{"slug":"khazarzar-amphilochius-iconiensis-in-mulierem-peccatricem","id":"greek:khazarzar:khazarzar-amphilochius-iconiensis-in-mulierem-peccatricem","title":"In mulierem peccatricem","title_source":"In mulierem peccatricem","author":"Amphilochius Iconiensis","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":"2026-11-15T07:34:23Z","cost_usd":0.010132},"source":{"registry_id":"greek:khazarzar:khazarzar-amphilochius-iconiensis-in-mulierem-peccatricem","work_id":"khazarzar-amphilochius-iconiensis-in-mulierem-peccatricem","edition":"khazarzar","language":"","license":"Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Amphilochius%20Iconiensis_PG%2039/In%20mulierem%20peccatricem.pdf"},"stats":{"passages":18,"english_words":5085,"coptic_letters":0,"source_letters":20469,"commentary_units":107,"commentary_kinds":8,"derived_notes":1,"ambiguities":28,"work_notes":6,"external_links":6,"timeline":6},"summary":{"work":"khazarzar-amphilochius-iconiensis-in-mulierem-peccatricem","abstract":"This homily, traditionally attributed to Amphilochius of Iconium, addresses the sinful woman of the Gospels, likely the unnamed woman who anoints Jesus (Luke 7:36–50) or the woman caught in adultery (John 8:1–11). It is a moral exhortation, not systematic theology, and survives only in medieval manuscripts. The attribution to Amphilochius is disputed, and the homily does not identify the woman as Mary Magdalene, a later Western conflation. The text was later used in Byzantine liturgical readings on repentance and influenced iconography of Mary Magdalene as a penitent. This edition is based on a single digital transcription (khazarzar) without manuscript collation.","historical_context":"If authentic, the homily dates to the late 4th century (ca. 340–395 CE), when Amphilochius was bishop of Iconium (modern Konya, Turkey) and active in Cappadocian theological circles. He was a cousin of Gregory Nazianzus and participated in the Council of Constantinople (381). The work belongs to the genre of homily, likely delivered in a liturgical setting, possibly as part of a series on Gospel readings. Its transmission is uncertain: the earliest witnesses are medieval, and no early external attestation confirms Amphilochius’s authorship. The text was later incorporated into Byzantine liturgical traditions for repentance, shaping the iconographic portrayal of Mary Magdalene as a penitent. The homily’s opening reference to a previous discourse on Zacchaeus suggests a sequential structure, possibly for a liturgical cycle. The identification of the sinful woman with Mary Magdalene is a later Western development; the homily itself does not name her.","significance":"This homily is significant for its early treatment of the sinful woman as a model of repentance, later influential in Byzantine liturgy and iconography. It also reflects the exegetical method of linking Gospel figures (Zacchaeus, the sinful woman) to illustrate Christ’s mission to sinners. Its disputed authorship highlights challenges in attributing late antique homilies.","timeline":[{"date":"ca. 340–395 CE","event":"Amphilochius of Iconium active; if authentic, homily composed during this period."},{"date":"381 CE","event":"Council of Constantinople; Amphilochius a key participant."},{"date":"Medieval period","event":"Earliest manuscript witnesses of the homily appear."},{"date":"Later Byzantine period","event":"Homily used in liturgical readings on repentance."},{"date":"Medieval to early modern","event":"Western conflation of the sinful woman with Mary Magdalene develops."},{"date":"Modern","event":"Digital transcription by khazarzar; no manuscript collation."}],"relations":[{"work":"Homily on Zacchaeus (attributed to Amphilochius)","relation":"The homily opens with a reference to a previous discourse on Zacchaeus, suggesting it is part of a series.","key":"","label":null,"url":null},{"work":"Gospel of Luke (7:36–50)","relation":"The sinful woman likely refers to the unnamed woman who anoints Jesus.","key":"","label":null,"url":null},{"work":"Gospel of John (8:1–11)","relation":"Alternative identification with the woman caught in adultery.","key":"","label":null,"url":null},{"work":"Parable of the Lost Sheep (Matthew 18:12–14; Luke 15:4–7)","relation":"The homily uses the lost sheep as a type for Christ’s mission to sinners.","key":"","label":null,"url":null},{"work":"Byzantine liturgical texts on repentance","relation":"The homily was later used in Byzantine liturgical contexts for readings on repentance.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Amphilochius of Iconium","label":"Amphilochius of Iconium","url":"https://en.wikipedia.org/wiki/Amphilochius_of_Iconium","reason":"Provides background on the attributed author and his historical context."},{"key":"wikipedia:Mary Magdalene","label":"Mary Magdalene","url":"https://en.wikipedia.org/wiki/Mary_Magdalene","reason":"Explains the later Western conflation of the sinful woman with Mary Magdalene."},{"key":"wikipedia:Zacchaeus","label":"Zacchaeus","url":"https://en.wikipedia.org/wiki/Zacchaeus","reason":"The homily references a previous discourse on Zacchaeus."},{"key":"wikipedia:Parable of the Lost Sheep","label":"Parable of the Lost Sheep","url":"https://en.wikipedia.org/wiki/Parable_of_the_Lost_Sheep","reason":"The homily uses this parable as a type."},{"key":"wikipedia:Byzantine Rite","label":"Byzantine Rite","url":"https://en.wikipedia.org/wiki/Byzantine_Rite","reason":"Context for the homily's later liturgical use."},{"key":"wikipedia:Council of Constantinople (381)","label":"Council of Constantinople (381)","url":"https://en.wikipedia.org/wiki/First_Council_of_Constantinople","reason":"Amphilochius participated in this council."}],"cautions":["Attribution to Amphilochius is not universally accepted; the homily lacks early external attestation.","Date is uncertain; if authentic, it is late 4th century, but the earliest witnesses are medieval.","The homily does not identify the sinful woman as Mary Magdalene; that is a later Western conflation.","This edition is based on a single digital transcription (khazarzar) and does not collate multiple manuscripts.","The homily may be incomplete; the title mentions the Pharisee, but the surviving text does not develop that figure."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000552,"generated":"2026-11-15T07:34:22Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Amphilochius%20Iconiensis_PG%2039/In%20mulierem%20peccatricem.pdf"}],"checks":{"work":"khazarzar-amphilochius-iconiensis-in-mulierem-peccatricem","status":"pass","blocking":[],"warnings":[],"stats":{"passages":18,"translated":18,"commentary_passages":18,"commentary_units":107,"english_words":5085,"source_letters":20469,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a homily on the sinful woman, traditionally attributed to Amphilochius of Iconium. It belongs to the genre of moral exhortation, not systematic theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The text survives only in later manuscript traditions; the earliest witnesses are medieval. Its attribution to Amphilochius is not universally accepted by modern scholars.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"If authentic, the homily dates to the late 4th century, when Amphilochius was active. However, the lack of early external attestation leaves the dating uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The homily was later used in Byzantine liturgical contexts for readings on repentance, influencing the iconographic tradition of Mary Magdalene as a penitent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition is based on a single modern digital transcription (khazarzar) and does not collate multiple manuscripts. Variant readings and textual cruces remain unaddressed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"The identification of the sinful woman with Mary Magdalene is a later Western conflation; the homily itself does not name her.","cites":[],"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: 18 narrative."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 1:29."},{"kind":"source","severity":"info","text":"Source edition: khazarzar — Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer"}],"derived_structure":{"narrative":18},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Ἀμφιλοχίου ἐπισκόπου Ἰκονίου λόγος εἰς τὴν γυναῖκα τὴν ἁμαρτωλὸν τὴν ἀλείψασαν τὸν κύριον μύρῳ καὶ εἰς τὸν φαρισαῖον. Ἱκανῶς ἡμᾶς πρώην ἐψυχαγώγησεν ὁ Χριστὸς παρὰ Ζακχαίῳ ἑστιώμενος· ὅπου γὰρ Χριστὸς ἑστιᾶται καὶ τοῖς ἀνθρώ ποις συνανακλίνεται καὶ ποτοῦ καὶ τραπέζης ἀπολαύει τῆς ἡμετέρας, πάντα πρὸς τὸν τῆς εὐφροσύνης μετάγεται λόγον. Τίς γὰρ τελωνῶν ἢ πορνῶν καὶ τῶν τὰ ἄρρητα ἐργασαμένων δεινὰ τὸν οὐρανοῦ καὶ γῆς ποιητὴν στέγην ὑπελθόντα τελωνικὴν βλέπων καὶ τὸν τῶν σταχύων δοτῆρα ἄρτον ἀνθρώπινον μετὰ χεῖρας λαμβάνοντα καὶ τὸν τῶν βοτρύων χορηγὸν τῇ κοινωνίᾳ τοῦ ποτοῦ τὰς ληνοὺς εὐλογοῦντα, μὴ ἑορτὴν καὶ πανήγυριν θέσθαι τὸ πρᾶγμα δικαιώσειεν; Αὕτη ἀληθῶς ἑορτή, αὕτη ἀληθῶς ἀγγελικῆς ἑστιάσεως εὐφροσύνη, τὸ τὸν δεσπότην μετὰ δούλων, τὸν θεὸν μετὰ ἀνθρώπων, τὸν δικαστὴν μετὰ τῶν ὑπευθύνων ὁρᾶν κοινῆς ἀπολαύοντα τραπέζης. Διὰ τοῦτο γὰρ ἐπὶ γῆς ἦλθεν οὐκ ἔρημον καταλιπὼν τὸν οὐρανόν, καὶ ἄνθρωπος γέγονεν οὐκ ἀποδὺς τὸ εἶναι θεός, ἵνα καὶ τὴν θάλασσαν πλέων τοὺς εἰς τὸ βιωτικὸν χειμαζομένους πέλαγος ἐκ τοῦ βυθοῦ ἀνασύρῃ τῆς ἁμαρτίας καὶ κώμας καὶ πόλεις περιϊών, στενωποὺς καὶ ἀτραποὺς καὶ δρόμους περιτρέχων τοὺς ἐν ταῖς τριόδοις πλανωμένους ὡς ἀποίμαντα πρόβατα ἐπὶ τὴν ἰδίαν ἐπαναγάγῃ ποίμνην. Αὐτὸς γάρ ἐστιν ὁ τὸ ἀπολωλὸς πρόβατον ἐπιζητῶν, ὁ τὰ ἐννενήκοντα ἐννέα καταλιπὼν καὶ περὶ τὴν τοῦ ἑνὸς παραγε νόμενος ζήτησιν. Ἐζήτει γὰρ τὸ ἓν οὔτε τῶν πολλῶν κατα φρονῶν οὔτε τοῦ πλήθους τὸ ἓν προκρίνων.","english":"A discourse of Amphilochius, bishop of Iconium, on the sinful woman who anointed the Lord with myrrh and on the Pharisee. Sufficiently did Christ delight our souls recently when he was a guest at Zacchaeus’s house; for wherever Christ is entertained and reclines with men, partaking of our drink and table, everything is transformed into an occasion of joy. For who, seeing the maker of heaven and earth entering a tax-collector’s roof, or the giver of ears of grain taking human bread in his hands, or the provider of grapes blessing the winepresses by sharing in the drink, would not deem the matter a feast and a festival? This is truly a feast, this is truly the joy of an angelic banquet—to see the master with slaves, God with men, the judge with those under his authority, all enjoying a common table. For this reason he came to earth, not leaving heaven desolate, and became man without divesting himself of being God, so that, sailing the sea, he might draw up from the depths of sin those storm-tossed on the sea of life, and, going about villages and cities, traversing narrow streets, paths, and roads, he might lead back to his own flock those wandering at the crossroads like shepherdless sheep. For he is the one who seeks the lost sheep, who leaves the ninety-nine and comes to search for the one. For he sought the one, neither despising the many nor preferring the one to the multitude.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ἀμφιλοχίου ἐπισκόπου Ἰκονίου","severity":"info","text":"Amphilochius of Iconium (ca. 340–395 CE) was a Cappadocian Father, cousin of Gregory Nazianzus, and a key figure in the Council of Constantinople (381). This homily is attributed to him, though its transmission is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"παρὰ Ζακχαίῳ","severity":"info","text":"Zacchaeus appears in Luke 19:1–10, where the tax collector hosts Jesus. The homily uses this as a type for Christ’s fellowship with sinners, linking it to the sinful woman and the Pharisee.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ ἀπολωλὸς πρόβατον","severity":"info","text":"The lost sheep echoes the parable in Matthew 18:12–14 and Luke 15:4–7, where the shepherd leaves the ninety-nine to find one. Amphilochius applies it to Christ’s mission to save sinners.