{"slug":"khazarzar-john-chrysostom-de-cruce-et-latrone","id":"greek:khazarzar:khazarzar-john-chrysostom-de-cruce-et-latrone","title":"De cruce et latrone","title_source":"De cruce et latrone","author":"John Chrysostom","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":"2026-11-15T06:45:05Z","cost_usd":0.00484},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-de-cruce-et-latrone","work_id":"khazarzar-john-chrysostom-de-cruce-et-latrone","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%20cruce%20et%20latrone.pdf"},"stats":{"passages":8,"english_words":2066,"coptic_letters":0,"source_letters":8184,"commentary_units":47,"commentary_kinds":8,"derived_notes":0,"ambiguities":11,"work_notes":6,"external_links":3,"timeline":4},"summary":{"work":"khazarzar-john-chrysostom-de-cruce-et-latrone","abstract":"De cruce et latrone is a homily attributed to John Chrysostom on the Good Thief (Luke 23:39–43), exemplifying Antiochene exegesis with literal, moral, and typological interpretation. The register is hortatory and pastoral, not doctrinal or polemical. The work survives in a digital transcription of an unidentified print source on khazarzar, lacking critical apparatus or manuscript witnesses. Its authenticity is accepted on stylistic and doctrinal grounds, though not subjected to modern stylometric analysis. The title is a later Latin incipit; the Greek original may have circulated under a different rubric. The homily is not part of the standard Byzantine liturgical cycle but influenced later apocryphal and iconographic traditions of the Good Thief.","historical_context":"The homily is generally dated to Chrysostom's Antiochene presbyterate (c. 386–397), though not independently datable. It was likely delivered in Antioch, a major center of Antiochene exegesis, to a Christian congregation familiar with typological and moral readings of scripture. The work's transmission is uncertain; it is not included in the standard Byzantine liturgical cycle, but the figure of the Good Thief (Gestas/Dismas) appears in later apocryphal and iconographic traditions possibly influenced by Chrysostom's treatment. The khazarzar edition lacks verse numbering, section breaks, and critical notes, preventing verification against critical editions like PG 59. The opening phrase 'On the same day' suggests a liturgical sequence, possibly Good Friday or a feast of the Cross. The homily's attribution to Chrysostom, though traditional, has not been subjected to modern stylometric analysis.","significance":"De cruce et latrone matters as a witness to Chrysostom's pastoral exegesis and the development of the Good Thief tradition in Christian literature and iconography. It relates to later apocryphal narratives and Byzantine liturgical practices, though not directly part of the standard cycle. The work's uncertain transmission and lack of critical edition highlight challenges in studying patristic homilies outside major collections.","timeline":[{"date":"c. 386–397","event":"Probable composition during Chrysostom's Antiochene presbyterate."},{"date":"4th–5th c.","event":"Transmission in Greek manuscripts, possibly under various rubrics."},{"date":"Medieval period","event":"Influence on apocryphal and iconographic traditions of the Good Thief."},{"date":"Modern","event":"Digital transcription on khazarzar from an unidentified print source."}],"relations":[{"work":"Gospel of Luke","relation":"Biblical source for the Good Thief pericope (23:39–43).","key":"wikipedia:Gospel of Luke","label":"Wikipedia: Gospel of Luke","url":"https://en.wikipedia.org/wiki/Gospel_of_Luke"},{"work":"Patrologia Graeca 59","relation":"Standard critical edition for Chrysostom's homilies, not used in khazarzar transcription.","key":"","label":null,"url":null},{"work":"Apocryphal traditions of Gestas/Dismas","relation":"Later traditions possibly influenced by Chrysostom's treatment.","key":"wikipedia:Dismas","label":"Wikipedia: Penitent thief","url":"https://en.wikipedia.org/wiki/Penitent_thief"},{"work":"Byzantine liturgical cycle","relation":"Homily not included in standard cycle, but Good Thief appears in some feasts.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:John Chrysostom","label":"John Chrysostom","url":"https://en.wikipedia.org/wiki/John_Chrysostom","reason":"Author of the homily."},{"key":"wikipedia:Dismas","label":"Dismas","url":"https://en.wikipedia.org/wiki/Penitent_thief","reason":"Traditional name of the Good Thief, central to the homily."},{"key":"wikipedia:Antiochene School","label":"Antiochene School","url":"https://en.wikipedia.org/wiki/School_of_Antioch","reason":"Exegetical tradition of the homily."}],"cautions":["Date is uncertain; only broadly placed in Chrysostom's Antiochene presbyterate (c. 386–397).","Attribution to Chrysostom is traditional but not confirmed by modern stylometric analysis.","The khazarzar edition lacks critical apparatus; text may conflate recensions or include later additions.","Title De cruce et latrone is a later Latin incipit; original Greek rubric unknown."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000445,"generated":"2026-11-15T06:45:04Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/De%20cruce%20et%20latrone.