{"slug":"khazarzar-john-chrysostom-de-non-judicando-proximo","id":"greek:khazarzar:khazarzar-john-chrysostom-de-non-judicando-proximo","title":"De non judicando proximo","title_source":"De non judicando proximo","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":"2026-11-15T06:43:08Z","cost_usd":0.004347},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-de-non-judicando-proximo","work_id":"khazarzar-john-chrysostom-de-non-judicando-proximo","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%20non%20judicando%20proximo.pdf"},"stats":{"passages":7,"english_words":1845,"coptic_letters":0,"source_letters":7446,"commentary_units":42,"commentary_kinds":7,"derived_notes":1,"ambiguities":12,"work_notes":6,"external_links":2,"timeline":4},"summary":{"work":"khazarzar-john-chrysostom-de-non-judicando-proximo","abstract":"De non judicando proximo is a homiletic exhortation against judging one's neighbor, grounded in Matthew 7:1–5. Its register is parenetic and pastoral, not systematic or polemical. The text survives in multiple Greek manuscripts, but no critical edition based on all known witnesses exists. The khazarzar edition reproduces a single manuscript without apparatus. The work is traditionally assigned to Chrysostom's Antiochene period (c. 386–397), but no external evidence confirms the date. Internal references to monastic audiences are inconclusive. The treatise was excerpted in the Greek Philokalia and in Latin florilegia on humility, influencing later Byzantine ascetical literature on discernment and judgment.","historical_context":"The work is attributed to John Chrysostom, a prominent preacher and theologian of the late 4th century, likely composed during his Antiochene period (c. 386–397). The community addressed appears to be monastic, though the evidence is inconclusive. The language is Greek, and the genre is a homiletic treatise, not a systematic theological work. The text survives in multiple Greek manuscripts, but no critical edition exists; the khazarzar edition reproduces a single manuscript without apparatus. The title De non judicando proximo is Latin and not original; the Greek incipit varies. The treatise was later excerpted in the Greek Philokalia and Latin florilegia on humility, indicating its transmission in ascetical circles. Its relation to other Christian literature includes echoes of Matthew 7:1–5 and possible parallels with Chrysostom's other homilies on moral topics.","significance":"The treatise is significant as a pastoral exhortation against judging others, reflecting early Christian ethical concerns. It influenced later Byzantine ascetical literature on discernment and judgment, and its inclusion in the Philokalia and Latin florilegia shows its enduring value in spiritual traditions. The work also illustrates Chrysostom's rhetorical style and his focus on practical morality.","timeline":[{"date":"4th c.","event":"Composition attributed to John Chrysostom, likely in Antioch (c. 386–397)."},{"date":"4th–5th c.","event":"Transmission in Greek manuscripts; no critical edition exists."},{"date":"18th c.","event":"Excerpted in the Greek Philokalia (1782) and Latin florilegia on humility."},{"date":"20th–21st c.","event":"Khazarzar edition reproduces a single manuscript without apparatus."}],"relations":[{"work":"Matthew 7:1–5","relation":"Biblical foundation for the exhortation against judging neighbors.","key":"","label":null,"url":null},{"work":"Philokalia","relation":"Excerpted in this Greek ascetical collection.","key":"","label":null,"url":null},{"work":"Latin florilegia on humility","relation":"Excerpted in these medieval collections.","key":"","label":null,"url":null},{"work":"John Chrysostom's other homilies","relation":"Similar pastoral and parenetic register.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:John Chrysostom","label":"John Chrysostom","url":"https://en.wikipedia.org/wiki/John_Chrysostom","reason":"Provides background on the author and his context."},{"key":"wikipedia:Philokalia","label":"Philokalia","url":"https://en.wikipedia.org/wiki/Philokalia","reason":"Context for the work's later transmission."}],"cautions":["Date is uncertain; traditionally assigned to Chrysostom's Antiochene period (c. 386–397) but no external evidence confirms it.","Title De non judicando proximo is Latin and not original; Greek incipit varies.","No critical edition exists; the khazarzar edition reproduces a single manuscript without apparatus, so readers cannot assess scribal interventions or the authenticity of the concluding doxology.","Internal references to monastic audiences are inconclusive for dating."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000397,"generated":"2026-11-15T06:43:07Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/De%20non%20judicando%20proximo.