{"slug":"khazarzar-amphilochius-iconiensis-in-zacchaeum","id":"greek:khazarzar:khazarzar-amphilochius-iconiensis-in-zacchaeum","title":"In Zacchaeum","title_source":"In Zacchaeum","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":"2026-11-15T06:55:58Z","cost_usd":0.006254},"source":{"registry_id":"greek:khazarzar:khazarzar-amphilochius-iconiensis-in-zacchaeum","work_id":"khazarzar-amphilochius-iconiensis-in-zacchaeum","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%20Zacchaeum.pdf"},"stats":{"passages":11,"english_words":2733,"coptic_letters":0,"source_letters":11112,"commentary_units":65,"commentary_kinds":8,"derived_notes":1,"ambiguities":20,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"khazarzar-amphilochius-iconiensis-in-zacchaeum","abstract":"This homily on Zacchaeus, attributed to Amphilochius of Iconium (ca. 340–395), is a rhetorical and exegetical sermon likely delivered in a liturgical setting. It survives in a single manuscript tradition, with no critical edition, and its attribution is traditional but unconfirmed. The text is not cited in Byzantine catenae or lectionaries, suggesting limited circulation. The homily employs a three-part argument from authority—prophets, apostles, and evangelists—to exemplify repentance and forgiveness, adapting biblical paraphrases such as Psalm 32(31):1 LXX. Its register is typical of fourth-century patristic preaching, but the work may be a later composition under Amphilochius' name.","historical_context":"The homily is traditionally dated to the late fourth century (ca. 340–395), the period of Amphilochius' episcopacy in Iconium (modern Konya, Turkey). Amphilochius was a Cappadocian Father and contemporary of Basil the Great and Gregory of Nazianzus, active in theological controversies and ecclesiastical politics. The work is written in Greek, the liturgical and literary language of the Eastern Roman Empire. Its genre is a homily, likely delivered during a feast or commemoration of Zacchaeus, though no specific liturgical context is attested. The text survives in a single manuscript tradition, with the edition based on the Khazarzar digital collection; no critical edition or collation of variants exists. Its absence from Byzantine catenae and lectionaries indicates limited transmission, possibly due to regional or monastic preservation. The attribution to Amphilochius is traditional but unconfirmed by external witnesses, and the homily may be a later pseudepigraphon.","significance":"This homily provides insight into late fourth-century exegetical and parenetic preaching on repentance, using Zacchaeus as a model. Its rhetorical structure and biblical paraphrases reflect Cappadocian homiletic techniques. The work's uncertain attribution and limited transmission highlight challenges in patristic attribution and manuscript survival. It relates to broader traditions of early Christian paraenesis, as seen in John Chrysostom's homilies on repentance, and to the reception of Luke's Gospel in patristic exegesis.","timeline":[{"date":"ca. 340–395","event":"Life of Amphilochius of Iconium, traditional author of the homily."},{"date":"4th c.","event":"Probable composition date if authentic; homily reflects fourth-century rhetorical and exegetical style."},{"date":"4th–5th c.","event":"Possible later composition under Amphilochius' name; no external witnesses confirm attribution."},{"date":"Medieval period","event":"Limited circulation; not cited in Byzantine catenae or lectionaries."},{"date":"Modern","event":"Edition based on Khazarzar digital collection; no critical edition published."}],"relations":[{"work":"Homilies on Repentance (John Chrysostom)","relation":"Shares topos of redeemed sinners (Peter, Paul) as examples of repentance and forgiveness.","key":"","label":null,"url":null},{"work":"Gospel of Luke 19:1–10","relation":"Exegetical subject; homily interprets the Zacchaeus pericope.","key":"","label":null,"url":null},{"work":"Psalm 32(31):1 LXX","relation":"Paraphrased in the homily; adapted to the theme of forgiveness.","key":"","label":null,"url":null},{"work":"Cappadocian Fathers (Basil, Gregory)","relation":"Amphilochius was a contemporary and associate; homily reflects Cappadocian homiletic style.","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to Amphilochius is traditional but unconfirmed by external witnesses; the homily may be a later pseudepigraphon.","Date is uncertain; the work is placed in the 4th century based on style, but could be later.","Survives in a single manuscript tradition; no critical edition or collation of variants exists.","Not cited in Byzantine catenae or lectionaries, suggesting limited medieval circulation.","The Greek text may contain scribal errors not noted in the edition."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000488,"generated":"2026-11-15T06:55:58Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Amphilochius%20Iconiensis_PG%2039/In%20Zacchaeum.pdf"}],"checks":{"work":"khazarzar-amphilochius-iconiensis-in-zacchaeum","status":"pass","blocking":[],"warnings":[],"stats":{"passages":11,"translated":11,"commentary_passages":11,"commentary_units":65,"english_words":2733,"source_letters":11112,"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 Zacchaeus, likely delivered in a liturgical setting. Its register is rhetorical and exegetical, typical of fourth-century patristic preaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The text survives in a single manuscript tradition, with the edition based on the Khazarzar digital collection. No critical edition is cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"Attribution to Amphilochius of Iconium (ca. 340–395) is traditional but unconfirmed by external witnesses. The homily may be a later composition under his name.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The homily is not cited in Byzantine catenae or liturgical lectionaries, suggesting limited circulation in the medieval Greek tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not provide a critical apparatus or collation of manuscript variants. The Greek text may contain scribal errors not noted here.","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: 11 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":11},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Ἀμφιλοχίου ἐπισκόπου Ἰκονίου λόγος εἰς τὸν Ζακχαῖον. Οὐδὲν οὕτως τὴν ψυχὴν πρὸς εὐφροσύνην διανίστησιν ὡς φόβος θεοῦ καὶ κακῶν ἀποχὴ καὶ μετανοίας δρόμος καὶ ἐξομο λογήσεως τρόπος. Ὅθεν καὶ σήμερον Δαβὶδ τοὺς τῆς ἀφέσεως τῶν ἁμαρτιῶν τυχόντας ἐμακάριζεν ἅμα μὲν τὴν φιλανθρωπίαν τοῦ Χριστοῦ παριστῶν, ἅμα δὲ καὶ τοὺς ἁμαρτωλοὺς προσδραμεῖν τῇ μετανοίᾳ παρασκευάζων... μακάριοι, φησίν, ὧν ἀφέθησαν αἱ ἀνομίαι καὶ ὧν ἐπεκαλύφθησαν αἱ ἁμαρτίαι... τις οὖνη πόρνοςτελώνης εἰς τὰς ἀκενώτους τῆς σωτη ρίας τοῦ Χριστοῦ τρεχέτωπηγάς.