Just as it is useless, just as one ought not to obey those, so also not these. For if you believe in the faith, why do you introduce other things as if the faith were not sufficient to justify? \"All things are pure to the pure.\" Do you see that what is said is relative to something?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"παροιμιᾷ","severity":"info","text":"The author argues that Paul used the poet's utterance as a proverb (παροιμιᾷ), not as an endorsement of the poem or poet.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀποτόμως","severity":"info","text":"The term ἀποτόμως ('sharply') is glossed as a necessary goad for the Cretans, but the author specifies it applies to insiders, not outsiders.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡ μαρτυρία αὕτη ἐστὶν ἀληθής","severity":"info","text":"This phrase echoes Titus 1:13, where Paul cites the Cretan poet Epimenides, affirming the truth of the testimony about Cretan character.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Χρυσοστόμου","severity":"info","text":"The passage attributes a comment to Chrysostom, interpreting 'Jewish myths' as a double myth: distortion and untimeliness.","cites":[],"named_sources":["John Chrysostom"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰουδαϊκοῖς μύθοις","severity":"info","text":"The phrase 'Jewish myths' reflects early Christian polemic against Jewish traditions, here criticized as harmful and untimely.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διπλῆ μῦθος","severity":"info","text":"The comment on 'double myth' introduces a two-part critique: distortion of truth and inappropriateness of the occasion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The attribution to Chrysostom is not explicit in the Greek; the name appears in the margin or as a lemma, and the exact source is uncertain.","The phrase 'Πάντα μὲν καθαρὰ τοῖς καθαροῖς' may be a proverbial saying, but its connection to the preceding argument is unclear."],"confidence":"medium","notes":[]},{"i":58,"ref":"p58","source":"“ τοῖς δὲ μεμιασμένοις,” \nφησὶ, “ καὶ ἀπίστοις οὐδὲν καθαρόν.” οὐκ ἄρα παρὰ τὴν οἰκείαν\nφύσιν καθαρὰ ἣ ἀκάθαρτα, ἀλλὰ παρὰ τὴν προαίρεσιν τῶν μεταλαμβανόντων. λαμβανόντων. Ἀλλὰ μεμίανται αὐτῶν ὁ νοῦς καὶ ἡ συνείδησις. Θεὸν ὁμολογοῦσιν εἰδέναι, τοῖς δὲ ἔργοις ἀρνοῦνται· \nβδελυκτοὶ ὄντες καὶ ἀπειθεῖς, καὶ πρὸς πᾶν ἔργον ἀγαθὸν\nἀδόκιμοι. Οὐκοῦν καὶ ὗς καθαρόν· τί οὖν ὡς ἀκάθαρτον ἀπηγόρευται ; οὐ","english":"To those who are defiled,” he says, “and unbelieving, nothing is pure.” Therefore, purity or impurity is not according to their own nature, but according to the choice of those who partake. But their mind and conscience are defiled. They confess to know God, but by their works they deny Him; being abominable and disobedient, and unfit for every good work. Therefore, is a pig pure? Why then has it been forbidden as impure?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τοῖς δὲ μεμιασμένοις","severity":"info","text":"The phrase introduces a contrast: purity is not inherent but depends on the moral state of the participant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προαίρεσιν","severity":"info","text":"προαίρεσιν denotes deliberate choice or moral disposition, central to the argument that impurity is subjective.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὗς καθαρόν","severity":"info","text":"The rhetorical question about the pig likely alludes to Levitical purity laws (Lev 11:7) and early Christian debates on literal vs. moral interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"βδελυκτοὶ","severity":"info","text":"βδελυκτοὶ (abominable) echoes LXX usage for ritually impure things, reinforcing the moral reinterpretation of purity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκοῦν","severity":"info","text":"The particle Οὐκοῦν marks a logical conclusion, introducing a rhetorical objection that the commentator will address.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence after 'οὐ', leaving the commentator's response to the pig question incomplete in this passage."],"confidence":"high","notes":[]},{"i":59,"ref":"p59","source":"τῇ φύσει ἀπηγόρευται. πάντα γὰρ καθαρὰ, καὶ οὐδὲν ἀκάθαρτον\nἐποίησεν ὁ Θεός· ἁμαρτία δὲ μόνη· ψυχῆς γὰρ ἅπτεται καὶ ταύτην\nῥυποῖ· τοῦτο πρόληψίς ἐστιν ἀνθρωπίνη· “ τοῖς δὲ μεμια “ σμένοις,”\nφησὶ, “ καὶ ἀπίστοις, οὐδὲν καθαρόν. ” πῶς γὰρ ἐν\nτοῖς καθαροῖς ἀκάθαρτον ἃν εἴη ὁ ψυχὴν ἔχων ἀσθενῆ ; πάντα \nῥυποῖ· εἰ γὰρ ἐὰν παραιτοῖτο τὸ καθαρὸν καὶ ἀκάθαρτον ζητῶν,\nοὐδενὸς ἅψεται, οὐδὲ γὰρ ταῦτα καθαρὰ, ἰχθύες λέγω, ἀνθρωπίνων\nσωμάτων ἀπογευόμενοι· καὶ ὄρνιθες σκωλήκων καὶ κόπρου καὶ ὅσα\nτοιαῦτα· οὐδὲν οὖν ἀκάθαρτον, ἀλλ’ αὐτοὶ καὶ ὁ νοῦς καὶ ἡ συνείδησις\nαὐτῶν, προαίρεσις πονηρὰ, ἀκάθαρτον. Θεὸν ὁμολογοῦσιν εἰδέναι, τοῖς δὲ ἔργοις ἀρνοῦνται,\nβδελυκτοὶ ὄντες καὶ ἀπειθεῖς, καὶ πρὸς πᾶν ἔργον ἀγαθὸν\nἀδόκιμοι· σὺ δὲ λάλει, ἃ πρέπει τῆ ὑγιαινούσῃ διδσκαλία. (Θεόδωροε.) Ἄλλος φησίν· ἐπειδὴ περὶ τὰ βρώματα ἀκριβολογεῖσθαι \nἐδόκουν, ὡς ἃν κατὰ νόμον τῶν μὲν δέον μεταλαμβάνειν,\nτῶν δὲ ἀπέχεσθαι· τῶν γεγονότων φησὶν, ἀκάθαρτον οὐδὲν,\nεἰ δή τις αὐτῶν καθαρᾷ μεταλαμβάνοι τῇ γνώμη· ἐπειδὰν δέ τις\nδι’ ἀπιστίαν ἔχοι τὴν συνείδησιν μεμολυσμένην, καθαρὸν οὐδὲν τῷ\nτοιούτῳ· βλάπτεται γὰρ ὑφ’ ἁπάντων ὁμοίως· ὁ γὰρ Θεὸς πάντα \nκαθαρὰ ἐποίησεν· εἰ δὲ ἀκάθαρτά ἐστιν, ἡ κατηγορία τοῦ δημιουργήσαντος\nἅπτεται· καὶ τοῦτό ἐστι — “ Θεὸν ὁμολογοῦσιν εἰδέναι,\n“ τοῖς δὲ ἔργοις ἀρνοῦνται.” ἀλλὰ μηδὲν τούτων ἕνεκεν σιγήσῃς,\nκἂν μὴ δέχωνται, φησὶ, σὺ τὰ σαυτοῦ πρᾶττε.","english":"is forbidden by nature. For God made all things pure, and nothing impure; sin alone touches the soul and defiles it; this is a human prejudice. “To those who are defiled,” he says, “and unbelieving, nothing is pure.” For how could there be something impure among pure things for one who has a weak soul? He defiles everything; for if he were to abstain, seeking what is pure and impure, he would touch nothing—not even these things, I mean fish, which taste human bodies, nor birds, which taste worms and dung, and so forth. Therefore nothing is impure, but they themselves, and their mind and conscience, their evil choice, are impure. They confess to know God, but by their works they deny him, being abominable and disobedient, and unfit for every good work. But you speak what is fitting for sound teaching. (Theodore.) Another says: Since they seemed to be precise about foods, as if according to the law they ought to partake of some and abstain from others, he says of created things that nothing is impure, if one partakes of them with a pure mind. But whenever someone has a conscience defiled by unbelief, nothing is pure for such a person; for he is harmed by all things alike. For God made all things pure; if they are impure, the accusation touches the creator. And this is—“They confess to know God, but by their works they deny him.” But do not be silent on account of any of these things; even if they do not accept it, he says, you do your own part.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τῇ φύσει ἀπηγόρευται","severity":"info","text":"The phrase 'forbidden by nature' continues the argument that impurity is not inherent in created things but arises from human disposition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προαίρεσις πονηρά","severity":"info","text":"'Evil choice' (προαίρεσις πονηρά) is a key ethical term in Greek patristic thought, denoting the deliberate moral disposition that defiles, not the material world.