{"slug":"tlg4102.tlg046","id":"greek:tlg4102.tlg046","title":"Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","author":"Catenae (Novum Testamentum)","genre":"other","date":"","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T04:54:12Z","cost_usd":0.036408},"source":{"registry_id":"greek:tlg4102.tlg046","work_id":"tlg4102.tlg046","edition":"first1k","language":"","license":"CC BY-SA 4.0","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"},"stats":{"passages":72,"english_words":16336,"coptic_letters":0,"commentary_units":424,"commentary_kinds":9,"derived_notes":1,"ambiguities":123,"work_notes":4,"external_links":3,"timeline":3},"summary":{"work":"tlg4102.tlg046","abstract":"This catena on the Epistle of Jude is a compilation of patristic excerpts attributed to Andreas of Caesarea, likely produced in a Byzantine monastic or scholarly setting. The sole surviving witness is Oxford, Coll. Nov. 58, a manuscript of uncertain date. The text follows the standard Greek catena format, beginning with a hypothesis that summarizes the epistle's occasion and argument, framing it as a pastoral warning against antinomianism and false teachers. The catena draws on earlier exegetical traditions, including references to Jewish apocalyptic angelology and the Exodus narrative, but does not identify its individual patristic sources. Its register is scholarly and exegetical, not homiletic.","historical_context":"The catena is traditionally assigned to the 6th–7th century based on the attribution to Andreas of Caesarea, but this attribution is not securely established, and the manuscript itself may be later. The work belongs to the Byzantine catena tradition, a genre of biblical commentary that compiled excerpts from earlier Church Fathers to provide a continuous exegetical gloss. The sole witness, Oxford, Coll. Nov. 58, is of uncertain date and provenance, making it difficult to pinpoint the community or location of origin. The catena likely circulated in a monastic or scholarly milieu where the Epistle of Jude was read as a polemic against heresy. Its transmission path is unclear, but it reflects the broader Byzantine practice of preserving and systematizing patristic authority for scriptural interpretation.","significance":"This catena is significant as a witness to the Byzantine reception of the Epistle of Jude, illustrating how patristic exegesis was compiled and transmitted for scholarly use. It preserves early Christian traditions on angelology and heresiology, and its attribution to Andreas of Caesarea, though uncertain, links it to a known exegetical corpus. The work also exemplifies the catena genre's role in shaping medieval biblical interpretation.","timeline":[{"date":"6th–7th c.","event":"Traditional attribution of the catena to Andreas of Caesarea, though not securely established."},{"date":"Uncertain","event":"Production of the sole surviving manuscript, Oxford, Coll. Nov. 58."},{"date":"Byzantine period","event":"Circulation of the catena within Byzantine monastic or scholarly communities."}],"relations":[{"work":"Epistle of Jude","relation":"Biblical text commented upon","key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"},{"work":"Andreas of Caesarea","relation":"Attributed compiler, though authorship is uncertain","key":"","label":null,"url":null},{"work":"Catena tradition (Novum Testamentum)","relation":"Part of the broader Byzantine catena genre","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Andreas of Caesarea","label":"Andreas of Caesarea","url":"https://en.wikipedia.org/wiki/Andreas_of_Caesarea","reason":"Provides context on the attributed compiler"},{"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"},{"key":"wikipedia:Epistle of Jude","label":"Epistle of Jude","url":"https://en.wikipedia.org/wiki/Epistle_of_Jude","reason":"Biblical text commented upon"}],"cautions":["The attribution to Andreas of Caesarea is not securely established and may be a later ascription.","The sole manuscript witness, Oxford, Coll. Nov. 58, is of uncertain date and provenance.","The exact transmission path of the catena is unclear, and its dating relies on the uncertain attribution.","The edition does not identify the individual patristic sources excerpted, limiting source-critical analysis."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000377,"generated":"2026-11-15T00:42:14Z"},"checks":{"work":"tlg4102.tlg046","status":"pass","blocking":[],"warnings":[],"stats":{"passages":72,"translated":72,"commentary_passages":72,"commentary_units":424,"english_words":16336,"source_letters":73680,"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 the Epistle of Jude, attributed to Andreas of Caesarea. Its register is scholarly and exegetical, not homiletic.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The sole witness is Oxford, Coll. Nov. 58, a manuscript of uncertain date. The text likely descends from a Byzantine catena tradition, but its exact transmission path is unclear.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"The catena is traditionally assigned to the 6th–7th century, but this rests on the attribution to Andreas of Caesarea, which is not securely established. The manuscript itself may be later.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not identify the individual patristic sources excerpted in the catena. Readers must consult the apparatus or external references for source attribution.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"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: 72 narrative."},{"kind":"caution","severity":"caution","text":"1 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: first1k — CC BY-SA 4.0"}],"derived_structure":{"narrative":72},"term_index":[],"citations":{"ed:tlg4102.tlg046":{"label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}},"segments":[{"i":1,"ref":"p1","source":"ΙΟΥΔΑ ΕΠΙΣΤΟΛΗ. ΥΠΟΘΕΣΙΣ. Tαυτην τὴν Ἐπιστολὴν γράφει τοῖς ἤδη πιστεύσασιν. ἡ δὲ\nπρόφασις αὕτη· παρεισελθόντων τινῶν καὶ διδασκόντων ἀδιάφορον\nεἰναι τὴν ἁμαρτίαν, καὶ ἀρνουμένων τὸν Κύριον· ἀνάγκην ἔσχεν\nγράψαι, καὶ ἀσφαλίσασθαι τοὺς ἀδελφούς· καὶ πρῶτον μὲν\nπαρακαλεῖ αὐτοὺς ἀγωνίζεσθαι καὶ ἐμμένειν τῇ παραδοθείσῃ αὐτοῖς\nπίστει· ἔπειτα ἀποκηρύττει τοὺς τοιούτους ὡς πλάνους, καὶ\nπαραγγέλλει μηδεμίαν ἔχειν αὐτοὺς κοινωνίαν πρὸς τοὺς τοιούτους,\nεἰδότας, ὅτι οὐκ ἀρκεῖ τὸ κληθῆναι μόνον, ἐὰν μὴ ἀξίως\nπεριπατήσωμεν τῆς κλήσεως. καὶ γὰρ καὶ τὸν πρότερον λαὸν\nἐξαγαγὼν ἐξ Αἰγύπτου ὁ Κύριος μὴ ἐμμείναντα τῇ πίστει ἀπώλςσε· καὶ Ἀγγέλων τὲ τῶν μὴ τηρησάντων τὴν ἰδίαν τάξιν, οὐκ\nἐφείσατο. δεῖ οὖν ἀπὸ τῶν τοιούτων ἀναχωρεῖν· καὶ γὰρ καὶ\nΜιχαὴλ ὁ Ἀρχάγγελος οὐχ ὑπήνεγκε βλασφημίαν τοῦ διαβόλου. ἔσεσθαι γοῦν τὴν ἀπώλειαν αὐτῶν ὡς Σοδόμων διδάσκει· εἶτα\nπαραίνει εἰς τὰ ἤδη, καὶ ἐπευξάμενος αὐτοῖς βεβαιότητα τῆς\nπίστεως παρὰ τοῦ Κυρίου, τελειοῖ τὴν Ἐπιστολήν.","english":"The Epistle of Jude. Hypothesis. He writes this Epistle to those who have already believed. The occasion is this: certain persons had insinuated themselves and were teaching that sin is a matter of indifference, and were denying the Lord; he was compelled to write and to secure the brethren. And first he exhorts them to strive and to abide by the faith delivered to them; then he denounces such persons as deceivers, and commands that they have no communion with such persons, knowing that it is not enough merely to be called, unless we walk worthily of our calling. For the Lord, who led the former people out of Egypt, destroyed those who did not abide in the faith; and He did not spare even the angels who did not keep their own order. Therefore one must withdraw from such persons; for even Michael the Archangel did not endure the blasphemy of the devil. He then teaches that their destruction will be like that of Sodom; then he exhorts to good conduct, and having prayed for them for steadfastness of faith from the Lord, he concludes the Epistle.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὑπόθεσις","severity":"info","text":"The heading 'Hypothesis' introduces a summary of the epistle's occasion and argument, a standard feature in Greek catenae manuscripts.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"παρεισελθόντων τινῶν","severity":"info","text":"The phrase 'certain persons had insinuated themselves' reflects a common topos in early Christian polemic against false teachers, here linked to antinomianism and denial of the Lord.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν πρότερον λαὸν ἐξαγαγὼν ἐξ Αἰγύπτου","severity":"info","text":"This alludes to the Exodus narrative (Exodus 12–14) and the destruction of those who did not abide in faith, possibly referencing Numbers 14 or the golden calf episode.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μιχαὴλ ὁ Ἀρχάγγελος","severity":"info","text":"The reference to Michael the Archangel not enduring the devil's blasphemy echoes traditions in Jewish apocalyptic (e.g., 1 Enoch) and early Christian angelology, not directly from the biblical text.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἀπώλειαν αὐτῶν ὡς Σοδόμων","severity":"info","text":"The comparison of the false teachers' destruction to that of Sodom parallels the epistle's own use of Sodom and Gomorrah (Jude 7) and is a common trope in early Christian paraenesis.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὴν Ἐπιστολὴν","severity":"info","text":"This hypothesis is part of the catena tradition, where the epistle is framed as a pastoral warning against antinomianism, reflecting later ecclesiastical concerns about heresy.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'certain persons' is not specified; they may be a generic cipher for heretics rather than a specific historical group.","The phrase 'denying the Lord' could refer to docetic or adoptionist Christologies, but the text does not elaborate."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ΚΕΦ. Α.\n\nΠερὶ προσοχῆς τῆς εἰς Χριστὸν πίστεως διὰ τὴν ἐπανάστασιν τὢν ἀσεβῶν\nκαὶ ἀσελγῶν ἀνδρῶν.\n\nἸούδας Ἰησοῦ Χριστοῦ δοῦλος, ἀδελφὸς δὲ Ἰακώβου,\nτοῖς ἐν Θεῷ Πατρὶ ἡγιασμένοις, καὶ Ἰησοῦ Χριστῷ\nτετηρημένοις κλητοῖς· ἔλεος ὑμῖν καὶ εἰρήνη καὶ ἀγάπη\n\nπληθυνθείη. Ἀγαπητοὶ, πᾶσαν σπουδὴν ποιούμενος\nγράφειν ὑμῖν περὶ τῆς κοινῆς ἡμῶν σωτηρίας, ἀνάγκην\nἔσχον γράψαι ὑμῖν παρακαλῶν ἐπαγωνίζεσθαι τῆ ἅπαξ\nπαραδοθείσῃ τοῖς ἁγίοις πίστει. Καὶ τίνα τρόπον ἀρνήσεται τις τῶν ἅπαξ πεπιστευκότων εἰς a\nτὸν Κύριον b Ἰησοῦν Χριστόν ; καίτοι παρεδεξάμεθα τὸν τῆς ἐνανθρωπήσεως\nλόγον· ἀλλ’ εἰ φαμὲν ὅτι ἕτερος μέν ἐστιν ὁ Υἱὸς ὁ\nἐκ Θεοῦ Πατρὸς Λόγος, ἕτερος δὲ κατ’ ἰδίαν c ὁ ἐκ γυναικὸς,\nἠρνησάμεθα τὸν ἕνα d δεσπότην. εἷς γὰρ Κύριος Ἰησοῦς καθ’\nἕνωσιν οἰκονομικὴν, τὴν πρός γε φημὶ τὸν ἐκ Θεοῦ Λόγον, εἰς τὴν\nτῆς θεότητος δόξαν ἀναφοιτώσης αὐτοῦ τῆς σαρκός· σαρκός· εἷς e οὖν\nἄρα Χριστὸς καὶ Υἱός· ἔστι γὰρ οὗτος τῶν ὅλων δεσπότης. Κυρίλλου. Ὁμοῦ μὲν ἀσφαλιζόμενος ἡμᾶς, ὁμοῦ δὲ καταστίζων\nτοὺς αἱρετικοὺς ταῦτα φησί. οὐκοῦν οὐ ξενιστέον ἐπὶ\nτῇ τῶν αἱρετικῶν πλάνῃ τὲ καὶ κακοπιστίᾳ· τοῦ Ἁγίου Πνεύματος\nπρομηνύσαντος ἡμῖν διὰ τῶν Ἁγίων προφητῶν τε καὶ\nἈποστόλων τὴν τούτων ἔγερσιν· μᾶλλον γὰρ ἡμᾶς διὰ τῆσδε\nτῆς προφητείας ἀσφαλεστέρους ἐποίησεν, ὥστε μὴ ταῖς σοφιστίαις\nτούτων ἁλῶναι.","english":"Chapter 1\n\nConcerning attention to faith in Christ because of the uprising of impious and licentious men.\n\nJude, servant of Jesus Christ, and brother of James, to those sanctified in God the Father and preserved for Jesus Christ, the called: may mercy, peace, and love be multiplied to you. Beloved, making every effort to write to you concerning our common salvation, I have felt it necessary to write to you, exhorting you to contend for the faith once delivered to the saints. And in what way will one of those who have once believed in the Lord Jesus Christ deny him? Yet we have accepted the doctrine of the incarnation. But if we say that the Son who is the Word from God the Father is one, and the one from the woman is another according to his own nature, we have denied the one Lord. For the Lord Jesus is one by economic union, that is, the union with the Word from God, his flesh ascending to the glory of the divinity. Therefore, Christ and Son is one; for he is the Lord of all. Of Cyril. Saying these things, he both secures us and at the same time brands the heretics. Therefore, one should not be astonished at the error and bad faith of the heretics; the Holy Spirit having foretold to us through the holy prophets and apostles their uprising. For through this prophecy he has made us more secure, so as not to be caught by their sophistries.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Α.","severity":"info","text":"The heading 'Chapter 1' marks the beginning of the catena's commentary on Jude, following the hypothesis.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐπανάστασιν","severity":"info","text":"'Uprising' (ἐπανάστασιν) refers to the heretical movement, not a political revolt, as clarified by the following 'impious and licentious men'.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Κυρίλλου","severity":"info","text":"The attribution 'Of Cyril' introduces a citation from Cyril of Alexandria, a key patristic source in this catena, emphasizing anti-heretical polemic.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":["Cyril of Alexandria"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἰκονομικὴν","severity":"info","text":"'Economic union' (οἰκονομικὴν) reflects Cyrillian Christology, distinguishing the union of divine and human natures in Christ from mixture or confusion.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῆ ἅπαξ παραδοθείσῃ τοῖς ἁγίοις πίστει","severity":"info","text":"This phrase echoes Jude 3, where the 'faith once delivered' is a key theme, here expanded with anti-heretical exhortation.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"σαρκός· σαρκός·","severity":"caution","text":"The repetition 'σαρκός· σαρκός·' (flesh) appears to be a scribal dittography; the sense requires only one instance.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἕτερος δὲ κατ’ ἰδίαν' is ambiguous: 'κατ’ ἰδίαν' may mean 'according to his own nature' or 'privately'; the translation follows the former as consistent with Cyrillian polemic.","The attribution 'Κυρίλλου' could refer to Cyril of Alexandria or another Cyril, but context strongly supports Cyril of Alexandria."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Παρεισέδυσαν γάρ τινες ἄνθρωποι, οἱ πάλαι προγεγραμμένοι\nεἰς τοῦτο τὸ κρίμα, ἀσεβεῖς, τὴν τοῦ Θεοῦ\nἡμῶν χάριν μετατιθέντες εἰς ἀσέλγειαν. Tουτέστι προεγνωσμένοι· ὥσπερ ἀμέλει καὶ τὰ κατὰ τὸν\nἸούδαν προεγράφη. Tοὺς ἀπὸ Σίμωνος λέγει· οὗτοι γὰρ γαστρίμαργοι τινες f καὶ\nἀκόλαστοι ὑπεκρίνοντο g τῆς εὐσεβείας τὴν διδασκαλίαν, ἵνα δι’\nαὐτῆς παρείσδυσιν εἰς τὰς οἰκίας h εὕρωσι· καὶ δὴ τοῦτο πράξαντες\nτὰ τῆς ἀκολασίας ἑαυτῶν i καὶ ἀκαθαρσίας ἀπεπλήρωσαν· αἰχμαλωτίζοντες γυναικάρια σεσωρεύμενα k ἁμαρτίαις· τελετὰς\nγάρ τινες πλασάμενοι νυκτερινὰς, κοίταις καὶ ἀσελγείαις ἑαυτοὺς\na εἰς Om. B. b Κύριον ἡμῶν B. c καὶ κατ’ ἰδίαν B. d ἕνα om. B. e εἰ B. f τινες ὄντες B. g ὑπεκρίναντο B. h οἰκείας Ν. C. i αὐτῶν B. k σεσορευμένα Ν. C.\n\nἐκδεδώκασι. τὸ δὲ “ μετέθηκαν τὴν εὐσέβειαν λέγει, ὅτι προφάσει\nτῆς εὐσεβοῦς διδασκαλίας τὴν ἑαυτῶν ἀπεπλήρουν ἀκρασίαν,\nπαρανόμους μίξεις ἐργαζόμενοι l . Εἰς ὃ ἑαυτοὺς ἐνέβαλον, πορνείαν πᾶσαν ἐν εἴδει θρησκείας\nἐπιτηδεύοντες. Καὶ τὸν μόνον δεσπότην καὶ Κύριον ἡμῶν Ἰησοῦν\nΧριστὸν ἀρνούμενοι. Ὁ γὰρ βίος αὐτοῖς ἀκάθαρτος ὣν, οἱονεὶ μεγάλῃ φωνῇ m\nἀρνεῖται τὸν Ἰησοῦν· τίς γὰρ κοινωνία φωτὶ πρὸς σκότος ; * Περὶ μελλούσης αὐτῶν κολάσεως καθ’ ὁμοίωσιν τῶν πάλαι ἁμαρτωλῶν\nκαὶ πονηρῶν.","english":"For some men have insinuated themselves, those long ago proscribed for this judgment, impious men, transforming the grace of our God into licentiousness. That is, they were foreknown; just as, for instance, the matters concerning Jude were forewritten. He speaks of the followers of Simon; for these were some gluttonous and licentious men who pretended the teaching of piety, in order to find through it an entrance into houses; and having done this, they fulfilled their own licentiousness and impurity, captivating women laden with sins; for having fabricated some nocturnal rites, they gave themselves over to beds and debaucheries. And the phrase “they transformed piety” means that under the pretext of pious teaching they fulfilled their own intemperance, working unlawful unions. Into this they cast themselves, practicing every fornication under the guise of religion. And they denied the only master and Lord of us, Jesus Christ. For their life being impure, as if with a great voice it denies Jesus; for what communion has light with darkness? Concerning their future punishment, after the likeness of the sinners and wicked of old.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"παρεισέδυσαν","severity":"info","text":"The verb παρεισέδυσαν (aorist of παρεισδύω) means 'slipped in' or 'insinuated themselves', suggesting stealthy infiltration, a key accusation against the heretics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τοὺς ἀπὸ Σίμωνος","severity":"info","text":"The phrase 'the followers of Simon' refers to Simon Magus, a Samaritan heretic of the first century, whose followers were accused of licentious practices in early Christian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τελετὰς ... νυκτερινὰς","severity":"info","text":"Accusations of nocturnal rites and sexual license are a topos in early Christian heresiology, paralleling charges against Gnostics and Montanists.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ μελλούσης αὐτῶν κολάσεως","severity":"info","text":"The final sentence introduces a new topic: the future punishment of the heretics, signaled by the heading-like phrase, likely a marginal note or section marker.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"a ... k","severity":"caution","text":"The apparatus letters (a–k) indicate variant readings from manuscript B (Codex Vaticanus) and N.C. (possibly a later hand), showing textual instability in this catena passage.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"σεσωρεέμενα","severity":"caution","text":"The form σεσωρεέμενα (perfect participle of σωρεύω) is rare; the apparatus notes variant σεσορευμένα, suggesting scribal uncertainty.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the followers of Simon' is not specified further; the text assumes Simon Magus, but other Simonian groups are possible.","The phrase 'concerning their future punishment' may be a later insertion or a section heading, as it breaks the syntactic flow."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Ὑπομνῆσαι δὲ ὑμᾶς βούλομαι, εἰδότας ἅπαξ τοῦτο,\nὅτι ὁ Κύριος λαὸν ἐκ γῆς Αἰγύπτου σώσας, τὸ δεύτερον\nτοὺς μὴ πιστεύσαντας ἀπώλεσεν· ἀγγέλους τε τοὺς μὴ\nτηρήσαντας τὴν ἑαυτῶν ἀρχὴν, ἀλλὰ ἀπολιπόντας τὸ\nἴδιον οἰκητήριον, εἰς κρίσιν μεγάλης ἡμέρας, δεσμοῖς\nἀϊδίοις ὑπὸ ζόφον τετήρηκεν. Δείκνυσι μὲν καί τις ὁ ἀρνηθεὶς πη αὐτῶν· ὅτι οὗτος ἐστὶν\nὁ ἐξ Αἰγύπτου τὸν Ἰσραὴλ ἐξαγαγὼν, πρὸς δὲ τοῦτο καὶ ἀπώλειαν\nαὐτοῖς, εἰ μὴ ἕλοιντο μετανοεῖν, ἀπειλεῖ. Φυλάττονται γὰρ εἰς τὸ ἐμπεσεῖν ἐν ἐκείνῳ τῷ τελευταίῳ πυρὶ\nκαὶ τοῖς ἀιδίοις ὑπὸ ζόφον δεσμοῖς· τὸ γὰρ τετήρηκε πρὸς τὸν\nμέλλοντα χρόνον ὁρῷ, καθάπερ καὶ Πέτρος n γέγραφεν· “ οἱ δὲ\n“ νῦν o οὐρανοὶ καὶ γῆ τῷ αὐτῷ λόγῳ τεθησαυρισμένοι εἰσὶ πυρὶ\n“ τηρούμενοι εἰς ἡμέραν κρίσεως καὶ ἀπωλείας τῶν ἀσεβῶν ἀν-\n“ θρώπων.’’ διὸ καὶ ὁ Κύριος προανατυπῶν ἐν Εὐαγγελίοις τὴν\nἡμέραν τῆς κρίσεως φαίνεται λέγων, “πορεύεσθε οἱ κατηραμένοι\n“ εἰς τὸ πῦρ τὸ αἰώνιον, τὸ ἡτοιμασμένον τῷ διαβόλῳ καὶ τοῖς\n“ ἀγγέλοις αὐτοῦ.”\nἈρχὴν p αὐτῶν φησι τὴν εἰς τὸ εἶναι παραγωγήν. παρήχθησαν\nδὲ * * αὐτὸ εἰς πᾶν ἔργον ἀγαθὸν ὥσπερ καὶ ἡμεῖς. 1 ἐργασάμενοι B. m μεγάλη φωνὴ Codd. n ὁ ἀετὸς B. o νῦν\nsuperscript. est voc. οὐρανοὶ rec. man. P Duo proxima Scholia om. B.","english":"I wish to remind you, knowing this once for all, that the Lord, having saved a people from the land of Egypt, the second time destroyed those who did not believe; and angels who did not keep their own beginning, but abandoned their own dwelling, he has kept for the judgment of the great day, in eternal bonds under darkness. And one who denied them shows this: that this is the one who led Israel out of Egypt, and in addition to this he threatens them with destruction, unless they choose to repent. For they are kept to fall into that final fire and the eternal bonds under darkness; for \"he has kept\" looks to the future time, just as Peter also wrote: \"But the present heavens and earth are stored up by the same word, being kept for the day of judgment and destruction of impious men.\" Therefore also the Lord, prefiguring in the Gospels the day of judgment, appears saying, \"Go, you accursed ones, into the eternal fire prepared for the devil and his angels.\"\n\n\"Beginning\" of them, he says, is the bringing into existence. They were brought into existence for every good work, just as we also were.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ὑπομνῆσαι δὲ ὑμᾶς βούλομαι","severity":"info","text":"The author shifts to a direct address, 'I wish to remind you,' framing the following as a doctrinal reminder about divine judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ Κύριος λαὸν ἐκ γῆς Αἰγύπτου σώσας","severity":"info","text":"Alludes to the Exodus narrative (Exodus 14) and the destruction of unbelievers, possibly referencing the drowning of the Egyptians in the Red Sea.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πέτρος n γέγραφεν","severity":"info","text":"Quotes a passage attributed to Peter, likely from the Apocalypse of Peter (Greek fragment), about heavens and earth kept for judgment fire.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πορεέεσθε οἱ κατηραμένοι εἰς τὸ πῦρ τὸ αἰώνιον","severity":"info","text":"A dominical saying, not canonical, possibly from the Gospel of the Nazarenes or an apocryphal tradition, prefiguring judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀρχὴν","severity":"info","text":"The lemma 'ἀρχή' is glossed as 'bringing into existence' (παραγωγή), indicating a technical sense of origin or creation, not temporal beginning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Ἀρχὴν p αὐτῶν φησι","severity":"caution","text":"The text has a lacuna after 'δὲ' (marked by asterisks), and the scholion is omitted in manuscript B, suggesting a corrupt or incomplete transmission.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'one who denied them' (ὁ ἀρνηθεὶς πη αὐτῶν) is unclear; possibly a reference to a specific heretical teacher or a figure from the Exodus narrative.","The source of the dominical saying about the accursed going into eternal fire is uncertain; it may derive from an apocryphal gospel."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"Ἀρχὴ τῶν μὴ τηρησάντων αὐτὴν Ἀγγέλων ὁ λόγος ἐστὶ τυχὸν\nκαθ’ ὃν ἐκτίσθησαν· ἣ ἡ δοθεῖσα πρὸς ἐκθέωσιν αὐτοῖς κατὰ χάριν\nφυσικὴ δυναστεία· ἢ πάλιν ἡ κατὰ τὴν ἀξίαν τῆς χάριτος τάξις\nτῆς ατάσεως. Καὶ τοῦτο πάλιν τῆς ἀποκειμένης κολάσεως αὐτῶν ἀπόδειξις. εἰ γὰρ τῶν λελυτρωμένων οὐκ ἐφείσατο διὰ τὸ παλινδρομῆσαι εἰς\nκακίαν· καὶ τῶν Ἀγγέλων μὲν ὄντων, γεγονότων δὲ πονηρῶν δι’\nοἰκείαν ῥαθυμίαν, καὶ τῶν q ἐν Σοδόμοις πόλεων· οὐδὲ τούτων\nδηλονότι φείσεται ἁμαρτανόντων ἀμετανόητα. λέγει δὲ καὶ τοὺς\nἀποστήσαντας r Ἀγγέλους ἀπὸ Θεοῦ “ δεσμοῖς ἀιδίοις ὑπὸ ζόφον\nτετήρηκεν. Ἡσυχίου πρεσβυτέρου s ἐκ τῆσ Ἑρμηνείασ τῶν Ψαλμῶν\nῬητὰ προκείμενα t. “ Ἔλεον καὶ ἀλήθειαν αὐτοῦ τίς ἐκζητήσει\nτήσει u;” τίς γὰρ αὐτοῦ τὴν φιλανθρωπίαν καταλαβεῖν, ἢ τίς\nλογιστεῦσαι τὴν ἀλήθειαν δύναται ; ἀπὸ μὲν γὰρ τῆς ἀληθείας\nἈγγέλων ἁμαρτησάντων οὐκ ἐφείσατο, διὰ δὲ τὴν φιλανθρωπίαν,\nπόρνας καὶ τελώνας εἰς τὴν βασιλείαν εἰσήγαγεν. MΑξίμου x. Τὸ οἰκητήριον ἐστὶν ἢ οὐρανὸς, ἢ ἡ κατὰ\nἕξιν τῆς ὑπὲρ ἔννοιαν ἀγαθῶν σοφία, ἣν οἰκεῖν ἐδημιουργήθησαν. οἶδε γὰρ καὶ σοφίας οἶκον ὀνομάζειν ὁ λόγος· ἣ ἡ φρουρητικὴ\nτῶν δοθέντων αὐτοῖς φυσικῶν τε καὶ ἐπικτήτων ἀγαθῶν, ἐπισκοπὴ\nτῆς ἀχράντου θεότητος, ἣν ἀπέλιπον τυραννήσαντες. ἀίδιοι δεσμοὶ\nεἰσὶν οἱ κατὰ γνώμην αὐτῶν παντελής τε καὶ διηνεκὴς περὶ τὸ\nκαλὸν ἀκινησία· καθ’ ἣν οὐδαμῶς οὐδέποτε θείας ἀνέσεως ἀπολαύουσιν.","english":"The beginning of the angels who did not keep it is presumably the Word according to which they were created; or the natural power given to them for deification by grace; or again the order of their station according to the worth of grace. And this again is proof of the punishment reserved for them. For if He did not spare those who were redeemed because they reverted to evil, and the angels, though they were angels, having become wicked through their own negligence, and the cities in Sodom, clearly He will not spare those who sin unrepentantly. He also says that the angels who revolted from God “he has kept in eternal bonds under darkness.” From the Interpretation of the Psalms by Hesychius the Presbyter. The texts set before us: “Who will seek out his mercy and his truth?” For who can comprehend his philanthropy, or who can reckon his truth? For from truth He did not spare angels who sinned, but through philanthropy He brought prostitutes and tax collectors into the kingdom. From Maximus. The dwelling place is either heaven, or the wisdom of goods beyond understanding according to habit, which they were created to inhabit. For reason knows how to call wisdom a house; or the protective oversight of the pure divinity over the natural and acquired goods given to them, which they abandoned by usurping. The eternal bonds are the complete and perpetual immobility concerning the good according to their own will; by which they never at any time enjoy divine relief.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ἀρχὴ","severity":"info","text":"The term 'beginning' here is ambiguous, possibly referring to the primordial state or the principle of order for the angels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"λόγος","severity":"info","text":"The 'Word' likely refers to the divine Logos, the creative principle in Christian theology, as the basis of angelic creation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δεσμοῖς ἀιδίοις ὑπὸ ζόφον","severity":"info","text":"This phrase echoes the description of angelic punishment in the catena's source text, possibly alluding to Jude 1:6 or similar apocalyptic traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἡσυχίου πρεσβυτέρου","severity":"info","text":"Hesychius the Presbyter (5th–6th cent.) was a Greek exegete; his lost commentary on the Psalms is cited here, indicating the catena's reliance on earlier patristic sources.","cites":[],"named_sources":["Hesychius Presbyter"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"MΑξίμου","severity":"info","text":"Maximus the Confessor (7th cent.) is a key source; his interpretation of angelic dwelling and bonds reflects his theological anthropology and ascetic thought.","cites":[],"named_sources":["Maximus Confessor"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ῥητὰ προκείμενα","severity":"info","text":"This phrase marks a transition to a scriptural lemma (Psalm 88:11 LXX), showing the catena's method of alternating commentary with biblical citations.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'beginning' (Ἀρχὴ) is ambiguous: it could mean the original state, the principle of order, or the command given to angels.","The phrase 'the Word according to which they were created' may refer to the Logos or to a specific divine decree; the text does not clarify.","The identity of 'the cities in Sodom' is unclear; it may be a textual corruption or a reference to a specific tradition about Sodom's destruction."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ἣ πάλιν γε διὰ τὴν ἡμῶν σωτηρίαν τῆς καθ᾿ ἡμῶν\nμανίας αὐτοὺς ἐπέχουσα κατὰ πρόνοιαν τοῦ Θεοῦ, δύναμιν μὴ\nσυγχωροῦσα προβῆναι τῆς ἀπ’ αὐτῶν πονηρίας τὰ καθ’ ἡμῶν\nμηχανήματα· ζόφος δέ ἐστιν ἡ παντελὴς καὶ ὁλόκληρος, τῆς\nθείας ἄγνοια χάριτος· καθ’ ἣν δι’ ὅλον γνωμικῶς ποιωθέντες, τῆς\nμακαρίας καὶ παμφαοῦς τοῦ ἀκηράτου φωτὸς ἐστέρηνται διαδόσεως· περὶ τὸ μὴ ὂν y πᾶσαν τὴν δοθεῖσαν αὐτοῖς κατὰ φύσιν\nνοερὰν δύναμιν ἀναλώσαντες· τί δὲ πείσονται κατὰ τὴν φοβερὰν\nq καὶ μὴν καὶ τῶν B. r ἀποστατήσαντας B. s Πρεσβ. ἐκ τῆς ἑρμ.\nτ. ψαλμ. om. Ν. C. t ῥητοῦ προκειμένου B. u αὐτοῦ τήσει B. Χ Maximi Sch. non habet Cod. B. y Cod. ὃν.\n\nτῆς κρίσεως ἡμέραν, οἶδεν ὁ δίκαιος κριτὴς, ὁ κατ’ ἀξίαν ἑκάστῳ\nδικαίαν ἀφορίζων τὴν ἀμοιβὴν, καὶ κατὰ τὸ μέτρον τῆς κακίας\nἱσον πρεπόντως τὸ ειδος διανέμων τῆς κρίσεως, καὶ πρόσφορον\nτοῖς ἐπ’ αἰῶσιν ἀτελευτήτοις ψῆφον συνεκφέρων μετὰ δικαιοσύνης\nτοῖς ἀγαθοῖς αὐτοῦ δόγμασιν.\n\nὩς Σόδομα καὶ Γόμοῤῥα, καὶ αἱ περὶ αὐτὰς πόλεις, τὸν\nὅμοιον τούτοις τρόπον ἐκπορνεύσασαι, καὶ ἀπελθοῦσαι\nὀπίσω σαρκὸς ἑτέρας, πρόκεινται δεῖγμα, πυρὸς αἰωνίου\nδίκην ὑπέχουσαι. Ἡγοῦμαι δὲ αἰνίττεσθαι τοὺς Βορβοριανοὺς καὶ Ἐστωτιανοὺς\nκαὶ Βαβυλωνίους καὶ Καϊανίτας, ὧν ἡ ἀσέλγεια ἄθεσμος z. Τῇ θείᾳ διδασκαλίᾳ κολακείᾳ γοητείᾳ χρησάμενοι τινὲς\nἄνθρωποι παρεισέδυσαν·","english":"or again, for the sake of our salvation, restraining their madness against us according to the providence of God, not allowing the machinations of their wickedness against us to proceed further; darkness is the complete and total ignorance of divine grace, according to which, having been qualitatively formed throughout in their disposition, they have been deprived of the blessed and all-brilliant transmission of the pure light, having consumed all the intellectual power given to them by nature concerning that which is not. What they will suffer on the fearful day of judgment, the righteous judge knows, who assigns to each a just recompense according to merit, and appropriately distributes the form of judgment according to the measure of wickedness, and pronounces a fitting sentence for the unending ages with righteousness according to his good decrees.\n\nAs Sodom and Gomorrah, and the cities around them, having committed fornication in a similar manner to these, and having gone after another flesh, lie as a spectacle, undergoing the penalty of eternal fire. I think that the Borborians, and the Estotians, and the Babylonians, and the Caianites are alluded to, whose lawlessness is lawless. Some men, having used flattery and sorcery under the guise of divine teaching, have crept in.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ζόφος","severity":"info","text":"ζόφος (darkness) is used here as a technical term for the complete ignorance of divine grace, a state characterizing fallen angels. This aligns with the glossary entry for 'darkness' as a privation of light and grace.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σόδομα καὶ Γόμοῤῥα","severity":"info","text":"The reference to Sodom and Gomorrah and the surrounding cities alludes to Genesis 19:24-25, where these cities are destroyed by fire as divine punishment for sexual immorality. The catenist uses this as a typological example of eternal punishment.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βορβοριανοὺς καὶ Ἐστωτιανοὺς καὶ Βαβυλωνίους καὶ Καϊανίτας","severity":"info","text":"These are names of Gnostic or heretical groups: Borborians (libertine Gnostics), Estotians (possibly a variant of 'Hystaspes' or a misnomer), Babylonians (a term for heretics), and Caianites (followers of Cain). The catenist associates them with lawless behavior.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῇ θείᾳ διδασκαλίᾳ κολακείᾳ γοητείᾳ χρησάμενοι","severity":"info","text":"The accusation that heretics used flattery and sorcery under the guise of divine teaching reflects a common patristic polemic against Gnostic groups, who were often charged with deceptive practices and magical rites.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὡς Σόδομα καὶ Γόμοῤῥα","severity":"info","text":"This passage shifts from a theological explanation of angelic punishment to a concrete biblical example (Sodom and Gomorrah), then to a list of heretical groups. The structure moves from general principle to specific illustration.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ μὴ ὂν y' (the non-being) is textually uncertain; the apparatus notes a variant 'ὃν' in the manuscript, which could affect the sense of the angels' consumption of intellectual power.","The identification of 'Ἐστωτιανοὺς' is unclear; it may be a corruption or a rare name for a heretical sect."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"διὰ τοῦ ὑποκρίνεσθαι αὐτὴν προγεγραμμένοι,\nτουτέστι προεγνωσμένοι εἰς τοῦτο τὸ κρίμα, ὅτι a ὃ παρ’\nἑαυτοῖς b ἐκρίθησαν παραδοθέντες ἀδοκίμῳ νῷ, οὗτοι δι’ ὑπερβάλλουσαν\nἀσέβειαν ἀκόλαστοί τινες ὄντες, τὴν τοῦ Κυρίου ἡμῶν\nἸησοῦ Χριστοῦ χάριν εἰς ἀσέλγειαν μετέθηκαν c καὶ d δι’ αὐτοῦ\nτοῦ λαγνεύειν ἀρνούμενοι τὸν μόνον δεσπότην Ἰησοῦν Χριστὸν,\nΚύριον τῶν κληθέντων διὰ τοῦ Εὐαγγελίου· εἶτα ἵνα e ἀποστρέψῃ\nτοὺς πιστοὺς τῶν τοιούτων f πονηρῶν καὶ ἀσεβῶν, δείκνυσιν, ὡς\nοἷόν τε τι τὸ μέγεθος οὗ ἠρνήσαντο δεσπότου· δηλώσας ὅτι αὐτός\nἐστιν ὁ ἐξαγαγὼν τὸν λαὸν ἐξ Αἰγύπτου, ὡς καὶ σωτηρίαν αὐτοῖς\nὀρέξαι. ἀλλ’ ἐπεὶ g τρεπτοὶ καὶ παλίμβουλοι h ἐτύγχανον τινὲς\nαὐτῶν, φέροντες ἔτι ἣν ἔσχον ἐν Αἰγύπτῳ βλάβην, ἀπώλεσεν\nαὐτοὺς ἀπιστήσαντας ἐν τῇ ἐρήμῳ, καίτοι σωθέντας διὰ πίστεως\nἐξ Αἰγύπτου· μήποτε οὖν οὗτοί εἰσιν οἱ τῆς θείας διδασκαλίας\nὑποκριταί· οἱ προιστάμενοι τῆς αἱρέσεως τῶν Νικολαϊτῶν, οὐδὲν\nεἶδος ἀκολασίας παρορώντων i. αἰσχρὰ γὰρ καὶ λίαν αἰσχρὰ\nἐπιτελοῦσι δῆθεν μυστικῶς, καὶ οἱ ἀπὸ Σίμωνος τοῦ Μάγου· πρὸς τούτοις καὶ οἱ ἀπὸ Μαρκίωνος καὶ Οὐαλεντίνου καὶ\nΣηθιανοί k. καὶ l ἐπὶ m προφάσει θρησκείας πράττουσι τὰ αἰσχρὰ,\nz Hoc Sch. seq. postponit B. a ὅτι om. B. b ἑαυτοῦ B. c μετέθησαν B. d καὶ om. B. e εἶθ' ἵνἀποστρ. B. f τῶν οὕτω πον. B. g ἐπειδὴ B. h παλίνβουλοι B. i παρωρώντων B. k σιθιανοὶ B. καὶ om. B. m ἐπεὶ vid. leg.","english":"through their being hypocritically pre-scripted, that is, foreknown for this judgment, that what among themselves they judged to be delivered over to a reprobate mind, these, being unbridled on account of exceeding impiety, transferred the grace of our Lord Jesus Christ into licentiousness, and through this very act of wantonness denied the only master Jesus Christ, the Lord of those called through the Gospel; then, in order to turn the faithful away from such wicked and impious persons, he shows what sort of magnitude belongs to the master whom they denied, having indicated that it is he who led the people out of Egypt, as also to extend salvation to them. But since some of them were fickle and changeable, still bearing the harm they had in Egypt, he destroyed them when they became faithless in the wilderness, even though they had been saved through faith from Egypt; lest, therefore, these be the hypocrites of divine teaching: those who preside over the heresy of the Nicolaitans, overlooking no form of licentiousness. For they perform shameful and exceedingly shameful acts, ostensibly in a mystical manner, and likewise those from Simon Magus; in addition, those from Marcion and Valentinus and the Sethians. And under the pretext of religion they do shameful things.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"προγεγραμμένοι","severity":"info","text":"The Greek term προγεγραμμένοι (here glossed as 'pre-scripted') is interpreted by the catenist as προεγνωσμένοι, i.e., 'foreknown' for judgment, not merely 'written beforehand'.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Νικολαϊτῶν","severity":"info","text":"The Nicolaitans are a heretical group mentioned in Rev 2:6, 15, associated with licentiousness. The catenist links them to Simon Magus, Marcion, Valentinus, and the Sethians as practitioners of shameful rites under religious pretext.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξαγαγὼν τὸν λαὸν ἐξ Αἰγύπτου","severity":"info","text":"This phrase alludes to the Exodus narrative (Ex 12–14), identifying Christ as the one who led Israel out of Egypt, a typological reading common in patristic exegesis.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a definition of hypocritical foreknowledge, to a catalogue of heretical groups (Nicolaitans, Simonians, Marcionites, Valentinians, Sethians), concluding with a moral condemnation of their secret rites.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The apparatus notes variant readings from another manuscript (B), e.g., omission of ὅτι, ἑαυτοῦ for ἑαυτοῖς, and μετέθησαν for μετέθηκαν, indicating textual fluidity in the catena tradition.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"παλίμβουλοι","severity":"caution","text":"The form παλίμβουλοι (B) is a variant of παλίνβουλοι; the meaning 'changeable' is secure, but the spelling difference may reflect scribal error or dialectal variation.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'these' (οὗτοι) is ambiguous: it may refer to the Nicolaitans specifically or to all heretical groups listed. The catenist seems to treat them as a single class of hypocrites."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"εἰς ἀσέλγειαν μετατιθέναι αὐτοὺς εἰπε τὴν χάριν τοῦ Κυρίον· δι’ ἧς ἀσελγείας καὶ τῶν ἔργων αὐτῆς ἀρνοῦνται τὸν μόνον\nδεσπότην καὶ Κύριον ἡμῶν Ἰησοῦν Χριστόν. Εἴρηται γοῦν πρὸ τούτων περὶ αὐτοῦ, ὡς εἴη m ἀληθινὸς Θεὸς\nοὗτος ὁ μόνος δεσπότης ὁ n Κύριος Ἰησοῦς Χριστὸς, ὁ ἀναγαγὼν o\nτὸν λαὸν p ἐξ Αἰγύπτου διὰ Μωσέως· ἕπεται μὴ ἕτερον εἶναι\nΘεὸν τὸν Μώσεως· οὐδὲ γάρ ἐστιν ἄλλος q παρὰ τὴν τριάδα· ὅθεν αὐτῷ διακονῶν φαίνεται Μώσης κατὰ τὸ “ ἐκεῖνος περὶ\n“ ἐμοῦ ἔγραψε. καὶ τὸ “ ὃν ἔγραψε Μώσης εὑρήκαμεν Ἰησοῦν· διὸ καὶ προθεωρήσας πνευματικῶς τὸν σταυρὸν, μέγιστον πλοῦτον\nἔχειν ἡγήσατο τὸν ὀνειδισμὸν τοῦ Χριστοῦ, οὐχ ἕτερος τοῦ\nλέγοντος “ ἐμοὶ εἴη καυχᾶσθαι ἐν τῷ σταυρῷ τῷ r Κυρίου\nἸησοῦ.”\n\nὉμοίως μέντοι καὶ οὗτοι ἐνυπνιαζόμενοι, σάρκα μὲν\nμιαίνουσι, κυριότητα δὲ ἀθετοῦσι, δόξας δὲ\nβλασφημουσιν. “ Ἐνυπνιαζόμενοί” φησι, τουτέστιν οὐδὲν ἀληθὲς ἐνθυμούμενοι,\nἀλλ’ ὡς ἐν ὕπνῳ φανταζόμενοι καὶ δογματίζοντες δήματα\nἀσεβείας πλήρη s. καὶ τὴν μὲν σάρκα, τουτέστι τὸ ἡμέτερον\nσῶμα, τοῦ πονηροῦ λέγοντες εἶναι δημιούργημα, τὴν δὲ μίαν\nκυριότητα καὶ δόξαν τῆς Ἀγίας τριάδος βλασφημοῦντες· καὶ\nτῷ μὲν Πατρὶ, τὸ ἄναρχον καὶ ἄκτιστον παρέχοντες, τὸν δὲ\nΥἱὸν καὶ τὸ Ἅγιον Πνεῦμα, τοῖς ὑπὸ χρόνον κτίσμασι καταριθμοῦντες. ταῦτα t τὰ ἀνόσια δόγματα Μανιχαίου καὶ Ἀρείου\nτυγχάνουσι· διὸ καὶ θερμῶς ὁ Ἀπόστολος τὴν κατὰ τῶν τοιούτων\nδογμάτων ποιεῖται κατάρρησιν.","english":"to licentiousness they would transform the grace of the Lord; through which licentiousness and its works they deny the only master and Lord of us, Jesus Christ. It has been said, then, before these things concerning him, that he is true God, this only master, the Lord Jesus Christ, who led the people out of Egypt through Moses; it follows that there is not another God of Moses; for there is no other besides the Trinity; whence Moses appears to serve him according to the saying, “That one wrote about me,” and, “Whom Moses wrote, we have found to be Jesus”; wherefore also, having spiritually foreseen the cross, he considered the reproach of Christ to be the greatest wealth, not another than the one saying, “Let it be for me to boast in the cross of the Lord Jesus.”\n\nLikewise, however, these, dreaming, defile the flesh, reject lordship, and blaspheme the glories. “Dreaming,” he says, that is, conceiving nothing true, but as in sleep fantasizing and dogmatizing utterances full of impiety. And the flesh, that is, our body, they say is the creation of the evil one, while blaspheming the one lordship and glory of the Holy Trinity; and to the Father they ascribe the beginningless and uncreated, but they number the Son and the Holy Spirit among the creations under time. These unholy doctrines belong to Manichaeus and Arius; wherefore the Apostle vehemently makes his denunciation against such doctrines.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξ Αἰγύπτου διὰ Μωσέως","severity":"info","text":"The phrase recalls the Exodus narrative, but the catena interprets it typologically, identifying Jesus as the leader of the Exodus.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκεῖνος περὶ ἐμοῦ ἔγραψε","severity":"info","text":"This is a paraphrase of a testimonium (cf. John 5:46) where Jesus says Moses wrote about him; the catena uses it to assert Christ as the subject of Mosaic prophecy.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὃν ἔγραψε Μώσης εὑρήκαμεν Ἰησοῦν","severity":"info","text":"A variant of the common patristic formula 'Whom Moses wrote, we have found to be Jesus,' linking Deuteronomy 18:15–19 to Christ.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐμοὶ εἴη καυχᾶσθαι ἐν τῷ σταυρῷ τῷ Κυρίου Ἰησοῦ","severity":"info","text":"A citation of a saying attributed to Moses, boasting in the cross of Christ; not a direct biblical verse but a patristic expansion.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μανιχαίου καὶ Ἀρείου","severity":"info","text":"The catena identifies the heretical doctrines as those of Manichaeus and Arius, linking the denial of the Son's full divinity to these fourth-century controversies.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐνυπνιαζόμενοι","severity":"info","text":"The Greek term 'dreaming' is glossed as conceiving nothing true, like fantasies in sleep; it is a rhetorical charge against heretics for false teaching.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἴρηται γοῦν πρὸ τούτων περὶ αὐτοῦ' is ambiguous: it could refer to a previous statement in the catena or to an external source; the reading taken is that it refers to earlier in the same commentary.","The citation 'ἐμοὶ εἴη καυχᾶσθαι ἐν τῷ σταυρῷ' is not a known biblical verse; it may be a patristic invention or a lost apocryphon."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"“ Σάρκα μὲν μιαίνουσι, μὴ ὁμολογοῦντες ἕνα Θεὸν εἶναι τῶν\nὁρατῶν u τε καὶ ἀοράτων ποιητὴν, ἀλλὰ θεοποιοῦντες τὴν ὕλην\nκαὶ τὸ σκότος, καὶ βδελυσσόμενοι τὴν σάρκα, “ κυριότητα ἀθε“\nτοῦσι’’ διὰ τοῦτο αὐτοί· “δόξας δὲ βλασφημοῦσι.’’ “ δόξας”\nἐκάλεσε τὰς δύο διαθήκας, ὡς ὁ Παῦλος φησὶν, “ εἰ γὰρ ἡ x\nm ὡσεὶ Ν. C. n καὶ B. o ἄναγ’. ἔτι B. P λ. αὐτοῦ B. q ἄλλο B. r τοῦ B. s πλήρης B. t ταῦτα δὲ B. u ὁρᾶτον τὲ καὶ ἀόρατον B. x τῆ B.\n\nδιακονία τῆς κατακρίσεως δόξα, πολλῷ μᾶλλον ἡ διακονία τῆς\nδικαιοσύνης δόξα.”\nὍρα y πόσην αὐτῶν κακίαν καταλέγει, καὶ τὸν νοῦν αὐτῶν καὶ\nτὸν βίον ὅλον διεφθάρθαι λέγων· καὶ γὰρ καὶ βίῳ εἰσὶν ἀκάθαρτοι\nκαὶ γλώσσῃ ἀσεβέστατοι· “ ἐνυπνιαζόμενοι” δὲ εἶπε διὰ τὸ μὴ\nἐν νηφούσῃ καὶ ὑγιῆ διανοίᾳ πράττειν, ἃ πράττουσιν ἀσελγήματα· ἐν οἷς τὴν ἑαυτῶν μιαίνουσι σάρκα, καὶ τὴν κυριότητα τοῦ κατὰ\nΧριστὸν μυστηρίου ἀθετοῦσιν· ἐν τάξει μυστηρίων εὐαγγελικῶν\nτὰς ἑαυτῶν ἀσελγείας καὶ δαιμονιώδεις ἐννοίας ἐκτελοῦντες. Προφητικώτερον δὲ καὶ τὴν τῶν ἀσεβεστάτων Βορβοριανῶν\nαἵρεσιν στηλιτεύει· ἐκ τοῦ Σίμωνος καὶ τούτους z τὰς ἀρχὰς\nεἰληφότας. Σευήρου ἐκ τῆσ πρὸσ Θωμᾶν Ἐπισκόπου Γερμανικίασ\nἘπιστολῆσ. Ἰστέον ὡς περὶ τινῶν διαλέγεται τὴν ἡδονὴν\nπρεσβευόντων, καὶ τὸ ἡδὺ τῆς σαρκὸς καὶ τὰς ἐν κόσμῳ φαντασίας\nδιωκόντων, καὶ ταῦτα ἡγουμένων εἶναι θρησκείαν, καὶ\nβλασφήμως ἐκφερομένων πρὸς τὸ μὴ ὁμολογεῖν μίαν κυριότητα\nκαὶ θεότητα· τοιοῦτοι γάρ τινες ὄφθησαν οἱ ἀπὸ Οὐαλεντίνου\nκαὶ Μαρκίωνος μέχρι τῶν ἀνοσιωτάτων καὶ βδελυρῶν Μανιχαίων\nκαταγόμενοι χρόνων.","english":"They defile the flesh, not confessing that there is one God, the maker of both visible and invisible things, but deifying matter and darkness, and abhorring the flesh; they reject the lordship for this reason themselves; they blaspheme the glories. He called the two testaments \"glories,\" as Paul says, \"For if the ministry of condemnation is a glory, much more is the ministry of righteousness a glory.\" See how much wickedness of theirs he enumerates, saying that both their mind and their whole life have been corrupted; for they are both impure in life and most impious in speech. He said \"dreaming\" because they do not perform the licentious acts they commit with a sober and sound mind; in these they defile their own flesh and reject the lordship of the mystery according to Christ, performing their own licentiousness and demonic notions in the order of evangelical mysteries. And more prophetically he pillories the heresy of the most impious Borborians, who also took their beginnings from Simon. From Severus's letter to Thomas, Bishop of Germanicia. It must be known that he speaks about certain people who advocate pleasure, and pursue the pleasantness of the flesh and the fantasies in the world, and consider these to be religion, and blasphemously express themselves so as not to confess one lordship and divinity; for such were those seen from Valentinus and Marcion down to the most unholy and abominable times of the Manichaeans.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"δόξας","severity":"info","text":"The author glosses δόξας as the two testaments, citing Paul (cf. 2 Cor 3:7-8). This interpretive move aligns the term with a specific exegetical tradition.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰ γὰρ ἡ διακονία τῆς κατακρίσεως δόξα, πολλῷ μᾶλλον ἡ διακονία τῆς δικαιοσύνης δόξα","severity":"info","text":"A paraphrase of 2 Corinthians 3:7-8, used to justify the identification of δόξα with the testaments. The citation is loose, not a verbatim quote.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βορβοριανῶν","severity":"info","text":"The Borborians were a Gnostic sect, often associated with libertine practices. The catena links them to Simon Magus and later heresies like Valentinus and Marcion.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Σευήρου ἐκ τῆσ πρὸσ Θωμᾶν Ἐπισκόπου Γερμανικίασ Ἐπιστολῆσ","severity":"info","text":"The catena cites Severus of Antioch's letter to Thomas of Germanicia, a source for anti-heretical polemic. This reflects the catena's use of patristic epistolary material.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Προφητικώτερον","severity":"info","text":"The adverb marks a shift from general critique to specific heresiological naming, structuring the commentary as moving from moral to prophetic denunciation.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐνυπνιαζόμενοι","severity":"caution","text":"The term 'dreaming' is used metaphorically to denote moral and intellectual corruption. The Greek implies a lack of sobriety, but the exact nuance in context is contested.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'certain people' is not specified; the catena groups multiple heresies without clear distinction. The phrase 'from Valentinus and Marcion down to the Manichaeans' may conflate distinct groups."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"τοῦτο οὑν φησιν ὁ Ἀπόστολος· ὡς ὁμοίως\nκαὶ αὐτοὶ· τοῖς ἐν Σοδόμοις πυρποληθεῖσι διὰ τὴν ἀσέλγειαν ἣν\nἐπλημμέλουν· “ ἐνυπνιαζόμενοι δὲ, τουτέστι τὰ ἐν κόσμῳ φρονοῦντες\nκαὶ ταῖς προσκαίροις φαντασίαις κεκαρωμένοι τῷ νῷ b . “ τὴν σάρκα μιαίνουσι· τοῖς γὰρ τοιούτοις νύξ ἐστιν ὁ βίος, καὶ\nἐγρηγορότες καθεύδουσι, καὶ ἐνύπνια βλέπουσι τὰ ἅμα τῷ c\nφανῆναι τέρποντα d καὶ παροδεύοντα· ταύτῃ τῇ διανοίᾳ καὶ\nΠαῦλος ὁ μέγας, νύκτα τὸν ἀσελγῆ βίον εἰδὼς, καὶ κάρον\nβαθὺν e τὰ τοιαῦτα φρονήματα Ῥωμαίοις ἐπιστέλλων παρῄνει\nκαὶ ἔλεγεν· “ ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικεν. ἀποθώμεθα\n“ οὖν τὰ ἔργα τοῦ σκότους, καὶ ἐνδυσώμεθα f τὰ ὅπλα τοῦ φω-\n“ τὸς, ὡς ἐν ἡμέρᾳ εὐσχημόνως περιπατήσωμεν, μὴ κώμοις καὶ\n“ μέθαις g·” καὶ τὰ ἑξῆς. Καὶ μετ’ ὀλίγα—“ Κυριότητα δὲ\ny Hoc Sch. infra ponit Cod. B. z αὐτοὺς B. a οὗτοι B. b τὸν\nνοῦν B. c Cod. Ν. τὸ. d τέρποντά τε B. e βαθὺ B. f ἐνδυσώμεθα\nδὲ B. g B. add. μὴ κοίταις καὶ.","english":"This then the Apostle says: just as they themselves, like those in Sodom who were burned because of the licentiousness they committed, \"dreaming,\" that is, thinking of worldly things and stupefied in mind by transient fantasies, they defile the flesh. For such persons, life is night, and even when awake they sleep, and they see as dreams things that delight and pass away as soon as they appear. With this understanding, the great Paul, knowing the licentious life as night and such thoughts as deep stupor, when writing to the Romans exhorted and said: \"The night has advanced, and the day has drawn near. Let us therefore put away the works of darkness, and let us put on the arms of light, so that we may walk decorously in the day, not with revelries and drunkenness,\" and so forth. And a little later: \"Lordship","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικεν","severity":"info","text":"The catenist attributes a paraphrase of Romans 13:12-13 to Paul, adapting the night/day metaphor to contrast licentiousness with righteousness.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κυριότητα","severity":"info","text":"The term 'lordship' (κυριότητα) in the catena likely refers to the divine attribute of lordship, which the heretics reject, as noted in the previous passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Σοδόμοις","severity":"info","text":"The reference to Sodom (Σοδόμοις) alludes to the biblical narrative of destruction by fire (Genesis 19:24-25), used here as a typology for divine punishment of licentiousness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a continuous catena excerpt, linking the Apostle's statement to a Pauline exhortation, with a transitional phrase 'And a little later' indicating a lacuna in the original manuscript.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The critical apparatus shows variant readings (e.g., 'τὸν νοῦν' vs. 'τῷ νῷ'), indicating textual instability in the manuscript tradition of this catena.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Κυριότητα δὲ' is incomplete in the Greek, and the English draft breaks off mid-sentence, leaving the intended reference to 'lordship' ambiguous."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"“ ἀθετοῦσι h” μίαν γὰρ θεότητα καὶ κυριότητα οὐχ\nἀρχὴν εἶναι τῶν πάντων· ἀλλ’ ἕτερον μὲν ὑπάρχειν τῆς παλαιᾶς\nδιαθήκης Θεὸν, πονηρόν τινα καὶ τιμωρητικὸν καὶ αἵμασι χαίροντα· ροντα· τῆς δὲ νέας ἕτερον, τὸν ἐν τοῖς Εὐαγγελίοις καὶ Ἀποστόλοις\nλαλήσαντα· ἢ καὶ δύο ἀρχὰς ἀντιτεταγμένας ἀλλήλαις,\nπονηράν τε καὶ ἀγαθὴν ἐφιστᾶσι πάσῃ i τῇ κτίσει· καὶ ἀμφοτέρας\nἀγεννήτους λέγουσι· καὶ τὴν μὲν ἐναντίαν εἶναι τῶν ἀγαθῶν· τὴν δὲ, τῶν κακῶν· ὅπερ ἐξαιρέτως περὶ τοὺς ἄλλους τῆς\nτοῦ Μανέντος διανοίας ἀπόβρασμα γέγονε. ἐξ οὗ τὸ πονηρὸν\nσμῆνος τῶν Μανιχαίων κατάγεται. οἱ οὕτως οὖν ἔχοντες, καὶ τὴν\nκυριότητα ἀθετοῦντες, τουτέστι, τὸν ἕνα καὶ μόνον Κύριον k ἐπὶ\nπάντων Θεὸν, ἀναγκαίως καὶ τὰς δόξας βλασφημοῦσι· δόξας δὲ\nἢ τὰ δόγματα τῆς εὐσεβείας φησὶν, ἢ τὴν παλαιὰν διαθήκην\nκαὶ νέαν, μετὰ θεοπρεποῦς δόξης ἐκφωνηθείσας. Καὶ μετ’ ὀλίγα\n—Οὐκοῦν ἐκ τούτων πρόδηλον, ὡς δόξας τὰς διακονηθείσας δύο\nδιαθήκας καλεῖ· τὴν μὲν διὰ τῆς Μωϋσέως ὑπουργίας, τὴν δὲ\nδι’ αὐτοῦ τοῦ Κυρίου καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ,\n“ τοῦ κενώσαντος ἑαυτὸν καὶ δούλου λαβόντος μορφὴν; καὶ\nλέγοντος πρὸς τοὺς μαθητὰς, “ καὶ γὰρ ὁ Υἱὸς τοῦ ἀνθρώπου\n“ οὐκ ἦλθε διακονηθῆναι, ἀλλὰ διακονῆσαι, καὶ δοῦναι τὴν ψυχὴν\n“ αὐτοῦ λύτρον ἀντὶ πολλῶν.’’","english":"They reject the one divinity and lordship, not positing a single principle of all things, but rather that there is one God of the Old Testament, a wicked and punitive being who delights in blood, and another of the New, the one who spoke in the Gospels and Apostolic writings; or else they set up two principles opposed to each other, an evil and a good one, over all creation, and declare both unbegotten, the one being the opposite of good things, the other of evil things—which has especially become the offscouring of the mind of Manes. From him the wicked swarm of the Manichaeans is descended. Those who are thus disposed, and who reject the lordship, that is, the one and only Lord God over all, necessarily also blaspheme the glories; and by \"glories\" he means either the doctrines of piety, or the Old and New Testaments, proclaimed with divine glory. And a little later: Therefore it is clear from these things that he calls \"glories\" the two covenants that were ministered: one through the service of Moses, the other through the Lord and God and Savior himself, our Jesus Christ, who emptied himself and took the form of a servant, and said to his disciples, \"For the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Μανιχαίων","severity":"info","text":"The passage attacks Manichaean dualism, which posits two coeternal principles, one good and one evil. This heresy is traced to Manes (Manichaeus), a third-century founder.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δόξας","severity":"info","text":"Here δόξας is glossed as either the doctrines of piety or the two Testaments. The catenist interprets the term in a theological sense, not merely as 'opinions'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῦ κενώσαντος ἑαυτὸν καὶ δούλου λαβόντος μορφήν","severity":"info","text":"This phrase echoes Philippians 2:7, where Christ is said to have taken the form of a servant. The catenist applies it to Christ's self-emptying and ministry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ Υἱὸς τοῦ ἀνθρώπου οὐκ ἦλθε διακονηθῆναι, ἀλλὰ διακονῆσαι","severity":"info","text":"This saying is not a direct Gospel quotation but a paraphrase of Christ's teaching on service, possibly derived from Matthew 20:28 or a similar logion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ μετ’ ὀλίγα","severity":"info","text":"This phrase marks a transition within the catena, indicating that the following interpretation is from a later section of the source being excerpted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀπόβρασμα","severity":"info","text":"The term 'offscouring' (ἀπόβρασμα) is a strong polemical label, used by early Christian writers to denigrate heretical teachings as refuse.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τοῦ κενώσαντος ἑαυτὸν' may allude to Philippians 2:7, but the exact wording differs; the catenist may be paraphrasing. The identity of the 'glories' (δόξας) is ambiguous: the catenist offers two interpretations, either doctrines or the two Testaments."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"l Ὁ δὲ Μιχαὴλ ὁ Ἀρχάγγελος, ὅτε τῷ διαβόλῳ διακρινόμενος\nδιελέγετο περὶ τοῦ Μωϋσέως σώματος,\nἐτόλμησε κρίσιν ἐπενεγκεῖν βλασφημίας, ἀλλ’ εἶπεν,\nἐπιτιμήσαι σοι Κύριος. “ Ὁ δὲ Μιχαὴλ ὁ Ἀρχάγγελος, ὅτε τῷ διαβόλῳ διακρινόμενος\n“ διελέγετο περὶ τοῦ Μωϋσέως σώματος’’ καὶ τὰ ἑξῆς. Δείκνυσι\nκαὶ τὴν παλαιὰν συμφωνοῦσαν τῇ καινῇ, καὶ ὑφ’ ἑνὸς Θεοῦ δεδομένας· ὁ γὰρ διάβολος ἀντεῖχε θέλων ἀπατῆσαι, ὅτι ἐμὸν τὸ σῶμα\nὡς τῆς ὕλης δεσπόζοντι· καὶ ἤκουσε παρὰ τοῦ Ἀγγέλου τὸ\n“ ἐπιτιμήσαι σοι Κύριος.” τουτέστι ὁ Κύριος τῶν πνευμάτων καὶ\nh ἀσελγείαις, ἀθετεῖν B. i πᾶσι Ν. k καὶ κύριον καὶ ἐπὶ π. B. l ΕΚ ΤΟΥ ΜΩΥΣΕΩΣ ΑΠΟΚΡΥΦΟΥ. Ὀ ΔΕ ΜΙΧΑΗΛ, κ. τ. λ. sic habet\nCod. B.\n\nπάσης σαρκός. διὰ ταύτην τὴν αἰτίαν πρὸ μικροῦ εἶπεν, ὅτι\nἸησοῦς λαὸν ἐκ γῆς Αἰγύπτου σώσας, ὁ παλαιᾶς καὶ καινῆς διαθήκης\nΘεὸς, δόξα αὐτῶ. Ὁ δὲ Μιχαὴλ οὐκ αὐθεντήσας ἐπήγαγεν αὐτῷ τιμωρίαν ἀξίαν\nτῆς βλασφημίας, ἀλλὰ κατέλιπεν αὐτὸν τῇ γνώμῃ τοῦ ἑαυτοῦ\nδεσπότου· ὅτε γὰρ ἤγαγε Μωυσῆν ἐν τῷ ὄρει, ἔνθα μετεμορφώθη ὁ\nΚύριος, τότε ἔλεγεν ὁ διάβολος τῷ Μιχαὴλ, ἐψεύσατο ὁ Θεὸς\nεἰσαγαγὼν τὸν Μωσῆν, ἔνθα ὤμοσε μὴ εἰσελθεῖν αὐτόν. Λέγεται ὁ Μιχαὴλ περὶ τὴν τοῦ Μωυσέως σώματος διηκονηκέναι\nταφήν· τοῦ διαβόλου πρὸς τοῦτο ἀνθισταμένου· αυγχωροῦντος\nτοῦ Θεοῦ, καὶ βουλομένου δεῖξαι διὰ τοῦ φαινομένου τοῖς\nτότε μικρὰ βλέπουσι καὶ παχύτερον διακειμένοις τὸ ἀφανὲς, ὅτι\nμετὰ τὴν ἐνθένδε ἀπαλλαγὴν ταῖς ἡμετέραις ψυχαῖς ἀνθίστανται\nπορευομέναις τὴν ἐπὶ τὰ ἄνω πορείαν, ὁ τε διάβολος καὶ αἱ δυνάμεις\nαἱ πονηραὶ σὺν αὐτῷ, ἐκκόψαι τὸν δρόμον βουλόμεναι·","english":"Michael the Archangel, when disputing with the devil and arguing about the body of Moses, dared to bring a charge of blasphemy, but said, “May the Lord rebuke you.” “Michael the Archangel, when disputing with the devil and arguing about the body of Moses,” and so forth. He shows that the Old Testament agrees with the New, and that both were given by one God; for the devil resisted, wishing to deceive, claiming that the body was his as master of matter, and he heard from the Angel, “May the Lord rebuke you,” that is, the Lord of spirits and of all flesh. For this reason he said shortly before, “Jesus, having saved a people from the land of Egypt, the God of the Old and New Covenant, glory to him.” Michael, not assuming authority, did not inflict upon him a punishment befitting the blasphemy, but left him to the judgment of his own master. For when he brought Moses to the mountain where the Lord was transfigured, then the devil said to Michael, “God lied, having brought Moses where he swore he would not enter.” Michael is said to have ministered concerning the burial of the body of Moses, with the devil opposing this, God permitting it and wishing to show through the visible to those who then saw dimly and were more coarsely disposed the invisible truth, that after our departure from here, the devil and the evil powers with him oppose our souls as they journey upward, seeking to cut off their course.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μιχαὴλ ὁ Ἀρχάγγελος … περὶ τοῦ Μωϋσέως σώματος","severity":"info","text":"The episode of Michael disputing with the devil over Moses' body is drawn from the apocryphal Assumption of Moses, not from canonical scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐπιτιμήσαι σοι Κύριος","severity":"info","text":"The phrase 'May the Lord rebuke you' is a formula of deferral, indicating Michael refrains from pronouncing judgment himself, leaving it to God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"περὶ τοῦ Μωϋσέως σώματος","severity":"info","text":"The dispute over Moses' body reflects a tradition in which the devil claims dominion over matter, while Michael asserts God's authority over both spirit and flesh.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Δείκνυσι καὶ τὴν παλαιὰν συμφωνοῦσαν τῇ καινῇ","severity":"info","text":"This sentence marks a transition from the apocryphal narrative to the catenist's interpretive comment, showing the unity of Old and New Testaments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἰησοῦς λαὸν ἐκ γῆς Αἰγύπτου σώσας","severity":"info","text":"The reference to Jesus saving a people from Egypt identifies him as the God of both covenants, a common patristic typology linking Moses and Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"αὐθεντήσας","severity":"caution","text":"The Greek verb 'αὐθεντήσας' (assuming authority) is rare in this context; the manuscript may reflect a variant reading or scribal error.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Michael-devil dialogue is not explicitly named in the text; the lemma 'ΕΚ ΤΟΥ ΜΩΥΣΕΩΣ ΑΠΟΚΡΥΦΟΥ' in the margin of Codex B suggests it is from an apocryphon of Moses, but the exact work is uncertain."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"καὶ\nτῶν μὲν τὰ φαῦλα ἐργασαμένων κατισχύουσι· τῶν δὲ δικαίων\nἡττῶνται διὰ τῆς ἀγγελικῆς συμμαχίας. τοῦτο καὶ ὁ μακάριος\nἈντώνιος ἐν ὁράσει τεθέαται. Σευήρου Ἀρχιεπισκόπου Ἀντιοχείασ ἐκ τῆσ πρὸσ Θωμᾶν\nἐπίσκοπον Γερμανικίασ ἐπιστολῆσ m. Ἐνταῦθα διὰ σωματικοῦ\nτύπου προυπέδειξεν ὁ Θεὸς περὶ τὴν ψυχὴν γινόμενόν τι n\nμυστήριον. ἐπειδὴ γὰρ τῆς ψυχῆς χωριζομένης ἀπὸ τοῦ σώματος,\nμετὰ τὴν ἐνθένδε ἀπαλλαγὴν προυπαντῶσιν αὐτῇ καὶ ἀγγελικαὶ\nδυνάμεις ἀγαθαὶ, καὶ δαιμόνων στῖφος τονηρότατον o, ὅπως πρὸς\nτὴν ποιότητα τῶν ἔργων ὧν ἔπραξαν p, πονηρῶν τε καὶ ἀγαθῶν, ἐπὶ\nτοὺς προσφόρους τόπους, ἣ οὗτοι ἣ ἐκεῖνοι, ταύτην ἀποκομίσωσι,\nφυλαχθησόμεναι q μέχρι τῆς τελευταίας ἡμέρας, καθ’ ἣν εἰς κρίσιν\nπάντες παραστησόμεθα· καὶ ἣ εἰς τὴν αἰώνιον ζωὴν, ἣ εἰς τὴν\nἀπέραντον φλόγα τοῦ πυρὸς ἀπαχθησόμεθα. βουλόμενος ὁ Θεὸς\nτοῖς υἱοῖς Ἰσραὴλ καὶ τοῦτο ὑποδεῖξαι διὰ σωματικοῦ τύπου τινὸς,\nπαρεσκεύασεν ἐν τῇ τοῦ Μωυσέως ταφῇ φανῆναι ὑπ’ ὀφθαλμοὺς\nαὐτοῖς πρὸς τὴν περιστολὴν τοῦ σώματος καὶ τὴν ἐν τῇ γῇ νενομισμένην\nκατάθεσιν, ἀνθιστάμενον ὥσπερ τὸν πονηρὸν δαίμονα καὶ\nm Hoc tit. caret N.C. n τι om B. o πονηρατάτων B. p ἔπραξε N.C. q φυλαχθησομένην B.","english":"And they overcome those who have done evil deeds, but are defeated by the righteous through the alliance of angels. This also the blessed Antony beheld in a vision. From Severus, Archbishop of Antioch, in his letter to Thomas, bishop of Germanicia. Here through a bodily type God prefigured some mystery taking place concerning the soul. For when the soul is separated from the body, after its departure from here, both good angelic powers and a most wicked throng of demons meet it, in order that, according to the quality of the deeds they have done, both evil and good, they—either these or those—may convey it to the appropriate places, where they will be kept until the last day, on which we shall all be brought to judgment; and we shall be led either to eternal life or to the unending flame of fire. Wishing to indicate this also to the sons of Israel through some bodily type, God arranged that at the burial of Moses there should appear before their eyes, for the preparation of the body and the customary deposition in the earth, the evil demon resisting, as it were, and","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Σευήρου Ἀρχιεπισκόπου Ἀντιοχείασ","severity":"info","text":"Severus of Antioch (c. 465–538) was a miaphysite patriarch whose letter to Thomas of Germanicia is cited here as a source for the catena.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σωματικοῦ τύπου","severity":"info","text":"The phrase 'bodily type' (σωματικοῦ τύπου) refers to a typological prefiguration using a physical event, here the burial of Moses, to foreshadow a spiritual mystery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μωυσέως ταφῇ","severity":"info","text":"The burial of Moses is narrated in Deuteronomy 34:5–6, but the detail of demonic resistance is not biblical; it derives from later Jewish and Christian tradition (e.g., the Assumption of Moses).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μακάριος Ἀντώνιος","severity":"info","text":"The reference to the blessed Antony (likely Antony the Great) beholding a vision of angelic and demonic contest over souls reflects a theme in early monastic literature, e.g., the Life of Antony.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"φυλαχθησόμεναι","severity":"caution","text":"The manuscript tradition shows a variant: φυλαχθησομένην (B) vs. φυλαχθησόμεναι (N.C.), affecting the grammatical agreement with the preceding clause.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐνταῦθα","severity":"info","text":"The adverb 'Ἐνταῦθα' ('Here') marks a transition from the preceding narrative about Michael and the devil to a new exegetical point about the soul's journey after death.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'blessed Antony' is not specified but is almost certainly Antony the Great; the source of the vision is not given. The text breaks off mid-sentence, leaving the conclusion of Severus' argument incomplete."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"ἀντιπράττοντα r. καὶ τούτῳ τὸν Μιχαὴλ ἀγαθὸν Ἄγγελον ὄντα\nπροσυπαντῆσαι καὶ ἀποσοβῆσαι· καὶ μὴ ἐξουσιαστικῶς ἐπιτιμῆσαι,\nἀλλὰ τῷ Κυρίῳ τῶν ὅλων παραχωρῆσαι τῆς κατ’ ἐκείνου\nκρίσεως, καὶ εἰπεῖν “ ἐπιτιμήσαι σοι Κύριος· ἵνα διὰ τούτων\nμάθωσιν οἱ παιδαγωγούμενοι, ὥς ἐστι τις ταῖς ψυχαῖς ἀγωνία\nμετὰ τὴν ἐνθένδε ἀπαλλαγὴν, καὶ ὅτι χρὴ διὰ τῶν ἀγαθῶν ἔργων\nπαρασκευάζεσθαι πρὸς τὸ τῆς ἀγγελικῆς ἡμᾶς συμμαχίας μεταλαχεῖν,\nτῶν δαιμόνων καθ’ ἡμῶν ἐπιτριζόντων φθονερὸν καὶ πικρόν· καὶ ταύτης ὑπ’ ὀφθαλμοὺς φανείσης τῆς θείας εἰκόνος, εἰκὸς καί\nτινα λοιπὸν νεφέλην ἢ φωτὸς ἔκλαμψιν γεγενῆσθαι κατὰ τὸν\nτόπον ἐκεῖνον ἀμαυροῦσαν καὶ ἀποτειχίζουσαν τῶν περιεστηκότων\nτὴν θέαν, ἵνα μὴ γινώσκοιεν αὐτοῦ τὴν ταφήν· διὸ καὶ ἐν τῷ Δευτερονομέῳ\nφησὶ τὸ ἱερὸν γράμμα s. “ καὶ ἐτελεύτησεν ἐκεῖ Μωυ-\n“ σῆς οἰκέτης Κυρίου ἐν γῇ Μωὰβ, διὰ ῥήματος Κυρίου· καὶ\n“ ἔθαψαν αὐτὸν ἐν γῇ Μωὰβ, ἐγγὺς οἴκου Φοφώρ· καὶ οὐκ εἶδεν\n“ οὐδεὶς τὴν τελευτὴν, ‘ἤτοι τὴν ταφὴν αὐτοῦ, ἕως τῆς ἡμέρας\n“ ταύτης. Καὶ μετ’ ὀλίγα —Καὶ ταύτην μὲν τὴν ἐξήγησιν τὸ\nπροκείμενον ἔχειν δοκεῖ, καὶ οὕτως αὐτὸ νενοήκαμεν. τινὲς δέ γε t\nσῶμα τοῦ Μωυσέως ἔφησαν καλέσαι τὸν Ἰούδαν τὸν νόμον αὐτόν· καὶ ὅτι κατιόντι αὐτῷ, τοῦτον ἐμφανίσαιu τοῖς υἱοῖς Ἰσραὴλ, ὁ\nδιάβολος ἀνθίστατο καὶ ἀντέπραττεν, ἐμποδίζων τῇ δόσει τοῦ\nνόμου, καὶ διακρινόμενος, καὶ λέγων μὴ ἄξιον εἶναι τὸν λαὸν τούτου\nτυχεῖν· διὸ δὴ καὶ ὁ Μιχαὴλ προηγούμενος ἀποσοβεῖ τὸν ἀνθιστάμενον,\nτὸ “ ἐπιτιμήσαι σοι Κύριος ” ἐκβοῶν.","english":"acting against him, and Michael, being a good angel, met him and drove him away; and he did not rebuke him authoritatively, but left the judgment against him to the Lord of all, and said, \"May the Lord rebuke you.\" So that through these things those being instructed may learn that there is some struggle for souls after departure from here, and that it is necessary through good deeds to prepare ourselves to partake of angelic alliance, while the demons hiss against us enviously and bitterly. And when this divine image appeared before their eyes, it is likely that some cloud or radiance of light then occurred at that place, darkening and walling off the sight from those standing around, so that they might not know his burial. Hence also in Deuteronomy the sacred text says, \"And Moses, servant of the Lord, died there in the land of Moab by the word of the Lord; and they buried him in the land of Moab, near the house of Peor; and no one saw his death, that is, his burial, until this day.\" And after a little—\"And this interpretation the passage seems to have, and thus we have understood it. But some have said that Jude called the body of Moses the law itself; and that when he came down, the devil opposed and acted against him, hindering the giving of the law, and disputing, and saying that the people were not worthy to receive it; wherefore also Michael, going before, drives away the opponent, crying out, 'May the Lord rebuke you.'","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δευτερονομέῳ","severity":"info","text":"The passage quotes a version of Deuteronomy 34:5-6, describing Moses' death and burial, but the wording differs from the Septuagint.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σῶμα τοῦ Μωυσέως","severity":"info","text":"The phrase 'body of Moses' is interpreted allegorically by some as the law itself, a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μιχαὴλ","severity":"info","text":"Michael the archangel appears as a protective figure in Jewish and Christian tradition, often opposing Satan or evil forces.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ μετ' ὀλίγα","severity":"info","text":"This phrase marks a transition from the main exegesis to an alternative interpretation, indicating a composite or layered commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τινὲς δέ γε","severity":"info","text":"The text records a variant interpretation, showing the catena's method of preserving multiple patristic opinions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀντιπράττοντα r.","severity":"caution","text":"The initial 'r.' may be a scribal abbreviation or corruption; the text likely refers to an opponent of Michael, possibly the devil.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'r.' abbreviation is unclear; it may stand for a name or title.","The exact source of the Deuteronomy quotation is uncertain; it does not match the Septuagint verbatim."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"Ἄλλοι δὲ σῶμα τοῦ\nΜωυσέως ὃν ἐδημαγώγει λαὸν ἀπεκάλεσαν, καὶ εἶπον, ὡς ἐξιοῦσιν\nαὐτοῖς ἐκ τῆς χώρας τῶν Αἰγυπτίων ὁ διάβολος ἀντέστη καὶ ἀντετάξατο,\nκαθάπερ ἐν δικασίᾳ x λέγων τῷ Μωυσῇ y, μὴ εἶναι τὸ\nσῶμα αὐτοῦ, τουτέστι τὸν λαὸν, ἄξιον τῆς Αἰγυπτίων ἐλευθερίας\nτυχεῖν· καὶ τοῦτον ὁ Μιχαὴλ ἀπεῖρξε z, καὶ ἀντιπραττόμενον\nἔπαυσεν, ἐπιφωνήσας τὸ “ ἐπιτιμήσαι σοι Κύριος.’’\nΣευήρου ἐκ τοῦ κατὰ Ἀλεξανδρείασ σύνταγμα a. “Οὐκ\n“ ἐτόλμησεν αὐτῷ,” φησι, “ τὴν κρίσιν τῆς βλασφημίας ἐπε-\nr ἀντιπράττον B. s τὸ γρ. τὸ ἱερὸν B. t τιν. δέ γε ἔφασαν B. u ἐμφανῆσαι B. x διαδικασίᾳ B. y Μωυσεῖ B. z εἶρξε Β. a Hoc tit. caret Ν. leg. ΣΥΝΤΑΓΜΑΤΟΣ.\n\n“ νεγκεῖν, ἀλλ’ εἶπε μόνον b, ‘ ἐπιτιμήσαι σοι Κύριος,’ τουτέστιν\nὡς βλάσφημον καὶ θεομάχον ἀπ’ ἀρχῆς, ἐξ οὗ τὴν ἀποστασίαν\nἐνόσησε, καὶ μετὰ τοῦτο τὸν Ἀδὰμ ἠπάτησε διὰ πανουργίας\nμαχησάμενος τῇ ἐντολῇ τοῦ Θεοῦ, βλασφημίας κρίσει καὶ ἀποφάσει c\nπεριβαλεῖν “ οὐκ ἐτόλμησεν, ἀλλ’ εἶπεν, ἐπιτιμήσαι σοι\n“ Κύριος· τὸ γὰρ τῆς ἀποφάσεως καὶ τῆς κρίσεως ἐπεφύλακτο\nτῷ κριτῇ, τουτέστι τῷ Χριστῷ· “ ὁ γὰρ κατακρίνας τὴν ἁμαρ-\n“ τίαν,’’ ὡς Παῦλός φησιν, ἐν τῆ ἰδίᾳ σαρκὶ, ἐπείπερ οὐκ ἔσχεν\nἴχνος οὐδὲ ἓν ἐν αὐτῷ, κατέκρινε καὶ διὰ τοῦ ἰδίου θανάτου τὸν\nθάνατον, καὶ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου τὸν διάβολον.","english":"Others called the body of Moses the people he led, and said that as they were departing from the land of the Egyptians, the devil opposed and resisted them, as if in a trial, saying to Moses that his body, that is, the people, was not worthy to obtain freedom from the Egyptians. And Michael drove him away and stopped him from acting in opposition, exclaiming, \"May the Lord rebuke you.\"\n\nFrom Severus, from the treatise against Alexandria: \"He did not dare,\" he says, \"to bring the judgment of blasphemy against him, but said only, 'May the Lord rebuke you,' that is, as a blasphemer and enemy of God from the beginning, from the time he fell into apostasy, and after that deceived Adam, having fought with cunning against the commandment of God, he did not dare to encompass him with a judgment and sentence of blasphemy, but said, 'May the Lord rebuke you.' For the matter of the sentence and judgment was reserved for the judge, that is, Christ. 'For he who condemned sin,' as Paul says, in his own flesh, since he had not even a trace of it in himself, condemned also through his own death death itself, and the devil who held power over death.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἄλλοι δὲ σῶμα τοῦ Μωυσέως ὃν ἐδημαγώγει λαὸν ἀπεκάλεσαν","severity":"info","text":"This passage introduces an alternative interpretation of 'body of Moses' as the people he led, contrasting with a literal reading. The structure shifts from narrative to exegetical comment.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐν δικασίᾳ","severity":"info","text":"The phrase 'ἐν δικασίᾳ' (in a trial) is a variant reading; the apparatus notes 'διαδικασίᾳ' (formal legal proceeding) in manuscript B. The sense of a judicial contest is retained.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπιτιμήσαι σοι Κύριος","severity":"info","text":"The phrase 'May the Lord rebuke you' echoes a biblical motif of divine judgment, though not a direct quotation. It is used here as a formula of restraint by Michael.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σευήρου ἐκ τοῦ κατὰ Ἀλεξανδρείασ σύνταγμα","severity":"info","text":"The citation from Severus of Antioch's treatise 'Against Alexandria' provides a patristic source for the exegesis. Severus (c. 465–538) was a miaphysite theologian, and this work is part of his anti-Chalcedonian polemic.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ γὰρ κατακρίνας τὴν ἁμαρτίαν","severity":"info","text":"The reference to Paul (likely Romans or 1 Corinthians) on Christ condemning sin in his own flesh reflects later theological development of Christ's victory over death and the devil, as interpreted by Severus.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"x, y, z, a, b, c","severity":"caution","text":"The apparatus notes variant readings (e.g., 'x' for 'διαδικασίᾳ', 'y' for 'Μωυσεῖ', 'z' for 'εἶρξε') and a missing title in manuscript N. These indicate textual instability in the transmission of the catena.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'σῶμα τοῦ Μωυσέως' is interpreted allegorically as the people, but the literal sense (Moses' corpse) is not entirely excluded. The identity of 'others' (Ἄλλοι) is unspecified. The apparatus shows textual variants in key terms, affecting the precise legal imagery."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"Οὗτοι δὲ, ὅσα μὲν οὐκ οἴδασι, βλασφημοῦσιν· ὅσα\nδὲ φυσικῶς, ὡς τὰ ἄλογα ζῷα, ἐπίστανται, ἐν τούτοις\nφθείρονται. Περὶ μὲν δόγματός, φησιν, ἀγνοοῦντας τὴν ἀλήθειαν, βλασφημοὺς\nἑαυτοῖς συντιθέασι λόγους· περὶ δὲ ἡδονὰς οὕτως ἔχουσιν,\nὡς μηδὲν ἀλόγων ζώων διαφέρειν, ἀλλ’ ἢ ἵππους θηλυμανεῖς νομίζεσθαι,\nἣ χοίρους τῷ βορβόρῳ τῆς ἀσωτίας d κυλινδουμένους. Tελευτήσαντος ἐν τῷ ὄρει Μωϋσέως e, ὁ Μιχαὴλ ἀποστέλλεται\nμεταθήσων τὸ σῶμα, εἶτα τοῦ διαβόλου κατὰ τοῦ Μωϋσέως\nβλασφημοῦντος, καὶ φονέα ἀναγορεύοντος διὰ τὸ πατάξαι τὸν\nΑἰγύπτιον, οὐκ ἐνεγκὼν τὴν κατ’ αὐτοῦ βλασφημίαν ὁ Ἄγγελος,\n“ ἐπιτιμήσαι σοι ὁ Θεὸς πρὸς τὸν διάβολον ἔφη· ἔστιν οὖν\nἔνδειξις τὸ εἰρημένον ὑπερβολῆς κακίας τῶν κατηγορουμένων· ὅπουγε Ἀρχάγγελος μὲν οὐδὲ ἀνδρὸς βλασφημουμένου ἤνεγκεν· οἱ ἐπὶ τὸν ἐπὶ πάντων βλασφημοῦσι Θεόν.\n\nΚΕΦ. Β.\n\nTαλανισμὸς αὐτῶν ἐπὶ τῇ πλάνη καὶ ἀσεβείᾳ, καὶ ἀσελγείᾳ καὶ βλασφημίᾳ\nκαὶ ἐπιπλάστῳ ὑποκρίσει, τῆ εἰς ἀπάτην δωροδοκίᾳ.","english":"These men blaspheme what they do not know; and what they know by instinct, like irrational animals, in these things they are corrupted. Concerning doctrine, he says, being ignorant of the truth, they compose blasphemous arguments for themselves; but concerning pleasures they are such that they differ in nothing from irrational animals, but are considered either as mares mad for stallions, or as swine wallowing in the mire of debauchery. When Moses died on the mountain, Michael was sent to remove the body; then when the devil blasphemed against Moses, proclaiming him a murderer because he struck the Egyptian, the Angel, unable to bear the blasphemy against him, said to the devil, \"May the Lord rebuke you.\" Therefore, what has been said is an indication of the extreme wickedness of those accused, since even an Archangel could not bear the blasphemy of a man, while they blaspheme God, who is over all.\n\nChapter 2.\n\nA woe upon them for their error and impiety, and licentiousness and blasphemy and feigned hypocrisy, and for their bribe-taking for the purpose of deception.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Β.","severity":"info","text":"The heading 'Chapter 2' marks a new section in the catena, introducing a separate thematic unit that condemns the heretics' vices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μιχαὴλ ἀποστέλλεται μεταθήσων τὸ σῶμα","severity":"info","text":"The tradition that Michael was sent to retrieve Moses' body after his death on Mount Nebo (or Sinai) is attested in Jewish and Christian apocryphal sources, such as the Assumption of Moses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πατάξαι τὸν Αἰγύπτιον","severity":"info","text":"The reference to Moses striking the Egyptian alludes to Exodus 2:12, where Moses kills an Egyptian taskmaster who was beating a Hebrew slave.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"βλασφημία","severity":"info","text":"The term 'blasphemy' (βλασφημία) is a key accusation in the catena, denoting speech that defames or insults God or holy figures, here applied both to the devil and to the heretics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἐπιτιμήσαι σοι ὁ Θεὸς","severity":"info","text":"The archangel's rebuke 'May the Lord rebuke you' echoes a formula found in early Christian exorcistic and liturgical contexts, such as in the Apostolic Constitutions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ταλανισμὸς αὐτῶν","severity":"info","text":"The 'woe upon them' formula reflects the catenist's homiletic style, drawing on prophetic denunciations (cf. Isaiah) to condemn heretical groups, a common feature in Severan catenae.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τελευτήσαντος ἐν τῷ ὄρει Μωϋσέως' does not specify which mountain (Nebo or Sinai), leaving the geographical tradition ambiguous.","The identity of 'οὗτοι' (these men) in the opening sentence is not explicitly stated, but context suggests it refers to heretics or opponents of orthodox doctrine."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"Οὐαὶ αὐτοῖς· ὅτι τῆ ὁδῷ τοῦ Κάϊν ἐπορεύθησαν, καὶ\nτῇ πλάνῃ τοῦ Βαλαὰμ μισθοῦ ἐξεχύθησαν, καὶ τῇ\nἀντιλογίᾳ τοῦ Κορὲ ἀπώλοντο. b αὐτῷ B. sed μόνον in marg. c διὰ πανοῦργ’. usque ad ἀποφάσει\ncaret Ν. d ἀσεβείας B. e ἁγίου B. f οὐδὲ B.\n\nΚαὶ αὐτοὶ γὰρ ἀδελφοκτόνοι εἰσὶ, δι’ ὧν διδάσκουσι, τὰς τῶν\nἀπατωμένων ἀποκτειννύντες g ψυχάς· ὅρα δὲ πῶς τὴν ὑπερβολὴν\nτῆς ἀσεβείας αὐτῶν δείκνυσιν· οὐ γὰρ ἠρκέσθη παραβαλεῖν αὐτοὺς\nΚαῒν h τῷ ἀδελφοκτόνῳ· ὡς καὶ αὐτοὶ διὰ τῆς μυσαρᾶς αὐτῶν\nσπερμοσφαγίας i, τὸν δυνάμει ἄνθρωπον καὶ ἀδελφὸν ἀποκτειννύουσιν,\nἀλλὰ καὶ τῷ Βαλαὰμ καὶ τῷ Κορέ· τῷ μὲν Κάϊν διὰ τὴν\nπροειρημένην αἰτίαν· τῷ δὲ Βαλαὰμ, ὅτι κέρδους χάριν ἦλθε καταράσασθαι\nτὸν λαὸν τοῦ Θεοῦ· εἰ καὶ τὴν γλῶσσαν k αὐτοῦ εἰς\nεὐλογίαν ἔστρεψεν ὁ Θεός· τῷ δὲ Κορὲ, ὅτι διδασκαλικὸν ἀξίωμα\nἥρπασεν, εἰς ὃ αὐτὸν 1 οὐκ ἔταξεν ὁ Θεός· ὡς γὰρ ὁ Ἀπόστολος\nλέγει, “ οὐχ ἑαυτῷ τις λαμβάνει τὴν τιμὴν, ἀλλ’ ὁ καλούμενος ὑπὸ\n“ τοῦ Θεοῦ· ἅμα δὲ καὶ διδασκόμεθα ποῖον καὶ τούτων τὸ τέλος διὰ\nτῆς τιμωρίας ἐκείνων, οἷς αὐτοὺς καὶ ὡμοίωσεν. τὸν μὲν Ἀδὰμ,\nἐξέβαλεν ὁ Θεὸς ἐκ τοῦ παραδείσου, καὶ κατῴκησεν ἀπέναντι m\nτῆς τρυφῆς τοῦ παραδείσου n, καὶ οὐκ ἐν γῆ Ναίδ’· τὸν δὲ Κάϊν\nοὔτε ἐξαπέστειλεν ὁ Κύριος o , οὔτε ἐξέβαλεν· ἀλλ’ αὐτὸς ἐξῆλθεν\nἀπὸ προσώπου Κυρίου p. χρήσῃ q δὲ τῇ συγχωρήσει r τῶν ῥημάτων\nἐν καιρῷ ποτὲ, ἐπ’ ἂν ὁ μέν τις ἐπιδικαζομένης s τῆς Ἐκκλησίας μὴ\nἑκὼν αὐτῆς ἐξέρχεται ὡς ἐπὶ Ἀδὰμ, ἐν τῷ ἐξαποστέλλεσθαι ἐπιτιμητικῶς\nκαὶ παιδευτικῶς ἀπὸ τῶν προεστηκότων t αὐτῆς· ὁ δὲ ὡς\nαὐθάδης καὶ καταφρονητὴς ὡς Κάιν·","english":"Woe to them, for they walked the path of Cain, and were poured out in the error of Balaam for hire, and perished in the contradiction of Korah. For they too are fratricides, through what they teach, slaying the souls of the deceived. Observe how he shows the extremity of their impiety; for he was not content to compare them to Cain the fratricide—since they also, through their abominable seed-murder, kill the potential man and brother—but also to Balaam and Korah: to Cain for the aforementioned reason; to Balaam, because for the sake of gain he came to curse the people of God, even if God turned his tongue to blessing; to Korah, because he seized a teaching office to which God had not appointed him. For as the Apostle says, \"No one takes the honor for himself, but the one called by God.\" At the same time we are taught what the end of these men is, through the punishment of those to whom he likened them. Adam, God expelled from paradise, and he dwelt opposite the delight of paradise, and not in the land of Nod. But Cain, the Lord neither sent away nor expelled; rather, he himself departed from the face of the Lord. You may use the allowance of these expressions at some time, when one, with the Church laying claim, does not willingly depart from it, as in the case of Adam, when he is sent away reproachfully and disciplinarily by those set over it; but another, as self-willed and contemptuous, like Cain.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐχ ἑαυτῷ τις λαμβάνει τὴν τιμὴν, ἀλλ’ ὁ καλούμενος ὑπὸ τοῦ Θεοῦ","severity":"info","text":"The phrase 'No one takes the honor for himself, but the one called by God' is a paraphrase of 1 Clement 44.3, a common source in early Christian paraenesis.","cites":[],"named_sources":["1 Clement 44.3"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σπερμοσφαγίας","severity":"info","text":"The term σπερμοσφαγία (seed-murder) refers to the destruction of potential human life, likely alluding to abortion or contraception, a concern in early Christian moral teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀδελφοκτόνοι","severity":"info","text":"ἀδελφοκτόνοι (fratricides) extends the Cain typology: the heretics kill souls through false teaching, paralleling Cain's physical fratricide.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὸν μὲν Ἀδὰμ … τὸν δὲ Κάϊν","severity":"info","text":"The passage contrasts Adam's expulsion (with divine discipline) and Cain's voluntary departure, providing a typological framework for ecclesiastical discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"χρήσῃ δὲ τῇ συγχωρήσει τῶν ῥημάτων","severity":"info","text":"The author permits the reader to apply the Adam/Cain distinction to contemporary church discipline, showing the catena's pastoral and exegetical function.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"b αὐτῷ B. sed μόνον in marg. c διὰ πανοῦργ’. usque ad ἀποφάσει caret Ν. d ἀσεβείας B. e ἁγίου B. f οὐδὲ B.","severity":"caution","text":"The marginal apparatus indicates textual variants and lacunae in the manuscript tradition, particularly in the opening lines, affecting the reconstruction of the original catena.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'γῆ Ναίδ’' (land of Nod) is a variant reading for the land of Nod (east of Eden) in Genesis 4:16, but the text does not clarify its source.","The marginal note 'b αὐτῷ B. sed μόνον in marg.' suggests a textual variant where 'αὐτῷ' may be replaced by 'μόνον' in some witnesses, but the intended reading is uncertain."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"καὶ ἀποστάτης ἐξέρχεται\nπολλάκις, ἔσθ’ ὅτε καὶ παρακαλούμενος ὑπὸ τῶν νουθετούντων τοὺς\nἀτάκτους· παραμυθουμένων u τοὺς ὀλιγοψύχους· ἀντεχομένων x τῶν\nἀσθενῶν· ἐρεῖς γὰρ ὅτι οὗτος ὁ ἑκὼν καταλιπὼν τὴν Ἐκκλησίαν,\nκαθὼς Κάϊν ἐκ τοῦ πονηροῦ ἦν· θελήσας ἐκ τοῦ πονηροῦ γενέσθαι· καὶ διὰ τοῦτο ἐξῆλθεν ἀπὸ προσώπου τοῦ Θεοῦ· καὶ ὁ ἐξελθὼν δὲ\nμοχθηρᾷ y προαιρέσει καὶ βίῳ ἐπιλήπτῳ z καὶ δόγμασιν ἐναντίοις,\nἀπὸ τῆς Ἐκκλησίας ἐξῆλθεν, ὡς Κάϊν ἀπὸ προσώπου τοῦ Θεοῦ· καὶ πάντως ὁ τοιοῦτος a οἰκεῖ ἐν τῇ γῇ Ναίδ’ κατέναντι Ἐδὲμ,\nἐναντιούμενος τοῖς δόγμασι τοῦ παραδείσου τῆς τρυφῆς· Ναίδ’ δὲ\ng ἐποκτέννυντες B. h τῷ Καῒν B. i σπερμοφαγίας B. k γλῶτταν B. mox om. αὐτοῦ. l αὐτοὺς B. m καὶ κατ. ἀπ. om. Ν. n τοῦ\nπαρ. om. Ν. ο κυρ. ὁ Θεὸς B. p Θεοῦ B. q χρήσει B. r συγχρήσει B. ἐπιδικαζόμενος B. ἐπειδὴ καθqομένης Ν. t πρὸς ἑστηκότων B. u παραμυθούμενος B. x ἀντεχόμενος B. y μοχθηρὰ Codd. z ἐπιλίμπτῳ B. a ὅτι οὗτος B.","english":"and the apostate often departs, sometimes even when called upon by those who admonish the disorderly, by those who comfort the faint-hearted, by those who support the weak. For you will say that this one, having willingly abandoned the Church, was like Cain from the evil one, having chosen to be from the evil one, and because of this he departed from the face of God. And the one who departs with a wicked purpose and a blameworthy life and contrary doctrines has departed from the Church, as Cain from the face of God. And such a one certainly dwells in the land of Naid opposite Eden, opposing the doctrines of the paradise of delight. Naid is [a place] where they kill, to Cain, of seed-eating, tongue, and they themselves, and against the apostate, of the Lord God, of God, of use, of joint use, claiming, because of the seated one, of those standing, comforting, supporting, wicked, blameworthy, that this one.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ναίδ","severity":"info","text":"Ναίδ (Naid) is a toponym derived from the LXX of Genesis 4:16, where Cain dwells east of Eden. The catenist uses it to symbolize exile from divine presence.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"σπερμοφαγίας","severity":"info","text":"σπερμοφαγίας (seed-eating) likely refers to a heretical practice or accusation, possibly against the Cainites or other gnostic groups, though the exact referent is unclear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπιλήπτῳ","severity":"caution","text":"The manuscript variant ἐπιλίμπτῳ (blameworthy) in codex B suggests textual corruption; the standard reading ἐπιλήπτῳ is adopted here.