{"slug":"tlg4102.tlg045","id":"greek:tlg4102.tlg045","title":"Catena in epistulam Joannis iii (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":"2026-11-14T23:16:57Z","cost_usd":0.007875},"source":{"registry_id":"greek:tlg4102.tlg045","work_id":"tlg4102.tlg045","edition":"first1k","language":"","license":"CC BY-SA 4.0","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"},"stats":{"passages":20,"english_words":2317,"coptic_letters":0,"commentary_units":99,"commentary_kinds":9,"derived_notes":0,"ambiguities":30,"work_notes":4,"external_links":3,"timeline":4},"summary":{"work":"tlg4102.tlg045","abstract":"This catena on 1 John is a compilation of patristic excerpts, not a continuous commentary, preserved in a single medieval manuscript (Oxford, Coll. Nov. 58). It is attributed to Andrew of Crete (7th–8th cent.) but the ascription is uncertain; the compilation may date to the 9th–10th centuries, when catenae flourished. The work frames 3 John as concerning hospitality, highlighting figures like Diotrephes and Demetrius. Its register is exegetical and anthological, drawing on earlier Greek fathers. The edition does not identify individual patristic sources, requiring consultation of the catena's lemmata for attribution.","historical_context":"The catena was likely compiled in a Byzantine monastic or scholarly setting, possibly in the 9th–10th centuries, when catenae became a standard genre for biblical exegesis. The sole witness, Oxford, Coll. Nov. 58, is a medieval manuscript, indicating narrow transmission with no known other copies, limiting textual control. The attribution to Andrew of Crete (c. 660–740) is traditional but uncertain; the compilation may be later, as catenae flourished in the 9th–10th centuries. The work reflects the Byzantine practice of excerpting earlier Greek fathers (e.g., John Chrysostom, Cyril of Alexandria) to create a continuous commentary. The catena's focus on hospitality in 3 John suggests a moralizing exegetical tradition. The manuscript's headings (e.g., 'ΚΕΦ. Α.') are later scribal additions, reflecting the compilation process.","significance":"This catena is significant as a rare witness to Byzantine exegetical traditions on the Catholic Epistles, particularly 3 John. Its narrow transmission highlights the fragility of such compilations. The work's thematic summary of 3 John as 'concerning hospitality' offers a unique interpretive lens not explicit in the biblical text. It also illustrates the catena genre's role in preserving patristic authority and shaping medieval biblical interpretation.","timeline":[{"date":"7th–8th c.","event":"Life of Andrew of Crete, to whom the catena is traditionally attributed."},{"date":"9th–10th c.","event":"Probable period of compilation, when catenae flourished in Byzantine scholarship."},{"date":"Medieval period","event":"Copying of the sole surviving manuscript, Oxford, Coll. Nov. 58."},{"date":"Modern era","event":"Edition of the catena in a modern critical series (first1k)."}],"relations":[{"work":"Catena in epistulam Joannis i (catena Andreae)","relation":"Part of the same catena series on the Johannine epistles, likely by the same compiler.","key":"","label":null,"url":null},{"work":"Catena in epistulam Joannis ii (catena Andreae)","relation":"Part of the same catena series on the Johannine epistles, likely by the same compiler.","key":"","label":null,"url":null},{"work":"3 John (biblical text)","relation":"The biblical text on which the catena comments.","key":"","label":null,"url":null},{"work":"Patristic excerpts (various Greek fathers)","relation":"Sources excerpted in the catena, though not identified in this edition.","key":"","label":null,"url":null}],"external_links":[{"key":"ed:tlg4102.tlg045","label":"TLG edition of the catena","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp","reason":"Provides the text of the catena as edited in the first1k series."},{"key":"wikipedia:Andrew of Crete","label":"Andrew of Crete","url":"https://en.wikipedia.org/wiki/Andrew_of_Crete","reason":"Traditional but uncertain attributor of the catena."},{"key":"wikipedia:Catena (biblical commentary)","label":"Catena (biblical commentary)","url":"https://en.wikipedia.org/wiki/Catena_%28biblical_commentary%29","reason":"Explains the genre of the work."}],"cautions":["The attribution to Andrew of Crete is uncertain; the compilation may be later (9th–10th c.).","The sole surviving manuscript (Oxford, Coll. Nov. 58) limits textual control and may contain scribal errors or additions.","The edition does not identify the individual patristic sources excerpted, requiring external apparatus for attribution.","The date of the catena's compilation is unknown; the 9th–10th c. is a plausible range based on the genre's flourishing."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000448,"generated":"2026-11-14T23:16:57Z"},"checks":{"work":"tlg4102.tlg045","status":"pass","blocking":[],"warnings":[],"stats":{"passages":20,"translated":20,"commentary_passages":20,"commentary_units":99,"english_words":2317,"source_letters":9166,"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 1 John, not a continuous commentary. Its register is exegetical and anthological, drawing on earlier Greek fathers.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The sole witness is Oxford, Coll. Nov. 58, a medieval manuscript. The catena’s transmission is narrow, with no known other copies, limiting textual control.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"Attributed to Andrew of Crete (7th–8th cent.) but the ascription is uncertain. The compilation may be later, as catenae flourished in the 9th–10th centuries.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not identify the individual patristic sources excerpted. Readers must consult the catena’s lemmata or external apparatus for attribution.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-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: 20 narrative."},{"kind":"source","severity":"info","text":"Source edition: first1k — CC BY-SA 4.0"}],"derived_structure":{"narrative":20},"term_index":[],"citations":{"ed:tlg4102.tlg045":{"label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}},"segments":[{"i":1,"ref":"p1","source":"ΩΑΝΝΟΥ ΕΠΙΣTΟΛH Γ.\nΥΠΟΘΕΣΙΣ. \n Εστιν ἡ Ἐπιστολἠ περὶ φιλοξενίας. καὶ πρῶτον μὲν ἀποδέχεται\nτὸν Γάϊον μαρτυρούμενον παρὰ πάντων ἐπὶ φιλοξενίᾳ, καὶ\nπροτρέπει τῇ αὐτῇ προθέσει ἐμμένειν καὶ προπέμπειν καὶ δεξιοῦσθαι \nτοὺς ἀδελφούς. πάλιν τὲ αὐτοῦ μὲν τὴν προφορὰν\nἀποδέχεται· αἰτιᾶται δὲ Διοτρεφῆ, ὡς μήτε αὐτὸν παρέχοντα\nτοῖς πτωχοῖς, ἀλλὰ καὶ κωλύοντα τοὺς ἄλλους, καὶ πολλὰ\nφλυαροῦντα, τοὺς δὲ τοιούτους λέγει ἀλλοτρίους εἶναι τῆς ἀληθείας,\nκαὶ μὴ εἰδέναι τὸν Θεόν. Δημήτριον δὲ συνίστησι μαρτυρῶν \nαὐτῶ τὰ κάλλιστα.","english":"The Third Epistle of John.\n\nArgument.\n\nThe epistle is concerning hospitality. And first, it commends Gaius, who is testified to by all for his hospitality, and urges him to persist in the same purpose and to send forward and welcome the brethren. Again, it approves his speech, but accuses Diotrephes, as neither providing for the poor himself, but also hindering others, and talking much nonsense, and says that such persons are alien to the truth and do not know God. It commends Demetrius, bearing witness to him of the best things.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΩΑΝΝΟΥ ΕΠΙΣTΟΛH Γ. ΥΠΟΘΕΣΙΣ.","severity":"info","text":"The heading 'The Third Epistle of John. Argument.' introduces a summary (hypothesis) typical of Greek catenae, framing the epistle's theme as hospitality.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"περὶ φιλοξενίας","severity":"info","text":"The hypothesis states the epistle is 'concerning hospitality' (περὶ φιλοξενίας), a thematic summary not explicit in the biblical text itself.