\n\nΟὐκ ἔστιν ἄνευ αὐτῆς οὐ κακῶν λύσιν λαβεῖν οὐ τοῦ μακαρισμοῦ τυχεῖν, κἂν προφήτας κἂν ἀποστόλους κἂν εὐαγγελιστὰς εἴπῃς. Πάντες γὰρ ἐκ τῆς αὐτῆς ἤντλησαν πηγῆς. Ἐν προφήταις μὲν αὐτὸς ὁ Δαβὶδ μετὰ μοιχείαν ἔτι καὶ νῦν προφήτης ὢν διὰ τὴν τοῦ συγχωρήσαντος χάριν. Ἐν ἀποστόλοις δὲ Πέτρος καὶ Παῦλος, ὁ μὲν γὰρ μετὰ τὴν ἄρνησιν τὰς κλεῖς τῆς βασιλείας ἔχει, ὁ δὲ μετὰ τὴν δίωξιν τῶν ἐθνῶν κατέστη ἀπόστολος τὸν Ἰουδαϊκὸν ζῆλον εἰς εὐαγγελικὸν μετα θεὶς τρόπον. Ἐν γὰρ τοῖς εὐαγγελίοις οὐ Ματθαῖον μόνον σῳζόμενον ἐκ τελωνῶν οἶδα, ἀλλὰ καὶ ἑτέρους σὺν αὐτῷ δύο· ὧν εἷς μὲν προσευχόμενος ἐκ τοῦ τὸ στῆθος τύπτειν, τὸν θησαυρὸν τῶν κακῶν, ἐκ τοῦ μὴ τολμᾶν ἐπᾶραι τὰς χεῖρας εἰς τὰ ἅγια, ἐκ τοῦ κάτω νεύειν οὐ μόνον ἐδικαιώθη, ἀλλὰ καὶ κατὰ φαρισαῖον ἐστεφανώθη·","english":"A discourse of Amphilochius, bishop of Iconium, on Zacchaeus. Nothing so rouses the soul to joy as fear of God, abstinence from evils, the course of repentance, and the manner of confession. Hence today David blessed those who had obtained remission of sins, at once presenting the philanthropy of Christ and also preparing sinners to hasten to repentance. \"Blessed,\" he says, \"are those whose lawless deeds have been forgiven and whose sins have been covered over.\" So let every fornicator and tax collector run to the inexhaustible springs of Christ's salvation.\n\nWithout it, it is not possible to obtain release from evils or to attain blessedness, even if you name prophets or apostles or evangelists. For all drew from the same spring. Among the prophets, David himself, after adultery, is still a prophet even now through the grace of the one who pardoned him. Among the apostles, Peter and Paul: the former, after his denial, holds the keys of the kingdom; the latter, after persecuting the nations, became an apostle, having transformed his Jewish zeal into an evangelical manner. For in the Gospels I know not only Matthew, saved from being a tax collector, but also two others with him. One of them, by praying, by beating his breast—the treasury of evils—by not daring to raise his hands to the holy things, by bowing down, was not only justified but also crowned in opposition to the Pharisee.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Οὐδὲν οὕτως τὴν ψυχὴν πρὸς εὐφροσύνην διανίστησιν ὡς φόβος θεοῦ","severity":"info","text":"The opening sentence establishes a paradox: fear of God, not joy itself, rouses the soul to joy. This rhetorical inversion is typical of Amphilochius' parenetic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μακάριοι, φησίν, ὧν ἀφέθησαν αἱ ἀνομίαι","severity":"info","text":"The quotation 'Blessed are those whose lawless deeds have been forgiven' is not a direct biblical verse but a paraphrase of Psalm 32(31):1 LXX, where μακάριοι ὧν ἀφέθησαν αἱ ἁμαρτίαι appears. Amphilochius adapts it to his theme of remission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀμφιλοχίου ἐπισκόπου Ἰκονίου λόγος εἰς τὸν Ζακχαῖον","severity":"info","text":"Amphilochius (c. 340–395) was bishop of Iconium and a Cappadocian Father. This homily on Zacchaeus (Luke 19:1–10) survives only in fragments; the attribution is traditional but not universally accepted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πέτρος καὶ Παῦλος, ὁ μὲν γὰρ μετὰ τὴν ἄρνησιν τὰς κλεῖς τῆς βασιλείας ἔχει","severity":"info","text":"The pairing of Peter's denial and Paul's persecution as redeemed sinners mirrors a common topos in early Christian paraenesis, e.g., in John Chrysostom's homilies on repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐν προφήταις μὲν... Ἐν ἀποστόλοις δὲ... Ἐν γὰρ τοῖς εὐαγγελίοις","severity":"info","text":"The homily is structured as a three-part argument from authority: prophets (David), apostles (Peter, Paul), and evangelists (Matthew and two others). Each exemplifies repentance and forgiveness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀλλὰ καὶ ἑτέρους σὺν αὐτῷ δύο· ὧν εἷς μὲν προσευχόμενος...","severity":"caution","text":"The identity of the 'two others' with Matthew is unclear; they may refer to unnamed tax collectors in the Gospels or to apocryphal traditions. The text is ambiguous and possibly corrupt here.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The 'two others' with Matthew are not identified in the canonical Gospels; the reference may be to lost traditions or a textual corruption.","The phrase 'κατὰ φαρισαῖον ἐστεφανώθη' is obscure: it may mean 'crowned in opposition to the Pharisee' or 'crowned like a Pharisee'—the sense is contested."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"Ζακχαῖος δὲ ἀνελθὼν ἐπὶ τὸ δένδρον ἐν ᾧ πολλά κις ἑστὼς κατεσκόπει μὴ πού τις τῶν ἐμπόρων λαθὼν παρέλθῃ ὅπως μὴ ἀζήμιος μείνῃ, ἐτήρει μὴ λάθῃ αὐτὸν παραδραμὼν ὁ οὐρανοῦ καὶ γῆς ἔμπορος, ὁ τὸν ἄσυλον τῆς βασιλείας ἐπιφερό μενος θησαυρόν.Ἵνα δὲ μὴ ὅλως ὁμοῦ τῶν τελωνῶν συγχέωμεν τὰς ἱστορίας, εἰ δοκεῖ, σήμερον τὸν Ζακχαῖον μόνον λαβόντες εἰς ὑπόθεσιν πραγματείας τὸν λόγον εὐρύνωμεν.\n\nἘξελθών, φησίν, ὁ Ἰησοῦς διήρχετο τὴν Ἰεριχὼ καὶ ἰδοὺ ἀνὴρ ὀνόματι καλούμενος Ζακχαῖος καὶ οὗτος ἦν ἀρχιτελώνης. Οὐχ ἁπλῶς δὲ τῆς Ἰεριχὼ μέμνηται ὁ εὐαγγελιστής, ἀλλ' ἐπειδὴ τελώνην οἴκοι φιλοφρονησάμενον θεὸν λέγει. Ἄπιστον δὲ ἦν τὸ πρᾶγμα. Προτίθησιν αὐτοῦ τὴν πατρί δα, ἵνα τῆς πόρνης ὑπομνησθέντες Ῥαὰβ μὴ ξενισθῶμεν πρὸς τὴν ξένην Ζακχαίου παλινοδίαν. Διὰ τοῦτο οὖν ἐμνήσθη τῆς Ἰεριχώ, ἵνα ἐν νῷ λαβόντες Ῥαὰβ τὴν πόρνην συγκρίνωμεν ἀμφοτέρων τῆς σωτηρίας τὸν τρόπον. Ὥσπερ γὰρ Ῥαὰβ ἡ πόρνη Ἰησοῦν τὸν τοῦ Ναυὴ ὡς κατάσκοπον δεξαμένη ἔκρυψεν, οὕτω καὶ Ζακχαῖος ὁ τελώνης τὸν ἀληθινὸν Ἰησοῦν τὸν κατασκο πεύοντα ἡμῶν τὴν διάνοιαν οἴκοι δεξάμενος ἔθρεψεν. Ἐκείνη Ἰησοῦν τὸν τοῦ Ναυὴ ἐδέξατο τὸν εἰς τὴν γῆν τῆς ἐπαγγελίας τὸν λαὸν εἰσαγαγόντα· οὗτος τὸν ἀληθινὸν Ἰησοῦν δέχεται τὸν εἰς τὴν βασιλείαν τῶν οὐρανῶ κατ. Ἐκείνη Ἰησοῦν ἐδέξατο τὸν οὗτος τὸν ἀληθινὸν Ἰησοῦν ἐδέξατο τὸν τῶν Ἰουδαίων ἐδαφίσαντα ναόν· Οὐ μὴ γάρ, φησί, μείνῃ ὧδε λίθος ἐπὶ λίθον ὃς οὐ μὴ καταλυθήσεται. Ἐκείνη Ἰησοῦν ἐδέξατο τὸν διὰ τοῦ Ἰορδάνουτὸν λαὸν εἰς γῆν ῥέουσαν γάλα καὶ μέλι εἰσαγαγόντα·","english":"Zacchaeus, having gone up into the tree in which he often stood watching lest any of the merchants pass by unnoticed, so that he might not go without his due, was watching lest the merchant of heaven and earth, who bears the inviolable treasure of the kingdom, pass him by unnoticed. But so that we do not confuse the histories of the tax collectors all together, if you please, let us take Zacchaeus alone today as the subject of our discourse and expand our word.\n\nJesus, it says, went out and was passing through Jericho, and behold, a man named Zacchaeus, and he was a chief tax collector. The evangelist does not mention Jericho simply, but because he says that a tax collector entertained God at home. The matter was incredible. He sets forth his homeland so that, reminded of the harlot Rahab, we may not be astonished at the strange recantation of Zacchaeus. For this reason, then, he mentioned Jericho, so that, taking Rahab the harlot in mind, we may compare the manner of salvation of both. For just as Rahab the harlot received Joshua the son of Nun as a spy and hid him, so also Zacchaeus the tax collector received the true Jesus, who spies out our mind, at home and nurtured him. She received Joshua the son of Nun, who led the people into the land of promise; this man receives the true Jesus, who leads into the kingdom of heaven. She received Joshua, who destroyed the temple of the Jews; for he says, Not a stone will remain here upon a stone that will not be thrown down. She received Joshua, who led the people through the Jordan into a land flowing with milk and honey.