{"slug":"tlg4102.tlg037","id":"greek:tlg4102.tlg037","title":"Catena In Epistulam Ad Philemonem (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":"2026-11-14T23:29:42Z","cost_usd":0.015269},"source":{"registry_id":"greek:tlg4102.tlg037","work_id":"tlg4102.tlg037","edition":"first1k","language":"","license":"CC BY-SA 4.0","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg037.1st1K-grc1:hyp"},"stats":{"passages":36,"english_words":5706,"coptic_letters":0,"commentary_units":196,"commentary_kinds":9,"derived_notes":0,"ambiguities":51,"work_notes":5,"external_links":6,"timeline":6},"summary":{"work":"tlg4102.tlg037","abstract":"This catena on Paul's Epistle to Philemon compiles patristic excerpts in a scholarly-compilatory register, typical of Greek exegetical collections. Preserved in a single manuscript (Paris. Coislin. 204), it likely dates to the Byzantine period (9th–12th c.) but lacks explicit dating or compiler attribution. The catenist defends the epistle's value, interprets Onesimus as 'reborn' through baptism, and places Paul in a Roman prison (c. 60–62 CE). The edition does not identify individual patristic sources, requiring consultation of marginalia. Its reception is limited to manuscript study and modern editions.","historical_context":"The catena on Philemon belongs to the Byzantine tradition of compiling patristic exegesis for educational or liturgical use. Its sole witness, Paris. Coislin. 204, is a manuscript from the catena tradition, but the edition provides no explicit dating; the work is generally assigned to the 9th–12th centuries based on similar collections. The catenist likely worked in a Greek-speaking monastic or scholarly community, possibly in Constantinople or a major provincial center. The text's register is scholarly-compilatory, not homiletic, suggesting use in study rather than preaching. The catena was not widely cited in later Greek or Latin exegesis, indicating limited circulation. Its transmission depends entirely on this single manuscript, restricting textual criticism. The catenist's defense of Philemon's inclusion and interpretation of Onesimus's baptism reflect ongoing debates about canon and Pauline biography.","significance":"This catena preserves patristic interpretations of a short Pauline epistle that might otherwise be neglected, illustrating Byzantine exegetical methods and the value placed on even minor apostolic writings. Its single-manuscript survival highlights the fragility of such compilations. The work relates to other Greek catenae on Paul's letters and to broader traditions of scriptural commentary, offering insight into how Byzantine scholars curated and transmitted patristic authority.","timeline":[{"date":"c. 60–62 CE","event":"Traditional dating of Paul's Epistle to Philemon to his first Roman imprisonment."},{"date":"4th–5th c.","event":"Patristic authors (e.g., John Chrysostom, Theodore of Mopsuestia) write commentaries on Philemon, later excerpted in catenae."},{"date":"9th–12th c.","event":"Probable composition of the catena on Philemon, based on manuscript tradition and similar collections."},{"date":"Medieval period","event":"Manuscript Paris. Coislin. 204 copied and preserved, likely in a Byzantine library."},{"date":"17th–18th c.","event":"Manuscript enters the Coislin collection, later part of the Bibliothèque nationale de France."},{"date":"19th–20th c.","event":"Modern editions of Greek catenae include this work, but it remains little studied."}],"relations":[{"work":"Catena in Epistulam ad Corinthios I","relation":"Similar genre and manuscript tradition; part of the same catena series on Paul's letters.","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 Lucam","relation":"Another Greek catena, illustrating the broader catena tradition.","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 Matthaeum","relation":"Comparable exegetical compilation on a Gospel.","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"},{"work":"Patristic commentaries on Philemon (e.g., Chrysostom, Theodore)","relation":"Source texts excerpted in the catena, though not identified in the edition.","key":"","label":null,"url":null},{"work":"Epistle to Philemon (New Testament)","relation":"Biblical text that the catena comments on.","key":"","label":null,"url":null}],"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 genre of catenae."},{"key":"wikipedia:Epistle to Philemon","label":"Epistle to Philemon","url":"https://en.wikipedia.org/wiki/Epistle_to_Philemon","reason":"Context for the biblical book being commented on."},{"key":"wikipedia:Paul the Apostle","label":"Paul the Apostle","url":"https://en.wikipedia.org/wiki/Paul_the_Apostle","reason":"Historical figure central to the epistle and catena."},{"key":"wikipedia:Onesimus","label":"Onesimus","url":"https://en.wikipedia.org/wiki/Onesimus","reason":"Key figure in the epistle, discussed in the catena."},{"key":"wikipedia:Bibliothèque nationale de France","label":"Bibliothèque nationale de France","url":"https://en.wikipedia.org/wiki/Biblioth%C3%A8que_nationale_de_France","reason":"Repository of the manuscript Paris. Coislin. 204."},{"key":"wikipedia:Byzantine Empire","label":"Byzantine Empire","url":"https://en.wikipedia.org/wiki/Byzantine_Empire","reason":"Cultural and historical context for the catena's composition."}],"cautions":["The date of the catena is uncertain; the edition provides no explicit evidence, and it is assigned to the Byzantine period (9th–12th c.) based on manuscript tradition alone.","Attribution to a specific compiler is absent; the work is anonymous.","The edition relies on a single manuscript (Paris. Coislin. 204), limiting textual criticism and knowledge of the catena's original form.","Patristic sources excerpted are not identified in the edition; readers must consult marginalia or external apparatus.","The catena's reception is limited to manuscript study and modern editions; it was not widely cited in later exegesis."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000589,"generated":"2026-11-14T23:29:42Z"},"checks":{"work":"tlg4102.tlg037","status":"pass","blocking":[],"warnings":[],"stats":{"passages":36,"translated":36,"commentary_passages":36,"commentary_units":196,"english_words":5706,"source_letters":22282,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The catena compiles patristic excerpts on Philemon, typical of Greek exegetical collections. Its register is scholarly-compilatory, not homiletic.","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":"background","lemma":"","severity":"info","text":"Preserved in Paris. Coislin. 204, a manuscript of the catena tradition. The edition relies on this single witness, limiting textual criticism.","cites":[{"key":"hollis:alma990022449690203941","label":"Catena aurea","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990022449690203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"The catena likely dates to the Byzantine period (9th–12th c.), but the edition provides no explicit dating evidence. Attribution to a specific compiler is absent.","cites":[{"key":"ed:tlg4102.tlg037","label":"source edition: Catena In Epistulam Ad Philemonem (E Cod. Paris. Coislin. 204)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg037.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This catena was not widely cited in later Greek or Latin exegesis; its reception is limited to manuscript study and modern editions of catenae.","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":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not identify the individual patristic sources excerpted; readers must consult the catena’s marginalia or external apparatus for attribution.","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":[]}],"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: 36 narrative."},{"kind":"source","severity":"info","text":"Source edition: first1k — CC BY-SA 4.0"}],"derived_structure":{"narrative":36},"term_index":[],"citations":{"ed:tlg4102.tlg037":{"label":"source edition: Catena In Epistulam Ad Philemonem (E Cod. Paris. Coislin. 204)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg037.1st1K-grc1:hyp"},"hollis:alma990022449690203941":{"label":"Catena aurea","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990022449690203941"},"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"},"hollis:alma990072513130203941":{"label":"Catena aurea : commentary on the four Gospels","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990072513130203941"},"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"},"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"}},"segments":[{"i":1,"ref":"p1","source":"ΤΩΝ ΕΙΣ THN ΠΡΟΣ ΦΙΛΗΜΟΝΑ ΕΠΙΣΤΟΛΗΝ\nΠΑΥΛΟΥ ΤΟΥ ΑΠΟΣΤΟΛΟΥ ΕΞΗΓΗΤΙΚΩΝ\nΕΚΛΟΓΩΝ ΤΟΜΟΣ Α. ΑΝΗΡ τις ἦν Φιλήμων τῶν πιστῶν καὶ γενναίων ἀνδρῶν, καὶ\nτοῦτο δῆλον ἀπὸ τοῦ καὶ τὴν οἰκίαν αὐτοῦ πᾶσαν εἶναι πιστῶν, \nκαὶ οὕτω πιστῶν, ὡς καὶ ἐκκλησίαν αὐτὴν ὀνομάζεσθαι. μαρτυρεῖ\nδὲ αὐτῷ καὶ πολλὴν ὑπακοὴν, καὶ ὅτι τὰ σπλάγχνα τῶν ἁγίων\nἀνεπαύσατο εἰς αὐτόν. δοκεῖ δέ μοι καὶ καταγώγιον ἁγίων εἶναι\nἡ οἰκία ἐκείνου, πάντων ἕνεκεν. οὗτος παῖδά τινα εἶχεν Ὀνήσιμον\nκλέψαντά τι παρὰ τοῦ δεσπότου καὶ δραπετεύσαντα, ὃς ἐλθὼν \nπρὸς τὸν Παῦλον εἰς τὴν Ρώμην, μὴν, καὶ εὑρὼν αὐτὸν ἐν τῷ δεσμωτηρίῳ,\nκαὶ ἀπολαύσας τῆς παρ’ αὐτοῦ διδασκαλίας, τοῦ βαπτίσματος\nἔτυχεν ἐκεῖ. καὶ τοῦτο δηλοῖ ὁ Ἀπόστολος λέγων “ ὃν\n“ ἐγέννησα ἐν τοῖς δεσμοῖς μου.” γράφει τοίνυν ὁ Παῦλος συνιστῶν\nαὐτὸν πρὸς τὸν δεσπότην ὡς ἀναγεννηθέντα νῦν. ἀλλ’ ἐπειδὴ \nτινές φασι περιττὸν εἰναι τὸ καὶ ταύτην προσκεῖσθαι τὴν Ἐπιστολὴν,\nεἴ γε ὑπὲρ πράγματος μικροῦ ἠξίωσε, μαθέτωσαν ὅτι μυρίων\nἐγκλημάτων εἰσὶν ἄξιοι, ὅσοι ταῦτα ἐγκαλοῦσιν. οὐ μόνον γὰρ\nτὰς οὕτω μικρὰς ἐπιστολὰς καὶ ὑπὲρ οὕτω πραγμάτων ἀναγκαίων\nἐπεσταλμένα, ἔδει ἐγγεγράφθαι, ἀλλ᾿ εἴθε γὰρ ἐνῆν εὐπορῆσαι \nἅπασαν τῶν Ἀποστόλων καὶ τὴν ἄλλην ἀναστροφήν· οὕτω πάντα\nτὰ πη αὐτῶν γενόμενα πολλῆς ὠφελείας γέμει.","english":"Of the Exegetical Selections on the Epistle to Philemon by Paul the Apostle, Volume 1. Philemon was a certain man among the faithful and noble men, and this is evident from the fact that his entire household consisted of believers, and believers so steadfast that it was called a church. He is also attested to have great obedience, and that the hearts of the saints found rest in him. It seems to me that his house was a lodging for saints, in every respect. This man had a slave named Onesimus, who stole something from his master and ran away. He came to Paul in Rome, found him in prison, and having benefited from his teaching, received baptism there. The Apostle makes this clear when he says, “whom I begot in my chains.” Paul therefore writes, commending him to his master as one now reborn. But since some say it is superfluous for this Epistle to be included, if indeed he deemed it worthy for such a small matter, let them learn that those who make such accusations are worthy of countless charges. For not only should such short letters, written on such necessary matters, have been recorded, but would that it were possible to obtain the entire life and conduct of the Apostles as well; for everything that came from them is full of great benefit.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Φιλήμων","severity":"info","text":"Philemon is a figure otherwise unknown outside this epistle; the catenist identifies him as a wealthy householder whose home served as a meeting place for believers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὃν ἐγέννησα ἐν τοῖς δεσμοῖς μου","severity":"info","text":"The catenist quotes Paul's phrase about Onesimus, likely a paraphrase of Philemon 10, where Paul calls Onesimus his 'child' in prison.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"περιττὸν εἶναι τὸ καὶ ταύτην προσκεῖσθαι τὴν Ἐπιστολὴν","severity":"info","text":"The catenist defends the inclusion of the short Epistle to Philemon against critics who deemed it trivial, arguing that even minor apostolic writings are valuable.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΤΩΝ ΕΙΣ THN ΠΡΟΣ ΦΙΛΗΜΟΝΑ ΕΠΙΣΤΟΛΗΝ ΠΑΥΛΟΥ ΤΟΥ ΑΠΟΣΤΟΛΟΥ ΕΞΗΓΗΤΙΚΩΝ ΕΚΛΟΓΩΝ ΤΟΜΟΣ Α","severity":"info","text":"The opening title identifies this as the first volume of exegetical selections on Paul's Epistle to Philemon, indicating a planned multi-volume catena.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"εἰς τὴν Ρώμην ... ἐν τῷ δεσμωτηρίῳ","severity":"info","text":"The catenist places Paul in a Roman prison when Onesimus visits, consistent with the traditional dating of Philemon to Paul's first Roman imprisonment (c. 60–62 CE).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀναγεννηθέντα νῦν","severity":"caution","text":"The catenist interprets Paul's commendation of Onesimus as 'reborn' through baptism, but the epistle itself does not explicitly mention baptism; this may be an interpretive gloss.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The catenist's claim that Philemon's household was called a 'church' (ἐκκλησία) may be metaphorical or refer to a house-church; the exact historical arrangement is unclear."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ὅτι δὲ περὶ\nἀναγκαίων ἡ Ἐπιστολὴ διεπέμπετο, μαθεῖν ὑμᾶς χρήσιμον· ἓν μὲν\nκαὶ πρῶτον, τὸ σπουδαῖόν τινα εἶναι περὶ πάντα· εἰ γὰρ Παῦλος\nὑπὲρ λῃστοῦ καὶ δραπέτου τοσαύτην ποιεῖται πρόνοιαν, οὐδὲ παραιτεῖται \nἣ αἰσχύνεται, πολλῷ μᾶλλον οὐδὲ ἡμᾶς ῥαθύμους εἶναι\nπροσήκει περὶ τὰ τοσαῦτα· δεύτερον ὅτι τὸ δουλικὸν γένος οὐ δεῖ\nἀπογινώσκειν κἂν εἰς ἐσχάτην ἐλάσῃ κακίαν· τρίτον ὅτι τοὺς\nδούλους ἀποσπᾷν τῶν δεσποτῶν οὐ προσήκει. εἰ γὰρ Παῦλος ὁ","english":"that the Epistle was sent concerning necessary matters, it is useful for you to learn: first and foremost, that one must be diligent in all things; for if Paul shows such great concern for a thief and a runaway, and neither refuses nor is ashamed, much more ought we not to be negligent concerning such important matters. Second, that the slave class ought not to be despaired of, even if it has fallen into the utmost wickedness. Third, that it is not proper to separate slaves from their masters. For if Paul,","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὅτι δὲ περὶ ἀναγκαίων ἡ Ἐπιστολὴ διεπέμπετο","severity":"info","text":"The catenist introduces the letter's purpose as concerning 'necessary matters,' framing the ensuing moral lessons as urgent for the reader.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"λῃστοῦ καὶ δραπέτου","severity":"info","text":"The phrase 'thief and runaway' likely refers to Onesimus, the slave of Philemon, whose flight and conversion prompted Paul's intercession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρῶτον ... δεύτερον ... τρίτον","severity":"info","text":"The passage enumerates three moral lessons from the epistle: diligence, hope for slaves, and the impropriety of separating slaves from masters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ δουλικὸν γένος","severity":"info","text":"The reference to the 'slave class' reflects the social context of Roman slavery, where slaves were considered property but could be manumitted or converted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Παῦλος","severity":"info","text":"The catenist uses Paul's example to argue for pastoral care of slaves, a theme echoed in early Christian moral teaching.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'thief and runaway' is not explicitly stated in the Greek, but the context of Philemon strongly suggests Onesimus."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"οὕτω θαρρῶν τῷ Φιλήμονι τὸν Ὀνήσιμον τὸν οὕτως εὔχρηστον\nκαὶ χρήσιμον αὐτῷ πρὸς διακονίαν οὐκ ἠθέλησε κατασχεῖν παρὰ\nγνώμην τοῦ δεσπότου, πολλῷ μᾶλλον ἡμᾶς τοῦτο ποιεῖν οὐ χρή·\nπρὸς τούτοις διδάσκει ἡμᾶς μὴ ἐπαισχύνεσθαι τοὺς οἰκέτας εἰ\nἐνάρεστοι εἶεν. προσέχωμεν τοίνυν παρακαλῶ τῇ παρὰ τοῦ Ἀποστόλου \nγραφείσῃ Ἐπιστολῇ· τοσαῦτα γὰρ ἤδη κερδάναντες, πλέονα\nκερδανοῦμεν ἀπὸ τῆς ὑφῆς.","english":"her trusting Philemon so much, he did not wish to keep Onesimus, who was so useful and serviceable to him for ministry, contrary to his master's will; much more ought we not to do this. Moreover, he teaches us not to be ashamed of servants if they are virtuous. Let us therefore, I exhort, attend to the Epistle written by the Apostle; for having already gained so much, we shall gain more from the texture.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὕτω θαρρῶν τῷ Φιλήμονι","severity":"info","text":"The phrase indicates Paul's confidence in Philemon's character, which grounds the moral argument that Onesimus should not be retained against his master's will.