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-de-non-judicando-proximo","status":"pass","blocking":[],"warnings":[],"stats":{"passages":7,"translated":7,"commentary_passages":7,"commentary_units":42,"english_words":1845,"source_letters":7446,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The treatise is a homiletic exhortation against judging one’s neighbor, grounded in Matthew 7:1–5. Its register is parenetic and pastoral, not systematic or polemical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The text survives in multiple Greek manuscripts, but no critical edition based on all known witnesses exists. The khazarzar edition reproduces a single manuscript without apparatus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"The work is traditionally assigned to Chrysostom’s Antiochene period (c. 386–397), but no external evidence confirms the date. Internal references to monastic audiences are inconclusive.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The treatise was excerpted in the Greek Philokalia and in Latin florilegia on humility. It influenced later Byzantine ascetical literature on discernment and judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not collate variant readings or provide a stemma. Readers cannot assess scribal interventions or the authenticity of the concluding doxology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"The work’s title De non judicando proximo is Latin and not original. The Greek incipit in manuscripts varies; the authenticity of the title’s phrasing is uncertain.","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: 7 narrative."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 1:14."},{"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":7},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Εἰς τὸ λέγειν τοὺς Ἰουδαίους, \"Δαιμόνιον ἔχεις,\" καὶ εἰς τὸ, \"Μὴ κρίνετε κατ' ὄψιν.\" Ὥσπερ ἡ φαεσφόρος σελήνη τὰ τῆς νυκτὸς ἀμαυρὰ λευκαίνουσα, τοῖς τε κατὰ γῆν καὶ θάλατταν πλωτῆρσί τε καὶ ὁδοιπόροις τὸ κάλλος δᾳδουχοῦσα, ἀνεμπόδιστον ἑκάστῳ τὴν πορείαν κατεργάζεται· ὡσαύτως καὶ ὁ τῆς Ἐκκλησίας διδάσκαλος δίκην σελήνης τὰς τῆς θεογνωσίας λαμπηδόνας διὰ λόγου αὐγάζων, τούς τε ἐν τῷ πελάγει τοῦ βίου τούτου τὴν ἁλμυρίδα τῶν ἡδονῶν παρατρέχοντας, καὶ τοὺς τὴν χριστοφόρον ὁδὸν βαίνοντας, ἐπὶ τὴν ἀλήθειαν Χριστὸν παραπέμπει. Οἶδε δὲ καὶ ἡ θεία Γραφὴ τοὺς τῆς Ἐκκλησίας διδασκάλους καὶ ἐν σεμνῇ πολιτείᾳ βιοῦντας, ἐν εἰκόνι σελήνης καὶ ἀστέρων ὀνομάζειν, ὥς φησιν ὁ προφήτης Δαυΐδ· Σελήνην καὶ ἀστέρας, ἃ σὺ ἐθεμελίωσας.\n\nΣαφέστερον δὲ ἔστιν ἐκ τῶν τοῦ Ἀποστόλου ῥημάτων ἰδεῖν τὴν διαφορὰν τῶν ἁγίων ἐπὶ τάξει ἡλίου καὶ σελήνης καὶ ἀστέρων ὀνομαζομένην· Ἄλλη δόξα, φησὶν, ἡλίου καὶ ἄλλη δόξα σελήνης, καὶ ἄλλη δόξα ἀστέρων καὶ ἀστὴρ ἀστέρος διαφέρει ἐν δόξῃ. Δεῦρο τοίνυν καὶ ἡμεῖς δίκην ἀστέρος βραχυτάτου ὑπολάμψαντες, τὰς ἀστραπὰς τῶν εὐαγγελικῶν νοημάτων σαφῶς ὑμῖν ὑποδείξωμεν. Ἔλεγον οὖν οἱ Ἰουδαῖοι, φησὶ, τῷ Κυρίῳ· Δαιμόνιον ἔχεις· ὁ δὲ, Μὴ κρίνετε κατ' ὄψιν, ἀλλὰ τὴν δικαίαν κρίσιν κρίνατε. Ὦ Ἰουδαῖοι, ἐμὲ λέγετε δαιμόνιον ἔχειν· συγκρίνατε τὰ ἔργα τὰ ἐμὰ τοῖς ὑμετέροις, καὶ ἐν τῷ γνώμονι τῆς συνειδήσεως ὑμῶν διερευνήσαντες, εἴπατε, τίς ἄρα ἔχει δαιμόνιον, ἐγὼ, ἢ ὑμεῖς; Μὴ κρίνετε κατ' ὄψιν, ἀλλὰ τὴν δικαίαν κρίσιν κρίνατε.","english":"On the saying of the Jews, \"You have a demon,\" and on \"Do not judge by appearance.\" Just as the light-bearing moon, whitening the dim things of the night, illuminating beauty for those on land and sea, for sailors and travelers, works an unimpeded journey for each; so also the teacher of the Church, like the moon, radiating the splendors of the knowledge of God through speech, sends both those who run past the brine of pleasures in the sea of this life and those who walk the Christ-bearing road to the truth, Christ. And divine Scripture also knows how to name the teachers of the Church living in a holy polity under the image of the moon and stars, as the prophet David says: \"The moon and the stars, which you established.\"\n\nBut it is clearer to see from the words of the Apostle the difference of the saints named in the order of sun, moon, and stars: \"There is one glory,\" he says, \"of the sun and another glory of the moon, and another glory of the stars, and star differs from star in glory.\" Come then, and let us, shining like a very small star, clearly show you the flashes of the evangelical meanings. So the Jews said, it is said, to the Lord: \"You have a demon\"; but he, \"Do not judge by appearance, but judge the just judgment.\" O Jews, you say I have a demon: compare my works with yours, and having examined in the balance of your conscience, say who then has a demon, I or you? Do not judge by appearance, but judge the just judgment.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σελήνην καὶ ἀστέρας, ἃ σὺ ἐθεμελίωσας","severity":"info","text":"A loose citation of Psalm 8:3 (LXX), where the psalmist addresses God as establisher of moon and stars.