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἱκανῶς ἡμᾶς πρώην ἐψυχαγώγησεν","severity":"info","text":"The homily opens with a reference to a previous discourse on Zacchaeus, establishing a sequential structure. This suggests the work is part of a series, possibly for a liturgical cycle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἑστιᾶται","severity":"info","text":"The verb ἑστιᾶται (to be entertained as a guest) is a key term for Christ’s incarnation and fellowship. It recurs in the homily to emphasize the communal, joyful aspect of salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸν φαρισαῖον","severity":"caution","text":"The title mentions the Pharisee, but the passage does not develop this figure. The homily may be incomplete or the Pharisee is treated later; the focus here is on the sinful woman and Zacchaeus.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the sinful woman is not specified; she may be conflated with Mary Magdalene in later tradition, but the text does not name her. The reference to the Pharisee is introduced but not elaborated in this passage."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Ἀλλὰ τὰ μὲν ἐννενήκοντα ἐννέα κατελίμπανεν, ἔδει γὰρ ἀσφαλῶς αὐτὰ ἐν τῇ μάνδρᾳ αὐλίζεσθαι· τὸ δὲ ἓν περιϊὼν ἐζήτει, ἵνα μὴ θοίνη τῷ διαβόλῳ γένηται. Πρόβατον γὰρ ἀποίμαντον θηρσὶν ἕτοιμον δεῖπνον καὶ ψυχὴ ἀσφράγιστος δαίμοσιν εὐεπιβούλευτος. Ὅθεν πρώην τὸν Ζακχαῖον ὡς πρόβατον ἐκ στόματος λύκου ἀφήρπασε καὶ τῇ μάνδρᾳ συνέμιξε καὶ σφραγίδος ἠξίωσεν. Ὡς γὰρ ποιμὴν πρόβατον ἀποπλανηθὲν θηρᾶσαι θέλων χειρόηθες ζῷον ἐᾷ, ἵνα ἀπολύτως νεμόμενον τὸ ἀποπηδῆσαν ἑλκύσῃ θήραμα, οὕτω καὶ ὁ τοῦ θεοῦ λόγος τὴν σάρκα ἣν ἐκ τῆς παρθένου ἀνέλαβεν, ὡς πρόβατον ἐν νομῇ, ἐν τῇ τραπέζῃ Ζακχαίου ἀφῆκεν, ἵνα τῷ κοινῷ τῆς ἑστιάσεως νόμῳ ἑλκύσας αὐτὸν πρὸς συνουσίαν λανθανόντως τῇ οἰκείᾳ συζεύξῃ ποίμνῃ. Ἀλλὰ τοῦτο μὴ συνιέντες οἱ φαρισαῖοι ἐγόγγυζον ὁρῶντες αὐτὸν μετὰ τελωνῶν ἐσθίοντα. Ἀλλ' ἐκεῖνοι μὲν ὡς ἀσκὸς παλαιὸς διαρρηγνύσθωσαν, οὐ γὰρ δύνανται τὸν νέον τῆς διδασκαλίας δέξασθαι οἶνον· ἡμεῖς δὲ κατόπιν τοῦ φιλανθρώπου βαδίσωμεν ποιμένος. Ὁ γὰρ Ζακχαῖον τὸν τελώνην τῇ λογικῇ τῶν ἀποστόλων συνάψας ποίμνῃ, αὐτὸς καὶ τὴν πόρνην τὴν ἁμαρτωλόν, τὴν μυρίων κακῶν ἐργάτιν, ἐκ τοῦ φάρυγγος τοῦ διαβόλου ὡς ἀμνάδα ἑλκύσας τῇ ἀνεπηρεάστῳ ἀπέδωκεν μάνδρᾳ. Ἵνα δὲ γνῶτε καὶ τοῦ Χριστοῦ τὴν φιλανθρωπίαν καὶ τῶν φαρισαίων τὴν ἀλογίαν καὶ τῆς ἁμαρτωλοῦ τὴν παλινοδίαν, αὐτὰς ὑμῖν τὰς εὐαγγελικὰς παραθήσομαι ῥήσεις· ἐὰν γὰρ τοῦ ὕφους τοῦ ἀναγνώσματος ἐπακούσητε, ῥᾳδίως καὶ τῆς ἑρμηνείας τὴν ἔννοιαν ἀναμάσσεσθε. Ἠρώτησε, φησί, τις τῶν φαρισαίων τὸν Ἰησοῦν, ἵνα φάγῃ μετ' αὐτοῦ.","english":"But the ninety-nine he left behind, for they needed to be securely penned in the fold; the one he went about seeking, lest it become a feast for the devil. For a shepherdless sheep is an easy meal for beasts, and a soul without a seal is easily plotted against by demons. Hence, recently he snatched Zacchaeus like a sheep from the mouth of a wolf, joined him to the fold, and deemed him worthy of the seal. For just as a shepherd, wishing to capture a stray sheep, lets a tame animal loose so that the freely grazing bait may draw the stray quarry, so too did the Word of God, the flesh he assumed from the virgin, like a sheep in pasture, leave at Zacchaeus’s table, so that by the common law of hospitality, drawing him into fellowship, he might imperceptibly unite him with his own flock. But the Pharisees, not understanding this, grumbled seeing him eat with tax collectors. But let them burst like an old wineskin, for they cannot contain the new wine of teaching; we, however, shall follow the compassionate shepherd. For he who joined Zacchaeus the tax collector to the rational flock of the apostles, also drew the sinful woman, the harlot, the worker of countless evils, from the devil’s throat like a lamb and restored her to the inviolate fold. So that you may know both Christ’s compassion and the Pharisees’ irrationality and the sinner’s recantation, I will set before you the very words of the Gospel; for if you listen to the height of the reading, you will easily grasp the meaning of the interpretation. One of the Pharisees, it says, asked Jesus to eat with him.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"τὰ μὲν ἐννενήκοντα ἐννέα","severity":"info","text":"The ninety-nine sheep left in the fold alludes to the parable of the lost sheep (Matthew 18:12–14; Luke 15:4–7), where the shepherd leaves the flock to find the one that strayed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σφραγίδος","severity":"info","text":"σφραγίς ('seal') here denotes baptism or the sign of Christian initiation, a common metaphor in patristic literature for the protective mark of faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἠρώτησε, φησί, τις τῶν φαρισαίων τὸν Ἰησοῦν, ἵνα φάγῃ μετ' αὐτοῦ","severity":"info","text":"This phrase introduces a Gospel episode not found in the canonical Gospels; it likely refers to a tradition or apocryphal source known to Amphilochius.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἀσκὸς παλαιὸς διαρρηγνύσθωσαν","severity":"info","text":"The image of old wineskins bursting from new wine echoes Matthew 9:17 and is a common patristic metaphor for the inability of the old law to contain Christian teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἡνα δὲ γνῶτε ... παραθήσομαι ῥήσεις","severity":"info","text":"This sentence marks a transition from allegorical exposition to direct citation of Gospel passages, signaling the homily's shift to a more exegetical mode.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἁμαρτωλόν","severity":"info","text":"The 'sinful woman' is traditionally identified with Mary Magdalene in Western tradition, but Amphilochius does not name her, reflecting Eastern caution about conflating Gospel figures.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'sinful woman' is not specified; she may be the unnamed anointing woman of Luke 7:36–50 or a conflation with other figures.","The Gospel episode cited (Pharisee inviting Jesus) is non-canonical; its source is uncertain."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Καὶ εἰσελθὼν εἰς τὸν οἶκον τοῦ φαρισαίου ἀνεκλίθη. Ὢ χάριτος ἀφράστου! Ὢ φιλανθρωπίας ἀρρήτου! Καὶ φαρισαίοις συνεστιᾶται καὶ τελώνας οὐκ ἀποσείεται καὶ πόρνας προσδέχεται καὶ Σαμαρείτιδι διαλέγεται καὶ Χαναναίαν λόγου ἀξιοῖ καὶ τῇ αἱμορροούσῃ τὸ\n\nκράσπεδον παραχωρεῖ. Ναί, ἰατρὸς γάρ ἐστι πάντων ἐφαπτόμενος τῶν παθῶν, ἵνα πάν τας ὠφελήσῃ, πονηροὺς ἅμα καὶ ἀγαθούς, ἀχαρίστους καὶ εὐγνώ μονας. Ὅθεν καὶ νῦν ὑπὸ τοῦ φαρισαίου κληθεὶς εἰσέρχεται εἰς οἰκίαν τέως μεστὴν κακῶν. Ὅπου γὰρ φαρισαῖος, ἐκεῖ πονηρίας ὁρμητήριον, ἁμαρτίας καταγώγιον, ὑπεροψίας ὑποδοχή. Ἀλλὰ καὶ οὕτως αὐτοῦ διακειμένης τῆς οἰκίας οὐκ ἀπαξιοῖ παραγε νέσθαι ὁ κύριος. Εἰκότως· ὥσπερ γὰρ ὁ ἥλιος οὐ καταβλάπτεται βορβόρῳ τὰς οἰκείας ἀκτῖνας ἐπιβάλλων, ἀλλὰ τοὐναντίον καὶ τὴν ἐνοῦσαν ἀηδίαν περιμάσσεται μηδὲν αὐτὸς ὑβριζόμενος, οὕτω καὶ ὁ Χριστὸς ὡς ἥλιος δικαιοσύνης πάντα ἐναγῆ καὶ βέβηλον τόπον καταλαμβάνει καὶ τὴν δυσώδη ἁμαρτίαν ταῖς ἀκτῖσιν αὐτοῦ τῆς ἀγαθότητος ἀναλίσκει, οὐχ ὕβριν, οὐ μείωσιν, οὐ μολυσμὸν ὑπομένων κατὰ τὸν τῆς θεότητος λόγον. Ὅθεν ἐπένευσεν εὐκόλως τῷ φαρισαίῳ καλοῦντι, ἠρεμῶν, σιωπῶν, ἀνεξέλεγκτον αὐτοῦ τὸν βίον ἀφείς. Πρῶτον μέν, ἵνα ἁγιάσῃ τοὺς κληθέντας, τὸν καλέσαντα, τῆς οἰκίας τὸ σύστημα, τῆς πολυτελείας τὰ βρώματα· ἔπειτα δεικνὺς ὡς οὐ φάσμα ἦν ἡ ἐνανθρώπησις, ἐκ τῆς ἀνακλίσεως, τῆς βρώσεως, τῆς πόσεως, τῆς τῶν σιτίων δαπάνης.","english":"And entering the house of the Pharisee, he reclined. O ineffable grace! O unspeakable philanthropy! He feasts with Pharisees, does not spurn tax collectors, welcomes prostitutes, converses with a Samaritan woman, deems a Canaanite woman worthy of speech, and yields the hem of his garment to the woman with the issue of blood. Yes, for he is a physician, touching all passions, that he might benefit all, both wicked and good, ungrateful and grateful. Hence also now, invited by the Pharisee, he enters a house for the time being full of evils. For where a Pharisee is, there is a lair of wickedness, a lodging of sin, a receptacle of arrogance. But even with the house in such a state, the Lord does not deem it unworthy to come. Naturally; for just as the sun is not harmed by casting its own rays upon filth, but on the contrary even cleanses the existing foulness while itself suffering no insult, so also Christ, as a sun of righteousness, occupies every polluted and profane place and consumes foul-smelling sin with the rays of his goodness, suffering neither insult, nor diminution, nor defilement according to the principle of his divinity. Hence he readily assented to the inviting Pharisee, remaining calm, silent, leaving his life unexamined. First, that he might sanctify those invited, the inviter, the household’s company, the costly foods; then, showing that the incarnation was not a phantom, by the reclining, the eating, the drinking, the consumption of the foods.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Καὶ εἰσελθὼν εἰς τὸν οἶκον τοῦ φαρισαίου ἀνεκλίθη","severity":"info","text":"The narrative continues from the previous passage: Christ enters the Pharisee's house and reclines at table, a concrete action that grounds the following rhetorical exclamations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σαμαρείτιδι διαλέγεται","severity":"info","text":"The Samaritan woman recalls John 4:7–9, where Jesus speaks with the Samaritan woman at the well. The list of encounters underscores Christ's universal ministry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῇ αἱμορροούσῃ τὸ κράσπεδον παραχωρεῖ","severity":"info","text":"The woman with the issue of blood alludes to Matthew 9:20–22, where Jesus heals her by touching the hem of his garment. The detail 'yields the hem' is a narrative expansion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"φαρισαῖος","severity":"info","text":"In early Christian polemic, 'Pharisee' often symbolizes hypocrisy and legalism. Here the Pharisee's house is called a 'lair of wickedness,' reflecting a standard rhetorical trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὥσπερ γὰρ ὁ ἥλιος οὐ καταβλάπτεται βορβόρῳ","severity":"info","text":"The sun-and-filth analogy is a common patristic image for Christ's incorruptibility amid sin; similar comparisons appear in Origen and John Chrysostom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πρῶτον μέν... ἔπειτα","severity":"info","text":"The passage concludes with a two-part purpose statement: first, sanctification of the participants and food; second, demonstration of the reality of the incarnation through physical actions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Ἄλλως δέ, ἐπειδὴ ἤμελλεν ἡ πόρνη προσιέναι καὶ τὸν θερμὸν ἐκεῖνον καὶ διάπυρον τῆς μετανοίας δεικνύναι τρόπον, διὰ τοῦτο καλοῦντι τῷ φαρισαίῳ ἐπινεύει ταχέως, ἵνα ἐπ' ὄψεσι γραμματέων καὶ φαρισαίων τὰ οἰκεῖα ἐκτραγῳδήσασα κακὰ διδάξῃ αὐτοὺς πῶς δεῖ τοὺς ἁμαρτωλοὺς ἐπὶ ταῖς ἁμαρτίαις στυγνάζοντας ἐξευμενίζεσθαι θεόν. Ἰδοὺ γάρ, φησί, γυνὴ ἐν τῇ πόλει, ἥτις ἦν ἁμαρτωλός. Γυνή, ἡ εὐόλισθος φύσις, τὸ πρῶτον δίκτυον τοῦ διαβόλου, ἡ τῆς πλάνης εἰσαγωγή, ἡ τῆς παραβάσεως διδάσκαλος, ἡ βοηθὸς μὲν γεναμένη, πολεμία δὲ ἀναδειχθεῖσα, ἡ γεναμένη κατὰ φύσιν καλή, ἐκ προαιρέσεως δὲ ἀποδειχθεῖσα κακή, ἡ θανάτου πρόξενος, ἡ τὸ κάλλος τοῦ ξύλου δείξασα καὶ ὅλον τὸν παράδεισον ἀπολέσασα. Καὶ ἰδοὺ γυνή, φησίν, ἐν τῇ πόλει, ἥτις ἦν ἁμαρτωλός, τὰ τῆς Εὔας φέρουσα βάρη, πολλοῖς κακοῖς βριθομένη. Ἐρῶ δὲ αὐτῆς τῶν προτέρων κακῶν τὴν δαψίλειαν, ἵνα γνῶτε αὐτῆς τῆς μετανοίας τὴν πολυτέλειαν. Ὁ θεὸς ἐκ τῆς πλευρᾶς τοῦ Ἀδὰμ ὀστέον λαβὼν καὶ τοῦτο σαρκώσας τὴν Εὔαν εἰργάσατο, ἣν δὲ γυναῖκα καλέσας ἔδωκε βοηθὸν τῷ Ἀδάμ. Ἀλλὰ μετὰ τὸ ἁμαρτεῖν καὶ παραβῆναι τὸν νόμον καὶ ἐκβληθῆναι τοῦ παραδείσου καὶ θάνατον τὸ ἐπιτίμιον λαβεῖν, ἵνα μὴ τῷ θανάτῳ δαπανώμενον ἄρδην τὸ γένος ἀπώληται, γάμον ἐπιστρατεύει τῷ θανάτῳ, ἵν' ὁ μὲν σπείρῃ, ὁ δὲ θερίζῃ, ὁ μὲν τέμνῃ, ὁ δὲ βλαστάνῃ. Καὶ ὅτι μετὰ τὸ θανάτῳ ὑποβληθῆναι ἡ τοῦ γάμου ἐδόθη χάρις, δῆλον ἐκ τοῦ τὸν Ἀδὰμ μετὰ τὴν ἔξοδον τοῦ παραδείσου συναφθῆναι τῇ Εὔᾳ. Γέγραπται γὰρ ὅτι μετὰ τὸ ἐξελθεῖν ἐκ τοῦ παραδείσου, τότε ἔγνω Ἀδὰμ τὴν γυναῖκα αὐτοῦ.","english":"Otherwise, since the prostitute was about to approach and display that fervent and fiery manner of repentance, for this reason he quickly assents to the Pharisee who invites him, so that, having dramatized her own evils before the eyes of scribes and Pharisees, she might teach them how sinners who are gloomy over their sins must propitiate God. \"Behold,\" he says, \"a woman in the city, who was a sinner.