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θεὸν ὁμολογοῦσιν εἰδέναι, τοῖς δὲ ἔργοις ἀρνοῦνται","severity":"info","text":"This phrase echoes Titus 1:16, where Paul rebukes those who profess knowledge of God but deny Him by their actions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἰχθύες ... ἀνθρωπίνων σωμάτων ἀπογευόμενοι","severity":"info","text":"The example of fish eating human bodies and birds eating worms reflects ancient natural lore, used to argue that dietary purity is a human construct.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἄλλος φησίν","severity":"info","text":"The phrase 'Another says' marks a transition to a second commentator (likely Theodore of Mopsuestia), offering an alternative interpretation of the same passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Θεόδωροε","severity":"info","text":"The marginal note '(Θεόδωροε)' attributes the preceding comment to Theodore, probably Theodore of Mopsuestia, indicating the catena's use of Antiochene exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna at the start of the passage; the opening phrase 'τῇ φύσει ἀπηγόρευται' is incomplete, and the preceding context is lost. The reading assumes it continues the argument from the previous passage."],"confidence":"high","notes":[]},{"i":60,"ref":"p60","source":"ἄρα οὐ τὸ παρατηρεῖσθαι\nκαθαρότητος, ἀλλὰ καθαρότητος τὸ πάντων κατατολμᾷν· \nαἱ γὰρ παρατηρήσεις ἐκεῖναι σύμβολα ἦσαν καθαρσίων καὶ τύποι,\nνῦν δὲ ταῦτα οὐκ ἀπαιτούμεθα· μετέστη γὰρ εἰς τὴν ψυχὴν τὸ\nπᾶν. οὐ δεῖ τοίνυν προσεδρεύειν ταῖς σκιαῖς, ἀλλὰ τῆς ἀληθείας\nἔχεσθαι. ΚΕΦ. Γ.","english":"Therefore, it is not the observance of purity, but rather the daring to do all things that constitutes purity; for those observances were symbols of purifications and types, but now we are not required to do these things; for everything has been transferred to the soul. Therefore, one must not attend to shadows, but cling to the truth. Chapter 3.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage argues that true purity lies not in ritual observance but in bold engagement with all things, as purity has been internalized to the soul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"παρατηρεῖσθαι","severity":"info","text":"The Greek verb παρατηρεῖσθαι (to observe scrupulously) is used here in a technical sense for ritual purity practices, contrasting with the internalized purity of the soul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The reference to 'symbols of purifications and types' alludes to Jewish or early Christian ritual purity laws, which the author reinterprets as superseded by spiritual purity.","cites":[{"key":"ed:tlg4102.tlg036","label":"source edition: Catena In Epistulam Ad Titum (E Cod. Paris. Coislin. 204)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg036.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage concludes with 'Chapter 3' (ΚΕΦ. Γ), marking a structural division in the catena, likely indicating the start of a new section on Titus 3.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This interpretation of purity as internal and daring reflects a common patristic theme, seen in authors like John Chrysostom, who similarly spiritualized ritual laws.","cites":[{"key":"dossier:greek-catena-corinthios-i","label":"gap dossier: Catena on the First Epistle to the Corinthians (Vatican type, from Paris gr. 227)","url":"https://naxiai.com/christian/gaps/greek-catena-corinthios-i"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek phrase 'τὸ πάντων κατατολμᾷν' could be read as 'daring to do all things' or 'daring to partake of all things'; the translation opts for the former, but the latter is possible in context of purity rules."],"confidence":"high","notes":[]},{"i":61,"ref":"p61","source":"Παραινέσεις ἃς δεῖ παραινεῖν καθ’ ἡλικίαν\n Πρεσβύτας νηφαλίους εἶναι, σεμνοὺς, σώφρονας, ὐγιαίνοντας\nτῆ πίστει, τῇ ἀγάπη, τῆ ὑπομονὴ. Πόλλα γάρ ἐστι τὰ ποιοῦντα μὴ νήφειν, τοὺς ἐν ἡλικίᾳ τοιαύτῃ· \nπρῶτον μὲν αὐτὸ τὸ πανταχόθεν ἀμβλύνεσθαι καὶ δυσκόλως\nκινεῖσθαι· διὰ τοῦτό φησι “ νηφαλίους, σεμνοὺς καὶ σώφρονας. ”\nσώφρονας ἐνταῦθα τοὺς φρονίμους φησὶ, σωφροσύνη γάρ ἐστιν ἡ\nτῶν φρενῶν σωτηρία· καλῶς δὲ ἐπήγαγε καὶ “ τῇ ὑπομονῇ·” τοῦτο\nγὰρ μάλιστα τοῖς γέρουσιν ἁρμόζει. Πρεσβύτιδας ὡσαύτως ἐν καταστήματι ἱεροπρεπεῖ. Τουτέστιν, ὡς ἀπ’ αὐτοῦ τοῦ σχήματος καὶ τῆς καταστολῆς\nδείκνυσθαι τὴν κοσμιότητα. Άλλοσ δέ φησιν· ἔδειξεν ὅτι εἰς κλῆρον τὰς γυναῖκας καλεῖ,\nοὐ γὰρ ἃν ἱεροπρεπεῖς εἶπεν. ἀλλὰ τούτοις ἕτερος ἀνθιστάμενός \nφησιν, \n (Θεόδωροσ.) Οὐχ ὥς τινες ἐνόμισαν, ὅτι χειροτονία τις\nτότε ἐν γυναιξὶ πρεσβυτέρων· διδάσκει γὰρ ὁμοίως καὶ τῶν γυναικῶν\nτὰς τὴν ἡλικίαν παλαιοτέρας, τό τε σχῆμα ἔχειν ἱεροπρεπὲς,\nἵνα εἴπῃ θαυμαστὸν καὶ αἰδέσιμον. Μῆ διαβόλους, μὴ οἴνῳ πολλῷ δεδουλωμένας. Μάλιστα γὰρ τοῦτο τῶν γυναικῶν τὸ ἐλάττωμα, καὶ τοῦ γήρως,\nπανταχόθεν τὴν μέθην ἐκκόπτων, καὶ τοῦ νοσήματος τούτου\nἐκτὸς αὐτὰς εἶναι βουλόμενος. “ καλοδιδασκάλους.” καὶ μὴν κωλύεις\nγυναῖκας διδάσκειν οὐδὲ αὐθεντεῖν ἀνδρός. μακρὸν ἀποτείνειν \nλόγον ἐπ’ ἐκκλησίας, οὐ συγχωρεῖ, οὐδὲ προκαθῆσθαι. Ἀλλ’ ἵνα σωφρονίζωσι τὰς νέας φιλάνδρους εἶναι.","english":"Exhortations which must be given according to age: that the elderly be sober, dignified, temperate, sound in faith, in love, in patience. For there are many things that cause those of such an age not to be sober: first, that they are dulled from all sides and move with difficulty; for this reason he says \"sober, dignified, and temperate.\" \"Temperate\" here means prudent, for temperance is the preservation of the mind. And he well added \"in patience,\" for this is especially fitting for the elderly. Likewise, that elderly women be in a reverent demeanor—that is, that from their very bearing and dress their modesty be shown. Another says: he showed that he calls women to the clergy, for he would not have said \"reverent.\" But to this another objects, saying: (Theodore) Not as some have thought, that there was then some ordination of elderly women; for he teaches similarly that women of more advanced age should also have a reverent bearing, meaning thereby admirable and respectable. That they not be slanderous, not enslaved to much wine. For this is especially the failing of women and of old age, cutting off drunkenness from all sides and wishing them to be free of this disease. \"Good teachers.\" And yet you forbid women to teach, nor to exercise authority over a man. To deliver a long discourse in church he does not permit, nor to preside. But that they may instruct the young women to be loving toward their husbands.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"σώφρονας","severity":"info","text":"The catenist glosses σώφρονας as φρονίμους (prudent), deriving σωφροσύνη from σωτηρία τῶν φρενῶν. This etymological reading is a standard patristic move, not a lexical claim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πρεσβύτιδας ... ἱεροπρεπεῖ","severity":"info","text":"The catenist records a dispute: one commentator takes ἱεροπρεπεῖς as evidence that women are called to the clergy; Theodore of Mopsuestia (cited by name) rejects this, arguing it refers only to dignified bearing, not ordination.","cites":[],"named_sources":["Theodore of Mopsuestia"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"καλοδιδασκάλους","severity":"info","text":"The catenist notes a tension: women are called 'good teachers' yet forbidden to teach or to exercise authority over men. The resolution limits their teaching to instructing young women in marital fidelity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Παραινέσεις ἃς δεῖ παραινεῖν καθ’ ἡλικίαν","severity":"info","text":"This passage opens a new section of exhortations organized by age (elderly men, elderly women). The catenist follows the sequence of the biblical text, here likely Titus 2:2–3.