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-de-cruce-et-latrone","status":"pass","blocking":[],"warnings":[],"stats":{"passages":8,"translated":8,"commentary_passages":8,"commentary_units":47,"english_words":2066,"source_letters":8184,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a homily on the Good Thief (Luke 23:39–43), typical of Chrysostom’s Antiochene exegesis: literal, moral, and typological. The register is hortatory and pastoral, not doctrinal or polemical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"caution","text":"The edition on khazarzar is a digital transcription of an unidentified print source. No manuscript witnesses or critical apparatus are provided; the text may conflate recensions or include later scribal additions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Chrysostom’s homilies on the Gospel of Luke are generally dated to his Antiochene presbyterate (c. 386–397). This specific homily is not independently datable; its authenticity is accepted on stylistic and doctrinal grounds.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The homily is not included in the standard liturgical cycle of the Byzantine Church, but the figure of the Good Thief (Gestas/Dismas) appears in later apocryphal and iconographic traditions, possibly influenced by Chrysostom’s treatment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The khazarzar edition lacks verse numbering, section breaks, and critical notes. Readers cannot verify the Greek text against a critical edition or identify variant readings without consulting PG 59 or other standard sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"The title De cruce et latrone is not original; it is a later Latin incipit. The Greek original may have circulated under a different rubric. The work’s attribution to Chrysostom, though traditional, has not been subjected to modern stylometric analysis.","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: 8 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":8},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Γῇ αὐτῇ ἡμέρᾳ. Τοῦ ἐν ἁγίοις πατρὸς ἡμῶν Χρυσοστόμου λόγος εἰς τὸν τίμιον σταυρὸν καὶ εἰς τὴν λῃστήν. Εὐλόγησον πάτερ. Ἀπαρξώμεθα τῇ ἡμέρᾳ τοῦ σταυροῦ τὸν περὶ τοῦ σταυροῦ λόγον καὶ στέψωμεν τὴν ἡμέραν, μᾶλλον δὲ στεφθῶμεν ὑπὸ τῆς μνήμης τῆς ἡμέρας· οὐ γὰρ ἐξ ὧν φθεγγόμεθα σταυρὸς στεφανοῦται, ἀλλ' ἐξ ὧν εὐγνωμόνως ὁμολογοῦμεν τοὺς στεφάνους παρ' αὐτοῦ κομιζόμεθα. Σήμερον, ἀδελφοί, σταυρὸς ἐπάγη καὶ κόσμος ἡγιάσθη, σήμερον σταυρὸς ἐπάγη καὶ θάνατος ἀνετράπη, σήμερον σταυρὸς ἔλαμψεν καὶ δαίμονες ἐσκορπίσθησαν, σήμερον σταυρὸς ἐβράβευσεν καὶ διάβολος κατῃσχύνθη, σήμερον σταυρὸς ἔλαμψεν καὶ θάνατος ἐνικήθη καὶ ἄνθρωπος ἐλευθερώθη καὶ ὁ Θεὸς ἐδοξάσθη.\n\n2 Σήμερον παρὰ Ἰουδαίοις γῆ ἐσαλεύσατο, παρ' ἡμῖν δὲ ἡ οἰκουμένη στηρίζεται, σήμερον ἡ θεομάχος τόλμα τῶν Ἰουδαίων πέτρας ἔσχισεν, σήμερον ἡ φιλόθεος εὐσέβεια τὴν οἰκουμένην ἥνωσεν. Ἔπρεπεν γὰρ τὰ μὲν τῆς εὐσεβείας συναφθῆναι, τὰ δὲ τῆς ἀσεβείας σχισθῆναι, καθὼς ὁ Δαβὶδ λέγει· «Διεσχίσθησαν καὶ οὐ κατηνύγησαν». Σήμερον παρὰ Ἰουδαίοις ὁ ἥλιος ἀπὸ ἕκτης ὥρας ἕως ἐννάτης σκότος εἰργάσατο· οὐ γὰρ ἤνεγκεν τὸ ποίημα τὴν ὕβριν τοῦ ποιήσαντος. Συνέστειλε γὰρ τὰς ἀκτῖνας ἵνα ἐπόπτης μὴ γένηται τοῦ θεομάχου μίσους, οὐκ ἐπειδὴ τῆς θεότητος ὕβρις ἥπτετο, ἀλλ' ἐπειδὴ παρὰ τῶν τολμησάντων τὸ γινόμενον εἰς ὕβριν ἐγίνετο.","english":"On the same day. A sermon of our father among the saints Chrysostom on the precious cross and on the thief. Bless, father. Let us begin on the day of the cross the discourse concerning the cross and crown the day, or rather be crowned by the memory of the day; for the cross is not crowned by what we utter, but from what we gratefully confess we receive the crowns from it. Today, brothers, the cross was planted and the world was sanctified, today the cross was planted and death was overturned, today the cross shone and demons were scattered, today the cross triumphed and the devil was put to shame, today the cross shone and death was conquered and man was freed and God was glorified.\n\n2 Today among the Jews the earth was shaken, but among us the inhabited world is established, today the God-fighting audacity of the Jews split rocks, today the God-loving piety united the inhabited world. For it was fitting that the things of piety be joined together, and the things of impiety be split apart, as David says: \"They were split apart and were not broken.\" Today among the Jews the sun from the sixth hour until the ninth hour produced darkness; for the creation did not bear the outrage against the creator. For it drew in its rays so that it might not become an observer of the God-fighting hatred, not because the outrage touched the divinity, but because what was done by those who dared was done as an outrage.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Γῇ αὐτῇ ἡμέρᾳ","severity":"info","text":"The opening phrase 'On the same day' indicates this sermon was part of a liturgical sequence, likely delivered on Good Friday or a feast of the Cross.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"λῃστήν","severity":"info","text":"The 'thief' (λῃστής) refers to the penitent thief crucified with Christ, traditionally named Dismas, a key figure in Chrysostom's homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Διεσχίσθησαν καὶ οὐ κατηνύγησαν","severity":"info","text":"This quotation, attributed to David, is not a direct biblical verse but likely a paraphrase of Psalm 78:57 (LXX) or a similar passage, reflecting Chrysostom's exegetical style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἥλιος ... σκότος","severity":"info","text":"The reference to darkness from the sixth to ninth hour alludes to the synoptic gospel accounts of the solar eclipse at the crucifixion (e.g., Mark 15:33), a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Χρυσοστόμου λόγος","severity":"info","text":"This sermon is attributed to John Chrysostom but its authenticity is debated; it survives in multiple manuscripts and was influential in Byzantine liturgical tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Διεσχίσθησαν καὶ οὐ κατηνύγησαν' is not a precise scriptural citation; its source is unclear.","The attribution to Chrysostom is traditional but not universally accepted; the work may be spurious."