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Ἰεριχώ","severity":"info","text":"Amphilochius explains that the evangelist mentions Jericho to recall Rahab the harlot, who sheltered Joshua son of Nun. This typological link prepares the reader for Zacchaeus' conversion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ῥαὰβ","severity":"info","text":"Amphilochius draws a sustained parallel between Rahab and Zacchaeus: both receive a figure named Jesus (Joshua/Christ), both hide or nurture him, and both are associated with salvation. The typology contrasts the old Joshua with the true Jesus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐ μὴ γάρ, φησί, μείνῃ ὧδε λίθος ἐπὶ λίθον","severity":"info","text":"This is a loose citation of a saying about the destruction of the Jewish temple, possibly echoing Matthew 24:2 or a similar tradition. The exact source is not identified in the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀρχιτελώνης","severity":"info","text":"The Greek term 'ἀρχιτελώνης' means 'chief tax collector'. Amphilochius uses it to emphasize Zacchaeus' high status and the surprising nature of his hospitality to Jesus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐξελθών, φησίν, ὁ Ἰησοῦς","severity":"info","text":"This phrase introduces a direct quotation from the Gospel narrative, likely Luke 19:1-10. The homily then expands on the significance of Jericho and the typology with Rahab.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ζακχαῖος","severity":"info","text":"Amphilochius' homily is part of a broader patristic tradition that allegorizes Zacchaeus' tree-climbing as spiritual vigilance and his hospitality as a type of Christ's reception by sinners.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical source of the saying about stones being thrown down is not specified; it may be a paraphrase of a known prophecy."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"οὗτος τὸν ἀληθινὸν Ἰησοῦν ἐδέξατο τὸν διὰ τοῦ βαπτίσματος εἰσαγαγόντα τοὺς πιστοὺς ὅπου ὀφθαλμὸς οὐκ εἶδεν καὶ οὖς οὐκ ἤκουσεν καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη. Ἐκείνη Ἰησοῦν ἐδέξατο τὸν τὸν βότρυν ἐπὶ ξύλου ἐκ τῆς γῆς ἐξαγαγόντα· οὗτος τὸν\n\nἀληθινὸν Ἰησοῦν ὑπεδέξατο τὸν τὸν λῃστὴν εἰς τὸν παράδεισον εἰσαγαγόνταου διὰσλω οι Ἡ πηγὴ τῆς Ἰεριχὼ ἦν πρότερον ἀγονίας μήτηρ, ἀκαρπίας τροφός, ἀτελὲς τὸ ὕδωρ ἔχουσα. Τὸ μὲν γὰρ ῥεῖθρον ἀχανὲς εἶχεν, οἷον ἔλαιον ἀψοφητὶ ῥέουσα, ἡ δὲ τῶν ὑδάτων θέα διψῶν τας τοὺς θεωμένους ἀπέλυεν· οὐ γὰρ ἀκίνδυνος ἦν τοῖς δεομέ νοις ἡ πόσις· ὀλέθριον γὰρ εἶχε τὸ νᾶμα. Τὸ μὲν γὰρ κάλλος τῆς πηγῆς πρὸς δρόμον ἐκίνει τοὺς παριόντας, ὁ δὲ φόβος τῆς βλάβης τὴν προθυμίαν ἀνέκοπτεν.\n\nὍθεν ἐπειδὴ μάτην τὸ ὕδωρ κατὰ τὴν πηγὴν ἔρρει, πολλάκις οἱ πρόσοικοι παρεστῶτες ἔστε νον οὐχ ὑπὸ τῆς ἀνυδρίας ἀλλ' ὑπὸ τῆς θέας τῶν ἀνωφελῶν ὑδάτων εἰς δίψαν παρελκόμενοι. Οὐκ εἶχον θεραπεῦσαι τῆς δίψης τὸ πάθος ὡς σχετλιάζοντας αὐτοὺς πρὸς αὐτὴν λέγειν·«Τί μάτην ῥεῖς, ὦ πηγή; Βελτίων ἦσθα μὴ φαινομένη, ἀλλ' ἐν ὄρεσι καὶ ψάμμοις καὶ ἐν ἐρημίαις ῥέουσα ἔνθα μὴ πολλοὺς μάρτυρας τοῦ κακοῦ εἶχες «. Διὰ τί δὲ ἄποτον ἦν τὸ ὕδωρ; Ἐπειδὴ ἐνέκρου τῶν πινόντων τὰ σώματα· ἄν τε γὰρ ἀνὴρ ἐξ αὐτοῦ ἔπιεν, οὐκ ἐγίνετο πατὴρ οὔτε γυνὴ ἐγίνετο μήτηρ τὴν τῶν μητέρων ἀπολέσασα χάριν.","english":"this one received the true Jesus, who through baptism leads the faithful where no eye has seen, no ear has heard, and no human heart has conceived. That one received Jesus, who brought forth the cluster from the vine on the tree from the earth; this one received the true Jesus, who led the thief into paradise. The spring of Jericho was formerly a mother of barrenness, a nurse of unfruitfulness, having its water imperfect. For it had a vast stream, flowing silently like oil, but the sight of its waters left those who beheld it thirsty; for the drinking was not without danger to those in need, since its stream was deadly. For the beauty of the spring moved passersby to run, but the fear of harm checked their eagerness. Hence, since the water flowed in vain at the spring, the neighbors often stood by and groaned, not from drought but from being drawn into thirst by the sight of the useless waters. They could not cure the affliction of thirst, so they lamented to it, saying: \"Why do you flow in vain, O spring? You would be better not appearing, but flowing in mountains, sands, and deserts where you would not have many witnesses to your evil.\" Why was the water undrinkable? Because it struck the bodies of those who drank; for if a man drank from it, he did not become a father, nor did a woman become a mother, having lost the grace of mothers.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὅπου ὀφθαλμὸς οὐκ εἶδεν καὶ οὖς οὐκ ἤκουσεν καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη","severity":"info","text":"Echoes 1 Cor 2:9-10 (where eye has not seen, ear not heard) and possibly a baptismal liturgy; the phrase is a common early Christian description of the unseen realm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν λῃστὴν εἰς τὸν παράδεισον εἰσαγαγόντα","severity":"info","text":"Alludes to the penitent thief (Luke 23:39-43), here called λῃστής, whom Jesus led into paradise; a typological link to Zacchaeus as receiver of Jesus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πηγὴ τῆς Ἰεριχώ","severity":"info","text":"The spring of Jericho (likely 'Ain es-Sultan) was known in antiquity for its bitter, mineral-laden water, reputed to cause barrenness; Josephus and Pliny note its peculiar properties.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὗτος ... ἐκείνη ... οὗτος","severity":"info","text":"The passage contrasts two figures: 'this one' (Zacchaeus) and 'that one' (the harlot Rahab, from the previous passage), each receiving a different aspect of Jesus; the anaphora structures the comparison.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸν τὸν βότρυν ἐπὶ ξύλου ἐκ τῆς γῆς ἐξαγαγόντα","severity":"caution","text":"The Greek text is corrupt: 'τὸν τὸν' is a dittography; the sense likely refers to Jesus bringing forth a grape cluster from the vine (a symbol of the Eucharist or the land of Canaan).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀγονίας μήτηρ, ἀκαρπίας τροφός","severity":"info","text":"Personification of the spring as 'mother of barrenness, nurse of unfruitfulness'; such rhetorical figures are typical of Amphilochius' homiletic style, emphasizing the spring's paradoxical sterility.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a dittography (τὸν τὸν) and a possible lacuna after 'εἰσαγαγόντα' (ου διὰσλω οι is unintelligible); the translation follows the likely sense of Jesus leading the thief into paradise.","The referent of 'ἐκείνη' is not explicit in this passage but is identified from the preceding context as Rahab."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"Καὶ οὐ μόνον τοῦτο, ἀλλὰ καὶ γῆ δεξαμένη τὸ ῥεῖθρον ἠρνεῖτο τὴν συνήθη τῶν σταχύων φορὰν καὶ φοινίκων εὔσκιοι χάριτες τὴν τῶν φύλλων ἀπεδύοντο τὴν στολὴν καὶ συλλήβδην εἰπεῖν ἔρημα πάντα ἐγίνετο ὡς ἀδίκως περιπεσόντα τῷ νάματι.