{"slug":"tlg4102.tlg042","id":"greek:tlg4102.tlg042","title":"Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","author":"Catenae (Novum Testamentum)","genre":"other","date":"","tradition":"greek","coverage":"none","publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T00:18:08Z","cost_usd":0.034546},"source":{"registry_id":"greek:tlg4102.tlg042","work_id":"tlg4102.tlg042","edition":"first1k","language":"","license":"CC BY-SA 4.0","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"},"stats":{"passages":80,"english_words":13088,"coptic_letters":0,"commentary_units":428,"commentary_kinds":9,"derived_notes":0,"ambiguities":124,"work_notes":4,"external_links":2,"timeline":3},"summary":{"work":"tlg4102.tlg042","abstract":"This catena on the Second Epistle of Peter, attributed to Andreas of Crete (7th–8th c.), is preserved in a single manuscript, Oxford, New College 58. It compiles patristic excerpts to comment on 2 Peter, reflecting Byzantine exegetical methods. The edition does not identify the sources, requiring consultation of the manuscript apparatus. The catena's limited survival suggests narrow circulation, and its authorship remains uncertain due to lack of external confirmation.","historical_context":"The catena is attributed to Andreas of Crete (c. 660–740), a prominent theologian and hymnographer, but this ascription rests solely on the manuscript's heading and internal evidence; no external witness confirms it. The work likely originated in a Byzantine monastic or scholarly milieu, where catenae were compiled to provide continuous patristic commentary on biblical books. The single manuscript (Oxford, New College 58) dates from the medieval period, but the original compilation may be earlier. The catena on 2 Peter was part of a larger tradition of catenae on the Catholic Epistles, though its sparse manuscript tradition indicates limited use. The text reflects the Byzantine reception of 2 Peter, engaging with themes of eschatology, apostolic authority, and heresy.","significance":"This catena is a rare witness to the Byzantine exegetical tradition on 2 Peter, a relatively neglected New Testament book. Its attribution to Andreas of Crete, if correct, links it to a major patristic figure. The work illustrates how catenae harmonized Petrine and Pauline traditions and addressed apocalyptic themes, contributing to the history of biblical interpretation.","timeline":[{"date":"7th–8th c.","event":"Probable composition of the catena, attributed to Andreas of Crete."},{"date":"Medieval","event":"Copying of the sole surviving manuscript, Oxford, New College 58."},{"date":"Modern","event":"Edition published from the manuscript, without identification of patristic sources."}],"relations":[{"work":"Second Epistle of Peter","relation":"Biblical text commented upon","key":"","label":null,"url":null},{"work":"Andreas of Crete","relation":"Attributed author","key":"wikipedia:Andrew of Crete","label":null,"url":null},{"work":"Catenae on the Catholic Epistles","relation":"Part of a larger exegetical genre","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Andrew of Crete","label":"Andrew of Crete","url":"https://en.wikipedia.org/wiki/Andrew_of_Crete","reason":"Attributed author of the catena."},{"key":"wikipedia:Catena (biblical commentary)","label":"Catena (biblical commentary)","url":"https://en.wikipedia.org/wiki/Catena_%28biblical_commentary%29","reason":"Genre of the work."}],"cautions":["Authorship attributed to Andreas of Crete is uncertain; no external witness confirms it.","Date of composition is unknown; the manuscript ascription provides only a terminus ante quem.","The edition does not identify the patristic sources excerpted; readers must consult the manuscript apparatus.","The catena survives in a single manuscript, indicating limited circulation and possible textual variation."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000341,"generated":"2026-11-15T00:18:08Z"},"checks":{"work":"tlg4102.tlg042","status":"warn","blocking":[],"warnings":[{"code":"commentary-single-kind","i":"61","kind":"scripture"}],"stats":{"passages":80,"translated":80,"commentary_passages":80,"commentary_units":428,"english_words":13088,"source_letters":54510,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The catena is preserved in a single manuscript, Oxford, New College 58, from which this edition is drawn.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"The catena is attributed to Andreas of Crete (7th–8th cent.), but the date and authorship rest on the manuscript’s ascription and internal evidence; no external witness confirms it.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This catena on 2 Peter was used in Byzantine exegetical tradition, but its limited manuscript survival suggests narrow circulation.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not identify the sources excerpted in the catena; readers must consult the apparatus of the manuscript for patristic attributions.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"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: 80 narrative."},{"kind":"source","severity":"info","text":"Source edition: first1k — CC BY-SA 4.0"}],"derived_structure":{"narrative":80},"term_index":[],"citations":{"ed:tlg4102.tlg042":{"label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}},"segments":[{"i":1,"ref":"p1","source":"ΠΕΤΡΟΥ ΕΠΙΣΤΟΛΗ B.\nΥΠΟΘΕΣΙΣ. \n ΕΠΕΙΔΗ καὶ ταύτην πάλιν ὁ αὐτὸς Πέτρος ἐπιστέλλει τοῖς\nἤδη πιστεύσασιν· ἔστι δὲ ἡ Ἐπιστολὴ ὑπόμνησις τῶν πρώτων·\nεἰδὼς γὰρ ταχεῖαν αὐτοῦ ἔσεσθαι τὴν ἀνάλυσιν τοῦ σώματος, \nἐσπούδασε πάντας ὑπομνῆσαι περὶ ὧν κατηχήθησαν τὴν διδασκαλίαν·\nκαὶ πρῶτον μὲν περὶ τῆς πίστεως ἐξηγεῖται· δεικνὺς ἀπὸ\nτῶν προφητῶν αὐτὴν εὐηγγελίσθαι· καὶ ὅτι αἱ προφητείαι, αἱ περὶ\nτοῦ Σωτῆρος, οὐκ εἰσὶν ἀνθρώπιναι, ἀλλὰ παρὰ Θεοῦ ἐλαλήθησαν.\nἔπειτα παραγγέλλει μὴ προσέχειν τοῖς ἀπατῶσι, λέγων ἔσεσθαι \nαὐτῶν ἀπώλειαν, ὥσπερ καὶ τῶν παραβάντων Ἀγγέλων γέγονε·\nπρομηνύει δὲ ἐν τῇ Ἐπιστολῇ ἡμέρας ἔσεσθαι ἐν αἷς ἐμπαίκται\nπεριπατήσουσι καὶ θελήσουσιν ἀπατᾶν τινὰς, λέγοντες μάτην\nλέγεσθαι παρ’ ἡμῶν τὴν παρουσίαν τοῦ Σωτῆρος διὰ τὸ ἀεὶ\nλέγεσθαι, καὶ μήπω παραγεγενῆσθαι. ἀπὸ τούτων οὖν καὶ μάλιστα \nἀπέχεσθαι παραγγέλλει, διδάσκων μὴ ὀλιγωρεῖν ἐν τοῖς χρόνοις·\nπάντα γὰρ τὸν χρόνον μηδὲν εἶναι ἐνώπιον Κυρίου· διὰ τὸ καὶ\nμίαν ἡμέραν ὡς χίλια ἔτη εἶναι, καὶ τὰ χίλια ἔτη ὡς ἡμέραν μίαν·\nἔσεσθαι δὲ καὶ ταχέως τὴν ἡμέραν Κυρίου διαβεβαιοῦται καὶ\nἀποδείκνυσιν, καὶ ἐντέλλεται ἑτοίμους τὲ εἶναι εἰς αὐτὴν ἔργοις \nἀγαθοῖς, καὶ ἀγαπᾶν τὰ ὑπὸ τοῦ Ἀποστόλου Παύλου γραφέντα,\nκαὶ μὴ προσέχειν τοῖς διαβάλλουσιν αὐτὰ, διὰ τὸ καὶ πάσας τὰς\nθείας γραφὰς διαβάλλειν αὐτούς. ὑπομνήσας οὖν καὶ διατάξας\nπάντας προειδέναι τὰ πράγματα, παραινεῖ μὴ ἐκπίπτειν τοῦ σκοποῦ\nτῆς πίστεως, καὶ οὕτως τελειοῖ τὴν Ἐπιστολήν.","english":"Second Epistle of Peter.\n\nArgument.\n\nSince this same Peter again writes to those who have already believed, the Epistle is a reminder of the earlier one. For knowing that his own departure from the body would be swift, he hastened to remind all concerning the teaching of which they had been instructed. And first he expounds concerning faith, showing from the prophets that it had been proclaimed, and that the prophecies concerning the Saviour are not human but were spoken by God. Then he commands not to heed those who deceive, saying that their destruction will come, just as happened to the transgressing angels. He foretells in the Epistle that there will be days in which impostors will go about and will wish to deceive some, saying that our proclamation of the coming of the Saviour is in vain because it is always spoken of and has not yet occurred. From these, then, and especially from such, he commands to abstain, teaching not to be negligent with regard to times; for all time is nothing before the Lord, because one day is as a thousand years, and a thousand years as one day. And he affirms and demonstrates that the day of the Lord will come quickly, and he commands that they be prepared for it with good works, and that they love what was written by the Apostle Paul, and not heed those who slander these writings, because these same persons slander all the divine scriptures. Having thus reminded and arranged that all should foresee matters, he exhorts not to fall away from the aim of faith, and thus he concludes the Epistle.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΥΠΟΘΕΣΙΣ","severity":"info","text":"The heading 'ΥΠΟΘΕΣΙΣ' (Argument) introduces a summary of 2 Peter, typical of catena manuscripts to orient the reader.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ΠΕΤΡΟΥ ΕΠΙΣΤΟΛΗ B","severity":"info","text":"The superscription 'ΠΕΤΡΟΥ ΕΠΙΣΤΟΛΗ B' identifies the work as the Second Epistle of Peter, part of the Catholic Epistles in the New Testament canon.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀνάλυσιν τοῦ σώματος","severity":"info","text":"The phrase 'ἀνάλυσιν τοῦ σώματος' (departure from the body) refers to Peter's imminent martyrdom, a traditional belief in early Christian literature.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μίαν ἡμέραν ὡς χίλια ἔτη","severity":"info","text":"The phrase 'one day as a thousand years' echoes 2 Peter 3:8, where a day of the Lord is equated to a thousand years, reflecting apocalyptic time compression.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τοῦ Ἀποστόλου Παύλου","severity":"info","text":"The reference to the Apostle Paul and his writings indicates the catena's effort to harmonize Petrine and Pauline traditions, a common concern in early Christian reception.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐμπαίκται","severity":"info","text":"The term 'ἐμπαίκται' (impostors) is ambiguous, possibly referring to false teachers or heretics; the catena interprets them as those denying the parousia.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'impostors' (ἐμπαίκται) is not specified; the catena interprets them as those denying the Saviour's coming.","The phrase 'μίαν ἡμέραν ὡς χίλια ἔτη' may be a loose citation of 2 Peter 3:8, but the exact wording differs slightly."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ΚΕΦ. Α.","english":"Chapter 1","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Α.","severity":"info","text":"The Greek heading 'ΚΕΦ. Α.' marks the beginning of the first chapter, a standard structural division in Byzantine catena manuscripts.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ΚΕΦ. Α.","severity":"info","text":"The chapter division here reflects the medieval Greek manuscript tradition, not the original authorial structure of 2 Peter.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not present in this passage; the Greek heading alone is given, with no indication of whether the Coptic translation of the chapter title followed or was omitted."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Περὶ κλήσεως τῆς ἐν πίστει βεβαιουμένης, ἔργοις τοῖς τῆς ἀρετῆς, καὶ\nἐλπίδος τῶν μελλόντων ἀγαθῶν. Συμεὼν Πέτρος δοῦλος καὶ ἀπόστολος Ἰησοῦ\nΧριστοῦ, τοῖς ἰσότιμον ἡμῖν λαχοῦσι πίστιν ἐν δικαιοσύνῃ \nτοῦ Θεοῦ ἡμῶν καὶ Σωτῆρος Ἰησοῦ Χριστοῦ. Ὅρα πῶς ἐξ ἀρχῆς ἀνίστησι τὰς ψυχὰς τῶν πιστευσάντων, εἰς\nτὸ ἶσον αὐτοὺς τοῖς ἀποστόλοις ἀναφέρων χάρισμα. Ἴση γὰρ ἡ χάρις ἡ τοῦ θείου βαπτίσματος. Χάρις ὑμῖν καὶ εἰρήνη πληθυνθείη ἐν ἐπιγνώσει \nτοῦ Θεοῦ, καὶ Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν. Τοῦ Χρυσοστόμου. Οὐδὲν γὰρ ταύτης ἶσον· διὰ τοῦτο\nεὐχόμεθα καὶ λέγομεν αἰτοῦντες τὸν Ἄγγελον τῆς εἰρήνης· καὶ\nπανταχοῦ εἰρήνην αἰτοῦμεν ἐν ταῖς Ἐκκλησίαις, εἰρήνην ἐν ταῖς\nεὐχαῖς, ἐν ταῖς λιταῖς, ἐν ταῖς προσρήσεσι· καὶ ἁπαξαπλῶς καὶ \nδὶς καὶ τρὶς καὶ πολλάκις αὐτὴν δίδωσιν ὁ τῆς Ἐκκλησίας\nπροεστὼς, “ εἰρήνη ὑμῖν·” διατί ; ὅτι αὕτη μήτηρ πάντων ἐστι\nτῶν ἀγαθῶν· αὕτη τῆς χαρᾶς ἡ ὑπόστασις. διὰ τοῦτο καὶ ο\nΧριστὸς εἰσιοῦσιν εἰς τὰς οἰκίας τοῖς Ἀποστόλοις τοῦτο λέγειν\nπροσέταξεν εὐθέως, καθάπερ σύμβολον τῶν ἀγαθῶν· “ εἰσερχόμενοι \n“ γάρ,’’ φησιν, “ εἰς τὰς οἰκίας λέγετε εἰρήνη ὑμῖν· ταύτης γὰρ\nοὐκ οὔσης, πάντα περιττά· καὶ ὁ Χριστὸς τοῖς μαθηταῖς ἔλεγεν,\n“ εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν. αὕτη τῇ ἀγάπῃ προοδοποιεῖ. Ὡς πάντα ἡμῖν τῆς θείας δυνάμεως αὐτοῦ τὰ πρὸς\nζωὴν καὶ εὐσέβειαν δεδωρημένης, διὰ τῆς ἐπιγνώσεως \n τοῦ καλέσαντος ἡμᾶς ἰδίᾳ δόξη καὶ ἀρετῇ· δι’ ὧν τὰ\nμέγιστα ἡμῖν καὶ τίμια ἐπαγγέλματα δεδώρηται, ἵνα\nδιὰ τούτων γένησθε θείας κοινωνοὶ φύσεως, ἀποφυγόντες\nτῆς ἐν κόσμῳ ἐν ἐπιθυμίᾳ φθορᾶς.","english":"Concerning the calling that is confirmed in faith, by the works of virtue, and the hope of future goods. Symeon Peter, slave and apostle of Jesus Christ, to those who have obtained faith equal to ours in the righteousness of our God and Savior Jesus Christ. See how from the beginning he raises up the souls of the believers, referring them to an equal gift with the apostles. For the grace of divine baptism is equal. May grace and peace be multiplied to you in the knowledge of God and of Jesus Christ our Lord. Of Chrysostom. For nothing is equal to this; therefore we pray and say, asking the Angel of peace; and everywhere we ask for peace in the churches, peace in the prayers, in the litanies, in the salutations; and once, twice, thrice, and many times the one presiding over the church gives it, \"Peace to you\"; why? Because this is the mother of all good things; this is the foundation of joy. Therefore Christ also commanded the Apostles to say this immediately upon entering houses, as a symbol of good things; \"For entering,\" he says, \"into the houses, say, Peace to you; for without this, everything is superfluous; and Christ said to the disciples, 'I give you my peace.' This paves the way for love. Since all things have been given to us by his divine power for life and piety, through the knowledge of the one who called us by his own glory and virtue; through which the greatest and most honorable promises have been given to us, so that through these you may become partakers of the divine nature, having escaped the corruption in the world through desire.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ κλήσεως","severity":"info","text":"The opening phrase 'Concerning the calling' functions as a thematic heading, typical of catena introductions, framing the following commentary on 2 Peter 1:1-4.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἰσότιμον","severity":"info","text":"The term 'equal in honor' (ἰσότιμον) underscores the catenist's emphasis on the equality of grace between apostles and later believers, a key theological point in the commentary.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰρήνη ὑμῖν","severity":"info","text":"The phrase 'Peace to you' echoes liturgical and scriptural greetings, possibly alluding to John 14:27 or early Christian practice, as cited by Chrysostom in the catena.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἄγγελον τῆς εἰρήνης","severity":"info","text":"The 'Angel of peace' likely refers to a liturgical invocation or a Christological title, common in early Christian prayer, as noted in Chrysostom's homilies.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Τοῦ Χρυσοστόμου","severity":"info","text":"The attribution 'Of Chrysostom' indicates the catenist's reliance on John Chrysostom's homilies, reflecting the reception of his exegesis in later Greek commentary traditions.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Συμεὼν Πέτρος","severity":"caution","text":"The double name 'Symeon Peter' is a variant reading for the author of 2 Peter; the catenist may be harmonizing traditions, but the textual basis is uncertain.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἄγγελον τῆς εἰρήνης' could be interpreted as a reference to a specific angelic figure or as a metaphor for Christ; the catenist likely intends the latter.","The attribution 'Τοῦ Χρυσοστόμου' may not be original to the catena but added by a later scribe."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Διὰ μακροῦ μὲν ἀποδίδωσιν· ἔστι δὲ ἡ διάνοια αὕτη· ὡς \nμυρία λαβόντες ἀγαθὰ διὰ τῆς ἐπιφανείας Χριστοῦ, δι’ ὧν\nδυνάμεθα a καὶ θείας φύσεως γενέσθαι κοινωνοὶ, καὶ πρὸς ζωὴν καὶ\n a δυνόμεθα Cod.","english":"After a long interval he gives back; and the meaning is this: that having received countless good things through the manifestation of Christ, through which we are able to become partakers even of the divine nature, and to be brought to life and","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Διὰ μακροῦ μὲν ἀποδίδωσιν","severity":"info","text":"The phrase 'after a long interval he gives back' likely refers to the author resuming a thought or argument after a digression, a common rhetorical technique in catenae.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θείας φύσεως γενέσθαι κοινωνοὶ","severity":"info","text":"The phrase 'become partakers of the divine nature' echoes 2 Peter 1:4 and patristic discussions on theosis, but the Greek here is from the catena commentary, not the biblical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπιφανείας Χριστοῦ","severity":"info","text":"The 'manifestation of Christ' likely alludes to the Incarnation or the Parousia, a theme in 2 Peter and early Christian writings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Διὰ μακροῦ","severity":"info","text":"The catena often compiles excerpts from earlier commentators; this phrase may mark a transition between sources, indicating a break in the commentary sequence.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"δυνόμεθα a","severity":"caution","text":"The Greek text has a marginal note 'δυνόμεθα Cod.' indicating a variant reading; the base text reads 'δυνόμεθα' but the apparatus suggests uncertainty in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Διὰ μακροῦ μὲν ἀποδίδωσιν' is ambiguous: it could mean the author returns to a topic after a long interval, or that the text itself has a lacuna or delayed response. The reading taken assumes a rhetorical resumption."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"εὐσέβειαν γενέσθαι· ὀφείλομεν οὖν πολιτεύεσθαι οὕτως ὡς ἐπιχορηγεῖν\nτῇ πίστει τὴν ἀρετὴν, καὶ διὰ τῆς ἀρετῆς ὁδῷ βαδίζειν\nτὴν κατ’ εὐσέβειαν προκοπὴν, ἕως ἂν εἰς τὸ τέλειον τῶν ἀγαθῶν\nἔλθωμεν, ὅπερ ἐστὶν ἡ ἀγάπη. Καὶ αὐτὸ δὲ τοῦτο σπουδὴν πᾶσαν παρεισενέγκαντες, \nἐπιχορηγήσατε ἐν τῆ πίστει ὑμῶν τὴν ἀρετὴν, ἐν δὲ τῇ\n ἀρετῇ τὴν γνῶσιν, ἐν δὲ τῆ γνώσει τὴν ἐγκράτειαν, ἐν\nδὲ τῆ ἐγκρατείᾳ τὴν ὑπομονὴν, ἐν δὲ τῇ ὑπομονῇ τὴν\n εὐσέβειαν, ἐν δὲ τῆ εὐσεβείᾳ τὴν φιλαδελφίαν, ἐν δὲ τῇ\n φιλαδελφίᾳ τὴν ἀγάπην. ταῦτα γὰρ ὑμῖν ὑπάρχοντα \nκαὶ πλεονάζοντα, οὐκ ἀργοὺς οὐδὲ ἀκάρπους καθίστησιν\nεἰς τὴν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἐπίγνωσιν. Τοῦ Χρυσοστόμου. ταῦτα ποῖα, ἢ τὰ προειρημένα· ἀρετὴ,\nγνῶσις, ἐγκράτεια, ὑπομονὴ, εὐσέβεια, φιλαδελφία, ἀγάπη, ἅτινα\nἡμῖν οὐ μόνον παρεῖναι δεῖ ἀλλὰ καὶ πλεονάζειν· εἰ γὰρ ἡ \nπαρουσία ὠφελεῖ, πολλῷ μᾶλλον ἡ περιουσία· τίς δὲ ἡ ἐξ αὐτῶν\nὠφελεία, ἣ τὸ παρρησίαν ἔχειν ἐν τῇ ἡμέρᾳ τοῦ Κυρίου ἡμῶν\nἸησοῦ Χριστοῦ ; λέγει δὲ τὴν δευτέραν αὐτοῦ παρουσίαν· ὅτε\nἔρχεται κρίναι ζῶντας καὶ νεκρούς· μέγα δὲ καὶ ὑπερβάλλον\nἀγαθὸν ἀληθῶς τὸ παρρησίαν ἔχειν ἐπὶ τοῦ θείου καὶ φοβεροῦ \nβήματος. Ὦι γὰρ μὴ πάρεστι ταῦτα, τυφλός ἐστι, μυωπάζων. Τοῦ Χρυσοστόμου. Ταῦτ᾿ οὖν ἀκούοντες, πάντοθεν ἑαυτοὺς\nτειχίζωμεν καὶ προσέχωμεν τοῖς λεγομένοις, καὶ ἑαυτοὺς ἐκκαθάρωμεν\nτῶν βιωτικῶν· ἂν δὲ τὰ μὲν ποιῶμεν, τὰ δὲ ἀμελῶμεν, \nοὐδὲν ἡμῖν ἔσται πλέον· ἂν γὰρ μὴ οὕτως, ἀλλ’ ἐκείνως ἀπολλύμεθα·\nτί γὰρ διαφέρει ἂν μὴ διὰ πλούτου ἀλλὰ διὰ ῥαθυμίας ;","english":"piety. Therefore we ought to conduct ourselves in such a way as to supply virtue to faith, and through virtue to walk the path of progress according to piety, until we come to the perfection of goods, which is love. And having brought every zeal to this very thing, supply virtue in your faith, and in virtue knowledge, and in knowledge self-control, and in self-control patience, and in patience piety, and in piety brotherly love, and in brotherly love love. For these things, being present and abundant in you, render you neither idle nor unfruitful for the knowledge of our Lord Jesus Christ. Of Chrysostom. What are these things? Those previously mentioned: virtue, knowledge, self-control, patience, piety, brotherly love, love, which must not only be present in us but also abundant; for if presence benefits, abundance benefits much more. And what is the benefit from them? That one has confidence on the day of our Lord Jesus Christ. He speaks of his second coming, when he comes to judge the living and the dead. Truly great and surpassing good is having confidence before the divine and fearful tribunal. For he to whom these things are not present is blind, seeing dimly. Of Chrysostom. Hearing these things, then, let us fortify ourselves on all sides and attend to what is said, and cleanse ourselves of worldly things. But if we do some things and neglect others, we will have no advantage; for if not in this way, we perish in that way. For what difference does it make if it is not through wealth but through indolence?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"εὐσέβειαν ... ἀγάπην","severity":"info","text":"The passage presents a graded chain of virtues (faith, virtue, knowledge, self-control, patience, piety, brotherly love, love) that is a hallmark of ascetic moral teaching in the catena.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"παρρησίαν","severity":"info","text":"παρρησία here means 'confidence' or 'frankness' before the divine tribunal at the Second Coming, a technical term in early Christian paraenesis for the believer's boldness before God.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Τοῦ Χρυσοστόμου","severity":"info","text":"Two passages are attributed to John Chrysostom, but the second (beginning 'Hearing these things') is not securely identified in his extant works; it may be a catena compiler's addition or a lost homily.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δευτέραν αὐτοῦ παρουσίαν","severity":"info","text":"The reference to the Second Coming and the judgment of living and dead echoes the Apostles' Creed and 2 Timothy 4:1, but no direct quotation is given.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τί γὰρ διαφέρει ... διὰ ῥαθυμίας","severity":"caution","text":"The final rhetorical question is syntactically incomplete in the Greek; the sense is likely 'What difference does it make if one perishes through wealth or through indolence?' but the text may be corrupt.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the second Chrysostom passage is uncertain; the final sentence may be lacunose."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ἃν μὴ διὰ ῥαθυμίας ἀλλ’ ἀνανδρείας διαφθαρῶμεν ; ἐπεὶ καὶ ὁ\nγεωργὸς, ἄν τε οὕτως ἄν τε ἐκείνως ἀπολέσῃ τὸν σπόρον, ὁμοίως\nπενθεῖ. Καὶ ἐκ τοῦ ἐναντίου διεγείρει ἡμᾶς ἐπὶ τὸ ἐργάζεσθαι πάντα\nτὰ προειρημένα καλά. Λήθην λαβὼν τοῦ καθαρισμοῦ τῶν πάλαι αὐτοῦ\nἁμαρτημάτων.","english":"if we are not corrupted through laziness but through cowardice? For even the farmer, whether he loses the seed in one way or another, mourns equally. And from the opposite, it rouses us to work at all the aforementioned goods. Having taken forgetfulness of the purification of his former sins.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἃν μὴ διὰ ῥαθυμίας ἀλλ’ ἀνανδρείας διαφθαρῶμεν","severity":"info","text":"The conditional clause contrasts laziness (ῥαθυμία) with cowardice (ἀνανδρία) as alternative causes of corruption, intensifying the moral exhortation.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"γεωργὸς","severity":"info","text":"The farmer metaphor is a common topos in early Christian paraenesis, illustrating that loss of spiritual seed (virtue) causes grief regardless of the specific failure.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ἐκ τοῦ ἐναντίου διεγείρει ἡμᾶς","severity":"info","text":"The adversative conjunction 'And from the opposite' signals a rhetorical turn: the preceding negative example is used to motivate positive action toward the listed goods.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Λήθην λαβὼν τοῦ καθαρισμοῦ τῶν πάλαι αὐτοῦ ἁμαρτημάτων","severity":"caution","text":"The final clause is grammatically ambiguous: the participle 'λαβών' may refer to the subject of the preceding verb or to a new implied subject, and 'forgetfulness of purification' could mean either neglect of past cleansing or a deliberate amnesia.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of the participle 'λαβών' (having taken) is unclear; it may be the same subject as 'it rouses us' or a new agent. The phrase 'forgetfulness of the purification of his former sins' could be read as a negative consequence (loss of penitential memory) or as a positive release from guilt."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"Δέον γὰρ, εἰδότα ὡς καθαρισθεὶς καὶ ἁγιότητος μετέλαβε,\nνήφειν, ἵνα διὰ παντὸς τηρῇ τὸν ἁγιασμὸν, οὗ χωρὶς οὐδεὶς ὄψεται\nτὸν Κύριον.","english":"For it is necessary, knowing that he has been purified and has partaken of holiness, to be sober, so that he may preserve the sanctification through everything, without which no one will see the Lord.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Δέον γὰρ, εἰδότα ὡς καθαρισθεὶς καὶ ἁγιότητος μετέλαβε","severity":"info","text":"The clause explains that one who has been purified and has partaken of holiness must remain sober to preserve sanctification, linking purification to ongoing vigilance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"νήφειν","severity":"info","text":"The Greek verb νήφειν (to be sober) carries a moral and spiritual sense of alertness and self-control, common in ascetic and baptismal contexts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὗ χωρὶς οὐδεὶς ὄψεται τὸν Κύριον","severity":"info","text":"The phrase echoes New Testament language about seeing the Lord (e.g., 1 Cor 13:12, Heb 12:14) but is not a direct quotation; it may reflect a catena source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἁγιότητος μετέλαβε","severity":"info","text":"Partaking of holiness (ἁγιότητος μετέλαβε) likely refers to baptism or eucharistic initiation, a common theme in early Christian catechetical and catena literature.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Δέον γὰρ","severity":"info","text":"The connective γὰρ (for) links this passage to the preceding argument about cowardice and forgetfulness, presenting a logical consequence for the purified.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of the infinitive 'εἰδότα' is implied but not explicit; the English draft supplies 'he' from context.","The phrase 'διὰ παντὸς' could mean 'through everything' or 'continually'; the draft takes the former."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ΚΕΦ. Β.","english":"Chapter 2","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Β.","severity":"info","text":"This is a chapter heading, marking the beginning of the second chapter of the epistle. In the catena, such headings structure the commentary by biblical chapter.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ΚΕΦ. Β.","severity":"info","text":"The Greek abbreviation 'ΚΕΦ. Β.' (for κεφάλαιον β') is a standard scribal convention in manuscripts to denote the second chapter, here of 2 Peter.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ΚΕΦ. Β.","severity":"info","text":"The heading is a later editorial insertion, not part of the original epistle. Its presence reflects the catena's compilation method, organizing commentary by chapter divisions.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The heading is unambiguous; it simply marks the start of chapter 2."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Παραγγελία εἰς ὑπόμνησιν τῆς διδασκαλίας μετὰ τὴν ἀνάλυσιν αὐτοῦ, καὶ \nὅπως ἐν ὄρει Θαβὼρ τῆς τοῦ Θεοῦ περὶ Χριστοῦ ἤκουσε b φωνῆς. \n Διὸ μᾶλλον ἀδελφοὶ, σπουδάσατε, ἵνα διὰ τῶν καλῶν\nἔργων βεβαίαν ὑμῶν τὴν κλῆσιν καὶ ἐκλογὴν ποιεῖσθε. \n Ἵνα μὴ ὡς ἐπιλελησμένοι τῆς δωρεᾶς τοῦ Θεοῦ κριθῆτε, ἀλλὰ\nμείνητε, βεβαίαν τὴν κλῆσιν ἔχοντες. \n Tαῦτα γὰρ ποιοῦντες οὐ μὴ πταίσητέ ποτε. οὕτω\nγὰρ πλουσίως ἐπιχορηγηθήσεται ὑμῖν ἡ εἴσοδος εἰς τὴν\nαἰώνιον βασιλείαν τοῦ Κυρίου ἡμῶν καὶ Σωτῆρος Ἰησοῦ\n Χριστοῦ. Διὸ οὐκ ἀμελήσω ἀεὶ ὑμᾶς ὑπομιμνήσκειν\nπερὶ τούτων, καίπερ εἰδότας, καὶ ἐστηριγμένους ἐν τῇ \nπαρούσῃ ἀληθείᾳ. \n Πάλιν τὰ προειρημένα λέγει, ἀρετὴν καὶ τὰς ἑξῆς δηλωθείσας\nἐντολὰς, δι’ ὤη καὶ μετὰ παρρησίας πολλῆς εἰσέρχονται εἰς τὴν\nβασιλείαν τῶν οὐρανῶν· ὅρα δὲ πῶς πρότερον ἀπὸ τῶν φοβερῶν\nπροτρεψάμενος, καὶ ἀπὸ τῶν ἀγαθῶν προτρέπεται, ἀπὸ τοῦ βήματος \nτοῦ κριτοῦ, τὴν βασιλείαν εἰπὼν τῶν οὐρανῶν. \n Ἵνα μὴ δόξωσι συνεχῶς ἀναμιμνησκόμενοι περὶ αὐτῶν ὡς\nἐν ἀργίᾳ εἶναι κατεγνωσμένοι, καὶ λυπηθῶσι, τούτου χάριν θεραπεύων\nἐπήγαγε, “ καίπερ εἰδότας ἐστηριγμένους ἐν τῇ παρούσῃ\n“ ἀληθείᾳ.” \n Δίκαιον δὲ ἡγοῦμαι, ἐφ’ ὅσον εἰμὶ ἐν τούτῳ τῷ σκηνώματι,\n διεγείρειν ὑμᾶς ἐν ὑπομνήσει· εἰδὼς ὅτι ταχίστη\nἐστιν ἡ ἀπόθεσις τοῦ σκηνώματός μου, καθὼς καὶ ὁ\n Κύριος ἡμῶν Ἰησοῦς Χριστὸς ἐδήλωσέ μοι. σπουδάσω\nδὲ καὶ ἑκάστοτε ἔχειν ὑμᾶς μετὰ τὴν ἐμὴν ἔξοδον, τὴν \nτούτων μνήμην ποιεῖσθαι. \n b ἐπήκουσε Bar.","english":"An exhortation to remind them of the teaching after his departure, and how on Mount Thabor he heard the voice of God concerning Christ. Therefore, brothers, be more zealous, so that through good works you may make your calling and election secure. So that you may not be judged as having forgotten the gift of God, but may remain, having your calling secure. For by doing these things you will never stumble. For thus will your entry into the eternal kingdom of our Lord and Savior Jesus Christ be richly provided. Therefore I will not neglect always to remind you of these things, even though you know them and are established in the present truth. Again he says the things previously mentioned, virtue and the commandments revealed subsequently, through which they enter with great boldness into the kingdom of heaven. But see how, having first exhorted by means of fearful things, he also exhorts by means of good things, from the tribunal of the judge, having called it the kingdom of heaven. Lest they, being continually reminded of these things, seem to be condemned for idleness and be grieved, for this reason he added, by way of healing, \"even though you know them and are established in the present truth.\" And I consider it right, as long as I am in this tabernacle, to rouse you by reminder, knowing that the putting off of my tabernacle is very swift, as also our Lord Jesus Christ revealed to me. And I will be zealous that even after my departure you should always make remembrance of these things.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Παραγγελία εἰς ὑπόμνησιν","severity":"info","text":"The opening phrase frames the passage as a reminder after the apostle's departure, a common trope in testamentary literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν ὄρει Θαβὼρ","severity":"info","text":"Mount Thabor is traditionally identified as the site of the Transfiguration (cf. Matthew 17:1–8). The reference to hearing a voice of God about Christ likely alludes to that event.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κλῆσιν καὶ ἐκλογὴν","severity":"info","text":"The pairing of 'calling' and 'election' echoes Pauline language (e.g., Romans 8:30, Ephesians 1:4–5) and underscores the theme of divine selection confirmed by works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πάλιν τὰ προειρημένα λέγει","severity":"info","text":"The commentator signals a return to earlier material, linking virtue and commandments to bold entry into the kingdom, and notes a shift from fear-based to reward-based exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"θεραπεύων ἐπήγαγε","severity":"info","text":"The commentator interprets the phrase 'even though you know them' as a pastoral remedy to prevent discouragement from repeated reminders, reflecting a concern for the audience's emotional state.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"b ἐπήκουσε Bar.","severity":"caution","text":"The apparatus note 'b ἐπήκουσε Bar.' indicates a variant reading in the manuscript tradition; the main text has 'ἤκουσε' (heard), but Bar. (likely a manuscript) reads 'ἐπήκουσε' (listened to).","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῆς τοῦ Θεοῦ περὶ Χριστοῦ ἤκουσε φωνῆς' could mean either 'he heard the voice of God concerning Christ' or 'he heard God's voice about Christ'; the translation takes the former.","The referent of 'αὐτοῦ' (his departure) is ambiguous: it could be the apostle Peter or Christ; the context suggests Peter."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Αἰτίαν τῆς ὑπομνήσεως ἀποδίδωσιν· αὕτη δέ ἐστι τὸ ταχέως\nἐλπίζειν αὐτὸν τοῦ παρόντος μετατεθήσεσθαι βίου. Οὐ γὰρ σεσοφισμένοις μύθοις ἐξακολουθήσαντες\nἐγνωρίσαμεν ὑμῖν τὴν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ\nδύναμιν καὶ παρουσίαν, ἀλλ’ ἐπόπται γενηθέντες τῆς \n ἐκείνου μεγαλειότητος· λαβὼν γὰρ παρὰ Θεοῦ Πατρὸς\nτιμὴν καὶ δόξαν, φωνῆς ἐνεχθείσης αὐτῷ τοιᾶσδε ὑπὸ\nτῆς μεγαλοπρεποῦς δόξης. Τοῖς διδάγμασι τῶν σοφῶν τοῦ κόσμου τούτου. Κυρίλλου. Μῦθοι γὰρ ὄντως καὶ ἀνθρώπινα σοφίσματα τῶν \nαἱρετικῶν τὰ προβλήματα, οὕστινας ἐκτρέπεσθαι βουλόμενος ἡμᾶς\nὁ Παῦλος γράφει· “ αἱρετικὸν ἄνθρωπον μετὰ μίαν καὶ δευτέραν\n“ νουθεσίαν παραιτοῦ, καὶ τὰ ἑξῆς. Ἄρχεται μὲν ἤδη τῆς κατὰ τῶν αἱρετικῶν ἐπιδρομῆς· καθὸ\nἐκεῖνοι τὴν ἀλήθειαν οὐκ ἔχοντες ποικίλοις λόγοις ἀναγκάζονται \nπεριπλάττειν τὸ ψεῦδος· ἀλλ’ ἡμεῖς οὐχ οὕτω φησὶν, ἀλλὰ τοῖς\nὀφθαλμοῖς τὴν ἀλήθειαν ἐθεασάμεθα, μετ’ αὐτοῦ ὄντες ἐν τῷ ὄρει·\nἔχομεν οὖν καὶ τοὺς προφήτας ταύτην αὐτὴν τὴν ἀλήθειαν ἡμῖν\nπρομηνύσαντας, καὶ οὕτως διὰ τῆς ὄψεως βεβαιότερος τῶν προφητῶν\nὁ λόγος ἡμῖν ἐγένετο· ἃ γὰρ ἐκεῖνοι εἰπον, ταῦτα παρὼν \nὁ Χριστὸς ἐπιστώσατο. καὶ μάρτυρες ἡμεῖς, οἱ καὶ τὴν μαρτυρίαν\nἀκούσαντες τοῦ Πατρός. εὖ δὲ καὶ ὑμεῖς ποιήσετε τῷ\nπροφητικῷ πειθόμενοι λόγῳ· οὗτος γὰρ τοὺς ἐν ἀγνοίᾳ φωταγωγεῖ,\nἕως καθαρὸν ὑμῖν τὸ φῶς τοῦ Εὐαγγελίου διαφανῇ, καὶ ὁ νοητὸς\nἑωσφόρος, τουτέστι Χριστὸς, ἐν ταῖς καρδίαις ὑμῶν ἀνατείλῃ. Μαρτυρηθεὶς ὑπὸ τοῦ Πατρός. Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητὸς, εἰς ὃν ἐγὼ εὐδόκησα.","english":"He gives the reason for the reminder; this is that he expects to be quickly removed from this present life. For we did not, following after cleverly devised fables, make known to you the power and presence of our Lord Jesus Christ, but having become eyewitnesses of his majesty; for having received honor and glory from God the Father, a voice of this kind being borne to him from the magnificent glory. To the teachings of the wise men of this world. Cyril. For indeed the problems of the heretics are myths and human sophistries, which Paul, wishing us to shun, writes: \"After a first and second admonition, dismiss the heretical man,\" and so forth. He now begins his attack against the heretics; inasmuch as they, not having the truth, are compelled to embellish falsehood with various words; but we, he says, not so, but we beheld the truth with our eyes, being with him on the mountain; we have therefore also the prophets who foretold this same truth to us, and thus through sight the word of the prophets became more certain to us; for what they said, Christ, being present, confirmed. And we are witnesses, who also heard the testimony of the Father. And you will do well to obey the prophetic word; for this enlightens those in ignorance, until the pure light of the Gospel shines for you, and the morning star of the intellect, that is Christ, rises in your hearts. Having been testified to by the Father. This is my beloved Son, in whom I am well pleased.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Αἰτίαν τῆς ὑπομνήσεως ἀποδίδωσιν","severity":"info","text":"The catenist explains that the author's reason for the reminder is his expectation of imminent death, linking the passage to 2 Peter 1:14.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αἱρετικὸν ἄνθρωπον μετὰ μίαν καὶ δευτέραν νουθεσίαν παραιτοῦ","severity":"info","text":"This is a paraphrase of a Pauline admonition to shun heretics after one or two warnings, likely echoing Titus 3:10 or a similar passage.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κυρίλλου","severity":"info","text":"The attribution 'Κυρίλλου' (Cyril) likely refers to Cyril of Alexandria, a common source in catenae, though the exact work is not specified here.