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄλλη δόξα, φησὶν, ἡλίου καὶ ἄλλη δόξα σελήνης","severity":"info","text":"Likely a paraphrase of 1 Corinthians 15:41, where Paul speaks of differing glories of celestial bodies as analogy for resurrected bodies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Δαιμόνιον ἔχεις","severity":"info","text":"The charge 'you have a demon' reflects a common polemical trope in early Christian-Jewish debates, here attributed to Jews against Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage opens with an extended simile (moon as teacher), then moves to scriptural proof, then to a dramatic address to Jews, framing the homiletic unit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φαεσφόρος","severity":"info","text":"A rare poetic compound ('light-bearing') used of the moon, echoing classical and patristic imagery; not a standard theological term.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Μὴ κρίνετε κατ' ὄψιν","severity":"caution","text":"This saying is not a direct gospel quotation; it may be a free adaptation of John 7:24 or a common ethical maxim, but its exact source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'teacher of the Church' in the simile is ambiguous: it may refer to Christ, Paul, or Chrysostom himself; the text does not specify.","The phrase 'Μὴ κρίνετε κατ' ὄψιν' is not a verbatim gospel citation; its source is unclear."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Ὑμεῖς διὰ θαλάσσης Ἐρυθρᾶς, ὡς διὰ χλοηφόρου πεδίου διελθόντες, καὶ ἐν τῇ ἐρήμῳ ἐν ἀφράστῳ γλυκάσματος μεταποιούμενον ἐδέξασθε ὕδωρ ἐκ πέτρας, καὶ ἐκ μέσου ἀέρος ὀρτυγομήτραν προσπίπτουσαν· καὶ μετὰ τὴν τοσούτων καὶ πλειόνων ἄλλων ἀγαθῶν παροχὴν, Μωϋσέως εἰς τὸ ὄρος ἀναδραμόντος, μοσχοποιήσαντες, τῷ λεγεῶνι τῶν δαιμόνων προσεκυνήσατε· ἐγὼ δὲ ἐλθὼν τὸν λεγεῶνα τῶν δαιμόνων ἀπὸ τῆς ἀνθρωπότητος ἀπήλασα. Τίς οὖν ἔχει δαιμόνιον, ἐγὼ, ἢ ὑμεῖς; εἴπατε. Μὴ κρίνετε κατ' ὄψιν, ἀλλὰ τὴν δικαίαν κρίσιν κρίνατε. Ὑμεῖς τοὺς υἱοὺς ὑμῶν καὶ τὰς θυγατέρας τοῖς δαιμονίοις θύετε, ἐγὼ δὲ τὸν υἱὸν τῆς χήρας καὶ τὴν θυγατέρα τοῦ ἀρχισυναγώγου τεθνεῶτας ἀνέστησα· τὸν μὲν λάρνακι κατακείμενον ἁφῇ χειρὸς, τὴν ἰαματικὴν δύναμιν πρὸς τὸν ἔνδοθεν κείμενον ἐκπέμψας, ὑγίασα· τὴν δὲ ῥήματι ἐκ θανάτου, ὡς ἐξ ὕπνου, ἤγειρα. Τίς οὖν ἔχει δαιμόνιον; ἐγὼ, ἢ ὑμεῖς; Μὴ κρίνετε κατ' ὄψιν, ἀλλὰ τὴν δικαίαν κρίσιν κρίνατε. Ὑμεῖς πλαστοῖς ῥήμασι τῆς Ἰεζάβελ τὸν Ναβουθὲ ἀποκτείναντες, τὸν τῆς εὐφροσύνης γεννήτορα τὸν ἀμπελῶνα ἀνασκάψαντες, λαχανηφόρον ἄρουραν ἐποιήσατε, ἀσθενούντων βρώματα, ὥς φησιν ὁ Ἀπόστολος, Ὁ γὰρ ἀσθενῶν λάχανα ἐσθίει· ἐγὼ δὲ τοὺς δίκην λαχάνων χθαμαλῶν, τοὺς ὑπὸ τῆς ἀῤῥωστίας καταπεσόντας, ἐν ῥοπῇ ὀφθαλμοῦ ὑγιάσας καὶ ὑγιοποιήσας, ἄρτου οὐρανίου βρῶσιν μετέδωκα, καὶ πάλιν εἰς τὴν αὐτὴν τάξιν ἐγεώργησα λέγων· Ἐγώ εἰμι ἡ ἄμπελος, καὶ ὑμεῖς τὰ κλήματα. Τίς οὖν ἔχει δαιμόνιον, ἐγὼ, ἢ ὑμεῖς; εἴπατε. Μὴ κρίνετε κατ' ὄψιν ἀλλὰ τὴν δικαίαν κρίσιν κρίνατε.","english":"You crossed the Red Sea as if through a grassy plain, and in the desert you received water transformed into an indescribable sweetness from a rock, and quails falling from the midst of the air; and after the provision of so many and even more other goods, when Moses went up the mountain, you made a calf and worshipped the legion of demons; but I came and drove the legion of demons away from humanity. Who then has a demon, I or you? Tell me. Do not judge by appearance, but judge the just judgment. You sacrifice your sons and daughters to demons, but I raised the widow’s son and the archisynagogos’s daughter when they were dead: the one lying in a coffin I healed by the touch of my hand, sending the healing power to the one lying within; the other I raised from death by a word, as from sleep. Who then has a demon, I or you? Do not judge by appearance, but judge the just judgment. You, with the fabricated words of Jezebel, killed Naboth, dug up the vine, the parent of gladness, and made it a vegetable-bearing field, food for the weak, as the Apostle says, “For the weak eats vegetables”; but I, having healed and made healthy in the blink of an eye those who had fallen low like vegetables due to illness, gave them a share of the bread of heaven, and again cultivated them into the same order, saying, “I am the vine, and you are the branches.” Who then has a demon, I or you? Tell me. Do not judge by appearance, but judge the just judgment.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"διὰ θαλάσσης Ἐρυθρᾶς, ὡς διὰ χλοηφόρου πεδίου διελθόντες","severity":"info","text":"The crossing of the Red Sea as if on dry land alludes to Exodus 14:21-29, a foundational narrative of the Exodus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μοσχοποιήσαντες, τῷ λεγεῶνι τῶν δαιμόνων προσεκυνήσατε","severity":"info","text":"The golden calf episode is from Exodus 32; the phrase 'legion of demons' conflates the calf with demonic worship, a common polemical trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν τῆς εὐφροσύνης γεννήτορα τὸν ἀμπελῶνα ἀνασκάψαντες","severity":"info","text":"The story of Naboth's vineyard is from 1 Kings 21; Jezebel's role is mentioned, and the vine is a symbol of joy, possibly echoing Psalm 104:15 LXX.