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage continues the catena's allegorical reading of Cain's exile, linking departure from the Church to departure from God's face, with a series of participial phrases describing the apostate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The catenist's identification of Naid as a place of killing and opposition to Eden reflects a typological tradition found in early Christian exegesis, e.g., in Origen and Didymus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κάϊν","severity":"info","text":"Cain is referenced as a type of the apostate, echoing Genesis 4 and its interpretation in early Christian literature, particularly the notion of departing from God's face.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'σπερμοφαγίας' is obscure; it may be a corruption or a technical term for a heretical practice.","The toponym 'Ναίδ' is not clearly identified in biblical geography; its meaning is derived from context.","The list of participles at the end (e.g., 'παραμυθούμενος', 'ἀντεχόμενος') may be fragmentary or glosses from the manuscript tradition."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":"ἑρμηνεύεται σάλος· ὁ οὖν φυγὰς ἀπὸ προσώπου τοῦ Θεοῦ, καὶ ἔξω\nγενόμενος αὐτοῦ, ποῦ ἃν οἰκήσει b, ἣ ἐν σάλῳ χειμαζόμενος καὶ\nκυματούμενος ὑπὸ τοῦ σάλου τῶν παθῶν ;\n\nΟὗτοί εἰσιν οἱ ἐν ταῖς ἀγάπαις ὑμῶν σπιλάδες,\nσυνευωχούμενοι ἀφόβως, ἑαυτοὺς ποιμαίνοντες· νεφέλαι\nἄνυδροι, ὑπὸ ἀνέμων παραφερόμεναι. Περὶ ἀνθρώπων συγγνώμης πταιόντων ὑψηλότερα ἦν τῷ Ἀποστόλῳ\nὁ λόγος· οὐ περὶ ἄστρων καὶ νεφῶν e, κυμάτων τε καὶ δένδρων· οἷς δὴ παραδείγμασι κέχρηται, ὅπερ ἔχουσιν ἐκεῖνα κατὰ\nφύσιν, τοῦτο πεπονθέναι τοὺς ἀνθρώπους κατὰ προαίρεσιν αἰτιώμενος· ὥσπερ γὰρ αἱ νεφέλαι αἱ ἄνυδροι αἱ ὑπὸ ἀνέμων ἐλαυνόμεναι,\nκαὶ τὰ ἄκαρπα δένδρα, ἃ δισσῶς ἔφη ἀποθανόντα, οὐ τιμωρη-\nθήσονται, ἀλλ’ οὐδὲ τὰ κύματα τὰς ἑαυτῶν ἐπαφρίζοντα d αἰσχύνας,\nἄλογα ὄντα καὶ αἰσθήσεως ἄμοιρα e. οὕτω καὶ οἱ λεγόμενοι\nἀστέρες πλανῆται οὐ τὸν ζόφον κληρονομοῦσιν, ἀλλ’ οἱ ἄνθρωποι\nκατὰ προαίρεσιν ἁμαρτάνοντες· περὶ ὧν καὶ τὰ ὑποδείγματα\nταῦτα ἐλήφθη, ὡς εἶναι τοιοῦτον τὸ λεγόμενον· οἱ ἄνθρωποι οὗτοι,\nπερὶ ὧν ὁ λόγος, ὥσπερ πλανῆται εἰσὶν ἀστέρες τῆς εὐθείας ἐκτρεπόμενοι,\nκαὶ τὴν ἐναντίαν τῇ ἀρετῇ ὁδὸν βαδίζοντες· διὸ αὐτοῖς ὁ\nζόφος τετήρηται, οὐχ ὡς ἄστρασιν, ἀλλ’ ὡς ἀνδράσιν· οὐ γὰρ περὶ\nἄστρων ἣ νεφῶν f ἣ κυμάτων ἦν αὐτῷ, ὡς ἔφθην εἰπὼν, ὁ λόγος,\nἀλλὰ περὶ ἀνθρώπων εἰς θηριωδίαν καὶ ἀσέλγειαν καὶ ἀλαζονείαν\nἐκπεπτωκότων, καὶ διὰ τῆς συνουσίας καὶ τοὺς πλησιάζοντας λυμαινομένων g.","english":"Salos” is interpreted as “turbulence.” Therefore, the one who flees from the face of God and has become outside of him, where would he dwell, if not in turbulence, storm-tossed and wave-tossed by the turbulence of the passions?\n\nThese are the reefs in your love-feasts, feasting together without fear, pasturing themselves; rainless clouds, carried away by winds. The Apostle’s discourse was about men who err, concerning forgiveness for them—something loftier; it was not about stars and clouds, waves and trees. He has used these as examples, charging that what those things are by nature, men have suffered by choice. For just as the rainless clouds driven by winds, and the fruitless trees, which he said had died in a twofold manner, will not be punished—nor will the waves that foam up their own shame, being irrational and devoid of sensation—so also the so-called wandering stars do not inherit darkness, but men who sin by choice. It is concerning these that the examples were taken, so that the meaning is this: these men, about whom the discourse is, are like wandering stars, deviating from the straight path and walking the road opposite to virtue; therefore, darkness has been reserved for them, not as for stars, but as for men. For his discourse was not about stars or clouds or waves, as I said earlier, but about men who have fallen into bestiality, licentiousness, and arrogance, and who through their company also corrupt those who associate with them.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"σάλος","severity":"info","text":"The Greek word σάλος is glossed as 'turbulence' or 'storm', used here metaphorically for spiritual and emotional upheaval.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀστέρες πλανῆται","severity":"info","text":"The phrase 'wandering stars' (ἀστέρες πλανῆται) alludes to planets, but the catenist applies it metaphorically to sinful humans, echoing Jude's use of astral imagery.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀγάπαις","severity":"info","text":"The 'love-feasts' (ἀγάπαις) refer to early Christian communal meals, a context where the catenist warns against hypocritical participants.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a rhetorical question about the fugitive's dwelling to a series of natural metaphors (clouds, trees, waves, stars) that are explicitly reinterpreted as moral exempla for human sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The catenist insists that Jude's natural imagery is not about celestial or natural phenomena but about human moral failure, reflecting a common patristic concern to avoid literal or astrological readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor orthographic variants (e.g., b, c, d, e, f, g) that likely represent manuscript corrections or marginal notes; the reading follows the edited text without emendation."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"εἰ γὰρ τὸν προσταχθέντα τοῖς ἄστρασι δι’ αἰῶνος\nθέουσι δρόμον, οὐ ποιητικοὺς αὐτοὺς κακῶν λεκτέον, ἀσεβὲς γὰρ\nκαὶ ἄλογον, ἀλλ’ εἰ καὶ καθ’ ὑπόθεσιν δοθείη, ὅπερ τινες φασὶ,\nσημαντικοὺς h εἶναι, οὐδ’ οὕτως δώσουσι δίκας, οὐδὲ γὰρ οἱ προφῆται\nἔδοσαν i, τὰ μέλλοντα παρὰ τῶν Ἰουδαίων πράττεσθαι καταμηνύσαντες· οὐ γὰρ k ἤδη δι’ ὧν προεμήνυσαν γέγονεν, ἀλλ’ ἐπειδὴ\nἔμελλε γίνεσθαι προεμήνυσαν· δῆλον τοίνυν, ὡς οἶμαι, ὅτι οὐ περὶ\nἄστρων, ὥσπερ οὐδὲ περὶ κυμάτων ἣ δένδρων ἣ νεφῶν l ἦν τῷ\nb οἰκῆσαι B. c νεφελῶν B. d ἀπαφρφυσιν B. e ἄμυρα B. f νεφελῶν B. g λοιμαινομένων B. λυμαινόμενοι Ν. h σημαντικῶς αὐτοὺς\nεἶναι B. i ἔδωσαν B. κ οὐδὲ γὰρ εἰ δὴ προεμήηισαν B. l\nl νεφελῶν B.\n\nἈποστόλῳ ὁ λόγος· καθὼς καὶ ὁ πάσης τῆς Ἐπιστολῆς νοῦς\nμηνύει, ἀλλὰ περὶ ἁμαρτησάντων ἀνθρώπων, οἷς ὁ ζόφος τοῦ\nσκότους εἰς αἰῶνας τετήρηται· ἀρξάμενος γὰρ ἀπὸ τῶν m παραδειγμάτων,\nεἰς τοὺς περὶ ὧν ἦν ὁ λόγος αὐτῷ n ἐτελεύτησεν. Ἔτι κατὰ τὸν χρόνον ἐκεῖνον τῶν κοινῶν o ἐν ἐκκλησίαις γινομένων\nτραπεζῶν, περὶ ὧν καὶ ὁ Ἀπόστολος Κορινθίοις ἐπιστέλλει,\nσυήεσαν p, οὐ χάριν τοῦ μεταλαβεῖν τοῦ Κυριακοῦ δείπνου, ἀλλ’\nἵνα καιρὸν εὕρωσι ψυχὰς ἀστηρίκτους δελεάζειν· τούτων γὰρ καὶ q\nὁ Πέτρος ἐν τῇ δευτέρᾳ Ἐπιστολῇ καταλέγει. Δένδρα φθινοπωρινὰ, ἄκαρπα, δὶς ἀποθανόντα,\nἐκριζωθέντα. “ Δένδρα φθινπωρινὰ r” τοὺς ἀνοσίους αἱρετικοὺς φησὶν, οἵτινες\nὑπὸ τῆς κακίας καταψυχθέντες, τὸν τῆς δικαιοσύνης καρπὸν οὐ\nδιδόασι. δὶς δὲ ἀποθανόντας αὐτοὺς ἐκάλεσεν, ὡς ψυχῇ καὶ\nσώματι νεκρωθέντας·","english":"For if the course assigned to the stars through eternity, which they run, is not to be called productive of evils—for that would be impious and irrational—but even if, by hypothesis, it were granted, as some claim, that they are indicative, not even thus will they pay penalties, for neither did the prophets pay penalties when they foretold what was to be done by the Jews; for it is not that what they foretold came to pass because of their foretelling, but because it was going to happen, they foretold it. It is clear, therefore, as I think, that the discourse is not about stars, just as it is not about waves or trees or clouds, but about sinful men, for whom the darkness of shadow has been reserved for eternity; for, having begun from the examples, he concluded with those about whom his discourse was. Moreover, at that time, at the common meals held in churches, concerning which the Apostle also writes to the Corinthians, they gathered, not for the sake of partaking of the Lord’s supper, but to find an opportunity to entice unstable souls; for Peter also enumerates these in his second Epistle. “Autumnal trees, fruitless, twice dead, uprooted.” “Autumnal trees” he calls the impious heretics, who, chilled by wickedness, do not produce the fruit of righteousness. And he called them “twice dead,” as having been dead in both soul and body.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"τῶν κοινῶν ἐν ἐκκλησίαις γινομένων τραπεζῶν","severity":"info","text":"The common meals (ἀγάπαι) in early churches were fellowship gatherings distinct from the Eucharist; Paul addresses abuses in 1 Cor 11:20–22.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ Ἀπόστολος Κορινθίοις ἐπιστέλλει","severity":"info","text":"Reference to Paul’s first letter to the Corinthians, likely 1 Cor 11:20–22, where he rebukes disorder at the Lord’s Supper.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ Πέτρος ἐν τῇ δευτέρᾳ Ἐπιστολῇ","severity":"info","text":"Allusion to 2 Peter 2, which lists heretics and false teachers; the catenist links the common meals to Peter’s warnings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δὶς ἀποθανόντα","severity":"info","text":"The phrase “twice dead” denotes death in both soul and body, a common patristic trope for heretics who are spiritually dead and will face physical death without salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀρξάμενος γὰρ ἀπὸ τῶν παραδειγμάτων, εἰς τοὺς περὶ ὧν ἦν ὁ λόγος αὐτῷ ἐτελεύτησεν","severity":"info","text":"The catenist notes a rhetorical movement from examples (stars, waves, trees) to the actual subject (sinful men), framing the passage as a climactic argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"σημαντικοὺς h εἶναι","severity":"caution","text":"The apparatus shows variant σημαντικῶς (adverb) in ms B; the text reads σημαντικούς (adjective). The sense is not materially affected, but the transmission is unstable.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῶν κοινῶν ἐν ἐκκλησίαις γινομένων τραπεζῶν' could refer either to agape meals or to the Eucharist; the catenist distinguishes them from the 'Κυριακοῦ δείπνου' (Lord’s supper), so the reading as common meals is adopted."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"ψυχῇ s μὲν, ὡς λογιζομένῃ τὰ πονηρὰ, σώματι\nδὲ, ὡς ἐκτελοῦντι τὴν ἁμαρτίαν. ἐκριζωθέντας δὲ αὐτοὺς λέγει,\nὡς μὴ ἀξίους τοῦ πεφυτεῦσθαι ἐν τῷ οἴκῳ τοῦ Θεοῦ, ἔνθα ἑαυτὸν\nἐρριζωμένον εἰδὼς ὁ ἅγιος ἔλεγε Δαβὶδ, ἐγὼ δὲ ὡσεὶ\n“ ἐλαία κατάκαρπος ἐν τῷ οἴκῳ τοῦ Θεοῦ’’ καὶ τὰ ἑξῆς t. Tοῦτο φησὶν, ἐπειδὴ πάλιν οἱ u δίκαιοι προσποιούμενοι ἐλαίαις\nἑαυτοὺς εὐσκίοις, καὶ μὴν καὶ ἀμπέλοις καρποφόροις παρέβαλον· λέγει οὖν ὡς ἄκαρποι τινές εἰσι, καὶ μᾶλλον διὰ τὸν ἐξ αὐτῶν\nκαρπὸν ὃν διαφθείρουσιν ἐν τῇ σπερμοσφαγίᾳ μὴ ζωογονεῖσθαι· καὶ φθινοπωρινοὶ, τουτέστι καὶ φύλλων καὶ καρπῶν ἔρημοι· οὔτε\nγὰρ βίος αὐτοῖς οὔτε δόγμα x ζωογόνον ἐστὶ λαμπρόν. Οὐκ ἐπὶ μιᾶς ἑστηκότα γνώμης δι’ ἀβεβαιότητα y.\n\nΚύματα ἄγρια θαλάσσης, ἐπαφρίζοντα τὰς ἑαυτῶν\nαἰσχύνας. Βίῳ ἀσελγεῖ z καὶ ἀσεβείᾳ θανατώσαντες τὴν ψυχὴν καὶ\nδόγμασι πονηροῖς· ἢ οὕτως· ἐπειδὴ πρὸ τῆς πίστεως τεθνήκεισαν a\nἀσεβείᾳ, εἶτα προσελθόντες τῷ Εὐαγγελίῳ ἔζησαν· πάλιν δὲ\nm τῶν om. B. n αὐτοῦ B. ο τῶν κοίν’. om. B. p συνήεσαν ὅ οὐκ\nαὐτοῦ τούτου χάριν B. συνίεσαν N.C. q καὶ om. Ν. r δένδρα φθιν. om. B. s ψυχὴ Codd. t ἤπησα ἐπὶ τὸ ἔλεος αὐτοῦ B. u ὡς Ν. x σῶμα B. y διαβεβαιότητα Codd. z καὶ ὡς ἀσελγεῖ B. a ἐτεθνήκεσαν B.","english":"to the soul, as devising evil, and to the body, as executing sin. He says they were uprooted, as unworthy of being planted in the house of God, where the holy David, knowing himself rooted, said, \"I am like a fruitful olive tree in the house of God,\" and so forth. He says this because again the righteous, pretending to be shady olive trees and even fruitful vines, compared themselves. He says, therefore, that some are unfruitful, and rather because of the fruit they destroy in the sowing of seed, they are not brought to life; and they are autumnal, that is, devoid of both leaves and fruit. For neither their life nor their teaching is a bright life-giving one. They are not fixed in a single opinion due to instability.\n\nWild waves of the sea, foaming up their own shames. Having killed the soul by a licentious life and impiety and by evil teachings; or thus: because before faith they had died in impiety, then, approaching the Gospel, they lived; but again","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐλαία κατάκαρπος ἐν τῷ οἴκῳ τοῦ Θεοῦ","severity":"info","text":"The phrase echoes Psalm 52:8 (LXX) where David compares himself to a fruitful olive in God’s house; the catenist adapts it to contrast the righteous with the uprooted.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σπερμοσφαγίᾳ","severity":"info","text":"This rare term (σπερμοσφαγία) likely refers to the destruction of seed in a metaphorical sense of spiritual barrenness; the translation 'sowing of seed' is interpretive.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"φθινοπωρινοὶ","severity":"info","text":"The adjective 'autumnal' (φθινοπωρινός) is used metaphorically to describe those who are barren of leaves and fruit, i.e., devoid of life and doctrine, a common patristic image for spiritual decay.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ψυχῇ","severity":"caution","text":"The apparatus notes that some manuscripts read ψυχῇ (dative) while others have ψυχὴ (nominative); the sense of the passage is not materially affected.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Κύματα ἄγρια θαλάσσης","severity":"info","text":"This phrase introduces a new metaphorical unit comparing the wicked to wild waves, followed by an explanatory gloss (ἢ οὕτως) offering an alternative interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πάλιν δὲ","severity":"info","text":"The final clause 'πάλιν δὲ' is incomplete in the manuscript, suggesting a lacuna or a break in the catena; the English draft marks it with 'but again'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term σπερμοσφαγίᾳ is ambiguous: it may refer to literal seed-destruction (e.g., in Gnostic or encratite contexts) or be a metaphor for spiritual sterility. The reading 'sowing of seed' is adopted.","The final clause πάλιν δὲ is truncated; the intended continuation is uncertain."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"ἀσεβείᾳ καὶ ἡδονῇ ἐκδόντες ἑαυτοὺς, τεθνήκασι b. ταύτῃ τοι\nτεθνηκέναι δὶς αὐτούς φησι. Ὁ γὰρ οὕτως ἔνοχος, φησὶ, κακῶν, ὡς ἀσεβείᾳ καὶ ἡδοναῖς\nἄγεσθαι, ποίαν ἕξει στάσιν ἣ ῥίζαν πανταχόθεν βαλλόμενος e ; Τὸ μανικὸν αὐτῶν καὶ ἄσχετον d περὶ τὰς βλασφημίας σημαίνει· νεῖ· τὸ δὲ ἐπαφρίζειν τὰς ἰδίας αἰσχύνας, τὸ μετὰ τῆς κατὰ\nΘεοῦ μανίας καὶ αἰσχρότητα πολλὴν ἐπιτηδεύειν αὐτοὺς βίου\nἀποφαίνεται e. Ἀστέρες πλανῆται, οἷς ὁ ζόφος τοῦ σκότους εἰς αἰῶνα\nτετήρηται. Tοῦτο καὶ ἀρχόμενος εἶπεν, οἱ καὶ πάλαι προγεγραμμένοι.\n\nΠροεφήτευσε δὲ καὶ τούτοις ἕβδομος ἀπὸ Ἀδὰμ\nἘνὼχ λέγων, Ἴδου, ἦλθε Κύριος ἐν ἁγίαις μυριάσιν\nαὐτοῦ, ποιῆσαι κρίσιν κατὰ πάντων, καὶ ἐλέγξαι πάντας\nτοὺς ἀσεβεῖς περὶ πάντων τῶν ἔργων αὐτῶν ὧν ἠσέβησαν,\nκαὶ περὶ πάντων τῶν σκληρῶν λόγων ὧν ἐλάλησαν\nκατ’ αὐτοῦ ἁμαρτωλοὶ ἀσεβεῖς. Εἰ καὶ μιμούμενοι τὸν ἑαυτῶν ἀρχηγὸν Σατανᾶν κατασχηματιζόμενον\nεἰς Ἄγγελον φωτὸς, καὶ αὐτοὶ μετασχηματίζεσθαι θέλουσιν\nεἰς διδασκάλους ἀληθείας, περὶ ὧν εἴρηται, “ ἐν οἷς φαίνεσθε f\n“ ὡς φωστῆρες ἐν κόσμῳ, λόγον ζωῆς ἐπέχοντες, ἀλλ’ οὑν πλανῶντές\nεἰσι, παραχαράττοντες τὴν ἀλήθειαν ἀσελγείαις δυσφημιῶν,\nκαὶ ὕστερον γνόφῳ καὶ ζόφῳ καὶ σκότῳ, ὅπερ ἐστι τὸ σκότος\nἐξώτερον, κολασθήσονται· ὅπερ ἡτοίμασται g τῷ Σατανᾶ καὶ τοῖς\nἈγγέλοις αὐτοῦ.","english":"Having given themselves over to impiety and pleasure, they have died. He says that they have died twice. For one who is so guilty of evils as to be led by impiety and pleasures, what stability or root will he have, being assailed from every side? Their madness and ungovernable nature concerning blasphemies is signified; and the phrase \"to spew forth their own shame\" indicates that along with madness against God they also practice great baseness of life. Wandering stars, for whom the darkness of gloom has been preserved forever. This he said also at the beginning, those who were written against long ago.\n\nAnd the seventh from Adam, Enoch, also prophesied concerning them, saying, \"Behold, the Lord has come with his holy myriads to execute judgment upon all, and to convict all the impious concerning all their works which they have impiously done, and concerning all the harsh words which sinful impious ones have spoken against him.\" Even if, imitating their leader Satan who disguises himself as an Angel of light, they themselves wish to be transformed into teachers of truth, concerning whom it is said, \"in whom you appear as lights in the world, holding forth the word of life,\" yet they are deceivers, corrupting the truth with the licentiousness of blasphemies, and later they will be punished with gloom and darkness and shadow, which is the outer darkness, which has been prepared for Satan and his Angels.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀστέρες πλανῆται","severity":"info","text":"The phrase 'wandering stars' echoes Jude 13, where the author describes the impious as 'wandering stars' destined for darkness.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐνὼχ","severity":"info","text":"Enoch, the seventh from Adam, is cited as a prophetic source; this reflects the early Christian use of the Book of Enoch, which was widely read in some circles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τεθνήκασι δὶς","severity":"info","text":"The phrase 'they have died twice' likely refers to spiritual death from impiety and moral death from pleasure, a dual condemnation of soul and body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Σατανᾶν κατασχηματιζόμενον εἰς Ἄγγελον φωτὸς","severity":"info","text":"The image of Satan disguising as an angel of light parallels 2 Corinthians 11:14 and early Christian polemic against false teachers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Προεφήτευσε δὲ καὶ τούτοις","severity":"info","text":"This passage introduces a prophetic quotation from Enoch, serving as a structural pivot from condemnation to eschatological warning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπαφρίζειν","severity":"caution","text":"The verb 'to spew forth' (ἐπαφρίζειν) is rare and may be a textual variant; the sense of 'foaming out' shame is vivid but uncertain in transmission.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'those who were written against long ago' is unclear; it may refer to the wicked in Enoch's prophecy or to earlier heretics.","The phrase 'in whom you appear as lights in the world' is ambiguous in referent; it could be a quotation from a lost source or a paraphrase."],"confidence":"medium","notes":[]},{"i":23,"ref":"p23","source":"Οὗτοί εἰσι γογγυσταὶ, μεμψίμοιροι, κατὰ τὰς ἐπιθυμίας\nαὐτῶν πορευόμενοι, καὶ τὸ στόμα αὐτῶν λαλεῖ\nὑπέρογκα, θαυμάζοντες πρόσωπα, ὠφελείας χάριν. Οὐ γὰρ ἔχουσι παρρησίαν τῇ διδασκαλίᾳ αὐτῶν h χρήσασθαι. πῶς γὰρ ἀκίνδυνον δημοσιεύειν τὴν μετὰ ἀσεβείας καὶ βλασφη-\nb ἑαυτοὺς τεθνηκέναι φησιν B. c βαλλόμενον B. d καὶ τὸ ἀσχ. B. e βιοῦν ἀποφαίνεσθαι B. f φαίνεσθαι N. g ὁπ. ἡτοιμ. om B. h ἑαυτῶν B.\n\nμίας ἀσέλγει’ ; τὸ δὲ “ μεμψίμοιροι i” ὅτι τὰ τῶν ἄλλων καὶ τὰ\nτῆς ἀληθείας διαβάλλουσιν, ἵνα τὰ οἰκεῖα κακὰ καὶ ἀσελγήματα\nστήσωσιν ὡς οἷόν τε k.\n\nὙμεῖς δὲ, ἀγαπητοὶ, μνήσθητε τῶν ῥημάτων τῶν\nπροειρημένων ὑπὸ τῶν Ἀποστόλων τοῦ Κυρίου ἡμῶν\nἸησοῦ Χριστοῦ· ὅτι ἔλεγον ὑμῖν, ὅτι ἐπ’ ἐσχάτου τῶν\nχρόνων ἐλεύσονται ἐμπαῖκται, κατὰ τὰς ἑαυτῶν ἐπίθυμιας\nπορευόμενοι τῶν ἀσεβειῶν. Tοῦτο μὲν ὑπὸ Πέτρου· καὶ γὰρ τὴν δευτέραν Ἐπιστολὴν ὁ\nΠέτρος περὶ τούτων ἔγραψε· τοῦτο δὲ περὶ τῶν γραφέντων ὑπὸ\nΠαύλου· πολλὰ γὰρ 1 αὐτοῦ περὶ τούτων ἐν πάσῃ m διατάξαντος\nΕπιστολῇ. Οὗτοί εἰσιν οἱ ἀποδιορίζοντες, ψυχικοὶ,\nΤουτέστιν οἱ τὰ σχίσματα ποιοῦντες ἐν ταῖς βλασφημίαις καὶ\nἀσελγείαις ἑαυτῶν, καὶ τῆς Ἐκκλησίας διασπῶντες τὰ μέλη,\nἈντὶ τοῦ διδασκαλίαν ἔχοντες δαιμονιώδη κατὰ τὸ εἰρημένον,\n“ οὐκ ἔστιν ἡ σοφία αὕτη ἄνωθεν κατερχομένη, ἀλλ’ ἐπίγειος,\n“ ψυχικὴ, δαιμονιώδης.”\nΠνεῦμα μὴ ἔχοντες. Θεῖον λαλοῦν ἐν αὐτοῖς n, ὥσπερ οἱ ἀληθῶς διδάσκαλοι τῆς\nπίστεως τῆς ὀρθῆς.","english":"These are the grumblers, the fault-finders, proceeding according to their own desires, and their mouth speaks boastful things, admiring faces for the sake of gain. For they do not have the boldness to use their own teaching. For how is it without danger to make public their teaching with impiety and blasphemy? And the term \"fault-finders\" means that they slander the things of others and of the truth, in order to establish their own evils and licentious acts as best they can.\n\nBut you, beloved, remember the words previously spoken by the Apostles of our Lord Jesus Christ: that they told you that at the end of the times mockers will come, proceeding according to their own desires of impieties. This was said by Peter; for Peter wrote the second Epistle concerning these things; and this concerning the things written by Paul; for he set forth many things about these in every Epistle. These are those who separate, the psychical, that is, those who make schisms in their blasphemies and licentious acts, and tear apart the members of the Church. Instead of having a demonic teaching, according to what is said, \"This wisdom does not come from above, but is earthly, psychical, demonic.\" Not having Spirit, the divine speaking in them, as do the true teachers of the right faith.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γογγυσταὶ","severity":"info","text":"The Greek term γογγυσταί (grumblers) echoes the Septuagint's description of the Israelites murmuring against Moses (Exod 16–17) and is a standard patristic label for heretics or schismatics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μεμψίμοιροι","severity":"info","text":"μεμψίμοιροι (fault-finders) is a rare compound, here glossed by the catenist as those who slander others' goods and the truth to excuse their own vices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πνεῦμα μὴ ἔχοντες","severity":"info","text":"The phrase 'Not having Spirit' alludes to the contrast between true teachers inspired by the Holy Spirit and false teachers who lack it, a theme in early Christian polemic (cf. Jude 19).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ψυχικοὶ","severity":"info","text":"The term ψυχικοί (psychical) is used in Gnostic and Valentinian anthropology to denote the intermediate class of humans, but here it is repurposed to condemn schismatics as having a demonic, earthly wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πέτρος ... δευτέραν Ἐπιστολὴν","severity":"info","text":"The catenist explicitly attributes 2 Peter to the apostle Peter and links it to the warning against mockers at the end of times, reflecting the early reception of 2 Peter as Petrine.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὗτοί εἰσιν ... Ὑμεῖς δὲ","severity":"info","text":"The passage shifts from a description of the heretics (οὗτοι) to a direct address to the audience (ὑμεῖς δέ), a rhetorical pattern common in homiletic catenae to exhort the faithful.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has several marginal variants (marked B, N) that may indicate different manuscript readings; the edition follows the base text but notes alternatives.","The phrase 'Πνεῦμα μὴ ἔχοντες' could be read as either 'not having Spirit' (i.e., the Holy Spirit) or 'not having a spirit' (i.e., demonic inspiration); the catenist interprets it as the former."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"ΚΕΦ. Γ.\n\nΠερὶ ἀσφαλείας αὐτῶν ἐπὶ τῇ πίστει συμπαθείας καὶ φειδοῦς τοῦ πλησίον\nἐπὶ σωτηρίᾳ ἐν ἁγιασμῷ.\n\nὙμεῖς δὲ, ἀγαπητοὶ, τῇ ἁγιωτάτη ἡμῶν πίστει ἐποικοδομοῦντες\nἑαυτοὺς, ἐν Πνεύματι Ἁγίῳ προσευχόμενοι,\nἑαυτοὺς ἐν ἀγάπη Θεοῦ τηρήσατε, προσδεχόμενοι\nτὸ ἔλεος τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, εἰς ζωὴν\nαἰώνιον· καὶ οὓς μὲν ἐλεεῖτε διακρινόμενοι. Tουτέστι τοὺς διακρινομένους ἀπὸ τῆς ἀληθείας ἐκ τῶν λόγων\nτῆς ψευδοῦς διδασκαλίας· περὶ δὲ τῶν διακρινομένων ὁ Ἰάκωβος\ni μεμψίμωροι B. k οἶονταί B. 1 καὶ B. m πᾶσι B. n ἐαυτοῖς B.\n\nφησὶν ὅτι “ ἐοίκασι κλύδωνι θαλάσσης ἀνεμιζομένῳ καὶ ῥιπιζομένῳ\nδιὰ τὸ τῆς ψυχῆς ἄστατον. οὗτοι οὖν καὶ ἐλεεινοί εἰσι καὶ\nἄθλιοι, παντὶ ἀνέμῳ τῆς διδασκαλίας περιφερόμενοι. Οὕς δὲ ἐν φόβῳ σώζετε, ἐκ τοῦ πυρὸς ἁρπάζοντες. Εἴτις τοὺς ἤδη ἐν τῷ ἀπὸ τῶν πεπυρωμένων τοῦ διαβόλου βελῶν\nἐξαφθέντι πυρὶ γινομένους, καὶ ἔν τινι ἀπηγορευμένῃ πυρώσει κεκρατημένους,\nδύναται λόγῳ Θεοῦ ἀνιμησάμενος, ὀξύτατα ἅρπασαι\nἀπὸ τοῦ πυρός· οὗτος ἁρπάσαι μὲν ἀνθηκότως o οὐχὶ ἅρπαξ χρηματίσηται p\nτῶν ὑπὸ τοῦ Ἀποστόλου κατηγορουμένων. Εἰ δέ τινες εἰσὶν ἐξ αὐτῶν δυνάμενοί, φησι, τὴν ἀλήθειαν\nδέξασθαι, ταύτην αὐτοῖς ὑποβάλλοντες, ἐκ τοῦ μέλλοντος αὐτοὺς\nπαραλαμβάνειν πυρός. Τουτέστι τὸν φόβον αὐτοῖς ὑποβάλλοντες καὶ ὑποτιθέντες,\nἐλέους ἀξίους ὁρᾶσθαι μετανοοῦντας παρασκευάζετε. Μισοῦντες καὶ τὸν ἀπὸ τῆς σαρκὸς ἐσπιλωμένον\nχιτῶνα. Ερώτησισ q Μαξίμου. τίς ὁ ἀπὸ τῆς σαρκὸς\nχιτὼν ; Ἀπόκρισισ.","english":"Chapter 3\n\nConcerning their security in faith, compassion, and mercy toward the neighbor for salvation in sanctification.\n\nBut you, beloved, building yourselves up in our most holy faith, praying in the Holy Spirit, keep yourselves in the love of God, receiving the mercy of our Lord Jesus Christ for eternal life; and those whom you pity, you discern. That is, those who are separated from the truth by the words of false teaching. Concerning those who are separated, James says that \"they resemble a wave of the sea stirred and fanned by the wind because of the instability of the soul. These, then, are both pitiable and wretched, carried about by every wind of teaching.\" And those whom you save in fear, snatching from the fire. If anyone, by the word of God, drawing up those who are already in the fire kindled by the fiery darts of the devil and held in some forbidden conflagration, can most swiftly snatch them from the fire, this one may snatch appropriately, not being accounted a robber among those accused by the Apostle. But if there are some among them able, he says, to receive the truth, presenting it to them, from the fire that is about to take hold of them. That is, instilling and placing fear in them, you prepare them to be seen as worthy of mercy when they repent. Hating even the garment stained from the flesh. Question of Maximus: What is the garment from the flesh? Answer.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Γ.","severity":"info","text":"The heading 'Chapter 3' marks a new section in the catena, following the previous passage's discussion of fault-finders.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐοίκασι κλύδωνι θαλάσσης","severity":"info","text":"The catena attributes to James a simile comparing the unstable to a wave of the sea, echoing James 1:6 (κλύδωνι θαλάσσης) but not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"διακρινομένους","severity":"info","text":"The Greek participle διακρινομένους (those who are separated) is glossed as 'separated from the truth by false teaching,' a technical sense in early Christian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐρώτησισ Μαξίμου","severity":"info","text":"The catena introduces a question from Maximus (likely Maximus Confessor) about the 'garment from the flesh,' a motif in ascetic theology, but the answer is not given in this passage.","cites":[],"named_sources":["Maximus Confessor"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀπὸ τοῦ πυρὸς ἁρπάζοντες","severity":"info","text":"The imagery of snatching from fire reflects early Christian soteriology of rescue from hell, paralleling apocalyptic traditions (e.g., Shepherd of Hermas).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐχὶ ἅρπαξ χρηματίσηται","severity":"caution","text":"The phrase 'not being accounted a robber' is textually uncertain; the Greek manuscript has marginal variants (B, k, l, m, n) indicating scribal corrections or alternative readings.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Maximus' in the question is ambiguous; it may refer to Maximus Confessor or another Maximus in the catena tradition.","The phrase 'hating even the garment stained from the flesh' is elliptical; the answer to Maximus's question is missing, possibly due to a lacuna in the manuscript."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"Ὁ πολλοῖς πλημμέλημα τῶν ἐκ τῆς σαρκὸς\nπαθημάτων κεκηλιδωμένος βίος, χιτών ἐστιν ἐσπιλωμένος, ὡς ἔκ\nτινος γὰρ ἐνδύματος τῆς κατὰ τὸν βίον ἀναστροφῆς ἕκαστος τῶν\nἀνθρώπων διαφαίνεσθαι πέφυκεν, εἴτε δίκαιος εἴτε ἄδικος· ὁ μὲν\nχιτῶνα καθαρὸν ἔχων, τὸν ἐνάρετον βίον, ὁ δὲ πονηροῖς ἐσπιλωμένην\nἔργους τὴν ζωὴν κεκτημένος· ἣ μᾶλλον ἐσπιλωμένος ἀπὸ τῆς\nσαρκὸς ἔστι χιτὼν, ἡ κατὰ συνείδησιν μορφοῦσα διὰ τῆς μνήμης\nτῶν ἐκ τῆς σαρκὸς πονηρῶν κινημάτων τὲ καὶ ἐνεργημάτων τὴν\nψυχὴν, ἕξις τε καὶ διάθεσις· ἣν ὁρῶσα διὰ παντὸς καθάπερ χιτῶνά\nτινα περὶ ἑαυτὴν δυσωδίας πληροῦται παθῶν· ὡς γὰρ ἀπὸ τοῦ\nΠνεύματος διὰ τῶν ἀρετῶν ἀλλήλαις κατὰ λόγον συνυφαινομένων\nἀφθαρσίας γίνεται τῇ ψυχῇ χιτὼν, ὃν ἐνδυσαμένη γίνεται καλὴ\nκαὶ ἐπίδοξος· οὕτω καὶ ἐπὶ τῆς σαρκὸς τῶν παθῶν ἀλλήλοις\no ἀνθηκότος B. an leg. καθηκόντως ? P χρηματίσαι N.C. q Hoc Sch. non habet B.\n\nκατὰ τὴν ἀναλογίαν συνυφαινομένων, γίνεται τις χιτὼν ἀκάθαρτος\nκαὶ ἐσπιλωμένος, ἐξ αὐτοῦ γνώριμον δεικνὺς τὴν ψυχὴν, μορφὴν\nἄλλην αὐτῇ καὶ εἰκόνα περὶ τὴν θείαν θέμενος.","english":"A life stained by many transgressions arising from the passions of the flesh is a soiled garment. For from the manner of one’s conduct in life, as from a kind of covering, each person naturally appears, whether just or unjust: the one having a clean garment, that is, a virtuous life; the one having a life stained by evil deeds. Or rather, the garment more soiled from the flesh is that which, through memory, forms the soul by means of the evil motions and activities arising from the flesh, becoming a habit and disposition. The soul, seeing this always around itself like a garment, is filled with the stench of passions. For just as from the Spirit, through virtues woven together with one another according to reason, a garment of incorruption comes to be for the soul, which when it puts on becomes beautiful and glorious, so also in the case of the flesh, when passions are woven together with one another according to their proportion, a certain garment comes to be, impure and stained, which makes the soul known from itself, setting another form and image upon it in place of the divine.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage develops an extended metaphor: a life stained by fleshly passions is a soiled garment, while a virtuous life is a clean one. The soul's memory of evil motions forms a habit that further defiles it.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"χιτών","severity":"info","text":"The Greek word χιτών (chitōn) means 'tunic' or 'garment,' used here as a metaphor for the soul's moral state. The English draft renders it as 'garment' throughout.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage contrasts two parallel constructions: virtues woven by the Spirit produce a garment of incorruption; passions woven together produce an impure, stained garment. This antithesis structures the moral argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The Greek text includes a marginal note: 'o ἀνθηκότος B. an leg. καθηκόντως ? P χρηματίσαι N.C. q Hoc Sch. non habet B.' This indicates textual uncertainty or variant readings in the manuscript tradition.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The metaphor of the soul's garment echoes Platonic and Neoplatonic imagery (e.g., the 'tunic' of the soul in the Phaedo) and is adapted here to a Christian ascetic context, emphasizing the soul's purification through virtue.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀνθηκότος' is uncertain; the marginal note suggests a possible reading 'καθηκόντως' (fittingly) or 'χρηματίσαι' (to be named). The English draft follows the latter part of the text without resolving this crux."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"ΚΕΦ. Δ.\n\nΕὐχὴ ὑπὲρ αὐτῶν εἰς ἁγιασμὸν καὶ παρρησίαν καθαρὰν σὺν δοξολογίᾳ Θεοῦ.\n\nΤῷ δὲ δυναμένῳ φυλάξαι ὑμᾶς ἀπταίστους καὶ\nστῆσαι κατενώπιον τῆς δόξης αὐτοῦ ἀμώμους ἐν ἀγαλλιάσει,\nμόνῳ σοφῷ Θεῷ σωτῆρι ἡμῶν, διὰ Ἰησοῦ\nΧριστοῦ τοῦ Κυρίου ἡμῶν, δόξα καὶ μεγαλωσύνη,\nκράτος καὶ ἐξουσία, πρὸ παντὸς αἰῶνος, νῦν καὶ ἀεὶ\nκαὶ εἰς τοὺς αἰῶνας. ἀμήν. Τὴν πορνείαν λέγει καὶ τὴν ἀκαθαρσίαν καὶ τὴν ἀσέλγειαν, ἣν\nοἱ ἀπὸ Σίμωνος ἐπιτήδευον. Οὐκ ἐλεήσεις πτωχὸν ἐν κρίσει· ἐλεεῖσθαι μὲν γὰρ δεόμενον\nκαὶ ἀντιβολοῦντα χρή· ἐγκαλοῦντα δὲ καὶ κατηγοροῦντα οὐχί· οὐ 1\nγὰρ χάριν ἀπαιτεῖ, ἀλλὰ ἀδικεῖσθαι διαβεβαιοῦται. ΙΟΥΔΑ ΕΠΙΣΤΟΛΗ. ΥΠΟΘΕΣΙΣ. Tαυτην τὴν Ἐπιστολὴν γράφει τοῖς ἤδη πιστεύσασιν. ἡ δὲ\nπρόφασις αὕτη· παρεισελθόντων τινῶν καὶ διδασκόντων ἀδιάφορον\nεἰναι τὴν ἁμαρτίαν, καὶ ἀρνουμένων τὸν Κύριον· ἀνάγκην ἔσχεν\nγράψαι, καὶ ἀσφαλίσασθαι τοὺς ἀδελφούς· καὶ πρῶτον μὲν\nπαρακαλεῖ αὐτοὺς ἀγωνίζεσθαι καὶ ἐμμένειν τῇ παραδοθείσῃ αὐτοῖς\nπίστει· ἔπειτα ἀποκηρύττει τοὺς τοιούτους ὡς πλάνους, καὶ\nπαραγγέλλει μηδεμίαν ἔχειν αὐτοὺς κοινωνίαν πρὸς τοὺς τοιούτους,\nεἰδότας, ὅτι οὐκ ἀρκεῖ τὸ κληθῆναι μόνον, ἐὰν μὴ ἀξίως\nπεριπατήσωμεν τῆς κλήσεως. καὶ γὰρ καὶ τὸν πρότερον λαὸν\nἐξαγαγὼν ἐξ Αἰγύπτου ὁ Κύριος μὴ ἐμμείναντα τῇ πίστει ἀπώλςσε· καὶ Ἀγγέλων τὲ τῶν μὴ τηρησάντων τὴν ἰδίαν τάξιν, οὐκ\nἐφείσατο. δεῖ οὖν ἀπὸ τῶν τοιούτων ἀναχωρεῖν· καὶ γὰρ καὶ\nΜιχαὴλ ὁ Ἀρχάγγελος οὐχ ὑπήνεγκε βλασφημίαν τοῦ διαβόλου. ἔσεσθαι γοῦν τὴν ἀπώλειαν αὐτῶν ὡς Σοδόμων διδάσκει·","english":"Chapter 4\n\nA prayer on their behalf for sanctification and pure confidence, together with a doxology of God.\n\nTo the one who is able to keep you from stumbling and to set you blameless before his glory in exultation, the only wise God our savior, through Jesus Christ our Lord, glory and majesty, power and authority, before all time, now and always and unto the ages. Amen. He speaks of the fornication and the impurity and the licentiousness which the followers of Simon practiced. You will not pity a poor man in a judgment; for one who is in need and begging ought to be pitied, but one who is accusing and prosecuting ought not; for he does not demand a favor, but insists that he is being wronged. The Epistle of Jude. Hypothesis. This epistle he writes to those who have already believed. And the occasion is this: some had crept in and were teaching that sin is a matter of indifference, and were denying the Lord; he was compelled to write and to secure the brethren. And first he exhorts them to strive and to abide by the faith delivered to them; then he denounces such persons as deceivers, and commands that they have no fellowship with such persons, knowing that it is not enough to be called, unless we walk worthily of the calling. For the Lord, having led the former people out of Egypt, destroyed those who did not abide by the faith; and of the angels who did not keep their own rank, he did not spare. Therefore one must withdraw from such persons; for even Michael the Archangel did not endure the blasphemy of the devil. He teaches, then, that their destruction will be like that of Sodom.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Δ.","severity":"info","text":"The heading 'Chapter 4' marks a new section in the catena, likely a liturgical or catechetical division, not a biblical chapter.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παρρησίαν","severity":"info","text":"παρρησία (parrhesia) here means 'freedom of speech' or 'confidence' before God, a key concept in early Christian prayer and ascetic literature.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ ἀπὸ Σίμωνος","severity":"info","text":"The 'followers of Simon' likely refers to Simon Magus, a Samaritan heretic often associated with Gnostic and libertine practices in early Christian polemic.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἐλεήσεις πτωχὸν ἐν κρίσει","severity":"info","text":"This phrase echoes a moral maxim found in Proverbs and Wisdom literature, though not a direct quotation; it reflects the catenist's ethical teaching.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ΙΟΥΔΑ ΕΠΙΣΤΟΛΗ. ΥΠΟΘΕΣΙΣ.","severity":"info","text":"The 'Hypothesis' is a standard feature of Greek catenae, providing a summary of the epistle's occasion and purpose, here attributed to the catenist's source.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπώλςσε","severity":"caution","text":"The form ἀπώλςσε appears to be a scribal error or variant for ἀπώλεσε (destroyed); the text may be corrupt at this point.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οἱ ἀπὸ Σίμωνος' could refer to Simon Magus or another Simon; the catenist assumes the reader knows the reference.","The textual corruption in 'ἀπώλςσε' leaves the exact verb form uncertain; the reading 'ἀπώλεσε' is adopted."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"εἶτα\nπαραίνει εἰς τὰ ἤδη, καὶ ἐπευξάμενος αὐτοῖς βεβαιότητα τῆς\nπίστεως παρὰ τοῦ Κυρίου, τελειοῖ τὴν Ἐπιστολήν. ΚΕΦ. Α.\n\nΠερὶ προσοχῆς τῆς εἰς Χριστὸν πίστεως διὰ τὴν ἐπανάστασιν τὢν ἀσεβῶν\nκαὶ ἀσελγῶν ἀνδρῶν.\n\nἸούδας Ἰησοῦ Χριστοῦ δοῦλος, ἀδελφὸς δὲ Ἰακώβου,\nτοῖς ἐν Θεῷ Πατρὶ ἡγιασμένοις, καὶ Ἰησοῦ Χριστῷ\nτετηρημένοις κλητοῖς· ἔλεος ὑμῖν καὶ εἰρήνη καὶ ἀγάπη\n\nπληθυνθείη. Ἀγαπητοὶ, πᾶσαν σπουδὴν ποιούμενος\nγράφειν ὑμῖν περὶ τῆς κοινῆς ἡμῶν σωτηρίας, ἀνάγκην\nἔσχον γράψαι ὑμῖν παρακαλῶν ἐπαγωνίζεσθαι τῆ ἅπαξ\nπαραδοθείσῃ τοῖς ἁγίοις πίστει. Καὶ τίνα τρόπον ἀρνήσεται τις τῶν ἅπαξ πεπιστευκότων εἰς a\nτὸν Κύριον b Ἰησοῦν Χριστόν ; καίτοι παρεδεξάμεθα τὸν τῆς ἐνανθρωπήσεως\nλόγον· ἀλλ’ εἰ φαμὲν ὅτι ἕτερος μέν ἐστιν ὁ Υἱὸς ὁ\nἐκ Θεοῦ Πατρὸς Λόγος, ἕτερος δὲ κατ’ ἰδίαν c ὁ ἐκ γυναικὸς,\nἠρνησάμεθα τὸν ἕνα d δεσπότην. εἷς γὰρ Κύριος Ἰησοῦς καθ’\nἕνωσιν οἰκονομικὴν, τὴν πρός γε φημὶ τὸν ἐκ Θεοῦ Λόγον, εἰς τὴν\nτῆς θεότητος δόξαν ἀναφοιτώσης αὐτοῦ τῆς σαρκός· σαρκός· εἷς e οὖν\nἄρα Χριστὸς καὶ Υἱός· ἔστι γὰρ οὗτος τῶν ὅλων δεσπότης. Κυρίλλου. Ὁμοῦ μὲν ἀσφαλιζόμενος ἡμᾶς, ὁμοῦ δὲ καταστίζων\nτοὺς αἱρετικοὺς ταῦτα φησί. οὐκοῦν οὐ ξενιστέον ἐπὶ\nτῇ τῶν αἱρετικῶν πλάνῃ τὲ καὶ κακοπιστίᾳ· τοῦ Ἁγίου Πνεύματος\nπρομηνύσαντος ἡμῖν διὰ τῶν Ἁγίων προφητῶν τε καὶ\nἈποστόλων τὴν τούτων ἔγερσιν· μᾶλλον γὰρ ἡμᾶς διὰ τῆσδε\nτῆς προφητείας ἀσφαλεστέρους ἐποίησεν, ὥστε μὴ ταῖς σοφιστίαις\nτούτων ἁλῶναι.","english":"Then he exhorts them to the present matters, and having prayed for them for steadfastness of faith from the Lord, he concludes the Epistle. Chapter 1.\n\nConcerning attention to faith in Christ because of the uprising of impious and licentious men.\n\nJudas, slave of Jesus Christ, and brother of James, to those sanctified in God the Father and preserved for Jesus Christ, the called: may mercy, peace, and love be multiplied to you. Beloved, making every effort to write to you concerning our common salvation, I found it necessary to write to you, exhorting you to contend for the faith once delivered to the saints. And in what way will one who has once believed in the Lord Jesus Christ deny him? Yet we have accepted the doctrine of the incarnation; but if we say that the Son who is the Word from God the Father is one, and the one from the woman is another in his own right, we have denied the one Lord. For there is one Lord Jesus by economic union, that is, with the Word from God, his flesh ascending to the glory of the divinity; therefore there is one Christ and Son; for he is the Lord of all. Cyril. He says these things both securing us and at the same time condemning the heretics. Therefore we should not be astonished at the error and bad faith of the heretics; for the Holy Spirit foretold to us through the holy prophets and apostles their uprising; rather, through this prophecy he made us more secure, so as not to be caught by their sophistries.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Α.","severity":"info","text":"The notation 'ΚΕΦ. Α.' (Chapter 1) marks a new section in the catena, corresponding to the start of the canonical Epistle of Jude.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"οἰκονομικὴν","severity":"info","text":"The term 'οἰκονομικὴν' (economic) refers to the theological concept of the economy of salvation, here describing the union of Christ's divine and human natures.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κυρίλλου","severity":"info","text":"The attribution 'Κυρίλλου' (Cyril) likely refers to Cyril of Alexandria, a key figure in Christological debates, whose works are excerpted in this catena.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"αἱρετικοὺς","severity":"info","text":"The reference to 'αἱρετικοὺς' (heretics) reflects the catena's anti-heretical stance, common in patristic exegesis, particularly against those denying the unity of Christ.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν Κύριον Ἰησοῦν Χριστόν","severity":"info","text":"The phrase echoes Jude's epistle (Jude 1:1, 1:4), emphasizing faith in Christ as Lord, a central theme in the catena's commentary.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"σαρκός· σαρκός·","severity":"caution","text":"The repetition 'σαρκός· σαρκός·' (flesh; flesh) may be a scribal dittography or an emphatic rhetorical device; the text is ambiguous.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The repetition of 'σαρκός' could be a scribal error or intentional emphasis; the reading taken is as a possible dittography.","The identity of 'Κυρίλλου' is not explicitly confirmed as Cyril of Alexandria, though context strongly suggests it."