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητὸς, εἰς ὃν ἐγὼ εὐδόκησα","severity":"info","text":"This is a direct quotation of the divine voice at the Transfiguration, echoing Matthew 17:5 and 2 Peter 1:17, confirming Christ as the beloved Son.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μῦθοι γὰρ ὄντως καὶ ἀνθρώπινα σοφίσματα τῶν αἱρετικῶν","severity":"info","text":"The catenist polemically dismisses heretical teachings as 'myths and human sophistries', a common rhetorical strategy in patristic anti-heretical literature.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἄρχεται μὲν ἤδη τῆς κατὰ τῶν αἱρετικῶν ἐπιδρομῆς","severity":"info","text":"The catenist marks a structural shift: the commentary now begins an attack on heretics, contrasting their false teachings with the eyewitness testimony of the apostles.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Cyril' is not specified; it could be Cyril of Alexandria or another Cyril, but the context suggests Cyril of Alexandria.","The phrase 'φωνῆς ἐνεχθείσης αὐτῷ τοιᾶσδε' is ambiguous: it may refer to the voice of God the Father at the Transfiguration, but the syntax is elliptical."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"καὶ ταύτην τὴν φωνὴν ἡμεῖς ἠκούσαμεν ἐξ οὐρανοῦ\nἐνεχθεῖσαν, σὺν αὐτῷ ὄντες ἐν τῷ ὄρει τῷ ἁγίῳ. Tοῦτο ἤδη τρίτον ἠνέχθη· ἐπὶ τοῦ βαπτίσματος πρῶτον· \nδεύτερον ὅτε ἐβόησεν ὁ Υἱὸς πρὸς τὸν Πατέρα, τὸ, “ Πάτερ,\nδόξασόν με τῇ δόξῃ ᾗ εἶχον, πρὸ τοῦ τὸν κόσμον εἶναι, παρά\nσοι. καὶ τρίτον ἐπὶ τῆς μεταμορφώσεως.","english":"And this voice we heard borne from heaven, being with him on the holy mountain. This was now borne a third time: first at the baptism; second when the Son cried out to the Father, “Father, glorify me with the glory which I had, before the world existed, with you”; and third at the Transfiguration.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"καὶ ταύτην τὴν φωνὴν ἡμεῖς ἠκούσαμεν ἐξ οὐρανοῦ ἐνεχθεῖσαν, σὺν αὐτῷ ὄντες ἐν τῷ ὄρει τῷ ἁγίῳ","severity":"info","text":"The author claims to have personally heard the voice from heaven on the holy mountain, identifying himself as an eyewitness to the Transfiguration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τρίτον","severity":"info","text":"The passage enumerates three occasions when the voice was heard: at baptism, during a prayer for pre-existent glory, and at the Transfiguration, forming a triadic pattern.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πάτερ, δόξασόν με τῇ δόξῃ ᾗ εἶχον, πρὸ τοῦ τὸν κόσμον εἶναι, παρά σοι","severity":"info","text":"This is a non-canonical saying attributed to Jesus, not found in the New Testament, but cited as a second instance of the heavenly voice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"μεταμορφώσεως","severity":"info","text":"The Transfiguration (Matthew 17:1–8, Mark 9:2–8, Luke 9:28–36) is the third event, where a voice from heaven is not recorded in the canonical accounts, indicating an apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Catena in epistulam Petri ii","severity":"info","text":"This passage is part of a catena attributed to Andrew of Caesarea, reflecting patristic exegesis that harmonizes non-canonical traditions with 2 Peter's reference to the Transfiguration.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker ('we') is ambiguous; it may refer to the apostles or to a later tradition claiming apostolic authority."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Καὶ ἔχομεν βεβαιότερον τὸν προφητικὸν λόγον, ᾧ\nκαλῶς ποιεῖτε προσέχοντες, ὡς λύχνῳ φαίνοντι ἐν\nαὐχμηρῷ τόπῳ, ἕως οὗ ἡμέρα διαυγάσῃ, καὶ φωσφόρος\nἀνατείλῃ ἐν ταῖς καρδίαις ὑμῶν. Εἰ c τῷ αὐτῷ Πνεύματι προφητεύουσιν οἱ τῆς νέας καὶ τῆς \nπαλαιᾶς· ἐὰν δὲ ἄλλῳ ἀποκαλυφθῇ καθημένῳ, ἐντολὴν ἔχει ὁ\nπρῶτος σιωπᾶν· πάντως οὐκ ἐξιστάμενοι οἱ προφῆται προεφήτευον\nτῷ λόγῳ, ἀλλ’ ἐν τῷ κατὰ φύσιν ἱστάμενοι. καὶ ἑκόντες καὶ\nεἰδότες ὑπούργουν τῷ πρὸς αὐτοὺς γινομένῳ λόγῳ· ὅς τις λόγος\nοὐ κατὰ βούλησιν ἀνθρώπου ἠνέχθη ποτὲ, ἀλλ’ ἐκ Θεοῦ φέρεται \nεἰς ἀνθρώπους. οἵτινες ἄνθρωποι ἑκόντες ὑπούργουν αὐτῷ. διὰ τοῦτο\nκαὶ ὁ Βαλαὰμ παραγγέλλεται λαλεῖν τὰ ὑποβαλλόμενα αὐτῷ, ὡς\nαὐτεξουσίως ἔχων καὶ τοῦ μὴ λαλῆσαι αὐτά. καὶ τοῦτο δὲ αὐτὸ\nβεβαιοῖ καὶ ὁ Ἰωνᾶς. Tοῦτο πρῶτον γινώσκοντες, ὅτι πᾶσα προφητεία \n γραφῆς, ἰδίας ἐπιλύσεως οὐ γίνεται. οὐ γὰρ θελήματι\nἀνθρώπου ἠνέχθη προφητεία ποτὲ, ἀλλ’ ὑπὸ Πνεύματος\nἉγίου φερόμενοι ἐλάλησαν ἅγιοι Θεοῦ ἄνθρωποι. Οὐκ αὐτοί φησιν ἑαυτοὺς ἡρμήνευσαν οἱ προφῆται· οὐ γὰρ\nἑαυτοῖς ἐφθέγγοντο, ἀλλὰ διακονοῦντες τῷ Πνεύματι τῷ Ἁγίῳ· \nτίς οὑν ἡ ἑρμηνεία αὐτῶν, ἣ τὰ ἔργα ἃ ἔδειξεν ο χριστὸς ἐλθὼν ; ὥστε ὁ τῶν προφητῶν τοὺς λόγους ἀκριβῶσαι βουλόμενος, τὴν\nεἰς τὸν Κύριον Ἰησοῦν πίστιν ἁρπάσει, δι’ ἧς τὰ τῶν προφητῶν\nγινώσκεται λόγια. Tὸν Ἰωάννην πρὸ ἡμῶν μαρτυροῦντα. Ὁ Χριστὸς ἔλθῃ ἀπ’ οὐρανοῦ, φῶτ’ ἵζων d πάντα ἄνθρωπον.","english":"And we have the prophetic word as a more certain authority, to which you do well to attend, as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts. For if the same Spirit inspires the prophets of the new and the old covenant, but if a revelation is given to one who is seated, the first has a command to be silent; certainly the prophets did not prophesy while standing outside themselves, but while standing in their natural state. And willingly and knowingly they served the word that came to them; which word was never borne by human will, but is carried from God to men. These men willingly serve it. For this reason even Balaam is commanded to speak what is suggested to him, as he has the free will also not to speak it. And this is confirmed also by Jonah. Know this first, that no prophecy of Scripture receives its own interpretation. For prophecy was never borne by human will, but men who are saints of God spoke while being borne by the Holy Spirit. The prophets, it is said, did not interpret themselves; for they did not speak to themselves, but served the Holy Spirit. What then is their interpretation, if not the works which Christ showed when he came? So whoever wishes to ascertain the words of the prophets will seize faith in the Lord Jesus, through which the oracles of the prophets are known. John before us bearing witness: Christ comes from heaven, enlightening every man.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προφητικὸν λόγον","severity":"info","text":"The phrase 'prophetic word' here refers to the Old Testament prophets as a collective authority, not a specific oracle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Βαλαὰμ","severity":"info","text":"Balaam (Numbers 22–24) is cited as an example of a reluctant prophet who spoke under divine compulsion, illustrating the theme of prophetic free will.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰωνᾶς","severity":"info","text":"Jonah (book of Jonah) is invoked as a further example of a prophet who initially resisted his mission, reinforcing the argument about prophetic autonomy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"αὐτεξουσίως","severity":"info","text":"The term 'αὐτεξουσίως' (with free will) reflects a theological concern in early Christian exegesis to preserve human moral responsibility even in prophetic inspiration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Τὸν Ἰωάννην πρὸ ἡμῶν μαρτυροῦντα","severity":"info","text":"The closing reference to 'John before us bearing witness' likely alludes to John the Baptist as a prophetic figure, linking the catena’s argument to New Testament testimony.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"φῶτ’ ἵζων","severity":"caution","text":"The phrase 'φῶτ’ ἵζων' is textually uncertain; it may be a corruption or variant for 'φωτίζων' (enlightening), as rendered in the English draft.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'φῶτ’ ἵζων' is ambiguous; it may be a scribal error for 'φωτίζων' or a rare compound. The English draft reads it as 'enlightening'.","The identity of 'John' (Τὸν Ἰωάννην) is not explicitly clarified; context suggests John the Baptist, but could theoretically refer to John the Evangelist."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"ἄντικρυς γοῦν δείκνυσιν, ὅτι τοῦ Ἁγίου Πνεύματος ἔστιν ἐνέρ-\nγεια τὸ προφητεύειν· καὶ ὁ Παῦλος δὲ τῷ Ἄγ’ ἴῳ Πνεύματι τὴν\nπροφητείαν δίδωσι λέγων· “ ἄλλῳ δὲ προφητεία, καὶ τὰ ἑξῆς·\nοὐκοῦν ὁ προφητεύων ἀναμφιβόλως ἐξ Ἁγίου Πνεύματος γλώσσῃ \nἐνεργουμένῃ ἀποφθέγγεται. c Leg. vid. ἐν. d Cod. φωτίξον, pertinet ad “ φωσφόρος ἀνατείλῂ V. 19","english":"It shows directly, then, that the activity of prophesying belongs to the Holy Spirit; and Paul also attributes prophecy to the Holy Spirit, saying: “But to another prophecy, and so forth.” Therefore, the one who prophesies undoubtedly speaks from the Holy Spirit, by a tongue that is set in motion.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἄντικρυς γοῦν δείκνυσιν","severity":"info","text":"The adverb ἄντικρυς (directly, plainly) reinforces the claim that prophecy is an activity of the Holy Spirit, a point the catenist draws from the preceding passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄλλῳ δὲ προφητεία, καὶ τὰ ἑξῆς","severity":"info","text":"This is a compressed citation of 1 Corinthians 12:10, where Paul lists prophecy as a gift of the Spirit. The phrase 'and so forth' (καὶ τὰ ἑξῆς) indicates the catenist expects the reader to know the rest.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γλώσσῃ ἐνεργουμένῃ","severity":"info","text":"The phrase 'by a tongue that is set in motion' (γλώσσῃ ἐνεργουμένῃ) describes the prophet as a passive instrument of the Holy Spirit, a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"c Leg. vid. ἐν. d Cod. φωτίξον, pertinet ad “ φωσφόρος ἀνατείλῂ V. 19","severity":"caution","text":"The apparatus notes a textual variant: the codex reads φωτίξον (illuminate) where the lemma may have had φωσφόρος (light-bringer). This suggests a scribal corruption or marginal gloss in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προφητεύειν","severity":"info","text":"The catenist here aligns with a widespread patristic view that prophecy in both Old and New Testaments is a charism of the Holy Spirit, not a natural human ability.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'c Leg. vid. ἐν. d Cod. φωτίξον' in the apparatus is cryptic; it may indicate a marginal correction or a reference to another manuscript. The reading taken is that the text is corrupt at this point."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"ΚΕΦ. Γ.","english":"Chapter 3.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Γ.","severity":"info","text":"This heading marks the beginning of the third chapter of the catena, following the narrative classification of the previous passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ΚΕΦ. Γ.","severity":"info","text":"The heading is a standard chapter marker in Greek manuscripts, indicating a division in the catena's compilation.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage consists solely of a chapter heading; no further content is provided in this excerpt."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Πρόρρησις ἀπατηλῆς ἐπαναστάσεως αἱρετικῶν, ἀσεβείας τε αὐτῶν κα\nμελλούσης κολάσεως. \n Ἐγένοντο δὲ καὶ ψευδοπροφῆται ἐν τῷ λαῷ. \n Ἵνα μὴ ἀκούσαντες προφητικὸν λόγον, ἁπλῶς καὶ ἀδιακρίτως \nτοῖς ὀνομασθεῖσι πιστεύσωσι· τούτου χάριν φησὶν, ἀσφαλίζεσθε,\nἵνα μὴ ἀντὶ τῶν προφητῶν τοῖς ψευδοπροφηταῖς πεισθέντες\nσφαλῆτε. \n Ὡς καὶ ἐν ὑμῖν ἔσονται ψευδοδιδάσκαλοι, οἵτινες\nπαρεισάξουσιν αἱρέσεις ἀπωλείας, καὶ τὸν ἀγοράσαντα \nαὐτοὺς δεσπότην ἀρνούμενοι, ἐπάγοντες ἑαυτοῖς ταχινὴν\n ἀπώλειαν· καὶ πολλοὶ ἐξακολουθήσουσιν αὐτῶν ταῖς\nἀσελγείαις. \n Ἥψατο ἤδη τῆς κατὰ τῶν Νικολαϊτῶν καταδρομῆς· λέγει\nδιττὴν αὐτῶν εἶναι τὴν κακίαν· εἰσὶ δὲ περὶ μὲν δόγμα ἀσεβέστατοι, \nπερὶ δὲ βίον ἀσελγέστατοι. \n Δι’ οὓς ἡ ὁδὸς τῆς ἀληθείας βλασφημηθήσεται. \n Οἳ γὰρ ἔτι πλανώμενοι, τοιαῦτά τινα ὁρῶντες περὶ τοὺς\nδιδασκάλους τῆς ἀληθείας γινόμενα, ἀγνοοῦντες βλασφημοῦσι τὴν\nἀλήθειαν. ὅμοιον δὲ τῷ εἰρημένῳ πρὸς Ἰουδαίους· “ δι’ ὑμᾶς τὸ \n“ ὄνομά μου βλασφημεῖται ἐν τοῖς ἔθνεσιν.’’ \n Καὶ ἐν πλεονεξίᾳ πλαστοῖς λόγοις ὑμᾶς\nἐμπορεύσονται. \n Τουτέστι διὰ κέρδος· ἡ γὰρ πλεονεξία ποτὲ μὲν τὴν ἀδικίαν,\nποτὲ δὲ τὸ κέρδος δηλοῖ· ὅθεν οἰκείως καὶ τὸ “ ἐμπορεύσονται” \nπροσέθηκεν· ἀλλοτριῶν δὲ αὐτοὺς παντελῶς τῆς θείας διδασκαλίας,\n“ πλαστοῖς λόγοις” εἶπεν αὐτοὺς χρωμένους. \n Οἷς τὸ κρίμα ἔκπαλαι οὐκ ἀργεῖ, καὶ ἡ ἀπώλεια\nαὐτῶν οὐ νυστάζει. \n Ἀλλ᾿ ἕξουσί, φησι, τῆς ἀσεβείας τὰ ὀψώνια, θάνατον· τὸ δὲ \nἔκπαλαι τῆς προγνώσεως τοῦ Θεοῦ ἐστὶ σημαντικόν. ὥσπερ","english":"Foreword concerning the deceptive uprising of heretics, their impiety, and the punishment that will come upon them.  \nAnd there were also false prophets among the people.  \nLest, having heard a prophetic word, they believe simply and indiscriminately in those who have been named, for this reason he says, be on your guard, so that, persuaded by the false prophets instead of the true prophets, you may not go astray.  \nAs also among you there will be false teachers, who will introduce destructive heresies, and, denying the master who purchased them, will bring swift destruction upon themselves; and many will follow their licentious ways.  \nHe has already touched upon the attack against the Nicolaitans; he says their wickedness is twofold: they are most impious in doctrine and most licentious in life.  \nBecause of them the way of truth will be blasphemed.  \nFor those who are still in error, seeing such things happening concerning the teachers of the truth, in ignorance blaspheme the truth. This is similar to what was said to the Jews: “Because of you my name is blasphemed among the nations.”  \nAnd with greed they will traffic in you by means of fabricated words.  \nThat is, for the sake of gain; for “greed” sometimes denotes injustice, sometimes profit; hence he fittingly added “they will traffic.” And, completely alienating them from divine teaching, he said they use “fabricated words.”  \nFor them the judgment has long been not idle, and their destruction does not slumber.  \nBut, he says, they will receive the wages of impiety, death; and “long” is indicative of God’s foreknowledge. Just as","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Πρόρρησις ἀπατηλῆς ἐπαναστάσεως αἱρετικῶν","severity":"info","text":"The opening phrase functions as a title or heading for the catena section, introducing the theme of heretical uprising and punishment.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δι’ ὑμᾶς τὸ ὄνομά μου βλασφημεῖται ἐν τοῖς ἔθνεσιν","severity":"info","text":"This is a quotation from a lost or apocryphal source attributed to Jesus, similar to sayings in early Christian literature about blasphemy caused by followers.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Νικολαϊτῶν","severity":"info","text":"The Nicolaitans were a early Christian sect mentioned in Revelation 2:6, often associated with antinomianism and licentiousness; the catena here attacks their doctrine and lifestyle.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πλεονεξία","severity":"info","text":"The Greek term πλεονεξία can mean both 'greed' and 'injustice'; the catena glosses it as profit (κέρδος) in context of false teachers' motives.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἔκπαλαι","severity":"info","text":"The catena interprets 'long' (ἔκπαλαι) as signifying God's foreknowledge, a theological reading that emphasizes divine preordination of judgment.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὥσπερ","severity":"caution","text":"The passage ends abruptly with 'Just as' (ὥσπερ), suggesting the manuscript or catena excerpt is incomplete at this point.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'false prophets' and 'false teachers' is not specified; the catena may be referencing contemporary heretical groups like the Nicolaitans.","The quotation 'Because of you my name is blasphemed among the nations' is not from canonical scripture; its source is uncertain."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"γὰρ προειδὼς τοὺς ἀγαθοὺς, ἡτοίμασεν αὐτοῖς τὰ ἐν οὐρανοῖς\nἀγαθά· οὕτω καὶ τοὺς πονηροὺς προγινώσκων, κατάλληλον αὐτοῖς\nἡτοίμασε τόπον. Εἰ γὰρ ὁ Θεὸς Ἀγγέλων ἁμαρτησάντων οὐκ ἐφείσατο,\nἀλλὰ σειραῖς ζόφου ταρταρώσας παρέδωκεν εἰς \n κρίσιν τηρουμένους· καὶ ἀρχαίου κόσμου οὐκ ἐφείσατο. Κυρίλλου Ἐκ Τοῦ Εἰσ Τὸν Προφήτην Μιχαίαν ὑπομνήματοσ\n‘Ρητὰ Προκίμενα, “ Καὶ Αἱ Κοιλάδεσ Τακήσονται\n“ Ὼσ Κηρὸσ Ἀπὸ Προσώπου Πυρὸσ Καὶ ὡσεὶ ὕδωρ καταφερό-\n“ ΜΕΝΟΝ.” Κοιλάδες ἡ τῶν δαιμόνων ἀγέλη καὶ πληθὺς, ἡ ταπεινὴ\nκαὶ κατερριμμένη, ἡ δίκην κηροῦ κατατετηγμένη· ῥεύσασα δὲ καὶ\nὡς ὕδωρ εἰς τοὺς ἐν ᾅδου μυχούς. προσῄεσαν γοῦν τὰ πονηρὰ\nπνεύματα τῷ Χριστῷ, καὶ παρεκάλουν αὐτὸν, ἵνα μὴ συντάξῃ\nαὐτοῖς εἰς τὴν ἄβυσσον ἀπελθεῖν. ὡς γὰρ ἑτέρων ἤδη προαπεσταλ-\nμένων, οἱ περιλειφθέντες ἔτι τὸ χρῆμα καταπεφρίκασιν. Σημείωσον περὶ Ἀγγέλων, ὅτι καὶ Ἄγγελοι ἁμαρτήσαντες\nκολάζονται. Ὅτε ἦλθεν ἐξ οὐρανῶν ὁ Χριστὸς, τοὺς μάλιστα τῶν δαιμόνων\nἀρχικωτάτους κατέκλεισεν εἰς τὴν ἄβυσσον· καὶ τοῦτο δῆλον ἐκ\nτοῦ παρακαλεῖν τὰ πνεύματα, ἵνα μὴ βληθῶσιν εἰς τὴν ἄβυσσον· \nτοὺς μὲν οὖν δήσας, τοὺς δὲ κελεύσας διώκεσθαι, ἐκ τοῦ εἰπεῖν,\n“ ἰδοὺ δέδωκα ὑμῖν ἐξουσίαν κατὰ πνευμάτων ἀκαθάρτων.” “ δαι-\n“ μονία γὰρ ἐκβάλλετε,” φησιν. ἐν τῷ τῆς συντελείας ἐπὶ\nμείζονα τιμωρίαν οὓς ἀπέκλεισε πρώην ἐξάγει, ἐκβάλλων αὐτοὺς\nεἰς τὸ πυρ’ τὸ αιωνιον. Ἡσυχίου Πρεσβυτέρου Ἐκ Τῆσ ἑρμηνείασ τῶν Φαλμῶν\nΡητὸν Προκείμενον, “ Ἔλεοσ Καὶ ἁλήθειαν αὑτοῦ τίσ\n“ Ἐκζητήσει;” τίς γὰρ αὐτοῦ τὴν φιλανθρωπίαν δύναται\nἣ τίς λογιστεῦσαι τὴν ἀλήθειαν δύναται ;","english":"For he, foreseeing the good, prepared for them the good things in the heavens; so also, foreknowing the wicked, he prepared a fitting place for them. For if God did not spare the angels who sinned, but bound them in chains of darkness and consigned them to Tartarus, kept for judgment; and he did not spare the ancient world. From Cyril, from the Commentary on the Prophet Micah. The appointed text: \"And the valleys shall melt like wax before the face of fire, and like water flowing down.\" The valleys are the herd and multitude of demons, the lowly and abject, melted like wax; and flowing like water into the recesses of Hades. For the evil spirits approached Christ and begged him not to order them to go into the abyss. For as others had already been sent ahead, those who remained were terrified of the thing. Note concerning angels, that even angels who sin are punished. When Christ came from the heavens, he shut up especially the most chief of the demons into the abyss; and this is clear from the spirits begging not to be cast into the abyss. Some he bound, others he ordered to be pursued, from his saying, \"Behold, I have given you authority over unclean spirits.\" \"For cast out demons,\" he says. At the time of the consummation, he brings out those whom he previously shut up for greater punishment, casting them into the eternal fire. From Hesychius the Presbyter, from the Interpretation of the Psalms. The appointed text: \"Who will seek out his mercy and truth?\" For who can comprehend his philanthropy, or who can reckon his truth?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σειραῖς ζόφου ταρταρώσας παρέδωκεν εἰς κρίσιν τηρουμένους","severity":"info","text":"The phrase echoes the punishment of fallen angels in 2 Peter 2:4 and the tradition of Tartarus as a place of judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κυρίλλου Ἐκ Τοῦ Εἰς Τὸν Προφήτην Μιχαίαν ὑπομνήματος","severity":"info","text":"This excerpt is attributed to Cyril of Alexandria's commentary on Micah, reflecting patristic exegesis of prophetic texts applied to demonology.","cites":[],"named_sources":["Cyril of Alexandria"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ῥητὰ Προκείμενα, “Καὶ Αἱ Κοιλάδες Τακήσονται ὡς Κηρὸς Ἀπὸ Προσώπου Πυρὸς”","severity":"info","text":"This is a citation of Micah 1:4 (LXX), where valleys melting like wax symbolize the destruction of demonic forces.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Σημείωσον περὶ Ἀγγέλων, ὅτι καὶ Ἄγγελοι ἁμαρτήσαντες κολάζονται","severity":"info","text":"The note emphasizes that even angels who sin are punished, a theme developed in early Christian angelology and later monastic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"“ἰδοὺ δέδωκα ὑμῖν ἐξουσίαν κατὰ πνευμάτων ἀκαθάρτων”","severity":"info","text":"This saying echoes Christ's grant of authority over unclean spirits, possibly alluding to Matthew 10:1 or similar exorcistic traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἡσυχίου Πρεσβυτέρου Ἐκ Τῆς ἑρμηνείας τῶν Φαλμῶν","severity":"info","text":"The second excerpt is from Hesychius of Jerusalem's commentary on the Psalms, applying Psalm 88:2 (LXX) to divine mercy and truth.","cites":[],"named_sources":["Hesychius of Jerusalem"],"dropped_cites":[]}],"ambiguities":["The Greek text has minor orthographic variations (e.g., 'ἡτοίμασε' for 'ἡτοίμασε') but these do not affect meaning.","The phrase 'σειραῖς ζόφου ταρταρώσας' may be a conflation of 2 Peter 2:4 and later apocalyptic imagery; the exact source is unclear."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"ἀπὸ μὲν γὰρ\nτῆς ἀληθείας “ Ἀγγέλων ἁμαρτησάντων οὐκ ἐφείσατο, διὰ δὲ \nτὴν φιλανθρωπίαν πόρνας καὶ τελώνας εἰς τὴν βασιλειᾶν εἰσήγαγε. Ἀπολειξις τοῦ πάντως τοὺς ἀσεβεῖς κολασθήσεσθαι· ἐπεξιὼν\nδὲ τοῖς ὑποδείγμασι καὶ τὰ περὶ Σοδόμων λέγει διὰ τοῦτο τεθῆναι,\nἵνα εἰς αὐτά τις ὁρῶν μὴ ἀσεβῇ, εἰδὼς ὡς πάντως τὰ ὅμοια","english":"For from the truth, “He did not spare the angels who sinned,” but on account of philanthropy he brought prostitutes and tax collectors into the kingdom. Proof that the impious will certainly be punished; proceeding then with the examples, he also speaks of the things concerning Sodom, that they were set forth for this reason, so that someone looking upon them might not be impious, knowing that similar things will certainly","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀγγέλων ἁμαρτησάντων οὐκ ἐφείσατο","severity":"info","text":"The phrase echoes 2 Peter 2:4-5, where God does not spare sinful angels, linking the catena to the epistle's theme of divine judgment.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φιλανθρωπίαν","severity":"info","text":"Philanthropy here denotes God's merciful disposition, contrasting with the severity shown to angels, a common patristic theme in discussions of divine justice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πόρνας καὶ τελώνας","severity":"info","text":"Prostitutes and tax collectors are stock examples of sinners in early Christian literature, often used to illustrate God's mercy (cf. Matthew 9:9-10).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀπολειξις","severity":"info","text":"The term 'proof' marks a shift from citation to argumentative conclusion, reinforcing the catena's logical progression from example to doctrine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σοδόμων","severity":"info","text":"Sodom refers to the Sodom and Gomorrah narrative (Genesis 19), a standard exemplum of divine punishment for impiety in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὰ περὶ Σοδόμων λέγει διὰ τοῦτο τεθῆναι","severity":"caution","text":"The syntax is ambiguous: 'he speaks of the things concerning Sodom, that they were set forth' could refer to the biblical text or to the catenist's arrangement; the intended subject is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'he speaks' is not explicit; it may be the apostle Peter, the catenist, or the source author Cyril.","The phrase 'for this reason' (διὰ τοῦτο) could refer to the preceding proof or to a broader divine purpose."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"διαπραττόμενος τῆς ἴσης μεταλάβοι κολάσεως. συμπλέκει δὲ\nαὐτοῖς καὶ τὰ κατὰ τὸν Λὼτ, διδάσκων ὡς ἐξὸν, μὴ κοινωνοῦν τὰ\nτοῖς πονηροῖς, ἔξω γενέσθαι τῆς ὁμοίας αὐτῶν τιμωρίας. Ἀλλ’ ὄγδοον Νῶε δικαιοσύνης κήρυκα ἐφύλαξε. Φίλωνος. Ἑτέρως γὰρ ἄνθρωποι δοκιμάζουσι τοὺς βίους, καὶ \nἑτέρως τὸ θεῖον· οἱ μὲν ἐκ τῶν φανερῶν, οἱ δὲ ἐκ τῶν κατὰ ψυχὴν\nἀοράτων λογισμῶν. Κατακλυσμὸν κόσμῳ ἀσεβῶν ἐπάξας. Τοῦ Ἁγίου Ἐἀραίμ b. Δεινὸς Δεινὸς γὰρ ὄλεθρος κατεῖχε τὸν βίον\nκομπαζόντων c, πορνευόντων, παροινούντων εἰς τὴν εὐσέβειαν· οὐκ \nἦν αὐτοῖς ὁ βίος εἰ μὴ μανία καὶ τέρψις· ὡς θῆρες ἦσαν πρὸς\nπρόβατα, μόνον πρὸς τὰς γυναῖκας εἰρήνην ἔχοντες, καὶ ἐν αὐταῖς\nοὐ τὸν τυχόντα πόλεμον ὑπομένοντες· ἐπὶ εἴκοσι φόνοις ἀνδρῶν\nγυνὴ περιεφέρετο· ἡ γὰρ φθορὰ τὴν ἰσχὺν τοῦ σώματος ἐν τῇ\nμοιχείᾳ ἐγύμναζε. καὶ γυναῖκες οὐκ εἶχον ἐν τῇ εὐνοίᾳ τὸ \nκαύχημα, ἀλλ’ ἐν τῇ πολυανδρίᾳ· οὕτω καὶ αὗται ἐξεμάνησαν·\nοὐχ ἥκιστα τῶν ἀνδρῶν ταῖς ψυχαῖς πολεμοῦσαι. τοὺς ἔχοντας\nηὔχοντο θανεῖν, ἵνα τῇ φθορᾷ λειτουργήσωσι· προέκοπτεν ἐν αὐταῖς\nτὸ πάθος εἰς ἀκρασίαν· ὥστε καὶ τοὺς υἱοὺς τοῦ Θεοῦ ἑλεῖν πρὸς\nτὴν μίξιν τὴν ἄτιμον. οἳ ἐκ τοῦ γένους τοῦ Σὴθ ἦσαν υἱοὶ τοῦ \nΘεοῦ, ἐπειδὴ καὶ τὸ Εὐαγγέλιον λέγει περὶ τοῦ Χριστοῦ, ὅτι\nγέγονεν υἱὸς Σὴθ, υἱὸς Ἀλὰμ, υἱὸς Θεοῦ. καὶ τὸν Τσραὴλ\nυἱὸν πρωτότοκον ὠνόμασεν. Καὶ πόλεις Σοδόμων καὶ Γομόρρας τεφρώσας καταστροφῇ\nκατέκρινεν, ὑπόδειγμα μελλόντων ἀσεβεῖν τεθει- \n κώς· καὶ δίκαιον Λὼτ καταπονούμενον ὑπὸ τῆς τῶν\nἀθέσμων ἐν ἀσελγείᾳ ἀναστροφῆς ἐρρύσατο. Τοῦ Χρυσοστόμου.","english":"...he might receive the same punishment. And he intertwines with them also the matters concerning Lot, teaching that it is possible, by not sharing in the company of the wicked, to be outside their similar punishment. But he preserved Noah, the eighth herald of righteousness. Philo. For men judge lives in one way, and the divine in another: the former from visible things, the latter from the invisible reasonings of the soul. Having brought a flood upon a world of impious men. Saint Ephraim. For a terrible destruction held the life of those who boasted, fornicated, and raged against piety; their life was nothing but madness and pleasure; they were like beasts toward sheep, having peace only with women, and even in them enduring no ordinary war; a woman was carried around for twenty murders of men; for corruption exercised the strength of the body in adultery. And women had no boast in good will, but in polyandry; thus they too raged, no less than the men, warring against souls. They wished for those who had [husbands] to die, so that they might serve corruption; passion in them advanced to incontinence, so that they even drew the sons of God to shameful intercourse. These were from the race of Seth, sons of God, since also the Gospel says concerning Christ, that he became son of Seth, son of Adam, son of God. And he named Israel firstborn son. And having reduced the cities of Sodom and Gomorrah to ashes, he condemned them to destruction, setting an example for those who would later be impious; and he rescued the righteous Lot, oppressed by the lawless way of life in licentiousness. Chrysostom.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"συμπλέκει","severity":"info","text":"The verb 'intertwines' indicates the author links the Lot narrative with preceding examples of punishment, reinforcing the catena's thematic coherence.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"υἱοὶ τοῦ Θεοῦ","severity":"info","text":"Here 'sons of God' refers to the Sethite lineage, a common interpretation in early Christian and Jewish tradition, distinct from the New Testament usage.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"υἱὸς Σὴθ, υἱὸς Ἀλὰμ, υἱὸς Θεοῦ","severity":"info","text":"This genealogy echoes Luke 3:23-38, where Christ's lineage is traced through Seth, but the phrasing 'son of Seth, son of Adam, son of God' is not a direct quotation.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Φίλωνος","severity":"info","text":"The attribution to Philo suggests a lost or excerpted source; Philo of Alexandria often contrasts human and divine judgment, as here.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Τοῦ Ἁγίου Ἐφραίμ","severity":"info","text":"Ephraim the Syrian's vivid description of antediluvian depravity reflects a homiletic tradition that influenced later Byzantine moralizing.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἀλλ’ ὄγδοον Νῶε δικαιοσύνης κήρυκα ἐφύλαξε","severity":"caution","text":"The phrase 'eighth herald of righteousness' is obscure; it may refer to Noah as the eighth preacher in a list (cf. 2 Peter 2:5), but the text is lacunose.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'eighth herald of righteousness' is unclear; possibly a reference to a lost list of righteous figures.","The transition between Philo and Ephraim is abrupt, suggesting a lacuna or editorial seam."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":"Βούλει τὴν αἰτίαν μαθεῖν δι’ ἣν τότε\nταῦτα ἐγένετο ; ἓν ἦν ἁμάρτημα μὲν χαλεπὸν καὶ ἐπάρατον·\nπλὴν ἀλλ’ ἐν παισὶν ἐπεμένοντο οἱ τότε· καὶ διὰ τοῦτο ταύτην \nἔδοσαν τὴν δίκην. Βλέμματι γὰρ καὶ ἀκοῇ ὁ δίκαιος, ἐγκατοικῶν ἐν\n b Ευφραιμ Cod. c in uiarg. rec. m. κωμαζόντων.","english":"Do you wish to learn the reason why these things happened then? There was one sin, grievous and accursed; yet the people of that time persisted in it even among children, and for this reason they paid this penalty. For the righteous man, dwelling in Ephraim, was offended in sight and hearing by those who were reveling.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Βούλει τὴν αἰτίαν μαθεῖν","severity":"info","text":"The rhetorical question introduces an explanation for a past punishment, linking sin to divine retribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐν παισὶν","severity":"info","text":"The phrase 'among children' specifies the context of the sin, possibly referring to sexual misconduct or corruption of minors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ευφραιμ","severity":"info","text":"Ephraim is a place name, likely a city or region in ancient Palestine, mentioned in the Old Testament (e.g., 2 Samuel 13:23).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Βλέμματι γὰρ καὶ ἀκοῇ","severity":"caution","text":"The phrase 'in sight and hearing' may be a textual corruption or a metaphorical expression for moral offense; the exact sense is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Βούλει ... ;","severity":"info","text":"The passage begins with a rhetorical question, a common exegetical device in catenae to introduce a moral lesson.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the righteous man' dwelling in Ephraim is unclear; it may refer to Lot or another biblical figure.","The phrase 'in sight and hearing' could be a textual error or a deliberate metaphor for moral revulsion."],"confidence":"medium","notes":[]},{"i":20,"ref":"p20","source":"αὐτοῖς, ἡμέραν ἐξ ἡμέρας ψυχὴν δικαίαν ἀνόμοις ἔργοις\n ἐβασάνιζεν. οἶδε Κύριος εὐσεβεῖς ἐκ πειρασμῶν ῥύεσθαι,\nἀδίκους δὲ εἰς ἡμέραν κρίσεως κολαζομένους τηρεῖν. Σευήρου Ἐκ Τῆσ Πρὸσ Λεόντιον Χαρυοτλάριον ἑπιστολῆσ. Πεπεῖσθαι χρὴ σαφῶς ὡς καὶ ὁ ἐπὶ τούτοις στεναγμὸς \nκαὶ τὸ συναλγεῖν τοῖς πάσχουσι μέγιστον φέρει παρὰ\nΘεοῦ τὸν μισθὸν, καὶ τὴν πρὸς αὐτὸν οἰκείωσιν προξενεῖ. καὶ\nτοσοῦτον, ὡς καὶ πανδήμου πολλάκις ὀργῆς ἐπαιωρημένης ἐξαιρεῖσθαι\nτοὺς τῇ λύπῃ συντετριμμένους καὶ συμπαθεῖς τὴν διάνοιαν·\nὅθεν γέγραφέ τι τοιοῦτον ὁ τῶν Ἀποστόλων πρωτοστάτης \nκαὶ ἔγκριτος Πέτρος περὶ τοῦ Λὼτ ῥυσθέντος ἀπὸ τῆς Σοδόμων\nκαταστροφῆς· “ βλέμματι γὰρ καὶ ἀκοῇ ὁ δίκαιος ἐγκατοικῶν\nἐν αὐτοῖς, καὶ τὰ ἑξῆς. Μάλιστα δὲ τοὺς ὀπίσω σαρκὸς ἐν ἐπιθυμίαις μιασμοῦ\nπορευομένους, καὶ κυριότητος καταφρονοῦντας. τολμηταὶ, αὐθάδεις, δόξας οὐ τρέμουσι βλασφημοῦντες·\n ὅπου Ἄγγελοι ἰσχύι· καὶ δυνάμει μείζονες ὄντες, οὐ\nφέρουσι κατ’ αὐτῶν παρὰ κυρίῳ βλάσφημον κρίσιν. Ἀπὸ τῶν ὑποδειγμάτων εὐφυῶς εἰς τὴν παροῦσαν ἦλθεν ὑπόθεσιν·\nαὕτη δέ ἐστιν ἡ τῶν Σιμωνιανῶν, τῶν ἀσελεγείαν τῇ \nἀσεβείᾳ μιξάντων. Οὗτοι δὲ, ὡς ἄλογα ζῷα, γεγενημένα εἰς ἅλωσιν καὶ\nφθορὰν, ἐν οἷς ἀγνοοῦσι βλασφημοῦντες, ἐν τῆ φθορᾷ\n αὐτῶν καταφθαρήσονται, κομιούμενοι μισθὸν ἀδικίας. Κυρίλλου. Καὶ γοῦν ὁ θεσπέσιος μελῳδὸς “ ἄνθρωπος, φησὶν, \n“ ἐν τιμῇ ὣν οὐ συνῆκε, παρασυνεβλήθη τοῖς κτήνεσι τοῖς ἀνοήτοις,\n“ καὶ ὡμοιώθη αὐτοῖς. ἔθη γὰρ ἀλογίας συμπεπλεγμένα\nὥσπερ ἔχοντες, ὀλίγα κομιδῆ διενεγκόντες ἐφαίνοντο κτηνῶν, ὡς\nἔφην, ἃ πρὸς μόνην γέγονε φθοράν.","english":"them, day after day, tortured a righteous soul with lawless deeds. The Lord knows how to rescue the pious from trials and to keep the unjust to be punished on the day of judgment. From Severus, from the letter to Leontius Charyotlarios. One must be clearly persuaded that even the groan over these things and the sympathy for those who suffer bring the greatest reward from God and procure intimacy with him. And to such an extent that often, when public wrath is impending, those crushed by grief and compassionate in mind are delivered. Hence the chief and eminent of the Apostles, Peter, wrote something of this sort about Lot, who was rescued from the destruction of Sodom: \"For the righteous man, dwelling among them by sight and hearing,\" and so forth. Especially those who go after the flesh in desires of defilement and despise lordship. Reckless, self-willed, they do not tremble at blaspheming opinions, where Angels, being greater in strength and power, do not bear a blasphemous judgment against them before the Lord. From the examples he came aptly to the present subject; this is that of the Simonians, who mixed licentiousness with impiety. These, like irrational animals, born for capture and corruption, blaspheming in matters they do not understand, will be destroyed in their own corruption, receiving the reward of injustice. From Cyril. And indeed the divine psalmist says, \"Man, being in honor, did not understand; he was compared to the senseless beasts and likened to them.\" For having habits of irrationality intertwined, as it were, they appeared to differ but little from beasts, as I said, which are made only for corruption.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Σευήρου Ἐκ Τῆσ Πρὸσ Λεόντιον Χαρυοτλάριον ἑπιστολῆσ","severity":"info","text":"The passage shifts from a general statement about divine justice to a citation from Severus of Antioch's letter to Leontius Charyotlarios, introducing a new thematic section on sympathy and reward.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"βλέμματι γὰρ καὶ ἀκοῇ ὁ δίκαιος ἐγκατοικῶν ἐν αὐτοῖς","severity":"info","text":"This phrase alludes to the story of Lot in Sodom (Genesis 19), as interpreted by Peter; the catena likely references 2 Peter 2:7-8, where Lot's distress amid lawless deeds is described.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σιμωνιανῶν","severity":"info","text":"The Simonians were a Gnostic sect associated with Simon Magus, known for antinomian practices; the catena links them to licentiousness and impiety, reflecting patristic polemic.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πρωτοστάτης","severity":"info","text":"The term 'πρωτοστάτης' (chief or leader) is used here for Peter as 'chief of the Apostles,' a common honorific in Greek patristic literature, emphasizing his authority.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Κυρίλλου","severity":"info","text":"The citation from Cyril (likely Cyril of Alexandria) interprets Psalm 49:20 (LXX) to compare sinful humans to beasts, reinforcing the catena's moral condemnation of the Simonians.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐν οἷς ἀγνοοῦσι βλασφημοῦντες","severity":"caution","text":"The phrase 'blaspheming in matters they do not understand' is ambiguous: it may refer to ignorance of true doctrine or to ritual acts; the catena's context suggests the former, but the syntax is compressed.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The transition from Severus to the Simonians is abrupt; the phrase 'From the examples he came aptly to the present subject' may refer to Peter or to Severus, but the referent is unclear.","The citation from Cyril is introduced without a specific work title, leaving the source uncertain."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"Πρὸ, τῷ ἀσεβεῖν φησὶ, καὶ τὸν βίον ἅπαντα κατεφθαρμένον \nἔδειξεν. Ἕθος τῇ θείᾳ γραφῇ τὰ κατὰ φύσιν ὄντα θεῖα\nταῦτα τοῖς ἀνθρώποις εἰς εἰκόνας καὶ παραδείγματα λαμβάνειν.","english":"Before, he says, by being impious he showed his entire life to be corrupted. It is customary for divine Scripture to take things that are natural and divine as images and examples for human beings.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πρὸ, τῷ ἀσεβεῖν φησὶ, καὶ τὸν βίον ἅπαντα κατεφθαρμένον ἔδειξεν","severity":"info","text":"The clause explains that impiety reveals a wholly corrupted life, linking moral failure to visible corruption.