{"slug":"khazarzar-john-chrysostom-de-lazaro-et-divite","id":"greek:khazarzar:khazarzar-john-chrysostom-de-lazaro-et-divite","title":"De Lazaro et divite","title_source":"De Lazaro et divite","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":"2026-11-15T06:45:52Z","cost_usd":0.004764},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-de-lazaro-et-divite","work_id":"khazarzar-john-chrysostom-de-lazaro-et-divite","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%20Lazaro%20et%20divite.pdf"},"stats":{"passages":8,"english_words":2096,"coptic_letters":0,"source_letters":8394,"commentary_units":48,"commentary_kinds":8,"derived_notes":0,"ambiguities":14,"work_notes":4,"external_links":0,"timeline":6},"summary":{"work":"khazarzar-john-chrysostom-de-lazaro-et-divite","abstract":"John Chrysostom's homily on the rich man and Lazarus (Luke 16:19–31) is a moral exhortation from his Antiochene period (c. 386–397). The work contrasts the unnamed rich man with the named biblical figure Job, emphasizing the rich man's lack of honor. Chrysostom presents the Church as a stadium and school for moral education, addressing wealth disparity in Antioch. The homily was widely copied in Byzantine and Slavic traditions and influenced later Western treatments, including the Golden Legend and medieval drama. The khazarzar edition is a modern digital transcription without critical apparatus, lacking manuscript details and collation of witnesses.","historical_context":"The homily was delivered in Antioch during Chrysostom's presbyterate (c. 386–397), a period of significant wealth disparity in the city. Antioch was a major center of Greek Christianity, with a vibrant tradition of exegetical preaching. The parable of the rich man and Lazarus (Luke 16:19–31) was a common text for moral instruction. Chrysostom's homily reflects the Antiochene school's literal and ethical interpretation of Scripture. The work was transmitted widely in Greek manuscripts, later translated into Syriac, Armenian, and Slavonic, and included in the Patrologia Graeca (PG 48, cols. 963–1054). The khazarzar edition does not specify the manuscript(s) used, and variants from the Greek tradition may not be fully represented.","significance":"This homily is a key example of Chrysostom's social teaching, using the Lazarus parable to critique wealth and advocate for the poor. It influenced Byzantine homiletics, Slavic literature, and Western medieval drama, including the Golden Legend. The work's emphasis on the Church as a moral training ground reflects Chrysostom's pastoral concerns and remains relevant for studies of early Christian social ethics.","timeline":[{"date":"c. 386–397","event":"Chrysostom delivers the homily in Antioch during his presbyterate."},{"date":"4th–5th c.","event":"The homily is copied and circulated in Greek manuscripts."},{"date":"5th–7th c.","event":"Translations into Syriac and Armenian appear."},{"date":"9th–11th c.","event":"Slavonic translations emerge, influencing Byzantine-Slavic homiletics."},{"date":"13th c.","event":"The homily influences the Golden Legend and medieval Western drama."},{"date":"19th c.","event":"The homily is included in the Patrologia Graeca (PG 48)."}],"relations":[{"work":"Luke 16:19–31","relation":"Biblical source for the homily","key":"","label":null,"url":null},{"work":"Patrologia Graeca 48","relation":"Standard critical edition of the Greek text","key":"","label":null,"url":null},{"work":"Golden Legend","relation":"Later Western work influenced by this homily","key":"","label":null,"url":null},{"work":"Job 1:1","relation":"Biblical text contrasted by Chrysostom","key":"","label":null,"url":null}],"external_links":[],"cautions":["The precise date of the homily is unknown; it is generally assigned to Chrysostom's Antiochene period (c. 386–397).","The khazarzar edition does not report the manuscript(s) used, and variants from the Greek tradition (e.g., PG 48) may not be fully represented.","The numbering 'ʹ. αʹ.' may indicate a series, but the manuscript tradition is unclear; the source edition does not specify the number of homilies in the set."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000436,"generated":"2026-11-15T06:45:51Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/De%20Lazaro%20et%20divite.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-de-lazaro-et-divite","status":"pass","blocking":[],"warnings":[],"stats":{"passages":8,"translated":8,"commentary_passages":8,"commentary_units":48,"english_words":2096,"source_letters":8391,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Chrysostom’s homily on the rich man and Lazarus (Luke 16:19–31) is usually dated to his Antiochene period (c. 386–397), but the manuscript tradition does not fix a precise year.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The khazarzar edition is a modern digital transcription; it does not report the manuscript(s) used. Variants from the Greek tradition (e.g., PG 48, cols. 963–1054) may not be fully represented.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This homily was widely copied and translated in the Byzantine and Slavic worlds; it also influenced later Western treatments of the Lazarus parable, e.g., in the Golden Legend and medieval drama.