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"Παρεισέδυσαν γάρ τινες ἄνθρωποι, οἱ πάλαι προγεγραμμένοι\nεἰς τοῦτο τὸ κρίμα, ἀσεβεῖς, τὴν τοῦ Θεοῦ\nἡμῶν χάριν μετατιθέντες εἰς ἀσέλγειαν. Tουτέστι προεγνωσμένοι· ὥσπερ ἀμέλει καὶ τὰ κατὰ τὸν\nἸούδαν προεγράφη. Tοὺς ἀπὸ Σίμωνος λέγει· οὗτοι γὰρ γαστρίμαργοι τινες f καὶ\nἀκόλαστοι ὑπεκρίνοντο g τῆς εὐσεβείας τὴν διδασκαλίαν, ἵνα δι’\nαὐτῆς παρείσδυσιν εἰς τὰς οἰκίας h εὕρωσι· καὶ δὴ τοῦτο πράξαντες\nτὰ τῆς ἀκολασίας ἑαυτῶν i καὶ ἀκαθαρσίας ἀπεπλήρωσαν· αἰχμαλωτίζοντες γυναικάρια σεσωρεύμενα k ἁμαρτίαις· τελετὰς\nγάρ τινες πλασάμενοι νυκτερινὰς, κοίταις καὶ ἀσελγείαις ἑαυτοὺς\na εἰς Om. B. b Κύριον ἡμῶν B. c καὶ κατ’ ἰδίαν B. d ἕνα om. B. e εἰ B. f τινες ὄντες B. g ὑπεκρίναντο B. h οἰκείας Ν. C. i αὐτῶν B. k σεσορευμένα Ν. C.\n\nἐκδεδώκασι. τὸ δὲ “ μετέθηκαν τὴν εὐσέβειαν λέγει, ὅτι προφάσει\nτῆς εὐσεβοῦς διδασκαλίας τὴν ἑαυτῶν ἀπεπλήρουν ἀκρασίαν,\nπαρανόμους μίξεις ἐργαζόμενοι l . Εἰς ὃ ἑαυτοὺς ἐνέβαλον, πορνείαν πᾶσαν ἐν εἴδει θρησκείας\nἐπιτηδεύοντες. Καὶ τὸν μόνον δεσπότην καὶ Κύριον ἡμῶν Ἰησοῦν\nΧριστὸν ἀρνούμενοι. Ὁ γὰρ βίος αὐτοῖς ἀκάθαρτος ὣν, οἱονεὶ μεγάλῃ φωνῇ m\nἀρνεῖται τὸν Ἰησοῦν· τίς γὰρ κοινωνία φωτὶ πρὸς σκότος ; * Περὶ μελλούσης αὐτῶν κολάσεως καθ’ ὁμοίωσιν τῶν πάλαι ἁμαρτωλῶν\nκαὶ πονηρῶν.","english":"For some men have insinuated themselves, those long ago condemned to this judgment, impious men, transforming the grace of our God into licentiousness. That is, they were foreknown; just as, for instance, the matters concerning Judas were also forewritten. He speaks of the followers of Simon; for these were some gluttonous and licentious men who pretended to teach piety, so that through it they might find a way to insinuate themselves into houses; and having done this, they fulfilled their own licentiousness and impurity, taking captive women laden with sins; for having fabricated some nocturnal rites, they gave themselves over to beds and debaucheries. And he says \"they transformed piety\" because, under the pretext of pious teaching, they fulfilled their own intemperance, working unlawful unions. Into which they cast themselves, practicing every fornication under the guise of religion. And they deny the only master and Lord of us, Jesus Christ. For their life, being impure, as if with a great voice denies Jesus; for what communion has light with darkness? Concerning their future punishment, after the likeness of the sinners and wicked of old.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"παρεισέδυσαν","severity":"info","text":"The verb παρεισέδυσαν (from παρεισδύω) means 'to slip in secretly' or 'to insinuate oneself', often with a negative connotation of infiltration. The catenist uses it to describe heretics who enter the church under false pretenses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Σίμωνος","severity":"info","text":"The reference to 'the followers of Simon' points to Simon Magus, a first-century Samaritan figure considered the founder of Gnosticism. Early Christian writers (e.g., Irenaeus, Hippolytus) accuse Simon and his followers of licentious practices and false teaching.","cites":[],"named_sources":["Irenaeus Adversus Haereses","Hippolytus Refutatio Omnium Haeresium"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"προεγράφη","severity":"info","text":"The catenist compares the foreknowledge of these heretics to the forewriting of 'the matters concerning Judas' (τὰ κατὰ τὸν Ἰούδαν προεγράφη). This likely alludes to the story of Judas Iscariot, whose betrayal was prophesied or foreknown, as in the canonical Gospels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τελετὰς νυκτερινὰς","severity":"info","text":"The accusation of 'nocturnal rites' (τελετὰς νυκτερινὰς) is a common topos in early Christian polemic against heretical groups, echoing charges of secret, immoral rituals. Similar language appears in Justin Martyr and Irenaeus against Simonians and other Gnostics.","cites":[],"named_sources":["Justin Martyr Apologia","Irenaeus Adversus Haereses"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ μελλούσης αὐτῶν κολάσεως","severity":"info","text":"The final sentence introduces a new topic: the future punishment of the heretics, modeled on the punishment of ancient sinners. This functions as a transitional heading in the catena, signaling a shift from description of heresy to eschatological warning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"a εἰς Om. B. ... k σεσορευμένα Ν. C.","severity":"caution","text":"The critical apparatus records variant readings from manuscripts B, N, and C, including omissions (εἰς) and spelling differences (σεσορευμένα vs. σεσωρευμένα). These indicate textual instability in the transmission of the catena, though the sense is not materially affected.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Judas' in the phrase 'τὰ κατὰ τὸν Ἰούδαν' is ambiguous: it could refer to Judas Iscariot or to the author of the Epistle (Jude). The catenist's parallel with 'forewritten' suggests a typological reading, but the text does not specify.","The phrase 'τοὺς ἀπὸ Σίμωνος' could refer to Simon Magus or possibly to another Simon (e.g., Simon the tanner in Acts), but the context of licentiousness and heresy strongly favors Simon Magus."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"Ὑπομνῆσαι δὲ ὑμᾶς βούλομαι, εἰδότας ἅπαξ τοῦτο,\nὅτι ὁ Κύριος λαὸν ἐκ γῆς Αἰγύπτου σώσας, τὸ δεύτερον\nτοὺς μὴ πιστεύσαντας ἀπώλεσεν· ἀγγέλους τε τοὺς μὴ\nτηρήσαντας τὴν ἑαυτῶν ἀρχὴν, ἀλλὰ ἀπολιπόντας τὸ\nἴδιον οἰκητήριον, εἰς κρίσιν μεγάλης ἡμέρας, δεσμοῖς\nἀϊδίοις ὑπὸ ζόφον τετήρηκεν. Δείκνυσι μὲν καί τις ὁ ἀρνηθεὶς πη αὐτῶν· ὅτι οὗτος ἐστὶν\nὁ ἐξ Αἰγύπτου τὸν Ἰσραὴλ ἐξαγαγὼν, πρὸς δὲ τοῦτο καὶ ἀπώλειαν\nαὐτοῖς, εἰ μὴ ἕλοιντο μετανοεῖν, ἀπειλεῖ. Φυλάττονται γὰρ εἰς τὸ ἐμπεσεῖν ἐν ἐκείνῳ τῷ τελευταίῳ πυρὶ\nκαὶ τοῖς ἀιδίοις ὑπὸ ζόφον δεσμοῖς· τὸ γὰρ τετήρηκε πρὸς τὸν\nμέλλοντα χρόνον ὁρῷ, καθάπερ καὶ Πέτρος n γέγραφεν· “ οἱ δὲ\n“ νῦν o οὐρανοὶ καὶ γῆ τῷ αὐτῷ λόγῳ τεθησαυρισμένοι εἰσὶ πυρὶ\n“ τηρούμενοι εἰς ἡμέραν κρίσεως καὶ ἀπωλείας τῶν ἀσεβῶν ἀν-\n“ θρώπων.’’ διὸ καὶ ὁ Κύριος προανατυπῶν ἐν Εὐαγγελίοις τὴν\nἡμέραν τῆς κρίσεως φαίνεται λέγων, “πορεύεσθε οἱ κατηραμένοι\n“ εἰς τὸ πῦρ τὸ αἰώνιον, τὸ ἡτοιμασμένον τῷ διαβόλῳ καὶ τοῖς\n“ ἀγγέλοις αὐτοῦ.”\nἈρχὴν p αὐτῶν φησι τὴν εἰς τὸ εἶναι παραγωγήν. παρήχθησαν\nδὲ * * αὐτὸ εἰς πᾶν ἔργον ἀγαθὸν ὥσπερ καὶ ἡμεῖς. 1 ἐργασάμενοι B. m μεγάλη φωνὴ Codd. n ὁ ἀετὸς B. o νῦν\nsuperscript. est voc. οὐρανοὶ rec. man. P Duo proxima Scholia om. B.","english":"I wish to remind you, who once know this, that the Lord, having saved a people from the land of Egypt, the second time destroyed those who did not believe; and angels who did not keep their own origin, but abandoned their own dwelling, he has kept for the judgment of the great day, in eternal bonds under darkness. And one who denies this shows that this is the one who led Israel out of Egypt, and in addition to this he threatens destruction to them, unless they choose to repent. For they are kept to fall into that final fire and the eternal bonds under darkness; for the word \"has kept\" looks to future time, just as Peter also wrote: \"But the present heavens and earth are stored up by the same word, kept for the day of judgment and destruction of impious men.\" Therefore also the Lord, prefiguring in the Gospels the day of judgment, appears to say, \"Go, accursed ones, into the eternal fire, which is prepared for the devil and his angels.\"\n\n\"Their origin\" he says is the bringing into being. They were brought into being for every good work, just as we also were.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πέτρος γέγραφεν","severity":"info","text":"The citation of Peter likely refers to 2 Peter 3:7, 10, 12, which speaks of the present heavens and earth being kept for fire at judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πορεύεσθε οἱ κατηραμένοι εἰς τὸ πῦρ τὸ αἰώνιον","severity":"info","text":"This saying attributed to the Lord is not a direct Gospel quotation but may echo Matthew 25:41 or a similar apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀρχὴν","severity":"info","text":"The term ἀρχὴν is glossed as 'bringing into being' (παραγωγήν), indicating the angels' original created state, not their authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δεσμοῖς ἀϊδίοις ὑπὸ ζόφον","severity":"info","text":"Eternal bonds under darkness reflect a common early Christian and Jewish apocalyptic motif for the punishment of fallen angels, e.g., 1 Enoch 10:6.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Δείκνυσι μὲν καί τις ὁ ἀρνηθεὶς πη αὐτῶν","severity":"info","text":"The phrase introduces an objection or denial, then counters it by identifying the agent as the Exodus leader, a rhetorical move common in catenae.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"παρήχθησαν δὲ * * αὐτὸ","severity":"caution","text":"The Greek has a lacuna marked by asterisks; the sense is that angels were created for good works, but the exact phrase is lost.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'one who denies' is unclear; possibly a reference to a specific opponent or a rhetorical figure.","The lacuna after παρήχθησαν leaves the precise purpose of creation ambiguous."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"Ἀρχὴ τῶν μὴ τηρησάντων αὐτὴν Ἀγγέλων ὁ λόγος ἐστὶ τυχὸν\nκαθ’ ὃν ἐκτίσθησαν· ἣ ἡ δοθεῖσα πρὸς ἐκθέωσιν αὐτοῖς κατὰ χάριν\nφυσικὴ δυναστεία· ἢ πάλιν ἡ κατὰ τὴν ἀξίαν τῆς χάριτος τάξις\nτῆς ατάσεως. Καὶ τοῦτο πάλιν τῆς ἀποκειμένης κολάσεως αὐτῶν ἀπόδειξις. εἰ γὰρ τῶν λελυτρωμένων οὐκ ἐφείσατο διὰ τὸ παλινδρομῆσαι εἰς\nκακίαν· καὶ τῶν Ἀγγέλων μὲν ὄντων, γεγονότων δὲ πονηρῶν δι’\nοἰκείαν ῥαθυμίαν, καὶ τῶν q ἐν Σοδόμοις πόλεων· οὐδὲ τούτων\nδηλονότι φείσεται ἁμαρτανόντων ἀμετανόητα. λέγει δὲ καὶ τοὺς\nἀποστήσαντας r Ἀγγέλους ἀπὸ Θεοῦ “ δεσμοῖς ἀιδίοις ὑπὸ ζόφον\nτετήρηκεν. Ἡσυχίου πρεσβυτέρου s ἐκ τῆσ Ἑρμηνείασ τῶν Ψαλμῶν\nῬητὰ προκείμενα t. “ Ἔλεον καὶ ἀλήθειαν αὐτοῦ τίς ἐκζητήσει\nτήσει u;” τίς γὰρ αὐτοῦ τὴν φιλανθρωπίαν καταλαβεῖν, ἢ τίς\nλογιστεῦσαι τὴν ἀλήθειαν δύναται ; ἀπὸ μὲν γὰρ τῆς ἀληθείας\nἈγγέλων ἁμαρτησάντων οὐκ ἐφείσατο, διὰ δὲ τὴν φιλανθρωπίαν,\nπόρνας καὶ τελώνας εἰς τὴν βασιλείαν εἰσήγαγεν. MΑξίμου x. Τὸ οἰκητήριον ἐστὶν ἢ οὐρανὸς, ἢ ἡ κατὰ\nἕξιν τῆς ὑπὲρ ἔννοιαν ἀγαθῶν σοφία, ἣν οἰκεῖν ἐδημιουργήθησαν. οἶδε γὰρ καὶ σοφίας οἶκον ὀνομάζειν ὁ λόγος· ἣ ἡ φρουρητικὴ\nτῶν δοθέντων αὐτοῖς φυσικῶν τε καὶ ἐπικτήτων ἀγαθῶν, ἐπισκοπὴ\nτῆς ἀχράντου θεότητος, ἣν ἀπέλιπον τυραννήσαντες. ἀίδιοι δεσμοὶ\nεἰσὶν οἱ κατὰ γνώμην αὐτῶν παντελής τε καὶ διηνεκὴς περὶ τὸ\nκαλὸν ἀκινησία· καθ’ ἣν οὐδαμῶς οὐδέποτε θείας ἀνέσεως ἀπολαύουσιν.","english":"The beginning of the angels who did not keep it is the Word according to which they were created; or the natural power given to them for deification by grace; or again the order of their station according to the dignity of grace. And this again is a proof of the punishment reserved for them. For if He did not spare those who were redeemed because they reverted to evil, and the angels, though they were angels, having become wicked through their own negligence, and the cities in Sodom, clearly He will not spare those who sin unrepentantly. He also says that the angels who revolted from God \"he has kept in eternal bonds under darkness.\" Hesychius the Presbyter, from his Interpretation of the Psalms. The texts set before us: \"Who will seek out his mercy and his truth?\" For who can comprehend his philanthropy, or who can reckon his truth? For from truth He did not spare angels who sinned, but through philanthropy He brought prostitutes and tax collectors into the kingdom. Maximus. The dwelling place is either heaven, or the wisdom of goods beyond conception according to habit, which they were created to inhabit. For reason also knows how to call wisdom a house; or the protective oversight of the pure divinity over the natural and acquired goods given to them, which they abandoned by usurping. Eternal bonds are the complete and perpetual immobility concerning the good according to their own will, by which they never at any time enjoy divine relief.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἀρχὴ τῶν μὴ τηρησάντων αὐτὴν Ἀγγέλων","severity":"info","text":"The phrase 'the beginning of the angels who did not keep it' refers to the primordial state or principle that the fallen angels failed to preserve, likely their original nature or rank.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐκθέωσιν","severity":"info","text":"The term 'ἐκθέωσιν' (deification) denotes the process of becoming divine by grace, a key concept in Greek patristic theology, especially in Maximus the Confessor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δεσμοῖς ἀιδίοις ὑπὸ ζόφον","severity":"info","text":"The phrase 'eternal bonds under darkness' echoes the description of the punishment of fallen angels, possibly alluding to 2 Peter 2:9 or Jude 1:6, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἡσυχίου πρεσβυτέρου","severity":"info","text":"Hesychius the Presbyter (5th–6th cent.) is a known exegete; his 'Interpretation of the Psalms' is cited here, though the work is largely lost except in fragments.","cites":[],"named_sources":["Hesychius of Jerusalem"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"MΑξίμου","severity":"info","text":"The attribution to Maximus (likely Maximus the Confessor, 7th cent.) shows the catena's use of later theological reflection on angelic fall and punishment, integrating concepts of immobility and divine oversight.","cites":[],"named_sources":["Maximus the Confessor"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῶν q ἐν Σοδόμοις πόλεων","severity":"caution","text":"The phrase 'the cities in Sodom' is textually uncertain; the Greek has a marginal q, possibly indicating a variant or corruption. The sense likely refers to the cities of the plain destroyed with Sodom.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the beginning' (Ἀρχὴ) is ambiguous: it could refer to the Logos, the angels' original nature, or their rank. The text offers multiple interpretations without resolution.","The phrase 'τῶν q ἐν Σοδόμοις πόλεων' contains a marginal q, possibly a scribal insertion or corruption; the intended reading is unclear."],"confidence":"medium","notes":[]},{"i":31,"ref":"p31","source":"ἣ πάλιν γε διὰ τὴν ἡμῶν σωτηρίαν τῆς καθ᾿ ἡμῶν\nμανίας αὐτοὺς ἐπέχουσα κατὰ πρόνοιαν τοῦ Θεοῦ, δύναμιν μὴ\nσυγχωροῦσα προβῆναι τῆς ἀπ’ αὐτῶν πονηρίας τὰ καθ’ ἡμῶν\nμηχανήματα· ζόφος δέ ἐστιν ἡ παντελὴς καὶ ὁλόκληρος, τῆς\nθείας ἄγνοια χάριτος· καθ’ ἣν δι’ ὅλον γνωμικῶς ποιωθέντες, τῆς\nμακαρίας καὶ παμφαοῦς τοῦ ἀκηράτου φωτὸς ἐστέρηνται διαδόσεως· περὶ τὸ μὴ ὂν y πᾶσαν τὴν δοθεῖσαν αὐτοῖς κατὰ φύσιν\nνοερὰν δύναμιν ἀναλώσαντες· τί δὲ πείσονται κατὰ τὴν φοβερὰν\nq καὶ μὴν καὶ τῶν B. r ἀποστατήσαντας B. s Πρεσβ. ἐκ τῆς ἑρμ.\nτ. ψαλμ. om. Ν. C. t ῥητοῦ προκειμένου B. u αὐτοῦ τήσει B. Χ Maximi Sch. non habet Cod. B. y Cod. ὃν.\n\nτῆς κρίσεως ἡμέραν, οἶδεν ὁ δίκαιος κριτὴς, ὁ κατ’ ἀξίαν ἑκάστῳ\nδικαίαν ἀφορίζων τὴν ἀμοιβὴν, καὶ κατὰ τὸ μέτρον τῆς κακίας\nἱσον πρεπόντως τὸ ειδος διανέμων τῆς κρίσεως, καὶ πρόσφορον\nτοῖς ἐπ’ αἰῶσιν ἀτελευτήτοις ψῆφον συνεκφέρων μετὰ δικαιοσύνης\nτοῖς ἀγαθοῖς αὐτοῦ δόγμασιν.\n\nὩς Σόδομα καὶ Γόμοῤῥα, καὶ αἱ περὶ αὐτὰς πόλεις, τὸν\nὅμοιον τούτοις τρόπον ἐκπορνεύσασαι, καὶ ἀπελθοῦσαι\nὀπίσω σαρκὸς ἑτέρας, πρόκεινται δεῖγμα, πυρὸς αἰωνίου\nδίκην ὑπέχουσαι. Ἡγοῦμαι δὲ αἰνίττεσθαι τοὺς Βορβοριανοὺς καὶ Ἐστωτιανοὺς\nκαὶ Βαβυλωνίους καὶ Καϊανίτας, ὧν ἡ ἀσέλγεια ἄθεσμος z. Τῇ θείᾳ διδασκαλίᾳ κολακείᾳ γοητείᾳ χρησάμενοι τινὲς\nἄνθρωποι παρεισέδυσαν·","english":"or again, on account of our salvation, restraining their madness against us according to the providence of God, not allowing the machinations of their wickedness against us to proceed further; darkness is the complete and total ignorance of divine grace, according to which, having been qualitatively formed throughout in their disposition, they have been deprived of the blessed and all-bright dissemination of the pure light, having consumed all the intellectual power given to them by nature concerning that which is not. What they will suffer on the fearful day of judgment, the righteous judge knows, who assigns to each a just recompense according to merit, and fittingly distributes the form of judgment according to the measure of wickedness, and pronounces a sentence suitable for unending ages with righteousness according to his good decrees.\n\nAs Sodom and Gomorrah, and the cities around them, having committed fornication in a similar manner to these, and having gone after another flesh, lie as an example, undergoing the penalty of eternal fire. I think that the Borborians, and the Estotians, and the Babylonians, and the Cainites are alluded to, whose lawless licentiousness is such. Some men, having used flattery and sorcery under the guise of divine teaching, have insinuated themselves.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ζόφος","severity":"info","text":"The author defines 'darkness' (ζόφος) as total ignorance of divine grace, a state in which fallen angels have consumed their intellectual power in relation to non-being.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωμικῶς","severity":"info","text":"The adverb γνωμικῶς ('in disposition') is a technical term in Greek patristic anthropology, denoting the will or moral character as distinct from nature (φύσις).","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σόδομα καὶ Γόμοῤῥα","severity":"info","text":"Sodom and Gomorrah are cited as biblical exemplars of divine punishment (cf. Gen 19:24-25), here used typologically for heretical groups.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βορβοριανοὺς καὶ Ἐστωτιανοὺς καὶ Βαβυλωνίους καὶ Καϊανίτας","severity":"info","text":"These are names of Gnostic or libertine sects: Borborians (from βόρβορος, 'filth'), Estotians (possibly a variant of 'Stratiotici'), Babylonians (a derogatory label), and Cainites (who revered Cain).","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"παρεισέδυσαν","severity":"info","text":"The verb παρεισέδυσαν ('insinuated themselves') reflects a common patristic accusation that heretics infiltrated the church under false pretenses, using flattery and sorcery.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"y πᾶσαν","severity":"caution","text":"The apparatus notes a variant in the manuscript: 'y Cod. ὃν' indicates that the reading 'τὸ μὴ ὂν y' may be corrupt; the text likely means 'concerning that which is not' (τὸ μὴ ὄν).","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ μὴ ὂν y' is textually uncertain; the apparatus suggests a possible scribal error. The reading adopted follows the sense of non-being as the object of the angels' consumption of power."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"διὰ τοῦ ὑποκρίνεσθαι αὐτὴν προγεγραμμένοι,\nτουτέστι προεγνωσμένοι εἰς τοῦτο τὸ κρίμα, ὅτι a ὃ παρ’\nἑαυτοῖς b ἐκρίθησαν παραδοθέντες ἀδοκίμῳ νῷ, οὗτοι δι’ ὑπερβάλλουσαν\nἀσέβειαν ἀκόλαστοί τινες ὄντες, τὴν τοῦ Κυρίου ἡμῶν\nἸησοῦ Χριστοῦ χάριν εἰς ἀσέλγειαν μετέθηκαν c καὶ d δι’ αὐτοῦ\nτοῦ λαγνεύειν ἀρνούμενοι τὸν μόνον δεσπότην Ἰησοῦν Χριστὸν,\nΚύριον τῶν κληθέντων διὰ τοῦ Εὐαγγελίου· εἶτα ἵνα e ἀποστρέψῃ\nτοὺς πιστοὺς τῶν τοιούτων f πονηρῶν καὶ ἀσεβῶν, δείκνυσιν, ὡς\nοἷόν τε τι τὸ μέγεθος οὗ ἠρνήσαντο δεσπότου· δηλώσας ὅτι αὐτός\nἐστιν ὁ ἐξαγαγὼν τὸν λαὸν ἐξ Αἰγύπτου, ὡς καὶ σωτηρίαν αὐτοῖς\nὀρέξαι. ἀλλ’ ἐπεὶ g τρεπτοὶ καὶ παλίμβουλοι h ἐτύγχανον τινὲς\nαὐτῶν, φέροντες ἔτι ἣν ἔσχον ἐν Αἰγύπτῳ βλάβην, ἀπώλεσεν\nαὐτοὺς ἀπιστήσαντας ἐν τῇ ἐρήμῳ, καίτοι σωθέντας διὰ πίστεως\nἐξ Αἰγύπτου· μήποτε οὖν οὗτοί εἰσιν οἱ τῆς θείας διδασκαλίας\nὑποκριταί· οἱ προιστάμενοι τῆς αἱρέσεως τῶν Νικολαϊτῶν, οὐδὲν\nεἶδος ἀκολασίας παρορώντων i. αἰσχρὰ γὰρ καὶ λίαν αἰσχρὰ\nἐπιτελοῦσι δῆθεν μυστικῶς, καὶ οἱ ἀπὸ Σίμωνος τοῦ Μάγου· πρὸς τούτοις καὶ οἱ ἀπὸ Μαρκίωνος καὶ Οὐαλεντίνου καὶ\nΣηθιανοί k. καὶ l ἐπὶ m προφάσει θρησκείας πράττουσι τὰ αἰσχρὰ,\nz Hoc Sch. seq. postponit B. a ὅτι om. B. b ἑαυτοῦ B. c μετέθησαν B. d καὶ om. B. e εἶθ' ἵνἀποστρ. B. f τῶν οὕτω πον. B. g ἐπειδὴ B. h παλίνβουλοι B. i παρωρώντων B. k σιθιανοὶ B. καὶ om. B. m ἐπεὶ vid. leg.","english":"through their being forewritten, that is, foreknown for this judgment, that what among themselves they judged, having been handed over to a reprobate mind, these, being some unbridled ones on account of exceeding impiety, transferred the grace of our Lord Jesus Christ into licentiousness, and through this very act of wantonness denied the only master Jesus Christ, the Lord of those called through the Gospel; then, in order to turn the faithful away from such wicked and impious men, he shows what sort of magnitude the master is whom they denied, having made clear that he is the one who led the people out of Egypt, as also to offer them salvation. But since some of them were fickle and changeable, still bearing the harm they had in Egypt, he destroyed them when they disbelieved in the desert, even though they had been saved through faith from Egypt; lest therefore these be the hypocrites of divine teaching, those who preside over the heresy of the Nicolaitans, overlooking no form of licentiousness. For they perform shameful and exceedingly shameful acts, supposedly in a mystical manner, and also those from Simon Magus; in addition, those from Marcion and Valentinus and the Sethians. And under the pretext of religion they do shameful things.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"προγεγραμμένοι","severity":"info","text":"The Greek term προγεγραμμένοι (forewritten) is glossed in the text as προεγνωσμένοι (foreknown), indicating a semantic shift from public inscription to divine foreknowledge.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Νικολαϊτῶν","severity":"info","text":"The Nicolaitans, mentioned in Rev 2:6, 15, were an early Christian sect accused of licentiousness; the catenist links them to the heretics condemned in Jude.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σίμωνος τοῦ Μάγου","severity":"info","text":"Simon Magus, a Samaritan figure in Acts 8:9–24, was considered the arch-heretic by early Christian writers; his followers are here grouped with other gnosticizing sects.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μαρκίωνος καὶ Οὐαλεντίνου καὶ Σηθιανοί","severity":"info","text":"Marcion, Valentinus, and the Sethians represent major 2nd-century heterodox movements; their inclusion reflects the catenist’s anti-heretical polemic typical of late antique exegesis.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἶτα","severity":"info","text":"The particle εἶτα (then) marks a shift from describing heretical behavior to the author’s rhetorical strategy of turning the faithful away by emphasizing Christ’s salvific role.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"z Hoc Sch. seq. postponit B.","severity":"caution","text":"The apparatus note indicates that manuscript B places this scholion later, suggesting textual fluidity in the catena’s ordering of comments on Jude.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'προγεγραμμένοι' may also carry a legal connotation of being publicly posted as condemned, but the catenist interprets it as divine foreknowledge.","The identity of 'those from Simon Magus' is ambiguous: it could refer to the Simonians or to later gnostic groups claiming Simonian lineage."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"εἰς ἀσέλγειαν μετατιθέναι αὐτοὺς εἰπε τὴν χάριν τοῦ Κυρίον· δι’ ἧς ἀσελγείας καὶ τῶν ἔργων αὐτῆς ἀρνοῦνται τὸν μόνον\nδεσπότην καὶ Κύριον ἡμῶν Ἰησοῦν Χριστόν. Εἴρηται γοῦν πρὸ τούτων περὶ αὐτοῦ, ὡς εἴη m ἀληθινὸς Θεὸς\nοὗτος ὁ μόνος δεσπότης ὁ n Κύριος Ἰησοῦς Χριστὸς, ὁ ἀναγαγὼν o\nτὸν λαὸν p ἐξ Αἰγύπτου διὰ Μωσέως· ἕπεται μὴ ἕτερον εἶναι\nΘεὸν τὸν Μώσεως· οὐδὲ γάρ ἐστιν ἄλλος q παρὰ τὴν τριάδα· ὅθεν αὐτῷ διακονῶν φαίνεται Μώσης κατὰ τὸ “ ἐκεῖνος περὶ\n“ ἐμοῦ ἔγραψε. καὶ τὸ “ ὃν ἔγραψε Μώσης εὑρήκαμεν Ἰησοῦν· διὸ καὶ προθεωρήσας πνευματικῶς τὸν σταυρὸν, μέγιστον πλοῦτον\nἔχειν ἡγήσατο τὸν ὀνειδισμὸν τοῦ Χριστοῦ, οὐχ ἕτερος τοῦ\nλέγοντος “ ἐμοὶ εἴη καυχᾶσθαι ἐν τῷ σταυρῷ τῷ r Κυρίου\nἸησοῦ.”\n\nὉμοίως μέντοι καὶ οὗτοι ἐνυπνιαζόμενοι, σάρκα μὲν\nμιαίνουσι, κυριότητα δὲ ἀθετοῦσι, δόξας δὲ\nβλασφημουσιν. “ Ἐνυπνιαζόμενοί” φησι, τουτέστιν οὐδὲν ἀληθὲς ἐνθυμούμενοι,\nἀλλ’ ὡς ἐν ὕπνῳ φανταζόμενοι καὶ δογματίζοντες δήματα\nἀσεβείας πλήρη s. καὶ τὴν μὲν σάρκα, τουτέστι τὸ ἡμέτερον\nσῶμα, τοῦ πονηροῦ λέγοντες εἶναι δημιούργημα, τὴν δὲ μίαν\nκυριότητα καὶ δόξαν τῆς Ἀγίας τριάδος βλασφημοῦντες· καὶ\nτῷ μὲν Πατρὶ, τὸ ἄναρχον καὶ ἄκτιστον παρέχοντες, τὸν δὲ\nΥἱὸν καὶ τὸ Ἅγιον Πνεῦμα, τοῖς ὑπὸ χρόνον κτίσμασι καταριθμοῦντες. ταῦτα t τὰ ἀνόσια δόγματα Μανιχαίου καὶ Ἀρείου\nτυγχάνουσι· διὸ καὶ θερμῶς ὁ Ἀπόστολος τὴν κατὰ τῶν τοιούτων\nδογμάτων ποιεῖται κατάρρησιν.","english":"to licentiousness they transform them, saying the grace of the Lord; through which licentiousness and its works they deny the only master and Lord of us, Jesus Christ. It has been said, then, before these things concerning him, that he is true God, this one the only master, the Lord Jesus Christ, who led the people out of Egypt through Moses; it follows that there is not another God of Moses; for there is no other besides the Trinity; whence Moses appears serving him according to the saying, “That one wrote about me.” And the saying, “Whom Moses wrote, we have found Jesus”; wherefore also having foreseen spiritually the cross, he considered the reproach of Christ to be the greatest wealth, not another than the one saying, “May it be for me to boast in the cross of the Lord Jesus.”\n\nSimilarly, however, these also, dreaming, defile the flesh, reject the lordship, and blaspheme the glories. “Dreaming,” he says, that is, thinking nothing true, but as in sleep fantasizing and dogmatizing utterances full of impiety. And the flesh, that is, our body, they say is the creation of the evil one, while blaspheming the one lordship and glory of the Holy Trinity; and to the Father they ascribe the unoriginate and uncreated, but the Son and the Holy Spirit they number among the creations under time. These unholy doctrines belong to Manichaeus and Arius; wherefore the Apostle vehemently makes his denunciation against such doctrines.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξ Αἰγύπτου διὰ Μωσέως","severity":"info","text":"The phrase 'led the people out of Egypt through Moses' echoes Exodus 12:51 and 14:19-22, typologically linking Christ to Moses as deliverer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκεῖνος περὶ ἐμοῦ ἔγραψε","severity":"info","text":"The quotation 'That one wrote about me' is a reference to John 5:46, where Jesus says of Moses, 'He wrote about me.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὃν ἔγραψε Μώσης εὑρήκαμεν Ἰησοῦν","severity":"info","text":"The saying 'Whom Moses wrote, we have found Jesus' is a patristic formula, possibly derived from Justin Martyr's Dialogue with Trypho, but not a direct biblical verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μανιχαίου καὶ Ἀρείου","severity":"info","text":"Manichaeus (Manichaeism) and Arius (Arianism) are named as heretical sources for the doctrines of dualistic creation and subordination of Son and Spirit, respectively.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐνυπνιαζόμενοι","severity":"info","text":"The term 'dreaming' (ἐνυπνιαζόμενοι) is glossed as 'thinking nothing true, but fantasizing as in sleep,' emphasizing the unreality of heretical teachings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὁμοίως μέντοι","severity":"info","text":"The phrase 'Similarly, however' marks a structural transition from the preceding christological argument to a new section on the heretics' errors regarding flesh, lordship, and glory.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a minor corruption: 'εἰπε' likely should be 'εἰπόντες' or 'εἰπεῖν' (to say), but the sense is clear from context.","The phrase 'τὸν λαὸν p ἐξ Αἰγύπτου' has a marginal siglum 'p' indicating a variant or note in the manuscript, but the reading is standard."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"“ Σάρκα μὲν μιαίνουσι, μὴ ὁμολογοῦντες ἕνα Θεὸν εἶναι τῶν\nὁρατῶν u τε καὶ ἀοράτων ποιητὴν, ἀλλὰ θεοποιοῦντες τὴν ὕλην\nκαὶ τὸ σκότος, καὶ βδελυσσόμενοι τὴν σάρκα, “ κυριότητα ἀθε“\nτοῦσι’’ διὰ τοῦτο αὐτοί· “δόξας δὲ βλασφημοῦσι.’’ “ δόξας”\nἐκάλεσε τὰς δύο διαθήκας, ὡς ὁ Παῦλος φησὶν, “ εἰ γὰρ ἡ x\nm ὡσεὶ Ν. C. n καὶ B. o ἄναγ’. ἔτι B. P λ. αὐτοῦ B. q ἄλλο B. r τοῦ B. s πλήρης B. t ταῦτα δὲ B. u ὁρᾶτον τὲ καὶ ἀόρατον B. x τῆ B.\n\nδιακονία τῆς κατακρίσεως δόξα, πολλῷ μᾶλλον ἡ διακονία τῆς\nδικαιοσύνης δόξα.”\nὍρα y πόσην αὐτῶν κακίαν καταλέγει, καὶ τὸν νοῦν αὐτῶν καὶ\nτὸν βίον ὅλον διεφθάρθαι λέγων· καὶ γὰρ καὶ βίῳ εἰσὶν ἀκάθαρτοι\nκαὶ γλώσσῃ ἀσεβέστατοι· “ ἐνυπνιαζόμενοι” δὲ εἶπε διὰ τὸ μὴ\nἐν νηφούσῃ καὶ ὑγιῆ διανοίᾳ πράττειν, ἃ πράττουσιν ἀσελγήματα· ἐν οἷς τὴν ἑαυτῶν μιαίνουσι σάρκα, καὶ τὴν κυριότητα τοῦ κατὰ\nΧριστὸν μυστηρίου ἀθετοῦσιν· ἐν τάξει μυστηρίων εὐαγγελικῶν\nτὰς ἑαυτῶν ἀσελγείας καὶ δαιμονιώδεις ἐννοίας ἐκτελοῦντες. Προφητικώτερον δὲ καὶ τὴν τῶν ἀσεβεστάτων Βορβοριανῶν\nαἵρεσιν στηλιτεύει· ἐκ τοῦ Σίμωνος καὶ τούτους z τὰς ἀρχὰς\nεἰληφότας. Σευήρου ἐκ τῆσ πρὸσ Θωμᾶν Ἐπισκόπου Γερμανικίασ\nἘπιστολῆσ. Ἰστέον ὡς περὶ τινῶν διαλέγεται τὴν ἡδονὴν\nπρεσβευόντων, καὶ τὸ ἡδὺ τῆς σαρκὸς καὶ τὰς ἐν κόσμῳ φαντασίας\nδιωκόντων, καὶ ταῦτα ἡγουμένων εἶναι θρησκείαν, καὶ\nβλασφήμως ἐκφερομένων πρὸς τὸ μὴ ὁμολογεῖν μίαν κυριότητα\nκαὶ θεότητα· τοιοῦτοι γάρ τινες ὄφθησαν οἱ ἀπὸ Οὐαλεντίνου\nκαὶ Μαρκίωνος μέχρι τῶν ἀνοσιωτάτων καὶ βδελυρῶν Μανιχαίων\nκαταγόμενοι χρόνων.","english":"They defile the flesh, not confessing that there is one God, maker of both visible and invisible things, but deifying matter and darkness, and abhorring the flesh; they “deny the lordship” on account of this themselves; “and they blaspheme the glories.” He called “the glories” the two covenants, as Paul says, “For if the ministry of condemnation is a glory, much more is the ministry of righteousness a glory.”\n\nSee how great their wickedness he enumerates, saying that both their mind and their whole life are corrupted; for they are impure in life and most impious in speech. He said “dreaming” because they do not act with a sober and sound mind in the licentious acts they perform; in these they defile their own flesh and deny the lordship of the mystery according to Christ, performing their own licentious acts and demonic thoughts in the order of evangelical mysteries. More prophetically, he also brands the heresy of the most impious Borborians, who took their beginnings from Simon. From Severus’s letter to Thomas, Bishop of Germanicia. It must be known that he speaks about certain people who advocate pleasure, pursue the pleasantness of the flesh and the fantasies in the world, consider these to be religion, and blasphemously express themselves so as not to confess one lordship and divinity; such were those seen from Valentinus and Marcion down to the most unholy and abominable Manichaeans of later times.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"δόξας","severity":"info","text":"The commentator glosses δόξας as the two covenants, citing Paul (2 Cor 3:8-9). This interpretation is not standard for Jude 8 and reflects the catenist's exegetical tradition.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰ γὰρ ἡ διακονία τῆς κατακρίσεως δόξα, πολλῷ μᾶλλον ἡ διακονία τῆς δικαιοσύνης δόξα","severity":"info","text":"A loose paraphrase of 2 Cor 3:8-9, used to support the identification of δόξας with the two covenants. The citation is not verbatim but adapted to the commentator's argument.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βορβοριανῶν","severity":"info","text":"The Borborians were a Gnostic sect, often associated with libertine practices. The commentator links them to Simon Magus and traces their influence through Valentinus, Marcion, and the Manichaeans.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Σευήρου ἐκ τῆσ πρὸσ Θωμᾶν Ἐπισκόπου Γερμανικίασ Ἐπιστολῆσ","severity":"info","text":"The passage cites Severus of Antioch's letter to Thomas of Germanicia, a source for anti-heretical polemic. This indicates the catenist's reliance on later patristic authorities.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Προφητικώτερον","severity":"info","text":"The commentator marks a shift to a more prophetic mode of denunciation, specifically targeting the Borborians. This rhetorical move structures the passage as escalating from general critique to specific heresiology.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"u τε καὶ B. x τῆ B.","severity":"caution","text":"The apparatus notes variant readings in the manuscript tradition (e.g., u for ὁρᾶτον τὲ καὶ ἀόρατον B; x for τῆ B). These variants do not affect the overall sense but indicate textual instability in the catena's transmission.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'glories' (δόξας) is ambiguous: the commentator interprets them as the two covenants, but the original context in Jude 8 may refer to angelic beings or divine attributes. The reading follows the catenist's exegetical choice.","The phrase 'deny the lordship' (κυριότητα ἀθετοῦσι) is ambiguous: it could refer to denying Christ's authority or the mystery of the Eucharist; the commentator takes it as denial of the mystery according to Christ."],"confidence":"high","notes":[]},{"i":35,"ref":"p35","source":"τοῦτο οὑν φησιν ὁ Ἀπόστολος· ὡς ὁμοίως\nκαὶ αὐτοὶ· τοῖς ἐν Σοδόμοις πυρποληθεῖσι διὰ τὴν ἀσέλγειαν ἣν\nἐπλημμέλουν· “ ἐνυπνιαζόμενοι δὲ, τουτέστι τὰ ἐν κόσμῳ φρονοῦντες\nκαὶ ταῖς προσκαίροις φαντασίαις κεκαρωμένοι τῷ νῷ b . “ τὴν σάρκα μιαίνουσι· τοῖς γὰρ τοιούτοις νύξ ἐστιν ὁ βίος, καὶ\nἐγρηγορότες καθεύδουσι, καὶ ἐνύπνια βλέπουσι τὰ ἅμα τῷ c\nφανῆναι τέρποντα d καὶ παροδεύοντα· ταύτῃ τῇ διανοίᾳ καὶ\nΠαῦλος ὁ μέγας, νύκτα τὸν ἀσελγῆ βίον εἰδὼς, καὶ κάρον\nβαθὺν e τὰ τοιαῦτα φρονήματα Ῥωμαίοις ἐπιστέλλων παρῄνει\nκαὶ ἔλεγεν· “ ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικεν. ἀποθώμεθα\n“ οὖν τὰ ἔργα τοῦ σκότους, καὶ ἐνδυσώμεθα f τὰ ὅπλα τοῦ φω-\n“ τὸς, ὡς ἐν ἡμέρᾳ εὐσχημόνως περιπατήσωμεν, μὴ κώμοις καὶ\n“ μέθαις g·” καὶ τὰ ἑξῆς. Καὶ μετ’ ὀλίγα—“ Κυριότητα δὲ\ny Hoc Sch. infra ponit Cod. B. z αὐτοὺς B. a οὗτοι B. b τὸν\nνοῦν B. c Cod. Ν. τὸ. d τέρποντά τε B. e βαθὺ B. f ἐνδυσώμεθα\nδὲ B. g B. add. μὴ κοίταις καὶ.","english":"This then the Apostle says: that they likewise, like those in Sodom who were burned because of the licentiousness they committed, “dreaming,” that is, thinking of worldly things and stupefied in mind by transient fantasies, “they defile the flesh.” For to such persons life is night, and while awake they sleep, and they see as dreams things that delight and pass by as soon as they appear. With this understanding, the great Paul, knowing the licentious life as night and such thoughts as deep stupor, in writing to the Romans exhorted and said: “The night has advanced, but the day has drawn near. Let us therefore put aside the works of darkness, and let us put on the arms of light, so that we may walk decorously in the day, not with revelries and drunkenness,” and so forth. And a little later: “Lordship","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῖς ἐν Σοδόμοις πυρποληθεῖσι","severity":"info","text":"The reference to the destruction of Sodom by fire alludes to Genesis 19:24-25, where God rains fire on Sodom and Gomorrah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐνυπνιαζόμενοι","severity":"info","text":"The Greek term 'ἐνυπνιαζόμενοι' (dreaming) is glossed in the catena as 'thinking of worldly things' and 'stupefied in mind by transient fantasies', indicating a metaphorical use for moral delusion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικεν","severity":"info","text":"The catena attributes a Pauline exhortation to the Romans, but the quoted phrase 'The night has advanced, but the day has drawn near' is not found in the canonical Epistle to the Romans; it may be a paraphrase or a citation from a lost homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"κώμοις καὶ μέθαις","severity":"info","text":"The terms 'revelries and drunkenness' (κώμοις καὶ μέθαις) reflect common early Christian moral critiques of pagan festivities, often associated with licentious behavior.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Κυριότητα δὲ","severity":"caution","text":"The text breaks off mid-sentence with 'Lordship', and the apparatus notes that the scholion continues in Codex B, indicating a lacuna in the manuscript tradition.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ μετ’ ὀλίγα","severity":"info","text":"The phrase 'And a little later' signals a transition within the catena, linking the preceding moral exhortation to a further discussion of 'lordship' (κυριότης), likely a theological term.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Pauline quotation is uncertain; it may be a non-canonical saying or a paraphrase.","The text breaks off at 'Lordship', leaving the intended argument incomplete."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"“ ἀθετοῦσι h” μίαν γὰρ θεότητα καὶ κυριότητα οὐχ\nἀρχὴν εἶναι τῶν πάντων· ἀλλ’ ἕτερον μὲν ὑπάρχειν τῆς παλαιᾶς\nδιαθήκης Θεὸν, πονηρόν τινα καὶ τιμωρητικὸν καὶ αἵμασι χαίροντα· ροντα· τῆς δὲ νέας ἕτερον, τὸν ἐν τοῖς Εὐαγγελίοις καὶ Ἀποστόλοις\nλαλήσαντα· ἢ καὶ δύο ἀρχὰς ἀντιτεταγμένας ἀλλήλαις,\nπονηράν τε καὶ ἀγαθὴν ἐφιστᾶσι πάσῃ i τῇ κτίσει· καὶ ἀμφοτέρας\nἀγεννήτους λέγουσι· καὶ τὴν μὲν ἐναντίαν εἶναι τῶν ἀγαθῶν· τὴν δὲ, τῶν κακῶν· ὅπερ ἐξαιρέτως περὶ τοὺς ἄλλους τῆς\nτοῦ Μανέντος διανοίας ἀπόβρασμα γέγονε. ἐξ οὗ τὸ πονηρὸν\nσμῆνος τῶν Μανιχαίων κατάγεται. οἱ οὕτως οὖν ἔχοντες, καὶ τὴν\nκυριότητα ἀθετοῦντες, τουτέστι, τὸν ἕνα καὶ μόνον Κύριον k ἐπὶ\nπάντων Θεὸν, ἀναγκαίως καὶ τὰς δόξας βλασφημοῦσι· δόξας δὲ\nἢ τὰ δόγματα τῆς εὐσεβείας φησὶν, ἢ τὴν παλαιὰν διαθήκην\nκαὶ νέαν, μετὰ θεοπρεποῦς δόξης ἐκφωνηθείσας. Καὶ μετ’ ὀλίγα\n—Οὐκοῦν ἐκ τούτων πρόδηλον, ὡς δόξας τὰς διακονηθείσας δύο\nδιαθήκας καλεῖ· τὴν μὲν διὰ τῆς Μωϋσέως ὑπουργίας, τὴν δὲ\nδι’ αὐτοῦ τοῦ Κυρίου καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ,\n“ τοῦ κενώσαντος ἑαυτὸν καὶ δούλου λαβόντος μορφὴν; καὶ\nλέγοντος πρὸς τοὺς μαθητὰς, “ καὶ γὰρ ὁ Υἱὸς τοῦ ἀνθρώπου\n“ οὐκ ἦλθε διακονηθῆναι, ἀλλὰ διακονῆσαι, καὶ δοῦναι τὴν ψυχὴν\n“ αὐτοῦ λύτρον ἀντὶ πολλῶν.’’","english":"They reject the one divinity and lordship, not as the beginning of all things, but that there is one God of the Old Testament, a wicked and punitive one delighting in blood, and another of the New, the one who spoke in the Gospels and Apostles; or they set up two principles opposed to each other, an evil and a good one, over all creation, and they say both are unbegotten, and that one is opposed to good things, the other to evil things, which has especially become the offscouring of the mind of Manes. From this the evil swarm of the Manichaeans is derived. Those who are thus, and reject the lordship, that is, the one and only Lord God over all, necessarily also blaspheme the glories; and by glories he means either the doctrines of piety, or the Old and New Testaments, proclaimed with divine glory. And a little later: Therefore it is clear from these things that he calls the two administered covenants glories: one through the ministry of Moses, the other through the Lord and God and Savior himself, our Jesus Christ, who emptied himself and took the form of a servant, and said to his disciples, “For the Son of Man did not come to be ministered to, but to minister, and to give his life as a ransom for many.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Μανιχαίων","severity":"info","text":"The passage identifies the heretics as Manichaeans, followers of Mani (3rd cent. CE), who taught two coeternal principles, one good and one evil. This dualism is here contrasted with orthodox Christian monotheism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δόξας","severity":"info","text":"The Greek δόξας (glories) is glossed by the catenist as either the doctrines of piety or the two Testaments. This interpretive move links the term to the authority of Scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῦ κενώσαντος ἑαυτὸν","severity":"info","text":"The phrase echoes Christ’s self-emptying (cf. Phil 2:7) and the saying about the Son of Man not coming to be ministered to but to minister is a free citation of a dominical logion, possibly from a non-canonical source or a harmonized Gospel tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ μετ’ ὀλίγα","severity":"info","text":"The phrase 'And a little later' marks a transition within the catena, indicating that the following explanation is a separate excerpt from the same or a different patristic source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Μανιχαίων","severity":"info","text":"The catenist’s polemic against Manichaeism reflects the ongoing anti-heretical discourse in Greek Christianity, especially after the 4th century, when Manichaean texts were actively refuted.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀθετοῦσι h","severity":"caution","text":"The Greek text has a stray 'h' after ἀθετοῦσι, likely a scribal error or a marginal note. The sense is clear: 'they reject' the one divinity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The stray 'h' after ἀθετοῦσι may be a scribal insertion or a marginal note; the reading adopted is that it is an error and does not affect the sense.","The source of the dominical saying about the Son of Man not coming to be ministered to is uncertain; it may be a paraphrase of a Gospel passage or an apocryphal logion."