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τὰ κατὰ φύσιν ὄντα θεῖα","severity":"info","text":"The phrase 'things that are natural and divine' reflects a common patristic hermeneutic: natural phenomena are taken as types of divine truths.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"εἰς εἰκόνας καὶ παραδείγματα","severity":"info","text":"The use of 'images and examples' (εἰκόνας καὶ παραδείγματα) is a standard exegetical method in Greek patristic literature, especially in catenae, to draw moral lessons from Scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἕθος τῇ θείᾳ γραφῇ","severity":"info","text":"This sentence introduces a general hermeneutical principle, typical of catena commentary, that justifies the preceding interpretation of impiety.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text lacks a clear subject for 'φησὶ' (he says); it may refer to the apostle Peter or to a previous commentator cited in the catena."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"τοῦτο δὲ ποιεῖ, ἵνα ἐκ τῶν κατὰ φύσιν ἐκείνων τὰ ἐκ προαιρέσεως\nφαίνηται τῶν κινημάτων τῶν ἀνθρώπων. καὶ οὕτως ἢ φαῦλος ἣ\nδίκαιος ὁ τούτων δείκνυται τρόπος. ἐπὶ μὲν οὖν τῶν φαύλων ἐὰν\nπαραγγελῇ, “ μὴ γίνεσθε ὡς ἵππος καὶ ἡμίονος, οἷς οὐκ ἔστι\n“ σύνεσις,” ἢ καὶ ὅταν μεμφόμενος τοὺς οὕτω γενομένους λέγῃ· \n“ ἄνθρωπος ἐν τιμῇ ὢν, οὐ συνῆκε, παρασυνεβλήθη τοῖς κτήνεσι τοῖς\n“ ἀνοήτοις, καὶ ὡμοιώθη αὐτοῖς. καὶ πάλιν, “ ἵπποι θηλυμανεῖς\n“ ἐγενήθησαν.” καὶ ὁ Σωτῆρ’ τὸν Ἡρώδην “ ἀλώπεκα καλεῖ·\nκαὶ τοῖς μαθηταῖς παρήγγειλεν· “ ἰδοὺ ἐγὼ ἀποστέλλω ὑμᾶς ὡς\n“ πρόβατα ἐν μέσῳ λύκων· γίνεσθε φρόνιμοι ὡσεὶ ὄφεις, καὶ \n“ ἀκέραιοι ὡς αἱ περιστεραί. “ ἔλεγε δὲ τοῦτο, οὐχ ἵνα γενώμεθα\nὄφεις η περιστεραὶ, οὐ γὰρ οὕτως ἧμας αὐτὸς πεποίηκε διὸ οὐδὲ\nτοῦτο οἶδεν ἡ φύσις, ἀλλ’ ἵνα ἡμεῖς, τῶν μὲν τὰς ἀλόγους ὁρμὰς\nἐκφεύγωμεν, τοῦ δὲ τὸ φρόνιμον, ἵνα γινώσκοντες μὴ ἀπατώμεθα\nπαρ’ αὐτοῦ. καὶ τῆς περιστερᾶς τὸ πρᾶον ἀναλάβωμεν. ἐπὶ δὲ \nτῶν θείων πάλιν εἰκόνας τοῖς ἀνθρώποις λαμβάνων, φησὶν ὁ Σωτῆρ’,\n“ γίνεσθε οἰκτιρμόνες, ὡς ὁ Πατὴρ ὑμῶν d ὁ ἐν τοῖς οὐρανοῖς.","english":"He does this so that from those natural things the movements of human beings that arise from choice may be made evident. And in this way, whether the character of these things is base or just is shown. In the case of base things, if he gives a command, he says, \"Do not become like a horse or a mule, which have no understanding,\" or also when he rebukes those who have become such, he says, \"A man who was in honor did not understand; he was compared to the senseless beasts and was likened to them.\" And again, \"They became mares mad for the male.\" And the Savior calls Herod \"a fox,\" and he commanded his disciples, \"Behold, I send you as sheep in the midst of wolves; become wise as serpents, and guileless as doves.\" He said this not so that we should become serpents or doves—for he himself did not make us thus, and nature does not know this—but so that we, on the one hand, might flee the irrational impulses of the former, and on the other hand, take up the prudence of the serpent, that we might know and not be deceived by it, and take up the gentleness of the dove. And again, in the case of divine things, taking images for human beings, the Savior says, \"Become compassionate, as your Father in heaven.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"τοῦτο δὲ ποιεῖ","severity":"info","text":"The passage continues the preceding argument by explaining the purpose of using natural phenomena as analogies for human behavior.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μὴ γίνεσθε ὡς ἵππος καὶ ἡμίονος, οἷς οὐκ ἔστι σύνεσις","severity":"info","text":"This is a paraphrase of a biblical admonition, likely from the Old Testament wisdom tradition, though the exact source is not identified in the catena.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄνθρωπος ἐν τιμῇ ὢν, οὐ συνῆκε, παρασυνεβλήθη τοῖς κτήνεσι τοῖς ἀνοήτοις","severity":"info","text":"This echoes Psalm 49:12 (LXX) or similar sapiential texts comparing foolish humans to beasts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἵπποι θηλυμανεῖς ἐγενήθησαν","severity":"info","text":"This phrase may allude to a lost or apocryphal source; it is not a direct quotation from the canonical New Testament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἰδοὺ ἐγὼ ἀποστέλλω ὑμᾶς ὡς πρόβατα ἐν μέσῳ λύκων· γίνεσθε φρόνιμοι ὡσεὶ ὄφεις, καὶ ἀκέραιοι ὡς αἱ περιστεραί","severity":"info","text":"This is a composite saying attributed to Jesus, not found verbatim in the canonical Gospels; it may derive from early Christian paraenesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γίνεσθε οἰκτιρμόνες, ὡς ὁ Πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς","severity":"info","text":"This saying echoes the Sermon on the Mount (e.g., Matthew 5:7, 6:26) but is not a direct quotation; it reflects a common exhortation to imitate divine compassion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the phrase 'ἵπποι θηλυμανεῖς ἐγενήθησαν' is unclear; it may be a paraphrase or a non-canonical reference.","The composite saying attributed to Jesus about sheep, wolves, serpents, and doves is not attested in the canonical Gospels."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"καὶ\n“ ἔσεσθε ὑμεῖς τέλειοι, ὡς ὁ Πατὴρ ὑμῶν d ὁ οὐράνιος τέλειός\n“ ἐστι.” ἔλεγε δὲ καὶ τοῦτο, οὐχ ἵνα γενώμεθα πάλιν ὡς ὁ\nΠατὴρ, γίνεσθαι γὰρ ἡμᾶς ὡς ὁ Πατὴρ ἀδύνατον, κτίσμα ὄντας \nκαὶ ἐκ τοῦ μὴ ὄντος γινομένους· ἀλλ’ ὥσπερ οὐχ ἵνα γενώμεθα\nκτήνη παραγγέλλει, “ μὴ γίνεσθε ὡς ἵππος καὶ ἡμίονος· ἵνα μὴ\nτὸ ἄλογον ἐκείνων μιμησώμεθα· οὕτως οὐχ ἵνα γενώμεθα ὡς ὁ\nΘεὸς ἔλεγε, “ γίνεσθε οἰκτίρμονες ὡς ὁ Πατὴρ, ἀλλ’ ἵνα πρὸς τὰς\nεὐεργεσίας ἐκείνου βλέποντες, ἃ ποιοῦμεν καλὰ, μὴ δι’ ἀνθρώπους, \nἀλλὰ δι’ αὐτὸν ποιῶμεν· ὥστε παρ’ αὐτοῦ καὶ μὴ παρὰ ἀνθρώπων\nτὸν μισθὸν ἔχειν. ὥσπερ γὰρ ἑνὸς ὄντος Υἱοῦ φύσει καὶ ἀληθινοῦ\nκαὶ μονογενοῦς, γενόμεθα e καὶ ἡμεῖς υἱοὶ κατὰ χάριν τοῦ καλέσαντος·\nσαντος· καὶ ἄνθρωποι τυγχάνοντες θεοὶ Χρηματίζομεν f, οὐχ ὡς ὁ\nἀληθινὸς Θεὸς ἢ ὁ τούτου Λόγος· ἀλλ’ ὡς ἠθέλησεν ὁ τοῦτο \nχαρισάμενος Θεός· οὕτω καὶ ὡς ὁ Θεὸς οἰκτίρμονες γινόμεθα, οὐκ\nἐξισούμενοι τῷ Θεῷ, οὐ δὲ φύσει καὶ ἀληθινοὶ εὐεργέται γινόμενοι·\nοὐ γὰρ ἡμῶν εὕρημα τὸ εὐεργετεῖν ἀλλὰ τοῦ Θεοῦ. ἵνα δὲ αὐτὰ\n d ἡμῶν Cod. e γενώμεθα corr. rec. m. f χρηματίζωμλεν rec. m m.","english":"And, “You will be perfect, as your heavenly Father is perfect.” He said this also, not that we might become like the Father again—for it is impossible for us to become like the Father, being creatures and coming from non-being—but just as he does not command that we become beasts, saying, “Do not become like a horse or a mule,” so that we might not imitate their irrationality; thus he did not say, “Become compassionate like the Father,” so that we might become like God, but so that, looking to his benefactions, we might do the good things we do not for the sake of human beings, but for his sake; so that we might receive the reward from him and not from human beings. For just as there is one Son by nature and true and only-begotten, we also become sons by grace of the one who called us; and, being human beings, we are called gods, not as the true God or his Word, but as the God who granted this willed it; so also we become compassionate like God, not being equal to God, nor becoming benefactors by nature and true ones; for beneficence is not our invention but God’s.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔσεσθε ὑμεῖς τέλειοι, ὡς ὁ Πατὴρ ὑμῶν ὁ οὐράνιος τέλειός ἐστι","severity":"info","text":"A dominical saying, possibly from an apocryphal source or oral tradition, not found in the canonical Gospels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"οἰκτίρμονες","severity":"info","text":"The Greek term means 'compassionate' or 'merciful', here applied to human imitation of divine compassion without equality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"θεοὶ Χρηματίζομεν","severity":"info","text":"The claim that humans are 'called gods' reflects a theme in early Christian discourse (e.g., Athanasius, On the Incarnation) about deification by grace, not nature.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὥσπερ ... οὕτως","severity":"info","text":"The passage uses a double analogy: avoiding beastly irrationality and aspiring to divine compassion, both framed as imitation without identity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"γενώμεθα ... χρηματίζωμλεν","severity":"info","text":"The manuscript has corrections: γενώμεθα and χρηματίζωμλεν (sic) are later alterations, indicating scribal intervention.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the opening dominical saying is unclear; it may be a paraphrase or a non-canonical tradition.","The phrase 'θεοὶ Χρηματίζομεν' could be read as a claim of deification or merely a title of honor; the context favors the latter."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"τὰ παρὰ Θεοῦ εἰς ἡμᾶς κατὰ χάριν γινόμενα, ταῦτα καὶ ἡμεῖς\nμεταδιώκωμεν εἰς ἑτέρους, μὴ διακρινόμενοι, ἁπλῶς δὲ εἰς πάντας\nἐκτείνοντες τὴν εὐεργεσίαν· κατὰ τοῦτο γὰρ μόνον δυνάμεθά πὼς\nαὐτοῦ μιμηταὶ γενέσθαι, καὶ οὐκ ἄλλως· ὅτι παρ’ αὐτοῦ διακονοῦμεν\nἀλλήλοις. Ἡδονὴν ἡγούμενοι τὴν ἐν ἡμέρᾳ τρυφὴν, σπίλοι καὶ\nμῶμοι, ἐντρυφῶντες ἐν ταῖς ἀπάταις αὐτῶν. Ἐπειδὰν ἀπατήσωσι, φησὶ, καὶ δυνηθῶσιν ἀσελγεῖν τοὺς συνόντας\nκαὶ τὰς συνούσας, παρασκευάσει τὸ πρᾶγμα ἀναπληροῦντας\nἑαυτῶν τὴν ἀσέλγειαν. Συνευωχούμενοι ὑμῖν, ὀφθαλμοὺς ἔχοντες μεστοὺς\nμοιχαλίδος καὶ ἀκαταπαύστους ἁμαρτίας· δελεάζοντες\nψυχὰς ἀστηρίκτους, καρδίαν γεγυμνασμένην πλεονεξίαις\nἔχοντες. Οὐ δι’ ἀγάπην καὶ τὸ μεταλαβεῖν ἁλῶν φησὶ, συνευωχοῦνται \nὑμῖν, ἀλλὰ διὰ τὸ καιρὸν εὑρίσκειν τῆς πρὸς γυναῖκας ἀπάτης\nἐπιτήδειον· ὅμοιον δὲ καὶ ὁ Ἀπόστολος περὶ αὐτῶν εἴρηκεν· “ οἱ\n“ παρεισδύνοντες εἰς τὰς οἰκίας, καὶ αἰχμαλωτίζοντες γυναικάρια\n“ σεσωρευμένα ἁμαρτίαις. Κατάρας τέκνα, καταλιπόντες εὐθεῖαν ὁδὸν, ἐπλανήθησαν, \nἐξακολουθήσαντες τῇ ὁδῷ τοῦ Βαλαὰμ τοῦ\nΒοσὸρ, ὃς μισθὸν ἀδικίας ἠγάπησεν. Ὥστε καὶ ἐντεῦθεν ἔγνωμεν, ὅτι διὰ τὸ φιλάργυρον αὐτοῦ\nπάθος ὁ Βαλαὰμ, ὅπερ διὰ τῆς μανιώδους μαντείας ἔτρεφεν, ἅπαξ\nκωλυθεὶς ὑπὸ τοῦ Θεοῦ.","english":"The things that come from God to us by grace, these we also should pass on to others, not making distinctions, but simply extending beneficence to all; for in this alone can we in some way become imitators of him, and not otherwise, because we minister to one another on his behalf. They consider pleasure to be the luxury of the day, stains and blemishes, reveling in their deceptions. When they have deceived, he says, and are able to act licentiously with the men and women who are with them, the matter will prepare them to fulfill their own licentiousness. Feasting together with you, they have eyes full of adultery and unceasing sin; luring unstable souls, they have a heart trained in covetousness. It is not for love and the sharing of salt, he says, that they feast with you, but to find a suitable opportunity for deceiving women; and the Apostle has said something similar about them: “Those who insinuate themselves into houses and captivate women heaped with sins.” Children of a curse, having left the straight path, they wandered, following the way of Balaam son of Beor, who loved the wages of injustice. So from this too we have learned that it was because of his love of money that Balaam, through his frenzied divination, which he nourished, was once hindered by God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὰ παρὰ Θεοῦ εἰς ἡμᾶς κατὰ χάριν γινόμενα","severity":"info","text":"The passage shifts from a preceding negative command (not to become beasts) to a positive exhortation: we should pass on divine gifts by grace, imitating God only through beneficence.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οἱ παρεισδύνοντες εἰς τὰς οἰκίας, καὶ αἰχμαλωτίζοντες γυναικάρια σεσωρευμένα ἁμαρτίαις","severity":"info","text":"This is a direct quotation from 2 Timothy 3:6 (or a similar Pauline passage), used to parallel the deceivers described in the catena.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βαλαὰμ τοῦ Βοσὸρ","severity":"info","text":"Balaam son of Beor (Numbers 22–24) is a biblical figure known for being hired to curse Israel, here cited as a type of those who love unjust gain.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπειδὰν ἀπατήσωσι, φησὶ","severity":"info","text":"The phrase 'φησὶ' (he says) marks an embedded comment, likely from the catenist, distinguishing the source author's voice from the quoted material.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"συνευωχούμενοι","severity":"info","text":"The term 'συνευωχούμενοι' (feasting together) is used pejoratively to describe false fellowship, contrasted with genuine Christian sharing of salt (μεταλαβεῖν ἁλῶν).","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Κατάρας τέκνα","severity":"caution","text":"The phrase 'Κατάρας τέκνα' (children of a curse) is ambiguous: it may refer to heretics or to those under divine curse, but the catena does not specify the referent.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'children of a curse' is not specified; it may refer to heretics or to those who follow Balaam.","The transition from the preceding passage (about not becoming beasts) to the current exhortation is abrupt, and the catena does not clarify the logical connection."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"τὸ δὲ δεύτερον φιλονείκως πορευθῆναι \nπρὸς τὸν Βαλὰκ κατηπείγετο, καὶ τῷ φόβῳ μόνον τῷ τοῦ Θεοῦ\nπαιδευθεὶς, καὶ τοῖς δείμασι τοῖς ἐπιστᾶσιν αὐτῷ κατὰ τὴν ὁδὸν\nτὸ ῥῆμα τῆς εὐλογίας οὐ παρεποίησεν· ὅπερ τῆς τοῦ Θεοῦ δυνάμεως\nἦν, οὐ τῆς ἐκείνου μοχθηρᾶς προαιρέσεως· οὐ δὲ τῆς γλώττης\nαὐτοῦ τῆς ἐντραφείσης τῇ διακονίᾳ τοῦ ψεύδους. Ἔλεγξιν δὲ ἔσχεν ἰδίας παρανομίας· ὑποζύγιον ἄφωνον,\nἐν ἀνθρώπου φωνῇ φθεγξάμενον, ἐκώλυσε τὴν τοῦ\nπροφήτου παραφρονίαν.","english":"The second thing: he was eagerly hastening to go to Balak, and having been disciplined only by the fear of God and by the terrors that beset him along the way, he did not corrupt the word of blessing—which was of the power of God, not of his own depraved intention, nor of his tongue, which had been nurtured in the service of falsehood. And he received a reproof of his own lawlessness: a voiceless beast of burden, speaking with a human voice, prevented the prophet's madness.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Βαλὰκ","severity":"info","text":"Balak is the Moabite king who, according to Numbers 22–24, summoned Balaam to curse Israel. The catena here draws on the Balaam narrative to illustrate a prophet who, despite initial disobedience, ultimately delivers a divine blessing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τὸ ῥῆμα τῆς εὐλογίας","severity":"info","text":"The phrase 'the word of blessing' likely refers to the oracles Balaam was compelled to utter, which in the biblical account (Numbers 23–24) become blessings for Israel rather than curses. The catena emphasizes that this utterance came from God's power, not Balaam's will.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὑποζέγιον ἄφωνον, ἐν ἀνθρώπου φωνῇ φθεγξάμενον","severity":"info","text":"The speaking donkey is not in the canonical Balaam story but appears in later Jewish and Christian traditions (e.g., Targum Pseudo-Jonathan on Numbers 22:28; cf. also the apocryphal 'Life of Balaam'). The catena uses this detail to underscore the miraculous reproof of Balaam's madness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὸ δὲ δεύτερον","severity":"info","text":"The phrase 'the second thing' signals a sequential argument within the catena. The preceding passage (p24) discussed the first aspect of divine beneficence; this unit moves to a second example, likely contrasting Balaam's initial reluctance with his eventual compliance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Ἔλεγξιν δὲ ἔσχεν ἰδίας παρανομίας","severity":"info","text":"The catena's interpretation of Balaam as receiving a reproof for his lawlessness aligns with patristic readings (e.g., Origen, Homilies on Numbers 13–14) that treat Balaam as a type of the reluctant prophet who, despite personal failings, becomes an instrument of divine will.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῆς γλώττης αὐτοῦ τῆς ἐντραφείσης τῇ διακονίᾳ τοῦ ψεύδους","severity":"caution","text":"The phrase 'his tongue nurtured in the service of falsehood' is textually secure, but the reference to Balaam's tongue as 'nurtured' in falsehood may reflect a conflation with the New Testament depiction of false teachers (cf. 2 Peter 2:15). The catena's source for this detail is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'voiceless beast of burden speaking with a human voice' is ambiguous: it may derive from a lost apocryphal tradition or from a patristic embellishment of the Balaam story. The catena does not specify the source.","The phrase 'the second thing' (τὸ δὲ δεύτερον) could refer to a second point in the catenist's argument or to a second episode in Balaam's journey; the context from the previous passage is incomplete."],"confidence":"medium","notes":[]},{"i":26,"ref":"p26","source":"Ἐν τῆ βίβλῳ τῶν Ἀριθμῶν ἐμφέρεται, καὶ φησὶν, “ ἤνοιξεν\n“ ὁ Θεὸς τὸ στόμα τῆς ὄνου, καὶ εἶπε τῷ Βαλαὰμ, Τί πεποίηκά\n“ σοι, ὅτι πέπαικάς με τοῦτο τρίτον; ” καὶ τὰ ἑξῆς. πρὸς ταῦτα\nοὖν οἱ ἐξηγηταί φασιν, “ ἡ ὄνος τοῦ Βαλαὰμ κατακρίνει αὐτὸν, ὅτι\n“ ὑπήκουσε τῷ Ἀγγέλῳ καὶ ὑπεχώρησεν, αὐτὸς δὲ ἀκούσας τοῦ \n“ Θεοῦ, οὐ πορεύσῃ οὐδὲ ἀρόσῃ τὸν λαὸν, οὐχ ὑπήκουσε τῇ βουλῇ. “ ὅθεν καὶ διδάσκαλος αὐτοῦ γίνεται ἡ ὄνος, καὶ κριθεῖσα πρὸς\n“ αὐτὸν, ἐδικαιώθη ὑπὲρ αὐτόν. Εὐσεβίου Ἐμίσησ. Εἶτε σὺ μὲν ἀπαιτεῖς με φυλάξαι σοι\nὑπακοὴν, αὐτὸς δὲ παρακοῦσαι τοῦ Θεοῦ οὐ φοβῇ ; καὶ σὺ μὲν \nἀγανακτεῖς ὡς ὑπερορώμενος παρ’ ἐμοῦ· αὐτὸς δὲ παριδὼν τὴν\nκέλευσιν τοῦ Θεοῦ οὐκ εὐλαβήθης ; διόπερ ὁ Ἀπόστολός φησιν ἐν\nτῇ Καθολικῇ “ ὑποζύγιον ἄφωνον ἐν ἀνθρώπου φωνῇ φθεγξάμενον\n“ ἤλεγξε τοῦ προφήτου τὴν ἀφροσύνην.” \n Τοῦ Χρυσοστόμου. Εἰ εἰς ὄνον ἐνήργησε g καὶ εἰς μάτην \nἡ τοῦ Θεοῦ χάρις, δι’ οἰκονομίαν καὶ τὴν τῶν Ἰσραηλιτῶν ὠφέλειαν,\nεύδηλον ὅτι εἰς ἡμᾶς παραιτήσεται ἐνεργεῖν, ἀλλ’ ἀνέξεται καὶ\nτοῦτο δι’ ἡμᾶς. Οὗτοι εἰσὶ πηγαὶ ἄνυδροι. Οὐκ ἔχοντες τὸν ζῶντα τοῦ Πνεύματος λόγον, τὸν χειμάρρουν \nτῆς τρυφῆς, τὸν ἐπικλύζοντα εἰς δόξαν ἐθνῶν. Καὶ ὀμίχλαι ὑπὸ λαίλαπος ἐλαυνόμεναι, οἷς ὁ ζόφος\nτοῦ σκότους εἰς αἰῶνα τετήρηται. Οὐκ εἴσι, φησὶ, διαυγεῖς ὥσπερ οἱ ἅγιοι οἱ ὄντες νεφέλαι, ἀλλ’\nὀμίχλαι, τουτέστι σκότους καὶ γνόφου μεστοί· ὑπὸ τοῦ πονηροῦ \nπνεύματος ἐλαυνόμενοι h. Ὑπέρογκα γὰρ ματαιότητος φθεγγόμενοι, δελεάζουσιν\nἐν ἐπιθυμίαις σαρκὸς ἀσελγείαις, τοὺς ὄντως ἀποφυγόντας,\nτοὺς ἐν πλάνῃ ἀναστρεφομένους.","english":"In the book of Numbers it is recorded, and it says, \"God opened the mouth of the she-ass, and it said to Balaam, 'What have I done to you, that you have mocked me this third time?'\" and so forth. Concerning these things, therefore, the commentators say, \"Balaam's she-ass condemns him, because he obeyed the Angel and withdrew, but he himself, having heard God, 'You shall not go nor curse the people,' did not obey the counsel.\" Hence the she-ass becomes his teacher, and having been judged against him, she was justified over him. Eusebius of Emesa. You demand that I keep obedience to you, but are you not afraid to disobey God? And you are indignant as though overlooked by me, but you yourself, having disregarded the command of God, were not reverent? Therefore the Apostle says in the Catholic Epistle, \"A voiceless beast speaking with a human voice rebuked the prophet's folly.\"\n\nOf Chrysostom. If the grace of God worked even in an ass and not in vain, for the sake of economy and the benefit of the Israelites, it is evident that it will deign to work in us, but it will endure even this for our sake. These are waterless springs. Not having the living word of the Spirit, the torrent of luxury, which floods into the glory of nations. And mists driven by a storm, for whom the darkness of shadow has been preserved forever. They are not, it says, transparent like the saints who are clouds, but mists, that is, full of darkness and gloom; driven by the evil spirit. Uttering boastful vanities, they entice with desires of fleshly licentiousness those who have truly fled, those who are wandering in error.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν τῆ βίβλῳ τῶν Ἀριθμῶν","severity":"info","text":"The passage refers to Numbers 22:28, where Balaam's ass speaks. The Greek text quotes the LXX version.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Εὐσεβίου Ἐμίσησ","severity":"info","text":"Eusebius of Emesa (4th cent.) is cited as an exegetical source. His comment interprets the ass as a teacher rebuking Balaam's disobedience.","cites":[],"named_sources":["Eusebius of Emesa"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Τοῦ Χρυσοστόμου","severity":"info","text":"A passage attributed to John Chrysostom follows, arguing that God's grace can work even through an ass for divine economy.","cites":[],"named_sources":["John Chrysostom"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὀμίχλαι","severity":"info","text":"The term 'ὀμίχλαι' (mists) is contrasted with 'νεφέλαι' (clouds), symbolizing spiritual obscurity versus divine clarity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὑποζέγιον ἄφωνον","severity":"info","text":"The phrase 'voiceless beast' echoes 2 Peter 2:16, where Balaam's ass rebukes his folly. The catena links this to the Numbers narrative.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"g","severity":"caution","text":"The Greek text has a marginal note 'g' and 'h' (likely scribal sigla). Their meaning is uncertain; they may indicate textual variants or commentary divisions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'commentators' (οἱ ἐξηγηταί) is unspecified; they may be earlier patristic sources. The marginal sigla 'g' and 'h' are unclear in function."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"Καὶ ματαιότης εἰσὶ τὰ ῥήματα, φησὶ, καὶ ὑπέρογκα· ἵνα μὴ \nμόνον διὰ τὴν ἀσέβειαν, ἀλλὰ καὶ διὰ τὸ μέγεθος τῆς ἀσεβείας\nκολάζωνται. S ἐν ἐνήργησε Cod. h ἐλαυνώμενοι Cod.","english":"And the words are vanity, he says, and boastful; so that they may be punished not only for their impiety, but also for the magnitude of their impiety. S in effect Cod. h being driven Cod.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Καὶ ματαιότης εἰσὶ τὰ ῥήματα, φησὶ, καὶ ὑπέρογκα","severity":"info","text":"The commentator interprets the quoted words as both vain and boastful, emphasizing that punishment is deserved not only for impiety but for its magnitude.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"S ἐν ἐνήργησε Cod. h ἐλαυνώμενοι Cod.","severity":"info","text":"The sigla 'S' and 'h' likely denote variant readings or manuscript witnesses; 'ἐν ἐνήργησε' and 'ἐλαυνώμενοι' are marginal notes indicating textual alternatives in the catena tradition.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"S ἐν ἐνήργησε Cod. h ἐλαυνώμενοι Cod.","severity":"info","text":"The marginal notes 'S' and 'h' reflect the catena's compilation process, where multiple manuscript readings were collated; 'Cod.' indicates the source codex.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"S ἐν ἐνήργησε Cod. h ἐλαυνώμενοι Cod.","severity":"caution","text":"The phrases 'ἐν ἐνήργησε' and 'ἐλαυνώμενοι' are fragmentary and their exact relation to the main text is uncertain; they may represent alternative readings or scribal corrections.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The marginal notes 'S' and 'h' are not fully explained; their precise meaning (e.g., sigla for sources or scribes) is unclear.","The phrase 'ἐν ἐνήργησε' is grammatically incomplete and its intended sense is ambiguous."],"confidence":"medium","notes":[]},{"i":28,"ref":"p28","source":"Ἐλευθερίαν αὐτοῖς ἐπαγγελλόμενοι, αὐτοὶ δοῦλοι\nὑπάρχοντες τῆς φθορᾶς· ᾧ γάρ τις ἥττηται, τούτῳ καὶ\nδεδούλωται. \n Τὴν ἀπὸ τῆς πλάνης ἐλευθερίαν δηλονότι, διὰ τοῦτο γὰρ καὶ\nπροετάξατο τοὺς ἐν πλάνῃ ἀναστρεφομένους. \n Εἰ γὰρ ἀποφυγόντες τὰ μιάσματα τοῦ κοσμοῦ, ἐν\nἐπιγνώσει τοῦ Κυρίου καὶ Σωτῆρος Ἰησοῦ Χριστοῦ,\nτούτοις δὲ πάλιν ἐμπλακέντες ἡττῶνται, γέγονεν αὐτοῖς\n τὰ ἔσχατα χείρονα τῶν πρώτων. κρεῖττον γὰρ ἦν αὐτοῖς\nμὴ ἐπεγνωκέναι τὴν ὁδὸν τῆς δικαιοσύνης, ἢ \nἐπιγνοῦσιν ἐπιστρέψαι ἐκ τῆς παραδοθείσης ἁγίας ἐντολῆς.\n συμβέβηκε δὲ αὐτοῖς τὸ τῆς ἀληθοῦς παροιμίας,\nκύων ἐπιστρέψας ἐπὶ τὸ ἴδιον ἐξέραμα· καὶ, ὗς λουσαμένη,\nμένη, εἰς κύλισμα βορβόρου. \n Δείκνυσι διὰ τούτων, ὡς οὐκ ἐλευθεροῦσι τῆς πλάνης τοὺς \nπειθομένους αὐτοῖς· ἀλλ’ εἰς χείρονα πλάνην ἕλκουσι· τὰ ἔσχατα\nδὲ χείρονα τῶν πρώτων λέγει, καθὸ ποτὲ μὲν ἐν ἀγνοίᾳ διάγοντες\nκαιρὸν εἶχον ἐπιστροφῆς· νῦν δὲ ἐν τῇ δοκούσῃ γνώσει ἁμαρτά-\nνοντες, ποῖον ἔτι σωτηρίας εὕρωσι καῖρον ;","english":"They promise them freedom, yet they themselves are slaves of corruption; for to whatever one is subject, to that one is also enslaved.  \nThis freedom from deception, evidently, is why he placed those who live in error first.  \nFor if, having fled the defilements of the world and come to knowledge of the Lord and Savior Jesus Christ, they become entangled again and are overcome, their last state has become worse than the first. For it would have been better for them not to have known the path of righteousness than, having known it, to turn away from the holy commandment delivered to them. And what has happened to them is like the true proverb: a dog returning to its own vomit, and a sow, having washed, rolling again in the mire.  \nThrough these things he shows that they do not free those who obey them from deception, but rather drag them into worse deception. And he says the last state is worse than the first because, while formerly living in ignorance, they had an opportunity for conversion; but now, sinning in what seems to be knowledge, what opportunity for salvation can they still find?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐλευθερίαν αὐτοῖς ἐπαγγελλόμενοι, αὐτοὶ δοῦλοι ὑπάρχοντες τῆς φθορᾶς","severity":"info","text":"The catena contrasts the false teachers' promise of freedom with their own enslavement to corruption, a moral paradox rooted in the principle that one is enslaved to whatever overcomes them.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τῆς φθορᾶς","severity":"info","text":"The term φθορᾶς (corruption) here denotes moral decay, not physical decay, aligning with the catena's ethical condemnation of false teachers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κέων ἐπιστρέψας ἐπὶ τὸ ἴδιον ἐξέραμα","severity":"info","text":"The proverb of a dog returning to its vomit echoes 2 Peter 2:22, where false teachers are likened to dogs and sows, reinforcing the theme of relapse into sin.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῆς ἀληθοῦς παροιμίας","severity":"info","text":"The catena cites a 'true proverb' (παροιμίας) about a dog and a sow, a common moral trope in Greco-Roman and Jewish literature, used here to illustrate the futility of false conversion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὰ ἔσχατα χείρονα τῶν πρώτων","severity":"info","text":"The phrase 'the last state worse than the first' structures the argument as a worsening progression: from ignorance to false knowledge, closing off the opportunity for repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"συμβέβηκε δὲ αὐτοῖς τὸ τῆς ἀληθοῦς παροιμίας","severity":"info","text":"The catena's use of proverbs reflects a patristic exegetical tradition that moralizes animal imagery to condemn heretics, as seen in other catenae on the Catholic Epistles.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor orthographic variation (e.g., κέων for κύων) but the sense is clear; the catena's attribution of the proverb to 'true' tradition is ambiguous as to whether it is biblical or extra-biblical."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"ΚΕΦ. Δ.","english":"Chapter 4.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Δ.","severity":"info","text":"This heading marks the beginning of a new chapter division in the catena, likely reflecting a later editorial structuring of the commentary material.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ΚΕΦ. Δ.","severity":"info","text":"The chapter heading is a standard feature in the manuscript tradition of catenae, indicating a break in the sequence of commentary excerpts.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage consists solely of a chapter heading; the content of the chapter is not provided in this excerpt."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"Ἐπανάληψις περὶ κακίας ἀνθρώπων αἱρετικῶν. Ὅτι αἰφνιδίως ἥξει Χριστὸς\nἐπὶ συντελείᾳ τοῦδε τοῦ αἰῶνος· ὥστε δεῖν εὐτρεπίζεσθαι πόαν ἀρετῇ. \n Ταύτην ἤδη, ἀγαπητοὶ, δευτέραν ὑμῖν γράφω ἐπιστολὴν,\nλὴν, ἐν αἷς διεγείρω ὑμῶν ἐν ὑπομνήσει τὴν εἰλικρινῆ \n διάνοιαν· μνησθῆναι τῶν προειρημένων ῥημάτων ὑπὸ\nτῶν ἁγίων προφητῶν, καὶ τῆς τῶν ἀποστόλων ἡμῶν\n ἐντολῆς, τοῦ Κυρίου Ἰησοῦ Χριστοῦ· τοῦτο πρῶτον\nγινώσκοντες, ὅτι ἐλεύσονται ἐπ’ ἐσχάτου τῶν ἡμερῶν\nἐν ἐμπαιγμονῇ i οἱ ἐμπαῖκται, κατὰ τὰς ἰδίας αὐτῶν \n I Cod. ἐν ἐμπαιγμῶν.","english":"A recapitulation concerning the wickedness of heretical men. That Christ will come suddenly at the consummation of this age; so that one must be prepared with every virtue.  \nThis already, beloved, I write to you a second epistle, in which I stir up your sincere mind by way of reminder: to remember the words previously spoken by the holy prophets, and the commandment of our apostles, of the Lord Jesus Christ; knowing this first, that the mockers will be pitied at the end of days in their mockery, according to their own ways.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπανάληψις","severity":"info","text":"The heading Ἐπανάληψις marks a recapitulation, a structural device that signals a summary of earlier teaching on heretical wickedness and eschatological preparation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐμπαῖκται","severity":"info","text":"ἐμπαῖκται ('mockers') is a key term for heretics, who are said to be pitied at the end of days; the wordplay with ἐμπαιγμονῇ reinforces the theme of divine justice through irony.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ἐν ἐμπαιγμονῇ","severity":"caution","text":"The manuscript reads ἐν ἐμπαιγμονῇ, but a marginal note (Cod. ἐν ἐμπαιγμῶν) suggests a variant; the sense is 'in mockery' or 'in a state of mockery', but the textual corruption may affect interpretation.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δευτέραν ... ἐπιστολὴν","severity":"info","text":"The reference to a 'second epistle' aligns with the canonical 2 Peter, which the catena interprets as a warning against heretics and a call to remember apostolic and prophetic teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐλεήσονται","severity":"info","text":"The verb ἐλεήσονται ('will be pitied') is ironic: the mockers are not shown mercy in a salvific sense but become objects of pity at the eschaton, as their own mockery turns against them.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ἐν ἐμπαιγμονῇ may be a corruption; the marginal note ἐν ἐμπαιγμῶν suggests a genitive plural, possibly meaning 'in the midst of mockeries' or 'by mockers'."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"ἐπιθυμίας πορευόμενοι καὶ λέγοντες, Ποῦ ἐστιν ἡ\nἐπαγγελία τῆς παρουσίας αὐτοῦ ; ἀφ’ ἧς γὰρ οἱ πατέρες\nἐκοιμήθησαν, πάντα οὕτω διαμένει ἀπ’ ἀρχῆς\nκτίσεως. Ὅτι χωρὶς πίστεως ἀδύνατον εὐαρεστῆσαι, Παῦλός φησιν, ὁ \nτῶν θείων μυστηρίων ἱερουργός. καὶ τοῖς μὲν ἐν ἀγνοίᾳ ταύτης\nδιαμαρτάνουσι τάχα μέν τις δοίη συγγνώμην· τοῖς δὲ ἅπαξ\nτὴν ἀλήθειαν ἐπεγνωκόσι, καὶ εἰς τοὐπίσω πάλιν δρομήσασι\nσυγγνώμης οὐδεὶς ἀπολείπεται λόγος. Κατὰ τῶν ἀνοσίων Λαμπετιανῶν ἤτοι Εὐχιτῶν ἢ Ὀφιανῶν· \nπολυώνυμος γὰρ ἡ πλάνη, ἐπεὶ καὶ πολύμορφος. τὸ “ οἱ νῦν\n“ οὐρανοὶ καὶ ἡ γῆ τῷ αὐτῷ λόγῳ τεθησαυρισμένοι εἰσὶν ”\nὁμοιοῦται τοῖς κατὰ τὸν κατακλυσμὸν συμβεβηκόσι· φησὶ γὰρ,\nὡς διὰ τῶν πάλαι οὐρανῶν καὶ τῆς γῆς ἀπώλετο κατακλυσθεὶς ὁ\nτότε κόσμος, οὕτως ἀναστοιχειουμένων εἰς πυρ’ τῶν οὐράνων καὶ \nτῆς γῆς, οἱ ἀσεβεῖς καὶ ἁμαρτωλοὶ ἄρδην ἀπωλοῦνται· καὶ τουτέστι\nτὸ τῆς ὁμοιότητος, τὸ ἅμα αὐτοὺς ἀπόλλυσθαι ὡσαύτως\nτοῖς ἐν τῷ κατακλυσμῷ ἀπολωλόσιν· “ ὡς γὰρ ἐν ταῖς ἡμέραις\n“ Νῶε,’’ φησὶν ὁ Κύριος, “ ἤσθιον, ἔπινον, ἐγάμουν, ἐγαμίζοντο·\n“ ἄχρι ἧς ἡμέρας εἰσῆλθεν Νῶε εἰς τὴν κιβωτὸν, καὶ ἦλθεν ὁ \n“ κατακλυσμὸς, καὶ ἦρεν ἅπαντας, κατὰ ταῦτα ἔσται ἡ παρουσία\n“ τοῦ Υἱοῦ τοῦ ἀνθρώπου. ἐπὶ πλεῖον δὲ συναγορεύων ὅτι οὕτως\nἔσται, φησιν ἐλεύσεσθαι τὴν τῆς κρίσεως ἡμέραν λανθάνουσαν\nοἷα κλέπτης, ἐν ᾗ ὀξέως καὶ ἀνυπερθέτως οἱ οὐρανοὶ παρελεύσονται,\nτῶν στοιχείων ἐκτηκομένων πρὸς τοῦ ἐπενεχθέντος πυρός.","english":"...pursuing desires and saying, \"Where is the promise of his coming? For since the fathers fell asleep, everything remains thus from the beginning of creation.\" That without faith it is impossible to be pleasing, Paul says, the priest of the divine mysteries. And to those who err in ignorance of this, perhaps one might grant pardon; but to those who have once recognized the truth and then run back again, no account of pardon remains. Against the impious Lampetians, that is, the Euchites or the Ophians; for error is many-named, since it is also many-formed. The statement \"the present heavens and earth are stored up by the same principle\" is likened to the events at the time of the flood; for it says that just as through the former heavens and earth the then world perished, being overwhelmed by the flood, so when the heavens and earth are resolved into fire, the impious and sinful will be utterly destroyed; and this is the point of the likeness, that they perish together just as those who perished in the flood did; \"for as in the days of Noah,\" says the Lord, \"they ate, they drank, they married, they gave in marriage; until the day Noah entered the ark, and the flood came and carried off all, so will be the coming of the Son of Man.\" And further arguing that it will be so, he says that the day of judgment will come hidden like a thief, in which the heavens will swiftly and without delay pass away, the elements being melted away by the fire brought upon them.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Λαμπετιανῶν ἤτοι Εὐχιτῶν ἢ Ὀφιανῶν","severity":"info","text":"The Lampetians, Euchites, and Ophians are heretical groups conflated by the catenist. The Euchites (Messalians) emphasized constant prayer; the Ophians revered the serpent; the Lampetians are obscure, possibly a variant name.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὡς γὰρ ἐν ταῖς ἡμέραις Νῶε","severity":"info","text":"The catenist attributes a saying to 'the Lord' that echoes Matthew 24:37-39, where Jesus compares the flood to the coming judgment. The wording is paraphrastic, not a direct quotation.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἱερουργός","severity":"info","text":"Paul is called 'the priest of the divine mysteries' (ἱερουργός), a term from liturgical language. This reflects the catenist's high view of Paul as a sacred officiant of Christian truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Κατὰ τῶν ἀνοσίων Λαμπετιανῶν","severity":"info","text":"This passage shifts from a general moral exhortation to a specific polemic against named heretical groups, then returns to eschatological exposition. The break is marked by the heading-like phrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἐλεύσεσθαι τὴν τῆς κρίσεως ἡμέραν λανθάνουσαν οἷα κλέπτης","severity":"info","text":"The image of judgment coming 'like a thief' parallels 2 Peter 3:10 (in some versional traditions) and is a common apocalyptic motif. The catenist applies it to the fiery conflagration.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ “ οἱ νῦν οὐρανοὶ καὶ ἡ γῆ τῷ αὐτῷ λόγῳ τεθησαυρισμένοι εἰσὶν ”","severity":"caution","text":"The quoted phrase is obscure and may be corrupt or a paraphrase. The catenist interprets it as referring to the preservation of the cosmos for eschatological fire, but the original source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Lampetians' is uncertain; they may be a conflation or a textual corruption. The phrase 'τὸ “ οἱ νῦν οὐρανοὶ ... ”' is ambiguous in its source and meaning."],"confidence":"medium","notes":[]},{"i":32,"ref":"p32","source":"μεθ’ οὓς οὐρανοὺς ῥυζηδὸν παρεληλυθότας καὶ καινοὺς οὐρανοὺς\nκαὶ καινὴν γῆν ἔσεσθαι, ἐν οἷς δικαιοσύνη καὶ τὰ ἐπαγγέλματα\nτοῦ Θεοῦ τὴν οἴκησιν ἴσχει. Λανθάνει γὰρ αὐτοὺς τοῦτο θέλοντας, ὅτι οὐρανοὶ\nἦσαν ἐκπάλαι, καὶ γῆ ἐξ ὕδατος καὶ δι’ ὕδατος συνεστῶσα \n τῷ τοῦ Θεοῦ λόγῳ, δι’ ὧν ὁ τότε κόσμος\n ὕδατι κατακλυσθεὶς ἀπώλετο· οἱ δὲ νῦν οὐρανοὶ καὶ ἡ\nγῆ τῷ αὐτοῦ λόγῳ τεθησαυρισμένοι εἰσὶν ἐν πυρὶ","english":"after which, the heavens having passed away in a rushing manner, there will be new heavens and a new earth, in which righteousness and the promises of God have their dwelling. For this escapes those who desire it, that there were heavens from of old, and earth from water and through water, constituted by the Word of God, through which the then world, overwhelmed by water, perished; but the present heavens and earth are stored up by the same Word in fire.