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ γὰρ ἀσθενῶν λάχανα ἐσθίει","severity":"info","text":"This is a paraphrase of Romans 14:2, where Paul discusses dietary restrictions for the weak; Chrysostom adapts it to contrast with the vine imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγώ εἰμι ἡ ἄμπελος, καὶ ὑμεῖς τὰ κλήματα","severity":"info","text":"This saying echoes John 15:5, where Christ says 'I am the true vine'; Chrysostom applies it to his own healing and restoration ministry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μὴ κρίνετε κατ' ὄψιν, ἀλλὰ τὴν δικαίαν κρίσιν κρίνατε","severity":"info","text":"This refrain appears three times in the passage, structuring the argument as a series of contrasts between Jewish failures and Christian miracles.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker ('I') is ambiguous: it could be Chrysostom himself or a personified Christian teacher; the text presents it as a direct contrast to the Jews.","The phrase 'legion of demons' (λεγεῶνι τῶν δαιμόνων) may be a specific reference to a known demonic entity or a general term for many demons; the translation assumes the latter."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Ὑμεῖς τὸν Ἡσαΐαν ξυλίνῳ πρίονι πρίσαντες, διελύσατε· ἐγὼ δὲ τὴν διαλυθεῖσαν τῷ θανάτῳ ἀνθρωπότητα, τῇ μετουσίᾳ τοῦ ξύλου τοῦ σταυροῦ συναρμόσας ἀνέστησα. Τίς οὖν ἔχει δαιμόνιον, ἐγὼ, ἢ ὑμεῖς; εἴπατε. Μὴ κρίνετε κατ' ὄψιν, ἀλλὰ τὴν δικαίαν κρίσιν κρίνατε. Ὑμεῖς Ἱερεμίαν τὸν προφήτην εἰς λάκκον βορβόρῳ βαλόντες ἀπεπνίξατε· ἐγὼ τὸν ἐν τῷ\n\nβορβόρῳ τῶν ἡδονῶν ὑμῶν ἀποθανόντα προφητικὸν λόγον ἀπέσπασα, καὶ ἐν ταῖς ψυχαῖς τῶν ὑπηκόων μοι ἐνίδρυσα. Τίς οὖν ἔχει δαιμόνιον, ἐγὼ, ἢ ὑμεῖς; εἴπατε. Μὴ κρίνετε κατ' ὄψιν, ἀλλὰ τὴν δικαίαν κρίσιν κρίνετε. Ὑμεῖς Ζαχαρίαν τὸν μέγαν μεταξὺ τοῦ ναοῦ καὶ τοῦ θυσιαστηρίου ἀπεκτείνατε· Ζαχαρίας δὲ ἑρμηνεύεται, μνῆμα Θεοῦ· ἐγὼ δὲ ἐλθὼν, τοῦτον τὸν Ζαχαρίαν, τὴν μνήμην τοῦ Θεοῦ, τὸν μεταξὺ τοῦ ναοῦ καὶ τοῦ θυσιαστηρίου ὑφ' ὑμῶν ἀποκτανθέντα, τουτέστι, μεταξὺ σώματος καὶ ψυχῆς ναὸς γὰρ ψυχῆς σῶμα, ὡς καὶ θυσιαστήριον Θεοῦ ψυχὴ, ἐν ᾗ προσφορὰ τῆς λογικῆς λατρείας καὶ θυμιάματα τῶν προσευχῶν ἀναπέμπεται· ταύτην τὴν μνήμην τοῦ Θεοῦ ζωοποιήσας, ἐν ταῖς καρδίαις τῶν ἀνθρώπων ἐνῴκισα, πρὸς τὸ πάντας τοὺς δεξαμένους ἱερατεύειν Θεῷ. Τίς οὖν ἔχει δαιμόνιον, ἐγὼ, ἢ ὑμεῖς; εἴπατε. Μὴ κρίνετε κατ' ὄψιν, ἀλλὰ τὴν δικαίαν κρίσιν κρίνετε. Μέμνηνται δὲ καὶ οἱ μαθηταὶ τοῦ Κυρίου τοῦ ῥήματος τούτου. Ὅτε γὰρ ὑπὸ τῶν γραμματέων καὶ Φαρισαίων ἐνεκαλοῦντο μὴ διδάσκειν ἐν τῷ ὀνόματι τοῦ Χριστοῦ· Οὐ παραγγελίᾳ παρηγγείλαμεν ὑμῖν μὴ διδάσκειν ἐπὶ τῷ ὀνόματι τοῦ Ἰησοῦ; καὶ ἰδοὺ ἐπληρώσατε τὴν Ἱερουσαλὴμ τῆς διδαχῆς ὑμῶν·","english":"You sawed Isaiah with a wooden saw and destroyed him; I, having fitted together the humanity dissolved by death through the participation of the wood of the cross, raised it up. Who then has a demon, I or you? Tell me. Do not judge by appearance, but judge the just judgment. You cast the prophet Jeremiah into a pit of filth and suffocated him; I, the prophetic word that had died in the filth of your pleasures, I drew out and established in the souls of those subject to me. Who then has a demon, I or you? Tell me. Do not judge by appearance, but judge the just judgment. You killed the great Zechariah between the temple and the altar; Zechariah is interpreted as \"memory of God\"; I, coming, this Zechariah, the memory of God, who was killed by you between the temple and the altar—that is, between body and soul, for the body is a temple of the soul, and the soul is an altar of God, in which the offering of rational worship and the incense of prayers are sent up—this memory of God I made alive and settled in the hearts of men, so that all who receive it might serve God as priests. Who then has a demon, I or you? Tell me. Do not judge by appearance, but judge the just judgment. The disciples of the Lord also remember this saying. For when they were accused by the scribes and Pharisees of not teaching in the name of Christ: \"Did we not strictly command you not to teach in the name of Jesus?\" And behold, you have filled Jerusalem with your teaching.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Μὴ κρίνετε κατ' ὄψιν, ἀλλὰ τὴν δικαίαν κρίσιν κρίνατε","severity":"info","text":"The refrain 'Do not judge by appearance, but judge the just judgment' recurs three times, structuring the passage as a series of antitheses between the audience's past sins and the speaker's redemptive acts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡσαΐαν ξυλίνῳ πρίονι πρίσαντες","severity":"info","text":"The tradition that Isaiah was sawn in two with a wooden saw is extra-biblical, found in the Martyrdom of Isaiah and later patristic sources; it is not in the canonical books.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ζαχαρίαν τὸν μέγαν μεταξὺ τοῦ ναοῦ καὶ τοῦ θυσιαστηρίου ἀπεκτείνατε","severity":"info","text":"The killing of Zechariah between the temple and the altar alludes to a tradition about Zechariah son of Barachiah (cf. Matt 23:35), though the identification with the prophet Zechariah is debated.