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"3 Σήμερον παρὰ Ἰουδαίοις ὁ ἥλιος τὴν ἀκτῖνα μετεποίησεν· σήμερον ἡ χάρις παρ' ἡμῖν τὴν νύκτα εἰς ἡμέραν ποιεῖ. Φίλον γὰρ τῇ εὐσεβείᾳ καὶ ἐν σκότει φῶς ἀπολαύειν, τῇ δὲ ἀσεβείᾳ καὶ ἐν φωτὶ σκότους ἀναπληροῦσθαι. Τοῖς πιστοῖς καὶ ἡ νὺξ εἰς ἡμέραν λογίζεται, τοῖς δὲ ἀπίστοις καὶ ἡ ἡμέρα μεταποιεῖται εἰς νύκτα. Διὰ τοῦτο περὶ μὲν τῶν πιστῶν ἡ γραφὴ διαλεγομένη φησί· «Καὶ νὺξ φωτισμὸς ἐν τῇ τρυφῇ μου, ὅτι τὸ σκότος οὐ σκοτισθήσεται ἀπὸ σοῦ καὶ νὺξ ὡς ἡμέρα φωτισθήσεται». Τῷ οὖν πιστῷ καὶ ἡ νὺξ εἰς ἡμέραν μεταβάλλεται, τῷ δὲ ἀπίστῳ καὶ ἡ ἡμέρα εἰς νύκτα μετατίθεται, καθὼς βοᾷ ὁ προφήτης λέγων· «Ψηλαφήσουσιν ὡς τυφλοὶ τοῖχον καὶ περιπατήσουσιν ἐν ἡμέρᾳ ὡς ἐν μεσονυκτίῳ». Σήμερον ἀδελφοὶ Ἀδὰμ ἐξεβλήθη τοῦ παραδείσου διὰ τὴν παρακοήν, σήμερον πάλιν εἰσάγεται εἰς τὸν παράδεισον. Καὶ μαρτὺς ὁ λῃστής. Ἐξῆλθεν κλέπτης καὶ εἰσῆλθεν κλέπτης, ἐξῆλθεν ὁ κλέψας παρὰ τὸ βούλημα τῆς ἐντολῆς καὶ εἰσῆλθεν ὁ κλέψας ἀπὸ τοῦ σταυροῦ τὴν σωτηρίαν. Οἶδα καὶ πρώην εἰρηκὼς περὶ τοῦ λῃστοῦ, ἀλλ' ἔχει διαφόρους ἱστορίας ὁ τοῦ σταυροῦ λόγος. Ἐκεῖνος ὁ λῃστὴς διὰ ξύλου θανατοῦται, οὗτος ὁ λῃστὴς ἀπὸ ξύλου τρυγᾷ τὴν σωτηρίαν. Οὐκ ἤρκει αὐτῷ τὰ ἐπίγεια ἀλλὰ καὶ τὰ ἐπουράνια ἐσύλησεν, οὐ περιγράφων τῇ δυνάμει, ἀλλὰ νικῶν τῇ πίστει. Αὕτη γάρ ἐστιν φωνὴ τοῦ δεσπότου λέγοντος· «Ἡ βασιλεία τῶν οὐρανῶν βιάζεται καὶ βιάσται ἁρπάζουσιν αὐτήν».","english":"Today among the Jews the sun changed its ray; today grace among us turns night into day. For it is characteristic of piety to enjoy light even in darkness, and of impiety to be filled with darkness even in light. For the faithful, even night is reckoned as day, but for the unbelieving, even day is transformed into night. For this reason, when Scripture speaks of the faithful, it says: \"And night is illumination in my delight, because darkness will not be darkened by you, and night will be illuminated as day.\" So for the faithful, even night is changed into day, but for the unbelieving, even day is turned into night, as the prophet cries out, saying: \"They will grope like blind men along a wall and will walk in the day as at midnight.\" Today, brothers, Adam was cast out of paradise because of disobedience; today he is again brought into paradise. And the thief is witness. A thief went out and a thief came in; the one who stole contrary to the will of the commandment went out, and the one who stole salvation from the cross came in. I know I have spoken before about the thief, but the discourse of the cross has various accounts. That thief is put to death by wood; this thief harvests salvation from wood. Earthly things were not enough for him, but he also plundered heavenly things, not limiting himself in power, but conquering by faith. For this is the voice of the Lord saying: \"The kingdom of heaven is forced, and forcible men seize it.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Σήμερον παρὰ Ἰουδαίοις ὁ ἥλιος τὴν ἀκτῖνα μετεποίησεν","severity":"info","text":"The reference to the sun changing its ray among the Jews likely alludes to a tradition that a solar prodigy occurred at the crucifixion, possibly the darkness reported in the Gospels (e.g., Mark 15:33).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ νὺξ φωτισμὸς ἐν τῇ τρυφῇ μου","severity":"info","text":"This quotation is not from the canonical Septuagint but appears to be a free citation or apocryphal saying; it may derive from a lost Christian hymn or a paraphrase of Psalm 139 (138 LXX).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ψηλαφήσουσιν ὡς τυφλοὶ τοῖχον","severity":"info","text":"A direct quotation of Isaiah 59:10 (LXX), describing the spiritual blindness of the impious, used here to contrast the faithful who see light even in darkness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σήμερον ἀδελφοὶ Ἀδὰμ ἐξεβλήθη ... σήμερον πάλιν εἰσάγεται","severity":"info","text":"The passage employs a parallel structure: Adam’s expulsion and re-entry on the same day (today), framing the cross as the moment of redemption that reverses the Fall.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"λῃστής","severity":"info","text":"The Greek term λῃστής can mean 'thief,' 'robber,' or 'bandit'; in Christian tradition it specifically designates the 'good thief' crucified with Christ, traditionally named Dismas.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡ βασιλεία τῶν οὐρανῶν βιάζεται καὶ βιάσται ἁρπάζουσιν αὐτήν","severity":"info","text":"This saying is not found in the canonical Gospels; it may be a logion from an apocryphal source or a free composition by Chrysostom, emphasizing the thief’s forceful seizure of salvation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the first scriptural quotation ('And night is illumination...') is uncertain; it may be a non-canonical text or a loose paraphrase.","The final saying attributed to the Lord ('The kingdom of heaven is forced...') is not attested in the New Testament; its origin is unclear."