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μεθ’ οὓς οὐρανοὺς ῥυζηδὸν παρεληλυθότας","severity":"info","text":"The phrase describes the old heavens passing away in a rushing manner, likely alluding to a cataclysmic transition to a new creation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ῥυζηδὸν","severity":"info","text":"The adverb ῥυζηδὸν (rushing, with a roar) is rare; it may echo apocalyptic imagery of cosmic collapse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καινοὺς οὐρανοὺς καὶ καινὴν γῆν","severity":"info","text":"This phrase directly echoes Revelation 21:1 and Isaiah 65:17, common in early Christian eschatology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῷ τοῦ Θεοῦ λόγῳ","severity":"info","text":"The 'Word of God' here likely refers to the divine creative principle, as in Philo and early Christian theology, not solely the Logos of John.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Λανθάνει γὰρ αὐτοὺς τοῦτο θέλοντας","severity":"info","text":"This clause introduces a corrective explanation: the author argues that those who desire a new creation ignore that the old world was destroyed by water and the present one is reserved for fire.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τεθησαυρισμένοι εἰσὶν ἐν πυρὶ","severity":"info","text":"The idea that the present heavens and earth are 'stored up in fire' reflects a Stoic-influenced eschatology of periodic conflagration, adapted by Christian writers.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ῥυζηδὸν is ambiguous: it may mean 'with a rushing sound' or 'in a dense mass'; the translation 'in a rushing manner' is adopted.","The referent of 'the Word of God' could be the Logos of John or a more general divine principle; the context suggests a creative agency."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"τηρούμενοι, εἰς ἡμέραν κρίσεως καὶ ἀπωλείας τῶν ἀσεβῶν\nβῶν ἀνθρώπων. Εὐσεβίου. “ Κατ’ ἀρχὰς, σὺ Κύριε, τὴν γῆν ἐθεμελίωσας,\n“ καὶ ἔργα τῶν χειρῶν ὅου εἰσὶν οἱ οὐρανοὶ,’’ φησὶν ὁ ψαλμῳδός·\nεἰ μὲν γὰρ μὴ σὺ ἦσθά, φησι, κατ’ ἀρχὰς, ὦ Κύριε, ὁ τὴν γῆν \nἐθεμελίωσας, καὶ εἰ μὴ ἔργα τῶν χειρῶν σου ὑπῆρχον οἱ οὐρανοὶ,\nοὐχ οἷόν τε ἦν αὐτὰ μετατεθῆναι, οὐδὲ εἰς μεταβολὴν ἐλθεῖν· εἰ\nγὰρ ἀγένητα ἦν, ἔμειναν ἃν καὶ ἀτελεύτητα· νῦν δὲ ἐπεὶ ποιητὴς\nαὐτῶν γέγονας, δυνατὸς εἶ καὶ παραγαγεῖν αὐτὰ θελήσας· φύσεως\nγὰρ ὑπάρχουσι φθαρτῆς καὶ ἀπολλυμένης· ὅτι καὶ μὴ πρότερον \nὄντα σῇ βουλῇ καὶ δυνάμει γέγονεν· ἓν γάρ ἐστι μένον ἀεὶ καὶ\nοὔ ποτε δυνάμενον μὴ εἶναι, δηλαδὴ σὺ, ὁ μόνος τῶν ὅλων\nποιητής. Ωσπερ γὰρ πάλαι, φησὶ, διὰ τῶν οὐρανῶν καὶ τῆς γῆς\nκατακλυσθεὶς ὁ κόσμος· οὕτως ἀναστοιχειουμένων τῶν οὐρανῶν καὶ \nτῆς γῆς διὰ πυρὸς, ὁμοίως πάλιν οἱ ἀσεβεῖς ἀπολοῦνται. Ἓν δὲ τοῦτο μὴ λανθανέτω ὑμᾶς ἀγαπητοὶ, ὅτι μία\nἡμέρα παρὰ Κυρίῳ ὡς χίλια ἔτη, καὶ χίλια ἔτη ὡς\n ἡμέρα μία. οὐ βραδύνει Κύριος τῆς ἐπαγγελίας, ὡς\nτινὲς βραδυτῆτα ἡγοῦνται· ἀλλὰ μακροθυμεῖ εἰς ἡμᾶς, \nμὴ βουλόμενος τινὰς ἀπολέσθαι, ἀλλὰ πάντας εἰς μετανοιαν\nχώρησαι. Ὅμοιον τὸ παρὰ τῷ θεσπεσίῳ Δαβὶδ εἰρημένον ἐν τῷ ’πι\nψαλμῷ “ ὅτι χίλια ἔτη ἐν ὀφθαλμοῖς σου, Κύριε, ὡς ἡμέρα ἡ\n“ ἐχθὲς, ἥτις διῆλθε καὶ φυλακὴ κ ἐν νυκτί.’ πρὸς ταῦτα οὖν \nεἰρήκασιν οἱ ἐξηγηταὶ οὕτως. Εὐσεβίου Πρεσβυτέρου. Λέγει δὲ ὅτι σμικρά τις ἐστὶ καὶ\nἀλγεινὴ λίαν ἡ τῶν ἀνθρώπων ζωή. σὺ δὲ τῷ ἀιδίῳ καὶ αἰωνίῳ.","english":"being preserved for a day of judgment and destruction of impious men. Eusebius: “In the beginning, Lord, you founded the earth, and the works of your hands are the heavens,” says the psalmist; for if you were not, he says, in the beginning, O Lord, the one who founded the earth, and if the heavens were not the works of your hands, it would not have been possible for them to be transformed, nor to undergo change; for if they were uncreated, they would have remained also without end; but now, since you have become their maker, you are able, having willed it, to bring them to an end; for they are of a perishable and destructible nature; because things that previously did not exist came into being by your will and power; for there is one thing that remains always and can never not exist, namely you, the sole maker of all things. For just as long ago, he says, the world was overwhelmed through the heavens and the earth by a flood, so by the heavens and the earth being resolved into their elements through fire, the impious will likewise perish again. Let this not escape you, beloved, that one day with the Lord is as a thousand years, and a thousand years as one day. The Lord does not delay his promise, as some suppose slowness; but he is patient with us, not wishing any to perish, but all to come to repentance. Similar is what was said by the divine David in the psalm: “For a thousand years in your eyes, Lord, are as yesterday, which has passed, and a watch in the night.” To these things, then, the commentators have spoken thus. Eusebius the Presbyter: He says that the life of men is something small and very painful. But you, with the eternal and everlasting.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κατ’ ἀρχὰς, σὺ Κύριε, τὴν γῆν ἐθεμελίωσας, καὶ ἔργα τῶν χειρῶν ὅου εἰσὶν οἱ οὐρανοὶ","severity":"info","text":"The catena quotes a psalmist phrase that echoes Psalm 8:3 LXX (or similar), attributing creation of earth and heavens to the Lord.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Εὐσεβίου","severity":"info","text":"The passage cites 'Eusebius' (likely Eusebius of Caesarea) and later 'Eusebius the Presbyter', showing layered patristic commentary in the catena.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μία ἡμέρα παρὰ Κυρίῳ ὡς χίλια ἔτη","severity":"info","text":"The equation of one day with a thousand years reflects a common apocalyptic trope (cf. 2 Peter 3:8, Psalm 90:4 LXX), used here to explain divine patience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρὸς ταῦτα οὖν εἰρήκασιν οἱ ἐξηγηταὶ οὕτως","severity":"info","text":"This phrase marks a transition from Eusebius' commentary to a summary by later exegetes, indicating the catena's compilation method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Εὐσεβίου Πρεσβυτέρου","severity":"caution","text":"The identity of 'Eusebius the Presbyter' is uncertain; it may refer to a different author than Eusebius of Caesarea, but the text does not clarify.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀναστοιχειουμένων","severity":"info","text":"The term 'ἀναστοιχειουμένων' (being resolved into elements) is a technical Stoic and patristic concept for cosmic dissolution by fire, relevant to 2 Peter 3.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or unclear phrase after 'φυλακὴ κ ἐν νυκτί' (possibly 'φυλακὴ μία ἐν νυκτί'?). The identity of 'Eusebius the Presbyter' is ambiguous."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"καὶ ὁ τῶν χιλίων ἐτῶν ἀριθμὸς μιᾷ ἡμέρᾳ παρείκασται, μᾶλλον\nδὲ μικρῷ μορίῳ νυκτός· φυλακὴν δὲ νυκτερινὴν τὸ τεταρτημόριον \nἐκάλεσε τῆς νυκτός· τετραχῇ γὰρ οἱ ταύτην φυλάττειν πεπιστευμένοι\nδιαιροῦνται· τετάρτῃ γὰρ φυλακῇ καὶ ὁ Κύριος πρὸς τοὺς\nἱεροὺς Ἀποστόλους ἀφίκετο. εἰ δὲ περὶ χιλίων ἐτῶν οὕτως εἴρηκε,\n k Cod. φυλακῆ.","english":"And the number of a thousand years is likened to a single day, or rather to a small portion of a night; for he called a night-watch the fourth part of the night, since those entrusted with guarding it are divided into four parts; for it was in the fourth watch that the Lord came to the holy Apostles. If he has spoken thus concerning a thousand years,","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"χιλίων ἐτῶν ἀριθμὸς","severity":"info","text":"The thousand-year number is a symbolic period, likened to a single day or a fraction of a night, reflecting a non-literal interpretation of eschatological time.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φυλακὴν νυκτερινὴν","severity":"info","text":"A 'night-watch' (φυλακὴν νυκτερινὴν) is defined as a quarter of the night, a standard Roman and Greek division of nighttime into four watches.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τετάρτῃ φυλακῇ","severity":"info","text":"The fourth watch of the night is traditionally associated with the time of Christ's resurrection or his appearance to the apostles, as in early Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"φυλακῆ","severity":"caution","text":"The Greek text includes a marginal note 'k Cod. φυλακῆ', indicating a manuscript variant or correction for the word 'φυλακὴν' in the source codex.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ δὲ περὶ χιλίων ἐτῶν οὕτως εἴρηκε","severity":"info","text":"This conditional clause introduces a hypothetical or concessive argument, typical of exegetical reasoning in catena commentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἰ δὲ περὶ χιλίων ἐτῶν οὕτως εἴρηκε' is incomplete in the passage; the conclusion of the conditional is missing, leaving the intended argument uncertain."],"confidence":"high","notes":[]},{"i":35,"ref":"p35","source":"δηλονότι βίος ἀνθρώπου διάστημα ἔσται τὸ λεπτότατον, καὶ\nὥσπερ ἀμέριστον, εἰ ἡμέρα Κυρίου ὡς χίλια ἔτη· οὐδεὶς δὲ τῶν\nἀνθρώπων γέγονε χιλίων ἐτῶν, οὐδεὶς ἄρα τῶν ἀνθρώπων ὅλην τὴν\nἡμέραν ἔγνω τὴν τοῦ Κυρίου. Τὰ γοῦν χίλια ἡμῶν ἔτη, ἐν οἶς ἤκμασε μὲν ταῦτα, παρῆλθεν \n“ ὡς ἡ ἡμέρα ἡ χθὲς, ἥτις διῆλθεν. Ἀθανασίου Ἀλεξανδρείασ. Χίλια ἔτη τὸν καιρὸν τῆς ἐν\nνόμῳ λατρείας φησὶ, καθ’ ὃν μάλιστα ἐπιτελεσθέντος τοῦ θείου\nναοῦ ἤνθησεν· ἀπὸ γὰρ Σολομῶνος. τοῦ τὸν οἶκον Κυρίου ἐγείραντος,\nμέχρι τῆς πολιορκίας τῆς μετὰ τὸν τίμιον γενομένης σταυρὸν, \nεἰς τοῦτον συντείνει ἔτη χίλια. ἀλλὰ ταῦτά, φησι, τὰ χίλια ἔτη\nμία ἡμέρα λογισθείη ἐνώπιόν σου· μᾶλλον μὲν οὖν μικρὸν μόριον\nνυκτός· εἰκότως νυκτὶ παρεικάζει τὸν πρὸ τῆς ἐπιδημίας τοῦ\nΣωτῆρος καιρόν· ἅτε ὡς ἐν ἀωρίᾳ καὶ συγχύσει πάντων ἀνθρώπων\nὄντων· διὰ τὸ μήπω αὐτοῖς ἀνατεῖλαι τὸν ἥλιον τῆς δικαιοσύνης. Καὶ πάλιν —ὅτι χίλια ἔτη ἀντὶ τοῦ, πάντα σοι εὐχερῆ καὶ\nεὔκολα· τουτέστιν, ὅτε οὐ προσδοκῶμεν. οὕτω γὰρ καὶ ὁ Κύριος\nεἶπεν, “ ὅτι εἰ ᾔδει ὁ οἰκοδεσπότης, ποίᾳ ὥρᾳ ὁ κλέπτης ἔρχεται,\n“ ἠγρύπνησεν ἄν’ καὶ τὸ “ περὶ τῆς ἡμέρας καὶ τῆς ὥρας οὐδεὶς\n“ οἶδεν, εἰ μὴ ὁ Πατὴρ, καὶ ᾧ ἃν ὁ Πατὴρ ἀποκαλύψῃ.” \n Ἥξει δὲ ἡμέρα Κυρίου ὡς κλέπτης ἐν νυκτὶ, ἐν ἧ οἱ\nοὐρανοὶ ῥοιζηδὸν παρελεύσονται, στοιχεῖα δὲ καυσούμενα\nλυθήσονται, γῆ καὶ τὰ ἐν αὐτῇ ἔργα κατακαήσεται. τούτων οὖν πάντων λυομένων, ποταποὺς δεῖ\nὑπάρχειν ὑμᾶς ἐν ἁγίαις ἀναστροφαῖς καὶ εὐσεβείαις ; προσδοκῶντας καὶ σπεύδοντας τὴν παρουσίαν τῆς τοῦ\nΘεοῦ ἡμέρας, \n Εὐσεβίου.","english":"evidently the life of a man will be the most minute interval, and as it were indivisible, if the Lord's day is as a thousand years; and no man has lived a thousand years, therefore no man has known the whole day of the Lord. For our thousand years, in which these things flourished and passed away, are \"as yesterday's day, which has passed.\" Athanasius of Alexandria. He says a thousand years refers to the time of the service under the law, during which, especially after the completion of the divine temple, it flourished; for from Solomon, who raised the house of the Lord, until the siege that occurred after the precious cross, this amounts to a thousand years. But these thousand years, he says, would be reckoned as one day before you; rather, indeed, a small portion of a night. He fittingly compares the time before the coming of the Savior to night; when all men were as in darkness and confusion, because the sun of righteousness had not yet risen for them. And again—that a thousand years is used instead of, all things are easy and simple for you; that is, when we do not expect it. For thus also the Lord said, \"that if the master of the house knew at what hour the thief comes, he would have kept watch\"; and \"concerning the day and the hour no one knows, except the Father, and to whom the Father reveals it.\" The Lord's day will come like a thief in the night, in which the heavens will pass by with a rushing sound, the burning elements will be dissolved, the earth and the works upon it will be burned up. Therefore, since all these things are being dissolved, what sort of men must you be in holy conduct and piety? Expecting and hastening the coming of the day of God. Eusebius.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"δηλονότι βίος ἀνθρώπου διάστημα ἔσται τὸ λεπτότατον","severity":"info","text":"The author argues that if the Lord's day equals a thousand years, then a human lifespan is a negligible, almost indivisible interval, emphasizing human ignorance of divine time.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὅτι εἰ ᾔδει ὁ οἰκοδεσπότης, ποίᾳ ὥρᾳ ὁ κλέπτης ἔρχεται, ἠγρύπνησεν ἄν","severity":"info","text":"This is a loose allusion to a saying about the thief in the night, possibly echoing Matthew 24:43 or a similar synoptic tradition, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"περὶ τῆς ἡμέρας καὶ τῆς ὥρας οὐδεὶς οἶδεν, εἰ μὴ ὁ Πατὴρ","severity":"info","text":"This echoes Matthew 24:36 or Mark 13:32, where only the Father knows the day and hour, and to whom He reveals it.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀθανασίου Ἀλεξανδρείας","severity":"info","text":"Athanasius of Alexandria (c. 296–373) is cited for the interpretation that a thousand years refers to the period of Mosaic law, from Solomon's temple to the siege after the cross.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Εὐσεβίου","severity":"info","text":"Eusebius (likely Eusebius of Caesarea, c. 260–340) is cited for the eschatological description of the Lord's day coming like a thief, with cosmic dissolution.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ πάλιν","severity":"info","text":"The phrase 'And again' marks a transition to a new interpretive gloss on 'a thousand years' as meaning 'all things are easy and simple for you,' likely from a different source or a further comment.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the initial speaker before 'Athanasius of Alexandria' is unclear; the text may be a composite of multiple catena excerpts.","The phrase 'the siege that occurred after the precious cross' is ambiguous; it may refer to the Roman siege of Jerusalem in 70 CE or a later event."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"Πᾶν’ γὰρ σῶμα χρόνοις καὶ μακροῖς αἰῶσι παλαιοῦται,\nὡς ἱμάτιον παλαιωθέντα· παλαιωθέντα δὲ, αὖθις ἀνακαινωθήσεται\nτῇ σῇ πάλιν ἐνθέω βουλῆ. Οὐχ ὡς ἀπολλυμένων λέγει τῶν οὐρανῶν· ἀλλ’ ὡς ἀναστοιχειουμένων\nεἰς κρείττονα λῆξιν· ὥσπερ γὰρ τὰ σώματα τὰ ἡμέτερα\nλυόμενα οὐκ εἰς τὸ μηδαμῶς εἶναι χωρεῖ, ἀλλ’ ἀνακαινίζεται εἰς","english":"Every body grows old with time and long ages, like a garment that has become worn; and having become worn, it will be renewed again by your divine will. He does not say that the heavens are perishing, but that they are being re-elemented into a better state; for just as our bodies, when dissolved, do not pass into non-existence, but are renewed into","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀναστοιχειουμένων","severity":"info","text":"The verb ἀναστοιχειουμένων (from ἀναστοιχειόω) means 'being re-elemented' or 'reconstituted into their basic elements'. It is a rare term in patristic Greek, used to describe cosmic renewal rather than annihilation.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"παλαιωθέντα ... ἀνακαινωθήσεται","severity":"info","text":"The image of a worn garment being renewed echoes Stoic and Platonic ideas of cosmic conflagration and restoration, but here it is subordinated to divine will (τῇ σῇ ... ἐνθέω βουλῇ), a distinctively Christian adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"οὐκ εἰς τὸ μηδαμῶς εἶναι χωρεῖ","severity":"info","text":"The denial that dissolution leads to non-existence parallels 1 Corinthians 15:35–38 and patristic arguments for bodily resurrection, e.g., in Athanasius and Gregory of Nyssa.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐχ ὡς ἀπολλυμένων λέγει ... ἀλλ’ ὡς ἀναστοιχειουμένων","severity":"info","text":"The passage uses a corrective antithesis (οὐχ ... ἀλλ’) to clarify that cosmic renewal is not destruction but transformation into a better state (εἰς κρείττονα λῆξιν).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"τῇ σῇ πάλιν ἐνθέω βουλῇ","severity":"info","text":"The phrase 'by your divine will' (τῇ σῇ ... ἐνθέω βουλῇ) addresses God directly, likely in a liturgical or prayerful context within the catena, emphasizing divine agency in renewal.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence at 'ἀνακαινίζεται εἰς', leaving the object of renewal unspecified; the English draft supplies 'into a better state' from context, but the original may have continued with a specific term like 'ζωήν' (life) or 'ἀφθαρσίαν' (incorruption)."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"ἀφθαρσίαν, καθὼς εἶπεν ἡ θεῖα γραφὴ, οὕτω καὶ τὰ οὐρανία\nσώματα διὰ τοῦ δηλουμένου πυρὸς ἀνακαινίζεται, ἐλευθερούμενα\nκαὶ αὐτὰ ἀπὸ τῆς δουλείας τῆς φθορᾶς, τὰ ὅμοια καὶ ὁ Ἀπόστολος\nΠαῦλος φησίν. Δι’ ἣν οὐρανοὶ πυρούμενοι λυθήσονται, καὶ στοιχεῖα \n καυσούμενα τακήσεται. καινοὺς δὲ οὐρανοὺς καὶ γῆν\nκαινὴν κατὰ τὸ ἐπάγγελμα αὐτοῦ προσδοκῶμεν, ἐν οἷς\nδικαιοσύνη κατοικεῖ. Tουτέστι ἀνακαινισθέντας τοὺς οὐρανοὺς ὀψόμεθα, ὁμοίως δὲ καὶ\nτὴν γῆν. Οὐ μόνον ἡμεῖς, φησὶν, ἀλλὰ καὶ ἡ περὶ ἡμᾶς ὁρωμένη κτίσις\nἐπὶ τὸ ἄμεινον μεταποιηθήσεται· συμμεθέξουσα τῆς ἡμῶν λαμπρότητος,\nἐπείπερ δι’ ἡμᾶς φθοραῖς καὶ ἀλλοιώσεσιν ὑπηνέχθη·\nκαὶ ὡς δι’ ἡμᾶς γενομένη ἀκολουθεῖ τῇ ἡμετέρᾳ\nκαταστασει. Σεγήρου. Οὐ γὰρ ἡμεῖς μόνοι διὰ τῆς ἀναστάσεως ἐλίζομεν\nτὴν εἰς τὸ ἄμεινον μεταποίησιν, ἀλλὰ καὶ ἡ περὶ ἡμᾶς\nὁρωμένη κτίσις ἅπασα, κατάλληλον ἕξει τῇ ἡμετέρᾳ δόξῃ μετασχηματισμὸν,\nκαὶ συμμεθέξει τῆς ἐκεῖθεν λαμπρότητος· ὥσπερ\nγὰρ νῦν τῇ ἐκ τῆς ἁμαρτίας φθορᾷ δουλευσάντων ἡμῶν, καὶ τὰ \nπερὶ ἡμᾶς στοιχεῖα φθοραῖς τισὶν ὑπέζευκται καὶ ἀλλοώσεσιν.","english":"incorruptibility, as the divine scripture said, so also the heavenly bodies are renewed through the fire in question, being freed themselves as well from the servitude of corruption. The Apostle Paul says similar things. For this reason the heavens will be dissolved when set on fire, and the elements will melt when burned. And we expect new heavens and a new earth according to his promise, in which righteousness dwells. That is, we shall see the heavens renewed, and likewise the earth. Not only we, he says, but also the creation visible around us will be transformed for the better, sharing in our splendor, since it was subjected to corruptions and alterations because of us; and as it came to be for our sake, it follows our condition. Of Severus: For we are not the only ones who hope for transformation for the better through the resurrection, but also the entire creation visible around us will have a reshaping corresponding to our glory and will share in the splendor from that source. For just as now, when we are enslaved to the corruption from sin, the elements around us are also subjected to certain corruptions and alterations.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καινοὺς δὲ οὐρανοὺς καὶ γῆν καινὴν","severity":"info","text":"The phrase echoes Isaiah 65:17 LXX and Revelation 21:1, but the immediate source is likely 2 Peter 3:13, where the promise of new heavens and earth is linked to eschatological renewal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὁ Ἀπόστολος Παῦλός φησιν","severity":"info","text":"The reference to Paul is not a direct quotation; it may allude to 1 Corinthians 15:52 or Romans 8:21, where cosmic renewal accompanies resurrection. The catenist conflates Pauline eschatology with Petrine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Σεγήρου","severity":"info","text":"The attribution to Severus (likely Severus of Antioch, c. 465–538) shows the catena draws on miaphysite exegesis. Severus argues that the entire visible creation shares in humanity's transformation, a theme developed against Origenist notions of pre-existence.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀφθαρσίαν","severity":"info","text":"The term 'incorruptibility' (ἀφθαρσία) is a key eschatological concept in 2 Peter and patristic theology, denoting the state of bodies freed from decay after resurrection, not mere immortality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σεγήρου","severity":"info","text":"The passage shifts from a general exposition to a specific attribution to Severus, marked by the name in the genitive. This is a typical catena technique: a lemma introduces a new excerpt.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Δι’ ἣν οὐρανοὶ πυρούμενοι λυθήσονται' is not a known Pauline verse; it may be a paraphrase or a lost fragment. The identity of 'Severus' is not further specified; it could be Severus of Antioch or another Severus."],"confidence":"high","notes":[]},{"i":38,"ref":"p38","source":"ὁρῶμεν γὰρ ἥλιον ἐκλείποντα, σελήνην δὲ φθίνουσαν, ὡς εἶπε φιλοσοφῶν\nὁ μέγας Ἰὼβ· οὕτως τότε, τῆς ἀθανασίας καὶ τῆς ἀφθαρσίας\nμελλούσης τοῖς ἡμετέροις σώμασιν ἐπανθεῖν ἐκ τοῦ λειμῶνος\nτῆς ἀναστάσεως, καὶ ὁ περὶ ἡμᾶς ὁρατὸς οὗτος κόσμος τῇ ἁρμοζούσῃ \nφαιδρότητι γανωθήσεται· δεικνύντος διὰ τούτου τοῦ καλοῦ δημιουργοῦ\nκαὶ ἐπὶ τὸ κάλλιον μετασκευαστοῦ, ὡς καὶ τὴν ἀρχὴν\nδιὰ τὴν ἡμετέραν δουλείαν τε καὶ διακονίαν τὴν αἰσθητὴν κτίσιν ἐκ\nτοῦ μὴ ὄντος εἰς τὸ εἶναι παρήγαγε· καὶ ἐς ὕστερον δι’ ἡμᾶς πάλιν\nμεθαρμόσει πρὸς τὴν ἔνδοξον ἐκείνην καὶ ἀγήρω κατάστασιν. Καὶ \nμετ᾿ ὀλίγα — Ὥσπερ γὰρ οἰκέτης, κάκως μὲν πράττοντος τοῦ\nδεσπότου, μετέχει τῆς κακοπραγίας· ἐπὶ τὸ ἄμεινον δὲ μεταβάλ-","english":"For we see the sun setting and the moon waning, as the great Job said philosophically; thus then, when immortality and incorruptibility are about to bloom upon our bodies from the meadow of the resurrection, this visible world around us will be brightened with its fitting radiance, the good creator showing through this that it will be transformed for the better, just as in the beginning he brought forth the perceptible creation from non-being into being for the sake of our service and ministry; and later, for our sake again, he will refashion it toward that glorious and ageless state. And a little later — For just as a servant, when the master acts badly, shares in the evil-doing; but when he changes for the better,","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὁρῶμεν γὰρ ἥλιον ἐκλείποντα, σελήνην δὲ φθίνουσαν","severity":"info","text":"The author uses the setting sun and waning moon as natural analogies for cosmic renewal, linking them to Job's philosophical observation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὡς εἶπε φιλοσοφῶν ὁ μέγας Ἰώβ","severity":"info","text":"This likely alludes to Job 14:12 or similar passages where Job reflects on transience; the phrase 'philosophizing' frames Job as a sage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"λειμῶνος","severity":"info","text":"λειμών ('meadow') is a patristic metaphor for the resurrection as a fertile source of life, echoing imagery from authors like Gregory of Nyssa.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"μετασκευαστοῦ","severity":"info","text":"The term 'refashioner' (μετασκευαστής) is rare; it underscores the creator's active role in eschatological transformation, a theme in late antique Christian cosmology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ μετ᾿ ὀλίγα —","severity":"info","text":"This phrase marks a transition to a new analogy (servant and master), indicating the catena's method of excerpting and linking passages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ὥσπερ γὰρ οἰκέτης","severity":"info","text":"The servant-master analogy parallels 2 Peter 2:19 or similar Pauline household imagery, but the specific application to cosmic renewal is distinctive.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'great Job' is assumed to be the biblical patriarch, but the source of the quotation is not specified; the reading takes it as a paraphrase of Job's reflections on decay."],"confidence":"high","notes":[]},{"i":39,"ref":"p39","source":"λοντος, εὖ διάκειται καὶ αὐτὸς, οὕτω καὶ ἡ κτίσις ταχθεῖσα δουλεύειν\nἡμῖν ἐκοινώνησε τὸ πρὶν τῆς φθορᾶς· εἰς ἀφθαρσίαν δὲ\nἐπανελθοῦσι συμμεθέξει πάλιν τῆς ἐκεῖθεν τιμῆς. ὅπερ καὶ ὁ\nθεσπέσιος Παῦλος Ῥωμαίοις γράφων ἔλεγε· “ ἡ γὰρ καραδοκία\n“ τῆς κτίσεως τὴν ἀποκάλυψιν τῶν υἱῶν τοῦ Θεοῦ ἀπεκδέχεται· \n“ τῆ γὰρ ματαιότητι ἡ κτίσις ὑπετάγη· οὐχ ἑκοῦσα, ἀλλὰ διὰ\n“ τὸν ὑποτάξαντα ἐπ’ ἐλπίδι· ὅτι καὶ αὕτη ἡ κτίσις ἐλευθερω-\n“ θήσεται ἀπὸ τῆς δουλείας τῆς φθορᾶς, εἰς τὴν ἐλευθερίαν\n“ τῆς δόξης τῶν τέκνων τοῦ Θεοῦ· οἴδαμεν γὰρ ὅτι πᾶσα\n“ἠ κτίσις συστενάζει καὶ συνωδίνει ἄχρι τοῦ νῦν.’ προσωποποιεῖ \nτὴν κτίσιν ὁ κῆρυξ τῆς ἀληθείας, ἐναργῶς παραστῆ-\nσαι βουλόμενος τὸ τοῦ πράγματος μέγεθος. Καὶ μετ’ ὀλίγα\n— τῇ γὰρ ἁμαρτίᾳ δελεασθέντες ἡμεῖς εἰς ματαίαν ἐξεκυλίσθημεν\nκαὶ ἐφθαρμένην ζωήν. καὶ ὅμως καὶ οὕτως ἔχουσι,\nκαὶ πρὸς πᾶσαν αἰσχρὰν ἐπιθυμίαν ὀκείλασι, καὶ πρὸς αὐτὸ τῆς \nἀπωλείας τὸ βάραθρον, ἡ κτίσις ἐδούλευσεν, “ οὐχ ἑκοῦσα,” τουτέστιν\nοὐ κατ’ ἀξίαν, τοῖς γὰρ ἀξίοις ἕλοιτο ἄν τις ἑκουσίως δουλεύειν·\nτὸ γὰρ ὑποτετάχθαι τοῖς ἀναξίοις ὡς ἐπὶ τὸ πλεῖστον\nἀκούσιον “ ἀλλὰ διὰ τὸν ὑποτάξαντα, τῷ ὑπερβάλλοντι τῆς\nχρηστότητος, καὶ τῷ περιόντι τῆς ἀγαθότητος. Διὸ, ἀγαπητοὶ, ταῦτα προσδοκῶντες, σπουδάσατε\n ἄσπιλοι καὶ ἀμώμητοι αὐτῷ εὑρεθῆναι ἐν εἰρήνη, καὶ\nτὴν τοῦ Κυρίου ἡμῶν μακροθυμίαν, σωτηρίαν ἡγεῖσθε.","english":"...bathing, he himself is well disposed, so also creation, ordered to serve us, previously shared in corruption; but when we return to incorruptibility, it will again partake of that honor. This is what the divine Paul said when writing to the Romans: “For the eager expectation of creation awaits the revelation of the sons of God; for creation was subjected to vanity, not willingly, but because of the one who subjected it in hope, that this creation itself will be freed from the slavery of corruption into the freedom of the glory of the children of God; for we know that all creation groans and travails together until now.” The herald of truth personifies creation, wishing to clearly demonstrate the magnitude of the matter. And a little later—for having been enticed by sin, we rolled out into a vain and corrupted life. And yet, even being in such a state, and having slipped into every shameful desire, and even to the very abyss of destruction, creation served, “not willingly,” that is, not according to worth, for one would willingly serve those who are worthy; for being subjected to the unworthy is for the most part involuntary, “but because of the one who subjected it,” on account of the exceeding kindness and the abundance of goodness. Therefore, beloved, expecting these things, hasten to be found spotless and blameless before him in peace, and consider the patience of our Lord as salvation.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡ γὰρ καραδοκία τῆς κτίσεως τὴν ἀποκάλυψιν τῶν υἱῶν τοῦ Θεοῦ ἀπεκδέχεται","severity":"info","text":"The catena attributes a Pauline quotation to Romans, but the wording does not correspond to any known passage; it likely reflects a lost or apocryphal source.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προσωποποιεῖ","severity":"info","text":"The verb προσωποποιεῖ indicates personification, a rhetorical device used to dramatize creation’s longing; the catena explicitly notes this as the herald of truth’s technique.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κτίσις","severity":"info","text":"Creation (κτίσις) is portrayed as a servant that shares in human corruption and will be freed; this reflects a cosmic eschatology where the physical world participates in redemption.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ μετ’ ὀλίγα","severity":"info","text":"The phrase 'And a little later' marks a transition within the catena, resuming the exegetical commentary after the Pauline citation and personification note.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀγαπητοὶ","severity":"info","text":"The direct address 'beloved' (ἀγαπητοὶ) shifts to a hortatory conclusion, typical of homiletic catenae, urging the audience to moral readiness.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐκοινώνησε τὸ πρὶν τῆς φθορᾶς","severity":"caution","text":"The phrase 'previously shared in corruption' is ambiguous: it may mean creation shared in human corruption from the fall, or that it was corrupted prior to serving humanity; the catena does not resolve this.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Pauline quotation is uncertain; it may be a paraphrase or from a non-canonical text.","The temporal relation of creation's corruption to human sin is unclear."],"confidence":"high","notes":[]},{"i":40,"ref":"p40","source":"Ωσπερ τὰ ἀγαθὰ ἐν οἷς τὴν ἀρχὴν ἐκτίσθημεν, οἷον, οὐρανὸς, \nγῆ, θάλασσα, ἀστέρες, ὅσα ἡμῖν ὁ Θεὸς πρὸς ἀπόλαυσιν ἔδωκε\nκοινῇ πάσης τῆς ἀνθρωπότητος, οὕτω καὶ ἡ τοῦ Κυρίου δωρεὰ δι’\nτ’ οὐρανὸν καῖνον καὶ γῆν καινὴν καὶ πάσαν κτίσιν\nκαινὴν ἔχουσά τε καὶ καταγγέλλουσα, ὅλης ἡμῶν κοινὴ τῆς\nφύσεως γέγονεν, οὐκ ἐπὶ τὸν Ἰσραὴλ μόνον· ὑψώθη γὰρ ἐπὶ \nπάντα τὰ ἔθνη ὁ Κύριος, διὰ τοῦ σταυροῦ ἑλκύσας ἡμᾶς ἄνω πρὸς\nἑαυτὸν. Οὐ τοῖς πιστεύουσιν ὑπέσχετο ; τί δὲ ὑπέσχετο ; τὸ ἥξειν καὶ","english":"Just as the good things in which we were originally created—such as heaven, earth, sea, stars, all that God gave us for the enjoyment of all humanity—so also the Lord’s gift, having and proclaiming a new heaven and a new earth and a whole new creation, has become common to our entire nature, not for Israel alone. For the Lord was raised up over all nations, drawing us upward to himself through the cross. Did he not promise to those who believe? And what did he promise? That he would come and","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὰ ἀγαθὰ ἐν οἷς τὴν ἀρχὴν ἐκτίσθημεν","severity":"info","text":"The author lists primordial goods (heaven, earth, sea, stars) as a shared divine gift, contrasting them with the new creation promised through Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κοινῇ πάσης τῆς ἀνθρωπότητος","severity":"info","text":"The phrase 'common to all humanity' emphasizes universal access to creation's goods, a theme echoed in the new creation's universality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐρανὸν καῖνον καὶ γῆν καινὴν","severity":"info","text":"This echoes Revelation 21:1 (καινὸν οὐρανὸν καὶ καινὴν γῆν), linking the catena's eschatology to Johannine apocalyptic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"διὰ τοῦ σταυροῦ ἑλκύσας ἡμᾶς ἄνω πρὸς ἑαυτὸν","severity":"info","text":"The cross as a means of drawing humanity upward reflects a common patristic motif of the cross as a cosmic ladder or instrument of ascent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐ τοῖς πιστεύουσιν ὑπέσχετο ; τί δὲ ὑπέσχετο ;","severity":"info","text":"A rhetorical question-and-answer pattern introduces the promised coming, typical of catechetical or homiletic style in catenae.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ ἥξειν καὶ","severity":"caution","text":"The sentence breaks off mid-phrase; the Greek text may be lacunose or the catena excerpt ends here, leaving the promise incomplete.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ ἥξειν καὶ' is incomplete; it is unclear whether the original text continued with a specific promise (e.g., 'the kingdom') or was truncated in transmission."],"confidence":"high","notes":[]},{"i":41,"ref":"p41","source":"λαμβάνειν αὐτοὺς, καὶ ἐν ταῖς μοναῖς ταῖς πολλαῖς ταῖς παρὰ\nτῷ Πατρὶ κατοικήσειν. \n Καθὼς καὶ ὁ ἀγαπητὸς ἡμῶν ἀδελφὸς Παῦλος\nκατὰ τὴν δοθεῖσαν αὐτῷ σοφίαν ἔγραψεν ὑμῖν. \n Tοῦτο γὰρ καἰ ἐκεῖνος εἶπε λέγων· “ ἀγνοεῖς ὅτι τὸ χρηστὸν τοῦ \n“ Θεοῦ εἰς μετάνοιάν σε ἄγει ; \n Ὡς καὶ ἐν πάσαις ταῖς ἐπιστολαῖς, λαλῶν ἐν αὐταῖς\nπερὶ τούτων· ἐν οἷς ἐστι δυσνόητά τινα, ἃ οἱ ἀμαθεῖς\nκαὶ ἀστήρικτοι στρεβλοῦσιν, ὡς καὶ τὰς λοιπὰς γραφὰς,\nπρὸς τὴν ἰδίαν αὐτῶν ἀπώλειαν. \n Κυρίλλου Ἀλεξανδρείασ Δοκεῖ δέ τισιν ὁ πάνσοφος\nΠαῦλος δυσχερῆ τινα λέγειν, ἤτοι “ δυσνόητα κατὰ τὴν τῶν\nἁγίων Ἀποστόλων φωνήν· ὅτι δὲ σοφίας τῆς ἄνωθεν μεμέστωται\nταῦτα οὐκ ἔστιν ἀμφιβάλλειν· λαλεῖ γὰρ ἐν αὐτῷ ὁ\nΧριστός. \n Ὑμεῖς οὖν ἀγαπητοὶ, προγινώσκοντες φυλάσσεσθε,\nἵνα μὴ τῇ τῶν ἀθέσμων πλάνῃ συναπαχθέντες, ἐκπέσητε\n τοῦ ἰδίου στηριγμοῦ· αὐξάνετε δὲ ἐν\nκαὶ γνώσει τοῦ Κυρίου ἡμῶν καὶ Σωτῆρος Ἰησοῦ\nΧριστοῦ. αὐτῷ ἡ δόξα καὶ νῦν καὶ εἰς ἡμέραν αἰῶνος. \nἀμήν. \n Κυρίλλου. Προσήκει τοίνυν ἀποστρέφεσθαι τοὺς τοιούτους·\nκἂν τὸ ὄνομα τοῦ Χριστοῦ πρὸς ἀπάτην ἀμφιέννυνται. αὐτοῦ γὰρ\nτοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ πρόσταξίς ἐστι πρὸς ἡμετέραν\nἀσφάλειάν τε καὶ σωτηρίαν λέγοντος, “ προσέχετε ἀπὸ τῶν ἐρχο-\n“ μένων πρὸς ὑμᾶς ἐν ἐνδύμασι προβάτων, ἔσωθεν δέ εἰσι λύκοι\n“ ἅρπαγες.’’ Καὶ πάλιν — “ βλέπετε μήτις ὑμᾶς πλανήσῃ·\n“ πολλοὶ γὰρ ἐλεύσονται ἐπὶ τῷ ὀνόματί μου λέγοντες, ἐγὼ εἰμὶ\n“ ὁ Χριστὸς, καὶ πολλοὺς πλανήσουσι· καὶ ὁ Παῦλος βοᾷ,\n“ βλέπετε τοὺς κύνας, βλέπετε τοὺς κακοὺς ἐργάτας τῆς πί-\n“ τῆς εἰς τὸν Κυρίον Ἰησαῦν.”","english":"they are to receive them and to dwell in the many abodes near the Father. Just as our beloved brother Paul, according to the wisdom given to him, wrote to you. For he also said this: “Do you not know that the goodness of God leads you to repentance?” As also in all his epistles, speaking in them about these matters; among which there are some things hard to understand, which the ignorant and unstable distort, as they do the rest of the scriptures, to their own destruction.\n\nCyril of Alexandria: To some, the all-wise Paul seems to say things that are difficult, that is, “hard to understand,” according to the voice of the holy Apostles; but that these are filled with wisdom from above is not to be doubted; for Christ speaks in him.\n\nYou, therefore, beloved, knowing beforehand, be on guard, lest, being carried away by the error of the lawless, you fall from your own steadfastness; but increase in the knowledge of our Lord and Savior Jesus Christ. To him be glory both now and for eternity. Amen.\n\nCyril: It is fitting, therefore, to turn away from such persons, even if they clothe themselves in the name of Christ for deception. For it is a command of our Lord Jesus Christ himself for our security and salvation, saying, “Beware of those who come to you in sheep’s clothing, but inside are ravenous wolves.” And again: “See that no one leads you astray; for many will come in my name saying, ‘I am the Christ,’ and they will lead many astray.” And Paul cries out, “Beware of the dogs, beware of the evil workers of the faith in the Lord Jesus.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"προσέχετε ἀπὸ τῶν ἐρχομένων πρὸς ὑμᾶς ἐν ἐνδύμασι προβάτων, ἔσωθεν δέ εἰσι λύκοι ἅρπαγες","severity":"info","text":"Cyril attributes to Jesus a warning about wolves in sheep's clothing; this is not a canonical gospel saying but a common early Christian paraenetic motif, possibly derived from oral tradition or apocryphal sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"βλέπετε μήτις ὑμᾶς πλανήσῃ· πολλοὶ γὰρ ἐλεύσονται ἐπὶ τῷ ὀνόματί μου λέγοντες, ἐγὼ εἰμὶ ὁ Χριστὸς, καὶ πολλοὺς πλανήσουσι","severity":"info","text":"Cyril again cites a non-canonical warning of false Christs; no parallel in the New Testament, suggesting dependence on extra-biblical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"βλέπετε τοὺς κύνας, βλέπετε τοὺς κακοὺς ἐργάτας τῆς πίστεως","severity":"info","text":"Cyril attributes to Paul a warning about 'dogs' and 'evil workers'; this is not found in the Pauline corpus and likely reflects a pseudepigraphal or oral tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Κυρίλλου Ἀλεξανδρείασ","severity":"info","text":"The catena attributes two blocks to Cyril of Alexandria; the first warns against distorting Paul's 'hard sayings', the second against heretics in sheep's clothing. This reflects Cyril's anti-heretical polemic.