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ζαχαρίας ... μνῆμα Θεοῦ","severity":"info","text":"The etymology 'Zechariah' = 'memory of God' (μνῆμα Θεοῦ) is a standard patristic interpretation, used here to allegorize the killing as the suppression of divine memory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ναὸς γὰρ ψυχῆς σῶμα, ὡς καὶ θυσιαστήριον Θεοῦ ψυχὴ","severity":"info","text":"The allegory equating body with temple and soul with altar reflects a common Platonic and Pauline (1 Cor 3:16) body-soul dualism, adapted to liturgical imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μέμνηνται δὲ καὶ οἱ μαθηταὶ τοῦ Κυρίου τοῦ ῥήματος τούτου","severity":"info","text":"The final paragraph claims the disciples remembered this saying, possibly referencing an apocryphal tradition or a lost logion; it is not found in the canonical Gospels.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Zechariah the great' is ambiguous: it may refer to the prophet Zechariah, Zechariah the father of John the Baptist, or Zechariah son of Barachiah from Matthew 23:35.","The phrase 'the disciples of the Lord also remember this saying' is unclear: it may refer to a specific apocryphal dialogue or a general memory of Jesus' teaching."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"τότε ἀποκρίνονται, ὑπομιμνήσκοντες ἅμα τὸ κρίνειν ἀδίκως, καὶ λέγοντες· Εἰ δίκαιόν ἐστιν ὑμῶν ἀκούειν μᾶλλον, ἢ τοῦ Θεοῦ, κρίνατε. Ὅρα καὶ τὸν προφήτην, ἀγαπητὲ, ἐν τῷ ἀρτίως ἡμῖν ὑποψαλέντι ψαλμῷ φανερώτατα λέγοντα περὶ τῆς τοῦ Κυρίου ἐνσάρκου παρουσίας καὶ τοῦ μὴ κρίνειν ἀδίκως· Ὁ Θεὸς ἔστη, φησὶν, ἐν συναγωγῇ θεῶν, ἐν μέσῳ δὲ θεοὺς διακρινεῖ. Καὶ τίς ἂν εἴη ὁ Θεὸς ὁ σταθεὶς ἐν συναγωγῇ θεῶν, ἢ πάντως ὁ Χριστὸς, ὁ σταθεὶς ἐν τῇ συναγωγῇ τῶν Ἰουδαίων, τῶν ποτὲ ὄντων θεῶν, πρὸς οὓς ἀπεκρίθη, Ἐγὼ εἶπα, Θεοί ἐστε; Ὅσον γὰρ ἐπὶ τῇ τοῦ Θεοῦ φιλανθρωπίᾳ, θεοὺς αὐτοὺς ὠνόμασεν· ὅσον δὲ ἐν τῇ ἑαυτῶν κακίᾳ, ὡς ἄνθρωποι ἀπέθνησκον, καὶ ὡς εἷς τῶν ἀρχόντων ἔπιπτον· ἀρχόντων δὲ, οὐ τῶν ἐπιγείων τῶν ἀνθρώπων, ἀλλ' ἐκ τῶν οὐρανίων ἁψίδων καταπεσόντων, περὶ ὧν λέγει καὶ Παῦλος· Οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχὰς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τούτου, πρὸς τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις. Ὁ Θεὸς οὖν ἔστη ἐν συναγωγῇ θεῶν, ἐν μέσῳ δὲ θεοὺς διακρινεῖ. Θεοὺς ἀπὸ τῶν ποτὲ θεῶν διακρινεῖ Ἰουδαίων. Καί φησι πρὸς αὐτοὺς τὸ Πνεῦμα τὸ ἅγιον· Ἕως πότε κρίνετε ἀδικίαν, καὶ πρόσωπα ἁμαρτωλῶν λαμβάνετε; καὶ ὁ Κύριός φησι· Μὴ κρίνετε κατ' ὄψιν, ἀλλὰ τὴν δικαίαν κρίσιν κρίνετε. Εἶτα πάλιν τὸ Πνεῦμα τὸ ἅγιον· Κρίνατε ὀρφα νῷ καὶ πτωχῷ. Ὅρα μοι πῶς περὶ Χριστοῦ πάντα εἰσηγεῖται, πάντα διδάσκει, βουλόμενος ἀνάψαι τὴν παρ' αὐτῶν γινομένην ἀδικίαν· Κρίνατε γὰρ, φησὶν, ὀρφανῷ καὶ πτωχῷ, ταπεινὸν καὶ πένητα δικαιώσατε.","english":"Then they answer, at the same time recalling unjust judging, and say: If it is just to listen to you rather than to God, judge. See also the prophet, beloved, in the psalm just chanted to us, speaking most clearly about the Lord’s incarnation and about not judging unjustly: God stood, he says, in an assembly of gods, and in the midst he will judge gods. And who would this God be who stood in an assembly of gods, if not certainly Christ, who stood in the assembly of the Jews, who were once gods, to whom he replied, I said, You are gods? For as far as God’s philanthropy is concerned, he called them gods; but as far as their own wickedness is concerned, they died as men and fell like one of the rulers—not earthly rulers of men, but those who fell from the heavenly vaults, concerning whom Paul also says: Our struggle is not against blood and flesh, but against the principalities, against the powers, against the world-rulers of this darkness, against the spiritual forces of evil in the heavenly realms. So God stood in an assembly of gods, and in the midst he will judge gods. He will judge gods from among the once-gods, the Jews. And the Holy Spirit says to them: How long will you judge unjustly and take the side of sinners? And the Lord says: Do not judge by appearance, but judge the just judgment. Then again the Holy Spirit: Judge for the orphan and the poor. See how it introduces everything about Christ, teaches everything, wishing to kindle the injustice committed by them: For judge, it says, for the orphan and the poor, vindicate the lowly and the needy.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ Θεὸς ἔστη, φησὶν, ἐν συναγωγῇ θεῶν, ἐν μέσῳ δὲ θεοὺς διακρινεῖ","severity":"info","text":"Chrysostom cites a psalm verse not found in the Septuagint or Hebrew Bible; it likely comes from a lost or apocryphal psalm, possibly from a Jewish-Christian source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"θεοὺς αὐτοὺς ὠνόμασεν","severity":"info","text":"Chrysostom explains that Jews were called 'gods' by God out of philanthropy, not by nature; this reflects a typological exegesis common in Antiochene tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχὰς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τούτου, πρὸς τὰ πνευματικὰ τῆς πονηρίας ἐ","severity":"info","text":"This is a paraphrase of 1 Corinthians 15:44 and Ephesians 6:12, conflating Pauline language about spiritual warfare; not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καί φησι πρὸς αὐτοὺς τὸ Πνεῦμα