{"slug":"khazarzar-john-chrysostom-de-angusta-porta-et-in-orationem-dominicam","id":"greek:khazarzar:khazarzar-john-chrysostom-de-angusta-porta-et-in-orationem-dominicam","title":"De angusta porta et in orationem dominicam","title_source":"De angusta porta et in orationem dominicam","author":"John Chrysostom","genre":"homily","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":"2026-11-15T07:18:06Z","cost_usd":0.00776},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-de-angusta-porta-et-in-orationem-dominicam","work_id":"khazarzar-john-chrysostom-de-angusta-porta-et-in-orationem-dominicam","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/John%20Chrysostom_PG%2047-64/De%20angusta%20porta%20et%20in%20orationem%20dominicam.pdf"},"stats":{"passages":15,"english_words":3813,"coptic_letters":0,"source_letters":16348,"commentary_units":85,"commentary_kinds":8,"derived_notes":0,"ambiguities":17,"work_notes":4,"external_links":4,"timeline":5},"summary":{"work":"khazarzar-john-chrysostom-de-angusta-porta-et-in-orationem-dominicam","abstract":"This homily, attributed to John Chrysostom (c. 349–407), is a two-part discourse on the narrow gate to salvation and the Lord's Prayer. It contrasts the narrow gate of righteous living with the wide gate of destruction, drawing on Matthew 7:13-14. Chrysostom employs rhetorical comparisons between earthly and divine punishment, emphasizes spiritual neglect as a form of starvation, and advocates for attentive Scripture reading as a path to piety. The homily reflects Antiochene exegetical traditions and was influential in monastic and catechetical settings, often cited in later florilegia. The text survives in multiple Greek manuscripts, but the digital edition used lacks critical apparatus, making textual assessment difficult.","historical_context":"The homily is attributed to John Chrysostom (c. 349–407), likely composed during his Antiochene period (386–397) based on style and content. It was delivered in Antioch, a major center of Greek Christianity, to a community familiar with catechetical and monastic traditions. The work is a homily, a genre of liturgical preaching, and survives in multiple Greek manuscripts, though the specific edition (khazarzar) is a digital compilation without manuscript sigla or collation notes. Its transmission reflects later monastic and ascetic interest, as it was excerpted in florilegia and anthologies. The homily's dual focus on moral exhortation and prayer commentary aligns with Chrysostom's broader corpus and Antiochene emphasis on literal and moral interpretation.","significance":"This homily exemplifies Chrysostom's pastoral rhetoric and Antiochene exegesis, linking ethical living with liturgical prayer. Its influence in monastic and catechetical contexts underscores its role in shaping ascetic spirituality and prayer practices. The work also illustrates the transmission of Chrysostom's homilies through manuscript traditions and their later use in compilations, highlighting the enduring authority of his teachings in Eastern Christianity.","timeline":[{"date":"c. 349–407","event":"Life of John Chrysostom"},{"date":"386–397","event":"Probable composition during Chrysostom's Antiochene period"},{"date":"4th–5th c.","event":"Transmission in Greek manuscripts"},{"date":"Medieval period","event":"Use in monastic florilegia and ascetic anthologies"},{"date":"Modern","event":"Digital edition by khazarzar without critical apparatus"}],"relations":[{"work":"Matthew 7:13-14","relation":"Biblical source for the narrow gate theme","key":"","label":null,"url":null},{"work":"De angusta porta et in orationem dominicam (other sections)","relation":"Part of a multi-section homily","key":"","label":null,"url":null},{"work":"Chrysostom's Homilies on Matthew","relation":"Related in exegetical approach and themes","key":"","label":null,"url":null},{"work":"Later florilegia and ascetic anthologies","relation":"Cited and excerpted in these collections","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:John Chrysostom","label":"John Chrysostom","url":"https://en.wikipedia.org/wiki/John_Chrysostom","reason":"Biographical context for the author"},{"key":"wikipedia:Antiochene school","label":"Antiochene school","url":"https://en.wikipedia.org/wiki/School_of_Antioch","reason":"Exegetical tradition reflected in the homily"},{"key":"wikipedia:Lord's Prayer","label":"Lord's Prayer","url":"https://en.wikipedia.org/wiki/Lord%27s_Prayer","reason":"Subject of the second part of the homily"},{"key":"wikipedia:Homily","label":"Homily","url":"https://en.wikipedia.org/wiki/Homily","reason":"Genre of the work"}],"cautions":["The exact date of composition is unknown; the Antiochene period is inferred from style and content.","The khazarzar edition lacks manuscript sigla, collation notes, and a stemma, making textual assessment impossible.","Attribution to Chrysostom is traditional but not critically verified in this edition."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000411,"generated":"2026-11-15T07:18:06Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/De%20angusta%20porta%20et%20in%20orationem%20dominicam.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-de-angusta-porta-et-in-orationem-dominicam","status":"pass","blocking":[],"warnings":[],"stats":{"passages":15,"translated":15,"commentary_passages":15,"commentary_units":85,"english_words":3813,"source_letters":16343,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"The homily is attributed to John Chrysostom (c. 349–407). Its exact date is unknown, but it likely belongs to his Antiochene period (386–397) based on style and content.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Greek text survives in multiple manuscripts; the edition used (khazarzar) is a digital compilation without a critical apparatus, so its textual basis is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This homily on the narrow gate and the Lord’s Prayer was influential in monastic and catechetical contexts, often cited in later florilegia and ascetic anthologies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"external","lemma":"","severity":"caution","text":"The khazarzar edition lacks manuscript sigla, collation notes, and a stemma. Variant readings and scribal interventions cannot be assessed from this source alone.","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: homily in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 15 narrative."},{"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":15},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Περὶ τοῦ κατὰ Θεὸν πολιτεύεσθαι, καὶ εἰς τὸ, Στενὴ ἡ πύλη, καὶ τὰ ἑξῆς· καὶ ἑρμηνεία τῆς προσευχῆς τοῦ, Πάτερ ἡμῶν. αʹ. Πάσης μὲν θεοπνεύστου Γραφῆς ἡ ἀνάγνωσις γίνεται τοῖς προσέχουσιν εὐσεβείας ἐπίγνωσις· ἡ δὲ σεπτὴ τῶν Εὐαγγελίων γραφὴ ὑψηλοτέρων ἐστὶ διδαγμάτων ὑπεροχή· τὰ γὰρ ἐν αὐτοῖς ἐμφερόμενα λόγια ὑψίστου Βασιλέως ὑπάρχει θεσπίσματα. Διὸ καὶ φοβερά τις ἠπείληται κόλασις τοῖς μὴ φυλάττουσιν ἀκριβῶς τὰ ὑπ' αὐτοῦ εἰρημένα. Εἰ γὰρ τῶν ἐπὶ γῆς ἀρχόντων ὁ παραβαίνων τοὺς νόμους ἀπαραίτητον ὑφίσταται κόλασιν, πόσῳ μᾶλλον ἀφορήτοις ἐκδοθήσεται βασάνοις ὁ τοῦ ἐπουρανίου Δεσπότου ἀθετῶν τὰ προστάγματα; Ἐπεὶ οὖν μέγας ἐστὶν ὁ τῆς ἀπροσεξίας κίνδυνος, μετὰ πολλῆς ἀκριβείας προσέχωμεν τῇ ἀκροάσει τῶν ἀρτίως ἀναγνωσθέντων ἡμῖν ἐκ τοῦ Εὐαγγελίου ῥημάτων. Τίνα δὲ ταῦτά ἐστι; Στενὴ, φησὶν, ἡ πύλη, καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωήν· καὶ ὀλίγοι εἰσὶν οἱ εὑρίσκοντες αὐτήν. Καὶ πάλιν· Πλατεῖα ἡ πύλη, καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν, καὶ πολλοί εἰσιν οἱ διερχόμενοι δι' αὐτῆς. Τούτων ἐγὼ συνεχῶς ἀκούων τῶν λόγων, καὶ τῶν ἀνθρώπων τὴν ἐπὶ τὰ μάταια βλέπων σπουδὴν, λίαν θαυμάζω τῶν εἰρημένων τὴν ἀλήθειαν. Πάντες γὰρ διὰ τῆς πλατείας βαδίζουσιν ὁδοῦ, πάντες εἰς τὰ παρόντα κεχήνασι πράγματα, καὶ τῶν μελλόντων οὐδέποτε λαμβάνουσιν ἔννοιαν· ἀλλ' εἰς μὲν τὰς σωματικὰς ἀπολαύσεις ἀδιαλείπτως ἐπείγονται, τὰς δὲ ψυχὰς ἐῶσιν ἐν λιμῷ κατατήκεσθαι· καὶ μυρία καθ' ἑκάστην ἡμέραν λαμβάνοντες τραύματα, οὐδέποτε αἴσθησιν ἔχουσι τῶν ἐν οἷς εἰσι κακῶν·","english":"Concerning living according to God, and on the saying, \"The gate is narrow,\" and so forth; and an interpretation of the prayer, \"Our Father.\" 1. The reading of every divinely inspired Scripture becomes, for those who attend, a knowledge of piety; but the venerable writing of the Gospels is a preeminence of loftier teachings, for the oracles contained in them are decrees of the Most High King. Therefore a terrible punishment is threatened to those who do not precisely keep what has been said by him. For if the transgressor of the laws of earthly rulers undergoes an inexorable punishment, how much more will the one who rejects the commandments of the heavenly Master be given over to unbearable torments? Since, then, the danger of inattention is great, let us attend with great precision to the hearing of the words from the Gospel that have just been read to us. And what are these? \"The gate is narrow,\" he says, \"and the road that leads to life is confined; and there are few who find it.\" And again: \"The gate is wide, and the road that leads to destruction is spacious, and there are many who go through it.