Τοιαύτη ἡ πηγὴ τὸ παλαιὸν τὴν Ἰεριχὼ περιήρχετο, ἕως ἐλθὼν Ἐλισσαῖος ὁ προφήτης καὶ λαβὼν ἅλας καὶ ἐπιβαλὼν τῇ πηγῇ ἐζώωσε τὰ νάματα. Τάδε γάρ, φησί, λέγει κύριος· ἴαμαι τὰ ὕδατα ταῦτα. Τάδε λέγει ὁ ἀεὶ λέγων καὶ τὸν λόγον εἰς ἔργον ἄγων· Μηκέτι ἐξ ὑμῶν ἄγονος ἔστω καὶ στεῖρα. Εἶπεν καὶ τὸ ὕδωρ μετεβλήθη καὶ γαστέρες ὤδινον καὶ ἡ γῆ στάχυας ἐξεδίδου καὶ οἱ βότρυες ἀνέθαλλον καὶ ἡ ἐλαία τὴν οἰκείαν ἐπεδείκνυε χάριν. Καὶ οἱ πρόσοικοι τῇ συνήθει διηλλάσσοντο πηγῇ, πάλαι μὲν πολε μοῦντες καὶ πολεμούμενοι, ὕστερον δὲ ποθοῦντες καὶ γειτνιά ζοντες. Τί δὲ βούλεται τὸ αἴνιγμα τῆς πηγῆς ἀναγκαῖον εἰπεῖν; Ἡ πηγὴ αὕτη ἡ ἀφθόνως ῥέουσα, ἄχρηστον δὲ καὶ ἄγονον προχέουσα ῥεῖθρον τὸ παλαιὸν τὸν τῆς ἐκκλησίας ἀποσῴζει λόγον.Πρὸ γὰρ τοῦ Χριστοῦ οὕτως ἦν ἀσε βὴς ὅτι κἀνὴρ πιὼν ἐκ τῆς τοῦ νάματος πηγῆς αὐτὸ τὸ εἶναι ἄνθρωπος ἀπόλωλεν καὶ τῇ συμπλοκῇ τῶν εἰδώλων τῆς λογικῆς ψυχῆς τὴν φύσιν ἀρνούμενος καὶ γυνὴ μήτηρ ἀρετῶν οὐκ ἐγίνετο οὐδὲ ἔτικτεν σωφροσύνης βλαστήματα ἢ τὸ λευκὸν τῆς εὐσεβείας ἔβλυζε γάλα. Ἀλλ' οὕτως αὐτῆς διακειμένης ἐλθὼν ὁ κύριος τοὺς ἀποστόλους ὡς ἅλας ἐμβαλὼν ἤρτυσεν αὐτὴν καὶ πότιμον ἐποίησεν. Καὶ ὅτι ἅλας ἦσαν οἱ ἀπόστολοι, ἄκουσον τοῦ Χριστοῦ λέγοντος πρὸς αὐτούς· Ὑμεῖς ἐστε τὸ ἅλας τῆς γῆς·","english":"And not only this, but the earth, having received the stream, denied its customary yield of ears of grain, and the shady graces of the palm trees stripped off their garment of leaves, and, to speak concisely, everything became desolate, as if unjustly overtaken by the water. Such was the spring that once surrounded Jericho, until the prophet Elisha came, and taking salt, cast it into the spring and gave life to the waters. For thus, he says, the Lord speaks: I heal these waters. Thus says the one who always speaks and brings the word to deed: Let no more among you be barren and sterile. He spoke, and the water was transformed, and wombs began to travail, and the earth put forth ears of grain, and the grape clusters revived, and the olive tree displayed its own grace. And the neighbors were reconciled with the familiar spring, formerly warring and being warred upon, but later longing for and drawing near to one another. But what does the riddle of the spring mean? It is necessary to say. This spring, flowing abundantly, but in former times pouring forth a useless and barren stream, preserves the account of the Church. For before Christ, it was so impious that a man drinking from the stream of the spring lost even the very being of a man, denying the nature of the rational soul in the entanglement of idols, and a woman did not become a mother of virtues nor did she give birth to shoots of temperance or pour forth the white milk of piety. But while it was in this state, the Lord came and, casting in the apostles as salt, seasoned it and made it drinkable. And that the apostles were salt, hear Christ saying to them: You are the salt of the earth.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐλισσαῖος","severity":"info","text":"The reference to Elisha salting the spring at Jericho alludes to 2 Kings 2:19-22 (LXX 4:38-41), where Elisha purifies the waters of Jericho with salt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὑμεῖς ἐστε τὸ ἅλας τῆς γῆς","severity":"info","text":"The final quotation 'You are the salt of the earth' is from Matthew 5:13, applied here to the apostles as agents of spiritual seasoning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰεριχὼ","severity":"info","text":"Jericho's spring (likely 'Ain es-Sultan) was known in antiquity for brackish, unproductive water; Elisha's miracle is a local tradition in 2 Kings and Josephus (Ant. 9.47).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τί δὲ βούλεται τὸ αἴνιγμα","severity":"info","text":"The phrase 'What does the riddle of the spring mean?' marks a transition from narrative to allegorical interpretation, a common homiletic device.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἅλας","severity":"info","text":"Salt (ἅλας) is used metaphorically for the apostles as preservers and seasoners of the Church, echoing Christ's saying and Pauline usage (Col 4:10).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀσεβὴς","severity":"info","text":"The description of pre-Christian impiety as causing loss of humanity and barrenness of virtue reflects a common patristic trope of pagan spiritual sterility.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἴαμαι τὰ ὕδατα ταῦτα' is not a direct biblical quotation; it may be a paraphrase of Elisha's words in 2 Kings or a liturgical formula.","The identity of 'the one who always speaks and brings the word to deed' is ambiguous: it could refer to God, Christ, or Elisha as prophet."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ὅτι δὲ ἡ στεῖρα καὶ ἄγονος πολύγονος γέγονεν τῶν ἀποστολικῶν μεταλαβοῦσα ἁλῶν, ὁ προφήτης λέγει· Εὐφράνθητι, φησίν, στεῖρα ἡ οὐ τίκτουσα, ῥῆξον καὶ βόησον, ἡ οὐκ ὠδίνουσα, ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα.Πρὸς οὖν τὴν Ἰεριχὼ ἦλθεν ὁ Ἰησοῦς, ἡ πηγὴ παρὰ τοὺς τῆς πηγῆς πολυτρόφους, ἡ πολυδύναμος χάρις πρὸς τὴν πολύδενδρον καὶ πολύρυτον πόλιν. Καὶ ἰδοὺ ἀνὴρ ὀνόματι καλούμενος Ζακχαῖος καὶ αὐτὸς ἦν ἀρχιτελώνης. Διπλοῦν τὸ κακόν, ὅτι καὶ ἄδικον μετῄει τέχνην καὶ τῶν κακῶς αὐτὴν μετιόντων ἦρχεν· οὐ μόνον ἁμαρτάνων ἀλλὰ καὶ τὰ ἑτέρων ὑποδεχόμενος κακά. Ξένην γὰρ ἀνέτεμνεν ἀδικίας ὁδὸν τὰς λεωφόρους τοῖς ὁδοιποροῦσιν ἐπιτειχίζων· οὔτε γὰρ τοὺς λῃστὰς μιμούμενος ἐλόχα τοὺς παριόντας οὔτε ζήλῳ φιλοξενίας τοὺς ὁδοιπόρους ἀνέμενεν, ἀλλ' ὡς νόμον τὸ ἀδικεῖν ἔχων τοὺς ἀλλοτρίους ἐτελώνει πόνους τὴν ἀνελεῆ τῶν κηφήνων ἀδηφαγίαν μιμούμενος. Ὥσπερ γὰρ οἱ κηφῆνες τῶν μελισσῶν τρυγῶσι τὸν κάματον μὴ συνεφαπτόμενοι τῶν πόνων, οὕτω καὶ οἱ τελῶναι τῶν ξένων τῶν ὁδοιπόρων","english":"that the barren and unfruitful one became prolific, having partaken of the apostolic salt, the prophet says: \"Rejoice,\" he says, \"barren one that does not give birth, break forth and cry out, you that do not labor in childbirth, for the children of the desert are more numerous than those of the woman who has a husband.\" So Jesus came to Jericho, the spring beside the many-nourished springs, the manifold grace to the many-treed and many-streamed city. And behold, a man named Zacchaeus, and he was a chief tax collector. The evil was twofold, because he both practiced an unjust craft and ruled over those who practiced it wickedly; not only sinning himself but also receiving the evils of others. For he cut a strange path of injustice, blocking the highways for travelers; for he neither imitated the robbers in ambushing passersby, nor did he await travelers out of a zeal for hospitality, but having injustice as his law, he taxed the labors of others, imitating the merciless gluttony of drones. For just as drones harvest the labor of bees without sharing in the toils, so also tax collectors","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εὐφράνθητι, φησίν, στεῖρα ἡ οὐ τίκτουσα, ῥῆξον καὶ βόησον, ἡ οὐκ ὠδίνουσα, ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα","severity":"info","text":"The quotation is not from the canonical Bible but likely from an apocryphal or liturgical source; it echoes Isaiah 54:1 but inverts the imagery, celebrating the barren desert as fruitful.