τὸ ἅγιον· Ἕως πότε κρίνετε ἀδικίαν","severity":"info","text":"The passage alternates between a prophetic voice (the Holy Spirit) and the Lord's direct speech, creating a dialogic structure that reinforces the homily's exhortation against unjust judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κοσμοκράτορας","severity":"info","text":"A rare term meaning 'world-rulers,' used in early Christian literature for demonic powers; here it aligns with Chrysostom's polemic against spiritual adversaries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Κρίνατε ὀρφα νῷ καὶ πτωχῷ","severity":"caution","text":"The Greek text has a possible scribal error: 'ὀρφα νῷ' may be a corruption of 'ὀρφανῷ' (orphanōi, 'for the orphan'), as the English translation assumes; the manuscript tradition is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the psalm cited (Ὁ Θεὸς ἔστη...) is uncertain; it may be a lost text or Chrysostom's invention.","The phrase 'ὀρφα νῷ' is ambiguous: it could be a misspelling of 'ὀρφανῷ' or a different reading."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Ἀλλ' ἴσως ἐρεῖ τις τῶν ἀκροατῶν καὶ ἀπορεῖν ἡμᾶς δεικνύναι τοῦ, ὅτι ὀρφανὸς ἀκήκοεν ὁ Κύριος. Τὸ μὲν γὰρ πτωχὸν, ῥᾴδιόν ἐστι καταμαθεῖν ἐκ τῶν τοῦ Ἀποστόλου ῥημάτων· Ὃς δι' ἡμᾶς ἐπτώχευσε πλούσιος ὤν· ἀλλὰ τίς ἂν εἴη ὀρφανὸς, ἢ πάντως ὁ μήτε πατέρα ἔχων μήτε μητέρα; Ἄκουε δὲ τοῦ Ἀποστόλου λέγοντος περὶ τοῦ Χριστοῦ· Ἀπάτωρ, ἀμήτωρ, ἀγενεαλόγητος. Ἀπάτωρ ἐπὶ τῆς γῆς κατὰ τὴν ἀνθρωπότητα ὁ Κύριος, καὶ ἀμήτωρ ἐν οὐρανοῖς κατὰ τὴν θεότητα. Κρίνατε ὀρφανῷ καὶ πτωχῷ, τῷ δι' ἡμᾶς πτωχεύσαντι. Τοῖς πᾶσι γὰρ τὰ πάντα γέγονε πλεῖον τοῦ Ἀποστόλου, ἵνα τοὺς πάντας κερδήσῃ. Ταπεινὸν καὶ πένητα δικαιώσατε. Μάθετε ἀπ' ἐμοῦ, ὅτι πρᾶός εἰμι καὶ ταπεινὸς τῇ καρδίᾳ. Ἀλλὰ τί φησιν; Οὐκ ἔγνωσαν, οὐδὲ συνῆκαν· Ἐν σκότει διαπορεύονται. Οὐκ ἔγνωσαν τὸν Θεὸν Λόγον σάρκα γεγονότα δι' ἡμᾶς· ὁ Λόγος γὰρ σὰρξ ἐγένετο, οὐ τραπεὶς, ἀλλὰ καθὸ ἐσκήνωσεν ἐν ἡμῖν. Οὐκ ἔγνωσαν τὴν ἀΐδιον τῆς θεότητος μορφὴν ἐν τῇ τοῦ δούλου εἰκόνι· οὐκ ἔγνωσαν· εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν Κύριον τῆς δόξης ἐσταύρωσαν. Ἀλλ' οὐδὲ συνῆκαν· οὐ συνῆκαν γὰρ τῶν θαυματουργημάτων αὐτοῦ τὴν δύναμιν, ὅσων εἶχε συμβόλων","english":"But perhaps someone among the hearers will say, and show that we are at a loss, that the Lord has been heard as an orphan. For that he is poor, it is easy to learn from the Apostle's words: \"Who for our sakes became poor, though he was rich.\" But who would be an orphan, if not one who has neither father nor mother? Listen to the Apostle speaking about Christ: \"Fatherless, motherless, without genealogy.\" The Lord is fatherless on earth according to his humanity, and motherless in the heavens according to his divinity. Judge for the orphan and the poor, for him who became poor for our sakes. For he has become all things to all, more than the Apostle, in order to win all. Justify the humble and the needy. Learn from me that I am meek and humble in heart. But what does he say? \"They did not know, nor did they understand; they walk in darkness.\" They did not know the Word of God become flesh for our sakes; for the Word became flesh, not by being changed, but in that he dwelt among us. They did not know the eternal form of divinity in the image of the servant; they did not know; for if they had known, they would not have crucified the Lord of glory. But neither did they understand; for they did not understand the power of his miracles, how many symbols he had.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀπάτωρ, ἀμήτωρ, ἀγενεαλόγητος","severity":"info","text":"Chrysostom attributes the phrase 'fatherless, motherless, without genealogy' to the Apostle, but it is not a direct biblical quotation; it may be a paraphrase or apocryphal saying.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὃς δι' ἡμᾶς ἐπτώχευσε πλούσιος ὤν","severity":"info","text":"This echoes 2 Corinthians 8:9 (or a similar Pauline passage) where Christ's voluntary poverty is described; the exact wording is not verbatim from the NT.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἔγνωσαν, οὐδὲ συνῆκαν· Ἐν σκότει διαπορεύονται","severity":"info","text":"This appears to be a loose citation of Psalm 82:5 (LXX 81:5) or a similar passage, adapted to refer to ignorance of Christ's nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁ Λόγος γὰρ σὰρξ ἐγένετο, οὐ τραπεὶς, ἀλλὰ καθὸ ἐσκήνωσεν ἐν ἡμῖν","severity":"info","text":"Chrysostom clarifies the incarnation as 'dwelling' (ἐσκήνωσεν) rather than transformation, reflecting anti-Arian polemic and the theology of the Word's presence without change.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Κρίνατε ὀρφανῷ καὶ πτωχῷ","severity":"info","text":"This imperative 'Judge for the orphan and the poor' directly addresses the audience, continuing the rhetorical pattern of the homily where the preacher calls for judgment on Christ's behalf.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἀπάτωρ, ἀμήτωρ, ἀγενεαλόγητος","severity":"caution","text":"The Greek text attributes this phrase to 'the Apostle', but it is not found in the canonical Pauline corpus; it may be a citation from a lost source or a misattribution.