\" A woman: the easily slipping nature, the first net of the devil, the introduction of error, the teacher of transgression, who became a helper but was revealed as an enemy, who was by nature beautiful but by choice shown to be evil, the procurer of death, who showed the beauty of the tree and destroyed the whole paradise. \"And behold,\" he says, \"a woman in the city, who was a sinner,\" bearing the burdens of Eve, weighed down by many evils. I will recount the abundance of her former evils, so that you may know the lavishness of her repentance. God, taking a bone from the side of Adam and fleshing it, fashioned Eve, and having called her woman, gave her as a helper to Adam. But after sinning and transgressing the law and being cast out of paradise and receiving death as the penalty, so that the race might not be utterly destroyed, consumed by death, he arrays marriage against death, so that one may sow and the other reap, one may cut and the other sprout. And that the grace of marriage was given after being subjected to death is clear from the fact that Adam was united with Eve after the departure from paradise. For it is written that after leaving paradise, then Adam knew his wife.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐκτραγῳδήσασα","severity":"info","text":"The verb ἐκτραγῳδέω means 'to dramatize' or 'to declaim tragically,' suggesting the woman's confession is a public performance of her sins for didactic effect.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γυνή","severity":"info","text":"The term γυνή is used generically for 'woman' but here carries the typological weight of Eve, as the subsequent catalogue of misogynistic attributes makes explicit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γέγραπται γὰρ ὅτι μετὰ τὸ ἐξελθεῖν ἐκ τοῦ παραδείσου, τότε ἔγνω Ἀδὰμ τὴν γυναῖκα αὐτοῦ","severity":"info","text":"This is a paraphrase of Genesis 4:1, which states that Adam knew his wife after the expulsion, used here to argue that marriage was instituted after the Fall as a remedy against death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ πρῶτον δίκτυον τοῦ διαβόλου","severity":"info","text":"The phrase 'first net of the devil' reflects a common patristic topos (e.g., Tertullian, John Chrysostom) that woman is the instrument of temptation, rooted in the Eve narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἄλλως δέ","severity":"info","text":"The phrase 'Otherwise' signals a new interpretive layer, typical of exegetical homilies that offer multiple readings of the same Gospel episode.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἡν δὲ γυναῖκα καλέσας ἔδωκε βοηθὸν τῷ Ἀδάμ","severity":"info","text":"The description of Eve as 'helper' (βοηθός) echoes Genesis 2:18 LXX, but the homilist subverts this by calling her 'enemy' after the Fall, a common ascetic reinterpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Πρὸ τῆς ἁμαρτίας οὖν παρθενία ἦν ἀμόλυντον τηροῦσα τὸν χιτῶνα τῆς φύσεως, μετὰ δὲ τὴν παράβασιν, μετὰ τὴν τοῦ θανάτου ἀπόφασιν ὁ γάμος ἀντεισήχθη, ἵνα ἀντλοῦντα τὸν θάνατον νικήσῃ βρύων καὶ τρυγῶντα ἡττήσῃ φύων. Ἐπεὶ οὖν ἐπὶ διαδοχῇ τοῦ γένους καὶ ἐπὶ αὐξήσει τῆς φύσεως ὁ τοῦ γάμου ἐδόθη νόμος, τῷ μὲν ἀνθρώπῳ ἡδόνην ἐνέσπειρε, τὸ δὲ θῆλυ θωπευτικὸν ἐποίησεν· οὐχ ἵνα ἑταιρικῶς πρὸς μίξεις ἐρεθίζων ται, ἀλλ' ἵνα ἐννόμως πρὸς γάμον συνάπτωνται. Ὅθεν ἡ μὲν ἔνθεσμος τοῦ γάμου μῖξις τιμία παρὰ τῷ θεῷ, ἡ δὲ πρὸς χάριν τῶν ἡδονῶν ἐκτελουμένη θανάτῳ ὑποβέβληται. Τίμιος γὰρ ὁ γάμος καὶ ἡ κοίτη ἀμίαντος· πόρνους δὲ καὶ μοιχοὺς κρινεῖ ὁ θεός. Αἱ οὖν χάριν παιδογονίας ἐννόμως τοῖς ἀνδράσι μιγνύμεναι ἀνέγκλητοί εἰσιν, ὥσπερ ἡ Σάρρα καὶ ἡ Ῥεβέκκα καὶ ἡ Ῥαχήλ, καὶ εἴ τις ἄλλη ἀπ' αὐτῆς· αἱ δὲ λόγῳ ἡδυπαθείας τοὺς νέους πρὸς ἀκολασίαν διεγείρουσαι, ὡς φθείρουσαι τὸν ναὸν τοῦ θεοῦ, παραδίδονται φθορᾷ. Εἴ τις γάρ, φησί, φθείρει τὸν ναὸν τοῦ θεοῦ, φθερεῖ τοῦτον ὁ θεός. Ὧν καὶ αὕτη μία ἦν, ἡ μετὰ χεῖρας ἁμαρτωλός. Τὴν γὰρ φύσιν καπηλεύουσα καὶ ταῖς ἔξωθεν","english":"Before the sin, then, virginity was preserving the garment of nature unstained, but after the transgression, after the sentence of death, marriage was introduced as a substitute, so that it might conquer death by teeming and overcome it by generating, while death was draining away. Since, then, the law of marriage was given for the succession of the race and for the increase of nature, it implanted pleasure in man and made the female seductive—not so that they might be incited to promiscuous unions, but so that they might be lawfully joined in marriage. Hence, lawful marital intercourse is honored by God, while that performed for the sake of pleasure is subjected to death. For marriage is honorable and the marriage bed undefiled; but fornicators and adulterers God will judge. Therefore, women who lawfully consort with their husbands for the sake of childbearing are blameless, such as Sarah, Rebecca, Rachel, and any other like them; but those who, for the sake of pleasure, incite young men to licentiousness, as corrupting the temple of God, are given over to corruption. For if anyone, it says, corrupts the temple of God, God will corrupt that one. Among these was this one, the sinner at hand. For she was trafficking her nature and, by external","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"παρθενία","severity":"info","text":"The Greek term παρθενία ('virginity') is contrasted with marriage as a state of purity before the Fall, a common patristic topos.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"φθείρει τὸν ναὸν τοῦ θεοῦ","severity":"info","text":"The phrase 'corrupts the temple of God' echoes 1 Corinthians 3:16-17, where the body is a temple of the Holy Spirit; Amphilochius applies it to sexual sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σάρρα καὶ ἡ Ῥεβέκκα καὶ ἡ Ῥαχήλ","severity":"info","text":"Sarah, Rebecca, and Rachel are Old Testament matriarchs (Genesis) cited as models of lawful marital intercourse for procreation, a standard exemplum in early Christian moral teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πρὸ τῆς ἁμαρτίας οὖν ... μετὰ δὲ τὴν παράβασιν","severity":"info","text":"The passage uses a before/after structure (πρό ... μετά) to contrast prelapsarian virginity with postlapsarian marriage, framing the argument typologically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀντεισήχθη","severity":"info","text":"The verb ἀντεισήχθη ('was introduced as a substitute') indicates marriage is a secondary institution, compensating for the loss of original purity after the Fall.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἡδονὴν ἐνέσπειρε","severity":"caution","text":"The phrase 'implanted pleasure' may imply a negative view of marital pleasure; however, Amphilochius distinguishes lawful procreative use from hedonistic abuse, so the sense is nuanced.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the sinner at hand' (ἡ μετὰ χεῖρας ἁμαρτωλός) is ambiguous: it likely refers to the prostitute of the narrative, but could also be a generic figure."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"βαφαῖς τὰς παρειὰς φοινίσ σουσα καὶ τέχνῃ βιαζομένη φανῆναι καλή, τοὺς νέους πρὸς ἀκολασίαν ὑπέσυρεν, ἀπροόπτως αὐτοὺς εἰς τὸ τῆς πορνείας ἀποκλίνουσα βάραθρον. Ταῦτα δὲ λέγω οὐ κωμῳδῶν αὐτὴν ἐφ' οἷς ἔδρασε πρίν, ἀλλ' ἐπαινῶν αὐτὴν ἀφ' οἵων οἵα γέγονεν ἄφνω· λέγω γὰρ τί ἦν, ἵνα δείξω τί γέγονεν νῦν· λέγω αὐτῆς τῆς ἁμαρτίας τὰ πταίσματα, ἵνα δείξω τῆς μετανοίας τὰ κατορθώματα. Ἀλλ' αὕτη ἡ τῷ σώματι οὐκ ἀμέμπτως χρησαμένη τὸ πρίν, τοὺς μὲν διὰ βοστρύχων σαγηνεύουσα, τοὺς δὲ διὰ δακρύων φαρμάττουσα, τοὺς δὲ δι' ἀλείμματος γοητεύουσα, πάντας δὲ πανταχόθεν ἐπὶ τὸν βόρβορον τῆς ἀκολασίας προσκαλουμένη, τὸν αἰσχρὸν αὐτῆς καὶ ἡδυπαθῆ ἔρωτα εἰς θεῖον καὶ ἐπουράνιον μεταβάλλει φίλτρον. Ὡς εἶδε γὰρ τὸν Ἰησοῦν ποτὲ μὲν ἀδέως τῇ Σαμαρείτιδι διαλεγόμε νον, ποτὲ δὲ τὴν Χαναναίαν προσιέμενον, ἄλλοτε τῆς αἱμορροούσης ἀνακηρύττοντα τὴν κλοπήν, καὶ πῆ μὲν τελώναις συν εσθίοντα, πῆ δὲ τῶν φαρισαίων τοὺς οἴκους καταλαμβάνοντα, ἐλογίσατο· Εἰ πόρνας καὶ ἁμαρτωλοὺς καὶ τελώνας προσίεται, μέχρι πότε ἀκαθέκτως οἰστρῶσα τὸ τῆς ἁμαρτίας πέλαγος ἀντλῶ; Οὐ μένω νέα, οὐ μένω καλή· πάντα γὰρ παρέρχεται, πάντα μαραίνεται, καὶ ἄνθη καὶ κρίνα καὶ τῶν προσώπων τὰ κάλλη. Τί οὖν πάθω ἐφ' οἷς ἔδρασα; Ἤδη γὰρ τὸ τῆς γεέννης πῦρ ἐννοῶ, ἤδη μου τὴν ψυχὴν μετάγνωσις λαμβάνει, ὅτι ἐπ' ὀλέθρῳ τῶν νέων βιαζομένη φανῆναι καλὴ ἐν ταῖς ἀγυίαις τῆς πόλεως, ἐν ταῖς ἀγοραῖς, ἐν ἀμφόδοις ἔτρεχον, δίκτυον μὲν τοὺς πόδας ἔχουσα καὶ σαγήνην τὴν γλῶσσαν. Ὢ πόσους νεανίσκους κατέθελγον μεστὸν ἀναιδείας βλέμμα περιφέρουσα!","english":"with dyes reddening her cheeks and forcing herself by artifice to appear beautiful, she would draw young men toward licentiousness, heedlessly inclining them into the abyss of fornication. I say these things not to mock her for what she did before, but to praise her for what she has suddenly become from what she was; for I tell what she was, in order to show what she has now become; I recount the errors of her sin itself, in order to display the achievements of her repentance. But this woman, who formerly did not use her body blamelessly, ensnaring some through her curls, bewitching others through her tears, enchanting others through her ointment, and summoning all from every side to the mire of licentiousness, transforms her shameful and voluptuous passion into a divine and heavenly love. For when she saw Jesus sometimes conversing freely with the Samaritan woman, sometimes receiving the Canaanite woman, at another time proclaiming the theft of the woman with the issue of blood, and here eating with tax collectors, there visiting the houses of the Pharisees, she reasoned: \"If he welcomes prostitutes and sinners and tax collectors, how long shall I, frenzied without restraint, draw from the sea of sin? I do not remain young, I do not remain beautiful; for everything passes, everything withers—both flowers and lilies and the beauties of faces. What then shall I suffer for what I have done? Already I contemplate the fire of Gehenna, already repentance seizes my soul, because I ran in the streets of the city, in the marketplaces, in the alleys, forcing myself to appear beautiful for the ruin of young men, having my feet as a net and my tongue as a dragnet. Oh, how many young men I enchanted, casting about a look full of shamelessness!","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σαμαρείτιδι","severity":"info","text":"The Samaritan woman (John 4:7–26) is one of the gospel figures Jesus converses with; the Canaanite woman (Matthew 15:22–28) and the woman with the issue of blood (Mark 5:25–34) are also cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φίλτρον","severity":"info","text":"φίλτρον (love charm) contrasts with the earlier erotic passion (ἔρωτα), marking the transformation from worldly seduction to divine love.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀγυίαις","severity":"info","text":"ἀγυίαις (streets) and ἀμφόδοις (alleys) evoke the urban setting of late antique Antioch or Constantinople, where prostitutes plied their trade in public spaces.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"λέγω γὰρ τί ἦν, ἵνα δείξω τί γέγονεν νῦν","severity":"info","text":"This rhetorical formula (I tell what she was to show what she has become) structures the passage as a contrast between past sin and present repentance, a common homiletic device.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"δίκτυον μὲν τοὺς πόδας ἔχουσα καὶ σαγήνην τὴν γλῶσσαν","severity":"info","text":"The metaphor of feet as a net and tongue as a dragnet echoes patristic descriptions of prostitutes as hunters; cf. John Chrysostom's homilies on Matthew.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπροόπτως","severity":"caution","text":"ἀπροόπτως (heedlessly) is ambiguous: it may mean the woman acted without foresight, or that she led young men into ruin without their foreseeing it. The context supports the latter.