{"slug":"tlg4102.tlg044","id":"greek:tlg4102.tlg044","title":"Catena in epistulam Joannis 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":"2026-11-14T23:15:38Z","cost_usd":0.005399},"source":{"registry_id":"greek:tlg4102.tlg044","work_id":"tlg4102.tlg044","edition":"first1k","language":"","license":"CC BY-SA 4.0","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg044.1st1K-grc1:hyp"},"stats":{"passages":13,"english_words":1593,"coptic_letters":0,"commentary_units":67,"commentary_kinds":9,"derived_notes":0,"ambiguities":17,"work_notes":4,"external_links":3,"timeline":3},"summary":{"work":"tlg4102.tlg044","abstract":"The Catena in epistulam Joannis ii (catena Andreae) is a compilation of patristic excerpts on 2 John, preserved in a single manuscript, Oxford, New College MS 58 (13th–14th century). Attributed to Andrew of Crete, this attribution is uncertain. The work is a scholastic resource, not a continuous commentary, and its textual tradition is extremely narrow. It includes a prefatory summary (ὑπόθεσις) and chapter divisions (κεφάλαια). The catena reflects early Christian polemic against docetic and gnostic views, echoing concerns of 2 John regarding denial of the incarnation. The edition does not identify individual patristic sources, requiring consultation of lemmata.","historical_context":"The catena was likely compiled in the Byzantine period, possibly between the 7th and 9th centuries, though the sole witness is a 13th–14th century manuscript. The attribution to Andrew of Crete (c. 660–740) is plausible but unconfirmed; the work may be later or anonymous. The catena genre flourished in Byzantine monastic and scholarly circles, serving as a didactic tool for preserving patristic authority. The manuscript's provenance is Western (Oxford), indicating later transmission to Europe. The catena's narrow transmission suggests limited circulation, possibly within a single scriptorium. Its Greek language and scholastic register align with Byzantine exegetical traditions. The work's focus on 2 John, a brief epistle, indicates its role in comprehensive New Testament catenae collections.","significance":"This catena is a rare witness to Byzantine exegesis of 2 John, preserving patristic interpretations otherwise lost. Its uncertain attribution and single manuscript highlight the fragility of textual transmission. It provides insight into scholastic methods of compiling and organizing patristic authorities for didactic purposes, and reflects early Christian polemic against docetic and gnostic Christologies.","timeline":[{"date":"7th–9th c.","event":"Probable composition of the catena, possibly by Andrew of Crete or an anonymous compiler."},{"date":"13th–14th c.","event":"Copying of Oxford, New College MS 58, the sole surviving witness."},{"date":"19th–20th c.","event":"Modern edition and scholarly study of the catena."}],"relations":[{"work":"2 John","relation":"Subject of the catena; the compilation excerpts patristic comments on this epistle.","key":"","label":null,"url":null},{"work":"Andrew of Crete","relation":"Attributed author, though uncertain; Andrew wrote other exegetical works.","key":"","label":null,"url":null},{"work":"Catena in epistulam Joannis i (catena Andreae)","relation":"Part of the same catena series on the Johannine epistles.","key":"","label":null,"url":null},{"work":"Catena in epistulam Joannis iii (catena Andreae)","relation":"Another catena in the same series, also attributed to Andrew.","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":"Context for the attributed author."},{"key":"wikipedia:Catena (biblical commentary)","label":"Catena (biblical commentary)","url":"https://en.wikipedia.org/wiki/Catena_%28biblical_commentary%29","reason":"Genre context."},{"key":"wikipedia:Second Epistle of John","label":"Second Epistle of John","url":"https://en.wikipedia.org/wiki/Second_Epistle_of_John","reason":"Subject of the catena."}],"cautions":["The attribution to Andrew of Crete is uncertain and may be a later scribal ascription.","The sole manuscript witness (Oxford, New College MS 58) limits knowledge of the textual tradition.","The date of composition is unknown; the 7th–9th century range is conjectural.","The edition does not identify individual patristic sources, complicating analysis."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000382,"generated":"2026-11-14T23:15:38Z"},"checks":{"work":"tlg4102.tlg044","status":"pass","blocking":[],"warnings":[],"stats":{"passages":13,"translated":13,"commentary_passages":13,"commentary_units":67,"english_words":1593,"source_letters":6610,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The catena is a compilation of patristic excerpts on 2 John, not a continuous commentary. Its register is scholastic, preserving earlier authorities for didactic use.","cites":[{"key":"ed:tlg4102.tlg044","label":"source edition: Catena in epistulam Joannis ii (catena Andreae) (e cod. Oxon. coll. nov. 58).","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg044.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The sole witness is Oxford, New College MS 58, a 13th–14th century parchment codex. The catena’s textual tradition is thus extremely narrow.","cites":[{"key":"ed:tlg4102.tlg044","label":"source edition: Catena in epistulam Joannis ii (catena Andreae) (e cod. Oxon. coll. nov. 58).","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg044.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Attributed to Andrew of Crete in the manuscript, but this ascription is uncertain. The catena was not widely cited in later Byzantine exegesis.","cites":[{"key":"ed:tlg4102.tlg044","label":"source edition: Catena in epistulam Joannis ii (catena Andreae) (e cod. Oxon. coll. nov. 58).","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg044.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not identify the individual patristic sources excerpted. Readers must consult the catena’s lemmata to trace the authorities used.","cites":[{"key":"ed:tlg4102.tlg044","label":"source edition: Catena in epistulam Joannis ii (catena Andreae) (e cod. Oxon. coll. nov. 58).","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg044.1st1K-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: 13 narrative."