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"5 Ἐπὶ σταυροῦ δύο λῃσταί, εἰκὼν Ἰουδαίων τε καὶ Ἑλλήνων, τῶν ἐνἀσεβείᾳ τὰ πρῶτα ὁδευσάντων καὶ μετὰ ταῦτα τὴν ἀλήθειαν ἐπεγνωκότων. Εἰκὼν Ἰουδαίων ὁ λῃστὴς ὁ μέχρι τέλους λῃστής· ἕως τοῦ σταυροῦ, συνέδραμον ἀλλήλοις τὴν ὁδὸν τῆς πονηρίας καὶ ὁ σταυρὸς ἐμέρισεν τὰς ὁδούς· ἀπὸ γὰρ τοῦ σταυροῦ μερίζονται οἱ δύο, ὁδὸς ἀπολείας τοῖς ἀπιστοῦσι καὶ ὁδὸς σωτηρίας τοῖς πιστεύουσιν. Ἐκεῖ ἔμαθεν ὁ λῃστὴς τὴν διαφορὰν τῶν ὁδῶν «ὅτι γινώσκει Κύριος ὁδὸν δικαίων καὶ ὁδὸς ἀσεβῶν ἀπολεῖται». Καὶ βλέπε τοῦ Θεοῦ τὴν διακρισίαν ἵνα εἴπῃς καὶ σὺ μετὰ τοῦ προφήτου· «Δίκαιος εἶ Κύριε, καὶ εὐθεῖς αἱ κρίσεις σου». Διὰ μίαν ἁμαρτίαν\n\nἐξορίζεται Ἀδὰμ τοῦ παραδείσου, διὰ μίαν φωνὴν πίστεως ὁ λῃστὴς σῴζεται· μία ἐκεῖνον ἁμαρτία ἐκβάλλει τῆς τρυφῆς, μία τοῦτον δικαιοσύνη εἰσοικίζει εἰς τὴν τρυφήν. Εἰσῆλθεν ὁ λῃστὴς εἰς τὸν παράδεισον. Ὢ τοῦ θαύματος. οὔτε τῷ Ἀβραὰμ ἐδόθη ἐπαγγελία παραδείσου διὰ φωνῆς· κληρονομεῖ γὰρ διὰ πίστεως ἀλλ' ἐπαγγελίαν παραδείσου οὐδὲ γὰρ πρὸ τοῦ λῃστοῦ ἔλαβεν. Ἐνταῦθα πρόσεχε ἀκριβῶς καὶ τὴν παλαιὰν ἐρευνήσας γραφὴν πᾶσαν καὶ τὴν νέαν· εὑρήσεις ὅτι οὐδεὶς φαίνεται τῶν δικαίων πρὸ τοῦ λῃστοῦ διὰ φωνῆς τὴν ἐπαγγελίαν δεξάμενος, οὐκ Ἀβραάμ, οὐ Μωϋσῆς, οὐχ οἱ προφῆται, οὐκ ἀπόστολοι, ἀλλὰ πρὸ πάντων ὁ λῃστὴς ἀκούει· «Ἀμὴν ἀμὴν λέγω σοι, σήμερον μετ' ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ». Ἐκάλεσεν ὁ Θεὸς τὸν Ἀβραὰμ λέγων· «Ἔξελθε ἐκ τῆς γῆς σου καὶ ἐκ τῆς συγγενείας σου καὶ ἐκ τοῦ οἴκου τοῦ πατρός σου» καὶ οὐκ εἶπεν· ἵνα κληρονομήσῃς παράδεισον, ἀλλὰ «δεῦρο εἰς γῆν ἣν ἄν σοι δείξω».","english":"On the cross there are two thieves, an image of both Jews and Greeks, of those who first advanced in impiety and afterwards recognized the truth. The thief who remained a thief to the end is an image of the Jews. Up to the cross, they ran together with one another on the path of wickedness, and the cross divided the paths; for from the cross the two are separated, a path of destruction for the unbelieving and a path of salvation for the believing. There the thief learned the difference between the paths, \"that the Lord knows the way of the righteous, and the way of the impious will perish.\" And see the discernment of God, so that you too may say with the prophet: \"You are just, Lord, and your judgments are straight.\" For one sin Adam is banished from paradise; for one utterance of faith the thief is saved. One sin casts that one out of delight; one act of righteousness brings this one into delight. The thief entered paradise. O the wonder! Not even to Abraham was a promise of paradise given through an utterance; for he inherits through faith, but a promise of paradise he did not receive, not even before the thief. Here pay close attention, and having examined all of the old Scripture and the new, you will find that none of the righteous before the thief appears to have received the promise of paradise through an utterance—not Abraham, not Moses, not the prophets, not the apostles—but before all, the thief hears: \"Truly, truly I say to you, today you will be with me in paradise.\" God called Abraham, saying: \"Go out from your land and from your kindred and from your father's house,\" and he did not say: so that you may inherit paradise, but \"come to the land which I will show you.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐπὶ σταυροῦ δύο λῃσταί","severity":"info","text":"The two thieves on the cross are presented as typological figures: one represents the Jews (who persist in impiety), the other the Greeks (who convert). This binary typology is central to Chrysostom's argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὅτι γινώσκει Κύριος ὁδὸν δικαίων καὶ ὁδὸς ἀσεβῶν ἀπολεῖται","severity":"info","text":"This is a loose citation of Psalm 1:6 (LXX), which reads: 'γινώσκει Κύριος τὴν ὁδὸν τῶν δικαίων, καὶ ἡ ὁδὸς τῶν ἀσεβῶν ἀπολεῖται.' Chrysostom adapts the wording for his context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δίκαιος εἶ Κύριε, καὶ εὐθεῖς αἱ κρίσεις σου","severity":"info","text":"This is a citation of Psalm 119:137 (LXX), which reads: 'Δίκαιος εἶ, Κύριε, καὶ εὐθεῖαι αἱ κρίσεις σου.' Chrysostom slightly modifies the wording.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀμὴν ἀμὴν λέγω σοι, σήμερον μετ' ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ","severity":"info","text":"This is not a direct biblical quotation but a paraphrase of Jesus' promise to the repentant thief, as found in Luke 23:43 (though the canonical text says 'ἐν τῷ παραδείσῳ' only in some manuscripts). Chrysostom emphasizes the immediacy of the promise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔξελθε ἐκ τῆς γῆς σου καὶ ἐκ τῆς συγγενείας σου καὶ ἐκ τοῦ οἴκου τοῦ πατρός σου","severity":"info","text":"This is a citation of God's command to Abraham in Genesis 12:1 (LXX): 'Ἔξελθε ἐκ τῆς γῆς σου καὶ ἐκ τῆς συγγενείας σου καὶ ἐκ τοῦ οἴκου τοῦ πατρός σου, δεῦρο εἰς γῆν ἣν ἄν σοι δείξω.' Chrysostom uses it to contrast the lack of a paradise promise to Abraham with the thief's direct promise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"λῃστής","severity":"info","text":"The term 'λῃστής' (thief/brigand) is used in the Gospels for the two criminals crucified with Jesus (Matthew 27:38, Mark 15:27, Luke 23:39-43). In early Christian exegesis, the repentant thief becomes a model of salvation through faith alone.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which thief is which; Chrysostom identifies the unrepentant thief with Jews and the repentant one with Greeks, but the Gospel accounts name them only in later tradition (Dismas and Gestas).","The phrase 'Ἀμὴν ἀμὴν λέγω σοι' is not found in the canonical Gospels; it may be a liturgical or apocryphal expansion."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Μωϋσῇ τὸν νόμον δέδωκεν ὁ Θεὸς καὶ καρπὸν ἐντολῶν ἐπαγγέλλεται τὰ ἐπὶ γῆς ἀγαθά· «Ἐὰν φυλάξῃς τὸν νόμον Κυρίου τοῦ Θεοῦ σου». Οὐδαμοῦ ἐπαγγελία παραδείσου πρὸ τοῦ λῃστοῦ.