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προφορὰν","severity":"info","text":"The term 'προφορὰν' (speech/utterance) is used here to describe Gaius's verbal expression, which the author approves; it may carry rhetorical nuance.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Διοτρεφῆ","severity":"info","text":"Diotrephes is a figure mentioned in 3 John 9-10, here accused of hindering hospitality and speaking nonsense; the catena reflects early exegetical interest in his role.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Δημήτριον","severity":"info","text":"Demetrius is commended with 'the best things' (τὰ κάλλιστα), a positive witness that aligns with the catena's moralizing tendency to highlight exemplary figures.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Gaius' and 'Demetrius' is not specified; they may be historical figures or literary types.","The phrase 'προφορὰν' could refer to speech or to a more technical rhetorical concept; the translation as 'speech' is a plausible reading."],"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, a standard structural division in Byzantine commentary manuscripts.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ΚΕΦ. Α.","severity":"info","text":"This heading is a later scribal addition, not original to the epistle, reflecting the catena's compilation process in a manuscript tradition.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ΚΕΦ. Α.","severity":"caution","text":"The heading may be a chapter division from the catena's source, but its exact relation to the preceding argument is unclear due to the fragmentary nature of the manuscript.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The heading 'ΚΕΦ. Α.' could be a chapter marker for the catena or a later addition; the Coptic cues indicate a narrative transition, but the Greek text is minimal."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"Εὐχὴ ὑπὲρ τελειώσεως καὶ εὐχαριστίας ἐφ’ ὁμολογίᾳ φιλοξενίας a τῶν\nἀδελφῶν διὰ Χριστόν. \n Ὁ πρεσβύτερος Γαΐῳ τῷ ἀγαπητῷ, ὃν ἐγὼ ἀγαπῶ ἐν \nἀληθείᾳ. ἀγαπητὲ, περὶ πάντων εὔχομαί σε εὐοδοῦσθαι\nκαὶ ὑγιαίνειν, καθὼς εὐοδοῦταί σου ἡ ψυχή. \n Καὶ ταύτην τὴν Έπιστολὴν γράφει, συνιστῶν τινας ἀδελφούς·\nγράφει δὲ Γαίῳ· μαρτυρεῖ δὲ αὐτῷ φιλοξενίαν πολλὴν, ἣν καὶ\nμεγάλων ἐπαίνων ἀξιοῖ. τὸν γὰρ ἀγαθοποιοῦντα ἐκ τοῦ Θεοῦ εἰναι \nλέγει· πλεῖον δὲ αὐτὸν διεγείρει, καὶ ἐξ ὧν διαβάλλει τὸν μὴ\nτοῦτο ἐγνωκότα ποιεῖν Διοτρεφῆ. ἐπαινεῖ δὲ καὶ Δημήτριον τὸ\nαὐτὸ πράσσοντα, καὶ μαρτυρίαν αὐτῷ τῆς ἀρετῆς παρέχεται\nπιστήν. σύντομος δὲ αὕτη ἡ Ἐπιστολὴ διὰ τὴν προειρημένην\nαἰτίαν ἐν τῇ β΄ Ἐπιστολῇ. \n a Sic B. et ŒŒŒŒŒcum. φιλοξένων Ν.","english":"A prayer for completion and thanksgiving upon the confession of hospitality of the brethren through Christ.  \n\nThe elder to Gaius the beloved, whom I love in truth. Beloved, I pray that you fare well in all things and are healthy, just as your soul fares well.  \n\nAnd he writes this Epistle, commending certain brethren; he writes to Gaius; and he bears witness to his great hospitality, which he deems worthy of great praise. For he says that the one who does good is from God; and he further rouses him, also by the manner in which he slanders Diotrephes, who does not know to do this. And he praises Demetrius as well, who does the same, and provides trustworthy testimony of his virtue. And this Epistle is brief for the reason previously stated in the Second Epistle.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Εὐχὴ ὑπὲρ τελειώσεως καὶ εὐχαριστίας","severity":"info","text":"The opening phrase functions as a liturgical or epistolary heading, framing the letter as a prayer for completion and thanksgiving, which is unique among the Johannine epistles.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φιλοξενίας","severity":"info","text":"The term φιλοξενία (hospitality) is a key theme; the manuscript note indicates a variant φιλοξένων (hospitable persons) in codex N, suggesting textual fluidity.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Διοτρεφῆ","severity":"info","text":"Diotrephes is a figure from 3 John (v. 9) who opposes the elder; the catena here interprets him as a negative example to encourage Gaius' hospitality.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"σύντομος δὲ αὕτη ἡ Ἐπιστολὴ","severity":"info","text":"The comment that this epistle is brief for a reason stated in the Second Epistle reflects the catenist's awareness of the Johannine corpus as a coherent set, typical of Byzantine exegesis.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"διαβάλλει","severity":"caution","text":"The verb διαβάλλει (slanders) is strong; the catenist may be paraphrasing the elder's critique of Diotrephes, but the tone could reflect the commentator's own rhetorical stance rather than the original letter.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Εὐχὴ ὑπὲρ τελειώσεως' could be read as a prayer for the completion of the letter itself or for spiritual perfection; the translation opts for the former.","The identity of 'the elder' (Ὁ πρεσβύτερος) is ambiguous: it may refer to the author of 3 John or to a later commentator; the catena treats it as the author."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Ἐχάρην γὰρ λίαν, ἐρχομένων ἀδελφῶν καὶ μαρτυρούντων\nσου τῆ ἀληθείᾳ, καθὼς σὺ ἐν ἀληθείᾳ περιπατεῖς·\n μειζοτέραν τούτων οὐκ ἔχω χαρὰν, ἵνα ἀκούω τὰ\n ἐμὰ τέκνα ἐν ἀληθείᾳ περιπατοῦντα. ἀγαπητὲ, πιστὸν\nποιεῖς ὃ ἐὰν ἐργάσῃ εἰς τοὺς ἀδελφοὺς καὶ εἰς τοὺς \n ξένους, οἳ ἐμαρτύρησάν σου τῆ ἀγάπῃ ἐνώπιον Ἐκκλησίας·\nοὓς καλῶς ποιήσεις προπέμψας ἀξίως τοῦ Θεοῦ. ὑπὲρ γὰρ τοῦ ὀνόματος ἐξῆλθον, μηδὲν λαμβάνοντες\n ἀπὸ τῶν ἐθνῶν· ἡμεῖς οὖν ὀφείλομεν ἀπολαμβάνειν τοὺς\nτοιούτους, ἵνα συνεργοὶ γενώμεθα τῆ ἀληθείᾳ. Παιδεύων ἡμᾶς μὴ ἀναμένειν τοὺς δεομένους πότε πρὸς ἡμᾶς\nἔλθωσιν, ἀλλ’ αὐτοὺς ἐπιτρέχειν καὶ καταδιώκειν· οὕτως ὁ Λὼτ,\nοὕτως ὁ Ἀβραὰμ ἐποίησαν. Μένει ἐν τῇ εὐαγγελικῇ διδασκαλίᾳ ὁ κατ’ αὐτὴν φρονῶν καὶ\nπράττων, ἀπάγει δὲ ἑαυτὸν ἀπ’ αὐτῆς ὁ ἐναντίως αὐτῆς ἐνεργῶν καὶ \nδοξάζων· εἶτα ἐπεὶ διὰ πρακτικοῦ καὶ θεωρητικοῦ γίνεταί τινος ὁ\nΘεὸς, ὁ τῶν ὅλων κτίστης, ὡς τοῦ Ἀβραὰμ, εἰπὼν αὐτῷ, “ ἐγὼ\n“ Θεὸς σός.’’ ὁ ἔξω τῆς ὀρθῆς πίστεως καὶ τῆς τηρήσεως τῶν\nΧριστοῦ ἐντολῶν ἄθεος ἐστιν, ἑαυτὸν ἀποσχοινίσας τοῦ ἔχειν Θεόν. ἀθέου δὲ ὄντος τοῦ ἀπαγαγόντος ἑαυτὸν τῆς θείας παιδεύσεως τῷ \nεἰρημένῳ τρόπῳ, ὁ μένων ἐν αὐτῇ Πατέρα καὶ Υἱὸν ἔχει.","english":"I rejoiced greatly when brothers came and bore witness to your truth, as you walk in truth. I have no greater joy than this, to hear that my children are walking in truth. Beloved, you do a faithful thing in whatever you do for the brothers and for the strangers who testified to your love before the Church. You will do well to send them on their way worthily of God. For they went out for the sake of the name, taking nothing from the nations; therefore we ought to receive such persons, so that we may become fellow workers with the truth. Teaching us not to wait for those in need to come to us, but to run after them and pursue them; thus Lot, thus Abraham did. He remains in the evangelical teaching who thinks and acts according to it, but he separates himself from it who works and thinks contrary to it. Then, since through the practical and the contemplative life God, the creator of all, becomes someone’s God, as with Abraham, saying to him, “I am your God.” He who is outside the right faith and the observance of Christ’s commandments is godless, having cut himself off from having God. And since he who has separated himself from divine instruction in the said manner is godless, he who remains in it has both Father and Son.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐχάρην γὰρ λίαν","severity":"info","text":"The opening phrase expresses the author's joy at the arrival of brothers who testify to Gaius's truth, linking personal emotion to communal witness.