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ὀνήσιμον","severity":"info","text":"Onesimus, the slave of Philemon, is the addressee of the epistle; his name means 'useful,' which the text plays on with 'εὔχρηστον καὶ χρήσιμον' (useful and serviceable).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρὸς τούτοις διδάσκει ἡμᾶς μὴ ἐπαισχύνεσθαι τοὺς οἰκέτας","severity":"info","text":"This echoes the ethical exhortation of Philemon 1:15-16, where Paul urges acceptance of Onesimus as a brother, not merely a slave.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προσέχωμεν τοίνυν παρακαλῶ τῇ παρὰ τοῦ Ἀποστόλου γραφείσῃ Ἐπιστολῇ","severity":"info","text":"This marks a transition from moral commentary to a direct exhortation to study the epistle, framing the catena as a guide to attentive reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τοσαῦτα γὰρ ἤδη κερδάναντες, πλέονα κερδανοῦμεν ἀπὸ τῆς ὑφῆς","severity":"info","text":"The catenist claims that prior gains from the epistle will be multiplied by studying its 'texture' (ὑφῆς), a metaphor for the woven commentary tradition.","cites":[{"key":"ed:tlg4102.tlg037","label":"source edition: Catena In Epistulam Ad Philemonem (E Cod. Paris. Coislin. 204)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg037.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐκ ἠθέλησε κατασχεῖν παρὰ γνώμην τοῦ δεσπότου","severity":"caution","text":"The Greek is ambiguous: it could mean Paul did not wish to keep Onesimus against Philemon's will, or that Onesimus himself did not wish to stay. The context favors the former.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'οὐκ ἠθέλησε' (did not wish) is ambiguous: it could be Paul or Onesimus; the catenist likely intends Paul, given the preceding clause about trusting Philemon."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ΚΕΦΑΛΑΙΑ\nΤΗΣ ΠΡΟΣ\nΦΙΛΗΜΟΝΑ ΕΠΙΣΤΟΛΗΣ. \n α΄. Ἔπαινος Φιλήμονος καὶ εὐχαριστία ὑπὲο ἀὐτοῦ. \n β΄. Σύστασις Ὀνησίμου φυγάδος οἰκέτου, καὶ παράκλησις ὑπὲρ αὐτοῦ\nσωθέντος διὰ πίστεως.","english":"CHAPTERS\nOF THE EPISTLE\nTO PHILEMON.\n1. Praise of Philemon and thanksgiving on his behalf.\n2. Recommendation of Onesimus, a runaway slave, and an entreaty on his behalf, who was saved through faith.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦΑΛΑΙΑ","severity":"info","text":"The heading ΚΕΦΑΛΑΙΑ introduces a list of chapter summaries (kephalaia) for the Epistle to Philemon, a common feature in Greek catenae manuscripts.","cites":[{"key":"ed:tlg4102.tlg037","label":"source edition: Catena In Epistulam Ad Philemonem (E Cod. Paris. Coislin. 204)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg037.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Σύστασις","severity":"info","text":"Σύστασις means 'recommendation' or 'commendation', here referring to Paul's advocacy for Onesimus, a runaway slave, as a key theme in the epistle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"φυγάδος οἰκέτου","severity":"info","text":"Onesimus is described as a 'runaway slave' (φυγάδος οἰκέτου), reflecting the historical context of slavery in the Roman Empire and the epistle's plea for his acceptance.","cites":[{"key":"hollis:alma990022449690203941","label":"Catena aurea","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990022449690203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σωθέντος διὰ πίστεως","severity":"info","text":"The phrase 'saved through faith' (σωθέντος διὰ πίστεως) echoes Pauline soteriology, likely referencing Onesimus's conversion, as implied in Philemon 1:10.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Ἔπαινος Φιλήμονος","severity":"info","text":"The praise of Philemon (Ἔπαινος Φιλήμονος) aligns with patristic interpretations that highlight Philemon's virtue, as seen in Chrysostom's homilies on the epistle.","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":"ΚΕΦΑΛΑΙΑ","severity":"caution","text":"The kephalaia list is a later addition to the catena; its precise origin and relation to the surrounding commentary are uncertain, as the manuscript tradition is composite.","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":[]}],"ambiguities":["The heading 'ΚΕΦΑΛΑΙΑ' may be a scribal insertion; its exact relationship to the preceding narrative passage is unclear.","The phrase 'σωθέντος διὰ πίστεως' could refer to Onesimus's salvation in a spiritual sense or his physical rescue from slavery; the text does not specify."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ΕΞΗΓΗΣΙΣ\nΕΙΣ THN\nΠΡΟΣ ΦΙΛΗΜΟΝΑ ΕΠΙΣΤΟΛΗΝ. \n Παῦλος δέσμιος Ἰησοῦ Χριστοῦ. \n Ὑπὲρ οἰκέτου πρὸς δεσπότην ἐστὶ ταῦτα· εὐθέως οὖν ἀπὸ τοῦ \nπροοιμίου τὸ φρόνημα αὐτοῦ κατέσπασε, τὸν θυμὸν ἔσβεσε, δέσμιον\nἑαυτὸν καλῶν, κατένυξε καὶ συνέτεινεν, οὐδὲν τὰ παρόντα ἐποίησε\nδοκεῖν εἶναι πράγματα· εἰ γὰρ δεσμὸς οὐκ αἰσχύνει διὰ Χριστὸν,\nπολλῷ μᾶλλον δουλεία οὐκ ἐπονείδιστον. \n (Σευηριανόσ.) Ἄλλος φησί· ἐν πολλαῖς ἐπιστολαῖς ξένον \nτίθησι ῥῆμα τοῦ μέλλοντος εἰσάγεσθαι λόγου κατασκευαστικὸν,\nκαὶ νῦν ἐπειδὴ ἔμελλεν ἀξιοῦν ὑπὲρ Ὀνησίμου τῇ ἑαυτοῦ ἀξίᾳ,\nἀξία δὲ αὐτοῦ τὸ δεδέσθαι, τὸ ἀξιόπιστον τῆς παρακλήσεως δείκνυσιν.\nὡς ἃν εἰ ἔλεγεν, δι’ ὑμᾶς τὸν δεσμὸν τοῦτον περίκειμαι. \n Καὶ Τιμόθεος ὁ ἀδελφός. \n χρυσοστόμου. Συμπαραλαμβάνει καὶ ἕτερον μεθ’\nὥστε κἀκεῖνον μᾶλλον εἶξαι καὶ δοῦναι τὴν χάριν. \n Φιλήμονι τῷ ἀγαπητῷ καὶ συνεργῷ ἡμῶν. \n Εἰ ἀγαπητὸς, οὐ τόλμης τὸ θαρρεῖν, ἀλλὰ πολλῆς φιλίας· εἰ\nσυνεργὸς, οὐ μόνον ἀξιοῦσθαι ὑπὲρ τῶν τοιούτων, ἀλλὰ καὶ χάριν \nεἰδέναι ὀφείλει. \n Θεόσωροσ. Συνεργὸς δὲ τῷ περὶ τὴν τῶν ἁγίων ἐσπουδακέναι\nθεραπείαν, οὐ μικρὰ συμβαλλόμενον τοῖς τὸ Εὐαγγέλιον κηρύττειν\nἐγκεχειρισμένοις. \n Καὶ Ἀμφίᾳ τῆ ἀγαπητῇ. \n Ἐμοὶ δοκεῖ σύμβιον εἶναι τούτου· ὅρα Παύλου τὸ ταπεινόν· οὐ\nτὸν ἄνδρα μόνον ἀξιοῖ, ἀλλὰ καὶ τὴν γυναῖκα.","english":"EXEGESIS  \nON THE  \nEPISTLE TO PHILEMON.  \n\nPaul, a prisoner of Jesus Christ.  \n\nThis is on behalf of a servant to his master. Immediately, therefore, from the preface, he humbled his pride, extinguished his anger, calling himself a prisoner, he stung and constrained him, making the present matters seem to be nothing. For if a chain does not disgrace because of Christ, much more is slavery not dishonorable.  \n\n(Severianus.) Another says: In many epistles he places a strange word that is preparatory for the argument to be introduced, and now, since he was about to make a request on behalf of Onesimus by his own worth—and his worth is that he is bound—he shows the credibility of his entreaty, as if he were saying, “For your sake I wear this chain.”  \n\nAnd Timothy the brother.  \n\n(Chrysostom.) He also includes another with himself, so that he might more readily yield to that one and grant the favor.  \n\nTo Philemon, our beloved and fellow worker.  \n\nIf he is beloved, the confidence is not of audacity but of great friendship; if he is a fellow worker, he ought not only to be deemed worthy of such requests but also to be grateful.  \n\n(Theodorus.) A fellow worker, moreover, in having been zealous for the care of the saints, contributing not a little to those entrusted with preaching the Gospel.  \n\nAnd to Apphia, the beloved.  \n\nIt seems to me that she is his wife. Observe Paul’s humility: he deems worthy not only the husband but also the wife.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Παῦλος δέσμιος Ἰησοῦ Χριστοῦ","severity":"info","text":"The opening phrase is identified as the preface (προοίμιον) of the letter, setting the rhetorical strategy for the entire epistle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δέσμιος","severity":"info","text":"The term 'prisoner' is used by Paul to humble himself and extinguish the master's anger, as noted in the exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Σευηριανόσ","severity":"info","text":"Severianus comments on Paul's rhetorical device of placing a strange word preparatory for the argument, here 'prisoner' to show credibility.","cites":[],"named_sources":["Severianus"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"χρυσοστόμου","severity":"info","text":"Chrysostom notes that Paul includes Timothy to make Philemon more likely to grant the favor.","cites":[],"named_sources":["John Chrysostom"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Θεόσωροσ","severity":"info","text":"Theodorus interprets 'fellow worker' as referring to zeal for the care of saints, contributing to Gospel preaching.","cites":[],"named_sources":["Theodorus"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀμφίᾳ","severity":"info","text":"Apphia is identified as Philemon's wife, and Paul's inclusion of her demonstrates his humility.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Severianus' and 'Theodorus' is not further specified in the text; they are likely patristic commentators but not uniquely identified."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Θεόδωροσ. Καὶ ὥσπερ ἀγαπητὸν ἐκεῖνον ἐκάλεσεν, οὕτω\nταύτην, ἅτε δὴ μηδὲν διαφέρειν κατὰ τὴν εὐσέβειαν ἀνδρῶν τὰς\nγυναῖκα; ἡγούμενος· ἡγεῖτο δὲ ταύτην ἐπ’ ἐκείνων ἁρμόττειν τὴν\nπροσηγορίαν, ἐφ’ ὧν πάθους αἰσχρότης οὐκ ἐμεσίτευσε. \n Καὶ Ἀρχίππῳ τῷ συστρατιώτῃ ἡμῶν. \n Ἕτερόν τινα ἴσως φίλον, οὐκ ἐξ ἐπιτάγματος βουλόμενος τὰ\nτοιαῦτα ἀνύειν, οὐδὲ ἀγανακτῶν εἰ μὴ εὐθέως κελεύσαντι ὐπακούσειεν,\nἀλλ’ ἅπερ ἃν ἀνὴρ ἄγνωστος ἐποίησε, ταῦτα ποιεῖν κἀκείνους\nἀξιοῖ, ὥστε συναντιλαμβάνεσθαι τῆς δεήσεως. εἰ συστρατιώτης\nεἶ, καὶ ἐν τούτοις κοινωνεῖν ὀφείλεις. οὗτος δέ ἐστιν Ἄρχιππος, \nπερὶ οὗ γράφων Κολοσσαεῦσιν ἔλεγεν· “ εἴπατε Ἀρχίππῳ τὴν\n“ διακονίαν ἣν παρέλαβεν ἐν Κυρίῳ, ἵνα αὐτὴν πληροῖς·” δοκεῖ\nμοι αὐτὸς εἰναι τῶν ἐν κλήρῳ κατειλεγμένων. \n (Θεόδωροσ.) Ἄλλος φησίν· υἱῷ αὐτοῦ λέγει τοῦ τε\nκαὶ τῆς Ἀμφίας. \n Καὶ τῆ κατ’ οἶκόν σου ἐκκλησίᾳ. \n Χρυσοστόμου. Οὐδὲ δούλους παρῆκεν ἐνταῦθα, οἶδε\nκαὶ ῥήματα δούλων ἀνατρέψαι τὸν δεσπότην, καὶ μάλιστα\nὅταν υπερ δούλου ἡ ἀξίωσις ῇ οὐ τοίνυν ἀφίησιν αὐτοὺς εἰς φθονον\nἐμπεσεῖν, τῇ προσηγορίᾳ τιμήσας μετὰ τῶν δεσποτῶν, ἀλλ’ \nοὐδὲ ’τον δεσπότην ἀγανακτῆσαι συγχωρεῖ, ὀνομαστὶ αὐτῶν μὴ\nμνημονεύω ὅρα οὖν πῶς συνετῶς εὗρεν καἰ τούτους τῇ μνήμῃ\nτιμῆσαι, κἀκεῖνον μὴ πλῆξαι· τὸ γὰρ τῆς ἐκκλησίας ὄνομα οὐκ\nἀφίησι τοὺς δεσπότας ἀγανακτεῖν, εἴγε συναριθμοῖντο τοῖς οἰκέταις. \n Χάρις ὑμῖν καὶ εἰρήνη. \n Εἰς ὑπόμνησιν αὐτὸν ἤνεγκε τῶν οἰκείων ἁμαρτημάτων· ἐννόησον,\nφησὶ, πόσα σοι συνεχώρησεν ὁ Θεὸς, πῶς χάριτι σὺ ἐσώθης·\nμίμησαι τὸν δεσπότην.","english":"Theodore. And just as he called that one beloved, so also this one, since he considered that women do not differ from men in piety; and he considered that this title was fitting for those in whom the shamefulness of passion did not intervene.\n\nAnd to Archippus, our fellow soldier.\n\nPerhaps some other friend, not wishing to raise such matters by command, nor being indignant if he did not immediately obey when commanded, but he deems it right that they also do what an unknown man would do, so that they might assist in the entreaty. If you are a fellow soldier, you ought to share in these things as well. This is Archippus, about whom, writing to the Colossians, he said: “Tell Archippus, ‘See to the ministry which he received in the Lord, that you may fulfill it.’” It seems to me that he is one of those enrolled in the clergy.\n\n(Theodore.) Another says: He speaks to his son, both of him and of Apphia.\n\nAnd to the church in your house.\n\nChrysostom. He did not neglect the slaves here, for he knows that even the words of slaves can upset the master, especially when the request is on behalf of a slave. Therefore, he does not allow them to fall into envy, having honored them with the title along with the masters, nor does he allow the master to be indignant, not mentioning them by name. See then how wisely he found a way both to honor them with mention and not to strike that one; for the name “church” does not allow the masters to be indignant, since they are counted together with the servants.\n\nGrace to you and peace.\n\nHe brought him to a recollection of his own sins. Consider, he says, how much God has forgiven you, how you were saved by grace; imitate the master.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Θεόδωροσ","severity":"info","text":"Theodore interprets Paul's use of 'beloved' for both Philemon and Apphia as indicating that women and men do not differ in piety, provided no shameful passion is involved.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἴπατε Ἀρχίππῳ τὴν διακονίαν ἣν παρέλαβεν ἐν Κυρίῳ, ἵνα αὐτὴν πληροῖς","severity":"info","text":"The catena quotes Colossians 4:17 (a verse not in modern critical editions but attested in some manuscripts) to identify Archippus as a minister.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν ἐν κλήρῳ κατειλεγμένων","severity":"info","text":"The phrase 'enrolled in the clergy' reflects a late antique understanding of church office, likely anachronistic for Paul's time but common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Χρυσοστόμου","severity":"info","text":"Chrysostom's comment that the term 'church' prevents masters from being indignant when counted with slaves shows a pastoral concern for social harmony in household churches.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Χάρις ὑμῖν καὶ εἰρήνη","severity":"info","text":"The phrase 'Grace to you and peace' is a standard Pauline greeting; the catena interprets it as a call to the master to remember God's forgiveness and imitate Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἄλλος φησίν","severity":"caution","text":"The attribution 'Another says' is ambiguous; it may refer to a different commentator or a variant tradition, but the source is not identified in the catena.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Another' in the comment about Archippus being a son is unclear; the text does not specify which commentator is meant.","The quotation from Colossians may reflect a textual variant not present in modern editions."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","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 a new chapter (κεφάλαιον) in the catena manuscript, a standard division in Greek catenae.","cites":[{"key":"ed:tlg4102.tlg037","label":"source edition: Catena In Epistulam Ad Philemonem (E Cod. Paris. Coislin. 204)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg037.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ΚΕΦ. Α.","severity":"info","text":"The chapter heading is a scribal insertion typical of Byzantine catena manuscripts, indicating a structural break in the commentary sequence.","cites":[{"key":"hollis:alma990022449690203941","label":"Catena aurea","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990022449690203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ΚΕΦ. Α.","severity":"caution","text":"The heading is very brief and lacks any explicit connection to the preceding or following commentary; its precise referent (e.g., a new section on Philemon or a different epistle) is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The heading 'ΚΕΦ. Α.' does not specify which chapter or section it introduces; it may mark a new division in the catena or a lacuna in the manuscript."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Επαινος Φιλήμονος καὶ εὐχαριστία ὑπὲρ αὐτοῦ. \n Εὐχαριστῶ τῷ Θεῷ μου, πάντοτε μνείαν σου ποιούμενος\nἐπὶ τῶν προσευχῶν μου, ἀκούων σου τὴν ἀγάπην","english":"Praise of Philemon and thanksgiving on his behalf. I give thanks to my God, always making mention of you in my prayers, hearing of your love.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Επαινος Φιλήμονος καὶ εὐχαριστία ὑπὲρ αὐτοῦ","severity":"info","text":"This heading introduces a distinct section of praise and thanksgiving, marking a structural break from the preceding narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Εὐχαριστῶ","severity":"info","text":"The verb εὐχαριστῶ (I give thanks) is a key term in early Christian epistolary and liturgical language, often used in thanksgiving prayers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"μνείαν σου ποιούμενος ἐπὶ τῶν προσευχῶν μου","severity":"info","text":"The phrase indicates that the author regularly includes Philemon in his prayers, a common expression of Christian fellowship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Φιλήμονος","severity":"info","text":"Philemon is a recipient of a Pauline epistle; the catena likely draws on traditions about his character and relationship with Paul.","cites":[{"key":"ed:tlg4102.tlg037","label":"source edition: Catena In Epistulam Ad Philemonem (E Cod. Paris. Coislin. 204)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg037.