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀρχιτελώνης","severity":"info","text":"The term 'chief tax collector' (ἀρχιτελώνης) reflects the Roman system of tax farming, where such officials were often despised for extortion; this background informs the moral condemnation of Zacchaeus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"κηφῆνες","severity":"info","text":"The comparison of tax collectors to drones (κηφῆνες) harvesting bees' labor is a classical topos, found in authors like Aristotle and Philo, used here to underscore parasitic injustice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διπλοῦν τὸ κακόν","severity":"info","text":"The phrase 'the evil was twofold' introduces a rhetorical amplification, structuring the condemnation of Zacchaeus as both personal sin and corrupt authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ἡ στεῖρα καὶ ἄγονος πολύγονος γέγονεν","severity":"info","text":"The paradox 'barren and unfruitful became prolific' applies the earlier spring narrative to the Church, suggesting apostolic salt transforms sterility into fecundity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Πρὸς οὖν τὴν Ἰεριχὼ ἦλθεν ὁ Ἰησοῦς","severity":"caution","text":"The transition from the Elisha typology to Jesus at Jericho is abrupt; the Greek may be corrupt or lacunose, as the expected narrative link is missing.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the quotation beginning 'Εὐφράνθητι' is unidentified; it may be from a lost apocryphon or a liturgical hymn.","The phrase 'ἡ πηγὴ παρὰ τοὺς τῆς πηγῆς πολυτρόφους' is syntactically ambiguous; it may mean 'the spring beside the many-nourished springs' or 'the spring compared to the many-nourished springs'."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"τοὺς πόνους ληΐζονται ἀργίᾳ σχολάζοντες καὶ ταῖς τριόδοις παρακαθήμενοι. Ἔπλεέν τις τὴν θάλασσαν, τρικυμίαις ἐμάχετο, πνεύ μασιν ἐπολέμει, μακρὸν καὶ δυσήνιον τὸ πέλαγος ἔτεμνεν, Ζακχαῖος δὲ ἀφῃρεῖτο τῷ τέλει τὸ κέρδος. Ποιμὴν ἀν αὐχμῷ καὶ καύσωνι, ὄμβρῳ καὶ χιόνι καὶ πάχνῃ συζῶν, καλύβην ἔχων τὰς ἐξοχὰς τῶν πετρῶν, τροφὴν τυρὸν καὶ γάλα, ἱμάτιον ἀνέργαστον τῶν προβάτων τὴν δοράν, ἀλλ' οὗτος ὁ ἄγροικος, ὁ πένης, ὁ ὄρεσιν προσομιλῶν Ζακχαίῳ περιέπιπτεν δεκατευόμε νος τὰ θρέμματα, ἐννόμως λῃστευόμενος, ἄνευ ξίφους ἀναιρούμενος. Σιδήρῳ γὰρ ὁ πληγεὶς καὶ ῥεῖον τὸ τραῦμα λαβὼν οἴχεται ἀναισθησίᾳ φυγὼν τοῦ πάθους τὴν χαλεπότητα, ὁ δὲ ἀκουσίῳ πενίᾳ τετοξευμένος θάνατον ἔχει τὸν πόνον καὶ τέθνηκεν· οὐχ ἅπαξ δαπανούμενος, θνῄσκει δὲ ἀεὶ κατὰ μικρόν. Καὶ ἵνα συντόμως εἴπω, ὥσπερ στρατιώταις τὰ δυσάλωτα φρούρια καὶ τοῖς κυβερνήταις αἱ ὕφαλοι πέτραι καὶ τοῖς πολεμοῦσιν οἱ ὕποπτοι λόχοι, οὕτως ἐμπόροις καὶ ὁδοιπόροις, βουκόλοις καὶ ποιμέσιν Ζακχαῖος φευκτὸς ἦν.Ἀλλ' οὗτος οὕτω περὶ τὴν ἄλογον τῶν χρημάτων συλλογὴν μεμηνὼς ζητῶν τὸν Ἰησοῦν ἰδεῖν οὐκ ἠδύνατο· κατεῖχεν γὰρ αὐτὸν καὶ ἡλικίας σμικρότης καὶ ἀδικίας βαρύτης. Ὅθεν νῦν ἰώμενος τῆς ἡλικίας τὴν εὐτέλειαν τῇ τῆς συνέσεως ἐπινοίᾳ προδραμὼν ἔμπροσθεν ἀνέβη ἐπὶ συκομοραίαν καὶ κρύπτεται ὑπὸ τὸ ἀμφιλαφὲς τῶν φύλλων οἰόμενος ὁρᾶν καὶ μὴ ὁρᾶσθαι, νομίζων λανθάνειν τὸν πάντα εἰδότα· ὃ δὴ καὶ ἡ αἱμορροοῦσα ὑπέστη οἰομένη κλέπτειν τὸν Ἰησοῦν τὸν ἡδέως τὰ τοιαῦτα κλεπτόμενον.","english":"They reap the fruits of labors while idling in laziness and sitting at the crossroads. Someone sailed the sea, fought against the high waves, battled the winds, cut through the long and unruly expanse, but Zacchaeus robbed the profit at the end. A shepherd living with drought and scorching heat, rain and snow and frost, having a hut in the rocky outcrops, food of cheese and milk, a garment of unworked sheepskin, but this rustic, this poor man, this dweller of the mountains fell into Zacchaeus’ hands, his flocks tithed, lawfully plundered, slain without a sword. For the one struck by iron and receiving a flowing wound departs, escaping the severity of the suffering through unconsciousness, but the one shot by involuntary poverty has death in his pain and is dead; not consumed once, but dies continually little by little. And to speak briefly, just as hard-to-capture fortresses are for soldiers, and submerged rocks for helmsmen, and suspicious ambushes for those at war, so Zacchaeus was to be fled from by merchants and travelers, cowherds and shepherds. But this man, so maddened about the irrational collection of money, seeking to see Jesus, was unable; for both the smallness of his stature and the weight of his injustice held him back. Hence now, being healed, having anticipated the meanness of his stature by the ingenuity of his understanding, he went up ahead and climbed a sycamore tree and hides under the dense foliage, thinking to see and not be seen, supposing he escapes the notice of the one who knows all—which indeed the woman with the issue of blood also underwent, thinking to steal Jesus, who is gladly stolen in such matters.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ζακχαῖος","severity":"info","text":"Zacchaeus is traditionally identified as the tax collector in Luke 19:1-10, but here he is depicted as a predatory figure exploiting merchants and shepherds, a moral inversion of the Gospel narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"συκομοραίαν","severity":"info","text":"The sycamore tree (συκομοραία) recalls the Gospel account (Luke 19:4) where Zacchaeus climbs a sycamore to see Jesus, a detail here expanded with moral commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"αἱμορροοῦσα","severity":"info","text":"The woman with the issue of blood (αἱμορροοῦσα) is a parallel figure from the Gospels (Matthew 9:20-22; Mark 5:25-34; Luke 8:43-48), here used to illustrate a similar attempt to hide from Jesus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δεκατευόμενος","severity":"info","text":"δεκατευόμενος (being tithed) is a rare term in patristic Greek, here used metaphorically to describe Zacchaeus's extortion as a form of lawful plunder, contrasting with the biblical tithe.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀλλ' οὗτος οὕτω περὶ τὴν ἄλογον τῶν χρημάτων συλλογὴν μεμηνὼς","severity":"info","text":"This sentence marks a rhetorical shift from a series of analogies (soldier, helmsman, etc.) to the direct narrative of Zacchaeus seeking Jesus, emphasizing his moral transformation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀνέργαστον","severity":"caution","text":"The term ἀνέργαστον (unworked) is ambiguous: it may mean 'unprocessed' (of sheepskin) or 'unworked' in a moral sense, but the context favors the former, describing the shepherd's rough garment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀνέργαστον τῶν προβάτων τὴν δοράν' could be read as either 'unworked sheepskin' or 'unworked hide of sheep', but the sense is clear: a simple garment.","The identity of the 'woman with the issue of blood' is not explicitly named in the text, but the parallel is clear from Gospel references."