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀληθείᾳ","severity":"info","text":"The term 'truth' (ἀληθείᾳ) is used repeatedly, emphasizing both Gaius's conduct and the author's joy in hearing his 'children' walk in truth, a key virtue in early Christian paraenesis.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγὼ Θεὸς σός","severity":"info","text":"The phrase 'I am your God' echoes the divine self-identification to Abraham in Genesis, likely referencing the LXX tradition (e.g., Gen 17:1).","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Λὼτ, Ἀβραὰμ","severity":"info","text":"The mention of Lot and Abraham as exemplars of hospitality reflects a common patristic trope, drawing on Genesis narratives to model Christian virtue.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Παιδεύων ἡμᾶς","severity":"info","text":"The passage shifts from direct address to a didactic section introduced by 'Teaching us', marking a transition to moral exhortation on proactive charity.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μειζοτέραν","severity":"caution","text":"The comparative 'μειζοτέραν' (greater) is a double comparative form, common in Koine but irregular in classical Greek; it may reflect the author's stylistic level or a textual variant.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the elder' and 'Gaius' is not specified; the text may be a pseudepigraphical or catena excerpt. The phrase 'ἐμὰ τέκνα' could be metaphorical (spiritual children) or literal."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ἐν τῷ\nγὰρ τηροῦντι τὸν λόγον αὐτοῦ, εἶπεν ὁ Υἱὸς, ἐλεύσεσθαι ἅμα τῷ\nΠατρὶ ἐπὶ τῷ μεῖναι παρ’ αὐτῷ, γενομένῳ ἁγίῳ ναῷ, οἰκοδομηθέντι\nἐκ τηρήσεως τῶν θείων ἐντολῶν· διττοῦ ὄντος τοῦ ἔχειν Θεόν τὸ μὲν\nἕτερον κοινὸν πάντων τῶν κτισμάτων, ταὐτὸν σημαῖνον τὸ ἔχειν \nκτίστην· τὸ δὲ ἕτερον λοιπὸν μόνων τῶν διὰ καλοκαγαθίας θερα-\nπευόντων αὐτόν· καθὸ σημαινόμενον “ Θεὸς Ἀβραὰμ καὶ Ἰσαὰκ\n“ καὶ Ἰακὼβ,” καὶ συνόλως τῶν Ἑβραίων εἴρηται. ἐπίστησον\nκαὶ τοῖς οὕτω λεχθησομένοις. “ ὁ ἔχων τὸν Υἱὸν,” φησὶ, “ καὶ τὸν\n“ Πατέρα ἔχει.’’ καὶ ἔμπαλιν, ὡς πείθεσθαι ἐκ τούτου τῆς θεότητος \nτὸ ὁμοούσιον· ἐπεὶ γὰρ ὁ Πατὴρ ἐν Υἱῷ, ὁ ἔχων τὸν Υἱὸν, ἔχει\nκαὶ τὸν Πατέρα. ἀλλὰ καὶ πάλιν καὶ ἀντιστρέφει· ὁ ἔχων τὸν\nΠατέρα ἔχει καὶ τὸν Υἱὸν, ὄντα ἐν τῷ Πατρί. εἴτις ἐνίστασθαι\nβουλόμενος λέγοι· καὶ ὁ τοὺς μαθητὰς ἔχων ἔχει τὸν Υἱὸν, καὶ ὁ","english":"For in the one who keeps his word, the Son said, he will be with the Father, to remain with him, having become a holy temple, built from the observance of the divine commandments. For having God is twofold: one is common to all creatures, signifying the same as having a creator; the other belongs only to those who serve him through goodness, according to which meaning it is said, “God of Abraham and Isaac and Jacob,” and generally of the Hebrews. Pay attention also to what will be said thus: “He who has the Son,” it says, “also has the Father.” And conversely, as one may be persuaded from this of the consubstantiality of the divinity; for since the Father is in the Son, he who has the Son also has the Father. But again it also reverses: he who has the Father also has the Son, who is in the Father. If someone, wishing to object, should say: and he who has the disciples has the Son, and he who","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ὁμοούσιον","severity":"info","text":"The term 'homoousion' (consubstantial) is a key theological term from the Nicene Creed, asserting the Son's identical substance with the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θεὸς Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ","severity":"info","text":"This phrase echoes the Old Testament formula for God as the God of the patriarchs, e.g., Exodus 3:6, and is used here to distinguish a special relationship with God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The twofold sense of 'having God' (common to all creatures vs. special to the righteous) reflects a distinction found in patristic exegesis, e.g., Origen's 'De Principiis'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage presents a chiastic argument: he who has the Son has the Father, and conversely, he who has the Father has the Son, emphasizing mutual immanence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This catena passage likely draws on earlier Trinitarian debates, using the logic of mutual containment to defend consubstantiality, a common theme in 4th-century theology.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary at the end; the English draft breaks off mid-sentence, leaving the hypothetical objection incomplete."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"τὸν Υἱὸν τὸν Πατέρα, κατὰ τὸ “ ὁ δεχόμενος ὑμᾶς ἐμὲ δέχεται, καὶ\nὁ ἐμὲ δεχόμενος δέχεται τὸν ἀποστείλαντά με. οὐχ ὃν δεῖ τρόπον\nἐνιστάμενος· περὶ γὰρ διδασκαλίας εἴρηται ταῦτα· ἐπείπερ ὁ\nδεξάμενος τοὺς Ἀποστόλους, συγκαταθέσει τῇ πρὸς τὴν διδασκαλίαν,\nαὐτὸν ἐδέξατο, δι’ αὐτῶν Υἱὸν καὶ Πατέρα διδάσκοντας. Καὶ \nἑτέρως. Ἐπεὶ καὶ ὁ μένων ἐν τῇ διδαχῇ ἔχει τὸν Πατέρα καὶ τὸν\nΥἱὸν, ἔμενον δὲ οἱ Ἀπόστολοι ἐν τῇ διδαχῇ, ὡς καὶ κηρύττειν αὐτὴν,\nὁ δεξάμενος αὐτοὺς ὄντας ναὸν Θεοῦ, δι’ αὐτοῦ τοῦ δέχεσθαι\nαὐτοὺς, ἔχει τὸν ἐν αὐτοῖς Υἱὸν καὶ Πατέρα. * Περὶ τῆς Διοτρεφοῦς φαυλότητος καὶ μισαδελφίας. Ἔγραψα ἂν τῇ ἐκκλησίᾳ· ἀλλ’ ὁ φιλοπρωτεύων\n αὐτῶν Διοτρεφὴς οὐκ ἐπιδέχεται ἡμᾶς. διὰ τοῦτο, ἐὰν\nἔλθω, ὑπομνήσω αὐτοῦ τὰ ἔργα ἃ ποιεῖ, λόγοις πονηροῖς\nφλυαρῶν ἡμᾶς· καὶ μὴ ἀρκούμενος ἐπὶ τούτοις,\nοὔτε αὐτὸς ἐπ’ ἐπιδέχεται τοὺς ἀδελφοὺς, καὶ τοὺς βουλομένους \n κωλύει, καὶ ἐκ τῆς ἐκκλησίας ἐκβάλλει. ἀγαπητὲ,\nμὴ μιμοῦ τὸ κακὸν, ἀλλὰ τὸ ἀγαθόν· ὁ ἀγαθοποιῶν,\nἐκ τοῦ Θεοῦ ἐστίν· ὁ κακοποιῶν, οὐχ ἑώρακε τὸν\nΘεόν. Μηδεμιᾶς κοινωνίας οὔσης φωτὶ πρὸς σκότος, ἢ συμφωνίας \nΧριστοῦ πρὸς Βελίαρ, ὁ ἀγαθοποιῶν πρακτικῶς, Θεὸν τὸν Χριστὸν\nἔχων ὑπάρχοντα φῶς ἀληθινὸν, πόρρω τοῦ σκότους καὶ τοῦ Βελίαρ\nἐστίν. ἀλλὰ καὶ ἐπεὶ ἐναντίον τὸ ἀγαθοποιεῖν τῷ ποιεῖν τὸ κακὸν,\nὁ κακοποιὸς δι’ αὐτοῦ τοῦ οὕτως ἐνεργεῖν, ἐκ τοῦ Βελίαρ καὶ τοῦ\nσκότους ὣν, οὐχ ἑώρακε τὸν Θεὸν, οὐδὲ κατὰ πόσον γνῶσιν αὐτοῦ \nἔχων.","english":"the Son the Father, according to the saying, “He who receives you receives me, and he who receives me receives the one who sent me.” Not that he is objecting in the proper manner; for these things are said concerning teaching, since the one who received the Apostles, by assent to their teaching, received him, and through them the Son and Father who teach. And otherwise. Since also the one who abides in the teaching has the Father and the Son, and the Apostles abode in the teaching, as also to proclaim it, the one who received them, being a temple of God, by the very act of receiving them, has the Son and Father in them. * Concerning the baseness and misanthropy of Diotrephes. I would have written to the church, but their lover of preeminence Diotrephes does not admit us. For this reason, if I come, I will remind him of the works he does, slandering us with evil words; and not content with these, he neither himself admits the brethren, and hinders those who wish, and casts them out of the church. Beloved, do not imitate evil, but good; the one who does good is from God; the one who does evil has not seen God. There being no communion of light with darkness, nor harmony of Christ with Beliar, the one who does good practically, having God Christ as true light, is far from darkness and Beliar. But also since doing good is opposite to doing evil, the evildoer, by the very fact of acting thus, being from Beliar and darkness, has not seen God, nor has any knowledge of him.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ δεχόμενος ὑμᾶς ἐμὲ δέχεται, καὶ ὁ ἐμὲ δεχόμενος δέχεται τὸν ἀποστείλαντά με","severity":"info","text":"This is a paraphrase of John 13:20, where Jesus speaks of receiving the apostles as receiving him and the Father who sent him.