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"l Ὁ δὲ Μιχαὴλ ὁ Ἀρχάγγελος, ὅτε τῷ διαβόλῳ διακρινόμενος\nδιελέγετο περὶ τοῦ Μωϋσέως σώματος,\nἐτόλμησε κρίσιν ἐπενεγκεῖν βλασφημίας, ἀλλ’ εἶπεν,\nἐπιτιμήσαι σοι Κύριος. “ Ὁ δὲ Μιχαὴλ ὁ Ἀρχάγγελος, ὅτε τῷ διαβόλῳ διακρινόμενος\n“ διελέγετο περὶ τοῦ Μωϋσέως σώματος’’ καὶ τὰ ἑξῆς. Δείκνυσι\nκαὶ τὴν παλαιὰν συμφωνοῦσαν τῇ καινῇ, καὶ ὑφ’ ἑνὸς Θεοῦ δεδομένας· ὁ γὰρ διάβολος ἀντεῖχε θέλων ἀπατῆσαι, ὅτι ἐμὸν τὸ σῶμα\nὡς τῆς ὕλης δεσπόζοντι· καὶ ἤκουσε παρὰ τοῦ Ἀγγέλου τὸ\n“ ἐπιτιμήσαι σοι Κύριος.” τουτέστι ὁ Κύριος τῶν πνευμάτων καὶ\nh ἀσελγείαις, ἀθετεῖν B. i πᾶσι Ν. k καὶ κύριον καὶ ἐπὶ π. B. l ΕΚ ΤΟΥ ΜΩΥΣΕΩΣ ΑΠΟΚΡΥΦΟΥ. Ὀ ΔΕ ΜΙΧΑΗΛ, κ. τ. λ. sic habet\nCod. B.\n\nπάσης σαρκός. διὰ ταύτην τὴν αἰτίαν πρὸ μικροῦ εἶπεν, ὅτι\nἸησοῦς λαὸν ἐκ γῆς Αἰγύπτου σώσας, ὁ παλαιᾶς καὶ καινῆς διαθήκης\nΘεὸς, δόξα αὐτῶ. Ὁ δὲ Μιχαὴλ οὐκ αὐθεντήσας ἐπήγαγεν αὐτῷ τιμωρίαν ἀξίαν\nτῆς βλασφημίας, ἀλλὰ κατέλιπεν αὐτὸν τῇ γνώμῃ τοῦ ἑαυτοῦ\nδεσπότου· ὅτε γὰρ ἤγαγε Μωυσῆν ἐν τῷ ὄρει, ἔνθα μετεμορφώθη ὁ\nΚύριος, τότε ἔλεγεν ὁ διάβολος τῷ Μιχαὴλ, ἐψεύσατο ὁ Θεὸς\nεἰσαγαγὼν τὸν Μωσῆν, ἔνθα ὤμοσε μὴ εἰσελθεῖν αὐτόν. Λέγεται ὁ Μιχαὴλ περὶ τὴν τοῦ Μωυσέως σώματος διηκονηκέναι\nταφήν· τοῦ διαβόλου πρὸς τοῦτο ἀνθισταμένου· αυγχωροῦντος\nτοῦ Θεοῦ, καὶ βουλομένου δεῖξαι διὰ τοῦ φαινομένου τοῖς\nτότε μικρὰ βλέπουσι καὶ παχύτερον διακειμένοις τὸ ἀφανὲς, ὅτι\nμετὰ τὴν ἐνθένδε ἀπαλλαγὴν ταῖς ἡμετέραις ψυχαῖς ἀνθίστανται\nπορευομέναις τὴν ἐπὶ τὰ ἄνω πορείαν, ὁ τε διάβολος καὶ αἱ δυνάμεις\nαἱ πονηραὶ σὺν αὐτῷ, ἐκκόψαι τὸν δρόμον βουλόμεναι·","english":"Michael the Archangel, when he was disputing with the devil and arguing about the body of Moses, dared to bring a judgment of blasphemy, but said, “May the Lord rebuke you.” “Michael the Archangel, when he was disputing with the devil and arguing about the body of Moses,” and so forth. He shows that the Old Testament agrees with the New, and that both were given by one God; for the devil resisted, wishing to deceive, saying, “The body is mine, as the one who rules over matter.” And he heard from the Angel, “May the Lord rebuke you,” that is, the Lord of spirits and of all flesh. For this reason he said a little earlier, “Jesus, having saved a people from the land of Egypt, the God of the Old and New Testament, glory to him.” Michael, not having authority, did not inflict upon him a punishment worthy of the blasphemy, but left him to the judgment of his own master. For when he brought Moses to the mountain where the Lord was transfigured, then the devil said to Michael, “God lied, having brought Moses where he swore he would not enter.” Michael is said to have ministered concerning the burial of the body of Moses, with the devil opposing this, with God permitting and wishing to show through the visible to those who then saw dimly and were more coarsely disposed, the invisible truth, that after our departure from here, the devil and the evil powers with him oppose our souls as they journey on the upward path, seeking to cut off their course.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μιχαὴλ ὁ Ἀρχάγγελος","severity":"info","text":"The reference to Michael the Archangel disputing over Moses’ body derives from the apocryphal Assumption of Moses, not canonical scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐκ τοῦ Μωυσέως ἀποκρύφου","severity":"info","text":"The marginal note in the manuscript attributes the source to the apocryphal work On Moses, indicating the catenist’s use of non-canonical Jewish or Christian traditions.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐπιτιμήσαι σοι Κύριος","severity":"info","text":"The phrase “May the Lord rebuke you” echoes a formula found in early Christian exorcistic and angelological contexts, here used to subordinate the devil to divine judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"δείκνυσι","severity":"info","text":"The catenist uses δείκνυσι to introduce the interpretive point that the Old and New Testaments agree, framing the apocryphal narrative as a demonstration of theological unity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μετεμορφώθη ὁ Κύριος","severity":"info","text":"The mention of the Transfiguration (μετεμορφώθη) links the apocryphal story to the canonical Gospel narrative (Matt 17:1–8), showing how the catenist harmonizes traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"αὐγχωροῦντος","severity":"caution","text":"The spelling αὐγχωροῦντος (for συγχωροῦντος) is a scribal error or phonetic variant; the sense is “permitting” or “allowing,” consistent with the context of divine consent.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact identity of the apocryphal source (On Moses) is uncertain; it may refer to the Assumption of Moses or a related text.","The phrase “ἐψεύσατο ὁ Θεός” (God lied) is a strong accusation placed in the devil’s mouth, but its precise narrative context in the lost apocryphon is unclear."],"confidence":"high","notes":[]},{"i":38,"ref":"p38","source":"καὶ\nτῶν μὲν τὰ φαῦλα ἐργασαμένων κατισχύουσι· τῶν δὲ δικαίων\nἡττῶνται διὰ τῆς ἀγγελικῆς συμμαχίας. τοῦτο καὶ ὁ μακάριος\nἈντώνιος ἐν ὁράσει τεθέαται. Σευήρου Ἀρχιεπισκόπου Ἀντιοχείασ ἐκ τῆσ πρὸσ Θωμᾶν\nἐπίσκοπον Γερμανικίασ ἐπιστολῆσ m. Ἐνταῦθα διὰ σωματικοῦ\nτύπου προυπέδειξεν ὁ Θεὸς περὶ τὴν ψυχὴν γινόμενόν τι n\nμυστήριον. ἐπειδὴ γὰρ τῆς ψυχῆς χωριζομένης ἀπὸ τοῦ σώματος,\nμετὰ τὴν ἐνθένδε ἀπαλλαγὴν προυπαντῶσιν αὐτῇ καὶ ἀγγελικαὶ\nδυνάμεις ἀγαθαὶ, καὶ δαιμόνων στῖφος τονηρότατον o, ὅπως πρὸς\nτὴν ποιότητα τῶν ἔργων ὧν ἔπραξαν p, πονηρῶν τε καὶ ἀγαθῶν, ἐπὶ\nτοὺς προσφόρους τόπους, ἣ οὗτοι ἣ ἐκεῖνοι, ταύτην ἀποκομίσωσι,\nφυλαχθησόμεναι q μέχρι τῆς τελευταίας ἡμέρας, καθ’ ἣν εἰς κρίσιν\nπάντες παραστησόμεθα· καὶ ἣ εἰς τὴν αἰώνιον ζωὴν, ἣ εἰς τὴν\nἀπέραντον φλόγα τοῦ πυρὸς ἀπαχθησόμεθα. βουλόμενος ὁ Θεὸς\nτοῖς υἱοῖς Ἰσραὴλ καὶ τοῦτο ὑποδεῖξαι διὰ σωματικοῦ τύπου τινὸς,\nπαρεσκεύασεν ἐν τῇ τοῦ Μωυσέως ταφῇ φανῆναι ὑπ’ ὀφθαλμοὺς\nαὐτοῖς πρὸς τὴν περιστολὴν τοῦ σώματος καὶ τὴν ἐν τῇ γῇ νενομισμένην\nκατάθεσιν, ἀνθιστάμενον ὥσπερ τὸν πονηρὸν δαίμονα καὶ\nm Hoc tit. caret N.C. n τι om B. o πονηρατάτων B. p ἔπραξε N.C. q φυλαχθησομένην B.","english":"and they overcome those who have done evil deeds, but are defeated by the righteous through the angelic alliance. This also the blessed Antony beheld in a vision. From Severus, Archbishop of Antioch, from the letter to Thomas, bishop of Germanicias. Here through a bodily type God prefigured some mystery taking place concerning the soul. For when the soul is separated from the body, after its departure from here, both good angelic powers and a most wicked throng of demons meet it, so that according to the quality of the deeds they have done, both evil and good, either these or those may convey it to the appropriate places, to be kept until the last day, on which we shall all be brought to judgment; and we shall be led either to eternal life or to the unending flame of fire. Wishing to indicate this also to the sons of Israel through some bodily type, God arranged that at the burial of Moses there should appear before their eyes, for the preparation of the body and the customary deposition in the earth, the evil demon resisting as it were,","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"καὶ τῶν μὲν τὰ φαῦλα ἐργασαμένων κατισχύουσι· τῶν δὲ δικαίων ἡττῶνται διὰ τῆς ἀγγελικῆς συμμαχίας","severity":"info","text":"The sentence describes angelic powers overcoming the wicked but being defeated by the righteous through angelic alliance, introducing the theme of spiritual warfare.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σευήρου Ἀρχιεπισκόπου Ἀντιοχείασ ἐκ τῆσ πρὸσ Θωμᾶν ἐπίσκοπον Γερμανικίασ ἐπιστολῆσ","severity":"info","text":"Severus of Antioch (c. 465–538) was a miaphysite patriarch; his letter to Thomas of Germanicias is a source for the catena, reflecting anti-Chalcedonian exegesis.","cites":[],"named_sources":["Severus of Antioch"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τύπου","severity":"info","text":"The term τύπου (type) here denotes a prefigurative symbol, a key concept in patristic typological exegesis, linking Old Testament events to New Testament or eschatological realities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῆς ψυχῆς χωριζομένης ἀπὸ τοῦ σώματος","severity":"info","text":"The description of soul separation and post-mortem judgment echoes New Testament passages such as 2 Corinthians 5:10 and Revelation 20:13, though not directly quoted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τοῦτο καὶ ὁ μακάριος Ἀντώνιος ἐν ὁράσει τεθέαται","severity":"info","text":"The reference to Antony the Great (c. 251–356) beholding a vision of angelic and demonic contest over souls is a hagiographic topos, popularized in Athanasius' Life of Antony.","cites":[],"named_sources":["Athanasius of Alexandria"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"φυλαχθησόμεναι","severity":"caution","text":"The manuscript variant φυλαχθησομένην (B) vs. φυλαχθησόμεναι (N.C.) affects the grammatical subject; the edition follows the nominative plural, but the accusative singular would refer to the soul, altering the sense.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'blessed Antony' is assumed to be Antony the Great, but the text does not specify which Antony; the catena context supports this identification.","The phrase 'through a bodily type' (διὰ σωματικοῦ τύπου) may refer to the burial of Moses or to a broader typological scheme; the exact referent is ambiguous."],"confidence":"high","notes":[]},{"i":39,"ref":"p39","source":"ἀντιπράττοντα r. καὶ τούτῳ τὸν Μιχαὴλ ἀγαθὸν Ἄγγελον ὄντα\nπροσυπαντῆσαι καὶ ἀποσοβῆσαι· καὶ μὴ ἐξουσιαστικῶς ἐπιτιμῆσαι,\nἀλλὰ τῷ Κυρίῳ τῶν ὅλων παραχωρῆσαι τῆς κατ’ ἐκείνου\nκρίσεως, καὶ εἰπεῖν “ ἐπιτιμήσαι σοι Κύριος· ἵνα διὰ τούτων\nμάθωσιν οἱ παιδαγωγούμενοι, ὥς ἐστι τις ταῖς ψυχαῖς ἀγωνία\nμετὰ τὴν ἐνθένδε ἀπαλλαγὴν, καὶ ὅτι χρὴ διὰ τῶν ἀγαθῶν ἔργων\nπαρασκευάζεσθαι πρὸς τὸ τῆς ἀγγελικῆς ἡμᾶς συμμαχίας μεταλαχεῖν,\nτῶν δαιμόνων καθ’ ἡμῶν ἐπιτριζόντων φθονερὸν καὶ πικρόν· καὶ ταύτης ὑπ’ ὀφθαλμοὺς φανείσης τῆς θείας εἰκόνος, εἰκὸς καί\nτινα λοιπὸν νεφέλην ἢ φωτὸς ἔκλαμψιν γεγενῆσθαι κατὰ τὸν\nτόπον ἐκεῖνον ἀμαυροῦσαν καὶ ἀποτειχίζουσαν τῶν περιεστηκότων\nτὴν θέαν, ἵνα μὴ γινώσκοιεν αὐτοῦ τὴν ταφήν· διὸ καὶ ἐν τῷ Δευτερονομέῳ\nφησὶ τὸ ἱερὸν γράμμα s. “ καὶ ἐτελεύτησεν ἐκεῖ Μωυ-\n“ σῆς οἰκέτης Κυρίου ἐν γῇ Μωὰβ, διὰ ῥήματος Κυρίου· καὶ\n“ ἔθαψαν αὐτὸν ἐν γῇ Μωὰβ, ἐγγὺς οἴκου Φοφώρ· καὶ οὐκ εἶδεν\n“ οὐδεὶς τὴν τελευτὴν, ‘ἤτοι τὴν ταφὴν αὐτοῦ, ἕως τῆς ἡμέρας\n“ ταύτης. Καὶ μετ’ ὀλίγα —Καὶ ταύτην μὲν τὴν ἐξήγησιν τὸ\nπροκείμενον ἔχειν δοκεῖ, καὶ οὕτως αὐτὸ νενοήκαμεν. τινὲς δέ γε t\nσῶμα τοῦ Μωυσέως ἔφησαν καλέσαι τὸν Ἰούδαν τὸν νόμον αὐτόν· καὶ ὅτι κατιόντι αὐτῷ, τοῦτον ἐμφανίσαιu τοῖς υἱοῖς Ἰσραὴλ, ὁ\nδιάβολος ἀνθίστατο καὶ ἀντέπραττεν, ἐμποδίζων τῇ δόσει τοῦ\nνόμου, καὶ διακρινόμενος, καὶ λέγων μὴ ἄξιον εἶναι τὸν λαὸν τούτου\nτυχεῖν· διὸ δὴ καὶ ὁ Μιχαὴλ προηγούμενος ἀποσοβεῖ τὸν ἀνθιστάμενον,\nτὸ “ ἐπιτιμήσαι σοι Κύριος ” ἐκβοῶν.","english":"acting against him, and Michael, being a good angel, met him and drove him away; and he did not rebuke him authoritatively, but left the judgment against him to the Lord of all, and said, \"May the Lord rebuke you,\" so that through these things those being instructed might learn that there is some anguish for souls after departure from here, and that it is necessary through good works to prepare ourselves to partake of the angelic alliance, while the demons hiss against us, envious and bitter. And when this divine image appeared before their eyes, it is likely that some cloud or flash of light occurred in that place, darkening and walling off the sight of those standing around, so that they might not know his burial. Hence also in Deuteronomy the sacred text says, \"And Moses, the servant of the Lord, died there in the land of Moab, by the word of the Lord; and they buried him in the land of Moab, near the house of Peor; and no one saw his death, that is, his burial, until this day.\" And after a little—\"And this interpretation the passage seems to have, and thus we have understood it. But some have said that Jude called the body of Moses the law itself; and that when he came down, the devil opposed and acted against him, hindering the giving of the law, and disputing, and saying that the people were not worthy to receive it; wherefore also Michael, going before, drives away the opponent, crying out, 'May the Lord rebuke you.'","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deuteronomy","severity":"info","text":"The catena quotes a version of Deuteronomy 34:5-6, describing Moses' burial in Moab unseen by anyone. This differs from the standard Septuagint text, indicating a variant tradition or paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σῶμα τοῦ Μωυσέως","severity":"info","text":"The phrase 'body of Moses' is interpreted allegorically by some as the law itself, a common patristic typology equating Moses' body with the Torah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Michael","severity":"info","text":"Michael is depicted as a good angel who drives away the devil but defers judgment to God. This reflects angelological traditions in early Christian and Jewish apocalyptic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Severus of Antioch","severity":"info","text":"The passage is attributed to Severus of Antioch, a miaphysite patriarch, in a letter to Thomas of Germanicias. This shows the catena's use of anti-Chalcedonian sources.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπιτιμήσαι σοι Κύριος","severity":"caution","text":"The phrase 'May the Lord rebuke you' is presented as Michael's speech, but its source is unclear; it may be a liturgical or apocryphal formula rather than a direct biblical quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ μετ' ὀλίγα","severity":"info","text":"The phrase 'And after a little' marks a transition within the catena, indicating a new excerpt or a shift in the commentary's focus.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'divine image' (θείας εἰκόνος) is ambiguous; it may refer to a vision or a physical icon.","The source of the Deuteronomy quotation is unclear; it may be from a variant manuscript tradition or a patristic paraphrase."],"confidence":"high","notes":[]},{"i":40,"ref":"p40","source":"Ἄλλοι δὲ σῶμα τοῦ\nΜωυσέως ὃν ἐδημαγώγει λαὸν ἀπεκάλεσαν, καὶ εἶπον, ὡς ἐξιοῦσιν\nαὐτοῖς ἐκ τῆς χώρας τῶν Αἰγυπτίων ὁ διάβολος ἀντέστη καὶ ἀντετάξατο,\nκαθάπερ ἐν δικασίᾳ x λέγων τῷ Μωυσῇ y, μὴ εἶναι τὸ\nσῶμα αὐτοῦ, τουτέστι τὸν λαὸν, ἄξιον τῆς Αἰγυπτίων ἐλευθερίας\nτυχεῖν· καὶ τοῦτον ὁ Μιχαὴλ ἀπεῖρξε z, καὶ ἀντιπραττόμενον\nἔπαυσεν, ἐπιφωνήσας τὸ “ ἐπιτιμήσαι σοι Κύριος.’’\nΣευήρου ἐκ τοῦ κατὰ Ἀλεξανδρείασ σύνταγμα a. “Οὐκ\n“ ἐτόλμησεν αὐτῷ,” φησι, “ τὴν κρίσιν τῆς βλασφημίας ἐπε-\nr ἀντιπράττον B. s τὸ γρ. τὸ ἱερὸν B. t τιν. δέ γε ἔφασαν B. u ἐμφανῆσαι B. x διαδικασίᾳ B. y Μωυσεῖ B. z εἶρξε Β. a Hoc tit. caret Ν. leg. ΣΥΝΤΑΓΜΑΤΟΣ.\n\n“ νεγκεῖν, ἀλλ’ εἶπε μόνον b, ‘ ἐπιτιμήσαι σοι Κύριος,’ τουτέστιν\nὡς βλάσφημον καὶ θεομάχον ἀπ’ ἀρχῆς, ἐξ οὗ τὴν ἀποστασίαν\nἐνόσησε, καὶ μετὰ τοῦτο τὸν Ἀδὰμ ἠπάτησε διὰ πανουργίας\nμαχησάμενος τῇ ἐντολῇ τοῦ Θεοῦ, βλασφημίας κρίσει καὶ ἀποφάσει c\nπεριβαλεῖν “ οὐκ ἐτόλμησεν, ἀλλ’ εἶπεν, ἐπιτιμήσαι σοι\n“ Κύριος· τὸ γὰρ τῆς ἀποφάσεως καὶ τῆς κρίσεως ἐπεφύλακτο\nτῷ κριτῇ, τουτέστι τῷ Χριστῷ· “ ὁ γὰρ κατακρίνας τὴν ἁμαρ-\n“ τίαν,’’ ὡς Παῦλός φησιν, ἐν τῆ ἰδίᾳ σαρκὶ, ἐπείπερ οὐκ ἔσχεν\nἴχνος οὐδὲ ἓν ἐν αὐτῷ, κατέκρινε καὶ διὰ τοῦ ἰδίου θανάτου τὸν\nθάνατον, καὶ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου τὸν διάβολον.","english":"Others, however, called the body of Moses the people he was leading, and said that as they were departing from the land of the Egyptians, the devil opposed and arrayed himself against them, as if in a legal proceeding, saying to Moses that his body, that is, the people, was not worthy to obtain freedom from the Egyptians. And Michael drove him away and stopped him from acting in opposition, pronouncing the words, \"May the Lord rebuke you.\"\n\nFrom Severus, from the treatise against Alexandria: \"He did not dare,\" he says, \"to bring the judgment of blasphemy against him, but said only, 'May the Lord rebuke you,' that is, as a blasphemer and enemy of God from the beginning, from the time he fell into apostasy, and after that deceived Adam, having fought through cunning against the command of God, he did not dare to encompass him with a judgment and sentence of blasphemy, but said, 'May the Lord rebuke you.' For the matter of the sentence and the judgment was reserved for the judge, that is, for Christ. 'For he who condemned sin,' as Paul says, in his own flesh, since he had not even a trace of it in himself, condemned also through his own death death itself, and the devil who held power over death.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἄλλοι δὲ σῶμα τοῦ Μωυσέως ὃν ἐδημαγώγει λαὸν ἀπεκάλεσαν","severity":"info","text":"The passage begins with an alternative interpretation of the 'body of Moses' as the people he led, contrasting with a literal reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐν δικασίᾳ","severity":"info","text":"The phrase 'ἐν δικασίᾳ' (in a legal proceeding) is a variant reading; the apparatus notes 'x διαδικασίᾳ B', suggesting a textual crux between 'δικασίᾳ' and 'διαδικασίᾳ' (formal adjudication).","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπιτιμήσαι σοι Κύριος","severity":"info","text":"The phrase 'May the Lord rebuke you' echoes a biblical motif of deferring judgment to God, though not a direct quotation; it is attributed to Michael in the narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Σευήρου ἐκ τοῦ κατὰ Ἀλεξανδρείασ σύνταγμα","severity":"info","text":"The passage cites Severus of Antioch's treatise against Alexandria, indicating the catena's use of anti-Chalcedonian sources in the Greek tradition.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ γὰρ κατακρίνας τὴν ἁμαρτίαν","severity":"info","text":"The phrase 'he who condemned sin' alludes to Paul's teaching on Christ's victory over sin and death, likely referencing Romans or 1 Corinthians, though not verbatim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"x, y, z, a, b, c","severity":"caution","text":"The apparatus (x, y, z, a, b, c) indicates multiple textual variants in the manuscript tradition, particularly in the names 'Μωυσεῖ' and the verb 'εἶρξε', affecting the precise reading of Michael's action.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'others' (Ἄλλοι) is unspecified; the passage conflates two interpretations of the 'body of Moses' without clear attribution.","The phrase 'ἐν δικασίᾳ' may be a corruption or variant of 'διαδικασίᾳ', altering the legal metaphor.","The source of the Severus citation is titled 'κατὰ Ἀλεξανδρείασ σύνταγμα', but the apparatus notes 'Hoc tit. caret Ν', indicating uncertainty in the manuscript tradition."],"confidence":"medium","notes":[]},{"i":41,"ref":"p41","source":"Οὗτοι δὲ, ὅσα μὲν οὐκ οἴδασι, βλασφημοῦσιν· ὅσα\nδὲ φυσικῶς, ὡς τὰ ἄλογα ζῷα, ἐπίστανται, ἐν τούτοις\nφθείρονται. Περὶ μὲν δόγματός, φησιν, ἀγνοοῦντας τὴν ἀλήθειαν, βλασφημοὺς\nἑαυτοῖς συντιθέασι λόγους· περὶ δὲ ἡδονὰς οὕτως ἔχουσιν,\nὡς μηδὲν ἀλόγων ζώων διαφέρειν, ἀλλ’ ἢ ἵππους θηλυμανεῖς νομίζεσθαι,\nἣ χοίρους τῷ βορβόρῳ τῆς ἀσωτίας d κυλινδουμένους. Tελευτήσαντος ἐν τῷ ὄρει Μωϋσέως e, ὁ Μιχαὴλ ἀποστέλλεται\nμεταθήσων τὸ σῶμα, εἶτα τοῦ διαβόλου κατὰ τοῦ Μωϋσέως\nβλασφημοῦντος, καὶ φονέα ἀναγορεύοντος διὰ τὸ πατάξαι τὸν\nΑἰγύπτιον, οὐκ ἐνεγκὼν τὴν κατ’ αὐτοῦ βλασφημίαν ὁ Ἄγγελος,\n“ ἐπιτιμήσαι σοι ὁ Θεὸς πρὸς τὸν διάβολον ἔφη· ἔστιν οὖν\nἔνδειξις τὸ εἰρημένον ὑπερβολῆς κακίας τῶν κατηγορουμένων· ὅπουγε Ἀρχάγγελος μὲν οὐδὲ ἀνδρὸς βλασφημουμένου ἤνεγκεν· οἱ ἐπὶ τὸν ἐπὶ πάντων βλασφημοῦσι Θεόν. Ἰούδας Ἰησοῦ Χριστοῦ δοῦλος, ἀδελφὸς δὲ Ἰακώβου,\nτοῖς ἐν Θεῷ Πατρὶ ἡγιασμένοις, καὶ Ἰησοῦ Χριστῷ\nτετηρημένοις κλητοῖς· ἔλεος ὑμῖν καὶ εἰρήνη καὶ ἀγάπη","english":"These men blaspheme what they do not know, and in what they understand by instinct, like irrational animals, they are corrupted. Concerning doctrine, he says, being ignorant of the truth, they compose blasphemous arguments for themselves; but concerning pleasures, they are such that they differ in no way from irrational animals, but are considered either as mares mad for stallions, or as swine wallowing in the mire of debauchery. When Moses died on the mountain, Michael was sent to remove the body; then the devil, blaspheming against Moses and proclaiming him a murderer because he struck the Egyptian, the Angel, unable to bear the blasphemy against him, said to the devil, \"May God rebuke you.\" Therefore, the saying is an indication of the extreme wickedness of those accused, since even an Archangel could not bear blasphemy against a man, while they blaspheme God who is over all. Jude, servant of Jesus Christ, brother of James, to those sanctified in God the Father and preserved for Jesus Christ, the called: mercy to you, and peace, and love.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Οὗτοι δὲ, ὅσα μὲν οὐκ οἴδασι, βλασφημοῦσιν","severity":"info","text":"The opening contrasts ignorance (blasphemy of the unknown) with instinctual knowledge (corruption in pleasures), setting up a moral dichotomy.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πατάξαι τὸν Αἰγέπτιον","severity":"info","text":"Alludes to Exodus 2:12, where Moses kills an Egyptian taskmaster; the devil here uses this act to accuse Moses of murder.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μιχαὴλ ἀποστέλλεται μεταθήσων τὸ σῶμα","severity":"info","text":"The tradition of Michael retrieving Moses’ body appears in Jewish and Christian apocrypha (e.g., Assumption of Moses); the catenist adapts it to contrast angelic forbearance with human blasphemy.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἰούδας Ἰησοῦ Χριστοῦ δοῦλος...","severity":"info","text":"The passage shifts abruptly from the Michael–devil episode to a formal epistolary prescript (Jude 1:1), likely a catena compiler’s transition between excerpts.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἔλεος ὑμῖν καὶ εἰρήνη καὶ ἀγάπη","severity":"info","text":"This closing benediction echoes liturgical formulas; the catena’s inclusion of it suggests the compiler treated the epistle as a homiletic or paraenetic text.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τελευτήσαντος ἐν τῷ ὄρει Μωϋσέως","severity":"caution","text":"The Greek says Moses died 'on the mountain' (likely Mount Nebo, cf. Deut 34:1–6), but the catena’s source may conflate this with Sinai traditions; the exact referent is ambiguous.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τελευτήσαντος ἐν τῷ ὄρει Μωϋσέως' could refer to Mount Nebo or Sinai; the catena does not specify.","The transition from the Michael–devil narrative to the Jude prescript is abrupt and may indicate a lacuna or compiler’s edit."],"confidence":"high","notes":[]},{"i":42,"ref":"p42","source":"πληθυνθείη. Ἀγαπητοὶ, πᾶσαν σπουδὴν ποιούμενος\nγράφειν ὑμῖν περὶ τῆς κοινῆς ἡμῶν σωτηρίας, ἀνάγκην\nἔσχον γράψαι ὑμῖν παρακαλῶν ἐπαγωνίζεσθαι τῆ ἅπαξ\nπαραδοθείσῃ τοῖς ἁγίοις πίστει. Καὶ τίνα τρόπον ἀρνήσεται τις τῶν ἅπαξ πεπιστευκότων εἰς a\nτὸν Κύριον b Ἰησοῦν Χριστόν ; καίτοι παρεδεξάμεθα τὸν τῆς ἐνανθρωπήσεως\nλόγον· ἀλλ’ εἰ φαμὲν ὅτι ἕτερος μέν ἐστιν ὁ Υἱὸς ὁ\nἐκ Θεοῦ Πατρὸς Λόγος, ἕτερος δὲ κατ’ ἰδίαν c ὁ ἐκ γυναικὸς,\nἠρνησάμεθα τὸν ἕνα d δεσπότην. εἷς γὰρ Κύριος Ἰησοῦς καθ’\nἕνωσιν οἰκονομικὴν, τὴν πρός γε φημὶ τὸν ἐκ Θεοῦ Λόγον, εἰς τὴν\nτῆς θεότητος δόξαν ἀναφοιτώσης αὐτοῦ τῆς σαρκός· σαρκός· εἷς e οὖν\nἄρα Χριστὸς καὶ Υἱός· ἔστι γὰρ οὗτος τῶν ὅλων δεσπότης. Κυρίλλου. Ὁμοῦ μὲν ἀσφαλιζόμενος ἡμᾶς, ὁμοῦ δὲ καταστίζων\nτοὺς αἱρετικοὺς ταῦτα φησί. οὐκοῦν οὐ ξενιστέον ἐπὶ\nτῇ τῶν αἱρετικῶν πλάνῃ τὲ καὶ κακοπιστίᾳ· τοῦ Ἁγίου Πνεύματος\nπρομηνύσαντος ἡμῖν διὰ τῶν Ἁγίων προφητῶν τε καὶ\nἈποστόλων τὴν τούτων ἔγερσιν· μᾶλλον γὰρ ἡμᾶς διὰ τῆσδε\nτῆς προφητείας ἀσφαλεστέρους ἐποίησεν, ὥστε μὴ ταῖς σοφιστίαις\nτούτων ἁλῶναι. Παρεισέδυσαν γάρ τινες ἄνθρωποι, οἱ πάλαι προγεγραμμένοι\nεἰς τοῦτο τὸ κρίμα, ἀσεβεῖς, τὴν τοῦ Θεοῦ\nἡμῶν χάριν μετατιθέντες εἰς ἀσέλγειαν. Tουτέστι προεγνωσμένοι· ὥσπερ ἀμέλει καὶ τὰ κατὰ τὸν\nἸούδαν προεγράφη. Tοὺς ἀπὸ Σίμωνος λέγει· οὗτοι γὰρ γαστρίμαργοι τινες f καὶ\nἀκόλαστοι ὑπεκρίνοντο g τῆς εὐσεβείας τὴν διδασκαλίαν, ἵνα δι’\nαὐτῆς παρείσδυσιν εἰς τὰς οἰκίας h εὕρωσι· καὶ δὴ τοῦτο πράξαντες\nτὰ τῆς ἀκολασίας ἑαυτῶν i καὶ ἀκαθαρσίας ἀπεπλήρωσαν·","english":"...may it be multiplied. Beloved, making every effort to write to you concerning our common salvation, I was compelled to write to you, exhorting you to contend for the faith once delivered to the saints. And in what manner will one who has once believed in the Lord Jesus Christ deny him? Yet we have accepted the doctrine of the incarnation; but if we say that the Son who is the Word from God the Father is one, and the one from the woman is another according to his own nature, we have denied the one Lord. For the Lord Jesus is one by economic union, namely, with the Word from God, his flesh ascending to the glory of the divinity; therefore, there is one Christ and Son; for he is the Lord of all. — Of Cyril. He says these things both to secure us and to brand the heretics. Therefore, one should not be astonished at the error and bad faith of the heretics; for the Holy Spirit foretold to us through the holy prophets and apostles their uprising; rather, through this prophecy he made us more secure, so as not to be caught by their sophistries. For certain men have insinuated themselves, long ago written down for this judgment, impious men, transforming the grace of our God into licentiousness. That is, foreknown; just as, for instance, the things concerning Judas were written beforehand. He speaks of those from Simon; for these, some gluttons and licentious men, pretended the teaching of piety, so that through it they might find a way into houses; and having done this, they fulfilled their own licentiousness and impurity.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πληθυνθείη","severity":"info","text":"The opening word 'πληθυνθείη' ('may it be multiplied') is a formulaic wish, likely concluding a preceding passage not included here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"οἰκονομικὴν","severity":"info","text":"'οἰκονομικὴν' ('economic') refers to the theological concept of 'economy' (οἰκονομία), the divine plan of incarnation and salvation, here specifying the union of divine and human in Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κυρίλλου","severity":"info","text":"The attribution 'Κυρίλλου' ('Of Cyril') likely refers to Cyril of Alexandria, a key figure in Christological debates of the 5th century, whose works were excerpted in catenae.","cites":[],"named_sources":["Cyril of Alexandria"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Tοὺς ἀπὸ Σίμωνος","severity":"info","text":"'Tοὺς ἀπὸ Σίμωνος' ('those from Simon') refers to followers of Simon Magus, an early Christian heretic, whose group was associated with libertine practices, as noted in patristic heresiology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν Ἰούδαν","severity":"info","text":"The mention of 'τὸν Ἰούδαν' ('Judas') alludes to Judas Iscariot, whose betrayal was foreknown, paralleling the foreknowledge of heretics' actions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"σαρκός· σαρκός·","severity":"caution","text":"The repetition 'σαρκός· σαρκός·' ('flesh; flesh') is likely a scribal dittography, a common copying error in manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the Cyril attribution is unspecified; the passage may be a composite from multiple Cyril works.","The transition from the first-person 'I' to the catenist's voice is unclear; the initial 'Beloved' may be from a different author."],"confidence":"high","notes":[]},{"i":43,"ref":"p43","source":"αἰχμαλωτίζοντες γυναικάρια σεσωρεύμενα k ἁμαρτίαις· τελετὰς\nγάρ τινες πλασάμενοι νυκτερινὰς, κοίταις καὶ ἀσελγείαις ἑαυτοὺς\na εἰς Om. B. b Κύριον ἡμῶν B. c καὶ κατ’ ἰδίαν B. d ἕνα om. B. e εἰ B. f τινες ὄντες B. g ὑπεκρίναντο B. h οἰκείας Ν. C. i αὐτῶν B. k σεσορευμένα Ν. C.\n\nἐκδεδώκασι. τὸ δὲ “ μετέθηκαν τὴν εὐσέβειαν λέγει, ὅτι προφάσει\nτῆς εὐσεβοῦς διδασκαλίας τὴν ἑαυτῶν ἀπεπλήρουν ἀκρασίαν,\nπαρανόμους μίξεις ἐργαζόμενοι l . Εἰς ὃ ἑαυτοὺς ἐνέβαλον, πορνείαν πᾶσαν ἐν εἴδει θρησκείας\nἐπιτηδεύοντες. Καὶ τὸν μόνον δεσπότην καὶ Κύριον ἡμῶν Ἰησοῦν\nΧριστὸν ἀρνούμενοι. Ὁ γὰρ βίος αὐτοῖς ἀκάθαρτος ὣν, οἱονεὶ μεγάλῃ φωνῇ m\nἀρνεῖται τὸν Ἰησοῦν· τίς γὰρ κοινωνία φωτὶ πρὸς σκότος ; * Περὶ μελλούσης αὐτῶν κολάσεως καθ’ ὁμοίωσιν τῶν πάλαι ἁμαρτωλῶν\nκαὶ πονηρῶν. Ὑπομνῆσαι δὲ ὑμᾶς βούλομαι, εἰδότας ἅπαξ τοῦτο,\nὅτι ὁ Κύριος λαὸν ἐκ γῆς Αἰγύπτου σώσας, τὸ δεύτερον\nτοὺς μὴ πιστεύσαντας ἀπώλεσεν· ἀγγέλους τε τοὺς μὴ\nτηρήσαντας τὴν ἑαυτῶν ἀρχὴν, ἀλλὰ ἀπολιπόντας τὸ\nἴδιον οἰκητήριον, εἰς κρίσιν μεγάλης ἡμέρας, δεσμοῖς\nἀϊδίοις ὑπὸ ζόφον τετήρηκεν. Δείκνυσι μὲν καί τις ὁ ἀρνηθεὶς πη αὐτῶν· ὅτι οὗτος ἐστὶν\nὁ ἐξ Αἰγύπτου τὸν Ἰσραὴλ ἐξαγαγὼν, πρὸς δὲ τοῦτο καὶ ἀπώλειαν\nαὐτοῖς, εἰ μὴ ἕλοιντο μετανοεῖν, ἀπειλεῖ. Φυλάττονται γὰρ εἰς τὸ ἐμπεσεῖν ἐν ἐκείνῳ τῷ τελευταίῳ πυρὶ\nκαὶ τοῖς ἀιδίοις ὑπὸ ζόφον δεσμοῖς· τὸ γὰρ τετήρηκε πρὸς τὸν\nμέλλοντα χρόνον ὁρῷ, καθάπερ καὶ Πέτρος n γέγραφεν·","english":"...captivating women heaped up with sins; for some, having devised nocturnal rites, have given themselves over to beds and licentiousness. And the phrase “they altered piety” means that under the pretext of pious teaching they fulfilled their own intemperance, working unlawful unions. Into this they cast themselves, practicing every fornication in the guise of religion. And they deny the only Master and our Lord Jesus Christ. For their life, being impure, as if with a great voice denies Jesus; for what communion has light with darkness? *Concerning their future punishment, in likeness of the sinners and wicked of old. And I wish to remind you, knowing this once, that the Lord, having saved a people from the land of Egypt, the second time destroyed those who did not believe; and angels who did not keep their own origin, but abandoned their own dwelling, he has kept for the judgment of the great day, in eternal bonds under darkness. And someone who denied them shows that this is the one who led Israel out of Egypt, and in addition to this he threatens them with destruction, unless they choose to repent. For they are kept to fall into that final fire and the eternal bonds under darkness; for “he has kept” looks to the future time, just as Peter also wrote.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"αἰχμαλωτίζοντες γυναικάρια σεσωρεύμενα ἁμαρτίαις","severity":"info","text":"The phrase describes heretics captivating women laden with sins, a common polemical trope in early Christian heresiology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τελετὰς νυκτερινὰς","severity":"info","text":"Nocturnal rites (τελετὰς νυκτερινὰς) are associated with mystery cults and are here used to accuse heretics of licentious behavior.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν μόνον δεσπότην καὶ Κύριον ἡμῶν Ἰησοῦν Χριστὸν ἀρνούμενοι","severity":"info","text":"The denial of Christ echoes New Testament warnings against false teachers, e.g., 2 Peter 2:1, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁ Κύριος λαὸν ἐκ γῆς Αἰγύπτου σώσας","severity":"info","text":"The reference to the Lord saving a people from Egypt alludes to the Exodus narrative, used typologically to warn of punishment for disbelief.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"καθάπερ καὶ Πέτρος γέγραφεν","severity":"info","text":"The mention of Peter likely refers to 2 Peter 2:4-9, which discusses the punishment of sinners and angels, providing a parallel for the catena's argument.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Περὶ μελλούσης αὐτῶν κολάσεως","severity":"caution","text":"The section beginning with an asterisk may be a later insertion or a separate comment, as it shifts topic abruptly to future punishment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Περὶ μελλούσης αὐτῶν κολάσεως' is marked with an asterisk, possibly indicating a marginal note or a break in the catena's structure.","The identity of 'τις' (someone) who denied them is unclear; it may refer to a specific biblical figure or a generic example."],"confidence":"high","notes":[]},{"i":44,"ref":"p44","source":"“ οἱ δὲ\n“ νῦν o οὐρανοὶ καὶ γῆ τῷ αὐτῷ λόγῳ τεθησαυρισμένοι εἰσὶ πυρὶ\n“ τηρούμενοι εἰς ἡμέραν κρίσεως καὶ ἀπωλείας τῶν ἀσεβῶν ἀν-\n“ θρώπων.’’ διὸ καὶ ὁ Κύριος προανατυπῶν ἐν Εὐαγγελίοις τὴν\nἡμέραν τῆς κρίσεως φαίνεται λέγων, “πορεύεσθε οἱ κατηραμένοι\n“ εἰς τὸ πῦρ τὸ αἰώνιον, τὸ ἡτοιμασμένον τῷ διαβόλῳ καὶ τοῖς\n“ ἀγγέλοις αὐτοῦ.”\nἈρχὴν p αὐτῶν φησι τὴν εἰς τὸ εἶναι παραγωγήν. παρήχθησαν\nδὲ * * αὐτὸ εἰς πᾶν ἔργον ἀγαθὸν ὥσπερ καὶ ἡμεῖς. 1 ἐργασάμενοι B. m μεγάλη φωνὴ Codd. n ὁ ἀετὸς B. o νῦν\nsuperscript. est voc. οὐρανοὶ rec. man. P Duo proxima Scholia om. B.\n\nἈρχὴ τῶν μὴ τηρησάντων αὐτὴν Ἀγγέλων ὁ λόγος ἐστὶ τυχὸν\nκαθ’ ὃν ἐκτίσθησαν· ἣ ἡ δοθεῖσα πρὸς ἐκθέωσιν αὐτοῖς κατὰ χάριν\nφυσικὴ δυναστεία· ἢ πάλιν ἡ κατὰ τὴν ἀξίαν τῆς χάριτος τάξις\nτῆς ατάσεως. Καὶ τοῦτο πάλιν τῆς ἀποκειμένης κολάσεως αὐτῶν ἀπόδειξις. εἰ γὰρ τῶν λελυτρωμένων οὐκ ἐφείσατο διὰ τὸ παλινδρομῆσαι εἰς\nκακίαν· καὶ τῶν Ἀγγέλων μὲν ὄντων, γεγονότων δὲ πονηρῶν δι’\nοἰκείαν ῥαθυμίαν, καὶ τῶν q ἐν Σοδόμοις πόλεων· οὐδὲ τούτων\nδηλονότι φείσεται ἁμαρτανόντων ἀμετανόητα. λέγει δὲ καὶ τοὺς\nἀποστήσαντας r Ἀγγέλους ἀπὸ Θεοῦ “ δεσμοῖς ἀιδίοις ὑπὸ ζόφον\nτετήρηκεν. Ἡσυχίου πρεσβυτέρου s ἐκ τῆσ Ἑρμηνείασ τῶν Ψαλμῶν\nῬητὰ προκείμενα t. “ Ἔλεον καὶ ἀλήθειαν αὐτοῦ τίς ἐκζητήσει\nτήσει u;” τίς γὰρ αὐτοῦ τὴν φιλανθρωπίαν καταλαβεῖν, ἢ τίς\nλογιστεῦσαι τὴν ἀλήθειαν δύναται ; ἀπὸ μὲν γὰρ τῆς ἀληθείας\nἈγγέλων ἁμαρτησάντων οὐκ ἐφείσατο, διὰ δὲ τὴν φιλανθρωπίαν,\nπόρνας καὶ τελώνας εἰς τὴν βασιλείαν εἰσήγαγεν. MΑξίμου x.","english":"...they say, “But now the heavens and the earth are stored up by the same Word for fire, being kept for the day of judgment and destruction of impious men.” Therefore the Lord, prefiguring in the Gospels the day of judgment, appears to say, “Go, you accursed ones, into the eternal fire, which is prepared for the devil and his angels.”\n\nThey say “beginning” means their coming into being. They were brought forth for every good work, just as we were. A great voice. The eagle. “Now” is a superscripted word; “heavens” is added by a later hand in P. The two following scholia are omitted in B.\n\nThe beginning of the angels who did not keep it is the Word, according to which they were created; or the natural power given to them by grace for deification; or again the order of their station according to the worth of grace. And this again is a proof of the punishment awaiting them. For if He did not spare those who were redeemed because they reverted to evil, and those who were angels but became wicked through their own negligence, and the cities in Sodom, clearly He will not spare those who sin impenitently. And it says that He has kept the angels who revolted from God “in eternal bonds under darkness.” From the Interpretation of the Psalms by the Presbyter Hesychius. The preceding texts: “Who will seek out His mercy and truth?” For who can comprehend His philanthropy, or who can reckon His truth? For from truth He did not spare sinning angels, but through philanthropy He brought prostitutes and tax collectors into the kingdom. From Maximus.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πορεύεσθε οἱ κατηραμένοι εἰς τὸ πῦρ τὸ αἰώνιον","severity":"info","text":"The embedded saying 'Go, you accursed ones, into the eternal fire' is not a canonical Gospel verse but a patristic paraphrase of judgment language (cf. Matt 25:41).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἀρχὴν","severity":"info","text":"The Greek term 'Ἀρχὴν' (beginning) is glossed as 'coming into being' (παράγωγήν), indicating a technical use for the origin of created beings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"νῦν","severity":"info","text":"The apparatus notes that 'νῦν' is a superscripted word and 'οὐρανοὶ' is a later addition in manuscript P; two following scholia are omitted in B.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἡσυχίου πρεσβυτέρου","severity":"info","text":"The passage cites Hesychius the Presbyter's Interpretation of the Psalms, a lost work, to illustrate divine mercy and truth in judgment.","cites":[],"named_sources":["Hesychius the Presbyter"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ΜΑξίμου","severity":"info","text":"The final attribution to 'Maximus' likely refers to Maximus the Confessor, whose writings on judgment and redemption are excerpted here.","cites":[],"named_sources":["Maximus the Confessor"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"παρήχθησαν δὲ * * αὐτὸ","severity":"caution","text":"The Greek has a lacuna marked by asterisks after 'δὲ', leaving the object of 'παρήχθησαν' uncertain; the English draft supplies 'for every good work' as a conjecture.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna after 'παρήχθησαν δὲ' leaves the purpose of the angels' creation ambiguous; the supplied phrase 'for every good work' is interpretive.","The identity of 'Maximus' is not fully specified; it may refer to Maximus the Confessor or another author."],"confidence":"high","notes":[]},{"i":45,"ref":"p45","source":"Τὸ οἰκητήριον ἐστὶν ἢ οὐρανὸς, ἢ ἡ κατὰ\nἕξιν τῆς ὑπὲρ ἔννοιαν ἀγαθῶν σοφία, ἣν οἰκεῖν ἐδημιουργήθησαν. οἶδε γὰρ καὶ σοφίας οἶκον ὀνομάζειν ὁ λόγος· ἣ ἡ φρουρητικὴ\nτῶν δοθέντων αὐτοῖς φυσικῶν τε καὶ ἐπικτήτων ἀγαθῶν, ἐπισκοπὴ\nτῆς ἀχράντου θεότητος, ἣν ἀπέλιπον τυραννήσαντες. ἀίδιοι δεσμοὶ\nεἰσὶν οἱ κατὰ γνώμην αὐτῶν παντελής τε καὶ διηνεκὴς περὶ τὸ\nκαλὸν ἀκινησία· καθ’ ἣν οὐδαμῶς οὐδέποτε θείας ἀνέσεως ἀπολαύουσιν. ἣ πάλιν γε διὰ τὴν ἡμῶν σωτηρίαν τῆς καθ᾿ ἡμῶν\nμανίας αὐτοὺς ἐπέχουσα κατὰ πρόνοιαν τοῦ Θεοῦ, δύναμιν μὴ\nσυγχωροῦσα προβῆναι τῆς ἀπ’ αὐτῶν πονηρίας τὰ καθ’ ἡμῶν\nμηχανήματα· ζόφος δέ ἐστιν ἡ παντελὴς καὶ ὁλόκληρος, τῆς\nθείας ἄγνοια χάριτος· καθ’ ἣν δι’ ὅλον γνωμικῶς ποιωθέντες, τῆς\nμακαρίας καὶ παμφαοῦς τοῦ ἀκηράτου φωτὸς ἐστέρηνται διαδόσεως· περὶ τὸ μὴ ὂν y πᾶσαν τὴν δοθεῖσαν αὐτοῖς κατὰ φύσιν\nνοερὰν δύναμιν ἀναλώσαντες· τί δὲ πείσονται κατὰ τὴν φοβερὰν\nq καὶ μὴν καὶ τῶν B. r ἀποστατήσαντας B. s Πρεσβ. ἐκ τῆς ἑρμ.\nτ. ψαλμ. om. Ν. C. t ῥητοῦ προκειμένου B. u αὐτοῦ τήσει B. Χ Maximi Sch. non habet Cod. B. y Cod. ὃν.","english":"The dwelling-place is either heaven, or the wisdom of goods beyond conception, according to habit, for which they were created to inhabit. For the Word knows also how to name a house of wisdom; which is the guarding of the natural and acquired goods given to them, the oversight of the undefiled divinity, which they abandoned by tyrannizing. The eternal bonds are, according to their own judgment, the complete and perpetual immobility concerning the good; in accordance with which they never at any time enjoy divine release. This again, for the sake of our salvation, restrains their madness against us by the providence of God, not allowing the power of their wickedness to proceed to the devices against us. The darkness is the complete and total ignorance of divine grace; in accordance with which, having been qualitatively formed through their whole disposition, they are deprived of the blessed and all-brilliant diffusion of the pure light; having consumed all the intellectual power given to them by nature concerning that which is not. And what they will suffer at the terrible [judgment]...","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"οἰκητήριον","severity":"info","text":"The term 'dwelling-place' is interpreted allegorically as either heaven or the wisdom of goods beyond conception, reflecting a cosmological and spiritual reading.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀίδιοι δεσμοί","severity":"info","text":"'Eternal bonds' are defined as the complete and perpetual immobility concerning the good, a state of spiritual paralysis imposed on fallen beings.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ζόφος","severity":"info","text":"'Darkness' is glossed as total ignorance of divine grace, a privation of light that characterizes the condition of the fallen.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a series of definitions (dwelling-place, eternal bonds, darkness) followed by a question about future punishment, typical of exegetical commentary.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text has marginal sigla (q, r, s, t, u, y) and a note that Cod. B omits certain material; the English draft breaks off mid-sentence, indicating a lacuna or corruption.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The commentary draws on Maximus the Confessor (noted as 'Maximi Sch.' in the apparatus), indicating a Byzantine theological tradition that interprets demonic punishment as privation.