},{"kind":"source","severity":"info","text":"Source edition: first1k — CC BY-SA 4.0"}],"derived_structure":{"narrative":13},"term_index":[],"citations":{"ed:tlg4102.tlg044":{"label":"source edition: Catena in epistulam Joannis ii (catena Andreae) (e cod. Oxon. coll. nov. 58).","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg044.1st1K-grc1:hyp"}},"segments":[{"i":1,"ref":"p1","source":"ΙΩΑΝΝΟΥ ΕΠΙΣΤΟΛΗ B.\nΥΠΟΘΕΣΙΣ. \n ΓΑΥΤΗΝ ὡς πρεσβύτερος γράφει κυρίᾳ τὲ καὶ τοῖς τέκνοις\nαὐτῆς. ἡ δὲ πρόφασις τῆς Ἐπιστολῆς αὕτη. ὁρῶν τὰ τέκνα\nαὐτῆς καλῶς ἀναστρεφόμενα ἐν τῇ πίστει, καὶ πολλοὺς πλάνους \nπεριερχομένους καὶ λέγοντας μὴ εἶναι τὴν παρουσίαν τοῦ Χριστοῦ\nἐν σαρκὶ, γράφει τὴν Ἐπιστολήν· καὶ πρῶτον μὲν ἀποδέχεται\nαὐτῆς τὰ τέκνα καλῶς περιπατοῦντα· εἶτα διδάσκων μὴ νεώτερον\nεἶναι τὸ καθ’ ἡμᾶς μυστήριον, παραινεῖ πάλιν περὶ ἀγάπης, καὶ\nἵνα μείνωσιν ἐν τῇ διδαχῇ τῇ παραδοθείσῃ αὐτοῖς· καὶ λοιπὸν \nδιδάσκει Ἀντίχριστον εἶναι τὸν λέγοντα μὴ ἐν σαρκὶ ἐληλυθέναι\nτὸν Χριστόν· παραγγέλλει δὲ ὥστε τῶν τοιούτων μὴ δέχεσθαί\nτινα εἰς οἰκίαν, μηδὲ λέγειν τοῖς τοιούτοις χαίρειν· καὶ οὕτως\nτελειοῖ τὴν Ἐπιστολήν.","english":"John’s Second Epistle.  \nArgument.  \nHe writes this as an elder to a lady and her children. The occasion of the Epistle is this: seeing her children conducting themselves well in the faith, and many deceivers going about saying that the coming of Christ in the flesh did not happen, he writes the Epistle. First, he commends her children for walking well; then, teaching that our mystery is not recent, he again exhorts concerning love, and that they remain in the teaching handed down to them. Further, he teaches that the one who says Christ did not come in the flesh is the Antichrist; he commands that such persons be received into no house, nor that one say “greetings” to them; and thus he concludes the Epistle.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΥΠΟΘΕΣΙΣ","severity":"info","text":"The heading ΥΠΟΘΕΣΙΣ marks a prefatory summary of the epistle’s occasion and content, a standard feature in catena manuscripts.","cites":[{"key":"ed:tlg4102.tlg044","label":"source edition: Catena in epistulam Joannis ii (catena Andreae) (e cod. Oxon. coll. nov. 58).","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg044.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πρεσβύτερος","severity":"info","text":"πρεσβύτερος (elder) here refers to the author’s self-designation, consistent with 2 John 1:1, where the writer calls himself ὁ πρεσβύτερος.","cites":[{"key":"ed:tlg4102.tlg044","label":"source edition: Catena in epistulam Joannis ii (catena Andreae) (e cod. Oxon. coll. nov. 58).","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg044.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἀντίχριστον","severity":"info","text":"The identification of those denying Christ’s incarnation as Antichrist reflects early Christian polemic against docetic and gnostic views, common in second-century heresiological literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μὴ εἶναι τὴν παρουσίαν τοῦ Χριστοῦ ἐν σαρκί","severity":"info","text":"This phrase echoes the core concern of 2 John, which warns against those who deny the incarnation (cf. 2 John 1:7-9).","cites":[{"key":"ed:tlg4102.tlg044","label":"source edition: Catena in epistulam Joannis ii (catena Andreae) (e cod. Oxon. coll. nov. 58).","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg044.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ΓΑΥΤΗΝ","severity":"caution","text":"The opening word ΓΑΥΤΗΝ is a scribal error for ταύτην, likely a misreading of a compendium or a copying slip in the manuscript tradition.","cites":[{"key":"ed:tlg4102.tlg044","label":"source edition: Catena in epistulam Joannis ii (catena Andreae) (e cod. Oxon. coll. nov. 58).","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg044.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the κυρία (lady) is not specified; she may be a historical figure or a symbolic representation of a church community."],"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 in the catena, following the preceding argument. This structural division is typical of catena manuscripts.","cites":[{"key":"ed:tlg4102.tlg044","label":"source edition: Catena in epistulam Joannis ii (catena Andreae) (e cod. Oxon. coll. nov. 58).","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg044.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ΚΕΦ. Α.","severity":"info","text":"The heading is in Greek, consistent with the catena's transmission in the Greek tradition, though the work is a Coptic catena. This suggests a bilingual or Greek-influenced manuscript context.","cites":[{"key":"ed:tlg4102.tlg044","label":"source edition: Catena in epistulam Joannis ii (catena Andreae) (e cod. Oxon. coll. nov. 58).","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg044.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ΚΕΦ. Α.","severity":"caution","text":"The heading is very brief and may be a later scribal insertion. Its exact relationship to the preceding argument and the following commentary is not fully clear from the text alone.","cites":[{"key":"ed:tlg4102.tlg044","label":"source edition: Catena in epistulam Joannis ii (catena Andreae) (e cod. Oxon. coll. nov. 58).","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg044.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The heading 'ΚΕΦ. Α.' is a standard chapter marker, but its precise function within the catena (e.g., whether it introduces a new section of commentary or a biblical lemma) is ambiguous. The reading taken is that it marks the start of the first chapter of the catena's commentary on 2 John."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"Μετὰ τὸ προοίμιον περὶ ὀρθοῦ βίου ἐν ἀγάπη Θεοῦ διὰ πίστεως εὐσεβοῦς\nἀμεταθέτου. \n Ὁ πρεσβύτερος ἐκλεκτῇ κυρίᾳ καὶ τοῖς τέκνοις αὐτῆς,\nοὓς ἐγὼ ἀγαπῶ ἐν ἀληθείᾳ, καὶ οὐκ ἐγὼ μόνος, ἀλλὰ\n καὶ πάντες οἱ ἐγνωκότες τὴν ἀλήθειαν, διὰ τὴν ἀλήθειαν \nτὴν μένουσαν ἐν ἡμῖν, καὶ μεθ’ ἡμῶν ἔσται εἰς τὸν\n αἰῶνα· ἔσται μεθ’ ἡμῶν χάρις, ἔλεος, εἰρήνη, παρὰ\nΘεοῦ Πατρὸς, καὶ παρὰ Κυρίου Ἰησοῦ Χριστοῦ τοῦ\nΥἱοῦ τοῦ Πατρὸς, ἐν ἀληθείᾳ καὶ ἀγάπη. \n Ἢ πρὸς Ἐκκλησίαν γράφει, ἣ πρός τινα γυναῖκα διὰ τῶν \nευαγγελικῶν ἐντολῶν τὴν ἑαυτῆς οἰκίαν οἰκονομοῦσαν πνευματικῶς.","english":"After the prologue concerning right living in the love of God through steadfast pious faith. The elder to the elect lady and her children, whom I love in truth, and not I alone, but also all who have known the truth, because of the truth that abides in us, and will be with us forever; grace, mercy, peace will be with us from God the Father, and from the Lord Jesus Christ the Son of the Father, in truth and love. Or he writes to the Church, or to some woman managing her own household spiritually through the evangelical commandments.