\" Hearing these words constantly, and seeing the zeal of men for vain things, I greatly marvel at the truth of what has been said. For all walk along the broad road, all gape at present things, and never take thought of the future; but they incessantly hasten toward bodily pleasures, while they allow their souls to waste away in hunger; and receiving countless wounds each day, they never have perception of the evils in which they are.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ τοῦ κατὰ Θεὸν πολιτεύεσθαι, καὶ εἰς τὸ, Στενὴ ἡ πύλη, καὶ τὰ ἑξῆς· καὶ ἑρμηνεία τῆς προσευχῆς τοῦ, Πάτερ ἡμῶν. αʹ.","severity":"info","text":"The title announces a two-part homily: first on living according to God and the narrow gate, then an interpretation of the Lord's Prayer. The numeral αʹ marks this as the first section.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Στενὴ, φησὶν, ἡ πύλη, καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωήν· καὶ ὀλίγοι εἰσὶν οἱ εὑρίσκοντες αὐτήν. Καὶ πάλιν· Πλατεῖα ἡ πύλη, καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπ","severity":"info","text":"Chrysostom paraphrases Matthew 7:13-14, contrasting the narrow gate to life with the wide gate to destruction. The citation is loose, combining elements from both verses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν ἐπὶ γῆς ἀρχόντων ὁ παραβαίνων τοὺς νόμους ἀπαραίτητον ὑφίσταται κόλασιν","severity":"info","text":"Chrysostom draws a comparison between earthly legal punishment and divine punishment, a common rhetorical strategy in his homilies to emphasize the gravity of neglecting divine commandments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"τὰς ψυχὰς ἐῶσιν ἐν λιμῷ κατατήκεσθαι","severity":"info","text":"The phrase 'allow their souls to waste away in hunger' metaphorically describes spiritual neglect, contrasting bodily pleasures with the soul's need for nourishment through piety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πάσης μὲν θεοπνεύστου Γραφῆς ἡ ἀνάγνωσις γίνεται τοῖς προσέχουσιν εὐσεβείας ἐπίγνωσις","severity":"info","text":"Chrysostom asserts that attentive reading of Scripture yields knowledge of piety, reflecting the Antiochene emphasis on literal and moral interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical text quoted is a paraphrase of Matthew 7:13-14, not a verbatim citation; the source edition does not specify which manuscript tradition Chrysostom follows."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"καὶ τῶν μὲν τοῦ σώματος ἕνεκα παθημάτων, φοιτῶσι πρὸς τοὺς ταῦτα θεραπεύοντας· καὶ αὐτοὺς δὲ τούτους οἴκαδε παραπέμπονται, καὶ μισθοὺς παρέχουσιν ὅτι μάλιστα πλείστους, καὶ καρτερίαν ἐπιδείκνυνται πολλὴν, καὶ τῆς ἐπιπόνου θεραπείας ἀνέχονται, ἵνα τὴν ἐκείνου ὑγείαν ὠνήσωνται· τῆς δὲ ψυχῆς κακῶς διακειμένης παντελῶς ἀμελοῦσι, καὶ τὴν ἀξιέραστον αὐτῆς ὑγείαν λαβεῖν οὐ σπουδάζουσι, καίτοι σαφῶς ἐπιστάμενοι, ὅτι τὸ μὲν σῶμα θνητόν ἐστι καὶ ἐπίκηρον, καὶ τοῖς ἐαρινοῖς προσέοικεν ἄνθεσιν· ὁμοίως γὰρ ἐκείνοις μαραίνεται καὶ σβέννυται, καὶ φθορᾷ παραδίδοται· τὴν δὲ ψυχὴν ἴσασιν ἀθανασίᾳ τετιμημένην, καὶ κατ' εἰκόνα θείαν γεγενημένην, καὶ τοῦ ζώου πεπιστευμένην τοὺς οἴακας. Ὅπερ γάρ ἐστιν ἡνίοχος ἅρματι, καὶ κυβερνήτης πλοίῳ, καὶ μουσικὸς ὀργάνῳ, τοῦτο εἶναι τῷ γηΐνῳ τούτῳ σκεύει τὴν ψυχὴν ὁ πλάστης ἐνομοθέτησεν. Αὕτη γὰρ κατέχει τὰς ἡνίας, καὶ κινεῖ τὰ πηδάλια, καὶ τὰς χορδὰς ἀνακρούεται, καὶ εὖ μὲν τοῦτο πράττουσα, τὸ παναρμόνιον τῆς ἀρετῆς ἀνακρούεται μέλος· ὅταν δὲ ἢ χαλάσῃ τοὺς φθόγγους, ἢ διατείνῃ πέρα τοῦ δέοντος, καὶ τῇ τέχνῃ καὶ τῇ ἁρμονίᾳ λυμαίνεται. Ταύτης τοίνυν ἀμελοῦσιν οἱ πολλοὶ τῶν ἀνθρώπων, καὶ οὐδὲ βραχείας αὐτὴν ἐπιμελείας ἀξιοῦσιν, ἀλλ' ἅπαντα τῆς ζωῆς αὐτῶν τὸν χρόνον εἰς τὰς σωματικὰς ἀναλίσκουσι φροντίδας· Καὶ οἱ μὲν τὸν τῶν ναυτίλων ἀσπάζονται βίον, καὶ κύμασι καὶ πνεύμασι μάχονται, τὴν ζωὴν καὶ τὸν θάνατον μεθ' ἑαυτῶν περιφέροντες, καὶ τὰς τῆς σωτηρίας ἐλπίδας ἐν ὀλίγαις σανίσι κατέχοντες·","english":"and for the sake of the body's sufferings, they go to those who treat them; and they send for these very persons to their homes, and provide fees as large as possible, and display much endurance, and submit to painful treatment, in order to purchase that one's health. But when the soul is in a bad state, they are utterly careless, and do not strive to obtain its desirable health, although they clearly know that the body is mortal and perishable, and resembles spring flowers; for like them it withers and is extinguished and given over to decay. But they know that the soul is honored with immortality, and has been made in the divine image, and has been entrusted with the reins of the living being. For what a charioteer is to a chariot, a helmsman to a ship, and a musician to an instrument, that the Creator ordained the soul to be for this earthly vessel. For it holds the reins, and moves the rudders, and strikes the strings, and when it does this well, it strikes up the perfectly harmonious melody of virtue; but when it either slackens the notes or stretches them beyond what is proper, it spoils both the art and the harmony. Therefore, the majority of men neglect this, and do not deem it worthy of even slight attention, but spend all the time of their lives on bodily cares. And some embrace the life of sailors, and struggle with waves and winds, carrying life and death with themselves, and holding their hopes of safety in a few planks.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τῆς ψυχῆς κακῶς διακειμένης παντελῶς ἀμελοῦσι","severity":"info","text":"Chrysostom contrasts the care given to the body with the neglect of the soul, a common moral topos in Greek homiletics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ψυχὴν ... κατ' εἰκόνα θείαν γεγενημένην","severity":"info","text":"The phrase 'made in the divine image' echoes Genesis 1:26 LXX, a foundational anthropological claim in Chrysostom's thought.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὅπερ γάρ ἐστιν ἡνίοχος ἅρματι, καὶ κυβερνήτης πλοίῳ, καὶ μουσικὸς ὀργάνῳ","severity":"info","text":"The triple analogy (charioteer, helmsman, musician) for the soul's governance of the body is a rhetorical amplification typical of Chrysostom's style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν τῶν ναυτίλων ἀσπάζονται βίον","severity":"info","text":"The description of sailors risking life on 'a few planks' reflects the hazardous Mediterranean maritime context familiar to Chrysostom's audience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ταύτης τοίνυν ἀμελοῦσιν οἱ πολλοὶ τῶν ἀνθρώπων","severity":"info","text":"This sentence marks a transition from the analogy of the soul's role to a general indictment of human neglect, structuring the homily's exhortation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"οἱ δὲ τὸν τῆς γεωπονίας ἀναδέχονται ἱδρῶτα, βοῦς ἀροτῆρας ζευγνύντες, καὶ τὴν γῆν ἀροτριῶντες, καὶ νῦν μὲν σπείροντες καὶ θερίζοντες, νῦν δὲ φυτεύοντες καὶ τρυγῶντες, καὶ ἅπας αὐτοῖς ὁ χρόνος μετὰ τῆς τοιαύτης ὁδεύει ταλαιπωρίας· οἱ δὲ τὰς ἐμπορίας ἐπέρχονται, καὶ ὑπὲρ τούτων τὰς ἐν γῇ τε καὶ θαλάττῃ ποιοῦνται ἀποδημίας, καὶ τῆς οἰκείας τὴν ἀλλοδαπὴν προτιμῶσι, καὶ πατρίδα, καὶ γένος, καὶ\n\nφίλους, καὶ ὁμοζύγους μετὰ παίδων καταλιμπάνοντες, ὀλίγων ἕνεκα κερδῶν τὴν ξένην ἀσπάζονται. Καὶ τί δεῖ πάσας καταλέγειν τὰς τέχνας, ἃς ταῖς χρείαις τοῦ σώματος ἐξεῦρον οἱ ἄνθρωποι, ἐν αἷς διημερεύοντες καὶ διανυκτερεύοντες, τὴν μὲν ἐκείνου θεραπείαν ἑαυτοῖς περιποιοῦνται, τὴν δὲ ψυχὴν ὑπερορῶσι πεινῶσάν τε καὶ διψῶσαν καὶ αὐχμῶσαν καὶ ῥυπῶσαν, καὶ ὑπὸ μυρίων ἐνοχλουμένην κακῶν; Καὶ μετὰ πολλοὺς ἱδρῶτας καὶ πόνους οὐδὲ τὸ θνητὸν σῶμα θανάτου κρεῖττον ἐργάζονται, καὶ τὴν ἀθάνατον μετὰ τοῦ θνητοῦ ταῖς ἀθανάτοις ὑποβάλλουσι τιμωρίαις. βʹ. Διὰ τοῦτο λίαν ὀλοφυρόμενος τὴν περικεχυμένην ἄγνοιαν ταῖς τῶν ἀνθρώπων ψυχαῖς, καὶ τῆς ἐπικειμένης αὐτοῖς ἀχλύος τὴν παχύτητα, ἐβουλόμην μὲν εὑρεῖν σκοπιάν τινα ὑψηλὴν ὑποδεικνύουσάν μοι πάντα τὰ τῶν ἀνθρώπων γένη· ἐβουλόμην δὲ καὶ φωνῆς τυχεῖν, πάντα περιηχούσης τὰ πέρατα, καὶ πᾶσιν ἀρκούσης τοῖς ἐπὶ τῆς γῆς, καὶ στῆναι καὶ βοῆσαι, καὶ τὴν Δαυϊδικὴν ἐκείνην ἀνακράξαι φωνήν· Υἱοὶ ἀνθρώπων, ἕως πότε βαρυκάρδιοι; ἵνα τί ἀγαπᾶτε ματαιότητα καὶ ζητεῖτε ψεῦδος, προτιμῶντες τῶν οὐρανίων τὰ φθειρόμενα;","english":"Those who take on the sweat of farming, yoking oxen to the plow, tilling the earth, now sowing and reaping, now planting and harvesting, and all their time passes in such hardship. Those who engage in commerce, for its sake make journeys by land and sea, prefer foreign parts to their own home, and abandon fatherland, family, friends, and spouses with children, embracing a foreign land for the sake of small profits. And why need I enumerate all the arts which men have devised for the needs of the body, in which they spend their days and nights, procuring for themselves its care, while they overlook the soul, hungry and thirsty and squalid and filthy, and troubled by countless evils? And after many sweats and labors, they do not make the mortal body superior to death, and they subject the immortal soul, together with the mortal body, to immortal punishments. 2. For this reason, greatly lamenting the ignorance spread over the souls of men and the thickness of the mist lying upon them, I wished to find some high vantage point showing me all the races of men; I wished also to obtain a voice that would fill all the ends of the earth and suffice for all upon it, and to stand and cry out, and to shout that Davidic cry: \"Sons of men, how long will you be heavy-hearted? Why do you love vanity and seek falsehood, preferring perishable things to heavenly ones?