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The present edition provides no critical apparatus, collation of witnesses, or discussion of textual variants. Readers seeking a full critical edition must consult the Patrologia Graeca or a diplomatic edition.","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":"Εἰς τὸν Λάζαρον καὶ εἰς τὸν πλούσιον, ὁμιλία ʹ. αʹ. Μέγιστόν ἐστι διδασκαλεῖον τὸ τῆς Ἐκκλησίας στάδιον, πλουσίων παιδευτήριον, πενήτων καταφύγιον. Φέρε τοίνυν, ἀγαπητοὶ, ἐπειδήπερ ἐν τῷ σκάμματι τῆς διδασκαλίας ἑστήκαμεν, τοῖς τοῦ προλαβόντος διδάγμασιν ἐξακολουθήσαντες, τὰ ἀρτίως εἰρημένα ἐν χερσὶ λαβόντες, πᾶσιν ὑμῖν τὰς παρ' ἡμῶν ὀφειλομένας ψεκάδας τοῦ λόγου δροσίσωμεν. Ἦν δὲ ἡμῖν τὸ ἀνάγνωσμα διηγούμενον πλουσίου καὶ πένητος πολιτείαν· πλουσίου μὲν τὸν βίον τῇ τρυφῇ βεβαπτισμένον, πένητος δὲ τὸν βίον τῇ πτωχείᾳ κατεστιγμένον. Ἄνθρωπός τις ἦν πλούσιος, καὶ ἐνεδιδύσκετο πορφύραν καὶ βύσσον, εὐφραινό μενος καθ' ἡμέραν λαμπρῶς. Πτωχὸς δέ τις ἦν Λάζαρος ὀνόματι, ὃς ἐβέβλητο πρὸς τὸν πυλῶνα τοῦ πλουσίου ἡλκωμένος, καὶ ἐπιθυμῶν ἀπὸ τῶν πιπτόντων ψιχίων τῆς τραπέζης τοῦ πλουσίου μεταλαβεῖν· καὶ οὐδεὶς ἐδίδου αὐτῷ, ἀλλὰ καὶ οἱ κύνες ἐρχόμενοι ἔλειχον τὰ ἕλκη αὐτοῦ. Ἀναγκαῖον τοίνυν διηγήσασθαι, ἀγαπητοὶ, τὰ κατὰ μέρος, ἵν' ὥσπερ οἱ πλωτῆρες ἐκ τῆς τῶν προπλεόντων πείρας φύγωμεν καὶ ἡμεῖς τὰς ὑφάλους τῶν ναυαγίων πέτρας· ἵν' οἱ μὲν πλούσιοι ἐκ τῆς τοῦ προλαβόντος πλουσίου τιμωρίας ἑαυτοὺς σωφρονίσωσιν, οἱ δὲ πένητες τὰς ἑαυτῶν ἐλπίδας ἐν Λαζάρῳ ὁρῶντες προλαμπούσας προθύμως τὸν δρόμον τῆς θλίψεως διεκδράμωσιν. Ἄνθρωπός τις ἦν πλούσιος. Ἄνθρωπός τις. Οὐ τετίμηται τῇ τοῦ ὀνόματος προσηγορίᾳ, ὥσπερ ὁ δίκαιος Ἰώβ. Ἄνθρωπός τις ἦν ἐν χώρᾳ τῇ Αὐσίτιδι, ᾧ ὄνομα Ἰώβ. Τούτου δὲ παρασεσιώπηται τὸ ὄνομα·","english":"On Lazarus and the Rich Man, Homily 1. The stadium of the Church is a very great school, a training ground for the rich, a refuge for the poor. Come then, beloved, since we stand in the arena of teaching, following the lessons of the previous discourse, let us take up what has just been said in hand and bedew you all with the drops of discourse owed by us. Our reading narrated the way of life of a rich man and a poor man: the life of the rich man steeped in luxury, the life of the poor man marked by poverty. There was a certain rich man, and he clothed himself in purple and fine linen, rejoicing splendidly each day. And there was a certain poor man named Lazarus, who was cast down at the gate of the rich man, covered with sores, and desiring to partake of the crumbs falling from the rich man's table; and no one gave to him, but even the dogs came and licked his sores. It is necessary, therefore, beloved, to relate the details, so that, just as sailors from the experience of those who have sailed before, we too may flee the hidden rocks of shipwrecks; so that the rich, from the punishment of the former rich man, may discipline themselves, and the poor, seeing their own hopes shining forth in Lazarus, may eagerly run through the course of affliction. There was a certain rich man. A certain man. He has not been honored with the appellation of a name, as was the righteous Job. \"There was a certain man in the land of Uz, whose name was Job.\" But this man's name has been passed over in silence.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰς τὸν Λάζαρον καὶ εἰς τὸν πλούσιον, ὁμιλία ʹ. αʹ.","severity":"info","text":"The title marks this as the first homily in a series on the parable of Lazarus and the Rich Man, establishing a narrative framework for the discourse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Μέγιστόν ἐστι διδασκαλεῖον τὸ τῆς Ἐκκλησίας στάδιον","severity":"info","text":"Chrysostom metaphorically presents the Church as a stadium and school, emphasizing its role in moral education for both rich and poor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄνθρωπός τις ἦν πλούσιος","severity":"info","text":"This phrase echoes the opening of the parable of the Rich Man and Lazarus (Luke 16:19), though the Gospel does not name the rich man; Chrysostom notes the anonymity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄνθρωπός τις ἦν ἐν χώρᾳ τῇ Αὐσίτιδι, ᾧ ὄνομα Ἰώβ","severity":"info","text":"Chrysostom contrasts the unnamed rich man with Job, who is named in the biblical text (Job 1:1), highlighting the rich man's lack of honor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πλουσίων παιδευτήριον, πενήτων καταφύγιον","severity":"info","text":"The description of the Church as a 'training ground for the rich' and 'refuge for the poor' reflects Chrysostom's social context, where wealth disparity was a pressing concern in Antioch.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὁμιλία ʹ. αʹ.","severity":"caution","text":"The numbering 'ʹ. αʹ.' (first homily) may indicate a series, but the manuscript tradition is unclear; the source edition (khazarzar) does not specify the number of homilies in the set.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὁμιλία ʹ. αʹ.' could be interpreted as 'Homily 1' or 'Homily 1, part 1'; the source edition does not clarify the series structure.","The reference to 'τοῦ προλαβόντος διδάγμασιν' (the previous discourse) suggests this homily is part of a sequence, but the preceding text is not identified."