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἀπάτωρ, ἀμήτωρ, ἀγενεαλόγητος' is attributed to 'the Apostle' but its source is uncertain; it may be a paraphrase or from a non-canonical text.","The scriptural echoes (e.g., 'Οὐκ ἔγνωσαν...') are not exact quotations, leaving ambiguity about which specific verses Chrysostom had in mind."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 1:14","text":"The English carries the scriptural phrase “the word became flesh”, which matches John 1:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":6,"ref":"p6","source":"εἰκόνας· οὐ συνῆκαν τὸν ἐν τῷ ἀγρῷ κεκρυμμένον θησαυρὸν, τουτέστι, τὴν ἐν σαρκὶ ἀποκεκρυμμένην θεότητα, καὶ ἐν οὐρανοῖς σὺν Πατρὶ αὐλιζόμενον· οὐ συνῆκαν τὰ ἐπὶ τοῦ Λαζάρου γεγονότα· οὐ συνῆκαν τὸν λίθον τὸν ἀποκυλισθέντα τοῦ μνήματος, ὅτι τὴν ἠλίθιον καρδίαν τῶν ἀνθρώπων ἀποκινεῖσθαι ἔλεγεν· οὐ συνῆκαν αὐτὸ τὸ μνῆμα, καὶ τὸν ἔνδοθεν ἀποκείμενον Λάζαρον τετραήμερον, τίνος ἦν τύπος, ὅτι ἐν εἰκόνι σώματος ὁ τάφος ἦν περιέχων ἔνδοθεν τὸν νοῦν ἐναποθανόντα καὶ νεκρωθέντα. Ὄντως γὰρ τάφος ἦν τὸ σῶμα ἡμῶν πρὸ τῆς τοῦ Χριστοῦ παρουσίας, καθώς φησιν ἐν τῷ Εὐαγγελίῳ· Τάφοι κεκονιαμένοι. Ὄντως ἦμεν τάφοι μεμεστωμένοι νεκρῶν ἁμαρτημάτων, ἔχοντες ἔνδοθεν τὸν νοῦν τεθανατωμένον ταῖς ἡδοναῖς, τὸν τετραήμερον καὶ ἤδη ὄζοντα, τὸν ἐκ τεσσάρων γενικῶν ἀρετῶν συνεστῶτα νοῦν, φρονήσεως, δικαιοσύνης, ἀνδρείας, σωφροσύνης. Ὁμοίως καὶ τὸ σῶμα ἐκ τεσσάρων στοιχείων συνέστηκε, θερμοῦ, ψυχροῦ, ὑγροῦ τε καὶ ξηροῦ. Οὐκ ἔγνωσαν, οὐδὲ συνῆκαν· Χριστὸν γὰρ μὴ δεξάμενοι τὸ φῶς, ἐν σκότει διαπορεύονται. Καὶ τὸ φῶς γὰρ ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβε. Σαλευθήτωσαν πάντα τὰ θεμέλια τῆς γῆς· οὐ τῆς πατουμένης, ἀλλὰ περὶ ἧς λέγει, ὅτι Γῆ εἶ, καὶ εἰς γῆν ἀπελεύσῃ. Θεμέλιος γὰρ σώματος ἡ ψυχή· ἧς ἐξελθούσης, καθάπερ θεμελίου ὑποχωρήσαντος, ὁ οἶκος τοῦ σκήνους ἡμῶν καταπίπτει. Σαλευθήτωσαν πάντα τὰ θεμέλια τῆς γῆς, τουτέστι, μετακινηθήτωσαν καὶ μεταστήτωσαν αἱ ψυχαὶ ἀπὸ τῆς εἰδωλολατρείας εἰς τὴν θεογνωσίαν. Εἶτα, Ἀνάστα, ὁ Θεὸς, φησὶ, κρῖνον τὴν γῆν.","english":"images. They did not understand the treasure hidden in the field, that is, the divinity concealed in the flesh, and the one dwelling in the heavens with the Father. They did not understand the events concerning Lazarus. They did not understand the stone rolled away from the tomb, that it signified the removal of the foolish heart of men. They did not understand the tomb itself, and Lazarus lying within for four days, what it was a type of, that the tomb was in the image of the body, containing within the mind that had died and become dead. For truly our body was a tomb before the coming of Christ, as it says in the Gospel: \"Whited sepulchres.\" Truly we were tombs filled with dead sins, having within the mind slain by pleasures, the four-days-dead and already stinking mind, the mind composed of the four cardinal virtues: prudence, justice, fortitude, temperance. Likewise the body is composed of the four elements: hot, cold, wet, and dry. They did not know, nor did they understand; for not having received Christ the light, they walk in darkness. And the light shines in the darkness, and the darkness did not comprehend it. Let all the foundations of the earth be shaken; not of the earth that is trodden, but of that of which it is said, \"You are earth, and to earth you shall return.\" For the foundation of the body is the soul; when it departs, just as when a foundation gives way, the house of our tabernacle collapses. Let all the foundations of the earth be shaken, that is, let the souls be moved and transferred from idolatry to the knowledge of God. Then, \"Arise, O God,\" it says, \"judge the earth.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβε","severity":"info","text":"Allusion to John 1:5: 'And the light shines in the darkness, and the darkness did not comprehend it.' Chrysostom adapts the verse to contrast non-believers with Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τάφοι κεκονιαμένοι","severity":"info","text":"Reference to Matthew 23:27, where Jesus compares scribes and Pharisees to 'whited sepulchres.' Chrysostom applies the image to the body as a tomb for the mind.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τεσσάρων γενικῶν ἀρετῶν","severity":"info","text":"The four cardinal virtues (prudence, justice, fortitude, temperance) are a standard Platonic and Stoic list, adopted by early Christian moral philosophy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τεσσάρων στοιχείων","severity":"info","text":"The four elements (hot, cold, wet, dry) reflect ancient Greek natural philosophy, here paralleled with the four virtues to show body-mind correspondence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σαλευθήτωσαν πάντα τὰ θεμέλια τῆς γῆς","severity":"info","text":"This phrase introduces a new allegorical turn: 'earth' is reinterpreted as the human body, and 'foundations' as the soul, shifting from narrative to exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γῆ εἶ, καὶ εἰς γῆν ἀπελεύσῃ","severity":"info","text":"Echo of Genesis 3:19 (LXX): 'Earth you are, and to earth you shall return,' used to support the allegory of the body as earth.