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text contains marginal sigla (q, r, s, t, u, y) and a note that Cod. B omits certain material, suggesting textual corruption or variant readings. The English draft breaks off mid-sentence, leaving the conclusion unclear."],"confidence":"high","notes":[]},{"i":46,"ref":"p46","source":"τῆς κρίσεως ἡμέραν, οἶδεν ὁ δίκαιος κριτὴς, ὁ κατ’ ἀξίαν ἑκάστῳ\nδικαίαν ἀφορίζων τὴν ἀμοιβὴν, καὶ κατὰ τὸ μέτρον τῆς κακίας\nἱσον πρεπόντως τὸ ειδος διανέμων τῆς κρίσεως, καὶ πρόσφορον\nτοῖς ἐπ’ αἰῶσιν ἀτελευτήτοις ψῆφον συνεκφέρων μετὰ δικαιοσύνης\nτοῖς ἀγαθοῖς αὐτοῦ δόγμασιν. Ὡς Σόδομα καὶ Γόμοῤῥα, καὶ αἱ περὶ αὐτὰς πόλεις, τὸν\nὅμοιον τούτοις τρόπον ἐκπορνεύσασαι, καὶ ἀπελθοῦσαι\nὀπίσω σαρκὸς ἑτέρας, πρόκεινται δεῖγμα, πυρὸς αἰωνίου\nδίκην ὑπέχουσαι. Ἡγοῦμαι δὲ αἰνίττεσθαι τοὺς Βορβοριανοὺς καὶ Ἐστωτιανοὺς\nκαὶ Βαβυλωνίους καὶ Καϊανίτας, ὧν ἡ ἀσέλγεια ἄθεσμος z. Τῇ θείᾳ διδασκαλίᾳ κολακείᾳ γοητείᾳ χρησάμενοι τινὲς\nἄνθρωποι παρεισέδυσαν· διὰ τοῦ ὑποκρίνεσθαι αὐτὴν προγεγραμμένοι,\nτουτέστι προεγνωσμένοι εἰς τοῦτο τὸ κρίμα, ὅτι a ὃ παρ’\nἑαυτοῖς b ἐκρίθησαν παραδοθέντες ἀδοκίμῳ νῷ, οὗτοι δι’ ὑπερβάλλουσαν\nἀσέβειαν ἀκόλαστοί τινες ὄντες, τὴν τοῦ Κυρίου ἡμῶν\nἸησοῦ Χριστοῦ χάριν εἰς ἀσέλγειαν μετέθηκαν c καὶ d δι’ αὐτοῦ\nτοῦ λαγνεύειν ἀρνούμενοι τὸν μόνον δεσπότην Ἰησοῦν Χριστὸν,\nΚύριον τῶν κληθέντων διὰ τοῦ Εὐαγγελίου· εἶτα ἵνα e ἀποστρέψῃ\nτοὺς πιστοὺς τῶν τοιούτων f πονηρῶν καὶ ἀσεβῶν, δείκνυσιν, ὡς\nοἷόν τε τι τὸ μέγεθος οὗ ἠρνήσαντο δεσπότου· δηλώσας ὅτι αὐτός\nἐστιν ὁ ἐξαγαγὼν τὸν λαὸν ἐξ Αἰγύπτου, ὡς καὶ σωτηρίαν αὐτοῖς\nὀρέξαι. ἀλλ’ ἐπεὶ g τρεπτοὶ καὶ παλίμβουλοι h ἐτύγχανον τινὲς\nαὐτῶν, φέροντες ἔτι ἣν ἔσχον ἐν Αἰγύπτῳ βλάβην, ἀπώλεσεν\nαὐτοὺς ἀπιστήσαντας ἐν τῇ ἐρήμῳ, καίτοι σωθέντας διὰ πίστεως\nἐξ Αἰγύπτου· μήποτε οὖν οὗτοί εἰσιν οἱ τῆς θείας διδασκαλίας\nὑποκριταί·","english":"The day of judgment, the righteous judge knows, who assigns to each a just recompense according to worth, and according to the measure of wickedness fittingly distributes the form of judgment, and brings forth a sentence suitable for the unending ages with righteousness according to his good decrees. Like Sodom and Gomorrah, and the cities around them, which in a similar manner committed fornication and went after another flesh, lie as an example, undergoing the penalty of eternal fire. I think he alludes to the Borborians and the Estotians and the Babylonians and the Cainites, whose licentiousness is lawless. Some men, using the divine teaching as flattery and sorcery, insinuated themselves; through pretending to be inscribed beforehand by it, that is, foreknown for this judgment, because those who were judged among themselves as delivered over to a reprobate mind, these, being some unbridled ones on account of excessive impiety, transferred the grace of our Lord Jesus Christ into licentiousness, and through the act of lewdness itself denied the only master Jesus Christ, the Lord of those called through the Gospel. Then, in order to turn the faithful away from such wicked and impious men, he shows what kind of magnitude the master is whom they denied, having indicated that he is the one who led the people out of Egypt, as also to offer them salvation. But since some of them were changeable and fickle, still bearing the harm they had in Egypt, he destroyed them when they disbelieved in the desert, even though they had been saved through faith from Egypt; lest, therefore, these be the hypocrites of the divine teaching.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Βορβοριανοὺς καὶ Ἐστωτιανοὺς καὶ Βαβυλωνίους καὶ Καϊανίτας","severity":"info","text":"The Borborians, Estotians, Babylonians, and Cainites are heretical groups known for licentious practices, as referenced in patristic heresiologies.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ἐξαγαγὼν τὸν λαὸν ἐξ Αἰγύπτου","severity":"info","text":"This phrase alludes to Moses leading the Exodus, a typological reference to Christ as savior, echoing Exodus 12–14.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προγεγραμμένοι","severity":"info","text":"προγεγραμμένοι here means 'inscribed beforehand' or 'foreknown,' with a double sense of predestination and public condemnation.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from general judgment to specific heretical groups, then to a typological warning using the Exodus narrative, forming a chiastic argument.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This catena excerpt reflects anti-heretical polemic common in Byzantine exegesis, linking moral deviance to doctrinal error.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐστωτιανοὺς","severity":"caution","text":"The term 'Estotians' is obscure and may be a textual corruption or a rare heresy name; its identification is uncertain.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Estotians' is unclear; the text may be corrupt. The phrase 'προγεγραμμένοι' could mean either 'inscribed beforehand' or 'publicly condemned,' and the translation opts for the former."],"confidence":"medium","notes":[]},{"i":47,"ref":"p47","source":"οἱ προιστάμενοι τῆς αἱρέσεως τῶν Νικολαϊτῶν, οὐδὲν\nεἶδος ἀκολασίας παρορώντων i. αἰσχρὰ γὰρ καὶ λίαν αἰσχρὰ\nἐπιτελοῦσι δῆθεν μυστικῶς, καὶ οἱ ἀπὸ Σίμωνος τοῦ Μάγου· πρὸς τούτοις καὶ οἱ ἀπὸ Μαρκίωνος καὶ Οὐαλεντίνου καὶ\nΣηθιανοί k. καὶ l ἐπὶ m προφάσει θρησκείας πράττουσι τὰ αἰσχρὰ,\nz Hoc Sch. seq. postponit B. a ὅτι om. B. b ἑαυτοῦ B. c μετέθησαν B. d καὶ om. B. e εἶθ' ἵνἀποστρ. B. f τῶν οὕτω πον. B. g ἐπειδὴ B. h παλίνβουλοι B. i παρωρώντων B. k σιθιανοὶ B. καὶ om. B. m ἐπεὶ vid. leg.\n\nεἰς ἀσέλγειαν μετατιθέναι αὐτοὺς εἰπε τὴν χάριν τοῦ Κυρίον· δι’ ἧς ἀσελγείας καὶ τῶν ἔργων αὐτῆς ἀρνοῦνται τὸν μόνον\nδεσπότην καὶ Κύριον ἡμῶν Ἰησοῦν Χριστόν. Εἴρηται γοῦν πρὸ τούτων περὶ αὐτοῦ, ὡς εἴη m ἀληθινὸς Θεὸς\nοὗτος ὁ μόνος δεσπότης ὁ n Κύριος Ἰησοῦς Χριστὸς, ὁ ἀναγαγὼν o\nτὸν λαὸν p ἐξ Αἰγύπτου διὰ Μωσέως· ἕπεται μὴ ἕτερον εἶναι\nΘεὸν τὸν Μώσεως· οὐδὲ γάρ ἐστιν ἄλλος q παρὰ τὴν τριάδα· ὅθεν αὐτῷ διακονῶν φαίνεται Μώσης κατὰ τὸ “ ἐκεῖνος περὶ\n“ ἐμοῦ ἔγραψε. καὶ τὸ “ ὃν ἔγραψε Μώσης εὑρήκαμεν Ἰησοῦν· διὸ καὶ προθεωρήσας πνευματικῶς τὸν σταυρὸν, μέγιστον πλοῦτον\nἔχειν ἡγήσατο τὸν ὀνειδισμὸν τοῦ Χριστοῦ, οὐχ ἕτερος τοῦ\nλέγοντος “ ἐμοὶ εἴη καυχᾶσθαι ἐν τῷ σταυρῷ τῷ r Κυρίου\nἸησοῦ.”\nὉμοίως μέντοι καὶ οὗτοι ἐνυπνιαζόμενοι, σάρκα μὲν\nμιαίνουσι, κυριότητα δὲ ἀθετοῦσι, δόξας δὲ\nβλασφημουσιν. “ Ἐνυπνιαζόμενοί” φησι, τουτέστιν οὐδὲν ἀληθὲς ἐνθυμούμενοι,\nἀλλ’ ὡς ἐν ὕπνῳ φανταζόμενοι καὶ δογματίζοντες δήματα\nἀσεβείας πλήρη s.","english":"The leaders of the heresy of the Nicolaitans, who overlook no form of licentiousness—for they perform shameful and exceedingly shameful acts, ostensibly in a mystical manner—and those from Simon Magus; in addition to these, also those from Marcion and Valentinus and the Sethians. And under the pretext of religion, they do shameful things, turning them into licentiousness, so as to transfer the grace of the Lord to licentiousness; through which licentiousness and its works they deny the only master and Lord of us, Jesus Christ. It has been said, then, before these things concerning him, that he is true God, this one the only master, the Lord Jesus Christ, who led the people out of Egypt through Moses; it follows that there is not another God of Moses; for there is no other besides the Trinity. Hence Moses appears to serve him, according to the saying, “That one wrote about me,” and the saying, “Whom Moses wrote, we have found to be Jesus.” Therefore, having spiritually foreseen the cross, he considered the reproach of Christ to be the greatest wealth, not another than the one saying, “May it be for me to boast in the cross of the Lord Jesus.”\n\nLikewise, however, these also, dreaming, defile the flesh, reject lordship, and blaspheme the glories. “Dreaming,” he says, that is, thinking nothing true, but as in sleep fantasizing and dogmatizing words full of impiety.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Νικολαϊτῶν","severity":"info","text":"The Nicolaitans are a heretical group mentioned in Revelation 2:6, 15, often associated with antinomian practices. Early heresiologists link them to Nicolas of Antioch.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Σηθιανοί","severity":"info","text":"Sethians were a Gnostic sect revering Seth, son of Adam, as a revealer. They are grouped here with Marcionites and Valentinians as practitioners of licentious rites.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκεῖνος περὶ ἐμοῦ ἔγραψε","severity":"info","text":"This phrase echoes a common patristic claim that Moses wrote prophetically of Christ, e.g., John 5:46 or Justin Martyr's Dialogue with Trypho.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὃν ἔγραψε Μωσῆς εὑρήκαμεν Ἰησοῦν","severity":"info","text":"A paraphrase of the typological identification of Jesus with the figure of Moses' writings, found in early Christian apologetic (e.g., Barnabas 12:2).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐμοὶ εἴη καυχᾶσθαι ἐν τῷ σταυρῷ τῷ Κυρίου Ἰησοῦ","severity":"info","text":"This boast in the cross is attributed to Moses in a spiritual sense, reflecting a tradition that Moses foresaw the crucifixion; cf. Origen's homilies on Numbers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προθεωρήσας πνευματικῶς τὸν σταυρόν","severity":"caution","text":"The claim that Moses spiritually foresaw the cross is an allegorical reading not found in the biblical text; it reflects later typological exegesis, not historical fact.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has several variant readings noted in the apparatus (e.g., B manuscript variants for 'παρωρώντων', 'Σηθιανοί'), but the overall sense is clear."],"confidence":"high","notes":[]},{"i":48,"ref":"p48","source":"καὶ τὴν μὲν σάρκα, τουτέστι τὸ ἡμέτερον\nσῶμα, τοῦ πονηροῦ λέγοντες εἶναι δημιούργημα, τὴν δὲ μίαν\nκυριότητα καὶ δόξαν τῆς Ἀγίας τριάδος βλασφημοῦντες· καὶ\nτῷ μὲν Πατρὶ, τὸ ἄναρχον καὶ ἄκτιστον παρέχοντες, τὸν δὲ\nΥἱὸν καὶ τὸ Ἅγιον Πνεῦμα, τοῖς ὑπὸ χρόνον κτίσμασι καταριθμοῦντες. ταῦτα t τὰ ἀνόσια δόγματα Μανιχαίου καὶ Ἀρείου\nτυγχάνουσι· διὸ καὶ θερμῶς ὁ Ἀπόστολος τὴν κατὰ τῶν τοιούτων\nδογμάτων ποιεῖται κατάρρησιν. “ Σάρκα μὲν μιαίνουσι, μὴ ὁμολογοῦντες ἕνα Θεὸν εἶναι τῶν\nὁρατῶν u τε καὶ ἀοράτων ποιητὴν, ἀλλὰ θεοποιοῦντες τὴν ὕλην\nκαὶ τὸ σκότος, καὶ βδελυσσόμενοι τὴν σάρκα, “ κυριότητα ἀθε“\nτοῦσι’’ διὰ τοῦτο αὐτοί· “δόξας δὲ βλασφημοῦσι.’’ “ δόξας”\nἐκάλεσε τὰς δύο διαθήκας, ὡς ὁ Παῦλος φησὶν, “ εἰ γὰρ ἡ x\nm ὡσεὶ Ν. C. n καὶ B. o ἄναγ’. ἔτι B. P λ. αὐτοῦ B. q ἄλλο B. r τοῦ B. s πλήρης B. t ταῦτα δὲ B. u ὁρᾶτον τὲ καὶ ἀόρατον B. x τῆ B.\n\nδιακονία τῆς κατακρίσεως δόξα, πολλῷ μᾶλλον ἡ διακονία τῆς\nδικαιοσύνης δόξα.”\nὍρα y πόσην αὐτῶν κακίαν καταλέγει, καὶ τὸν νοῦν αὐτῶν καὶ\nτὸν βίον ὅλον διεφθάρθαι λέγων· καὶ γὰρ καὶ βίῳ εἰσὶν ἀκάθαρτοι\nκαὶ γλώσσῃ ἀσεβέστατοι· “ ἐνυπνιαζόμενοι” δὲ εἶπε διὰ τὸ μὴ\nἐν νηφούσῃ καὶ ὑγιῆ διανοίᾳ πράττειν, ἃ πράττουσιν ἀσελγήματα· ἐν οἷς τὴν ἑαυτῶν μιαίνουσι σάρκα, καὶ τὴν κυριότητα τοῦ κατὰ\nΧριστὸν μυστηρίου ἀθετοῦσιν· ἐν τάξει μυστηρίων εὐαγγελικῶν\nτὰς ἑαυτῶν ἀσελγείας καὶ δαιμονιώδεις ἐννοίας ἐκτελοῦντες. Προφητικώτερον δὲ καὶ τὴν τῶν ἀσεβεστάτων Βορβοριανῶν\nαἵρεσιν στηλιτεύει· ἐκ τοῦ Σίμωνος καὶ τούτους z τὰς ἀρχὰς\nεἰληφότας.","english":"and they say that the flesh, that is our body, is the creation of the evil one, while blaspheming the single lordship and glory of the Holy Trinity; and they ascribe to the Father the attribute of being without beginning and uncreated, but they number the Son and the Holy Spirit among the creations subject to time. These impious doctrines belong to Manichaeus and Arius; therefore the Apostle vehemently makes his denunciation against such doctrines. \"They defile the flesh, not confessing that there is one God, the maker of both visible and invisible things, but deifying matter and darkness, and abhorring the flesh; they 'reject the lordship' for this reason themselves; 'and they blaspheme the glories.'\" He called the two Testaments \"glories,\" as Paul says, \"for if the ministry of condemnation is a glory, much more is the ministry of righteousness a glory.\"\n\nSee how much wickedness of theirs he enumerates, saying that both their mind and their entire life are corrupted; for they are impure in life and most impious in speech. And he said \"dreaming\" because they do not perform the licentious acts they commit with a sober and sound mind; in these they defile their own flesh and reject the lordship of the mystery according to Christ, performing their own licentious acts and demonic notions in the order of evangelical mysteries. And more prophetically he also brands the heresy of the most impious Borborians; these also took their beginnings from Simon.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Μανιχαίου καὶ Ἀρείου","severity":"info","text":"The catenist identifies the impious doctrines as those of Manichaeus (Manichaeism) and Arius (Arianism), linking the heresies condemned in Jude to these later movements.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰ γὰρ ἡ διακονία τῆς κατακρίσεως δόξα, πολλῷ μᾶλλον ἡ διακονία τῆς δικαιοσύνης δόξα","severity":"info","text":"The catenist cites Paul (cf. 2 Cor 3:9 or similar) to support the interpretation of 'glories' as the two Testaments, though the exact Pauline source is not specified in the text.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δόξας","severity":"info","text":"The catenist glosses 'glories' (δόξας) as the two Testaments, a non-standard interpretation that aligns with the Pauline citation about the ministry of condemnation and righteousness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Βορβοριανῶν","severity":"info","text":"The Borborians, a Gnostic sect deriving from Simon Magus, are singled out as the most impious, reflecting the catenist's concern with contemporary heresies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὅρα πόσην αὐτῶν κακίαν καταλέγει","severity":"info","text":"The catenist marks a transition from doctrinal critique to moral condemnation, summarizing the heretics' corruption in both mind and life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὰς δύο διαθήκας","severity":"caution","text":"The reading 'δύο' (two) is a conjecture; the manuscript may have a variant. The catenist interprets 'glories' as the two Testaments, but the textual basis is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰς δύο διαθήκας' (the two Testaments) may reflect a scribal emendation; the original reading in the catena is uncertain.","The Pauline citation is not verbatim from known letters; its exact source is ambiguous."],"confidence":"high","notes":[]},{"i":49,"ref":"p49","source":"Σευήρου ἐκ τῆσ πρὸσ Θωμᾶν Ἐπισκόπου Γερμανικίασ\nἘπιστολῆσ. Ἰστέον ὡς περὶ τινῶν διαλέγεται τὴν ἡδονὴν\nπρεσβευόντων, καὶ τὸ ἡδὺ τῆς σαρκὸς καὶ τὰς ἐν κόσμῳ φαντασίας\nδιωκόντων, καὶ ταῦτα ἡγουμένων εἶναι θρησκείαν, καὶ\nβλασφήμως ἐκφερομένων πρὸς τὸ μὴ ὁμολογεῖν μίαν κυριότητα\nκαὶ θεότητα· τοιοῦτοι γάρ τινες ὄφθησαν οἱ ἀπὸ Οὐαλεντίνου\nκαὶ Μαρκίωνος μέχρι τῶν ἀνοσιωτάτων καὶ βδελυρῶν Μανιχαίων\nκαταγόμενοι χρόνων. τοῦτο οὑν φησιν ὁ Ἀπόστολος· ὡς ὁμοίως\nκαὶ αὐτοὶ· τοῖς ἐν Σοδόμοις πυρποληθεῖσι διὰ τὴν ἀσέλγειαν ἣν\nἐπλημμέλουν· “ ἐνυπνιαζόμενοι δὲ, τουτέστι τὰ ἐν κόσμῳ φρονοῦντες\nκαὶ ταῖς προσκαίροις φαντασίαις κεκαρωμένοι τῷ νῷ b . “ τὴν σάρκα μιαίνουσι· τοῖς γὰρ τοιούτοις νύξ ἐστιν ὁ βίος, καὶ\nἐγρηγορότες καθεύδουσι, καὶ ἐνύπνια βλέπουσι τὰ ἅμα τῷ c\nφανῆναι τέρποντα d καὶ παροδεύοντα· ταύτῃ τῇ διανοίᾳ καὶ\nΠαῦλος ὁ μέγας, νύκτα τὸν ἀσελγῆ βίον εἰδὼς, καὶ κάρον\nβαθὺν e τὰ τοιαῦτα φρονήματα Ῥωμαίοις ἐπιστέλλων παρῄνει\nκαὶ ἔλεγεν· “ ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικεν. ἀποθώμεθα\n“ οὖν τὰ ἔργα τοῦ σκότους, καὶ ἐνδυσώμεθα f τὰ ὅπλα τοῦ φω-\n“ τὸς, ὡς ἐν ἡμέρᾳ εὐσχημόνως περιπατήσωμεν, μὴ κώμοις καὶ\n“ μέθαις g·” καὶ τὰ ἑξῆς. Καὶ μετ’ ὀλίγα—“ Κυριότητα δὲ\ny Hoc Sch. infra ponit Cod. B. z αὐτοὺς B. a οὗτοι B. b τὸν\nνοῦν B. c Cod. Ν. τὸ. d τέρποντά τε B. e βαθὺ B. f ἐνδυσώμεθα\nδὲ B. g B. add. μὴ κοίταις καὶ.","english":"From Severus, from the Letter to Thomas, Bishop of Germanicia. It should be known that he is speaking about certain people who advocate pleasure, and who pursue the pleasantness of the flesh and the fantasies of the world, and who consider these things to be religion, and who blasphemously express themselves so as not to confess a single lordship and divinity; for such were those seen from the followers of Valentinus and Marcion down to the most impious and abominable Manichaeans of later times. This, then, is what the Apostle says: that they likewise, like those in Sodom who were burned because of the licentiousness they committed, \"while dreaming, that is, thinking of worldly things and being stupefied in mind by temporary fantasies, defile the flesh\"; for to such people life is night, and while awake they sleep, and they see as dreams things that, as soon as they appear, delight and pass away. With this same understanding, the great Paul, knowing the licentious life as night and such thoughts as a deep stupor, when writing to the Romans exhorted and said: \"The night has advanced, and the day has drawn near. Let us therefore put aside the works of darkness, and let us put on the weapons of light, so that we may walk decorously in the day, not with revelries and drunkenness;\" and so forth. And a little later—\"Lordship","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Σευήρου ἐκ τῆσ πρὸσ Θωμᾶν Ἐπισκόπου Γερμανικίασ Ἐπιστολῆσ","severity":"info","text":"Severus of Antioch (c. 465–538) wrote a letter to Thomas, Bishop of Germanicia, a key figure in the anti-Chalcedonian network. The excerpt attacks heretical groups, linking Valentinus, Marcion, and Manichaeans.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐνυπνιαζόμενοι","severity":"info","text":"The phrase 'ἐνυπνιαζόμενοι' (dreaming) echoes a Pauline metaphor for moral blindness, possibly alluding to Romans 13:12–13 or a similar exhortation against licentiousness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικεν","severity":"info","text":"The quotation 'ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικεν' is not a direct biblical verse but a paraphrase of Paul's moral exhortation in Romans, likely adapted from Romans 13:12–13 or a similar passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Οὐαλεντίνου καὶ Μαρκίωνος","severity":"info","text":"Valentinus and Marcion were prominent 2nd-century Christian teachers deemed heretical. Severus groups them with Manichaeans to emphasize a trajectory of dualistic and docetic errors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ μετ’ ὀλίγα—","severity":"info","text":"The phrase 'Καὶ μετ’ ὀλίγα' indicates a lacuna in the catena; the text breaks off after 'Lordship', likely continuing the anti-heretical argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Cod. B. add. μὴ κοίταις καὶ","severity":"info","text":"The apparatus notes that Codex B adds 'μὴ κοίταις καὶ' (not with beds and...), a variant reading that expands the list of vices, indicating textual fluidity in the catena tradition.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence after 'Κυριότητα δὲ', leaving the argument incomplete. The apparatus shows variant readings in Codex B, suggesting possible scribal additions or omissions."],"confidence":"high","notes":[]},{"i":50,"ref":"p50","source":"“ ἀθετοῦσι h” μίαν γὰρ θεότητα καὶ κυριότητα οὐχ\nἀρχὴν εἶναι τῶν πάντων· ἀλλ’ ἕτερον μὲν ὑπάρχειν τῆς παλαιᾶς\nδιαθήκης Θεὸν, πονηρόν τινα καὶ τιμωρητικὸν καὶ αἵμασι χαίροντα· ροντα· τῆς δὲ νέας ἕτερον, τὸν ἐν τοῖς Εὐαγγελίοις καὶ Ἀποστόλοις\nλαλήσαντα· ἢ καὶ δύο ἀρχὰς ἀντιτεταγμένας ἀλλήλαις,\nπονηράν τε καὶ ἀγαθὴν ἐφιστᾶσι πάσῃ i τῇ κτίσει· καὶ ἀμφοτέρας\nἀγεννήτους λέγουσι· καὶ τὴν μὲν ἐναντίαν εἶναι τῶν ἀγαθῶν· τὴν δὲ, τῶν κακῶν· ὅπερ ἐξαιρέτως περὶ τοὺς ἄλλους τῆς\nτοῦ Μανέντος διανοίας ἀπόβρασμα γέγονε. ἐξ οὗ τὸ πονηρὸν\nσμῆνος τῶν Μανιχαίων κατάγεται. οἱ οὕτως οὖν ἔχοντες, καὶ τὴν\nκυριότητα ἀθετοῦντες, τουτέστι, τὸν ἕνα καὶ μόνον Κύριον k ἐπὶ\nπάντων Θεὸν, ἀναγκαίως καὶ τὰς δόξας βλασφημοῦσι· δόξας δὲ\nἢ τὰ δόγματα τῆς εὐσεβείας φησὶν, ἢ τὴν παλαιὰν διαθήκην\nκαὶ νέαν, μετὰ θεοπρεποῦς δόξης ἐκφωνηθείσας. Καὶ μετ’ ὀλίγα\n—Οὐκοῦν ἐκ τούτων πρόδηλον, ὡς δόξας τὰς διακονηθείσας δύο\nδιαθήκας καλεῖ· τὴν μὲν διὰ τῆς Μωϋσέως ὑπουργίας, τὴν δὲ\nδι’ αὐτοῦ τοῦ Κυρίου καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ,\n“ τοῦ κενώσαντος ἑαυτὸν καὶ δούλου λαβόντος μορφὴν; καὶ\nλέγοντος πρὸς τοὺς μαθητὰς, “ καὶ γὰρ ὁ Υἱὸς τοῦ ἀνθρώπου\n“ οὐκ ἦλθε διακονηθῆναι, ἀλλὰ διακονῆσαι, καὶ δοῦναι τὴν ψυχὴν\n“ αὐτοῦ λύτρον ἀντὶ πολλῶν.’’\nl Ὁ δὲ Μιχαὴλ ὁ Ἀρχάγγελος, ὅτε τῷ διαβόλῳ διακρινόμενος\nδιελέγετο περὶ τοῦ Μωϋσέως σώματος,\nἐτόλμησε κρίσιν ἐπενεγκεῖν βλασφημίας, ἀλλ’ εἶπεν,\nἐπιτιμήσαι σοι Κύριος. “ Ὁ δὲ Μιχαὴλ ὁ Ἀρχάγγελος, ὅτε τῷ διαβόλῳ διακρινόμενος\n“ διελέγετο περὶ τοῦ Μωϋσέως σώματος’’ καὶ τὰ ἑξῆς.","english":"…they reject the one divinity and lordship, not positing a single principle of all things, but rather that there is one God of the Old Testament—some evil, punitive being delighting in blood—and another of the New, the one who spoke in the Gospels and the Apostles; or else they set up two principles opposed to each other, an evil and a good one, over all creation, and declare both unbegotten, the one being the opposite of good things, the other of evil things—which has especially become the offscouring of the mind of Manes, from whom the evil swarm of the Manichaeans is derived. Those, then, who are in this state and reject the lordship—that is, the one and only Lord God over all—necessarily also blaspheme the doxai; and by “doxai” he means either the doctrines of piety or the Old and New Testaments, proclaimed with God-befitting glory. And a little later: Therefore it is evident from these things that he calls the two covenants “doxai,” the one through the ministry of Moses, the other through the Lord and God and Savior Himself, Jesus Christ, who emptied Himself and took the form of a servant, saying to the disciples, “For the Son of Man did not come to be served, but to serve, and to give His soul as a ransom for many.” And Michael the Archangel, when disputing with the devil concerning the body of Moses, dared to bring a charge of blasphemy, but said, “May the Lord rebuke you.” “And Michael the Archangel, when disputing with the devil concerning the body of Moses,” and so forth.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"δόξας","severity":"info","text":"The Greek δόξας (doxas) is glossed by the catenist as either 'doctrines of piety' or the two Testaments, indicating a technical usage in anti-heretical polemic.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μανιχαίων","severity":"info","text":"The Manichaeans are identified as the target; their dualist theology posited two unbegotten principles, one good and one evil, which the catenist here refutes.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῦ κενώσαντος ἑαυτὸν","severity":"info","text":"The phrase 'emptied Himself and took the form of a servant' echoes Philippians 2:7, though not a direct quotation; the catenist adapts it to argue Christ's humility.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Υἱὸς τοῦ ἀνθρώπου","severity":"info","text":"The saying 'the Son of Man did not come to be served, but to serve' is unattested in canonical Gospels; it may derive from apocryphal tradition or a lost homily.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μιχαὴλ ὁ Ἀρχάγγελος","severity":"info","text":"The story of Michael disputing with the devil over Moses' body is not in Scripture; it likely comes from Jewish or Christian apocryphal traditions (e.g., the Assumption of Moses).","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ μετ’ ὀλίγα","severity":"info","text":"The phrase 'And a little later' marks a transition within the catena, indicating that the following material is a continuation from the same source (Severus).","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a dittography (ροντα· ροντα·) at line 4, likely a scribal error.","The identity of the source for the Michael story is uncertain; the catenist may be quoting a lost work of Severus or another author."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":51,"ref":"p51","source":"Δείκνυσι\nκαὶ τὴν παλαιὰν συμφωνοῦσαν τῇ καινῇ, καὶ ὑφ’ ἑνὸς Θεοῦ δεδομένας· ὁ γὰρ διάβολος ἀντεῖχε θέλων ἀπατῆσαι, ὅτι ἐμὸν τὸ σῶμα\nὡς τῆς ὕλης δεσπόζοντι· καὶ ἤκουσε παρὰ τοῦ Ἀγγέλου τὸ\n“ ἐπιτιμήσαι σοι Κύριος.” τουτέστι ὁ Κύριος τῶν πνευμάτων καὶ\nh ἀσελγείαις, ἀθετεῖν B. i πᾶσι Ν. k καὶ κύριον καὶ ἐπὶ π. B. l ΕΚ ΤΟΥ ΜΩΥΣΕΩΣ ΑΠΟΚΡΥΦΟΥ. Ὀ ΔΕ ΜΙΧΑΗΛ, κ. τ. λ. sic habet\nCod. B.\n\nπάσης σαρκός. διὰ ταύτην τὴν αἰτίαν πρὸ μικροῦ εἶπεν, ὅτι\nἸησοῦς λαὸν ἐκ γῆς Αἰγύπτου σώσας, ὁ παλαιᾶς καὶ καινῆς διαθήκης\nΘεὸς, δόξα αὐτῶ. Ὁ δὲ Μιχαὴλ οὐκ αὐθεντήσας ἐπήγαγεν αὐτῷ τιμωρίαν ἀξίαν\nτῆς βλασφημίας, ἀλλὰ κατέλιπεν αὐτὸν τῇ γνώμῃ τοῦ ἑαυτοῦ\nδεσπότου· ὅτε γὰρ ἤγαγε Μωυσῆν ἐν τῷ ὄρει, ἔνθα μετεμορφώθη ὁ\nΚύριος, τότε ἔλεγεν ὁ διάβολος τῷ Μιχαὴλ, ἐψεύσατο ὁ Θεὸς\nεἰσαγαγὼν τὸν Μωσῆν, ἔνθα ὤμοσε μὴ εἰσελθεῖν αὐτόν. Λέγεται ὁ Μιχαὴλ περὶ τὴν τοῦ Μωυσέως σώματος διηκονηκέναι\nταφήν· τοῦ διαβόλου πρὸς τοῦτο ἀνθισταμένου· αυγχωροῦντος\nτοῦ Θεοῦ, καὶ βουλομένου δεῖξαι διὰ τοῦ φαινομένου τοῖς\nτότε μικρὰ βλέπουσι καὶ παχύτερον διακειμένοις τὸ ἀφανὲς, ὅτι\nμετὰ τὴν ἐνθένδε ἀπαλλαγὴν ταῖς ἡμετέραις ψυχαῖς ἀνθίστανται\nπορευομέναις τὴν ἐπὶ τὰ ἄνω πορείαν, ὁ τε διάβολος καὶ αἱ δυνάμεις\nαἱ πονηραὶ σὺν αὐτῷ, ἐκκόψαι τὸν δρόμον βουλόμεναι· καὶ\nτῶν μὲν τὰ φαῦλα ἐργασαμένων κατισχύουσι· τῶν δὲ δικαίων\nἡττῶνται διὰ τῆς ἀγγελικῆς συμμαχίας. τοῦτο καὶ ὁ μακάριος\nἈντώνιος ἐν ὁράσει τεθέαται. Σευήρου Ἀρχιεπισκόπου Ἀντιοχείασ ἐκ τῆσ πρὸσ Θωμᾶν\nἐπίσκοπον Γερμανικίασ ἐπιστολῆσ m.","english":"It shows also the Old Testament in harmony with the New, and both given by one God. For the devil resisted, wishing to deceive, claiming that the body was his as master of matter; and he heard from the Angel, “May the Lord rebuke you,” that is, the Lord of spirits and of all flesh. For this reason he said shortly before that Jesus, having saved a people from the land of Egypt, is the God of the Old and New Testament—glory to him. But Michael, not acting on his own authority, did not inflict upon him a punishment worthy of the blasphemy, but left him to the judgment of his own master. For when he brought Moses to the mountain where the Lord was transfigured, then the devil said to Michael, “God lied, having brought in Moses where he swore he would not enter.” Michael is said to have ministered concerning the burial of Moses’ body, with the devil opposing this, but God permitting it and wishing to show through the visible to those who then saw dimly and were more coarsely disposed, the invisible truth: that after our departure from here, the devil and the evil powers with him oppose our souls as they journey upward, seeking to cut off their course; and they overpower those who have done evil, but are defeated by the righteous through angelic assistance. This the blessed Antony also beheld in a vision. From Severus, Archbishop of Antioch, from the letter to Thomas, bishop of Germanicia.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Δείκνυσι","severity":"info","text":"The opening verb Δείκνυσι (\"it shows\") refers to the preceding argument in the catena, demonstrating the harmony of the Testaments against dualist heresies.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπιτιμήσαι σοι Κύριος","severity":"info","text":"The phrase \"May the Lord rebuke you\" echoes a formula found in angelic confrontations in apocryphal traditions, possibly from the Assumption of Moses or related texts.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σευήρου Ἀρχιεπισκόπου Ἀντιοχείασ","severity":"info","text":"The passage concludes with a citation from Severus of Antioch (c. 465–538), a miaphysite patriarch, whose letter to Thomas of Germanicia is a known source for anti-dualist polemic.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":["Severus of Antioch"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ μακάριος Ἀντώνιος","severity":"info","text":"The reference to the blessed Antony (likely Antony the Great) beholding a vision of angelic assistance against demons reflects the reception of desert monastic traditions in later Greek exegesis.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρὸ μικροῦ εἶπεν","severity":"info","text":"The phrase \"he said shortly before\" indicates that the catenist is linking this passage to an earlier lemma in the commentary, creating a cohesive argument against dualism.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"αυγχωροῦντος","severity":"caution","text":"The form αυγχωροῦντος is a variant spelling of συγχωροῦντος (\"permitting\"), likely a scribal error or phonetic spelling in the manuscript tradition.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Angel' who rebukes the devil is not specified; it may be Michael, but the text leaves this open.","The source of the apocryphal dialogue between the devil and Michael is unclear; it may derive from a lost Jewish or Christian pseudepigraphon."],"confidence":"high","notes":[]},{"i":52,"ref":"p52","source":"Ἐνταῦθα διὰ σωματικοῦ\nτύπου προυπέδειξεν ὁ Θεὸς περὶ τὴν ψυχὴν γινόμενόν τι n\nμυστήριον. ἐπειδὴ γὰρ τῆς ψυχῆς χωριζομένης ἀπὸ τοῦ σώματος,\nμετὰ τὴν ἐνθένδε ἀπαλλαγὴν προυπαντῶσιν αὐτῇ καὶ ἀγγελικαὶ\nδυνάμεις ἀγαθαὶ, καὶ δαιμόνων στῖφος τονηρότατον o, ὅπως πρὸς\nτὴν ποιότητα τῶν ἔργων ὧν ἔπραξαν p, πονηρῶν τε καὶ ἀγαθῶν, ἐπὶ\nτοὺς προσφόρους τόπους, ἣ οὗτοι ἣ ἐκεῖνοι, ταύτην ἀποκομίσωσι,\nφυλαχθησόμεναι q μέχρι τῆς τελευταίας ἡμέρας, καθ’ ἣν εἰς κρίσιν\nπάντες παραστησόμεθα· καὶ ἣ εἰς τὴν αἰώνιον ζωὴν, ἣ εἰς τὴν\nἀπέραντον φλόγα τοῦ πυρὸς ἀπαχθησόμεθα. βουλόμενος ὁ Θεὸς\nτοῖς υἱοῖς Ἰσραὴλ καὶ τοῦτο ὑποδεῖξαι διὰ σωματικοῦ τύπου τινὸς,\nπαρεσκεύασεν ἐν τῇ τοῦ Μωυσέως ταφῇ φανῆναι ὑπ’ ὀφθαλμοὺς\nαὐτοῖς πρὸς τὴν περιστολὴν τοῦ σώματος καὶ τὴν ἐν τῇ γῇ νενομισμένην\nκατάθεσιν, ἀνθιστάμενον ὥσπερ τὸν πονηρὸν δαίμονα καὶ\nm Hoc tit. caret N.C. n τι om B. o πονηρατάτων B. p ἔπραξε N.C. q φυλαχθησομένην B.\n\nἀντιπράττοντα r. καὶ τούτῳ τὸν Μιχαὴλ ἀγαθὸν Ἄγγελον ὄντα\nπροσυπαντῆσαι καὶ ἀποσοβῆσαι· καὶ μὴ ἐξουσιαστικῶς ἐπιτιμῆσαι,\nἀλλὰ τῷ Κυρίῳ τῶν ὅλων παραχωρῆσαι τῆς κατ’ ἐκείνου\nκρίσεως, καὶ εἰπεῖν “ ἐπιτιμήσαι σοι Κύριος· ἵνα διὰ τούτων\nμάθωσιν οἱ παιδαγωγούμενοι, ὥς ἐστι τις ταῖς ψυχαῖς ἀγωνία\nμετὰ τὴν ἐνθένδε ἀπαλλαγὴν, καὶ ὅτι χρὴ διὰ τῶν ἀγαθῶν ἔργων\nπαρασκευάζεσθαι πρὸς τὸ τῆς ἀγγελικῆς ἡμᾶς συμμαχίας μεταλαχεῖν,\nτῶν δαιμόνων καθ’ ἡμῶν ἐπιτριζόντων φθονερὸν καὶ πικρόν·","english":"Here through a physical type God prefigured something of a mystery that occurs concerning the soul. For when the soul is separated from the body, after its departure from here, both good angelic powers and a most wicked throng of demons meet it, in order to carry it off to the appropriate places, either these or those, according to the quality of the deeds, both evil and good, which they have done, to be kept until the last day, on which we shall all be brought to judgment; and we shall be led either to eternal life or to the endless flame of fire. Wishing to indicate this also to the sons of Israel through some physical type, God arranged that at the burial of Moses there should appear before their eyes, for the preparation of the body and the customary deposition in the earth, something resisting like the evil demon and opposing it. And to this Michael, being a good Angel, came to meet and drive it away; and not to rebuke authoritatively, but to yield to the Lord of all the judgment against it, and to say, “May the Lord rebuke you”; so that through these things those being instructed might learn that there is some struggle for souls after their departure from here, and that it is necessary through good deeds to prepare ourselves to partake of angelic alliance, while demons hiss against us, envious and bitter.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"διὰ σωματικοῦ τύπου","severity":"info","text":"The phrase 'through a physical type' introduces the interpretation of the burial of Moses as a typological prefiguration of the soul's post-mortem encounter with angels and demons.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"τῇ τοῦ Μωυσέως ταφῇ","severity":"info","text":"The reference to the burial of Moses alludes to a tradition (e.g., in Josephus and later Christian writers) that a demonic power contested the body of Moses and was repelled by the archangel Michael.","cites":[],"named_sources":["Josephus Antiquities 4.326"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπιτιμήσαι σοι Κύριος","severity":"info","text":"The phrase 'May the Lord rebuke you' echoes the angelic rebuke in Zechariah 3:2 (LXX), where the Lord rebukes the devil, and is used here to illustrate the yielding of judgment to God.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"βουλόμενος ὁ Θεὸς ... παρεσκεύασεν","severity":"info","text":"The passage moves from a general theological statement about the soul's journey to a specific typological application in the burial of Moses, then to the angelic encounter and its moral lesson.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"πονηρότατον","severity":"info","text":"The apparatus notes variant πονηρατάτων (B) for πονηρότατον, indicating a textual variant in the manuscript tradition for the superlative of 'wicked'.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"φυλαχθησόμεναι","severity":"caution","text":"The apparatus records φυλαχθησομένην (B) for φυλαχθησόμεναι, a variant that changes the gender and number of the participle, possibly affecting the agreement with the soul or the places.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'evil demon' resisting at Moses' burial is not specified; the text assumes a known tradition. The phrase 'something of a mystery' (τι μυστήριον) is vague, leaving the exact nature of the prefiguration open."],"confidence":"high","notes":[]},{"i":53,"ref":"p53","source":"καὶ ταύτης ὑπ’ ὀφθαλμοὺς φανείσης τῆς θείας εἰκόνος, εἰκὸς καί\nτινα λοιπὸν νεφέλην ἢ φωτὸς ἔκλαμψιν γεγενῆσθαι κατὰ τὸν\nτόπον ἐκεῖνον ἀμαυροῦσαν καὶ ἀποτειχίζουσαν τῶν περιεστηκότων\nτὴν θέαν, ἵνα μὴ γινώσκοιεν αὐτοῦ τὴν ταφήν· διὸ καὶ ἐν τῷ Δευτερονομέῳ\nφησὶ τὸ ἱερὸν γράμμα s. “ καὶ ἐτελεύτησεν ἐκεῖ Μωυ-\n“ σῆς οἰκέτης Κυρίου ἐν γῇ Μωὰβ, διὰ ῥήματος Κυρίου· καὶ\n“ ἔθαψαν αὐτὸν ἐν γῇ Μωὰβ, ἐγγὺς οἴκου Φοφώρ· καὶ οὐκ εἶδεν\n“ οὐδεὶς τὴν τελευτὴν, ‘ἤτοι τὴν ταφὴν αὐτοῦ, ἕως τῆς ἡμέρας\n“ ταύτης. Καὶ μετ’ ὀλίγα —Καὶ ταύτην μὲν τὴν ἐξήγησιν τὸ\nπροκείμενον ἔχειν δοκεῖ, καὶ οὕτως αὐτὸ νενοήκαμεν. τινὲς δέ γε t\nσῶμα τοῦ Μωυσέως ἔφησαν καλέσαι τὸν Ἰούδαν τὸν νόμον αὐτόν· καὶ ὅτι κατιόντι αὐτῷ, τοῦτον ἐμφανίσαιu τοῖς υἱοῖς Ἰσραὴλ, ὁ\nδιάβολος ἀνθίστατο καὶ ἀντέπραττεν, ἐμποδίζων τῇ δόσει τοῦ\nνόμου, καὶ διακρινόμενος, καὶ λέγων μὴ ἄξιον εἶναι τὸν λαὸν τούτου\nτυχεῖν· διὸ δὴ καὶ ὁ Μιχαὴλ προηγούμενος ἀποσοβεῖ τὸν ἀνθιστάμενον,\nτὸ “ ἐπιτιμήσαι σοι Κύριος ” ἐκβοῶν. Ἄλλοι δὲ σῶμα τοῦ\nΜωυσέως ὃν ἐδημαγώγει λαὸν ἀπεκάλεσαν, καὶ εἶπον, ὡς ἐξιοῦσιν\nαὐτοῖς ἐκ τῆς χώρας τῶν Αἰγυπτίων ὁ διάβολος ἀντέστη καὶ ἀντετάξατο,\nκαθάπερ ἐν δικασίᾳ x λέγων τῷ Μωυσῇ y, μὴ εἶναι τὸ\nσῶμα αὐτοῦ, τουτέστι τὸν λαὸν, ἄξιον τῆς Αἰγυπτίων ἐλευθερίας\nτυχεῖν· καὶ τοῦτον ὁ Μιχαὴλ ἀπεῖρξε z, καὶ ἀντιπραττόμενον\nἔπαυσεν, ἐπιφωνήσας τὸ “ ἐπιτιμήσαι σοι Κύριος.’’\nΣευήρου ἐκ τοῦ κατὰ Ἀλεξανδρείασ σύνταγμα a. “Οὐκ\n“ ἐτόλμησεν αὐτῷ,” φησι, “ τὴν κρίσιν τῆς βλασφημίας ἐπε-\nr ἀντιπράττον B. s τὸ γρ. τὸ ἱερὸν B. t τιν. δέ γε ἔφασαν B.","english":"And when this divine image appeared before their eyes, it is likely that some cloud or flash of light then occurred in that place, obscuring and walling off the sight of those standing around, so that they would not know his burial. Hence also in Deuteronomy the sacred text says: “And Moses, the servant of the Lord, died there in the land of Moab, by the word of the Lord; and they buried him in the land of Moab, near the house of Phogor; and no one saw his death, that is, his burial, until this day.” And a little later: “This interpretation the passage seems to have, and we have understood it thus. But some have said that Jude called the body of Moses the law itself; and that when he was descending, the devil opposed and resisted him, hindering the giving of the law, and disputing, and saying that the people were not worthy to receive it; wherefore also Michael, taking the lead, repels the opponent, crying out, ‘May the Lord rebuke you.’ Others have called the body of Moses the people he led, and said that as they were departing from the land of the Egyptians, the devil opposed and arrayed himself against them, as if in a trial, saying to Moses that his body, that is, the people, was not worthy to obtain freedom from the Egyptians; and Michael repelled him and stopped his opposition, exclaiming, ‘May the Lord rebuke you.’”\n\nFrom Severus, from the treatise Against Alexandria: “He did not dare,” he says, “to bring against him the charge of blasphemy.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δευτερονομέῳ","severity":"info","text":"The catena quotes a passage resembling Deuteronomy 34:5-6, but with apocryphal expansions (e.g., 'near the house of Phogor'). The citation is not verbatim LXX.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Σευήρου ἐκ τοῦ κατὰ Ἀλεξανδρείασ σύνταγμα","severity":"info","text":"The final attribution to Severus of Antioch (c. 465–538) introduces a lost work 'Against Alexandria'. This fragment is preserved only in this catena.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":["Severus of Antioch"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σῶμα τοῦ Μωυσέως","severity":"info","text":"The phrase 'body of Moses' is interpreted allegorically: as the law itself, or as the people he led. This polysemy is central to the exegetical tradition on Jude 9.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μιχαὴλ","severity":"info","text":"Michael the archangel appears in Jewish and Christian traditions as a guardian of Israel and opponent of Satan. The exclamation 'May the Lord rebuke you' echoes apocryphal accounts of the dispute over Moses' body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a narrative of Moses' hidden burial to three competing allegorical interpretations, then to a Severan fragment. The shift is marked by 'τινὲς δέ γε' and 'Ἄλλοι δέ'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text has lacunae and marginal variants (e.g., 'ἀντιπράττον B', 'τὸ γρ. τὸ ἱερὸν B'). The English draft smooths over these, but the manuscript evidence is fragmentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'divine image' (θείας εἰκόνος) is unclear; it may refer to a theophany or a physical representation. The source of the Deuteronomy quotation is uncertain—possibly a lost apocryphon. The Severus fragment is too brief to determine its original context."],"confidence":"high","notes":[]},{"i":54,"ref":"p54","source":"u ἐμφανῆσαι B. x διαδικασίᾳ B. y Μωυσεῖ B. z εἶρξε Β. a Hoc tit. caret Ν. leg. ΣΥΝΤΑΓΜΑΤΟΣ.\n\n“ νεγκεῖν, ἀλλ’ εἶπε μόνον b, ‘ ἐπιτιμήσαι σοι Κύριος,’ τουτέστιν\nὡς βλάσφημον καὶ θεομάχον ἀπ’ ἀρχῆς, ἐξ οὗ τὴν ἀποστασίαν\nἐνόσησε, καὶ μετὰ τοῦτο τὸν Ἀδὰμ ἠπάτησε διὰ πανουργίας\nμαχησάμενος τῇ ἐντολῇ τοῦ Θεοῦ, βλασφημίας κρίσει καὶ ἀποφάσει c\nπεριβαλεῖν “ οὐκ ἐτόλμησεν, ἀλλ’ εἶπεν, ἐπιτιμήσαι σοι\n“ Κύριος· τὸ γὰρ τῆς ἀποφάσεως καὶ τῆς κρίσεως ἐπεφύλακτο\nτῷ κριτῇ, τουτέστι τῷ Χριστῷ· “ ὁ γὰρ κατακρίνας τὴν ἁμαρ-\n“ τίαν,’’ ὡς Παῦλός φησιν, ἐν τῆ ἰδίᾳ σαρκὶ, ἐπείπερ οὐκ ἔσχεν\nἴχνος οὐδὲ ἓν ἐν αὐτῷ, κατέκρινε καὶ διὰ τοῦ ἰδίου θανάτου τὸν\nθάνατον, καὶ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου τὸν διάβολον. Οὗτοι δὲ, ὅσα μὲν οὐκ οἴδασι, βλασφημοῦσιν· ὅσα\nδὲ φυσικῶς, ὡς τὰ ἄλογα ζῷα, ἐπίστανται, ἐν τούτοις\nφθείρονται. Περὶ μὲν δόγματός, φησιν, ἀγνοοῦντας τὴν ἀλήθειαν, βλασφημοὺς\nἑαυτοῖς συντιθέασι λόγους· περὶ δὲ ἡδονὰς οὕτως ἔχουσιν,\nὡς μηδὲν ἀλόγων ζώων διαφέρειν, ἀλλ’ ἢ ἵππους θηλυμανεῖς νομίζεσθαι,\nἣ χοίρους τῷ βορβόρῳ τῆς ἀσωτίας d κυλινδουμένους. Tελευτήσαντος ἐν τῷ ὄρει Μωϋσέως e, ὁ Μιχαὴλ ἀποστέλλεται\nμεταθήσων τὸ σῶμα, εἶτα τοῦ διαβόλου κατὰ τοῦ Μωϋσέως\nβλασφημοῦντος, καὶ φονέα ἀναγορεύοντος διὰ τὸ πατάξαι τὸν\nΑἰγύπτιον, οὐκ ἐνεγκὼν τὴν κατ’ αὐτοῦ βλασφημίαν ὁ Ἄγγελος,\n“ ἐπιτιμήσαι σοι ὁ Θεὸς πρὸς τὸν διάβολον ἔφη· ἔστιν οὖν\nἔνδειξις τὸ εἰρημένον ὑπερβολῆς κακίας τῶν κατηγορουμένων· ὅπουγε Ἀρχάγγελος μὲν οὐδὲ ἀνδρὸς βλασφημουμένου ἤνεγκεν· οἱ ἐπὶ τὸν ἐπὶ πάντων βλασφημοῦσι Θεόν. ΚΕΦ. Β.","english":"what to say, but only said, ‘May the Lord rebuke you,’ that is, as a blasphemer and enemy of God from the beginning, from the time he fell into apostasy, and after that deceived Adam through cunning, fighting against the commandment of God, he did not dare to surround him with a judgment and sentence of blasphemy, but said, ‘May the Lord rebuke you’; for the sentence and judgment were reserved for the judge, that is, for Christ. “For he who condemned sin,” as Paul says, in his own flesh, since he had not a single trace of it in himself, also condemned death through his own death, and the one who held power over death, the devil. But these people, concerning what they do not know, blaspheme; and concerning what they know by instinct, like irrational animals, in these things they are corrupted. Concerning doctrine, he says, being ignorant of the truth, they compose blasphemous words for themselves; but concerning pleasures, they are such that they differ in no way from irrational animals, but are considered either as mares in heat, or as pigs wallowing in the mire of debauchery. When Moses died on the mountain, Michael was sent to transfer the body; then, when the devil blasphemed against Moses and declared him a murderer because he struck the Egyptian, the angel, unable to bear the blasphemy against him, said to the devil, ‘May God rebuke you.’ Therefore, the saying is an indication of the extreme wickedness of those accused, since even an archangel could not bear the blasphemy of a man, while they blaspheme God, who is over all. Chapter 2.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἐπιτιμήσαι σοι Κύριος","severity":"info","text":"The phrase 'May the Lord rebuke you' is a formula of restrained condemnation, reserving judgment for Christ as the ultimate judge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ γὰρ κατακρίνας τὴν ἁμαρτίαν","severity":"info","text":"The reference to Paul's statement about condemning sin in his own flesh likely alludes to Romans 8:3 or a similar Pauline passage, though not directly quoted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μωϋσέως","severity":"info","text":"The narrative of Moses' death on the mountain and Michael's transfer of his body draws from Jewish and Christian traditions, notably the Assumption of Moses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Β","severity":"info","text":"The passage ends with 'Chapter 2', indicating a structural division in the catena, likely marking a new section or source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ ἐπὶ τὸν ἐπὶ πάντων βλασφημοῦσι Θεόν","severity":"info","text":"The contrast between the archangel's inability to bear blasphemy against Moses and the audacity of those who blaspheme God reflects early Christian polemic against heretics.