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Ἀλλ' ἐκείνη κἂν ἐγγὺς γενομένη τοῦ κρασπέδου ἐφήψατο, οὗτος δὲ πόρρωθεν ὢν πίστει τοῦ Χριστοῦ ἐπελάβετο. Ὅθεν ἄνεισιν ἐπὶ τὸ ξύλον τὰ τοῦ Ἀδὰμ θεραπεύων κακά· ὁ μὲνγὰρ ὑπὸ τοῦ ξύλου πλανᾶται τὸν θεὸν φεύγων, ὁ δὲ ἀπὸ ξύλου σῴζεται τὸν θεὸν ἰδεῖν ἐπιθυμῶν. Ἀκούων γὰρ ὡς πολλὰ καὶ παράδοξα ἐργάζεται θαύματα, ὡς πρὸς τοῖς σώμασιν καὶ τὰς ψυχὰς ἰατρεύει, τῶν μὲν ψυχῶν τὰς ἁμαρτίας ἀφαιρούμενος, τοῖς δὲ σώμασιν ἀπάθειαν χαριζόμενος, ἐπεθύμησεν ἰδεῖν τὸν πάντα πᾶσι συγχωροῦντα λογισάμενος παρ' ἑαυτῷ·«Τίς ποτε ἆρά ἐστιν οὗτος ὁ Ἰησοῦς ὁ λεπροὺς καθαίρων, ὁ τυφλοὺς ἰώμενος, ὁ τὰ ἁμαρτήματα τοῖς αἰτοῦσι συγχωρῶν; Ποταπὸς τὸ εἶδος, ὁποῖος τὴν μορφήν; Ἆρα πάντα οἶδεν; ἆρα καὶ τῶν ἀπόντων τὰς γνώμας δοκιμάζει; ἢ τῶν συνόντων μόνον τοὺς λογισμοὺς ἐξετάζει; ἆρα ὡς θεὸς τῆς ἑκάστου καρδίας ἀνιχνεύει τὰ νοήματα; Πόθεν οὖν ταῦτα γνῶ; τίνα τούτων διδάσκαλον λάβω; τίνα; Τὴν πεῖραν, τὴν πάντων διδάσκαλον. Ἀνελθὼν ἐπὶ τὸ δένδρον κρύπτομαι ὑπὸ τὸ ἀμφιλαφὲς τῶν φύλλων. Λανθάνω καὶ μανθάνω εἰ δύναμαι σωθῆναι. Ἐὰν γνῷ μου τῆς ψυχῆς τὸ κίνημα, οἶδα ὅτι ἐξαλείφει μου τὸ τῆς ψυχῆς ἁμάρτημα· ἓν τοῦτο οὖν γνώσομαι ὅτι οἶδεν τῶν λογισμῶν τὰ κρυπτά.","english":"But that woman, when she came near, touched the hem, while this man, being far off, laid hold of Christ by faith. Hence he goes up into the tree, healing the evils of Adam: for the one was deceived by the tree, fleeing from God, while the other is saved from the tree, desiring to see God. For hearing that he works many and marvelous wonders, that he heals not only bodies but also souls, removing the sins of souls and granting freedom from passion to bodies, he desired to see the one who grants everything to all, reasoning with himself: \"Who then is this Jesus, who cleanses lepers, heals the blind, forgives sins to those who ask? What is his appearance, what his form? Does he know all things? Does he test the thoughts of those who are absent, or only examine the thoughts of those present? Does he, as God, track the thoughts of each heart? How then shall I know these things? Whom shall I take as teacher of these things? Whom? Experience, the teacher of all. Going up into the tree, I hide under the thick foliage. I escape notice and learn whether I can be saved. If he knows the movement of my soul, I know that he will erase the sin of my soul. This one thing then I will know: that he knows the secrets of thoughts.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἀλλ' ἐκείνη κἂν ἐγγὺς γενομένη τοῦ κρασπέδου ἐφήψατο","severity":"info","text":"The woman touching the hem alludes to the hemorrhaging woman in Mark 5:25–34, who was healed by touching Jesus' garment; the contrast emphasizes Zacchaeus' faith from afar.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ τοῦ Ἀδὰμ θεραπεύων κακά","severity":"info","text":"The phrase 'healing the evils of Adam' evokes the Pauline typology of Christ as the second Adam (Romans 5:12–21), reversing the fall through the tree of the cross.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁ μὲν γὰρ ὑπὸ τοῦ ξύλου πλανᾶται","severity":"info","text":"The tree (ξύλον) is a double entendre: the tree of knowledge in Eden (Genesis 3) and the cross of Christ; the homily exploits this to contrast Adam's deception with Zacchaeus' salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀνελθὼν ἐπὶ τὸ δένδρον κρύπτομαι","severity":"info","text":"Zacchaeus' internal monologue shifts from third-person narration to first-person speech, dramatizing his testing of Jesus' divine knowledge; this rhetorical device heightens the narrative tension.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀπάθειαν","severity":"info","text":"ἀπάθεια ('freedom from passion') is a key ascetic term in Greek patristic thought, denoting the ideal state of the soul; here it is applied to bodily healing, blending somatic and spiritual restoration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Τὴν πεῖραν, τὴν πάντων διδάσκαλον","severity":"info","text":"The maxim 'experience, the teacher of all' echoes a common Greek proverb (cf. Aristotle, Metaphysics 1.1); its use here aligns Zacchaeus with empirical inquiry, a rare motif in hagiographical narrative.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'that woman' (ἐκείνη) is not explicit; likely the hemorrhaging woman from the Gospel, but the text does not name her.","The tree (ξύλον/δένδρον) is ambiguous: it may refer to the sycamore tree of the Zacchaeus story (Luke 19:4) or be a symbol for the cross; the homily exploits both."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Ἐὰν ὑπὸ τοῦ πλήθους συνεχόμενος ἴδῃ με τὸν λανθάνοντα καὶ μὴ μόνον ἴδῃ ἀλλὰ καὶ τῆς ψυχῆς μου ἐκκαλύψῃ τὸν ἔρωτα, αἱροῦμαι πάντα ῥῖψαι καὶ ἕνα εὑρεῖν. Μιμήσασθαι Ματθαῖον θέλω· καὶ γὰρ ἐκεῖνος τελώνης ἦν ὡς καὶ ἐγώ, ἀλλὰ Ματθαῖος μὲν οὐκ αὐθαιρέτως προσέδραμεν, ἀλλὰ κληθεὶς ὑπήκουσεν. Τάχα δὲ αὐτὸν καὶ ὁρῶν καὶ ἕνα τῶν ὁδοιπόρων νομίζων τὰς χεῖρας ἐκοίλανεν καὶ βαθὺν ἐφήπλωσε κόλπον τῇ συνηθείᾳ πρὸς τὴν λῆψιν ὀχηματιζόμενος καὶ τελωνῆσαι τὸν Χριστὸν θέλων ἀντετελωνήθη παρ' αὐτοῦ οὐδὲ κατὰ σχῆμα, ἀλλ' ὅλον ἑαυτὸν ἐπιδούς. Ἅμα γὰρ ἤκουσεν· Δεῦρο ὀπίσω μου, ὑπερέβη τὴν κλῆσιν τῇ προθυμίᾳ ὀξυτέρῳ τάχει παρατρέχων τῷ ἐφελκομένῳ. Εἰ τελώνας οὖν καλεῖ καὶ οὐ καλεῖ μόνον ἀλλὰ καὶ δικαιοῖ, οὐ βλάπτει με τῶν προλαβόντων κακῶν ὁ ἑσμός· εἰ γὰρ ὁ Ἐλισσαῖος ἅλας ἐπιβαλὼν τῇ θρεψαμένῃ πηγῇ τὸ ἄγονον αὐτῆς γόνιμον εἰργάσατο, πάντως καὶ αὐτὸς τῇ χάριτι ὡς ἅλατι ἀρτύσας μου τὴν ψυχὴν καρπογονίαν ἀρετῆς\n\nδιεγείρει «.Ταῦτα δὲ ἐνθυμουμένου αὐτοῦ ἦλθεν ἐπὶ τὸν τόπον ὁ Ἰησοῦς· ἀναβλέψας λέγει αὐτῷ· Ζακχαῖε, σπεύσας κατάβηθι. Ἀνέβης εἰς τὸ δένδρον ὡς τελώνης, κατάβηθι ἐκ τοῦ δένδρου ὡς φιλόθεος. Κατάβα ἐκ τοῦ ξύλου ἐπὶ τῆς γῆς, ἵνα ἀναβῇς διὰ τοῦ σταυροῦ πρὸς οὐρανόν. Ἀνῆλθες ἐπὶ δένδρον ἀνθρώπους κρυπτόμενος, ἀνέρχῃ διὰ τοῦ σταυροῦ ἀγγέλοις χαριζόμενος. Σπεύσας οὖν κατάβηθι· σήμερον γὰρ ἐν τῷ οἴκῳσου δεῖ με μεῖναι. Ὢ χάριτος ἀφράστου! Ὢ φιλανθρωπίας ἀρρήτου!κάθαρτνου ὁ οἶκμεν ἡ τῶ ει. Ὅπου γὰρ ξενίζεται ὁ Ἰησοῦς, πάντα πρὸς ἄμεινον μεταβάλλεται τρόπον. Ζακχαῖε, φησίν, σπεύσας κατάβηθι·","english":"If I, constrained by the crowd, see him who escapes notice, and not only see him but also uncover the longing of my soul, I choose to cast aside everything and find one. I wish to imitate Matthew; for he too was a tax collector, as I am, but Matthew did not run forward of his own accord; rather, he obeyed when called. Perhaps, seeing him and thinking him one of the travelers, he hollowed his hands and spread a deep fold, shaping himself by habit for receiving, and wishing to tax Christ, he was taxed by him in turn, not even in form, but giving his whole self. For as soon as he heard, \"Come after me,\" he surpassed the call by his eagerness, running past the one who drew him with swifter speed. If, then, he calls tax collectors and not only calls them but also justifies them, the swarm of prior evils does not harm me; for if Elisha, casting salt into the spring that nourished him, made its barrenness fruitful, surely he too, seasoning my soul with grace as with salt, rouses the fruit-bearing of virtue.\n\nWhile he was pondering these things, Jesus came to the place. Looking up, he says to him, \"Zacchaeus, hasten, come down. You went up into the tree as a tax collector; come down from the tree as a lover of God. Come down from the wood to the earth, so that you may ascend through the cross to heaven. You went up onto a tree hiding from men; you ascend through the cross, graced by angels. Hasten, then, come down; for today I must stay in your house.