{"slug":"khazarzar-john-chrysostom-de-eleazaro-et-septem-pueris","id":"greek:khazarzar:khazarzar-john-chrysostom-de-eleazaro-et-septem-pueris","title":"De Eleazaro et septem pueris","title_source":"De Eleazaro et septem pueris","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":"2026-11-15T07:16:44Z","cost_usd":0.00823},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-de-eleazaro-et-septem-pueris","work_id":"khazarzar-john-chrysostom-de-eleazaro-et-septem-pueris","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%20Eleazaro%20et%20septem%20pueris.pdf"},"stats":{"passages":15,"english_words":3879,"coptic_letters":0,"source_letters":15892,"commentary_units":88,"commentary_kinds":8,"derived_notes":0,"ambiguities":26,"work_notes":6,"external_links":0,"timeline":5},"summary":{"work":"khazarzar-john-chrysostom-de-eleazaro-et-septem-pueris","abstract":"This work is a homily by John Chrysostom on Eleazar and the seven Maccabean martyrs, blending encomium and exhortation in an elevated, Antiochene style. It is traditionally dated to Chrysostom's Antiochene period (c. 386–397), though no external evidence confirms this. The homily was used in Byzantine liturgical commemorations of the Maccabean martyrs (1 August) and influenced later hagiographical collections, such as the Menologion of Symeon Metaphrastes. The edition is based on the khazarzar digital source, which reproduces Migne's PG text without critical apparatus or collation with other manuscripts. The work's title varies in manuscripts, but the edition does not note this variation.","historical_context":"The homily is attributed to John Chrysostom (c. 347–407), a prominent preacher and theologian of the Antiochene school. It was likely composed during his presbyterate in Antioch (c. 386–397), a period of prolific homiletic activity. The work addresses the Maccabean martyrs, figures from the 2nd century BCE Jewish revolt, reinterpreted in Christian tradition as exemplars of faith and resistance. The homily's genre blends encomium and exhortation, typical of Chrysostom's style, and it was read in Byzantine liturgical commemorations on 1 August. The text survives in Greek manuscripts, with the edition based on Migne's Patrologia Graeca, but no critical apparatus or collation with other manuscript families (e.g., Coislin, Athos) is provided. The attribution rests on stylistic and thematic consistency, lacking external confirmation.","significance":"This homily is significant as a witness to the Christian reception of Jewish martyr traditions and the development of hagiographical literature. It influenced later collections like the Menologion of Symeon Metaphrastes, shaping Byzantine liturgical practice. The work also exemplifies Chrysostom's rhetorical techniques and his role in shaping Antiochene homiletics.","timeline":[{"date":"c. 386–397","event":"Probable composition during Chrysostom's Antiochene period, though not externally confirmed."},{"date":"4th–5th c.","event":"Transmission in Greek manuscripts, with title variations."},{"date":"10th c.","event":"Influence on the Menologion of Symeon Metaphrastes."},{"date":"19th c.","event":"Publication in Migne's Patrologia Graeca."},{"date":"21st c.","event":"Digital edition by khazarzar, reproducing Migne's text."}],"relations":[{"work":"Menologion of Symeon Metaphrastes","relation":"influenced","key":"","label":null,"url":null},{"work":"Patrologia Graeca (Migne)","relation":"source of edition","key":"","label":null,"url":null},{"work":"Other Chrysostom homilies on Maccabean martyrs","relation":"thematically related","key":"","label":null,"url":null}],"external_links":[],"cautions":["Date is uncertain; no external evidence confirms the traditional Antiochene period attribution.","Attribution to Chrysostom rests on stylistic and thematic consistency, not external confirmation.","The edition lacks a critical apparatus and does not record variant readings from other manuscript families.","The work's title varies in manuscripts, but the edition does not note this variation."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000407,"generated":"2026-11-15T07:16:44Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/De%20Eleazaro%20et%20septem%20pueris.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-de-eleazaro-et-septem-pueris","status":"pass","blocking":[],"warnings":[],"stats":{"passages":15,"translated":15,"commentary_passages":15,"commentary_units":88,"english_words":3879,"source_letters":15886,"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 Eleazar and the seven Maccabean martyrs, blending encomium and exhortation. Its register is elevated, with rhetorical questions and apostrophes typical of Chrysostom’s Antiochene style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The edition is based on the khazarzar digital source, which reproduces Migne’s PG text. No collation with other manuscripts has been performed for this edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"The homily is traditionally dated to Chrysostom’s Antiochene period (c. 386–397), but no external evidence (e.g., consular dating or cross-reference) confirms this. The attribution rests on stylistic and thematic consistency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This homily was read in Byzantine liturgical commemorations of the Maccabean martyrs (1 August). It influenced later hagiographical collections, such as the Menologion of Symeon Metaphrastes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The khazarzar edition does not provide a critical apparatus. Variant readings from other manuscript families (e.g., Coislin, Athos) are not recorded, so textual decisions cannot be verified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"The work’s title varies in manuscripts: some read Περὶ Ἐλεαζάρου καὶ τῶν ἑπτὰ παίδων, others add τῆς Μακκαβαίων. The edition does not note this variation.","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: 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":"ΟΜΙΛΙΑ ΙΑʹ.\n\nΤοῦ αὐτοῦ ὁμιλία λεχθεῖσα, ἑτέρου προειρηκότος σφόδρα πρεσβύτου, περὶ Ἐλεαζάρου καὶ ἑπτὰ παίδων.\n\nαʹ. Ὡς ὡραία ἡ πνευματικὴ ἐλαία αὕτη! τῶν κλάδων αὐτῆς γεγηρακότων, ὥριμον ἡμῖν ἤνεγκε τὸν καρπόν. Οὐ γὰρ τοιαῦτα τὰ φυτὰ τῆς γῆς, οἷα τὰ δένδρα τῆς Ἐκκλησίας· ἐκεῖνα μὲν γὰρ εἰς γῆρας ἐλθόντα, τότε τὰ πλείονα τῶν φύλλων ἀποτίθεται, τόν τε καρπὸν, ὃν ἂν ἐνέγκῃ, τοῦτον ἔξωρόν τε φέρει καὶ ἀραιόν· ταῦτα δὲ ὅταν εἰς γῆρας ἔλθῃ, τότε μάλιστα τῷ καρπῷ βρίθεται. Ὃ δὴ καὶ ἐπὶ τοῦ σήμερον εἰρηκότος ἐστὶν ἰδεῖν· διὸ καὶ σιγᾷν ἔγνων· ἔδει γὰρ, τοσούτων γερόντων παρόντων καὶ λέγειν εἰδότων, τὸν νέον ἡσυχίαν ἄγειν. Οὕτω καὶ αἱ θεῖαι Γραφαὶ παιδεύουσιν ἡμᾶς· ὅταν μὲν γὰρ νέῳ διαλέγωνται, φασί· Λάλησον, νεανίσκε, εἰ χρεία σου, μόλις δὶς ἐὰν ἐπερωτηθῇς· κεφαλαίωσον ἐν ὀλίγοις πολλά. Τῷ δὲ πρεσβύτῃ οὐ μετὰ τῶν τοιούτων διορισμῶν διαλέγεται, ἀλλ' ἀφεὶς τὸν αὐτὸν καὶ χωρὶς τῶν τοιούτων ὅρων συγχωρεῖ τρέχειν· καὶ τὴν ἡδονὴν δὲ πάλιν τῶν λεγομένων, ὅταν μετὰ συνέσεως λέγηται, θαυμάζουσα, οὕτως ἔφη· Λάλησον, πρεσβύτερε, πρέπει γάρ σοι, ἐν ἀκριβεῖ δὲ ἐπιστήμῃ, καὶ ἐμποδίσεις μουσικά. Τί ἐστιν, Καὶ ἐμποδίσεις μουσικά; Δείκνυσιν ἐκ τούτου, ὅτι οὐχ οὕτως αὐλὸς καὶ κιθάρα καὶ σύριγγες ἡδὺ τοῖς ἀκούουσιν, ὡς πρεσβύτου διδασκαλία μετὰ ἀκριβοῦς ἐπιστήμης προφερομένη. Ἡδονῇ γὰρ ἡδονὴν παραβάλλουσα, πολὺ ταύτην ἐκείνης τυραννικωτέραν εἶναί φησι, καὶ τὴν μὲν κρατεῖν, τὴν δὲ αὐτῇ παραχωρεῖν· διὸ καί φησιν, Ἐμποδίσεις μουσικά· τουτέστιν, οὐκ ἐάσει (λ.","english":"Homily 11.\n\nA homily by the same author, delivered after another very elderly man had spoken, concerning Eleazar and the seven children.\n\n1. How beautiful is this spiritual olive tree! Though its branches have grown old, it has borne us ripe fruit. For the plants of the earth are not like the trees of the Church; those, when they reach old age, then shed most of their leaves, and whatever fruit they bear, they bear it overripe and sparse; but these, when they reach old age, are then especially laden with fruit. This can be seen in the case of the one who has spoken today; therefore I have decided to be silent. For it was fitting, with so many elders present who know how to speak, that the young man should keep quiet. Thus also the divine Scriptures instruct us; when they address a young man, they say: \"Speak, young man, if you must, and barely if asked twice; summarize much in few words.\" But to the elder they do not speak with such restrictions, but allowing him the same freedom, they permit him to run on without such limits; and again, marveling at the pleasure of what is said when spoken with understanding, they spoke thus: \"Speak, elder, for it is fitting for you, with precise knowledge, and you will hinder the music.\" What is \"and you will hinder the music\"? It shows from this that neither flute nor lyre nor pipes are as sweet to the hearers as the teaching of an elder delivered with precise knowledge. For comparing pleasure with pleasure, it says that this is far more tyrannical than that, and that one prevails, the other yields to it; therefore it says, \"You will hinder the music,\" that is, you will not allow (the music).