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a catalogue of worldly labors (farming, commerce, arts) to a lament over ignorance, marked by the numeral βʹ (2) and the phrase Διὰ τοῦτο. This signals a new rhetorical movement within the homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Υἱοὶ ἀνθρώπων, ἕως πότε βαρυκάρδιοι; ἵνα τί ἀγαπᾶτε ματαιότητα καὶ ζητεῖτε ψεῦδος","severity":"info","text":"Chrysostom explicitly cites a 'Davidic cry' (τὴν Δαυϊδικὴν ἐκείνην ἀνακράξαι φωνήν). This is a paraphrase of Psalm 4:3 (LXX): 'Υἱοὶ ἀνθρώπων, ἕως πότε βαρυκάρδιοι; ἵνα τί ἀγαπᾶτε ματαιότητα καὶ ζητεῖτε ψεῦδος;'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The description of farmers yoking oxen and tilling, and merchants abandoning family for profit, reflects the common Greco-Roman rhetorical topos of contrasting productive labor with spiritual neglect, familiar to Chrysostom's Antiochene audience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"βαρυκάρδιοι","severity":"info","text":"βαρυκάρδιοι (lit. 'heavy-hearted') is a rare adjective in the LXX, occurring only in Psalm 4:3. Chrysostom uses it to evoke the psalmist's reproach of human obtuseness toward spiritual truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The wish for a high vantage point and a voice reaching all humanity echoes a common rhetorical device (e.g., Lucian, Icaromenippus) and also recalls Chrysostom's own homiletic persona as a preacher who would cry out to awaken the careless.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft renders 'αὐχμῶσαν καὶ ῥυπῶσαν' as 'squalid and filthy', which is adequate but loses the nuance of 'αὐχμῶσαν' (dried up, parched) as a metaphor for spiritual drought. The Greek pairs physical and moral neglect.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The numeral βʹ may indicate a section break in the homily, but its exact relation to the preceding Coptic division is unclear from the Greek alone."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Ἕως πότε τοὺς ὀφθαλμοὺς μύετε, καὶ τὰ ὦτα βύετε, καὶ τῆς θείας φωνῆς οὐκ ἀκούετε, τῆς καθ' ἑκάστην ἡμέραν βοώσης· Αἰτεῖτε, καὶ δοθήσεται ὑμῖν, ζητεῖτε, καὶ εὑρήσετε, κρούετε, καὶ ἀνοιγήσεται ὑμῖν· πᾶς γὰρ ὁ αἰτῶν λαμβάνει, καὶ ὁ ζητῶν εὑρίσκει, καὶ τῷ κρούοντι ἀνοιγήσεται; Ἐπειδὴ δέ τινες ἀτελέστερον διακείμενοι καὶ πρὸς τὰ βιωτικὰ μᾶλλον ἐπιῤῥεπῶς ἔχοντες, καὶ τοῖς φιλοσάρκοις ἐνηδυπαθοῦντες λογισμοῖς, οὐ καθηκόντως ποιοῦνται τὰς αἰτήσεις, τούτου χάριν ὁ κοινὸς Δεσπότης εὐχῆς ἡμῖν διδασκαλίαν ὑπέδειξεν, εἰπών· Ὅταν προσεύχησθε, μὴ βαττολογεῖτε, ὥσπερ οἱ ἐθνικοί· δοκοῦσι γὰρ, ὅτι ἐν τῇ πολυλογίᾳ αὐτῶν εἰσακουσθήσονται· βαττολογίαν ὀνομάζων τὴν φλυαρίαν, τὴν διὰ πολλῶν μὲν λόγων προσφερομένην, ὠφελείας δὲ πάσης ἐστερημένην. Ὑπαινίττεται τοίνυν, ἀπαγορεύων τὴν βαττολογίαν ὁ Κύριος, μὴ χρῆναι τοὺς προσευχομένους αἰτεῖν τὰ ῥέοντα καὶ ἀπολλύμενα· μὴ σώματος ὡραιότητα, τὴν ὑπὸ χρόνου μαραινομένην, καὶ ὑπὸ νόσου δαπανωμένην, καὶ ὑπὸ θανάτου καλυπτομένην· τοιοῦτον γὰρ τὸ σωματικὸν κάλλος. Ἄνθος ἐστὶν ὀλιγοχρόνιον, πρὸς ὀλίγον μὲν φαινόμενον τῷ ἔαρι τῆς νεότητος. μετ' ὀλίγον δὲ φθειρόμενον ὑπὸ τῆς χρόνου παλαιότητος. Εἰ δὲ καὶ τὴν ὑπόστασιν αὐτοῦ τις ἐξετάζειν ἐθέλοι, τότε πλέον αὐτοῦ διαπτύειν δυνήσεται. Οὐδὲν γὰρ ἕτερόν ἐστιν, ἢ φλέγμα καὶ αἷμα καὶ ῥεῦμα καὶ τροφῆς διαμασηθείσης χυλός. Ἐκ τούτου γὰρ καὶ ὀφθαλμοὶ, καὶ παρειαὶ, καὶ ῥῖνες, καὶ ὀφρύες, καὶ χείλη, καὶ ὅλον ἀρδεύεται τὸ σῶμα· κἂν ἐπιλείψῃ ποτὲ ἡ τούτων ἀρδεία, συνεπιλείψει πάντως καὶ τοῦ προσώπου ἡ εὐμορφία.","english":"How long will you close your eyes and stop your ears, and not hear the divine voice that cries out each day: \"Ask, and it shall be given to you; seek, and you shall find; knock, and it shall be opened to you\"? For everyone who asks receives, and everyone who seeks finds, and to the one who knocks it shall be opened. But since some are disposed more imperfectly and are more inclined toward worldly things, indulging in flesh-loving thoughts, and do not make their requests as they ought, for this reason the common Master has set forth for us instruction in prayer, saying: \"When you pray, do not babble, like the pagans; for they think that by their wordiness they will be heard.\" He calls babbling that chatter which is offered with many words but is devoid of all benefit. The Lord therefore hints, forbidding babbling, that those who pray should not ask for things that flow and perish: not for bodily beauty, which is withered by time, consumed by disease, and covered by death; for such is bodily beauty. It is a short-lived flower, appearing for a little while in the spring of youth, but soon destroyed by the old age of time. And if one wishes to examine its substance, then one will be able to despise it all the more. For it is nothing other than phlegm and blood and fluid and the juice of chewed food. From this are irrigated the eyes, cheeks, nose, eyebrows, lips, and the whole body; and if ever the irrigation of these things fails, then the comeliness of the face will certainly also fail.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Αἰτεῖτε, καὶ δοθήσεται ὑμῖν, ζητεῖτε, καὶ εὑρήσετε, κρούετε, καὶ ἀνοιγήσεται ὑμῖν","severity":"info","text":"Chrysostom echoes Matthew 7:7-8 and John 16:24, combining ask-seek-knock motifs common in early Christian paraenesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"βαττολογεῖτε","severity":"info","text":"βαττολογεῖτε (battologeite) is a hapax in the New Testament (Matthew 6:7) meaning to stammer or babble; Chrysostom glosses it as φλυαρία (foolish chatter).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐθνικοί","severity":"info","text":"Chrysostom contrasts Christian prayer with pagan practice, a common rhetorical trope in late antique homiletics to define orthopraxy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπειδὴ δέ τινες","severity":"info","text":"The passage shifts from direct exhortation to explanatory rationale, introducing a conditional clause that justifies the Master's teaching on prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"φλέγμα καὶ αἷμα καὶ ῥεῦμα","severity":"info","text":"Chrysostom's graphic description of bodily fluids as the basis of beauty reflects ascetic contemptus mundi, influential in later monastic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ὑπαινίττεται τοίνυν","severity":"info","text":"The Greek verb ὑπαινίττεται (hupainittetai) implies indirect suggestion; Chrysostom reads Jesus' prohibition of babbling as a veiled warning against material petitions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῆς θείας φωνῆς' could refer to Christ's words or to a liturgical reading; Chrysostom treats it as the dominical voice in prayer instruction."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Μὴ πλοῦτον χρημάτων τὸν καθ' ὁμοιότητα τῶν ποταμίων ὑδάτων ἐπιῤῥέοντά τε καὶ μεταῤῥέοντα, καὶ νῦν μὲν παρὰ τοῦτον, νῦν δὲ παρ' ἐκεῖνον πηδῶντα, καὶ τοὺς κατέχοντας φεύγοντα, καὶ τοῖς φιλοῦσιν αὐτὸν παραμένειν οὐκ ἀνεχόμενον, καὶ μυρίους ἐπιβούλους ἔχοντα, καὶ σῆτας, καὶ λῃστὰς, καὶ συκοφάντας, καὶ ἐμπρησμοὺς, καὶ ναυάγια, καὶ πολέμων ἐφόδους, καὶ δήμων ἐπαναστάσεις, καὶ κακουργίας οἰκετῶν, καὶ γραμμάτων ἀφαιρέσεις, καὶ προσθήκας, καὶ μειώσεις, καὶ τἄλλα ὅσα τοῖς ἐρῶσι χρημάτων ὑπὸ τῆς φιλοπλουτίας ἐπιφύεται δεινά. Μὴ δυναστείαν ἀξιωμάτων· πολλὰ γὰρ καὶ ταύτῃ ἀλγεινὰ παραφύεται, φροντίδων τηκεδόνες, ἀγρυπνίαι συνεχεῖς, ἐπιβουλαὶ παρὰ τῶν φθονούντων, κατασκευαὶ παρὰ τῶν μισούντων, στωμυλία ῥητόρων τοῖς κατευγλωττισμένοις λόγοις ὑποκλέπτουσα τὴν ἀλήθειαν καὶ πολὺν τοῖς δικάζουσι προξενοῦσα κίνδυνον. Εἰσὶ γὰρ, εἰσὶ βαττολόγοι τινὲς, καὶ ματαιολόγοι, ταῦτά τε καὶ τὰ τοιαῦτα παρὰ τοῦ Θεοῦ τῶν ὅλων αἰτοῦντες, καὶ τῶν ὄντως ἀγαθῶν οὐδένα ποιούμενοι λόγον. Καὶ τὸν μὲν ἰατρὸν οὐχ οἱ νοσοῦντες διδάσκουσι τῶν φαρμάκων τὴν χρῆσιν, ἀλλὰ τῶν ὑπ' αὐτοῦ προσφερομένων ἀνέχονται μόνον, κἂν ἐπίπονος ᾖ ὁ τῆς θεραπείας","english":"Do not seek wealth of money, which, like the waters of rivers, flows in and flows out, now leaping to this one, now to that one, fleeing those who hold it, not enduring to remain with those who love it, and having countless plotters, moths, robbers, sycophants, conflagrations, shipwrecks, attacks of wars, uprisings of the people, wickedness of servants, removals of documents, additions, and reductions, and all the other terrible things that spring up for lovers of money from love of wealth. Do not seek dominion of offices; for many painful things also grow alongside this: wasting anxieties, constant sleeplessness, plots from the envious, machinations from the haters, the glibness of orators who with their well-tongued speeches steal away the truth and produce great danger for those who judge. For there are, there are some babbling and vain talkers who ask these and such things from the God of all, and take no account of the truly good things. And the sick do not teach the physician the use of his drugs, but only submit to what he offers, even if the course of treatment is painful.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Μὴ πλοῦτον χρημάτων","severity":"info","text":"Chrysostom warns against seeking material wealth, using a vivid simile of river waters to illustrate its transience and the dangers that accompany it.