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καθὼς καὶ ὁ ἀγαπητὸς ἡμῶν ἀδελφὸς Παῦλος","severity":"info","text":"The catenist introduces a Pauline citation with 'just as our beloved brother Paul wrote to you', linking the preceding eschatological promise to apostolic authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀγνοεῖς ὅτι τὸ χρηστὸν τοῦ Θεοῦ εἰς μετάνοιάν σε ἄγει","severity":"caution","text":"The Pauline saying 'Do you not know that the goodness of God leads you to repentance?' is not identifiable in the canonical Pauline letters; it may be a loose paraphrase or from a lost source.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the three non-canonical sayings attributed to Jesus and Paul is unclear; they may derive from apocryphal gospels or oral tradition.","The transition between the catenist's own words and the first Cyril block is ambiguous; the Greek lacks a clear attribution marker before 'Δοκεῖ δέ τισιν'."],"confidence":"high","notes":[]},{"i":42,"ref":"p42","source":"Ὥσπερ οἱ ἀποκτείναντες τοὺς προφήτας καὶ τοὺς Ἀποστόλους,\nοὕτως οἱ ἀναιροῦντες τοὺς λόγους αὐτῶν δόγμασιν ἀσεβείας καὶ\nπράξεσι κακίας. πονηρότεροι δὲ οἱ δεύτεροι τῶν προτέρων, ὅτι\nοὐ μόνον εἰς τοὺς ζῶντας ἁμαρτάνουσιν, ἀλλὰ καὶ εἰς τοὺς σωζομενους. Tέλος σὺν Θεῷ τῆς B Ἐπιστολῆς Πέτρου. ΠΕΤΡΟΥ ΕΠΙΣΤΟΛΗ B. ΥΠΟΘΕΣΙΣ. ΕΠΕΙΔΗ καὶ ταύτην πάλιν ὁ αὐτὸς Πέτρος ἐπιστέλλει τοῖς\nἤδη πιστεύσασιν· ἔστι δὲ ἡ Ἐπιστολὴ ὑπόμνησις τῶν πρώτων·\nεἰδὼς γὰρ ταχεῖαν αὐτοῦ ἔσεσθαι τὴν ἀνάλυσιν τοῦ σώματος, \nἐσπούδασε πάντας ὑπομνῆσαι περὶ ὧν κατηχήθησαν τὴν διδασκαλίαν·\nκαὶ πρῶτον μὲν περὶ τῆς πίστεως ἐξηγεῖται· δεικνὺς ἀπὸ\nτῶν προφητῶν αὐτὴν εὐηγγελίσθαι· καὶ ὅτι αἱ προφητείαι, αἱ περὶ\nτοῦ Σωτῆρος, οὐκ εἰσὶν ἀνθρώπιναι, ἀλλὰ παρὰ Θεοῦ ἐλαλήθησαν. ἔπειτα παραγγέλλει μὴ προσέχειν τοῖς ἀπατῶσι, λέγων ἔσεσθαι \nαὐτῶν ἀπώλειαν, ὥσπερ καὶ τῶν παραβάντων Ἀγγέλων γέγονε·\nπρομηνύει δὲ ἐν τῇ Ἐπιστολῇ ἡμέρας ἔσεσθαι ἐν αἷς ἐμπαίκται\nπεριπατήσουσι καὶ θελήσουσιν ἀπατᾶν τινὰς, λέγοντες μάτην\nλέγεσθαι παρ’ ἡμῶν τὴν παρουσίαν τοῦ Σωτῆρος διὰ τὸ ἀεὶ\nλέγεσθαι, καὶ μήπω παραγεγενῆσθαι.","english":"Just as those who killed the prophets and the Apostles, so also those who destroy their words with doctrines of impiety and deeds of wickedness. But the latter are more wicked than the former, because they sin not only against the living, but also against those who are being saved. End with God of the Second Epistle of Peter. Epistle of Peter II. Argument. Since this same Peter again writes to those who have already believed; and the Epistle is a reminder of the first; for knowing that his departure from the body would be swift, he hastened to remind all concerning the teaching of which they had been catechized; and first he expounds concerning faith, showing from the prophets that it had been proclaimed; and that the prophecies concerning the Savior are not human, but were spoken by God. Then he commands not to heed those who deceive, saying that their destruction will come, just as happened to the transgressing Angels; and he foretells in the Epistle that there will be days in which impostors will walk about and wish to deceive some, saying that the coming of the Savior is spoken of by us in vain because it is always spoken of and has not yet arrived.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Tέλος σὺν Θεῷ τῆς B Ἐπιστολῆς Πέτρου. ΠΕΤΡΟΥ ΕΠΙΣΤΟΛΗ B. ΥΠΟΘΕΣΙΣ.","severity":"info","text":"The passage concludes the catena on 2 Peter with a subscription and then introduces a new section titled 'ΥΠΟΘΕΣΙΣ' (Argument), which summarizes the epistle's purpose and content.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ΥΠΟΘΕΣΙΣ","severity":"info","text":"The 'ΥΠΟΘΕΣΙΣ' is a standard feature in Greek catenae and commentaries, providing a brief summary or argument of the biblical book, often drawing on earlier patristic sources.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"οἱ ἀναιροῦντες τοὺς λόγους αὐτῶν δόγμασιν ἀσεβείας καὶ πράξεσι κακίας","severity":"info","text":"The author compares those who destroy the words of prophets and apostles through impious doctrines and wicked deeds to those who killed them physically, emphasizing the greater wickedness of the former.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"προμηνύει δὲ ἐν τῇ Ἐπιστολῇ ἡμέρας ἔσεσθαι ἐν αἷς ἐμπαίκται περιπατήσουσι","severity":"info","text":"The 'ΥΠΟΘΕΣΙΣ' interprets 2 Peter as foretelling days when impostors will deceive believers about the delay of the Parousia, reflecting early Christian concerns about eschatological expectation.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"σωζομενους","severity":"caution","text":"The Greek 'σωζομενους' (those being saved) is ambiguous: it could refer to Christians still alive or to the saved in a broader soteriological sense. The translation 'those who are being saved' follows the present participle.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἰς τοὺς σωζομενους' could mean 'against those who are being saved' (i.e., living Christians) or 'against the saved' (the departed faithful); the context of sinning against the living suggests the former.","The transition from the catena proper to the 'ΥΠΟΘΕΣΙΣ' is abrupt; it is unclear whether the 'ΥΠΟΘΕΣΙΣ' is part of the original catena or a later addition."],"confidence":"high","notes":[]},{"i":43,"ref":"p43","source":"ἀπὸ τούτων οὖν καὶ μάλιστα \nἀπέχεσθαι παραγγέλλει, διδάσκων μὴ ὀλιγωρεῖν ἐν τοῖς χρόνοις·\nπάντα γὰρ τὸν χρόνον μηδὲν εἶναι ἐνώπιον Κυρίου· διὰ τὸ καὶ\nμίαν ἡμέραν ὡς χίλια ἔτη εἶναι, καὶ τὰ χίλια ἔτη ὡς ἡμέραν μίαν·\nἔσεσθαι δὲ καὶ ταχέως τὴν ἡμέραν Κυρίου διαβεβαιοῦται καὶ\nἀποδείκνυσιν, καὶ ἐντέλλεται ἑτοίμους τὲ εἶναι εἰς αὐτὴν ἔργοις \nἀγαθοῖς, καὶ ἀγαπᾶν τὰ ὑπὸ τοῦ Ἀποστόλου Παύλου γραφέντα,\nκαὶ μὴ προσέχειν τοῖς διαβάλλουσιν αὐτὰ, διὰ τὸ καὶ πάσας τὰς\nθείας γραφὰς διαβάλλειν αὐτούς. ὑπομνήσας οὖν καὶ διατάξας\nπάντας προειδέναι τὰ πράγματα, παραινεῖ μὴ ἐκπίπτειν τοῦ σκοποῦ\nτῆς πίστεως, καὶ οὕτως τελειοῖ τὴν Ἐπιστολήν. ΚΕΦ. Α.","english":"He therefore commands especially to abstain from these, teaching not to be negligent in the times; for all time is nothing before the Lord, because one day is as a thousand years, and a thousand years as one day. And he affirms and demonstrates that the day of the Lord will come quickly, and he commands to be ready for it with good works, and to love what was written by the Apostle Paul, and not to heed those who slander them, because they slander all the divine scriptures. Having thus reminded and arranged that all should foresee matters, he exhorts not to fall away from the purpose of the faith, and thus he completes the Epistle. Chapter 1.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Α.","severity":"info","text":"The closing 'ΚΕΦ. Α.' (Chapter 1) marks a structural division, likely a later scribal addition to organize the catena.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μίαν ἡμέραν ὡς χίλια ἔτη εἶναι, καὶ τὰ χίλια ἔτη ὡς ἡμέραν μίαν","severity":"info","text":"This echoes 2 Peter 3:8 (τῇ δὲ κυρίᾳ μίαν ἡμέραν ὡς χίλια ἔτη), a key eschatological passage in the epistle.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀγαπᾶν τὰ ὑπὸ τοῦ Ἀποστόλου Παύλου γραφέντα","severity":"info","text":"The catena emphasizes love for Paul's writings, reflecting early Christian efforts to harmonize Petrine and Pauline traditions against heresy.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"διαβάλλουσιν αὐτὰ, διὰ τὸ καὶ πάσας τὰς θείας γραφὰς διαβάλλειν αὐτούς","severity":"info","text":"The slanderers of Paul are accused of attacking all divine scriptures, a common polemic in patristic reception against Marcionite or gnostic groups.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"πάντα γὰρ τὸν χρόνον μηδὲν εἶναι ἐνώπιον Κυρίου","severity":"info","text":"The phrase 'all time is nothing before the Lord' interprets 2 Peter's compressed eschatology as a call to constant vigilance.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀπὸ τούτων οὖν καὶ μάλιστα' lacks a clear antecedent in the catena; it likely refers back to heretics or vices mentioned in the previous passage.","The structural marker 'ΚΕΦ. Α.' may be a later addition; its original placement in the manuscript tradition is uncertain."],"confidence":"high","notes":[]},{"i":44,"ref":"p44","source":"Περὶ κλήσεως τῆς ἐν πίστει βεβαιουμένης, ἔργοις τοῖς τῆς ἀρετῆς, καὶ\nἐλπίδος τῶν μελλόντων ἀγαθῶν. Συμεὼν Πέτρος δοῦλος καὶ ἀπόστολος Ἰησοῦ\nΧριστοῦ, τοῖς ἰσότιμον ἡμῖν λαχοῦσι πίστιν ἐν δικαιοσύνῃ \nτοῦ Θεοῦ ἡμῶν καὶ Σωτῆρος Ἰησοῦ Χριστοῦ. Ὅρα πῶς ἐξ ἀρχῆς ἀνίστησι τὰς ψυχὰς τῶν πιστευσάντων, εἰς\nτὸ ἶσον αὐτοὺς τοῖς ἀποστόλοις ἀναφέρων χάρισμα. Ἴση γὰρ ἡ χάρις ἡ τοῦ θείου βαπτίσματος. Χάρις ὑμῖν καὶ εἰρήνη πληθυνθείη ἐν ἐπιγνώσει \nτοῦ Θεοῦ, καὶ Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν. Τοῦ Χρυσοστόμου. Οὐδὲν γὰρ ταύτης ἶσον· διὰ τοῦτο\nεὐχόμεθα καὶ λέγομεν αἰτοῦντες τὸν Ἄγγελον τῆς εἰρήνης· καὶ\nπανταχοῦ εἰρήνην αἰτοῦμεν ἐν ταῖς Ἐκκλησίαις, εἰρήνην ἐν ταῖς\nεὐχαῖς, ἐν ταῖς λιταῖς, ἐν ταῖς προσρήσεσι· καὶ ἁπαξαπλῶς καὶ \nδὶς καὶ τρὶς καὶ πολλάκις αὐτὴν δίδωσιν ὁ τῆς Ἐκκλησίας\nπροεστὼς, “ εἰρήνη ὑμῖν·” διατί ; ὅτι αὕτη μήτηρ πάντων ἐστι\nτῶν ἀγαθῶν· αὕτη τῆς χαρᾶς ἡ ὑπόστασις. διὰ τοῦτο καὶ ο\nΧριστὸς εἰσιοῦσιν εἰς τὰς οἰκίας τοῖς Ἀποστόλοις τοῦτο λέγειν\nπροσέταξεν εὐθέως, καθάπερ σύμβολον τῶν ἀγαθῶν· “ εἰσερχόμενοι \n“ γάρ,’’ φησιν, “ εἰς τὰς οἰκίας λέγετε εἰρήνη ὑμῖν· ταύτης γὰρ\nοὐκ οὔσης, πάντα περιττά· καὶ ὁ Χριστὸς τοῖς μαθηταῖς ἔλεγεν,\n“ εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν. αὕτη τῇ ἀγάπῃ προοδοποιεῖ. Ὡς πάντα ἡμῖν τῆς θείας δυνάμεως αὐτοῦ τὰ πρὸς\nζωὴν καὶ εὐσέβειαν δεδωρημένης, διὰ τῆς ἐπιγνώσεως \n τοῦ καλέσαντος ἡμᾶς ἰδίᾳ δόξη καὶ ἀρετῇ· δι’ ὧν τὰ\nμέγιστα ἡμῖν καὶ τίμια ἐπαγγέλματα δεδώρηται, ἵνα\nδιὰ τούτων γένησθε θείας κοινωνοὶ φύσεως, ἀποφυγόντες\nτῆς ἐν κόσμῳ ἐν ἐπιθυμίᾳ φθορᾶς.","english":"Concerning the calling that is confirmed in faith, by the works of virtue, and the hope of future goods. Symeon Peter, servant and apostle of Jesus Christ, to those who have obtained faith equal to us in the righteousness of our God and Savior Jesus Christ. See how from the beginning he raises up the souls of the believers, referring them to the same gift as the apostles. For the grace of divine baptism is equal. May grace and peace be multiplied to you in the knowledge of God and of Jesus Christ our Lord. Of Chrysostom. For nothing is equal to this; therefore we pray and say, asking for the Angel of peace; and everywhere we ask for peace in the churches, peace in the prayers, in the litanies, in the salutations; and once, twice, three times, and many times the president of the church gives it, \"Peace to you\"; why? Because this is the mother of all good things; this is the foundation of joy. Therefore Christ also commanded the Apostles to say this immediately upon entering houses, as a symbol of good things; \"For entering,\" he says, \"into the houses, say, Peace to you; for without this, everything is superfluous; and Christ said to the disciples, 'I give you my peace.' This paves the way for love. Since all things have been given to us by his divine power for life and piety, through the knowledge of the one who called us by his own glory and virtue; through which the greatest and most honorable promises have been given to us, so that through these you may become partakers of the divine nature, having escaped the corruption in the world through desire.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ κλήσεως","severity":"info","text":"The opening phrase 'Concerning the calling' marks a thematic heading, typical of catena excerpts, introducing the topic of faith confirmed by works and hope.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἰσότιμον","severity":"info","text":"The term 'equal in honor' (ἰσότιμον) underscores the author's claim that believers share a status equal to the apostles through baptismal grace.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Τοῦ Χρυσοστόμου","severity":"info","text":"The attribution 'Of Chrysostom' indicates a quotation from John Chrysostom, a common source in this catena, emphasizing the liturgical practice of invoking peace.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν","severity":"info","text":"The phrase 'I give you my peace' echoes Christ's words to the disciples, possibly alluding to John 14:27 or a similar dominical saying, though not a direct quotation.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἄγγελον τῆς εἰρήνης","severity":"info","text":"The 'Angel of peace' likely refers to a liturgical invocation, possibly the angel of peace in early Christian prayers, reflecting the catena's liturgical context.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Συμεὼν Πέτρος","severity":"caution","text":"The name 'Symeon Peter' conflates Simon Peter with Symeon, possibly a scribal variant or intentional identification; the text may reflect a tradition linking the apostle to the author of 2 Peter.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Angel of peace' could refer to a specific liturgical figure or a general invocation; the exact source is unclear.","The attribution 'Of Chrysostom' may be a later addition; the passage's exact origin in Chrysostom's corpus is not specified."],"confidence":"high","notes":[]},{"i":45,"ref":"p45","source":"Διὰ μακροῦ μὲν ἀποδίδωσιν· ἔστι δὲ ἡ διάνοια αὕτη· ὡς \nμυρία λαβόντες ἀγαθὰ διὰ τῆς ἐπιφανείας Χριστοῦ, δι’ ὧν\nδυνάμεθα a καὶ θείας φύσεως γενέσθαι κοινωνοὶ, καὶ πρὸς ζωὴν καὶ\n a δυνόμεθα Cod.","english":"After a long interval he gives back; and the sense is this: having received countless goods through the manifestation of Christ, by which we are able to become partakers even of the divine nature, and to be led toward life and","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Διὰ μακροῦ μὲν ἀποδίδωσιν","severity":"info","text":"The phrase 'after a long interval he gives back' likely refers to the author resuming a thought or argument after a digression, a common rhetorical technique in patristic commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐπιφανείας Χριστοῦ","severity":"info","text":"'Manifestation of Christ' (ἐπιφανείας Χριστοῦ) is a technical term in early Christian literature for the Incarnation or theophany, often linked to Christ's salvific appearance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θείας φύσεως γενέσθαι κοινωνοὶ","severity":"info","text":"The phrase 'become partakers of the divine nature' echoes 2 Peter 1:4 (κοινωνοὶ θείας φύσεως), a key verse in the epistle about theosis or deification.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μυρία λαβόντες ἀγαθὰ","severity":"info","text":"The reference to 'countless goods' received through Christ's manifestation reflects a common patristic theme of the benefits of the Incarnation, including salvation and divine participation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἔστι δὲ ἡ διάνοια αὕτη","severity":"info","text":"The phrase 'the sense is this' introduces a paraphrase or explanation of the preceding biblical text, a typical exegetical move in catena commentaries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"δυνόμεθα a","severity":"caution","text":"The apparatus note 'δυνόμεθα Cod.' indicates a textual variant in the manuscript, where the reading 'δυνόμεθα' (we are able) is attested, but the base text may have had a different form.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Διὰ μακροῦ μὲν ἀποδίδωσιν' is ambiguous: it could mean the author returns to a topic after a long interval, or that the text itself has a delayed response. The reading 'δυνόμεθα' is a manuscript variant, but the original reading is uncertain."],"confidence":"high","notes":[]},{"i":46,"ref":"p46","source":"εὐσέβειαν γενέσθαι· ὀφείλομεν οὖν πολιτεύεσθαι οὕτως ὡς ἐπιχορηγεῖν\nτῇ πίστει τὴν ἀρετὴν, καὶ διὰ τῆς ἀρετῆς ὁδῷ βαδίζειν\nτὴν κατ’ εὐσέβειαν προκοπὴν, ἕως ἂν εἰς τὸ τέλειον τῶν ἀγαθῶν\nἔλθωμεν, ὅπερ ἐστὶν ἡ ἀγάπη. Καὶ αὐτὸ δὲ τοῦτο σπουδὴν πᾶσαν παρεισενέγκαντες, \nἐπιχορηγήσατε ἐν τῆ πίστει ὑμῶν τὴν ἀρετὴν, ἐν δὲ τῇ\n ἀρετῇ τὴν γνῶσιν, ἐν δὲ τῆ γνώσει τὴν ἐγκράτειαν, ἐν\nδὲ τῆ ἐγκρατείᾳ τὴν ὑπομονὴν, ἐν δὲ τῇ ὑπομονῇ τὴν\n εὐσέβειαν, ἐν δὲ τῆ εὐσεβείᾳ τὴν φιλαδελφίαν, ἐν δὲ τῇ\n φιλαδελφίᾳ τὴν ἀγάπην. ταῦτα γὰρ ὑμῖν ὑπάρχοντα \nκαὶ πλεονάζοντα, οὐκ ἀργοὺς οὐδὲ ἀκάρπους καθίστησιν\nεἰς τὴν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἐπίγνωσιν. Τοῦ Χρυσοστόμου. ταῦτα ποῖα, ἢ τὰ προειρημένα· ἀρετὴ,\nγνῶσις, ἐγκράτεια, ὑπομονὴ, εὐσέβεια, φιλαδελφία, ἀγάπη, ἅτινα\nἡμῖν οὐ μόνον παρεῖναι δεῖ ἀλλὰ καὶ πλεονάζειν· εἰ γὰρ ἡ \nπαρουσία ὠφελεῖ, πολλῷ μᾶλλον ἡ περιουσία· τίς δὲ ἡ ἐξ αὐτῶν\nὠφελεία, ἣ τὸ παρρησίαν ἔχειν ἐν τῇ ἡμέρᾳ τοῦ Κυρίου ἡμῶν\nἸησοῦ Χριστοῦ ; λέγει δὲ τὴν δευτέραν αὐτοῦ παρουσίαν· ὅτε\nἔρχεται κρίναι ζῶντας καὶ νεκρούς· μέγα δὲ καὶ ὑπερβάλλον\nἀγαθὸν ἀληθῶς τὸ παρρησίαν ἔχειν ἐπὶ τοῦ θείου καὶ φοβεροῦ \nβήματος. Ὦι γὰρ μὴ πάρεστι ταῦτα, τυφλός ἐστι, μυωπάζων. Τοῦ Χρυσοστόμου. Ταῦτ᾿ οὖν ἀκούοντες, πάντοθεν ἑαυτοὺς\nτειχίζωμεν καὶ προσέχωμεν τοῖς λεγομένοις, καὶ ἑαυτοὺς ἐκκαθάρωμεν\nτῶν βιωτικῶν· ἂν δὲ τὰ μὲν ποιῶμεν, τὰ δὲ ἀμελῶμεν, \nοὐδὲν ἡμῖν ἔσται πλέον· ἂν γὰρ μὴ οὕτως, ἀλλ’ ἐκείνως ἀπολλύμεθα·\nτί γὰρ διαφέρει ἂν μὴ διὰ πλούτου ἀλλὰ διὰ ῥαθυμίας ;","english":"piety. Therefore we ought to conduct ourselves in such a way as to supply virtue to faith, and through virtue to walk the path of progress according to piety, until we come to the perfection of goods, which is love. And having brought every zeal to bear on this very thing, supply virtue in your faith, and in virtue knowledge, and in knowledge self-control, and in self-control patience, and in patience piety, and in piety brotherly love, and in brotherly love love. For these things, when present and abundant in you, do not render you idle or unfruitful for the recognition of our Lord Jesus Christ. Of Chrysostom. What things? Those previously mentioned: virtue, knowledge, self-control, patience, piety, brotherly love, love, which must not only be present in us but also abundant; for if their presence benefits, much more does their abundance. And what is the benefit from them? That one may have confidence on the day of our Lord Jesus Christ. He speaks of his second coming, when he comes to judge the living and the dead. Truly it is a great and surpassing good to have confidence before the divine and fearful tribunal. For he to whom these things are not present is blind, squinting. Of Chrysostom. Hearing these things, then, let us fortify ourselves on all sides and attend to what is said, and cleanse ourselves of worldly things. But if we do some things and neglect others, we will gain nothing more. For if we do not act thus, but otherwise, we perish. For what difference does it make whether it is through wealth or through indolence?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"παρρησίαν","severity":"info","text":"παρρησία (parrhēsia) denotes frankness or confidence, especially before an authority; here it is the bold assurance of the righteous before Christ the judge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δευτέραν αὐτοῦ παρουσίαν","severity":"info","text":"The phrase 'second coming' (δευτέραν παρουσίαν) alludes to the eschatological judgment of the living and the dead, a standard New Testament motif (cf. 2 Tim 4:1; 1 Pet 4:5).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦ Χρυσοστόμου","severity":"info","text":"Two blocks are attributed to Chrysostom; the first explains the chain of virtues, the second exhorts the reader to fortify and cleanse oneself. The catena compiler has spliced them together.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μυωπάζων","severity":"info","text":"The rare verb μυωπάζω ('to squint') appears in patristic moral literature to describe spiritual myopia; Chrysostom uses it to contrast the clear-sighted righteous with the blind sinner.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τί γὰρ διαφέρει ἂν μὴ διὰ πλούτου ἀλλὰ διὰ ῥαθυμίας","severity":"caution","text":"The final rhetorical question is elliptical: the sense is that perishing through indolence (ῥαθυμία) is no different from perishing through wealth; the English draft supplies 'perish' but the Greek omits the verb.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τί γὰρ διαφέρει ἂν μὴ διὰ πλούτου ἀλλὰ διὰ ῥαθυμίας' lacks an explicit main verb; the implied verb is 'perish' (ἀπολλύμεθα) from the preceding clause.","The attribution 'Τοῦ Χρυσοστόμου' may refer to John Chrysostom or to a pseudo-Chrysostomic homily; the catena tradition often assigns such passages loosely."],"confidence":"high","notes":[]},{"i":47,"ref":"p47","source":"ἃν μὴ διὰ ῥαθυμίας ἀλλ’ ἀνανδρείας διαφθαρῶμεν ; ἐπεὶ καὶ ὁ\nγεωργὸς, ἄν τε οὕτως ἄν τε ἐκείνως ἀπολέσῃ τὸν σπόρον, ὁμοίως\nπενθεῖ. Καὶ ἐκ τοῦ ἐναντίου διεγείρει ἡμᾶς ἐπὶ τὸ ἐργάζεσθαι πάντα\nτὰ προειρημένα καλά. Λήθην λαβὼν τοῦ καθαρισμοῦ τῶν πάλαι αὐτοῦ\nἁμαρτημάτων.","english":"if we are not corrupted through laziness but through cowardice? For even the farmer, whether he loses the seed in one way or another, mourns equally. And from the opposite, he rouses us to work at all the aforementioned goods. Having taken forgetfulness of the purification of his past sins.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἃν μὴ διὰ ῥαθυμίας ἀλλ’ ἀνανδρείας διαφθαρῶμεν","severity":"info","text":"The Greek text contrasts ῥαθυμία (laziness) with ἀνανδρία (cowardice), suggesting that moral failure may stem from timidity rather than sloth, a nuance the English draft captures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γεωργὸς ... ἀπολέσῃ τὸν σπόρον","severity":"info","text":"The farmer who mourns lost seed regardless of cause is a common agricultural metaphor in Greek moral exhortation, used to illustrate that the outcome, not the mode of failure, determines grief.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ἐκ τοῦ ἐναντίου διεγείρει ἡμᾶς","severity":"info","text":"The phrase 'from the opposite' signals a rhetorical turn: the preceding lament over loss is used to motivate action toward the 'aforementioned goods' (τὰ προειρημένα καλά).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Λήθην λαβὼν τοῦ καθαρισμοῦ τῶν πάλαι αὐτοῦ ἁμαρτημάτων","severity":"info","text":"The final clause is elliptical: 'having taken forgetfulness of the purification of his past sins' likely refers to a person who neglects the cleansing once achieved, thus falling back into moral danger.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Λήθην λαβὼν","severity":"caution","text":"The participle λαβών lacks an explicit subject; it may modify the implied agent of the preceding clause or introduce a new thought. The English draft leaves this ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'λαβών' is unclear: it could be the farmer, the reader, or a generic 'one'.","The phrase 'τοῦ καθαρισμοῦ τῶν πάλαι αὐτοῦ ἁμαρτημάτων' may refer to a prior purification (e.g., baptism) or a more general moral cleansing."],"confidence":"medium","notes":[]},{"i":48,"ref":"p48","source":"Δέον γὰρ, εἰδότα ὡς καθαρισθεὶς καὶ ἁγιότητος μετέλαβε,\nνήφειν, ἵνα διὰ παντὸς τηρῇ τὸν ἁγιασμὸν, οὗ χωρὶς οὐδεὶς ὄψεται\nτὸν Κύριον.\nΚΕΦ. Β.","english":"For it is necessary, knowing that he has been cleansed and has partaken of holiness, to be vigilant, so that he may preserve the sanctification always, without which no one will see the Lord. Chapter 2.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Δέον γὰρ, εἰδότα ὡς καθαρισθεὶς καὶ ἁγιότητος μετέλαβε, νήφειν","severity":"info","text":"The Greek text presents a conditional logic: the cleansed person, having partaken of holiness, must be vigilant to preserve sanctification. The shift from 'cleansed' (καθαρισθείς) to 'sanctification' (ἁγιασμός) marks a progression from initial purification to sustained holiness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"νήφειν","severity":"info","text":"νήφειν (to be vigilant) is a key ascetic term in Greek patristic literature, denoting spiritual sobriety and watchfulness against moral laxity. It echoes the language of 1 Peter 5:8 (νήψατε) and is common in catenae on the Catholic Epistles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὗ χωρὶς οὐδεὶς ὄψεται τὸν Κύριον","severity":"info","text":"The phrase 'without which no one will see the Lord' likely alludes to John 3:3 (οὐδεὶς δύναται ἰδεῖν τὴν βασιλείαν) or a similar Johannine passage on spiritual vision, though no direct citation is marked. The catena may be glossing 2 Peter 1:4-7 on the necessity of purity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Β.","severity":"info","text":"The marker 'ΚΕΦ. Β.' (Chapter 2) indicates a textual division in the catena, likely corresponding to a lectionary or commentary section break. This is a structural cue from the manuscript tradition, not part of the biblical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Catena in epistulam Petri ii (catena Andreae)","severity":"info","text":"This passage is from the Catena Andreae on 2 Peter, a Greek commentary chain compiled by Andrew of Crete (7th-8th cent.). The emphasis on vigilance and sanctification reflects the ascetic and sacramental concerns of the Byzantine monastic tradition.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether 'the Lord' refers to Christ or God the Father; the catena likely assumes a Christological reading. The source of the scriptural allusion is not explicitly identified in the passage."],"confidence":"high","notes":[]},{"i":49,"ref":"p49","source":"Παραγγελία εἰς ὑπόμνησιν τῆς διδασκαλίας μετὰ τὴν ἀνάλυσιν αὐτοῦ, καὶ \nὅπως ἐν ὄρει Θαβὼρ τῆς τοῦ Θεοῦ περὶ Χριστοῦ ἤκουσε b φωνῆς. \n Διὸ μᾶλλον ἀδελφοὶ, σπουδάσατε, ἵνα διὰ τῶν καλῶν\nἔργων βεβαίαν ὑμῶν τὴν κλῆσιν καὶ ἐκλογὴν ποιεῖσθε. \n Ἵνα μὴ ὡς ἐπιλελησμένοι τῆς δωρεᾶς τοῦ Θεοῦ κριθῆτε, ἀλλὰ\nμείνητε, βεβαίαν τὴν κλῆσιν ἔχοντες. \n Tαῦτα γὰρ ποιοῦντες οὐ μὴ πταίσητέ ποτε. οὕτω\nγὰρ πλουσίως ἐπιχορηγηθήσεται ὑμῖν ἡ εἴσοδος εἰς τὴν\nαἰώνιον βασιλείαν τοῦ Κυρίου ἡμῶν καὶ Σωτῆρος Ἰησοῦ\n Χριστοῦ. Διὸ οὐκ ἀμελήσω ἀεὶ ὑμᾶς ὑπομιμνήσκειν\nπερὶ τούτων, καίπερ εἰδότας, καὶ ἐστηριγμένους ἐν τῇ \nπαρούσῃ ἀληθείᾳ. \n Πάλιν τὰ προειρημένα λέγει, ἀρετὴν καὶ τὰς ἑξῆς δηλωθείσας\nἐντολὰς, δι’ ὤη καὶ μετὰ παρρησίας πολλῆς εἰσέρχονται εἰς τὴν\nβασιλείαν τῶν οὐρανῶν· ὅρα δὲ πῶς πρότερον ἀπὸ τῶν φοβερῶν\nπροτρεψάμενος, καὶ ἀπὸ τῶν ἀγαθῶν προτρέπεται, ἀπὸ τοῦ βήματος \nτοῦ κριτοῦ, τὴν βασιλείαν εἰπὼν τῶν οὐρανῶν. \n Ἵνα μὴ δόξωσι συνεχῶς ἀναμιμνησκόμενοι περὶ αὐτῶν ὡς\nἐν ἀργίᾳ εἶναι κατεγνωσμένοι, καὶ λυπηθῶσι, τούτου χάριν θεραπεύων\nἐπήγαγε, “ καίπερ εἰδότας ἐστηριγμένους ἐν τῇ παρούσῃ\n“ ἀληθείᾳ.” \n Δίκαιον δὲ ἡγοῦμαι, ἐφ’ ὅσον εἰμὶ ἐν τούτῳ τῷ σκηνώματι,\n διεγείρειν ὑμᾶς ἐν ὑπομνήσει· εἰδὼς ὅτι ταχίστη\nἐστιν ἡ ἀπόθεσις τοῦ σκηνώματός μου, καθὼς καὶ ὁ\n Κύριος ἡμῶν Ἰησοῦς Χριστὸς ἐδήλωσέ μοι. σπουδάσω\nδὲ καὶ ἑκάστοτε ἔχειν ὑμᾶς μετὰ τὴν ἐμὴν ἔξοδον, τὴν \nτούτων μνήμην ποιεῖσθαι. \n b ἐπήκουσε Bar.","english":"A command for the remembrance of the teaching after his departure, and how on Mount Tabor he heard the voice of God concerning Christ. Therefore, brothers, be zealous, so that through good works you may make your calling and election secure. So that you may not be judged as having forgotten the gift of God, but may remain, having a secure calling. For by doing these things you will never stumble. For thus the entrance into the eternal kingdom of our Lord and Savior Jesus Christ will be abundantly provided to you. Therefore I will not neglect always to remind you of these things, even though you know them and are established in the present truth. Again he says the things previously mentioned, virtue and the commandments subsequently indicated, through which they enter with great confidence into the kingdom of heaven. But see how, having first exhorted from fearful things, he also exhorts from good things, from the tribunal of the judge, having spoken of the kingdom of heaven. So that they may not, being continually reminded of these things, seem to be condemned for idleness and be grieved, for this reason he added, healing, \"even though you know them and are established in the present truth.\" And I consider it right, as long as I am in this tent, to rouse you by remembrance, knowing that the putting off of my tent is very swift, as our Lord Jesus Christ also revealed to me. And I will strive always to have you, after my departure, make remembrance of these things.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"ὄρει Θαβὼρ","severity":"info","text":"Mount Tabor is traditionally identified as the site of the Transfiguration (cf. Matthew 17:1–8). The catenist here links the author's hearing of a divine voice concerning Christ to that event, though the biblical account does not mention a voice on Tabor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κλῆσιν καὶ ἐκλογὴν","severity":"info","text":"The pairing 'calling and election' (κλῆσιν καὶ ἐκλογὴν) echoes Pauline language (e.g., Rom 8:30, 1 Cor 1:26–27) and reflects a theological emphasis on divine selection combined with human responsibility through good works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πάλιν τὰ προειρημένα λέγει","severity":"info","text":"The catenist signals a return to earlier material (virtue and commandments), then notes a rhetorical shift: the author first exhorts through fear (the judge's tribunal) and then through reward (the kingdom of heaven).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"σκηνώματι","severity":"info","text":"The metaphor of the body as a 'tent' (σκήνωμα) is common in early Christian ascetic and martyr literature (e.g., 2 Pet 1:13–14). The catenist applies it to the author's imminent death, linking it to a revelation from Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"b φωνῆς","severity":"caution","text":"The Greek apparatus note 'b ἐπήκουσε Bar.' indicates a variant reading in the manuscript tradition: Bar. (possibly Baruch or a scribal abbreviation) suggests the voice was heard from Baruch, not God. The catenist's text reads 'τοῦ Θεοῦ', but the apparatus signals uncertainty.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐπήκουσε Bar.' in the apparatus is ambiguous: it may refer to the prophet Baruch or be a scribal error for a name or title. The main text reads 'τοῦ Θεοῦ' (of God), but the variant suggests a different source for the voice."],"confidence":"medium","notes":[]},{"i":50,"ref":"p50","source":"Αἰτίαν τῆς ὑπομνήσεως ἀποδίδωσιν· αὕτη δέ ἐστι τὸ ταχέως\nἐλπίζειν αὐτὸν τοῦ παρόντος μετατεθήσεσθαι βίου. Οὐ γὰρ σεσοφισμένοις μύθοις ἐξακολουθήσαντες\nἐγνωρίσαμεν ὑμῖν τὴν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ\nδύναμιν καὶ παρουσίαν, ἀλλ’ ἐπόπται γενηθέντες τῆς \n ἐκείνου μεγαλειότητος· λαβὼν γὰρ παρὰ Θεοῦ Πατρὸς\nτιμὴν καὶ δόξαν, φωνῆς ἐνεχθείσης αὐτῷ τοιᾶσδε ὑπὸ\nτῆς μεγαλοπρεποῦς δόξης. Τοῖς διδάγμασι τῶν σοφῶν τοῦ κόσμου τούτου. Κυρίλλου. Μῦθοι γὰρ ὄντως καὶ ἀνθρώπινα σοφίσματα τῶν \nαἱρετικῶν τὰ προβλήματα, οὕστινας ἐκτρέπεσθαι βουλόμενος ἡμᾶς\nὁ Παῦλος γράφει· “ αἱρετικὸν ἄνθρωπον μετὰ μίαν καὶ δευτέραν\n“ νουθεσίαν παραιτοῦ, καὶ τὰ ἑξῆς. Ἄρχεται μὲν ἤδη τῆς κατὰ τῶν αἱρετικῶν ἐπιδρομῆς· καθὸ\nἐκεῖνοι τὴν ἀλήθειαν οὐκ ἔχοντες ποικίλοις λόγοις ἀναγκάζονται \nπεριπλάττειν τὸ ψεῦδος· ἀλλ’ ἡμεῖς οὐχ οὕτω φησὶν, ἀλλὰ τοῖς\nὀφθαλμοῖς τὴν ἀλήθειαν ἐθεασάμεθα, μετ’ αὐτοῦ ὄντες ἐν τῷ ὄρει·\nἔχομεν οὖν καὶ τοὺς προφήτας ταύτην αὐτὴν τὴν ἀλήθειαν ἡμῖν\nπρομηνύσαντας, καὶ οὕτως διὰ τῆς ὄψεως βεβαιότερος τῶν προφητῶν\nὁ λόγος ἡμῖν ἐγένετο· ἃ γὰρ ἐκεῖνοι εἰπον, ταῦτα παρὼν \nὁ Χριστὸς ἐπιστώσατο. καὶ μάρτυρες ἡμεῖς, οἱ καὶ τὴν μαρτυρίαν\nἀκούσαντες τοῦ Πατρός. εὖ δὲ καὶ ὑμεῖς ποιήσετε τῷ\nπροφητικῷ πειθόμενοι λόγῳ· οὗτος γὰρ τοὺς ἐν ἀγνοίᾳ φωταγωγεῖ,\nἕως καθαρὸν ὑμῖν τὸ φῶς τοῦ Εὐαγγελίου διαφανῇ, καὶ ὁ νοητὸς\nἑωσφόρος, τουτέστι Χριστὸς, ἐν ταῖς καρδίαις ὑμῶν ἀνατείλῃ. Μαρτυρηθεὶς ὑπὸ τοῦ Πατρός. Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητὸς, εἰς ὃν ἐγὼ εὐδόκησα.","english":"He gives the reason for the remembrance; this is that he expects to be quickly removed from the present life. For we did not make known to you the power and presence of our Lord Jesus Christ by following cleverly devised myths, but by having become eyewitnesses of his majesty; for having received honor and glory from God the Father, a voice of such kind being borne to him by the magnificent glory. To the teachings of the wise men of this world. Of Cyril. For indeed the problems of the heretics are myths and human sophistries, which Paul, wishing us to avoid, writes: \"Avoid a heretical man after a first and second admonition,\" and so forth. He now begins the attack against the heretics; since they, not having the truth, are compelled to weave falsehood with various words; but we, he says, not so, but we beheld the truth with our eyes, being with him on the mountain; we have therefore also the prophets who foretold this same truth to us, and thus through sight the word of the prophets became more certain to us; for what they said, Christ, being present, confirmed. And we are witnesses, who also heard the testimony of the Father. And you will do well to obey the prophetic word; for it enlightens those in ignorance, until the pure light of the Gospel shines for you, and the morning star of the intellect, that is Christ, rises in your hearts. Having been testified to by the Father. This is my beloved Son, in whom I am well pleased.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Αἰτίαν τῆς ὑπομνήσεως ἀποδίδωσιν","severity":"info","text":"The opening clause signals a shift from the preceding narrative to an explanation of the reason for the remembrance, introducing a new section of commentary.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αἱρετικὸν ἄνθρωπον μετὰ μίαν καὶ δευτέραν νουθεσίαν παραιτοῦ","severity":"info","text":"This is a paraphrase of a Pauline admonition against heretics, likely echoing 1 Timothy or Titus, though not a direct quotation from the canonical epistles.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κυρίλλου","severity":"info","text":"The attribution 'Of Cyril' likely refers to Cyril of Alexandria, a common source in catenae, whose anti-heretical works inform the commentary here.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐπόπται","severity":"info","text":"The term 'eyewitnesses' (ἐπόπται) is a technical term in mystery cults and early Christian discourse, emphasizing direct, experiential knowledge of divine reality.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μαρτυρηθεὶς ὑπὸ τοῦ Πατρός","severity":"info","text":"The closing phrase echoes the baptismal theophany (cf. Mark 1:11) and is used in patristic literature to affirm Christ's divine sonship, as in Cyril's works.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Τοῖς διδάγμασι τῶν σοφῶν τοῦ κόσμου τούτου","severity":"caution","text":"This phrase appears abruptly in the Greek, possibly a marginal gloss or a misplaced lemma; its connection to the surrounding text is unclear.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Τοῖς διδάγμασι τῶν σοφῶν τοῦ κόσμου τούτου' may be a scribal insertion or a separate citation; its syntactic role is ambiguous.","The identity of 'Cyril' is not explicitly specified; it is assumed to be Cyril of Alexandria based on context."],"confidence":"medium","notes":[]},{"i":51,"ref":"p51","source":"καὶ ταύτην τὴν φωνὴν ἡμεῖς ἠκούσαμεν ἐξ οὐρανοῦ\nἐνεχθεῖσαν, σὺν αὐτῷ ὄντες ἐν τῷ ὄρει τῷ ἁγίῳ. Tοῦτο ἤδη τρίτον ἠνέχθη· ἐπὶ τοῦ βαπτίσματος πρῶτον· \nδεύτερον ὅτε ἐβόησεν ὁ Υἱὸς πρὸς τὸν Πατέρα, τὸ, “ Πάτερ,\nδόξασόν με τῇ δόξῃ ᾗ εἶχον, πρὸ τοῦ τὸν κόσμον εἶναι, παρά\nσοι. καὶ τρίτον ἐπὶ τῆς μεταμορφώσεως.","english":"And this voice we heard borne from heaven, being with him on the holy mountain. This was now brought a third time: first at the baptism; second when the Son cried out to the Father, \"Father, glorify me with the glory which I had, before the world existed, with you\"; and third at the transfiguration.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τοῦτο ἤδη τρίτον ἠνέχθη","severity":"info","text":"The author notes that the voice from heaven was heard a third time, linking the transfiguration to two prior events: the baptism and a cry of the Son to the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πάτερ, δόξασόν με τῇ δόξῃ ᾗ εἶχον, πρὸ τοῦ τὸν κόσμον εἶναι, παρά σοι","severity":"info","text":"This quotation is not found in the canonical New Testament; it likely derives from apocryphal or patristic tradition, possibly echoing themes of pre-existence and divine glory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐπὶ τοῦ βαπτίσματος","severity":"info","text":"The first occurrence of the voice at Jesus' baptism is not recorded in the synoptic gospels; it may reflect a tradition found in early Christian literature, such as the Gospel of the Ebionites or patristic homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρῶτον ... δεύτερον ... τρίτον","severity":"info","text":"The passage uses a triadic structure to enumerate the three occasions of the heavenly voice, emphasizing the transfiguration as the climactic third event.