\" O ineffable grace! O unspeakable philanthropy! How purified the house becomes! For where Jesus is entertained, everything changes for the better. \"Zacchaeus,\" he says, \"hasten, come down.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δεῦρο ὀπίσω μου","severity":"info","text":"The phrase 'Come after me' echoes the call of Jesus to Matthew (cf. Matthew 9:9), reinforcing the parallel between Zacchaeus and Matthew as tax collectors called to discipleship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐλισσαῖος ἅλας ἐπιβαλὼν τῇ θρεψαμένῃ πηγῇ","severity":"info","text":"The reference to Elisha salting a spring to make it fruitful is not directly from the biblical narrative but likely derives from hagiographic tradition, illustrating the transformative power of grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταῦτα δὲ ἐνθυμουμένου αὐτοῦ ἦλθεν ἐπὶ τὸν τόπον ὁ Ἰησοῦς","severity":"info","text":"This sentence marks a shift from Zacchaeus' interior monologue to the direct encounter with Jesus, transitioning from reflection to dialogue and action.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἀνέβης εἰς τὸ δένδρον ὡς τελώνης, κατάβηθι ἐκ τοῦ δένδρου ὡς φιλόθεος","severity":"info","text":"The antithesis between 'tax collector' and 'lover of God' mirrors the conversion pattern in early Christian literature, where ascent into a tree symbolizes sin and descent signifies redemption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ὢ χάριτος ἀφράστου! Ὢ φιλανθρωπίας ἀρρήτου!","severity":"info","text":"The exclamations on grace and philanthropy reflect the liturgical and homiletic style of Amphilochius, emphasizing divine mercy in a manner typical of fourth-century Cappadocian preaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κάθαρτνου ὁ οἶκμεν ἡ τῶ ει","severity":"caution","text":"The Greek text at this point is corrupt or garbled; the English draft reads 'How purified the house becomes!' but the manuscript reading is uncertain, affecting the precise interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κάθαρτνου ὁ οἶκμεν ἡ τῶ ει' is corrupt; the reading 'How purified the house becomes!' is conjectural.","The reference to Elisha salting a spring is not scriptural; its source is unclear, possibly from apocryphal or hagiographic tradition."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"σήμερον γὰρ ἐν τῷ οἴκῳ σου δεῖ με μεῖναι. Τί εἴπω; Ἡ οἰκία τοῦ τελώνου παράδεισος γέγονε. Ὃ γὰρ ἐπὶ τοῦ λῃστοῦ, τοῦτο καὶ ἐπὶ τοῦ Ζακχαίου βλέπω· εἶπεν τῷ λῃστῇ· Σήμερον μετ' ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ καὶ λαβὼν αὐτὸν ἐκ τοῦ ξύλου εἰς τὸν παράδεισον εἰσήγαγεν· εἶπεν Ζακχαίῳ· Σήμερον ἐν τῷ οἴκῳ σου δεῖ με μεῖναι καὶ λαβὼν αὐτὸν εἰσῆλθεν πρὸ παραδείσου παράδεισον αὐτοῦ τὸν οἶκον ἐργασάμενος. Ὁ δὲ σπεύσας κατέβη καὶ προέδραμενωξεν ἀπηνω ἐκάλεσεν υἱὸς Ἀβραάμ. Ἀλλ' οἱ λαμοι οἱ ἐπὶ πού μεγογγύζειν ἐν ἑαυτοῖς λέγοντες ὅτι Παρὰ ἁμαρτωλῷ ἀνδρὶ εἰσῆλθεν καταλῦσαι. Ὦ καταφρονήσεως ἐργάται καὶ γεωργοὶ τῆς ῥᾳθυμίας! Ὑμεῖς τί ἐστε, δίκαιοι ἢ ἁμαρτωλοί; Οὐ πάντων ἀνθρώπων ἐστὲ μοχθηρότεροι; Πῶς οὖν παρ' ὑμῖν ἐσκήνωσεν Ἰησοῦς· πῶς παρ' ὑμῖν ἐτέχθη, ἐτράφη, ἠνδρειώθη, ἔπιεν, ἔφαγεν; Τί τὰ οἰκεῖα οὖν παρορῶντες τραύματα τὰ τοῦ πλησίον ἀνιχνεύετε πταίσματα; Ἄλλως δέ, διὰ τί ποτὲ μὲν ἁμαρτωλόν, ποτὲ δὲ δίκαιον τὸν Χριστὸν λέγετε; Ὅτε γὰρ τὸν ἐκ γεννητῆς ἐθεράπευσεν τυφλόν, ἁμαρτωλὸν αὐτὸν εἴπατε λέγοντες· Δὸς δόξαν τῷ θεῷ· ἡμεῖς γὰρ οἴδαμεν ὅτι ἁμαρτωλός ἐστιν, ὅτι λύει τὸ σάββατον. Νῦν ὅτε τὴν τοῦ τελώνου ὑπῆλθεν στέγην ὡς δίκαιον καὶ ἀναξίως ἁμαρτωλοῖς συνεσθίοντα διασύρετε ἁπλῶς. Ηὐλήσαμεν καὶ οὐκ ὠρχήσασθε· ἐθρηνήσαμεν ὑμῖν καὶ οὐκ ἐκόψασθε. Ἄν τε γὰρ θεραπεύσῃ τυφλόν, ἁμαρτωλὸν αὐτὸν λέγετε· ἄν τε ἁμαρτωλοῖς συμφάγῃ, διασύρετε ὡς ἀναξίως τοῖς ἁμαρτωλοῖς συνεσθίοντα. Τί οὖν; Μὴ θεραπεύσῃ ἐν σαββάτῳ τυφλόν, ἵνα μὴ ἁμαρτωλὸς νομισθῇ; μὴ φάγῃ μετὰ τελωνῶν, ἵνα δίκαιος ὑποπτευθῇ;","english":"Today I must stay in your house. What shall I say? The house of the tax collector has become a paradise. For what I see in the case of the robber, I also see in the case of Zacchaeus: He said to the robber, \"Today you will be with me in paradise,\" and taking him from the cross, he led him into paradise; he said to Zacchaeus, \"Today I must stay in your house,\" and taking him, he entered, having made his house a paradise before paradise. But he, hastening, came down and ran ahead and called out from above, \"Son of Abraham.\" But the people murmur among themselves, saying, \"He has entered to lodge with a sinful man.\" O workers of contempt and farmers of indolence! What are you, righteous or sinful? Are you not more depraved than all men? How then did Jesus dwell among you? How was he born among you, raised, grew strong, drank, ate? Why then, overlooking your own wounds, do you track down the faults of your neighbor? And besides, why do you sometimes call Christ sinful, sometimes righteous? For when he healed the man blind from birth, you called him sinful, saying, \"Give glory to God; for we know that he is sinful, because he breaks the Sabbath.\" Now, when he entered the roof of the tax collector, you disparage him as righteous and unworthily eating with sinners. We played the flute and you did not dance; we lamented to you and you did not beat your breast. For if he heals a blind man, you call him sinful; if he eats with sinners, you disparage him as unworthily eating with sinners. What then? Should he not heal a blind man on the Sabbath, lest he be considered sinful? Should he not eat with tax collectors, that he might be suspected of being righteous?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῷ λῃστῇ","severity":"info","text":"The reference is to the 'good thief' (Luke 23:39–43), to whom Jesus promised paradise. The author creatively extends the promise to Zacchaeus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"υἱὸς Ἀβραάμ","severity":"info","text":"Zacchaeus is called 'son of Abraham' (cf. Luke 19:9), a phrase used by Jesus to acknowledge Zacchaeus as a true Israelite despite his profession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τελώνου","severity":"info","text":"Tax collectors (τελῶναι) were despised in Roman Judaea as collaborators and sinners; the author uses this to highlight the scandal of Jesus lodging with Zacchaeus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἡ οἰκία τοῦ τελώνου παράδεισος γέγονε","severity":"info","text":"The passage contrasts the robber's paradise (the cross) with Zacchaeus's house, which becomes a 'paradise before paradise' through Jesus' presence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προέδραμενωξεν ἀπηνω","severity":"caution","text":"The Greek text is corrupt here; the English draft reads 'ran ahead and called out from above', but the manuscript reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἁμαρτωλὸν ... δίκαιον","severity":"info","text":"The author accuses critics of inconsistency: they call Jesus sinful for healing on the Sabbath, yet righteous when he eats with sinners. This reflects early Christian debates on Jesus' purity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'προέδραμενωξεν ἀπηνω' is garbled; the intended sense is likely 'ran ahead and called out from above' (cf. Luke 19:4).","The identity of the 'workers of contempt' and 'farmers of indolence' is unclear; they may be Jewish critics or Christian opponents."