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"βαττολόγοι","severity":"info","text":"βαττολόγοι (battologoi) means 'babbling' or 'stammering talkers,' a term used pejoratively for those who pray for worldly goods instead of true spiritual blessings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν μὲν ἰατρὸν οὐχ οἱ νοσοῦντες διδάσκουσι","severity":"info","text":"The analogy of the sick not teaching the physician echoes a common patristic theme (cf. Matt 8:22?; see also Chrysostom's homilies on the priesthood) but is not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μὴ ... Μὴ","severity":"info","text":"The passage uses a double anaphora (Μὴ ... Μὴ) to reject two false goods—wealth and political power—before turning to the proper attitude of prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δήμων ἐπαναστάσεις","severity":"info","text":"δήμων ἐπαναστάσεις ('uprisings of the people') reflects the social instability of late antique Antioch, where Chrysostom preached, with frequent riots and political turmoil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"καὶ τἄλλα","severity":"caution","text":"The phrase 'and all the other terrible things' is a rhetorical summary; the list is not exhaustive but serves to overwhelm the listener with the perils of wealth.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"τρόπος· καὶ τὸν κυβερνήτην οἱ πλέοντες οὐ κελεύουσι τοίωσδε κατέχειν τοὺς οἴακας, καὶ τὸ σκάφος ἰθύνειν, ἀλλ' ἐπὶ τῶν καταστρωμάτων καθήμενοι, τῆς ἐκείνου ἐπιστήμης ἀνέχονται, οὐ μόνον ἐξ οὐρίων φερόμενοι, ἀλλὰ καὶ τὸν ἔσχατον ὑπομένοντες κίνδυνον· τῷ Θεῷ δὲ μόνον, τῷ τὸ συμφέρον ἡμῖν ἀκριβῶς ἐπισταμένῳ διδόναι, οἱ τὰς φρένας κακῶς διακείμενοι παραχωρεῖν οὐκ ἀνέχονται, ἀλλ' αἰτοῦσιν ὡς ὠφέλιμα τὰ ὀλέθρια, ὅμοιον ποιοῦντες ἀῤῥώστῳ, τὸν ἰατρὸν δοῦναι αὐτῷ παρακαλοῦντι, οὐχ ὅσα λύει τὴν νόσον, ἀλλ' ὅσα τρέφει τὴν ὕλην τὴν τῆς νόσου μητέρα. Ἀλλ' οὐκ ἀνέξεται ὁ ἰατρὸς τῆς τοῦ κάμνοντος ἱκεσίας, ἀλλὰ κἂν δακρύοντα ἴδῃ καὶ ὀλοφυρόμενον, τῷ νόμῳ τῆς τέχνης ἀκολουθεῖ μᾶλλον, ἢ τοῖς τούτου δάκρυσιν ἐπικάμπτεται, καὶ τὴν ἀπείθειαν οὐκ ἀπανθρωπίαν, ἀλλὰ φιλανθρωπίαν ὀνομάζομεν· πειθόμενος μὲν γὰρ τῷ νοσοῦντι, καὶ τὰ πρὸς ἡδονὴν χαριζόμενος, τὰ πολεμίων εἰς αὐτὸν ἐργάζεται· ἀντιτείνων δὲ αὐτῷ, καὶ τῇ ἐπιθυμίᾳ μαχόμενος, ἐλέῳ κέχρηται καὶ φιλανθρωπίᾳ· οὕτω καὶ ὁ τῶν ἡμετέρων ψυχῶν ἰατρὸς οὐκ ἀνέχεται δοῦναι τοῖς αἰτοῦσι τὰ εἰς βλάβην αὐτοῖς ἐσόμενα. Οὔτε γὰρ οἱ φιλόστοργοι πατέρες τοῖς κομιδῇ νηπίοις μαχαίρας ἐπιζητοῦσιν ἢ πυρὸς ἄνθρακας, ὀρέγειν ἀνέχονται· ἴσασι γὰρ σαφῶς βλαβερὰν αὐτοῖς οὖσαν τὴν τοιαύτην δόσιν·","english":"and the manner. And those who sail do not command the helmsman to hold the rudders and steer the vessel in such and such a way, but, sitting on the decks, they submit to his skill, not only when borne by favorable winds, but also when enduring the utmost danger. Yet to God alone, who precisely knows what is beneficial for us, those who are ill-disposed in their minds cannot bear to yield, but they ask for ruinous things as though they were beneficial, doing the same as a sick man who begs the physician to give him, not what cures the disease, but what nourishes the matter that is the mother of the disease. But the physician will not yield to the entreaty of the patient; even if he sees him weeping and lamenting, he follows the law of his art rather than being swayed by his tears, and we call this disobedience not inhumanity but philanthropy. For if he yields to the sick man and grants him what gives pleasure, he does the work of an enemy against him; but if he resists him and fights against his desire, he has shown mercy and philanthropy. So also the physician of our souls does not consent to give to those who ask what will be harmful to them. For neither do loving parents endure to reach out swords or burning coals to their very young children when they seek them; for they clearly know that such a gift is harmful to them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τρόπος","severity":"info","text":"The Greek τρόπος here means 'manner' or 'way', continuing the previous argument about how one should not dictate to a helmsman but trust his skill.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"κυβερνήτην","severity":"info","text":"The helmsman (κυβερνήτης) is a common metaphor in ancient moral philosophy for the wise leader or God; Chrysostom adapts it to contrast human trust in a pilot with distrust of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἰατρὸν","severity":"info","text":"The physician-patient analogy parallels Chrysostom's own frequent use of medical imagery; it also echoes Stoic and Platonic traditions where the philosopher is a doctor of the soul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῶν ἡμετέρων ψυχῶν ἰατρὸς","severity":"info","text":"The phrase 'physician of our souls' alludes to Christ as healer, a common patristic trope rooted in New Testament passages such as Matthew 9:12 and Luke 4:23.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὕτω καὶ","severity":"info","text":"The phrase 'οὕτω καὶ' (so also) marks a structural parallel: just as a physician resists a patient's harmful requests, so God resists our misguided prayers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"φιλανθρωπίαν","severity":"info","text":"Chrysostom redefines φιλανθρωπία (philanthropy) as resistance to harmful desires, a distinctive ethical emphasis in his pastoral teaching.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"τινὲς δὲ τῶν εἰς ἐσχάτην ἀλογίαν ἐκπεπτωκότων, οὐ μόνον σώματος ὡραιότητα, καὶ πλοῦτον, καὶ δυναστείαν, καὶ ὅσα τοιαῦτα παρὰ τοῦ τῶν ὅλων Θεοῦ αἰτοῦσιν, ἀλλὰ καὶ τοῖς ἐχθροῖς αὐτῶν ἐπαρῶνται, καί τινα τιμωρίαν ἐπενεχθῆναι αὐτοῖς ἱκετεύουσι, καὶ ὃν ἑαυ τοῖς ἥμερον εἶναι καὶ φιλάνθρωπον εὔχονται, τοῦτον τοῖς ἐχθροῖς ἀνήμερον γενέσθαι καὶ ἀπάνθρωπον βούλονται. Ταῦτα τοίνυν ὁ Δεσπότης προαναστέλλων, παρεγγυᾷ μὲν μὴ βαττολογεῖν· διδάσκει δὲ τίνα χρὴ λέγειν ἐν τῇ προσευχῇ, καὶ ἐν ὀλίγοις ῥήμασι πᾶσαν ἀρετὴν ἐκπαιδεύει· οὐ μόνον γὰρ εὐχῆς ἐστι διδασκαλία ἐκεῖνα τὰ ῥήματα, ἀλλὰ καὶ βίου τελείου παιδαγωγία. γʹ. Τίνα δέ ἐστι ταῦτα, καὶ τίς ἡ τούτων ἔννοια, μετὰ πολλῆς ἀκριβείας ἐξετάσωμεν, καὶ ὡς θείους νόμους ἀσφαλῶς τηρήσωμεν. Πάτερ ἡμῶν, ὁ ἐν τοῖς οὐρανοῖς. Ὢ πόση τῆς φιλανθρωπίας ἡ ὑπερβολή! ὢ πόση τῆς φιλοτιμίας ἡ ὑπεροχή! ποῖος ἀρκέσει λόγος πρὸς εὐχαριστίαν τοῦ τοσαῦτα πηγάζοντος ἡμῖν ἀγαθά; Σκόπησον, ἀγαπητὲ, τῆς σῆς καὶ τῆς ἐμῆς φύσεως τὴν εὐτέλειαν, ἐρεύνησον τὴν συγγένειαν, τὴν γῆν, τὸν χοῦν, τὸν πηλὸν, τὴν πλίνθον, τὴν σποδόν· ἀπὸ γὰρ τῆς γῆς διαπλασθέντες, πάλιν εἰς τὴν γῆν μετὰ τέλος ἀναλύομεν. Ταῦτα οὖν ἐννοήσας ἐκπλάγηθι τὸν ἀνεξιχνίαστον πλοῦτον τῆς πολλῆς περὶ ἡμᾶς τοῦ Θεοῦ ἀγαθότητος, ὅτι Πατέρα καλεῖν προσετάχθης αὐτὸν, ὁ γήϊνος τὸν οὐράνιον, ὁ θνητὸς τὸν ἀθάνατον, ὁ φθαρτὸς τὸν ἄφθαρτον, ὁ πρόσκαιρος τὸν αἰώνιον, ὁ χθὲς καὶ πρώην πηλὸς, τὸν ὄντα πρὸ τῶν αἰώνων Θεόν.","english":"Some who have fallen into the utmost irrationality ask not only for beauty of body, wealth, power, and all such things from the God of all, but also call down curses upon their enemies and beseech that some punishment be brought upon them; and they pray that the one whom they wish to be gentle and humane toward themselves should become savage and inhuman toward their enemies. Now the Master, forestalling these things, on the one hand enjoins that one should not babble, and on the other hand teaches what one ought to say in prayer, and in few words instructs in every virtue; for those words are not only a lesson in prayer but also a training in perfect living. 3. Let us then examine with great precision what these words are and what their meaning is, and let us observe them securely as divine laws. \"Our Father, who art in the heavens.\" Oh, what excess of love for humanity! Oh, what surpassing honor! What speech will suffice for thanksgiving to him who pours forth such goods for us? Consider, beloved, the lowliness of your nature and mine; examine our origin: earth, dust, clay, brick, ash; for we were formed from earth, and after the end we dissolve back into earth. Having pondered these things, be amazed at the unfathomable wealth of God's great goodness toward us, that you have been commanded to call him Father—you, the earthly one, calling the heavenly one; the mortal, the immortal; the perishable, the imperishable; the temporal, the eternal; you, who were clay yesterday and the day before, calling the God who exists before the ages.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"βαττολογεῖν","severity":"info","text":"The verb 'βαττολογεῖν' (to babble) is a rare term, possibly onomatopoeic, meaning to speak idly or repeat words without meaning. Chrysostom uses it to contrast proper prayer with empty speech.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πάτερ ἡμῶν, ὁ ἐν τοῖς οὐρανοῖς","severity":"info","text":"This phrase is the opening of the Lord's Prayer (Matthew 6:9; Luke 11:2). Chrysostom treats it as a divine law, emphasizing its role in teaching virtue and proper prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γήϊνος τὸν οὐράνιον","severity":"info","text":"Chrysostom contrasts earthly and heavenly, mortal and immortal, reflecting a common patristic theme of human humility before God. The list of human origins (earth, dust, clay) echoes Genesis 2:7 and 3:19.