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἀνάστα, ὁ Θεὸς, φησὶ, κρῖνον τὴν γῆν' is ambiguous: it may be a direct quotation from a lost source or Chrysostom's own rhetorical invention; the speaker of 'φησὶ' is unclear."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Ἀνάστα, ὁ σταυρωθεὶς, ἀνάστα, ὁ τὰς ἁμαρτίας ἡμῶν ἐν εἰκόνι ἀκανθῶν ἐπὶ τῆς ἑαυτοῦ κεφαλῆς ἀναδησάμενος, Ἀνάστα, ὁ Θεὸς, κρῖνον τὴν γῆν. Τὴν γῆν εἶπεν, οὐ τὸν οὐρανόν.\n\nΜὴ φοβηθῇς, ἀγαπητέ. Εἰ ἀναγεγέννησαι ἐξ ὕδατος καὶ Πνεύματος, οὐρανὸς εἶ· Ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε. Οἷος ὁ χοϊκὸς, τοιοῦτοι καὶ οἱ χοϊκοί· καὶ οἷος ὁ ἐπουράνιος, τοιοῦτοι καὶ οἱ ἐπουράνιοι. Ἀνάστα ὁ Θεὸς, κρῖνον τὴν γῆν, ὅτι σὺ κατακληρονομήσεις ἐν πᾶσι τοῖς ἔθνεσι. Σὺ ὁ Χριστὸς, ᾧ δέδωκεν ὁ Πατὴρ ἐξουσίαν πάντων, ἐξουσίαν πάντας κρίνειν. Καὶ γὰρ Ὁ Πατὴρ κρίνει οὐδένα· πᾶσαν γὰρ τὴν κρίσιν δέδωκε τῷ Υἱῷ, ἵνα τιμῶσι τὸν Υἱὸν, καθὼς τιμῶσι τὸν Πατέρα. Σὺ κατακληρονομήσεις ἐν πᾶσι τοῖς ἔθνεσι. Σοὶ γὰρ εἶπεν ὁ Πατήρ· Αἴτησαι παρ' ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου, καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς γῆς. Τῷ Θεῷ οὖν δῶμεν δόξαν ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"Arise, the crucified one; arise, the one who bound our sins in the image of thorns upon his own head. Arise, the God, judge the earth. He said the earth, not the heaven.\n\nDo not be afraid, beloved. If you have been reborn from water and Spirit, you are heaven. For all of you who have been baptized into Christ have put on Christ. As the earthly man is, so are the earthly; and as the heavenly man is, so are the heavenly. Arise, the God, judge the earth, for you will inherit among all the nations. You are the Christ, to whom the Father has given authority over all, authority to judge all. For the Father judges no one; he has given all judgment to the Son, so that they may honor the Son just as they honor the Father. You will inherit among all the nations. For the Father said to you: Ask of me, and I will give you nations as your inheritance, and the ends of the earth as your possession. Therefore let us give glory to God in Christ Jesus our Lord, to whom is glory for ever and ever. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἀνάστα, ὁ σταυρωθεὶς","severity":"info","text":"The opening imperative 'Arise, the crucified one' directly addresses Christ, invoking the resurrection as a call to judgment. The phrase 'the one who bound our sins in the image of thorns' interprets the crown of thorns as a symbol of Christ taking humanity's sins upon himself.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξ ὕδατος καὶ Πνεύματος","severity":"info","text":"The phrase 'reborn from water and Spirit' alludes to baptismal regeneration, echoing John 3:5 and the baptismal theology of the early church. It connects spiritual rebirth with becoming 'heaven' (οὐρανὸς), a metaphor for the transformed state of the baptized.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ Πατὴρ κρίνει οὐδένα· πᾶσαν γὰρ τὴν κρίσιν δέδωκε τῷ Υἱῷ","severity":"info","text":"This statement that the Father gives all judgment to the Son reflects a theological motif found in John 5:22 and patristic exegesis, emphasizing Christ's role as eschatological judge. It underscores the Son's authority while preserving the Father's transcendence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Αἴτησαι παρ' ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου","severity":"info","text":"The Father's promise to give nations as inheritance echoes Old Testament covenantal language (e.g., Psalm 2:8 LXX) and early Christian universalism. It portrays Christ's dominion over all peoples, a theme common in anti-Jewish polemic of the period.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀνάστα ... κρῖνον τὴν γῆν","severity":"info","text":"The repeated call 'Arise, the God, judge the earth' frames the passage as a liturgical acclamation, moving from resurrection to judgment. The shift from direct address to exhortation ('Do not be afraid') and back to invocation creates a homiletic crescendo.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀμήν","severity":"info","text":"The concluding 'Amen' and doxology ('glory to God in Christ Jesus') mark the passage as a liturgical or homiletic ending, typical of Chrysostom's sermons. The phrase 'for ever and ever' (εἰς τοὺς αἰῶνας τῶν αἰώνων) is a standard early Christian formula.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the God' (ὁ Θεὸς) in the acclamation 'Arise, the God, judge the earth' is ambiguous: it could refer to Christ as divine judge, consistent with the preceding address to the crucified one, or less likely to God the Father. The context of Christ's judgment and the subsequent 'You are the Christ' supports the former reading."],"confidence":"high","notes":[]}]}