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ὁ γὰρ ἄκαρπος ἐστέρηται καὶ τοῦ ὀνόματος δικαίων γὰρ καὶ τὰ ὀνόματα ἐν βίβλῳ ζωῆς, ἁμαρτωλῶν δὲ ἐξαλειφθήσεται, μόνον ἔχων τὸ κοινὸν τῆς φύσεως ὄνομα τὸ ἄνθρωπος· τοῦτο γὰρ πάντων κοινὸν τὸ ὄνομα. Ἀλλὰ κοινὸν μὲν εἶχε τὸ ὄνομα, ἰδιάζουσαν δὲ τῆς κακίας τὴν ὠμότητα. Ἄνθρωπός τις ἦν πλούσιος. Συγγενὴς μὲν τοῦ πένητος Λαζάρου κατὰ τὴν τοῦ σώματος φύσιν, ξένος δὲ τῆς ἐν Χριστῷ κληρονομίας διὰ τὴν τῆς προαιρέσεως μοχθηρίαν. Ἄνθρωπός τις ἦν. Ἄνθρωπος μὲν ἦν τῷ σχήματι, τῷ δὲ φρονήματι θηρίον μονοφάγον. Ἄνθρωπός τις ἦν πλούσιος. Πλούσιος ἐν κτήμασι, πλούσιος ἐν ἐγκλήμασι, πλούσιος ἐν χαλκῷ, πλούσιος ἐν ἰῷ ἁμαρτίας· ἀργύρῳ περιλαμπόμενος, ἀλλ' ἁμαρτίαις συσκοτιζόμενος· πλούσιος ἐν χρυσῷ, ἀλλὰ πτωχὸς ἐν Χριστῷ· ἐσθῆτα ἔχων πολλὴν, ἀλλὰ γυμνὴν ἔχων τὴν ψυχήν· πολυτελῆ ἐσθῆτα φυλάσσων, καὶ σῆτας ἐκτρέφων πολλούς. Ἄνθρωπός τις ἦν πλούσιος. Πλούτῳ κομῶν, ἄνθος δικαιοσύνης οὐκ ἔχων· δένδρον φθινοπωρινὸν, ἄκαρπον, δὶς ἀποθανόν. Ἄνθρωπός τις ἦν πλούσιος, καὶ ἐνεδιδύσκετο πορφύραν καὶ βύσσον. Πορφύραν μὲν εἶχε τὸ ἔνδυμα, τῆς βασιλείας δὲ τοῦ Θεοῦ ἀπέῤῥιπτο, πορφύραν εἶχεν, οὐ τῷ αἵματι τοῦ Χριστοῦ ἐῤῥαντισμένην, ἀλλ' ἐξ αἵματος κοχλίου θαλάσσης βεβαμμένην· οὐ βασιλείαν οὐρανῶν μνηστευομένην αὐτῷ, ἀλλὰ φοβερὰν φλόγα γεέννης αὐτῷ προλάμπουσαν. Ἄνθρωπός τις ἦν πλούσιος, καὶ ἐνεδιδύσκετο βύσσον καὶ πορφύραν, εὐφραινόμενος καθ' ἡμέραν λαμπρῶς. Εὐφραινόμενος, οὐχ ὡς οἱ δίκαιοι ἐν Κυρίῳ δικαίων γὰρ εὐφροσύνη μνήμη Θεοῦ, ὡς μαρτυρεῖ μοι Δαυῒδ λέγων·","english":"For the unfruitful one is deprived even of the name; for the names of the righteous are in the book of life, but those of sinners will be erased, having only the common name of nature, \"human\"; for this name is common to all. But he had the common name, yet the brutality of his wickedness was peculiar. There was a certain rich man. He was a kinsman of the poor Lazarus by the nature of the body, but a stranger to the inheritance in Christ because of the depravity of his choice. There was a certain rich man. He was a man in form, but in mind a solitary beast. There was a certain rich man. Rich in possessions, rich in accusations, rich in bronze, rich in the rust of sin; shining with silver, but darkened by sins; rich in gold, but poor in Christ; having much clothing, but having a naked soul; keeping expensive garments, and raising many moths. There was a certain rich man. Exulting in wealth, having no flower of righteousness; an autumnal tree, fruitless, twice dead. There was a certain rich man, and he clothed himself in purple and fine linen. He had purple as his garment, but he was cast off from the kingdom of God; he had purple, not sprinkled with the blood of Christ, but dyed with the blood of a sea snail; not betrothing to him the kingdom of the heavens, but shining before him the terrible flame of Gehenna. There was a certain rich man, and he clothed himself in fine linen and purple, rejoicing splendidly each day. Rejoicing, not as the righteous do in the Lord; for the joy of the righteous is the memory of God, as David bears witness for me, saying:","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἄνθρωπός τις ἦν πλούσιος","severity":"info","text":"The phrase 'There was a certain rich man' is repeated five times as an anaphoric refrain, structuring the passage as a series of antithetical contrasts between the rich man's external wealth and internal poverty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἄκαρπος","severity":"info","text":"'Unfruitful' (ἄκαρπος) is a key moral term in Chrysostom, denoting spiritual barrenness; here it links to the 'autumnal tree, fruitless, twice dead' metaphor, reinforcing the rich man's exclusion from the book of life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"βίβλῳ ζωῆς","severity":"info","text":"The 'book of life' (βίβλος ζωῆς) echoes Revelation 20:12, 15, where names of the saved are recorded; Chrysostom contrasts this with the erasure of sinners' names, a common eschatological trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πορφύραν","severity":"info","text":"Purple dye (πορφύρα) was extracted from the murex sea snail (κοχλίου θαλάσσης), a luxury associated with imperial and elite status; Chrysostom contrasts this with the 'blood of Christ' to highlight the rich man's spiritual alienation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Δαυῒδ","severity":"info","text":"The reference to David (Δαυῒδ) as witness for the joy of the righteous in the memory of God likely alludes to Psalm 4:3 or similar passages; Chrysostom frequently cites the Psalms to support moral exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐξαλειφθήσεται","severity":"caution","text":"The verb 'will be erased' (ἐξαλειφθήσεται) is a future passive; the Greek text may imply a divine action at judgment, but the precise eschatological mechanism (erasure from a book) is metaphorical and not doctrinally elaborated here.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'δὶς ἀποθανόν' ('twice dead') is ambiguous: it may refer to physical death and spiritual death, or to a double condemnation; Chrysostom does not clarify the metaphor further.","The identity of the 'book of life' is not specified as canonical or apocalyptic; it may be a general scriptural allusion rather than a specific citation."