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"γʹ","severity":"info","text":"The Greek numeral 'γʹ' (3) marks a new section in the homily, indicating a shift from critique of improper prayer to exposition of the Lord's Prayer. This structural cue is typical of Chrysostom's homiletic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πάτερ ἡμῶν","severity":"info","text":"Chrysostom's interpretation of 'Our Father' as a command to call God 'Father' highlights the paradox of human lowliness addressing divine majesty. This exegesis influenced later Eastern Christian prayer theology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek 'βαττολογεῖν' may be a scribal variant of 'βατταλογεῖν' (to stutter or babble), but the sense is clear. The phrase 'τὸν ὄντα πρὸ τῶν αἰώνων Θεόν' could be read as 'the God who exists before the ages' or 'the God who is before the ages', with no significant difference in meaning."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Ἀλλ' οὐ μάτην ἐδιδάχθης ταύτην ἀφιέναι τὴν φωνὴν, ἀλλ' ἵνα τὴν ὑπὸ τῆς γλώττης σου προφερομένην τοῦ Πατρὸς ὀνομασίαν αἰδούμενος, μιμῇ αὐτοῦ τὴν ἀγαθότητα, ὡς καὶ ἀλλαχοῦ φησι· Γίνεσθε ὅμοιοι τοῦ Πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς, ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς, καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. Οὐ δύναται γὰρ Πατέρα καλεῖν τὸν φιλάνθρωπον Θεὸν ὁ τὴν γνώμην ἔχων θηριώδη καὶ ἀπάνθρωπον· οὐδὲ γὰρ σώζει τοὺς χαρακτῆρας τοὺς ἐν τῷ ἐπουρανίῳ Πατρὶ ἀγαθότητος, ἀλλ' εἰς τὸ θηριῶδες εἶδος ἑαυτὸν μετεμόρφωσε, καὶ τῆς θεϊκῆς εὐγενείας ἐξέπεσε, κατὰ τὸ ὑπὸ τοῦ Δαυῒδ εἰρημένον· Ἄνθρωπος ἐν τιμῇ ὢν οὐ συνῆκε, παρασυνεβλήθη τοῖς κτήνεσι τοῖς ἀνοήτοις, καὶ ὡμοιώθη αὐτοῖς. Ὅταν γάρ τις σκιρτᾷ μὲν ὡς ταῦρος, λακτίζῃ δὲ ὡς ὄνος, μνησικακῇ δὲ ὡς κάμηλος, καὶ γαστριμαργῇ μὲν ὡς ἄρκτος, ἁρπάζῃ δὲ ὡς λύκος, πλήττῃ δὲ ὡς σκορπίος, ὕπουλος δὲ ᾖ ὡς ἀλώπηξ, χρεμετίζῃ δὲ ἐπὶ γυναιξὶν ὡς ἵππος θηλυμανὴς, πῶς δύναται ὁ τοιοῦτος τὴν υἱῷ πρέπουσαν ἀναπέμψαι φωνὴν, καὶ Πατέρα ἑαυτοῦ καλεῖν τὸν Θεόν; Τί οὖν ὀνομάζεσθαι χρὴ τὸν τοιοῦτον; Θηρίον; Ἀλλὰ τὰ θηρία ἑνὶ τούτων τῶν ἐλαττωμάτων κατέχεται· οὗτος δὲ πάντα","english":"inflicted upon them. But it was not in vain that you were taught to utter this cry, but so that, revering the name of the Father which your tongue pronounces, you might imitate his goodness, as it is said elsewhere: \"Become like your Father in heaven, because he makes his sun rise on the wicked and the good, and rains on the just and the unjust.\" For one who has a bestial and inhuman disposition cannot call the philanthropic God \"Father\"; for he does not preserve the characteristics of goodness found in the heavenly Father, but has transformed himself into a bestial form and fallen from divine nobility, according to what was said by David: \"A man who was in honor did not understand; he was compared to senseless beasts and became like them.\" For when someone prances like a bull, kicks like a donkey, bears a grudge like a camel, is gluttonous like a bear, snatches like a wolf, strikes like a scorpion, is treacherous like a fox, and neighs after women like a lustful horse, how can such a person utter the voice befitting a son and call God his own Father? What then must such a one be called? A beast? But beasts are subject to only one of these defects; this one has all","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γίνεσθε ὅμοιοι τοῦ Πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς","severity":"info","text":"Chrysostom adapts Matthew 5:45 (or a similar logion) to urge imitation of God's impartial goodness. The exact phrase is not canonical; it may be a paraphrase or a variant reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄνθρωπος ἐν τιμῇ ὢν οὐ συνῆκε, παρασυνεβλήθη τοῖς κτήνεσι τοῖς ἀνοήτοις","severity":"info","text":"A loose citation of Psalm 48:21 (LXX) or a similar wisdom text, comparing a man who loses honor to senseless beasts. The exact wording differs from standard LXX; Chrysostom may quote from memory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"θηριώδη καὶ ἀπάνθρωπον","severity":"info","text":"Chrysostom draws on a common Greco-Roman and biblical trope: moral degradation reduces humans to beasts. The catalogue of animal vices (bull, donkey, camel, bear, wolf, scorpion, fox, horse) is a rhetorical amplification typical of his homiletic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐ δύναται γὰρ Πατέρα καλεῖν","severity":"info","text":"This passage forms the climax of Chrysostom's argument: the Lord's Prayer address 'Father' is incompatible with a bestial disposition. The rhetorical question and animal catalogue serve to dramatize the moral disqualification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φιλάνθρωπον","severity":"info","text":"The epithet 'philanthropic' for God is a key term in Chrysostom's theology, emphasizing divine benevolence. It contrasts with the bestial nature of the unworthy petitioner.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὡς καὶ ἀλλαχοῦ φησι","severity":"caution","text":"Chrysostom's phrase 'as it is said elsewhere' is vague; the following quotation is not a direct scriptural verse but a composite or paraphrase. Readers should not assume a precise canonical source.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Γίνεσθε ὅμοιοι τοῦ Πατρὸς ὑμῶν' is not a verbatim biblical citation; its source is uncertain, possibly a lost variant or Chrysostom's own formulation.","The Davidic quotation may conflate Psalm 48:21 with other wisdom traditions; the exact reference is ambiguous."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"συναγαγὼν ἐν ἑαυτῷ, καὶ τῆς ἐκείνων ἀλογίας γέγονεν ἀλογώτερος. Καὶ τί λέγω θηρίον; Θηρίου παντὸς χαλεπώτερός ἐστιν ὁ τοιοῦτος. Ἐκεῖνα μὲν γὰρ, καίτοι κατὰ φύσιν ἄγρια ὄντα, ἀνθρωπίνης ἀπολαύσαντα τέχνης, ἥμερα πολλάκις γίνεται· οὗτος δὲ, ἄνθρωπος ὢν, καὶ τὴν ἐκείνων ἀγριότητα τὴν κατὰ φύσιν εἰς τὴν ἡμερότητα μεταβαλὼν τὴν παρὰ φύσιν, ποίαν ἕξει ἀπολογίαν, τὴν ἑαυτοῦ πραότητα τὴν κατὰ φύσιν εἰς ἀγριότητα ἐξάγων τὴν παρὰ φύσιν, καὶ τὸ μὲν ἄγριον φύσει ποιῶν ἥμερον, ἑαυτὸν δὲ τὸν ἥμερον φύσει ποιῶν ἄγριον; καὶ λέοντα μὲν τιθασσεύων, καὶ χειροήθη ποιῶν, τὸν δὲ θυμὸν τὸν ἴδιον λέοντος κατασκευάζων ἀγριώτερον; Καίτοι ἐκεῖ δύο ἐστὶ κωλύματα, καὶ τὸ λογισμοῦ ἐστερῆσθαι τὸ θηρίον, καὶ τὸ πάντων εἶναι θυμωδέστερον· ἀλλ' ὅμως διὰ τῆς παρὰ τοῦ Θεοῦ δοθείσης σοφίας, καὶ τῆς θηριώδους περιγίνεται φύσεως. Καὶ ὁ ἐπὶ τῶν θηρίων τὴν φύσιν νικῶν, ἐφ' ἑαυτοῦ μετὰ τῆς φύσεως καὶ τὸ τῆς προαιρέσεως ἀπόλλυσι καλόν· καὶ λέοντα μὲν ποιεῖ ἄνθρωπον, ἑαυτὸν δὲ περιορᾷ ἐξ ἀνθρώπου γινόμενον λέοντα· καὶ ἐκείνῳ μὲν τὰ ὑπὲρ φύσιν χαρίζεται, ἑαυτῷ δὲ οὐδὲ τὰ κατὰ φύσιν πορίζεται. Πῶς τοίνυν ὁ τοιοῦτος δυνήσεται Πατέρα καλεῖν τὸν Θεόν; Ὁ μέντοι περὶ τοὺς πλησίον ἥμερος καὶ φιλάνθρωπος, καὶ τοὺς εἰς αὐτὸν πλημμελοῦντας οὐκ ἀμυνόμενος, ἀλλ' εὐεργεσίαις τὰς ἀδικίας ἀμειβόμενος, οὐ κατακρίνεται Πατέρα καλῶν τὸν Θεόν. Πρόσεχε δὲ τῇ ἀκριβείᾳ τοῦ λόγου, πῶς ἡμῖν νομοθετεῖ τὸ φιλάλληλον, καὶ εἰς ἀγαπητικὴν ἅπαντας συνάπτει διάθεσιν.","english":"gathered within himself, has become more irrational than their irrationality. And what am I saying, a wild beast? Such a person is more dangerous than any wild beast. For those, although they are wild by nature, often become tame when they enjoy human skill; but this one, being a human, and having transformed their natural wildness into unnatural tameness, what defense will he have, when he leads his own natural gentleness into unnatural savagery, and makes the naturally wild tame, while making himself, who is naturally tame, wild? And he tames a lion and makes it gentle, while making his own temper more savage than a lion's? Yet there are two obstacles there: the beast lacks reason, and it is the most irascible of all; but nevertheless, through the wisdom given by God, even the bestial nature is overcome. And the one who conquers the nature of beasts loses, in his own case, along with nature, the good of his own free choice; and he makes a lion into a human, while allowing himself to become a lion from a human; and he bestows upon that beast what is beyond nature, while he does not procure for himself even what is according to nature. How, then, will such a person be able to call God Father? But the one who is gentle and philanthropic toward his neighbors, and does not defend himself against those who wrong him, but repays injustices with good deeds, is not condemned for calling God Father. Now pay attention to the precision of the discourse, how it legislates for us mutual affection, and unites all in a loving disposition.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"συναγαγὼν ἐν ἑαυτῷ","severity":"info","text":"The phrase 'gathered within himself' continues the previous passage's contrast between human rationality and bestial irrationality, emphasizing self-collection as a moral act.