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Μετὰ τὸ προοίμιον","severity":"info","text":"This phrase marks a transition from the prologue to the body of the letter, a common structural cue in early Christian epistolary literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πρεσβύτερος","severity":"info","text":"Here 'πρεσβύτερος' likely denotes the author as an elder or presbyter, a title of authority in early Christian communities, not necessarily indicating advanced age.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐκλεκτῇ κυρίᾳ","severity":"info","text":"The phrase 'ἐκλεκτῇ κυρίᾳ' (elect lady) is ambiguous, possibly a literal address to a woman or an allegorical reference to the Church as the elect Lady.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἢ πρὸς Ἐκκλησίαν γράφει","severity":"info","text":"The catenist notes an interpretive tradition that the letter may be addressed allegorically to the Church, reflecting early Christian exegesis of the Catholic Epistles.","cites":[{"key":"ed:tlg4102.tlg044","label":"source edition: Catena in epistulam Joannis ii (catena Andreae) (e cod. Oxon. coll. nov. 58).","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg044.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"παρὰ Κυρίου Ἰησοῦ Χριστοῦ τοῦ Υἱοῦ τοῦ Πατρὸς","severity":"info","text":"This Trinitarian formulation (God the Father, Lord Jesus Christ the Son) reflects later theological development and may indicate a post-apostolic date for the catena's composition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἢ πρὸς Ἐκκλησίαν γράφει, ἣ πρός τινα γυναῖκα","severity":"caution","text":"The catenist presents two possible interpretations (Church or a woman) without resolution, indicating textual ambiguity in the original letter's addressee.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'elect lady' (ἐκλεκτῇ κυρίᾳ) is ambiguous: either a specific woman or an allegorical figure for the Church.","The phrase 'Ἢ πρὸς Ἐκκλησίαν γράφει, ἣ πρός τινα γυναῖκα' leaves the addressee unresolved."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Ταύτην γράφει τὴν Ἐπιστολὴν μία τῶν δεξαμένων τὸ κήρυγμα\nγυναικῶν. δύο δὲ αὐτῇ παραινεῖ· ἓν μὲν τὸ ἐν ἀγάπῃ περιπατεῖν,\nδεύτερον δὲ τὸ ἐκτρέπεσθαι, ὡς μηδὲ τῆς προσηγορίας τοῦ χαίρειν\nμεταδιδόναι· τὴν δὲ αἰτίαν τοῦ σύντομον εἶναι τὴν Ἐπιστολὴν\nαὐτὸς ἐδίδαξεν· αὕτη δέ ἐστι τῆς πρὸς αὐτὴν παρουσίας μήνυσις. Ἐχάρην λίαν ὅτι εὕρηκα ἐκ τῶν τέκνων σου περιπατοῦντας\nἐν ἀληθείᾳ, καθὼς ἐντολὴν ἐλάβομεν παρὰ\n τοῦ Πατρός. καὶ νῦν ἐρωτῶ σε, κυρία, οὐχ ὡς ἐντολὴν\nκαινὴν γράφων σοι, ἀλλ’ ἢν εἴχομεν ἀπ’ ἀρχῆς, ἵνα\n ἀγαπῶμεν ἀλλήλους. καὶ αὕτη ἐστὶν ἡ ἀγάπη, ἵνα \nπεριπατῶμεν κατὰ τὰς ἐντολὰς αὐτοῦ. καὶ αὕτη ἐστὶν\nἡ ἐντολὴ, ἵνα καθὼς ἠκούσατε ἀπ’ ἀρχῆς, ἐν αὐτῇ\n περιπατῆτε· ὅτι πολλοὶ πλάνοι ἐξῆλθον εἰς τὸν κόσμον,\nοἱ μὴ ὁμολογοῦντες Ἰησοῦν Χριστὸν ἐρχόμενον ἐν\n σαρκί· οὗτός ἐστιν ὁ πλάνος καὶ ὁ ἀντίχριστος. βλέπετε \nἑαυτοὺς, ἵνα μὴ ἀπολέσητε ἃ εἰργάσασθε, ἀλλὰ\n μισθὸν πλήρη ἀπολάβητε. πᾶς ὁ παραβαίνων, καὶ μὴ\nμένων ἐν τῆ διδαχῇ τοῦ Χριστοῦ, Θεὸν οὐκ ἔχει· ὁ\nμένων ἐν τῇ διδαχῇ τοῦ Χριστοῦ, οὗτος καὶ τὸν Πατέρα\nκαὶ τὸν Υἱὸν ἔχει. Συμφωνεῖ τὸ προκείμενον τῷ λεχθέντι ἐν τῇ ᾱ Ἐπιστολῇ οὕτως\nἔχοντι· “ καὶ οἴδαμεν, ὅτι ὁ ἀγαπῶν τὸν Θεὸν τὰς ἐντολὰς τηρεῖ. καὶ ὁ Κύριος, “ ἐάν τις ἀγαπᾷ με, τὰς ἐντολάς μου τηρήσει.”\nταὐτὸν τὸ περιπατεῖν κατὰ τὰς ἐντολὰς ἐνεργούμεναι. περιπατεῖ\nκατ’ αὐτὰς, ὁ μὴ ἔξω αὐτῶν γινόμενος. ἐν τούτῳ δὲ ταὐτὸν τὸ \nτηρεῖσθαι αὐτὰς, ὅθεν ὁ παυσάμενος τοῦ κατ’ ἀρετὴν ἐνεργεῖν,\nοὐδὲ τηρεῖ ἔτι τὰς ἐντολὰς, οὔτε περιπατεῖ ἔτι κατ’ αὐτάς.","english":"He writes this Epistle to one of the women who received the proclamation. He exhorts her to two things: first, to walk in love, and second, to avoid even giving the greeting of \"rejoice\" to those who are in error. The reason the Epistle is brief he himself taught: it is an announcement of his coming to her. I rejoiced greatly that I found some of your children walking in truth, as we received commandment from the Father. And now I ask you, lady, not as writing a new commandment to you, but that which we had from the beginning, that we love one another. And this is love, that we walk according to his commandments. And this is the commandment, that as you heard from the beginning, you walk in it; for many deceivers have gone out into the world, who do not confess Jesus Christ coming in the flesh; this is the deceiver and the Antichrist. Watch yourselves, that you do not lose what you have worked for, but receive full reward. Everyone who transgresses and does not abide in the teaching of Christ does not have God; he who abides in the teaching of Christ has both the Father and the Son. The present passage agrees with what was said in the First Epistle, which runs thus: \"And we know that he who loves God keeps the commandments.\" And the Lord says, \"If anyone loves me, he will keep my commandments.\" To walk according to the commandments is the same as being active in them. He walks according to them who does not depart from them. In this, keeping them is the same; hence he who ceases to act according to virtue no longer keeps the commandments, nor does he any longer walk according to them.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ταύτην γράφει τὴν Ἐπιστολὴν μία τῶν δεξαμένων τὸ κήρυγμα γυναικῶν","severity":"info","text":"The catenist identifies the addressee as one of the women who received the proclamation, likely reflecting a tradition that 2 John was addressed to a specific female leader in the early church.","cites":[{"key":"ed:tlg4102.tlg044","label":"source edition: Catena in epistulam Joannis ii (catena Andreae) (e cod. Oxon. coll. nov. 58).","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg044.