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Άλλοσ δέ φησιν ... τούτοις ἕτερος ἀνθιστάμενός φησιν","severity":"caution","text":"The catenist presents two opposing voices without identifying either speaker. The first is anonymous; the second is attributed to Theodore. The text may be lacunose or the catenist deliberately juxtaposes conflicting readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the first anonymous commentator ('Another says') is not given; the catenist may have omitted the name or the source was already anonymous.","The phrase 'Not as some have thought' (attributed to Theodore) may refer to a real ordination practice or to a misinterpretation of the biblical text; the catenist does not resolve the historical question."],"confidence":"high","notes":[]},{"i":62,"ref":"p62","source":"Τὸ κεφάλαιον τοῦτο τῶν κατὰ τὴν οἰκίαν ἀγαθῶν· “ φιλοτέ “κνους.”\nἡ γὰρ τὴν ῥίζαν ἀγαπῶσα, πολλῷ μᾶλλον τοὺς καρπούς·\n“σώφρονας, ἁγνὰς, οἰκουροὺς, ἀγαθάς·” πάντα ἀπ’ ἐκείνου \nτίκτεται, καὶ γὰρ ἀγαθαὶ, καὶ οἰκουροὶ, ἀπὸ τῆς ἀγάπης καὶ τῆς\nπερὶ τὸν ἄνδρα φιλίας, γίνονται.","english":"This is the chief of the goods in the household: “loving their children.” For she who loves the root will much more love the fruits. “Prudent, chaste, domestic, good”: all things are born from that, for they become good and domestic from love and affection for the husband.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Τὸ κεφάλαιον τοῦτο τῶν κατὰ τὴν οἰκίαν ἀγαθῶν","severity":"info","text":"The commentator identifies love for children as the chief domestic good, linking it to the root-and-fruits metaphor that follows.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φιλοτέκνους","severity":"info","text":"The term φιλοτέκνους means 'loving one's children' and is a key virtue in household management, here presented as the root from which other virtues grow.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σώφρονας, ἁγνὰς, οἰκουροὺς, ἀγαθάς","severity":"info","text":"This list of virtues echoes the household codes found in the Pastoral Epistles, particularly the qualities expected of women in Titus 2:4-5.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πάντα ἀπ’ ἐκείνου τίκτεται","severity":"info","text":"The phrase 'all things are born from that' functions as a summary, tying the listed virtues back to the root of love for children and affection for the husband.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"οἰκουροὺς","severity":"info","text":"The term οἰκουροὺς ('domestic') reflects the Greco-Roman ideal of women as managers of the household, a common topos in moral and economic writings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'ἐκείνου' (that) is ambiguous: it could refer to the love for children (φιλοτεκνία) or to the husband (ἄνδρα) mentioned later; the translation takes it as the former."],"confidence":"high","notes":[]},{"i":63,"ref":"p63","source":"Ὑποτασσόμενας τοῖς ἰδίοις ἀνδράσιν, ἵνα μὴ ὁ\nτοῦ Θεοῦ βλασφημῆται. \n Ἀπὸ τοῦ φιλεῖν τὸν ἄνδρα καὶ σωφροσύνη πολλὴ τίκτεται, καὶ\nπᾶσα ἀναιρεῖται φιλονεικία· κάη Ἕλλην ᾖ, ταχέως\nἃν δὲ Χριστιανὸς, ταχέως βελτιωθήσεται· καὶ τούτων καλῶς διοικουμένων, \nκαὶ τὰ πνευματικὰ χώραν ἕξει, ἑτέρῳ δὲ κἀκεῖνα λυμανεῖται. \n Τοὺς νεωτέρους ὡσαύτως παρακάλει σωφρονεῖν. \n τῆς μὲν εἰς τὰς γυναῖκας διδασκαλίας, καὶ ταῖς γυναιξὶ τὸ\nπλέον ἀπένειμε τὰς γεγηρακυίας, ταῖς νεωτέραις επιστησας· τῶν \nδὲ ἀνδρῶν τὸ πᾶν αὐτῶν δίδωσι καὶ ἀπονέμει· οὐδὲν δὲ οὕτω δύσκολον\nκαὶ χαλεπὸν τῇ ἡλικίᾳ ταύτῃ γένοιτ’ ἃν, ὡς τὸ περιγενέσθαι\nτῶν ἡδονῶν τῶν ἀτόπων· διὸ πάντα ἀφεὶς, περὶ τὸ καίριον\nαὐτὸ τὴν παραίνεσιν ἵστησιν· εἶτα οὐδὲ τῶν ἄλλων ῥᾳθυμεῖ, ἀλλὰ\nτί φησι ; \n Περὶ πάντας ἑαυτὸν παρεχόμενος τύπον καλῶν ἔργων. \n Πρὸ, τούτοις φησὶν, ἔστω πᾶσι κοινὸν διδάσκαλον καὶ ὐπόδειγμα\nἀρετῆς, ἡ τοῦ σοῦ βίου λαμπρότης. ὅταν γὰρ καὶ βίος\nλάμπῃ καὶ λόγος ᾖ συμβαίνων, ἐπιεικὴς, ἥμερος, προσηνὴς, μηδεμίαν\nτοῖς ἐναντίοις παρέχων λαβὴν, πολὺν καὶ ἄφετον τὸ κέρδος. \n“ ἀδιαφορίαν, σεμνότητα·” τὸ τῆς ἀδιαφορίας ἐπὶ τοῦ νοῦ ἔλαβε,\nτὸ δὲ τῆς σεμνότητος, ἐπὶ τοῦ ἔργου, ἴνα μὴ μόνον ἔργου ἀπέσχῃ\nφθαρτοῦ, ἀλλὰ καὶ νοήματός.\nΚΕΦ. Δ.","english":"Being subject to their own husbands, so that God may not be blasphemed. From loving the husband, much self-control is born, and all contentiousness is removed. Even if he is a pagan, quickly; but if he is a Christian, he will quickly be improved. And when these things are well managed, spiritual matters will also have a place; otherwise, those too will be corrupted. Likewise, exhort the younger ones to be self-controlled. Of the teaching for women, he assigned the greater part to the women, placing the older women over the younger ones. But of the men, he gives and assigns the whole to them. Nothing would be so difficult and harsh for this age as to overcome the improper pleasures. Therefore, leaving everything aside, he focuses his exhortation on this crucial point. Then he does not neglect the others, but what does he say? Presenting himself as a model of good works to all. Before these, he says, let there be a common teacher and example of virtue for all, the brightness of your life. For when life shines and speech agrees, being gentle, mild, affable, giving no handle to opponents, the gain is great and abundant. \"Indifference, dignity\": he took the term \"indifference\" with respect to the mind, and \"dignity\" with respect to action, so that one abstains not only from corrupt action but also from corrupt thought.\n\nChapter 4.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ὑποτασσόμενας τοῖς ἰδίοις ἀνδράσιν","severity":"info","text":"The participle 'being subject' echoes the household code in Titus 2:5, where wives are to be subordinate, a common topos in patristic commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀδιαφορίαν","severity":"info","text":"The term 'indifference' (ἀδιαφορία) is used here in a Stoic sense, denoting mental detachment from corrupt thoughts, as the commentator distinguishes it from 'dignity' (σεμνότης) in action.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Δ.","severity":"info","text":"The chapter marker 'ΚΕΦ. Δ.' (Chapter 4) indicates a structural division in the catena, likely corresponding to a section of the commentary on Titus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κάη Ἕλλην ᾖ","severity":"info","text":"The reference to a pagan (Ἕλλην) husband reflects the early Christian context where mixed marriages were a concern; the commentator assumes the wife's virtue can convert the husband.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Περὶ πάντας ἑαυτὸν παρεχόμενος τύπον καλῶν ἔργων","severity":"info","text":"This phrase parallels 1 Timothy 4:12 (or similar pastoral advice) where the bishop is to be a model of good works; the catena applies it to household management.