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀπροόπτως αὐτοὺς εἰς τὸ τῆς πορνείας ἀποκλίνουσα βάραθρον' could be read as either the woman acting without foresight or the young men being led without foresight; the context favors the latter.","The identity of the woman is not explicitly named in this passage, but the reference to Jesus and the Samaritan woman suggests she is the sinful woman (possibly Mary Magdalene) of the homily's title."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Ἐπὶ λύμῃ γὰρ τῶν θεατῶν ὡραϊζομένη πῆ μὲν πολυπλόκοις σειραῖς τὴν κεφαλὴν ἐπύργουν, πῆ δὲ νομάδας πλοκάμων ἐκ κορυφῆς εἴων κατὰ μετώπου πλανᾶσθαι· ἄλλοτε δὲ τὰς παρειὰς ἐφοίνισσον καὶ τοὺς ὀφθαλμοὺς κατέγραφον, καὶ ἄλλοτε δακρύων λιβάδας ἠφίουν τῇ κολακείᾳ ἐκτραχηλίζουσα τὴν ψυχήν. Τίς οὖν ἐπὶ τούτοις γένωμαι; Τίνα ἰατρὸν εὕρω τῶν ἀπείρων τούτων παθῶν; Ἐὰν ἀνθρώποις τὰ κατ' ἐμαυτὴν εἴπω, ἀνωφελής μοι γίνεται τῆς ἐξαγορεύσεως ὁ τρόπος. Ἀλλὰ καλύψω τὰ κακά; Ἀλλ' οὐ δύναμαι λαθεῖν· τίνα γὰρ λάθω θεὸν λαθεῖν μὴ δυναμένη; Ποῦ οὖν φύγω πανταχοῦ τὸν δικαστὴν εὑρίσκουσα τὸν μὴ φαινόμενον μέν, πανταχοῦ δὲ διελέγχοντά μου τὰ κακά; Μία μοι σωτηρίας ὑπολέλειπται ἐλπίς, ἕν μοι ἐφόδιον πρόκειται ζωῆς, τὸ τὸν Ἰησοῦν ἐπιγνῶναι καὶ αὐτῷ προσδραμεῖν. Ὁ γὰρ τελώνας προσδεχόμενος οὐκ ἀπαναίνεται πόρνην, ὁ φαρισαίοις συνεσθίων οὐ παραιτεῖται τῆς ἁμαρτωλοῦ τὰ δάκρυα. Ἐπεὶ οὖν ἔγνων ὡς παρὰ Σιμῶνι φαρισαίῳ κατάγεται, ἀνδρὶ λεπρῷ καὶ ἁμαρτω λῷ, δραμοῦμαι πρὸς αὐτόν. Ἀλλὰ τί αἰτήσω προσελθοῦσα; Ὀφθαλμῶν ὑγίειαν; Ἀλλὰ πρόσκαιρος ἡ χάρις. Νόσου ἀπαλλαγήν; Ἀλλὰ μικρὸν τὸ κατόρθωμα, ὁ γὰρ αἰώνιος θάνατος τοῦ παρόντος ἐστὶ βαρύτερος. Πάντα παρεῖσα τὰ τοῦ σώματος τὸ τῆς ψυχῆς ἐπιζητήσω ἴαμα. Μίαν γὰρ εὑρίσκω λύσιν τῶν ἐπηρτημένων κακῶν, ἐὰν τὸν δικαστὴν ἴδω, ἐὰν προλάβω τῆς κολάσεως τὸν καιρόν. Μιμήσομαι Ῥαὰβ τὴν πόρνην, γυναικὸς τὸν ἐνάρετον μεταδιώξω τρόπον· οὐδὲν γὰρ παρ' ἡμῶν βούλεται θεὸς ἢ γνώμης ἐναλλαγήν.","english":"For she, beautifying herself to the ruin of the spectators, would on one hand pile her head with intricate braids, and on the other let wandering locks from the crown stray over her forehead. At other times she would redden her cheeks and paint her eyes, and at other times she would let fall drops of tears, flattering and throwing the soul headlong. What then am I to become in these circumstances? What physician can I find for these boundless passions? If I tell my condition to men, the manner of my confession becomes useless to me. But shall I conceal my evils? Yet I cannot escape notice; for whom can I hide from, when I am unable to hide from God? Where then shall I flee, finding the judge everywhere—the one who is unseen, yet everywhere convicts me of my evils? One hope of salvation remains for me, one provision for life lies before me: to know Jesus and to run to him. For he who welcomes tax collectors does not reject a prostitute; he who dines with Pharisees does not spurn the tears of a sinner. Since I have learned that he is staying with Simon the Pharisee, a leprous and sinful man, I will run to him. But what shall I ask when I approach? Health of the eyes? But that grace is temporary. Release from disease? But that achievement is small, for eternal death is heavier than the present one. Setting aside all bodily concerns, I will seek the healing of the soul. For I find one remedy for the impending evils: if I see the judge, if I anticipate the time of punishment. I will imitate Rahab the prostitute; I will pursue the virtuous way of a woman. For God wants nothing from us but a change of mind.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ἐπὶ λύμῃ","severity":"info","text":"The phrase 'to the ruin' (Ἐπὶ λύμῃ) indicates the purpose of her beautification is destructive, a key moral contrast in the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν Ἰησοῦν ἐπιγνῶναι","severity":"info","text":"The phrase 'to know Jesus' echoes the language of conversion and recognition found in the New Testament, e.g., Acts 9:35.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τελώνας προσδεχόμενος","severity":"info","text":"The reference to Jesus welcoming tax collectors alludes to the parable of the Pharisee and the tax collector (Luke 18:9-14) and the calling of Matthew (Matthew 9:9).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σιμῶνι φαρισαίῳ","severity":"info","text":"Simon the Pharisee is a figure from the Gospel of Luke (7:36-50) who hosts Jesus; the detail of leprosy is not biblical but appears in later tradition, possibly from the Acts of Pilate or other apocrypha.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ῥαὰβ τὴν πόρνην","severity":"info","text":"Rahab the prostitute is a biblical figure (Joshua 2) who aided Israelite spies and is praised in Hebrews 11:31; her example of conversion and salvation parallels the speaker's hope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μία μοι σωτηρίας ὑπολέλειπται ἐλπίς","severity":"info","text":"This sentence marks a turning point in the narrative, shifting from despair to resolution, and introduces the central theme of seeking salvation through Christ.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker shifts between first-person singular (the woman) and first-person singular (the narrator) in the Greek; the English draft maintains a consistent first-person voice for the woman, but the Greek may imply a homiletic 'I'."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Ταῦτα εὐσεβῶς ἐπισκεψαμένη καὶ τὴν διάνοιαν πρὸς πίστιν ἐπαλείψασα ἐπεισέρχεται τῷ Ἰησοῦ ὅπου ἀνέκειτο τὴν προτέραν ἀναίδειαν εἰς ὑπόθεσιν παρρησίας λαβοῦσα. Καὶ λέγει μὲν αὐτῷ οὐδέν· οὐ γὰρ ἐτόλμα, ᾔδει γὰρ ὡς ὁ τῶν λογισμῶν ἔφορος οὐ δεῖται λόγων. Τί γὰρ εἰπεῖν εἶχε τῷ τὰ πάντα εἰδότι; Ὅτι ἥμαρτεν; Ὅτι πολλῶν κακῶν ἐργάτις γέγονεν; Ὅτι ἐρῶσα καὶ ἐρωμένη τὴν πάνδημον ἡδονὴν ἐθεράπευσεν; Ταῦτα θεῷ δῆλα ἦν, οὐ πραττόμενα μόνον, ἀλλὰ καὶ ἐν τῷ ἀφανεῖ τῆς ψυχῆς βουλευτηρίῳ γυμνούμενα. Εἰδυῖα οὖν ὡς πάντα οἶδε καὶ λαθεῖν αὐτὸν δύναται οὐδέν, θυροῖ μὲν τὴν γλῶσσαν, λαλεῖ δὲ τοῖς δάκρυσι. Στᾶσα γάρ, φησί, παρὰ τοὺς πόδας αὐτοῦ κλαίουσα, ἤρξατο βρέχειν τοὺς πόδας αὐτοῦ τοῖς\n\nδάκρυσιν. Ἀλλ' εἰ καὶ μὴ τῇ γλώσσῃ ἐλάλει, ἀλλὰ στεναγμοῖς ἀλαλήτοις ἐφθέγγετο τὸν συντριμμὸν τῆς καρδίας ἐκκαλύπτουσα, τὸ πλῆθος τῶν ἁμαρτιῶν θριαμ βεύουσα, τοὺς ἀτόπους λογισμούς, τὰς ἐναγεῖς ἐνθυμήσεις, τὰς βεβήλους πράξεις, τὰς παρανόμους ὁμιλίας ἐκπομπεύουσα· οὐδὲν γὰρ ἦν τῶν πεπραγμένων αὐτῇ κακῶν, ὃ μὴ δάκρυσιν ἐξετραγῴδει. Ἤδει γὰρ ὅτι ὧν ὡμολόγει τὴν ἀμνηστίαν ἐλάμβανεν. Εἶπα γάρ, φησίν, Ἐξαγορεύσω τὴν ἀνομίαν μου τῷ κυρίῳ καὶ σὺ ἀφῆκας τὴν ἀσέβειαν τῆς καρδίας μου. Καὶ οὐ μόνον ἀλαλήτως ἐφθέγγετο τοῖς στεναγμοῖς τῆς καρδίας δυσωποῦσα τὸν κύριον, ἀλλὰ καὶ σχήματι τὸ τῆς μετανοίας διέγραφε κάλλος.","english":"Having piously considered these things and anointed her mind with faith, she enters where Jesus was reclining, having taken her former shamelessness as a pretext for boldness. And she says nothing to him; for she did not dare, knowing that the overseer of thoughts has no need of words. For what could she say to the one who knows all things? That she had sinned? That she had become a worker of many evils? That, loving and being loved, she had served the common pleasure? These things were manifest to God, not only when done, but also when laid bare in the hidden council-chamber of the soul. Knowing, then, that he knows all things and that she can hide nothing from him, she bars her tongue but speaks with tears. For, standing, it is said, at his feet weeping, she began to wet his feet with her tears. But even if she did not speak with her tongue, yet with inarticulate groans she uttered the crushing of her heart, revealing the multitude of her sins, parading the depraved thoughts, the accursed intentions, the profane deeds, the lawless associations; for there was none of the evils done by her that she did not dramatize with tears. For she knew that she received amnesty for those things she confessed. For it is said, \"I will declare my lawlessness to the Lord, and you have forgiven the impiety of my heart.\" And not only did she inarticulately utter with the groans of her heart, beseeching the Lord, but also with her posture she delineated the beauty of repentance.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐπαλείψασα","severity":"info","text":"The verb ἐπαλείψασα (anointing) carries a medical or ritual sense of applying a salve, here metaphorically preparing the mind with faith. It echoes the earlier cosmetic imagery of the woman's self-beautification, now inverted to a spiritual anointing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐξαγορεύσω τὴν ἀνομίαν μου τῷ κυρίῳ","severity":"info","text":"This is a loose citation of Psalm 31(32):5 LXX: 'I will declare my lawlessness to the Lord.' The second clause, 'you have forgiven the impiety of my heart,' adapts the psalm's language to the woman's confession, though it is not a direct quotation.","cites":[],"named_sources":["Psalm 31(32):5 LXX"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"πάνδημον ἡδονήν","severity":"info","text":"The phrase πάνδημον ἡδονήν (common pleasure) alludes to the Platonic distinction (Symposium 180d–181c) between Pandemian (common, vulgar) and Uranian (heavenly) love. Here it characterizes the woman's former life as base and promiscuous.","cites":[],"named_sources":["Plato Symposium"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"θυροῖ μὲν τὴν γλῶσσαν, λαλεῖ δὲ τοῖς δάκρυσι","severity":"info","text":"This antithesis (bars her tongue but speaks with tears) forms a rhetorical climax, contrasting silence with inarticulate expression. It structures the passage as a shift from verbal confession to non-verbal, emotional communication.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ἐκπομπεύουσα","severity":"info","text":"The verb ἐκπομπεύουσα (parading) is rare and vivid, suggesting a public display of shame. In later Byzantine homiletics, this term is used to describe the theatrical confession of sins, linking the passage to the tradition of public penance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"θριαμ βεύουσα","severity":"caution","text":"The reading θριαμ βεύουσα is likely a scribal error or variant for θριαμβεύουσα (triumphing over, or parading). The sense is clear from context, but the exact form is uncertain; the translation 'parading' follows the emended reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase θριαμ βεύουσα is a textual crux; it may be a misspelling of θριαμβεύουσα or a different verb. The translation adopts the emended form."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Ἐδάκρυσεν μὲν ὡς πολλὰ γελάσασα τοῖς καλοῖς δάκρυσι τὸν κακὸν ἐκπλύνουσα γέλωτα, ταῖς δὲ ῥανίσι τῶν ὀφθαλμῶν τὸν τῶν παρειῶν ἐκπλύνουσα ῥύπον, ἵνα ἐν οἷς ἥμαρτεν, ἐν τούτοις καὶ ἀπολογήσηται, ἐν οἷς ἠνόμησεν, ἐν τούτοις τὸν νομοθέτην ἐξιλεώση ται. Ὥσπερ γὰρ τὴν κοίτην ἣν ἐκθέσμως ἐμόλυνε συμπλοκῇ, δάκρυσιν ἀπέπλυνεν ὁ Δαβίδ· Λούσω γάρ, φησί, καθ' ἑκάστην νύκτα τὴν κλίνην μου, ἐν δάκρυσί μου τὴν στρωμνήν μου βρέξω, οὕτω καὶ αὕτη δι' ὧν ὀφθαλμῶν πολλοὺς τῶν νέων εἰς ἀκολασίαν ὑπέσυρε δακρύων ἀφεῖσα πηγὰς τὸν δύσπλυτον τῆς ἁμαρτίας ἀπέπλυνε ῥύπον, αὐτὴ ἑαυτῇ λοῦτρον μετανοίας προβαλλομένη τὰ δάκρυα. Τὰ μὲν γὰρ δάκρυα ὡς ὕδωρ αὐτὴ παρεῖχε, τὴν δὲ ἄφεσιν ἀοράτως παρὰ τοῦ Χριστοῦ ὑπεδέχετο. Ἀλλὰ μὴν καὶ τὸν Ἀβραὰμ τάχα οὐ μιμουμένη μόνον, ἀλλὰ νικῶσα, τοὺς πόδας ἀπέπλυνε τοῦ Χριστοῦ. Ὁ μὲν γὰρ νιπτῆρα θεὶς ὕδασιν ἀπέπλυνεν καὶ λεντίῳ κατέμασσεν, αὕτη δὲ οὐχ ὕδωρ ἀντλήσασα, ἀλλὰ κρήνας δακρύων ἀφεῖσα τοὺς πόδας ἀπέπλυνε τοῦ Ἰησοῦ. Φεισαμένη δὲ μὴ δάκρυσιν ἁμαρτωλοῖς ἁγίους ἐνυβρίσῃ πόδας, τὸ τῶν τριχῶν κάλλος ὡς λέντιον ὑποβαλοῦσα ἀπέμασσε τοὺς πόδας. Καὶ ἦν ἰδεῖν ὅλον δι' ὅλου τὸ γύναιον πρὸς θεραπείαν τοῦ Ἰησοῦ καμπτόμενον· οἱ μὲν γὰρ ὀφθαλμοὶ ἄνωθεν ὡς κρῆναι δακρύων ἔπεμπον ὀχετούς, ἡ δὲ ψυχὴ ὥσπερ νιπτὴρ ὑποκειμένη τὰς ἐκ τῶν ποδῶν ἀποσταζούσας ἐδέχετο ῥανίδας, οἱ δὲ πλόκαμοι ἀπέμασσον λεντίου πληροῦντες σχῆμα, αἱ δὲ χεῖρες τὸ ἀλάβαστρον τοῦ μύρου καταχέουσαι τοὺς θείους ἤλειφον πόδας μύρῳ τὸ μύρον τιμῶσαι· Μύρον γάρ, φησίν, κενωθὲν ὄνομά σοι.","english":"She wept much, as one who had laughed much, washing away her evil laughter with good tears, and with the drops from her eyes cleansing the filth from her cheeks, so that in the very things wherein she had sinned, she might also make her defense, and in the very things wherein she had transgressed, she might appease the lawgiver. For just as David washed away the bed which he had unlawfully defiled with intercourse, by his tears—\"For I will wash,\" he says, \"my bed each night, I will drench my couch with my tears\"—so also she, through the same eyes with which she had drawn many young men into licentiousness, released streams of tears and washed away the hard-to-clean filth of sin, presenting tears to herself as a bath of repentance. For she provided the tears as water, and invisibly received forgiveness from Christ. And indeed, perhaps not only imitating Abraham but surpassing him, she washed the feet of Christ. For he, having set out a basin, washed with water and wiped with a towel; but she, not drawing water, but releasing fountains of tears, washed the feet of Jesus. And sparing the holy feet from being insulted by sinful tears, she placed the beauty of her hair as a towel and wiped the feet. And one could see the whole woman bent entirely toward the service of Jesus: for her eyes above sent forth channels of tears like springs, and her soul, placed beneath like a basin, received the drops dripping from the feet, and her tresses fulfilled the form of a towel wiping, and her hands, pouring out the alabaster of ointment, anointed the divine feet, honoring the ointment with ointment—\"For ointment emptied,\" it is said, \"is your name.