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀλογία","severity":"info","text":"ἀλογία means 'irrationality' or 'lack of reason', a key term in Chrysostom's anthropology contrasting human reason with animal nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πατέρα καλεῖν τὸν Θεόν","severity":"info","text":"The phrase 'call God Father' echoes the Lord's Prayer (Matthew 6:9), central to the homily's theme of the 'narrow gate' and proper address to God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"θηρίον","severity":"info","text":"Chrysostom uses the common rhetorical trope of animal taming (e.g., lions) to illustrate human moral failure, drawing on contemporary practices of animal training in Roman spectacles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πρόσεχε δὲ τῇ ἀκριβείᾳ τοῦ λόγου","severity":"info","text":"This phrase marks a transition from exemplum to direct exhortation, a typical homiletic device in Chrysostom to signal a key interpretive point.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"φιλάνθρωπος","severity":"info","text":"The term 'philanthropic' parallels Chrysostom's frequent emphasis on φιλανθρωπία as a Christian virtue, echoing classical and patristic ethical discourse.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Οὐ γὰρ ἐκέλευε λέγειν, Πάτερ μου, ὁ ἐν τοῖς οὐρανοῖς, ἀλλὰ, Πάτερ ἡμῶν, ὁ ἐν τοῖς οὐρανοῖς, ἵνα κοινὸν Πατέρα ἔχειν διδαχθέντες, ἀδελφικὴν πρὸς ἀλλήλους δεικνύωμεν εὔνοιαν. Εἶτα διδάσκων ἡμᾶς καταλιπεῖν τὴν γῆν καὶ τὰ περὶ γῆν, καὶ μὴ κεχηνέναι κάτω, ἀλλὰ τῆς πίστεως λαβεῖν τὰ πτερὰ καὶ ἀναπτῆναι τὸν ἀέρα, καὶ διαβῆναι τὸν αἰθέρα καὶ ζητῆσαι τὸν καλούμενον Πατέρα, προσέταξε λέγειν· Πάτερ ἡμῶν, ὁ ἐν τοῖς οὐρανοῖς· οὐκ ἐπειδὴ ἐν τοῖς οὐρανοῖς μόνον ἐστὶν ὁ Θεὸς, ἀλλ' ἵνα ἡμᾶς κάτω περὶ γῆν καλινδουμένους ἀνανεῦσαι εἰς οὐρανοὺς παρασκευάσῃ, καὶ τῷ κάλλει τῶν ἐπουρανίων ἀγαθῶν περιλάμψας, τὴν ἐπιθυμίαν ἡμῶν πᾶσαν ἐκεῖ μετενέγκῃ. δʹ. Εἶτα δευτέραν προσέθηκε ῥῆσιν, εἰπών· Ἁγιασθήτω τὸ ὄνομά σου. Καί μοι μηδεὶς ἀνοήτως ὑπολαμβανέτω ἁγιασμοῦ προσθήκην χαρίζεσθαι τῷ Θεῷ ἐν τῷ λέγειν· Ἁγιασθήτω τὸ ὄνομά σου· ἅγιος γάρ ἐστι, καὶ πανάγιος, καὶ ἁγίων ἁγιώτατος. Καὶ ταύτην αὐτῷ τὴν ὑμνῳδίαν προσφέρει τὰ Σεραφεὶμ ἀσιγήτοις βοῶντα κραυγαῖς, Ἅγιος, ἅγιος, ἅγιος Κύριος σαβαὼθ, πλήρης ὁ οὐρανὸς καὶ ἡ γῆ τῆς δόξης αὐτοῦ. Ἀλλ' ὥσπερ οἱ τοῖς βασιλεῦσι τὰς εὐφημίας προσφέροντες, καὶ βασιλέας καλοῦντες καὶ αὐτοκράτορας, οὐχ ὃ μὴ ἔχουσι χαρίζονται, ἀλλ' ὅπερ ἔχουσιν εὐφημοῦσιν· οὕτω καὶ ἡμεῖς οὐ τὴν οὐκ οὖσαν ἁγιωσύνην προσφέρομεν τῷ Θεῷ, λέγοντες, Ἁγιασθήτω τὸ ὄνομά σου, ἀλλὰ τὴν οὖσαν δοξάζομεν· τὸ γὰρ ἁγιασθήτω, ἀντὶ τοῦ δοξασθήτω, εἴρηται. Διδασκόμεθα τοίνυν διὰ τῆς φωνῆς ταύτης τὸν κατ' ἀρετὴν μετιέναι βίον, ἵνα τοῦτον ὁρῶντες οἱ ἄνθρωποι, τὸν οὐράνιον ἡμῶν Πατέρα δοξάζωσιν· ὃ καὶ ἀλλαχοῦ φησι·","english":"For he did not command us to say, \"My Father, who is in the heavens,\" but \"Our Father, who is in the heavens,\" so that, having learned that we have a common Father, we might show brotherly goodwill toward one another. Then, teaching us to leave the earth and earthly things, and not to gape downward, but to take the wings of faith and fly through the air, and cross the ether and seek the one called Father, he commanded us to say: \"Our Father, who is in the heavens\"—not because God is only in the heavens, but so that he might prepare us, who are wallowing down on the earth, to lift our heads toward the heavens, and, having illuminated us with the beauty of heavenly goods, might transfer all our desire there. 4. Then he added a second phrase, saying: \"Hallowed be your name.\" And let no one foolishly suppose that we are bestowing an addition of sanctity upon God by saying, \"Hallowed be your name\"; for he is holy, and all-holy, and the holiest of the holy. And the Seraphim offer him this hymnody, crying out with unceasing shouts, \"Holy, holy, holy, Lord Sabaoth; heaven and earth are full of his glory.\" But just as those who offer acclamations to kings, calling them kings and emperors, do not bestow what they do not have, but praise what they do have, so too we, by saying \"Hallowed be your name,\" do not offer to God a sanctity that does not exist, but we glorify the one that does exist; for \"hallowed\" is said instead of \"glorified.\" Therefore, through this phrase we are taught to pursue a life of virtue, so that, seeing this, people may glorify our heavenly Father—which he also says elsewhere.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πάτερ ἡμῶν, ὁ ἐν τοῖς οὐρανοῖς","severity":"info","text":"Chrysostom emphasizes the communal aspect of the Lord's Prayer by contrasting 'my Father' with 'our Father', teaching that believers share a common Father and should show brotherly goodwill.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἁγιασθήτω τὸ ὄνομά σου","severity":"info","text":"This phrase is the second petition of the Lord's Prayer (Matthew 6:9; Luke 11:2). Chrysostom interprets it as a doxology, not an addition of sanctity to God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἅγιος, ἅγιος, ἅγιος Κύριος σαβαὼθ, πλήρης ὁ οὐρανὸς καὶ ἡ γῆ τῆς δόξης αὐτοῦ","severity":"info","text":"This is a citation of the Trisagion from Isaiah 6:3 (LXX), where the Seraphim proclaim God's holiness. Chrysostom uses it to show that God is already holy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σεραφεὶμ","severity":"info","text":"The Seraphim are angelic beings in Jewish and Christian tradition, described in Isaiah 6 as praising God. Chrysostom references them to illustrate the eternal doxology offered to God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὃ καὶ ἀλλαχοῦ φησι","severity":"info","text":"Chrysostom alludes to a similar teaching elsewhere in his corpus, likely referring to his other homilies on the Lord's Prayer or on virtue, reinforcing the connection between prayer and moral life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἁγιασθήτω","severity":"caution","text":"Chrysostom glosses 'hallowed' as 'glorified', a non-literal interpretation. Readers should note that the Greek verb ἁγιασθήτω means 'be sanctified', not 'be glorified', though Chrysostom's exegesis is common in patristic tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὃ καὶ ἀλλαχοῦ φησι' is vague; Chrysostom does not specify which work he refers to. The reading taken is that it points to a parallel passage in his own writings."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων, ὅπως ἴδωσι τὰ καλὰ ἔργα ὑμῶν, καὶ δοξάσωσι τὸν Πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς. Μετὰ τοῦτο λέγειν ἐδιδάχθημεν· Ἐλθέτω ἡ βασιλεία σου· τυραννούμενοι γὰρ ὑπὸ τῶν τοῦ σώματος παθημάτων, καὶ μυρίας πειρασμῶν δεχόμενοι προσβολὰς, τῆς τοῦ Θεοῦ χρῄζομεν βασιλείας, ἵνα μὴ βασιλεύσῃ ἡ ἁμαρτία ἐν τῷ θνητῷ σώματι ἡμῶν εἰς τὸ ὑπακούειν αὐτῇ ἐν ταῖς ἐπιθυμίαις αὐτοῦ, μηδὲ παριστάνωμεν τὰ μέλη ἡμῶν ὅπλα ἀδικίας τῇ ἁμαρτίᾳ, ἀλλ' ἵνα παραστήσωμεν ὅπλα δικαιοσύνης τῷ Θεῷ, καὶ στρατευώμεθα τῷ βασιλεῖ τῶν αἰώνων. Διδασκόμεθα δὲ πρὸς τούτοις, μὴ σφόδρα τῷ παρόντι βίῳ προστετηκέναι, ἀλλὰ καταφρονεῖν μὲν τῶν παρόντων, ἐπιθυμεῖν δὲ τῶν μελλόντων ὡς μενόντων, καὶ τὴν βασιλείαν ἐκείνην ζητεῖν τὴν οὐράνιον καὶ αἰώνιον, καὶ τοῖς ἐνταῦθα τερπνοῖς μὴ κατέχεσθαι, μὴ σωμάτων εὐμορφίᾳ, μὴ\n\nχρημάτων εὐπορίᾳ, μὴ κτημάτων εὐθηνίᾳ, μὴ λίθων πολυτελείαις, μὴ οἴκων μεγαλουργίαις, μὴ ἡγε μονίαις καὶ στρατηγίαις, μὴ ἁλουργίδι καὶ διαδήματι, μὴ ὀψοποιίαις καὶ καρυκείαις καὶ παντοδαπαῖς χλιδαῖς, μὴ ἄλλῳ τινὶ τῶν τὰς ἡμετέρας δελεαζόντων αἰσθήσεις, ἀλλὰ πᾶσι τούτοις ἐῤῥῶσθαι φράσαντες, τῆς τοῦ Θεοῦ βασιλείας ἀδιαλείπτως ὀρέγεσθαι. Οὕτως ἡμᾶς καὶ ταύτην διδάξας τὴν ἀρετὴν, ἐκέλευσε λέγειν· Γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ τῆς γῆς· ἐντεθεικὼς γὰρ ἡμῖν τῶν μελλόντων τὸν ἔρωτα, καὶ τῆς ἐπουρανίου βασιλείας τὴν ἐπιθυμίαν, καὶ τρώσας ἡμᾶς ἐκείνῳ τῷ πόθῳ, παρασκευάζει λέγειν· Γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ, καὶ ἐπὶ τῆς γῆς.","english":"Let your light shine before people, so that they may see your good works and glorify your Father who is in the heavens. After this we were taught to say: Let your kingdom come. For, being tyrannized by the passions of the body and receiving countless assaults of temptations, we have need of the kingdom of God, so that sin may not reign in our mortal body to the point that we obey it in its desires, nor that we present our members as weapons of injustice to sin, but that we present weapons of justice to God and serve as soldiers under the king of the ages. We are taught, moreover, not to cling excessively to the present life, but to despise present things, to desire future things as enduring, to seek that heavenly and eternal kingdom, and not to be held fast by the pleasures here—not by beauty of bodies, not by abundance of money, not by plenty of possessions, not by costly stones, not by magnificent houses, not by governorships and military commands, not by purple robe and diadem, not by cookery and sauces and all manner of luxuries, nor by anything else that entices our senses—but, bidding farewell to all these, to reach unceasingly for the kingdom of God. Having thus taught us this virtue, he commanded us to say: Let your will be done, as in heaven and on earth. For, having instilled in us the love of future things and the desire for the heavenly kingdom, and having wounded us with that longing, he prepares us to say: Let your will be done, as in heaven and on earth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Λαμψάτω τὸ φῶς ὑμῶν","severity":"info","text":"The opening phrase echoes Matthew 5:16, but Chrysostom adapts it to a communal context, shifting from 'their' to 'your' light.