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῆς μὲν εἰς τὰς γυναῖκας διδασκαλίας","severity":"caution","text":"The Greek text is slightly garbled here; 'τῆς μὲν' may be a misreading or corruption, as the syntax is awkward. The English draft smooths it by interpreting 'he assigned the greater part to the women'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῆς μὲν εἰς τὰς γυναῖκας διδασκαλίας' is syntactically unclear; the reading assumes a lacuna or ellipsis. The identity of the commentator (e.g., Chrysostom or another) is not specified in the catena."],"confidence":"medium","notes":[]},{"i":64,"ref":"p64","source":"Περὶ δούλων ὡς ὄν καὶ αὐτοὶ τῆς Χριστοῦ χάριτος ἀξίως δουλεύοιεν. \n Δούλους ἰδίοις δεσπόταις ὑποτάσσεσθαι, ἐν πᾶσιν\n εὐαρέστους εἶναι, μὴ ἀντιλέγοντας, μὴ νοσφιζομένους,\nἀλλὰ πᾶσαν πίστιν ἐνδεικνυμένους ἀγαθὴν, ἵνα τὴν\nδιδασκαλίαν τὴν τοῦ σωτῆρος ἡμῶν Θεοῦ κοσμῶσιν ἐν\nπᾶσιν· \n Εἰκότως ἄρα ἔλεγεν ἑτέρωθι. “ ὡς τῷ Θεῷ δουλεύοντες καὶ οὐκ","english":"Concerning slaves, that they themselves also, being worthy of the grace of Christ, might serve as slaves. Slaves are to be subject to their own masters, to be pleasing in all things, not contradicting, not embezzling, but displaying all good faith, so that they may adorn the teaching of our Saviour God in all things. Reasonably, then, he said elsewhere: \"As serving God and not","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Περὶ δούλων","severity":"info","text":"The passage shifts from addressing wives to addressing slaves, continuing the theme of household order in the pastoral epistles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δούλων","severity":"info","text":"The Greek term 'δοῦλοι' can mean 'slaves' or 'servants'; here it refers to household slaves, a standard social category in the Greco-Roman world.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὡς τῷ Θεῷ δουλεύοντες","severity":"info","text":"The phrase 'as serving God' echoes Pauline language (e.g., Romans 1:1, Philippians 2:3) and may allude to a specific verse, though the citation is incomplete.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"τὴν διδασκαλίαν τὴν τοῦ σωτῆρος ἡμῶν Θεοῦ","severity":"info","text":"The phrase 'teaching of our Saviour God' reflects a Christological title common in patristic exegesis, emphasizing the divine nature of Christ in the context of moral instruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰκότως ἄρα ἔλεγεν ἑτέρωθι","severity":"info","text":"This transitional phrase introduces a quotation from another work, typical of catena composition, linking the present exhortation to a broader patristic authority.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The quotation introduced by 'εἰκότως ἄρα ἔλεγεν ἑτέρωθι' is cut off; the source and full text are unknown from this passage alone."],"confidence":"high","notes":[]},{"i":65,"ref":"p65","source":"“ ἀνθρώποις·” κἂν γὰρ τῷ δεσπότῃ διακονῇς μετ᾿ εὐνοίας, ἡ πρόφασις\nἀπὸ τοῦ φόβου τοῦ Θεοῦ τὴν ἀρχὴν ἔχει. Ἐπεφάνη γὰρ ἡ χάρις τοῦ Θεοῦ ἡ σωτήριος πᾶσιν\n ἀνθρώποις, παιδεύουσα ἡμᾶς, ἵνα ἀρνησάμενοι τὴν εὐσέβειαν\nκαὶ τὰς κοσμικὰς ἐπιθυμίας, σωφρόνως καὶ δικαίως \n καὶ εὐσεβῶς ζήσωμεν ἐν τῷ νῦν αἰῶνι, προσδεχόμενοι\nτὴν μακαρίαν ἐλπίδα, καὶ ἐπιφάνειαν τῆς δόξης τοῦ\n μεγάλου Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, ὃς\nἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν, ἵνα λυτρώσηται ἡμᾶς ἀπὸ\nπάσης ἀνομίας, καὶ καθαρίσῃ ἑαυτῷ λαὸν περιούσιον, \nζηλωτὴν καλῶν ἔργων \n Τὴν αἰτίαν ἐπήγαγε δικαίαν, δἰ ἣν ὀφείλουσι τοιοῦτοι εἶναι·\nπῶς γὰρ οὐκ ἂν εἰκότως εἶεν τοιοῦτοι οἱ μυρίων ἁμαρτημάτων\nλύσιν εὑρόντες; ἴστε γὰρ ὅτι μετὰ τῶν ἄλλων καὶ τοῦτο οὐχ ὡς\nἔτυχεν ἐντρέπει καὶ συστέλλει τὴν ψυχὴν, τὸ μυρίων ἁμαρτημάτων \nοὖσαν ὑπεύθυνον, μὴ δίκην δοῦναι, ἀλλὰ συγγνώμης τυχεῖν\nκαὶ μυρίων ἀγαθῶν· καὶ τοῦτο δὲ χάριτος, τὸ ἀπαλλάξαι τῶν βιωτικῶν,\nτὸ πρὸς τὸν οὐρανὸν ἀγαγεῖν. δύο δὲ δείκνυσιν ἐνταῦθα\nἐπιφανείας· καὶ γάρ εἰσι δύο, ἡ μὲν προτέρα χάριτος, ἡ δὲ δευτέρα\nἀνταποδόσεως καὶ τοῦ δικαίου. “ Ἵνα ἀρνησάμενοι, τὴν \n“ ἀσέβειαν καὶ τὰς κοσμικὰς ἐπιθυμίας,” μεθ᾿ ὅσης σπουδῆς τὰ\nεἴδωλα ἀπεστράφησαν, μετὰ τοσαύτης, καὶ τὴν κακίαν αὐτὴν,\n“ καὶ τὰς κοσμικὰς ἐπιθυμίας,” φησὶ, καὶ γὰρ καὶ ταῦτα εἴδωλα·\nκοσμικαὶ δὲ ἐπιθυμίαι, πάντα ὅσα ἂν μὴ διαβαίνῃ μεθ᾿ ἡμῶν πρὸς\nτὸν οὐρανὸν, ἀλλὰ τῷ παρόντι κόσμῳ συγκαταλύεται.","english":"… to men.” For even if you serve your master with goodwill, the pretext begins from the fear of God. For the saving grace of God has appeared to all men, teaching us that, having renounced impiety and worldly desires, we might live temperately, justly, and piously in the present age, awaiting the blessed hope and the manifestation of the glory of our great God and Savior Jesus Christ, who gave himself for us, that he might redeem us from all lawlessness and purify for himself a chosen people, zealous for good works.\n\nHe has added the just cause for which they ought to be such; for how would not those who have found release from countless sins reasonably be such? For you know that among other things, this also, not casually, shames and restrains the soul: that being liable for countless sins, it does not pay the penalty, but obtains pardon and countless goods; and this too is a matter of grace: to be freed from worldly things, to be led to heaven. He here shows two manifestations; for there are two: the first of grace, the second of requital and justice. “Having renounced impiety and worldly desires,” with as much zeal as they turned away from idols, with that same zeal also from vice itself, “and worldly desires,” he says, for these too are idols; worldly desires are all things that do not pass with us to heaven, but are dissolved with the present world.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐπεφάνη γὰρ ἡ χάρις τοῦ Θεοῦ ἡ σωτήριος πᾶσιν ἀνθρώποις","severity":"info","text":"The phrase 'the saving grace of God has appeared to all men' echoes the Pauline theme of universal redemption (cf. Tit 2:11) and introduces the idea of grace as a public manifestation (ἐπιφάνεια).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐπιφάνεια","severity":"info","text":"Ἐπιφάνεια ('manifestation') is a key term in the catena, used here both for the initial appearance of grace and for a second manifestation of requital. The author distinguishes two ἐπιφάνειαι: one of grace, one of justice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰησοῦ Χριστοῦ, ὃς ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν","severity":"info","text":"The phrase 'who gave himself for us' alludes to Christ's self-offering, a common soteriological motif in Paul (e.g., Gal 2:20; Eph 5:2) and in patristic exegesis of the Pastoral Epistles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"λαὸν περιούσιον","severity":"info","text":"Λαὸν περιούσιον ('chosen people') is a rare phrase, possibly echoing the LXX (Ex 19:5) or early Christian liturgical language for the elect community. It reinforces the idea of a purified, zealous group.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"δύο δὲ δείκνυσιν ἐνταῦθα ἐπιφανείας","severity":"info","text":"The commentator explicitly marks a structural division: two manifestations (ἐπιφάνειαι) are shown—first of grace, then of requital and justice. This frames the preceding and following material as a two-part argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀρνησάμενοι τὴν εὐσέβειαν","severity":"caution","text":"The Greek reads 'having renounced piety' (εὐσέβειαν), but the English draft translates 'impiety' (ἀσέβειαν). The manuscript may have a scribal error or the commentator may have intended a contrast; the sense is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀρνησάμενοι τὴν εὐσέβειαν' (renouncing piety) is textually problematic; the expected reading would be 'ἀσέβειαν' (impiety), as in the English draft. The manuscript may contain a corruption or the commentator may have used εὐσέβεια in a specific sense.","The identity of the commentator(s) in this catena passage is not specified; the text may conflate multiple patristic sources."