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΟΜΙΛΙΑ ΙΑʹ","severity":"info","text":"The heading 'Homily 11' marks this as the eleventh homily in a series, likely part of a larger collection of Chrysostom's works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πνευματικὴ ἐλαία","severity":"info","text":"The 'spiritual olive tree' metaphor draws on the olive's symbolic significance in early Christianity, often representing peace, wisdom, and the Church's enduring fruitfulness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λάλησον, νεανίσκε","severity":"info","text":"The exhortation 'Speak, young man' echoes a biblical wisdom tradition (cf. Sir 32:10-12) advising brevity for youth and fuller speech for elders, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἐμποδίσεις μουσικά","severity":"info","text":"The phrase 'you will hinder the music' is a rhetorical trope comparing the elder's teaching to musical instruments, asserting its superior pleasure and authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πρεσβύτου","severity":"info","text":"Chrysostom's praise of the elder speaker reflects the early Christian veneration of aged teachers, a theme common in patristic homiletics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τουτέστιν, οὐκ ἐάσει (λ.","severity":"caution","text":"The Greek text breaks off mid-sentence at 'οὐκ ἐάσει (λ.', indicating a lacuna or scribal truncation; the English draft supplies a conjectural completion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text ends abruptly with 'οὐκ ἐάσει (λ.', leaving the sentence incomplete; the English draft supplies a plausible continuation ('you will not allow the music'), but the original intent is uncertain."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ἐάσεις) αὐτὰ φαίνεσθαι, ἐπισκοτήσεις αὐτοῖς, συσκιάσεις αὐτά. Διὰ δὴ ταῦτα καὶ ἡμᾶς μὲν ἔδει σιγᾷν καὶ ἀκούειν, τοῦτον δὲ λέγειν καὶ διδάσκειν· ἀλλ' ὃ πολλάκις εἶπον, τοῦτο καὶ νῦν ἐρῶ· οὔτε ὑμῶν φέρω τὴν τυραννίδα, οὔτε τούτων τὴν ἀνάγκην· διὸ δὴ πάλιν πρὸς τοὺς συνήθεις ἀποδύομαι δρόμους, πρᾶγμα ἐπίπονον, τὸ λέγειν, μετὰ πολλῆς τῆς εὐκολίας μεταχειρίζων, οὐ διὰ τὴν ἐμαυτοῦ δύναμιν, ἀλλὰ διὰ τὴν προθυμίαν ὑμῶν τῶν ἀκροωμένων. Ἐπεὶ καὶ πρῴην πρὸς τοσοῦτον βάθος κατενεχθεὶς ὁ λόγος οὐκ ἀπεπνίγη, καὶ μακρὰ οὕτω πελάγη διαβαίνων, οὐδαμοῦ ναυάγιον ὑμῖν ὑπέμεινε· τὸ δὲ αἴτιον, οὐδαμοῦ σπιλάδες, οὐδὲ ὕφαλοι, οὐδὲ σκόπελοι, ἀλλὰ πανταχοῦ λιμένος γαληνότερον εὕρισκε πέλαγος· καὶ ὥσπερ ὑπὸ ζεφύρου τινὸς ἐπὶ πρύμνης ἱσταμένου τοῦ πόθου τῆς ὑμετέρας ἀκροάσεως, πρὸς εὔδιον λιμένα παρεπέμπετο. Ὁμοῦ τε γὰρ ἐξεπήδα τῆς γλώττης τῆς ἡμετέρας, καὶ πάντες ὑπτίαις αὐτὸν ὑπεδέχοντο χερσὶ, καίτοι γε δυσκολίαν πολλὴν ἔχοντα· τοιαύτη γὰρ ἦν τῶν νοημάτων τῶν πρῴην ἡ φύσις· ἀλλ' ὅμως καὶ τῆς προθυμίας ἡ ὑπερβολὴ, καὶ τὸ συντεῖναι τὴν διάνοιαν μετὰ ἀκριβείας ἁπάσης, τὸν πόνον ἡμῖν παρεμυθήσασθε καὶ τὰ δύσκολα ῥᾴδια κατεσκευάσατε. Οὐδὲ γὰρ εἰς πέτραν, οὐδὲ εἰς ἀκάνθας, οὐδὲ εἰς τὴν ὁδὸν κατενεχθῆναι συνεχωρήσατε, ἀλλὰ πάντα εἰς πίονα καὶ βαθύγειον ἄρουραν ὑπεδέξασθε, εἰς τὸ τῆς διανοίας ὑμῶν βάθος. Διὸ καὶ καθ' ἑκάστην ἡμέραν κομῶντα τὰ λήϊα βλέπομεν, ἀντὶ ζεφύρου ταῖς τοῦ Πνεύματος αὔραις τρεφόμενα, καὶ τὸ θέατρον καθ' ἑκάστην λαμπρὸν ἡμῖν γενόμενον.","english":"you will allow them to be seen, you will overshadow them, you will cast a shade over them. For this reason, then, we ought to be silent and listen, while this man speaks and teaches; but, as I have often said, I will say now also: I can bear neither your tyranny nor their compulsion. Therefore I again strip for my customary courses, handling the laborious task of speaking with great ease, not because of my own power, but because of the eagerness of you, my hearers. For even earlier, when the discourse was carried down into such a depth, it was not drowned; and crossing such vast seas, it nowhere suffered shipwreck for you. The reason is that there were no reefs, no sunken rocks, no cliffs anywhere, but everywhere it found a sea calmer than a harbor; and as if by a west wind standing at the stern, the desire of your attention escorted it into a fair-weather harbor. For as soon as it leaped from our tongue, you all received it with upturned hands, even though it contained much difficulty; such was the nature of the thoughts earlier. But nevertheless, both the excess of your eagerness and the concentration of your mind with all exactness have alleviated our labor and made the difficult things easy. For you did not allow it to be cast upon a rock, or upon thorns, or upon the road, but you received everything into a rich and deep-soiled field, into the depth of your mind. Therefore we see the crops flourishing each day, nourished by the breezes of the Spirit instead of the west wind, and the spectacle becoming splendid for us each day.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὴν τυραννίδα","severity":"info","text":"The speaker uses 'tyranny' hyperbolically to describe the audience's insistent demand for his preaching, a rhetorical trope common in Chrysostom's homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ζεφύρου","severity":"info","text":"Zephyrus, the west wind, was associated in Greek literature with gentle, favorable breezes; Chrysostom uses it as a metaphor for the audience's attentive reception.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρὸς τοὺς συνήθεις ἀποδύομαι δρόμους","severity":"info","text":"This phrase signals a transition: the speaker returns to his customary homiletic mode after acknowledging the elder's prior address, marking a structural shift in the homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ θέατρον","severity":"info","text":"Chrysostom calls the congregation a 'theatre', a common early Christian appropriation of theatrical language to describe the liturgical assembly as a spectacle of piety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"οὐδαμοῦ σπιλάδες, οὐδὲ ὕφαλοι, οὐδὲ σκόπελοι","severity":"info","text":"The nautical imagery of reefs and shipwreck echoes Paul's 'shipwreck' metaphor (2 Cor 11:25-27) and is a frequent Chrysostom trope for rhetorical peril.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπισκοτήσεις","severity":"caution","text":"The verb 'overshadow' may be a scribal error or variant; the context suggests it parallels 'cast a shade', but the exact nuance is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening clause 'you will allow them to be seen' lacks a clear antecedent; the referent of 'them' is ambiguous, possibly the fruits of the spiritual olive tree from the previous passage.","The phrase 'τὴν τυραννίδα' is hyperbolic and its precise rhetorical target (the audience's insistence or the elder's compulsion) is left open."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Διὰ δὴ τοῦτο καὶ σήμερον τῶν λειπομένων ἅψασθαι ἐβουλόμην. Ἀλλὰ τί πάθω; τῶν Μακκαβαίων ὁ χορὸς πρὸ τῶν ὀφθαλμῶν ἵσταται τῶν ἐμῶν, καὶ τῇ λαμπηδόνι τῶν οἰκείων τραυμάτων\n\nκαταυγάζων μου τὴν διάνοιαν, πρὸς τὴν οἰκείαν εὐμορφίαν καλεῖ τὴν γλῶτταν τὴν ἡμετέραν. Ἀλλὰ μηδεὶς ἀκαιρίαν καταγινωσκέτω τοῦ λόγου, ὅτι τῆς ἡμέρας τῶν παλαισμάτων αὔριον οὔσης, σήμερον τοὺς στεφάνους πλέκομεν, καὶ πρὸ τοῦ καιροῦ τῶν πολέμων τὸ τρόπαιον ἀνακηρύττομεν. Εἰ γὰρ δὴ γάμων ἐπιτελουμένων οἱ συνιόντες καὶ πρὸ τῆς κυρίας καὶ παστάδας ὑφαίνουσι καὶ στεφάνοις τὰς οἰκίας κατακοσμοῦσι καὶ παραπετάσμασι· πολλῷ δὴ μᾶλλον ἡμεῖς τοῦτο ἐργασόμεθα, ὅσῳ καὶ πνευματικώτερος οὗτος ὁ γάμος, οὐκ ἀνθρώπου γυναῖκα, ἀλλὰ Θεοῦ τὰς ψυχὰς τῶν ἀνθρώπων ἁρμοζομένου. Διόπερ οὐκ ἄν τις ἁμάρτοι τῶν μαρτύρων τὴν ψυχὴν νύμφην προσειπὼν, νύμφην πνευματικήν· ἐπεὶ καὶ προῖκα τὸ αἷμα εἰσφέρουσι, προῖκα μηδέποτε δαπανωμένην. Ἀλλ' ὁ μὲν τῶν ἐγκωμίων καιρὸς εἰς τὴν αὔριον ἡμᾶς ἡμέραν ἀναμενέτω· σήμερον δὲ τοὺς ἀσθενεστέρους τῶν ἀδελφῶν ἡμῶν διορθώσομεν. Ἐπειδὴ γὰρ πολλοὶ τῶν ἀφελεστέρων κατὰ τὴν διάνοιαν χωλεύοντες, ὑπὸ τῶν ἐχθρῶν τῆς Ἐκκλησίας παρασυρόμενοι, οὐ τὴν προσήκουσαν περὶ τῶν ἁγίων τούτων δόξαν ἔχουσιν, οὐδὲ ὁμοίως εἰς τὸν λοιπὸν τῶν μαρτύρων αὐτοὺς καταλέγουσι χορὸν, λέγοντες ὅτι οὐχ ὑπὲρ Χριστοῦ τὸ αἷμα ἐξέχεαν, ἀλλ' ὑπὲρ τοῦ νόμου καὶ τῶν ἐν τῷ νόμῳ γραμμάτων, ὑπὲρ χοιρείων σφαγέντες κρεῶν· φέρε δὴ τὴν ἐκείνων διορθώσωμεν διάνοιαν· καὶ γὰρ αἰσχρὸν ἂν εἴη πανήγυριν ἐπιτελοῦντας ἀγνοεῖν τῆς πανηγύρεως τὴν ὑπόθεσιν.","english":"For this reason, then, I wished today to touch upon what remains. But what am I to do? The chorus of the Maccabees stands before my eyes, and by the radiance of their own wounds, dazzling my mind, it calls my tongue to its own beauty. But let no one condemn the discourse as untimely, because, although the day of the contests is tomorrow, today we weave the crowns and proclaim the trophy before the time of the wars. For if, when marriages are being celebrated, those who gather weave bridal chambers and adorn houses with crowns and hangings even before the appointed day, much more shall we do this, inasmuch as this marriage is more spiritual, not of a man taking a woman, but of God joining the souls of men. Therefore one would not err in calling the soul of the martyrs a bride, a spiritual bride, since they also bring blood as a dowry, a dowry that is never spent. But let the time for encomia await us until tomorrow; today let us correct the weaker among our brethren. For since many of the simpler ones, limping in their understanding, are led astray by the enemies of the Church, and do not hold the proper opinion concerning these saints, nor do they count them among the rest of the chorus of martyrs, saying that they did not pour out their blood for Christ, but for the law and the letters in the law, slaughtered for the sake of pork meat—come, then, let us correct their understanding; for it would be shameful to celebrate a festival while being ignorant of the festival’s subject.