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"περιπατεῖν","severity":"info","text":"The Greek verb περιπατεῖν ('to walk') is used here as a technical term for ethical conduct, equivalent to 'to live' or 'to act' in accordance with Christian teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐάν τις ἀγαπᾷ με, τὰς ἐντολάς μου τηρήσει","severity":"info","text":"The catenist quotes a saying of the Lord ('If anyone loves me, he will keep my commandments') that is not found in the canonical Gospels but appears in early Christian literature as a dominical logion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Συμφωνεῖ τὸ προκείμενον τῷ λεχθέντι ἐν τῇ ᾱ Ἐπιστολῇ","severity":"info","text":"The catenist explicitly links the present passage to 1 John, citing a parallel statement about love and commandment-keeping, showing the catena's method of harmonizing Johannine epistles.","cites":[{"key":"ed:tlg4102.tlg044","label":"source edition: Catena in epistulam Joannis ii (catena Andreae) (e cod. Oxon. coll. nov. 58).","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg044.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"δύο δὲ αὐτῇ παραινεῖ· ἓν μὲν ... δεύτερον δὲ","severity":"info","text":"The catenist structures the exhortation as a twofold admonition: to walk in love and to avoid even greeting those in error, framing the epistle's brevity as an announcement of the author's visit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οὗτός ἐστιν ὁ πλάνος καὶ ὁ ἀντίχριστος","severity":"info","text":"The identification of the deceiver with the Antichrist reflects early Christian polemic against docetic or gnostic teachers who denied Christ's incarnation, a concern prominent in the Johannine tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'elect lady' (ἐκλεκτὴ κυρία) is not specified; the catenist assumes she is a historical woman who received the kerygma, but the text may be allegorical or address a church community.","The dominical logion quoted is unattested in the New Testament; its source is uncertain, possibly from an apocryphal gospel or oral tradition."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ὁ γὰρ\nκατ’ ἀρετὴν προκόπτων, κατὰ τὰς ἐντολὰς βαδίζει· τοῦ περιπατεῖν\nπροκοπὴν δηλοῦντος. τοῦ τελειωθέντος μετὰ τὸ περιπατηκέναι\nκατὰ τὰς ἐντολὰς τηροῦντος αὐτάς. τοῦτο συνᾴδει τὸ μετ’ \nαἰνιγμοῦ λεχθὲν, ὡς ὁ Ἀδὰμ τέθειται ἐν τῷ παραδείσῳ ἐργάζεσθαι\nκαὶ φυλάττειν αὐτόν· τοῦ ἐργάζεσθαι τὴν κατ’ ἐνέργειαν δηλοῦντος\nπροκοπὴν, τοῦ δὲ φυλάττειν τὴν ἐν τῇ τελειώσει παραμονήν.","english":"For the one who advances in virtue walks according to the commandments, \"to walk\" indicating progress. The one who has been perfected, after having walked according to the commandments, preserves them. This agrees with what was said enigmatically, that Adam was placed in Paradise to work and to guard it: \"to work\" indicating progress in activity, and \"to guard\" indicating perseverance in perfection.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προκόπτων","severity":"info","text":"The participle προκόπτων (advancing) is the key term for spiritual progress, linked to walking according to the commandments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"περιπατεῖν","severity":"info","text":"περιπατεῖν (to walk) is used metaphorically for moral conduct, as in the Johannine tradition of walking in truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀδὰμ τέθειται ἐν τῷ παραδείσῳ","severity":"info","text":"The reference to Adam placed in Paradise to work and guard alludes to Genesis 2:15, where Adam is set in Eden to till and keep it.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"αἰνιγμοῦ","severity":"info","text":"αἰνιγμοῦ (enigmatically) indicates an allegorical interpretation, common in Alexandrian exegesis, where the Genesis narrative is read as a moral allegory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τοῦτο συνᾴδει","severity":"info","text":"The phrase τοῦτο συνᾴδει (this agrees) signals a structural link between the preceding moral teaching and the allegorical interpretation of Adam.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Catena in epistulam Joannis ii","severity":"info","text":"This passage is part of a catena attributed to Andrew of Crete, reflecting the Byzantine reception of Johannine ethics through patristic commentary.","cites":[{"key":"ed:tlg4102.tlg044","label":"source edition: Catena in epistulam Joannis ii (catena Andreae) (e cod. Oxon. coll. nov. 58).","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg044.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the catenist (Andrew of Crete) is traditional but not certain; the manuscript (Oxon. coll. nov. 58) may contain later additions."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"* Ὅτι οὐ δεῖ αἱρετικὸν εἰσοικίζειν ἣ χαιρετίζειν ἐφ’ ἁμαρτίᾳ. \n Εἴ τις ἔρχεται πρὸς ὑμᾶς, καὶ ταύτην τὴν διδαχὴν\nοὐ φέρει, μὴ λαμβάνετε αὐτὸν εἰς οἰκίαν, καὶ χαίρειν\n αὐτῷ μὴ λέγετε· ὁ γὰρ λέγων αὐτῷ χαίρειν, κοινωνεῖ\nτοῖς ἔργοις αὐτοῦ τοῖς πονήροις. \n Τοῦ ἁγίου βασιλείου. Τί εἴπωσιν ὅτι τὸν ποιήσαντα αὐτοὺς\nκαὶ τρέφοντα Κύριον οὐκ ἀγαπῶντες, ἀλλὰ καὶ φίλοις κεχρημένοι\nτοῖς λαλοῦσι κατὰ τοῦ Θεοῦ ἀδικίαν· καὶ τῆς αὐτῆς τραπέζης\nαὐτοῖς μετέχοντες· καὶ παρ’ αὐτὴν τὴν τροφὴν τῶν κατὰ τοῦ\nτρέφοντος βλασφημιῶν ἀνεχόμενοι ;","english":"That one ought not to receive a heretic into one’s house nor greet him on account of sin. If someone comes to you and does not bring this teaching, do not receive him into your house, and do not say “greetings” to him; for the one who says “greetings” to him shares in his evil deeds. Of Saint Basil. What shall they say, who do not love the Lord who made and nourishes them, but have even employed as friends those who speak injustice against God, and partake of the same table with them, and endure, even at that very nourishment, blasphemies against the one who feeds them?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ὅτι οὐ δεῖ αἱρετικὸν εἰσοικίζειν ἣ χαιρετίζειν ἐφ’ ἁμαρτίᾳ","severity":"info","text":"The opening sentence states the principle: a heretic should not be received or greeted because of sin. The Greek uses ἐφ’ ἁμαρτίᾳ, which the English renders as 'on account of sin,' likely meaning that such association is sinful.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"αἱρετικὸν","severity":"info","text":"The term αἱρετικὸν (heretic) is central. In early Christian usage, it denotes one who holds heterodox doctrine, often implying separation from the church community. The catena applies this to those not bringing 'this teaching,' likely orthodox doctrine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Τοῦ ἁγίου βασιλείου","severity":"info","text":"The attribution 'Of Saint Basil' refers to Basil of Caesarea (c. 330–379), a key Cappadocian Father. His works often address heresy and social ethics, fitting the catena's concern with heretical association.","cites":[{"key":"ed:tlg4102.tlg044","label":"source edition: Catena in epistulam Joannis ii (catena Andreae) (e cod. Oxon. coll. nov. 58).","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg044.1st1K-grc1:hyp"}],"named_sources":["Basil of Caesarea"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Τοῦ ἁγίου βασιλείου","severity":"info","text":"This passage is part of the catena tradition, where excerpts from Basil and others are compiled to comment on 2 John. The catena reflects later Byzantine efforts to consolidate patristic authority against heresy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἴ τις ἔρχεται πρὸς ὑμᾶς","severity":"info","text":"The passage moves from a general prohibition to a conditional scenario: 'If someone comes to you...' This structure mirrors early Christian disciplinary canons, specifying practical consequences for association with heretics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"καὶ ταύτην τὴν διδαχὴν","severity":"caution","text":"The Greek has ταύτην (a variant spelling of ταύτην), likely a scribal error or dialectal form. The English reads 'this teaching,' which is the intended sense, but the textual transmission may involve minor orthographic variation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐφ’ ἁμαρτίᾳ' could be read as 'because of sin' (causal) or 'for sin' (purpose); the English takes it as causal. The identity of 'this teaching' is not specified, but context implies orthodox doctrine."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ΚΕΦ. Β.","english":"Chapter 2.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Β.","severity":"info","text":"This heading marks the beginning of the second chapter in the catena, following the previous narrative passage that concluded with a citation from Basil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ΚΕΦ. Β.","severity":"info","text":"The Greek heading 'ΚΕΦ. Β.' (Chapter 2) is a standard scribal division in catena manuscripts, indicating a structural break in the compilation.","cites":[{"key":"ed:tlg4102.tlg044","label":"source edition: Catena in epistulam Joannis ii (catena Andreae) (e cod. Oxon. coll. nov. 58).","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg044.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage consists only of a chapter heading; no further content is present in the source at this point."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Ἐπαγγελία παρουσίας αὐτοῦ ἐπ’ ἐλπίδι πρὸς ὠφέλειαν. \n Πόλλα ἔχων γράφειν ὑμῖν, οὐκ ἐβουλήθην διὰ χάρτου\nκαὶ μέλανος· ἐλπίζω γὰρ ἐλθεῖν πρὸς ὑμᾶς, καὶ\nστόμα πρὸς στόμα λαλῆσαι, ἵνα ἡ χαρὰ ἡμῶν ἦ πεπληρωμένη. \n ἀσπάζεταί σε τὰ τέκνα τῆς ἀδελφῆς σου τῆς\nἐκλεκτῆς. Ἀμήν. \n Σερήρου. Οἱ γὰρ ὀρθῶς μὲν ὁμολογοῦντες καὶ γράφοντες\nπερὶ πίστεως, μὴ ἀποπεμπόμενοι δὲ τοὺς τὰ μὴ ὀρθὰ γεγραφότας,\nὑπόπτους σφὰς αὐτοὺς ποιοῦσιν αὐτοῖς καὶ τοῦ ἀδοκίμου \nφρονηματος. \n Τέλος τῆς Ἰωάννου β΄ Ἐπιστολῆς.\nΙΩΑΝΝΟΥ ΕΠΙΣΤΟΛΗ B.\nΥΠΟΘΕΣΙΣ. \n ΓΑΥΤΗΝ ὡς πρεσβύτερος γράφει κυρίᾳ τὲ καὶ τοῖς τέκνοις\nαὐτῆς. ἡ δὲ πρόφασις τῆς Ἐπιστολῆς αὕτη. ὁρῶν τὰ τέκνα\nαὐτῆς καλῶς ἀναστρεφόμενα ἐν τῇ πίστει, καὶ πολλοὺς πλάνους \nπεριερχομένους καὶ λέγοντας μὴ εἶναι τὴν παρουσίαν τοῦ Χριστοῦ\nἐν σαρκὶ, γράφει τὴν Ἐπιστολήν· καὶ πρῶτον μὲν ἀποδέχεται\nαὐτῆς τὰ τέκνα καλῶς περιπατοῦντα· εἶτα διδάσκων μὴ νεώτερον\nεἶναι τὸ καθ’ ἡμᾶς μυστήριον, παραινεῖ πάλιν περὶ ἀγάπης, καὶ\nἵνα μείνωσιν ἐν τῇ διδαχῇ τῇ παραδοθείσῃ αὐτοῖς· καὶ λοιπὸν \nδιδάσκει Ἀντίχριστον εἶναι τὸν λέγοντα μὴ ἐν σαρκὶ ἐληλυθέναι\nτὸν Χριστόν· παραγγέλλει δὲ ὥστε τῶν τοιούτων μὴ δέχεσθαί\nτινα εἰς οἰκίαν, μηδὲ λέγειν τοῖς τοιούτοις χαίρειν· καὶ οὕτως\nτελειοῖ τὴν Ἐπιστολήν.\nΚΕΦ. Α.","english":"The promise of his presence for hope and benefit.  \nHaving much to write to you, I did not wish to do so through paper and ink; for I hope to come to you and speak face to face, so that our joy may be fulfilled.  \nThe children of your elect sister greet you. Amen.  \n\nSeverus: For those who rightly confess and write concerning faith, but do not dismiss those who have written things that are not right, render themselves suspect to them and of unsound opinion.  \n\nEnd of the Second Epistle of John.  \n\nTHE SECOND EPISTLE OF JOHN.  \n\nARGUMENT.  \nHe writes this as a presbyter to the lady and her children. The occasion of the Epistle is this: seeing her children conducting themselves well in the faith, and many deceivers going about saying that the coming of Christ in the flesh is not, he writes the Epistle. And first he commends her children for walking well; then, teaching that our mystery is not recent, he exhorts again concerning love, and that they remain in the teaching delivered to them; and further he teaches that the one who says Christ has not come in the flesh is the Antichrist; and he commands that such persons not be received into the house, nor that one say \"greetings\" to such persons; and thus he concludes the Epistle.  \n\nCHAPTER 1.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπαγγελία παρουσίας αὐτοῦ ἐπ’ ἐλπίδι πρὸς ὠφέλειαν","severity":"info","text":"This heading introduces the final section of the catena, summarizing the promise of Christ's presence for hope and benefit.","cites":[{"key":"ed:tlg4102.tlg044","label":"source edition: Catena in epistulam Joannis ii (catena Andreae) (e cod. Oxon. coll. nov. 58).","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg044.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Σερήρου","severity":"info","text":"The attribution to Severus indicates a patristic excerpt, likely from Severus of Antioch, critiquing those who tolerate heretical writings.","cites":[{"key":"ed:tlg4102.tlg044","label":"source edition: Catena in epistulam Joannis ii (catena Andreae) (e cod. Oxon. coll. nov. 58).","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg044.1st1K-grc1:hyp"}],"named_sources":["Severus of Antioch"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὑπόθεσις","severity":"info","text":"The term 'ὑπόθεσις' (argument) introduces a summary of the epistle's occasion and content, a common feature in Greek catenae.","cites":[{"key":"ed:tlg4102.tlg044","label":"source edition: Catena in epistulam Joannis ii (catena Andreae) (e cod. Oxon. coll. nov. 58).","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg044.