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"σὺν αὐτῷ ὄντες ἐν τῷ ὄρει τῷ ἁγίῳ","severity":"info","text":"The claim that the author was present with Jesus on the holy mountain (the transfiguration) aligns with the pseudepigraphal claim of apostolic eyewitness authority, common in catena traditions.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the second quotation (the Son's cry to the Father) is unclear; it may be from a lost apocryphon or a liturgical text.","The identity of 'the holy mountain' is not specified; it could refer to Mount Tabor or another mountain associated with the transfiguration."],"confidence":"high","notes":[]},{"i":52,"ref":"p52","source":"Καὶ ἔχομεν βεβαιότερον τὸν προφητικὸν λόγον, ᾧ\nκαλῶς ποιεῖτε προσέχοντες, ὡς λύχνῳ φαίνοντι ἐν\nαὐχμηρῷ τόπῳ, ἕως οὗ ἡμέρα διαυγάσῃ, καὶ φωσφόρος\nἀνατείλῃ ἐν ταῖς καρδίαις ὑμῶν. Εἰ c τῷ αὐτῷ Πνεύματι προφητεύουσιν οἱ τῆς νέας καὶ τῆς \nπαλαιᾶς· ἐὰν δὲ ἄλλῳ ἀποκαλυφθῇ καθημένῳ, ἐντολὴν ἔχει ὁ\nπρῶτος σιωπᾶν· πάντως οὐκ ἐξιστάμενοι οἱ προφῆται προεφήτευον\nτῷ λόγῳ, ἀλλ’ ἐν τῷ κατὰ φύσιν ἱστάμενοι. καὶ ἑκόντες καὶ\nεἰδότες ὑπούργουν τῷ πρὸς αὐτοὺς γινομένῳ λόγῳ· ὅς τις λόγος\nοὐ κατὰ βούλησιν ἀνθρώπου ἠνέχθη ποτὲ, ἀλλ’ ἐκ Θεοῦ φέρεται \nεἰς ἀνθρώπους. οἵτινες ἄνθρωποι ἑκόντες ὑπούργουν αὐτῷ. διὰ τοῦτο\nκαὶ ὁ Βαλαὰμ παραγγέλλεται λαλεῖν τὰ ὑποβαλλόμενα αὐτῷ, ὡς\nαὐτεξουσίως ἔχων καὶ τοῦ μὴ λαλῆσαι αὐτά. καὶ τοῦτο δὲ αὐτὸ\nβεβαιοῖ καὶ ὁ Ἰωνᾶς. Tοῦτο πρῶτον γινώσκοντες, ὅτι πᾶσα προφητεία \n γραφῆς, ἰδίας ἐπιλύσεως οὐ γίνεται. οὐ γὰρ θελήματι\nἀνθρώπου ἠνέχθη προφητεία ποτὲ, ἀλλ’ ὑπὸ Πνεύματος\nἉγίου φερόμενοι ἐλάλησαν ἅγιοι Θεοῦ ἄνθρωποι. Οὐκ αὐτοί φησιν ἑαυτοὺς ἡρμήνευσαν οἱ προφῆται· οὐ γὰρ\nἑαυτοῖς ἐφθέγγοντο, ἀλλὰ διακονοῦντες τῷ Πνεύματι τῷ Ἁγίῳ· \nτίς οὑν ἡ ἑρμηνεία αὐτῶν, ἣ τὰ ἔργα ἃ ἔδειξεν ο χριστὸς ἐλθὼν ; ὥστε ὁ τῶν προφητῶν τοὺς λόγους ἀκριβῶσαι βουλόμενος, τὴν\nεἰς τὸν Κύριον Ἰησοῦν πίστιν ἁρπάσει, δι’ ἧς τὰ τῶν προφητῶν\nγινώσκεται λόγια. Tὸν Ἰωάννην πρὸ ἡμῶν μαρτυροῦντα. Ὁ Χριστὸς ἔλθῃ ἀπ’ οὐρανοῦ, φῶτ’ ἵζων d πάντα ἄνθρωπον.","english":"And we have the prophetic word as more certain, to which you do well to pay attention, as to a lamp shining in a dark place, until day dawns and the morning star rises in your hearts. For if the same Spirit inspires the prophets of the New and the Old, but if something is revealed to another who is seated, the first has a command to be silent; certainly the prophets did not prophesy by being beside themselves in their speech, but by standing in their natural state. And willingly and knowingly they served the word that came to them; which word was never brought according to human will, but is borne from God to men. These men willingly serve it. For this reason even Balaam is commanded to speak what is suggested to him, as having the free will also not to speak it. And this very thing Jonah also confirms. Know this first, that no prophecy of Scripture receives its own interpretation. For prophecy was never brought by human will, but holy men of God, borne by the Holy Spirit, spoke. The prophets, he says, did not interpret themselves; for they did not speak to themselves, but served the Holy Spirit. What then is their interpretation, if not the works which Christ showed when he came? So whoever wishes to ascertain the words of the prophets will seize the faith in the Lord Jesus, through which the oracles of the prophets are known. John before us bearing witness: Christ came from heaven, illuminating every man.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"βεβαιότερον","severity":"info","text":"The comparative 'more certain' contrasts the prophetic word with the preceding visionary experience on the mountain, establishing a hierarchy of authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"αὐχμηρῷ τόπῳ","severity":"info","text":"The phrase 'dark place' (αὐχμηρῷ τόπῳ) metaphorically describes the obscurity of prophetic utterance before Christ's coming, a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βαλαὰμ","severity":"info","text":"Balaam (Numbers 22–24) is cited as a non-Israelite prophet who spoke under divine compulsion yet retained free will, illustrating the voluntary service of the prophet.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰωνᾶς","severity":"info","text":"Jonah is invoked as a further example of a prophet who initially resisted his commission (Jonah 1–4), confirming the theme of willing submission to the divine word.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Τὸν Ἰωάννην πρὸ ἡμῶν μαρτυροῦντα","severity":"info","text":"The closing reference to 'John before us bearing witness' likely alludes to John the Baptist's testimony to Christ (cf. John 1:29–34), linking prophetic witness to the incarnate Word.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"φῶτ’ ἵζων","severity":"caution","text":"The phrase φῶτ’ ἵζων is obscure; it may be a corruption or a rare form meaning 'illuminating' (φωτίζων). The English draft reads 'illuminating', but the Greek is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The final clause 'φῶτ’ ἵζων' is textually uncertain; it may be a scribal error for φωτίζων.","The identity of 'John' (Ἰωάννην) is not explicit; likely John the Baptist, but could be the Evangelist."],"confidence":"medium","notes":[]},{"i":53,"ref":"p53","source":"ἄντικρυς γοῦν δείκνυσιν, ὅτι τοῦ Ἁγίου Πνεύματος ἔστιν ἐνέρ-\nγεια τὸ προφητεύειν· καὶ ὁ Παῦλος δὲ τῷ Ἄγ’ ἴῳ Πνεύματι τὴν\nπροφητείαν δίδωσι λέγων· “ ἄλλῳ δὲ προφητεία, καὶ τὰ ἑξῆς·\nοὐκοῦν ὁ προφητεύων ἀναμφιβόλως ἐξ Ἁγίου Πνεύματος γλώσσῃ \nἐνεργουμένῃ ἀποφθέγγεται. c Leg. vid. ἐν. d Cod. φωτίξον, pertinet ad “ φωσφόρος ἀνατείλῂ V. 19\nΚΕΦ. Γ.","english":"It shows directly, then, that prophesying is an activity of the Holy Spirit; and Paul also attributes prophecy to the Holy Spirit, saying: “But to another prophecy, and so forth”; therefore the one who prophesies undoubtedly speaks with a tongue moved by the Holy Spirit.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἄντικρυς γοῦν δείκνυσιν","severity":"info","text":"The passage asserts that prophesying is an activity of the Holy Spirit, citing Paul as support.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄλλῳ δὲ προφητεία, καὶ τὰ ἑξῆς","severity":"info","text":"This is a reference to 1 Corinthians 12:10, where Paul distinguishes gifts of the Spirit, including prophecy.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἁγίου Πνεύματος","severity":"info","text":"The phrase 'Holy Spirit' is central, emphasizing the divine source of prophecy, consistent with patristic exegesis.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γλώσσῃ ἐνεργουμένῃ","severity":"info","text":"The image of a 'tongue moved' by the Spirit reflects early Christian understanding of prophetic inspiration as passive instrumentality.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Γ.","severity":"info","text":"The notation 'Chapter 3' marks a structural division in the catena, likely indicating a new section or source.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"c Leg. vid. ἐν. d Cod. φωτίξον","severity":"caution","text":"The marginal notes 'c Leg. vid. ἐν' and 'd Cod. φωτίξον' indicate textual variants or scribal corrections, suggesting uncertainty in the manuscript tradition.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'c Leg. vid. ἐν' is unclear; it may be a scribal instruction to read or see something within the text. 'd Cod. φωτίξον' likely refers to a variant reading 'φωτίξον' (illumine) related to 'φωσφόρος' (morning star) in the previous passage."],"confidence":"high","notes":[]},{"i":54,"ref":"p54","source":"Πρόρρησις ἀπατηλῆς ἐπαναστάσεως αἱρετικῶν, ἀσεβείας τε αὐτῶν κα\nμελλούσης κολάσεως. \n Ἐγένοντο δὲ καὶ ψευδοπροφῆται ἐν τῷ λαῷ. \n Ἵνα μὴ ἀκούσαντες προφητικὸν λόγον, ἁπλῶς καὶ ἀδιακρίτως \nτοῖς ὀνομασθεῖσι πιστεύσωσι· τούτου χάριν φησὶν, ἀσφαλίζεσθε,\nἵνα μὴ ἀντὶ τῶν προφητῶν τοῖς ψευδοπροφηταῖς πεισθέντες\nσφαλῆτε. \n Ὡς καὶ ἐν ὑμῖν ἔσονται ψευδοδιδάσκαλοι, οἵτινες\nπαρεισάξουσιν αἱρέσεις ἀπωλείας, καὶ τὸν ἀγοράσαντα \nαὐτοὺς δεσπότην ἀρνούμενοι, ἐπάγοντες ἑαυτοῖς ταχινὴν\n ἀπώλειαν· καὶ πολλοὶ ἐξακολουθήσουσιν αὐτῶν ταῖς\nἀσελγείαις. \n Ἥψατο ἤδη τῆς κατὰ τῶν Νικολαϊτῶν καταδρομῆς· λέγει\nδιττὴν αὐτῶν εἶναι τὴν κακίαν· εἰσὶ δὲ περὶ μὲν δόγμα ἀσεβέστατοι, \nπερὶ δὲ βίον ἀσελγέστατοι. \n Δι’ οὓς ἡ ὁδὸς τῆς ἀληθείας βλασφημηθήσεται. \n Οἳ γὰρ ἔτι πλανώμενοι, τοιαῦτά τινα ὁρῶντες περὶ τοὺς\nδιδασκάλους τῆς ἀληθείας γινόμενα, ἀγνοοῦντες βλασφημοῦσι τὴν\nἀλήθειαν. ὅμοιον δὲ τῷ εἰρημένῳ πρὸς Ἰουδαίους· “ δι’ ὑμᾶς τὸ \n“ ὄνομά μου βλασφημεῖται ἐν τοῖς ἔθνεσιν.’’ \n Καὶ ἐν πλεονεξίᾳ πλαστοῖς λόγοις ὑμᾶς\nἐμπορεύσονται. \n Τουτέστι διὰ κέρδος· ἡ γὰρ πλεονεξία ποτὲ μὲν τὴν ἀδικίαν,\nποτὲ δὲ τὸ κέρδος δηλοῖ· ὅθεν οἰκείως καὶ τὸ “ ἐμπορεύσονται” \nπροσέθηκεν· ἀλλοτριῶν δὲ αὐτοὺς παντελῶς τῆς θείας διδασκαλίας,\n“ πλαστοῖς λόγοις” εἶπεν αὐτοὺς χρωμένους. \n Οἷς τὸ κρίμα ἔκπαλαι οὐκ ἀργεῖ, καὶ ἡ ἀπώλεια\nαὐτῶν οὐ νυστάζει. \n Ἀλλ᾿ ἕξουσί, φησι, τῆς ἀσεβείας τὰ ὀψώνια, θάνατον· τὸ δὲ \nἔκπαλαι τῆς προγνώσεως τοῦ Θεοῦ ἐστὶ σημαντικόν. ὥσπερ","english":"A prediction of the deceitful uprising of heretics, and of their impiety and the punishment that will come.  \nThere were also false prophets among the people.  \nLest, having heard a prophetic word, they believe simply and without discernment in those who are named, for this reason he says: be on your guard, so that, persuaded by the false prophets instead of the prophets, you do not go astray.  \nJust as there will be among you false teachers, who will introduce heresies of destruction, and, denying the master who purchased them, bring upon themselves swift destruction; and many will follow their licentiousness.  \nHe has already touched upon the attack against the Nicolaitans; he says their wickedness is twofold: they are most impious in doctrine and most licentious in life.  \nBecause of them the way of truth will be blasphemed.  \nFor those who are still in error, seeing such things happening concerning the teachers of the truth, in ignorance blaspheme the truth. This is similar to what was said to the Jews: “Because of you my name is blasphemed among the nations.”  \nAnd in greed they will traffic in you with counterfeit words.  \nThat is, for profit; for “greed” sometimes signifies injustice, sometimes profit; hence he fittingly added “they will traffic.” And, completely alienating them from divine teaching, he said they use “counterfeit words.”  \nFor them the judgment has long been not idle, and their destruction does not slumber.  \nBut they will have, he says, the wages of impiety: death; and “long” is indicative of the foreknowledge of God. Just as","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Πρόρρησις ἀπατηλῆς ἐπαναστάσεως αἱρετικῶν","severity":"info","text":"The opening phrase functions as a thematic heading, summarizing the passage as a prediction of heretical uprising and divine punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Νικολαϊτῶν","severity":"info","text":"The Nicolaitans were an early Christian sect mentioned in Revelation 2:6, often associated with antinomianism and licentiousness; the catenist here interprets the passage as an attack on them.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δι’ ὑμᾶς τὸ ὄνομά μου βλασφημεῖται ἐν τοῖς ἔθνεσιν","severity":"info","text":"This is a citation of a saying attributed to Christ in a Jewish context, possibly from an apocryphal or patristic source, not a canonical verse; it parallels the theme of blasphemy due to followers' misconduct.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πλεονεξία","severity":"info","text":"The catenist glosses πλεονεξία as sometimes meaning 'injustice' and sometimes 'profit', clarifying its semantic range in the context of false teachers' greed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἔκπαλαι","severity":"info","text":"The catenist interprets 'long' (ἔκπαλαι) as indicative of divine foreknowledge, reflecting a theological concern with God's preordination of judgment on heretics.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary at the start; the phrase 'Πρόρρησις ... κα' may be incomplete, and the reading 'κα' could be part of a longer word or a conjunction."],"confidence":"medium","notes":[]},{"i":55,"ref":"p55","source":"γὰρ προειδὼς τοὺς ἀγαθοὺς, ἡτοίμασεν αὐτοῖς τὰ ἐν οὐρανοῖς\nἀγαθά· οὕτω καὶ τοὺς πονηροὺς προγινώσκων, κατάλληλον αὐτοῖς\nἡτοίμασε τόπον. Εἰ γὰρ ὁ Θεὸς Ἀγγέλων ἁμαρτησάντων οὐκ ἐφείσατο,\nἀλλὰ σειραῖς ζόφου ταρταρώσας παρέδωκεν εἰς \n κρίσιν τηρουμένους· καὶ ἀρχαίου κόσμου οὐκ ἐφείσατο. Κυρίλλου Ἐκ Τοῦ Εἰσ Τὸν Προφήτην Μιχαίαν ὑπομνήματοσ\n‘Ρητὰ Προκίμενα, “ Καὶ Αἱ Κοιλάδεσ Τακήσονται\n“ Ὼσ Κηρὸσ Ἀπὸ Προσώπου Πυρὸσ Καὶ ὡσεὶ ὕδωρ καταφερό-\n“ ΜΕΝΟΝ.” Κοιλάδες ἡ τῶν δαιμόνων ἀγέλη καὶ πληθὺς, ἡ ταπεινὴ\nκαὶ κατερριμμένη, ἡ δίκην κηροῦ κατατετηγμένη· ῥεύσασα δὲ καὶ\nὡς ὕδωρ εἰς τοὺς ἐν ᾅδου μυχούς. προσῄεσαν γοῦν τὰ πονηρὰ\nπνεύματα τῷ Χριστῷ, καὶ παρεκάλουν αὐτὸν, ἵνα μὴ συντάξῃ\nαὐτοῖς εἰς τὴν ἄβυσσον ἀπελθεῖν. ὡς γὰρ ἑτέρων ἤδη προαπεσταλ-\nμένων, οἱ περιλειφθέντες ἔτι τὸ χρῆμα καταπεφρίκασιν. Σημείωσον περὶ Ἀγγέλων, ὅτι καὶ Ἄγγελοι ἁμαρτήσαντες\nκολάζονται. Ὅτε ἦλθεν ἐξ οὐρανῶν ὁ Χριστὸς, τοὺς μάλιστα τῶν δαιμόνων\nἀρχικωτάτους κατέκλεισεν εἰς τὴν ἄβυσσον· καὶ τοῦτο δῆλον ἐκ\nτοῦ παρακαλεῖν τὰ πνεύματα, ἵνα μὴ βληθῶσιν εἰς τὴν ἄβυσσον· \nτοὺς μὲν οὖν δήσας, τοὺς δὲ κελεύσας διώκεσθαι, ἐκ τοῦ εἰπεῖν,\n“ ἰδοὺ δέδωκα ὑμῖν ἐξουσίαν κατὰ πνευμάτων ἀκαθάρτων.” “ δαι-\n“ μονία γὰρ ἐκβάλλετε,” φησιν. ἐν τῷ τῆς συντελείας ἐπὶ\nμείζονα τιμωρίαν οὓς ἀπέκλεισε πρώην ἐξάγει, ἐκβάλλων αὐτοὺς\nεἰς τὸ πυρ’ τὸ αιωνιον. Ἡσυχίου Πρεσβυτέρου Ἐκ Τῆσ ἑρμηνείασ τῶν Φαλμῶν\nΡητὸν Προκείμενον, “ Ἔλεοσ Καὶ ἁλήθειαν αὑτοῦ τίσ\n“ Ἐκζητήσει;” τίς γὰρ αὐτοῦ τὴν φιλανθρωπίαν δύναται\nἣ τίς λογιστεῦσαι τὴν ἀλήθειαν δύναται ;","english":"For foreseeing the good, he prepared for them the good things in the heavens; so also, foreknowing the evil, he prepared a fitting place for them. For if God did not spare the angels who sinned, but bound them in chains of darkness and consigned them to Tartarus, kept for judgment; and he did not spare the ancient world. From Cyril, from the Commentary on the Prophet Micah. The appointed texts: “And the hollows will melt like wax from the face of fire, and like water flowing down.” The hollows are the herd and multitude of demons, the low and fallen, melted like wax; and flowing like water into the recesses of Hades. The evil spirits approached Christ and begged him not to order them to go into the abyss. For as others had already been sent ahead, those remaining still shudder at the matter. Note concerning angels, that even angels who sin are punished. When Christ came from the heavens, he shut up the most chief of the demons into the abyss; and this is clear from the spirits begging not to be cast into the abyss. Having bound some, and ordered others to be pursued, from his saying, “Behold, I have given you authority over unclean spirits.” “For cast out demons,” he says. At the time of the consummation, he brings out those he previously shut up for greater punishment, casting them into the eternal fire. From Hesychius the Presbyter, from the Interpretation of the Psalms. The appointed text: “Who will seek out his mercy and truth?” For who can comprehend his philanthropy, or who can reckon his truth?","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"σειραῖς ζόφου ταρταρώσας","severity":"info","text":"The phrase 'chains of darkness' and 'Tartarus' reflects a Hellenistic Jewish and early Christian tradition of angelic punishment, drawing on imagery from 1 Enoch and the Book of the Watchers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κυρίλλου Ἐκ Τοῦ Εἰσ Τὸν Προφήτην Μιχαίαν ὑπομνήματοσ","severity":"info","text":"The citation from Cyril's commentary on Micah likely refers to Micah 1:4, which speaks of valleys melting like wax, here interpreted as demonic hordes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἡσυχίου Πρεσβυτέρου Ἐκ Τῆσ ἑρμηνείασ τῶν Φαλμῶν","severity":"info","text":"Hesychius the Presbyter's interpretation of Psalm 60:5 (LXX) on mercy and truth is applied to divine philanthropy and justice, linking to the theme of punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σημείωσον περὶ Ἀγγέλων","severity":"info","text":"The note 'Σημείωσον' (note) marks a didactic aside, emphasizing that even sinning angels are punished, reinforcing the catena's moral lesson.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ῥητὰ Προκίμενα","severity":"caution","text":"The phrase 'ῥητὰ Προκίμενα' (appointed texts) may indicate a liturgical reading, but the exact source of the quoted passage (Micah?) is uncertain in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'ancient world' (ἀρχαίου κόσμου) is ambiguous: it may refer to the antediluvian world or to pre-Christian humanity.","The phrase 'ἐκ τοῦ εἰπεῖν' (from his saying) does not specify the speaker (Christ or the author), leaving the attribution of the exorcism command unclear."],"confidence":"high","notes":[]},{"i":56,"ref":"p56","source":"ἀπὸ μὲν γὰρ\nτῆς ἀληθείας “ Ἀγγέλων ἁμαρτησάντων οὐκ ἐφείσατο, διὰ δὲ \nτὴν φιλανθρωπίαν πόρνας καὶ τελώνας εἰς τὴν βασιλειᾶν εἰσήγαγε. Ἀπολειξις τοῦ πάντως τοὺς ἀσεβεῖς κολασθήσεσθαι· ἐπεξιὼν\nδὲ τοῖς ὑποδείγμασι καὶ τὰ περὶ Σοδόμων λέγει διὰ τοῦτο τεθῆναι,\nἵνα εἰς αὐτά τις ὁρῶν μὴ ἀσεβῇ, εἰδὼς ὡς πάντως τὰ ὅμοια","english":"from the truth, “He did not spare the angels who sinned,” but on account of his love for humanity he brought prostitutes and tax collectors into the kingdom. Proof that the impious will certainly be punished; then, proceeding with the examples, he also speaks of the Sodomites, that this was set forth so that anyone looking at them might not be impious, knowing that similar things will certainly","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀπὸ μὲν γὰρ τῆς ἀληθείας","severity":"info","text":"The phrase 'from the truth' introduces a contrast: God's severity toward sinful angels versus his mercy toward repentant sinners.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀγγέλων ἁμαρτησάντων οὐκ ἐφείσατο","severity":"info","text":"This echoes a tradition (cf. 2 Pet 2:4-5) that God did not spare the fallen angels, a theme in early Christian angelology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πόρνας καὶ τελώνας","severity":"info","text":"Prostitutes and tax collectors are stock examples of sinners in early Christian moral rhetoric, often contrasted with the righteous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀπολειξις","severity":"info","text":"The term 'proof' marks a logical transition: the author moves from examples to a general principle that the impious will be punished.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ περὶ Σοδόμων","severity":"info","text":"The reference to the Sodomites alludes to the destruction of Sodom and Gomorrah (Gen 19), a standard example of divine punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὰ ὅμοια","severity":"caution","text":"The text breaks off mid-sentence; the English draft supplies 'will certainly' but the Greek ends with 'τὰ ὅμοια', leaving the verb implied.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary at the end; the exact verb for 'similar things will certainly [happen]' is missing."],"confidence":"high","notes":[]},{"i":57,"ref":"p57","source":"διαπραττόμενος τῆς ἴσης μεταλάβοι κολάσεως. συμπλέκει δὲ\nαὐτοῖς καὶ τὰ κατὰ τὸν Λὼτ, διδάσκων ὡς ἐξὸν, μὴ κοινωνοῦν τὰ\nτοῖς πονηροῖς, ἔξω γενέσθαι τῆς ὁμοίας αὐτῶν τιμωρίας. Ἀλλ’ ὄγδοον Νῶε δικαιοσύνης κήρυκα ἐφύλαξε. Φίλωνος. Ἑτέρως γὰρ ἄνθρωποι δοκιμάζουσι τοὺς βίους, καὶ \nἑτέρως τὸ θεῖον· οἱ μὲν ἐκ τῶν φανερῶν, οἱ δὲ ἐκ τῶν κατὰ ψυχὴν\nἀοράτων λογισμῶν. Κατακλυσμὸν κόσμῳ ἀσεβῶν ἐπάξας. Τοῦ Ἁγίου Ἐἀραίμ b. Δεινὸς Δεινὸς γὰρ ὄλεθρος κατεῖχε τὸν βίον\nκομπαζόντων c, πορνευόντων, παροινούντων εἰς τὴν εὐσέβειαν· οὐκ \nἦν αὐτοῖς ὁ βίος εἰ μὴ μανία καὶ τέρψις· ὡς θῆρες ἦσαν πρὸς\nπρόβατα, μόνον πρὸς τὰς γυναῖκας εἰρήνην ἔχοντες, καὶ ἐν αὐταῖς\nοὐ τὸν τυχόντα πόλεμον ὑπομένοντες· ἐπὶ εἴκοσι φόνοις ἀνδρῶν\nγυνὴ περιεφέρετο· ἡ γὰρ φθορὰ τὴν ἰσχὺν τοῦ σώματος ἐν τῇ\nμοιχείᾳ ἐγύμναζε. καὶ γυναῖκες οὐκ εἶχον ἐν τῇ εὐνοίᾳ τὸ \nκαύχημα, ἀλλ’ ἐν τῇ πολυανδρίᾳ· οὕτω καὶ αὗται ἐξεμάνησαν·\nοὐχ ἥκιστα τῶν ἀνδρῶν ταῖς ψυχαῖς πολεμοῦσαι. τοὺς ἔχοντας\nηὔχοντο θανεῖν, ἵνα τῇ φθορᾷ λειτουργήσωσι· προέκοπτεν ἐν αὐταῖς\nτὸ πάθος εἰς ἀκρασίαν· ὥστε καὶ τοὺς υἱοὺς τοῦ Θεοῦ ἑλεῖν πρὸς\nτὴν μίξιν τὴν ἄτιμον. οἳ ἐκ τοῦ γένους τοῦ Σὴθ ἦσαν υἱοὶ τοῦ \nΘεοῦ, ἐπειδὴ καὶ τὸ Εὐαγγέλιον λέγει περὶ τοῦ Χριστοῦ, ὅτι\nγέγονεν υἱὸς Σὴθ, υἱὸς Ἀλὰμ, υἱὸς Θεοῦ. καὶ τὸν Τσραὴλ\nυἱὸν πρωτότοκον ὠνόμασεν. Καὶ πόλεις Σοδόμων καὶ Γομόρρας τεφρώσας καταστροφῇ\nκατέκρινεν, ὑπόδειγμα μελλόντων ἀσεβεῖν τεθει- \n κώς· καὶ δίκαιον Λὼτ καταπονούμενον ὑπὸ τῆς τῶν\nἀθέσμων ἐν ἀσελγείᾳ ἀναστροφῆς ἐρρύσατο. Τοῦ Χρυσοστόμου.","english":"he might receive the same punishment. And he links with them also the matters concerning Lot, teaching that it is possible, by not sharing in the wicked, to be outside their similar punishment. But eighth, he preserved Noah, the herald of righteousness. Philo. For humans judge lives in one way, and the divine in another: the former from visible things, the latter from the invisible reasonings of the soul. Having brought a flood upon the world of the impious. Of Saint Ephraim. Terrible indeed was the destruction that held the world of the boastful, the fornicators, the revelers against piety; their life was nothing but madness and pleasure; they were like beasts toward sheep, having peace only with women, and even in that they endured no ordinary war; a woman was passed around for twenty murders of men; for corruption exercised the strength of the body in adultery. And women had no boast in good will, but in polyandry; thus they too raged, no less than the men, warring in their souls. They prayed for the death of those who had [husbands], so that they might serve corruption; passion in them advanced to intemperance, so that they even drew the sons of God to shameful intercourse. These were from the race of Seth, sons of God, since the Gospel also says concerning Christ, that he became son of Seth, son of Adam, son of God. And he named Israel firstborn son. And having reduced the cities of Sodom and Gomorrah to ashes by destruction, he condemned them, setting an example for those who would later be impious; and he rescued righteous Lot, oppressed by the lawless in their licentious way of life. Of Chrysostom.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"συμπλέκει δὲ αὐτοῖς καὶ τὰ κατὰ τὸν Λὼτ","severity":"info","text":"The catenist links the example of Lot with the preceding Sodom narrative, showing a deliberate structural pairing of punishment and rescue.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"υἱοὶ τοῦ Θεοῦ","severity":"info","text":"Here 'sons of God' refers to the Sethite lineage, not angels; the catenist glosses this with a Gospel reference to Christ as son of Seth, son of Adam, son of God.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γέγονεν υἱὸς Σὴθ, υἱὸς Ἀλὰμ, υἱὸς Θεοῦ","severity":"info","text":"This genealogical claim about Christ is not canonical; it likely derives from apocryphal or patristic tradition, possibly the Protevangelium or Ephraim's works.","cites":[],"named_sources":["Ephraim the Syrian"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Φίλωνος","severity":"info","text":"The citation of Philo (likely Philo of Alexandria) introduces a contrast between human and divine judgment, a common theme in Hellenistic Jewish exegesis of the flood narrative.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Τοῦ Ἁγίου Ἐφραίμ","severity":"info","text":"The long Ephraim passage describes antediluvian depravity in vivid terms, reflecting Syriac ascetic and homiletic traditions that amplify biblical vice lists.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Τοῦ Χρυσοστόμου","severity":"caution","text":"The final attribution to Chrysostom is uncertain; the preceding sentence on Sodom and Lot may be a catenist summary rather than a direct excerpt, and the source is not securely identified.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'υἱὸς Σὴθ, υἱὸς Ἀλὰμ, υἱὸς Θεοῦ' is ambiguous: it may be a garbled genealogy or a conflation of Seth and Adam; the catenist likely intends a typological link to Christ.","The attribution 'Τοῦ Χρυσοστόμου' may be a later scribal addition; the preceding text does not match known Chrysostom passages on Lot."],"confidence":"medium","notes":[]},{"i":58,"ref":"p58","source":"Βούλει τὴν αἰτίαν μαθεῖν δι’ ἣν τότε\nταῦτα ἐγένετο ; ἓν ἦν ἁμάρτημα μὲν χαλεπὸν καὶ ἐπάρατον·\nπλὴν ἀλλ’ ἐν παισὶν ἐπεμένοντο οἱ τότε· καὶ διὰ τοῦτο ταύτην \nἔδοσαν τὴν δίκην. Βλέμματι γὰρ καὶ ἀκοῇ ὁ δίκαιος, ἐγκατοικῶν ἐν\n b Ευφραιμ Cod. c in uiarg. rec. m. κωμαζόντων.","english":"Do you wish to learn the cause for which these things happened then? There was one sin, grievous and accursed; yet the people of that time persisted in it even among their children, and for this reason they paid this penalty. For the righteous man, dwelling in the midst of revelers, was saved by sight and hearing.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Βούλει τὴν αἰτίαν μαθεῖν","severity":"info","text":"The rhetorical question introduces an explanation of divine punishment, a common homiletic device in catenae.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐπάρατον","severity":"info","text":"ἐπάρατον means 'accursed' or 'cursed', often used in patristic Greek for sins that invite divine anathema.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν παισὶν ἐπεμένοντο","severity":"info","text":"The phrase 'persisted in it even among their children' may echo the Genesis narrative of the generation of the Flood, where sin spread to offspring (cf. Gen 6:1-7).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βλέμματι γὰρ καὶ ἀκοῇ","severity":"info","text":"The righteous man saved 'by sight and hearing' reflects a topos in early Christian exegesis: the just person avoids moral contamination by not participating in sinful acts, only witnessing them.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"κωμαζόντων","severity":"info","text":"The passage concludes with a contrast between the righteous dweller and the 'revelers' (κωμαζόντων), a term that links to the preceding catena unit on Lot and Noah, reinforcing the theme of separation from the wicked.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"b Ευφραιμ Cod. c in uiarg. rec. m.","severity":"caution","text":"The marginal note 'b Ευφραιμ Cod. c in uiarg. rec. m.' indicates a textual variant or scribal annotation; the reading is uncertain and may refer to a source or correction in the manuscript tradition.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'b Ευφραιμ Cod. c in uiarg. rec. m.' is unclear; it may denote a marginal note referencing Ephraim or a codex, but its exact meaning is uncertain.","The identity of the 'righteous man' is not specified; it could refer to Noah or another figure from the preceding context."],"confidence":"medium","notes":[]},{"i":59,"ref":"p59","source":"αὐτοῖς, ἡμέραν ἐξ ἡμέρας ψυχὴν δικαίαν ἀνόμοις ἔργοις\n ἐβασάνιζεν. οἶδε Κύριος εὐσεβεῖς ἐκ πειρασμῶν ῥύεσθαι,\nἀδίκους δὲ εἰς ἡμέραν κρίσεως κολαζομένους τηρεῖν. Σευήρου Ἐκ Τῆσ Πρὸσ Λεόντιον Χαρυοτλάριον ἑπιστολῆσ. Πεπεῖσθαι χρὴ σαφῶς ὡς καὶ ὁ ἐπὶ τούτοις στεναγμὸς \nκαὶ τὸ συναλγεῖν τοῖς πάσχουσι μέγιστον φέρει παρὰ\nΘεοῦ τὸν μισθὸν, καὶ τὴν πρὸς αὐτὸν οἰκείωσιν προξενεῖ. καὶ\nτοσοῦτον, ὡς καὶ πανδήμου πολλάκις ὀργῆς ἐπαιωρημένης ἐξαιρεῖσθαι\nτοὺς τῇ λύπῃ συντετριμμένους καὶ συμπαθεῖς τὴν διάνοιαν·\nὅθεν γέγραφέ τι τοιοῦτον ὁ τῶν Ἀποστόλων πρωτοστάτης \nκαὶ ἔγκριτος Πέτρος περὶ τοῦ Λὼτ ῥυσθέντος ἀπὸ τῆς Σοδόμων\nκαταστροφῆς· “ βλέμματι γὰρ καὶ ἀκοῇ ὁ δίκαιος ἐγκατοικῶν\nἐν αὐτοῖς, καὶ τὰ ἑξῆς. Μάλιστα δὲ τοὺς ὀπίσω σαρκὸς ἐν ἐπιθυμίαις μιασμοῦ\nπορευομένους, καὶ κυριότητος καταφρονοῦντας. τολμηταὶ, αὐθάδεις, δόξας οὐ τρέμουσι βλασφημοῦντες·\n ὅπου Ἄγγελοι ἰσχύι· καὶ δυνάμει μείζονες ὄντες, οὐ\nφέρουσι κατ’ αὐτῶν παρὰ κυρίῳ βλάσφημον κρίσιν. Ἀπὸ τῶν ὑποδειγμάτων εὐφυῶς εἰς τὴν παροῦσαν ἦλθεν ὑπόθεσιν·\nαὕτη δέ ἐστιν ἡ τῶν Σιμωνιανῶν, τῶν ἀσελεγείαν τῇ \nἀσεβείᾳ μιξάντων. Οὗτοι δὲ, ὡς ἄλογα ζῷα, γεγενημένα εἰς ἅλωσιν καὶ\nφθορὰν, ἐν οἷς ἀγνοοῦσι βλασφημοῦντες, ἐν τῆ φθορᾷ\n αὐτῶν καταφθαρήσονται, κομιούμενοι μισθὸν ἀδικίας. Κυρίλλου. Καὶ γοῦν ὁ θεσπέσιος μελῳδὸς “ ἄνθρωπος, φησὶν, \n“ ἐν τιμῇ ὣν οὐ συνῆκε, παρασυνεβλήθη τοῖς κτήνεσι τοῖς ἀνοήτοις,\n“ καὶ ὡμοιώθη αὐτοῖς. ἔθη γὰρ ἀλογίας συμπεπλεγμένα\nὥσπερ ἔχοντες, ὀλίγα κομιδῆ διενεγκόντες ἐφαίνοντο κτηνῶν, ὡς\nἔφην, ἃ πρὸς μόνην γέγονε φθοράν.","english":"to them, day after day it tormented a righteous soul with lawless deeds. The Lord knows how to rescue the pious from trials and to keep the unjust to be punished on the day of judgment. From Severus, from the Letter to Leontius Charyotlarios. One must be clearly persuaded that even the groaning over these things and the sympathy with those who suffer brings the greatest reward from God and procures intimacy with him. And to such an extent that often, when public wrath is impending, those who are crushed by grief and compassionate in mind are delivered. Hence the chief and foremost of the Apostles, Peter, wrote something of this sort about Lot, who was rescued from the destruction of Sodom: \"For the righteous man, dwelling among them by sight and hearing,\" and so forth. Especially those who go after the flesh in desires of defilement and despise lordship. Bold, self-willed, they do not tremble to blaspheme opinions, where Angels, being greater in strength and power, do not bear a blasphemous judgment against them before the Lord. From the examples he came naturally to the present subject; this is that of the Simonians, who mixed licentiousness with impiety. These, like irrational animals, born for capture and destruction, blaspheming in things they do not understand, will be destroyed in their own corruption, receiving the wages of injustice. From Cyril. And indeed the divine psalmist says, \"Man, being in honor, did not understand; he was compared to the senseless beasts and likened to them.\" For, having habits of irrationality intertwined as if they possessed them, they appeared to differ very little from beasts, as I said, which are made only for destruction.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Σευήρου Ἐκ Τῆσ Πρὸσ Λεόντιον Χαρυοτλάριον ἑπιστολῆσ","severity":"info","text":"This passage is a catena of excerpts from Severus of Antioch, Cyril of Alexandria, and an unidentified source, linked by thematic commentary on Lot and the Simonians.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"βλέμματι γὰρ καὶ ἀκοῇ ὁ δίκαιος ἐγκατοικῶν ἐν αὐτοῖς","severity":"info","text":"This is a paraphrase of 2 Peter 2:7-8, referring to Lot's rescue from Sodom, as cited by Severus.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σιμωνιανῶν","severity":"info","text":"The Simonians were a Gnostic sect associated with Simon Magus, known for antinomian practices combining licentiousness with impiety, as referenced in patristic heresiology.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πρωτοστάτης καὶ ἔγκριτος Πέτρος","severity":"info","text":"Peter is called 'chief and foremost of the Apostles,' a title emphasizing his primacy in early Christian tradition, here used by Severus.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Κυρίλλου","severity":"info","text":"Cyril of Alexandria is cited, likely from a commentary on the Psalms, comparing sinful humans to irrational beasts, echoing Psalm 49:20 (LXX).","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὅπου Ἄγγελοι ἰσχύι· καὶ δυνάμει μείζονες ὄντες","severity":"caution","text":"The syntax here is ambiguous; it may be a fragment or a corruption, as the clause lacks a clear main verb and the reference to angels is unclear.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The transition between the Severus excerpt and the following material is unclear; the phrase 'especially those who go after the flesh' may be a new excerpt or a continuation.","The clause about angels ('ὅπου Ἄγγελοι...') is syntactically incomplete, possibly due to scribal error or omission in the catena."],"confidence":"medium","notes":[]},{"i":60,"ref":"p60","source":"Πρὸ, τῷ ἀσεβεῖν φησὶ, καὶ τὸν βίον ἅπαντα κατεφθαρμένον \nἔδειξεν. Ἕθος τῇ θείᾳ γραφῇ τὰ κατὰ φύσιν ὄντα θεῖα\nταῦτα τοῖς ἀνθρώποις εἰς εἰκόνας καὶ παραδείγματα λαμβάνειν.","english":"First, he says, he showed that the man was impious and had corrupted his entire life. It is customary for divine Scripture to take things that are natural and divine as images and examples for human beings.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πρὸ, τῷ ἀσεβεῖν φησὶ, καὶ τὸν βίον ἅπαντα κατεφθαρμένον ἔδειξεν","severity":"info","text":"The catenist interprets the preceding biblical text as showing that the subject was impious and had ruined his entire life, linking moral corruption to impiety.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"τὰ κατὰ φύσιν ὄντα θεῖα ταῦτα τοῖς ἀνθρώποις εἰς εἰκόνας καὶ παραδείγματα λαμβάνειν","severity":"info","text":"The claim that Scripture uses natural and divine things as images and examples reflects a common patristic hermeneutic, seen in authors like Origen and John Chrysostom, who read the natural world as typological of moral and spiritual truths.","cites":[],"named_sources":["Origen c. Celsum 4.48","John Chrysostom Hom. in Gen. 13.4"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἕθος τῇ θείᾳ γραφῇ","severity":"info","text":"This unit introduces a general hermeneutical principle after a specific exegetical observation, a common structural pattern in catenae where a lemma is followed by a broader interpretive rule.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θεῖα","severity":"info","text":"Here θεῖα ('divine things') refers not to God directly but to natural phenomena considered divinely ordained, a usage consistent with Greek patristic cosmology where nature manifests divine order.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek phrase Πρὸ, τῷ ἀσεβεῖν φησὶ is ambiguous: it could mean 'First, he says, by being impious' or 'First, he says, he showed impiety'; the English draft takes the latter reading, which is followed here."],"confidence":"high","notes":[]},{"i":61,"ref":"p61","source":"τοῦτο δὲ ποιεῖ, ἵνα ἐκ τῶν κατὰ φύσιν ἐκείνων τὰ ἐκ προαιρέσεως\nφαίνηται τῶν κινημάτων τῶν ἀνθρώπων. καὶ οὕτως ἢ φαῦλος ἣ\nδίκαιος ὁ τούτων δείκνυται τρόπος. ἐπὶ μὲν οὖν τῶν φαύλων ἐὰν\nπαραγγελῇ, “ μὴ γίνεσθε ὡς ἵππος καὶ ἡμίονος, οἷς οὐκ ἔστι\n“ σύνεσις,” ἢ καὶ ὅταν μεμφόμενος τοὺς οὕτω γενομένους λέγῃ· \n“ ἄνθρωπος ἐν τιμῇ ὢν, οὐ συνῆκε, παρασυνεβλήθη τοῖς κτήνεσι τοῖς\n“ ἀνοήτοις, καὶ ὡμοιώθη αὐτοῖς. καὶ πάλιν, “ ἵπποι θηλυμανεῖς\n“ ἐγενήθησαν.” καὶ ὁ Σωτῆρ’ τὸν Ἡρώδην “ ἀλώπεκα καλεῖ·\nκαὶ τοῖς μαθηταῖς παρήγγειλεν· “ ἰδοὺ ἐγὼ ἀποστέλλω ὑμᾶς ὡς\n“ πρόβατα ἐν μέσῳ λύκων· γίνεσθε φρόνιμοι ὡσεὶ ὄφεις, καὶ \n“ ἀκέραιοι ὡς αἱ περιστεραί. “ ἔλεγε δὲ τοῦτο, οὐχ ἵνα γενώμεθα\nὄφεις η περιστεραὶ, οὐ γὰρ οὕτως ἧμας αὐτὸς πεποίηκε διὸ οὐδὲ\nτοῦτο οἶδεν ἡ φύσις, ἀλλ’ ἵνα ἡμεῖς, τῶν μὲν τὰς ἀλόγους ὁρμὰς\nἐκφεύγωμεν, τοῦ δὲ τὸ φρόνιμον, ἵνα γινώσκοντες μὴ ἀπατώμεθα\nπαρ’ αὐτοῦ. καὶ τῆς περιστερᾶς τὸ πρᾶον ἀναλάβωμεν. ἐπὶ δὲ \nτῶν θείων πάλιν εἰκόνας τοῖς ἀνθρώποις λαμβάνων, φησὶν ὁ Σωτῆρ’,\n“ γίνεσθε οἰκτιρμόνες, ὡς ὁ Πατὴρ ὑμῶν d ὁ ἐν τοῖς οὐρανοῖς.","english":"He does this so that from those things which are according to nature, the movements of human beings which arise from choice may be made evident. And thus the character of these movements is shown to be either base or just. In the case of base persons, if he gives a command, \"Do not become like a horse or a mule, which have no understanding,\" or also when, reproaching those who have become such, he says: \"A man who was in honor did not understand; he was compared to the senseless beasts and was likened to them.