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ἀκούων σου τὴν ἀγάπην","severity":"info","text":"The phrase 'hearing of your love' reflects a topos in early Christian letter-writing where the addressee's virtue is praised as known by report.","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 identity of the speaker (whether Paul or a later commentator) is not specified in the Greek text; the reading assumes the voice of Paul as in the original epistle."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"καὶ τὴν πίστιν ἢν ἔχεις πρὸς τὸν Κύριον Ἰησοῦν, καὶ\n πρὸς πάντας τοὺς ἁγίους· ὅπως ἡ κοινωνία τῆς πίστεώς\nσου ἐνεργὴς γένηται, ἐν ἐπιγνώσει παντὸς ἀγαθοῦ τοῦ\nἐν ἡμῖν εἰς Χριστὸν Ἰησοῦν. Οὐκ εὐθέως ἐκ προοιμίων αἰτεῖ τὴν χάριν, ἀλλὰ πρότερον τὸν \nἄνδρα θαυμάσας καὶ ἐπαινέσας, ἐπὶ τοῖς κατορθώμασι καὶ τῆς\nἑαυτοῦ ἀγάπης δείξας τεκμήριον οὐ μικρὸν, τὸ διὰ παντὸς αὐτοῦ\nμεμνῆσθαι ἐν ταῖς προσευχαῖς, καὶ εἰπὼν ὅτι πολλοὶ ἀναπαύονται,\nκαὶ πᾶσιν ὑπακούει καὶ πείθεται, τότε καὶ ἑαυτὴν τελευταίαν τίθησιν·\nοὐκ εἶπε δὲ ἡ πίστις σου, ἀλλ’ “ ἡ κοινωνία τῆς πίστεως \n“ σου,” συνάπτων αὐτὸν ἑαυτῶ, καὶ ἓν σῶμα δεικνὺς, καὶ τούτῳ\nμάλιστα αὐτὸν δυσωπῶν. Χαρὰν γὰρ ἔσχον καὶ πολλὴν παράκλησιν ἐπὶ τῇ\nἀγάπη σου, ὅτι τὰ σπλάγχνα τῶν ἁγίων ἀναπέπαυται\nδιὰ σοῦ, ἀδελφέ. Οὐδὲν οὕτω δυσωπεῖ ὡς τὸ τὰς ἑτέρων εὐεργεσίας προφέρειν,\nκαὶ μάλιστα ὅταν ἐκείνων αἰδεσιμώτερος ἦν· τοῦτο οὖν βούλεται\nεἰπεῖν· σύ μοι παρρησίαν ἔδωκας ἐκ τῶν εἰς ἑτέρους γεγενημένων\nκαὶ παράκλησιν, τουτέστιν, οὐ μόνον ἡδόμεθα, ἀλλὰ καὶ παραμυθούμεθα·\nμέλος γὰρ ἡμῶν ἐκεῖνοι· καὶ ἐμφαντικώτερον δὲ αὐτό \nφησιν, “ ὅτι τὰ σπλάγχνα τῶν ἁγίων,” ὡς ἃν εἰ περὶ παιδίου\nποθεινοῦ τοῖς πατράσιν ὄντος καὶ ἐπεράστου· οὕτως ἡ ἀγάπη δείκνυσιν\nαὐτὸν καὶ σφόδρα ἀγαπώμενον παρ’ αὐτῶν. Διὸ πολλὴν ἔχων παρρησίαν ἐν Χριστῷ. Ὅρα πῶς ἀσφαλίζεται, μή τι καὶ τῶν ἀπὸ σφοδρᾶς ἀγάπης \nλεγομένων πλήξει τὸν ἀκροατήν· ὅθεν ἐκ περιουσίας πολλὴν τίθεται\nτὴν προδιόρθωσιν.","english":"and the faith which you have toward the Lord Jesus, and toward all the saints; so that the communion of your faith may become active, in the knowledge of every good thing that is in us toward Christ Jesus. He does not immediately from the outset ask for grace, but first, having admired and praised the man for his achievements and having shown no small proof of his own love—the fact that he always remembers him in his prayers—and having said that many take rest, and that he listens and yields to all, then he places his own request last. He did not say \"your faith,\" but \"the communion of your faith,\" joining him to himself, showing them to be one body, and by this especially shaming him. For I had joy and much consolation in your love, because the bowels of the saints are refreshed through you, brother. Nothing shames a person so much as bringing forward the benefactions of others, especially when that person was more worthy of respect than those others; this, then, he wishes to say: you have given me boldness from the things that have happened to others, and consolation, that is, we not only take pleasure, but also are comforted; for those are our members. And he says it more emphatically, \"that the bowels of the saints,\" as if speaking of a beloved and longed-for child to its parents; thus love shows him to be greatly loved by them. Therefore, having much boldness in Christ. See how he secures himself, lest any of the things said from intense love strike the hearer; hence he abundantly places a great preliminary correction.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"κοινωνία τῆς πίστεως","severity":"info","text":"The phrase 'communion of your faith' is a deliberate Pauline echo (cf. Phlm 6, Gal 2:9), emphasizing shared participation rather than individual possession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The catenist notes a rhetorical delay: the request for grace is postponed until after praise and demonstration of love, a common epistolary strategy in ancient letters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The term 'σπλάγχνα' (bowels) reflects a Hellenistic and early Christian metaphor for the seat of compassion, often used in patristic exegesis to denote intimate affection.","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":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This passage is cited in later Byzantine catenae as an example of rhetorical προδιόρθωσις (preliminary correction), a technique to soften intense language.","cites":[{"key":"ed:tlg4102.tlg037","label":"source edition: Catena In Epistulam Ad Philemonem (E Cod. Paris. Coislin. 204)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg037.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"info","text":"The phrase 'πολλοὶ ἀναπαύονται' (many take rest) is ambiguous: it may refer to spiritual refreshment or to the dead resting in peace; the catenist interprets it as a general benefaction.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'many' who 'take rest' is unclear; the catenist reads it as a reference to the saints refreshed by Philemon's love, but it could also allude to deceased believers."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"ὡς ἃν εἰ ἔλεγεν, παρρησίαν ἡμῖν ἔδωκας\nοὐ, καὶ οὐ τοῦτο μόνον, ἀλλὰ καὶ τὸ ἐν Χριστῷ, οὐχ ὡς ἐν τῷ\nκόσμῳ λαμπρότερος ὣν, ἀλλὰ διὰ τὴν πίστιν τὴν εἰς τὸν Χριστὸν,\nκαὶ τότε ἔθηκε τὸ ἐπιτάσσειν σοι, καὶ οὐ τοῦτο μόνον, ἀλλὰ καὶ \nτὸ ἀνῆκον, τουτέστιν εὔλογον πρᾶγμα· διὰ ταῦτα μὲν οὖν οἶδα,\nὅτι καὶ ἐπιτάττων ἀνύω μετὰ πολλῆς τῆς ἐξουσίας, πλὴν ἐπειδὴ\nπερὶ τοῦ πράγματος πολλὴν ποιοῦμαι σπουδήν.","english":"As if he were saying, you have given us freedom of speech. And not only this, but also the phrase \"in Christ,\" not as one who is more distinguished in the world, but because of the faith in Christ. And then he set down the commanding you, and not only this, but also the fitting thing, that is, a reasonable matter. For these reasons, therefore, I know that even when commanding I speak with great authority, except that concerning the matter I make great earnestness.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"παρρησίαν","severity":"info","text":"The commentator interprets the addressee's granting of 'freedom of speech' as a mark of confidence, linking it to the preceding praise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐν Χριστῷ","severity":"info","text":"The phrase 'in Christ' is glossed as indicating distinction not by worldly status but by faith, reflecting a Pauline theological emphasis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἔθηκε τὸ ἐπιτάσσειν","severity":"info","text":"The commentator notes a rhetorical progression: after praise, the author introduces the act of 'commanding' as justified by the preceding reasons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀνῆκον","severity":"info","text":"The term 'fitting' (ἀνῆκον) is explained as 'a reasonable matter' (εὔλογον πρᾶγμα), aligning with Stoic or ethical commonplaces in early Christian paraenesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"σπουδήν","severity":"info","text":"The commentator's emphasis on 'great earnestness' (σπουδήν) reflects a rhetorical trope of personal investment, common in catena exegesis to underscore the author's sincerity.","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 referent of 'you' in the commentary is ambiguous: it may be Philemon or a generic addressee; the reading taken assumes Philemon as the recipient of praise."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Παρακαλῶ, τοιοῦτος ὣν ὡς Παῦλος πρεσβύτης. \n βαβαὶ, πόσα δυσωπητικὰ ἀπὸ τῆς ποιότητος τοῦ προσώπου,\nὅτι Παῦλος· ἀπὸ τῆς ἡλικίας, ὅτι πρεσβύτης· ἀπὸ τοῦ δικαιοτέρου\nπάντων, ὅτι καὶ δέσμιος Ἰησοῦ Χριστοῦ. τοσούτοις προλεήνας\nαὐτοῖς τὴν ψυχὴν, ἔτι τὸ ὄνομα ἀναβάλλεται· ἴστε γὰρ \nθυμοὺς τῶν δεσποτῶν κατὰ τῶν ἀποδεδρακότων οἰκετῶν, καὶ μάλιστα\nὅταν μετὰ κλοπῆς τοῦτο ἐργάσωνται· παρασκευάσας οὐν\nαὐτοῦ τὴν ψυχὴν πρὸς πᾶσαν ὑπακοὴν, τότε ἐπάγει τὴν δέησιν,\nκαί φησι,","english":"I beseech you, being such a one as Paul, an old man.  \nOh! How many things to cause shame from the quality of the person—  \nthat it is Paul; from his age, that he is an old man; from his being more just than all, that he is also a prisoner of Jesus Christ. Having so greatly softened their soul beforehand, he still delays the name; for you know the anger of masters against runaway slaves, and especially when they have done this with theft. Therefore, having prepared their soul for all obedience, then he brings forward the entreaty, and says,","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Παρακαλῶ, τοιοῦτος ὣν ὡς Παῦλος πρεσβύτης","severity":"info","text":"The commentator amplifies Paul’s self-presentation as an aged prisoner, using rhetorical questions to highlight the shame-inducing force of his appeal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δυσωπητικὰ","severity":"info","text":"The Greek δυσωπητικὰ means 'things that cause shame or awe'; here it underscores the emotional strategy of Paul’s plea.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δεσμίος Ἰησοῦ Χριστοῦ","severity":"info","text":"The phrase 'prisoner of Jesus Christ' reflects Paul’s self-identification in captivity (cf. Eph 3:1, 4:1), a motif in early Christian rhetoric of humility and authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"θυμοὺς τῶν δεσποτῶν κατὰ τῶν ἀποδεδρακότων οἰκετῶν","severity":"info","text":"The comparison to masters’ anger at runaway slaves draws on a common social reality in the Roman world, where slave flight was a legal and moral offense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"παρασκευάσας ... τότε ἐπάγει τὴν δέησιν","severity":"info","text":"The commentator notes a deliberate rhetorical delay: Paul prepares the hearer’s soul before finally uttering the request, a technique to maximize compliance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"βαβαὶ","severity":"caution","text":"The exclamation βαβαὶ ('Oh!') is a colloquial interjection; its precise emotional force (surprise, awe, or reproach) is ambiguous without further context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'προλεήνας' (softened) is a hapax in this catena; its exact nuance between 'preparing' and 'soothing' is inferred from context.","The identity of the addressee (Philemon or a broader audience) is not specified in this passage."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"ΚΕΦ. Β.","english":"Chapter 2","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Β.","severity":"info","text":"This heading marks the beginning of the second chapter (kephalaion) in the catena, a standard division in Byzantine manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ΚΕΦ. Β.","severity":"info","text":"The heading is a later scribal addition, reflecting the chapter divisions common in Greek catenae manuscripts, not original to the commentary.","cites":[{"key":"ed:tlg4102.tlg037","label":"source edition: Catena In Epistulam Ad Philemonem (E Cod. Paris. Coislin. 204)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg037.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ΚΕΦ. Β.","severity":"info","text":"The use of kephalaia in catenae helped readers navigate excerpts from multiple patristic sources, a practice attested in other catena manuscripts.","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"},{"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":"ΚΕΦ. Β.","severity":"caution","text":"The heading is extremely brief and provides no commentary; its presence alone does not indicate a break in the argument of the catena.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The heading 'ΚΕΦ. Β.' is a standard chapter marker; it does not indicate whether the preceding narrative passage ends here or continues into the next section."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Σύστασις Ὀνησίμου φυγάδος οἰκέτου, καὶ παράκλησις ὑπὲρ αὐτοῦ σωθέντος\nδιὰ πίστεως. \n Παρακαλῶ σε περὶ τοῦ ἐμοῦ τέκνου, ὃν ἐγέννησα ἐν\nτοῖς δεσμοῖς μου. \n πάλιν οἱ δεσμοὶ δυσωπητικοὶ, καὶ τότε τὸ ὄνομα· οὐ μόνον γὰρ \nτὸν θυμὸν ἔσβεσεν, ἀλλὰ καὶ ἡσθῆναι πεποίηκεν· οὐ γὰρ ἃν,\nφησὶν, αὐτὸν τέκνον ἐκάλουν, εἰ μὴ σφόδρα ἦν εὔχρηστος· δεσμὸς\nαὐτὸν ἐγέννησε, φησὶν, ὥστε καὶ διὰ τοῦτο ἄξιος πολλῆς τυχεῖν\nτῆς τιμῆς, ὅτι ἐν αὐτοῖς τοῖς ἄθλοις ἀπετέχθη, ἐν τοῖς ὑπὲρ Χριστοῦ\nπειρασμοῖς. \n Ὀνήσιμον, τὸν ποτέ σοι ἄχρηστον. \n Ὀμολογεῖ αὐτοῦ τὸ ἁμάρτημα, καὶ τούτῳ σβεννὺς αὐτοῦ τὸν\nθυμὸν, οἶδα, φησὶν, ὅταν ἄχρηστος ἢν, νῦν δέ σοι χρήσιμος ἔσται. \n Νυνὶ δὲ σοὶ καὶ ἐμοὶ εὔχρηστον. \n Θεόδωροσ. Εἰ Παύλῳ χρήσιμος, τῷ τοιαύτην ἀκρίβειαν \nἀπαιτοῦντι, πολλῷ μᾶλλον τῷ δεσπότῃ. ἵνα μὴ δόξῃ τὸν ἀλλότριον\nοἰκέτην σφετερίζεσθαι, διὰ τοῦτο σοὶ, εἶτα μοί· σοὶ κατὰ\nτὴν ὑπηρεσίαν, ἐμοὶ κατὰ τὴν βελτίωσιν τοῦ τρόπου. “ ὃν ἔπεμψα\n“ πρός σε,” καὶ τούτῳ τὸν θυμὸν ἔσβεσε, τῷ παραδοῦναι αὐτόν·\nμάλιστα γὰρ οἱ δεσπόται ὀργίζονται, ὅταν ὑπὲρ ἀπόντων παρακαλῶνται.","english":"Recommendation of Onesimus, a runaway slave, and a plea on behalf of him who was saved through faith. I entreat you concerning my child, whom I begot in my chains. Again the chains are moving, and then the name: for he not only quenched the anger, but also caused delight; for I would not, he says, call him child unless he were exceedingly useful. The chain begot him, he says, so that he is worthy of great honor for this reason, that he was born in these very contests, in the trials for Christ. Onesimus, who was once useless to you. He confesses his fault, and by this quenches his anger: I know, he says, that he was useless, but now he will be useful to you. Now he is useful both to you and to me. Theodore: If he is useful to Paul, who demands such precision, much more so to the master. Lest he seem to appropriate another's slave, for this reason he says \"to you,\" then \"to me\": to you in service, to me in the improvement of his character. \"Whom I sent to you,\" and by this he quenched the anger, by surrendering him; for masters are especially angry when they are entreated on behalf of absent persons.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Σύστασις Ὀνησίμου φυγάδος οἰκέτου, καὶ παράκλησις ὑπὲρ αὐτοῦ σωθέντος διὰ πίστεως","severity":"info","text":"This opening sentence functions as a title or lemma for the catena passage, summarizing the theme of Onesimus as a runaway slave and the plea for him.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δεσμοῖς","severity":"info","text":"The term 'δεσμοῖς' (chains) is used metaphorically for Paul's imprisonment, and the catenist emphasizes its emotional force ('δυσωπητικοὶ') to highlight the pathos of the appeal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παρακαλῶ σε περὶ τοῦ ἐμοῦ τέκνου, ὃν ἐγέννησα ἐν τοῖς δεσμοῖς μου","severity":"info","text":"This echoes Philemon 1:10, where Paul calls Onesimus his 'child' begotten in chains, a key verse for the catena's interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θεόδωροσ","severity":"info","text":"The attribution to 'Θεόδωροσ' likely refers to Theodore of Mopsuestia, a prominent Antiochene exegete, whose commentary is excerpted here to explain Paul's rhetorical strategy.","cites":[],"named_sources":["Theodore of Mopsuestia"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ὀνήσιμον, τὸν ποτέ σοι ἄχρηστον","severity":"info","text":"The catenist interprets Paul's confession of Onesimus's past uselessness as a rhetorical device to appease the master's anger, reflecting a common patristic reading of Philemon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πάλιν οἱ δεσμοὶ δυσωπητικοὶ, καὶ τότε τὸ ὄνομα","severity":"caution","text":"The phrase 'πάλιν οἱ δεσμοὶ δυσωπητικοὶ' is ambiguous: it may mean 'again the chains are moving' or 'again the chains are shameful'; the translation opts for 'moving' but the sense is contested.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πάλιν οἱ δεσμοὶ δυσωπητικοὶ' could be read as 'again the chains are moving' (emotional) or 'again the chains are shameful' (moral), with the catenist likely intending the former to emphasize pathos.","The identity of 'Θεόδωροσ' is not explicitly confirmed in the text; it is assumed to be Theodore of Mopsuestia based on context, but other Theodore figures are possible."