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Ἐμνήσθην τοῦ Θεοῦ, καὶ ηὐφράνθην, ἀλλ' ἦν εὐφραινόμενος ἐν μέθαις, ἐν ἀσωτίαις, ἐν κραιπάλαις, ἐν ἀταξίαις, οὐδὲν ἀπεοικὼς χοίροις ἐν βορβόρῳ κυλινδουμένοις. Πτωχὸς δέ τις ἦν Λάζαρος. Εἶπε τοῦ πένητος τὸ ὄνομα, τιμῶν τὸν πτωχὸν διὰ τῆς τοῦ ὀνόματος προσηγορίας. Πτωχὸς δέ τις ἦν\n\nΛάζαρος, ὃς ἐβέβλητο πρὸς τὸν πυλῶνα αὐτοῦ, τῇ τρικυμίᾳ τῆς πτωχείας σφοδρῶς κλονούμενος, ἀλλὰ μετ' οὐ πολὺ εἰς τὸν εὔδιον κόλπον τοῦ Ἀβραὰμ ὑπ' ἀγγέλων δορυφορούμενος. Πτωχὸς δέ τις ἦν Λάζαρος, ὃς πρὸς τὸν πυλῶνα τοῦ πλουσίου ἐβέβλητο ἡλκωμένος. Ὢ πόσοις κακοῖς ὁ πτωχὸς συνείχετο! ὑπὸ τῆς βαρυτάτης πενίας, ὥσπερ ὑπὸ χαλάζης βιαίας ἐκολαφίζετο· ὑπὸ τῶν ἀναζεουσῶν φλυκταινῶν, ὥσπερ ὑπὸ ἀνθράκων σπινθηροβόλων διησθίετο· πανταχόθεν χείμαῤῥοι αὐτῷ θλίψεως προσηῤῥάσσοντο, τὸ σῶμα διαλύοντες, τὴν καρδίαν συνθρύπτοντες· οὐδεμία αὐτῷ ἄνεσις γαλήνης ηὑρίσκετο. Ἔξωθεν μάχαι ἔσωθεν φόβοι. Ἔξωθεν γὰρ τὸ σῶμα ὑπὸ τῶν φλυκταινῶν ἐδαμάζετο, καὶ ἔσωθεν ἡ καρδία ὑπὸ τῶν ἀπαραιτήτων φροντίδων διησθίετο. Οὐ χώρα αὐτῷ σιτοφόρος σπέρμα ἄρτου προσέφερεν, οὐκ ἄμπελος αὐτῷ βότρυν γλυκύῤῥωγον προσεκόμιζεν, οὐ δένδρον ὀπώρας ἥδιστον καρπὸν αὐτῷ ἐγεώργει, οὐδ' ἄλλο τι τῶν γεηρῶν πρὸς τὴν τῆς πενίας παραμυθίαν ἦν. Πῶς γὰρ, ᾧ οὐδὲ σπιθαμὴ γῆς ἀροσίμου τόπος ὑπῆρχεν, οὔτε πηχυαῖον ἔδαφος εἰς κατοίκησιν, ἀλλ' αἴθριος ἐβέβλητο ἐπὶ τῆς κοπρίας; Κόπρος αὐτῷ καὶ ἐν νυκτὶ καὶ ἐν ἡμέρᾳ περιβόλαιον ἦν, θάλπουσα μὲν ἐν τῷ χειμῶνι ἐκ μέρους, ἐν δὲ τῷ θέρει δεινῶς κατακαίουσα.","english":"I remembered God, and I rejoiced, but I was rejoicing in drunkenness, in profligacy, in debauchery, in disorder, in no way different from pigs wallowing in the mire. There was a certain poor man, Lazarus. He mentions the name of the poor man, honoring the poor man through the appellation of the name. There was a certain poor man, Lazarus, who had been cast down before his gateway, violently tossed about by the storm of poverty, but not long after, borne by angels into the calm bosom of Abraham. There was a certain poor man, Lazarus, who had been cast down before the rich man's gateway, covered with sores. Oh, by how many evils was the poor man beset! He was buffeted by the heaviest poverty, as if by a violent hailstorm; he was consumed by the erupting pustules, as if by spark-emitting coals; from all sides, torrents of affliction dashed against him, dissolving his body, crushing his heart; no respite of calm was found for him. Outside, battles; inside, fears. For outside, the body was subdued by the pustules, and inside, the heart was consumed by unavoidable cares. No grain-bearing land offered him the seed of bread, no vine brought him a sweetly bursting cluster, no tree cultivated for him the most pleasant fruit of the season, nor was any other earthly thing there for the solace of his poverty. For how could it be, for one who had not even a span of arable land, nor a cubit of ground for dwelling, but was cast out under the open sky upon a dung heap? Dung was for him, both by night and by day, a covering, warming him in part during winter, but in summer burning him terribly.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐμνήσθην τοῦ Θεοῦ, καὶ ηὐφράνθην","severity":"info","text":"The speaker recalls God and rejoices, but the rejoicing is immediately qualified as occurring in drunkenness and debauchery, contrasting spiritual joy with carnal excess.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λάζαρος","severity":"info","text":"Lazarus is the poor man in Jesus' parable (Luke 16:19-31). Chrysostom names him, emphasizing the honor of a personal name over generic 'poor man'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εὔδιον κόλπον τοῦ Ἀβραάμ","severity":"info","text":"The 'calm bosom of Abraham' is a Jewish and early Christian image of the afterlife as a place of rest for the righteous, distinct from the torments of hell.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πτωχὸς δέ τις ἦν Λάζαρος","severity":"info","text":"The phrase 'There was a certain poor man, Lazarus' is repeated three times, each introducing a different aspect: his poverty, his eventual reward, and his physical suffering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"χοίροις ἐν βορβόρῳ κυλινδουμένοις","severity":"info","text":"The image of pigs wallowing in mire is a common moral trope in Greek literature (e.g., Plato, Rep. 586a) and patristic writing, symbolizing sensual indulgence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προσηῤῥάσσοντο","severity":"caution","text":"The verb προσηῤῥάσσοντο (dashed against) is a hapax legomenon in Chrysostom's corpus; its spelling may reflect scribal variation or a rare compound.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the first sentence is ambiguous: it could be the rich man speaking retrospectively, or Chrysostom adopting a persona. The Greek does not specify.","The phrase 'τῇ τρικυμίᾳ τῆς πτωχείας' uses a rare word τρικυμία (threefold wave), possibly a metaphor for overwhelming poverty, but its exact nuance is unclear."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Κατεστιγμένον εἶχε τὸ σῶμα τοῖς τραύμασιν, ἀδρανὲς πρὸς γεωργίαν, ἄχρηστον πρὸς ὁδοιπορίαν καὶ ἐμπορίαν, καὶ πρὸς τὰς ἄλλας τῶν χρειῶν ἀφορμὰς ἀνεπιτήδειον. Πανταχόθεν αὐτῷ ἀπορία, πανταχόθεν στένωσις· στεναγμοὶ αὐτῷ πρὸ δακρύων ἐπὶ τῇ καρδίᾳ τριβόλων δίκην ἐφύοντο· ὀχετοὶ δακρύων ἐπὶ παρειῶν αὐτῷ ἐφέροντο τῇ συνεχεῖ τῶν δακρύων ῥύμῃ αὐλακιζόμεναι· θάνατον ἐν τοῖς ὕπνοις ἐμελέτα, θάνατον μετὰ τὸν ὕπνον περιεβλέπετο, καὶ οὐδαμοῦ εὕρισκεν. Πόνων γὰρ καὶ φροντίδων μακρῶν ὡς λυτήριον ἐπεζήτει τὸν θάνατον, οὐδὲν ἀπεοικὼς τῷ πολυάθλῳ Ἰώβ. Καὶ γὰρ ἐκεῖνος ἀπωλέσας τὰ χρήματα, τὰ βουκόλια, τὰ κτήματα, τελευταῖον γυμνὸς τὸ σῶμα τοῖς σκώληξι συνειλημμένος, ἐπὶ τῆς κοπρίας ἐβέβλητο, καὶ θάνατον ἐπεθύμει. Τί γὰρ ἔλεγε; Ἵνα τί δέδοται τοῖς ἐν πικρίᾳ φῶς, ζωὴ δὲ ταῖς ἐν ὀδύναις ψυχαῖς; Οἱ ἱμείρονται τοῦ θανάτου, καὶ οὐ τυγχάνουσιν, ἀνορύττοντες αὐτὸν ὥσπερ θησαυρόν· περιχαρεῖς δὲ ἐγένοντο, ἐὰν κατατύχωσι· θάνατος γὰρ ἀνδρὶ ἀνάπαυσις. Ἀλλὰ καὶ ἐπεθύμει, φησὶν, ἀπὸ τῶν ψιχίων τῶν πιπτόντων ἀπὸ τῆς τραπέζης τοῦ πλουσίου χορτασθῆναι, καὶ οὐδεὶς ἐδίδου αὐτῷ. Ὢ βίου ἀλλοκότου! ὁ μὲν πλούσιος ἐν τῷ πολυφόρτῳ ῥεύματι τῆς τρυφῆς καταρδευόμενος ἐμέθυεν, ὁ δὲ πένης μηδεμίαν ἔχων εὐπορίας ἰκμάδα, τῷ καύσωνι τῆς πενίας ἐμαραίνετο.","english":"His body was covered with wounds, weak for farming, useless for travel and trade, and unfit for any other means of livelihood. From every side came destitution, from every side came constraint; groans before tears grew in his heart like thorns; streams of tears were borne upon his cheeks, furrowed by the constant flow of tears. He contemplated death in his sleep, he looked about for death after sleep, and found it nowhere. For he sought death as a release from long labors and cares, not unlike the much-suffering Job. For that man, having lost his money, his herds, his possessions, and finally his body, naked and seized by worms, was cast upon the dunghill, and longed for death. For what did he say? Why is light given to those in bitterness, and life to souls in pain? Those who long for death do not obtain it, digging for it as for a treasure; and they would be overjoyed if they should succeed; for death is rest for a man. But he also longed, it is said, to be fed from the crumbs falling from the rich man's table, and no one gave to him. Oh, the strangeness of life! The rich man, watered by the abundant stream of luxury, was drunk; the poor man, having no moisture of prosperity, withered in the heat of poverty.","structure":"narrative","commentary":[{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τῷ πολυάθλῳ Ἰώβ","severity":"info","text":"Chrysostom compares Lazarus to Job, a standard typological parallel in patristic exegesis, emphasizing endurance and undeserved suffering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἵνα τί δέδοται τοῖς ἐν πικρίᾳ φῶς, ζωὴ δὲ ταῖς ἐν ὀδύναις ψυχαῖς","severity":"info","text":"This is a paraphrase of Job 3:20-21 (LXX), where Job laments the futility of life amid suffering. Chrysostom adapts it to Lazarus's despair.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"θάνατος γὰρ ἀνδρὶ ἀνάπαυσις","severity":"info","text":"The phrase echoes a common Greco-Roman and biblical trope of death as rest (e.g., Job 3:21 LXX). Chrysostom uses it to highlight Lazarus's extreme misery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀλλὰ καὶ ἐπεθύμει, φησὶν, ἀπὸ τῶν ψιχίων","severity":"info","text":"The shift from Job-like longing for death to craving crumbs marks a rhetorical intensification, contrasting spiritual and physical desperation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ μὲν πλούσιος ... ἐμέθυεν, ὁ δὲ πένης ... ἐμαραίνετο","severity":"info","text":"This antithetical summary became a standard homiletic image in later Byzantine and Slavic moralizing literature on wealth and poverty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Κατεστιγμένον","severity":"caution","text":"The Greek κατεστιγμένον (covered with marks/wounds) is a rare word; the English 'covered with wounds' is plausible but the term may imply tattooing or branding, not just injury.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'θάνατον ἐν τοῖς ὕπνοις ἐμελέτα' could mean either 'he meditated on death in his sleep' (as translated) or 'he planned death in his dreams' (i.e., suicidal ideation). The reading taken follows the former, consistent with the subsequent longing for death.","The reference to Job's words (Ἵνα τί δέδοται...) is a loose paraphrase; the exact LXX wording differs slightly, but the sense is clear."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Διὰ τί γὰρ αὐτοῖς εὔκρατος ὁ πλοῦς τοῦ βίου ἐν τῇ πρὸς ἀλλήλους κοινωνίᾳ οὐ γεγένηται; Διὰ τί; Ἵνα ὁ μὲν πένης λαμπροὺς τοὺς στεφάνους τῆς ὑπομονῆς ὑποδέξηται, ὁ δὲ πλούσιος τῆς ἀποτεθηριωμένης ψυχῆς τοὺς ὄμφακας τοῖς οἰκείοις ὀδοῦσι μασήσηται. Ἀλλὰ καὶ οἱ κύνες, φησὶν, ἐρχόμενοι ἀπέλειχον τὰ ἕλκη αὐτοῦ. Εὐγενέστεροι οἱ κύνες τοῦ πλουσίου, ἀγαθώτεροι τῆς ἐκείνου ἀπανθρωπίας. Ἐκείνου μηδέποτε ψεκάδα ἐλαίου δροσίσαντος τῷ πένητι, οἱ κύνες τὴν ἀκμὴν τῶν ὀδόντων τῇ φιλανθρωπίᾳ πραΰναντες, ἁπαλῇ τῇ γλώσσῃ αὐτὸν ἐθεράπευον, ὡς ἂν πᾶσαν ῥυπαρίαν καὶ πάντα ἰχῶρα τῶν τραυμάτων αὐτοῦ ἀποσμήχοντες· καὶ τὰ ἄγρια ἕλκη τῇ λειότητι τῆς γλώττης τιθασσεύοντες, τοὺς πόνους τῶν τραυμάτων αὐτοῦ ὑπέκλεπτον ἠρέμα. Ὁ δέ γε πλούσιος οὐδὲ ὄμμα ἱλαρὸν ἐχαρίσατο τῷ πένητι πώποτε, οὐδὲ λόγον κἂν ἄκαρπον, οὐ ῥάκος αὐτῷ ἐπέῤῥιψεν, οὐ σίτων λείψανον, οὐκ ὀβολὸν ἕνα ὑπὸ ἰοῦ δεδαπανημένον, οὐκ ἄρτον, οὐ κλάσμα ἄρτου ὑπ' εὐρῶτος διεφθαρμένον, ἀλλὰ πάντα ἐν τῇ αὐτοῦ γαστρὶ, ὥσπερ ἐν πανδοχείῳ, διὰ τῆς τοῦ φάρυγγος χώνης ἐνέῤῥιπτεν. βʹ. Ἀλλὰ τί; Οἷα ἑκάστου τὰ ὀψώνια, τοιαῦται καὶ αἱ ἀνταποδόσεις. Συνέβη δὲ,","english":"Why was it that for them the voyage of life was not made fair in their mutual fellowship? Why? So that the poor man might receive the bright crowns of patience, and the rich man might chew the unripe grapes of his brutalized soul with his own teeth. But even the dogs, it says, came and licked his wounds. The dogs were more noble than the rich man, more kind than his inhumanity. That man never bedewed the poor man with a single drop of oil; the dogs, softening the edge of their teeth with kindness, tended him with a gentle tongue, as if wiping away all