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τῶν Μακκαβαίων ὁ χορὸς","severity":"info","text":"Chrysostom uses the metaphor of a chorus to present the Maccabean martyrs as a unified, harmonious group, a common rhetorical device in his homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προῖκα","severity":"info","text":"προῖκα (dowry) is used metaphorically: the martyrs bring their blood as a spiritual dowry, emphasizing the marriage of the soul to God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὑπὲρ χοιρείων σφαγέντες κρεῶν","severity":"info","text":"The reference to pork meat alludes to the Seleucid persecution under Antiochus IV, when Jews were forced to eat pork; the Maccabees resisted, dying for the law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"σήμερον ... αὔριον","severity":"info","text":"Chrysostom contrasts today (preparation) with tomorrow (the feast proper), structuring the homily as a preliminary correction before the encomium.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οὐχ ὑπὲρ Χριστοῦ τὸ αἷμα ἐξέχεαν","severity":"info","text":"This passage addresses a contemporary controversy: some Christians doubted the Maccabees' status as martyrs because they died for the law, not for Christ. Chrysostom defends their inclusion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῶν λειπομένων ἅψασθαι' (to touch upon what remains) is ambiguous: it may refer to remaining topics from a previous discourse or to the remaining parts of the festival."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"βʹ. Ἵν' οὖν μὴ ἐν τῇ κοινῇ πάντων ἡδονῇ μόνοι οἱ τὰ τοιαῦτα νοσοῦντες ἀλγῶσιν, ἀλλ' εἰλικρινεῖ διανοίᾳ τοὺς ἀγωνιστὰς περιπτύξωνται, καὶ καθαροῖς ὄμμασιν αὐτοὺς ἴδωσι, τὸ ὑφορμοῦν αὐτῶν ταῖς διανοίαις σήμερον ὑποσύραντες, εἰλικρινεῖ τῇ γνώμῃ καὶ καθαρᾷ τῇ διανοίᾳ παρασκευάσομεν αὔριον αὐτοὺς ἀπαντῆσαι πρὸς τὴν πανήγυριν τὴν πνευματικήν. Ἐγὼ γὰρ τοσοῦτον οὐ παραιτοῦμαι μετὰ τῶν ἄλλων καταλέγειν αὐτοὺς μαρτύρων, ὅτι δὴ καὶ λαμπροτέρους τούτους εἶναί φημι. Τότε γὰρ ἠγωνίσαντο, ὅτε οὐδέπω ἦσαν αἱ χαλκαῖ κλασθεῖσαι πύλαι, οὔτε ὁ μοχλὸς ὁ σιδηροῦς περιαιρεθεὶς, ὅτε ἔτι ἡ ἁμαρτία ἐκράτει, καὶ ἡ κατάρα ἤνθει, καὶ τοῦ διαβόλου ἡ ἀκρόπολις συνειστήκει, καὶ ἀτριβὴς ἦν ἔτι τῆς τοιαύτης ἀρετῆς ἡ ὁδός. Νῦν μὲν γὰρ καὶ μειράκια κομιδῇ καὶ παρθένοι πολλαὶ πολλαχοῦ τῆς οἰκουμένης ἁπαλαὶ καὶ ἀπειρόγαμοι κατὰ τῆς τοῦ θανάτου τυραννίδος ἀπεδύσαντο· τότε δὲ πρὸ τῆς τοῦ Χριστοῦ παρουσίας καὶ δίκαιοι σφόδρα αὐτὸν ἔτρεμον. Ὁ γοῦν Μωϋσῆς διὰ τοῦτον ἔφυγε τὸν φόβον· καὶ Ἠλίας τεσσαράκοντα ἡμερῶν ὁδὸν ἐντεῦθεν ἀπέδρα· καὶ ὁ πατριάρχης Ἀβραὰμ διὰ τοῦτο τῇ γυναικὶ παρῄνει λέγειν, ὅτι Ἀδελφὴ αὐτοῦ εἰμι καὶ οὐ γυνή. Καὶ τί δεῖ τοὺς ἄλλους λέγειν; αὐτὸς γὰρ ὁ Πέτρος οὕτως ἐδεδοίκει τὸν θάνατον, ὡς μηδὲ θυρωροῦ ἀπειλὴν ἐνεγκεῖν· καὶ γὰρ φοβερὸς ἦν καὶ ἀπρόσιτος, οὐδέπω αὐτοῦ τῶν νεύρων ἐκκεκομμένων, οὐδὲ τῆς δυνάμεως καταλελυμένης. Ἀλλ' ὅμως οὗτοι τότε, ὅτε οὕτω φοβερὸν ἔπνει, κατηγωνίσαντο αὐτὸν καὶ κατεπάλαισαν.","english":"So that not only those who are sick with such things may suffer in the common pleasure of all, but that they may embrace the contestants with sincere mind and see them with pure eyes, having today scraped away the lurking thing in their minds, we shall prepare them tomorrow to meet the spiritual festival with sincere judgment and pure mind. For I do not refuse to count them among the other martyrs, but I say that these are even more illustrious. For they contended at a time when the bronze gates had not yet been broken, nor the iron bolt removed, when sin still prevailed, and the curse flourished, and the acropolis of the devil still stood, and the path of such virtue was still untrodden. For now, even very young boys and many virgins, tender and inexperienced in marriage, in many places of the world have stripped for battle against the tyranny of death; but then, before the coming of Christ, even the righteous greatly feared him. For Moses fled from this fear; and Elijah fled a forty days' journey from here; and the patriarch Abraham, for this reason, advised his wife to say, \"I am his sister, not his wife.\" And why need I mention the others? For Peter himself so feared death that he could not even endure the threat of a doorkeeper; for it was fearful and inaccessible, its sinews not yet cut, its power not yet dissolved. But nevertheless, these men at that time, when it breathed so terribly, overcame it and wrestled it down.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ ὑφορμοῦν","severity":"info","text":"The participle 'τὸ ὑφορμοῦν' (literally 'that which lurks beneath') refers to a hidden impurity or false motive in the audience's minds, which Chrysostom aims to remove before the festival.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"χαλκαῖ κλασθεῖσαι πύλαι","severity":"info","text":"The 'bronze gates' and 'iron bolt' allude to the destruction of the Jerusalem temple's gates by Roman forces in 70 CE, symbolizing the end of the old covenant and the triumph of Christianity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀδελφὴ αὐτοῦ εἰμι καὶ οὐ γυνή","severity":"info","text":"Chrysostom attributes to Abraham the instruction that Sarah claim to be his sister; this is not a direct biblical quotation but a paraphrase of Genesis 12:11–13, where Abraham fears for his life and presents Sarah as his sister.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πέτρος οὕτως ἐδεδοίκει τὸν θάνατον","severity":"info","text":"The claim that Peter feared death so much he could not endure a doorkeeper's threat is not found in canonical texts; it may reflect an apocryphal tradition or Chrysostom's rhetorical hyperbole to contrast the Maccabees' courage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τότε γὰρ ἠγωνίσαντο","severity":"info","text":"This passage forms a contrast between the pre-Christian era (τότε) and the Christian present (νῦν), emphasizing the Maccabees' greater heroism for contending before Christ's coming.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὁ Πέτρος","severity":"caution","text":"The reference to Peter's fear of death is historically dubious; Chrysostom may be using a legendary or rhetorical example, not a reliable tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'those who are sick with such things' (οἱ τὰ τοιαῦτα νοσοῦντες) is ambiguous; likely refers to those with impure motives or heretical views, but not specified.","The source of the Peter anecdote is unclear; it may be a lost apocryphon or Chrysostom's invention."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Ἐπειδὴ γὰρ ἔμελλε λοιπὸν ὁ τῆς δικαιοσύνης ἀνίσχειν ἥλιος, ὅπερ ἐπὶ τῆς ἡμέρας γίνεται, καὶ τότε συνέβη. Καθάπερ γὰρ καὶ μηδέπω φανέντος ἡλίου, φαιδρὸς ἡμῖν ὁ ὄρθρος φαίνεται, τῶν μὲν ἀκτίνων οὐδέπω γιγνομένων δήλων, τοῦ δὲ φωτὸς τῶν ἀκτίνων τὴν οἰκουμένην καὶ πόῤῥωθεν καταλάμποντος· οὕτω δὴ καὶ τότε συνέβη. Ἐπειδὴ γὰρ παραγίνεσθαι ἔμελλεν ὁ τῆς δικαιοσύνης ἥλιος, λοιπὸν δὴ τὸ σκότος τῆς δειλίας ἐλύετο, καὶ οὐδέπω παρόντος αὐτοῦ κατὰ σάρκα, ἀλλ' ἐγγὺς αὐτοῦ καὶ ἐν προοιμίοις ὄντος, καὶ αὐτῶν λοιπὸν ἁπτομένου τῶν πραγμάτων. Ὅτι μὲν οὖν πολλὴν ἀνδρείαν ἐπεδείξαντο ἐν τοῖς καιροῖς ἀγωνισάμενοι τοῖς τοιούτοις, παντί που δῆλόν ἐστιν· ὅτι δὲ καὶ ὑπὲρ Χριστοῦ τὰ τραύματα ἔλαβον, τοῦτο ἤδη δεῖξαι πειράσομαι. Τίνος γὰρ ἕνεκεν ἔπαθον, εἰπέ μοι; Τοῦ\n\nνόμου, φησὶν, ἕνεκεν, καὶ τῶν ἐν τῷ νόμῳ κειμένων γραμμάτων. Ἂν τοίνυν φανῇ Χριστὸς ὁ τὸν νόμον ἐκεῖνον δεδωκὼς, οὐκ εὔδηλον ὅτι ὑπὲρ τοῦ νόμου παθόντες, ὑπὲρ τοῦ νομοθέτου τὴν καρτερίαν ἐπεδείξαντο πᾶσαν ἐκείνην; Φέρε δὴ οὖν τοῦτο ἀποδείξωμεν σήμερον, ὅτι Χριστός ἐστιν ὁ τὸν νόμον δεδωκώς. Τίς οὖν ταῦτά φησιν; Ὁ ταῦτα σαφῶς ἐπιστάμενος, τά τε παλαιὰ καὶ τὰ νέα, Παῦλος, ὁ τῆς οἰκουμένης διδάσκαλος· Κορινθίοις γὰρ ἐπιστέλλων, οὕτω πώς φησιν·","english":"For since the sun of justice was about to rise, what happens at daybreak also occurred then. Just as, even before the sun has appeared, the dawn seems bright to us, with the rays not yet visible, but the light of the rays already illuminating the world from afar, so too did it happen then. For since the sun of justice was about to arrive, the darkness of cowardice was already dissolving, even though he was not yet present in the flesh, but was near and in his preliminaries, already touching the matters themselves. That they displayed great courage in contending at such times is clear to everyone; but that they received their wounds for Christ, I will now try to demonstrate. For what reason did they suffer, tell me? For the law, one says, and for the writings laid down in the law. If, then, it is shown that Christ is the one who gave that law, is it not evident that, having suffered for the law, they displayed all that endurance for the lawgiver? Come then, let us demonstrate this today, that Christ is the one who gave the law. Who says this? The one who clearly knows these things, both the old and the new, Paul, the teacher of the world; for in writing to the Corinthians, he speaks somewhat as follows:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὁ τῆς δικαιοσύνης ἥλιος","severity":"info","text":"The metaphor 'sun of justice' (ὁ τῆς δικαιοσύνης ἥλιος) refers to Christ, whose coming dispels the darkness of cowardice, as dawn precedes the physical sun.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παῦλος, ὁ τῆς οἰκουμένης διδάσκαλος· Κορινθίοις γὰρ ἐπιστέλλων","severity":"info","text":"Chrysostom introduces Paul as the teacher of the world and cites his letter to the Corinthians, likely 1 Cor 9:8 or a similar passage, to argue that Christ gave the law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὑπὲρ Χριστοῦ τὰ τραύματα ἔλαβον","severity":"info","text":"Chrysostom argues that the martyrs suffered for Christ, not merely for the law, by identifying Christ as the lawgiver, a common patristic typology linking the Mosaic law to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Φέρε δὴ οὖν τοῦτο ἀποδείξωμεν σήμερον","severity":"info","text":"This phrase marks a rhetorical transition: Chrysostom moves from describing the martyrs' courage to proving that Christ is the giver of the law, using Paul as authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Καθάπερ γὰρ καὶ μηδέπω φανέντος ἡλίου, φαιδρὸς ἡμῖν ὁ ὄρθρος φαίνεται","severity":"info","text":"The dawn-before-sunrise simile echoes Chrysostom's frequent use of natural imagery to illustrate spiritual truths, paralleling his homilies on the resurrection and the coming of Christ.