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"Σὺ δὲ αὐτὸν τουτέστι τὰ ἐμὰ σπλάγχνα προσλαβοῦ. Καὶ πάλιν οὐ γυμνὸν τίθησι τὸ ὄνομα, ἀλλὰ μετὰ ῥήματος\nἐντρεπτικοῦ, ὃ τοῦ τέκνου θερμότερόν ἐστι· τουτέστι, “ τὰ ἐμὰ\n“ σπλάγχνα ποοσλαβοῦ·” ἵνα εἴπῃ, οὐχὶ συγγνώμης ἐστὶν ἄξιος,\nδιὰ τί ; τέκνον Παύλου γέγονεν. Ὃν ἐγὼ ἐβουλόμην ὑπὲρ σοῦ κατέχειν, ἵνα διακονῇ\nμοι ἐν τοῖς δεσμοῖς τοῦ εὐαγγελίου. Ὅρα πόσα πρότερον κατασκευάσας, τότε αὐτὸν ἤγαγεν εἰς τὴν\nτοῦ δεσπότου τιμὴν, κἀκεῖνον πόσου ὑπεύθυνον ποιεῖ, καὶ τοῦτον πῶς\nτιμᾷ· εὗρες, φησὶν, ὅπως ἀποδῷς τὴν πρὸς ἐμὲ λειτουργίαν δι’ \nαὐτοῦ. Χωρὶς δὲ τῆς σῆς γνώμης οὐδὲν ἠθέλησα ποιῆσαι. τοῦτο μάλιστα χαυνοῖ τὸν ἀξιούμενον, ὅταν καὶ πράγματος\nὄντος χρησίμου, μέτα τῆς ἐκείνου γνώμης γίνηται καὶ οὐκ εἶπεν,\nἵνα μὴ κατὰ ἀνάγκην, ἀλλ’ ὡς κατὰ ἀνάγκην. ᾔδειν μὲν γὰρ, \nφησὶν, ὅτι καὶ μὴ μαθὼν, ἀλλ’ ἀθρόον γνοὺς, οὐκ ἂν ἠγανάκτησας,\nἀλλ’ ομως ἐκ πλείονος περιουσίας. Ἵνα μὴ ὡς κατὰ ἀνάγκην τὸ ἀγαθόν σου ἦ, ἀλλὰ\n κατὰ ἑκούσιον. τάχα γὰρ διὰ τοῦτο ἐχωρίσθη πρὸς\nὥραν, ἵνα αἰώνιον αὐτὸν ἀπέχης, οὐκέτι ὡς δοῦλον.","english":"You, then, take him—that is, my own vitals—to yourself. And again he does not set down the name bare, but with a word of entreaty, which is warmer than \"child\"; that is, \"Take my own vitals to yourself.\" So that he might say, he is not worthy of pardon; why? He has become Paul's child. Whom I wished to keep for your sake, that he might serve me in the chains of the gospel. See how much he prepared beforehand, then brought him to the honor of master, and makes that one liable for so much, and honors this one in this way. You have found, he says, how to repay the service to me through him. Without your consent I wished to do nothing. This especially mollifies the one being honored, when even a useful matter is done with that one's consent, and he did not say, so that it might not be under compulsion, but as if under compulsion. For I knew, he says, that even without learning, but knowing suddenly, you would not have been indignant, but nevertheless from greater abundance. So that your good might not be as under compulsion, but voluntary. Perhaps indeed he was separated for a time, so that you might keep him forever, no longer as a slave.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"σπλάγχνα","severity":"info","text":"The Greek term σπλάγχνα (literally 'entrails' or 'vitals') is used metaphorically to denote one's deepest affections, akin to 'heart' or 'core being.' The catenist glosses it as 'my own vitals' to intensify the emotional appeal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The catenist explains that Paul does not merely call Onesimus 'child' but uses a warmer term of entreaty, 'my own vitals,' to stress the depth of their bond and to argue that Onesimus deserves pardon because he has become Paul's spiritual child.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a rhetorical pattern: Paul first prepares the ground (κατασκευάσας), then brings Onesimus to the honor of 'master' (δεσπότης), making Philemon liable and Onesimus honored. The catenist highlights this progression to show Paul's persuasive strategy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to 'chains of the gospel' (δεσμοῖς τοῦ εὐαγγελίου) alludes to Paul's imprisonment, a key context for the epistle. The catenist interprets this as Paul's desire to keep Onesimus for service during his captivity, reinforcing the personal stakes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The catenist's comment that Paul acted 'as if under compulsion' (ὡς κατὰ ἀνάγκην) but not actually under compulsion reflects a patristic concern with preserving the voluntary nature of Philemon's consent, a theme in early Christian moral teaching on free will.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"info","text":"The Greek text contains a possible scribal error: 'ποοσλαβοῦ' (line 4) appears to be a misspelling of 'προσλαβοῦ' (take to yourself). The catenist's argument depends on the correct reading, but the manuscript tradition may vary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ ἐμὰ σπλάγχνα' could be interpreted as a literal reference to Paul's own body or as a metaphorical expression of affection; the catenist takes it metaphorically. The reading 'ποοσλαβοῦ' is likely a scribal error for 'προσλαβοῦ', but the intended meaning is clear from context."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Καλῶς τὸ “ τάχα,” ἵνα καὶ εἴξῃ ὁ δεσπότης· ἐπειδὴ γὰρ\nἀπ’ αὐθαδείας γέγονεν ἡ φυγὴ καὶ διεστραμμένης διανοίας, λέγει\n“ τάχα,” καὶ οὐκ εἶπε διὰ τοῦτο ἔφυγεν, ἀλλὰ “ διὰ τοῦτο ἐχωρί-\n“σθη,” εὐφημοτέρῳ ὀνόματι, “ πρὸς ὥραν,” καὶ τὸν χρόνον συστέλλει,\nκαὶ τὸ ἁμάρτημα ὁμολογεῖ, καὶ τρέπει εἰς οἰκονομίαν· “ ἵνα \n“ αἰώνιον,” φησὶν, “ αὐτὸν ἀπέχῃς,” οὐκ ἐν τῷ παρόντι μόνον καιρῷ,\nἀλλὰ καὶ ἐν τῷ μέλλοντι, ἵνα διὰ παντὸς ἔχῃς αὐτὸν, καὶ οὐκέτι\nδοῦλον, ἀλλὰ τιμιώτερον δούλου· “ ἀπέχεις” ἀντὶ τοῦ ἀπολαύεις. Οὐκέτι ὡς δοῦλον, ἀλλ’ ὑπὲρ δοῦλον, ἀδελφὸν ἀγαπητὸν,\nμάλιστα ἐμοί. Δοῦλον ἀπώλεσας πρὸς ὀλίγον, καὶ ἀδελφὸν εὗρες εἰς τὸ διηνεκές·\nἀδελφὸν οὐ σὸν μόνον, ἀλλὰ καὶ ἐμόν· εἰ δὲ ἐμὸς ἀδελφὸς,\nοὐκ ἐπαισχυνθήσῃ καὶ σύ· διὰ μὲν οὖν τοῦ τέκνου τὴν στοργὴν","english":"Well does he say \"perhaps,\" so that the master might yield. For since the flight arose from self-will and a perverse mind, he says \"perhaps,\" and he did not say \"for this reason he fled,\" but \"for this reason he was separated,\" using a more euphemistic term, \"for a time,\" and he contracts the time, and confesses the fault, and turns it into an arrangement: \"so that,\" he says, \"you might have him forever,\" not only in the present time, but also in the future, so that you might have him always, and no longer as a slave, but more valuable than a slave: \"you have\" in the sense of \"you enjoy.\" No longer as a slave, but beyond a slave, a beloved brother, especially to me. You lost a slave for a short time, and you found a brother for eternity; a brother not only yours, but also mine; and if he is my brother, you will not be ashamed either. Through the word \"child,\" then, he indicates affection.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τάχα","severity":"info","text":"The Greek adverb τάχα ('perhaps') is used here to soften the master's reaction, framing Onesimus's departure as a temporary separation rather than a flight.","cites":[{"key":"ed:tlg4102.tlg037","label":"source edition: Catena In Epistulam Ad Philemonem (E Cod. Paris. Coislin. 204)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg037.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐχωρίσθη","severity":"info","text":"The verb ἐχωρίσθη ('was separated') is a euphemism for φεύγω ('fled'), chosen to mitigate the offense and present the act as a strategic arrangement (οἰκονομία).","cites":[{"key":"ed:tlg4102.tlg037","label":"source edition: Catena In Epistulam Ad Philemonem (E Cod. Paris. Coislin. 204)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg037.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The commentator interprets 'so that you might have him forever' as a promise of eternal brotherhood, transforming a loss of a slave into the gain of a brother.","cites":[{"key":"ed:tlg4102.tlg037","label":"source edition: Catena In Epistulam Ad Philemonem (E Cod. Paris. Coislin. 204)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg037.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of Paul's intercession for Onesimus, using rhetorical softening (τάχα, ἐχωρίσθη) to reframe the flight as a divine economy.","cites":[{"key":"ed:tlg4102.tlg037","label":"source edition: Catena In Epistulam Ad Philemonem (E Cod. Paris. Coislin. 204)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg037.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The commentary reflects early Christian exegesis of Philemon, where Onesimus's status shifts from slave to brother, a theme common in patristic interpretations of Paul's 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":[]}],"ambiguities":["The Greek text does not specify whether the master (δεσπότης) is Philemon or another figure; the commentary assumes Philemon as the addressee."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"ἔδειξε, διὰ δὲ τοῦ ἀδελφοῦ, τὴν εὔνοιαν τὴν πολλὴν καὶ τὴν ἰσοτιμιαν. Ἄδδοσ φησίν· ἀντὶ τοῦ, ἵνα αὐτὸν κομίσῃ, οὐκέτι δουλικὴν\nεὔνοιαν μόνον ἐπιδεικνύμενον περὶ σὲ, ἀλλὰ καὶ μείζονα ἣ κατὰ\nδοῦλον, διὰ τὴν τοῦ τρόπου μεταβολήν. Εἰ οὖν με ἔχεις κοινωνὸν, προσλαβοῦ αὐτὸν ὡς ἐμέ. Οὐδὲν οὕτως πρᾶγμα περαίνειν οἶδεν, ὡς τὸ μὴ πάντα ἀθρόον\nαἰτεῖν. ὅρα γὰρ μετὰ πόσα τὸ μέγα τοῦτο ἔθηκε τὸ “ ὡς ἐμέ·\nκαὶ οὐκ ᾐσχύνθη τοῦτο Παῦλος. τοῦτο οὖν φησιν, εἰ τὰ αὐτά μοι\nφρονεῖς, εἰ ἐπὶ τοῖς αὐτοῖς τρέχεις, εἰ φίλον ἡγῇ, προσλαβοῦ \nαὐτὸν ὡς καὶ ἐγώ· ἵνα δὲ μὴ ὑπὲρ τῶν ἀφαιρεθέντων χρημάτων\nἐγκαλῇ, εἰκὸς γὰρ αὐτὰ καταναλῶσθαι, ὅρα τι φησιν· οὐκ εἶπεν,\nεἴ τι ἔκλεψεν, ἀλλ’ εἰ τι ἠδίκησεν· ἅμα καὶ τὸ ἁμάρτημα ὡμολόγηκε,\nκαὶ οὐχ ὡς δούλου ἁμάρτημα, ἀλλ’ ὡς φίλου πρὸς φίλον,\nτῷ τῆς ἀδικίας μᾶλλον, ἣ τῷ τῆς κλοπῆς ὀνόματι χρησάμενος \nτοῦτο. Εἰ ’δε τι ἠδίκησε ἢ ὀφείλει, τοῦτο ἐμοὶ ἐλλόγει. τουτέστι πρὸς ἐμὲ ἔχεις τὴν ὀφειλήν· εἶτα καὶ μετὰ χάριτος\nτῆς πνευματικῆς. Ἐγὼ Παῦλος ἔγραψα τῇ ἐμὴ χειρί. Καὶ σφόδρα ἐντρεπτικῶς, εἴ γε ὑπὲρ τούτου καὶ γραμματεῖον\nἐκτελέσαι Παύλου μὴ παραιτησαμένου, τοῦτον παραιτήσεται λαβεῖν. ἵνα μὴ λέγω, φησὶν, ὅτι καὶ σεαυτόν μοι προσοφείλεις,\nοὐ τὰς αὐτοῦ μόνον, φησὶν, ἀλλὰ καὶ σαυτόν· καὶ τοῦτο ἀπὸ\nἀγάπης, καὶ κατὰ τὸν τῆς φιλοστοργίας λόγον. ὁρᾷς πῶς ἀμθοτέρων \nπανταχοῦ ἐπιμελεῖται, καὶ τοῦ μετὰ πολλῆς ἀσφαλείας\nἀξιοῦν, καὶ τοῦ μὴ τοῦτο γενέσθαι τεκμήριον τοῦ μὴ σφόδρα\nθαρρεῖν αὐτοῖς ;","english":"He showed, through the brother, great goodwill and equality of status. \"Addos\" he says: instead of \"in order to bring him back,\" no longer displaying only a slavish goodwill toward you, but even greater than that of a slave, because of the change in his character. Therefore, if you have me as a partner, accept him as you would me. Nothing knows how to accomplish a matter so well as not asking for everything at once. For see after how many things he placed this great statement, \"as me\"; and Paul was not ashamed of this. So he says this: if you think the same as I do, if you run for the same things, if you consider him a friend, accept him as I do. And so that he might not complain about the money that was taken—for it is likely that it was spent—see what he says: he did not say, \"if he stole anything,\" but \"if he wronged anyone\"; at the same time he acknowledged the fault, and not as a slave's fault, but as a friend's toward a friend, using the term \"injustice\" rather than \"theft\" for this. \"If he wronged or owes anything, charge this to me.\" That is, you have the debt toward me; then also with spiritual grace. \"I, Paul, wrote with my own hand.\" And this is very compelling, if indeed, when Paul did not refuse to execute a bond for this man, he will refuse to receive him. So that I may not say, he says, that you also owe yourself to me, not only his debts, he says, but also yourself; and this from love, and according to the principle of affection. Do you see how he cares for both everywhere, both for the one making the request with great security, and for the one not making this a proof of not trusting them greatly?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ἄδδοσ","severity":"info","text":"The name 'Addos' likely refers to a commentator or source cited by the catenist; it may be a variant of 'Addas' or a scribal error. No further identification is possible from the allowed sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ἰσοτιμίαν","severity":"info","text":"The term 'equality of status' (ἰσοτιμίαν) underscores Paul's rhetorical strategy of presenting Onesimus as a spiritual equal, not a mere slave, to Philemon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Philemon 1:18-20","severity":"info","text":"The passage echoes Philemon 1:18-20, where Paul offers to repay any debt Onesimus owes, using the term 'wronged' (ἠδίκησε) rather than 'stole', as noted in the catena.","cites":[{"key":"ed:tlg4102.tlg037","label":"source edition: Catena In Epistulam Ad Philemonem (E Cod. Paris. Coislin. 204)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg037.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"μετὰ πόσα","severity":"info","text":"The catenist highlights Paul's rhetorical delay: he places the bold request 'as me' only after building goodwill, illustrating a strategy of gradual persuasion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐγὼ Παῦλος ἔγραψα τῇ ἐμὴ χειρί","severity":"info","text":"The mention of Paul writing with his own hand underscores the personal bond; this detail is emphasized in patristic commentary as a mark of deep affection and authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀμθοτέρων","severity":"caution","text":"The Greek word 'ἀμθοτέρων' is likely a scribal error for 'ἀμφοτέρων' (both). The sense is clear: Paul cares for both parties.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Addos' is uncertain; it may be a proper name or a corruption. The reading 'ἀμθοτέρων' is a probable scribal error for 'ἀμφοτέρων'."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"“ ναὶ, ἀδελφὲ, προσλαβοῦ αὐτόν·” ἀφεὶς τὸν Χαριεντίσμον,\nπάλιν ἔχεται τῶν προτέρων τῶν σπουδαίων, καί τοι καὶ\nταῦτα σπουδαῖα, κἂν χαριεντίζηται. Ἐγώ σου ὀναίμην ἐν Κυρίῳ· ἀνάπαυσόν μου τὰ\nσπλάγχνα ἐν Χριστῷ. τουτέστι τῷ Κυρίῳ δίδως τὴν χάριν, οὐκ ἐμοὶ τὰ σπλάγχνα","english":"Yes, brother, take him to yourself.” Abandoning the pleasantry, he again returns to his former earnestness, although these things too are earnest, even if he speaks playfully. “May I have joy of you in the Lord; give rest to my heart in Christ.” That is, you give the grace to the Lord, not to me—the heart.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ναὶ, ἀδελφὲ, προσλαβοῦ αὐτόν","severity":"info","text":"The catenist interprets the imperative as a return to earnestness after a playful interlude, emphasizing the shift in tone.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Χαριεντίσμον","severity":"info","text":"This rare term, meaning 'pleasantry' or 'graceful speech,' is used by the catenist to characterize the preceding tone as playful, contrasting with the serious exhortation that follows.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγώ σου ὀναίμην ἐν Κυρίῳ","severity":"info","text":"This phrase echoes Pauline benedictory language (cf. Philemon 1:25 in some traditions), though not a direct quotation; the catenist reads it as a prayerful wish.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"σπλάγχνα","severity":"info","text":"In Greek patristic usage, σπλάγχνα ('heart' or 'innards') often denotes the seat of emotion; the catenist's gloss 'give rest to my heart' reflects this affective sense.","cites":[{"key":"ed:tlg4102.tlg037","label":"source edition: Catena In Epistulam Ad Philemonem (E Cod. Paris. Coislin. 204)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg037.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"τῷ Κυρίῳ δίδως τὴν χάριν","severity":"info","text":"The catenist redirects the grace from the speaker to the Lord, a common exegetical move in catenae to avoid attributing divine power to human agency.","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 phrase 'τὰ σπλάγχνα' could be read literally as 'the entrails' or metaphorically as 'the heart'; the catenist opts for the latter. The identity of the speaker in the quoted prayer is not specified."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"τὰ περί σε· “ πεποιθὼς τῇ ὑπακοῇ σου ἔγραψά σοι·” ὅπερ καὶ\nἀρχόμενος εἰπε παρρησίαν ἔχων, τοῦτο καὶ ἐνταῦθα εἰς τὸ ἐπισφραγίσαι\nτὴν Ἐπιστολήν. Εἰδὼς ὅτι ὑπὲρ ὃ λέγω ποιήσεις. Άμα καὶ προετρέψατο, ᾐσχύνθη γὰρ ἃν, εἰ καὶ μηδὲν ἕτερον \nτοιαύτην δόξαν ἔχων παρ’ αὐτῷ, ὅτι καὶ ὑπὲρ ὃ λέγει, ποιεῖ, μὴ\nποιῆσαι τοσοῦτον. Ἅμα δὲ καὶ ἑτοίμαζέ μοι ξενίαν· ἐλπίζω γὰρ ὅτι\nδιὰ τῶν προσευχῶν ὑμῶν χαρισθήσομαι ὑμῖν. Καὶ τοῦτο ὑπὲρ Ὀνησίμου, ἵνα μὴ ῥᾳθυμήσαντες, ἀλλ’ εἰδότες \nὅτι πάντως ἐπανελθὼν ἀκούσει τὰ κατ’ αὐτὸν, πᾶσαν μνησικακία,\nἐξέλωσι, καὶ χάριν μᾶλλον δῶσι· πολλὴ γὰρ ἦν ἡ χάρις καὶ ἡ\nτιμὴ Παύλου ἐνδημοῦντος μετὰ ἡλικίαν τοιαύτην, μετὰ δεσμούς·\nκαὶ πάλιν τῆς ἀγάπης αὐτῶν τεκμήριον τὸ εὔχεσθαι αὐτοὺς καὶ\nτοσοῦτον αὐτοῖς δοῦναι· εἰ γὰρ καὶ ἐν κινδύνοις εἰμὶ νῦν, ἀλλ’ ὅμως \nὄψεσθέ με ἃν εὔχησθε. Ἀσπάζεταί σε Ἐπαφρᾶς ὁ συναιχμάλωτός μου ἐν\nΧριστῷ Ἰησοῦ. Οὗτος παρὰ Κολοσσαέων ἦν ἀποσταλεὶς, ὥστε καὶ ἀπὸ τούτου,\nδηλονότι ἐν Κολοσσαῖς ἦν ὁ Φιλήμων· συναιχμάλωτον δὲ αὐτὸν \nκαλεῖ, δεικνὺς καὶ αὐτὸν ἐν πολλῇ θλίψει· τὸ δὲ “ ἐν Χριστῷ\nΙησου· ἀντὶ τοῦ διὰ Χριστοῦ. Μάρκος, Ἀρίσταρχος, Δημᾶς, Λουκᾶς, οἱ συνεργοί\nμου. Τί δὴ τὸν Λουκᾶν τελευταῖον τίθησι, καὶ τοι γε, φησὶ, “ Λουκᾶς \n“ἐστι μετ’ ἐμοῦ,” καὶ Δημᾶς φησιν, εἶς τῶν ἐγκαταλιπόντων\nαὐτὸν ἦν καὶ ἀγαπησάντων τὸν νῦν αἰῶνα· οὐδὲ γὰρ ταῦτα ἀνεξέταστα\nχρὴ ἀφιέναι· τὸν μὲν οὖν Ἐπαφρᾶν ὡς γνώριμον αὐτοῖς\nκαὶ ἐκεῖθεν ὄντα προτίθησι, καὶ Μάρκον ὡς καὶ αὐτὸν θαυμαστόν·\nτι δὲ πρὸς Δημᾶν;","english":"the things concerning you: “Trusting in your obedience, I wrote to you”; which, even as he began speaking with boldness, he also here employs to seal the letter. Knowing that you will do more than I say. He both exhorted and shamed him; for he would have been ashamed, if nothing else, having such a reputation with him that he does even more than is asked, not to do so much. And also, prepare lodging for me; for I hope that through your prayers I will be granted to you. And this too is for Onesimus’ sake, so that, not growing careless, but knowing that when I return I will hear everything about him, they may remove all ill will and rather grant favor; for great was the grace and honor of Paul when present among them, given his age and his chains; and again, a proof of their love is that they pray and grant so much to him; for even if I am now in danger, nevertheless you will see me if you pray. Epaphras greets you, my fellow prisoner in Christ Jesus. He was sent from the Colossians, so from this it is clear that Philemon was in Colossae; he calls him a fellow prisoner, showing that he too is in great distress; and “in Christ Jesus” means through Christ. Mark, Aristarchus, Demas, Luke, my fellow workers. Why does he place Luke last, and yet he says, “Luke is with me,” and Demas, he says, was one of those who abandoned him and loved the present world; for these things too must not be left unexamined. He places Epaphras first as known to them and from there, and Mark as also admirable; but what about Demas?