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀντίχριστον","severity":"info","text":"The identification of those denying Christ's incarnation as Antichrist reflects early Christian polemic against docetic or gnostic views.","cites":[{"key":"ed:tlg4102.tlg044","label":"source edition: Catena in epistulam Joannis ii (catena Andreae) (e cod. Oxon. coll. nov. 58).","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg044.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ΓΑΥΤΗΝ","severity":"caution","text":"The reading 'ΓΑΥΤΗΝ' is likely a scribal error for 'Ταύτην' (this), as the context requires a demonstrative pronoun.","cites":[{"key":"ed:tlg4102.tlg044","label":"source edition: Catena in epistulam Joannis ii (catena Andreae) (e cod. Oxon. coll. nov. 58).","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg044.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"παρουσίαν τοῦ Χριστοῦ ἐν σαρκί","severity":"info","text":"The phrase echoes New Testament language about Christ's incarnation (e.g., 1 John 4:2), central to the epistle's anti-docetic argument.","cites":[{"key":"ed:tlg4102.tlg044","label":"source edition: Catena in epistulam Joannis ii (catena Andreae) (e cod. Oxon. coll. nov. 58).","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg044.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Severus' is not specified; it may refer to Severus of Antioch or another Severus in the catena tradition.","The phrase 'τὰ τέκνα τῆς ἀδελφῆς σου τῆς ἐκλεκτῆς' could be literal or metaphorical; the catena interprets it as the lady's children."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Μετὰ τὸ προοίμιον περὶ ὀρθοῦ βίου ἐν ἀγάπη Θεοῦ διὰ πίστεως εὐσεβοῦς\nἀμεταθέτου. \n Ὁ πρεσβύτερος ἐκλεκτῇ κυρίᾳ καὶ τοῖς τέκνοις αὐτῆς,\nοὓς ἐγὼ ἀγαπῶ ἐν ἀληθείᾳ, καὶ οὐκ ἐγὼ μόνος, ἀλλὰ\n καὶ πάντες οἱ ἐγνωκότες τὴν ἀλήθειαν, διὰ τὴν ἀλήθειαν \nτὴν μένουσαν ἐν ἡμῖν, καὶ μεθ’ ἡμῶν ἔσται εἰς τὸν\n αἰῶνα· ἔσται μεθ’ ἡμῶν χάρις, ἔλεος, εἰρήνη, παρὰ\nΘεοῦ Πατρὸς, καὶ παρὰ Κυρίου Ἰησοῦ Χριστοῦ τοῦ\nΥἱοῦ τοῦ Πατρὸς, ἐν ἀληθείᾳ καὶ ἀγάπη. \n Ἢ πρὸς Ἐκκλησίαν γράφει, ἣ πρός τινα γυναῖκα διὰ τῶν \nευαγγελικῶν ἐντολῶν τὴν ἑαυτῆς οἰκίαν οἰκονομοῦσαν πνευματικῶς.","english":"After the preface concerning right living in the love of God through unshaken pious faith. The elder to the elect lady and her children, whom I love in truth, and not I alone, but also all who have known the truth, because of the truth that abides in us, and will be with us forever; grace, mercy, peace will be with us from God the Father, and from the Lord Jesus Christ the Son of the Father, in truth and love. Or he writes to the Church, or to a certain woman who through the evangelical commandments manages her own household spiritually.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Μετὰ τὸ προοίμιον","severity":"info","text":"This phrase marks a structural division, indicating that the preceding material (the preface) is concluded and the main body of the letter begins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πρεσβύτερος","severity":"info","text":"The term 'πρεσβύτερος' (elder) is a self-designation of the author, consistent with the traditional ascription of 2 John to the Apostle John, who is often called 'the elder' in early Christian literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐκλεκτῇ κυρίᾳ","severity":"info","text":"The phrase 'ἐκλεκτῇ κυρίᾳ' (elect lady) is ambiguous: it may refer to a specific woman, or allegorically to the Church (Ἐκκλησία), as the catenist notes in the following sentence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἢ πρὸς Ἐκκλησίαν γράφει","severity":"info","text":"The catenist offers an interpretive gloss, suggesting the letter may be addressed allegorically to the Church, a common patristic reading of the Johannine epistles.","cites":[{"key":"ed:tlg4102.tlg044","label":"source edition: Catena in epistulam Joannis ii (catena Andreae) (e cod. Oxon. coll. nov. 58).","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg044.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"διὰ τῶν εὐαγγελικῶν ἐντολῶν","severity":"info","text":"The phrase 'through the evangelical commandments' refers to the moral and spiritual precepts of the Gospel, which guide the household management of the addressee.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'elect lady' (ἐκλεκτῇ κυρίᾳ) is ambiguous: it may be a specific individual or an allegorical reference to the Church. The catenist presents both possibilities without resolving the ambiguity."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Ταύτην γράφει τὴν Ἐπιστολὴν μία τῶν δεξαμένων τὸ κήρυγμα\nγυναικῶν. δύο δὲ αὐτῇ παραινεῖ· ἓν μὲν τὸ ἐν ἀγάπῃ περιπατεῖν,\nδεύτερον δὲ τὸ ἐκτρέπεσθαι, ὡς μηδὲ τῆς προσηγορίας τοῦ χαίρειν\nμεταδιδόναι· τὴν δὲ αἰτίαν τοῦ σύντομον εἶναι τὴν Ἐπιστολὴν\nαὐτὸς ἐδίδαξεν· αὕτη δέ ἐστι τῆς πρὸς αὐτὴν παρουσίας μήνυσις. Ἐχάρην λίαν ὅτι εὕρηκα ἐκ τῶν τέκνων σου περιπατοῦντας\nἐν ἀληθείᾳ, καθὼς ἐντολὴν ἐλάβομεν παρὰ\n τοῦ Πατρός. καὶ νῦν ἐρωτῶ σε, κυρία, οὐχ ὡς ἐντολὴν\nκαινὴν γράφων σοι, ἀλλ’ ἢν εἴχομεν ἀπ’ ἀρχῆς, ἵνα\n ἀγαπῶμεν ἀλλήλους. καὶ αὕτη ἐστὶν ἡ ἀγάπη, ἵνα \nπεριπατῶμεν κατὰ τὰς ἐντολὰς αὐτοῦ. καὶ αὕτη ἐστὶν\nἡ ἐντολὴ, ἵνα καθὼς ἠκούσατε ἀπ’ ἀρχῆς, ἐν αὐτῇ\n περιπατῆτε· ὅτι πολλοὶ πλάνοι ἐξῆλθον εἰς τὸν κόσμον,\nοἱ μὴ ὁμολογοῦντες Ἰησοῦν Χριστὸν ἐρχόμενον ἐν\n σαρκί· οὗτός ἐστιν ὁ πλάνος καὶ ὁ ἀντίχριστος. βλέπετε \nἑαυτοὺς, ἵνα μὴ ἀπολέσητε ἃ εἰργάσασθε, ἀλλὰ\n μισθὸν πλήρη ἀπολάβητε. πᾶς ὁ παραβαίνων, καὶ μὴ\nμένων ἐν τῆ διδαχῇ τοῦ Χριστοῦ, Θεὸν οὐκ ἔχει· ὁ\nμένων ἐν τῇ διδαχῇ τοῦ Χριστοῦ, οὗτος καὶ τὸν Πατέρα\nκαὶ τὸν Υἱὸν ἔχει. Συμφωνεῖ τὸ προκείμενον τῷ λεχθέντι ἐν τῇ ᾱ Ἐπιστολῇ οὕτως\nἔχοντι· “ καὶ οἴδαμεν, ὅτι ὁ ἀγαπῶν τὸν Θεὸν τὰς ἐντολὰς τηρεῖ. καὶ ὁ Κύριος, “ ἐάν τις ἀγαπᾷ με, τὰς ἐντολάς μου τηρήσει.”