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the initial dialogue is unclear; the text may be excerpted from a longer homily or commentary.","The reference to 'Paul' is ambiguous as no specific epistle is cited."],"confidence":"high","notes":[]},{"i":55,"ref":"p55","source":"Tαλανισμὸς αὐτῶν ἐπὶ τῇ πλάνη καὶ ἀσεβείᾳ, καὶ ἀσελγείᾳ καὶ βλασφημίᾳ\nκαὶ ἐπιπλάστῳ ὑποκρίσει, τῆ εἰς ἀπάτην δωροδοκίᾳ.\n\nΟὐαὶ αὐτοῖς· ὅτι τῆ ὁδῷ τοῦ Κάϊν ἐπορεύθησαν, καὶ\nτῇ πλάνῃ τοῦ Βαλαὰμ μισθοῦ ἐξεχύθησαν, καὶ τῇ\nἀντιλογίᾳ τοῦ Κορὲ ἀπώλοντο. b αὐτῷ B. sed μόνον in marg. c διὰ πανοῦργ’. usque ad ἀποφάσει\ncaret Ν. d ἀσεβείας B. e ἁγίου B. f οὐδὲ B.\n\nΚαὶ αὐτοὶ γὰρ ἀδελφοκτόνοι εἰσὶ, δι’ ὧν διδάσκουσι, τὰς τῶν\nἀπατωμένων ἀποκτειννύντες g ψυχάς· ὅρα δὲ πῶς τὴν ὑπερβολὴν\nτῆς ἀσεβείας αὐτῶν δείκνυσιν· οὐ γὰρ ἠρκέσθη παραβαλεῖν αὐτοὺς\nΚαῒν h τῷ ἀδελφοκτόνῳ· ὡς καὶ αὐτοὶ διὰ τῆς μυσαρᾶς αὐτῶν\nσπερμοσφαγίας i, τὸν δυνάμει ἄνθρωπον καὶ ἀδελφὸν ἀποκτειννύουσιν,\nἀλλὰ καὶ τῷ Βαλαὰμ καὶ τῷ Κορέ· τῷ μὲν Κάϊν διὰ τὴν\nπροειρημένην αἰτίαν· τῷ δὲ Βαλαὰμ, ὅτι κέρδους χάριν ἦλθε καταράσασθαι\nτὸν λαὸν τοῦ Θεοῦ· εἰ καὶ τὴν γλῶσσαν k αὐτοῦ εἰς\nεὐλογίαν ἔστρεψεν ὁ Θεός· τῷ δὲ Κορὲ, ὅτι διδασκαλικὸν ἀξίωμα\nἥρπασεν, εἰς ὃ αὐτὸν 1 οὐκ ἔταξεν ὁ Θεός· ὡς γὰρ ὁ Ἀπόστολος\nλέγει, “ οὐχ ἑαυτῷ τις λαμβάνει τὴν τιμὴν, ἀλλ’ ὁ καλούμενος ὑπὸ\n“ τοῦ Θεοῦ· ἅμα δὲ καὶ διδασκόμεθα ποῖον καὶ τούτων τὸ τέλος διὰ\nτῆς τιμωρίας ἐκείνων, οἷς αὐτοὺς καὶ ὡμοίωσεν. τὸν μὲν Ἀδὰμ,\nἐξέβαλεν ὁ Θεὸς ἐκ τοῦ παραδείσου, καὶ κατῴκησεν ἀπέναντι m\nτῆς τρυφῆς τοῦ παραδείσου n, καὶ οὐκ ἐν γῆ Ναίδ’· τὸν δὲ Κάϊν\nοὔτε ἐξαπέστειλεν ὁ Κύριος o , οὔτε ἐξέβαλεν· ἀλλ’ αὐτὸς ἐξῆλθεν\nἀπὸ προσώπου Κυρίου p.","english":"A woe upon them for their error and impiety, and licentiousness and blasphemy, and feigned hypocrisy, and bribery for the sake of deception.\n\nWoe to them, because they walked the path of Cain, and were poured out for hire in the error of Balaam, and perished in the contradiction of Korah. b to B. but only in the margin. c through cunning. up to judgment is lacking in N. d of impiety B. e of the holy B. f nor B.\n\nFor they too are fratricides, through what they teach, killing the souls of those deceived; but see how he shows the extremity of their impiety; for he was not content to compare them to Cain the fratricide—since they too, through their abominable seed-slaying, kill the potential man and brother—but also to Balaam and to Korah: to Cain for the aforementioned reason; to Balaam, because for the sake of gain he came to curse the people of God, even if God turned his tongue to blessing; to Korah, because he seized a teaching office to which God had not appointed him; for as the Apostle says, “No one takes the honor for himself, but the one called by God.” At the same time we are taught what the end of these also is, through the punishment of those to whom he likened them. Adam God cast out of paradise, and he dwelt opposite the luxury of paradise, and not in the land of Nod; but Cain the Lord neither sent away nor cast out; rather, he himself went out from the face of the Lord.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Tαλανισμὸς ... δωροδοκίᾳ","severity":"info","text":"The opening phrase 'Tαλανισμὸς αὐτῶν' introduces a series of condemnations (error, impiety, licentiousness, blasphemy, hypocrisy, bribery) that are then exemplified by the three Old Testament figures Cain, Balaam, and Korah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐχ ἑαυτῷ τις λαμβάνει τὴν τιμὴν, ἀλλ’ ὁ καλούμενος ὑπὸ τοῦ Θεοῦ","severity":"info","text":"The phrase 'as the Apostle says' introduces a quotation about not taking honor for oneself but being called by God; this likely alludes to 1 Corinthians or a similar Pauline passage, though the exact source is not identified in the catena.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σπερμοσφαγίας","severity":"info","text":"The term 'σπερμοσφαγίας' (seed-slaying) refers to the destruction of potential human life, likely alluding to abortion or infanticide, and is used to compare the heretics' teaching to fratricide.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"b ... c ... d ... e ... f","severity":"caution","text":"The marginal notes (b to B, c through cunning, d of impiety, e of the holy, f nor) indicate variant readings or corrections in the manuscript tradition, suggesting textual instability in this passage.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸν μὲν Ἀδὰμ ... τὸν δὲ Κάϊν","severity":"info","text":"The interpretation that Adam was cast out of paradise to dwell opposite it (not in the land of Nod) and that Cain left voluntarily from the face of the Lord reflects a patristic exegetical tradition, possibly drawing on Genesis apocrypha or homiletic expansions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'b to B. but only in the margin' is unclear; it may indicate a scribal note or a variant reading in manuscript B.","The reference to 'the land of Nod' (γῆ Ναίδ) is ambiguous; it may be a corruption of 'Nod' (the land of wandering) from Genesis 4:16, or a different toponym."],"confidence":"medium","notes":[]},{"i":56,"ref":"p56","source":"χρήσῃ q δὲ τῇ συγχωρήσει r τῶν ῥημάτων\nἐν καιρῷ ποτὲ, ἐπ’ ἂν ὁ μέν τις ἐπιδικαζομένης s τῆς Ἐκκλησίας μὴ\nἑκὼν αὐτῆς ἐξέρχεται ὡς ἐπὶ Ἀδὰμ, ἐν τῷ ἐξαποστέλλεσθαι ἐπιτιμητικῶς\nκαὶ παιδευτικῶς ἀπὸ τῶν προεστηκότων t αὐτῆς· ὁ δὲ ὡς\nαὐθάδης καὶ καταφρονητὴς ὡς Κάιν· καὶ ἀποστάτης ἐξέρχεται\nπολλάκις, ἔσθ’ ὅτε καὶ παρακαλούμενος ὑπὸ τῶν νουθετούντων τοὺς\nἀτάκτους· παραμυθουμένων u τοὺς ὀλιγοψύχους· ἀντεχομένων x τῶν\nἀσθενῶν· ἐρεῖς γὰρ ὅτι οὗτος ὁ ἑκὼν καταλιπὼν τὴν Ἐκκλησίαν,\nκαθὼς Κάϊν ἐκ τοῦ πονηροῦ ἦν· θελήσας ἐκ τοῦ πονηροῦ γενέσθαι· καὶ διὰ τοῦτο ἐξῆλθεν ἀπὸ προσώπου τοῦ Θεοῦ· καὶ ὁ ἐξελθὼν δὲ\nμοχθηρᾷ y προαιρέσει καὶ βίῳ ἐπιλήπτῳ z καὶ δόγμασιν ἐναντίοις,\nἀπὸ τῆς Ἐκκλησίας ἐξῆλθεν, ὡς Κάϊν ἀπὸ προσώπου τοῦ Θεοῦ· καὶ πάντως ὁ τοιοῦτος a οἰκεῖ ἐν τῇ γῇ Ναίδ’ κατέναντι Ἐδὲμ,\nἐναντιούμενος τοῖς δόγμασι τοῦ παραδείσου τῆς τρυφῆς· Ναίδ’ δὲ\ng ἐποκτέννυντες B. h τῷ Καῒν B. i σπερμοφαγίας B. k γλῶτταν B. mox om. αὐτοῦ. l αὐτοὺς B. m καὶ κατ. ἀπ. om. Ν. n τοῦ\nπαρ. om. Ν. ο κυρ. ὁ Θεὸς B. p Θεοῦ B. q χρήσει B. r συγχρήσει B. ἐπιδικαζόμενος B. ἐπειδὴ καθqομένης Ν. t πρὸς ἑστηκότων B. u παραμυθούμενος B. x ἀντεχόμενος B. y μοχθηρὰ Codd. z ἐπιλίμπτῳ B. a ὅτι οὗτος B.","english":"He will use the concession of words at some time, when one, while the Church is laying claim, does not willingly depart from her, as in the case of Adam, when he is sent forth reproachfully and disciplinarily by those who preside over her; but another, as self-willed and contemptuous like Cain, and an apostate, departs, often even when entreated by those who admonish the disorderly, who comfort the faint-hearted, who support the weak. For you will say that this one who willingly abandoned the Church, just as Cain was from the evil one, having willed to be from the evil one, and because of this he departed from the face of God. And the one who departs with a depraved choice and a blameworthy life and contrary doctrines has departed from the Church, as Cain from the face of God. And certainly such a one dwells in the land of Nod, opposite Eden, opposing the doctrines of the paradise of delight.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ναίδ’","severity":"info","text":"The toponym 'Nod' (Ναίδ) is a transliteration of the Hebrew נוֹד (nōd), meaning 'wandering' or 'exile', and is traditionally identified as the land east of Eden where Cain dwelt after his punishment.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κάϊν","severity":"info","text":"The reference to Cain (Κάϊν) alludes to Genesis 4:16, where Cain is described as departing from the face of God after his crime, a type of the willful apostate in this catena.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐκκλησίας","severity":"info","text":"The term 'Church' (Ἐκκλησίας) here refers to the Christian community as an institutional body, reflecting the early Byzantine context of ecclesiastical discipline and excommunication.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐρεῖς γὰρ","severity":"info","text":"The phrase 'For you will say' (ἐρεῖς γὰρ) introduces a rhetorical explanation, a common exegetical device in catenae to clarify the preceding contrast between willing and unwilling departure from the Church.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"q χρήσει B","severity":"caution","text":"The apparatus notes variant readings: 'χρήσει' (use) in manuscript B versus 'χρήσῃ' in the base text, indicating a textual crux in the verb form that affects the sense of 'concession'.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"γῇ Ναίδ’","severity":"info","text":"The land of Nod (γῇ Ναίδ’) is interpreted in patristic tradition as a place of opposition to paradise, symbolizing the spiritual exile of heretics and schismatics from the Church.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐπ’ ἂν' is ambiguous; it may be a scribal error for 'ἐπάν' (when) or a contraction of 'ἐπὶ ἄν' (upon which). The reading 'when' is adopted.","The apparatus note 'mox om. αὐτοῦ' indicates that some manuscripts omit 'αὐτοῦ', leaving unclear whether the subject is Cain or the apostate."],"confidence":"high","notes":[]},{"i":57,"ref":"p57","source":"ἑρμηνεύεται σάλος· ὁ οὖν φυγὰς ἀπὸ προσώπου τοῦ Θεοῦ, καὶ ἔξω\nγενόμενος αὐτοῦ, ποῦ ἃν οἰκήσει b, ἣ ἐν σάλῳ χειμαζόμενος καὶ\nκυματούμενος ὑπὸ τοῦ σάλου τῶν παθῶν ;\n\nΟὗτοί εἰσιν οἱ ἐν ταῖς ἀγάπαις ὑμῶν σπιλάδες,\nσυνευωχούμενοι ἀφόβως, ἑαυτοὺς ποιμαίνοντες· νεφέλαι\nἄνυδροι, ὑπὸ ἀνέμων παραφερόμεναι. Περὶ ἀνθρώπων συγγνώμης πταιόντων ὑψηλότερα ἦν τῷ Ἀποστόλῳ\nὁ λόγος· οὐ περὶ ἄστρων καὶ νεφῶν e, κυμάτων τε καὶ δένδρων· οἷς δὴ παραδείγμασι κέχρηται, ὅπερ ἔχουσιν ἐκεῖνα κατὰ\nφύσιν, τοῦτο πεπονθέναι τοὺς ἀνθρώπους κατὰ προαίρεσιν αἰτιώμενος· ὥσπερ γὰρ αἱ νεφέλαι αἱ ἄνυδροι αἱ ὑπὸ ἀνέμων ἐλαυνόμεναι,\nκαὶ τὰ ἄκαρπα δένδρα, ἃ δισσῶς ἔφη ἀποθανόντα, οὐ τιμωρη-\nθήσονται, ἀλλ’ οὐδὲ τὰ κύματα τὰς ἑαυτῶν ἐπαφρίζοντα d αἰσχύνας,\nἄλογα ὄντα καὶ αἰσθήσεως ἄμοιρα e. οὕτω καὶ οἱ λεγόμενοι\nἀστέρες πλανῆται οὐ τὸν ζόφον κληρονομοῦσιν, ἀλλ’ οἱ ἄνθρωποι\nκατὰ προαίρεσιν ἁμαρτάνοντες· περὶ ὧν καὶ τὰ ὑποδείγματα\nταῦτα ἐλήφθη, ὡς εἶναι τοιοῦτον τὸ λεγόμενον· οἱ ἄνθρωποι οὗτοι,\nπερὶ ὧν ὁ λόγος, ὥσπερ πλανῆται εἰσὶν ἀστέρες τῆς εὐθείας ἐκτρεπόμενοι,\nκαὶ τὴν ἐναντίαν τῇ ἀρετῇ ὁδὸν βαδίζοντες· διὸ αὐτοῖς ὁ\nζόφος τετήρηται, οὐχ ὡς ἄστρασιν, ἀλλ’ ὡς ἀνδράσιν· οὐ γὰρ περὶ\nἄστρων ἣ νεφῶν f ἣ κυμάτων ἦν αὐτῷ, ὡς ἔφθην εἰπὼν, ὁ λόγος,\nἀλλὰ περὶ ἀνθρώπων εἰς θηριωδίαν καὶ ἀσέλγειαν καὶ ἀλαζονείαν\nἐκπεπτωκότων, καὶ διὰ τῆς συνουσίας καὶ τοὺς πλησιάζοντας λυμαινομένων g.","english":"Σάλος is interpreted as “tumult.” Therefore, the fugitive from the face of God, having become outside of him, where would he dwell, except being storm-tossed and wave-tossed by the tumult of the passions?\n\nThese are the ones who are reefs in your love-feasts, feasting together fearlessly, pasturing themselves; waterless clouds, carried aside by winds. The Apostle’s discourse was about men who err in need of pardon, concerning matters higher; not about stars and clouds, waves and trees; which examples he has used, accusing men of having suffered by choice what those things have by nature. For just as waterless clouds driven by winds, and barren trees, which he said have doubly died, will not be punished, nor do the waves that foam up their own shame, being irrational and devoid of sensation. So also the so-called wandering stars do not inherit darkness, but men who sin by choice; concerning whom these examples were taken, so that the saying is this: these men, about whom the discourse is, are like wandering stars deviating from the straight path, and walking the road opposite to virtue; therefore darkness has been reserved for them, not as for stars, but as for men. For his discourse was not about stars or clouds or waves, as I said earlier, but about men who have fallen into bestiality, licentiousness, and boastfulness, and through their association also corrupt those who approach them.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"σάλος","severity":"info","text":"The Greek noun σάλος (here glossed as 'tumult') denotes a tossing or surging, often of the sea; the catenist uses it to describe the spiritual disquiet of those separated from God.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"νεφέλαι ἄνυδροι","severity":"info","text":"The phrase 'waterless clouds' echoes a common biblical image for spiritual barrenness (cf. e.g., Jer 4:11 LXX); the catenist applies it to those who are empty of grace and carried by passions.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀστέρες πλανῆται","severity":"info","text":"The term 'wandering stars' (πλανῆται) refers to planets in ancient astronomy, but here it is used metaphorically for sinners who deviate from the straight path of virtue, contrasting with fixed stars.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a definition (σάλος) to a series of similes (reefs, clouds, trees, waves, planets) that the catenist insists are applied to human moral choice, not to natural phenomena.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"σπιλάδες","severity":"caution","text":"The Greek σπιλάδες (reefs) is a rare word in patristic exegesis; its precise referent in the 'love-feasts' (ἀγάπαις) is ambiguous—whether it denotes hidden dangers or disruptive persons is not fully resolved.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'fugitive from the face of God' is not specified; it may refer to Cain or to any apostate. The catenist does not clarify whether the 'reefs' are specific individuals or a general class."],"confidence":"high","notes":[]},{"i":58,"ref":"p58","source":"εἰ γὰρ τὸν προσταχθέντα τοῖς ἄστρασι δι’ αἰῶνος\nθέουσι δρόμον, οὐ ποιητικοὺς αὐτοὺς κακῶν λεκτέον, ἀσεβὲς γὰρ\nκαὶ ἄλογον, ἀλλ’ εἰ καὶ καθ’ ὑπόθεσιν δοθείη, ὅπερ τινες φασὶ,\nσημαντικοὺς h εἶναι, οὐδ’ οὕτως δώσουσι δίκας, οὐδὲ γὰρ οἱ προφῆται\nἔδοσαν i, τὰ μέλλοντα παρὰ τῶν Ἰουδαίων πράττεσθαι καταμηνύσαντες· οὐ γὰρ k ἤδη δι’ ὧν προεμήνυσαν γέγονεν, ἀλλ’ ἐπειδὴ\nἔμελλε γίνεσθαι προεμήνυσαν· δῆλον τοίνυν, ὡς οἶμαι, ὅτι οὐ περὶ\nἄστρων, ὥσπερ οὐδὲ περὶ κυμάτων ἣ δένδρων ἣ νεφῶν l ἦν τῷ\nb οἰκῆσαι B. c νεφελῶν B. d ἀπαφρφυσιν B. e ἄμυρα B. f νεφελῶν B. g λοιμαινομένων B. λυμαινόμενοι Ν. h σημαντικῶς αὐτοὺς\nεἶναι B. i ἔδωσαν B. κ οὐδὲ γὰρ εἰ δὴ προεμήηισαν B. l\nl νεφελῶν B.\n\nἈποστόλῳ ὁ λόγος· καθὼς καὶ ὁ πάσης τῆς Ἐπιστολῆς νοῦς\nμηνύει, ἀλλὰ περὶ ἁμαρτησάντων ἀνθρώπων, οἷς ὁ ζόφος τοῦ\nσκότους εἰς αἰῶνας τετήρηται· ἀρξάμενος γὰρ ἀπὸ τῶν m παραδειγμάτων,\nεἰς τοὺς περὶ ὧν ἦν ὁ λόγος αὐτῷ n ἐτελεύτησεν. Ἔτι κατὰ τὸν χρόνον ἐκεῖνον τῶν κοινῶν o ἐν ἐκκλησίαις γινομένων\nτραπεζῶν, περὶ ὧν καὶ ὁ Ἀπόστολος Κορινθίοις ἐπιστέλλει,\nσυήεσαν p, οὐ χάριν τοῦ μεταλαβεῖν τοῦ Κυριακοῦ δείπνου, ἀλλ’\nἵνα καιρὸν εὕρωσι ψυχὰς ἀστηρίκτους δελεάζειν· τούτων γὰρ καὶ q\nὁ Πέτρος ἐν τῇ δευτέρᾳ Ἐπιστολῇ καταλέγει. Δένδρα φθινοπωρινὰ, ἄκαρπα, δὶς ἀποθανόντα,\nἐκριζωθέντα. “ Δένδρα φθινπωρινὰ r” τοὺς ἀνοσίους αἱρετικοὺς φησὶν, οἵτινες\nὑπὸ τῆς κακίας καταψυχθέντες, τὸν τῆς δικαιοσύνης καρπὸν οὐ\nδιδόασι. δὶς δὲ ἀποθανόντας αὐτοὺς ἐκάλεσεν, ὡς ψυχῇ καὶ\nσώματι νεκρωθέντας·","english":"For if one must say that the course assigned to the stars through eternity is not productive of evils for them—for it is impious and irrational—but even if, by hypothesis, it were granted, as some claim, that they are indicative, not even thus will they pay penalties, just as the prophets did not pay penalties when they foretold the future deeds of the Jews; for it is not that what they foretold came to pass because of their foretelling, but because it was going to happen, they foretold it. It is clear, therefore, as I think, that the discourse is not about stars, just as it is not about waves or trees or clouds, but about sinful men, for whom the darkness of gloom has been reserved for eternity; for beginning from the examples, he concluded with those concerning whom his discourse was. Moreover, at that time, at the common meals taking place in churches, concerning which the Apostle also writes to the Corinthians, they gathered, not for the sake of partaking of the Lord’s supper, but in order to find an opportunity to entice unstable souls; for Peter also enumerates these in his second Epistle. “Autumnal trees, fruitless, twice dead, uprooted.” “Autumnal trees” refers to the impious heretics, who, chilled by wickedness, do not produce the fruit of righteousness. And he called them “twice dead,” as having been dead in both soul and body.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"σημαντικοὺς","severity":"info","text":"The author rejects astrological determinism, arguing that stars are merely indicative, not causative. This reflects early Christian polemics against astrology, common in patristic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πέτρος ἐν τῇ δευτέρᾳ Ἐπιστολῇ","severity":"info","text":"Reference to 2 Peter, likely 2:1–3 or 2:13–14, where false teachers are condemned. The catenist links the heretics at love-feasts to Peter’s warnings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀπόστολος Κορινθίοις ἐπιστέλλει","severity":"info","text":"Allusion to 1 Corinthians 11:17–34, where Paul addresses abuses at the Lord’s Supper. The catenist uses this to contextualize the heretics’ behavior.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δὶς ἀποθανόντα","severity":"info","text":"“Twice dead” is a technical term for heretics dead in soul and body, echoing patristic exegesis of Jude 12. The catenist interprets it as spiritual and physical death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀρξάμενος ... ἐτελεύτησεν","severity":"info","text":"The author notes a rhetorical inclusio: the discourse begins with examples (stars, waves, etc.) and ends with the sinful men themselves, framing the argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"marginal apparatus","severity":"caution","text":"The Greek text includes marginal variants (e.g., B and N sigla) indicating scribal corrections. The phrase “νεφελῶν B” suggests a variant reading for “clouds,” but the base text is stable.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase “σημαντικοὺς h εἶναι” has a marginal variant “σημαντικῶς αὐτοὺς εἶναι” (B), which may alter the sense from “indicative” to “indicatively.”","The referent of “τῶν κοινῶν o ἐν ἐκκλησίαις γινομένων τραπεζῶν” is ambiguous: it could mean common meals or agape feasts, distinct from the Eucharist."],"confidence":"high","notes":[]},{"i":59,"ref":"p59","source":"ψυχῇ s μὲν, ὡς λογιζομένῃ τὰ πονηρὰ, σώματι\nδὲ, ὡς ἐκτελοῦντι τὴν ἁμαρτίαν. ἐκριζωθέντας δὲ αὐτοὺς λέγει,\nὡς μὴ ἀξίους τοῦ πεφυτεῦσθαι ἐν τῷ οἴκῳ τοῦ Θεοῦ, ἔνθα ἑαυτὸν\nἐρριζωμένον εἰδὼς ὁ ἅγιος ἔλεγε Δαβὶδ, ἐγὼ δὲ ὡσεὶ\n“ ἐλαία κατάκαρπος ἐν τῷ οἴκῳ τοῦ Θεοῦ’’ καὶ τὰ ἑξῆς t. Tοῦτο φησὶν, ἐπειδὴ πάλιν οἱ u δίκαιοι προσποιούμενοι ἐλαίαις\nἑαυτοὺς εὐσκίοις, καὶ μὴν καὶ ἀμπέλοις καρποφόροις παρέβαλον· λέγει οὖν ὡς ἄκαρποι τινές εἰσι, καὶ μᾶλλον διὰ τὸν ἐξ αὐτῶν\nκαρπὸν ὃν διαφθείρουσιν ἐν τῇ σπερμοσφαγίᾳ μὴ ζωογονεῖσθαι· καὶ φθινοπωρινοὶ, τουτέστι καὶ φύλλων καὶ καρπῶν ἔρημοι· οὔτε\nγὰρ βίος αὐτοῖς οὔτε δόγμα x ζωογόνον ἐστὶ λαμπρόν. Οὐκ ἐπὶ μιᾶς ἑστηκότα γνώμης δι’ ἀβεβαιότητα y.\n\nΚύματα ἄγρια θαλάσσης, ἐπαφρίζοντα τὰς ἑαυτῶν\nαἰσχύνας. Βίῳ ἀσελγεῖ z καὶ ἀσεβείᾳ θανατώσαντες τὴν ψυχὴν καὶ\nδόγμασι πονηροῖς· ἢ οὕτως· ἐπειδὴ πρὸ τῆς πίστεως τεθνήκεισαν a\nἀσεβείᾳ, εἶτα προσελθόντες τῷ Εὐαγγελίῳ ἔζησαν· πάλιν δὲ\nm τῶν om. B. n αὐτοῦ B. ο τῶν κοίν’. om. B. p συνήεσαν ὅ οὐκ\nαὐτοῦ τούτου χάριν B. συνίεσαν N.C. q καὶ om. Ν. r δένδρα φθιν. om. B. s ψυχὴ Codd. t ἤπησα ἐπὶ τὸ ἔλεος αὐτοῦ B. u ὡς Ν. x σῶμα B. y διαβεβαιότητα Codd. z καὶ ὡς ἀσελγεῖ B. a ἐτεθνήκεσαν B.","english":"in soul, as devising evil, and in body, as executing sin. He says they were uprooted, as unworthy of being planted in the house of God, where, knowing himself to be rooted, the holy David said, \"I am like a fruitful olive tree in the house of God,\" and so forth. He says this because again the righteous, pretending to be shady olive trees and even fruitful vines, compared themselves. He says, therefore, that some are fruitless, and rather because of the fruit from them which they destroy in seed-wasting, not being brought to life; and autumnal, that is, bereft of both leaves and fruit; for neither their life nor their teaching is a bright life-giving thing. They do not stand firm in one opinion because of instability.\n\nWild waves of the sea, foaming up their own shamefulness. Having killed the soul by licentious life and impiety and evil teachings; or thus: since before faith they had died in impiety, then, approaching the Gospel, they lived; but again","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐλαία κατάκαρπος ἐν τῷ οἴκῳ τοῦ Θεοῦ","severity":"info","text":"The phrase 'I am like a fruitful olive tree in the house of God' is a citation of Psalm 52:8 (LXX), attributed to David. The catenist uses it to contrast the rooted righteous with the uprooted heretics.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σπερμοσφαγίᾳ","severity":"info","text":"'Seed-wasting' (σπερμοσφαγία) likely refers to the practice of contraception or abortion, a charge against heretics. The term is rare and carries a strong moral condemnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"φθινοπωρινοὶ","severity":"info","text":"'Autumnal' (φθινοπωρινός) metaphorically describes those who are barren of leaves and fruit, i.e., devoid of life and teaching. This imagery of seasonal decay is common in patristic polemic against heretics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Κύματα ἄγρια θαλάσσης","severity":"info","text":"The phrase 'Wild waves of the sea' introduces a new metaphorical unit, shifting from arboreal imagery to marine imagery. This structural break marks a fresh accusation against the heretics' instability and shame.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ψυχῇ","severity":"caution","text":"The apparatus notes that ψυχῇ varies in the manuscripts (Codd. ψυχή). The dative is adopted here to parallel σώματι, but the nominative reading would alter the syntax. The choice affects the interpretation of the soul as agent or instrument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"διαβεβαιότητα","severity":"caution","text":"The apparatus records a variant διαβεβαιότητα for ἀβεβαιότητα. The former would mean 'assurance' rather than 'instability', reversing the sense. The text adopts the reading that fits the context of wavering.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πάλιν δὲ' at the end is incomplete in the Greek; the English draft breaks off mid-sentence. The intended contrast (between death in impiety and life through the Gospel) is clear, but the conclusion is lost.","The referent of 'αὐτοὺς' in 'ἐκριζωθέντας δὲ αὐτοὺς λέγει' is ambiguous: it could be the heretics mentioned earlier or a generic group. The context suggests the heretics."],"confidence":"high","notes":[]},{"i":60,"ref":"p60","source":"ἀσεβείᾳ καὶ ἡδονῇ ἐκδόντες ἑαυτοὺς, τεθνήκασι b. ταύτῃ τοι\nτεθνηκέναι δὶς αὐτούς φησι. Ὁ γὰρ οὕτως ἔνοχος, φησὶ, κακῶν, ὡς ἀσεβείᾳ καὶ ἡδοναῖς\nἄγεσθαι, ποίαν ἕξει στάσιν ἣ ῥίζαν πανταχόθεν βαλλόμενος e ; Τὸ μανικὸν αὐτῶν καὶ ἄσχετον d περὶ τὰς βλασφημίας σημαίνει· νεῖ· τὸ δὲ ἐπαφρίζειν τὰς ἰδίας αἰσχύνας, τὸ μετὰ τῆς κατὰ\nΘεοῦ μανίας καὶ αἰσχρότητα πολλὴν ἐπιτηδεύειν αὐτοὺς βίου\nἀποφαίνεται e. Ἀστέρες πλανῆται, οἷς ὁ ζόφος τοῦ σκότους εἰς αἰῶνα\nτετήρηται. Tοῦτο καὶ ἀρχόμενος εἶπεν, οἱ καὶ πάλαι προγεγραμμένοι.\n\nΠροεφήτευσε δὲ καὶ τούτοις ἕβδομος ἀπὸ Ἀδὰμ\nἘνὼχ λέγων, Ἴδου, ἦλθε Κύριος ἐν ἁγίαις μυριάσιν\nαὐτοῦ, ποιῆσαι κρίσιν κατὰ πάντων, καὶ ἐλέγξαι πάντας\nτοὺς ἀσεβεῖς περὶ πάντων τῶν ἔργων αὐτῶν ὧν ἠσέβησαν,\nκαὶ περὶ πάντων τῶν σκληρῶν λόγων ὧν ἐλάλησαν\nκατ’ αὐτοῦ ἁμαρτωλοὶ ἀσεβεῖς. Εἰ καὶ μιμούμενοι τὸν ἑαυτῶν ἀρχηγὸν Σατανᾶν κατασχηματιζόμενον\nεἰς Ἄγγελον φωτὸς, καὶ αὐτοὶ μετασχηματίζεσθαι θέλουσιν\nεἰς διδασκάλους ἀληθείας, περὶ ὧν εἴρηται, “ ἐν οἷς φαίνεσθε f\n“ ὡς φωστῆρες ἐν κόσμῳ, λόγον ζωῆς ἐπέχοντες, ἀλλ’ οὑν πλανῶντές\nεἰσι, παραχαράττοντες τὴν ἀλήθειαν ἀσελγείαις δυσφημιῶν,\nκαὶ ὕστερον γνόφῳ καὶ ζόφῳ καὶ σκότῳ, ὅπερ ἐστι τὸ σκότος\nἐξώτερον, κολασθήσονται· ὅπερ ἡτοίμασται g τῷ Σατανᾶ καὶ τοῖς\nἈγγέλοις αὐτοῦ.","english":"having given themselves over to impiety and pleasure, they have died. He says that they have died twice in this way. For one who is so guilty of evils, he says, as to be led by impiety and pleasures, what stability or root will he have, being assailed from all sides? The word \"mad\" signifies their manic and unbridled behavior concerning blasphemies; and \"foaming forth their own shame\" indicates that they, along with their madness against God, also practice great baseness of life. Wandering stars, for whom the darkness of shadow has been reserved forever. This he also said at the beginning, those who were previously written.\n\nAnd Enoch, the seventh from Adam, prophesied concerning these as well, saying, \"Behold, the Lord has come with his holy myriads to execute judgment against all, and to convict all the impious concerning all their works which they impiously committed, and concerning all the harsh words which sinful impious ones spoke against him.\" Even if, imitating their chief Satan, who disguises himself as an angel of light, they themselves wish to be transformed into teachers of truth, concerning whom it is said, \"in whom you appear as lights in the world, holding forth the word of life,\" yet they are deceivers, corrupting the truth with the licentiousness of blasphemies, and later they will be punished with gloom and darkness and shadow, which is the outer darkness, which has been prepared for Satan and his angels.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τεθνήκασι","severity":"info","text":"The Greek verb 'they have died' is interpreted by the catenist as a double death, referring to spiritual death through impiety and pleasure.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐνὼχ","severity":"info","text":"The passage quotes Enoch, the seventh from Adam, prophesying judgment. This reflects the use of Enochic literature in early Christian exegesis, though the exact source is not specified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀστέρες πλανῆται","severity":"info","text":"The phrase 'wandering stars' (planets) is used metaphorically for heretics, a common trope in patristic literature, contrasting with fixed stars as symbols of orthodoxy.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Σατανᾶν κατασχηματιζόμενον","severity":"info","text":"The description of Satan disguising as an angel of light parallels 2 Corinthians 11:14 and is a standard motif in anti-heretical polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Προεφήτευσε","severity":"info","text":"The catenist introduces a new section with 'And Enoch prophesied', linking the preceding condemnation of heretics to a prophetic witness from the antediluvian patriarch.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπαφρίζειν","severity":"caution","text":"The verb 'foaming forth' is rare and may be a textual corruption or a hapax; the sense is inferred from context as 'shamefully spewing'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ταύτῃ τοι' in the Greek is unclear; it may be a scribal error or a misreading; the translation follows the sense of 'in this way'.","The exact source of the Enoch quotation is not identified; it may be from a lost Enochic text or a paraphrase."],"confidence":"medium","notes":[]},{"i":61,"ref":"p61","source":"Οὗτοί εἰσι γογγυσταὶ, μεμψίμοιροι, κατὰ τὰς ἐπιθυμίας\nαὐτῶν πορευόμενοι, καὶ τὸ στόμα αὐτῶν λαλεῖ\nὑπέρογκα, θαυμάζοντες πρόσωπα, ὠφελείας χάριν. Οὐ γὰρ ἔχουσι παρρησίαν τῇ διδασκαλίᾳ αὐτῶν h χρήσασθαι. πῶς γὰρ ἀκίνδυνον δημοσιεύειν τὴν μετὰ ἀσεβείας καὶ βλασφη-\nb ἑαυτοὺς τεθνηκέναι φησιν B. c βαλλόμενον B. d καὶ τὸ ἀσχ. B. e βιοῦν ἀποφαίνεσθαι B. f φαίνεσθαι N. g ὁπ. ἡτοιμ. om B. h ἑαυτῶν B.\n\nμίας ἀσέλγει’ ; τὸ δὲ “ μεμψίμοιροι i” ὅτι τὰ τῶν ἄλλων καὶ τὰ\nτῆς ἀληθείας διαβάλλουσιν, ἵνα τὰ οἰκεῖα κακὰ καὶ ἀσελγήματα\nστήσωσιν ὡς οἷόν τε k.\n\nὙμεῖς δὲ, ἀγαπητοὶ, μνήσθητε τῶν ῥημάτων τῶν\nπροειρημένων ὑπὸ τῶν Ἀποστόλων τοῦ Κυρίου ἡμῶν\nἸησοῦ Χριστοῦ· ὅτι ἔλεγον ὑμῖν, ὅτι ἐπ’ ἐσχάτου τῶν\nχρόνων ἐλεύσονται ἐμπαῖκται, κατὰ τὰς ἑαυτῶν ἐπίθυμιας\nπορευόμενοι τῶν ἀσεβειῶν. Tοῦτο μὲν ὑπὸ Πέτρου· καὶ γὰρ τὴν δευτέραν Ἐπιστολὴν ὁ\nΠέτρος περὶ τούτων ἔγραψε· τοῦτο δὲ περὶ τῶν γραφέντων ὑπὸ\nΠαύλου· πολλὰ γὰρ 1 αὐτοῦ περὶ τούτων ἐν πάσῃ m διατάξαντος\nΕπιστολῇ. Οὗτοί εἰσιν οἱ ἀποδιορίζοντες, ψυχικοὶ,\nΤουτέστιν οἱ τὰ σχίσματα ποιοῦντες ἐν ταῖς βλασφημίαις καὶ\nἀσελγείαις ἑαυτῶν, καὶ τῆς Ἐκκλησίας διασπῶντες τὰ μέλη,\nἈντὶ τοῦ διδασκαλίαν ἔχοντες δαιμονιώδη κατὰ τὸ εἰρημένον,\n“ οὐκ ἔστιν ἡ σοφία αὕτη ἄνωθεν κατερχομένη, ἀλλ’ ἐπίγειος,\n“ ψυχικὴ, δαιμονιώδης.”\nΠνεῦμα μὴ ἔχοντες. Θεῖον λαλοῦν ἐν αὐτοῖς n, ὥσπερ οἱ ἀληθῶς διδάσκαλοι τῆς\nπίστεως τῆς ὀρθῆς. Οὐαὶ αὐτοῖς· ὅτι τῆ ὁδῷ τοῦ Κάϊν ἐπορεύθησαν, καὶ\nτῇ πλάνῃ τοῦ Βαλαὰμ μισθοῦ ἐξεχύθησαν, καὶ τῇ\nἀντιλογίᾳ τοῦ Κορὲ ἀπώλοντο. b αὐτῷ B.","english":"These are the murmurers, the fault-finders, proceeding according to their own desires, and their mouth speaks boastful things, admiring faces for the sake of gain. For they do not have the boldness to make use of their own teaching. For how is it without danger to publicize the licentiousness that comes with impiety and blasphemy? He says that they have died. As for \"fault-finders,\" because they slander the things of others and the things of truth, in order to establish their own evils and licentious acts as far as possible.\n\nBut you, beloved, remember the words spoken beforehand by the Apostles of our Lord Jesus Christ: that they told you that at the end of the times mockers would come, proceeding according to their own desires of impieties. This is from Peter; for Peter wrote the second Epistle concerning these things; and this is concerning the things written by Paul; for he set forth many things about these in every Epistle. These are the ones who separate, the psychical ones, that is, those who make schisms in their own blasphemies and licentious acts, and tear apart the members of the Church. Instead of having a demonic teaching, according to what has been said, \"This wisdom does not come from above, but is earthly, psychical, demonic.\"\n\nNot having Spirit. The divine speaking in them, just as the true teachers of the right faith. Woe to them, because they walked the way of Cain, and were poured out for hire in the error of Balaam, and perished in the contradiction of Korah.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γογγυσταί","severity":"info","text":"The Greek term γογγυσταί (murmurers) echoes the Septuagint's description of the Israelites murmuring against Moses, a stock type of rebellious complaint.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ ἔστιν ἡ σοφία αὕτη ἄνωθεν κατερχομένη, ἀλλ’ ἐπίγειος, ψυχική, δαιμονιώδης","severity":"info","text":"This quotation, attributed to no named source, likely derives from a lost gnostic or early Christian text; it is not a canonical scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Κάϊν, Βαλαάμ, Κορέ","severity":"info","text":"Cain, Balaam, and Korah are Old Testament figures used in early Christian polemic as archetypes of heresy, schism, and false teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὑμεῖς δὲ, ἀγαπητοί, μνήσθητε","severity":"info","text":"The direct address 'But you, beloved, remember' marks a rhetorical shift from description to exhortation, typical of homiletic catenae.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"b ἑαυτοὺς τεθνηκέναι φησιν B. c βαλλόμενον B. d καὶ τὸ ἀσχ. B. e βιοῦν ἀποφαίνεσθαι B. f φαίνεσθαι N. g ὁπ. ἡτοιμ. om B. h ἑαυτῶν B.","severity":"caution","text":"The marginal sigla (B, N) indicate variant readings or scribal corrections; the text is composite and its exact wording uncertain.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ψυχικοί","severity":"info","text":"The term ψυχικοί (psychical ones) was used by Valentinian gnostics to distinguish three classes of humanity; the catena here applies it pejoratively to schismatics.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the source for the quoted wisdom saying is unclear; it may be from a lost apocryphon or a gnostic text.","The marginal notes (B, N) suggest multiple manuscript traditions, but their precise referents are not specified in the edition."],"confidence":"high","notes":[]},{"i":62,"ref":"p62","source":"sed μόνον in marg. c διὰ πανοῦργ’. usque ad ἀποφάσει\ncaret Ν. d ἀσεβείας B. e ἁγίου B. f οὐδὲ B.\n\nΚαὶ αὐτοὶ γὰρ ἀδελφοκτόνοι εἰσὶ, δι’ ὧν διδάσκουσι, τὰς τῶν\nἀπατωμένων ἀποκτειννύντες g ψυχάς· ὅρα δὲ πῶς τὴν ὑπερβολὴν\nτῆς ἀσεβείας αὐτῶν δείκνυσιν· οὐ γὰρ ἠρκέσθη παραβαλεῖν αὐτοὺς\nΚαῒν h τῷ ἀδελφοκτόνῳ· ὡς καὶ αὐτοὶ διὰ τῆς μυσαρᾶς αὐτῶν\nσπερμοσφαγίας i, τὸν δυνάμει ἄνθρωπον καὶ ἀδελφὸν ἀποκτειννύουσιν,\nἀλλὰ καὶ τῷ Βαλαὰμ καὶ τῷ Κορέ· τῷ μὲν Κάϊν διὰ τὴν\nπροειρημένην αἰτίαν· τῷ δὲ Βαλαὰμ, ὅτι κέρδους χάριν ἦλθε καταράσασθαι\nτὸν λαὸν τοῦ Θεοῦ· εἰ καὶ τὴν γλῶσσαν k αὐτοῦ εἰς\nεὐλογίαν ἔστρεψεν ὁ Θεός· τῷ δὲ Κορὲ, ὅτι διδασκαλικὸν ἀξίωμα\nἥρπασεν, εἰς ὃ αὐτὸν 1 οὐκ ἔταξεν ὁ Θεός· ὡς γὰρ ὁ Ἀπόστολος\nλέγει, “ οὐχ ἑαυτῷ τις λαμβάνει τὴν τιμὴν, ἀλλ’ ὁ καλούμενος ὑπὸ\n“ τοῦ Θεοῦ· ἅμα δὲ καὶ διδασκόμεθα ποῖον καὶ τούτων τὸ τέλος διὰ\nτῆς τιμωρίας ἐκείνων, οἷς αὐτοὺς καὶ ὡμοίωσεν. τὸν μὲν Ἀδὰμ,\nἐξέβαλεν ὁ Θεὸς ἐκ τοῦ παραδείσου, καὶ κατῴκησεν ἀπέναντι m\nτῆς τρυφῆς τοῦ παραδείσου n, καὶ οὐκ ἐν γῆ Ναίδ’· τὸν δὲ Κάϊν\nοὔτε ἐξαπέστειλεν ὁ Κύριος o , οὔτε ἐξέβαλεν· ἀλλ’ αὐτὸς ἐξῆλθεν\nἀπὸ προσώπου Κυρίου p. χρήσῃ q δὲ τῇ συγχωρήσει r τῶν ῥημάτων\nἐν καιρῷ ποτὲ, ἐπ’ ἂν ὁ μέν τις ἐπιδικαζομένης s τῆς Ἐκκλησίας μὴ\nἑκὼν αὐτῆς ἐξέρχεται ὡς ἐπὶ Ἀδὰμ, ἐν τῷ ἐξαποστέλλεσθαι ἐπιτιμητικῶς\nκαὶ παιδευτικῶς ἀπὸ τῶν προεστηκότων t αὐτῆς· ὁ δὲ ὡς\nαὐθάδης καὶ καταφρονητὴς ὡς Κάιν· καὶ ἀποστάτης ἐξέρχεται\nπολλάκις, ἔσθ’ ὅτε καὶ παρακαλούμενος ὑπὸ τῶν νουθετούντων τοὺς\nἀτάκτους· παραμυθουμένων u τοὺς ὀλιγοψύχους·","english":"And they themselves are fratricides, through their teachings killing the souls of those they deceive. Observe how he shows the extremity of their impiety; for he was not content to compare them to Cain the fratricide—since they too, through their abominable seed-shedding, kill the potential human being and brother—but also to Balaam and to Korah. To Cain, for the aforementioned reason; to Balaam, because for the sake of gain he came to curse the people of God, even if God turned his tongue to blessing; to Korah, because he seized a teaching office to which God had not appointed him. For as the Apostle says, “No one takes the honor for himself, but the one called by God.” At the same time, we are taught what the end of these men is, through the punishment of those to whom he likened them. Adam, God expelled from paradise, and he settled opposite the luxury of paradise, and not in the land of Nod. But Cain, the Lord neither sent away nor expelled; rather, he himself departed from the face of the Lord. You will use the allowance of these expressions at some time, when one person, when the Church is laying claim, does not willingly leave it, as in the case of Adam, when he is sent away reprovingly and disciplinarily by those set over it; another, as self-willed and contemptuous like Cain, and a rebel, often leaves, sometimes even when urged by those who admonish the disorderly, comforting the faint-hearted.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"σπερμοσφαγίας","severity":"info","text":"σπερμοσφαγία (seed-shedding) is a rare term for masturbation or, in ascetic contexts, the wasteful emission of seed; here it links the heretics' practices to the killing of a potential human being.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐχ ἑαυτῷ τις λαμβάνει τὴν τιμὴν, ἀλλ’ ὁ καλούμενος ὑπὸ τοῦ Θεοῦ","severity":"info","text":"The quotation 'No one takes the honor for himself, but the one called by God' is not a direct biblical verse but a paraphrase of a principle found in 1 Cor 3:5 or similar Pauline passages on divine calling.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Κορὲ","severity":"info","text":"Korah (Κορέ) led a rebellion against Moses (Num 16); his punishment—being swallowed by the earth—became a type for usurpers of ecclesiastical authority in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"χρήσῃ δὲ τῇ συγχωρήσει τῶν ῥημάτων","severity":"info","text":"The author shifts from exegesis to pastoral application, instructing the reader how to use the distinction between Adam's expulsion and Cain's voluntary departure in church discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"γῆ Ναίδ’","severity":"info","text":"The land of Nod (γῆ Ναίδ) is mentioned in Gen 4:16 LXX as the place where Cain settled; patristic commentators often allegorized it as a place of wandering or exile.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"sed μόνον in marg. c διὰ πανοῦργ’. usque ad ἀποφάσει","severity":"caution","text":"The marginal note in the manuscript indicates a variant or correction from διὰ πανοῦργ’ to ἀποφάσει, but the text is corrupt; the intended reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The marginal note 'sed μόνον in marg. c διὰ πανοῦργ’. usque ad ἀποφάσει' is unclear; it may signal a scribal correction or a lacuna. The phrase 'γῆ Ναίδ’' is a proper name from the LXX, but its interpretation as a geographical or symbolic location is ambiguous."],"confidence":"high","notes":[]},{"i":63,"ref":"p63","source":"ἀντεχομένων x τῶν\nἀσθενῶν· ἐρεῖς γὰρ ὅτι οὗτος ὁ ἑκὼν καταλιπὼν τὴν Ἐκκλησίαν,\nκαθὼς Κάϊν ἐκ τοῦ πονηροῦ ἦν· θελήσας ἐκ τοῦ πονηροῦ γενέσθαι· καὶ διὰ τοῦτο ἐξῆλθεν ἀπὸ προσώπου τοῦ Θεοῦ· καὶ ὁ ἐξελθὼν δὲ\nμοχθηρᾷ y προαιρέσει καὶ βίῳ ἐπιλήπτῳ z καὶ δόγμασιν ἐναντίοις,\nἀπὸ τῆς Ἐκκλησίας ἐξῆλθεν, ὡς Κάϊν ἀπὸ προσώπου τοῦ Θεοῦ· καὶ πάντως ὁ τοιοῦτος a οἰκεῖ ἐν τῇ γῇ Ναίδ’ κατέναντι Ἐδὲμ,\nἐναντιούμενος τοῖς δόγμασι τοῦ παραδείσου τῆς τρυφῆς· Ναίδ’ δὲ\ng ἐποκτέννυντες B. h τῷ Καῒν B. i σπερμοφαγίας B. k γλῶτταν B. mox om. αὐτοῦ. l αὐτοὺς B. m καὶ κατ. ἀπ. om. Ν. n τοῦ\nπαρ. om. Ν. ο κυρ. ὁ Θεὸς B. p Θεοῦ B. q χρήσει B. r συγχρήσει B. ἐπιδικαζόμενος B. ἐπειδὴ καθqομένης Ν. t πρὸς ἑστηκότων B. u παραμυθούμενος B. x ἀντεχόμενος B. y μοχθηρὰ Codd. z ἐπιλίμπτῳ B. a ὅτι οὗτος B.\n\nἑρμηνεύεται σάλος· ὁ οὖν φυγὰς ἀπὸ προσώπου τοῦ Θεοῦ, καὶ ἔξω\nγενόμενος αὐτοῦ, ποῦ ἃν οἰκήσει b, ἣ ἐν σάλῳ χειμαζόμενος καὶ\nκυματούμενος ὑπὸ τοῦ σάλου τῶν παθῶν ; Οὗτοί εἰσιν οἱ ἐν ταῖς ἀγάπαις ὑμῶν σπιλάδες,\nσυνευωχούμενοι ἀφόβως, ἑαυτοὺς ποιμαίνοντες· νεφέλαι\nἄνυδροι, ὑπὸ ἀνέμων παραφερόμεναι. Περὶ ἀνθρώπων συγγνώμης πταιόντων ὑψηλότερα ἦν τῷ Ἀποστόλῳ\nὁ λόγος· οὐ περὶ ἄστρων καὶ νεφῶν e, κυμάτων τε καὶ δένδρων· οἷς δὴ παραδείγμασι κέχρηται, ὅπερ ἔχουσιν ἐκεῖνα κατὰ\nφύσιν, τοῦτο πεπονθέναι τοὺς ἀνθρώπους κατὰ προαίρεσιν αἰτιώμενος·","english":"of those who hold to the weak. For you will say that this one, having willingly abandoned the Church, just as Cain was from the evil one, having chosen to be from the evil one, and because of this he went out from the face of God. And the one who went out with a depraved choice and a blameworthy life and contrary doctrines also went out from the Church, as Cain from the face of God. And such a one certainly dwells in the land of Nod, opposite Eden, opposing the doctrines of the paradise of delight. Now Nod is interpreted as \"tumult.\" Therefore, the fugitive from the face of God, having become outside of him, where would he dwell except in tumult, storm-tossed and wave-tossed by the tumult of the passions? These are the reefs in your love-feasts, feasting together fearlessly, shepherding themselves; rainless clouds, carried about by winds. The Apostle's discourse was about men who err, concerning pardon for them, something higher than stars and clouds, waves and trees—which examples he uses, charging that what those things have by nature, men have suffered by choice.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ναίδ","severity":"info","text":"The toponym Nod is interpreted as 'tumult' (σάλος), linking the exile of Cain to a state of spiritual disorder.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σάλος","severity":"info","text":"The term σάλος (tumult) evokes the stormy passions that characterize those who have abandoned the Church, contrasting with the peace of Eden.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κάϊν","severity":"info","text":"The reference to Cain and the land of Nod alludes to Genesis 4:16, where Cain dwells in the land of Nod after killing Abel.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ ἀνθρώπων συγγνώμης πταιόντων","severity":"info","text":"The passage shifts from allegorical interpretation of Cain to a direct statement that the Apostle's discourse concerns erring humans, not natural phenomena.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"σπιλάδες","severity":"info","text":"The metaphor of 'reefs in love-feasts' echoes patristic warnings against heretics who participate in Christian agape meals while corrupting doctrine.