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The specific Corinthian passage Paul is about to cite is not given; Chrysostom may be referencing 1 Cor 9:8 or another verse linking Christ to the law."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Οὐ θέλω δὲ ὑμᾶς ἀγνοεῖν, ἀδελφοὶ, ὅτι οἱ πατέρες ἡμῶν πάντες ὑπὸ τὴν νεφέλην ἦσαν, καὶ πάντες διὰ τῆς θαλάσσης διῆλθον, καὶ πάντες εἰς τὸν Μωϋσῆν ἐβαπτίσαντο ἐν τῇ νεφέλῃ καὶ ἐν τῇ θαλάττῃ, καὶ πάντες τὸ αὐτὸ βρῶμα πνευματικὸν ἔφαγον, τὸ μάννα λέγων, καὶ πάντες τὸ αὐτὸ πόμα πνευματικὸν ἔπιον, τὸ ὕδωρ λέγων τὸ ἀπὸ τῆς πέτρας. Εἶτα δεικνὺς ὅτι ὁ Χριστὸς ταῦτα ἐποίει τὰ θαύματα, ἐπήγαγεν· Ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας· ἡ δὲ πέτρα ἦν ὁ Χριστός. Καὶ εἰκότως· οὐ γὰρ ἡ φύσις τῆς πέτρας ἠφίει τὸ ὕδωρ καὶ τοὺς ποταμοὺς ἐκείνους, ἀλλ' ἡ τοῦ Χριστοῦ ἐνέργεια τύπτουσα τὸν λίθον, ἀναδίδοσθαι τὰς πηγὰς παρεσκεύαζε. Διὰ τοῦτο καὶ πνευματικὴν πέτραν ἐκάλεσε, καὶ ἀκολουθεῖν ἔφη· ἡ δὲ αἰσθητὴ οὐκ ἀκολουθεῖ, ἀλλ' ἐν ἑνὶ ἵδρυται χωρίῳ· ἀλλ' ἡ πανταχοῦ παροῦσα δύναμις καὶ πάντα θαυματουργοῦσα, ἐκείνη καὶ τὴν πέτραν ἀνέῤῥηξεν. Εἰ δὲ οὐκ ἀνέχοιτο τῶν ῥημάτων τούτων ὁ Ἰουδαῖος, φέρε δὴ τοῖς οἰκείοις αὐτὸν ὅπλοις ἕλωμεν, οὐδὲν ἀπὸ Παύλου καὶ Πέτρου καὶ Ἰωάννου, ἀλλ' ἀπὸ τῶν προφητῶν αὐτῷ διαλεγόμενοι, ἵνα μάθῃ ὅτι τὰ πράγματα παρ' αὐτῷ, τὰ δὲ νοήματα παρ' ἡμῖν.","english":"I do not want you to be ignorant, brothers, that all our fathers were under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, I mean the manna, and all drank the same spiritual drink, I mean the water from the rock. Then, showing that Christ performed these miracles, he added: For they drank from a spiritual rock that followed them; and the rock was Christ. And rightly so; for it was not the nature of the rock that emitted that water and those rivers, but the energy of Christ, striking the stone, caused the springs to be given forth. For this reason he called it a spiritual rock, and said it followed; but the perceptible rock does not follow, but is fixed in one place; but the power present everywhere and working all wonders, that also broke open the rock. But if the Jew cannot bear these words, let us take him with his own weapons, conversing with him not from Paul and Peter and John, but from the prophets, so that he may learn that the facts are with him, but the interpretations are with us.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πάντες ὑπὸ τὴν νεφέλην ἦσαν","severity":"info","text":"The phrase 'all were under the cloud' refers to the Exodus narrative (Exod 13:21–22) where the cloud guided Israel. Chrysostom uses it typologically to prefigure Christian baptism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ μάννα","severity":"info","text":"Manna (Exod 16:15) is interpreted as spiritual food, a type of the Eucharist. Chrysostom explicitly identifies it as 'πνευματικὸν βρῶμα'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ ὕδωρ τὸ ἀπὸ τῆς πέτρας","severity":"info","text":"Water from the rock (Exod 17:6) is presented as spiritual drink. Chrysostom allegorizes the rock as Christ, citing a tradition that the rock followed the Israelites.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πνευματικὴν πέτραν","severity":"info","text":"The 'spiritual rock' is a Christological interpretation of the rock that gave water in Exodus. Chrysostom contrasts it with the physical rock, emphasizing Christ's omnipresent power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τοῖς οἰκείοις αὐτὸν ὅπλοις ἕλωμεν","severity":"info","text":"Chrysostom proposes to argue with the Jew using the prophets (OT) rather than NT authors, a common apologetic strategy to show that the 'facts' (events) are shared but Christian interpretation is correct.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὰ πράγματα παρ' αὐτῷ, τὰ δὲ νοήματα παρ' ἡμῖν","severity":"info","text":"The phrase 'the facts are with him, but the interpretations are with us' is a rhetorical claim. It may oversimplify Jewish exegesis; Chrysostom's argument assumes a shared literal sense but divergent allegorical reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Jew' is generic; Chrysostom may be addressing a hypothetical or real Jewish interlocutor. The phrase 'baptized into Moses' is ambiguous: it may mean initiated into Mosaic law or typologically prefigure Christian baptism."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"γʹ. Τίς οὖν τῶν προφητῶν ταῦτά φησιν, ὅτι τὴν Παλαιὰν αὐτὸς ἔδωκε Διαθήκην; Ὁ ἐκ κοιλίας ἁγιασθεὶς Ἱερεμίας, ὁ ἐν νεότητι λάμψας. Ποῦ καὶ πότε; Ἄκουε τῶν ῥημάτων αὐτῶν, καὶ παιδεύου σαφῶς ἐκ τῶν λεγομένων. Τίνα τοίνυν ἐστὶ τὰ ῥήματα; Ἰδοὺ ἡμέραι ἔρχονται, λέγει Κύριος. Ἐκ προοιμίων εὐθέως ἀνίστησι τὸν ἀκροατὴν, καὶ διεγείρει τὰ φρονήματα τῶν ἀκουόντων, δεικνὺς ὅτι οὐκ αὐτοῦ τὰ ῥήματα, ἀλλὰ τοῦ ἀπεσταλκότος αὐτὸν Θεοῦ. Ἰδοὺ ἡμέραι ἔρχονται. Εἶτα δείκνυσιν, ὅτι περὶ μελλόντων ἡμῖν διαλέγεται πραγμάτων. Πῶς οὖν, εἰ περὶ μελλόντων διαλέγεται, τὴν Παλαιὰν, φησὶν, αὐτὸς ἔδωκε; Ἀνάμεινον καὶ μὴ θορύβει, καὶ τότε ὄψει σαφῶς τῆς ἀληθείας τὴν λαμπηδόνα. Ὅτε γὰρ ταῦτα ἐλέγετο, ὁ νόμος ἦν δεδομένος καὶ παραβαθεὶς, ἡ δὲ Καινὴ οὐδέπω. Ταῦτα τοίνυν σαφῶς ἐπὶ ταῖς διανοίαις ὑμῶν ἐναποθέμενοι, δέχεσθε τὴν λύσιν τῶν πολλοῖς διαπορουμένων. Ἰδοὺ ἡμέραι ἔρχονται, λέγει Κύριος, τὸν παρόντα καιρὸν δηλῶν, καὶ διαθήσομαι ὑμῖν διαθήκην καινὴν, οὐ κατὰ τὴν διαθήκην ἣν διεθέμην τοῖς πατράσιν ὑμῶν. Ἐρωτῶ τὸν Ἰουδαῖον, ἐρωτῶ τὸν ἀσθενοῦντα ἀδελφὸν, τίς τὴν καινὴν ἔδωκε διαθήκην; Πάντως ἐρεῖ πᾶς, ὅτι ὁ Χριστός. Οὐκοῦν οὗτος καὶ τὴν παλαιάν· ὁ γὰρ εἰπὼν, ὅτι Διαθήσομαι διαθήκην καινὴν, οὐ κατὰ τὴν διαθήκην ἣν διεθέμην, ἔδειξεν ὅτι κἀκείνην αὐτὸς διέθετο· οὐκοῦν ἀμφοτέρων τῶν διαθηκῶν εἷς ὁ νομοθέτης. Καὶ πότε διέθετο τὴν παλαιὰν, εἰπέ μοι; Ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Αἰγύπτου.","english":"3. Which of the prophets, then, says these things, that he himself gave the Old Covenant? Jeremiah, sanctified from the womb, who shone in his youth. Where and when? Listen to his words, and be clearly instructed by what is said. What, then, are the words? \"Behold, days are coming,\" says the Lord. From the very beginning he immediately raises up the hearer and stirs the minds of those listening, showing that the words are not his own, but those of the God who sent him. \"Behold, days are coming.\" Then he shows that he is speaking to us about future events. How, then, if he is speaking about future events, does he say that he himself gave the Old Covenant? Wait and do not be disturbed, and then you will clearly see the brilliance of the truth. For when these things were said, the Law had been given and transgressed, but the New Covenant was not yet. Having firmly placed these things in your minds, then receive the solution to what many find perplexing. \"Behold, days are coming,\" says the Lord, indicating the present time, \"and I will make a new covenant with you, not like the covenant I made with your fathers.\" I ask the Jew, I ask the ailing brother: who gave the new covenant? Everyone will surely say, Christ. Therefore, he also gave the old one; for the one who said, \"I will make a new covenant, not like the covenant I made,\" showed that he also made that one. Therefore, there is one lawgiver of both covenants. And when did he make the old one, tell me? On the day when I took them by the hand to lead them out of the land of Egypt.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ ἡμέραι ἔρχονται, λέγει Κύριος, ... διαθήσομαι ὑμῖν διαθήκην καινὴν","severity":"info","text":"Chrysostom attributes to Jeremiah a prophecy about a new covenant, but the exact wording is not found in the canonical book of Jeremiah. It may be a paraphrase or a citation from a non-canonical source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἱερεμίας","severity":"info","text":"Chrysostom refers to Jeremiah as 'sanctified from the womb' and 'shining in youth,' drawing on hagiographic traditions that emphasize Jeremiah's prophetic calling from an early age.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐκ προοιμίων εὐθέως ἀνίστησι τὸν ἀκροατὴν","severity":"info","text":"Chrysostom highlights the rhetorical structure of the prophetic utterance, noting that the opening phrase 'Behold, days are coming' immediately elevates the hearer and signals divine authorship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Αἰγύπτου","severity":"info","text":"Chrysostom concludes that the Old Covenant was given at the Exodus, when God took Israel by the hand to lead them out of Egypt, identifying the lawgiver as Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐρωτῶ τὸν Ἰουδαῖον, ἐρωτῶ τὸν ἀσθενοῦντα ἀδελφὸν","severity":"info","text":"Chrysostom addresses both a Jewish interlocutor and a 'ailing brother' (likely a Christian with doubts), using a rhetorical question to assert that Christ is the giver of both covenants.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἰδοὺ ἡμέραι ἔρχονται, λέγει Κύριος, ... διαθήσομαι ὑμῖν διαθήκην καινὴν","severity":"caution","text":"The citation attributed to Jeremiah is not verbatim from the Septuagint; Chrysostom may be quoting from memory or using a variant tradition, so the exact source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise source of the Jeremiah quotation is unclear; it may be a paraphrase or from a non-canonical text.","The identity of the 'ailing brother' is ambiguous—could refer to a Christian with weak faith or a specific group."