\nταὐτὸν τὸ περιπατεῖν κατὰ τὰς ἐντολὰς ἐνεργούμεναι. περιπατεῖ\nκατ’ αὐτὰς, ὁ μὴ ἔξω αὐτῶν γινόμενος. ἐν τούτῳ δὲ ταὐτὸν τὸ \nτηρεῖσθαι αὐτὰς, ὅθεν ὁ παυσάμενος τοῦ κατ’ ἀρετὴν ἐνεργεῖν,\nοὐδὲ τηρεῖ ἔτι τὰς ἐντολὰς, οὔτε περιπατεῖ ἔτι κατ’ αὐτάς.","english":"He writes this Epistle to one of the women who received the preaching. He exhorts her to two things: one, to walk in love; the other, to avoid them, so as not even to share the greeting of \"rejoice\" with them. The reason the Epistle is brief he himself taught: it is the announcement of his coming to her. I rejoiced greatly that I have found some of your children walking in truth, as we received commandment from the Father. And now I ask you, lady, not as writing a new commandment to you, but the one we had from the beginning, that we love one another. And this is love, that we walk according to his commandments. And this is the commandment, that as you heard from the beginning, you walk in it; for many deceivers have gone out into the world, who do not confess Jesus Christ coming in the flesh; this is the deceiver and the Antichrist. Watch yourselves, that you do not lose what you have worked for, but receive full reward. Everyone who transgresses and does not remain in the teaching of Christ does not have God; he who remains in the teaching of Christ has both the Father and the Son. The present passage agrees with what was said in the First Epistle, which runs thus: \"And we know that he who loves God keeps the commandments.\" And the Lord says, \"If anyone loves me, he will keep my commandments.\" To walk according to the commandments is the same as being activated by them. He walks according to them who does not go outside them. In this, keeping them is the same; hence he who ceases to act according to virtue no longer keeps the commandments, nor does he any longer walk according to them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ταύτην γράφει τὴν Ἐπιστολὴν μία τῶν δεξαμένων τὸ κήρυγμα γυναικῶν","severity":"info","text":"The author identifies the recipient as one of the women who received the preaching, likely a reference to early Christian missionary activity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐντολὴν ἐλάβομεν παρὰ τοῦ Πατρός","severity":"info","text":"This phrase echoes Johannine language about divine commandment, possibly alluding to John 14:15 or 1 John 3:23.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Συμφωνεῖ τὸ προκείμενον τῷ λεχθέντι ἐν τῇ ᾱ Ἐπιστολῇ","severity":"info","text":"The catenist explicitly compares the present passage to 1 John, citing a parallel on love and commandments, and adds a dominical saying.","cites":[{"key":"ed:tlg4102.tlg044","label":"source edition: Catena in epistulam Joannis ii (catena Andreae) (e cod. Oxon. coll. nov. 58).","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg044.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"περιπατεῖν κατὰ τὰς ἐντολὰς","severity":"info","text":"The phrase 'walk according to the commandments' is a technical expression for ethical living in early Christian paraenesis, here equated with being 'activated by them' (ἐνεργούμεναι).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πλάνος καὶ ὁ ἀντίχριστος","severity":"info","text":"The identification of deceivers with the Antichrist reflects early Christian polemic against docetic or gnostic Christologies that denied Christ's incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"δύο δὲ αὐτῇ παραινεῖ","severity":"info","text":"The catenist structures the epistle's paraenesis around two exhortations: walking in love and avoiding heretics, framing the brevity as a notice of the author's visit.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'elect lady' (κυρία) is not specified; the catenist assumes she is one of the women who received the preaching, but the historical referent remains uncertain."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"ὁ γὰρ\nκατ’ ἀρετὴν προκόπτων, κατὰ τὰς ἐντολὰς βαδίζει· τοῦ περιπατεῖν\nπροκοπὴν δηλοῦντος. τοῦ τελειωθέντος μετὰ τὸ περιπατηκέναι\nκατὰ τὰς ἐντολὰς τηροῦντος αὐτάς. τοῦτο συνᾴδει τὸ μετ’ \nαἰνιγμοῦ λεχθὲν, ὡς ὁ Ἀδὰμ τέθειται ἐν τῷ παραδείσῳ ἐργάζεσθαι\nκαὶ φυλάττειν αὐτόν· τοῦ ἐργάζεσθαι τὴν κατ’ ἐνέργειαν δηλοῦντος\nπροκοπὴν, τοῦ δὲ φυλάττειν τὴν ἐν τῇ τελειώσει παραμονήν.","english":"For he who advances in virtue walks according to the commandments, \"to walk\" indicating progress. The one who has been perfected, after having walked according to the commandments, preserves them. This agrees with what was said enigmatically, that Adam was placed in Paradise to work and to guard it; \"to work\" indicating progress in action, and \"to guard\" indicating perseverance in perfection.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προκόπτων","severity":"info","text":"The participle προκόπτων (advancing) is used here to denote moral or spiritual progress, a key concept in ascetic theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"περιπατεῖν","severity":"info","text":"περιπατεῖν (to walk) is a standard biblical metaphor for conduct or way of life, here glossed as indicating progress (προκοπή).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀδὰμ τέθειται ἐν τῷ παραδείσῳ","severity":"info","text":"The reference to Adam placed in Paradise to work and guard it alludes to Genesis 2:15 (LXX), where Adam is set in the garden to cultivate and keep it.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"αἰνιγμοῦ","severity":"info","text":"The term αἰνιγμοῦ (enigmatically) suggests an allegorical or typological interpretation, common in patristic exegesis of the Old Testament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τοῦτο συνᾴδει","severity":"info","text":"The phrase τοῦτο συνᾴδει (this agrees) signals a structural link between the preceding moral teaching and the allegorical interpretation of Adam.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"προκοπή","severity":"info","text":"The distinction between προκοπή (progress) and τελείωσις (perfection) reflects a common theme in Greek Christian spiritual literature, e.g., in Evagrius Ponticus.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'one of the women' in the preceding passage is not specified in the Greek text; the interpretation of Adam's 'work' and 'guard' may be read as either literal or allegorical."