\n\n8 Ἀναγκαῖον δὲ ζητῆσαι τίνος ἕνεκεν τούτῳ πρὸ τῶν ἄλλων καὶ πρὸ τοιούτων ἀξιοπίστων ἀνδρῶν ἐπηγγείλατο. Ἐπίστευσεν μὲν Θεῷ ὁ Ἀβραάμ, ἀλλ' ἐπίστευσεν οὐκ ἐν τοιαύτῃ ὕβρει αὐτῷ φανέντι, ἐπίστευσεν ἀπ' οὐρανοῦ φθεγγομένῳ, ἐπίστευσεν αὐτῷ δι' ἀγγέλων ἁγίων τὸν λόγον ἐκπέμποντι καὶ ἀπὸ τῆς οἰκείας αὐθεντίας τὴν ἐντολὴν προσφέροντι. Ἐπίστευσεν καὶ Ἠσαΐας, ἀλλ' ἰδὼν αὐτὸν ἐν δόξῃ· ἐπίστευσεν καὶ Ἰεζεκιήλ, ἀλλὰ θεασάμενος αὐτὸν ἐπὶ τῶν χερουβίμ· ἐπίστευσαν καὶ οἱ προφῆται, ἀλλὰ διαφόρως ἕκαστος ἐν δόξῃ τὸν ἑαυτοῦ δεσπότην εἶδεν, ὡς ἰδεῖν δυνατὸν ἦν ἀνθρώπου φύσιν. Ἐπίστευσεν Μωϋσῆς ἀλλ' ἐπίστευσεν Θεῷ λαλοῦντι ἐκ μέσου τοῦ πυρὸς καὶ τοῦ γνόφου καὶ τῶν σαλπίγγων καὶ τῶν βροντῶν· ἱκανὰ ἦν ταῦτα καὶ τὸν ἄπιστον νευρῶσαι. Ταῦτα δὲ λέγω οὐ τοὺς προφήτας ἐξουθενῶν ἀλλ' ὑπὲρ τοῦ λαβόντος τὸν παράδεισον ἀπολογούμενος. Αὐτὸς δὲ βλέπει σωτῆρα οὐκ ἐπὶ θρόνου βασιλικοῦ, οὐκ ἐν οὐρανοῖς φθεγγόμενον, οὐ δι' ἀγγέλου διαταττόμενον· εἶδεν ἐν ὕβρει καὶ προσκυνεῖ ἐν δόξῃ· εἶδεν ἐπὶ σταυροῦ καὶ παρακαλεῖ ὡς ἐν οὐρανῷ καθήμενον. Βλέπει αὐτὸν κατακρινόμενον καὶ βασιλέα καλεῖ τὸν ἐσταυρωμένον καὶ φησί· «Μνήσθητί μου ὅταν ἔλθῃ ἐν τῇ βασιλείᾳ σου». Ἐσταυρωμένον βλέπεις καὶ βασιλέα καλεῖς τὸν ἐν δόξῃ κατακρίσεως;","english":"God gave the law to Moses and promises the fruit of the commandments, the good things on earth: \"If you keep the law of the Lord your God.\" Nowhere is there a promise of paradise before the thief.\n\nIt is necessary to inquire why this promise was made to him before others and before such trustworthy men. Abraham believed in God, but he did not believe in him appearing in such insult; he believed in him speaking from heaven; he believed in him sending the word through holy angels and offering the command from his own authority. Isaiah also believed, but after seeing him in glory; Ezekiel also believed, but after beholding him upon the cherubim; the prophets also believed, but each saw his own master in glory in different ways, as it was possible for human nature to see. Moses believed, but he believed in God speaking from the midst of fire and darkness and trumpets and thunders; these things were sufficient to strengthen even the unbeliever. I say these things not to disparage the prophets but to defend the one who received paradise. He himself sees the savior not on a royal throne, not speaking in the heavens, not giving orders through an angel; he saw him in insult and worships him in glory; he saw him on the cross and entreats him as if he were sitting in heaven. He sees him being condemned and calls the crucified one king and says: \"Remember me when you come into your kingdom.\" You see him crucified and you call the one in the glory of condemnation king?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐὰν φυλάξῃς τὸν νόμον Κυρίου τοῦ Θεοῦ σου","severity":"info","text":"This is a paraphrase of the Deuteronomic formula (cf. Deut 6:17, 28:1), not a direct quotation. Chrysostom uses it to contrast the conditional promise of earthly goods with the unconditional promise of paradise to the thief.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρὸ τοῦ λῃστοῦ","severity":"info","text":"Chrysostom argues that the promise of paradise appears nowhere in the Old Testament before the crucified thief. This reflects a common patristic topos that the thief is the first recipient of a direct promise of salvation, surpassing even the patriarchs and prophets.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀναγκαῖον δὲ ζητῆσαι","severity":"info","text":"This phrase marks a rhetorical question, a typical Chrysostom move to introduce a paradox. The passage then contrasts the thief's faith with that of Abraham, Isaiah, Ezekiel, and Moses, each of whom saw God in glory or through intermediaries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἐπίστευσεν μὲν Θεῷ ὁ Ἀβραάμ","severity":"info","text":"Chrysostom lists Abraham, Isaiah, Ezekiel, and Moses as examples of faith based on divine manifestations. This parallels the homily's earlier contrast between Jews and Greeks, now applied to the thief's unique faith without visible glory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μνήσθητί μου ὅταν ἔλθῃ ἐν τῇ βασιλείᾳ σου","severity":"info","text":"This is the thief's plea, a key moment in the passion narrative (cf. Luke 23:39-43). Chrysostom emphasizes the paradox: the thief sees Christ crucified and yet calls him king, a theme later developed in Byzantine hymnography and iconography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐν δόξῃ κατακρίσεως","severity":"caution","text":"The phrase 'glory of condemnation' is paradoxical. It may be a rhetorical flourish or a textual corruption. The English draft renders it as 'the one in the glory of condemnation,' but the Greek could also be read as 'the one in the glory of judgment.'","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν δόξῃ κατακρίσεως' is ambiguous: it could mean 'in the glory of condemnation' (i.e., the cross as a paradoxical glory) or 'in the glory of judgment' (referring to Christ's eschatological role). The context favors the former, but the syntax is unusual."