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Ἰδὲ πῶς καὶ τὴν εὐκολίαν ἔδειξε τῆς ἐξόδου, καὶ τὴν φιλοστοργίαν τὴν αὐτοῦ, καὶ τὴν ἄδειαν τῆς τότε διεξαγωγῆς, καὶ ὅτι πάντα αὐτὸς ἐθαυματούργει τὰ ἐν Αἰγύπτῳ. Τῷ γὰρ εἰπεῖν, Ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Αἰγύπτου, τὰ θαύματα πάντα ἐδήλωσεν· ἡ γὰρ ἔξοδος ἐκείνη διὰ τῶν σημείων τῶν παραδόξων ἐκείνων ἐγίνετο. Καὶ αὐτοὶ οὐκ ἐνέμειναν τῇ διαθήκῃ μου, κἀγὼ ἠμέλησα αὐτῶν, λέγει Κύριος. Ὅτι μὲν οὖν καινῆς καὶ παλαιᾶς διαθήκης εἷς ὁ νομοθέτης, ἐντεῦθεν δῆλον. Ἐνταῦθα δὲ εἴ τις ἀκριβῶς κατεῖδε τὸ εἰρημένον, οἶδεν ὅτι οὐ τῆς τυχούσης ἀπορίας\n\nγέμει· λέγων γὰρ τὴν αἰτίαν, δι' ἣν μέλλει διδόναι διαθήκην ἑτέραν, καινὴν αὐτὴν εἶπεν, τουτέστι παράδοξον· Διαθήσομαι γὰρ, φησὶ, διαθήκην καινὴν, οὐ κατὰ τὴν διαθήκην ἣν διεθέμην τοῖς πατράσιν αὐτῶν, ὅτι αὐτοὶ οὐκ ἐνέμειναν τῇ διαθήκῃ μου· κἀγὼ ἠμέλησα αὐτῶν, λέγει Κύριος. Καὶ μὴν διὰ τοῦτο αὐτοὺς κολασθῆναι ἔδει, καὶ τὴν ἐσχάτην δοῦναι δίκην, καὶ τιμωρίαν ὑποστῆναι τὴν ἀφόρητον, ὅτι τοσούτων ἀπολαύσαντες θαυμάτων, καὶ νόμον λαβόντες, οὐδαμόθεν ἐγένοντο βελτίους. Ἀλλ' ὧδε μὲν αὐτοὺς οὐκ ἀπαιτεῖ δίκην, ἀλλὰ καὶ μείζονα ἐπαγγέλλεται τῶν προτέρων. Ἔδει μὲν οὖν καὶ σήμερον ἐπαγαγεῖν τῇ διαπορήσει ταύτῃ τὴν λύσιν, ἀλλ' ἐπειδὴ καὶ πρὸς ἕτερον ἡμῖν ὁ λόγος ἐπείγεται, καὶ βουλόμεθα ὑμᾶς παιδεύειν, ὥστε μὴ παρ' ἡμῶν πάντα μανθάνειν, ἀλλὰ καὶ οἴκοθεν εὑρίσκειν, τοῦτο ὑμῖν καταλιμπάνω ζητῆσαι καὶ εὑρεῖν. Ἐὰν δὲ ἴδωμεν ζητήσαντας μὲν, οὐχ εὑρόντας δὲ, τότε καὶ αὐτοὶ χεῖρας ὀρέξομεν·","english":"See how he showed both the ease of the exodus, and his own affection, and the freedom of their conduct at that time, and that he himself worked all the wonders in Egypt. For by saying, \"Taking hold of their hand, I led them out of the land of Egypt,\" he revealed all the miracles; for that exodus was accomplished through those extraordinary signs. \"And they did not abide by my covenant, and I neglected them,\" says the Lord. That there is one lawgiver of the new and old covenant is clear from this. But here, if one has closely observed what has been said, he knows that it is full of no ordinary difficulty; for, stating the reason why he is about to give another covenant, he called it new, that is, extraordinary: \"For I will make,\" he says, \"a new covenant, not like the covenant I made with their fathers, because they did not abide by my covenant; and I neglected them,\" says the Lord. And yet for this they ought to have been punished, and to have paid the utmost penalty, and to have suffered unbearable retribution, because, after enjoying so many wonders and receiving the law, they became no better in any respect. But here he does not exact punishment from them, but even promises greater things than before. Now, it would have been necessary to bring the solution to this difficulty today as well, but since our discourse is pressing on to another matter, and we wish to educate you so that you do not learn everything from us but also discover it for yourselves, I leave this for you to seek and find. But if we see that you have sought but not found, then we ourselves will lend a hand.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τῆς ἐξόδου","severity":"info","text":"The phrase 'the exodus' here refers to the biblical Exodus from Egypt, but Chrysostom uses it to introduce a typological argument about the covenants.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Αἰγύπτου","severity":"info","text":"This is a paraphrase of God's action in the Exodus narrative, not a direct quotation from a specific verse; it echoes the language of divine guidance found in Exodus and Jeremiah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Διαθήσομαι γὰρ, φησὶ, διαθήκην καινὴν","severity":"info","text":"This is a citation of Jeremiah 31:31 (LXX: 38:31), where God promises a 'new covenant' (καινὴ διαθήκη). Chrysostom interprets this as a prophecy of the Christian covenant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"καινὴν","severity":"info","text":"Chrysostom glosses 'new' (καινήν) as 'extraordinary' (παράδοξον), emphasizing the miraculous and unprecedented nature of the new covenant over the old.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐνταῦθα δὲ εἴ τις ἀκριβῶς κατεῖδε τὸ εἰρημένον","severity":"info","text":"Chrysostom signals a rhetorical difficulty (ἀπορία) in the text, then postpones its resolution to encourage audience self-study, a common pedagogical technique in his homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐὰν δὲ ἴδωμεν ζητήσαντας μὲν, οὐχ εὑρόντας δὲ, τότε καὶ αὐτοὶ χεῖρας ὀρέξομεν","severity":"info","text":"Chrysostom's offer to 'lend a hand' if the audience fails to find the solution reflects his interactive homiletic style, common in Antiochene exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical source of the paraphrase 'Taking hold of their hand...' is unclear; it may be a conflation of Exodus and Jeremiah passages.","The phrase 'they did not abide by my covenant' could refer to the Israelites' idolatry with the golden calf or other breaches, but Chrysostom does not specify."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"ὥστε δὲ καὶ εὐκολωτέραν ὑμῖν γενέσθαι τὴν εὕρεσιν, καὶ τὰ χωρία τὰ ἀποστολικὰ, ἐν οἷς μάλιστά ἐστι τὸν θησαυρὸν εὑρεῖν καὶ τῆς ἐπαπορήσεως ταύτης τὴν λύσιν, ἤδη ὑμῖν προαγορεύω· ἐν τῇ πρὸς Ῥωμαίους ἐπιστολῇ, καὶ πρὸς Γαλάτας, καὶ πρὸς Ἑβραίους, τουτὶ τὸ κεφάλαιον θεὶς διέλυσε. Καὶ ὅσοι φιλόπονοι, δυνήσονται ἐπελθόντες τὰς ἐπιστολὰς τὴν λύσιν φωρᾶσαι ταύτην, ἐὰν τὰς μεταξὺ ταύτας ἡμέρας μὴ συλλόγοις ἀκαίροις μηδὲ ἀδολεσχίαις ἀνονήτοις ἑαυτοὺς δῶτε, ἀλλὰ τῇ μερίμνῃ τῶν εἰρημένων προσηλωμένοι, τὸν θησαυρὸν ἀνορύττητε. Τοῦτο τέως ἄλυτον ἀφέντες, ἐπὶ τὰ ἑξῆς βαδιούμεθα. Τίνα δὲ τὰ ἑξῆς; Ὅτι αὕτη ἡ διαθήκη, ἣν διαθήσομαι ὑμῖν, λέγει Κύριος· διδοὺς νόμους μου εἰς διάνοιαν αὐτῶν, καὶ ἐπὶ καρδίας αὐτῶν ἐπιγράψω αὐτούς. Καὶ οὐ μὴ διδάξουσιν ἕκαστος τὸν πολίτην αὐτοῦ, καὶ ἕκαστος τὸν ἀδελφὸν αὐτοῦ, λέγων· Γνῶθι τὸν Κύριον· ὅτι πάντες εἰδήσουσί με ἀπὸ μικροῦ ἕως μεγάλου αὐτῶν, ὅτι ἵλεως ἔσομαι ταῖς ἀδικίαις αὐτῶν, καὶ τῶν ἁμαρτιῶν αὐτῶν καὶ τῶν ἀνομιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι. Εἰπὼν παλαιὰν διαθήκην, ἣν ἔδωκεν· εἰπὼν καὶ νέαν, ἣν μέλλει διδόναι, ὑπογράφει δὴ καὶ τὴν εὐμορφίαν αὐτῆς, καὶ δείκνυσιν αὐτῆς τοὺς χαρακτῆρας, καὶ τὰ παράσημα ἐπάλληλα τίθησιν, ἵνα μάθῃς πόσον τὸ διάφορον τῆς καινῆς πρὸς τὴν παλαιὰν, τὸ διάφορον, οὐ τὸ ἐναντίον· πόση ἡ ὑπεροχὴ, πόση ἡ λαμπηδὼν, πόση ἡ ἀστραπὴ τῶν δωρεῶν καὶ τῆς χάριτος. δʹ. Τίνες οὖν οἱ χαρακτῆρες τῆς καινῆς; Διδοὺς νόμους μου εἰς διάνοιαν αὐτῶν, καὶ ἐπὶ καρδίαις αὐτῶν ἐπιγράψω αὐτούς.","english":"So that the discovery may be easier for you, and the apostolic passages in which the treasure is especially to be found and the solution to this perplexity, I now foretell to you: in the Epistle to the Romans, and to the Galatians, and to the Hebrews, he set forth and resolved this very point. And those who are industrious will be able, by going through the epistles, to detect this solution, if during these intervening days you do not give yourselves over to untimely gatherings or useless idle talk, but, fixed upon the care of what has been said, you dig up the treasure. Leaving this unresolved for the time being, we shall proceed to what follows. And what follows? That this is the covenant which I will covenant to you, says the Lord: giving my laws into their understanding, and I will inscribe them upon their hearts. And each one shall not teach his fellow citizen, and each one his brother, saying: Know the Lord; for all will know me from their small to their great, that I will be merciful to their injustices, and of their sins and their lawless deeds I will no longer be mindful. Having spoken of the old covenant which he gave, and having spoken also of the new which he is about to give, he then describes its beauty, and shows its characteristics, and sets forth the insignia in succession, so that you may learn how great is the difference of the new from the old—the difference, not the opposition—how great the preeminence, how great the radiance, how great the lightning of the gifts and of the grace. 4. What then are the characteristics of the new? Giving my laws into their understanding, and I will inscribe them upon their hearts.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"τοῦτο τέως ἄλυτον ἀφέντες, ἐπὶ τὰ ἑξῆς βαδιούμεθα","severity":"info","text":"Chrysostom signals a transition: he leaves a question unresolved and moves to the next topic, a common rhetorical device in his homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν τῇ πρὸς Ῥωμαίους ἐπιστολῇ, καὶ πρὸς Γαλάτας, καὶ πρὸς Ἑβραίους","severity":"info","text":"Chrysostom directs readers to Romans, Galatians, and Hebrews for the resolution of a theological perplexity, likely concerning the new covenant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"διαθήκη","severity":"info","text":"The term διαθήκη (covenant) is central; Chrysostom contrasts the old (παλαιὰν διαθήκην) with the new (καινῆς), emphasizing difference (διάφορον) not opposition (ἐναντίον).