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"τὰ περί σε· “ πεποιθὼς τῇ ὑπακοῇ σου ἔγραψά σοι·”","severity":"info","text":"The catenist frames the passage as a sealing of the letter, echoing the opening boldness, thus marking a structural inclusio.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"συναιχμάλωτός","severity":"info","text":"Epaphras is called a fellow prisoner (συναιχμάλωτός), indicating shared imprisonment, a common motif in early Christian letters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀσπάζεταί σε Ἐπαφρᾶς","severity":"info","text":"The greeting from Epaphras echoes Colossians 4:12, where Epaphras is mentioned as a Colossian, supporting the catenist's inference that Philemon was in Colossae.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸν μὲν οὖν Ἐπαφρᾶν ὡς γνώριμον αὐτοῖς","severity":"info","text":"The catenist prioritizes Epaphras as known to the addressees, reflecting a later interpretive tradition that emphasizes local connections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τί δὴ τὸν Λουκᾶν τελευταῖον τίθησι","severity":"caution","text":"The catenist questions why Luke is placed last among the coworkers, but the text may be corrupt or the order arbitrary; the reasoning about Demas is speculative.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Demas is unclear; the catenist suggests he abandoned Paul, but this is not attested elsewhere.","The phrase 'ἐν Χριστῷ Ἰησοῦ' is interpreted as 'through Christ,' but it may also mean 'in Christ' as a spiritual state."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":"ἴσως μετὰ ταῦτα γέγονε ῥᾳθυμότερος, ὅτε τοὺς \nκινδύνους εἶδε τοὺς πολλούς· ὁ μέντοι Λουκᾶς ἔσχατος, ὣν ἐγένετο\nπρῶτος· καὶ ἀπὸ τούτων δὲ αὐτοὺς προσαγορεύει, ἐντρέπων πλέον\nεἰς τὴν αἴτησιν.","english":"Perhaps after these things he became more negligent, when he saw the many dangers. Luke, however, though last, became first. And from these things he addresses them, shaming them more into the request.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The commentator suggests that after witnessing many dangers, the addressee may have become more negligent, contrasting this with Luke, who was last but became first.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ῥᾳθυμότερος","severity":"info","text":"The comparative adjective ῥᾳθυμότερος means 'more negligent' or 'more careless,' implying a decline in diligence after facing dangers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Λουκᾶς","severity":"info","text":"Luke is traditionally identified as the evangelist and companion of Paul. The comment that he 'became first' may refer to his later prominence or to a tradition of his leadership.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage uses a contrast (Luke's transformation from last to first) to reinforce the exhortation, employing shame as a rhetorical tool to motivate compliance with the request.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This catena passage reflects a common patristic trope of using exemplary figures (here Luke) to encourage moral improvement, typical in Greek Christian commentary.","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 identity of 'these things' (ταῦτα) is unclear; it may refer to events in the preceding narrative or to unspecified dangers. The phrase 'from these things' (ἀπὸ τούτων) could refer to the examples just given or to the addressees' own experiences."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Ἡ χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριοτοῦ μετὰ τοῦ\nπνεύματος ὑμῶν. ἀμήν. Εὐχῇ τὴν Ἐπιστολὴν κατέκλεισεν· ἡ δὲ εὐχὴ μέγα μὲν ἀγαθὸν\nκαὶ σωτήριον, καὶ τῶν ψυχῶν τῶν ἡμετέρων φυλακτήριον, μέγα\nδὲ, ὅταν ἄξια αὐτῆς πράττωμεν, καὶ μὴ ἀναξίους ἑαυτοὺς κατασκευάζωμεν. τριὰς * μονὰς * ἐλέησον. Τῶν εἰς τὴν πρὸς Φιλήμονα Ἐπιστολὴν ἐξηγητικῶν ἐκλογῶν τόμος\nά. ἠ ἐρμηνεία τῆς ἐπιστολῆς τοῦ μακαρίου Ἰωάννου τοῦ\nΧρυσοστόμου, Σευηριανοῦ, Θεοδώρου Μαψουεστίας. ΤΩΝ ΕΙΣ THN ΠΡΟΣ ΦΙΛΗΜΟΝΑ ΕΠΙΣΤΟΛΗΝ\nΠΑΥΛΟΥ ΤΟΥ ΑΠΟΣΤΟΛΟΥ ΕΞΗΓΗΤΙΚΩΝ\nΕΚΛΟΓΩΝ ΤΟΜΟΣ Α. ΑΝΗΡ τις ἦν Φιλήμων τῶν πιστῶν καὶ γενναίων ἀνδρῶν, καὶ\nτοῦτο δῆλον ἀπὸ τοῦ καὶ τὴν οἰκίαν αὐτοῦ πᾶσαν εἶναι πιστῶν, \nκαὶ οὕτω πιστῶν, ὡς καὶ ἐκκλησίαν αὐτὴν ὀνομάζεσθαι. μαρτυρεῖ\nδὲ αὐτῷ καὶ πολλὴν ὑπακοὴν, καὶ ὅτι τὰ σπλάγχνα τῶν ἁγίων\nἀνεπαύσατο εἰς αὐτόν. δοκεῖ δέ μοι καὶ καταγώγιον ἁγίων εἶναι\nἡ οἰκία ἐκείνου, πάντων ἕνεκεν. οὗτος παῖδά τινα εἶχεν Ὀνήσιμον\nκλέψαντά τι παρὰ τοῦ δεσπότου καὶ δραπετεύσαντα, ὃς ἐλθὼν \nπρὸς τὸν Παῦλον εἰς τὴν Ρώμην, μὴν, καὶ εὑρὼν αὐτὸν ἐν τῷ δεσμωτηρίῳ,\nκαὶ ἀπολαύσας τῆς παρ’ αὐτοῦ διδασκαλίας, τοῦ βαπτίσματος\nἔτυχεν ἐκεῖ. καὶ τοῦτο δηλοῖ ὁ Ἀπόστολος λέγων “ ὃν\n“ ἐγέννησα ἐν τοῖς δεσμοῖς μου.” γράφει τοίνυν ὁ Παῦλος συνιστῶν\nαὐτὸν πρὸς τὸν δεσπότην ὡς ἀναγεννηθέντα νῦν. ἀλλ’ ἐπειδὴ \nτινές φασι περιττὸν εἰναι τὸ καὶ ταύτην προσκεῖσθαι τὴν Ἐπιστολὴν,\nεἴ γε ὑπὲρ πράγματος μικροῦ ἠξίωσε, μαθέτωσαν ὅτι μυρίων\nἐγκλημάτων εἰσὶν ἄξιοι, ὅσοι ταῦτα ἐγκαλοῦσιν.","english":"The grace of our Lord Jesus Christ be with your spirit. Amen. He concluded the Epistle with a prayer; and prayer is a great good and a means of salvation, and a safeguard for our souls, but it is great when we do things worthy of it and do not render ourselves unworthy. Trinity * Unity * have mercy. Volume one of the exegetical selections on the Epistle to Philemon. The interpretation of the Epistle by the blessed John Chrysostom, Severianus, and Theodore of Mopsuestia. Volume one of the exegetical selections on the Epistle of the Apostle Paul to Philemon. Philemon was a man among the faithful and noble men, and this is clear from the fact that his entire household was of the faithful, and so faithful that it was called a church. He also bears witness to his great obedience, and that the bowels of the saints found rest in him. It seems to me that his house was a lodging for saints, in every respect. He had a certain slave, Onesimus, who stole something from his master and ran away, who came to Paul in Rome, and finding him in prison, and having enjoyed his teaching, received baptism there. And the Apostle makes this clear, saying, \"whom I begot in my chains.\" Paul therefore writes, commending him to his master as one now reborn. But since some say it is superfluous for this Epistle to be included, if indeed he deemed it worthy for a small matter, let them learn that those who make such accusations are worthy of countless charges.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"τριὰς * μονὰς * ἐλέησον","severity":"info","text":"The phrase 'Trinity * Unity * have mercy' is a liturgical or scribal insertion that breaks the flow between the prayer comment and the title block, likely a later addition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"τόμος ά","severity":"info","text":"The repeated title 'Volume one of the exegetical selections on the Epistle to Philemon' indicates this is the first volume of a catena compilation, with the source authors named as John Chrysostom, Severianus, and Theodore of Mopsuestia.","cites":[{"key":"ed:tlg4102.tlg037","label":"source edition: Catena In Epistulam Ad Philemonem (E Cod. Paris. Coislin. 204)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg037.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὃν ἐγέννησα ἐν τοῖς δεσμοῖς μου","severity":"info","text":"This phrase quotes Paul's own words from the Epistle to Philemon (verse 10), referring to Onesimus' spiritual rebirth through baptism while Paul was imprisoned.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Φιλήμων","severity":"info","text":"Philemon is described as a wealthy Christian whose household was so faithful it was called a church, and his house served as a lodging for saints, reflecting early Christian house-church practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"περιττὸν εἶναι τὸ καὶ ταύτην προσκεῖσθαι τὴν Ἐπιστολήν","severity":"info","text":"The text defends the Epistle to Philemon against critics who deemed it superfluous due to its small subject, asserting that such critics are themselves blameworthy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ταύτην","severity":"caution","text":"The form 'ταύτην' is a non-standard spelling of 'ταύτην' (this), likely a scribal error or variant; the intended word is 'ταύτην' (feminine accusative singular of οὗτος).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τριὰς * μονὰς * ἐλέησον' is ambiguous: it may be a liturgical invocation or a marginal note, and its exact relation to the surrounding text is unclear.","The identity of the 'some' who criticize the Epistle's inclusion is not specified; they may be early Christian commentators or later critics."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"οὐ μόνον γὰρ\nτὰς οὕτω μικρὰς ἐπιστολὰς καὶ ὑπὲρ οὕτω πραγμάτων ἀναγκαίων\nἐπεσταλμένα, ἔδει ἐγγεγράφθαι, ἀλλ᾿ εἴθε γὰρ ἐνῆν εὐπορῆσαι \nἅπασαν τῶν Ἀποστόλων καὶ τὴν ἄλλην ἀναστροφήν· οὕτω πάντα\nτὰ πη αὐτῶν γενόμενα πολλῆς ὠφελείας γέμει. ὅτι δὲ περὶ\nἀναγκαίων ἡ Ἐπιστολὴ διεπέμπετο, μαθεῖν ὑμᾶς χρήσιμον· ἓν μὲν\nκαὶ πρῶτον, τὸ σπουδαῖόν τινα εἶναι περὶ πάντα· εἰ γὰρ Παῦλος\nὑπὲρ λῃστοῦ καὶ δραπέτου τοσαύτην ποιεῖται πρόνοιαν, οὐδὲ παραιτεῖται \nἣ αἰσχύνεται, πολλῷ μᾶλλον οὐδὲ ἡμᾶς ῥαθύμους εἶναι\nπροσήκει περὶ τὰ τοσαῦτα· δεύτερον ὅτι τὸ δουλικὸν γένος οὐ δεῖ\nἀπογινώσκειν κἂν εἰς ἐσχάτην ἐλάσῃ κακίαν· τρίτον ὅτι τοὺς\nδούλους ἀποσπᾷν τῶν δεσποτῶν οὐ προσήκει. εἰ γὰρ Παῦλος ὁ","english":"For not only were such short letters, and concerning such necessary matters, needed to be written, but would that it were possible to have at hand the whole of the Apostles' other conduct as well; so full of great benefit is everything that came from them. And that the Epistle was sent concerning necessary matters, it is useful for you to learn: first and foremost, that one should be diligent in all things; for if Paul shows such concern for a thief and a runaway, and neither declines nor is ashamed, much more is it not fitting for us to be negligent concerning such matters; second, that the race of slaves ought not to be despaired of, even if they fall into the worst wickedness; third, that it is not proper to separate slaves from their masters. For if Paul, the","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐ μόνον γὰρ ... γέμει","severity":"info","text":"The commentator argues that even short letters on necessary matters are valuable, and wishes the Apostles' entire conduct were recorded, as everything from them is beneficial.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἓν μὲν καὶ πρῶτον ... δεύτερον ... τρίτον","severity":"info","text":"The passage enumerates three lessons from Paul's letter: diligence in all things, not despairing of slaves, and not separating slaves from masters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"λῃστοῦ καὶ δραπέτου","severity":"info","text":"The reference to a 'thief and a runaway' likely alludes to Onesimus, the slave of Philemon, whom Paul intercedes for in the epistle.","cites":[{"key":"ed:tlg4102.tlg037","label":"source edition: Catena In Epistulam Ad Philemonem (E Cod. Paris. Coislin. 204)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg037.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ δουλικὸν γένος οὐ δεῖ ἀπογινώσκειν","severity":"info","text":"This catena passage reflects early Christian reception of Philemon, emphasizing moral lessons on slavery and pastoral care, typical of patristic exegesis.","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":"τὰ πη αὐτῶν","severity":"caution","text":"The phrase 'τὰ πη αὐτῶν' is likely a scribal error or abbreviation; the intended reading may be 'τὰ παρ' αὐτῶν' (everything from them) or similar.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ πη αὐτῶν' is unclear; possibly a corruption of 'τὰ παρ' αὐτῶν' or 'τὰ περὶ αὐτῶν'.","The identity of the commentator is not specified in this passage; it may be from John Chrysostom or another patristic source."],"confidence":"medium","notes":[]},{"i":22,"ref":"p22","source":"οὕτω θαρρῶν τῷ Φιλήμονι τὸν Ὀνήσιμον τὸν οὕτως εὔχρηστον\nκαὶ χρήσιμον αὐτῷ πρὸς διακονίαν οὐκ ἠθέλησε κατασχεῖν παρὰ\nγνώμην τοῦ δεσπότου, πολλῷ μᾶλλον ἡμᾶς τοῦτο ποιεῖν οὐ χρή·\nπρὸς τούτοις διδάσκει ἡμᾶς μὴ ἐπαισχύνεσθαι τοὺς οἰκέτας εἰ\nἐνάρεστοι εἶεν. προσέχωμεν τοίνυν παρακαλῶ τῇ παρὰ τοῦ Ἀποστόλου \nγραφείσῃ Ἐπιστολῇ· τοσαῦτα γὰρ ἤδη κερδάναντες, πλέονα\nκερδανοῦμεν ἀπὸ τῆς ὑφῆς. ΚΕΦΑΛΑΙΑ\nΤΗΣ ΠΡΟΣ\nΦΙΛΗΜΟΝΑ ΕΠΙΣΤΟΛΗΣ. α΄. Ἔπαινος Φιλήμονος καὶ εὐχαριστία ὑπὲο ἀὐτοῦ. β΄. Σύστασις Ὀνησίμου φυγάδος οἰκέτου, καὶ παράκλησις ὑπὲρ αὐτοῦ\nσωθέντος διὰ πίστεως. ΕΞΗΓΗΣΙΣ\nΕΙΣ THN\nΠΡΟΣ ΦΙΛΗΜΟΝΑ ΕΠΙΣΤΟΛΗΝ. Παῦλος δέσμιος Ἰησοῦ Χριστοῦ. Ὑπὲρ οἰκέτου πρὸς δεσπότην ἐστὶ ταῦτα· εὐθέως οὖν ἀπὸ τοῦ \nπροοιμίου τὸ φρόνημα αὐτοῦ κατέσπασε, τὸν θυμὸν ἔσβεσε, δέσμιον\nἑαυτὸν καλῶν, κατένυξε καὶ συνέτεινεν, οὐδὲν τὰ παρόντα ἐποίησε\nδοκεῖν εἶναι πράγματα· εἰ γὰρ δεσμὸς οὐκ αἰσχύνει διὰ Χριστὸν,\nπολλῷ μᾶλλον δουλεία οὐκ ἐπονείδιστον. (Σευηριανόσ.) Ἄλλος φησί· ἐν πολλαῖς ἐπιστολαῖς ξένον \nτίθησι ῥῆμα τοῦ μέλλοντος εἰσάγεσθαι λόγου κατασκευαστικὸν,\nκαὶ νῦν ἐπειδὴ ἔμελλεν ἀξιοῦν ὑπὲρ Ὀνησίμου τῇ ἑαυτοῦ ἀξίᾳ,\nἀξία δὲ αὐτοῦ τὸ δεδέσθαι, τὸ ἀξιόπιστον τῆς παρακλήσεως δείκνυσιν. ὡς ἃν εἰ ἔλεγεν, δι’ ὑμᾶς τὸν δεσμὸν τοῦτον περίκειμαι. Καὶ Τιμόθεος ὁ ἀδελφός. χρυσοστόμου. Συμπαραλαμβάνει καὶ ἕτερον μεθ’\nὥστε κἀκεῖνον μᾶλλον εἶξαι καὶ δοῦναι τὴν χάριν. Φιλήμονι τῷ ἀγαπητῷ καὶ συνεργῷ ἡμῶν.","english":"Thus, trusting Philemon, he was unwilling to detain Onesimus, who was so useful and serviceable to him for ministry, against the master's will; much more ought we not to do this. Moreover, he teaches us not to be ashamed of servants if they are virtuous. Let us therefore, I exhort, attend to the Epistle written by the Apostle; for having already gained so much, we shall gain more from the text.  \n\nCHAPTERS  \nOF THE EPISTLE TO PHILEMON.  \n1. Praise of Philemon and thanksgiving for him.  \n2. Recommendation of Onesimus, a runaway slave, and entreaty on his behalf, saved through faith.  \n\nEXPOSITION  \nOF THE EPISTLE TO PHILEMON.  \nPaul, a prisoner of Jesus Christ. These words concern a slave to his master; immediately, therefore, from the preface, he humbled his pride, quenched his anger, calling himself a prisoner, he pierced and moved him, making present circumstances seem as nothing; for if a chain does not disgrace because of Christ, much less is slavery reproachful. (Severianus.) Another says: In many epistles he places a striking expression preparatory to the argument to be introduced, and now, since he was about to make a request on behalf of Onesimus by his own authority—and his authority is that he is in chains—he shows the credibility of his entreaty, as if to say, \"For your sake I wear this chain.\" And Timothy, the brother. (Chrysostom.) He also includes another with himself, so that the other might more readily yield and grant the favor. To Philemon, our beloved and fellow worker.