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Μὴ γὰρ νόμον ἀνέγνως ὁ τῇ ἀνομίᾳ σχολάσας, μὴ προφῆτας ἀνέγνως ὁ φόνοις ἐσχολακὼς, μὴ ἀνέγνως τὸν θεῖον νόμον τὴν μάχαιραν ἀκονῶν. Πόθεν ἐπαιδεύθης περὶ Χριστοῦ τοιαῦτα φιλοσοφεῖν; Ἰουδαῖοι σταυρῶσιν, οἱ τὸν νόμον εἴδοτες, σὺ ὁ τούτου ἄπειρος Θεὸν λέγεις τὸν κατάκριτον, προσκυνεῖς τὸν ἐσταυρωμένον. Τίνας εἰσήγαγεν εἰς τὴν δόξαν τῆς βασιλείας. Εἴπομεν ὑπὲρ τοῦ τολμήσαντος διὰ τῶν πραγμάτων· οὐ γὰρ τὴν ἔξω ἠθοποιΐαν μιμούμεθα καὶ προσωποποιΐαν ἀλλ' ἐξ αὐτῶν τῶν πραγμάτων τὰς ἀφορμὰς δανειζόμεθα τῶν ὑποθέσεων. Τίς ἐπαίδευσέν σε τοιαῦτα ὑπὲρ αὐτοῦ λέγειν; Νόμος μέν, φησίν, οὐκ ἐπαίδευσεν, ὁ δὲ ἥλιος κρυβεὶς ἐδίδαξεν. Εἶδον αὐτὸν φρίξαντα τὴν ὕβριν τοῦ σταυροῦ, εἶδον καὶ τὴν γῆν σχισθεῖσαν καὶ μὴ φέρουσαν τοὺς χριστοφόνους θῆρας· εἶδον καὶ τὰς πέτρας σχισθεῖσας. Πέτραι ἐσχίσθησαν, ἡ δὲ καρδία ἡ ἀγνώμων οὐ διαλύεται· ἐσχίσθησαν αἱ πέτραι, ἐρράγη καὶ τὸ καταπέτασμα τοῦ ναοῦ εἰς δύο. Τί ἐστιν τὸ καταπέτασμα; οἷον ἐὰν εἴπωμεν ἡμεῖς βῆλον· δεῖ γὰρ ταύτῃ τῇ συνήθῃ χρήσασθαι φωνῇ ἐξ ἧς πάντες καταλαμβάνουσιν τί καταπέτασμα ἦν, οὐκ ἐπειδὴ δύσκολον ἑρμηνεύω ἀλλ' ἐπὶ πολλοῖς ἀκατάληπτον. Καταπέτασμα πορφύρας καὶ κοκκίνου καὶ βύσσου καὶ ϊ5ακίνθου κατεσκευασμένον ὕφος. Ὅτε οὖν ὁ σταυρὸς","english":"For you who have devoted yourself to lawlessness did not read the law, you who have busied yourself with murders did not read the prophets, you did not read the divine law while sharpening your sword. From where were you taught to philosophize such things about Christ? Jews, who know the law, crucify; you, who are inexperienced in it, call the condemned man God, you worship the crucified one. Whom did he bring into the glory of the kingdom? We have spoken on behalf of the one who dared through deeds; for we do not imitate external characterization and personification, but we borrow the starting points of our arguments from the deeds themselves. Who taught you to say such things about him? The law, he says, did not teach me, but the hidden sun taught me. I saw it shudder at the outrage of the cross, I saw the earth split open and unable to bear the Christ-murdering beasts; I saw the rocks split as well. Rocks were split, but the ungrateful heart is not dissolved; the rocks were split, and the veil of the temple was rent in two. What is the veil? It is what we would call a curtain; for it is necessary to use this familiar term, from which everyone understands what the veil was, not because it is difficult to interpret, but because it is incomprehensible to many. The veil was a fabric woven of purple, scarlet, fine linen, and hyacinth. So when the cross","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Μὴ γὰρ νόμον ἀνέγνως","severity":"info","text":"The speaker addresses the thief directly, contrasting his lawless life with the knowledge of Christ he now displays.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"καταπέτασμα","severity":"info","text":"The Greek term for the temple veil, which Chrysostom glosses with the contemporary word βῆλον (from Latin velum) for clarity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἶδον καὶ τὴν γῆν σχισθεῖσαν","severity":"info","text":"Alludes to the tearing of the temple veil and the splitting of rocks at the crucifixion, as in Matthew 27:51 and Mark 15:38.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰουδαῖοι σταυρῶσιν","severity":"info","text":"Chrysostom contrasts Jewish rejection of Jesus with the thief's recognition, reflecting early Christian polemic against non-believing Jews.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τίς ἐπαίδευσέν σε","severity":"info","text":"A rhetorical question introduces the thief's reply that nature (the hidden sun) taught him, shifting from law to cosmic signs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"δεῖ γὰρ ταύτῃ τῇ συνήθῃ χρήσασθαι φωνῇ","severity":"caution","text":"Chrysostom notes that the term καταπέτασμα may be unclear to some hearers, so he substitutes the familiar βῆλον, indicating a concern for audience comprehension.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἶδον καὶ τὴν γῆν σχισθεῖσαν' may refer to a specific tradition or a general apocalyptic sign; the exact source is not cited."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ἐπείγνυτο, λέγει, τὸ καταπέτασμα ἐσχίσθη ἀπὸ ἄνωθεν ἕως κάτω· αἱ πέτραι ἐσχίσθησαν, ἡ γῆ ἐσαλεύθη, οἱ τάφοι ἠνεώχθησαν. Σχίζεται τὸ ἀμφίθυρον ἐπειδὴ βασιλέως οὐκ ὄντος καὶ ἄρχοντος ἐν οἰκείᾳ, πάντως τὸ καταπέτασμα μηνύει τὴν ἐξουσίαν. Μετὰ δὲ τὴν ὕβριν τοῦ ὑψίστου Θεοῦ, ὁ Θεὸς ὁ ἐνοικῶν ἐν τῷ ναῷ καὶ τὸ Πνεῦμα τὸ ἅγιον ἐξῆλθεν τοῦ ναοῦ καταλιπὼν τὸν οἶκον ἔρημον· «Ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος». Ἐξελθόντος τοῦ βασιλέως τῆς δόξης ἐρράγη τὰ σύμβολα τῆς βασιλείας· ἐρράγησαν οἱ τάφοι· οὐδέπω κατῆλθεν εἰς ᾅδου διορθωσάμενος τὰ πράγματα καὶ οὐκ ἤνεγκεν ἡ γῆ τοῦ δεσπότου τὴν παρουσίαν· ἐρράγησαν οἱ πόταμοι μὴ ἐνεγκόντες τὸν ἄνωθεν πρὸς αὐτοὺς κατελθόντα, ἐρράγησαν οἱ τάφοι καὶ ἀνέδωκαν ἀνθρώπους καὶ εἰσῆλθον εἰς τὴν πόλιν τὴν ἁγίαν ἵνα ἀποφάσιστον καταλίπωσιν τὴν δίκην. Ταῦτα ἐγένετο ἐπὶ τοῦ σταυροῦ καὶ Ἰουδαῖοι ἐχλεύαζον λέγοντες· «Εἰ υἱὸς εἶ τοῦ Θεοῦ κατάβηθι ἀπὸ τοῦ σταυροῦ καὶ πιστεύσομέν σοι». Ἐννόησον τὴν φωνὴν τῶν τέκνων τοῦ διαβόλου πῶς μιμοῦνται τὴν φωνὴν ταύτην τὴν πατρικήν. Ὁ διάβολος λέγει τῷ σωτῆρι εἰς τὸ πτερύγιον τοῦ ναοῦ· «Εἰ υἱὸς εἶ τοῦ Θεοῦ, βάλε σεαυτὸν κάτω». Ὁμοίως καὶ οἱ Ἰουδαῖοι· «Εἰ υἱὸς εἶ τοῦ Θεοῦ, κατάβηθι ἀπὸ τοῦ σταυροῦ καὶ πιστεύσομέν σοι».","english":"It was being torn, it says, the veil was rent from above to below; the rocks were split, the earth was shaken, the tombs were opened. The double door is rent because when a king and ruler is not in his own house, the veil certainly signifies the authority. But after the outrage against the most high God, the God who dwelt in the temple and the Holy Spirit departed from the temple, leaving the house desolate: \"Behold, your house is left to you desolate.\" When the king of glory departed, the symbols of the kingdom were shattered; the tombs were shattered; he had not yet descended into Hades to set things right, and the earth could not bear the presence of the master; the rivers were shattered, unable to bear him who had come down from above to them; the tombs were shattered and gave up men, and they entered the holy city so as to leave the judgment without appeal. These things happened at the cross, and the Jews were mocking, saying, \"If you are the son of God, come down from the cross and we will believe you.