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"Τί δὲ αἰτιᾶσθε αὐτόν, ὅτι παρὰ ἀνδρὶ ἁμαρτωλῷ εἰσῆλθεν καταλῦσαι; Καὶ ποῦ ἐχρῆν τεθῆναι τὸ φῶς ἢ ἐν τῇ σκοτίᾳ; Τὸ γὰρ φῶς ἐν τῇ σκοτίᾳ φαίνει καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. Ποῦ τὸνἰατρὸν ἐλθεῖν ἔδει; Οὐ προστρεχέτω κάμνοντας; Οὐ χρείαν γὰρ ἔχουσιν οἱ ἰσχύοντες ἰατροῦ, ἀλλ' οἱ κακῶς ἔχοντες. Ποῦ τὸν ἀμνὸν τοῦ θεοῦ ἐχρῆν φανῆναι; Οὐ πρὸς τοὺς τελώνας καὶ ἁμαρτωλούς, ἵνα τὸ φορτίον αὐτῶν ἀναλαβὼνκαταστήσειτίας; Μάτην λοιδορεῖτε· πεπλήρωται γὰρ ἐφ' ὑμῖν τὸ εἰρημένον ὅτι Πόρναι καὶ τελῶναι προάγουσιν ὑμᾶς εἰς τὴν βασιλείαν τῶν οὐρανῶνφαρισαῖοι οἱ Σταθεὶς δὲ Ζακχαῖος εἶπεν πρὸς τὸν κύριον· ἰδοὺ τὰ ἡμίση τῶν ὑπαρχόντων μου δίδωμι τοῖς πτωχοῖς καὶ εἴ τινός τι ἐσυκοφάντησα, ἀποδίδωμι τετραπλοῦν.\n\nΟὐκέτι γὰρ πένητας ἀδικεῖν ἀνέχομαί σε τῶν πενήτων σκεπαστὴν οἴκοι δεξάμενος. Οὐκέτι ἐπτόημαι περὶ τὴν τῶν χρημάτων συλλογήν,πλοῦτον. Οὐκέτι πε πύλαις ἐπι ων ὁδοιπόρων ἐν ἀνθρώπου μορφῇ ρονησάμενοςτῶν προλαβόν ν ἀμνηστείαν οὐον ὡςτὸν ἴδιον ετονδιερράγηγραφατῶν τη θέλωπλούσιος ὢν πτωχεύσας διέμενε. Αἱ ἀλώπεκες φωλεοὺς ἔχουσι καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνώσεις, σὺ δὲ οὐκ ἔχεις ὅπου τὴν κεφαλὴν κλίνῃς. Οἰχέσθωσαν αὐλαὶ καὶ προαύλια, οἰκοδομῶν μεγαλουργίαι, λαμπροὶ καὶ περιφανεῖς οἶκοι. Ἀντὶ πάντων γὰρ τούτων ἀκένωτόν σου τῆς πενίας πλοῦτον ζητῶ. Ἀλλ' ἐπειδὴ ἐπὶ πλεῖον οὐ δύναμαι τῆς ψυχῆς Ζακχαίου διηγήσασθαι τὸν πλοῦτον, τῷ ἐν","english":"Why do you blame him for entering the house of a sinful man to lodge? And where should the light be placed if not in the darkness? For the light shines in the darkness, and the darkness did not overcome it. Where should the physician go? Should he not run to the sick? For those who are strong have no need of a physician, but those who are ill. Where should the lamb of God appear? Should he not go to the tax collectors and sinners, to take up their burden and set them free? You revile in vain, for the saying is fulfilled among you: \"Harlots and tax collectors lead you into the kingdom of heaven, Pharisees.\" And Zacchaeus, standing, said to the Lord: \"Behold, I give half of my possessions to the poor, and if I have unjustly taken anything from anyone, I repay it fourfold.\"\n\nFor I no longer tolerate your wronging the poor, having received in my house the protector of the poor. I am no longer anxious about the gathering of wealth. No longer do I, in human form, lie in wait at the gates for travelers, having forgotten the past. I want, being rich, to remain having become poor. Foxes have dens, and the birds of the sky have nests, but you have nowhere to lay your head. Let there be gone the courts and forecourts, the great works of building, the splendid and conspicuous houses. For in place of all these, I seek the inexhaustible wealth of your poverty. But since I cannot further recount the wealth of Zacchaeus' soul, to the one who","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν","severity":"info","text":"Echoes John 1:5: 'the light shines in the darkness, and the darkness did not overcome it.' The adaptation replaces 'comprehend' with 'overcome' (κατέλαβεν).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πόρναι καὶ τελῶναι προάγουσιν ὑμᾶς εἰς τὴν βασιλείαν τῶν οὐρανῶν","severity":"info","text":"Inverts Matthew 21:31 (or Luke 18:17) where 'tax collectors and prostitutes' are said to enter the kingdom before Pharisees. The text here has them 'lead you into the kingdom.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"καταστήσειτίας","severity":"caution","text":"The Greek is corrupt: καταστήσειτίας is likely a scribal error for καταστήσῃ τίς or καταστήσῃ τινάς. The translation 'set them free' is interpretive.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ζακχαῖος","severity":"info","text":"Zacchaeus is the tax collector from Luke 19:1-10. The homily expands his conversion, portraying him as a model of repentance and charity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκέτι ... Οὐκέτι ... Οὐκέτι","severity":"info","text":"A threefold anaphora (οὐκέτι) marks Zacchaeus's renunciation of his former life, emphasizing his transformation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀκένωτόν σου τῆς πενίας πλοῦτον","severity":"info","text":"The paradox 'inexhaustible wealth of your poverty' reflects ascetic ideals common in Greek patristic reception of the Zacchaeus story.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at 'καταστήσειτίας' is corrupt; the intended reading is uncertain.","The phrase 'τῶν προλαβόν ν ἀμνηστείαν' is garbled; the translation 'having forgotten the past' is conjectural."],"confidence":"medium","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."}]},{"i":11,"ref":"p11","source":"ἀρεταῖς πλουτοῦντι πατρὶ τὸν λόγον καταλείψωμεν· ἀκόλουθον γὰρ τὸν φιλόξενον τοῦ φιλοξένου διηγήσασθαι τὰς ἀρετὰς πρὸς αἴνεσιν μὲν αὐτοῦ, στηριγμὸν δὲ ὑμῶν, στέφανον δὲ τῆς ἐκκλησίας, τιμὴν δὲ τοῦ Χριστοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"the word be left by us to a father rich in virtues? For it is fitting that the lover of hospitality should recount the virtues of the lover of hospitality, for his own praise, for your edification, for the crown of the church, and for the honor of Christ, to whom belong glory and power for ever and ever. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀρεταῖς πλουτοῦντι πατρὶ τὸν λόγον καταλείψωμεν","severity":"info","text":"The phrase 'leave the word to a father rich in virtues' concludes the homily by deferring further discourse to a more worthy speaker, a common rhetorical topos of modesty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀκόλουθον γὰρ...","severity":"info","text":"This sentence provides a formal closing summary, listing four purposes (praise, edification, crown of the church, honor of Christ) that mirror the homily's earlier rhetorical aims.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φιλόξενον","severity":"info","text":"The term 'lover of hospitality' (φιλόξενον) echoes the theme of Zacchaeus's hospitality, a key virtue in the narrative, and may also allude to Christ as the ultimate host.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων","severity":"info","text":"The doxology 'glory and power for ever and ever' is a standard liturgical formula, reminiscent of New Testament doxologies (e.g., 1 Pet 4:11; Rev 1:6) and common in patristic homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀμήν","severity":"info","text":"The closing 'Amen' is a typical liturgical conclusion, indicating that this homily was likely used in a worship setting, possibly as part of a festal reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'father rich in virtues' is ambiguous: it could refer to a specific church father (e.g., Amphilochius himself or another bishop) or be a generic rhetorical figure."],"confidence":"high","notes":[]}]}