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"* Ὅτι οὐ δεῖ αἱρετικὸν εἰσοικίζειν ἣ χαιρετίζειν ἐφ’ ἁμαρτίᾳ. \n Εἴ τις ἔρχεται πρὸς ὑμᾶς, καὶ ταύτην τὴν διδαχὴν\nοὐ φέρει, μὴ λαμβάνετε αὐτὸν εἰς οἰκίαν, καὶ χαίρειν\n αὐτῷ μὴ λέγετε· ὁ γὰρ λέγων αὐτῷ χαίρειν, κοινωνεῖ\nτοῖς ἔργοις αὐτοῦ τοῖς πονήροις. \n Τοῦ ἁγίου βασιλείου. Τί εἴπωσιν ὅτι τὸν ποιήσαντα αὐτοὺς\nκαὶ τρέφοντα Κύριον οὐκ ἀγαπῶντες, ἀλλὰ καὶ φίλοις κεχρημένοι\nτοῖς λαλοῦσι κατὰ τοῦ Θεοῦ ἀδικίαν· καὶ τῆς αὐτῆς τραπέζης\nαὐτοῖς μετέχοντες· καὶ παρ’ αὐτὴν τὴν τροφὴν τῶν κατὰ τοῦ\nτρέφοντος βλασφημιῶν ἀνεχόμενοι ;\nΚΕΦ. Β.","english":"That one ought not to receive a heretic into one's home or greet him in sin. If someone comes to you and does not bring this teaching, do not take him into your house, and do not say \"Hail\" to him; for he who says \"Hail\" to him shares in his evil deeds. From Saint Basil. What shall they say, who do not love the Lord who made and nourishes them, but have as friends those who speak injustice against God, and partake of the same table with them, and while taking that food endure blasphemies against the one who nourishes them? Chapter 2.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ὅτι οὐ δεῖ αἱρετικὸν εἰσοικίζειν ἣ χαιρετίζειν ἐφ’ ἁμαρτίᾳ","severity":"info","text":"The opening sentence states the theme: a heretic should not be received or greeted, as greeting implies complicity in sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"αἱρετικὸν","severity":"info","text":"The term 'heretic' here refers to someone holding false doctrine, as defined by the early church; the catena context implies opposition to non-orthodox teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Τοῦ ἁγίου βασιλείου","severity":"info","text":"The second part is attributed to Saint Basil (Basil of Caesarea), a key fourth-century Father known for his ascetic and doctrinal works.","cites":[{"key":"ed:tlg4102.tlg044","label":"source edition: Catena in epistulam Joannis ii (catena Andreae) (e cod. Oxon. coll. nov. 58).","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg044.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ΚΕΦ. Β","severity":"info","text":"The notation 'Chapter 2' likely marks a division in the catena or in the source manuscript, indicating a structural break.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἣ χαιρετίζειν ἐφ’ ἁμαρτίᾳ","severity":"caution","text":"The phrase 'or greet him in sin' is ambiguous: it may mean greeting a heretic is itself sinful, or that one should not greet him while in a state of sin.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐφ’ ἁμαρτίᾳ' could be read as 'in sin' (i.e., the greeting is sinful) or 'on account of sin' (i.e., because of the heretic's sin). The translation adopts the former.","The source of the first part (before Basil) is not identified; it may be an anonymous catena excerpt."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Ἐπαγγελία παρουσίας αὐτοῦ ἐπ’ ἐλπίδι πρὸς ὠφέλειαν. \n Πόλλα ἔχων γράφειν ὑμῖν, οὐκ ἐβουλήθην διὰ χάρτου\nκαὶ μέλανος· ἐλπίζω γὰρ ἐλθεῖν πρὸς ὑμᾶς, καὶ\nστόμα πρὸς στόμα λαλῆσαι, ἵνα ἡ χαρὰ ἡμῶν ἦ πεπληρωμένη. \n ἀσπάζεταί σε τὰ τέκνα τῆς ἀδελφῆς σου τῆς\nἐκλεκτῆς. Ἀμήν. \n Σερήρου. Οἱ γὰρ ὀρθῶς μὲν ὁμολογοῦντες καὶ γράφοντες\nπερὶ πίστεως, μὴ ἀποπεμπόμενοι δὲ τοὺς τὰ μὴ ὀρθὰ γεγραφότας,\nὑπόπτους σφὰς αὐτοὺς ποιοῦσιν αὐτοῖς καὶ τοῦ ἀδοκίμου \nφρονηματος. \n Τέλος τῆς Ἰωάννου β΄ Ἐπιστολῆς.","english":"A promise of his presence in hope for your benefit. Though I have much to write to you, I did not wish to do so with paper and ink; for I hope to come to you and speak face to face, so that our joy may be fulfilled. The children of your elect sister greet you. Amen.  \n\nSeverus: For those who, while rightly confessing and writing concerning the faith, do not dismiss those who have written what is not right, render themselves suspect to them and of an unsound mind.  \n\nThe end of the Second Epistle of John.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπαγγελία παρουσίας αὐτοῦ ἐπ’ ἐλπίδι πρὸς ὠφέλειαν","severity":"info","text":"This opening phrase is a heading or summary, not part of the letter proper; it introduces the promise of a personal visit.","cites":[{"key":"ed:tlg4102.tlg044","label":"source edition: Catena in epistulam Joannis ii (catena Andreae) (e cod. Oxon. coll. nov. 58).","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg044.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Πόλλα ἔχων γράφειν ὑμῖν, οὐκ ἐβουλήθην διὰ χάρτου καὶ μέλανος","severity":"info","text":"The author declines to write at length, preferring a face-to-face meeting; this reflects a common epistolary topos of personal presence over written communication.","cites":[{"key":"ed:tlg4102.tlg044","label":"source edition: Catena in epistulam Joannis ii (catena Andreae) (e cod. Oxon. coll. nov. 58).","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg044.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Σερήρου","severity":"info","text":"The attribution to Severus (likely Severus of Antioch, c. 465–538) indicates this catena draws on miaphysite sources; Severus was a key figure in the anti-Chalcedonian tradition.","cites":[{"key":"ed:tlg4102.tlg044","label":"source edition: Catena in epistulam Joannis ii (catena Andreae) (e cod. Oxon. coll. nov. 58).","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg044.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Οἱ γὰρ ὀρθῶς μὲν ὁμολογοῦντες ... μὴ ἀποπεμπόμενοι δὲ τοὺς τὰ μὴ ὀρθὰ γεγραφότας","severity":"info","text":"Severus argues that those who do not repudiate heretical writings are themselves suspect; this echoes the catena's earlier theme of avoiding communion with heretics.","cites":[{"key":"ed:tlg4102.tlg044","label":"source edition: Catena in epistulam Joannis ii (catena Andreae) (e cod. Oxon. coll. nov. 58).","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg044.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Τέλος τῆς Ἰωάννου β΄ Ἐπιστολῆς","severity":"info","text":"This subscription marks the end of the Second Epistle of John in the manuscript, confirming the catena's placement as a commentary on that epistle.","cites":[{"key":"ed:tlg4102.tlg044","label":"source edition: Catena in epistulam Joannis ii (catena Andreae) (e cod. Oxon. coll. nov. 58).","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg044.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the author of the first section (the promise of a visit) is unclear; it may be a fragment from a letter of John or a later ecclesiastical writer, but the catena does not name him."],"confidence":"high","notes":[]}]}