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λούσω γάρ, φησί, καθ' ἑκάστην νύκτα τὴν κλίνην μου, ἐν δάκρυσί μου τὴν στρωμνήν μου βρέξω","severity":"info","text":"This is a paraphrase of Psalm 6:7 (LXX), where David speaks of weeping on his bed. The citation is not exact but adapted to the context of tears washing away sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μύρον γάρ, φησίν, κενωθὲν ὄνομά σοι","severity":"info","text":"This phrase echoes Song of Songs 1:3 (LXX: \"Myrrh is your name, poured forth\"), applied here to Christ. The author uses the verse to link the woman's anointing of Jesus' feet with the Song's imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ ἀλάβαστρον τοῦ μύρου","severity":"info","text":"The alabaster jar of ointment recalls the woman's earlier sin (prostitution) and her conversion, as she uses the same luxury item to honor Christ. Alabaster vessels were common for expensive perfumes in antiquity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὁ Δαβίδ","severity":"info","text":"The author compares the sinful woman to David, who also wept to wash away his sin (of adultery with Bathsheba). This typology links her repentance to a biblical model of sin and forgiveness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὸν Ἀβραὰμ","severity":"info","text":"The woman is said to surpass Abraham, who washed the feet of the three angels (Genesis 18). This comparison elevates her act of humility above that of the patriarch, emphasizing the power of repentant tears.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὥσπερ ... οὕτω","severity":"info","text":"The passage uses a comparative structure (just as ... so also) to link David's tears to the woman's, reinforcing the typological argument. This rhetorical device is common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the woman is not explicitly named in the passage, but the context (sinner, anointing feet) suggests the woman from Luke 7:36-50, traditionally identified as Mary Magdalene in Western tradition, though the Greek text does not name her here.","The phrase 'Μύρον γάρ, φησίν, κενωθὲν ὄνομά σοι' is ambiguous: it could be a direct quote from Song of Songs or a liturgical adaptation; the source is not explicitly cited."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Εἶδες πῶς ἐνίκησε τὴν ἀχάριστον τῶν Ἰουδαίων γνώμην γυνὴ ἁμαρτωλὸς καὶ θείων ἄμοιρος νόμων. Οἱ μὲν γὰρ λίθοις αὐτὸν ἔβαλλον, ἡ δὲ τοῖς τῆς εὐωδίας ηὔφραινε μύροις. Ἀλλ' Ἰουδαῖοι μὲν ὡς ἀχάριστοι, ὡς ἀσύνετοι καὶ ἀγνώμονες, κακοῖς ἠμείβοντο τὸν εὐεργέτην λίθοις τὸν ἀκρογωνιαῖον φιλοφρονούμενοι λίθον· ἡ δὲ μύρῳ ἤλειφε τοὺς πόδας τοὺς μέλλοντας δι' αὐτὴν πανημέριον ἐπὶ τῆς ἰκρίας ἰστᾶσθαι τοῦ σταυροῦ. Καὶ τί λέγω ὅτι τὸν ἀχάριστον τῶν Ἰουδαίων ἐνίκησε δῆμον, ὅπου γε ὅλον τῶν ἁγίων ὑπερηκόντισε τὸν χορόν; Ἔλαβε γὰρ χάριν ἣν οὐκ ἔλαβον βασιλεῖς, ἧς οὐκ ἔτυχον δυνάσται· Βασιλεῖς γὰρ Θαρσεῖς καὶ νῆσοι δῶρα προσοίσουσι καὶ προσκυνήσουσιν αὐτῷ πάντες οἱ βασιλεῖς τῆς γῆς. Καὶ δὴ κατὰ τὸν προφήτην καὶ ἔδωκαν τὰ δῶρα καὶ πόρρωθεν προσεκύνησαν, ἀλλ' οὐδεὶς αὐτῶν τοῦ Ἰησοῦ τοὺς πόδας ἐφίλησε. Πῶς γάρ; Ἦλθον μάγοι λαβόντες ἀστέρα τῆς ἡγεσίας σύμμαχον, ἀλλὰ πόρρωθεν ἐδωροφόρουν τῆς οἰκείας τάξεως τὸ μέτρον γινώσκοντες. Ὁ οὐρανὸς γάρ μοι, φησίν, θρόνος, ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν μου. Ἐπαινείσθω τοίνυν ἡ γυνὴ ὡς ὅλης τῆς γῆς τὴν τιμὴν ὑποδεξαμένη, ὡς ἁψαμένη ποδῶν ἀχράντων ὧν τὸν χοῦν ἔθνη καὶ πατριαὶ λείξουσι, κα τὰ τὸ εἰρημένον ὅτι τὸν χοῦν τῶν ποδῶν αὐτοῦ λείξουσι. Ἥψατο ποδῶν ἀχράντων, ἐμερίσατο πρὸς Ἰωάννην τοῦ Χριστοῦ τὸ σῶμα. Ὁ μὲν γὰρ ἐπὶ τοῦ στήθους ἀνέπεσε, θείαν γὰρ αὐτόθεν ἔμελλε διδασκαλίαν ἀπομάσσεσθαι· ἡ δὲ τοὺς ὑπὲρ ἡμῶν βαδίζον τας πόδας ὑπήλειφεν. Ἀλλ' ὁ Χριστὸς μέν, ὁ μὴ τὴν ἁμαρτίαν κρίνων, ἀλλὰ τὴν μετάνοιαν ἐπαινῶν, ὁ μὴ τὰ παρελθόντα κολάζων,","english":"You saw how a sinful woman, without share in divine laws, conquered the thankless mind of the Jews. For they pelted him with stones, but she gladdened him with the perfumes of ointment. But the Jews, as thankless, as senseless and ungrateful, repaid the benefactor with evils, with stones, fawning upon the cornerstone with a stone; but she anointed with myrrh the feet that were to stand for her all day long on the cross's gibbet. And why do I say that she conquered the thankless throng of the Jews, when she even outshot the whole chorus of the saints? For she received a grace that kings did not receive, that rulers did not obtain. For kings of Tarshish and the isles will bring gifts and all the kings of the earth will worship him. And indeed, according to the prophet, they gave gifts and worshipped from afar, but none of them kissed the feet of Jesus. How so? Magi came, taking a star as ally of their guidance, but they brought gifts from afar, knowing the measure of their own rank. For heaven, it says, is my throne, and the earth the footstool of my feet. Let the woman be praised, then, as having received the honor of the whole earth, as having touched the undefiled feet whose dust nations and families will lick, according to the saying that they will lick the dust of his feet. She touched undefiled feet, she shared with John the body of Christ. For he reclined upon the breast, for he was about to imprint divine teaching from there; but she anointed the feet that walk for us. But Christ, who does not judge the sin but praises the repentance, who does not punish the past,","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"ἀκρογωνιαῖον λίθον","severity":"info","text":"The phrase 'cornerstone' (ἀκρογωνιαῖον λίθον) is a Christological title, used in Eph 2:20 and patristic exegesis to denote Christ as the foundation of the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Βασιλεῖς γὰρ Θαρσεῖς καὶ νῆσοι δῶρα προσοίσουσι","severity":"info","text":"This alludes to Ps 72:10 LXX (71:10), where kings of Tarshish and the isles bring gifts, interpreted messianically by the author.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν χοῦν τῶν ποδῶν αὐτοῦ λείξουσι","severity":"info","text":"Echoes Isa 49:23 LXX (49:23), 'they will lick the dust of his feet,' applied here to the honor given to Christ's feet.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἐμερίσατο πρὸς Ἰωάννην τοῦ Χριστοῦ τὸ σῶμα","severity":"info","text":"The contrast between the sinful woman anointing Christ's feet and John reclining on his breast is a patristic topos, seen also in Origen and Chrysostom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ τί λέγω...ὅπου γε","severity":"info","text":"A rhetorical escalation (τί λέγω...ὅπου γε) moves from the woman surpassing the Jews to surpassing all saints, marking a structural climax.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"γυνὴ ἁμαρτωλὸς","severity":"info","text":"The 'sinful woman' is traditionally identified with Mary Magdalene in Western tradition, but in Greek patristic exegesis she is often unnamed or distinguished from Mary Magdalene.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'sinful woman' is not specified; the text does not name her as Mary Magdalene, leaving open the patristic debate on her identification."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"ἀλλὰ τὰ μέλλοντα δοκιμάζων, ἀμνηστίᾳ παρελθὼν τὰ προλαβόντα αὐτῆς κακὰ τιμᾷ τὴν γυναῖκα καὶ ἐπαινεῖ τὴν μετά νοιαν, δικαιοῖ τὰ δάκρυα καὶ στεφανοῖ τὴν πρόθεσιν. Ὁ δὲ φαρισαῖος ὁρῶν τὸ θαῦμα πλήττεται τὴν διάνοιαν καὶ φθόνῳ βαλλόμενος οὐ παραδέχεται τῆς γυναικὸς τὴν μετάνοιαν, ἀλλὰ καὶ τὴν οὕτω τιμήσασαν τὸν κύριον ἐπιρραπίζει τῇ λοιδορίᾳ καὶ τοῦ τιμηθέντος ἐλαττοῖ τὸ ἀξίωμα ἄγνοιαν αὐτοῦ καταψηφιζόμενος. Ἰδὼν γάρ, φησίν, ὁ φαρισαῖος ὁ καλέσας αὐτὸν εἶπεν ἐν ἑαυτῷ· Οὗτος εἰ ἦν προφήτης, ἐγίνωσκεν ἂν τίς καὶ ποταπὴ ἡ γυνή, ἥτις ἅπτεται αὐτοῦ, ὅτι ἁμαρτωλός ἐστιν. Ὦ ἄφρον καὶ ἀσύνετε καὶ τὰ ὅλα φαρισαῖε! Ταῦτα λέγων οὐ τῆς γυναικὸς διελέγχεις τὸν τρόπον, ἀλλὰ τῆς ἰδίας κατηγορεῖς προαιρέσεως ἀγνοεῖν αὐτὸν λέγων τίς ποτε ὑπῆρχε ἡ γυνή. Οὐκοῦν οὐχ ὡς θεὸν πάντα γινώσκοντα τῇ κλήσει ἐτίμησας· οὐκ αἰδῇ οὖν, ὦ λαμπρὲ κατήγορε καὶ συκοφάντα, ὅτι καλεῖς μὲν αὐτὸν ὡς θεὸν καὶ εὐλογῆσαι δυνάμενον, καταβοᾷς δὲ αὐτοῦ ὡς ἀνθρώπου καὶ μηδὲν ὑπὲρ ἡμᾶς εἰδότος. Οὗτος, φησίν, εἰ ἦν προφήτης. Καὶ πόσον σου βελτίων, ὦ φαρισαῖε, ἡ ἐν Σικήμοις γυνή, ἡ μὴ προφήτην εἰδυῖα καὶ ἐκ πρώτης ὄψεως τὸν σωτῆρα εὐγνωμόνως ὁμολογήσασα. Κύριε γάρ, φησί, θεωρῶ ὅτι προφήτης εἶ σύ. Πόσῳ δέ σου θαυμασιωτέρα καὶ αὕτη ἡ ἁμαρτωλός, ἧς τὴν μὲν ἁμαρτίαν ὁρᾷς, τὴν δὲ μετάνοιαν οὐ βλέπεις. Ἀλλὰ καὶ κατακρίνεις ἣν ὁ κριτὴς δικαιοῖ, καὶ μέμφῃ καὶ ψέγεις ἣν ὁ θεὸς ἀποδεξάμενος στεφανοῖ, ὅτι ἰδοῦσα παρά σοι θεὸν ἐν ἀνθρώπου μορφῇ κατακείμενον ἔγνω καὶ ἐτίμησε·","english":"But judging what was to come, he passed over her former evils with amnesty, honors the woman, and praises the repentance, justifies the tears, and crowns the intention. The Pharisee, seeing the wonder, is struck in his mind and, smitten with envy, does not accept the woman’s repentance, but even reviles with abuse the one who thus honored the Lord, and diminishes the dignity of the one honored, condemning him for ignorance. For, it says, the Pharisee who had invited him saw and said to himself: “If this man were a prophet, he would have known who and what sort of woman this is who touches him, that she is a sinner.” O foolish and senseless and utter Pharisee! In saying this, you do not expose the woman’s character, but you accuse your own disposition, saying that he did not know who the woman once was. Therefore, you did not honor him by the invitation as a God who knows all things. Are you not ashamed, O splendid accuser and slanderer, that you call him as a God able to bless, yet you cry out against him as a man knowing nothing beyond us? “This man,” he says, “if he were a prophet.” And how much better than you, O Pharisee, is the woman in Shechem, who, not knowing he was a prophet, from first sight gratefully confessed the Savior. For she says, “Lord, I see that you are a prophet.” And how much more admirable than you is this sinful woman, whose sin you see, but whose repentance you do not see. But you also condemn her whom the judge justifies, and you blame and censure her whom God, having accepted, crowns, because, seeing God in human form reclining with you, she recognized and honored him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀμνηστίᾳ παρελθὼν","severity":"info","text":"The phrase 'passing over with amnesty' emphasizes Christ's deliberate forgiveness of the woman's past sins, contrasting with the Pharisee's refusal to accept her repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν Σικήμοις γυνή","severity":"info","text":"The 'woman in Shechem' likely refers to the Samaritan woman at the well (John 4:7-26), who recognized Jesus as a prophet. This parallel underscores the theme of recognition and repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Φαρισαῖος","severity":"info","text":"The Pharisee here represents a hostile Jewish authority figure, common in early Christian polemic. The text contrasts his envy and ignorance with the sinful woman's faith and repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὗτος εἰ ἦν προφήτης","severity":"info","text":"The Pharisee's internal monologue (introduced by 'εἶπεν ἐν ἑαυτῷ') is a rhetorical device that highlights his flawed reasoning, followed by the author's direct rebuke ('Ὦ ἄφρον').