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦΑΛΑΙΑ\nΤΗΣ ΠΡΟΣ\nΦΙΛΗΜΟΝΑ ΕΠΙΣΤΟΛΗΣ","severity":"info","text":"The passage shifts from a homiletic conclusion to a list of chapter headings (κεφάλαια) for Philemon, then to an exposition (ἐξήγησις) beginning with the opening verse. This structural division is typical of catena manuscripts.","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":"term","kind":"term","basis":"text","lemma":"δέσμιος Ἰησοῦ Χριστοῦ","severity":"info","text":"The phrase 'Paul, a prisoner of Jesus Christ' is the opening of the Epistle to Philemon. The catenist interprets it as a rhetorical strategy to humble the addressee and elevate the moral weight of the request for Onesimus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Σευηριανόσ","severity":"info","text":"A citation attributed to Severianus of Gabala (fl. ca. 400 CE) interprets Paul's self-designation as 'prisoner' to diminish the shame of slavery. This reflects Antiochene exegetical tradition, emphasizing moral persuasion.","cites":[],"named_sources":["Severianus of Gabala"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"χρυσοστόμου","severity":"info","text":"A citation attributed to John Chrysostom (ca. 349–407 CE) notes that Paul includes Timothy as a co-advocate to increase the likelihood of Philemon granting the request. This aligns with Chrysostom's homilies on Philemon.","cites":[],"named_sources":["John Chrysostom"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ὀνήσιμον","severity":"info","text":"Onesimus is the runaway slave of Philemon, whom Paul recommends in the epistle. The catenist emphasizes his usefulness to Paul and the moral lesson that virtuous servants should not be disdained.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἄλλος φησί","severity":"caution","text":"The phrase 'Another says' introduces an anonymous comment, possibly from a lost source or a variant attribution. The identity of this exegete is uncertain, and the text may conflate multiple traditions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἄλλος φησί' leaves the source of the second comment unidentified; it may be a catena compiler's addition or a misattribution.","The transition from the homiletic section to the κεφάλαια and ἐξήγησις is abrupt; the original manuscript layout may have included more explicit markers."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"Εἰ ἀγαπητὸς, οὐ τόλμης τὸ θαρρεῖν, ἀλλὰ πολλῆς φιλίας· εἰ\nσυνεργὸς, οὐ μόνον ἀξιοῦσθαι ὑπὲρ τῶν τοιούτων, ἀλλὰ καὶ χάριν \nεἰδέναι ὀφείλει. Θεόσωροσ. Συνεργὸς δὲ τῷ περὶ τὴν τῶν ἁγίων ἐσπουδακέναι\nθεραπείαν, οὐ μικρὰ συμβαλλόμενον τοῖς τὸ Εὐαγγέλιον κηρύττειν\nἐγκεχειρισμένοις. Καὶ Ἀμφίᾳ τῆ ἀγαπητῇ. Ἐμοὶ δοκεῖ σύμβιον εἶναι τούτου· ὅρα Παύλου τὸ ταπεινόν· οὐ\nτὸν ἄνδρα μόνον ἀξιοῖ, ἀλλὰ καὶ τὴν γυναῖκα.","english":"If he is beloved, confidence is not a matter of boldness but of great friendship; if he is a fellow worker, he ought not only to be deemed worthy of such things but also to be grateful. Theosorus. And a fellow worker in having been zealous for the care of the saints, contributing not a little to those entrusted with preaching the Gospel. And to Apphia the beloved. It seems to me that she is his wife; see Paul's humility: he does not deem only the husband worthy, but also the wife.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage interprets the terms 'beloved' and 'fellow worker' as indicators of deep friendship and shared labor in ministry, not mere boldness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Θεόσωροσ","severity":"info","text":"The name 'Theosorus' appears as a source attribution; it likely refers to a commentator, possibly Theodorus of Mopsuestia or another, but the form is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀμφίᾳ","severity":"info","text":"Apphia is traditionally identified as the wife of Philemon in early Christian tradition, as noted in the text; this reflects a common patristic interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The comment on Paul's humility in honoring both husband and wife echoes a theme in catenae that emphasizes apostolic modesty and inclusivity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a general moral lesson to a specific exegetical note on Apphia, then to a reflection on Paul's character, typical of catena commentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Theosorus' is unclear; it may be a corruption or variant of a known commentator's name.","The phrase 'σύμβιον εἶναι τούτου' could mean 'companion' or 'wife'; the text takes it as wife, but the Greek allows ambiguity."],"confidence":"medium","notes":[]},{"i":24,"ref":"p24","source":"Θεόδωροσ. Καὶ ὥσπερ ἀγαπητὸν ἐκεῖνον ἐκάλεσεν, οὕτω\nταύτην, ἅτε δὴ μηδὲν διαφέρειν κατὰ τὴν εὐσέβειαν ἀνδρῶν τὰς\nγυναῖκα; ἡγούμενος· ἡγεῖτο δὲ ταύτην ἐπ’ ἐκείνων ἁρμόττειν τὴν\nπροσηγορίαν, ἐφ’ ὧν πάθους αἰσχρότης οὐκ ἐμεσίτευσε. \n Καὶ Ἀρχίππῳ τῷ συστρατιώτῃ ἡμῶν. \n Ἕτερόν τινα ἴσως φίλον, οὐκ ἐξ ἐπιτάγματος βουλόμενος τὰ\nτοιαῦτα ἀνύειν, οὐδὲ ἀγανακτῶν εἰ μὴ εὐθέως κελεύσαντι ὐπακούσειεν,\nἀλλ’ ἅπερ ἃν ἀνὴρ ἄγνωστος ἐποίησε, ταῦτα ποιεῖν κἀκείνους\nἀξιοῖ, ὥστε συναντιλαμβάνεσθαι τῆς δεήσεως. εἰ συστρατιώτης\nεἶ, καὶ ἐν τούτοις κοινωνεῖν ὀφείλεις. οὗτος δέ ἐστιν Ἄρχιππος, \nπερὶ οὗ γράφων Κολοσσαεῦσιν ἔλεγεν· “ εἴπατε Ἀρχίππῳ τὴν\n“ διακονίαν ἣν παρέλαβεν ἐν Κυρίῳ, ἵνα αὐτὴν πληροῖς·” δοκεῖ\nμοι αὐτὸς εἰναι τῶν ἐν κλήρῳ κατειλεγμένων. \n (Θεόδωροσ.) Ἄλλος φησίν· υἱῷ αὐτοῦ λέγει τοῦ τε\nκαὶ τῆς Ἀμφίας. \n Καὶ τῆ κατ’ οἶκόν σου ἐκκλησίᾳ. \n Χρυσοστόμου. Οὐδὲ δούλους παρῆκεν ἐνταῦθα, οἶδε\nκαὶ ῥήματα δούλων ἀνατρέψαι τὸν δεσπότην, καὶ μάλιστα\nὅταν υπερ δούλου ἡ ἀξίωσις ῇ οὐ τοίνυν ἀφίησιν αὐτοὺς εἰς φθονον\nἐμπεσεῖν, τῇ προσηγορίᾳ τιμήσας μετὰ τῶν δεσποτῶν, ἀλλ’ \nοὐδὲ ’τον δεσπότην ἀγανακτῆσαι συγχωρεῖ, ὀνομαστὶ αὐτῶν μὴ\nμνημονεύω ὅρα οὖν πῶς συνετῶς εὗρεν καἰ τούτους τῇ μνήμῃ\nτιμῆσαι, κἀκεῖνον μὴ πλῆξαι· τὸ γὰρ τῆς ἐκκλησίας ὄνομα οὐκ\nἀφίησι τοὺς δεσπότας ἀγανακτεῖν, εἴγε συναριθμοῖντο τοῖς οἰκέταις. \n Χάρις ὑμῖν καὶ εἰρήνη. \n Εἰς ὑπόμνησιν αὐτὸν ἤνεγκε τῶν οἰκείων ἁμαρτημάτων· ἐννόησον,\nφησὶ, πόσα σοι συνεχώρησεν ὁ Θεὸς, πῶς χάριτι σὺ ἐσώθης·\nμίμησαι τὸν δεσπότην.\nΚΕΦ. Α.","english":"Theodore. And just as he called that one beloved, so also he calls this one, evidently considering that women do not differ from men in piety; and he considered that this title was fitting for those in whom no shameful passion intervened.\n\nAnd to Archippus, our fellow soldier.\n\nPerhaps he wishes to refer to some other friend, not as if by command, nor being annoyed if he does not immediately obey when ordered, but he deems it right that they do what even an unknown man would do, so as to join in the request. If you are a fellow soldier, you ought to share in these things. This is Archippus, about whom, writing to the Colossians, he said: \"Tell Archippus to fulfill the ministry which he received in the Lord.\" It seems to me that he himself is one of those enrolled in the clergy.\n\n(Theodore.) Another says: He speaks to his son, both of him and of Apphia.\n\nAnd to the church in your house.\n\nChrysostom. He did not overlook the slaves here, for he knows that even the words of slaves can upset the master, especially when the request is on behalf of a slave. Therefore, he does not allow them to fall into envy, having honored them with the title along with the masters, nor does he permit the master to be annoyed, since he does not mention them by name. See then how wisely he found a way both to honor them with mention and not to strike him; for the name \"church\" does not allow the masters to be annoyed, even if they are counted together with the servants.\n\nGrace to you and peace.\n\nHe brought him to a recollection of his own sins. Consider, he says, how much God has forgiven you, how you were saved by grace; imitate the master.\n\nCHAPTER 1.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Καὶ ὥσπερ ἀγαπητὸν ἐκεῖνον ἐκάλεσεν, οὕτω ταύτην","severity":"info","text":"Theodore explains that the title 'beloved' applies to Apphia as it did to Philemon, based on equal piety, not shameful passion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἴπατε Ἀρχίππῳ τὴν διακονίαν ἣν παρέλαβεν ἐν Κυρίῳ, ἵνα αὐτὴν πληροῖς","severity":"info","text":"Theodore quotes Colossians 4:17, referencing Archippus's ministry, identifying him as a cleric.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν ἐν κλήρῳ κατειλεγμένων","severity":"info","text":"Theodore notes Archippus is among those enrolled in the clergy, reflecting early Christian ecclesiastical structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἄλλος φησίν· υἱῷ αὐτοῦ λέγει","severity":"info","text":"An alternative interpretation, attributed to 'another', suggests Archippus is the son of Philemon and Apphia, showing diverse patristic readings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"τῇ κατ’ οἶκόν σου ἐκκλησίᾳ","severity":"info","text":"Chrysostom explains that Paul includes slaves by using 'church' to avoid offending the master, honoring them without naming them.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Α.","severity":"info","text":"The passage ends with 'Chapter 1', marking a structural division in the catena, likely a later editorial addition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'another' (Ἄλλος) is unspecified; the text may be corrupt or a marginal note. The phrase 'τῇ κατ’ οἶκόν σου ἐκκλησίᾳ' could refer to a house church or metaphorically to the household."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"Επαινος Φιλήμονος καὶ εὐχαριστία ὑπὲρ αὐτοῦ. \n Εὐχαριστῶ τῷ Θεῷ μου, πάντοτε μνείαν σου ποιούμενος\nἐπὶ τῶν προσευχῶν μου, ἀκούων σου τὴν ἀγάπην","english":"Praise of Philemon and thanksgiving on his behalf. I give thanks to my God, always making mention of you in my prayers, hearing of your love.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἔπαινος Φιλήμονος καὶ εὐχαριστία ὑπὲρ αὐτοῦ","severity":"info","text":"This heading introduces a new section of the catena, marking a shift from the preceding commentary on Archippus to a direct praise and thanksgiving for Philemon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"εὐχαριστῶ","severity":"info","text":"The verb εὐχαριστῶ ('I give thanks') echoes Pauline usage (e.g., Rom 1:8; 1 Cor 1:4) and here introduces a personal thanksgiving formula common in epistolary prayers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μνείαν σου ποιούμενος ἐπὶ τῶν προσευχῶν μου","severity":"info","text":"The phrase 'making mention of you in my prayers' reflects a standard early Christian practice of intercessory prayer, paralleled in Paul's letters (e.g., Rom 1:9; Eph 1:16).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀκούων σου τὴν ἀγάπην","severity":"info","text":"The phrase 'hearing of your love' suggests that Philemon's reputation for Christian love (ἀγάπη) was known to the author, a motif common in early Christian commendatory letters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἔπαινος Φιλήμονος","severity":"info","text":"This heading may reflect a later liturgical or catechetical use of the catena, where passages were excerpted for reading or instruction, as seen in other catena manuscripts.","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"},{"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 identity of the speaker of the thanksgiving is not specified; it could be Paul (as in the epistle) or a later commentator adopting Paul's voice.","The phrase 'hearing of your love' could refer to Philemon's love for God, for others, or for the speaker; the Greek is ambiguous."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"καὶ τὴν πίστιν ἢν ἔχεις πρὸς τὸν Κύριον Ἰησοῦν, καὶ\n πρὸς πάντας τοὺς ἁγίους· ὅπως ἡ κοινωνία τῆς πίστεώς\nσου ἐνεργὴς γένηται, ἐν ἐπιγνώσει παντὸς ἀγαθοῦ τοῦ\nἐν ἡμῖν εἰς Χριστὸν Ἰησοῦν. Οὐκ εὐθέως ἐκ προοιμίων αἰτεῖ τὴν χάριν, ἀλλὰ πρότερον τὸν \nἄνδρα θαυμάσας καὶ ἐπαινέσας, ἐπὶ τοῖς κατορθώμασι καὶ τῆς\nἑαυτοῦ ἀγάπης δείξας τεκμήριον οὐ μικρὸν, τὸ διὰ παντὸς αὐτοῦ\nμεμνῆσθαι ἐν ταῖς προσευχαῖς, καὶ εἰπὼν ὅτι πολλοὶ ἀναπαύονται,\nκαὶ πᾶσιν ὑπακούει καὶ πείθεται, τότε καὶ ἑαυτὴν τελευταίαν τίθησιν·\nοὐκ εἶπε δὲ ἡ πίστις σου, ἀλλ’ “ ἡ κοινωνία τῆς πίστεως \n“ σου,” συνάπτων αὐτὸν ἑαυτῶ, καὶ ἓν σῶμα δεικνὺς, καὶ τούτῳ\nμάλιστα αὐτὸν δυσωπῶν. Χαρὰν γὰρ ἔσχον καὶ πολλὴν παράκλησιν ἐπὶ τῇ\nἀγάπη σου, ὅτι τὰ σπλάγχνα τῶν ἁγίων ἀναπέπαυται\nδιὰ σοῦ, ἀδελφέ. Οὐδὲν οὕτω δυσωπεῖ ὡς τὸ τὰς ἑτέρων εὐεργεσίας προφέρειν,\nκαὶ μάλιστα ὅταν ἐκείνων αἰδεσιμώτερος ἦν· τοῦτο οὖν βούλεται\nεἰπεῖν· σύ μοι παρρησίαν ἔδωκας ἐκ τῶν εἰς ἑτέρους γεγενημένων\nκαὶ παράκλησιν, τουτέστιν, οὐ μόνον ἡδόμεθα, ἀλλὰ καὶ παραμυθούμεθα·\nμέλος γὰρ ἡμῶν ἐκεῖνοι· καὶ ἐμφαντικώτερον δὲ αὐτό \nφησιν, “ ὅτι τὰ σπλάγχνα τῶν ἁγίων,” ὡς ἃν εἰ περὶ παιδίου\nποθεινοῦ τοῖς πατράσιν ὄντος καὶ ἐπεράστου· οὕτως ἡ ἀγάπη δείκνυσιν\nαὐτὸν καὶ σφόδρα ἀγαπώμενον παρ’ αὐτῶν. Διὸ πολλὴν ἔχων παρρησίαν ἐν Χριστῷ. Ὅρα πῶς ἀσφαλίζεται, μή τι καὶ τῶν ἀπὸ σφοδρᾶς ἀγάπης \nλεγομένων πλήξει τὸν ἀκροατήν· ὅθεν ἐκ περιουσίας πολλὴν τίθεται\nτὴν προδιόρθωσιν.","english":"and the faith which you have toward the Lord Jesus, and toward all the saints; so that the communion of your faith may become active, in the knowledge of every good thing that is in us toward Christ Jesus. He does not immediately from the outset ask for grace, but first having admired and praised the man for his achievements and having shown as no small proof of his own love the fact that he always remembers him in his prayers, and having said that many find rest, and that he listens and yields to all, then he places himself last. He did not say \"your faith,\" but \"the communion of your faith,\" joining him to himself, showing one body, and by this especially shaming him. For I had joy and much consolation in your love, because the hearts of the saints are set at rest through you, brother. Nothing shames a person so much as bringing forward the benefactions of others, especially when that person was more reverend than those others; this then he wishes to say: you gave me confidence from what has been done for others, and consolation, that is, we not only take pleasure, but also are comforted; for those are our members. And he says this more emphatically, \"that the hearts of the saints,\" as if speaking of a beloved and cherished child to its parents; thus love shows him to be greatly loved by them. Therefore having much confidence in Christ. See how he secures himself, lest any of the things said from intense love strike the hearer; hence he abundantly places a great preliminary correction.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκ εὐθέως ἐκ προοιμίων αἰτεῖ τὴν χάριν","severity":"info","text":"The commentator notes a rhetorical delay: praise precedes the request for grace, a standard epistolary strategy in early Christian letters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κοινωνία τῆς πίστεως","severity":"info","text":"The phrase 'communion of faith' is chosen over 'your faith' to emphasize unity and shared body, a key Pauline ecclesiological concept.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"τὰ σπλάγχνα τῶν ἁγίων","severity":"info","text":"The commentator interprets 'hearts of the saints' as a metaphor for beloved children, intensifying the emotional appeal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προδιόρθωσιν","severity":"info","text":"The term 'preliminary correction' reflects a rhetorical device (prodiórthōsis) used to preempt offense from intense expressions of love.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"δυσωπεῖ","severity":"info","text":"The commentator's emphasis on shaming through benefactions echoes patristic moral pedagogy, common in catenae.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear, but the identity of the commentator (likely Chrysostom or a similar Antiochene exegete) is not specified in the passage."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"ὡς ἃν εἰ ἔλεγεν, παρρησίαν ἡμῖν ἔδωκας\nοὐ, καὶ οὐ τοῦτο μόνον, ἀλλὰ καὶ τὸ ἐν Χριστῷ, οὐχ ὡς ἐν τῷ\nκόσμῳ λαμπρότερος ὣν, ἀλλὰ διὰ τὴν πίστιν τὴν εἰς τὸν Χριστὸν,\nκαὶ τότε ἔθηκε τὸ ἐπιτάσσειν σοι, καὶ οὐ τοῦτο μόνον, ἀλλὰ καὶ \nτὸ ἀνῆκον, τουτέστιν εὔλογον πρᾶγμα· διὰ ταῦτα μὲν οὖν οἶδα,\nὅτι καὶ ἐπιτάττων ἀνύω μετὰ πολλῆς τῆς ἐξουσίας, πλὴν ἐπειδὴ\nπερὶ τοῦ πράγματος πολλὴν ποιοῦμαι σπουδήν.","english":"As if he were saying, you have given us freedom of speech. And not only this, but also the phrase \"in Christ,\" not as one who is more distinguished in the world, but because of the faith you have in Christ. And then he added the command to you, and not only this, but also the fitting thing, that is, a reasonable matter. For these reasons, then, I know that even when I give orders, I do so with great authority. Nevertheless, since I am making great effort concerning the matter.