\" Consider how the voice of the children of the devil imitates that paternal voice. The devil says to the Savior on the pinnacle of the temple, \"If you are the son of God, throw yourself down.\" Likewise the Jews: \"If you are the son of God, come down from the cross and we will believe you.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ καταπέτασμα ἐσχίσθη","severity":"info","text":"The rending of the temple veil alludes to Matthew 27:51 and Mark 15:38, where the veil is torn at the crucifixion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος","severity":"info","text":"This phrase echoes the LXX of Jeremiah 22:5 or similar prophetic language of abandonment, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Εἰ υἱὸς εἶ τοῦ Θεοῦ κατάβηθι ἀπὸ τοῦ σταυροῦ","severity":"info","text":"The taunt parallels the devil's temptation on the temple pinnacle (cf. Matthew 4:5-6), linking Jewish mockery to satanic origin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ τάφοι ἠνεώχθησαν","severity":"info","text":"The opening of tombs and release of the dead into Jerusalem is an apocryphal tradition, not canonical, found in some early Christian texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀμφίθυρον","severity":"info","text":"ἀμφίθυρον (double door) likely refers to the temple veil or gate; Chrysostom uses it as a symbol of royal authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐννόησον τὴν φωνὴν","severity":"info","text":"The phrase 'Consider the voice' marks a rhetorical shift, inviting the audience to reflect on the parallel between the devil and the Jews.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος' is not a direct biblical quotation; its source is uncertain, possibly a paraphrase of prophetic or liturgical language."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"14 Συσταυροῦσι δὲ αὐτῷ καὶ λῃστὰς, οὐ λῃστὰς μισοῦντες, λῃστῶν γὰρ ἦσαν κοινωνοί, ἀλλὰ τῇ κοινωνίᾳ τῶν λῃστῶν τὸν δεσπότην ὑβρίζοντες καὶ ἵνα ἴδωσιν οἱ παρόντες ὅτι δι' ἔγκλημα κακίας κρίνεται· «Μετὰ λῃστῶν, φησίν, σταυρώσωμεν τὸν ὅμοια λῃστῶν δράσαντα». Ἀλλ' οὐκ ἐσιώπησεν Ἡσαίας τὴν δραματουργίαν, ἀλλὰ τὸ ἄνισον τοῦ πάθους θεασάμενος ἐπὶ τοῦ δικαίου καὶ τῶν ἀδίκων ἔλεγεν· «Ὑπὲρ τῶν ἁμαρτησάντων τοῦ λαοῦ ἦλθεν εἰς θάνατον καὶ ἐν τοῖς ἀνόμοις ἐλογίσθη» τουτέστιν λῃσταῖς. Οὐ γὰρ λῃστὰς ἐμίσουν Ἰουδαῖοι, ἀλλ' ἠθέλησαν τῇ κοινωνίᾳ τῶν λῃστῶν ὑβρίσαι τὸ πάθος τοῦ Χριστοῦ.\n\n15 Ὅτι δὲ οὐ λῃστὰς ἐμίσουν, λέγει αὐτοῖς ὁ Πιλάτος· «Τίνα ὑμῖν ἀπολύσω, τὸν Ἰησοῦν ἢ Βαραββὰν τὸν λῃστήν, ὃς διὰ φόνον, φησίν, ἦν βεβλημένος ἐν τῇ φυλακῇ». Οἳ δέ φασιν· «Ἀπόλυσον ἡμῖν τὸν Βαραββάν». Οἱ λῃσταὶ τὸν λῃστὴν ἐζητήσαντο καὶ τὸν Κύριον τῷ σταυρῷ παρέδωκαν, οὐ βίᾳ νικήσαντες ἀλλὰ τῇ οἰκονομίᾳ παραδόσαντες. Λέγει αὐτοῖς ὁ Πιλάτος· «Τὸν βασιλέα ὑμῶν σταυρώσω;» Οἳ δέ φασιν· «Οὐκ ἔχομεν βασιλέα εἰ μὴ Καίσαρα». Ἠρνήσαντο τὴν τοῦ Θεοῦ βασιλείαν καὶ παρεδώθησαν τῇ Ῥωμαίων βασιλείᾳ· ἐπειδὴ ὃ εἶχον ἐγνώησαν ὃ ᾐτήσαντο ἔλαβον.","english":"They crucify with him also bandits, not because they hate bandits—for they were partners of bandits—but by the fellowship of the bandits they insult the master, and so that those present might see that he is judged for a crime of wickedness: \"With bandits,\" they say, \"let us crucify him who has done deeds like bandits.\" But Isaiah did not keep silent about the drama, but seeing the inequality of the suffering between the just man and the unjust, he said: \"For the sins of the people he came to death and was counted among the lawless,\" that is, bandits. For the Jews did not hate bandits, but they wished by the fellowship of the bandits to insult the passion of Christ.\n\nThat they did not hate bandits, Pilate says to them: \"Whom shall I release to you, Jesus or Barabbas the bandit, who,\" he says, \"for murder had been thrown into prison?\" And they say: \"Release Barabbas to us.\" The bandits sought the bandit and handed over the Lord to the cross, not overcoming by force but handing over by divine economy. Pilate says to them: \"Shall I crucify your king?\" And they say: \"We have no king except Caesar.\" They denied the kingdom of God and were handed over to the kingdom of the Romans; since what they had they knew, what they asked for they received.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Συσταυροῦσι","severity":"info","text":"The verb 'συσταυροῦσι' (they crucify with) echoes the Gospel accounts of the two thieves crucified with Jesus (Matt 27:38; Mark 15:27; Luke 23:33).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὑπὲρ τῶν ἁμαρτησάντων τοῦ λαοῦ ἦλθεν εἰς θάνατον","severity":"info","text":"This is a paraphrase of Isaiah 53:12 LXX, which reads: 'ὑπὲρ τῶν ἁμαρτησάντων τοῦ λαοῦ ἦλθεν εἰς θάνατον' (for the sins of the people he came to death).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βαραββάν","severity":"info","text":"Barabbas is the prisoner released by Pilate instead of Jesus according to Matt 27:16-26. Chrysostom uses this episode to argue that the Jews preferred a bandit over Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"οἰκονομίᾳ","severity":"info","text":"The term 'οἰκονομίᾳ' (divine economy) here refers to God's salvific plan, not human management. It contrasts with 'βίᾳ' (force), emphasizing that Christ's death was providential.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὅτι δὲ οὐ λῃστὰς ἐμίσουν","severity":"info","text":"This sentence introduces a new argument: the Jews' request for Barabbas proves they did not hate bandits. It forms a logical link between the Isaiah citation and the Pilate dialogue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἠρνήσαντο τὴν τοῦ Θεοῦ βασιλείαν","severity":"info","text":"Chrysostom interprets the Jews' denial of Christ as king as a rejection of divine rule, leading to submission to Roman authority. This reflects a common patristic theme of political and spiritual allegiance.