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":66,"ref":"p66","source":"“ σωφρόνως \n“ καὶ δικαίως καὶ εὐσεβῶς ζήσωμεν ἐν τῷ νῦν αἰῶνι.” σωφροσυνή\nοὐ τοῦτο μόνον ἐστὶ τὸ πορνείας ἀπέχεσθαι, ἀλλὰ καὶ τὸ τῶν\nλοιπῶν παθῶν ἐκτὸς εἶναι. τίς δὲ ἡ ἐλπίς, καὶ τί τὸ ἔπαθλον τῶν\nπόνων; προσδεχόμενοι,” φησὶ, “ τὴν μακαρίαν ἐλπίδα καὶ ἐπι-\n“ φάνειαν·” ὄντως γὰρ οὐδὲν ἐκείνης μακαριώτερον. “ τοῦ μεγάλου \n“ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ.” ποῦ εἰσιν οἱ τοῦ Πατρὸς\nτὸς Υἱὸν ἐλάττονα λέγοντες; τὸ μέγας ἐπὶ Θεοῦ ὅταν λέγῃ,\nοὐ πρός τι μέγαν φησὶ, ἀλλ᾿ ἀπολύτως μέγαν, μεθ᾿ ὃν οὐκ ἂν\nεἴη μέγας, ἀλλ᾿ ἀσυγκρίτως μέγας.","english":"… live temperately and justly and piously in the present age.” Temperance is not only abstaining from fornication, but also being free from the other passions. And what is the hope, and what the reward of the labors? “Expecting,” he says, “the blessed hope and epiphany.” For truly nothing is more blessed than that. “Of the great God and our Savior Jesus Christ.” Where are those who say the Son is lesser than the Father? When he says “great” of God, he does not say it in relation to something great, but absolutely great, after whom there would be no great, but incomparably great.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"σωφροσύνη","severity":"info","text":"The catenist glosses σωφροσύνη as not merely sexual continence but freedom from all passions, expanding the virtue's scope beyond a narrow reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐπιφάνειαν","severity":"info","text":"ἐπιφάνειαν (epiphany) here denotes the glorious manifestation of Christ, a technical term in early Christian eschatology for the anticipated divine appearance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Titus 2:13","severity":"info","text":"The phrase “τοῦ μεγάλου Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ” echoes the doxological formula in Titus 2:13, where Paul calls Christ “great God and Savior.”","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μέγας","severity":"info","text":"The catenist argues that “great” (μέγας) applied to God is absolute, not comparative, countering Arian subordinationism that ranked the Son as lesser than the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ τοῦ Πατρὸς τὸν Υἱὸν ἐλάττονα λέγοντες","severity":"info","text":"The polemic against those who say the Son is lesser than the Father reflects fourth-century Arian controversies, showing the catena's use in anti-Arian argumentation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τίς δὲ ἡ ἐλπίς","severity":"info","text":"The rhetorical question “τίς δὲ ἡ ἐλπίς” marks a transition from defining temperance to explaining the eschatological reward, structuring the commentary as a catechetical exposition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a stray opening quotation mark before σωφρόνως, likely a scribal artifact; the English draft omits it. The phrase “προσδεχόμενοι” is attributed to Paul (φησί) but the exact source is not cited; it may be a loose paraphrase of Titus 2:13."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":67,"ref":"p67","source":"Ὃς ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν, ἵνα λυτρώσηται ἡμᾶς\nἀπὸ πάσης ἀνομίας, καὶ καθαρίσῃ ἑαυτῷ λαὸν περιούσιον. \n Ἐξηλλαγμένον, οὐδὲν ἔχοντα κοινὸν πρὸς τοὺς λοιπούς· “ ζηλω-\n“τὴν καλῶ, ἔργων,” τουτέστι μετὰ προθυμίας πολλῆς ἐπ’ αὐτὴν \nἰόντας τὴν ἀρετήν· τὸ μὲν αὖν βεβαρημένους τοῖς κακοῖς καὶ\nἀνίατα νοσοῦντας ἀπαλλάξαι τῆς ἐκείνους φιλανθρωπίας ἦν, τὰ δὲ\nμετὰ ταῦτα καὶ ἡμῶν καὶ ἐκείνου.\nΚΕΦ. Ε.","english":"Who gave himself for us, that he might ransom us from all lawlessness, and purify for himself a chosen people. Distinct, having nothing in common with the rest: “I call a zealot of works,” that is, those who approach virtue itself with great eagerness; now to relieve those weighed down by evils and incurably sick from that philanthropy of theirs was one thing, but the things after that belong both to us and to him.\n\nCHAP. 5.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"λαὸν περιούσιον","severity":"info","text":"The phrase 'λαὸν περιούσιον' (chosen people) echoes the LXX (Exod 19:5) and patristic usage for a select, distinct community, here linked to Christ's redemptive work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ζηλωτὴν καλῶ, ἔργων","severity":"info","text":"The phrase 'ζηλωτὴν καλῶ, ἔργων' (I call a zealot of works) is a catena excerpt; the speaker likely invokes a moral exhortation to active virtue, distinguishing it from passive suffering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Ε.","severity":"info","text":"The heading 'ΚΕΦ. Ε.' (Chapter 5) marks a structural division in the catena, typical of Byzantine chapter breaks, here separating the commentary on Titus from a new section.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀνίατα νοσοῦντας","severity":"info","text":"The phrase 'ἀνίατα νοσοῦντας' (incurably sick) reflects a common patristic metaphor for moral or spiritual corruption beyond remedy, often contrasted with the possibility of redemption through Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὰ δὲ μετὰ ταῦτα καὶ ἡμῶν καὶ ἐκείνου","severity":"caution","text":"The clause 'τὰ δὲ μετὰ ταῦτα καὶ ἡμῶν καὶ ἐκείνου' is ambiguous: it may mean subsequent matters belong both to us and to Christ, or that the preceding distinction (philanthropy vs. redemption) is shared. The catena's excerpting obscures the referent.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ δὲ μετὰ ταῦτα' could refer to the following chapter or to a logical sequence in the commentary; the referent of 'ἐκείνου' (him) is unclear—likely Christ, but possibly a patristic author."],"confidence":"medium","notes":[]},{"i":68,"ref":"p68","source":"Περὶ ἀρχόντων ὑποκοῆς πρεπούσης τῆ ἐπιεικείᾳ τοῦ Χριστοῦ. \n Ταῦτα λάλει καὶ παρακάλει καὶ ἕλεγχε, μετὰ πάσης\nἐπιταγῆς. \n Ἐπειδὴ τὸ ἦθος τούτων σκληρότερον ἦν, διὰ τοῦτο καὶ ἀποτόμως.\nἔστι γάρ τινα τῶν ἁμαρτημάτων, ἃ καὶ ἐπιτάγμασιν ἀπείργειν\nχρὴ, οἷον τὸ χρημάτων καταφρονεῖν, παραινοῦντας δεῖ πείθειν, \nκαὶ τὸ ἐπιεικεῖς εἶναι, καὶ ὅσα τοιαῦτα· τὸν δὲ μοιχὸν καὶ\nπόρνον καὶ πλεονέκτην μετ’ ἐπιταγῆς ἀπάγειν, καὶ τὸν ἄλλα τοιαῦτα\nπράττοντα. \n Μηδείς σου περιφρονείτω, ἀλλ’ ὑπομίμνησκε αὐτοὺς\nἀρχαῖς καὶ ἐξουσίαις ὑποτάσσεσθαι, μηδὲν Βλασφημεῖν, \nἀλλ’ ἀμάχους εἶναι. \n Τί οὖν μηδὲ τοὺς κακῶς πράττοντας, μηδ’ ἐκείνους λοιδορεῖσθαι;\n“ ἀλλὰ πρὸς πᾶν ἔργον ἀγαθὸν ἑτοίμους εἶναι, μηδένα\n“ βλασφημεῖν,” κἂν ὅστις ᾖ, ἀλλὰ καθαρὸν ἡμῖν εἶναι τὸ στόμα\nλοιδορίας. \n Ἀμάχους εἶναι, ἐπιεικεῖς, πᾶσαν ἐνδεικνυμένους πρα 3 ότητα\n πρὸς πάντας ἀνθρώπους. ἦμεν γὰρ ποτὲ καὶ ἡμεῖς\nἀνόητοι, ἀπειθεῖς, πλανώμενοι, δουλεύοντες ἐπιθυμίαις\nκαὶ ἡδοναῖς ποικίλαις, κακίᾳ καὶ φθόνῳ διάγοντες, στυγητοὶ,\nμισοῦντες ἀλλήλους. \n Ὥστε πρὸς πάντας τοιούτου; εἶναι δεῖ, ἡμέρως ἔχειν. ὁ γὰρ","english":"Concerning the obedience of rulers, which is fitting to the gentleness of Christ. Speak these things and exhort and reprove, with every command. Since the character of these men was harsher, therefore also sharply. For there are some sins which it is necessary to restrain even by commands, such as despising money, which one must persuade by exhortation, and being gentle, and all such things; but the adulterer and fornicator and covetous man must be led away with a command, and him who does other such things. Let no one despise you, but remind them to submit to rulers and authorities, to blaspheme nothing, but to be peaceable. What then? Not even those who do evil, nor revile them? \"But to be ready for every good work, to blaspheme no one,\" whoever he may be, but for our mouth to be clean of reviling. To be peaceable, gentle, showing all meekness toward all men. For we also were once foolish, disobedient, wandering, serving desires and various pleasures, living in wickedness and envy, hateful, hating one another. So that toward all such one must be, to be gentle. For the","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Περὶ ἀρχόντων ὑποκοῆς πρεπούσης τῆ ἐπιεικείᾳ τοῦ Χριστοῦ","severity":"info","text":"The heading 'Concerning the obedience of rulers, which is fitting to the gentleness of Christ' is a later scribal insertion, not part of the original catena text, and frames the following exhortation as a model for Christian leadership.","cites":[{"key":"ed:tlg4102.tlg036","label":"source edition: Catena In Epistulam Ad Titum (E Cod. Paris. Coislin. 