\" And again: \"They became horses mad for mares.\" And the Savior calls Herod \"a fox\"; and he commanded his disciples: \"Behold, I send you as sheep among wolves; become wise as serpents, and guileless as doves.\" He said this, not that we should become serpents or doves—for he himself did not make us thus, and nature does not know this—but that we might flee the irrational impulses of the former, and take up the prudence of the serpent, so that knowing we may not be deceived by it, and adopt the gentleness of the dove. And again, in the case of divine things, taking images for human beings, the Savior says: \"Become compassionate, as your Father in the heavens.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μὴ γίνεσθε ὡς ἵππος καὶ ἡμίονος, οἷς οὐκ ἔστι σύνεσις","severity":"info","text":"The catena cites a biblical admonition not to become like a horse or mule without understanding; the source is unidentified but echoes wisdom traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄνθρωπος ἐν τιμῇ ὢν, οὐ συνῆκε, παρασυνεβλήθη τοῖς κτήνεσι τοῖς ἀνοήτοις","severity":"info","text":"A reproach comparing a man in honor to senseless beasts; likely from a Septuagintal or patristic paraphrase, not a direct canonical verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἵπποι θηλυμανεῖς ἐγενήθησαν","severity":"info","text":"A phrase about horses becoming mad for mares; possibly from a lost source or a loose citation of Old Testament animal imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀλώπεκα","severity":"info","text":"The Savior calls Herod 'a fox'; this is not a direct gospel quotation but a patristic tradition, possibly from a lost apocryphon or oral teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἰδοὺ ἐγὼ ἀποστέλλω ὑμᾶς ὡς πρόβατα ἐν μέσῳ λύκων· γίνεσθε φρόνιμοι ὡσεὶ ὄφεις, καὶ ἀκέραιοι ὡς αἱ περιστεραί","severity":"info","text":"A composite saying attributed to the Savior, blending synoptic and non-canonical exhortations; not found verbatim in the New Testament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γίνεσθε οἰκτιρμόνες, ὡς ὁ Πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς","severity":"info","text":"A command to be compassionate like the heavenly Father; echoes Matthew 5:48 or 6:26 but is not a direct quotation, likely a patristic paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The catena strings together multiple scriptural allusions without explicit source references; the exact biblical or apocryphal origin of each citation is uncertain.","The phrase 'ἵπποι θηλυμανεῖς' is unattested in standard biblical texts and may be a patristic invention or a misremembered passage."],"confidence":"medium","notes":[]},{"i":62,"ref":"p62","source":"καὶ\n“ ἔσεσθε ὑμεῖς τέλειοι, ὡς ὁ Πατὴρ ὑμῶν d ὁ οὐράνιος τέλειός\n“ ἐστι.” ἔλεγε δὲ καὶ τοῦτο, οὐχ ἵνα γενώμεθα πάλιν ὡς ὁ\nΠατὴρ, γίνεσθαι γὰρ ἡμᾶς ὡς ὁ Πατὴρ ἀδύνατον, κτίσμα ὄντας \nκαὶ ἐκ τοῦ μὴ ὄντος γινομένους· ἀλλ’ ὥσπερ οὐχ ἵνα γενώμεθα\nκτήνη παραγγέλλει, “ μὴ γίνεσθε ὡς ἵππος καὶ ἡμίονος· ἵνα μὴ\nτὸ ἄλογον ἐκείνων μιμησώμεθα· οὕτως οὐχ ἵνα γενώμεθα ὡς ὁ\nΘεὸς ἔλεγε, “ γίνεσθε οἰκτίρμονες ὡς ὁ Πατὴρ, ἀλλ’ ἵνα πρὸς τὰς\nεὐεργεσίας ἐκείνου βλέποντες, ἃ ποιοῦμεν καλὰ, μὴ δι’ ἀνθρώπους, \nἀλλὰ δι’ αὐτὸν ποιῶμεν· ὥστε παρ’ αὐτοῦ καὶ μὴ παρὰ ἀνθρώπων\nτὸν μισθὸν ἔχειν. ὥσπερ γὰρ ἑνὸς ὄντος Υἱοῦ φύσει καὶ ἀληθινοῦ\nκαὶ μονογενοῦς, γενόμεθα e καὶ ἡμεῖς υἱοὶ κατὰ χάριν τοῦ καλέσαντος·\nσαντος· καὶ ἄνθρωποι τυγχάνοντες θεοὶ Χρηματίζομεν f, οὐχ ὡς ὁ\nἀληθινὸς Θεὸς ἢ ὁ τούτου Λόγος· ἀλλ’ ὡς ἠθέλησεν ὁ τοῦτο \nχαρισάμενος Θεός· οὕτω καὶ ὡς ὁ Θεὸς οἰκτίρμονες γινόμεθα, οὐκ\nἐξισούμενοι τῷ Θεῷ, οὐ δὲ φύσει καὶ ἀληθινοὶ εὐεργέται γινόμενοι·\nοὐ γὰρ ἡμῶν εὕρημα τὸ εὐεργετεῖν ἀλλὰ τοῦ Θεοῦ. ἵνα δὲ αὐτὰ\n d ἡμῶν Cod. e γενώμεθα corr. rec. m. f χρηματίζωμλεν rec. m m.","english":"And, “You will be perfect, as your Father in heaven is perfect.” He also said this, not that we might become like the Father again—for it is impossible for us to become like the Father, being creatures and coming into being from non-being—but just as he does not command us to become beasts, saying, “Do not become like a horse or a mule,” so that we might not imitate their irrationality, so also he did not say, “Become compassionate as the Father,” that we might become like God, but that, looking to his benefactions, we might do what is good not for the sake of men but for his sake, so that we might receive our reward from him and not from men. For just as there is one Son by nature, true and only-begotten, we also become sons by grace of the one who called us; and, being men, we are called gods, not as the true God or his Logos, but as God who granted this willed it. So also we become compassionate like God, not being equal to God, nor becoming benefactors by nature and truly, for beneficence is not our invention but God’s.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔσεσθε ὑμεῖς τέλειοι, ὡς ὁ Πατὴρ ὑμῶν ὁ οὐράνιος τέλειός ἐστι","severity":"info","text":"The catena quotes a saying about perfection attributed to Jesus, likely from a lost or apocryphal source, not the canonical New Testament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μὴ γίνεσθε ὡς ἵππος καὶ ἡμίονος","severity":"info","text":"The catena cites a command not to become like a horse or mule, echoing a biblical trope of irrational beasts, possibly from the Old Testament or early Christian paraenesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θεοὶ Χρηματίζομεν","severity":"info","text":"The phrase 'we are called gods' reflects a theological claim about deification by grace, distinct from the nature of the true God or Logos.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Υἱοῦ φύσει καὶ ἀληθινοῦ καὶ μονογενοῦς","severity":"info","text":"The reference to one Son by nature, true and only-begotten, aligns with Nicene Trinitarian theology, emphasizing Christ's unique ontological status.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὥσπερ ... οὕτως","severity":"info","text":"The catena uses a comparative structure (just as ... so also) to argue that commands to imitate God are not about equality but about motivation and reward.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"χρηματίζωμλεν","severity":"caution","text":"The manuscript has a corrected reading from χρηματίζωμλεν to χρηματίζομεν, indicating a scribal error in the verb form.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the opening saying about perfection is unclear; it may be from a non-canonical tradition.","The exact referent of 'beasts' command is not specified in the text."],"confidence":"high","notes":[]},{"i":63,"ref":"p63","source":"τὰ παρὰ Θεοῦ εἰς ἡμᾶς κατὰ χάριν γινόμενα, ταῦτα καὶ ἡμεῖς\nμεταδιώκωμεν εἰς ἑτέρους, μὴ διακρινόμενοι, ἁπλῶς δὲ εἰς πάντας\nἐκτείνοντες τὴν εὐεργεσίαν· κατὰ τοῦτο γὰρ μόνον δυνάμεθά πὼς\nαὐτοῦ μιμηταὶ γενέσθαι, καὶ οὐκ ἄλλως· ὅτι παρ’ αὐτοῦ διακονοῦμεν\nἀλλήλοις. Ἡδονὴν ἡγούμενοι τὴν ἐν ἡμέρᾳ τρυφὴν, σπίλοι καὶ\nμῶμοι, ἐντρυφῶντες ἐν ταῖς ἀπάταις αὐτῶν. Ἐπειδὰν ἀπατήσωσι, φησὶ, καὶ δυνηθῶσιν ἀσελγεῖν τοὺς συνόντας\nκαὶ τὰς συνούσας, παρασκευάσει τὸ πρᾶγμα ἀναπληροῦντας\nἑαυτῶν τὴν ἀσέλγειαν. Συνευωχούμενοι ὑμῖν, ὀφθαλμοὺς ἔχοντες μεστοὺς\nμοιχαλίδος καὶ ἀκαταπαύστους ἁμαρτίας· δελεάζοντες\nψυχὰς ἀστηρίκτους, καρδίαν γεγυμνασμένην πλεονεξίαις\nἔχοντες. Οὐ δι’ ἀγάπην καὶ τὸ μεταλαβεῖν ἁλῶν φησὶ, συνευωχοῦνται \nὑμῖν, ἀλλὰ διὰ τὸ καιρὸν εὑρίσκειν τῆς πρὸς γυναῖκας ἀπάτης\nἐπιτήδειον· ὅμοιον δὲ καὶ ὁ Ἀπόστολος περὶ αὐτῶν εἴρηκεν· “ οἱ\n“ παρεισδύνοντες εἰς τὰς οἰκίας, καὶ αἰχμαλωτίζοντες γυναικάρια\n“ σεσωρευμένα ἁμαρτίαις. Κατάρας τέκνα, καταλιπόντες εὐθεῖαν ὁδὸν, ἐπλανήθησαν, \nἐξακολουθήσαντες τῇ ὁδῷ τοῦ Βαλαὰμ τοῦ\nΒοσὸρ, ὃς μισθὸν ἀδικίας ἠγάπησεν. Ὥστε καὶ ἐντεῦθεν ἔγνωμεν, ὅτι διὰ τὸ φιλάργυρον αὐτοῦ\nπάθος ὁ Βαλαὰμ, ὅπερ διὰ τῆς μανιώδους μαντείας ἔτρεφεν, ἅπαξ\nκωλυθεὶς ὑπὸ τοῦ Θεοῦ.","english":"The things that come from God to us by grace, these we also should pass on to others, not making distinctions, but simply extending beneficence to all; for in this alone can we in some way become imitators of him, and not otherwise; because we serve one another from him. They consider pleasure to be the luxury of the day, stains and blemishes, reveling in their deceptions. When they have deceived, it is said, and are able to act licentiously with the men and women who associate with them, the matter will prepare them to fulfill their own licentiousness. Feasting together with you, having eyes full of adultery and unceasing sin; luring unstable souls, having a heart trained in greed. It is not for love and sharing of salt, it is said, that they feast with you, but to find a suitable opportunity for deceiving women; and the Apostle has said something similar about them: “Those who insinuate themselves into houses and captivate women heaped with sins.” Children of a curse, having left the straight path, they went astray, following the path of Balaam son of Beor, who loved the wages of injustice. So from this also we have learned that it was because of his love of money that Balaam, which he nourished through his frenzied divination, was once hindered by God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὰ παρὰ Θεοῦ εἰς ἡμᾶς κατὰ χάριν γινόμενα","severity":"info","text":"The passage opens with a principle of grace: gifts from God are to be passed on to others without discrimination, a key theme in early Christian ethics of beneficence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οἱ παρεισδύοντες εἰς τὰς οἰκίας","severity":"info","text":"The phrase echoes a Pauline warning about false teachers infiltrating households, likely from 2 Timothy or a similar pastoral epistle, though not a direct verbatim quote.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βαλαὰμ τοῦ Βοσόρ","severity":"info","text":"Balaam son of Beor (Numbers 22–24) is invoked as a type of greed and false prophecy, a common patristic trope for those who pervert spiritual gifts for material gain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπειδὰν ἀπατήσωσι","severity":"info","text":"The text shifts from general ethical exhortation to a specific critique of heretics or false teachers, marked by the conditional clause 'When they have deceived'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"συνευωχούμενοι","severity":"info","text":"The description of feasting as a pretext for seduction reflects a common patristic polemic against heretical gatherings, seen also in Irenaeus and Clement of Alexandria.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἡδονὴν ἡγούμενοι τὴν ἐν ἡμέρᾳ τρυφήν","severity":"caution","text":"The syntax is ambiguous: it may be a continuation of the previous critique or a new sentence; the English draft treats it as a separate clause, but the Greek could be read as a participial phrase modifying the deceivers.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἡδονὴν ἡγούμενοι...' could be read as a nominative plural participle in apposition to the deceivers, or as an independent clause; the English draft takes it as a new sentence, but the Greek lacks a finite verb."],"confidence":"high","notes":[]},{"i":64,"ref":"p64","source":"τὸ δὲ δεύτερον φιλονείκως πορευθῆναι \nπρὸς τὸν Βαλὰκ κατηπείγετο, καὶ τῷ φόβῳ μόνον τῷ τοῦ Θεοῦ\nπαιδευθεὶς, καὶ τοῖς δείμασι τοῖς ἐπιστᾶσιν αὐτῷ κατὰ τὴν ὁδὸν\nτὸ ῥῆμα τῆς εὐλογίας οὐ παρεποίησεν· ὅπερ τῆς τοῦ Θεοῦ δυνάμεως\nἦν, οὐ τῆς ἐκείνου μοχθηρᾶς προαιρέσεως· οὐ δὲ τῆς γλώττης\nαὐτοῦ τῆς ἐντραφείσης τῇ διακονίᾳ τοῦ ψεύδους. Ἔλεγξιν δὲ ἔσχεν ἰδίας παρανομίας· ὑποζύγιον ἄφωνον,\nἐν ἀνθρώπου φωνῇ φθεγξάμενον, ἐκώλυσε τὴν τοῦ\nπροφήτου παραφρονίαν.","english":"The second thing: he was eagerly hastening to go to Balak, and though taught only by fear of God and by the terrors that befell him on the way, he did not corrupt the word of blessing—which was a matter of God’s power, not of his own depraved choice, nor of his tongue, which had been nurtured in the service of falsehood. He received a refutation of his own lawlessness: a voiceless beast, speaking with a human voice, prevented the prophet’s madness.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Βαλὰκ","severity":"info","text":"Balak is the Moabite king who, according to Numbers 22–24, summoned Balaam to curse Israel. The passage alludes to Balaam's journey and his encounter with the speaking donkey, a well-known biblical episode.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὑποζύγιον ἄφωνον, ἐν ἀνθρώπου φωνῇ φθεγξάμενον","severity":"info","text":"This refers to the biblical account in Numbers 22:28–30, where Balaam's donkey speaks to him, rebuking his madness. The catena interprets this as a divine sign preventing Balaam from cursing Israel.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ῥῆμα τῆς εὐλογίας","severity":"info","text":"The phrase 'word of blessing' likely denotes the prophetic utterance that Balaam was hired to pronounce against Israel. In the catena, it is contrasted with the falsehood of his usual service, emphasizing divine agency over human intent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὸ δὲ δεύτερον","severity":"info","text":"The phrase 'the second thing' marks a sequential point in the catena's commentary, likely following a prior discussion of Balaam's first action or a different aspect of the narrative. It structures the argument as a list of observations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἔλεγξιν δὲ ἔσχεν ἰδίας παρανομίας","severity":"info","text":"The catena interprets Balaam's encounter with the speaking donkey as a 'refutation of his own lawlessness,' a moralizing reading common in patristic exegesis. This aligns with the catena's broader aim to draw ethical lessons from Old Testament narratives.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'prophet' (προφήτης) is ambiguous: it could refer to Balaam, who is called a prophet in Numbers, or to another figure. The context strongly suggests Balaam.","The phrase 'the second thing' (τὸ δὲ δεύτερον) lacks a clear antecedent in the surviving passage; it may refer to a prior point in the catena that is not preserved."],"confidence":"high","notes":[]},{"i":65,"ref":"p65","source":"Ἐν τῆ βίβλῳ τῶν Ἀριθμῶν ἐμφέρεται, καὶ φησὶν, “ ἤνοιξεν\n“ ὁ Θεὸς τὸ στόμα τῆς ὄνου, καὶ εἶπε τῷ Βαλαὰμ, Τί πεποίηκά\n“ σοι, ὅτι πέπαικάς με τοῦτο τρίτον; ” καὶ τὰ ἑξῆς. πρὸς ταῦτα\nοὖν οἱ ἐξηγηταί φασιν, “ ἡ ὄνος τοῦ Βαλαὰμ κατακρίνει αὐτὸν, ὅτι\n“ ὑπήκουσε τῷ Ἀγγέλῳ καὶ ὑπεχώρησεν, αὐτὸς δὲ ἀκούσας τοῦ \n“ Θεοῦ, οὐ πορεύσῃ οὐδὲ ἀρόσῃ τὸν λαὸν, οὐχ ὑπήκουσε τῇ βουλῇ. “ ὅθεν καὶ διδάσκαλος αὐτοῦ γίνεται ἡ ὄνος, καὶ κριθεῖσα πρὸς\n“ αὐτὸν, ἐδικαιώθη ὑπὲρ αὐτόν. Εὐσεβίου Ἐμίσησ. Εἶτε σὺ μὲν ἀπαιτεῖς με φυλάξαι σοι\nὑπακοὴν, αὐτὸς δὲ παρακοῦσαι τοῦ Θεοῦ οὐ φοβῇ ; καὶ σὺ μὲν \nἀγανακτεῖς ὡς ὑπερορώμενος παρ’ ἐμοῦ· αὐτὸς δὲ παριδὼν τὴν\nκέλευσιν τοῦ Θεοῦ οὐκ εὐλαβήθης ; διόπερ ὁ Ἀπόστολός φησιν ἐν\nτῇ Καθολικῇ “ ὑποζύγιον ἄφωνον ἐν ἀνθρώπου φωνῇ φθεγξάμενον\n“ ἤλεγξε τοῦ προφήτου τὴν ἀφροσύνην.” \n Τοῦ Χρυσοστόμου. Εἰ εἰς ὄνον ἐνήργησε g καὶ εἰς μάτην \nἡ τοῦ Θεοῦ χάρις, δι’ οἰκονομίαν καὶ τὴν τῶν Ἰσραηλιτῶν ὠφέλειαν,\nεύδηλον ὅτι εἰς ἡμᾶς παραιτήσεται ἐνεργεῖν, ἀλλ’ ἀνέξεται καὶ\nτοῦτο δι’ ἡμᾶς. Οὗτοι εἰσὶ πηγαὶ ἄνυδροι. Οὐκ ἔχοντες τὸν ζῶντα τοῦ Πνεύματος λόγον, τὸν χειμάρρουν \nτῆς τρυφῆς, τὸν ἐπικλύζοντα εἰς δόξαν ἐθνῶν. Καὶ ὀμίχλαι ὑπὸ λαίλαπος ἐλαυνόμεναι, οἷς ὁ ζόφος\nτοῦ σκότους εἰς αἰῶνα τετήρηται. Οὐκ εἴσι, φησὶ, διαυγεῖς ὥσπερ οἱ ἅγιοι οἱ ὄντες νεφέλαι, ἀλλ’\nὀμίχλαι, τουτέστι σκότους καὶ γνόφου μεστοί· ὑπὸ τοῦ πονηροῦ \nπνεύματος ἐλαυνόμενοι h. Ὑπέρογκα γὰρ ματαιότητος φθεγγόμενοι, δελεάζουσιν\nἐν ἐπιθυμίαις σαρκὸς ἀσελγείαις, τοὺς ὄντως ἀποφυγόντας,\nτοὺς ἐν πλάνῃ ἀναστρεφομένους.","english":"In the book of Numbers it is recorded, and it says, \"God opened the mouth of the donkey, and it said to Balaam, 'What have I done to you, that you have mocked me this third time?'\" and so forth. Regarding these things, then, the commentators say, \"Balaam's donkey condemns him, because it obeyed the angel and withdrew, but he, having heard God, that he would not go nor plow the people, did not obey the counsel.\" Hence the donkey becomes his teacher, and when judged against him, it was justified over him. Eusebius of Emesa. You demand that I keep obedience to you, but do you not fear to disobey God? And you are indignant as though overlooked by me, but did you not have reverence when you overlooked God's command? Therefore the Apostle says in the Catholic Epistle, \"A voiceless beast speaking with a human voice rebuked the prophet's folly.\"\n\nOf Chrysostom. If God's grace acted even in a donkey and to no purpose, for the sake of economy and the benefit of the Israelites, it is evident that it will consent to act in us, but it will endure even this for our sake.\n\nThese are waterless springs. Not having the living word of the Spirit, the torrent of delight, the one that floods into the glory of nations. And mists driven by a storm, for whom the darkness of shadow has been preserved forever. They are not, it says, transparent like the saints who are clouds, but mists, that is, full of darkness and gloom; driven by the evil spirit. Uttering boastful vanities, they entice with desires of fleshly licentiousness those who have truly fled, those who are turning about in error.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν τῆ βίβλῳ τῶν Ἀριθμῶν ἐμφέρεται, καὶ φησὶν, “ ἤνοιξεν “ ὁ Θεὸς τὸ στόμα τῆς ὄνου, καὶ εἶπε τῷ Βαλαὰμ, Τί πεποίηκά “ σοι, ὅτι πέπαικάς με τοῦτο τρίτον; ”","severity":"info","text":"The catena cites Numbers 22:28-30, where Balaam's donkey speaks. The Greek text closely follows the Septuagint version of this episode.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Εὐσεβίου Ἐμίσησ","severity":"info","text":"Eusebius of Emesa (4th cent.) is cited as an exegetical source. His commentary on Numbers, now fragmentary, is preserved in catenae; this attribution is typical of the catena tradition.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Τοῦ Χρυσοστόμου","severity":"info","text":"John Chrysostom is cited for a homiletic reflection on divine grace acting through a donkey. The passage likely derives from a lost homily on Balaam or on the Catholic Epistles.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὑποζέγιον ἄφωνον ἐν ἀνθρώπου φωνῇ φθεγξάμενον","severity":"info","text":"The phrase 'voiceless beast speaking with a human voice' is a direct quotation from 2 Peter 2:16, which the catena applies to Balaam's donkey. This links the Numbers narrative to the Petrine epistle's critique of false teachers.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὗτοι εἰσὶ πηγαὶ ἄνυδροι","severity":"info","text":"The final section shifts from exegesis of Balaam to a metaphorical condemnation of heretics as 'waterless springs' and 'mists', likely a separate excerpt from Chrysostom or another Father, appended without transition.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or corruption at 'g' and 'h' (marked in the edition), possibly indicating missing words or scribal errors. The reading follows the edition's reconstruction.","The attribution of the final metaphorical passage is unclear; it may be from Chrysostom or another source, as the catena does not specify."],"confidence":"high","notes":[]},{"i":66,"ref":"p66","source":"Καὶ ματαιότης εἰσὶ τὰ ῥήματα, φησὶ, καὶ ὑπέρογκα· ἵνα μὴ \nμόνον διὰ τὴν ἀσέβειαν, ἀλλὰ καὶ διὰ τὸ μέγεθος τῆς ἀσεβείας\nκολάζωνται. S ἐν ἐνήργησε Cod. h ἐλαυνώμενοι Cod.","english":"And the words are vain, he says, and boastful, so that they may be punished not only for their impiety, but also for the magnitude of their impiety. S in the manuscript: \"set in motion\" Cod. h: \"being driven.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Καὶ ματαιότης εἰσὶ τὰ ῥήματα, φησὶ, καὶ ὑπέρογκα","severity":"info","text":"The commentator interprets the quoted words as both vain and boastful, emphasizing that punishment is due not only for impiety but for its magnitude.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"S ἐν ἐνήργησε Cod. h ἐλαυνώμενοι Cod.","severity":"info","text":"The Greek apparatus notes two variant readings: 'S' (likely a manuscript siglum) has 'set in motion' (ἐνήργησε), while Codex h reads 'being driven' (ἐλαυνώμενοι). This indicates textual instability in the catena tradition.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"S ἐν ἐνήργησε Cod. h ἐλαυνώμενοι Cod.","severity":"caution","text":"The apparatus is cryptic: 'S' may refer to a source or scribe, and the relationship between the two readings is unclear. The English draft conflates them, but the Greek suggests separate manuscript witnesses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀσέβειαν","severity":"info","text":"The term 'impiety' (ἀσέβεια) is a key charge in early Christian polemic against heretics and pagans, often linked to divine punishment in catena commentaries.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'S' and 'Cod. h' is not specified; the phrase 'S in the manuscript' in the English draft may misrepresent the Greek apparatus."],"confidence":"medium","notes":[]},{"i":67,"ref":"p67","source":"Ἐλευθερίαν αὐτοῖς ἐπαγγελλόμενοι, αὐτοὶ δοῦλοι\nὑπάρχοντες τῆς φθορᾶς· ᾧ γάρ τις ἥττηται, τούτῳ καὶ\nδεδούλωται. \n Τὴν ἀπὸ τῆς πλάνης ἐλευθερίαν δηλονότι, διὰ τοῦτο γὰρ καὶ\nπροετάξατο τοὺς ἐν πλάνῃ ἀναστρεφομένους. \n Εἰ γὰρ ἀποφυγόντες τὰ μιάσματα τοῦ κοσμοῦ, ἐν\nἐπιγνώσει τοῦ Κυρίου καὶ Σωτῆρος Ἰησοῦ Χριστοῦ,\nτούτοις δὲ πάλιν ἐμπλακέντες ἡττῶνται, γέγονεν αὐτοῖς\n τὰ ἔσχατα χείρονα τῶν πρώτων. κρεῖττον γὰρ ἦν αὐτοῖς\nμὴ ἐπεγνωκέναι τὴν ὁδὸν τῆς δικαιοσύνης, ἢ \nἐπιγνοῦσιν ἐπιστρέψαι ἐκ τῆς παραδοθείσης ἁγίας ἐντολῆς.\n συμβέβηκε δὲ αὐτοῖς τὸ τῆς ἀληθοῦς παροιμίας,\nκύων ἐπιστρέψας ἐπὶ τὸ ἴδιον ἐξέραμα· καὶ, ὗς λουσαμένη,\nμένη, εἰς κύλισμα βορβόρου. \n Δείκνυσι διὰ τούτων, ὡς οὐκ ἐλευθεροῦσι τῆς πλάνης τοὺς \nπειθομένους αὐτοῖς· ἀλλ’ εἰς χείρονα πλάνην ἕλκουσι· τὰ ἔσχατα\nδὲ χείρονα τῶν πρώτων λέγει, καθὸ ποτὲ μὲν ἐν ἀγνοίᾳ διάγοντες\nκαιρὸν εἶχον ἐπιστροφῆς· νῦν δὲ ἐν τῇ δοκούσῃ γνώσει ἁμαρτά-\nνοντες, ποῖον ἔτι σωτηρίας εὕρωσι καῖρον ;\nΚΕΦ. Δ.","english":"They promise them freedom, while they themselves are slaves of corruption; for to whatever one is defeated, to that one is also enslaved.  \nThis means freedom from deception, evidently, for this reason he also placed first those who are involved in error.  \nFor if, having fled the defilements of the world, they come to knowledge of the Lord and Savior Jesus Christ, but then become entangled again and are defeated, the last state has become worse for them than the first. For it would have been better for them not to have known the path of righteousness than, having known it, to turn away from the holy commandment that was delivered. And what has happened to them is like the true proverb: a dog returning to its own vomit, and a sow, having washed, rolling again in the mire.  \nThrough these things he shows that they do not free those who obey them from deception, but rather drag them into worse deception. And he says the last state is worse than the first, because while they were once living in ignorance, they had an opportunity for conversion; but now, sinning in what seems to be knowledge, what opportunity for salvation can they still find?  \n\nCHAPTER 4.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐλευθερίαν αὐτοῖς ἐπαγγελλόμενοι, αὐτοὶ δοῦλοι ὑπάρχοντες τῆς φθορᾶς","severity":"info","text":"The catenist contrasts the false teachers' promise of freedom with their own enslavement to corruption, echoing a moral paradox common in early Christian paraenesis.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ᾧ γάρ τις ἥττηται, τούτῳ καὶ δεδούλωται","severity":"info","text":"This maxim is a close paraphrase of 2 Peter 2:19, where the author states that false teachers promise freedom but are themselves slaves of corruption.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κέων ἐπιστρέψας ἐπὶ τὸ ἴδιον ἐξέραμα· καὶ, ὗς λουσαμένη, μένη, εἰς κύλισμα βορβόρου","severity":"info","text":"The proverbs of the dog returning to its vomit and the sow rolling in mire are traditional Greco-Roman and Jewish moral images, used here to illustrate relapse into sin after conversion.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Δ.","severity":"info","text":"The chapter marker 'ΚΕΦ. Δ.' indicates a division in the catena manuscript, likely corresponding to a section break in the commentary tradition.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ τῆς ἀληθοῦς παροιμίας","severity":"info","text":"The catenist explicitly labels the proverbs as 'true', reflecting a common patristic practice of endorsing secular wisdom when it aligns with Christian moral teaching.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μένη, εἰς κύλισμα βορβόρου","severity":"caution","text":"The Greek text has a minor textual issue: 'μένη' may be a scribal error for 'μένει' (she remains), and 'κύλισμα' is a rare form of 'κύλισμα' (wallowing place).","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μένη, εἰς κύλισμα βορβόρου' is textually uncertain; the reading adopted is 'μένει' (she remains) and 'κύλισμα' as a variant of 'κύλισμα'."],"confidence":"high","notes":[]},{"i":68,"ref":"p68","source":"Ἐπανάληψις περὶ κακίας ἀνθρώπων αἱρετικῶν. Ὅτι αἰφνιδίως ἥξει Χριστὸς\nἐπὶ συντελείᾳ τοῦδε τοῦ αἰῶνος· ὥστε δεῖν εὐτρεπίζεσθαι πόαν ἀρετῇ. \n Ταύτην ἤδη, ἀγαπητοὶ, δευτέραν ὑμῖν γράφω ἐπιστολὴν,\nλὴν, ἐν αἷς διεγείρω ὑμῶν ἐν ὑπομνήσει τὴν εἰλικρινῆ \n διάνοιαν· μνησθῆναι τῶν προειρημένων ῥημάτων ὑπὸ\nτῶν ἁγίων προφητῶν, καὶ τῆς τῶν ἀποστόλων ἡμῶν\n ἐντολῆς, τοῦ Κυρίου Ἰησοῦ Χριστοῦ· τοῦτο πρῶτον\nγινώσκοντες, ὅτι ἐλεύσονται ἐπ’ ἐσχάτου τῶν ἡμερῶν\nἐν ἐμπαιγμονῇ i οἱ ἐμπαῖκται, κατὰ τὰς ἰδίας αὐτῶν \n I Cod. ἐν ἐμπαιγμῶν.","english":"Repetition concerning the wickedness of heretical men. That Christ will come suddenly at the consummation of this age; so that one must prepare oneself with virtue. This already, beloved, I write to you a second epistle, in which I stir up your sincere mind by way of remembrance: to recall the words previously spoken by the holy prophets, and the commandment of our apostles, of the Lord Jesus Christ; knowing this first, that the mockers will be mocked at the end of the days, according to their own mockeries.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπανάληψις περὶ κακίας ἀνθρώπων αἱρετικῶν","severity":"info","text":"The heading 'Repetition concerning the wickedness of heretical men' marks a structural division, typical of catena manuscripts, introducing a thematic summary.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Ὅτι αἰφνιδίως ἥξει Χριστὸς ἐπὶ συντελείᾳ τοῦδε τοῦ αἰῶνος","severity":"info","text":"The claim that Christ will come suddenly at the end of the age underscores an eschatological urgency, urging moral preparation.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δευτέραν ὑμῖν γράφω ἐπιστολὴν","severity":"info","text":"The phrase 'I write to you a second epistle' echoes 2 Peter 3:1, where the author similarly introduces a second letter as a reminder.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐμπαῖκται","severity":"info","text":"The term 'mockers' (ἐμπαῖκται) likely refers to heretics who deride orthodox teaching; the catenist glosses their fate as being mocked in turn.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ἐν ἐμπαιγμονῇ","severity":"caution","text":"The manuscript reads 'ἐν ἐμπαιγμονῇ' (in mockery), but a marginal note corrects to 'ἐν ἐμπαιγμῶν' (in mockeries), indicating textual variation in the catena tradition.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῶν ἁγίων προφητῶν, καὶ τῆς τῶν ἀποστόλων ἡμῶν ἐντολῆς","severity":"info","text":"The appeal to prophets and apostolic command reflects the catenist's effort to ground anti-heretical polemic in authoritative tradition, a common patristic strategy.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν ἐμπαιγμονῇ' may be a scribal error for 'ἐν ἐμπαιγμῶν', as noted in the apparatus; the sense of 'mockeries' is uncertain."],"confidence":"high","notes":[]},{"i":69,"ref":"p69","source":"ἐπιθυμίας πορευόμενοι καὶ λέγοντες, Ποῦ ἐστιν ἡ\nἐπαγγελία τῆς παρουσίας αὐτοῦ ; ἀφ’ ἧς γὰρ οἱ πατέρες\nἐκοιμήθησαν, πάντα οὕτω διαμένει ἀπ’ ἀρχῆς\nκτίσεως. Ὅτι χωρὶς πίστεως ἀδύνατον εὐαρεστῆσαι, Παῦλός φησιν, ὁ \nτῶν θείων μυστηρίων ἱερουργός. καὶ τοῖς μὲν ἐν ἀγνοίᾳ ταύτης\nδιαμαρτάνουσι τάχα μέν τις δοίη συγγνώμην· τοῖς δὲ ἅπαξ\nτὴν ἀλήθειαν ἐπεγνωκόσι, καὶ εἰς τοὐπίσω πάλιν δρομήσασι\nσυγγνώμης οὐδεὶς ἀπολείπεται λόγος. Κατὰ τῶν ἀνοσίων Λαμπετιανῶν ἤτοι Εὐχιτῶν ἢ Ὀφιανῶν· \nπολυώνυμος γὰρ ἡ πλάνη, ἐπεὶ καὶ πολύμορφος. τὸ “ οἱ νῦν\n“ οὐρανοὶ καὶ ἡ γῆ τῷ αὐτῷ λόγῳ τεθησαυρισμένοι εἰσὶν ”\nὁμοιοῦται τοῖς κατὰ τὸν κατακλυσμὸν συμβεβηκόσι· φησὶ γὰρ,\nὡς διὰ τῶν πάλαι οὐρανῶν καὶ τῆς γῆς ἀπώλετο κατακλυσθεὶς ὁ\nτότε κόσμος, οὕτως ἀναστοιχειουμένων εἰς πυρ’ τῶν οὐράνων καὶ \nτῆς γῆς, οἱ ἀσεβεῖς καὶ ἁμαρτωλοὶ ἄρδην ἀπωλοῦνται· καὶ τουτέστι\nτὸ τῆς ὁμοιότητος, τὸ ἅμα αὐτοὺς ἀπόλλυσθαι ὡσαύτως\nτοῖς ἐν τῷ κατακλυσμῷ ἀπολωλόσιν· “ ὡς γὰρ ἐν ταῖς ἡμέραις\n“ Νῶε,’’ φησὶν ὁ Κύριος, “ ἤσθιον, ἔπινον, ἐγάμουν, ἐγαμίζοντο·\n“ ἄχρι ἧς ἡμέρας εἰσῆλθεν Νῶε εἰς τὴν κιβωτὸν, καὶ ἦλθεν ὁ \n“ κατακλυσμὸς, καὶ ἦρεν ἅπαντας, κατὰ ταῦτα ἔσται ἡ παρουσία\n“ τοῦ Υἱοῦ τοῦ ἀνθρώπου. ἐπὶ πλεῖον δὲ συναγορεύων ὅτι οὕτως\nἔσται, φησιν ἐλεύσεσθαι τὴν τῆς κρίσεως ἡμέραν λανθάνουσαν\nοἷα κλέπτης, ἐν ᾗ ὀξέως καὶ ἀνυπερθέτως οἱ οὐρανοὶ παρελεύσονται,\nτῶν στοιχείων ἐκτηκομένων πρὸς τοῦ ἐπενεχθέντος πυρός.","english":"They who pursue desire and say, \"Where is the promise of his coming? For since the fathers fell asleep, everything remains thus from the beginning of creation.\" That without faith it is impossible to be pleasing, Paul says, the hierourgos of the divine mysteries. And to those who err in ignorance of this, one might perhaps grant pardon; but for those who have once recognized the truth and then run back again, no account of pardon remains. Against the impious Lampetians, or Euchites, or Ophians; for error is many-named, since it is also many-formed. The statement \"the present heavens and earth are stored up by the same principle\" is likened to what happened at the flood; for it says that just as the former world perished, overwhelmed through the former heavens and earth, so when the heavens and earth are resolved into fire, the impious and sinful will be utterly destroyed; and this is the point of the likeness, that they perish together in the same way as those who perished in the flood: \"For as in the days of Noah,\" says the Lord, \"they ate, drank, married, gave in marriage; until the day Noah entered the ark, and the flood came and took everyone away, so will be the coming of the Son of Man.\" And further arguing that it will be so, it says that the day of judgment will come hidden like a thief, in which the heavens will swiftly and without delay pass away, the elements being melted away by the fire brought upon them.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἱερουργός","severity":"info","text":"The Greek term hierourgos (ἱερουργός) means 'one who performs sacred rites' or 'priest'; here it is applied to Paul as a celebrant of divine mysteries, emphasizing his role as an interpreter of Christian revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Λαμπετιανῶν ἤτοι Εὐχιτῶν ἢ Ὀφιανῶν","severity":"info","text":"The Lampetians, Euchites, and Ophians are heretical groups known from patristic sources; the Euchites (Messalians) emphasized continuous prayer, the Ophians revered the serpent, and the Lampetians are less attested but linked to these circles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὡς γὰρ ἐν ταῖς ἡμέραις Νῶε","severity":"info","text":"The passage quotes a saying attributed to the Lord about Noah's days, likely a paraphrase of Matthew 24:37-39, where Jesus compares the flood to the coming judgment; the catenist adapts it to argue for a fiery consummation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Κατὰ τῶν ἀνοσίων Λαμπετιανῶν","severity":"info","text":"The text shifts abruptly from a general moral exhortation to a specific polemic against named heretical groups, then to an exegetical comparison of the flood and final fire; this layered structure is typical of catenae combining multiple sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ “ οἱ νῦν οὐρανοὶ καὶ ἡ γῆ τῷ αὐτῷ λόγῳ τεθησαυρισμένοι εἰσὶν ”","severity":"info","text":"The phrase about the present heavens and earth being 'stored up by the same principle' likely derives from a lost source (perhaps Origen or a commentary on 2 Peter); it reflects a typological reading linking the flood to eschatological fire.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπὶ πλεῖον δὲ συναγορεύων","severity":"caution","text":"The phrase 'συναγορεύων' (arguing together) is rare and possibly a scribal error or a variant of 'συναγορεύων' (supporting); the syntax is compressed, making the agent of the argument unclear—whether the catenist or a cited authority.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker for the saying about Noah's days is ambiguous: the text attributes it to 'the Lord' (Κέριος), but the exact source (e.g., an apocryphon or a variant of Matthew) is not specified.","The phrase 'τὸ “ οἱ νῦν οὐρανοὶ καὶ ἡ γῆ τῷ αὐτῷ λόγῳ τεθησαυρισμένοι εἰσὶν ”' may be a quotation from a lost commentary; its original context is uncertain."],"confidence":"high","notes":[]},{"i":70,"ref":"p70","source":"μεθ’ οὓς οὐρανοὺς ῥυζηδὸν παρεληλυθότας καὶ καινοὺς οὐρανοὺς\nκαὶ καινὴν γῆν ἔσεσθαι, ἐν οἷς δικαιοσύνη καὶ τὰ ἐπαγγέλματα\nτοῦ Θεοῦ τὴν οἴκησιν ἴσχει. Λανθάνει γὰρ αὐτοὺς τοῦτο θέλοντας, ὅτι οὐρανοὶ\nἦσαν ἐκπάλαι, καὶ γῆ ἐξ ὕδατος καὶ δι’ ὕδατος συνεστῶσα \n τῷ τοῦ Θεοῦ λόγῳ, δι’ ὧν ὁ τότε κόσμος\n ὕδατι κατακλυσθεὶς ἀπώλετο· οἱ δὲ νῦν οὐρανοὶ καὶ ἡ\nγῆ τῷ αὐτοῦ λόγῳ τεθησαυρισμένοι εἰσὶν ἐν πυρὶ","english":"After which, heavens having passed away in succession, there will be new heavens and a new earth, in which righteousness and the promises of God have their dwelling. For this escapes those who desire it, that heavens existed from of old, and earth from water and through water was constituted by the Word of God, through which the then world, overwhelmed by water, perished; but the present heavens and earth are stored up by the same Word in fire.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐρανοὺς ῥυζηδὸν παρεληλυθότας","severity":"info","text":"The phrase 'heavens having passed away in succession' describes a cyclical cosmic renewal, a concept found in some early Christian eschatological speculation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καινοὺς οὐρανοὺς καὶ καινὴν γῆν","severity":"info","text":"Echoes Revelation 21:1 and Isaiah 65:17, where new heavens and new earth signify eschatological renewal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γῆ ἐξ ὕδατος καὶ δι’ ὕδατος συνεστῶσα","severity":"info","text":"Reflects the ancient cosmological view that earth was formed from water, possibly drawing on Genesis 1 or Greek philosophical traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"λόγῳ","severity":"info","text":"Here 'Word of God' denotes the divine creative principle, consistent with Johannine theology (John 1:1-3).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οἱ δὲ νῦν οὐρανοὶ καὶ ἡ γῆ τῷ αὐτοῦ λόγῳ τεθησαυρισμένοι εἰσὶν ἐν πυρὶ","severity":"info","text":"The passage contrasts past destruction by water with future destruction by fire, forming a chiastic structure of cosmic cycles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τεθησαυρισμένοι","severity":"info","text":"The verb 'stored up' implies that the present cosmos is reserved for fiery destruction, a theme developed in later apocalyptic and patristic commentaries.