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν θησαυρὸν ἀνορύττητε","severity":"info","text":"The metaphor of 'digging up the treasure' (τὸν θησαυρὸν ἀνορύττητε) reflects Chrysostom's exhortation to industrious study of scripture, a common theme in his exegetical works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐπὶ καρδίαις αὐτῶν ἐπιγράψω αὐτούς","severity":"info","text":"The image of laws inscribed on hearts (ἐπὶ καρδίαις) anticipates later Christian spiritual interiorization of divine law, influential in Byzantine ascetic and mystical traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ διάφορον, οὐ τὸ ἐναντίον","severity":"caution","text":"Chrysostom insists the new covenant differs from the old but is not opposed; readers must avoid interpreting his contrast as Marcionite or supersessionist.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν θησαυρὸν ἀνορύττητε' is metaphorical; the exact referent of the 'treasure' (the solution to the perplexity) is left unspecified, though context suggests it is the understanding of the new covenant.","The identity of the speaker in the quoted divine speech ('λέγει Κύριος') is ambiguous: it could be God speaking through a prophet or a direct citation from an apocryphal or lost source."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Ὁ μὲν γὰρ παλαιὸς νόμος ἐν πλαξὶ λιθίναις ἐγράφη, καὶ ἐπειδὴ αἱ πρῶται συνετρίβησαν πλάκες, ἑτέρας πάλιν ἐκόλαψε, καὶ ἐκεῖ τὰ γράμματα ἐγχαράξας, κατέβαινε Μωϋσῆς, συγγενῆ τῆς ἀναισθησίας τῶν δεχομένων τὴν φύσιν τῶν δέλτων ἔχων. Ἡ δὲ καινὴ οὐχ οὕτως· οὐ γὰρ πλάκες ἐκολάφθησαν, ὅτε ἡ καινὴ διαθήκη ἐδίδοτο, ἀλλὰ πῶς καὶ τίνι τρόπῳ; Ἄκουε τοῦ Λουκᾶ διηγουμένου· Ἦσαν πάντες ὁμοθυμαδὸν ἐπὶ τὸ αὐτὸ, φησί· καὶ ἐγένετο ἄφνω ἐκ τοῦ οὐρανοῦ φωνὴ ὡσεὶ φερομένης πνοῆς βιαίας· καὶ ὤφθησαν αὐτοῖς διαμεριζόμεναι γλῶσσαι ὡσεὶ πυρός· ἐκάθισέ τε ἐφ' ἕνα ἕκαστον αὐτῶν, καὶ ἐπλήσθησαν Πνεύματος ἁγίου, καὶ ἤρξαντο φθέγγεσθαι γλώσσαις, καθὼς τὸ Πνεῦμα ἐδίδου αὐτοῖς. Ὁρᾷς πῶς τοῦτο ἄνωθεν ὁ προφήτης σαφῶς προανεφώνησεν, οὕτως εἰπών· Διδοὺς νόμους μου εἰς διάνοιαν αὐτῶν, καὶ ἐπὶ καρδίαις αὐτῶν ἐπιγράψω αὐτούς.\n\nἩ γὰρ τοῦ Πνεύματος χάρις ἡ παρὰ τοῦ Θεοῦ δοθεῖσα ταῖς διανοίαις αὐτῶν ἐγκαθῆσθαι, στήλας αὐτοὺς ἐποίησεν ἐμψύχους. καὶ τῇ διανοίᾳ ἐπισκιάζει τῇ δόξῃ αὐτοῦ· διὸ καὶ ἔλεγεν, ὅτι ἀπεστάλη κηρύττειν, οὐκ ἐν σοφίᾳ λόγου, ἵνα μὴ κενωθῇ ὁ σταυρὸς τοῦ Χριστοῦ· καὶ πάλιν, Ἐμώρανεν ὁ Θεὸς τὴν σοφίαν τοῦ κόσμου τούτου· καὶ ἄνω καὶ κάτω τὸν σταυρὸν περιστρέφει. Ἐπειδὴ γὰρ, φησὶν, Ἰουδαῖοι σημεῖα αἰτοῦσι,","english":"The old law was written on stone tablets, and when the first tablets were broken, he carved others again, and having engraved the letters there, Moses descended, possessing tablets akin in nature to the insensibility of those who received them. But the new covenant is not so; for tablets were not carved when the new covenant was given, but how and in what manner? Listen to Luke as he narrates: They were all together in one place, he says, and suddenly there came from heaven a sound like a violent rushing wind, and tongues as of fire appeared dividing among them; and it settled upon each one of them, and they were filled with the Holy Spirit, and began to speak in tongues, as the Spirit gave them utterance. Do you see how the prophet clearly foretold this from above, saying thus: \"I will give my laws into their understanding, and I will inscribe them upon their hearts.\"\n\nFor the grace of the Spirit, given from God to dwell in their minds, made them living pillars. And it overshadows the mind with its glory; therefore he also said that he was sent to preach, not in wisdom of speech, lest the cross of Christ be emptied; and again, \"God has confounded the wisdom of this world\"; and he turns the cross this way and that. For, he says, since the Jews ask for signs,","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὁ μὲν γὰρ παλαιὸς νόμος ... Ἡ δὲ καινὴ οὐχ οὕτως","severity":"info","text":"Chrysostom contrasts the old law (stone tablets) with the new covenant (Spirit-written on hearts), using a parallel structure to highlight the shift from material to spiritual medium.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Διδοὺς νόμους μου εἰς διάνοιαν αὐτῶν, καὶ ἐπὶ καρδίαις αὐτῶν ἐπιγράψω αὐτούς","severity":"info","text":"This is a paraphrase of Jeremiah 31:33 LXX (Jer 38:33 in some numbering), where God promises to write the law on hearts, not stone. Chrysostom uses it to prefigure the Spirit's inscription.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἦσαν πάντες ὁμοθυμαδὸν ἐπὶ τὸ αὐτὸ, φησί· καὶ ἐγένετο ἄφνω ἐκ τοῦ οὐρανοῦ φωνὴ ὡσεὶ φερομένης πνοῆς βιαίας· καὶ ὤφθησαν αὐτοῖς διαμεριζόμεναι γλῶσσαι ὡσεὶ πυρός","severity":"info","text":"This describes Pentecost (Acts 2:1-4), though Chrysostom's wording differs slightly from the canonical Acts, possibly from a variant tradition or memory. The 'sound like a violent wind' is not in the standard text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"στήλας αὐτοὺς ἐποίησεν ἐμψύχους","severity":"info","text":"Chrysostom calls the apostles 'living pillars' (στήλας ἐμψύχους), a common patristic metaphor for the apostles as living embodiments of the law, contrasting with Moses' lifeless stone tablets.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐγκαθῆσθαι","severity":"info","text":"The verb ἐγκαθῆσθαι ('to dwell in') emphasizes the Spirit's permanent residence in the apostles' minds, a key point in Chrysostom's argument for the internalization of divine law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐμώρανεν ὁ Θεὸς τὴν σοφίαν τοῦ κόσμου τούτου","severity":"caution","text":"This phrase is not a direct biblical quotation but a paraphrase of Paul's idea (e.g., 1 Cor 1:20-21) that God confounded worldly wisdom. Chrysostom may be summarizing or adapting freely.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the Pentecost narrative (Acts 2) is unclear; Chrysostom's version includes details not in the canonical text, possibly from a variant or memory.","The phrase 'Ἐμώρανεν ὁ Θεὸς τὴν σοφίαν' is not a direct scriptural quote; its precise referent is ambiguous."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"καὶ Ἕλληνες σοφίαν ζητοῦσιν, ἡμεῖς δὲ κηρύττομεν Χριστὸν ἐσταυρωμένον, Ἰουδαίοις μὲν σκάνδαλον, ἔθνεσι δὲ μωρίαν, αὐτοῖς δὲ τοῖς κλητοῖς, Ἰουδαίοις καὶ Ἕλλησι, Χριστὸν Θεοῦ δύναμιν καὶ Θεοῦ σοφίαν· ὅτι τὸ μωρὸν τοῦ Θεοῦ σοφώτερον τῶν ἀνθρώπων ἐστὶ, καὶ τὸ ἀσθενὲς τοῦ Θεοῦ ἰσχυρότερον τῶν ἀνθρώπων ἐστί· μωρὸν Θεοῦ καὶ ἀσθενὲς Θεοῦ τὸν σταυρὸν ὀνομάζων, οὐκ ἐπειδὴ μωρόν· τί γὰρ τούτου σοφώτερον; οὐδὲ ἐπειδὴ ἀσθενές· τί γὰρ τούτου ἰσχυρότερον; ἀλλὰ τὴν τῶν ἀπίστων ὑπόνοιαν ἀπαγγέλλων, ἣν εἶχον περὶ τοῦ πράγματος. Διὸ καὶ ἀνωτέρω ἔλεγεν· Ὁ λόγος γὰρ ὁ τοῦ σταυροῦ τοῖς μὲν ἀπολλυμένοις μωρία ἐστὶ, τοῖς δὲ σωζομένοις δύναμις Θεοῦ ἐστιν. Ἀλλ' οὐκ ἀπὸ τῶν ἀπολλυμένων δεῖ φέρειν τῶν πραγμάτων τὰς κρίσεις· ἐπεὶ καὶ οἱ νοσοῦντες τὸ μέλι πικρὸν εἶναι νομίζουσιν, ἀλλὰ τοῦτο τῆς νόσου τὸ ἔγκλημα, οὐ τοῦ μέλιτος ἡ κατηγορία. Οὕτω δὴ καὶ ὁ σταυρὸς μωρὸν πρᾶγμα δοκεῖ τοῖς ἔξωθεν εἶναι, ἀλλ' οὐκ ἔστιν. Εἶτα ἀποδεικνὺς, ὅτι οὐ μόνον οὐκ ἔστι μωρὸν, ἀλλὰ καὶ σφόδρα σοφὸν τὸ πρᾶγμα, οὐδὲ μόνον οὐκ ἀσθενὲς, ἀλλὰ καὶ σφόδρα ἰσχυρὸν, παραβάλλει τὰ ἐξ αὐτοῦ κατορθώματα καὶ τῇ κτίσει καὶ τῇ παλαιᾷ καὶ τῇ ἔξωθεν σοφίᾳ· καὶ δείκνυσιν, ὅτι ἅπερ οὔτε ἡ ἔσωθεν σοφία εὗρεν ἢ ἡ ἔξωθεν, οὔτε παρὰ τῆς κτίσεως ἔμαθον πολλοὶ τῶν ἀνθρώπων, οὔτε παρὰ τῆς παλαιᾶς ἐκέρδαναν, ταῦτα τὸ δοκοῦν εἶναι τοῦτο μωρὸν καὶ ἀσθενὲς ἴσχυσε, τὸ δοκοῦν, οὐ τὸ ὄν. Διόπερ, ἔχων τὴν ἀπὸ τῶν πραγμάτων ἀπόδειξιν, μετὰ πολλῆς ἀποδύεται τῆς παῤῥησίας, πρῶτον κατὰ τῆς ἔξω σοφίας, λέγων, Ποῦ σοφός; Τί ἐστι, Ποῦ σοφός; Ὡσανεὶ ἔλεγεν·","english":"And the Greeks seek wisdom, but we proclaim Christ crucified—a scandal to Jews, a folly to Gentiles, and to the elect themselves, both Jews and Greeks, Christ the power of God and the wisdom of God; for the folly of God is wiser than men, and the weakness of God is stronger than men. He calls the cross the folly of God and the weakness of God, not because it is foolish—for what is wiser than this?—nor because it is weak—for what is stronger than this?—but he is reporting the suspicion of the unbelievers, which they had concerning the matter. Hence he also said above: \"For the word of the cross is folly to those who are perishing, but to those who are being saved it is the power of God.\" But one must not derive judgments of things from those who are perishing; for even the sick think honey is bitter, but that is an accusation of the disease, not a condemnation of the honey. So too the cross seems to outsiders to be a foolish thing, but it is not. Then, demonstrating that not only is it not foolish, but the thing is exceedingly wise, and not only is it not weak, but exceedingly strong, he compares the achievements from it with creation, with the old law, and with external wisdom; and he shows that what neither internal wisdom nor external wisdom found, nor many men learned from creation, nor gained from the old law—these things this seeming foolish and weak thing (seeming, not being) accomplished. Therefore, having the proof from the facts, he strips himself with great boldness, first against external wisdom, saying, \"Where is the wise man?\" What is \"Where is the wise man?\" As if he were saying:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χριστὸν ἐσταυρωμένον","severity":"info","text":"The phrase 'Christ crucified' echoes 1 Corinthians 1:23, where Paul contrasts the crucified Christ with Greek wisdom. Chrysostom develops this contrast throughout the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μωρὸν τοῦ Θεοῦ","severity":"info","text":"Chrysostom uses 'folly of God' as a rhetorical paradox, drawing on 1 Corinthians 1:18-25. He clarifies it is not actual folly but the perception of unbelievers, a key exegetical move.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἕλληνες","severity":"info","text":"Here 'Greeks' refers to pagans or non-Christians, a common usage in patristic literature. Chrysostom contrasts their pursuit of wisdom with Christian proclamation of the cross.