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐποκτέννυντες B","severity":"caution","text":"The apparatus notes variant readings (e.g., ἐποκτέννυντες B) that may affect the interpretation of the preceding clause about fratricide.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐποκτέννυντες B' is unclear; the apparatus suggests a variant reading but the intended sense is uncertain.","The reference to 'Ναίδ' as 'tumult' is an etymological interpretation, not a standard geographical identification."],"confidence":"high","notes":[]},{"i":64,"ref":"p64","source":"ὥσπερ γὰρ αἱ νεφέλαι αἱ ἄνυδροι αἱ ὑπὸ ἀνέμων ἐλαυνόμεναι,\nκαὶ τὰ ἄκαρπα δένδρα, ἃ δισσῶς ἔφη ἀποθανόντα, οὐ τιμωρη-\nθήσονται, ἀλλ’ οὐδὲ τὰ κύματα τὰς ἑαυτῶν ἐπαφρίζοντα d αἰσχύνας,\nἄλογα ὄντα καὶ αἰσθήσεως ἄμοιρα e. οὕτω καὶ οἱ λεγόμενοι\nἀστέρες πλανῆται οὐ τὸν ζόφον κληρονομοῦσιν, ἀλλ’ οἱ ἄνθρωποι\nκατὰ προαίρεσιν ἁμαρτάνοντες· περὶ ὧν καὶ τὰ ὑποδείγματα\nταῦτα ἐλήφθη, ὡς εἶναι τοιοῦτον τὸ λεγόμενον· οἱ ἄνθρωποι οὗτοι,\nπερὶ ὧν ὁ λόγος, ὥσπερ πλανῆται εἰσὶν ἀστέρες τῆς εὐθείας ἐκτρεπόμενοι,\nκαὶ τὴν ἐναντίαν τῇ ἀρετῇ ὁδὸν βαδίζοντες· διὸ αὐτοῖς ὁ\nζόφος τετήρηται, οὐχ ὡς ἄστρασιν, ἀλλ’ ὡς ἀνδράσιν· οὐ γὰρ περὶ\nἄστρων ἣ νεφῶν f ἣ κυμάτων ἦν αὐτῷ, ὡς ἔφθην εἰπὼν, ὁ λόγος,\nἀλλὰ περὶ ἀνθρώπων εἰς θηριωδίαν καὶ ἀσέλγειαν καὶ ἀλαζονείαν\nἐκπεπτωκότων, καὶ διὰ τῆς συνουσίας καὶ τοὺς πλησιάζοντας λυμαινομένων g. εἰ γὰρ τὸν προσταχθέντα τοῖς ἄστρασι δι’ αἰῶνος\nθέουσι δρόμον, οὐ ποιητικοὺς αὐτοὺς κακῶν λεκτέον, ἀσεβὲς γὰρ\nκαὶ ἄλογον, ἀλλ’ εἰ καὶ καθ’ ὑπόθεσιν δοθείη, ὅπερ τινες φασὶ,\nσημαντικοὺς h εἶναι, οὐδ’ οὕτως δώσουσι δίκας, οὐδὲ γὰρ οἱ προφῆται\nἔδοσαν i, τὰ μέλλοντα παρὰ τῶν Ἰουδαίων πράττεσθαι καταμηνύσαντες· οὐ γὰρ k ἤδη δι’ ὧν προεμήνυσαν γέγονεν, ἀλλ’ ἐπειδὴ\nἔμελλε γίνεσθαι προεμήνυσαν· δῆλον τοίνυν, ὡς οἶμαι, ὅτι οὐ περὶ\nἄστρων, ὥσπερ οὐδὲ περὶ κυμάτων ἣ δένδρων ἣ νεφῶν l ἦν τῷ\nb οἰκῆσαι B. c νεφελῶν B. d ἀπαφρφυσιν B. e ἄμυρα B. f νεφελῶν B. g λοιμαινομένων B. λυμαινόμενοι Ν. h σημαντικῶς αὐτοὺς\nεἶναι B. i ἔδωσαν B. κ οὐδὲ γὰρ εἰ δὴ προεμήηισαν B. l\nl νεφελῶν B.","english":"For just as the waterless clouds driven by winds, and the barren trees, which he said died in two ways, will not be punished, nor will the waves that foam up their own shameful filth, being irrational and devoid of perception, so also the so-called wandering stars do not inherit darkness, but rather humans who sin by choice—concerning whom these examples were taken, so that the meaning is this: these humans, about whom the discourse is, are like wandering stars deviating from the straight path and walking the road opposite to virtue; therefore darkness has been reserved for them, not as for stars, but as for men. For his discourse was not about stars or clouds or waves, as I said earlier, but about humans who have fallen into bestiality, licentiousness, and boastfulness, and through their association also corrupt those who approach them. For if one were to say that the course prescribed to the stars through eternity is not productive of evils—for it is impious and irrational to say so—but even if it were granted hypothetically, as some claim, that they are indicative, not even then would they pay penalties, just as the prophets did not pay penalties when they foretold what was to be done by the Jews; for it is not that what they foretold happened because they foretold it, but they foretold it because it was going to happen. It is clear, therefore, as I think, that his discourse was not about stars, just as it was not about waves or trees or clouds.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οἱ λεγόμενοι ἀστέρες πλανῆται","severity":"info","text":"The author clarifies that 'wandering stars' (planets) are a metaphor for sinful humans, not literal celestial bodies.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ζόφος","severity":"info","text":"ζόφος ('darkness') is used here as a metaphor for punishment or damnation reserved for sinful humans, distinct from its astronomical sense.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προφῆται ... Ἰουδαίων","severity":"info","text":"The reference to prophets foretelling Jewish actions reflects a common early Christian apologetic trope, arguing that prophecy is predictive, not causative.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὥσπερ ... οὕτω","severity":"info","text":"The passage uses a comparative structure (ὥσπερ ... οὕτω) to draw an analogy between natural phenomena and human sinners, reinforcing the catena's exegetical method.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"variant readings in B and N","severity":"caution","text":"The apparatus shows variants (e.g., λυμαινόμενοι vs. λοιμαινομένων) indicating textual instability in the manuscript tradition, affecting interpretation of 'corrupting'.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οὐ περὶ ἄστρων ... ἦν τῷ λόγος","severity":"info","text":"The author explicitly rejects astrological determinism, aligning with patristic critiques of astrology as impious and irrational.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'δισσῶς ἔφη ἀποθανόντα' ('died in two ways') is ambiguous: it may refer to physical and spiritual death, or to two types of barrenness, but the text does not specify.","The referent of 'τῷ λόγος' ('the discourse') is unclear: it could be the biblical author (Jude) or the catenist's source."],"confidence":"high","notes":[]},{"i":65,"ref":"p65","source":"Ἀποστόλῳ ὁ λόγος· καθὼς καὶ ὁ πάσης τῆς Ἐπιστολῆς νοῦς\nμηνύει, ἀλλὰ περὶ ἁμαρτησάντων ἀνθρώπων, οἷς ὁ ζόφος τοῦ\nσκότους εἰς αἰῶνας τετήρηται· ἀρξάμενος γὰρ ἀπὸ τῶν m παραδειγμάτων,\nεἰς τοὺς περὶ ὧν ἦν ὁ λόγος αὐτῷ n ἐτελεύτησεν. Ἔτι κατὰ τὸν χρόνον ἐκεῖνον τῶν κοινῶν o ἐν ἐκκλησίαις γινομένων\nτραπεζῶν, περὶ ὧν καὶ ὁ Ἀπόστολος Κορινθίοις ἐπιστέλλει,\nσυήεσαν p, οὐ χάριν τοῦ μεταλαβεῖν τοῦ Κυριακοῦ δείπνου, ἀλλ’\nἵνα καιρὸν εὕρωσι ψυχὰς ἀστηρίκτους δελεάζειν· τούτων γὰρ καὶ q\nὁ Πέτρος ἐν τῇ δευτέρᾳ Ἐπιστολῇ καταλέγει. Δένδρα φθινοπωρινὰ, ἄκαρπα, δὶς ἀποθανόντα,\nἐκριζωθέντα. “ Δένδρα φθινπωρινὰ r” τοὺς ἀνοσίους αἱρετικοὺς φησὶν, οἵτινες\nὑπὸ τῆς κακίας καταψυχθέντες, τὸν τῆς δικαιοσύνης καρπὸν οὐ\nδιδόασι. δὶς δὲ ἀποθανόντας αὐτοὺς ἐκάλεσεν, ὡς ψυχῇ καὶ\nσώματι νεκρωθέντας· ψυχῇ s μὲν, ὡς λογιζομένῃ τὰ πονηρὰ, σώματι\nδὲ, ὡς ἐκτελοῦντι τὴν ἁμαρτίαν. ἐκριζωθέντας δὲ αὐτοὺς λέγει,\nὡς μὴ ἀξίους τοῦ πεφυτεῦσθαι ἐν τῷ οἴκῳ τοῦ Θεοῦ, ἔνθα ἑαυτὸν\nἐρριζωμένον εἰδὼς ὁ ἅγιος ἔλεγε Δαβὶδ, ἐγὼ δὲ ὡσεὶ\n“ ἐλαία κατάκαρπος ἐν τῷ οἴκῳ τοῦ Θεοῦ’’ καὶ τὰ ἑξῆς t. Tοῦτο φησὶν, ἐπειδὴ πάλιν οἱ u δίκαιοι προσποιούμενοι ἐλαίαις\nἑαυτοὺς εὐσκίοις, καὶ μὴν καὶ ἀμπέλοις καρποφόροις παρέβαλον· λέγει οὖν ὡς ἄκαρποι τινές εἰσι, καὶ μᾶλλον διὰ τὸν ἐξ αὐτῶν\nκαρπὸν ὃν διαφθείρουσιν ἐν τῇ σπερμοσφαγίᾳ μὴ ζωογονεῖσθαι· καὶ φθινοπωρινοὶ, τουτέστι καὶ φύλλων καὶ καρπῶν ἔρημοι· οὔτε\nγὰρ βίος αὐτοῖς οὔτε δόγμα x ζωογόνον ἐστὶ λαμπρόν. Οὐκ ἐπὶ μιᾶς ἑστηκότα γνώμης δι’ ἀβεβαιότητα y.","english":"The discourse pertains to the Apostle, as the sense of the entire Epistle indicates, but concerns sinful men, for whom the darkness of gloom has been reserved for eternity. For having begun from the examples, he concluded with those about whom his discourse was. Moreover, at that time, at the common meals held in the churches, concerning which the Apostle also writes to the Corinthians, they gathered, not for the sake of partaking of the Lord’s supper, but to find an opportunity to entice unstable souls. For Peter also enumerates these in his second Epistle. “Autumnal trees, barren, having died twice, uprooted.” By “autumnal trees” he means the impious heretics, who, chilled by wickedness, do not produce the fruit of righteousness. He called them “having died twice,” as having been dead in both soul and body: in soul, as devising evil; in body, as executing sin. He says they are “uprooted,” as being unworthy of being planted in the house of God, where, knowing himself to be rooted, the holy David said, “But I am like a fruitful olive tree in the house of God,” and so forth. He says this because again the righteous, pretending to be like shady olive trees and also fruitful vines, compared themselves; he says, therefore, that some are barren, and especially because the fruit from them, which they destroy in seed-wasting, is not brought to life; and “autumnal,” that is, devoid of both leaves and fruit; for neither their life nor their doctrine is a bright, life-giving one. They are not steadfast in a single opinion due to instability.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἀποστόλῳ ὁ λόγος","severity":"info","text":"The phrase identifies the subject of the preceding discussion as the Apostle (likely Peter or Jude), aligning with the epistle's overall sense.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγὼ δὲ ὡσεὶ ἐλαία κατάκαρπος ἐν τῷ οἴκῳ τοῦ Θεοῦ","severity":"info","text":"This is a citation of Psalm 52:8 (LXX), attributed to David, used to contrast the righteous with the uprooted heretics.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν κοινῶν τραπεζῶν","severity":"info","text":"The 'common meals' refer to early Christian agape feasts, which the author notes were sometimes exploited by heretics to entice unstable souls.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πέτρος ἐν τῇ δευτέρᾳ Ἐπιστολῇ","severity":"info","text":"The author references 2 Peter as a parallel source for the enumeration of heretical practices, indicating shared tradition.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δὶς ἀποθανόντας","severity":"info","text":"The phrase 'having died twice' is glossed as death in both soul (devising evil) and body (executing sin), a moral interpretation of spiritual and physical corruption.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"συήεσαν","severity":"caution","text":"The Greek verb συήεσαν is likely a scribal error or variant; the intended form may be συνῇσαν ('they gathered') or συνίεσαν ('they understood'). The context supports 'gathered'.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The verb συήεσαν is ambiguous; the reading 'they gathered' is adopted based on context.","The phrase 'τῶν κοινῶν τραπεζῶν' could refer to either agape feasts or Eucharistic meals; the text distinguishes them from the Lord's supper."],"confidence":"high","notes":[]},{"i":66,"ref":"p66","source":"Κύματα ἄγρια θαλάσσης, ἐπαφρίζοντα τὰς ἑαυτῶν\nαἰσχύνας. Βίῳ ἀσελγεῖ z καὶ ἀσεβείᾳ θανατώσαντες τὴν ψυχὴν καὶ\nδόγμασι πονηροῖς· ἢ οὕτως· ἐπειδὴ πρὸ τῆς πίστεως τεθνήκεισαν a\nἀσεβείᾳ, εἶτα προσελθόντες τῷ Εὐαγγελίῳ ἔζησαν· πάλιν δὲ\nm τῶν om. B. n αὐτοῦ B. ο τῶν κοίν’. om. B. p συνήεσαν ὅ οὐκ\nαὐτοῦ τούτου χάριν B. συνίεσαν N.C. q καὶ om. Ν. r δένδρα φθιν. om. B. s ψυχὴ Codd. t ἤπησα ἐπὶ τὸ ἔλεος αὐτοῦ B. u ὡς Ν. x σῶμα B. y διαβεβαιότητα Codd. z καὶ ὡς ἀσελγεῖ B. a ἐτεθνήκεσαν B.\n\nἀσεβείᾳ καὶ ἡδονῇ ἐκδόντες ἑαυτοὺς, τεθνήκασι b. ταύτῃ τοι\nτεθνηκέναι δὶς αὐτούς φησι. Ὁ γὰρ οὕτως ἔνοχος, φησὶ, κακῶν, ὡς ἀσεβείᾳ καὶ ἡδοναῖς\nἄγεσθαι, ποίαν ἕξει στάσιν ἣ ῥίζαν πανταχόθεν βαλλόμενος e ; Τὸ μανικὸν αὐτῶν καὶ ἄσχετον d περὶ τὰς βλασφημίας σημαίνει· νεῖ· τὸ δὲ ἐπαφρίζειν τὰς ἰδίας αἰσχύνας, τὸ μετὰ τῆς κατὰ\nΘεοῦ μανίας καὶ αἰσχρότητα πολλὴν ἐπιτηδεύειν αὐτοὺς βίου\nἀποφαίνεται e. Ἀστέρες πλανῆται, οἷς ὁ ζόφος τοῦ σκότους εἰς αἰῶνα\nτετήρηται. Tοῦτο καὶ ἀρχόμενος εἶπεν, οἱ καὶ πάλαι προγεγραμμένοι. Προεφήτευσε δὲ καὶ τούτοις ἕβδομος ἀπὸ Ἀδὰμ\nἘνὼχ λέγων, Ἴδου, ἦλθε Κύριος ἐν ἁγίαις μυριάσιν\nαὐτοῦ, ποιῆσαι κρίσιν κατὰ πάντων, καὶ ἐλέγξαι πάντας\nτοὺς ἀσεβεῖς περὶ πάντων τῶν ἔργων αὐτῶν ὧν ἠσέβησαν,\nκαὶ περὶ πάντων τῶν σκληρῶν λόγων ὧν ἐλάλησαν\nκατ’ αὐτοῦ ἁμαρτωλοὶ ἀσεβεῖς.","english":"Wild waves of the sea, foaming forth their own shameful acts. They killed the soul by a licentious life and impiety and by evil doctrines; or thus: since before faith they had died in impiety, then approaching the Gospel they lived; but again, having given themselves over to impiety and pleasure, they have died. He says that they have thus died twice. For he who is so guilty of evils, he says, as to be led by impiety and pleasures, what stability or root will he have, being assailed from all sides? It signifies their madness and unbridled nature concerning blasphemies; and the foaming forth of their own shameful acts declares that they, along with madness against God, also practice much baseness of life. Wandering stars, for whom the darkness of gloom has been reserved for eternity. This he also said at the beginning, those who were long ago proscribed. And Enoch, the seventh from Adam, prophesied also concerning these, saying, \"Behold, the Lord came with his holy myriads to execute judgment against all, and to convict all the impious concerning all their works which they impiously did, and concerning all the harsh words which sinful impious men spoke against him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Κύματα ἄγρια θαλάσσης, ἐπαφρίζοντα τὰς ἑαυτῶν αἰσχύνας","severity":"info","text":"The metaphor of wild waves foaming forth shameful acts depicts the unrestrained and public nature of the sinners' vices, linking natural imagery to moral condemnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐπαφρίζοντα","severity":"info","text":"The verb ἐπαφρίζοντα (foaming forth) is rare and vivid, suggesting both overflow and display of shame, intensifying the critique of the sinners' actions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀστέρες πλανῆται, οἷς ὁ ζόφος τοῦ σκότους εἰς αἰῶνα τετήρηται","severity":"info","text":"The phrase 'wandering stars' echoes Jude 1:13, where false teachers are likened to planets (πλανῆται), and the darkness reserved for them recalls the eternal punishment in 2 Peter 2:9.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Προεφήτευσε δὲ καὶ τούτοις ἕβδομος ἀπὸ Ἀδὰμ Ἐνὼχ","severity":"info","text":"The citation of Enoch as the seventh from Adam reflects the pseudepigraphal Book of Enoch (1 Enoch), which was known in early Christian circles and used by the author of Jude (Jude 1:14-15).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ἢ οὕτως","severity":"info","text":"The phrase 'or thus' (ἢ οὕτως) indicates a variant reading or alternative interpretation in the manuscript tradition, showing the catenist's awareness of textual fluidity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Κύματα","severity":"caution","text":"The initial word Κύματα (waves) is likely a misspelling or variant of κύματα (from κῦμα), as the standard form is κύματα; the accent suggests a scribal error or dialectal form.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἢ οὕτως' introduces an alternative reading, but the exact source or manuscript variant is not specified. The reference to Enoch's prophecy is ambiguous as to which specific Enochic text is cited."],"confidence":"high","notes":[]},{"i":67,"ref":"p67","source":"Εἰ καὶ μιμούμενοι τὸν ἑαυτῶν ἀρχηγὸν Σατανᾶν κατασχηματιζόμενον\nεἰς Ἄγγελον φωτὸς, καὶ αὐτοὶ μετασχηματίζεσθαι θέλουσιν\nεἰς διδασκάλους ἀληθείας, περὶ ὧν εἴρηται, “ ἐν οἷς φαίνεσθε f\n“ ὡς φωστῆρες ἐν κόσμῳ, λόγον ζωῆς ἐπέχοντες, ἀλλ’ οὑν πλανῶντές\nεἰσι, παραχαράττοντες τὴν ἀλήθειαν ἀσελγείαις δυσφημιῶν,\nκαὶ ὕστερον γνόφῳ καὶ ζόφῳ καὶ σκότῳ, ὅπερ ἐστι τὸ σκότος\nἐξώτερον, κολασθήσονται· ὅπερ ἡτοίμασται g τῷ Σατανᾶ καὶ τοῖς\nἈγγέλοις αὐτοῦ. Οὗτοί εἰσι γογγυσταὶ, μεμψίμοιροι, κατὰ τὰς ἐπιθυμίας\nαὐτῶν πορευόμενοι, καὶ τὸ στόμα αὐτῶν λαλεῖ\nὑπέρογκα, θαυμάζοντες πρόσωπα, ὠφελείας χάριν. Οὐ γὰρ ἔχουσι παρρησίαν τῇ διδασκαλίᾳ αὐτῶν h χρήσασθαι. πῶς γὰρ ἀκίνδυνον δημοσιεύειν τὴν μετὰ ἀσεβείας καὶ βλασφη-\nb ἑαυτοὺς τεθνηκέναι φησιν B. c βαλλόμενον B. d καὶ τὸ ἀσχ. B. e βιοῦν ἀποφαίνεσθαι B. f φαίνεσθαι N. g ὁπ. ἡτοιμ. om B. h ἑαυτῶν B.\n\nμίας ἀσέλγει’ ; τὸ δὲ “ μεμψίμοιροι i” ὅτι τὰ τῶν ἄλλων καὶ τὰ\nτῆς ἀληθείας διαβάλλουσιν, ἵνα τὰ οἰκεῖα κακὰ καὶ ἀσελγήματα\nστήσωσιν ὡς οἷόν τε k. Ὑμεῖς δὲ, ἀγαπητοὶ, μνήσθητε τῶν ῥημάτων τῶν\nπροειρημένων ὑπὸ τῶν Ἀποστόλων τοῦ Κυρίου ἡμῶν\nἸησοῦ Χριστοῦ· ὅτι ἔλεγον ὑμῖν, ὅτι ἐπ’ ἐσχάτου τῶν\nχρόνων ἐλεύσονται ἐμπαῖκται, κατὰ τὰς ἑαυτῶν ἐπίθυμιας\nπορευόμενοι τῶν ἀσεβειῶν. Tοῦτο μὲν ὑπὸ Πέτρου· καὶ γὰρ τὴν δευτέραν Ἐπιστολὴν ὁ\nΠέτρος περὶ τούτων ἔγραψε· τοῦτο δὲ περὶ τῶν γραφέντων ὑπὸ\nΠαύλου· πολλὰ γὰρ 1 αὐτοῦ περὶ τούτων ἐν πάσῃ m διατάξαντος\nΕπιστολῇ.","english":"Even though they imitate their own leader Satan, who disguises himself as an angel of light, and they themselves wish to be transformed into teachers of truth, concerning whom it is said, “in whom you appear as luminaries in the world, holding forth a word of life,” yet they are deceivers, corrupting the truth with the licentiousness of blasphemies, and later they will be punished in gloom and darkness and outer darkness, which is the darkness prepared for Satan and his angels. These are murmurers, fault-finders, proceeding according to their own desires, and their mouth speaks boastful things, admiring faces for the sake of gain. For they do not have the boldness to use their own teaching. For how is it safe to make public licentiousness with impiety and blasphemy? The phrase “fault-finders” means that they slander the things of others and of truth, in order to establish their own evils and licentious acts as best they can. But you, beloved, remember the words previously spoken by the Apostles of our Lord Jesus Christ, that they told you that at the end of the times mockers will come, proceeding according to their own desires of impieties. This was said by Peter; for indeed the second Epistle Peter wrote concerning these things. And this concerning what was written by Paul; for he set forth many things about these in every Epistle.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν οἷς φαίνεσθε ὡς φωστῆρες ἐν κόσμῳ, λόγον ζωῆς ἐπέχοντες","severity":"info","text":"The phrase echoes a New Testament description of false teachers as luminaries, possibly alluding to 2 Peter 2 or a lost source; the catenist applies it to heretics.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σατανᾶν κατασχηματιζόμενον εἰς Ἄγγελον φωτὸς","severity":"info","text":"Satan disguising as an angel of light is a common patristic trope (cf. 2 Cor 11:14) used to accuse heretics of deceptive orthodoxy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μεμψίμοιροι","severity":"info","text":"The Greek term means 'fault-finders' or 'complainers'; the catenist glosses it as slandering others' and truth's goods to justify one's own vices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦτο μὲν ὑπὸ Πέτρου· ... τοῦτο δὲ περὶ τῶν γραφέντων ὑπὸ Παύλου","severity":"info","text":"The catenist explicitly attributes the preceding warning to Peter (2 Peter) and Paul (all his epistles), structuring the commentary as apostolic testimony.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πολλὰ γὰρ αὐτοῦ περὶ τούτων ἐν πάσῃ διατάξαντος Ἐπιστολῇ","severity":"info","text":"The claim that Paul wrote about these matters in every epistle reflects a late antique tendency to read all Pauline letters as anti-heretical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ σκότος ἐξώτερον","severity":"caution","text":"The phrase 'outer darkness' is ambiguous: it may refer to a specific eschatological place for Satan and his angels, but the catenist does not clarify its relation to other New Testament uses.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'luminaries' quotation is uncertain; it may be a lost apocryphon or a paraphrase of 2 Peter 2. The phrase 'outer darkness' (τὸ σκότος ἐξώτερον) is not clearly defined in the catena."],"confidence":"high","notes":[]},{"i":68,"ref":"p68","source":"Οὗτοί εἰσιν οἱ ἀποδιορίζοντες, ψυχικοὶ,\nΤουτέστιν οἱ τὰ σχίσματα ποιοῦντες ἐν ταῖς βλασφημίαις καὶ\nἀσελγείαις ἑαυτῶν, καὶ τῆς Ἐκκλησίας διασπῶντες τὰ μέλη,\nἈντὶ τοῦ διδασκαλίαν ἔχοντες δαιμονιώδη κατὰ τὸ εἰρημένον,\n“ οὐκ ἔστιν ἡ σοφία αὕτη ἄνωθεν κατερχομένη, ἀλλ’ ἐπίγειος,\n“ ψυχικὴ, δαιμονιώδης.”\nΠνεῦμα μὴ ἔχοντες. Θεῖον λαλοῦν ἐν αὐτοῖς n, ὥσπερ οἱ ἀληθῶς διδάσκαλοι τῆς\nπίστεως τῆς ὀρθῆς. ΚΕΦ. Γ.\n\nΠερὶ ἀσφαλείας αὐτῶν ἐπὶ τῇ πίστει συμπαθείας καὶ φειδοῦς τοῦ πλησίον\nἐπὶ σωτηρίᾳ ἐν ἁγιασμῷ.\n\nὙμεῖς δὲ, ἀγαπητοὶ, τῇ ἁγιωτάτη ἡμῶν πίστει ἐποικοδομοῦντες\nἑαυτοὺς, ἐν Πνεύματι Ἁγίῳ προσευχόμενοι,\nἑαυτοὺς ἐν ἀγάπη Θεοῦ τηρήσατε, προσδεχόμενοι\nτὸ ἔλεος τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, εἰς ζωὴν\nαἰώνιον· καὶ οὓς μὲν ἐλεεῖτε διακρινόμενοι. Tουτέστι τοὺς διακρινομένους ἀπὸ τῆς ἀληθείας ἐκ τῶν λόγων\nτῆς ψευδοῦς διδασκαλίας· περὶ δὲ τῶν διακρινομένων ὁ Ἰάκωβος\ni μεμψίμωροι B. k οἶονταί B. 1 καὶ B. m πᾶσι B. n ἐαυτοῖς B.","english":"These are the ones who separate, the psychic, that is, those who make schisms in their own blasphemies and licentiousnesses, and tear apart the members of the Church, having instead a demonic teaching according to what is said, “This wisdom does not come from above, but is earthly, psychic, demonic.” Not having Spirit, the divine speaking in them, as do the true teachers of the right faith. Chapter 3.\n\nConcerning their security in faith, compassion, and sparing of the neighbor for salvation in sanctification.\n\nBut you, beloved, building yourselves up in our most holy faith, praying in the Holy Spirit, keep yourselves in the love of God, receiving the mercy of our Lord Jesus Christ for eternal life; and those whom you pity, you discern. That is, those who are separated from the truth by the words of false teaching; concerning those who are separated, James says, “blameworthy,” “they think,” “and,” “all,” “in themselves.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ψυχικοὶ","severity":"info","text":"The term 'psychic' (ψυχικοὶ) here denotes those belonging to the material or ensouled realm, as opposed to the spiritual (πνευματικοὶ), a distinction common in Valentinian and other gnostic systems.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ ἔστιν ἡ σοφία αὕτη ἄνωθεν κατερχομένη, ἀλλ’ ἐπίγειος, ψυχικὴ, δαιμονιώδης","severity":"info","text":"This quotation, not found in the canonical New Testament, likely derives from a gnostic or apocryphal source, possibly the 'Sophia' traditions, and is used to characterize false teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἀποδιορίζοντες","severity":"info","text":"The verb 'separate' (ἀποδιορίζοντες) reflects a technical term in early Christian heresiology for those who create divisions or schisms, often applied to gnostics or other sectarians.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Γ","severity":"info","text":"The notation 'Chapter 3' (ΚΕΦ. Γ) marks a structural division in the catena, likely indicating the beginning of a new section or a chapter heading in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ Ἰάκωβος","severity":"info","text":"The reference to James (ὁ Ἰάκωβος) alludes to the Epistle of James, which is cited in the catena's marginal notes (μεμψίμωροι, etc.), indicating the catenist's use of canonical texts to support the argument.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μεμψίμωροι B. k οἶονταί B. 1 καὶ B. m πᾶσι B. n ἐαυτοῖς B.","severity":"caution","text":"The marginal notes (μεμψίμωροι, etc.) with sigla B, k, l, m, n are likely scribal annotations or variant readings; their precise meaning and relation to the main text are uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the quoted wisdom saying is unclear; it may be from a lost gnostic text.","The marginal notes with sigla (B, k, etc.) are ambiguous in their function and source."],"confidence":"medium","notes":[]},{"i":69,"ref":"p69","source":"φησὶν ὅτι “ ἐοίκασι κλύδωνι θαλάσσης ἀνεμιζομένῳ καὶ ῥιπιζομένῳ\nδιὰ τὸ τῆς ψυχῆς ἄστατον. οὗτοι οὖν καὶ ἐλεεινοί εἰσι καὶ\nἄθλιοι, παντὶ ἀνέμῳ τῆς διδασκαλίας περιφερόμενοι. Οὕς δὲ ἐν φόβῳ σώζετε, ἐκ τοῦ πυρὸς ἁρπάζοντες. Εἴτις τοὺς ἤδη ἐν τῷ ἀπὸ τῶν πεπυρωμένων τοῦ διαβόλου βελῶν\nἐξαφθέντι πυρὶ γινομένους, καὶ ἔν τινι ἀπηγορευμένῃ πυρώσει κεκρατημένους,\nδύναται λόγῳ Θεοῦ ἀνιμησάμενος, ὀξύτατα ἅρπασαι\nἀπὸ τοῦ πυρός· οὗτος ἁρπάσαι μὲν ἀνθηκότως o οὐχὶ ἅρπαξ χρηματίσηται p\nτῶν ὑπὸ τοῦ Ἀποστόλου κατηγορουμένων. Εἰ δέ τινες εἰσὶν ἐξ αὐτῶν δυνάμενοί, φησι, τὴν ἀλήθειαν\nδέξασθαι, ταύτην αὐτοῖς ὑποβάλλοντες, ἐκ τοῦ μέλλοντος αὐτοὺς\nπαραλαμβάνειν πυρός. Τουτέστι τὸν φόβον αὐτοῖς ὑποβάλλοντες καὶ ὑποτιθέντες,\nἐλέους ἀξίους ὁρᾶσθαι μετανοοῦντας παρασκευάζετε. Μισοῦντες καὶ τὸν ἀπὸ τῆς σαρκὸς ἐσπιλωμένον\nχιτῶνα. Ερώτησισ q Μαξίμου. τίς ὁ ἀπὸ τῆς σαρκὸς\nχιτὼν ; Ἀπόκρισισ. Ὁ πολλοῖς πλημμέλημα τῶν ἐκ τῆς σαρκὸς\nπαθημάτων κεκηλιδωμένος βίος, χιτών ἐστιν ἐσπιλωμένος, ὡς ἔκ\nτινος γὰρ ἐνδύματος τῆς κατὰ τὸν βίον ἀναστροφῆς ἕκαστος τῶν\nἀνθρώπων διαφαίνεσθαι πέφυκεν, εἴτε δίκαιος εἴτε ἄδικος· ὁ μὲν\nχιτῶνα καθαρὸν ἔχων, τὸν ἐνάρετον βίον, ὁ δὲ πονηροῖς ἐσπιλωμένην\nἔργους τὴν ζωὴν κεκτημένος· ἣ μᾶλλον ἐσπιλωμένος ἀπὸ τῆς\nσαρκὸς ἔστι χιτὼν, ἡ κατὰ συνείδησιν μορφοῦσα διὰ τῆς μνήμης\nτῶν ἐκ τῆς σαρκὸς πονηρῶν κινημάτων τὲ καὶ ἐνεργημάτων τὴν\nψυχὴν, ἕξις τε καὶ διάθεσις· ἣν ὁρῶσα διὰ παντὸς καθάπερ χιτῶνά\nτινα περὶ ἑαυτὴν δυσωδίας πληροῦται παθῶν·","english":"He says: “They are like a surge of the sea stirred up by the wind and fanned, because of the instability of the soul. These, then, are both pitiable and wretched, carried about by every wind of teaching. ‘Whom you save in fear, snatching from the fire.’ If someone, by the word of God, drawing up those who are already in the fire kindled from the fiery darts of the devil, and held in some forbidden conflagration, can snatch them very swiftly from the fire, this one has snatched in a fitting manner, but is not accounted a plunderer among those accused by the Apostle. But if there are some among them able, he says, to receive the truth, by presenting this to them, from the fire that is about to overtake them. That is, by presenting and instilling fear in them, you prepare them to be seen as worthy of pity when they repent. ‘Hating even the garment stained from the flesh.’ Question of Maximus: What is the garment from the flesh? Answer: The life stained by many transgressions from the passions of the flesh is a stained garment, for as from some covering, each person is naturally revealed by their conduct in life, whether just or unjust: the one having a clean garment, the virtuous life, the one having life stained by evil deeds; or rather, the garment stained from the flesh is the habit and disposition that, through memory of the evil movements and activities from the flesh, forms the soul according to conscience, which, seeing this always around itself like a garment, is filled with the stench of passions.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐοίκασι κλύδωνι θαλάσσης","severity":"info","text":"The phrase echoes the nautical imagery of instability found in Jude 13 (κλύδωνι θαλάσσης), a common metaphor for moral and doctrinal confusion.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἅρπαξ","severity":"info","text":"The term ἅρπαξ ('plunderer') is used in a technical sense to distinguish legitimate rescue from the accusation of theft, playing on the Apostle's condemnation of plunderers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μαξίμου","severity":"info","text":"The 'Question of Maximus' refers to Maximus the Confessor (7th c.), whose ascetic and moral theology informs the allegorical interpretation of the 'stained garment' as the soul's disposition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ερώτησισ ... Ἀπόκρισισ","severity":"info","text":"The passage shifts from a continuous commentary to a question-and-answer format (ἐρώτησις/ἀπόκρισις), a didactic device common in catenae to clarify a difficult metaphor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"χιτὼν ἐσπιλωμένος","severity":"info","text":"The image of the 'stained garment' as a symbol of moral corruption is a recurring theme in patristic exegesis, here developed with psychological depth by Maximus.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or corruption at 'ἀνθηκότως o οὐχὶ ἅρπαξ χρηματίσηται p', where the reading is uncertain; the translation adopts a conjectural sense of 'fittingly'."],"confidence":"high","notes":[]},{"i":70,"ref":"p70","source":"ὡς γὰρ ἀπὸ τοῦ\nΠνεύματος διὰ τῶν ἀρετῶν ἀλλήλαις κατὰ λόγον συνυφαινομένων\nἀφθαρσίας γίνεται τῇ ψυχῇ χιτὼν, ὃν ἐνδυσαμένη γίνεται καλὴ\nκαὶ ἐπίδοξος· οὕτω καὶ ἐπὶ τῆς σαρκὸς τῶν παθῶν ἀλλήλοις\no ἀνθηκότος B. an leg. καθηκόντως ? P χρηματίσαι N.C. q Hoc Sch. non habet B.\n\nκατὰ τὴν ἀναλογίαν συνυφαινομένων, γίνεται τις χιτὼν ἀκάθαρτος\nκαὶ ἐσπιλωμένος, ἐξ αὐτοῦ γνώριμον δεικνὺς τὴν ψυχὴν, μορφὴν\nἄλλην αὐτῇ καὶ εἰκόνα περὶ τὴν θείαν θέμενος. Ὑμεῖς δὲ, ἀγαπητοὶ, τῇ ἁγιωτάτη ἡμῶν πίστει ἐποικοδομοῦντες\nἑαυτοὺς, ἐν Πνεύματι Ἁγίῳ προσευχόμενοι,\nἑαυτοὺς ἐν ἀγάπη Θεοῦ τηρήσατε, προσδεχόμενοι\nτὸ ἔλεος τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, εἰς ζωὴν\nαἰώνιον· καὶ οὓς μὲν ἐλεεῖτε διακρινόμενοι. Tουτέστι τοὺς διακρινομένους ἀπὸ τῆς ἀληθείας ἐκ τῶν λόγων\nτῆς ψευδοῦς διδασκαλίας· περὶ δὲ τῶν διακρινομένων ὁ Ἰάκωβος\ni μεμψίμωροι B. k οἶονταί B. 1 καὶ B. m πᾶσι B. n ἐαυτοῖς B.\n\nφησὶν ὅτι “ ἐοίκασι κλύδωνι θαλάσσης ἀνεμιζομένῳ καὶ ῥιπιζομένῳ\nδιὰ τὸ τῆς ψυχῆς ἄστατον. οὗτοι οὖν καὶ ἐλεεινοί εἰσι καὶ\nἄθλιοι, παντὶ ἀνέμῳ τῆς διδασκαλίας περιφερόμενοι. Οὕς δὲ ἐν φόβῳ σώζετε, ἐκ τοῦ πυρὸς ἁρπάζοντες. Εἴτις τοὺς ἤδη ἐν τῷ ἀπὸ τῶν πεπυρωμένων τοῦ διαβόλου βελῶν\nἐξαφθέντι πυρὶ γινομένους, καὶ ἔν τινι ἀπηγορευμένῃ πυρώσει κεκρατημένους,\nδύναται λόγῳ Θεοῦ ἀνιμησάμενος, ὀξύτατα ἅρπασαι\nἀπὸ τοῦ πυρός· οὗτος ἁρπάσαι μὲν ἀνθηκότως o οὐχὶ ἅρπαξ χρηματίσηται p\nτῶν ὑπὸ τοῦ Ἀποστόλου κατηγορουμένων.","english":"For just as from the Spirit, when the virtues are woven together with one another according to reason, a garment of incorruption is produced for the soul, which, when it puts it on, becomes beautiful and glorious; so also in the case of the flesh, when the passions are woven together with one another according to analogy, a certain garment is produced, impure and stained, which shows the soul to be recognizable from it, having set another form and image for it concerning the divine. But you, beloved, building yourselves upon our most holy faith, praying in the Holy Spirit, keep yourselves in the love of God, receiving the mercy of our Lord Jesus Christ for eternal life; and those whom you pity, being divided. That is, those who are separated from the truth by the words of false teaching. Concerning those who are divided, James says: “They are like a surge of the sea stirred up by the wind and fanned, because of the instability of the soul. These, then, are both pitiable and wretched, carried about by every wind of teaching. Those whom you save in fear, snatching from the fire. If someone, by the word of God, drawing up those who are already in the fire kindled by the fiery darts of the devil and held in some forbidden conflagration, can very swiftly snatch them from the fire, this one may snatch fittingly, but is not a robber, being so named among those accused by the Apostle.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀνθηκότως","severity":"info","text":"The Greek text has a variant reading: B reads ἀνθηκότως, while P suggests καθηκόντως. The English draft follows the latter, rendering 'fittingly'.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"χρηματίσηται","severity":"info","text":"The verb χρηματίσηται (from χρηματίζω) here means 'to be named' or 'to be called', as indicated by the marginal note in N.C. The English draft translates 'being so named'.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"James","severity":"info","text":"The passage quotes James (likely James 2:26 or a similar context) on those divided from truth, comparing them to a surge of the sea. The exact verse is not specified in the catena.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐκ τοῦ πυρὸς ἁρπάζοντες","severity":"info","text":"The image of snatching from fire echoes early Christian language of rescue from damnation, common in ascetic and homiletic literature. The catena here likely draws on a patristic source.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὑμεῖς δὲ, ἀγαπητοὶ","severity":"info","text":"The phrase 'But you, beloved' marks a direct address to the audience, shifting from the preceding analogy of virtues and passions to an exhortation on faith and prayer.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Hoc Sch. non habet B.","severity":"caution","text":"The marginal note in the manuscript indicates that the scholion (Sch.) is absent in codex B, suggesting a textual variant or omission in the transmission of the catena.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The reading ἀνθηκότως vs. καθηκόντως is uncertain; the English draft follows the latter. The phrase 'οὐχὶ ἅρπαξ χρηματίσηται' may be corrupt or elliptical, and the exact sense of 'snatching' versus 'robbery' is debated."],"confidence":"medium","notes":[]},{"i":71,"ref":"p71","source":"Εἰ δέ τινες εἰσὶν ἐξ αὐτῶν δυνάμενοί, φησι, τὴν ἀλήθειαν\nδέξασθαι, ταύτην αὐτοῖς ὑποβάλλοντες, ἐκ τοῦ μέλλοντος αὐτοὺς\nπαραλαμβάνειν πυρός. Τουτέστι τὸν φόβον αὐτοῖς ὑποβάλλοντες καὶ ὑποτιθέντες,\nἐλέους ἀξίους ὁρᾶσθαι μετανοοῦντας παρασκευάζετε. Μισοῦντες καὶ τὸν ἀπὸ τῆς σαρκὸς ἐσπιλωμένον\nχιτῶνα. Ερώτησισ q Μαξίμου. τίς ὁ ἀπὸ τῆς σαρκὸς\nχιτὼν ; Ἀπόκρισισ. Ὁ πολλοῖς πλημμέλημα τῶν ἐκ τῆς σαρκὸς\nπαθημάτων κεκηλιδωμένος βίος, χιτών ἐστιν ἐσπιλωμένος, ὡς ἔκ\nτινος γὰρ ἐνδύματος τῆς κατὰ τὸν βίον ἀναστροφῆς ἕκαστος τῶν\nἀνθρώπων διαφαίνεσθαι πέφυκεν, εἴτε δίκαιος εἴτε ἄδικος· ὁ μὲν\nχιτῶνα καθαρὸν ἔχων, τὸν ἐνάρετον βίον, ὁ δὲ πονηροῖς ἐσπιλωμένην\nἔργους τὴν ζωὴν κεκτημένος· ἣ μᾶλλον ἐσπιλωμένος ἀπὸ τῆς\nσαρκὸς ἔστι χιτὼν, ἡ κατὰ συνείδησιν μορφοῦσα διὰ τῆς μνήμης\nτῶν ἐκ τῆς σαρκὸς πονηρῶν κινημάτων τὲ καὶ ἐνεργημάτων τὴν\nψυχὴν, ἕξις τε καὶ διάθεσις· ἣν ὁρῶσα διὰ παντὸς καθάπερ χιτῶνά\nτινα περὶ ἑαυτὴν δυσωδίας πληροῦται παθῶν· ὡς γὰρ ἀπὸ τοῦ\nΠνεύματος διὰ τῶν ἀρετῶν ἀλλήλαις κατὰ λόγον συνυφαινομένων\nἀφθαρσίας γίνεται τῇ ψυχῇ χιτὼν, ὃν ἐνδυσαμένη γίνεται καλὴ\nκαὶ ἐπίδοξος· οὕτω καὶ ἐπὶ τῆς σαρκὸς τῶν παθῶν ἀλλήλοις\no ἀνθηκότος B. an leg. καθηκόντως ? P χρηματίσαι N.C. q Hoc Sch. non habet B.","english":"If there are some among them who are able, he says, to receive the truth, presenting this to them, from the fire that is about to take them. That is, presenting and placing fear before them, you prepare them to be seen as worthy of pity when they repent. Hating also the garment stained from the flesh. Question of Maximus: What is the garment from the flesh? Answer: A life stained with many transgressions from the passions of the flesh is a stained garment; for as from some covering, each person is naturally revealed by their conduct in life, whether just or unjust: one having a clean garment, the virtuous life, another having a life stained with evil deeds; or rather, the garment stained from the flesh is the state and disposition that forms the soul through memory of the evil movements and activities from the flesh, which, seeing it always around itself like a garment, is filled with the stench of passions. For just as from the Spirit, when the virtues are woven together with one another according to reason, a garment of incorruption is produced for the soul, which, when it puts it on, becomes beautiful and glorious; so also from the flesh, the passions fittingly interwoven with one another.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ερώτησισ q Μαξίμου. τίς ὁ ἀπὸ τῆς σαρκὸς χιτὼν ; Ἀπόκρισισ.","severity":"info","text":"The passage shifts from a hortatory comment to a question-and-answer format attributed to Maximus, a common catechetical or scholastic device in catenae.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"χιτὼν","severity":"info","text":"The Greek χιτών (garment) is used metaphorically for the soul's moral state, contrasting a clean garment (virtuous life) with a stained one (passion-driven life).","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Maximus","severity":"info","text":"The 'Question of Maximus' likely refers to Maximus the Confessor (7th c.), whose ascetic and mystical theology often employs the image of the soul's garment woven from virtues or passions.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἀπὸ τοῦ Πνεύματος ... ἀφθαρσίας γίνεται τῇ ψυχῇ χιτὼν","severity":"info","text":"The weaving metaphor for virtues producing a garment of incorruption parallels similar imagery in Origen and Evagrius, where the soul's spiritual progress is likened to weaving a divine tunic.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀνθηκότος B. an leg. καθηκόντως ? P χρηματίσαι N.C.","severity":"caution","text":"The manuscript apparatus notes a variant reading: ἀνθηκότος (?) or καθηκόντως (fittingly), and χρηματίσαι (to be named). The English draft adopts 'fittingly', but the Greek text is uncertain.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Hoc Sch. non habet B.","severity":"info","text":"The note indicates that this scholion (the Q&A section) is absent in manuscript B, suggesting it may be a later addition or variant in the catena tradition.","cites":[{"key":"ed:tlg4102.tlg046","label":"source edition: Catena in epistulam Juda (catena Andreae) (e cod. Oxon. coll. nov. 58)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg4102.tlg046.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The reading of ἀνθηκότος vs. καθηκόντως is uncertain; the English draft follows the latter ('fittingly').","The attribution of the Q&A to Maximus may be a later insertion, as noted by the manuscript variant."],"confidence":"high","notes":[]},{"i":72,"ref":"p72","source":"κατὰ τὴν ἀναλογίαν συνυφαινομένων, γίνεται τις χιτὼν ἀκάθαρτος\nκαὶ ἐσπιλωμένος, ἐξ αὐτοῦ γνώριμον δεικνὺς τὴν ψυχὴν, μορφὴν\nἄλλην αὐτῇ καὶ εἰκόνα περὶ τὴν θείαν θέμενος. ΚΕΦ. Δ.\n\nΕὐχὴ ὑπὲρ αὐτῶν εἰς ἁγιασμὸν καὶ παρρησίαν καθαρὰν σὺν δοξολογίᾳ Θεοῦ.\n\nΤῷ δὲ δυναμένῳ φυλάξαι ὑμᾶς ἀπταίστους καὶ\nστῆσαι κατενώπιον τῆς δόξης αὐτοῦ ἀμώμους ἐν ἀγαλλιάσει,\nμόνῳ σοφῷ Θεῷ σωτῆρι ἡμῶν, διὰ Ἰησοῦ\nΧριστοῦ τοῦ Κυρίου ἡμῶν, δόξα καὶ μεγαλωσύνη,\nκράτος καὶ ἐξουσία, πρὸ παντὸς αἰῶνος, νῦν καὶ ἀεὶ\nκαὶ εἰς τοὺς αἰῶνας. ἀμήν. Τὴν πορνείαν λέγει καὶ τὴν ἀκαθαρσίαν καὶ τὴν ἀσέλγειαν, ἣν\nοἱ ἀπὸ Σίμωνος ἐπιτήδευον. Οὐκ ἐλεήσεις πτωχὸν ἐν κρίσει· ἐλεεῖσθαι μὲν γὰρ δεόμενον\nκαὶ ἀντιβολοῦντα χρή· ἐγκαλοῦντα δὲ καὶ κατηγοροῦντα οὐχί· οὐ 1\nγὰρ χάριν ἀπαιτεῖ, ἀλλὰ ἀδικεῖσθαι διαβεβαιοῦται. Τῷ δὲ δυναμένῳ φυλάξαι ὑμᾶς ἀπταίστους καὶ\nστῆσαι κατενώπιον τῆς δόξης αὐτοῦ ἀμώμους ἐν ἀγαλλιάσει,\nμόνῳ σοφῷ Θεῷ σωτῆρι ἡμῶν, διὰ Ἰησοῦ\nΧριστοῦ τοῦ Κυρίου ἡμῶν, δόξα καὶ μεγαλωσύνη,\nκράτος καὶ ἐξουσία, πρὸ παντὸς αἰῶνος, νῦν καὶ ἀεὶ\nκαὶ εἰς τοὺς αἰῶνας. ἀμήν. Τὴν πορνείαν λέγει καὶ τὴν ἀκαθαρσίαν καὶ τὴν ἀσέλγειαν, ἣν\nοἱ ἀπὸ Σίμωνος ἐπιτήδευον. Οὐκ ἐλεήσεις πτωχὸν ἐν κρίσει· ἐλεεῖσθαι μὲν γὰρ δεόμενον\nκαὶ ἀντιβολοῦντα χρή· ἐγκαλοῦντα δὲ καὶ κατηγοροῦντα οὐχί· οὐ 1\nγὰρ χάριν ἀπαιτεῖ, ἀλλὰ ἀδικεῖσθαι διαβεβαιοῦται.","english":"According to the proportion of things woven together, a certain tunic becomes unclean and stained, showing the soul as recognizable from it, placing another form and image upon it concerning the divine. Chapter 4.\n\nPrayer on their behalf for sanctification and pure boldness with doxology of God.\n\nTo the one who is able to keep you from stumbling and to set you before his glory, blameless in exultation, to the only wise God our savior, through Jesus Christ our Lord, glory and majesty, power and authority, before every age, now and always and unto the ages. Amen. He speaks of fornication and impurity and licentiousness, which the followers of Simon practiced. You will not pity a poor man in judgment; for one who is in need and supplicating must be pitied, but one who accuses and prosecutes, not; for he does not demand a favor, but insists that he is being wronged. To the one who is able to keep you from stumbling and to set you before his glory, blameless in exultation, to the only wise God our savior, through Jesus Christ our Lord, glory and majesty, power and authority, before every age, now and always and unto the ages. Amen. He speaks of fornication and impurity and licentiousness, which the followers of Simon practiced. You will not pity a poor man in judgment; for one who is in need and supplicating must be pitied, but one who accuses and prosecutes, not; for he does not demand a favor, but insists that he is being wronged.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Δ.","severity":"info","text":"The heading 'Chapter 4' marks a structural division, likely from the source catena, indicating a new section in the commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"χιτὼν ἀκάθαρτος","severity":"info","text":"The 'unclean tunic' metaphorically represents the soul's defilement from fleshly life, a common ascetic trope in Greek patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ ἀπὸ Σίμωνος","severity":"info","text":"The 'followers of Simon' likely refers to Simon Magus, a figure associated with Gnostic or libertine practices, as condemned in early Christian heresiology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἐλεήσεις πτωχὸν ἐν κρίσει","severity":"info","text":"This phrase echoes a scriptural or proverbial maxim on judgment and mercy, possibly alluding to Proverbs or Wisdom literature, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Εὐχὴ ὑπὲρ αὐτῶν","severity":"info","text":"The 'Prayer on their behalf' reflects liturgical or paraenetic usage in the catena, integrating doxological elements into the exegetical commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐ 1","severity":"caution","text":"The notation 'οὐ 1' appears as a marginal or scribal mark, possibly indicating a textual variant or correction; its precise function is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The repeated doxology and the phrase 'οὐ 1' may indicate a scribal duplication or a variant reading; the identity of 'Simon' is ambiguous between Simon Magus and another Simonite group."],"confidence":"medium","notes":[]}]}