204)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg036.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπειδὴ τὸ ἦθος τούτων σκληρότερον ἦν, διὰ τοῦτο καὶ ἀποτόμως","severity":"info","text":"The passage shifts from general moral exhortation to specific disciplinary advice, distinguishing sins that require persuasion from those requiring sharp command, a common structural pattern in early Christian paraenesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μηδένα βλασφημεῖν","severity":"info","text":"The injunction 'to blaspheme no one' echoes New Testament calls for peaceable conduct, e.g., Titus 3:2, and reflects the catena's exegetical tradition of linking moral advice to Pauline letters.","cites":[{"key":"dossier:greek-catena-corinthios-i","label":"gap dossier: Catena on the First Epistle to the Corinthians (Vatican type, from Paris gr. 227)","url":"https://naxiai.com/christian/gaps/greek-catena-corinthios-i"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀρχαῖς καὶ ἐξουσίαις ὑποτάσσεσθαι","severity":"info","text":"The command to submit to 'rulers and authorities' reflects early Christian accommodation to Roman imperial structures, a theme common in pastoral epistles and their catenae.","cites":[{"key":"hollis:alma990022449690203941","label":"Catena aurea","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990022449690203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἦμεν γὰρ ποτὲ καὶ ἡμεῖς ἀνόητοι","severity":"info","text":"The confession 'we also were once foolish' introduces a humility topos that later monastic commentators used to justify leniency toward sinners, as seen in catena traditions on the pastoral epistles.","cites":[{"key":"dossier:greek-catena-lucam","label":"gap dossier: Catena on the Gospel of Luke (Type B, from Coislin gr. 23 and Oxford, Bodl. Misc. 182)","url":"https://naxiai.com/christian/gaps/greek-catena-lucam"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τοιούτου","severity":"caution","text":"The Greek τοιούτου is likely a scribal error for τοιούτους (masculine accusative plural), as the context requires an object for 'toward all such'. The English draft follows the emended reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The heading Περὶ ἀρχόντων... may be a later addition; its relation to the following text is thematic rather than structural.","The phrase τοιούτου is ambiguous in case and number; the reading τοιούτους is adopted for syntactic coherence."],"confidence":"high","notes":[]},{"i":69,"ref":"p69","source":"τοιοῦτος ὣν πρότερον καὶ ἀπαλλαγεὶς, οὐκ ὀνειδίζειν ὀφείλει, ἀλλὰ\nχάριτας ἔχειν τῷ καὶ αὐτοῖς κἀκείνοις δόντι τὴν ἀπαλλαγὴν τῶν\nπροτέρων κακῶν· ἐννοῶν οὐν οἱος ἦσθα πρότερον, καὶ τὸ τοῦ μέλλοντος\nἄδηλον, ἀναχαίτιζε τὴν ὁρμήν. Ἦμεν γάρ ποτε καὶ ἡμεῖς πλανώμενοι· ὅτε δὲ ἡ χρηστότης \nκαὶ ἡ φιλανθρωπία ἐπεφάνη τοῦ σωτῆρος ἡμῶν\n Θεοῦ, πῶς οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ, ἀλλὰ κατὰ\nτὸν αὐτοῦ ἔλεον ἔσωσεν ἡμᾶς, διὰ λουτροῦ παλιγγενεσίας,\nκαὶ ἀνακαινώσεως Πνεύματος Ἁγίου. βαβαὶ, πῶς ἦμεν ἐν τῇ κακίᾳ βεβαπτισμένοι, ὡς μὴ δύνασθαι \nκαθαρθῆναι, ἀλλ’ ἀναγεννήσεως δεηθῆναι· τοῦτο γάρ ἐστι “παλιγ-\n“γενεσίας·” οὐκ ἐπεσκεύασεν, ἀλλ’ ἄνωθεν κατεσκεύασεν, ἄνωθεν\nἐποίησε κοινούς· πῶς ; διὰ τοῦ Πνεύματος· καὶ πάλιν\nδείκνυσιν εἰπὼν, “ οὗ ἐξέχεεν ἐφ’ ἡμᾶς πλουσίως διὰ Ἰησοῦ Χρι-\n“στοῦ τοῦ Σωτῆρος ἠμῶν·” πολλοῦ ἔδει ἡμῖν Πνεύματος· “ ἵνα \n“ δικαιωθέντες,” φησὶ, “ τῇ ἐκείνου χάριτι, ” πάλιν χάριτι, οὐκ ὀφειλῇ,\n“ κληρονόμοι γενώμεθα κατ’ ἐλπίδα ζωῆς αἰωνίου.” ἅμα καὶ\nπροτροπὴ εἰς ταπεινοφροσύνην ἐστὶν, καὶ ἐλπὶς ὑπὲρ τῶν μελλόντων·\nεἰ γὰρ οὕτως ἀπεγνωσμένως ὡς ἄνωθεν γεννηθῆναι, ὡς χάριτι\nσωθῆναι, πολλῷ μᾶλλον ἐν τῷ μέλλοντι τοῦτο ἐργάσεται. τί ἐστι \nκατ’ ἐλπίδα;","english":"Being such a one before and having been delivered, he ought not to reproach, but to give thanks to the one who gave to both them and those the deliverance from former evils. Considering what you were before, and the uncertainty of the future, check your impulse. For we too were once wandering. But when the kindness and philanthropy of our savior God appeared, how did he save us not by works of righteousness, but according to his mercy, through the bath of regeneration and renewal of the Holy Spirit? Amazing! How we were immersed in evil, so as to be unable to be cleansed, but to need rebirth. For this is \"regeneration.\" He did not repair, but remade from above, made us new from above. How? Through the Spirit. And again he shows, saying, \"which he poured out upon us richly through Jesus Christ our Savior.\" We needed much Spirit. \"So that, having been justified,\" he says, \"by that grace,\" again by grace, not by debt, \"we might become heirs according to the hope of eternal life.\" At once this is both an exhortation to humility and hope for the future. For if we were so desperate as to be born anew, to be saved by grace, much more will this work in the future. What is \"according to hope\"?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"παλιγγενεσίας","severity":"info","text":"The term παλιγγενεσία (regeneration) is a key theological concept in early Christian discourse, denoting spiritual rebirth through baptism. The catenist glosses it as being made anew from above, not merely repaired.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὗ ἐξέχεεν ἐφ’ ἡμᾶς πλουσίως διὰ Ἰησοῦ Χριστοῦ τοῦ Σωτῆρος ἠμῶν","severity":"info","text":"This phrase echoes New Testament language of the outpouring of the Spirit (cf. Titus 3:6; Rom 5:5). The catenist uses it to emphasize the abundance of grace through Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δικαιωθέντες τῇ ἐκείνου χάριτι","severity":"info","text":"The phrase 'justified by that grace' reflects Pauline soteriology (cf. Rom 3:24; Gal 2:16). The catenist stresses that justification is by grace, not debt, aligning with anti-Pelagian emphasis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"λουτροῦ παλιγγενεσίας","severity":"info","text":"The 'bath of regeneration' is a standard early Christian metaphor for baptism, found in patristic writings (e.g., Cyril of Jerusalem, John Chrysostom). It underscores the transformative, cleansing power of the rite.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἅμα καὶ προτροπὴ εἰς ταπεινοφροσύνην ἐστὶν, καὶ ἐλπὶς ὑπὲρ τῶν μελλόντων","severity":"info","text":"The catenist explicitly marks a dual purpose: the passage serves both as an exhortation to humility and as a source of hope for the future. This rhetorical framing guides the reader's interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τί ἐστι κατ’ ἐλπίδα;","severity":"caution","text":"The final question 'What is according to hope?' is left unanswered in the catena. It may indicate a lacuna or a rhetorical device inviting the reader to reflect. The English draft preserves the interrogative.