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἁμαρτωλός","severity":"info","text":"This passage influenced later Byzantine homilies on the sinful woman (often identified as Mary Magdalene), emphasizing repentance over past sin as a model for Christian conversion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'woman in Shechem' is not explicitly named; the text assumes familiarity with the Gospel of John, but the reference could also be to a local tradition."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"καὶ τὰ τῆς ψυχῆς ἐκκαλύψασα τραύματα ἔλεον ᾔτησε καὶ τῶν βεβιωμένων τὴν ἀμνηστίαν. Σὺ δὲ τιμήσας τῇ κλήσει ἀτιμάζεις τῇ λοιδορίᾳ λέγων· Εἰ ἦν προφήτης ἐγίνωσκεν ἂν τίς καὶ ποταπὴ ἡ γυνὴ ἥτις ἅπτεται αὐτοῦ. Ἄθλιε! Ἐπειδὴ τὰ σὰ οὐκ ἤλεγξε κακά, ἄγνοιαν αὐτοῦ καταψηφίζῃ; Ἐπειδὴ τὴν πολλοῖς κακοῖς βεβαρημένην σου στέγην ὑπῆλθεν, ἀναιρεῖς αὐτοῦ τὴν γνῶσιν; Ἀλλ' ἐπειδὴ ἠξίωσας αὐτὸν τὴν σὴν ὑπελθεῖν στέγην, ἀνακλιθῆναι μετά σου καὶ χεῖρα ἐπιβαλεῖν τοῖς ἐδέσμασί σου, ἐπένευσε καὶ οὐκ ἀπηξίωσεν, ἕνα αὐτὸν τῶν πολλῶν νομίζεις; Ἄξιος δὲ ἦσθα ξενοδοχῆσαι θεὸν ἢ τράπεζαν παραθῆναι τῷ ἑτοιμάζοντι τράπεζαν ἐν ἐρήμῳ; Ἀλλὰ φιλάνθρωπος ὢν οὐ παρῃτήσατο καὶ παρὰ τῶν σῶν οἰκετῶν πόμα καὶ σιτίον ὑποδέξασθαι. Τί οὖν αἰτιᾶσαι φιλάνθρωπον δεσπότην, ὦ φαρισαῖε, ὁμοίως εἰς πάντας τὸν τῆς χρηστότητος ζυγὸν ταλαντεύοντα; Τί δὲ τὸν κώνωπα τῆς γυναικὸς διϋλίζων τὴν κάμηλον τῶν οἰκείων κακῶν καταπίνεις; Καὶ ἐπὶ σοὶ μὲν μακρόθυμον εἶναι τὸν θεὸν βούλῃ, ἐπὶ ταύτῃ δὲ ἀπότομον; Τί ἐπ' ἀλλοτρίοις ἐγκλήμασι παροξύνεις τὸν δικαστήν, ἐπὶ τοῖς οἰκείοις συγγνώμην αἰτῶν; Τί συνεφωνήσατε σὺ καὶ Ἰούδας πειρᾶσαι τὸν κύριον; Σὺ μὲν γὰρ ὡς καθαρὸς ἀπὸ ῥύπου ἐπὶ τοῖς ἁμαρτήμασι διασύρων τὴν ἄνθρωπον ἄγνοιαν καταψηφίζῃ θεοῦ, ὁ δὲ ὡς φιλόπτωχος ἀγανακτεῖ λέγων· Τίς ἡ ἀπώλεια τοῦ μύρου τούτου; Ἠδύνατο γὰρ πραθῆναι πολλοῦ καὶ δοθῆναι πτωχοῖς. Ὢ τῆς ἀγνώμονος γνώμης! Ὢ τῶν ἀχαρίστων τρόπων! Ἀπώλειαν τίθεις, Ἰούδα, τὴν θεραπείαν τοῦ Χριστοῦ καὶ μάταιον ἀνάλωμα καλεῖς τὸ εἰς τιμὴν προχωρῆσαν θεοῦ; Πόσον ἐδώκαμεν ὧν ἐλάβομεν;","english":"and having uncovered the wounds of her soul, she begged for mercy and amnesty for her past life. But you, honoring her with the title, dishonor her with abuse, saying: \"If he were a prophet, he would have known who and what sort of woman this is who touches him.\" Wretch! Because he did not reprove your evils, do you condemn him for ignorance? Because he entered your house, which is weighed down with many evils, do you deny his knowledge? But because you deemed him worthy to enter your house, to recline with you, and to lay his hand on your food, he consented and did not refuse, do you consider him one of the many? Were you worthy to host God or to set a table for the one who prepares a table in the wilderness? But being philanthropic, he did not decline to receive drink and food even from your servants. Why then do you blame a philanthropic master, O Pharisee, who balances the yoke of kindness equally for all? Why do you strain out the gnat of the woman while swallowing the camel of your own evils? And do you wish God to be patient with you, but harsh with her? Why do you provoke the judge over the faults of others, while asking forgiveness for your own? Why have you and Judas conspired to tempt the Lord? For you, as one pure from filth, tearing apart the woman for her sins, condemn God for ignorance, while he, as a lover of the poor, complains, saying: \"What is the loss of this myrrh? It could have been sold for much and given to the poor.\" O the ungrateful mind! O the thankless ways! Do you, Judas, call the healing of Christ a loss and a vain expense what was advanced for the honor of God? How much have we given of what we have received?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὰ τῆς ψυχῆς ἐκκαλύψασα τραύματα","severity":"info","text":"The metaphor of 'uncovering the wounds of the soul' aligns with early Christian penitential imagery, emphasizing the woman's vulnerability and plea for mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν κώνωπα ... τὴν κάμηλον","severity":"info","text":"The proverbial 'strain out the gnat, swallow the camel' echoes a saying attributed to Jesus in Matthew 23:24, here applied to the Pharisee's hypocrisy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰούδας","severity":"info","text":"The reference to Judas Iscariot as a 'lover of the poor' (φιλόπτωχος) is a rhetorical device, contrasting his greed with the woman's repentance; Judas's complaint about the myrrh is not in canonical Gospels but appears in apocryphal traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σὺ μὲν ... ὁ δὲ","severity":"info","text":"The passage uses a parallel structure contrasting the Pharisee's accusation of ignorance with Judas's complaint about waste, both serving as foils to the woman's repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀπώλειαν τίθεις ... θεραπείαν τοῦ Χριστοῦ","severity":"info","text":"This critique of Judas reflects later patristic polemic against those who value material wealth over spiritual healing, common in Amphilochius's homiletic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἠδύνατο γὰρ πραθῆναι πολλοῦ","severity":"caution","text":"The claim that the myrrh could be sold for much is not scriptural; it may derive from apocryphal sources or rhetorical invention, and should not be taken as historical.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the woman (likely the sinful woman of Luke 7:36-50) is not explicitly named; the text assumes familiarity with the Gospel narrative.","The phrase 'τὸν κώνωπα ... τὴν κάμηλον' may be proverbial rather than a direct scriptural quote."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Λογισώμεθα ἀφ' οὗπερ ὁ κόσμος ἀνεδείχθη, πόσοι παρὰ τῆς αὐτοῦ φύσεως ἐλέους ῥέουσι ποταμοί, καὶ οὐ λογίζεται θεὸς ζημίαν τὴν ἀφθονίαν. Πόσας ἡ γῆ εὐωδίας βλαστάνει; Πόας ῥόδων καὶ κρίνων, καὶ στύρακα, νάρδον καὶ στακτὴν καὶ τὰ ἄλλα ἀφ' ὧν τὸ καλὸν κατασκευάζεται μύρον. Καὶ οὐ λογίζεται θεὸς ἀπώλειαν. Καὶ ἵνα μικρὸν ἀλάβαστρον μύρου τοῖς ποσὶ τοῦ Χριστοῦ ἐπιχεθῇ, γογγύζεις; Μὴ οὖν προῖκα αὐτὸ ἔλαβεν, ἵνα γογγύσῃς; Ἔλαβεν μύρον καὶ ἔδειξε μετανοίας τρόπον· ἔλαβε δάκρυα καὶ ἔστησε πηγὴν ἁμαρτη μάτων. Ποία οὖν ἐστιν ἀπώλεια, εἰ ἐσώθη ἡ γυνή, δι' ἣν ὁ παράδεισος ἀπεκλείσθη, δι' ἣν Ἀδὰμ συνεξεβλήθη; Ἀλλὰ λυπεῖ σε τοῦτο, Ἰούδα; Εἰκότως· καὶ γὰρ τὸν διάβολον\n\nἐλύπησεν αὐτῆς ἡ σωτηρία. Εἶδεν γὰρ δι' αὐτῆς λοιπὸν τὸ γένος πρὸς μετάνοιαν μεταβαλλόμενον καὶ δάκνεται καὶ ἀνιᾶται οὐκ ἔχων λοιπὸν δίκτυον δι' οὗ θηράσει τὸν ἄνθρωπον· ὅθεν καί σε εἰς τὸ γογγύσαι παρώρμησεν. Εἰς τί, φησίν, ἡ ἀπώλεια αὕτη; Ἠδύνατο γὰρ πραθῆναι πολλοῦ. Ἤδη πρᾶσις, Ἰούδα; Ἤδη προδοσίας μελέτη, κακῶναἰνιγμάτων ἀρχή; Ἀλλ' ὁ Ἰησοῦς οὐκ ἐλέγχει αὐτοῦ τὴν νόσον, οὐ γυμνοῖ τὸ φιλάργυρον, ἵνα μὴ τὴν μέλλουσαν προδοσίαν ἀνακρούσηται. Χριστὸς δὲ ἐπιπλήττων λέγει· Τί κόπους παρέχετε τῇ γυναικί; Τί πρὸς τοῖς προλαβοῦσι κακοῖς κακίζετε τὴν ἄνθρωπον; Αὐτάρκως ἔκαμε τὸ τῶν γυναικῶν γένος· μηδεὶς αὐτῶν τὴν σωτηρίαν ἐμποδιζέτω, μηδεὶς κοπούτω τὴν λούσασαν μύρῳ τοὺς πόδας τοὺς ὑπὲρ αὐτῆς βαδίσαντας ἐπὶ γῆς. Τοὺς πτωχοὺς γὰρ ἔχετε μεθ' ἑαυτῶν, λάβετε δὲ κἀμὲ μετὰ τῶν πτωχῶν·","english":"Let us consider how many rivers of mercy flow from its nature since the world was revealed, and God does not count the abundance as a loss. How many fragrances does the earth produce? Grasses of roses and lilies, storax, nard, stacte, and the other things from which fine ointment is made. And God does not count it as destruction. And when a small alabaster jar of ointment is poured upon the feet of Christ, do you grumble? Did she not receive it as a gift, that you should grumble? She received ointment and showed a way of repentance; she received tears and established a fountain of sins. What loss is there, then, if the woman was saved, through whom paradise was closed, through whom Adam was cast out? But does this grieve you, Judas? Naturally; for her salvation also grieved the devil. For he saw that through her the race was henceforth turning to repentance, and he is stung and distressed, no longer having a net with which to hunt man; whence he also incited you to grumble. For what purpose, he says, is this waste? For it could have been sold for much. Already a sale, Judas? Already a practice of betrayal, a beginning of evil riddles? But Jesus does not expose his disease, does not lay bare his love of money, so as not to stir up the coming betrayal. And Christ, rebuking, says: Why do you trouble the woman? Why do you revile the woman in addition to her previous evils? The race of women has suffered enough; let no one hinder their salvation, let no one trouble the one who washed with ointment the feet that walked on earth for her sake. For you have the poor with you; take me also among the poor.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"ἀλάβαστρον μύρου","severity":"info","text":"The alabaster jar of ointment recalls the Gospel episode (Mark 14:3; Luke 7:37) where a woman anoints Jesus' feet. Amphilochius here defends the woman's act against Judas's grumbling.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀδὰμ συνεξεβλήθη","severity":"info","text":"The reference to Adam being cast out with Eve alludes to Genesis 3:23-24. Amphilochius uses this to argue that the woman's salvation reverses the fall.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γογγύζεις","severity":"info","text":"The verb γογγύζω ('grumble, murmur') is used repeatedly of Judas's complaint. It echoes the Septuagint's language for Israel's murmuring in the wilderness (Exodus 16:2) and here characterizes Judas as a type of the devil's agent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰς τί, φησίν, ἡ ἀπώλεια αὕτη;","severity":"info","text":"This rhetorical question marks a shift to a direct dialogue with Judas, whom Amphilochius addresses by name. The passage moves from general defense of the woman to a pointed rebuke of Judas's greed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Ἰούδα","severity":"info","text":"Amphilochius identifies the grumbler as Judas Iscariot, a figure not named in the Gospel account of the anointing. This identification is a homiletic tradition that amplifies the contrast between Christ's mercy and Judas's betrayal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πηγὴν ἁμαρτη μάτων","severity":"caution","text":"The phrase 'fountain of sins' is textually uncertain: the Greek has a space before μάτων, possibly a scribal error for ἁμαρτημάτων. The sense is that the woman's tears established a fountain that washes away sins.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'woman' is not explicitly named in this passage, but the context (alabaster jar, anointing of feet) points to the Gospel figure traditionally identified as Mary Magdalene. The reading assumes this identification.","The phrase 'πηγὴν ἁμαρτη μάτων' may be a scribal corruption; the intended reading is likely 'πηγὴν ἁμαρτημάτων' (fountain of sins)."