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"οἱ νοσοῦντες τὸ μέλι πικρὸν εἶναι νομίζουσιν","severity":"info","text":"The analogy of the sick perceiving honey as bitter is a Stoic and Cynic commonplace, used by Chrysostom to argue that perception does not determine reality. It reinforces his defense of the cross.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ποῦ σοφός;","severity":"info","text":"The rhetorical question 'Where is the wise man?' marks a transition to a polemic against external wisdom. Chrysostom uses it to introduce a series of comparisons showing the cross's superiority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"παῤῥησίας","severity":"caution","text":"The Greek text has 'παῤῥησίας' (with a coronis), likely a scribal error for 'παρρησίας' (frankness). The meaning is clear, but the form is non-standard.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'αὐτοῖς δὲ τοῖς κλητοῖς' could be read as 'to the elect themselves' or 'to those called' (i.e., Christians). The translation takes it as 'the elect,' consistent with Chrysostom's usage.","The reference to 'ἡ ἔσωθεν σοφία' (internal wisdom) is ambiguous: it may mean Christian wisdom or philosophical wisdom from within the church. The context suggests the latter, as it is contrasted with external (pagan) wisdom."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Ποῦ τὰ τῶν φιλοσόφων; ποῦ τὰ τῶν ῥητόρων; ποῦ τὰ τῶν σοφιστῶν; ποῦ τὰ τῶν λογογράφων; Οἴχεται πάντα καὶ ἀπόλωλε καὶ ἐκποδὼν γέγονεν. Οὕτω γὰρ λαμπρὰ γέγονεν ἡ νίκη, ὡς μηδὲ φαίνεσθαι λοιπὸν τὰ ἐκείνων. Διὰ τοῦτο τούτων οὕτως ἀφανῶν γενομένων, καὶ καθάπερ κόνεώς τινος ἀναῤῥιπισθείσης, οὕτως ἐρωτᾷ καί φησι· Ποῦ σοφός; Ἐφάνη σταυρὸς, καὶ πάντα ἐκεῖνα ἐλύθη· ἤχησε τὸ κήρυγμα, καὶ ἀράχνης εὐτελέστερον διεσπάσθη. Ποῦ σοφός; Ποῦ τῶν ῥημάτων ὁ κόμπος; ποῦ τῆς εὐγλωττίας τὸ κάλλος; ποῦ τῶν σοφισμάτων ἡ δεινότης; ποῦ τῶν λόγων ἡ ῥύμη; ποῦ ἡ γλῶττα ἡ ἠκονημένη; ποῦ οἱ σύλλογοι καὶ τὰ συνέδρια; Πάντα ἐκεῖνα παρεσύρη καὶ ἀπώλετο καὶ διεφθάρη καὶ οἴχεται καὶ νῶτα ἔδωκε. Ποῦ γραμματεύς; Ποῦ τὰ Ἰουδαίων, φησί; κἀκείνων ἐκράτησε τὸ κήρυγμα, καὶ καθάπερ ἥλιος σκιὰν ἀπέκρυψεν. Ἃ γὰρ οὐκ ἴσχυσεν ἐν τοσούτῳ χρόνῳ ὁ νόμος ἐν ἔθνει ἑνὶ, ταῦτα μετὰ πλείονος τῆς περιουσίας ὁ σταυρὸς πανταχοῦ κατώρθωσεν, ἁμαρτήματα λύσας, δικαιοσύνην χαρισάμενος, ἁγίους τοὺς ἀνθρώπους κατασκευάσας, θεογνωσίαν παιδεύσας, πρὸς τὸν οὐρανὸν χειραγωγήσας.","english":"Where are the philosophers? Where are the orators? Where are the sophists? Where are the speech-writers? All have perished and been destroyed and have vanished. For the victory has become so brilliant that their works no longer appear. Therefore, since these have become so obscure, as if some dust had been stirred up, he asks and says: Where is the wise man? The cross appeared, and all those things were dissolved; the proclamation sounded, and they were torn apart more cheaply than a spider's web. Where is the wise man? Where is the boast of words? Where is the beauty of eloquence? Where is the cleverness of sophisms? Where is the flow of speeches? Where is the sharpened tongue? Where are the assemblies and councils? All those things have been swept away and destroyed and corrupted and are gone and have turned their backs. Where is the scribe? Where are the things of the Jews, he says? The proclamation prevailed over them as well, and like the sun it hid the shadow. For what the law could not accomplish in so much time among one nation, the cross accomplished everywhere with greater abundance, dissolving sins, bestowing righteousness, making men holy, teaching knowledge of God, and leading them by the hand to heaven.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ποῦ ...; ποῦ ...;","severity":"info","text":"The anaphoric series of rhetorical questions (Ποῦ ...; ποῦ ...;) builds a climactic contrast between pagan learning and Christian triumph, a common homiletic device in Chrysostom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀράχνης εὐτελέστερον διεσπάσθη","severity":"info","text":"The image of being torn apart more cheaply than a spider's web intensifies the fragility of pagan rhetoric before the cross; the comparative εὐτελέστερον underscores utter worthlessness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σταυρὸς ... ἁμαρτήματα λύσας, δικαιοσύνην χαρισάμενος","severity":"info","text":"The cross dissolving sins and bestowing righteousness echoes Pauline soteriology (cf. Rom 3:24-26; 2 Cor 5:19-21), though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ποῦ γραμματεύς;","severity":"info","text":"The question 'Where is the scribe?' targets Jewish teachers of the law, contrasting the limited reach of the Mosaic law with the universal success of the cross.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"καθάπερ ἥλιος σκιὰν ἀπέκρυψεν","severity":"info","text":"The simile of the sun hiding a shadow is a topos in early Christian polemic (cf. Justin, Dial. 5.3; Origen, Cels. 2.30) for the supersession of Judaism by Christianity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πανταχοῦ κατώρθωσεν","severity":"info","text":"Chrysostom's claim that the cross succeeded 'everywhere' reflects the late 4th-century confidence in Christian expansion, especially after Theodosius I's anti-pagan legislation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ποῦ σοφός;' may refer either to a specific wise man (e.g., a philosopher) or be generic; the context suggests the latter.","The identity of 'he says' (φησί) is ambiguous: it could be the preacher himself or a rhetorical interlocutor."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Εἶτα πάλιν ἀφεὶς τὰ Ἰουδαϊκὰ, ἐπὶ τὰ Ἑλληνικὰ ἔρχεται· Ποῦ συζητητὴς τοῦ αἰῶνος τούτου; Τοὺς αἱρετικοὺς ἐνταῦθα αἰνίττεται καὶ συλλογιστικοὺς, οἳ πρὸ μὲν τούτων ξιφῶν ἦσαν ὀξύτεροι, ἐπειδὴ δὲ ὁ σταυρὸς ἐφάνη, πηλοῦ παντὸς ἀσθενέστερον διεκόπησαν. Οὐχὶ ἐμώρανεν ὁ Θεὸς τὴν σοφίαν τοῦ κόσμου τούτου; Πάλιν πρὸς τὴν Ἑλληνικὴν ἀποδύεται. Τί ἐστιν, Ἐμώρανεν; Μωρὰν οὖσαν ἀπέφηνεν· ἦν μὲν γάρ. Καὶ αὐτῶν καὶ τῶν ἁμαρτιῶν αὐτῶν καὶ τῶν ἀνομιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι. Ἀλλ' ὁ μὲν προφήτης τῆς Παλαιᾶς τὴν φαιδρότητα ἡμῖν ὑπογράφει· ὁ δὲ ἀπόστολος, ἐπειδὴ πρὸς Ἰουδαίους ἐμάχετο, παράλληλα ἑκάτερα τίθησιν· ἄνω μὲν εἰπὼν, Οὐκ ἐν πλαξὶ λιθίναις, ἀλλ' ἐν πλαξὶ καρδίας σαρκίναις· ἐνταῦθα δὲ, Οὐ γράμματος, ἀλλὰ πνεύματος· τὸ γὰρ γράμμα ἀποκτείνει, τὸ δὲ πνεῦμα ζωοποιεῖ. εʹ. Ἐν σαββάτῳ συνέλεξέ τις ξύλα, καὶ ἐλιθάσθη. Εἶδες πῶς τὸ γράμμα ἀποκτείνει, τουτέστιν, ὁ νόμος ἐκόλαζε; μάθε πῶς τὸ πνεῦμα ζωοποιεῖ. Εἰσέρχεταί τις μυρίων γέμων κακῶν, ἡταιρηκὼς, ἁρπάσας, πλεονεκτήσας, μοιχεύσας, πᾶσαν ἐπελθὼν κακίαν, νεκρωθεὶς ἤδη τῇ ἁμαρτίᾳ· λαμβάνει","english":"Then again, leaving aside Jewish matters, he comes to Greek matters: \"Where is the disputant of this age?\" Here he alludes to the heretics and syllogists, who before these events were sharper than swords, but since the cross appeared, they have been broken more feebly than any clay. \"Has not God made foolish the wisdom of this world?\" Again he strips for Greek matters. What does \"He made foolish\" mean? He declared it foolish, for it was foolish indeed. \"And of them and of their sins and of their lawlessnesses I will no longer make mention.\" But the prophet of the Old Testament describes for us the brightness; the apostle, since he was contending against Jews, sets both in parallel: above saying, \"Not on stone tablets, but on tablets of fleshly hearts,\" and here, \"Not of the letter, but of the spirit; for the letter kills, but the spirit gives life.\" 5. On the Sabbath someone gathered wood and was stoned. Do you see how the letter kills, that is, the law punished? Learn how the spirit gives life. Someone enters full of countless evils, having been a prostitute, a robber, a covetous person, an adulterer, having committed every vice, already deadened by sin; he receives","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἶτα πάλιν ἀφεὶς τὰ Ἰουδαϊκὰ, ἐπὶ τὰ Ἑλληνικὰ ἔρχεται","severity":"info","text":"The passage shifts from Jewish to Greek matters, marking a structural transition in Chrysostom's argument against pagan philosophy and heresy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συζητητὴς","severity":"info","text":"συζητητὴς (disputant) refers to dialecticians or heretics skilled in syllogistic argument, whom Chrysostom contrasts with the power of the cross.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἐν πλαξὶ λιθίναις, ἀλλ' ἐν πλαξὶ καρδίας σαρκίναις","severity":"info","text":"This echoes 2 Corinthians 3:3, where Paul contrasts the law written on stone tablets with the spirit written on hearts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ γὰρ γράμμα ἀποκτείνει, τὸ δὲ πνεῦμα ζωοποιεῖ","severity":"info","text":"A paraphrase of 2 Corinthians 3:6, emphasizing the Pauline distinction between literal and spiritual interpretation of the law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐν σαββάτῳ συνέλεξέ τις ξύλα, καὶ ἐλιθάσθη","severity":"info","text":"This refers to Numbers 15:32-36, where gathering wood on the Sabbath was punished by stoning, illustrating the literal harshness of the Old Law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εʹ. Ἐν σαββάτῳ","severity":"caution","text":"The numeral εʹ (5) may indicate a section break or marginal note; its exact function in the manuscript tradition is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἐμώρανεν' (made foolish) is ambiguous: it could mean God declared the world's wisdom foolish or actively rendered it foolish; Chrysostom interprets it as declarative.","The reference to 'the prophet of the Old Testament' is unspecified; possibly Jeremiah or Isaiah, but not identified in the text."