the filth and all the discharge from his wounds, and taming the wild sores with the smoothness of their tongue, they gently stole away the pains of his wounds. But the rich man never granted the poor man a cheerful glance, nor a word, even a fruitless one; he threw him no rag, no scrap of food, not a single obol eaten away by rust, no bread, no crumb of bread spoiled by mold, but he poured everything into his own belly, as into an inn, through the funnel of his throat. But what? As each man's fare is, so are his rewards. And it happened that,","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οἱ κύνες, φησὶν, ἐρχόμενοι ἀπέλειχον τὰ ἕλκη αὐτοῦ","severity":"info","text":"Chrysostom alludes to the story of Lazarus and the rich man (Luke 16:19-31), where dogs lick Lazarus's sores. This detail is not in the canonical parable but appears in later hagiographic expansions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀποτεθηριωμένης ψυχῆς","severity":"info","text":"The phrase 'brutalized soul' (ἀποτεθηριωμένης ψυχῆς) uses a rare verb form (ἀποθηριόω) meaning 'to become wild or beastly,' emphasizing the rich man's moral degradation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ψεκάδα ἐλαίου","severity":"info","text":"Oil (ἔλαιον) was a common commodity in antiquity, used for anointing, cooking, and lighting. Chrysostom contrasts the rich man's refusal to give even a drop with the dogs' gentle care.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"βʹ","severity":"info","text":"The Greek text includes a marginal 'βʹ' (beta), likely a section marker or a scribal notation for a division in the homily. It may indicate a new section or a response to an imagined objection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἷα ἑκάστου τὰ ὀψώνια, τοιαῦται καὶ αἱ ἀνταποδόσεις","severity":"info","text":"This proverbial statement ('as each man's fare is, so are his rewards') reflects Chrysostom's moral economy, where earthly actions determine eschatological outcomes. It echoes themes in his other homilies on wealth and poverty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπέῤῥιψεν","severity":"caution","text":"The verb ἐπέῤῥιψεν (with a scribal dot or diacritic) is likely a misspelling or variant of ἐπέρριψεν ('threw upon'). The text may be corrupt here; the sense is clear from context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The marginal 'βʹ' could be a section number or a scribal mark; its exact function is uncertain.","The verb ἐπέῤῥιψεν shows a textual irregularity, possibly a scribal error or a variant spelling."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"φησὶν, ἀποθανεῖν τὸν πένητα, καὶ ἀπενεχθῆναι ὑπὸ τῶν ἀγγέλων εἰς τοὺς κόλπους τοῦ Ἀβραάμ. Μόλις ποτὲ ὁ πένης ἀπὸ τῆς ζαλώδους πενίας ῥυσθεὶς, εἰς τὸν εὔδιον λιμένα τοῦ Ἀβραὰμ ἀπέπλευσεν. Ἐγένετο γὰρ, φησὶν, ἀποθανεῖν τὸν Λάζαρον, καὶ ἀπενεχθῆναι ὑπὸ τῶν ἀγγέλων εἰς τοὺς κόλπους τοῦ Ἀβραάμ. Ὁρᾷς, πῶς ἡ πενία μετὰ τὴν ἐντεῦθεν ἔξοδον δορυφόρους ἀγγέλους ἔχει; Συνέβη δὲ καὶ τὸν πλούσιον ἀποθανεῖν καὶ ταφῆναι. Εὐθὺς ἐπὶ τοῦ πλουσίου τέτακται ἡ ταφὴ, κατὰ τὸ ὑπὸ τοῦ Δαυῒδ λεγόμενον· Καὶ οἱ τάφοι αὐτῶν οἰκίαι αὐτῶν εἰς τὸν αἰῶνα. Διὰ τοῦτο λέγεταί σοι· Πτωχὲ, Μὴ φοβοῦ, ὅταν πλουτήσῃ ἄνθρωπος, ὅτι οὐκ ἐν τῷ ἀποθνήσκειν αὐτὸν λήψεται τὰ πάντα, οὐδὲ συγκαταβήσεται ἑαυτῷ ἡ δόξα αὐτοῦ. Ἐνταῦθα γὰρ πάντα καταλιμπάνει, τοὺς δούλους, τοὺς ὑπασπιστὰς, τοὺς ὑπηρέτας, τοὺς παρασίτους, τοὺς κόλακας, τὰ ὀχήματα, τοὺς χρυσοχαλίνους ἵππους, τὰ βαλανεῖα, τὰ χωρία, τοὺς χρυσωρόφους οἴκους, τὰ ἐψηφωμένα ἐδάφη, τὴν βασιλείαν, τὴν ἐξουσίαν, τὴν δεσποτείαν, πάντα ἐνταῦθα καταλιμπάνει, καὶ γυμνὸς ἀπέρχεται. Καὶ ὑπάρχων ἐν τῷ ᾅδῃ, Ἐπάρας τοὺς ὀφθαλμούς. Ἐνθυμήθητι, εἰς ὅσον βάθος ὑπῆρχεν πλούσιος, εἰς δὲ οἷον ὕψος ὁ πένης. Καὶ ἐπάρας, φησὶ, τοὺς ὀφθαλμοὺς αὐτοῦ ὁ πλούσιος, εἶδε τὸν Ἀβραὰμ, καὶ Λάζαρον ἐν τοῖς κόλποις αὐτοῦ. Διὰ τί γὰρ μὴ ὁ Λάζαρος εἶδε τὸν πλούσιον; Ἐπειδὴ ὁ ἐν τῷ φωτὶ τυγχάνων τὸν ἐν τῷ σκότει ὄντα οὐ βλέπει, ἀλλ' ὁ ἐν τῷ σκότει τὸν ἐν τῷ φωτὶ ὄντα ὁρᾷ. Καὶ εἶπε· Πάτερ Ἀβραὰμ, ἐλέησόν με. Ἄρτι λέγεις, Ἐλέησον,ὅτε καιρὸς ἐλέους οὐκ ἔστιν.","english":"It says that the poor man died and was carried away by the angels into the bosom of Abraham. At long last the poor man, rescued from his stormy poverty, sailed into the fair harbor of Abraham. For it says that Lazarus died and was carried away by the angels into the bosom of Abraham. Do you see how poverty, after the departure from here, has angels as its bodyguards? And it happened that the rich man also died and was buried. Immediately for the rich man burial is appointed, according to what is said by David: And their tombs are their houses forever. For this reason it is said to you: Poor man, do not fear, when a man becomes rich, that when he dies he will take everything, nor will his glory descend with him. For here he leaves everything behind: the slaves, the shield-bearers, the servants, the parasites, the flatterers, the carriages, the gold-bridled horses, the baths, the estates, the gold-roofed houses, the mosaic floors, the kingdom, the authority, the dominion—he leaves everything here, and departs naked. And being in Hades, having lifted up his eyes. Consider to what depth the rich man had sunk, and to what height the poor man had risen. And having lifted up his eyes, it says, the rich man saw Abraham and Lazarus in his bosom. Why then did Lazarus not see the rich man? Because he who is in the light does not see the one in the darkness, but he who is in the darkness sees the one in the light. And he said: Father Abraham, have mercy on me. Now you say, Have mercy, when the time for mercy is no more.