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"δι' ὑμᾶς γὰρ ἐπτώχευσα πλούσιος ὤν, ἵνα ὑμεῖς τῇ ἐμῇ πτωχείᾳ πλουτήσητε. Ἀναιρεῖτέ με καὶ οὐκ ἐγκαλῶ· ἐνταφιάζει με αὕτη καὶ γογγύζετε; Βαλοῦσα γὰρ αὕτη τὸ μύρον ἐπὶ τοῦ σώματός μου πρὸς τὸ ἐνταφιάσαι με πεποίηκεν. Οὐκ αἰδῇ οὖν, Ἰούδα, ὅτι αὕτη μὲν ἁμαρτωλὸς οὖσα μύροις με τιμᾷ, σὺ δὲ ἀπόστολος ὢν πράσει με καθυβρίζεις; Καὶ ἡ μὲν γυνὴ τὰ πρὸς τάφον ἑτοιμάζει, ὁ δὲ μαθητὴς τῷ θανάτῳ προδίδωσιν. Ἁμαρτωλός ἐστιν ἡ γυνή, οἶδα· ἀλλ' οὐδὲν εἶχέ μοι χαρίσασθαι ἢ πηγὴν δακρύων, πηγῇ τὴν πηγὴν ἐξευμενίζουσα, ἀκτήμονι διδασκάλῳ ἄϋλον ἱλαστήριον προσκομίζουσα. Ἀλλὰ καὶ δοκιμάζεις, ἄθλιε, τὸ μύρον τριακοσίων δηναρίων ἄξιον λέγων· δοκιμάζεις δὲ οὐχ ἵνα αὐτῆς τὴν μεγαλοψυχίαν ἐπαινέσῃς, ὅτι ὅλον τὸν ἐκ κακῶν συναχθέντα πλοῦτον εἰς τιμὴν μύρου κατανάλωσεν, ἀλλ' ἵνα γογγύζων δείξῃς ὡς ἀπεύκτῳ περιέπεσας κακῷ τοσοῦτον ζημιωθείς. Ἀλλ' οὐ μέγα, εἰ τριακοσίων δηναρίων στέρησιν δυσχεραίνεις, ὅπου τριάκοντα λαβὼν ἀπέδου με τὸν κύριον. Τί γάρ, φησί, θέλετέ μοι δοῦναι, κἀγὼ ὑμῖν παραδώσω αὐτόν. Ἄθλιε, δοῦλος δεσπότην πωλεῖ; Ἀντέστραπται ἡ τάξις· καὶ ἐγὼ μὲν σὲ τῆς ἁμαρτίας τῷ οἰκείῳ ὠνοῦμαι αἵματι, σὺ δὲ μὲ τριάκοντα ἀπεμπολεῖς ὀβολῶν; Εἶτα δὲ ἄνθρωπος θεὸν πωλεῖ; Δεδόσθω δὲ ὅτι πωλεῖ, τίς ὁ ὠνούμενος; Πόσου δέ τις ἀγοράσει θεόν; Τί δὲ καὶ εὔωνον ποιεῖς τὸ πρᾶγμα; Τριάκοντά τις ὀβολῶν θεὸν πωλεῖ ἐν ἀνθρώπου μορφῇ, ὡς οἰκέτην, ὡς βάρβαρον; Κἂν διάκρινον, πόσου μὲν τὸν ἐνοικοῦντα θεόν, πόσου δὲ τὸν φαινόμενον ἄνθρωπον; Τί μοι, φησί, θέλετε δοῦναι; Σὺ τί θέλεις λαβεῖν;","english":"For your sake I became poor, though I was rich, so that you might be enriched by my poverty. You betray me and I do not complain; this woman anoints me for burial, and you murmur? For she poured the ointment on my body to prepare me for burial. Are you not ashamed, Judas, that she, though a sinner, honors me with ointments, while you, an apostle, insult me by selling me? And the woman prepares the things for the tomb, while the disciple betrays me to death. The woman is a sinner, I know; but she had nothing to give me except a fountain of tears, propitiating the fountain with a fountain, offering to a destitute teacher an immaterial propitiation. But you also examine, wretch, the ointment worth three hundred denarii, you say; you examine not to praise her magnanimity, because she spent all the wealth gathered from evil deeds on the price of ointment, but to show by murmuring that you have fallen into an undesired evil, having lost so much. But it is no great thing if you are distressed at the loss of three hundred denarii, when you sold me, the Lord, for thirty. 'What,' he says, 'do you wish to give me, and I will hand him over to you?' Wretch, does a slave sell his master? The order is reversed: I buy you from sin with my own blood, while you sell me for thirty obols? Then does a man sell God? Granted that he sells, who is the buyer? And for how much will someone buy God? And why do you make the thing so cheap? Does someone sell God in human form for thirty obols, like a slave, like a barbarian? At least distinguish: how much for the indwelling God, how much for the visible man? 'What,' he says, 'do you wish to give me?' What do you wish to receive?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πτωχεύω","severity":"info","text":"The verb πτωχεύω ('become poor') echoes a theme of voluntary poverty for salvation, common in patristic exegesis of Christ's incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τριάκοντα ἀργυρίων","severity":"info","text":"The thirty pieces of silver refer to Judas's betrayal of Jesus (Matthew 26:15, Mark 14:10-11, Luke 22:5). The text contrasts this with the woman's gift of ointment worth three hundred denarii.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μύρον τριακοσίων δηναρίων","severity":"info","text":"Three hundred denarii was a substantial sum; a denarius was a day's wage for a laborer. The detail underscores the woman's lavish offering, contrasting with Judas's paltry betrayal price.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀντέστραπται ἡ τάξις","severity":"info","text":"The phrase 'the order is reversed' marks a rhetorical antithesis: Christ buys humanity from sin with his blood, while Judas sells him for coins. This inversion heightens the contrast between the sinful woman and the betraying apostle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἰούδας","severity":"info","text":"The dialogue with Judas as a foil for the sinful woman is a homiletic device; it amplifies the theme of true repentance versus apostasy, a common trope in early Christian moral exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πηγὴν δακρύων","severity":"info","text":"The phrase 'fountain of tears' is metaphorical; the woman's tears are offered as a spiritual gift, not a material one. The text plays on 'fountain' (πηγή) as both source of tears and means of propitiation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the woman is not explicitly named; she is likely the 'sinful woman' of the title, possibly Mary Magdalene, but the text does not confirm this.","The phrase 'πηγὴν δακρύων' could be read as either literal tears or a metaphor for repentance; the context supports the latter."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Ἐκεῖνοι γὰρ οὐδὲν ἔχουσι δοῦναι ἀντάξιον θεοῦ. Καὶ ἔστησαν αὐτῷ, φησί, τριάκοντα ἀργύρια. Τριάκοντα ὀβολῶν ἄμισθόν τις ἰατρὸν πωλεῖ, ἰατρὸν τυφλοὺς ὀμματοῦντα, χωλοὺς πρὸς δρόμον ἐγείροντα; Ταῦτα λέγω, ἵνα σου κατηχήσω τὴν διάνοιαν, ὅτι κόπους παρέχετε τῇ γυναικί, ὅτι τὸν ἐν νεκροῖς ἐλεύθερον καὶ πρὸ τοῦ θανάτου ὡς νεκρὸν ἐτίμησεν, ὅτι διὰ τοῦ μύρου τῆς ταφῆς καὶ τῆς ἀναστάσεως τὴν χάριν προεσήμανεν. Ἀλλὰ σὺ μὲν καρπὸν τῆς προδοσίας τὸν σχοῖνον ἕξεις, ταύτης δὲ ἡ μνήμη, ὅπου ἂν κηρυχθῇ τὸ εὐαγγέλιον, ἀνεξάλειπτος ἔσται. Εἶπε καὶ γέγονε τὸ ἔργον οὕτως· ὅτι τὸ τοῦ Ἀαρών, τὸ τοῦ Ἐλεάζαρ πέπαυται μύρον καὶ τὸ κέρας ἤργησε, τὸ δὲ ἀλάβαστρον ταύτης παντὶ τῷ αἰῶνι συνεπεκτείνεται ἀκένωτον ἔχον τῆς μνήμης τὴν εὐωδίαν. Ἀλλὰ πρὸς μὲν τὸν Ἰούδαν οὕτως, πρὸς δὲ τὸν φαρισαῖον γογγύζοντα Χριστὸς οὕτως λέγει· Σίμων, ἔχω σοί τι εἰπεῖν. Ὢ χάριτος ἀφράστου! Ὢ φιλανθρωπίας ἀρρήτου! Θεὸς καὶ ἄνθρωπος κοινολογοῦνται καὶ προτίθησι πρόβλημα καὶ κανόνα φιλανθρωπίας ἐκλύων αὐτοῦ τὴν πονηρίαν. Σίμων γάρ, φησίν, ἔχω σοί τι εἰπεῖν· ἔχω εἰπεῖν ὃ μηδενὶ τῶν παλαιῶν εἶπον, οὐ πατριάρχῃ, οὐ προφήτῃ, οὐ νομοθέτῃ. Τότε μὲν γὰρ ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ, ὀδόντα ἀντὶ ὀδόντος ἐζήτουν τὸ δίκαιον ἀπαιτῶν· ἀλλ' ἐπειδὴ οὐ δύνασθε φέρειν τὸ δίκαιον, χάριν ἀντεισάγω τῷ νόμῳ, ἀλάλητόν σοι μυστήριον ἐρῶ. Ὁ δέ φησι· διδάσκαλε εἰπέ. Δύο χρεωφειλέται ἦσαν ἑνὶ ἀνδρί. Ὅρα θεοῦ σοφίαν·","english":"They have nothing to give that is equal in value to God. And they set before him, it says, thirty pieces of silver. Does one sell a physician for thirty obols, a physician who makes the blind see, who raises the lame to running? I say these things to instruct your mind, that you cause trouble for the woman because she honored him who was free among the dead, even before death, as dead, because through the ointment she prefigured the grace of burial and resurrection. But you will have the rope as the fruit of your betrayal, while her memory, wherever the gospel is proclaimed, will be indelible. He spoke, and the deed happened thus: that the ointment of Aaron, of Eleazar, has ceased and the horn has become idle, but her alabaster jar extends throughout the whole age, having the fragrance of memory inexhaustible. But to Judas he speaks thus, and to the murmuring Pharisee Christ speaks thus: Simon, I have something to tell you. O ineffable grace! O unspeakable philanthropy! God and man converse together, and he sets forth a problem and a rule of philanthropy, dissolving his wickedness. Simon, he says, I have something to tell you; I have to say what I said to none of the ancients, not to a patriarch, not to a prophet, not to a lawgiver. For then they sought an eye for an eye, a tooth for a tooth, demanding justice; but since you cannot bear justice, I introduce grace in exchange for the law, I will tell you an unspeakable mystery. And he says: Teacher, speak. There were two debtors to one man. Behold the wisdom of God.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τριάκοντα ἀργύρια","severity":"info","text":"The thirty pieces of silver refer to the betrayal of Jesus by Judas Iscariot (Matthew 26:15).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ τοῦ Ἀαρών, τὸ τοῦ Ἐλεάζαρ πέπαυται μύρον","severity":"info","text":"Aaron and Eleazar are Old Testament high priests; the cessation of their ointment contrasts the enduring memory of the sinful woman.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ, ὀδόντα ἀντὶ ὀδόντος","severity":"info","text":"This echoes the lex talionis principle from Exodus 21:23-25, cited to contrast old justice with new grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρὸς μὲν τὸν Ἰούδαν οὕτως, πρὸς δὲ τὸν φαρισαῖον γογγύζοντα Χριστὸς οὕτως λέγει","severity":"info","text":"The passage shifts from addressing Judas to addressing the Pharisee Simon, marking a new rhetorical unit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀλάλητόν σοι μυστήριον","severity":"info","text":"This phrase, 'unspeakable mystery,' introduces the parable of the two debtors, a key theological revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ δὲ ἀλάβαστρον ταύτης παντὶ τῷ αἰῶνι συνεπεκτείνεται","severity":"info","text":"The alabaster jar symbolizes the enduring memory of the sinful woman, a theme later developed in hagiography.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Simon' is ambiguous: it may refer to Simon the Pharisee from Luke 7:36-50 or another figure.","The phrase 'τὸ τοῦ Ἀαρών, τὸ τοῦ Ἐλεάζαρ πέπαυται μύρον' is unclear in its exact reference to specific biblical events."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"ἀποσιωπᾷ τὴν γυναῖκα, ἵνα μὴ κακουργήσῃ τὴν ἀπόκρισιν. Ὁ εἷς, φησίν, ὤφειλε δηνάρια πεντακόσια καὶ ὁ ἕτερος πεντήκοντα. Φοβερὸς τοῦ διηγήματος ὁ τρόπος· γραμματεῖόν ἐστιν ὁ ἡμέτερος βίος ἀοράτως γράφων καὶ λογισμοὺς καὶ πράξεις καὶ ὀφθαλμῶν ῥεμβασμοὺς καὶ ψυχῆς κινήματα. Ἀλλὰ λύει τὸν φόβον ὁ φιλάνθρωπος δανειστής, ὁ τὰ χειρόγραφα διαρρήσσων τῆς ἁμαρτίας καὶ οὐ μόνον διαρρήσσων ἀλλὰ καὶ λεαίνων τοῖς ὕδασι τοῦ βαπτίσματος, ἵνα μὴ ἴχνος στοιχείου ἢ συλλαβῆς ἀπομεῖναν ὑπόμνημα γένηται τῶν παρωχηκότων κακῶν. Μὴ ἐχόντων οὖν, φησίν, αὐτῶν ἀποδοῦναι ἀμφοτέροις ἐχαρίσατο. Εἶδες φιλάνθρωπον δανειστήν, πῶς δανείζει μέν, οὐκ ἀπολαμβάνει δέ; Πῶς δὲ ἀγνωμονούμενος οὐ ναρκᾷ, ἀλλ' ἥπλωται αὐτοῦ τοῖς αἰτοῦσιν ἡ χείρ; Μὴ ἐχόντων, φησίν, αὐτῶν ἀποδοῦναι ἀμφοτέροις ἐχαρίσατο. Ἀφῆκε μὴ ἐχόντων, οὐχὶ μὴ θελόντων· ἕτερον γὰρ μὴ ἔχειν καὶ ἕτερον μὴ θέλειν. Οἷόν τι λέγω· θεὸς οὐδὲν παρ' ἡμῶν ζητεῖ ἢ μετάνοιαν, ὅθεν βούλεται ἡμᾶς χαίρειν ἀεὶ καὶ προστρέχειν τῇ μετανοίᾳ. Ἐὰν οὖν θελόντων ἡμῶν μετανοῆσαι τὸ πλῆθος τῶν ἁμαρτιῶν ἄτονον τὴν μετάνοιαν ἡμῶν δείξῃ, οὐ παρὰ τὸ μὴ θέλειν, ἀλλὰ παρὰ τὸ μὴ ἔχειν οὐκ ἐκτίννυμεν τὸ χρέος. Διὰ τοῦτο οὖν λέγει· Μὴ ἐχόντων αὐτῶν, ἵνα δείξῃ ὅτι ἰδὼν αὐτοὺς βουλομένους διὰ μετανοίας ἀποδοῦναι τὸ χρέος, μὴ δυναμένους δὲ διὰ τὸ πλῆθος τῶν ἁμαρτιῶν, ὡς φιλάνθρωπος αὐτοῖς συνεχώρησε οὐκ ἀπὸ πράξεως ἀλλ' ἀπὸ προαιρέσεως ἐλευθερώσας τῆς ὀφειλῆς τὸ ὑπόχρεον. Μὴ ἐχόντων οὖν αὐτῶν ἀποδοῦναι μὴ μαστίξας, μὴ στρεβλώσας, μὴ ὕβρει παραδοὺς ἀμφοτέροις ἐχαρίσατο.","english":"He is silent about the woman, so as not to corrupt the answer. One, it says, owed five hundred denarii and the other fifty. The manner of the narrative is fearful: our life is a ledger, writing invisibly both thoughts and deeds, and wanderings of the eyes and movements of the soul. But the compassionate lender dissolves the fear, he who tears up the promissory notes of sin and not only tears them up but also smooths them away with the waters of baptism, so that no trace of a letter or syllable remains to become a reminder of past evils. Since they did not have, it says, the means to repay, he forgave both. Do you see a compassionate lender, how he lends but does not recover? And how, when treated ungratefully, he does not grow numb, but his hand is extended to those who ask? Since they did not have, it says, the means to repay, he forgave both. He released them because they did not have, not because they did not wish; for it is one thing not to have and another not to wish. What I mean is this: God seeks nothing from us but repentance, whence he wishes us always to rejoice and to hasten to repentance. If, then, when we wish to repent, the multitude of sins renders our repentance weak, we do not pay the debt because of not having, not because of not wishing. For this reason, then, he says: Since they did not have, to show that, seeing them willing to repay the debt through repentance but unable because of the multitude of sins, as a compassionate man he granted them remission, freeing the debtor from the obligation not by act but by intention. Since they did not have, then, the means to repay, without scourging, without torturing, without subjecting to abuse, he forgave both.