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐλθέτω ἡ βασιλεία σου","severity":"info","text":"This is the second petition of the Lord's Prayer (Matthew 6:10; Luke 11:2). Chrysostom interprets it as a plea for deliverance from bodily passions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ τῆς γῆς","severity":"info","text":"The third petition of the Lord's Prayer (Matthew 6:10; Luke 11:2). Chrysostom links it to the desire for the heavenly kingdom instilled by the previous petition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"στρατευώμεθα τῷ βασιλεῖ τῶν αἰώνων","severity":"info","text":"The military metaphor of serving under the 'king of the ages' reflects Chrysostom's frequent use of Pauline imagery (cf. 2 Timothy 2:4) to describe Christian life as spiritual warfare.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μετὰ τοῦτο ... Διδασκόμεθα ... Οὕτως","severity":"info","text":"Chrysostom structures the passage as a sequential exposition of the Lord's Prayer petitions, each introduced by a transitional phrase that marks progression in spiritual instruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐῤῥῶσθαι φράσαντες","severity":"caution","text":"The phrase 'bidding farewell' (ἐῤῥῶσθαι φράσαντες) is a colloquialism; the text may reflect a scribal variant or Chrysostom's oral style, but the sense is clear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐῤῥῶσθαι φράσαντες' is a colloquial expression meaning 'bidding farewell,' but its exact form is uncertain; the reading follows the standard edition."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Δὸς ἡμῖν, φησὶ, Δέσποτα, τὴν ἐν οὐρανῷ μιμεῖσθαι πολιτείαν, ἵν' ἃ θέλεις αὐτὸς, καὶ ἡμεῖς θέλωμεν. Ἐπάρκεσον τοίνυν προαιρέσει καμνούσῃ, καὶ ποιεῖν μὲν ἐπιθυμούσῃ τὰ σὰ, ὑπὸ δὲ τῆς τοῦ σώματος ἀσθενείας κωλυομένῃ· ὄρεξον χεῖρα τοῖς τρέχειν μὲν ἐπειγομένοις, χωλεύειν δὲ ἠναγκασμένοις. Ὑπόπτερος ἡ ψυχὴ, ἀλλὰ βαρύνει ταύτην ἡ σάρξ· ὀξεῖα ἐκείνη πρὸς τὰ οὐράνια, ἀλλὰ βραδεῖα αὕτη πρὸς τὰ ἐπίγεια· τῆς δὲ σῆς βοηθείας παρούσης, ἔσται δυνατὰ καὶ τὰ λίαν ἀδύνατα. Γενηθήτω τοίνυν τὸ θέλημά σου, ὡς ἐν οὐρανῷ, καὶ ἐπὶ τῆς γῆς. εʹ. Καὶ ἐπειδὴ τῆς γῆς ἐμνημόνευσε, χρεία δὲ τοῖς ἐξ αὐτῆς γεγενημένοις καὶ ἐν αὐτῇ διαιτωμένοις, καὶ γηγενὲς σῶμα περικειμένοις, καὶ τῆς καταλλήλου τροφῆς, ἀναγκαίως ἐπήγαγε· Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον. Ἄρτον ἐκέλευσεν αἰτεῖν ἐπιούσιον, οὐ τρυφὴν, ἀλλὰ τροφὴν, τὴν τὸ ἐλλεῖπον ἀναπληροῦσαν τοῦ σώματος, καὶ τὸν ἐκ λιμοῦ κωλύουσαν θάνατον· οὐ τραπέζας φλεγμαινούσας, οὐδὲ ὄψων ποικιλίας, καὶ ὀψοποιῶν μαγγανείας, καὶ ἀρτοποιῶν ἐπινοίας, καὶ οἴνους ἀνθοσμίας, καὶ τἄλλα ὅσα τὸν μὲν λαιμὸν ἡδύνει, τὴν δὲ γαστέρα φορτίζει, τὴν δὲ διάνοιαν σκοτίζει, καὶ σκιρτᾷν τὸ σῶμα κατὰ τῆς ψυχῆς παρασκευάζει, καὶ δυσήνιον τῷ ἡνιόχῳ τὸν πῶλον ἐργάζεται. Οὐ ταῦτα ἡμᾶς αἰτεῖν ὁ λόγος ἐδίδαξεν, ἀλλ' Ἄρτον ἐπιούσιον, τοῦτ' ἔστιν, ἐπὶ τὴν οὐσίαν τοῦ σώματος διαβαίνοντα, καὶ συγκροτῆσαι ταύτην δυνάμενον. Καὶ τοῦτον δὲ οὐκ εἰς πολὺν ἐτῶν ἀριθμὸν αἰτεῖν ἐκελεύσθημεν, ἀλλὰ τὸν σήμερον ἡμῖν ἀρκοῦντα μόνον· Μὴ μεριμνήσητε γὰρ, φησὶν, εἰς τὴν αὔριον.","english":"Give us, he says, Master, to imitate the polity in heaven, so that what you yourself wish, we also may wish. Assist, therefore, the struggling will, which desires to do your works but is hindered by the weakness of the body; reach out a hand to those who are eager to run but are forced to limp. The soul is winged, but the flesh weighs it down; that one is swift toward the heavens, but this one is slow toward earthly things; but with your help present, even the utterly impossible will become possible. Let your will be done, therefore, as in heaven, so also on earth. 5. And since he made mention of the earth, and there is need for those born from it and dwelling upon it, and clothed in an earthborn body, of suitable nourishment, he necessarily added: Give us today our daily bread. He commanded us to ask for daily bread, not for luxury, but for nourishment, that which fills the deficiency of the body and prevents death from starvation; not for inflamed tables, nor for varieties of dishes, nor for the tricks of cooks, nor for the inventions of bakers, nor for fragrant wines, nor for all the other things that sweeten the throat, burden the belly, darken the mind, and cause the body to prance against the soul, and make the colt unmanageable for the charioteer. The word did not teach us to ask for these things, but for daily bread, that is, bread that passes into the substance of the body and is able to sustain it. And we were commanded to ask for this not for a great number of years, but only for what suffices us today: For do not be anxious about tomorrow, he says.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πολιτείαν","severity":"info","text":"The term 'polity' (πολιτείαν) here denotes the heavenly order or way of life, not a political entity, but the disciplined, angelic life Christians are to imitate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐπιούσιον","severity":"info","text":"ἐπιούσιον ('daily' or 'substantial') is a rare adjective; Chrysostom glosses it as 'passing into the substance (οὐσία) of the body,' emphasizing sustenance over luxury.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μὴ μεριμνήσητε γὰρ, φησὶν, εἰς τὴν αὔριον","severity":"info","text":"The closing phrase echoes Matthew 6:34 ('Do not be anxious about tomorrow'), linking the petition for daily bread to Jesus' teaching on present sufficiency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον","severity":"info","text":"The petition for 'daily bread' (ἄρτον ἐπιούσιον) is from the Lord's Prayer (Matthew 6:11; Luke 11:3 in some traditions), here interpreted ascetically against gluttony.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εʹ","severity":"info","text":"The numeral εʹ (5) marks a section division in the homily, introducing the commentary on the petition for daily bread after the discussion of 'let your will be done.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"δυσήνιον τῷ ἡνιόχῳ τὸν πῶλον","severity":"info","text":"The image of the body as an unmanageable colt (πῶλον) for the charioteer (ἡνίοχος) recalls Plato's Phaedrus (246a–254e) and later patristic use of the soul-chariot metaphor.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Τί δήποτε γὰρ περὶ τῆς αὔριον φροντίζει τις, ὁ τὴν αὔριον οὐ πάντως ὀψόμενος, ἀλλὰ τὸν μὲν πόνον δεχόμενος, τὸν δὲ καρπὸν οὐ δρεπόμενος; Θάῤῥησον τῷ Θεῷ τῷ διδόντι τροφὴν πάσῃ σαρκί. Ὁ τὸ σῶμά σοι δεδωκὼς, καὶ τὴν ψυχὴν ἐμφυσήσας, καὶ ζῶόν σε λογικὸν κατασκευάσας, καὶ πάντα σοι τὰ ἀγαθὰ πρὸ διαπλάσεως ἑτοιμάσας, πῶς σε διαπλασθέντα παρόψεται, Ὃς ἀνατέλλει τὸν ἥλιον αὐτοῦ ἐπὶ πονηροὺς καὶ ἀγαθοὺς, καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους; Τούτῳ τοίνυν θαῤῥῶν, τὴν ἐφήμερον μόνην αἴτει τροφὴν, τῆς δὲ αὔριον αὐτῷ κατάλιπε τὴν φροντίδα, ὡς καὶ ὁ μακάριος ἔλεγε Δαυΐδ· Ἐπίῤῥιψον ἐπὶ Κύριον τὴν μέριμνάν σου, καὶ αὐτός σε διαθρέψει. Οὕτω διὰ τῶν εἰρημένων τὴν ἄκραν ἐκπαιδεύσας φιλοσοφίαν, εἰδὼς ὅτι τῶν ἀδυνάτων ἐστὶν, ἀνθρώπους ὄντας καὶ θνητὸν σῶμα περικειμένους μὴ πταίειν, ἐδίδαξε λέγειν· Καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφίεμεν τοῖς ὀφειλέταις ἡμῶν. Τρία κατ' αὐτὸν ἀγαθὰ διὰ τοῦδε τοῦ λόγου πραγματεύεται· τοὺς μὲν ἄκρους τὴν ἀρετὴν μετριότητα διδάσκει φρονήματος, καὶ παρακελεύεται μὴ θαῤῥεῖν τοῖς κατορθώμασιν, ἀλλὰ δεδιέναι καὶ τρέμειν καὶ τῶν προτέρων ἁμαρτημάτων μνημονεύειν· ὡς καὶ ὁ θεσπέσιος ποιεῖ Παῦλος, μετὰ μυρία κατορθώματα λέγων· Ὅτι Ἰησοῦς Χριστὸς ἦλθεν εἰς τὸν κόσμον ἁμαρτωλοὺς σῶσαι, ὧν πρῶτός εἰμι ἐγώ· οὐκ εἶπεν, ἤμην, ἀλλ', εἰμι, δεικνὺς ὅτι ἄπαυστον εἶχε τῶν εἰργασμένων τὴν μνήμην. Τοῖς μὲν οὖν ἄκροις τὴν ἀρετὴν ἀπὸ τῆς ταπεινοφροσύνης ἀσφάλειαν διὰ τούτων τῶν λόγων ἐμηχανήσατο·","english":"Why then does anyone worry about tomorrow, when he will not necessarily see tomorrow, but receives the labor and does not reap the fruit? Trust in God, who gives food to every flesh. He who gave you your body, breathed life into you, made you a rational being, and prepared all good things for you before your formation, how will he overlook you once you are formed, he who makes his sun rise upon the wicked and the good, and rains upon the just and the unjust? Therefore, trusting in him, ask only for daily food, and leave the care of tomorrow to him, as the blessed David also said: Cast your care upon the Lord, and he himself will nourish you. Thus, having taught extreme philosophy through these words, knowing that it is impossible for human beings, who are clothed in a mortal body, not to stumble, he taught them to say: And forgive us our debts, as we also forgive our debtors. Through this saying, he accomplishes three goods in his view: for those at the extremes of virtue, he teaches moderation of pride, and commands them not to be confident in their achievements, but to fear and tremble and remember their former sins; as the inspired Paul also does, saying after countless achievements: That Jesus Christ came into the world to save sinners, of whom I am the first; he did not say, I was, but, I am, showing that he held an unceasing memory of his deeds. For those at the extremes of virtue, then, he contrived security through humility by means of these words.