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς τοὺς κόλπους τοῦ Ἀβραάμ","severity":"info","text":"The phrase 'into the bosom of Abraham' derives from the parable of the Rich Man and Lazarus (Luke 16:19-23), where Abraham receives the righteous dead.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ οἱ τάφοι αὐτῶν οἰκίαι αὐτῶν εἰς τὸν αἰῶνα","severity":"info","text":"Chrysostom quotes Psalm 49:11 (LXX) to contrast the rich man's burial with the poor man's angelic escort, emphasizing the transience of earthly wealth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δορυφόρους ἀγγέλους","severity":"info","text":"The image of angels as 'bodyguards' (δορυφόρους) for the poor man inverts the expected social order, where the rich typically have armed attendants.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διὰ τί γὰρ μὴ ὁ Λάζαρος εἶδε τὸν πλούσιον","severity":"info","text":"Chrysostom introduces a rhetorical question to explain the asymmetry of vision between Lazarus (in light) and the rich man (in darkness), a common exegetical move.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐπάρας τοὺς ὀφθαλμούς","severity":"info","text":"The rich man 'having lifted up his eyes' from Hades suggests a moment of recognition and plea, though the verb is aorist participle, implying completed action before speaking.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πάτερ Ἀβραὰμ, ἐλέησόν με","severity":"info","text":"The rich man's appeal to Abraham as 'Father' reflects a later Christian tradition where Abraham intercedes for souls, though the parable itself does not include this plea.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the rich man's 'lifting up his eyes' is literal or metaphorical; the translation assumes a physical gesture in Hades.","The phrase 'Ἐνθυμήθητι' (consider) is an imperative addressed to the audience, but its exact rhetorical force (exhortation or reflection) is ambiguous."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Οὐκ ἤκουσας τοῦ λέγοντος, Ἀνίλεως ἡ κρίσις τῷ μὴ ποιήσαντι ἔλεος; Νῦν μετανοεῖς, ὅτε οὐκ ἔστιν ἐξομολόγησις. Οὐκ ἤκουσας τοῦ Δαυῒδ λέγοντος, Ἐν δὲ τῷ ᾅδῃ τίς ἐξομολογήσεταί σοι; Ἐλέησόν με, καὶ πέμψον Λάζαρον. Λάζαρον νῦν γνωρίζεις; νῦν ἐπιγινώσκεις τὸν ἐπὶ τῆς κοπρίας ὄντα, ὅν ποτε ἴσα τῶν κυνῶν τιμᾷν οὐκ ἠβούλου; Ἔκλεισας τά σου σπλάγχνα αὐτῷ ἐν τῷ βίῳ τῆς εὐπορίας· κλείω μου κἀγὼ νῦν τοὺς κόλπους τῆς ἀνέσεως ἐν τῷ καιρῷ τῆς τιμωρίας. Οὐκ ἤκουσας τοῦ Θεοῦ σοι βοῶντος διὰ τῶν προφητῶν πάντων καὶ λέγοντος· Ἔλεος καὶ κρῖμα φύλασσον, καὶ ἔγγιζε τῷ Θεῷ σου, διότι ἔλεος θέλω ὑπὲρ θυσίαν; καὶ, Μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται; καὶ πάλιν, Ὁ ἐλεῶν πτωχὸν, δανείζει Θεῷ; Ὅπου οὖν ἔσπειρας, ἐκεῖ ζήτει καὶ θερίσαι· ὅπου ἐδάνεισας, ἐκεῖ καὶ ἀπαίτει.\n\nΣὺ δὲ ἐλεημοσύνης σπέρμα οὐκ ἔῤῥιψας πώποτε, οὔτε διὰ τῆς εἰς τὸν πένητα ἐλεημοσύνης Θεῷ ἐδάνεισας, ἀλλὰ πάντα τῇ ἑαυτοῦ γαστρὶ ἐθησαύρισας. Ὅπου ἔσχες τὸν θησαυρόν σου, ἐκεῖ ἔχε καὶ τὴν καρδίαν σου. Ἐλέησόν με, καὶ πέμψον Λάζαρον, ἵνα τὴν ἀκμὴν τοῦ δακτύλου αὐτῷ βάψῃ ὕδατος, καὶ καταψύξῃ μου τὴν γλῶσσαν, ὅτι δεινῶς ὀδυνῶμαι ἐν τῇ φλογὶ ταύτῃ. Τὴν γλῶσσαν κολάζεται, δι' ἧς τὴν τροφὴν ἐλάμβανε· ῥανίδα ἐζήτει ὕδατος, ἐπειδὴ κἂν ποτήριον ψυχροῦ ὕδατος εἰς ὄνομα μαθητοῦ πώποτε διψῶντι οὐ μετέδωκεν. Εἰ κοινωνὸν ἐν τῷ βίῳ τῶν σῶν ἀγαθῶν ἐκτήσω τὸν Λάζαρον, νῦν ἂν τὴν βασιλείαν σὺν αὐτῷ ἐμερίσω· εἰ συνῆκας ἐπὶ τὸν πένητα, νῦν ἂν ἐῤῥύσθης τῆς πονηρᾶς κρίσεως. Μακάριος γὰρ ὁ συνιὼν ἐπὶ πτωχὸν καὶ πένητα·","english":"Have you not heard the one who says, \"Merciless is the judgment for the one who has not done mercy\"? Now you repent, when there is no confession. Have you not heard David saying, \"In Hades, who will make confession for you?\" Have mercy on me, and send Lazarus. Do you now recognize Lazarus? Do you now acknowledge the one who was on the dung heap, whom you once would not honor even as the dogs? You closed your bowels to him in the time of your prosperity; I now close my bosom of comfort to you in the time of punishment. Have you not heard God crying out to you through all the prophets and saying, \"Keep mercy and judgment, and draw near to your God, because I desire mercy more than sacrifice\"? And, \"Blessed are the merciful, for they themselves will be shown mercy\"? And again, \"The one who shows mercy to a poor man lends to God\"? Therefore, where you have sown, there seek also to reap; where you have lent, there also demand repayment.\n\nBut you never cast a seed of almsgiving, nor did you lend to God through almsgiving to the poor, but you stored up everything for your own belly. Where you had your treasure, there have also your heart. Have mercy on me, and send Lazarus, so that he may dip the tip of his finger in water and cool my tongue, because I am terribly tormented in this flame. His tongue is punished, through which he took his food; he sought a drop of water, since he never gave even a cup of cold water in the name of a disciple to a thirsty man. If you had made Lazarus a partner in your goods during life, now you would have shared the kingdom with him; if you had been mindful of the poor man, now you would have been delivered from this evil judgment. For blessed is the one who is mindful of the poor and needy.