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"παρρησίαν","severity":"info","text":"The commentator interprets the addressee's faith as granting 'freedom of speech' (παρρησία), a term with political and rhetorical overtones in Greek patristic usage, denoting boldness in addressing superiors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐν Χριστῷ","severity":"info","text":"The phrase 'in Christ' (ἐν Χριστῷ) is glossed as a marker of spiritual distinction, not worldly prominence, reflecting a common Pauline and patristic contrast between secular and Christian identity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐπιτάσσειν","severity":"info","text":"The commentator notes a rhetorical progression: praise of the addressee's faith precedes the claim of authority to command, framing the command as a 'fitting' (ἀνῆκον) and 'reasonable' (εὔλογον) matter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐξουσίας","severity":"info","text":"The term 'authority' (ἐξουσία) here reflects the commentator's concern with ecclesiastical hierarchy and the proper basis for giving orders, a theme in catena exegesis of the Pastoral Epistles.","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":"ἀνέω","severity":"caution","text":"The form ἀνέω is likely a scribal error or variant for ἀνίω (I accomplish) or ἀνέχω (I endure); the sense here is 'I give orders with authority,' but the reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The verb ἀνέω is ambiguous: possibly a corruption of ἀνίω or ἀνέχω, affecting the precise sense of the commentator's claim about authority."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"Παρακαλῶ, τοιοῦτος ὣν ὡς Παῦλος πρεσβύτης. \n βαβαὶ, πόσα δυσωπητικὰ ἀπὸ τῆς ποιότητος τοῦ προσώπου,\nὅτι Παῦλος· ἀπὸ τῆς ἡλικίας, ὅτι πρεσβύτης· ἀπὸ τοῦ δικαιοτέρου\nπάντων, ὅτι καὶ δέσμιος Ἰησοῦ Χριστοῦ. τοσούτοις προλεήνας\nαὐτοῖς τὴν ψυχὴν, ἔτι τὸ ὄνομα ἀναβάλλεται· ἴστε γὰρ \nθυμοὺς τῶν δεσποτῶν κατὰ τῶν ἀποδεδρακότων οἰκετῶν, καὶ μάλιστα\nὅταν μετὰ κλοπῆς τοῦτο ἐργάσωνται· παρασκευάσας οὐν\nαὐτοῦ τὴν ψυχὴν πρὸς πᾶσαν ὑπακοὴν, τότε ἐπάγει τὴν δέησιν,\nκαί φησι,\nΚΕΦ. Β.","english":"I beseech you, being such a one as Paul, an old man. Oh! How many things to cause shame from the quality of the person, that it is Paul; from his age, that he is an old man; from the most just of all, that he is also a prisoner of Jesus Christ. Having so greatly prepared their soul beforehand, he still delays the name; for you know the anger of masters against runaway slaves, and especially when they have done this with theft. Therefore, having prepared their soul for all obedience, then he brings forward the entreaty, and says, Chapter 2.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Παρακαλῶ, τοιοῦτος ὣν ὡς Παῦλος πρεσβύτης","severity":"info","text":"The commentator highlights the rhetorical force of Paul's self-identification as an old man and prisoner, using these to shame the addressee into obedience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δυσωπητικὰ","severity":"info","text":"The Greek term δυσωπητικὰ means 'things that cause shame or embarrassment,' a key rhetorical device in the commentary to emphasize Paul's persuasive strategy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"θυμοὺς τῶν δεσποτῶν κατὰ τῶν ἀποδεδρακότων οἰκετῶν","severity":"info","text":"The commentator draws on the social context of runaway slaves and masters' anger, a common trope in ancient rhetoric to illustrate the gravity of Onesimus's situation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Β","severity":"info","text":"The notation 'Chapter 2' marks a structural division in the catena, indicating the end of the commentary on the first chapter of the epistle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Παῦλος πρεσβύτης","severity":"info","text":"The characterization of Paul as an 'old man' and 'prisoner of Jesus Christ' reflects a hagiographic tradition in Greek catenae, emphasizing his authority and humility.","cites":[{"key":"ed:tlg4102.tlg037","label":"source edition: Catena In Epistulam Ad Philemonem (E Cod. Paris. Coislin. 204)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg037.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προλεήνας","severity":"caution","text":"The verb προλεήνας is a hapax or rare form; the context suggests it means 'having softened beforehand,' but the reading is uncertain and may be a scribal error.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'προλεήνας' is ambiguous; it is interpreted as 'having prepared beforehand' based on context, but its exact meaning is uncertain.","The reference to 'Chapter 2' may indicate a textual division not present in the original epistle but added by the catenist."],"confidence":"medium","notes":[]},{"i":29,"ref":"p29","source":"Σύστασις Ὀνησίμου φυγάδος οἰκέτου, καὶ παράκλησις ὑπὲρ αὐτοῦ σωθέντος\nδιὰ πίστεως. \n Παρακαλῶ σε περὶ τοῦ ἐμοῦ τέκνου, ὃν ἐγέννησα ἐν\nτοῖς δεσμοῖς μου. \n πάλιν οἱ δεσμοὶ δυσωπητικοὶ, καὶ τότε τὸ ὄνομα· οὐ μόνον γὰρ \nτὸν θυμὸν ἔσβεσεν, ἀλλὰ καὶ ἡσθῆναι πεποίηκεν· οὐ γὰρ ἃν,\nφησὶν, αὐτὸν τέκνον ἐκάλουν, εἰ μὴ σφόδρα ἦν εὔχρηστος· δεσμὸς\nαὐτὸν ἐγέννησε, φησὶν, ὥστε καὶ διὰ τοῦτο ἄξιος πολλῆς τυχεῖν\nτῆς τιμῆς, ὅτι ἐν αὐτοῖς τοῖς ἄθλοις ἀπετέχθη, ἐν τοῖς ὑπὲρ Χριστοῦ\nπειρασμοῖς. \n Ὀνήσιμον, τὸν ποτέ σοι ἄχρηστον. \n Ὀμολογεῖ αὐτοῦ τὸ ἁμάρτημα, καὶ τούτῳ σβεννὺς αὐτοῦ τὸν\nθυμὸν, οἶδα, φησὶν, ὅταν ἄχρηστος ἢν, νῦν δέ σοι χρήσιμος ἔσται. \n Νυνὶ δὲ σοὶ καὶ ἐμοὶ εὔχρηστον. \n Θεόδωροσ. Εἰ Παύλῳ χρήσιμος, τῷ τοιαύτην ἀκρίβειαν \nἀπαιτοῦντι, πολλῷ μᾶλλον τῷ δεσπότῃ. ἵνα μὴ δόξῃ τὸν ἀλλότριον\nοἰκέτην σφετερίζεσθαι, διὰ τοῦτο σοὶ, εἶτα μοί· σοὶ κατὰ\nτὴν ὑπηρεσίαν, ἐμοὶ κατὰ τὴν βελτίωσιν τοῦ τρόπου. “ ὃν ἔπεμψα\n“ πρός σε,” καὶ τούτῳ τὸν θυμὸν ἔσβεσε, τῷ παραδοῦναι αὐτόν·\nμάλιστα γὰρ οἱ δεσπόται ὀργίζονται, ὅταν ὑπὲρ ἀπόντων παρακαλῶνται.","english":"Recommendation of Onesimus, a runaway slave, and a plea on behalf of him who was saved through faith. I beseech you concerning my child, whom I begot in my chains. Again the chains are shame-inducing, and then the name; for not only did it quench the anger, but it also caused delight; for I would not, he says, call him child unless he were exceedingly useful. The chain begot him, he says, so that he is worthy of great honor for this reason, that he was born in these very contests, in the trials for Christ. Onesimus, who was once useless to you. He confesses his fault, and by this quenches his anger: I know, he says, that he was useless, but now he will be useful to you. Now he is useful both to you and to me. Theodore: If he is useful to Paul, who demands such precision, much more so to the master. Lest he seem to appropriate another's slave, therefore he says \"to you,\" then \"to me\": to you in service, to me in the improvement of character. \"Whom I sent to you,\" and by this he quenched the anger, by handing him over; for masters are especially angry when they are entreated on behalf of absent persons.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Σύστασις ... σωθέντος διὰ πίστεως","severity":"info","text":"The opening phrase serves as a title or lemma, summarizing the passage's theme: recommendation of Onesimus and a plea for his salvation through faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δυσωπητικοὶ","severity":"info","text":"The term δυσωπητικοὶ (from δυσωπέω, 'to put to shame') is rendered 'shame-inducing' in the draft, but it also carries the sense of 'awe-inspiring' or 'respect-commanding,' reflecting the rhetorical force of Paul's chains.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θεόδωροσ","severity":"info","text":"The attribution to Θεόδωροσ likely refers to Theodore of Mopsuestia, a key Antiochene exegete (c. 350–428 CE), whose commentary on Philemon is excerpted here.","cites":[],"named_sources":["Theodore of Mopsuestia 4th–5th cent."],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"δεσμὸς αὐτὸν ἐγέννησε","severity":"info","text":"The metaphor of Paul begetting Onesimus in chains (δεσμὸς αὐτὸν ἐγέννησε) is a rhetorical trope found in patristic commentaries, emphasizing spiritual fatherhood through suffering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παρακαλῶ σε περὶ τοῦ ἐμοῦ τέκνου","severity":"info","text":"This phrase echoes Philemon 1:10 (Παρακαλῶ σε περὶ τοῦ ἐμοῦ τέκνου), where Paul intercedes for Onesimus, calling him his child.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ὀνήσιμον, τὸν ποτέ σοι ἄχρηστον","severity":"caution","text":"The shift from third-person (Ὀνήσιμον) to direct address may indicate a lacuna or a change in speaker; the text may be a composite of multiple catena excerpts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the phrase 'Ὀνήσιμον, τὸν ποτέ σοι ἄχρηστον' is unclear; it may be Paul or the commentator.","The attribution to Θεόδωροσ is not explicitly linked to a specific work in the manuscript; it could be Theodore of Mopsuestia or another Theodore."],"confidence":"medium","notes":[]},{"i":30,"ref":"p30","source":"Σὺ δὲ αὐτὸν τουτέστι τὰ ἐμὰ σπλάγχνα προσλαβοῦ. Καὶ πάλιν οὐ γυμνὸν τίθησι τὸ ὄνομα, ἀλλὰ μετὰ ῥήματος\nἐντρεπτικοῦ, ὃ τοῦ τέκνου θερμότερόν ἐστι· τουτέστι, “ τὰ ἐμὰ\n“ σπλάγχνα ποοσλαβοῦ·” ἵνα εἴπῃ, οὐχὶ συγγνώμης ἐστὶν ἄξιος,\nδιὰ τί ; τέκνον Παύλου γέγονεν. Ὃν ἐγὼ ἐβουλόμην ὑπὲρ σοῦ κατέχειν, ἵνα διακονῇ\nμοι ἐν τοῖς δεσμοῖς τοῦ εὐαγγελίου. Ὅρα πόσα πρότερον κατασκευάσας, τότε αὐτὸν ἤγαγεν εἰς τὴν\nτοῦ δεσπότου τιμὴν, κἀκεῖνον πόσου ὑπεύθυνον ποιεῖ, καὶ τοῦτον πῶς\nτιμᾷ· εὗρες, φησὶν, ὅπως ἀποδῷς τὴν πρὸς ἐμὲ λειτουργίαν δι’ \nαὐτοῦ. Χωρὶς δὲ τῆς σῆς γνώμης οὐδὲν ἠθέλησα ποιῆσαι. τοῦτο μάλιστα χαυνοῖ τὸν ἀξιούμενον, ὅταν καὶ πράγματος\nὄντος χρησίμου, μέτα τῆς ἐκείνου γνώμης γίνηται καὶ οὐκ εἶπεν,\nἵνα μὴ κατὰ ἀνάγκην, ἀλλ’ ὡς κατὰ ἀνάγκην. ᾔδειν μὲν γὰρ, \nφησὶν, ὅτι καὶ μὴ μαθὼν, ἀλλ’ ἀθρόον γνοὺς, οὐκ ἂν ἠγανάκτησας,\nἀλλ’ ομως ἐκ πλείονος περιουσίας. Ἵνα μὴ ὡς κατὰ ἀνάγκην τὸ ἀγαθόν σου ἦ, ἀλλὰ\n κατὰ ἑκούσιον. τάχα γὰρ διὰ τοῦτο ἐχωρίσθη πρὸς\nὥραν, ἵνα αἰώνιον αὐτὸν ἀπέχης, οὐκέτι ὡς δοῦλον.","english":"But you, take him to yourself—that is, my own vitals. And again he does not set down the name bare, but with a word of entreaty, which is warmer than \"child\"; that is, \"Take my own vitals to yourself.\" So that he says, he is not worthy of pardon; why? He has become a child of Paul. Whom I wished to keep for your sake, that he might serve me in the chains of the gospel. See how much he prepared beforehand, then brought him to the honor of the master, and how much he makes that one indebted, and how he honors this one: you have found, he says, how to repay the service to me through him. Without your consent I wished to do nothing. This especially mollifies the one being honored, when even a useful matter is done with that one's consent, and he did not say, so that it might not be under compulsion, but as if under compulsion. For I knew, he says, that even without learning, but knowing suddenly, you would not have been indignant, but nevertheless from greater abundance. So that your good might not be as under compulsion, but as voluntary. For perhaps he was separated for a time, so that you might keep him forever, no longer as a slave.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"σπλάγχνα","severity":"info","text":"The Greek σπλάγχνα (literally 'entrails, vitals') is used here as a term of endearment, equivalent to 'my very heart' or 'my own flesh and blood.' The catenist glosses it as warmer than τέκνον ('child').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a pattern of rhetorical amplification: the catenist first introduces the request (προσλαβοῦ), then justifies it by the worth of Onesimus, and finally frames Paul's deference to Philemon's consent as a strategic act of honor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The phrase 'whom I wished to keep for your sake' (Ὃν ἐγὼ ἐβουλόμην ὑπὲρ σοῦ κατέχειν) is interpreted as Paul's desire to retain Onesimus for Philemon's benefit, not his own, reinforcing the theme of selfless recommendation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The catenist's comment that Paul acted 'as if under compulsion' (ὡς κατὰ ἀνάγκην) reflects a rhetorical strategy common in ancient epistolary theory: the writer feigns necessity to make a request more palatable to the addressee.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The final sentence—'perhaps he was separated for a time, so that you might keep him forever, no longer as a slave'—echoes a theme in later Christian commentary that Onesimus's return to Philemon as a freedman prefigures spiritual liberation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek phrase χωρὶς δὲ τῆς σῆς γνώμης οὐδὲν ἠθέλησα ποιῆσαι is ambiguous: it could mean Paul sought Philemon's consent or that he acted without it but claims otherwise. The catenist takes the latter, strategic reading."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"Καλῶς τὸ “ τάχα,” ἵνα καὶ εἴξῃ ὁ δεσπότης· ἐπειδὴ γὰρ\nἀπ’ αὐθαδείας γέγονεν ἡ φυγὴ καὶ διεστραμμένης διανοίας, λέγει\n“ τάχα,” καὶ οὐκ εἶπε διὰ τοῦτο ἔφυγεν, ἀλλὰ “ διὰ τοῦτο ἐχωρί-\n“σθη,” εὐφημοτέρῳ ὀνόματι, “ πρὸς ὥραν,” καὶ τὸν χρόνον συστέλλει,\nκαὶ τὸ ἁμάρτημα ὁμολογεῖ, καὶ τρέπει εἰς οἰκονομίαν· “ ἵνα \n“ αἰώνιον,” φησὶν, “ αὐτὸν ἀπέχῃς,” οὐκ ἐν τῷ παρόντι μόνον καιρῷ,\nἀλλὰ καὶ ἐν τῷ μέλλοντι, ἵνα διὰ παντὸς ἔχῃς αὐτὸν, καὶ οὐκέτι\nδοῦλον, ἀλλὰ τιμιώτερον δούλου· “ ἀπέχεις” ἀντὶ τοῦ ἀπολαύεις. Οὐκέτι ὡς δοῦλον, ἀλλ’ ὑπὲρ δοῦλον, ἀδελφὸν ἀγαπητὸν,\nμάλιστα ἐμοί. Δοῦλον ἀπώλεσας πρὸς ὀλίγον, καὶ ἀδελφὸν εὗρες εἰς τὸ διηνεκές·\nἀδελφὸν οὐ σὸν μόνον, ἀλλὰ καὶ ἐμόν· εἰ δὲ ἐμὸς ἀδελφὸς,\nοὐκ ἐπαισχυνθήσῃ καὶ σύ· διὰ μὲν οὖν τοῦ τέκνου τὴν στοργὴν","english":"Well does he say \"perhaps,\" so that the master may yield. For since the flight arose from self-will and a perverse mind, he says \"perhaps,\" and he did not say \"for this reason he fled,\" but \"for this reason he was separated,\" using a more euphemistic term, \"for a time,\" and he contracts the time, and confesses the fault, and turns it into an arrangement: \"so that,\" he says, \"you may have him forever,\" not only in the present time, but also in the future, so that you may have him always, and no longer as a slave, but more precious than a slave; \"you have\" in the sense of \"you enjoy.\" No longer as a slave, but beyond a slave, a beloved brother, especially to me. You lost a slave for a short time, and you found a brother for eternity; a brother not only yours, but also mine; if he is my brother, you will not be ashamed either. Through the word \"child,\" then, he indicates affection.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τάχα","severity":"info","text":"The Greek adverb τάχα ('perhaps') is noted as a rhetorical softening, allowing the master to yield without losing face. The catenist highlights its euphemistic function.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐχωρίσθη","severity":"info","text":"The verb ἐχωρίσθη ('was separated') is preferred over ἔφυγεν ('fled') as a more euphemistic term, minimizing the offense of Onesimus's flight.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀπέχεις","severity":"info","text":"The verb ἀπέχεις ('you have') is glossed as ἀπολαύεις ('you enjoy'), indicating a sense of full possession and benefit, not mere custody.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from explaining the rhetorical use of τάχα to the euphemistic substitution of ἐχωρίσθη, then to the temporal compression πρὸς ὥραν, and finally to the transformation of status from slave to brother.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The catenist interprets Onesimus's flight as arising from αὐθαδεία (self-will) and διεστραμμένη διάνοια (perverse mind), reflecting a moral-psychological reading common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The comment that the master gains a brother 'not only yours, but also mine' (i.e., Paul's) elevates Onesimus's status, a theme echoed in later interpretations of Philemon.