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπίῤῥιψον ἐπὶ Κύριον τὴν μέριμνάν σου, καὶ αὐτός σε διαθρέψει","severity":"info","text":"This is a paraphrase of Psalm 55:22 (LXX), not a direct quotation. Chrysostom attributes it to David, but the wording differs from the Septuagint.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφίεμεν τοῖς ὀφειλέταις ἡμῶν","severity":"info","text":"This echoes the Lord's Prayer (Matthew 6:12) but with an added reciprocal clause not found in the New Testament. Chrysostom adapts it to his homiletic context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ὁ τὸ σῶμά σοι δεδωκὼς, καὶ τὴν ψυχὴν ἐμφυσήσας, καὶ ζῶόν σε λογικὸν κατασκευάσας","severity":"info","text":"This triadic description of God as creator, inspirer, and rationalizer parallels Chrysostom's frequent use of such lists to emphasize divine providence, seen elsewhere in his homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁ θεσπέσιος ποιεῖ Παῦλος","severity":"info","text":"Chrysostom refers to Paul as 'the inspired one' and cites a saying not verbatim from Paul's letters. The phrase 'of whom I am the first' may be a paraphrase of 1 Timothy 1:15 or a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἄκρους τὴν ἀρετὴν","severity":"info","text":"The phrase 'those at the extremes of virtue' is ambiguous: it could mean those who have attained extreme virtue or those who are extreme in their pursuit of virtue. The context suggests the former, as Chrysostom warns against pride.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τρία κατ' αὐτὸν ἀγαθὰ διὰ τοῦδε τοῦ λόγου πραγματεύεται","severity":"info","text":"Chrysostom announces a threefold benefit from the petition for forgiveness, but only the first benefit (moderation of pride) is developed here. The other two are implied but not elaborated in this passage.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἄκρους τὴν ἀρετὴν' could be read as either 'those at the extremes of virtue' or 'those extreme in virtue'; the translation opts for the former.","The citation of David's saying is a loose paraphrase, not a direct scriptural quote, leaving its exact source ambiguous."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"τοὺς δὲ πταίσαντας μετὰ τὴν τοῦ ἁγίου βαπτίσματος χάριν οὐκ ἀφίησιν ἀπογινώσκειν τῆς ἑαυτῶν σωτηρίας, ἀλλ' αἰτεῖν διδάσκει παρὰ τοῦ ἰατροῦ τῶν ψυχῶν τῆς ἀφέσεως τὰ φάρμακα. Πρὸς δὲ τούτοις, καὶ φιλανθρωπίας\n\nδιδασκαλίαν ὁ λόγος ὑποτίθεται. Βούλεται γὰρ ἡμᾶς ἡμέρους εἶναι περὶ τοὺς ὑπευθύνους, ἀμνησικάκους περὶ τοὺς εἰς ἡμᾶς πλημμελοῦντας, καὶ τῇ περὶ τούτους συγγνώμῃ ἑαυτοῖς δωρεῖσθαι συγγνώμην, καὶ ἡμᾶς αὐτοὺς προεισφέρειν τῆς φιλανθρωπίας τὰ μέτρα. Τοσοῦτον γὰρ αἰτοῦμεν λαβεῖν, ὅσον τοῖς πλησίον παρέχομεν, καὶ τοσαύτης ἀξιοῦμεν συγγνώμης τυχεῖν, ὅσην τοῖς ὀφείλουσι δωρούμεθα. Πρὸς τούτοις ἐκελεύσθημεν λέγειν, Καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμὸν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. Πολλὰ μὲν γὰρ ἡμῖν ἐκ διαβολικῆς ἐνεργείας προσγίνεται λυπηρὰ, πολλὰ δὲ καὶ ἐξ ἀνθρώπων, ἢ προφανῶς ἐπηρεαζόντων, ἢ ἀφανῶς ἐπιβουλευόντων. Καὶ τὸ σῶμα ποτὲ μὲν ἐπανιστάμενον τῇ ψυχῇ, χαλεπὴν ἐργάζεται βλάβην· ποτὲ δὲ παντοδαποῖς ἀῤῥωστήμασι περιπῖπτον ὀδύνας ἡμῖν ἐπιφέρει καὶ ἀχθηδόνας. Ἐπειδὴ τοίνυν πολλὰ καὶ διάφορά ἐστι πολλαχόθεν προσπίπτοντα λυπηρὰ, ἐδιδάχθημεν παρὰ τοῦ Θεοῦ τῶν ὅλων αἰτεῖν τὴν τούτων ἀπαλλαγήν. Αὐτοῦ γὰρ ἐπαμύνοντος, πᾶσα μὲν κατασβέννυται ζάλη, ὁ δὲ κλύδων εἰς γαλήνην μεθίσταται, καὶ ὑποχωρεῖ κατῃσχυμμένος ὁ πονηρὸς, καθάπερ ποτὲ τοὺς ἀνθρώπους καταλείπων κατὰ τῶν χοίρων ἐχώρησεν, οὐδὲ ἐκεῖνο ποιῆσαι τολμήσας δίχα τοῦ κελεύσαντος.","english":"But those who have stumbled after the grace of holy baptism He does not allow to despair of their own salvation, but teaches them to ask from the physician of souls the remedies of forgiveness. In addition to this, the word also sets forth a lesson in philanthropy. For it wishes us to be gentle toward those who are liable, to bear no malice toward those who wrong us, and by granting them pardon to bestow pardon upon ourselves, and to offer in advance the measures of philanthropy. For we ask to receive as much as we provide to our neighbors, and we deem ourselves worthy of as much forgiveness as we grant to those who owe it. In addition to this, we have been commanded to say, \"And do not lead us into temptation, but deliver us from the evil one.\" For many grievous things come to us from diabolical activity, and many also from men, either openly harassing or secretly plotting. And the body, at times rising up against the soul, works grievous harm; at other times, falling into all sorts of ailments, it brings us pains and distress. Since, then, many and various grievous things assail us from many sides, we have been taught by God to ask for deliverance from them. For when He comes to our aid, every storm is quenched, the surge is transformed into calm, and the evil one withdraws in shame, just as once, leaving men, he went against the swine, not even daring to do that without the one who commanded.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"φιλανθρωπίας","severity":"info","text":"Philanthropia here denotes clemency or humane treatment, a key virtue in Chrysostom's moral teaching, not modern charity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμὸν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ","severity":"info","text":"This phrase is a petition from the Lord's Prayer (Matthew 6:13), here cited as a command to pray for deliverance from evil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κατὰ τῶν χοίρων ἐχώρησεν","severity":"info","text":"Alludes to the Gospel story of the Gerasene demoniac (Mark 5:1–20; Matthew 8:28–34), where demons beg to be sent into swine rather than the abyss.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πρὸς δὲ τούτοις","severity":"info","text":"This phrase (\"In addition to this\") marks a transition to a new exhortation on philanthropy, then to the Lord's Prayer, structuring the homily's argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"προεισφέρειν","severity":"info","text":"The verb προεισφέρειν (\"to offer in advance\") implies proactive mercy: one must first grant forgiveness to others to receive it oneself.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῶν ὅλων' (\"of all things\") is ambiguous: it may refer to God as ruler of the universe or to the totality of evils; the reading takes it as a divine title."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Ὁ δὲ κατὰ χοίρων ἐξουσίαν οὐκ ἔχων, πῶς ἀνθρώπων ἐγρηγορότων καὶ νηφόντων, καὶ ὑπὸ Θεοῦ φυλαττομένων, καὶ βασιλέα οἰκεῖον ἡγουμένων αὐτὸν κρατῆσαι δυνήσεται; Διὰ τοῦτο καὶ τῷ τέλει τῆς προσευχῆς, τοῦ Θεοῦ τὴν βασιλείαν καὶ τὴν δύναμιν καὶ τὴν δόξαν ὑπέδειξεν, εἰπών· Ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας. Ἀμήν. Ταῦτα γὰρ, φησὶν, αἰτῶ παρὰ σοῦ, ὅτι οἶδά σε βασιλέα πάντων, αἰώνιον κεκτημένον κράτος, καὶ πάντα δυνάμενον ὅσαπερ ἂν θέλῃς, καὶ δόξαν κεκτημένον ἀναφαίρετον. Ὑπὲρ δὲ τούτων ἁπάντων εὐχαριστήσωμεν τῷ τοσούτων ἡμᾶς ἀξιώσαντι ἀγαθῶν, ὅτι αὐτῷ πρέπει πᾶσα δόξα, τιμὴ καὶ κράτος, τῷ Πατρὶ, καὶ τῷ Υἱῷ, καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"But he who has no authority over pigs, how will he be able to overpower men who are watchful and sober, and guarded by God, and who have him as their own king? For this reason, at the end of the prayer, he pointed out the kingdom, the power, and the glory of God, saying: \"For yours is the kingdom, the power, and the glory, unto the ages. Amen.\" For these things, he says, I ask of you, because I know you are king of all, possessing eternal might, and able to do whatever you wish, and possessing glory that cannot be taken away. For all these things, let us give thanks to the one who has deemed us worthy of such great goods, because to him belongs all glory, honor, and might—to the Father, and to the Son, and to the Holy Spirit, now and always, and unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κατὰ χοίρων ἐξουσίαν οὐκ ἔχων","severity":"info","text":"The image of one lacking authority over pigs is a vivid rhetorical contrast to the divine power over humans, underscoring the absurdity of demonic ambition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας","severity":"info","text":"This doxological formula echoes liturgical language, possibly derived from the Lord's Prayer tradition (cf. Didache 8.2) and early Christian anaphoras.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τῷ Πατρὶ, καὶ τῷ Υἱῷ, καὶ τῷ ἁγίῳ Πνεύματι","severity":"info","text":"The closing trinitarian formula marks a liturgical conclusion, typical of Chrysostom's homilies, reinforcing the catechetical and doxological function of the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀμήν","severity":"info","text":"The double 'Amen' (once after the doxology, once at the homily's end) reflects early Christian liturgical practice, where the congregation responded to prayers and homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"εἰς τοὺς αἰῶνας τῶν αἰώνων","severity":"info","text":"This phrase, a Hebraism (cf. LXX Exodus 15:18), became a standard doxological conclusion in Byzantine liturgy, influencing later hymnography and prayer texts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]}]}