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνίλεως ἡ κρίσις τῷ μὴ ποιήσαντι ἔλεος","severity":"info","text":"This saying is not a direct biblical quotation but likely a proverbial or liturgical maxim echoing themes from Proverbs and the Psalms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν δὲ τῷ ᾅδῃ τίς ἐξομολογήσεταί σοι","severity":"info","text":"This is a paraphrase of Psalm 6:5 (LXX), which asks who will confess for the dead in Hades, emphasizing the finality of judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔλεος καὶ κρῖμα φύλασσον, καὶ ἔγγιζε τῷ Θεῷ σου, διότι ἔλεος θέλω ὑπὲρ θυσίαν","severity":"info","text":"This composite citation blends Hosea 6:6 (LXX) and a common prophetic theme; the exact phrase 'mercy over sacrifice' is not verbatim in the LXX but reflects Chrysostom's synthesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται","severity":"info","text":"This echoes Proverbs 22:9 (LXX) and the Beatitudes tradition, though not a direct quotation; it reinforces the reciprocal nature of mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ ἐλεῶν πτωχὸν, δανείζει Θεῷ","severity":"info","text":"This is a common patristic maxim derived from Proverbs 19:17 (LXX) and similar texts, often used to encourage almsgiving as a loan to God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν ἐπὶ τῆς κοπρίας ὄντα","severity":"info","text":"The phrase 'on the dung heap' reflects the traditional iconography of Lazarus as a beggar lying at the rich man's gate, a detail from the parable (Luke 16:19-21).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ἐν ἡμέρᾳ πονηρᾷ ῥύσεται αὐτὸν ὁ Κύριος. Ἐξομάλισον ἐκεῖνο τὸ χάος τὸ πολυφλεγὲς τῇ πλουσίᾳ τῶν χρημάτων σου εἰς τοὺς πένητας καταβολῇ· δρόσισον νῦν τὸ ἔλεος, καὶ ἔσβεσας τὴν κάμινον· θρέψον ὀρφανοὺς, καὶ ἀπέκτεινας τοὺς ἀκοιμήτους σκώληκας· στεῖλον δάκρυον χήρας, καὶ ἀπέσμηξάς σου τὴν ψυχὴν τοῦ πένθους τῶν ἁμαρτημάτων.\n\nΔιὰ τοῦτο γάρ σοι ταῦτα ἀνέγνωσται, ἵνα μὴ τοῖς αὐτοῖς ἴχνεσι τοῦ ἀνελεήμονος πλουσίου ἐπιβὰς, εἰς τὴν αὐτὴν τιμωρίαν τῆς γεέννης ἐμπέσῃς. Σὺ δὲ ὁ πένης μὴ ὀλιγώρει, μηδὲ ἀποκάμῃς ἐν τῇ τρικυμίᾳ τῆς πενίας κλονούμενος. Ἀπόβλεπε πρὸς τὸν\n\nΛάζαρον τὸν λαμπρότατον· ἐκεῖ ἔχε τεταμένον τὸ ὄμμα καὶ νύκτωρ καὶ μεθ' ἡμέραν· ἵνα τῷ οἴακι τῆς ὑπομονῆς κυβερνῶν σου τὴν ζωὴν εἰς τὸν αὐτὸν λιμένα τῆς ἀναπαύσεως φθάσῃς, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"On a day of evil, the Lord will deliver him. Smooth over that fiery abyss with the rich outlay of your wealth to the poor; bedew mercy now, and you have quenched the furnace; feed orphans, and you have killed the sleepless worms; send forth a widow’s tear, and you have wiped away from your soul the mourning of your sins.\n\nFor this reason these things have been read to you, so that, not treading in the same tracks of the merciless rich man, you may fall into the same punishment of Gehenna. And you, the poor man, do not be negligent, nor grow weary when tossed in the storm of poverty. Look to Lazarus, the most radiant one; keep your eye fixed there both by night and by day, so that, steering your life with the rudder of patience, you may arrive at the same harbor of rest, in Christ Jesus our Lord, to whom is glory for ever and ever. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐν ἡμέρᾳ πονηρᾷ ῥύσεται αὐτὸν ὁ Κύριος","severity":"info","text":"The opening clause is ambiguous: it may mean 'on an evil day the Lord will deliver him' (as in the English draft) or 'on an evil day the Lord will rescue him' from punishment, depending on whether ῥύσεται is taken as future of ῥύομαι ('deliver') or ῥύομαι ('rescue'). The context of judgment favors 'deliver' as a warning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"χάος","severity":"info","text":"χάος here refers to the abyss of hell, not primordial void; it is a common patristic image for the fiery pit of Gehenna, as in the phrase 'fiery abyss' (τὸ πολυφλεγὲς χάος).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λάζαρον","severity":"info","text":"Lazarus is the poor man from the parable in Luke 16:19–31, not the resurrected Lazarus of John 11. Chrysostom consistently uses him as a model of patient poverty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀκοιμήτους σκώληκας","severity":"info","text":"'Sleepless worms' likely refers to the undying worms that consume the damned in hell, a common trope in early Christian apocalyptic literature (e.g., Apocalypse of Peter).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διὰ τοῦτο γάρ σοι ταῦτα ἀνέγνωσται","severity":"info","text":"This phrase marks a transition from direct address to the rich man to a general moral application, typical of Chrysostom's homiletic conclusions. The reading (ἀνέγνωσται) refers to the public reading of scripture in the liturgy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀμήν","severity":"info","text":"The closing doxology and 'Amen' indicate this passage is the end of a homily, likely delivered in a liturgical setting. The phrase 'in Christ Jesus our Lord' is a standard Chrysostom conclusion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek ῥύσεται could be read as 'deliver' (from punishment) or 'rescue' (from danger); the context of judgment supports the former. The phrase 'smooth over that fiery abyss' is metaphorical and its precise referent (the rich man's wealth as a means to quench hellfire) is clear but not literal."],"confidence":"high","notes":[]}]}