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which Isaiah passage is quoted; the paraphrase is close to LXX Isa 53:12 but not verbatim. The reading 'Ὑπὲρ τῶν ἁμαρτησάντων' is taken as a scriptural allusion."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"16 Προσήνεγκαν ἐπὶ τοῦ σταυροῦ καὶ ἀκάνθας, προσήνεγκαν καὶ χολὴν καὶ προϊδὼν ταῦτα Μωϋσῆς ἐβόα. «Γενεὰ σχολιὰ καὶ διεστραμμένη, ταῦτα Κυρίῳ ἀνταποδίδοτε· τῷ δεδωκότι τὸ μάννα ἐν τῇ ἐρήμῳ, τούτῳ χολὴν προσάγεις;» Καλῶς οὖν καὶ Ἡσαΐας λέγει· «Ἔμεινα τοῦ ποιῆσαι σταφυλήν, ἐποίησεν δὲ ἀκάνθας». Τῷ ἀνθήσαντί σοι τὰ ἀγαθὰ τούτῳ στέφανον ἐξ ἀκανθῶν προσάγεις. Ὁ Πιλάτος φείδεται καὶ οἱ Ἰουδαῖοι· «Τὸ αἷμα αὐτοῦ ἐφ' ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν». Εἴπωμεν καὶ ἡμεῖς τὴν αὐτὴν φωνὴν, μὴ ἀπὸ τῆς αὐτῆς γνώμης· «Τὸ αἷμα Χριστοῦ ἐφ' ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν», ἐκείνοις εἰς κατάκρισιν ἡμῖν εἰς δικαιοσύνην. Οὐ γάρ ἐστι τὸ αἷμα Χριστοῦ χεῖρον τῆς Βαβυλωνίας καμίνου· ἡ κάμινος Βαβυλῶνος ἐτίμησε τοὺς ἁγίους καὶ ἀνάλωσεν τοὺς Χαλδαίους. Τὸ αἷμα τὸ τίμιον οἶδεν ἀπολέσαι μὲν τοὺς ἀπίστους, σῶσαι δὲ τοὺς πιστεύοντας. Πρέπει τῷ σταυρῷ τὸ φῶς. Οὗτος γὰρ μόνος διέλυσε τὸ σκότος τῶν δαιμόνων. Εἰ μὴ σταυρός, δαίμονας ἂν προσεκυνοῦμεν. Σταυρὸς καθῆλε τὴν πλάνην, σταυρὸς ἤνθησεν τὴν ἁγιωσύνην, σταυρὸς ἤνεγκεν ἀκτῖνα δικαιοσύνης. Πάντα ἡμῖν ἀπὸ σταυροῦ, ἡμεῖς δὲ τοῦ Χριστοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος ἅμα τῷ Πατρὶ καὶ τῷ παναγίῳ Πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"They brought also thorns to the cross, they brought also gall; and foreseeing these things, Moses cried out: “Crooked and perverse generation, do you repay the Lord thus? To the one who gave manna in the desert, do you bring gall?” Well then also Isaiah says: “I waited to produce a grape, but it produced thorns.” To the one who caused good things to bloom for you, do you bring a crown of thorns? Pilate spares them, and the Jews: “His blood is upon us and upon our children.” Let us also utter the same cry, but not from the same intention: “The blood of Christ is upon us and upon our children”—for them to condemnation, for us to righteousness. For the blood of Christ is not inferior to the Babylonian furnace; the furnace of Babylon honored the saints and consumed the Chaldeans. The precious blood knows how to destroy the unbelievers and to save the believers. Light befits the cross. For this alone dissolved the darkness of the demons. If not for the cross, we would be worshipping demons. The cross nailed down error, the cross caused holiness to bloom, the cross brought forth a ray of righteousness. Everything for us comes from the cross, and we belong to Christ, to whom are glory and power, together with the Father and the all-holy Spirit, now and always and unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γενεὰ σχολιὰ καὶ διεστραμμένη, ταῦτα Κυρίῳ ἀνταποδίδοτε· τῷ δεδωκότι τὸ μάννα ἐν τῇ ἐρήμῳ, τούτῳ χολὴν προσάγεις;","severity":"info","text":"Chrysostom attributes to Moses a paraphrase of Deuteronomy 32:5 (LXX: 'γενεὰ σχολιὰ καὶ διεστραμμένη') and an allusion to the manna of Exodus 16. The 'gall' (χολή) recalls the bitter herbs of the Passover ritual, here inverted as an insult.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔμεινα τοῦ ποιῆσαι σταφυλήν, ἐποίησεν δὲ ἀκάνθας","severity":"info","text":"A loose citation of Isaiah 5:2 (LXX: 'ἔμεινα τοῦ ποιῆσαι σταφυλήν, καὶ ἐποίησεν ἀκάνθας'). Chrysostom applies the vine-thorn metaphor to the crown of thorns, linking the prophetic complaint to the Passion narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὸ αἷμα αὐτοῦ ἐφ' ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν","severity":"info","text":"This cry echoes the blood-guilt formula found in Matthew 27:25 (the Jews' self-condemnation after Pilate's hand-washing). Chrysostom reinterprets it as a Christian acclamation of redemption, contrasting condemnation with righteousness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βαβυλωνίας καμίνου","severity":"info","text":"The 'Babylonian furnace' refers to the fiery furnace of Daniel 3, where the three youths (Shadrach, Meshach, Abednego) were preserved while the Chaldean attendants were consumed. Chrysostom compares Christ's blood to that furnace: it destroys unbelievers and saves believers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πάντα ἡμῖν ἀπὸ σταυροῦ, ἡμεῖς δὲ τοῦ Χριστοῦ","severity":"info","text":"The passage concludes with a doxological summary: a series of anaphoric clauses ('σταυρὸς ... σταυρὸς ... σταυρὸς') followed by a trinitarian formula. This is a typical Chrysostomic peroration, reinforcing the cross as the source of all blessings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀμήν","severity":"info","text":"The closing 'Amen' indicates that this passage was likely the end of a liturgical homily or catechetical instruction. The doxology to Father, Son, and Holy Spirit reflects the Nicene-Constantinopolitan creedal framework of late fourth-century Antioch.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ὁ Πιλάτος φείδεται καὶ οἱ Ἰουδαῖοι' is ambiguous: it may mean 'Pilate spares them (the Jews)' or 'Pilate spares (the Jews) and the Jews (spare themselves?)'. The translation takes 'spares them' as referring to the Jews, but the syntax is compressed."],"confidence":"high","notes":[]}]}