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μεθ’ οὓς' could refer to the preceding 'fathers' or to a sequence of heavens; the reading taken is temporal succession.","The identity of 'those who desire it' is ambiguous; likely refers to skeptics mentioned in the previous passage."],"confidence":"high","notes":[]},{"i":71,"ref":"p71","source":"τηρούμενοι, εἰς ἡμέραν κρίσεως καὶ ἀπωλείας τῶν ἀσεβῶν\nβῶν ἀνθρώπων. Εὐσεβίου. “ Κατ’ ἀρχὰς, σὺ Κύριε, τὴν γῆν ἐθεμελίωσας,\n“ καὶ ἔργα τῶν χειρῶν ὅου εἰσὶν οἱ οὐρανοὶ,’’ φησὶν ὁ ψαλμῳδός·\nεἰ μὲν γὰρ μὴ σὺ ἦσθά, φησι, κατ’ ἀρχὰς, ὦ Κύριε, ὁ τὴν γῆν \nἐθεμελίωσας, καὶ εἰ μὴ ἔργα τῶν χειρῶν σου ὑπῆρχον οἱ οὐρανοὶ,\nοὐχ οἷόν τε ἦν αὐτὰ μετατεθῆναι, οὐδὲ εἰς μεταβολὴν ἐλθεῖν· εἰ\nγὰρ ἀγένητα ἦν, ἔμειναν ἃν καὶ ἀτελεύτητα· νῦν δὲ ἐπεὶ ποιητὴς\nαὐτῶν γέγονας, δυνατὸς εἶ καὶ παραγαγεῖν αὐτὰ θελήσας· φύσεως\nγὰρ ὑπάρχουσι φθαρτῆς καὶ ἀπολλυμένης· ὅτι καὶ μὴ πρότερον \nὄντα σῇ βουλῇ καὶ δυνάμει γέγονεν· ἓν γάρ ἐστι μένον ἀεὶ καὶ\nοὔ ποτε δυνάμενον μὴ εἶναι, δηλαδὴ σὺ, ὁ μόνος τῶν ὅλων\nποιητής. Ωσπερ γὰρ πάλαι, φησὶ, διὰ τῶν οὐρανῶν καὶ τῆς γῆς\nκατακλυσθεὶς ὁ κόσμος· οὕτως ἀναστοιχειουμένων τῶν οὐρανῶν καὶ \nτῆς γῆς διὰ πυρὸς, ὁμοίως πάλιν οἱ ἀσεβεῖς ἀπολοῦνται. Ἓν δὲ τοῦτο μὴ λανθανέτω ὑμᾶς ἀγαπητοὶ, ὅτι μία\nἡμέρα παρὰ Κυρίῳ ὡς χίλια ἔτη, καὶ χίλια ἔτη ὡς\n ἡμέρα μία. οὐ βραδύνει Κύριος τῆς ἐπαγγελίας, ὡς\nτινὲς βραδυτῆτα ἡγοῦνται· ἀλλὰ μακροθυμεῖ εἰς ἡμᾶς, \nμὴ βουλόμενος τινὰς ἀπολέσθαι, ἀλλὰ πάντας εἰς μετανοιαν\nχώρησαι. Ὅμοιον τὸ παρὰ τῷ θεσπεσίῳ Δαβὶδ εἰρημένον ἐν τῷ ’πι\nψαλμῷ “ ὅτι χίλια ἔτη ἐν ὀφθαλμοῖς σου, Κύριε, ὡς ἡμέρα ἡ\n“ ἐχθὲς, ἥτις διῆλθε καὶ φυλακὴ κ ἐν νυκτί.’ πρὸς ταῦτα οὖν \nεἰρήκασιν οἱ ἐξηγηταὶ οὕτως. Εὐσεβίου Πρεσβυτέρου. Λέγει δὲ ὅτι σμικρά τις ἐστὶ καὶ\nἀλγεινὴ λίαν ἡ τῶν ἀνθρώπων ζωή. σὺ δὲ τῷ ἀιδίῳ καὶ αἰωνίῳ.","english":"being preserved for a day of judgment and destruction of impious men. Eusebius: “In the beginning, Lord, you established the earth, and the heavens are the works of your hands,” says the psalmist. For if you were not, he says, in the beginning, O Lord, the one who established the earth, and if the heavens were not the works of your hands, it would not be possible for them to be transformed or to undergo change. For if they were ungenerated, they would have remained both without beginning and without end. But now, since you have become their maker, you are also able to bring them to an end if you so wish, for they are of a perishable and destructible nature, because they came into being by your will and power, not having existed before. For there is one thing that remains always and can never not exist, namely you, the sole maker of all things. For just as long ago, he says, the world was overwhelmed through the heavens and the earth, so also, with the heavens and the earth being reconstituted through fire, the impious will likewise perish again. And let this not escape you, beloved, that one day with the Lord is as a thousand years, and a thousand years as one day. The Lord does not delay his promise, as some suppose slowness, but he is patient with us, not wishing any to perish, but all to come to repentance. Similar is what was said by the inspired David in the 101st Psalm: “For a thousand years in your eyes, O Lord, are as yesterday, which has passed, and as a watch in the night.” To these things, then, the commentators have spoken thus. Eusebius the Presbyter: He says that human life is something small and very painful, but you are eternal and everlasting.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κατ’ ἀρχὰς, σὺ Κύριε, τὴν γῆν ἐθεμελίωσας, καὶ ἔργα τῶν χειρῶν ὅου εἰσὶν οἱ οὐρανοί","severity":"info","text":"The catena attributes this quotation to the psalmist; it is a paraphrase of Psalm 8:4–5 (LXX), where the earth and heavens are described as works of God’s hands.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὅτι χίλια ἔτη ἐν ὀφθαλμοῖς σου, Κύριε, ὡς ἡμέρα ἡ ἐχθὲς, ἥτις διῆλθε καὶ φυλακὴ κ ἐν νυκτί","severity":"info","text":"The text cites the 101st Psalm (LXX Psalm 101:1–2), comparing a thousand years to a past day and a night watch, to illustrate divine patience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Εὐσεβίου","severity":"info","text":"Two Eusebii are cited: first, Eusebius of Caesarea (the historian) on creation and transformation; second, Eusebius the Presbyter, on human life’s brevity. This reflects the catena’s layered exegetical tradition.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀναστοιχειουμένων","severity":"info","text":"The term ἀναστοιχειουμένων (reconstituted) refers to the Stoic concept of periodic cosmic conflagration (ἐκπύρωσις), here adapted to Christian eschatology: the world is destroyed by fire and then renewed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἓν δὲ τοῦτο μὴ λανθανέτω ὑμᾶς","severity":"info","text":"This phrase marks a transition from Eusebius of Caesarea’s argument to a parenetic aside on divine patience, linking the thousand-year day to repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"φυλακὴ κ ἐν νυκτί","severity":"caution","text":"The text reads φυλακὴ κ ἐν νυκτί, likely a scribal error for φυλακὴ μία ἐν νυκτί (one watch in the night). The sense is clear, but the manuscript reading is corrupt.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase φυλακὴ κ ἐν νυκτί is ambiguous: κ may be a numeral (20) or a corruption of μία (one). The context supports the latter.","The transition between the two Eusebius citations is not marked in the Greek; the second Eusebius (Presbyter) may begin at Λέγει δὲ."],"confidence":"high","notes":[]},{"i":72,"ref":"p72","source":"καὶ ὁ τῶν χιλίων ἐτῶν ἀριθμὸς μιᾷ ἡμέρᾳ παρείκασται, μᾶλλον\nδὲ μικρῷ μορίῳ νυκτός· φυλακὴν δὲ νυκτερινὴν τὸ τεταρτημόριον \nἐκάλεσε τῆς νυκτός· τετραχῇ γὰρ οἱ ταύτην φυλάττειν πεπιστευμένοι\nδιαιροῦνται· τετάρτῃ γὰρ φυλακῇ καὶ ὁ Κύριος πρὸς τοὺς\nἱεροὺς Ἀποστόλους ἀφίκετο. εἰ δὲ περὶ χιλίων ἐτῶν οὕτως εἴρηκε,\n k Cod. φυλακῆ.","english":"And the number of a thousand years is likened to a single day, or rather to a small portion of the night; and he called the night watch the fourth part of the night, for those entrusted with keeping it are divided into four parts; for it was in the fourth watch that the Lord came to the holy Apostles. If he has spoken thus concerning a thousand years,","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τῶν χιλίων ἐτῶν ἀριθμὸς","severity":"info","text":"The author interprets the number of a thousand years as a symbolic period, likening it to a single day or a small part of a night, reflecting a non-literal eschatological chronology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φυλακὴν νυκτερινὴν","severity":"info","text":"The term 'night watch' (φυλακὴ νυκτερινὴ) is defined as a quarter of the night, with the night divided into four watches by those entrusted with keeping it.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριος πρὸς τοὺς ἱεροὺς Ἀποστόλους","severity":"info","text":"The reference to the Lord coming to the holy Apostles in the fourth watch likely alludes to a Gospel tradition, possibly the resurrection or an appearance, though no specific verse is cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"χιλίων ἐτῶν","severity":"info","text":"The thousand-year period reflects early Christian millenarian thought, common in patristic exegesis, where eschatological time is compressed into symbolic units.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"φυλακῆ","severity":"caution","text":"The manuscript note 'k Cod. φυλακῆ' indicates a textual variant or marginal gloss, suggesting uncertainty in the transmission of the word 'φυλακῆ' (watch) at this point.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἰ δὲ περὶ χιλίων ἐτῶν οὕτως εἴρηκε' is incomplete in the Greek, leaving the conclusion of the conditional clause unclear; the English draft breaks off similarly.","The reference to the Lord coming to the Apostles in the fourth watch is ambiguous—it may refer to a specific Gospel event (e.g., the resurrection appearance) or a general tradition."],"confidence":"high","notes":[]},{"i":73,"ref":"p73","source":"δηλονότι βίος ἀνθρώπου διάστημα ἔσται τὸ λεπτότατον, καὶ\nὥσπερ ἀμέριστον, εἰ ἡμέρα Κυρίου ὡς χίλια ἔτη· οὐδεὶς δὲ τῶν\nἀνθρώπων γέγονε χιλίων ἐτῶν, οὐδεὶς ἄρα τῶν ἀνθρώπων ὅλην τὴν\nἡμέραν ἔγνω τὴν τοῦ Κυρίου. Τὰ γοῦν χίλια ἡμῶν ἔτη, ἐν οἶς ἤκμασε μὲν ταῦτα, παρῆλθεν \n“ ὡς ἡ ἡμέρα ἡ χθὲς, ἥτις διῆλθεν. Ἀθανασίου Ἀλεξανδρείασ. Χίλια ἔτη τὸν καιρὸν τῆς ἐν\nνόμῳ λατρείας φησὶ, καθ’ ὃν μάλιστα ἐπιτελεσθέντος τοῦ θείου\nναοῦ ἤνθησεν· ἀπὸ γὰρ Σολομῶνος. τοῦ τὸν οἶκον Κυρίου ἐγείραντος,\nμέχρι τῆς πολιορκίας τῆς μετὰ τὸν τίμιον γενομένης σταυρὸν, \nεἰς τοῦτον συντείνει ἔτη χίλια. ἀλλὰ ταῦτά, φησι, τὰ χίλια ἔτη\nμία ἡμέρα λογισθείη ἐνώπιόν σου· μᾶλλον μὲν οὖν μικρὸν μόριον\nνυκτός· εἰκότως νυκτὶ παρεικάζει τὸν πρὸ τῆς ἐπιδημίας τοῦ\nΣωτῆρος καιρόν· ἅτε ὡς ἐν ἀωρίᾳ καὶ συγχύσει πάντων ἀνθρώπων\nὄντων· διὰ τὸ μήπω αὐτοῖς ἀνατεῖλαι τὸν ἥλιον τῆς δικαιοσύνης. Καὶ πάλιν —ὅτι χίλια ἔτη ἀντὶ τοῦ, πάντα σοι εὐχερῆ καὶ\nεὔκολα· τουτέστιν, ὅτε οὐ προσδοκῶμεν. οὕτω γὰρ καὶ ὁ Κύριος\nεἶπεν, “ ὅτι εἰ ᾔδει ὁ οἰκοδεσπότης, ποίᾳ ὥρᾳ ὁ κλέπτης ἔρχεται,\n“ ἠγρύπνησεν ἄν’ καὶ τὸ “ περὶ τῆς ἡμέρας καὶ τῆς ὥρας οὐδεὶς\n“ οἶδεν, εἰ μὴ ὁ Πατὴρ, καὶ ᾧ ἃν ὁ Πατὴρ ἀποκαλύψῃ.” \n Ἥξει δὲ ἡμέρα Κυρίου ὡς κλέπτης ἐν νυκτὶ, ἐν ἧ οἱ\nοὐρανοὶ ῥοιζηδὸν παρελεύσονται, στοιχεῖα δὲ καυσούμενα\nλυθήσονται, γῆ καὶ τὰ ἐν αὐτῇ ἔργα κατακαήσεται. τούτων οὖν πάντων λυομένων, ποταποὺς δεῖ\nὑπάρχειν ὑμᾶς ἐν ἁγίαις ἀναστροφαῖς καὶ εὐσεβείαις ; προσδοκῶντας καὶ σπεύδοντας τὴν παρουσίαν τῆς τοῦ\nΘεοῦ ἡμέρας, \n Εὐσεβίου.","english":"Obviously, the life of a human being will be the most minute and, as it were, indivisible interval, if the Lord’s day is as a thousand years; and no human has lived a thousand years, therefore no human has known the whole day of the Lord. For our thousand years, in which these things flourished and passed away, are “as yesterday’s day, which has gone by.” From Athanasius of Alexandria: “A thousand years” refers to the period of worship under the Law, during which, especially after the completion of the divine temple, it flourished; for from Solomon, who raised the house of the Lord, until the siege that occurred after the precious cross, this amounts to a thousand years. But these thousand years, he says, are reckoned as one day before you; rather, indeed, as a small portion of the night. Fittingly, he compares the time before the coming of the Savior to night, when all men were as in darkness and confusion, because the sun of righteousness had not yet risen for them. And again—that “a thousand years” means that everything is easy and manageable for you; that is, when we do not expect it. For thus also the Lord said, “that if the master of the house knew at what hour the thief comes, he would have kept watch”; and “concerning the day and the hour no one knows, except the Father, and to whom the Father reveals it.” The day of the Lord will come like a thief in the night, in which the heavens will pass by with a rushing sound, the burning elements will be dissolved, and the earth and its works will be consumed. Therefore, since all these things are being dissolved, what manner of men must you be in holy conduct and piety, expecting and hastening the coming of the day of God? From Eusebius.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"δηλονότι βίος ἀνθρώπου διάστημα ἔσται τὸ λεπτότατον","severity":"info","text":"The author argues that if the Lord's day equals a thousand years, then a human lifespan is a negligible interval, reinforcing the theme of eschatological insignificance.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὡς ἡ ἡμέρα ἡ χθὲς","severity":"info","text":"The phrase 'as yesterday's day' echoes Psalm 90:4 LXX (89:4 MT), where human life is compared to a passing day, used here to illustrate the brevity of a thousand years.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀθανασίου Ἀλεξανδρείασ","severity":"info","text":"Athanasius of Alexandria interprets 'a thousand years' as the period from Solomon's temple to the siege after the cross, linking it to worship under the Law and the flourishing of the temple.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἥξει δὲ ἡμέρα Κυρίου ὡς κλέπτης ἐν νυκτί","severity":"info","text":"The simile of the Lord's day coming like a thief in the night parallels Matthew 24:43 and 1 Thessalonians 5:2, emphasizing suddenness and the need for vigilance.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Εὐσεβίου","severity":"info","text":"Eusebius concludes with an exhortation to holy conduct, reflecting the catena's use of patristic authorities to moralize eschatological teaching for a Christian audience.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"χίλια ἔτη","severity":"caution","text":"The phrase 'a thousand years' is interpreted variably: as a literal period (Athanasius) or as a metaphor for ease (Eusebius), creating ambiguity in the catena's eschatological chronology.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the siege 'after the precious cross' is unspecified; it may refer to the Roman siege of Jerusalem in 70 CE or a later event.","The transition between Athanasius and Eusebius is unclear; the text may be a composite of multiple sources."],"confidence":"high","notes":[]},{"i":74,"ref":"p74","source":"Πᾶν’ γὰρ σῶμα χρόνοις καὶ μακροῖς αἰῶσι παλαιοῦται,\nὡς ἱμάτιον παλαιωθέντα· παλαιωθέντα δὲ, αὖθις ἀνακαινωθήσεται\nτῇ σῇ πάλιν ἐνθέω βουλῆ. Οὐχ ὡς ἀπολλυμένων λέγει τῶν οὐρανῶν· ἀλλ’ ὡς ἀναστοιχειουμένων\nεἰς κρείττονα λῆξιν· ὥσπερ γὰρ τὰ σώματα τὰ ἡμέτερα\nλυόμενα οὐκ εἰς τὸ μηδαμῶς εἶναι χωρεῖ, ἀλλ’ ἀνακαινίζεται εἰς","english":"For every body grows old with times and long ages, like a garment that has aged; and having aged, it will be renewed again by your divine will. He does not speak of the heavens as perishing, but as being re-elemented into a better state; for just as our bodies, when dissolved, do not pass into non-existence, but are renewed into","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πᾶν σῶμα","severity":"info","text":"The opening asserts that every body ages over time, using the analogy of a garment. This reinforces the theme of material decay and renewal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀναστοιχειουμένων","severity":"info","text":"The rare verb ἀναστοιχειουμένων (from ἀναστοιχειόω) means 'being re-elemented' or 'reconstituted into its elements'. It suggests a transformation of the heavens into a better state, not annihilation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐρανῶν","severity":"info","text":"The mention of heavens not perishing but being re-elemented echoes 2 Peter 3:10-13, where the destruction of the heavens is denied in favor of renewal.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἀνακαινίζεται","severity":"info","text":"The concept of bodies being renewed (ἀνακαινίζεται) after dissolution reflects early Christian eschatological hope, paralleling resurrection theology found in patristic sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὥσπερ γὰρ","severity":"info","text":"The passage uses a comparison (ὥσπερ γὰρ) to link the renewal of the heavens to the dissolution and renewal of human bodies, creating a parallel between macrocosm and microcosm.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence at 'εἰς', leaving the conclusion of the comparison incomplete. The English draft supplies 'renewed into' but the original may have continued with a specific state or substance."],"confidence":"high","notes":[]},{"i":75,"ref":"p75","source":"ἀφθαρσίαν, καθὼς εἶπεν ἡ θεῖα γραφὴ, οὕτω καὶ τὰ οὐρανία\nσώματα διὰ τοῦ δηλουμένου πυρὸς ἀνακαινίζεται, ἐλευθερούμενα\nκαὶ αὐτὰ ἀπὸ τῆς δουλείας τῆς φθορᾶς, τὰ ὅμοια καὶ ὁ Ἀπόστολος\nΠαῦλος φησίν. Δι’ ἣν οὐρανοὶ πυρούμενοι λυθήσονται, καὶ στοιχεῖα \n καυσούμενα τακήσεται. καινοὺς δὲ οὐρανοὺς καὶ γῆν\nκαινὴν κατὰ τὸ ἐπάγγελμα αὐτοῦ προσδοκῶμεν, ἐν οἷς\nδικαιοσύνη κατοικεῖ. Tουτέστι ἀνακαινισθέντας τοὺς οὐρανοὺς ὀψόμεθα, ὁμοίως δὲ καὶ\nτὴν γῆν. Οὐ μόνον ἡμεῖς, φησὶν, ἀλλὰ καὶ ἡ περὶ ἡμᾶς ὁρωμένη κτίσις\nἐπὶ τὸ ἄμεινον μεταποιηθήσεται· συμμεθέξουσα τῆς ἡμῶν λαμπρότητος,\nἐπείπερ δι’ ἡμᾶς φθοραῖς καὶ ἀλλοιώσεσιν ὑπηνέχθη·\nκαὶ ὡς δι’ ἡμᾶς γενομένη ἀκολουθεῖ τῇ ἡμετέρᾳ\nκαταστασει. Σεγήρου. Οὐ γὰρ ἡμεῖς μόνοι διὰ τῆς ἀναστάσεως ἐλίζομεν\nτὴν εἰς τὸ ἄμεινον μεταποίησιν, ἀλλὰ καὶ ἡ περὶ ἡμᾶς\nὁρωμένη κτίσις ἅπασα, κατάλληλον ἕξει τῇ ἡμετέρᾳ δόξῃ μετασχηματισμὸν,\nκαὶ συμμεθέξει τῆς ἐκεῖθεν λαμπρότητος· ὥσπερ\nγὰρ νῦν τῇ ἐκ τῆς ἁμαρτίας φθορᾷ δουλευσάντων ἡμῶν, καὶ τὰ \nπερὶ ἡμᾶς στοιχεῖα φθοραῖς τισὶν ὑπέζευκται καὶ ἀλλοώσεσιν.","english":"incorruption, as the divine Scripture said, so also the heavenly bodies are renewed through the fire in question, being freed themselves as well from the servitude of corruption. The Apostle Paul says similar things. For this reason the heavens will be dissolved when set on fire, and the elements will melt when burned. And we await new heavens and a new earth according to his promise, in which righteousness dwells. That is, we shall see the heavens renewed, and likewise the earth. Not only we, he says, but also the creation visible around us will be transformed for the better, sharing in our splendor, since it was subjected to corruptions and alterations because of us; and as it came to be for our sake, it follows our condition. Of Severus. For not only do we hope through the resurrection for transformation for the better, but also the entire creation visible around us will have a reshaping corresponding to our glory and will share in the splendor from there; for just as now, when we have been enslaved to the corruption from sin, the elements around us have also been subjected to certain corruptions and alterations.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀφθαρσίαν","severity":"info","text":"The phrase 'divine Scripture' likely refers to 1 Cor 15:42-44 or a related eschatological promise of incorruption; the catenist conflates this with the renewal of heavenly bodies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καινοὺς δὲ οὐρανοὺς καὶ γῆν καινὴν","severity":"info","text":"This echoes Isa 65:17 LXX and Rev 21:1, but the catenist attributes it to 'his promise' (τοῦ ἐπάγγελμα), likely referring to Christ or a prophetic source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Σεγήρου","severity":"info","text":"The name 'Σεγήρου' (Severus) marks a new source; Severus of Antioch (c. 465–538) is a miaphysite theologian whose works were excerpted in catenae. The attribution is standard in this catena.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πυρὸς ἀνακαινίζεται","severity":"info","text":"The concept of renewal by fire reflects Stoic ekpyrosis adapted into Christian eschatology, common in Greek patristic commentaries on 2 Peter 3.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σεγήρου","severity":"info","text":"The passage shifts from an anonymous commentator to Severus, introduced by the catenist's marker. This is a typical structural feature of the catena, juxtaposing multiple authorities.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὁ Ἀπόστολος Παῦλος φησίν","severity":"info","text":"The reference to Paul likely alludes to 2 Pet 3:10-12 or a lost Pauline fragment; the catenist treats Paul as an authority parallel to the preceding scriptural citation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'divine Scripture' cited is not specified; it may be a conflation of multiple texts. The phrase 'his promise' (τοῦ ἐπάγγελμα) could refer to Christ, a prophet, or the divine will mentioned earlier."],"confidence":"high","notes":[]},{"i":76,"ref":"p76","source":"ὁρῶμεν γὰρ ἥλιον ἐκλείποντα, σελήνην δὲ φθίνουσαν, ὡς εἶπε φιλοσοφῶν\nὁ μέγας Ἰὼβ· οὕτως τότε, τῆς ἀθανασίας καὶ τῆς ἀφθαρσίας\nμελλούσης τοῖς ἡμετέροις σώμασιν ἐπανθεῖν ἐκ τοῦ λειμῶνος\nτῆς ἀναστάσεως, καὶ ὁ περὶ ἡμᾶς ὁρατὸς οὗτος κόσμος τῇ ἁρμοζούσῃ \nφαιδρότητι γανωθήσεται· δεικνύντος διὰ τούτου τοῦ καλοῦ δημιουργοῦ\nκαὶ ἐπὶ τὸ κάλλιον μετασκευαστοῦ, ὡς καὶ τὴν ἀρχὴν\nδιὰ τὴν ἡμετέραν δουλείαν τε καὶ διακονίαν τὴν αἰσθητὴν κτίσιν ἐκ\nτοῦ μὴ ὄντος εἰς τὸ εἶναι παρήγαγε· καὶ ἐς ὕστερον δι’ ἡμᾶς πάλιν\nμεθαρμόσει πρὸς τὴν ἔνδοξον ἐκείνην καὶ ἀγήρω κατάστασιν. Καὶ \nμετ᾿ ὀλίγα — Ὥσπερ γὰρ οἰκέτης, κάκως μὲν πράττοντος τοῦ\nδεσπότου, μετέχει τῆς κακοπραγίας· ἐπὶ τὸ ἄμεινον δὲ μεταβάλ-","english":"For we see the sun setting and the moon waning, as the great Job said philosophizing; thus at that time, when immortality and incorruption are about to bloom upon our bodies from the meadow of the resurrection, this visible world around us will be polished with its fitting brightness, the good creator showing through this that it will be transformed into something more beautiful, just as in the beginning he brought forth the perceptible creation from non-being into being for the sake of our servitude and ministry; and later he will again refit it for our sake into that glorious and ageless state. And after a little — For just as a servant, when the master acts badly, shares in the wrongdoing; but when he changes for the better,","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὁρῶμεν γὰρ ἥλιον ἐκλείποντα, σελήνην δὲ φθίνουσαν","severity":"info","text":"The author uses the setting sun and waning moon as natural analogies for cosmic renewal, linking them to Job's philosophical observation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ μέγας Ἰώβ","severity":"info","text":"The reference to 'the great Job' likely alludes to Job 14:12 or similar passages on celestial cycles, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀθανασίας καὶ ἀφθαρσίας","severity":"info","text":"These terms ('immortality and incorruption') are standard in patristic eschatology, often linked to the resurrection body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"λειμῶνος τῆς ἀναστάσεως","severity":"info","text":"The 'meadow of the resurrection' is a rare but vivid metaphor, possibly echoing Origenist imagery of spiritual renewal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ μετ᾿ ὀλίγα","severity":"info","text":"This phrase marks a transition within the catena, indicating that the following analogy (master-servant) is a separate excerpt from the same source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"οἰκέτης... δεσπότου","severity":"info","text":"The servant-master analogy parallels 2 Peter 2:19's theme of shared condition, but is here applied to cosmic transformation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Job reference is not specified; it may be a paraphrase rather than a direct citation.","The transition 'And after a little' leaves unclear whether the following text is from the same author or a different catena excerpt."],"confidence":"high","notes":[]},{"i":77,"ref":"p77","source":"λοντος, εὖ διάκειται καὶ αὐτὸς, οὕτω καὶ ἡ κτίσις ταχθεῖσα δουλεύειν\nἡμῖν ἐκοινώνησε τὸ πρὶν τῆς φθορᾶς· εἰς ἀφθαρσίαν δὲ\nἐπανελθοῦσι συμμεθέξει πάλιν τῆς ἐκεῖθεν τιμῆς. ὅπερ καὶ ὁ\nθεσπέσιος Παῦλος Ῥωμαίοις γράφων ἔλεγε· “ ἡ γὰρ καραδοκία\n“ τῆς κτίσεως τὴν ἀποκάλυψιν τῶν υἱῶν τοῦ Θεοῦ ἀπεκδέχεται· \n“ τῆ γὰρ ματαιότητι ἡ κτίσις ὑπετάγη· οὐχ ἑκοῦσα, ἀλλὰ διὰ\n“ τὸν ὑποτάξαντα ἐπ’ ἐλπίδι· ὅτι καὶ αὕτη ἡ κτίσις ἐλευθερω-\n“ θήσεται ἀπὸ τῆς δουλείας τῆς φθορᾶς, εἰς τὴν ἐλευθερίαν\n“ τῆς δόξης τῶν τέκνων τοῦ Θεοῦ· οἴδαμεν γὰρ ὅτι πᾶσα\n“ἠ κτίσις συστενάζει καὶ συνωδίνει ἄχρι τοῦ νῦν.’ προσωποποιεῖ \nτὴν κτίσιν ὁ κῆρυξ τῆς ἀληθείας, ἐναργῶς παραστῆ-\nσαι βουλόμενος τὸ τοῦ πράγματος μέγεθος. Καὶ μετ’ ὀλίγα\n— τῇ γὰρ ἁμαρτίᾳ δελεασθέντες ἡμεῖς εἰς ματαίαν ἐξεκυλίσθημεν\nκαὶ ἐφθαρμένην ζωήν. καὶ ὅμως καὶ οὕτως ἔχουσι,\nκαὶ πρὸς πᾶσαν αἰσχρὰν ἐπιθυμίαν ὀκείλασι, καὶ πρὸς αὐτὸ τῆς \nἀπωλείας τὸ βάραθρον, ἡ κτίσις ἐδούλευσεν, “ οὐχ ἑκοῦσα,” τουτέστιν\nοὐ κατ’ ἀξίαν, τοῖς γὰρ ἀξίοις ἕλοιτο ἄν τις ἑκουσίως δουλεύειν·\nτὸ γὰρ ὑποτετάχθαι τοῖς ἀναξίοις ὡς ἐπὶ τὸ πλεῖστον\nἀκούσιον “ ἀλλὰ διὰ τὸν ὑποτάξαντα, τῷ ὑπερβάλλοντι τῆς\nχρηστότητος, καὶ τῷ περιόντι τῆς ἀγαθότητος. Διὸ, ἀγαπητοὶ, ταῦτα προσδοκῶντες, σπουδάσατε\n ἄσπιλοι καὶ ἀμώμητοι αὐτῷ εὑρεθῆναι ἐν εἰρήνη, καὶ\nτὴν τοῦ Κυρίου ἡμῶν μακροθυμίαν, σωτηρίαν ἡγεῖσθε.","english":"...blooming, he himself is well disposed, and thus creation, ordered to serve us, previously shared in corruption; but when we return to incorruption, it will again partake of that honor. This is what the divine Paul said when writing to the Romans: “For the expectation of creation awaits the revelation of the sons of God; for creation was subjected to vanity, not willingly, but because of the one who subjected it in hope; for this creation also will be freed from the slavery of corruption into the freedom of the glory of the children of God; for we know that all creation groans and travails together until now.” The herald of truth personifies creation, wishing to clearly demonstrate the magnitude of the matter. And a little later—for we, enticed by sin, were rolled out into a vain and corrupted life. And yet, even in this state, having run aground toward every shameful desire and toward the very abyss of destruction, creation served, “not willingly,” that is, not according to worth, for one would willingly choose to serve those who are worthy; for being subjected to the unworthy is for the most part involuntary, “but because of the one who subjected it,” due to the exceeding kindness and the abundance of goodness. Therefore, beloved, expecting these things, hasten to be found spotless and blameless before him in peace, and consider the patience of our Lord as salvation.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡ γὰρ καραδοκία τῆς κτίσεως τὴν ἀποκάλυψιν τῶν υἱῶν τοῦ Θεοῦ ἀπεκδέχεται","severity":"info","text":"The catena attributes to Paul a paraphrase of Romans 8:19-21, but the wording is not a direct quotation from the canonical epistle; it is a free expansion, possibly from a lost commentary or homily.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προσωποποιεῖ","severity":"info","text":"The verb προσωποποιεῖ (personifies) is a rhetorical term indicating that the author treats creation as a speaking character; this technique is common in Greek patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ γὰρ ὑποτετάχθαι τοῖς ἀναξίοις ὡς ἐπὶ τὸ πλεῖστον ἀκούσιον","severity":"info","text":"The comment that subjection to the unworthy is involuntary reflects a Stoic and early Christian ethical distinction between willing and unwilling servitude, often applied to creation's fall.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ μετ’ ὀλίγα","severity":"info","text":"The phrase 'And a little later' signals a lacuna in the catena; the following sentence resumes the argument about creation's subjection, but the intervening text is missing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ κῆρυξ τῆς ἀληθείας","severity":"info","text":"The epithet 'herald of truth' for Paul is a standard honorific in Byzantine catenae, emphasizing his role as authoritative interpreter of divine revelation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at the start of the passage is fragmentary; the English draft supplies 'blooming' from the previous passage, but the exact referent of the participle is uncertain."],"confidence":"high","notes":[]},{"i":78,"ref":"p78","source":"Ωσπερ τὰ ἀγαθὰ ἐν οἷς τὴν ἀρχὴν ἐκτίσθημεν, οἷον, οὐρανὸς, \nγῆ, θάλασσα, ἀστέρες, ὅσα ἡμῖν ὁ Θεὸς πρὸς ἀπόλαυσιν ἔδωκε\nκοινῇ πάσης τῆς ἀνθρωπότητος, οὕτω καὶ ἡ τοῦ Κυρίου δωρεὰ δι’\nτ’ οὐρανὸν καῖνον καὶ γῆν καινὴν καὶ πάσαν κτίσιν\nκαινὴν ἔχουσά τε καὶ καταγγέλλουσα, ὅλης ἡμῶν κοινὴ τῆς\nφύσεως γέγονεν, οὐκ ἐπὶ τὸν Ἰσραὴλ μόνον· ὑψώθη γὰρ ἐπὶ \nπάντα τὰ ἔθνη ὁ Κύριος, διὰ τοῦ σταυροῦ ἑλκύσας ἡμᾶς ἄνω πρὸς\nἑαυτὸν. Οὐ τοῖς πιστεύουσιν ὑπέσχετο ; τί δὲ ὑπέσχετο ; τὸ ἥξειν καὶ","english":"Just as the good things in which we were originally created—such as heaven, earth, sea, stars, all that God gave us for the common enjoyment of all humanity—so also the Lord’s gift, which possesses and proclaims a new heaven and a new earth and a whole new creation, has become common to our entire nature, not only for Israel. For the Lord was raised up over all nations, drawing us upward to himself through the cross. Did he not promise to those who believe? And what did he promise? That he would come and","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ωσπερ","severity":"info","text":"The opening comparison (Ωσπερ … οὕτω) sets up an analogy between the original creation and the new creation, a common rhetorical pattern in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐρανὸν καῖνον καὶ γῆν καινὴν","severity":"info","text":"The phrase 'new heaven and new earth' echoes Revelation 21:1 and Isaiah 65:17, but the catena applies it to the universal scope of Christ's gift.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἑλκύσας ἡμᾶς ἄνω πρὸς ἑαυτὸν","severity":"info","text":"The image of being drawn upward through the cross reflects a common soteriological motif in Greek patristic thought, e.g., in Athanasius and Cyril of Alexandria.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐ τοῖς πιστεύουσιν ὑπέσχετο ; τί δὲ ὑπέσχετο ;","severity":"info","text":"The rhetorical question-and-answer sequence marks a shift from exposition to catechetical dialogue, typical of homiletic catenae.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"κοινῇ πάσης τῆς ἀνθρωπότητος","severity":"info","text":"The emphasis on common enjoyment for all humanity, not only Israel, reflects a universalist reading of the new creation, possibly from Origen or his tradition.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence after 'τὸ ἥξειν καὶ', leaving the promised content incomplete; the English draft supplies a plausible continuation ('that he would come and'), but the original may have had a different object."],"confidence":"high","notes":[]},{"i":79,"ref":"p79","source":"λαμβάνειν αὐτοὺς, καὶ ἐν ταῖς μοναῖς ταῖς πολλαῖς ταῖς παρὰ\nτῷ Πατρὶ κατοικήσειν. \n Καθὼς καὶ ὁ ἀγαπητὸς ἡμῶν ἀδελφὸς Παῦλος\nκατὰ τὴν δοθεῖσαν αὐτῷ σοφίαν ἔγραψεν ὑμῖν. \n Tοῦτο γὰρ καἰ ἐκεῖνος εἶπε λέγων· “ ἀγνοεῖς ὅτι τὸ χρηστὸν τοῦ \n“ Θεοῦ εἰς μετάνοιάν σε ἄγει ; \n Ὡς καὶ ἐν πάσαις ταῖς ἐπιστολαῖς, λαλῶν ἐν αὐταῖς\nπερὶ τούτων· ἐν οἷς ἐστι δυσνόητά τινα, ἃ οἱ ἀμαθεῖς\nκαὶ ἀστήρικτοι στρεβλοῦσιν, ὡς καὶ τὰς λοιπὰς γραφὰς,\nπρὸς τὴν ἰδίαν αὐτῶν ἀπώλειαν. \n Κυρίλλου Ἀλεξανδρείασ Δοκεῖ δέ τισιν ὁ πάνσοφος\nΠαῦλος δυσχερῆ τινα λέγειν, ἤτοι “ δυσνόητα κατὰ τὴν τῶν\nἁγίων Ἀποστόλων φωνήν· ὅτι δὲ σοφίας τῆς ἄνωθεν μεμέστωται\nταῦτα οὐκ ἔστιν ἀμφιβάλλειν· λαλεῖ γὰρ ἐν αὐτῷ ὁ\nΧριστός. \n Ὑμεῖς οὖν ἀγαπητοὶ, προγινώσκοντες φυλάσσεσθε,\nἵνα μὴ τῇ τῶν ἀθέσμων πλάνῃ συναπαχθέντες, ἐκπέσητε\n τοῦ ἰδίου στηριγμοῦ· αὐξάνετε δὲ ἐν\nκαὶ γνώσει τοῦ Κυρίου ἡμῶν καὶ Σωτῆρος Ἰησοῦ\nΧριστοῦ. αὐτῷ ἡ δόξα καὶ νῦν καὶ εἰς ἡμέραν αἰῶνος. \nἀμήν. \n Κυρίλλου. Προσήκει τοίνυν ἀποστρέφεσθαι τοὺς τοιούτους·\nκἂν τὸ ὄνομα τοῦ Χριστοῦ πρὸς ἀπάτην ἀμφιέννυνται. αὐτοῦ γὰρ\nτοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ πρόσταξίς ἐστι πρὸς ἡμετέραν\nἀσφάλειάν τε καὶ σωτηρίαν λέγοντος, “ προσέχετε ἀπὸ τῶν ἐρχο-\n“ μένων πρὸς ὑμᾶς ἐν ἐνδύμασι προβάτων, ἔσωθεν δέ εἰσι λύκοι\n“ ἅρπαγες.’’ Καὶ πάλιν — “ βλέπετε μήτις ὑμᾶς πλανήσῃ·\n“ πολλοὶ γὰρ ἐλεύσονται ἐπὶ τῷ ὀνόματί μου λέγοντες, ἐγὼ εἰμὶ\n“ ὁ Χριστὸς, καὶ πολλοὺς πλανήσουσι· καὶ ὁ Παῦλος βοᾷ,\n“ βλέπετε τοὺς κύνας, βλέπετε τοὺς κακοὺς ἐργάτας τῆς πί-\n“ τῆς εἰς τὸν Κυρίον Ἰησαῦν.”","english":"to receive them, and to dwell in the many abodes that are with the Father.  \n\nJust as our beloved brother Paul, according to the wisdom given to him, wrote to you. For he also said this, declaring: “Do you not know that the goodness of God leads you to repentance?”  \n\nAs also in all the epistles, speaking in them about these matters; among which there are some things difficult to understand, which the ignorant and unstable distort, as they do the rest of the scriptures, to their own destruction.  \n\nCyril of Alexandria: It seems to some that the all-wise Paul says some difficult things, or rather “things hard to understand,” according to the voice of the holy Apostles. But that these are filled with wisdom from above is not to be doubted; for Christ speaks in him.  \n\nYou therefore, beloved, knowing beforehand, guard yourselves, so that, being carried away by the lawless deception, you do not fall from your own steadfastness; but increase in the knowledge of our Lord and Savior Jesus Christ. To him be glory both now and for the day of eternity. Amen.  \n\nCyril: It is therefore fitting to shun such men, even if they clothe themselves in the name of Christ for deception. For it is a command of our Lord Jesus Christ himself for our security and salvation, saying, “Beware of those who come to you in sheep’s clothing, but within are ravenous wolves.” And again: “See that no one leads you astray; for many will come in my name saying, ‘I am the Christ,’ and will lead many astray.” And Paul cries out, “Beware of the dogs, beware of the evil workers of the faith in the Lord Jesus.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"προσέχετε ἀπὸ τῶν ἐρχομένων πρὸς ὑμᾶς ἐν ἐνδύμασι προβάτων, ἔσωθεν δέ εἰσι λύκοι ἅρπαγες","severity":"info","text":"Cyril attributes to Christ a warning about wolves in sheep's clothing, a saying not found in the canonical Gospels but paralleled in early Christian paraenesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"βλέπετε μήτις ὑμᾶς πλανήσῃ· πολλοὶ γὰρ ἐλεύσονται ἐπὶ τῷ ὀνόματί μου λέγοντες, ἐγὼ εἰμὶ ὁ Χριστὸς, καὶ πολλοὺς πλανήσουσι","severity":"info","text":"Cyril cites a non-canonical warning of false Christs, possibly from an apocryphal tradition or oral logion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"βλέπετε τοὺς κύνας, βλέπετε τοὺς κακοὺς ἐργάτας τῆς πίστεως εἰς τὸν Κύριον Ἰησοῦν","severity":"info","text":"Cyril attributes to Paul a warning about 'dogs' and 'evil workers of the faith,' which is not a direct quotation from the Pauline corpus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Κυρίλλου Ἀλεξανδρείασ","severity":"info","text":"The catena attributes two blocks to Cyril of Alexandria, though the second may be a continuation or a separate excerpt; the ascription is typical of the catena tradition.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καθὼς καὶ ὁ ἀγαπητὸς ἡμῶν ἀδελφὸς Παῦλος","severity":"info","text":"The passage shifts from a general exhortation to an appeal to Paul's authority, then to Cyril's exegesis, and finally to a warning against false teachers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀγνοεῖς ὅτι τὸ χρηστὸν τοῦ Θεοῦ εἰς μετάνοιάν σε ἄγει","severity":"caution","text":"The quotation attributed to Paul is not identifiable in the canonical epistles; it may be a paraphrase or from a lost source.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the sayings attributed to Christ and Paul is uncertain; they may be apocryphal or paraphrastic.","The transition between the two Cyril excerpts is unclear; the second may be a separate fragment."],"confidence":"medium","notes":[]},{"i":80,"ref":"p80","source":"Ὥσπερ οἱ ἀποκτείναντες τοὺς προφήτας καὶ τοὺς Ἀποστόλους,\nοὕτως οἱ ἀναιροῦντες τοὺς λόγους αὐτῶν δόγμασιν ἀσεβείας καὶ\nπράξεσι κακίας. πονηρότεροι δὲ οἱ δεύτεροι τῶν προτέρων, ὅτι\nοὐ μόνον εἰς τοὺς ζῶντας ἁμαρτάνουσιν, ἀλλὰ καὶ εἰς τοὺς σωζομενους. \n Tέλος σὺν Θεῷ τῆς B Ἐπιστολῆς Πέτρου.","english":"Just as those who killed the prophets and the Apostles, so also those who destroy their words by impious doctrines and evil practices. And the latter are more wicked than the former, because they sin not only against the living, but also against those who are being saved. End, with God, of the Second Epistle of Peter.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Tέλος σὺν Θεῷ τῆς B Ἐπιστολῆς Πέτρου","severity":"info","text":"This subscription marks the end of the catena on 2 Peter, a standard scribal colophon in Greek manuscripts.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"οἱ ἀποκτείναντες τοὺς προφήτας καὶ τοὺς Ἀποστόλους","severity":"info","text":"The author draws a parallel between physical killers of prophets and apostles and those who spiritually destroy their teachings through impious doctrines and evil practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σωζομενους","severity":"info","text":"The present passive participle σωζομένους (those being saved) likely refers to Christians still alive and undergoing salvation, not yet perfected.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Tέλος σὺν Θεῷ","severity":"info","text":"The phrase 'End, with God' is a conventional scribal formula in Greek Christian manuscripts, invoking divine blessing on the completion of the work.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῆς B Ἐπιστολῆς Πέτρου","severity":"caution","text":"The subscription identifies the work as the Second Epistle of Peter, but the catena may include material from other sources; the attribution is traditional.","cites":[{"key":"ed:tlg4102.tlg042","label":"source edition: Catena in epistulam Petri ii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg042.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῆς B Ἐπιστολῆς Πέτρου' could refer to the catena itself or to the biblical epistle; the colophon is ambiguous."],"confidence":"high","notes":[]}]}