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Διοτρεφῆς","severity":"info","text":"Diotrephes is a figure mentioned in 3 John 1:9, known for his opposition to the apostles and his love of preeminence. The catena here expands on his baseness and misanthropy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Βελίαρ","severity":"info","text":"Beliar is a New Testament term (2 Corinthians 6:15) for a demonic figure or personification of worthlessness, often contrasted with Christ as light.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ τῆς Διοτρεφοῦς φαυλότητος καὶ μισαδελφίας","severity":"info","text":"This phrase marks a clear thematic shift from the preceding exegesis on receiving the Son and Father to a moral admonition against Diotrephes, functioning as a section heading in the catena.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"φωτὶ πρὸς σκότος, ἢ συμφωνίας Χριστοῦ πρὸς Βελίαρ","severity":"info","text":"The antithesis of light and darkness, Christ and Beliar, echoes Pauline dualism (2 Corinthians 6:14-15) and is a common trope in early Christian moral exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἔγραψα ἂν τῇ ἐκκλησίᾳ· ἀλλ’ ὁ φιλοπρωτεύων αὐτῶν Διοτρεφὴς οὐκ ἐπιδέχεται ἡμᾶς","severity":"caution","text":"The first-person singular 'I would have written' is ambiguous: it may be the catenist speaking or a direct quotation from an apostolic source. The abrupt shift in voice suggests a possible lacuna or editorial insertion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the Diotrephes section ('I would have written') is unclear—could be the catenist or a quoted apostolic figure.","The phrase 'not that he is objecting in the proper manner' lacks a clear antecedent; the referent of 'he' is ambiguous."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"“ πᾶς γὰρ ὁ ἁμαρτάνων, οὐχ ἑώρακε τὸν Θεὸν, οὐδὲ ἔγνωκεν\n“ αὐτόν· ἐπεὶ δὲ τὸ ὁρᾶν σῶμα ἣ μὴ ὁρᾶν, τῷ χρᾶσθαι ὄψει καὶ μὴ\nχρᾶσθαι γνωρίζεται ὁρωμένου τοῦ μαθητοῦ. καὶ τῷ κακοποιοῦντι,\nἐὰν ὄψιν ἔχῃ· μὴ βλεπομένου δὲ τοῦ στερουμένου ὄψεως, κἂν ἀγαθοποιὸς\nᾖ· ἀντιρρήτως οὓς ἅμα δείκνυται· εἴγε ἀγαθοποιοῦντι, διὰ \nτὸ καθαρὰν καρδίαν ἔχειν, ὁρᾶται, καὶ ὄψεως λείπεται οὐχ ὁρώμενος\nτῷ κακοποιοῦντι, ὀξυωπέστατος b ᾖ,παρόσταται τὰ ἐναντία εἶναι,\n b ὀξυπέστατος Cod.","english":"For everyone who sins has not seen God, nor has he known him. Since seeing or not seeing a body is recognized by the use or non-use of sight when the disciple is visible. And to the evildoer, even if he has sight, he is not seen; while the one deprived of sight, even if he is a doer of good, is not seen. Contrarily, those who are shown together, if indeed to the doer of good, because he has a pure heart, he is seen, and he who is not seen by the evildoer lacks sight, even if he is very sharp-sighted, the opposites are present.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πᾶς γὰρ ὁ ἁμαρτάνων, οὐχ ἑώρακε τὸν Θεὸν, οὐδὲ ἔγνωκεν αὐτόν","severity":"info","text":"The opening claim that every sinner has neither seen nor known God introduces a paradox: the following discussion of physical sight and moral purity redefines 'seeing' as spiritual perception.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὄψις","severity":"info","text":"The Greek term 'ὄψις' (sight) is used both literally (physical vision) and metaphorically (spiritual insight), creating ambiguity that the catenist exploits to argue that moral state determines true perception of God.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀντιρρήτως","severity":"info","text":"The adverb 'ἀντιρρήτως' (contrarily) signals a logical reversal: the catenist contrasts the previous claim that evildoers cannot see God with the assertion that the pure-hearted see God even without physical sight.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"παρόσταται τὰ ἐναντία εἶναι","severity":"caution","text":"The final clause 'παρόσταται τὰ ἐναντία εἶναι' (the opposites are present) is syntactically unclear; the manuscript variant 'ὀξυπέστατος' (very sharp-sighted) suggests a textual corruption, possibly a misreading or haplography.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"καθαρὰν καρδίαν","severity":"info","text":"The phrase 'pure heart' echoes a common ascetic and patristic topos (e.g., in Clement of Alexandria and the Desert Fathers) linking moral purity to the capacity for divine vision, a theme central to the catena's exegesis.","cites":[],"named_sources":["Clement of Alexandria"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Catena Andreae","severity":"info","text":"This passage is part of the Catena Andreae, a Byzantine compilation of patristic excerpts on the Catholic Epistles, likely assembled in the 7th–8th century, reflecting the tradition of using catenae for theological instruction.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'τοῦ μαθητοῦ' (the disciple) is ambiguous: it may refer to John the Evangelist, the addressee of the epistle, or a generic learner. The reading taken assumes a generic disciple as the object of sight.","The final clause 'παρόσταται τὰ ἐναντία εἶναι' is corrupt; the translation follows the manuscript's likely intended sense of paradoxical coexistence of opposites."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"καὶ διὰ τοῦτο ἀσυνύπαρκτα τὸ κακοποιεῖν καὶ ἀγαθοποιεῖν· καὶ\n“ ἔκκλινον ἀπὸ κακοῦ καὶ ποίησον ἀγαθὸν, καὶ παραπλησίως\nγεγραμμενων.","english":"And for this reason, doing evil and doing good are incompatible; and “Turn away from evil and do good,” and similarly written.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀσυνέπαρκτα","severity":"info","text":"The rare adverb ἀσυνέπαρκτα (here 'incompatible') is a hapax in this catena; it likely means 'not able to coexist' and reflects a logical or moral opposition.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔκκλινον ἀπὸ κακοῦ καὶ ποίησον ἀγαθόν","severity":"info","text":"This phrase echoes a common biblical exhortation, possibly derived from the Didache (1.2) or the Psalms (e.g., Ps 34:14 LXX), but is not a direct quotation of a single New Testament verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ παραπλησίως γεγραμμένων","severity":"info","text":"The phrase 'and similarly written' signals that the catenist is citing a cluster of parallel scriptural or patristic passages, not just the one preceding clause.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀσυνέπαρκτα","severity":"info","text":"The term ἀσυνέπαρκτος is unattested in classical or patristic Greek outside this catena; its formation suggests a negation of συνυπάρχω ('to exist together').","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the quotation 'Turn away from evil and do good' is uncertain; it may be a loose citation or a composite of several biblical passages.","The word ἀσυνέπαρκτα is a hapax and its precise meaning depends on the context of the catena's argument about the incompatibility of good and evil."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","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 narrative classification of the passage.","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 commentary sequence.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ΚΕΦ. Β.","severity":"info","text":"In catena manuscripts, chapter divisions often reflect the organization of the source commentary, here likely derived from the catena Andreae tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The heading 'ΚΕΦ. Β.' provides no explicit content; its placement and relation to the preceding narrative are assumed from manuscript conventions."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Περὶ Δημητρίου ᾧ μαρτυρεῖ τὰ κάλλιστα. \n Δημητρίῳ μεμαρτύρηται ὑπὸ πάντων, καὶ ὑπ’ αὐτῆς\nτῆς ἀληθείας· καὶ ἡμεῖς δὲ μαρτυροῦμεν, καὶ οἶδας ὅτι\nἡ μαρτυρία ἡμῶν ἀληθής ἐστι. \n Ὡς οἶμαι οὗτός ἐστιν ὁ τοὺς ἀργυροῦς ναοὺς ποιῶν τῆς Ἀρτεμίδος,\nὁ στασίασας ποτὲ κατὰ Παύλου τοῦ Ἀποστόλου.","english":"Concerning Demetrius, to whom the finest testimony is borne.  \nDemetrius has been testified to by all, and by truth itself; and we also testify, and you know that our testimony is true.  \nThis man, I think, is the one who makes the silver temples of Artemis, who once stirred up a riot against Paul the Apostle.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Δημητρίου","severity":"info","text":"Demetrius is a silversmith in Ephesus who stirred a riot against Paul, as narrated in Acts 19:23–41. The catena identifies him with the artisan of silver shrines of Artemis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἀρτεμίδος","severity":"info","text":"Artemis of Ephesus was a major Anatolian deity whose temple was one of the Seven Wonders. Silver votive shrines were a local industry, linking Demetrius to the riot in Acts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παύλου τοῦ Ἀποστόλου","severity":"info","text":"The reference to Paul the Apostle and the riot against him alludes to Acts 19:23–41, where Demetrius the silversmith incites a mob against Paul’s preaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ Δημητρίου","severity":"info","text":"This passage opens a new section with a heading-like phrase, 'Concerning Demetrius,' typical of catena commentary introducing a figure or topic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ὁ στασίασας","severity":"info","text":"The catena’s identification of Demetrius as the silversmith who stirred a riot against Paul reflects early Christian reception of Acts, harmonizing the epistle’s commendation with the narrative in Acts.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which Demetrius is meant; the catena assumes the silversmith of Acts, but the epistle itself (3 John 12) may refer to a different Demetrius."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"ΚΕΦ. Γ.","english":"Chapter 3.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The Greek heading 'ΚΕΦ. Γ.' marks the beginning of a new chapter (chapter 3) in the catena, following the narrative about Demetrius.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The heading is a standard chapter marker, not part of the biblical text itself, but a structural division in the catena compilation.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage consists solely of a chapter heading; no biblical or commentary text is present in this unit."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Περὶ ἀφίξεως αὐτοῦ πρὸς αὐτοὺς ἐν τάχει ἐπ’ ὠφελείᾳ. \n Πόλλα εἶχον γράφειν, ἀλλ’ οὐ θέλω διὰ μέλανος καὶ\n καλάμου σοι γράψαι· ἐλπίζω δὲ εὐθέως ἰδεῖν σε, καὶ\n στόμα πρὸς στόμα λαλήσομεν· εἰρήνη σοι· ἀσπάζονταί \nσε οἱ φίλοι. ἀσπάζου τοὺς φίλους κατ’ ὄνομα.\nἀμήν. \n Τέλος τῆς Ἰωάννου καθολικῆς γ΄ Ἐπιστολῆς.\nΩΑΝΝΟΥ ΕΠΙΣTΟΛH Γ.\nΥΠΟΘΕΣΙΣ. \n Εστιν ἡ Ἐπιστολἠ περὶ φιλοξενίας. καὶ πρῶτον μὲν ἀποδέχεται\nτὸν Γάϊον μαρτυρούμενον παρὰ πάντων ἐπὶ φιλοξενίᾳ, καὶ\nπροτρέπει τῇ αὐτῇ προθέσει ἐμμένειν καὶ προπέμπειν καὶ δεξιοῦσθαι \nτοὺς ἀδελφούς. πάλιν τὲ αὐτοῦ μὲν τὴν προφορὰν\nἀποδέχεται· αἰτιᾶται δὲ Διοτρεφῆ, ὡς μήτε αὐτὸν παρέχοντα\nτοῖς πτωχοῖς, ἀλλὰ καὶ κωλύοντα τοὺς ἄλλους, καὶ πολλὰ\nφλυαροῦντα, τοὺς δὲ τοιούτους λέγει ἀλλοτρίους εἶναι τῆς ἀληθείας,\nκαὶ μὴ εἰδέναι τὸν Θεόν. Δημήτριον δὲ συνίστησι μαρτυρῶν \nαὐτῶ τὰ κάλλιστα.\nΚΕΦ. Α.","english":"Concerning his coming to them quickly for their benefit.  \nI had many things to write, but I do not wish to write to you with ink and reed; I hope, however, to see you immediately, and we will speak face to face. Peace to you. The friends greet you. Greet the friends by name. Amen.  \nEnd of the Third Catholic Epistle of John.  \nThe Third Epistle of John.  \nArgument.  \nThe Epistle is concerning hospitality. And first he commends Gaius, who is testified to by all concerning hospitality, and urges him to persist in the same purpose and to send forward and welcome the brethren. Again, he commends his own expression; but he blames Diotrephes, as neither providing for the poor himself, but also hindering others, and talking much nonsense; and he says that such persons are alien to the truth and do not know God. He commends Demetrius, bearing witness to him of the best things.  \nChapter 1.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ ἀφίξεως αὐτοῦ πρὸς αὐτοὺς ἐν τάχει ἐπ’ ὠφελείᾳ","severity":"info","text":"This heading introduces the passage as a narrative of the author's planned visit, distinct from the preceding doctrinal material.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"στόμα πρὸς στόμα","severity":"info","text":"The phrase 'face to face' (στόμα πρὸς στόμα) is a common idiom in early Christian letters for direct oral communication, contrasting with written correspondence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Τέλος τῆς Ἰωάννου καθολικῆς γ΄ Ἐπιστολῆς","severity":"info","text":"This subscription marks the end of the third Johannine epistle in the manuscript tradition, reflecting the canonical ordering of the Catholic Epistles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ΥΠΟΘΕΣΙΣ","severity":"info","text":"The 'Argument' (ὑπόθεσις) is a later editorial summary, typical of catena manuscripts, providing a thematic overview of the epistle's contents.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γάϊον","severity":"info","text":"Gaius is the addressee of 3 John, a figure otherwise unknown but traditionally identified as a Christian host in the early church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πάλιν τὲ αὐτοῦ μὲν τὴν προφορὰν ἀποδέχεται","severity":"caution","text":"The phrase 'again, he commends his own expression' is textually uncertain; the Greek may be corrupt or elliptical, and the referent of 'his own' is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πάλιν τὲ αὐτοῦ μὲν τὴν προφορὰν ἀποδέχεται' is ambiguous: it may mean the author commends his own manner of speaking, or that he commends Gaius's expression; the text is likely corrupt.","The identity of 'the friends' (οἱ φίλοι) is unspecified; they may be a local Christian community or a specific group."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Εὐχὴ ὑπὲρ τελειώσεως καὶ εὐχαριστίας ἐφ’ ὁμολογίᾳ φιλοξενίας a τῶν\nἀδελφῶν διὰ Χριστόν. \n Ὁ πρεσβύτερος Γαΐῳ τῷ ἀγαπητῷ, ὃν ἐγὼ ἀγαπῶ ἐν \nἀληθείᾳ. ἀγαπητὲ, περὶ πάντων εὔχομαί σε εὐοδοῦσθαι\nκαὶ ὑγιαίνειν, καθὼς εὐοδοῦταί σου ἡ ψυχή. \n Καὶ ταύτην τὴν Έπιστολὴν γράφει, συνιστῶν τινας ἀδελφούς·\nγράφει δὲ Γαίῳ· μαρτυρεῖ δὲ αὐτῷ φιλοξενίαν πολλὴν, ἣν καὶ\nμεγάλων ἐπαίνων ἀξιοῖ. τὸν γὰρ ἀγαθοποιοῦντα ἐκ τοῦ Θεοῦ εἰναι \nλέγει· πλεῖον δὲ αὐτὸν διεγείρει, καὶ ἐξ ὧν διαβάλλει τὸν μὴ\nτοῦτο ἐγνωκότα ποιεῖν Διοτρεφῆ. ἐπαινεῖ δὲ καὶ Δημήτριον τὸ\nαὐτὸ πράσσοντα, καὶ μαρτυρίαν αὐτῷ τῆς ἀρετῆς παρέχεται\nπιστήν. σύντομος δὲ αὕτη ἡ Ἐπιστολὴ διὰ τὴν προειρημένην\nαἰτίαν ἐν τῇ β΄ Ἐπιστολῇ. \n a Sic B. et ŒŒŒŒŒcum. φιλοξένων Ν.","english":"A prayer for perfection and thanksgiving for the hospitality of the brothers on account of Christ. The elder to Gaius the beloved, whom I love in truth. Beloved, I pray that you fare well in all things and are healthy, just as your soul fares well. And he writes this letter, commending some brothers; he writes to Gaius; he bears witness to his great hospitality, which he deems worthy of great praise. For he says that the one who does good is from God; he further rouses him, and also by the fact that he denounces Diotrephes, who did not know to do this. He also praises Demetrius for doing the same, and provides him with a faithful testimony of his virtue. This letter is brief for the reason previously stated in the Second Epistle.