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"αὐτὸν ἡ τοῦ Πνεύματος χάρις εἰς τὴν κολυμβήθραν, καὶ τὸν ἡταιρηκότα υἱὸν Θεοῦ κατασκευάζει, καὶ τὸν νεκρωθέντα ταῖς ἁμαρτίαις ζωογονεῖ. Τοῦτό ἐστι, Τὸ δὲ πνεῦμα ζωοποιεῖ. Πῶς δὲ ζωοποιεῖ; Οὐκ ἀπαιτῶν εὐθύνας τῶν πλημμελημάτων κατὰ τὸ τοῦ προφήτου· Ἵλεως ἔσομαι ταῖς ἀδικίαις αὐτῶν, καὶ τῶν ἁμαρτιῶν αὐτῶν καὶ τῶν ἀνομιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι. Ἐρώτησον πάλιν τὸν Ἰουδαῖον, ποῦ τοῦτο γέγονεν ἐν τῷ νόμῳ; Ἀλλ' οὐκ ἂν ἔχοι δεῖξαι. Καὶ γὰρ καὶ ὁ τὰ ξύλα συλλέξας ἐλιθάζετο, καὶ ἡ πορνεύουσα κατεκαίετο, καὶ Μωϋσῆς διὰ μίαν ἁμαρτίαν τῆς γῆς τῆς ἐπαγγελίας ἐξέπεσεν· ἐπὶ δὲ τῆς χάριτος οἱ μυρία ἐργασάμενοι δεινὰ, τοῦ βαπτίσματος ἀπολαύοντες ζωογονοῦνται, καὶ οὐδεμίαν ἀπαιτοῦνται δίκην τῶν πλημμελημάτων. Διὸ καὶ ὁ Παῦλος ἔλεγε· Μὴ πλανᾶσθε· οὔτε πόρνοι, οὔτε μαλακοὶ, οὔτε ἀρσενοκοῖται, οὐ μοιχοὶ, οὐ κλέπται, οὐ πλεονέκται, οὐ μέθυσοι, οὐ λοίδοροι, οὐχ ἅρπαγες βασιλείαν Θεοῦ κληρονομήσουσι. Καὶ ταῦτά τινες ἦτε· ἀλλ' ἀπελούσασθε, ἀλλ' ἡγιάσθητε, ἀλλ' ἐδικαιώθητε ἐν τῷ ὀνόματι τοῦ Κυρίου Ἰησοῦ, καὶ ἐν τῷ πνεύματι τοῦ Θεοῦ ἡμῶν. Εἶδες πῶς λάμπει τὸ προφητικὸν, ὅτι Ἵλεως ἔσομαι ταῖς ἀδικίαις αὐτῶν; πῶς ἀστράπτει τὸ ἀποστολικὸν, ὅτι Τὸ πνεῦμα ζωοποιεῖ; Βούλει μαθεῖν καὶ τὸ ἕτερον, τὸν ἀπόστολον Παῦλον λέγοντα, πῶς ἐν βραχείᾳ χρόνου ῥοπῇ τὴν οἰκουμένην περιῆλθεν ἅπασαν; ἄκουσον αὐτοῦ λέγοντος· Ὥστε με ἀπὸ Ἱερουσαλὴμ καὶ μέχρι τοῦ Ἰλλυρικοῦ πεπληρωκέναι τὸ Εὐαγγέλιον· καὶ πάλιν·","english":"the grace of the Spirit leads him into the font, and makes the one who has prostituted himself a son of God, and brings to life the one who has been deadened by sins. This is what is meant by, \"The Spirit gives life.\" And how does it give life? Not by demanding an accounting for transgressions, according to the saying of the prophet: \"I will be merciful to their injustices, and I will no longer remember their sins and their lawless acts.\" Ask the Jew again: where has this occurred in the law? But he would not be able to show it. For even the one who gathered wood was stoned, and the adulteress was burned, and Moses, because of a single sin, fell from the promised land; but under grace, those who have committed countless terrible deeds, when they enjoy baptism, are brought to life, and no penalty for their transgressions is demanded of them. That is why Paul said: \"Do not be deceived; neither fornicators, nor effeminate men, nor homosexuals, nor adulterers, nor thieves, nor the greedy, nor drunkards, nor slanderers, nor plunderers will inherit the kingdom of God. And these things some of you were; but you have washed yourselves, you have been sanctified, you have been justified in the name of the Lord Jesus, and in the Spirit of our God.\" Do you see how the prophetic saying shines: \"I will be merciful to their injustices\"? How the apostolic saying flashes: \"The Spirit gives life\"? Do you wish to learn also the other, how the apostle Paul, in a brief moment of time, went around the entire world? Listen to him saying: \"So that from Jerusalem and as far as Illyricum I have fulfilled the Gospel.\" And again:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὸ δὲ πνεῦμα ζωοποιεῖ","severity":"info","text":"This phrase echoes John 6:63, where Jesus says 'τὸ πνεῦμά ἐστιν τὸ ζωοποιοῦν' (it is the Spirit that gives life). Chrysostom applies it to baptismal regeneration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἵλεως ἔσομαι ταῖς ἀδικίαις αὐτῶν","severity":"info","text":"This is a paraphrase of a prophetic saying, likely from the Septuagint (e.g., Jeremiah 3:12 or similar), but not a direct quotation. Chrysostom uses it to contrast law and grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁ τὰ ξύλα συλλέξας ἐλιθάζετο","severity":"info","text":"Refers to the punishment for gathering wood on the Sabbath (Numbers 15:32-36), where the offender was stoned. Chrysostom uses this as an example of the severity of the Mosaic law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μωϋσῆς διὰ μίαν ἁμαρτίαν τῆς γῆς τῆς ἐπαγγελίας ἐξέπεσεν","severity":"info","text":"Alludes to Moses' exclusion from the Promised Land due to his sin at Meribah (Numbers 20:12-13), though the tradition is not explicit in the biblical text. Chrysostom emphasizes the unforgiving nature of the law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὥστε με ἀπὸ Ἱερουσαλὴμ καὶ μέχρι τοῦ Ἰλλυρικοῦ πεπληρωκέναι τὸ Εὐαγγέλιον","severity":"info","text":"This is a paraphrase of Romans 15:19, where Paul states he has fulfilled the preaching of the Gospel from Jerusalem to Illyricum. Chrysostom uses it to illustrate the Spirit's power in Paul's mission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὔτε μαλακοὶ, οὔτε ἀρσενοκοῖται","severity":"caution","text":"The terms 'μαλακοί' (effeminate men) and 'ἀρσενοκοῖται' (homosexuals) are contested in modern scholarship for their precise referents in ancient moral discourse. Chrysostom lists them among sins that do not bar baptismal grace.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The prophetic saying 'Ἵλεως ἔσομαι ταῖς ἀδικίαις αὐτῶν' is not a direct biblical quotation; its source is uncertain.","The reference to Moses' exclusion from the Promised Land is not clearly attested in the biblical narrative and may reflect a later tradition."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Νυνὶ δὲ μηκέτι τόπον ἔχων ἐν τοῖς κλίμασι τούτοις, ἐπιποθίαν δὲ ἔχων τοῦ ἰδεῖν ὑμᾶς, ὡς, ἐὰν πορεύσωμαι εἰς τὴν Ἱσπανίαν, ἐλπίζω θεάσασθαι ὑμᾶς, ἐὰν ὑμῶν πρῶτον ἀπὸ μέρους ἐμπλησθῶ. Εἰ δὲ εἷς ἀπόστολος ἐν βραχείᾳ καιροῦ ῥοπῇ τὸ πλέον τῆς οἰκουμένης διέδραμεν, ἐννόησον πῶς καὶ ἄλλοι ἅπασαν αὐτὴν ἐσαγήνευσαν. Διὸ καὶ ἔλεγε· Τοῦ Εὐαγγελίου τοῦ κηρυχθέντος ἐν πάσῃ τῇ κτίσει τῇ ὑπὸ τὸν οὐρανόν· τὸ προφητικὸν ἐκεῖνο ἑρμηνεύων, Ὅτι πάντες εἰδήσουσί με ἀπὸ μικροῦ ἕως μεγάλου αὐτῶν.\n\nἈλλ' ὅτι μὲν τὸν νόμον ὁ Χριστὸς ἔδωκεν, ἀπὸ τούτων δῆλον· καὶ ὅτι σφαγέντες ὑπὲρ τοῦ νόμου, ὑπὲρ τοῦ νομοθέτου τὸ αἷμα ἐξέχεον καὶ τοῦτο σαφές· παρακαλῶ δὲ λοιπὸν τὴν ὑμετέραν ἀγάπην μετὰ πολλῆς τῆς προθυμίας εἰς τὴν πανήγυριν ἀπαντῆσαι· καθάπερ μέλισσαι τῶν σίμβλων ἐκπηδήσατε ἐπὶ τὰ τραύματα τῶν μαρτύρων, καὶ περιπτύξασθε αὐτῶν τὰς βασάνους, μηδὲν πρὸς τὸ τῆς ὁδοῦ κατοκνήσαντες μῆκος. Εἰ γὰρ γέρων ὁ Ἐλεάζαρος πυρὸς κατετόλμησε, καὶ ἡ μήτηρ τῶν μακαρίων ἐκείνων ἐν ἐσχάτῳ γήρᾳ τοσαύτας ὑπέμεινεν ὀδύνας· ποίαν ἂν σχοίητε ἀπολογίαν, ποίαν συγγνώμην, μηδὲ ὀλίγους σταδίους διαπερῶντες ὑπὲρ τῆς θεωρίας τῶν παλαισμάτων ἐκείνων;...","english":"Now, no longer having a place in these regions, but having a longing to see you, so that, if I travel to Spain, I hope to behold you, if I first have my fill of you in part. But if one apostle in a brief moment of time traversed the greater part of the inhabited world, consider how others netted the whole of it. Hence he also said, \"The Gospel preached in all creation under heaven,\" interpreting that prophetic saying, \"That all shall know me, from their small to their great.\"\n\nBut that Christ gave the law is clear from these things; and that those who were slaughtered for the law poured out their blood for the lawgiver, this too is evident. I therefore exhort your love to come to the festival with great eagerness; like bees leaping from their hives, rush to the wounds of the martyrs, and embrace their torments, shrinking from no length of journey. For if the aged Eleazar dared to face fire, and the mother of those blessed ones endured such pains in extreme old age, what excuse would you have, what pardon, if you do not cross even a few stades for the sake of beholding those struggles?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τοῦ Εὐαγγελίου τοῦ κηρυχθέντος ἐν πάσῃ τῇ κτίσει τῇ ὑπὸ τὸν οὐρανόν","severity":"info","text":"Chrysostom adapts a phrase from the New Testament (Col 1:23) to underscore the universal reach of the Gospel, linking it to the apostles' missionary work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἱσπανίαν","severity":"info","text":"Chrysostom's mention of travel to Spain reflects his exile (c. 404 CE) and his longing to visit the Christian communities there, a common theme in his later letters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"παρακαλῶ δὲ λοιπὸν τὴν ὑμετέραν ἀγάπην","severity":"info","text":"This phrase marks a rhetorical shift from doctrinal exposition to a direct exhortation for the audience to attend the martyr festival, typical of Chrysostom's homiletic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"καθάπερ μέλισσαι τῶν σίμβλων ἐκπηδήσατε","severity":"info","text":"The bee simile is a common patristic image for zeal and industry; Chrysostom uses it elsewhere to urge congregational participation in liturgical events.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐλεάζαρος","severity":"info","text":"Eleazar, a figure from 2 Maccabees (6:18-31), is invoked as a model of steadfast faith in old age, reinforcing the homily's hortatory purpose.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ προφητικὸν ἐκεῖνο","severity":"caution","text":"The 'prophetic saying' Chrysostom cites is not identified in the text; it may refer to an Old Testament passage (e.g., Jer 31:34) or a non-canonical source, but the reference remains ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'prophetic saying' (τὸ προφητικὸν ἐκεῖνο) is unclear; it may be a loose citation or a lost source.","The phrase 'the mother of those blessed ones' could refer to the mother of the Maccabean martyrs or another figure, but the text does not specify."],"confidence":"high","notes":[]}]}