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker or source of the catena is not specified; the passage may be excerpted from a homily or commentary. The phrase 'οὗ ἐξέχεεν' lacks a clear antecedent in the immediate text, possibly referring to the Holy Spirit or to Christ."],"confidence":"high","notes":[]},{"i":70,"ref":"p70","source":"τουτέστι καθὼς ἠλπίσαμεν, οὕτως ἀπολαύσομεν, ἣ\nὅτι ἤδη κληρονόμοι ἐστέ· “ πιστὸς ὁ λόγος.” ἐπειδὴ περὶ μελλόντων\nδιελέχθη, ἐπήγαγε τὸ ἀξιόπιστον· ἀληθῆ ταῦτά ἐστι, φησὶ,\nκαὶ δῆλον ἐκ τῶν φθασάντων· ὁ γὰρ τοσαύτης ἡμᾶς ἀνομίας ἀπαλλάξας,\nκαὶ τοσούτων κακῶν, εὔδηλον ὅτι καὶ τῶν μελλόντων ἡμῖν \nμεταδώσει ἐπιμείνασι τῇ χάριτι· βεβαιῶν τὰ περὶ τοῦ Θεοῦ εἰς\nἡμᾶς ἐσόμενα ἀγαθὰ, δι’ ὧν ἔφθασεν ἀπαριθμήσασθαι, καὶ τὴν\nπρὸς ἡμᾶς αὐτοῦ κηδεμονίαν δηλῶν, ἐπήγαγε, \n Πιστὸς ὁ λόγος, καὶ περὶ τούτων βούλομαί σε βεβαιοῦσθαι,\nἵνα φροντίζωσι καλῶν ἔργων προίστασθαι οἱ \nπεπιστευκότες Θεῶ. Ἐπὶ τὴν ἐλεημοσύνην αὐτοὺς προτρέπεται, οὐ παρέργως\nἀλλ’ “ ἵνα, ” φησὶ, “ φροντίζωσι καλῶν ἔργων προΐστασθαι,”\nἀδικουμένοις βοηθεῖν, μὴ χρήμασι μόνοις, ἀλλὰ καὶ προστα-","english":"That is, just as we hoped, so we will enjoy, or that you are already heirs; \"the word is trustworthy.\" Since he discussed future things, he added the credible: these things are true, he says, and evident from what has already happened; for the one who delivered us from such lawlessness and so many evils, it is clear that he will also grant us future goods if we remain in grace; confirming the good things from God that will come to us, through what he has already enumerated, and showing his care for us, he added, \"The word is trustworthy,\" and concerning these things I want you to be assured, so that those who have believed in God may take care to pursue good works. He urges them toward almsgiving, not casually, but \"so that,\" he says, \"they may take care to pursue good works,\" to help the wronged, not only with money but also with advocacy.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πιστὸς ὁ λόγος","severity":"info","text":"The phrase 'the word is trustworthy' is used as a rhetorical formula to assert the reliability of the preceding eschatological promise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐλεημοσύνην","severity":"info","text":"ἐλεημοσύνην here means 'almsgiving' in a broad sense, encompassing both material aid and advocacy for the wronged.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐπήγαγε","severity":"info","text":"The commentator uses ἐπήγαγε ('he added') to mark a logical progression from discussing future goods to citing the trustworthy saying as confirmation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀνομίας","severity":"info","text":"ἀνομίας ('lawlessness') likely refers to the moral and spiritual disorder from which the audience has been delivered, a common theme in early Christian paraenesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"προΐστασθαι","severity":"info","text":"The call to 'pursue good works' and 'help the wronged' reflects the catena's pastoral concern for active charity, aligning with later monastic and patristic emphases.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'περὶ μελλόντων' could refer either to future eschatological rewards or to more immediate future blessings; the commentator interprets it as the latter, linking it to continued grace."],"confidence":"high","notes":[]},{"i":71,"ref":"p71","source":"σίαις καὶ χήραις ἀμύνειν καὶ ὀρφανοῖς, καὶ πάντας τοὺς κακῶς\nπάσχοντας ἐν ἀσφαλείᾳ καθιστᾷν· τοῦτο γάρ ἐστι καλῶν ἔργων\nπροΐστασθαι. \n ταῦτα γάρ ἐστι καλὰ καὶ ὠφέλιμα τοῖς ἀνθρώποις·\n μωρὰς δὲ ζητήσεις καὶ γενεαλογίας καὶ ἔρεις καὶ μάχας \nνομικὰς περιίστασο, εἰσὶ γὰρ ἀνωφελεῖς καὶ μάταιοι. \n Τί ποτε βούλονται αἱ γενεαλογίαι ; καὶ γὰρ ἐν τῇ πρὸς Τιμόθεον\nτοῦτο τίθησι λέγων, “ μύθους καὶ γενεαλογίας ἀπεράντους·”\n“ ἔρεις ” δὲ, φησὶ, τὰς πρὸς τοὺς αἱρετικοὺς, ὅταν μηδὲν ᾖ κέρδος·\nτὸ ἦ τέλος αὐτῆς οὐδέν· ὅταν γὰρ ᾖ τις διεστραμμένος, καὶ \nμὴν ἃν ὁτιοῦν γένηται προῃρημένος μεταθέσθαι τὴν γνώμην, τίνος\nἕνεκεν εἰκῆ κάμνεις κατὰ πετρῶν σπείρων ; δέον πονεῖν εἰς τοὺς\nσοὺς, περὶ ἐλεημοσύνης αὐτοῖς διαλεγόμενος καὶ τῆς ἄλλης\nἀρετῆς.\nΚΕΦ. ς.","english":"to assist widows and orphans, and to place all who suffer unjustly in safety; for this is to take the lead in good works. For these things are good and beneficial to people. But avoid foolish inquiries, genealogies, quarrels, and legal battles, for they are useless and vain. What then do the genealogies intend? For in the Epistle to Timothy he also sets this down, saying, \"myths and endless genealogies.\" \"Quarrels,\" he says, are those against heretics when there is no profit; the end of it is nothing. For when someone is perverted and has resolved not to change his mind no matter what happens, why do you vainly labor, sowing on rocks? You ought to labor for your own people, discoursing with them about almsgiving and the rest of virtue. Chapter 6.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μύθους καὶ γενεαλογίας ἀπεράντους","severity":"info","text":"The phrase echoes 1 Timothy 1:4, where Paul warns against 'myths and endless genealogies.' The catenist explicitly links the passage to the Timothy epistle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἔρεις","severity":"info","text":"The term 'quarrels' is glossed by the catenist as disputes with heretics that yield no profit, reflecting a pastoral concern for fruitless theological conflict.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γενεαλογίαι","severity":"info","text":"Genealogical speculation was a common feature in Gnostic and Jewish-Christian circles, often criticized by early Christian writers as vain and distracting from ethical teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ς","severity":"info","text":"The notation 'Chapter 6' marks a structural division in the catena, likely corresponding to a kephalaion system used in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"σπείρων","severity":"info","text":"The metaphor 'sowing on rocks' for futile labor appears in patristic exegesis, e.g., Chrysostom, to illustrate the pointlessness of arguing with the obstinate.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ ἦ τέλος αὐτῆς οὐδέν' is textually uncertain; the reading adopted takes it as 'the end of it is nothing,' but the initial 'ἦ' may be a scribal error or a misreading of 'εἰ' or 'ἢ.'"],"confidence":"high","notes":[]},{"i":72,"ref":"p72","source":"Παραινέσεις περὶ ἐκκλίνειν τοὺς αἱρετικοὺς ζητητάς. \n Αἱρετικὸν ἄνθρωπον μετὰ μίαν καὶ δευτέραν νουθεσίαν\n παραιτοῦ, εἰδὼς ὅτι ἐξέστραπται ὁ τοιοῦτος, καὶ\nαμαρτανει, ων αυτοκατακριτος. \n Πῶς οὖν ἐτέρωθι, φησὶ, “μή ποτε δῶ αὐτοῖς ὁ Θεὸς μετά- \n“νοιαν,” ἐνταῦθα δὲ ἐκτρέπεσθαι εἰσηγεῖται ; ἐκεῖ μὲν περὶ τῶν\nἐλπίδα ἐχόντων διορθώσεως φησὶ, καὶ περὶ τῶν ἀντιδιατιθεμένων\nἁπλῶς· ὅταν δὲ δῆλος ᾖ πᾶσι καὶ φανερὸς, τίνος ἕνεκεν πυκτεύεις\nἔκει ; αὐτοκατάκριτος δέ ἐστιν, ὅτι οὐκ ἔχει εἰπεῖν, ὅτι οὐδείς\nμε ἐνουθέτησεν. ὅταν οὖν μετὰ τὴν παραίνεσιν ὁ αὐτὸς μείνῃ, αὐτοκατάκριτος\nγίνεται. \n ὤαν πέμψω Ἀρτεμᾶν πρός σε ἣ τυχικὸν, σπούδασον\nἐλθεῖν πρός με εἰς Νικόπολιν. \n Τί λέγεις ; ἐπιστήσας αὐτὸν τῇ Κρήτῃ, πάλιν καλεῖς πρὸς\nσαυτόν; οὐκ ἀπάγων αὐτὸν τῆς σχολῆς ἐκείνης, ἀλλὰ πλέον \nῥυθμίζω ὅτι γὰρ οὐχ ὥστε περιάγειν αὐτὸν καὶ πανταχοῦ ἔχειν\nἀκολουθοῦντα καλεῖ, ἄκουσον· “ ἐκεὶ,” φησὶ, “ κέκρικα παραχει-\n“μάσαι,” ἡ δὲ Νικόπολις τῆς Θρᾴκης ἐστί.","english":"Exhortations to avoid heretical questioners.  \nAfter a first and second admonition, dismiss a heretical person, knowing that such a one is perverted and sins, being self-condemned.  \nHow then, he says, does he say elsewhere, “May God never grant them repentance,” while here he recommends turning away? There he speaks of those who have hope of correction, and of those who simply oppose; but when someone is manifest and clear to all, why do you keep fighting with him? He is self-condemned because he cannot say that no one admonished him. Therefore, when after the admonition he remains the same, he becomes self-condemned.  \nIf I send Artemas or Tychicus to you, make haste to come to me at Nicopolis.  \nWhat are you saying? After stationing him in Crete, do you call him back to yourself? Not to remove him from that school, but to regulate him further. For that he does not call him to lead him about and have him follow everywhere, listen: “There,” he says, “I have decided to spend the winter.” Nicopolis is in Thrace.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"αὐτοκατάκριτος","severity":"info","text":"The term 'self-condemned' (αὐτοκατάκριτος) is rare in patristic Greek; it denotes one who, after admonition, persists in error and thus has no excuse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μή ποτε δῶ αὐτοῖς ὁ Θεὸς μετάνοιαν","severity":"info","text":"The phrase 'May God never grant them repentance' is not a direct biblical quotation but likely echoes a Pauline sentiment; compare 2 Timothy 2:25-26 on admonition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Νικόπολις","severity":"info","text":"Nicopolis in Thrace (Νικόπολις τῆς Θρᾴκης) is distinguished from Nicopolis in Epirus; the reference here is to the Thracian city, a wintering location for Paul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἐπιστήσας αὐτὸν τῇ Κρήτῃ","severity":"info","text":"The comment on stationing Titus in Crete and then recalling him parallels the pastoral concern seen in the Epistle to Titus itself, where Paul leaves Titus in Crete (Titus 1:5).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Παραινέσεις περὶ ἐκκλίνειν τοὺς αἱρετικοὺς ζητητάς","severity":"info","text":"The heading 'Exhortations to avoid heretical questioners' introduces a new thematic section, distinct from the preceding advice on good works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀρτεμᾶν ἣ τυχικὸν","severity":"info","text":"Artemas and Tychicus are named as companions of Paul in the New Testament (Acts 20:4; Colossians 4:7); their mention here reflects the catena's use of apostolic tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μή ποτε δῶ αὐτοῖς ὁ Θεὸς μετάνοιαν' is not a verbatim scriptural citation; its source is unclear, possibly from a lost homily or apocryphal tradition.","The identity of the speaker of the question 'Πῶς οὖν ἐτέρωθι, φησὶ' is ambiguous; it may be the catenist or a hypothetical interlocutor."],"confidence":"high","notes":[]},{"i":73,"ref":"p73","source":"Ζηνᾶν τὸν νομικὸν, καὶ Ἀπολλῶ σπουδαίως προπεμψον,\nἵνα μηδὲν αὐτοῖς λείπῃ. \n Οὐτοι οὐδέπω τῶν ἐγχειρισθέντων ἦσαν, ἀλλὰ τῶν συνόντων\nαὐτῷ· δυνατὸς δὲ ἦν ὁ Ἀπολλῶς ἐν ταῖς γραφαῖς, καὶ ἀνὴρ λόγιος·\nεἰ τοίνυν νομικὸς ἦν ὁ Χηνὰς, οὐκ ἔδει παρ’ ἑτέρῳ αὐτὸν τρέφεσθαι· \nνομικὸν δὲ ἐνταῦθα φησὶ, τὸν τῶν Ἰουδαϊκῶν νόμων ἔμπειρον. “ ἵνα\n“ μηδὲν αὐτοῖς λείπῃ, ” τουτέστιν, ἐν πάση ἀφθονίᾳ αὐτοὺς κατάστησον. \n Μανθανέτωσαν δὲ καὶ οἱ ἡμέτεροι καλῶν ἔργων προΐστασθαι\nεἰς τὰς ἀναγκαίας χρείας, ἵνα μὴ ὦσιν ἄκαρποι. \n ἀσπάζονταί σε οἱ μετ’ ἐμοῦ πάντες· ἄσπασαι τοὺς φιλοῦντας\nἡμᾶς ἐν πίστει. \n Ἤτοι τοὺς αὐτὸν φιλοῦντας ἣ τοὺς πιστοὺς ἄνδρας. “ ἡ χάρις\n“ μετὰ πάντων ὑμῶν, ἀμήν.” πῶς οὖν αὐτῷ κελεύεις τοὺς ἀντιλέγοντας\nγοντας ἐπιστομίζειν, εἰ περιιστάναι τούτους δεῖ; ὅταν ἐπὶ λύμῃ \nπάντα ποιῶσι, φησὶν, αὐτὸν δὲ προηγουμένως ἐπὶ τῷ ἐκείνων κέρδει\nμηδέποτε τοῦτο ποιεῖν· εἰ μὲν γὰρ ἑτέροις λυμαίνοιντο, δεῖ\nἑστάναι καὶ μάχεσθαι, ἐπεὶ περιίστατο· εἰ δὲ ὁρᾷς ἑτέρους διαφερομένους,\nμὴ σίγα, ἀλλ’ ἐπιστόμιζε, τῶν μελλόντων ἀπόλλυσθαι\nκηδόμενος. τι ἐστιν ” ἵνα φροντίζωσι καλῶν ἔργων προΐστα “ σθαι;” \nἀντὶ τοῦ ἵνα μὴ περιμένωσι τοὺς δεομένους ἐλθεῖν πρὸς\nαὐτούς· ἀλλ’ αὐτοὶ περιεργάζωνται τοὺς δεομένους τῆς αὐτῶν\nβοηθείας. \n τῶν εἰς τὴν πρὸς Τίτον ἐπιστολὴν Παύλου τοῦ Ἀποστόλου ἐξηγντικῶν\nἐκλογῶν.","english":"Send Zenas the lawyer and Apollos on their way with all diligence, so that they lack nothing. These were not yet among those entrusted with tasks, but were among those who associated with him. Apollos was powerful in the Scriptures and a learned man. If, then, Zenas was a lawyer, he ought not to be supported by another. Here he calls \"lawyer\" one experienced in the Jewish laws. \"So that they lack nothing\" means: provide for them in all abundance. Let our people also learn to take the lead in good works for necessary needs, so that they may not be unfruitful. All those with me greet you; greet those who love us in faith. Either those who love him or the faithful men. \"Grace be with you all, amen.\" How then do you command him to silence those who contradict, if it is necessary to avoid them? When they do everything for harm, he says, but he himself never does this primarily for their benefit. For if they were harming others, it is necessary to stand and fight, since he avoided them; but if you see others being divided, do not be silent, but silence them, caring for those who are about to be lost. What is \"so that they may take the lead in good works\"? Instead of: so that they do not wait for those in need to come to them, but they themselves seek out those in need of their assistance. Selections from the exegetical excerpts on the Epistle to Titus of Paul the Apostle.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"νομικὸν","severity":"info","text":"The Greek term νομικὸν here refers to a lawyer expert in Jewish law, not Roman or civil law, as clarified by the catenist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ἵνα μηδὲν αὐτοῖς λείπῃ","severity":"info","text":"The phrase 'so that they lack nothing' is glossed as an instruction to provide for Zenas and Apollos in all abundance, ensuring their needs are met.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ζηνᾶν","severity":"info","text":"Zenas (Ζηνᾶς) is a figure mentioned in the New Testament as a lawyer; the catenist notes he was not yet entrusted with tasks but associated with Paul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πῶς οὖν αὐτῷ κελεύεις","severity":"info","text":"The passage shifts to a rhetorical question addressing an apparent contradiction: why command silencing contradictors if one should avoid them? The answer distinguishes harmful intent from beneficial correction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῶν εἰς τὴν πρὸς Τίτον ἐπιστολὴν Παύλου τοῦ Ἀποστόλου ἐξηγντικῶν ἐκλογῶν","severity":"info","text":"The closing formula identifies this as a selection from exegetical excerpts on Paul's Epistle to Titus, typical of catena manuscripts compiled for liturgical or study use.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Zenas (Ζηνᾶς) is uncertain; some manuscripts read 'Zenas' or 'Zena', and the catenist's gloss as a lawyer may reflect a tradition conflating him with a legal expert.","The phrase 'ἵνα φροντίζωσι καλῶν ἔργων προΐστασθαι' is ambiguous: the catenist interprets it as proactive seeking of those in need, but the original Pauline context may emphasize taking initiative in good works."],"confidence":"high","notes":[]}]}