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Εὐχὴ ὑπὲρ τελειώσεως καὶ εὐχαριστίας ἐφ’ ὁμολογίᾳ φιλοξενίας","severity":"info","text":"The opening phrase functions as a title or rubric, summarizing the epistle's themes of prayer, thanksgiving, and hospitality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φιλοξενίας","severity":"info","text":"The term φιλοξενία (hospitality) is a key theme; the apparatus notes a variant reading φιλοξένων (hospitable people) in some manuscripts.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Διοτρεφῆ","severity":"info","text":"Diotrephes is a figure from 3 John (v. 9) who opposes the author; the catena here interprets him as one who did not practice hospitality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Δημήτριον","severity":"info","text":"Demetrius is praised in 3 John (v. 12) for his virtuous conduct; the catena highlights him as a positive example of hospitality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"σύντομος δὲ αὕτη ἡ Ἐπιστολὴ διὰ τὴν προειρημένην αἰτίαν ἐν τῇ β΄ Ἐπιστολῇ","severity":"info","text":"The catena explains the brevity of 3 John by reference to the reason given in the commentary on 2 John, indicating a deliberate compositional link.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"a Sic B. et ŒŒŒŒŒcum. φιλοξένων Ν.","severity":"caution","text":"The apparatus notes a textual variant: φιλοξένων (hospitable people) in manuscript N, versus φιλοξενίας (hospitality) in B and other witnesses.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'περὶ πάντων εὔχομαί σε εὐοδοῦσθαι' could be read as a prayer for success in all matters or as a general blessing; the catena interprets it as a prayer for well-being."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"Ἐχάρην γὰρ λίαν, ἐρχομένων ἀδελφῶν καὶ μαρτυρούντων\nσου τῆ ἀληθείᾳ, καθὼς σὺ ἐν ἀληθείᾳ περιπατεῖς·\n μειζοτέραν τούτων οὐκ ἔχω χαρὰν, ἵνα ἀκούω τὰ\n ἐμὰ τέκνα ἐν ἀληθείᾳ περιπατοῦντα. ἀγαπητὲ, πιστὸν\nποιεῖς ὃ ἐὰν ἐργάσῃ εἰς τοὺς ἀδελφοὺς καὶ εἰς τοὺς \n ξένους, οἳ ἐμαρτύρησάν σου τῆ ἀγάπῃ ἐνώπιον Ἐκκλησίας·\nοὓς καλῶς ποιήσεις προπέμψας ἀξίως τοῦ Θεοῦ. ὑπὲρ γὰρ τοῦ ὀνόματος ἐξῆλθον, μηδὲν λαμβάνοντες\n ἀπὸ τῶν ἐθνῶν· ἡμεῖς οὖν ὀφείλομεν ἀπολαμβάνειν τοὺς\nτοιούτους, ἵνα συνεργοὶ γενώμεθα τῆ ἀληθείᾳ. Παιδεύων ἡμᾶς μὴ ἀναμένειν τοὺς δεομένους πότε πρὸς ἡμᾶς\nἔλθωσιν, ἀλλ’ αὐτοὺς ἐπιτρέχειν καὶ καταδιώκειν· οὕτως ὁ Λὼτ,\nοὕτως ὁ Ἀβραὰμ ἐποίησαν. Μένει ἐν τῇ εὐαγγελικῇ διδασκαλίᾳ ὁ κατ’ αὐτὴν φρονῶν καὶ\nπράττων, ἀπάγει δὲ ἑαυτὸν ἀπ’ αὐτῆς ὁ ἐναντίως αὐτῆς ἐνεργῶν καὶ \nδοξάζων· εἶτα ἐπεὶ διὰ πρακτικοῦ καὶ θεωρητικοῦ γίνεταί τινος ὁ\nΘεὸς, ὁ τῶν ὅλων κτίστης, ὡς τοῦ Ἀβραὰμ, εἰπὼν αὐτῷ, “ ἐγὼ\n“ Θεὸς σός.’’ ὁ ἔξω τῆς ὀρθῆς πίστεως καὶ τῆς τηρήσεως τῶν\nΧριστοῦ ἐντολῶν ἄθεος ἐστιν, ἑαυτὸν ἀποσχοινίσας τοῦ ἔχειν Θεόν. ἀθέου δὲ ὄντος τοῦ ἀπαγαγόντος ἑαυτὸν τῆς θείας παιδεύσεως τῷ \nεἰρημένῳ τρόπῳ, ὁ μένων ἐν αὐτῇ Πατέρα καὶ Υἱὸν ἔχει.","english":"I rejoiced greatly when brothers came and testified to your truth, as you walk in truth. I have no greater joy than this, to hear that my children are walking in truth. Beloved, you do faithfully whatever you work for the brothers and for the strangers who testified to your love before the Church. You will do well to send them on their way worthily of God. For they went out for the sake of the name, taking nothing from the nations; we therefore ought to receive such men, so that we may become fellow workers with the truth. Teaching us not to wait for those in need to come to us, but to run to them and pursue them; thus Lot, thus Abraham did. He who thinks and acts according to the evangelical teaching remains in it, but he who works and thinks contrary to it removes himself from it. Then, since through the practical and the contemplative life one becomes something of God, the creator of all, as with Abraham, saying to him, \"I am your God.\" He who is outside right faith and the keeping of Christ's commandments is godless, having cut himself off from having God. And since he who has removed himself from divine instruction in the said manner is godless, he who remains in it has both Father and Son.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐχάρην γὰρ λίαν, ἐρχομένων ἀδελφῶν καὶ μαρτυρούντων σου τῆ ἀληθείᾳ","severity":"info","text":"The opening expresses joy at brothers testifying to the recipient's truth, linking personal virtue to communal witness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀληθείᾳ","severity":"info","text":"ἀλήθεια here denotes both truthfulness and orthodox Christian living, as the context of walking in truth and being fellow workers with truth shows.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγὼ Θεὸς σός","severity":"info","text":"The phrase 'I am your God' echoes God's self-identification to Abraham in Genesis 17:1 LXX, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Παιδεύων ἡμᾶς μὴ ἀναμένειν τοὺς δεομένους","severity":"info","text":"The exhortation to pursue the needy rather than wait reflects early Christian ascetic ideals of proactive charity, seen in desert fathers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἶτα ἐπεὶ διὰ πρακτικοῦ καὶ θεωρητικοῦ γίνεταί τινος ὁ Θεὸς","severity":"info","text":"The passage shifts from practical hospitality to a theological distinction between practical and contemplative life, linking both to divine relationship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Πατέρα καὶ Υἱὸν ἔχει","severity":"info","text":"The closing reference to Father and Son reflects Trinitarian piety common in catena commentary, emphasizing orthodoxy as communion with God.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'brothers' and 'strangers' is unspecified; they may be traveling ascetics or clergy. The phrase 'taking nothing from the nations' suggests a mission context, but the exact group is unclear."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"ἐν τῷ\nγὰρ τηροῦντι τὸν λόγον αὐτοῦ, εἶπεν ὁ Υἱὸς, ἐλεύσεσθαι ἅμα τῷ\nΠατρὶ ἐπὶ τῷ μεῖναι παρ’ αὐτῷ, γενομένῳ ἁγίῳ ναῷ, οἰκοδομηθέντι\nἐκ τηρήσεως τῶν θείων ἐντολῶν· διττοῦ ὄντος τοῦ ἔχειν Θεόν τὸ μὲν\nἕτερον κοινὸν πάντων τῶν κτισμάτων, ταὐτὸν σημαῖνον τὸ ἔχειν \nκτίστην· τὸ δὲ ἕτερον λοιπὸν μόνων τῶν διὰ καλοκαγαθίας θερα-\nπευόντων αὐτόν· καθὸ σημαινόμενον “ Θεὸς Ἀβραὰμ καὶ Ἰσαὰκ\n“ καὶ Ἰακὼβ,” καὶ συνόλως τῶν Ἑβραίων εἴρηται. ἐπίστησον\nκαὶ τοῖς οὕτω λεχθησομένοις. “ ὁ ἔχων τὸν Υἱὸν,” φησὶ, “ καὶ τὸν\n“ Πατέρα ἔχει.’’ καὶ ἔμπαλιν, ὡς πείθεσθαι ἐκ τούτου τῆς θεότητος \nτὸ ὁμοούσιον· ἐπεὶ γὰρ ὁ Πατὴρ ἐν Υἱῷ, ὁ ἔχων τὸν Υἱὸν, ἔχει\nκαὶ τὸν Πατέρα. ἀλλὰ καὶ πάλιν καὶ ἀντιστρέφει· ὁ ἔχων τὸν\nΠατέρα ἔχει καὶ τὸν Υἱὸν, ὄντα ἐν τῷ Πατρί. εἴτις ἐνίστασθαι\nβουλόμενος λέγοι· καὶ ὁ τοὺς μαθητὰς ἔχων ἔχει τὸν Υἱὸν, καὶ ὁ","english":"For the one who keeps his word, the Son said, he will come with the Father to remain with him, who has become a holy temple, built from the observance of the divine commandments. For having God is twofold: the one is common to all creatures, signifying the same as having a creator; the other belongs only to those who serve him through goodness, in which sense it is said, “God of Abraham and Isaac and Jacob,” and generally of the Hebrews. Pay attention also to what will be said thus. “He who has the Son,” he says, “also has the Father.” And conversely, as one may be persuaded from this of the consubstantiality of the divinity; for since the Father is in the Son, he who has the Son also has the Father. But again it also reverses: he who has the Father also has the Son, who is in the Father. If someone, wishing to object, should say: and he who has the disciples has the Son, and he who","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐν τῷ γὰρ τηροῦντι τὸν λόγον αὐτοῦ","severity":"info","text":"The phrase 'the one who keeps his word' refers to the believer who observes the divine commandments, a theme central to the catena's moral exhortation.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θεὸς Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ","severity":"info","text":"This phrase echoes the Old Testament formula for the God of the patriarchs (e.g., Exodus 3:6, 3:15 LXX), used here to distinguish a personal, covenantal relationship from mere creaturely dependence.