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"ἔδειξε, διὰ δὲ τοῦ ἀδελφοῦ, τὴν εὔνοιαν τὴν πολλὴν καὶ τὴν ἰσοτιμιαν. Ἄδδοσ φησίν· ἀντὶ τοῦ, ἵνα αὐτὸν κομίσῃ, οὐκέτι δουλικὴν\nεὔνοιαν μόνον ἐπιδεικνύμενον περὶ σὲ, ἀλλὰ καὶ μείζονα ἣ κατὰ\nδοῦλον, διὰ τὴν τοῦ τρόπου μεταβολήν. Εἰ οὖν με ἔχεις κοινωνὸν, προσλαβοῦ αὐτὸν ὡς ἐμέ. Οὐδὲν οὕτως πρᾶγμα περαίνειν οἶδεν, ὡς τὸ μὴ πάντα ἀθρόον\nαἰτεῖν. ὅρα γὰρ μετὰ πόσα τὸ μέγα τοῦτο ἔθηκε τὸ “ ὡς ἐμέ·\nκαὶ οὐκ ᾐσχύνθη τοῦτο Παῦλος. τοῦτο οὖν φησιν, εἰ τὰ αὐτά μοι\nφρονεῖς, εἰ ἐπὶ τοῖς αὐτοῖς τρέχεις, εἰ φίλον ἡγῇ, προσλαβοῦ \nαὐτὸν ὡς καὶ ἐγώ· ἵνα δὲ μὴ ὑπὲρ τῶν ἀφαιρεθέντων χρημάτων\nἐγκαλῇ, εἰκὸς γὰρ αὐτὰ καταναλῶσθαι, ὅρα τι φησιν· οὐκ εἶπεν,\nεἴ τι ἔκλεψεν, ἀλλ’ εἰ τι ἠδίκησεν· ἅμα καὶ τὸ ἁμάρτημα ὡμολόγηκε,\nκαὶ οὐχ ὡς δούλου ἁμάρτημα, ἀλλ’ ὡς φίλου πρὸς φίλον,\nτῷ τῆς ἀδικίας μᾶλλον, ἣ τῷ τῆς κλοπῆς ὀνόματι χρησάμενος \nτοῦτο. Εἰ ’δε τι ἠδίκησε ἢ ὀφείλει, τοῦτο ἐμοὶ ἐλλόγει. τουτέστι πρὸς ἐμὲ ἔχεις τὴν ὀφειλήν· εἶτα καὶ μετὰ χάριτος\nτῆς πνευματικῆς. Ἐγὼ Παῦλος ἔγραψα τῇ ἐμὴ χειρί. Καὶ σφόδρα ἐντρεπτικῶς, εἴ γε ὑπὲρ τούτου καὶ γραμματεῖον\nἐκτελέσαι Παύλου μὴ παραιτησαμένου, τοῦτον παραιτήσεται λαβεῖν. ἵνα μὴ λέγω, φησὶν, ὅτι καὶ σεαυτόν μοι προσοφείλεις,\nοὐ τὰς αὐτοῦ μόνον, φησὶν, ἀλλὰ καὶ σαυτόν· καὶ τοῦτο ἀπὸ\nἀγάπης, καὶ κατὰ τὸν τῆς φιλοστοργίας λόγον. ὁρᾷς πῶς ἀμθοτέρων \nπανταχοῦ ἐπιμελεῖται, καὶ τοῦ μετὰ πολλῆς ἀσφαλείας\nἀξιοῦν, καὶ τοῦ μὴ τοῦτο γενέσθαι τεκμήριον τοῦ μὴ σφόδρα\nθαρρεῖν αὐτοῖς ;","english":"He showed, through the brother, great goodwill and equality of status. Addos says: instead of \"that he might bring him,\" no longer displaying only a slavish goodwill toward you, but one greater than that of a slave, because of the change in his character. Therefore, if you have me as a partner, accept him as you would me. Nothing accomplishes a matter so well as not asking for everything at once. For see after how many things he placed this great statement, \"as me\"; and Paul was not ashamed of this. So he says this: if you think the same as I do, if you run toward the same things, if you consider him a friend, accept him as I do. And so that he might not reproach him concerning the money that was taken—for it is likely that it was spent—see what he says: he did not say, \"if he stole anything,\" but \"if he did any wrong\"; at the same time he acknowledged the fault, and not as a slave's fault, but as a friend's toward a friend, using the term \"injustice\" rather than \"theft\" for this. \"If he did any wrong or owes anything, charge this to me.\" That is, you have the debt toward me; then also with spiritual grace. \"I, Paul, wrote with my own hand.\" And this is very respectful, if indeed, when Paul did not refuse to execute a bond for this man, he will refuse to accept him. So that I may not say, he says, that you also owe yourself to me, not only his debts, he says, but also yourself; and this from love, and according to the principle of affection. Do you see how he cares for both everywhere, both deeming him worthy of great security, and ensuring that this does not become evidence that he does not have great confidence in them?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ἄδδοσ","severity":"info","text":"The name 'Addos' likely refers to a commentator or source cited in the catena; the identity is uncertain but may be a variant of 'Addas' or a scribal error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ἰσοτιμίαν","severity":"info","text":"The term 'equality of status' (ἰσοτιμίαν) underscores the rhetorical strategy of elevating the slave's position to that of a friend, a key Pauline move in the letter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Philemon 1:18-20","severity":"info","text":"The passage echoes Philemon 1:18-20, where Paul intercedes for Onesimus, using language of debt and spiritual grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γραμματεῖον","severity":"info","text":"A γραμματεῖον is a legal bond or promissory note; Paul's willingness to execute one for a slave underscores his commitment and rhetorical force.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"μετὰ πόσα","severity":"info","text":"The phrase 'after how many things' highlights the catenist's observation of Paul's gradual rhetorical buildup before the climactic 'as me'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐντρεπτικῶς","severity":"info","text":"The adverb 'respectfully' (ἐντρεπτικῶς) reflects the catenist's admiration for Paul's tact, a common theme in patristic reception of this epistle.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Addos' is uncertain; it may be a corruption or a rare commentator.","The phrase 'εἰ τι ἠδίκησεν' could be read as a general wrong or a specific legal offense; the catenist interprets it as a euphemism for theft."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"“ ναὶ, ἀδελφὲ, προσλαβοῦ αὐτόν·” ἀφεὶς τὸν Χαριεντίσμον,\nπάλιν ἔχεται τῶν προτέρων τῶν σπουδαίων, καί τοι καὶ\nταῦτα σπουδαῖα, κἂν χαριεντίζηται. Ἐγώ σου ὀναίμην ἐν Κυρίῳ· ἀνάπαυσόν μου τὰ\nσπλάγχνα ἐν Χριστῷ. τουτέστι τῷ Κυρίῳ δίδως τὴν χάριν, οὐκ ἐμοὶ τὰ σπλάγχνα","english":"Yes, brother, take him to yourself.” Abandoning the pleasantry, he again adheres to his former earnest concerns, although these matters too are earnest, even if he indulges in pleasantry. “May I have the benefit of you in the Lord; give rest to my inward parts in Christ.” That is, you give the grace to the Lord, not to me, the inward parts.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ναὶ, ἀδελφὲ, προσλαβοῦ αὐτόν","severity":"info","text":"The speaker shifts from pleasantry to earnest exhortation, urging the addressee to accept the person in question as a brother.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Χαριεντίσμον","severity":"info","text":"This term denotes a playful or gracious manner of speaking, here abandoned for serious discourse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγώ σου ὀναίμην ἐν Κυρίῳ","severity":"info","text":"This phrase echoes Pauline benedictions (cf. Philemon 1:20), expressing a wish for mutual benefit in the Lord.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"σπλάγχνα","severity":"info","text":"In patristic usage, σπλάγχνα (inward parts) often denotes the seat of emotions or compassion, as in the phrase 'give rest to my inward parts'.","cites":[{"key":"ed:tlg4102.tlg037","label":"source edition: Catena In Epistulam Ad Philemonem (E Cod. Paris. Coislin. 204)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg037.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"τουτέστι τῷ Κυρίῳ δίδως τὴν χάριν","severity":"info","text":"The commentator interprets the preceding wish as attributing grace to the Lord, not to the speaker, reflecting a humility topos common in catenae.","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":"τὰ σπλάγχνα","severity":"caution","text":"The phrase 'give rest to my inward parts' is ambiguous: it may refer to emotional relief or to a literal bodily metaphor; the context favors the former.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker and addressee is not explicit; the passage likely continues a commentary on Philemon, but the referent of 'brother' is unclear.","The phrase 'τὰ σπλάγχνα' could be interpreted literally or metaphorically; the commentary takes it as a metaphor for emotional state."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"τὰ περί σε· “ πεποιθὼς τῇ ὑπακοῇ σου ἔγραψά σοι·” ὅπερ καὶ\nἀρχόμενος εἰπε παρρησίαν ἔχων, τοῦτο καὶ ἐνταῦθα εἰς τὸ ἐπισφραγίσαι\nτὴν Ἐπιστολήν. Εἰδὼς ὅτι ὑπὲρ ὃ λέγω ποιήσεις. Άμα καὶ προετρέψατο, ᾐσχύνθη γὰρ ἃν, εἰ καὶ μηδὲν ἕτερον \nτοιαύτην δόξαν ἔχων παρ’ αὐτῷ, ὅτι καὶ ὑπὲρ ὃ λέγει, ποιεῖ, μὴ\nποιῆσαι τοσοῦτον. Ἅμα δὲ καὶ ἑτοίμαζέ μοι ξενίαν· ἐλπίζω γὰρ ὅτι\nδιὰ τῶν προσευχῶν ὑμῶν χαρισθήσομαι ὑμῖν. Καὶ τοῦτο ὑπὲρ Ὀνησίμου, ἵνα μὴ ῥᾳθυμήσαντες, ἀλλ’ εἰδότες \nὅτι πάντως ἐπανελθὼν ἀκούσει τὰ κατ’ αὐτὸν, πᾶσαν μνησικακία,\nἐξέλωσι, καὶ χάριν μᾶλλον δῶσι· πολλὴ γὰρ ἦν ἡ χάρις καὶ ἡ\nτιμὴ Παύλου ἐνδημοῦντος μετὰ ἡλικίαν τοιαύτην, μετὰ δεσμούς·\nκαὶ πάλιν τῆς ἀγάπης αὐτῶν τεκμήριον τὸ εὔχεσθαι αὐτοὺς καὶ\nτοσοῦτον αὐτοῖς δοῦναι· εἰ γὰρ καὶ ἐν κινδύνοις εἰμὶ νῦν, ἀλλ’ ὅμως \nὄψεσθέ με ἃν εὔχησθε. Ἀσπάζεταί σε Ἐπαφρᾶς ὁ συναιχμάλωτός μου ἐν\nΧριστῷ Ἰησοῦ. Οὗτος παρὰ Κολοσσαέων ἦν ἀποσταλεὶς, ὥστε καὶ ἀπὸ τούτου,\nδηλονότι ἐν Κολοσσαῖς ἦν ὁ Φιλήμων· συναιχμάλωτον δὲ αὐτὸν \nκαλεῖ, δεικνὺς καὶ αὐτὸν ἐν πολλῇ θλίψει· τὸ δὲ “ ἐν Χριστῷ\nΙησου· ἀντὶ τοῦ διὰ Χριστοῦ. Μάρκος, Ἀρίσταρχος, Δημᾶς, Λουκᾶς, οἱ συνεργοί\nμου. Τί δὴ τὸν Λουκᾶν τελευταῖον τίθησι, καὶ τοι γε, φησὶ, “ Λουκᾶς \n“ἐστι μετ’ ἐμοῦ,” καὶ Δημᾶς φησιν, εἶς τῶν ἐγκαταλιπόντων\nαὐτὸν ἦν καὶ ἀγαπησάντων τὸν νῦν αἰῶνα· οὐδὲ γὰρ ταῦτα ἀνεξέταστα\nχρὴ ἀφιέναι· τὸν μὲν οὖν Ἐπαφρᾶν ὡς γνώριμον αὐτοῖς\nκαὶ ἐκεῖθεν ὄντα προτίθησι, καὶ Μάρκον ὡς καὶ αὐτὸν θαυμαστόν·\nτι δὲ πρὸς Δημᾶν;","english":"your affairs: “Trusting in your obedience, I wrote to you.” This very thing, which he said at the beginning with confidence, he now says here to seal the Epistle. Knowing that you will do more than I say. He also exhorted, for he would have been ashamed, if nothing else, having such a reputation with him, that he does more than he says, not to do so much. He also said, “Prepare a lodging for me; for I hope that through your prayers I shall be granted to you.” And this is for the sake of Onesimus, that they may not be negligent, but knowing that when he returns he will certainly hear about his affairs, they may remove all ill-will and rather grant favor; for great was the grace and honor of Paul when he was present, at such an age, after bonds; and again, the evidence of their love is that they pray and give so much to him; for even if I am now in danger, nevertheless you will see me if you pray. “Epaphras, my fellow prisoner in Christ Jesus, greets you.” This man had been sent from the Colossians, so that from this it is clear that Philemon was in Colossae; he calls him a fellow prisoner, showing that he too was in great distress; and “in Christ Jesus” means “through Christ.” “Mark, Aristarchus, Demas, Luke, my fellow workers.” Why does he place Luke last? And yet he says, “Luke is with me,” and he says Demas was one of those who abandoned him and loved the present age; for these things too must not be left unexamined. He puts Epaphras first as being known to them and from there, and Mark as also admirable; but what about Demas?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"τὰ περί σε","severity":"info","text":"The phrase 'τὰ περί σε' (your affairs) marks a resumption of the letter's personal concerns, echoing the opening confidence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πεποιθὼς τῇ ὑπακοῇ σου ἔγραψά σοι","severity":"info","text":"This is a paraphrase of Paul's statement in Philemon 21, where he expresses trust in Philemon's obedience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐπαφρᾶς","severity":"info","text":"Epaphras is identified as a fellow prisoner and emissary from Colossae, indicating Philemon's location in Colossae.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"συναιχμάλωτός","severity":"info","text":"The term 'συναιχμάλωτός' (fellow prisoner) underscores shared suffering, a common motif in Paul's captivity letters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Δημᾶς","severity":"info","text":"The commentator notes Demas as one who abandoned Paul, reflecting later tradition about his defection (cf. Col 4:14).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τί δὲ πρὸς Δημᾶν","severity":"caution","text":"The final question 'τί δὲ πρὸς Δημᾶν' (but what about Demas?) is ambiguous; the commentator may imply a critique or an unresolved issue.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Demas' is uncertain; the text suggests he abandoned Paul, but the exact referent is unclear.","The phrase 'τί δὲ πρὸς Δημᾶν' may be a rhetorical question left unanswered or a textual corruption."],"confidence":"high","notes":[]},{"i":35,"ref":"p35","source":"ἴσως μετὰ ταῦτα γέγονε ῥᾳθυμότερος, ὅτε τοὺς \nκινδύνους εἶδε τοὺς πολλούς· ὁ μέντοι Λουκᾶς ἔσχατος, ὣν ἐγένετο\nπρῶτος· καὶ ἀπὸ τούτων δὲ αὐτοὺς προσαγορεύει, ἐντρέπων πλέον\nεἰς τὴν αἴτησιν.","english":"Perhaps after this he became more negligent, when he saw the many dangers. Luke, however, last, became first. And from these he addresses them, shaming them more into the request.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The author suggests that after witnessing many dangers, the addressee may have become more negligent, contrasting this with Luke's transformation from last to first.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ῥᾳθυμότερος","severity":"info","text":"The comparative adjective ῥᾳθυμότερος means 'more negligent' or 'more careless,' implying a decline in diligence after facing dangers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λουκᾶς","severity":"info","text":"The mention of Luke (Λουκᾶς) likely refers to the evangelist, possibly alluding to his role in the early church or his association with Paul, though the specific reference is unclear.","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":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage functions as a concluding exhortation, using the example of Luke to shame the audience into compliance with the request, reinforcing the letter's persuasive aim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The catena tradition often employs exempla from apostolic figures to encourage moral behavior; here, Luke's transformation from 'last to first' serves as a rhetorical device.","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"},{"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":[]}],"ambiguities":["The identity of 'them' (αὐτοὺς) is ambiguous: it may refer to the addressees of the letter or to a broader group. The phrase 'from these' (ἀπὸ τούτων) could refer to the preceding examples or to the dangers mentioned."],"confidence":"medium","notes":[]},{"i":36,"ref":"p36","source":"Ἡ χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριοτοῦ μετὰ τοῦ\nπνεύματος ὑμῶν. ἀμήν. \n Εὐχῇ τὴν Ἐπιστολὴν κατέκλεισεν· ἡ δὲ εὐχὴ μέγα μὲν ἀγαθὸν\nκαὶ σωτήριον, καὶ τῶν ψυχῶν τῶν ἡμετέρων φυλακτήριον, μέγα\nδὲ, ὅταν ἄξια αὐτῆς πράττωμεν, καὶ μὴ ἀναξίους ἑαυτοὺς κατασκευάζωμεν. \n τριὰς * μονὰς * ἐλέησον. \n Τῶν εἰς τὴν πρὸς Φιλήμονα Ἐπιστολὴν ἐξηγητικῶν ἐκλογῶν τόμος\nά. ἠ ἐρμηνεία τῆς ἐπιστολῆς τοῦ μακαρίου Ἰωάννου τοῦ\nΧρυσοστόμου, Σευηριανοῦ, Θεοδώρου Μαψουεστίας.","english":"The grace of our Lord Jesus Christ be with your spirit. Amen.  \nHe concluded the Epistle with a prayer; and prayer is a great and saving good, a safeguard of our souls, but it is great only when we do things worthy of it and do not render ourselves unworthy.  \nTrinity * Unity * have mercy.  \nOf the exegetical selections on the Epistle to Philemon, volume 1. The interpretation of the Epistle by the blessed John Chrysostom, Severianus, Theodore of Mopsuestia.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἡ χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριοτοῦ μετὰ τοῦ πνεύματος ὑμῶν. ἀμήν.","severity":"info","text":"The closing benediction echoes Pauline epistolary practice, but the phrase 'with your spirit' is distinctive and may reflect liturgical adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"εὐχῇ","severity":"info","text":"The term 'εὐχῇ' (prayer) here refers to the concluding prayer of the epistle, which the catenist identifies as a great good and safeguard of souls.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τριὰς * μονὰς * ἐλέησον","severity":"info","text":"The invocation 'Trinity * Unity * have mercy' is a liturgical formula, possibly a scribal or reader's addition, reflecting Trinitarian piety in the catena's transmission context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Τῶν εἰς τὴν πρὸς Φιλήμονα Ἐπιστολὴν ἐξηγητικῶν ἐκλογῶν τόμος ά.","severity":"info","text":"This colophon identifies the manuscript as the first volume of exegetical selections on Philemon, attributing the interpretation to John Chrysostom, Severianus, and Theodore of Mopsuestia.","cites":[{"key":"ed:tlg4102.tlg037","label":"source edition: Catena In Epistulam Ad Philemonem (E Cod. Paris. Coislin. 204)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg037.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἡ ἐρμηνεία τῆς ἐπιστολῆς τοῦ μακαρίου Ἰωάννου τοῦ Χρυσοστόμου, Σευηριανοῦ, Θεοδώρου Μαψουεστίας.","severity":"info","text":"The catena attributes the commentary to three major Antiochene exegetes, indicating the reception of Philemon within that tradition, though Theodore's works were later condemned.","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":"Χριοτοῦ","severity":"caution","text":"The spelling 'Χριοτοῦ' (for Χριστοῦ) is a scribal error or itacism, common in manuscripts; it does not affect the sense but indicates a non-standard orthography.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τριὰς * μονὰς * ἐλέησον' may be a later liturgical insertion; its exact origin and relation to the catena are unclear."],"confidence":"high","notes":[]}]}