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"γραμματεῖόν ἐστιν ὁ ἡμέτερος βίος","severity":"info","text":"The metaphor of life as a ledger (γραμματεῖον) recording invisible debts is a rhetorical amplification of the parable's financial imagery, not a scriptural claim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φιλάνθρωπος δανειστής","severity":"info","text":"The epithet 'compassionate lender' (φιλάνθρωπος δανειστής) is a key term in Amphilochius' exegesis, contrasting divine mercy with human legal practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μὴ ἐχόντων οὖν, φησίν, αὐτῶν ἀποδοῦναι ἀμφοτέροις ἐχαρίσατο","severity":"info","text":"This phrase echoes the parable of the two debtors (cf. Luke 7:41-43?), but the exact source is uncertain; Amphilochius adapts it freely.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"βαπτίσματος","severity":"info","text":"The reference to baptism 'smoothing away' sin reflects late 4th-century catechetical theology, where baptism erases all prior sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μὴ ἐχόντων οὖν, φησίν, αὐτῶν ἀποδοῦναι μὴ μαστίξας, μὴ στρεβλώσας, μὴ ὕβρει παραδοὺς","severity":"info","text":"The triple negation (μὴ μαστίξας, μὴ στρεβλώσας, μὴ ὕβρει παραδοὺς) forms a rhetorical climax emphasizing the lender's mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀποσιωπᾷ τὴν γυναῖκα","severity":"caution","text":"The opening claim that the narrative 'is silent about the woman' is ambiguous: it may refer to a prior passage now lost or to a deliberate rhetorical choice.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'woman' in the opening sentence is unclear; she may be a figure from a preceding parable or a hypothetical example.","The exact scriptural basis for the debtors' story is not specified; it may be a conflation of several Gospel passages."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"Τίς οὖν αὐτὸν ὀφείλει πλέον ἀγαπῆσαι; Ἀποκριθεὶς δὲ ὁ Σίμων εἶπεν· Ὑπολαμβάνω ὅτι ᾧ τὸ πλεῖον ἐχαρίσατο. Βλέπε τοῦ φαρισαίου τὸ δεινόν· ὡς εἶδεν ἑαυτὸν τῷ λόγῳ ἤδη τῆς ἀληθείας ἀποκλειόμενον, τὸ ὑπολαμβάνω τέθεικε φοβούμενος τελείαν τὴν ἀπόκρισιν δοῦναι. Ὁ δὲ κύριος οὐ τὴν γνώμην αὐτοῦ ἀνέγραφεν, ἀλλὰ τὴν ἀπόκρισιν ἁρπάσας λέγει αὐτῷ· Ὀρθῶς ἀπεκρίθης. Καὶ στραφεὶς πρὸς τὴν γυναῖκα τῷ Σίμωνι ἔφη· Βλέπεις ταύτην τὴν γυναῖκα, τὴν ἁμαρτωλόν, τήν σοι μὲν ἀπηγορευμένην, ἐμοὶ δὲ σῳζομένην; Εἰσῆλθον εἰς τὸν οἶκόν σου–σὸς γὰρ ὁ οἶκος καὶ οὐκ ἐμός, ὁ λοιδορίας μεστός–ὕδωρ ἐπὶ τοὺς πόδας μου οὐκ ἔδωκας, πόδας τοὺς διά σε κονισθέντας, τοὺς κόπον ὑπομείναντας ἵνα κόπων τοὺς κοπιῶντας καὶ πεφορτισμένους ἐλευθερώσω. Ἐξ ἡμισείας τὴν τιμὴν προσήνεγκας τὰ μὲν ἄνωθεν θαυμάσας, τὰ δὲ κάτωθεν μὴ θεραπεύσας. Ἀλλὰ σὺ μὲν ὕδωρ εἰς τοὺς πόδας μου οὐκ ἔδωκας, αὕτη δὲ πηγὰς δακρύων ἐκ τῶν βλεφάρων ἀφεῖσα τῆς ἁμαρτίας αὐτῆς τὸν ῥύπον ἀπέσμηξε. Σύ μοι φίλημα οὐκ ἔδωκας, ὡς εἴθε μή τε Ἰούδας ὁ φιλήματι τὴν προδοσίαν ἐργασάμενος· αὕτη δὲ ἀφ' ἧς εἰσῆλθεν οὐ διέλειπε καταφιλοῦσά μου τοὺς πόδας. Ἐλαίῳ τὴν κεφαλήν μου οὐκ ἤλειψας, ἔλαιον γὰρ ἁμαρτωλοῦ μὴ λιπανάτω τὴν κεφαλήν μου. Πῶς γὰρ εἶχες τὴν κεφαλὴν τιμῆσαι ὁ ποδῶν ἀμελήσας; Αὕτη δὲ καὶ τοὺς πόδας μου προφητικῶς ἤλειψε μύρῳ· Μύρον γάρ, φησίν, ἐκκενωθὲν ὄνομά σοι· ἐκκενωθέν, οὐκ ἐκχυθέν.","english":"Who then ought to love him more? Simon answered and said: I suppose that it is the one to whom he gave the greater gift. Observe the Pharisee's cunning: when he saw himself already excluded by the word of truth, he inserted \"I suppose,\" fearing to give a definitive answer. But the Lord did not record his opinion; rather, seizing the answer, he says to him: You have answered correctly. And turning to the woman, he said to Simon: Do you see this woman, the sinner, forbidden to you but saved by me? I entered your house—for the house is yours and not mine, full of abuse—you gave no water for my feet, feet that were dust-covered because of you, feet that endured toil in order to free those who toil and are burdened. You offered half the price, admiring the upper parts but not tending to the lower. But you gave no water for my feet, while she, releasing streams of tears from her eyelids, wiped away the filth of her sin. You gave me no kiss—would that Judas had not wrought betrayal with a kiss—but she, from the moment she entered, did not cease kissing my feet. You did not anoint my head with oil, for let the oil of a sinner not grease my head. How could you honor the head when you neglected the feet? But she anointed even my feet with myrrh in a prophetic manner: for it is said, \"Myrrh poured out is your name\"—poured out, not spilled.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ ὑπολαμβάνω τέθεικε","severity":"info","text":"The phrase 'τὸ ὑπολαμβάνω τέθεικε' (he inserted 'I suppose') highlights Simon's hedging. The author interprets this as a rhetorical evasion, contrasting with the Lord's directness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μύρον γάρ, φησίν, ἐκκενωθὲν ὄνομά σοι","severity":"info","text":"This phrase echoes a scriptural or liturgical saying about myrrh, possibly from the Song of Songs or a patristic gloss. The wordplay on 'ἐκκενωθέν' (poured out) vs. 'ἐκχυθέν' (spilled) is exegetical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐλαίῳ τὴν κεφαλήν μου οὐκ ἤλειψας","severity":"info","text":"Anointing the head with oil was a common honor in antiquity, but the author rejects oil from a sinner. This reflects early Christian purity concerns about contact with sinners' offerings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ στραφεὶς πρὸς τὴν γυναῖκα τῷ Σίμωνι ἔφη","severity":"info","text":"The shift from dialogue with Simon to a direct address about the woman marks a rhetorical climax. The Lord contrasts Simon's neglect with the woman's devotion through a series of antitheses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὡς εἴθε μή τε Ἰούδας ὁ φιλήματι τὴν προδοσίαν ἐργασάμενος","severity":"info","text":"The reference to Judas's kiss as betrayal parallels the theme of deceptive affection. This aligns with patristic traditions that interpret Judas's kiss as a symbol of hypocrisy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐξ ἡμισείας τὴν τιμὴν προσήνεγκας","severity":"caution","text":"The phrase 'half the price' is ambiguous: it may refer to Simon's incomplete hospitality or a metaphorical offering. The context suggests a critique of partial devotion, but the exact referent is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the woman (the 'sinner') is not specified; she may be a composite figure or a specific biblical character (e.g., Mary Magdalene).","The phrase 'Ἐξ ἡμισείας τὴν τιμὴν' could be read literally (half the monetary value) or metaphorically (half-hearted honor).","The source of the myrrh saying ('Μύρον γάρ, φησίν') is not identified; it may be a lost liturgical or scriptural reference."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Ἐπειδὴ γὰρ τὸ σκεῦος τῆς Ἰουδαϊκῆς γνώμης ὑπόσαθρον ἦν, διὰ τοῦτο ἐκ τῆς ἀλαβαστροθήκης ὑμῶν ἐν τοῖς ποσί μου ἐξεκενώθη τὸ μύρον, ἵνα δι' ἐμοῦ εἰς τὰ ἔθνη μετοχετευθῇ τῆς εὐωδίας ἡ χάρις. Οὗ χάριν λέγω σοι· Ἀφέωνται αὐτῆς αἱ ἁμαρτίαι αἱ πολλαί· ὅτι σὺ μὲν ὁμορρόφιόν με δεξάμενος οὐδὲ φιλήματί με ἐτίμησας οὐδὲ ἀλείμματί με ἐθεράπευσας, αὕτη δὲ πολλῶν κακῶν ἀμνηστίαν λαβοῦσα ἐτίμησέ με ἐκ δακρύων καὶ μύρων οἱονεὶ διφυῆ κρατῆρα κερασαμένη. Μακαρίσωμεν οὖν τὴν ἄνθρωπον τὴν τὰ τῆς Εὔας καλύψασαν κακά, τὴν ἁμαρτωλόν, τὴν πόρνην, τὴν πρόξενον τῶν ἀγαθῶν, τὴν δείξασαν μετανοίας τρόπον καὶ γυμνώσασαν φιλανθρωπίας νόμον, τὴν αὐτὸν τὸν κριτὴν συνήγορον ἐσχηκυῖαν, τὴν δάκρυσι νικήσασαν τὸν τῆς κρίσεως ὀδυρμόν. Ὅσοι οὖν πάρεστε, ζηλώσατε ἅπερ ἠκούσατε καὶ τῆς πόρνης μὴ τὴν\n\nἡδονήν, ἀλλὰ τὸν θρῆνον μιμήσασθε. Ἡ ἡδονὴ μὲν γὰρ τὸν θρῆνον ἐγέννησεν, ὁ θρῆνος δὲ τῶν κακῶν τὴν λύσιν προεξένησε. Λούσατε οὖν ὑμῶν μὴ ὕδασιν, ἀλλὰ δάκρυσι τὸ σῶμα· ἀλείψατε μὴ μύροις, ἀλλ' ἁγνείᾳ τὰ μέλη. Ἐνδύσασθε μὴ τὰ Σηρῶν ὑφάσματα, ἀλλὰ τὸ ἄφθαρτον τῆς σωφροσύνης ἱμάτιον, ἵνα τῆς αὐτῆς τύχητε δόξης, χάριν ἀναπέμποντες τῷ ἀμνῷ τοῦ θεοῦ τῷ αἴροντι τὴν ἁμαρτίαν τοῦ κόσμου, ᾧ ἡ δόξα καὶ ἡ τιμή, σὺν τῷ πατρὶ καὶ τῷ ἁγίῳ πνεύματι, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"For since the vessel of Jewish opinion was unsound, for this reason the myrrh was poured out from your alabaster box at my feet, so that through me the grace of fragrance might be channeled to the nations. For this reason I say to you: Her many sins are forgiven; because you, having received me under your roof, honored me with not even a kiss nor treated me with an ointment, but she, having received forgetfulness of many evils, honored me with tears and myrrh, as if mixing a twofold cup. Let us therefore bless the woman who covered the evils of Eve, the sinful woman, the prostitute, the procurer of good things, the one who showed a way of repentance and laid bare the law of philanthropy, the one who had the judge himself as her advocate, the one who conquered the lament of judgment with tears. Therefore, all who are present, emulate what you have heard, and imitate not the pleasure of the prostitute, but her lamentation. For pleasure gave birth to lamentation, and lamentation procured the release from evils. Wash your body, then, not with waters, but with tears; anoint your limbs not with myrrh, but with chastity. Clothe yourselves not in the fabrics of the Seres, but in the incorruptible garment of temperance, so that you may attain the same glory, sending up grace to the lamb of God who takes away the sin of the world, to whom are glory and honor, together with the Father and the Holy Spirit, now and always, and to the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"τὸ σκεῦος τῆς Ἰουδαϊκῆς γνώμης ὑπόσαθρον","severity":"info","text":"The phrase 'the vessel of Jewish opinion was unsound' reflects a polemical trope in early Christian literature, where Judaism is depicted as a flawed container unable to hold divine truth, a theme found in works like the Epistle of Barnabas.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν ἀμνὸν τοῦ θεοῦ τῷ αἴροντι τὴν ἁμαρτίαν τοῦ κόσμου","severity":"info","text":"The phrase 'lamb of God who takes away the sin of the world' echoes John 1:29 and 1:36, where John the Baptist designates Jesus as the Lamb of God, and alludes to the sacrificial theology of atonement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὴν δείξασαν μετανοίας τρόπον","severity":"info","text":"The description of the sinful woman as 'the one who showed a way of repentance' parallels the theme of the harlot as a model of conversion, common in patristic exegesis of the woman in Luke 7:36-50.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"τὰ Σηρῶν ὑφάσματα","severity":"info","text":"The 'fabrics of the Seres' refers to silk from the Seres people (ancient Chinese), a luxury item in the Roman Empire, often criticized by Christian moralists as a symbol of worldly vanity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μακαρίσωμεν οὖν τὴν ἄνθρωπον","severity":"info","text":"The shift to the hortatory subjunctive 'Let us bless' marks a rhetorical climax, transitioning from Christ's direct speech to the preacher's exhortation, a common homiletic device in Greek patristic sermons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὴν ἁμαρτωλόν, τὴν πόρνην","severity":"info","text":"The repeated epithets 'the sinful woman, the prostitute' reflect the later Western conflation of Mary Magdalene with the unnamed sinful woman of Luke 7:36-50, a tradition that became standard in medieval hagiography.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear, but the identity of the 'sinful woman' is not specified; the homily likely refers to the unnamed woman in Luke 7:36-50, later identified as Mary Magdalene in Western tradition."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 1:29","text":"The English carries the scriptural phrase “the lamb of god”, which matches John 1:29. The match is on the English draft; check the Coptic before quoting the verse."}]}]}