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὁμοούσιον","severity":"info","text":"The term 'consubstantiality' (ὁμοούσιον) is a key Nicene theological term, asserting the shared substance of Father and Son, here argued from the mutual immanence expressed in 'he who has the Son also has the Father'.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐπίστησον καὶ τοῖς οὕτω λεχθησομένοις","severity":"info","text":"This phrase marks a transition to a new argument: the mutual possession of Father and Son as proof of consubstantiality, a logical step in the catena's doctrinal exposition.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"διττοῦ ὄντος τοῦ ἔχειν Θεόν","severity":"info","text":"The distinction between 'having God' as creator (common to all creatures) and as object of devoted service reflects a patristic commonplace, seen in Origen and the Cappadocians, to differentiate natural from spiritual relationship.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"καὶ ὁ τοὺς μαθητὰς ἔχων ἔχει τὸν Υἱὸν","severity":"caution","text":"The text breaks off mid-sentence; the objection that 'he who has the disciples has the Son' is incomplete, leaving the response unclear. The English draft marks this lacuna.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker ('he says') is ambiguous; it may be the Son (as earlier) or a patristic authority cited in the catena.","The logical conclusion of the objection about the disciples is missing due to the text's truncation."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"τὸν Υἱὸν τὸν Πατέρα, κατὰ τὸ “ ὁ δεχόμενος ὑμᾶς ἐμὲ δέχεται, καὶ\nὁ ἐμὲ δεχόμενος δέχεται τὸν ἀποστείλαντά με. οὐχ ὃν δεῖ τρόπον\nἐνιστάμενος· περὶ γὰρ διδασκαλίας εἴρηται ταῦτα· ἐπείπερ ὁ\nδεξάμενος τοὺς Ἀποστόλους, συγκαταθέσει τῇ πρὸς τὴν διδασκαλίαν,\nαὐτὸν ἐδέξατο, δι’ αὐτῶν Υἱὸν καὶ Πατέρα διδάσκοντας. Καὶ \nἑτέρως. Ἐπεὶ καὶ ὁ μένων ἐν τῇ διδαχῇ ἔχει τὸν Πατέρα καὶ τὸν\nΥἱὸν, ἔμενον δὲ οἱ Ἀπόστολοι ἐν τῇ διδαχῇ, ὡς καὶ κηρύττειν αὐτὴν,\nὁ δεξάμενος αὐτοὺς ὄντας ναὸν Θεοῦ, δι’ αὐτοῦ τοῦ δέχεσθαι\nαὐτοὺς, ἔχει τὸν ἐν αὐτοῖς Υἱὸν καὶ Πατέρα. * Περὶ τῆς Διοτρεφοῦς φαυλότητος καὶ μισαδελφίας. Ἔγραψα ἂν τῇ ἐκκλησίᾳ· ἀλλ’ ὁ φιλοπρωτεύων\n αὐτῶν Διοτρεφὴς οὐκ ἐπιδέχεται ἡμᾶς. διὰ τοῦτο, ἐὰν\nἔλθω, ὑπομνήσω αὐτοῦ τὰ ἔργα ἃ ποιεῖ, λόγοις πονηροῖς\nφλυαρῶν ἡμᾶς· καὶ μὴ ἀρκούμενος ἐπὶ τούτοις,\nοὔτε αὐτὸς ἐπ’ ἐπιδέχεται τοὺς ἀδελφοὺς, καὶ τοὺς βουλομένους \n κωλύει, καὶ ἐκ τῆς ἐκκλησίας ἐκβάλλει. ἀγαπητὲ,\nμὴ μιμοῦ τὸ κακὸν, ἀλλὰ τὸ ἀγαθόν· ὁ ἀγαθοποιῶν,\nἐκ τοῦ Θεοῦ ἐστίν· ὁ κακοποιῶν, οὐχ ἑώρακε τὸν\nΘεόν. Μηδεμιᾶς κοινωνίας οὔσης φωτὶ πρὸς σκότος, ἢ συμφωνίας \nΧριστοῦ πρὸς Βελίαρ, ὁ ἀγαθοποιῶν πρακτικῶς, Θεὸν τὸν Χριστὸν\nἔχων ὑπάρχοντα φῶς ἀληθινὸν, πόρρω τοῦ σκότους καὶ τοῦ Βελίαρ\nἐστίν. ἀλλὰ καὶ ἐπεὶ ἐναντίον τὸ ἀγαθοποιεῖν τῷ ποιεῖν τὸ κακὸν,\nὁ κακοποιὸς δι’ αὐτοῦ τοῦ οὕτως ἐνεργεῖν, ἐκ τοῦ Βελίαρ καὶ τοῦ\nσκότους ὣν, οὐχ ἑώρακε τὸν Θεὸν, οὐδὲ κατὰ πόσον γνῶσιν αὐτοῦ \nἔχων.","english":"the Son the Father, according to the saying: “He who receives you receives me, and he who receives me receives the one who sent me.” He is not objecting in the proper manner; for these things are said concerning teaching, since the one who received the Apostles, by assent to their teaching, received him, and through them the Son and Father who teach. And otherwise: since the one who abides in the teaching has the Father and the Son, and the Apostles abode in the teaching, as also they proclaimed it, the one who received them, being a temple of God, by the very act of receiving them, has the Son and Father who are in them. *Concerning the baseness and misanthropy of Diotrephes. I would have written to the church, but their lover of preeminence, Diotrephes, does not admit us. For this reason, if I come, I will remind him of the works he does, slandering us with evil words; and not content with these, he neither himself receives the brethren, but hinders those who wish, and casts them out of the church. Beloved, do not imitate evil, but good; the one who does good is from God; the one who does evil has not seen God. Since there is no communion of light with darkness, nor harmony of Christ with Beliar, the one who does good practically, having God Christ as true light, is far from darkness and Beliar. But also, since doing good is opposite to doing evil, the evildoer, by the very fact of acting thus, being from Beliar and darkness, has not seen God, nor does he have any knowledge of him.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ δεχόμενος ὑμᾶς ἐμὲ δέχεται, καὶ ὁ ἐμὲ δεχόμενος δέχεται τὸν ἀποστείλαντά με","severity":"info","text":"This is a paraphrase of John 13:20, where Jesus speaks of receiving the apostles as receiving him and the Father. The catenist adapts the verse to support the argument about teaching and reception.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Διοτρεφῆς","severity":"info","text":"Diotrephes is a figure from 3 John 9-10, described as a lover of preeminence who opposes the apostles. The catenist here expands on his baseness and misanthropy, drawing on the epistle's context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βελίαρ","severity":"info","text":"Beliar is a term for Satan or a demonic figure, used in Jewish and Christian literature (e.g., 2 Cor 6:15). The catenist contrasts Christ with Beliar to emphasize the opposition between good and evil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"*","severity":"info","text":"The asterisk marks a transition from the preceding exegetical comment on receiving the Son and Father to a new section on Diotrephes. This structural cue is typical of catenae to separate different sources or topics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οὐχ ὃν δεῖ τρόπον ἐνιστάμενος","severity":"info","text":"The phrase 'not objecting in the proper manner' may reflect the catenist's awareness of a potential objection to the interpretation of John 13:20, and he clarifies that the saying pertains to teaching, not to a literal reception.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸν Υἱὸν τὸν Πατέρα","severity":"caution","text":"The opening phrase 'the Son the Father' is elliptical and ambiguous; it likely means 'the Son and the Father' as a compressed reference to the preceding argument. The English draft supplies the conjunction for clarity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν Υἱὸν τὸν Πατέρα' could be read as a list or as a compressed expression; the interpretation as 'the Son and the Father' is adopted.","The transition marked by '*' is clear in structure but the source of the Diotrephes section is not identified; it may be from a commentary on 3 John."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"“ πᾶς γὰρ ὁ ἁμαρτάνων, οὐχ ἑώρακε τὸν Θεὸν, οὐδὲ ἔγνωκεν\n“ αὐτόν· ἐπεὶ δὲ τὸ ὁρᾶν σῶμα ἣ μὴ ὁρᾶν, τῷ χρᾶσθαι ὄψει καὶ μὴ\nχρᾶσθαι γνωρίζεται ὁρωμένου τοῦ μαθητοῦ. καὶ τῷ κακοποιοῦντι,\nἐὰν ὄψιν ἔχῃ· μὴ βλεπομένου δὲ τοῦ στερουμένου ὄψεως, κἂν ἀγαθοποιὸς\nᾖ· ἀντιρρήτως οὓς ἅμα δείκνυται· εἴγε ἀγαθοποιοῦντι, διὰ \nτὸ καθαρὰν καρδίαν ἔχειν, ὁρᾶται, καὶ ὄψεως λείπεται οὐχ ὁρώμενος\nτῷ κακοποιοῦντι, ὀξυωπέστατος b ᾖ,παρόσταται τὰ ἐναντία εἶναι,\n b ὀξυπέστατος Cod.","english":"For everyone who sins has not seen God, nor has he known him. Since seeing or not seeing a body is recognized by using or not using sight, with the disciple being visible. And to the evildoer, even if he has sight, he is not seen; but to the one deprived of sight, even if he is a doer of good, he is not seen; contrarily, those are shown together, if indeed to the doer of good, because he has a pure heart, he is seen, and sight is lacking to the one not seen by the evildoer, even if he is very sharp-sighted, the opposites are present.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πᾶς γὰρ ὁ ἁμαρτάνων, οὐχ ἑώρακε τὸν Θεὸν, οὐδὲ ἔγνωκεν αὐτόν","severity":"info","text":"The opening sentence asserts that sin precludes both seeing and knowing God, linking moral purity with spiritual perception.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὄψις","severity":"info","text":"ὄψις (sight) is used both literally (physical vision) and metaphorically (spiritual perception), a key ambiguity in the argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"καθαρὰν καρδίαν","severity":"info","text":"The phrase 'pure heart' reflects a common ascetic and theological ideal in early Christian literature, linking moral purity to the vision of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"παρόσταται τὰ ἐναντία εἶναι","severity":"caution","text":"The final clause is syntactically unclear; the manuscript variant ὀξυπέστατος (for ὀξυωπέστατος) suggests a textual corruption, and the logic of 'opposites are present' is obscure.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀντιρρήτως","severity":"info","text":"The adverb ἀντιρρήτως ('contrarily') marks a rhetorical turn, introducing a paradoxical contrast between the visible disciple and the unseen evildoer.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The relationship between physical sight and spiritual vision is left ambiguous; the text may be arguing by analogy or conflating the two.","The final clause is corrupt or elliptical, making the conclusion unclear."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":"καὶ διὰ τοῦτο ἀσυνύπαρκτα τὸ κακοποιεῖν καὶ ἀγαθοποιεῖν· καὶ\n“ ἔκκλινον ἀπὸ κακοῦ καὶ ποίησον ἀγαθὸν, καὶ παραπλησίως\nγεγραμμενων.\nΚΕΦ. Β.","english":"And for this reason, doing evil and doing good are incompatible; and \"Turn away from evil and do good,\" and similarly written. Chapter 2.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Β.","severity":"info","text":"The Greek heading 'ΚΕΦ. Β.' marks the beginning of a new chapter or section in the catena, likely corresponding to a division in the source commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔκκλινον ἀπὸ κακοῦ καὶ ποίησον ἀγαθὸν","severity":"info","text":"This phrase echoes the Septuagintal language of Psalm 36(37):27, 'ἔκκλινον ἀπὸ κακοῦ καὶ ποίησον ἀγαθόν', a common ethical exhortation in early Christian literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀσυνέπαρκτα","severity":"info","text":"The rare adjective 'ἀσυνέπαρκτα' (here neuter plural) means 'not coexistent' or 'incompatible', emphasizing the logical impossibility of simultaneously doing evil and good.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"καὶ παραπλησίως γεγραμμενων","severity":"info","text":"The phrase 'and similarly written' likely refers to other biblical or patristic passages that reinforce the same ethical principle, though the specific references are not given.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary; the phrase 'καὶ παραπλησίως γεγραμμενων' may be a scribal note indicating that similar passages are written elsewhere, but the exact referent is unclear."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":"Περὶ Δημητρίου ᾧ μαρτυρεῖ τὰ κάλλιστα. \n Δημητρίῳ μεμαρτύρηται ὑπὸ πάντων, καὶ ὑπ’ αὐτῆς\nτῆς ἀληθείας· καὶ ἡμεῖς δὲ μαρτυροῦμεν, καὶ οἶδας ὅτι\nἡ μαρτυρία ἡμῶν ἀληθής ἐστι. \n Ὡς οἶμαι οὗτός ἐστιν ὁ τοὺς ἀργυροῦς ναοὺς ποιῶν τῆς Ἀρτεμίδος,\nὁ στασίασας ποτὲ κατὰ Παύλου τοῦ Ἀποστόλου.\nΚΕΦ. Γ.","english":"Concerning Demetrius, to whom the finest testimony is borne.  \nDemetrius has been testified to by all, and by truth itself; and we also testify, and you know that our testimony is true.  \nThis man, I think, is the one who makes the silver temples of Artemis, who once stirred up a riot against Paul the Apostle.  \nChapter 3.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Δημητρίου","severity":"info","text":"Demetrius, a silversmith of Ephesus, is known from Acts 19:23–41 for instigating a riot against Paul. The catena identifies him with the maker of silver shrines of Artemis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἀρτεμίδος","severity":"info","text":"Artemis of Ephesus was a major deity whose temple was one of the Seven Wonders. Silver votive temples (ναοὺς ἀργυροῦς) were produced as souvenirs for pilgrims.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Γ","severity":"info","text":"The passage ends with 'Chapter 3', marking a structural division in the catena. This is a standard feature of the catena manuscript tradition, not part of the biblical text.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Περὶ Δημητρίου ᾧ μαρτυρεῖ τὰ κάλλιστα","severity":"info","text":"The catena introduces Demetrius with a heading, 'Concerning Demetrius, to whom the finest testimony is borne', reflecting the compiler's interest in harmonizing New Testament figures with later tradition.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὡς οἶμαι","severity":"caution","text":"The phrase 'I think' (ὡς οἶμαι) indicates the commentator's uncertainty in identifying this Demetrius with the silversmith of Acts. The identification is plausible but not certain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Demetrius: the catena tentatively equates him with the silversmith of Acts 19, but the text signals uncertainty with 'I think'."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Περὶ ἀφίξεως αὐτοῦ πρὸς αὐτοὺς ἐν τάχει ἐπ’ ὠφελείᾳ. \n Πόλλα εἶχον γράφειν, ἀλλ’ οὐ θέλω διὰ μέλανος καὶ\n καλάμου σοι γράψαι· ἐλπίζω δὲ εὐθέως ἰδεῖν σε, καὶ\n στόμα πρὸς στόμα λαλήσομεν· εἰρήνη σοι· ἀσπάζονταί \nσε οἱ φίλοι. ἀσπάζου τοὺς φίλους κατ’ ὄνομα.\nἀμήν. \n Τέλος τῆς Ἰωάννου καθολικῆς γ΄ Ἐπιστολῆς.","english":"Concerning his arrival to them quickly for their benefit. I had many things to write, but I do not wish to write to you with ink and pen; I hope, however, to see you soon, and we will speak mouth to mouth. Peace to you. The friends greet you. Greet the friends by name. Amen. End of the third Catholic Epistle of John.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Τέλος τῆς Ἰωάννου καθολικῆς γ΄ Ἐπιστολῆς","severity":"info","text":"This closing formula marks the end of the third Catholic Epistle of John in the catena manuscript, serving as a scribal colophon.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"στόμα πρὸς στόμα","severity":"info","text":"The phrase 'mouth to mouth' emphasizes direct oral communication, contrasting with written correspondence, a common topos in early Christian epistolography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Περὶ ἀφίξεως αὐτοῦ πρὸς αὐτοὺς ἐν τάχει ἐπ’ ὠφελείᾳ","severity":"info","text":"This heading introduces a section on the author's imminent visit for the recipients' benefit, typical of epistolary conclusions in ancient letters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀμήν","severity":"info","text":"The liturgical 'amen' closing the epistle reflects its use in early Christian worship and reading practices, as preserved in the catena tradition.","cites":[{"key":"ed:tlg4102.tlg045","label":"source edition: Catena in epistulam Joannis iii (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg045.1st1K-grc1:hyp"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Πόλλα εἶχον γράφειν, ἀλλ’ οὐ θέλω διὰ μέλανος καὶ καλάμου σοι γράψαι","severity":"caution","text":"The statement 'I do not wish to write with ink and pen' may be a rhetorical flourish rather than a literal refusal to write, as the text itself is written.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the friends' (οἱ φίλοι) is unspecified; they may refer to a specific Christian community or a general circle of associates.","The phrase 'κατ’ ὄνομα' (by name) could imply a list of names now lost or a general instruction to greet each individually."],"confidence":"high","notes":[]}]}