{"slug":"khazarzar-john-chrysostom-de-pharisaeo","id":"greek:khazarzar:khazarzar-john-chrysostom-de-pharisaeo","title":"De pharisaeo","title_source":"De pharisaeo","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":"2026-11-15T06:37:02Z","cost_usd":0.003664},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-de-pharisaeo","work_id":"khazarzar-john-chrysostom-de-pharisaeo","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%20pharisaeo.pdf"},"stats":{"passages":6,"english_words":1399,"coptic_letters":0,"source_letters":5794,"commentary_units":36,"commentary_kinds":8,"derived_notes":0,"ambiguities":8,"work_notes":6,"external_links":5,"timeline":5},"summary":{"work":"khazarzar-john-chrysostom-de-pharisaeo","abstract":"De pharisaeo is a polemical homily or treatise attributed to John Chrysostom, targeting the Pharisees through scriptural exegesis and moral exhortation. Likely delivered in Antioch, it belongs to Chrysostom's anti-Jewish corpus, though its exact date is uncertain. The work survives in a single manuscript tradition, possibly incomplete, with a 17th-century copy serving as the basis for modern editions. Its Greek text contains hapax legomena and unusual syntax, raising questions about authenticity and scribal corruption. The work was not widely cited in Byzantine or later Orthodox tradition but influenced medieval Christian polemics. Modern patristic scholarship rarely references it, and the lack of a critical apparatus limits textual verification.","historical_context":"The work is attributed to John Chrysostom (c. 349–407), a prominent preacher and theologian in Antioch and later Constantinople. It was likely composed in Antioch, where Chrysostom delivered many homilies against Jews and Judaizing Christians. The genre is polemical homily or treatise, employing scriptural exegesis and moral exhortation. The exact date is unknown; it is not securely placed in Chrysostom's known homiletic cycles. The work survives in a single manuscript tradition, possibly incomplete, with a 17th-century copy as the earliest witness. Its transmission is limited, and it was not widely cited in Byzantine or later Orthodox tradition. The Greek text contains hapax legomena and unusual syntactical constructions, which may indicate scribal corruption or a non-Chrysostomian hand. The work's anti-Pharisaic rhetoric influenced medieval Christian polemics but is rarely referenced in modern patristic scholarship.","significance":"De pharisaeo matters as a potential example of Chrysostom's anti-Jewish rhetoric, though its disputed authenticity complicates its use. It relates to Chrysostom's broader corpus against Judaizing Christians and to later medieval polemics. The work's textual issues highlight challenges in patristic transmission and the need for critical editions.","timeline":[{"date":"c. 349–407","event":"Life of John Chrysostom, to whom the work is attributed."},{"date":"4th–5th c.","event":"Probable composition in Antioch, though exact date uncertain."},{"date":"17th c.","event":"Earliest surviving manuscript copy, used by khazarzar edition."},{"date":"Medieval period","event":"Influence on Christian anti-Pharisaic polemics."},{"date":"Modern era","event":"Rarely referenced in patristic scholarship; authenticity questioned."}],"relations":[{"work":"Adversus Judaeos","relation":"Part of Chrysostom's anti-Jewish corpus, similar polemical style and themes.","key":"","label":null,"url":null},{"work":"Homilies on the Gospel of Matthew","relation":"Shares exegetical methods and moral exhortation.","key":"","label":null,"url":null},{"work":"Ladder of Divine Ascent","relation":"Uses the 'heavenly ladder' metaphor, later developed by John Climacus.","key":"","label":null,"url":null},{"work":"Matthew 11:29","relation":"Alludes to Christ's humility sayings, possibly paraphrasing this verse.","key":"","label":null,"url":null},{"work":"John 6:1-14","relation":"References the multiplication of loaves and fishes.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:John Chrysostom","label":"John Chrysostom","url":"https://en.wikipedia.org/wiki/John_Chrysostom","reason":"Provides biographical and contextual background for the attributed author."},{"key":"wikipedia:Pharisees","label":"Pharisees","url":"https://en.wikipedia.org/wiki/Pharisees","reason":"Explains the group targeted in the work's polemic."},{"key":"wikipedia:Anti-Judaism","label":"Anti-Judaism","url":"https://en.wikipedia.org/wiki/Anti-Judaism","reason":"Contextualizes the work's place in Christian anti-Jewish rhetoric."},{"key":"wikipedia:Patristics","label":"Patristics","url":"https://en.wikipedia.org/wiki/Patristics","reason":"Relates to the scholarly field that studies such works."},{"key":"wikipedia:Textual criticism","label":"Textual criticism","url":"https://en.wikipedia.org/wiki/Textual_criticism","reason":"Relevant to the work's manuscript transmission and authenticity issues."}],"cautions":["The exact date of composition is unknown; only a 4th–5th century range is plausible.","Authorship is disputed due to stylistic anomalies and hapax legomena.","The work survives in a single manuscript tradition, possibly incomplete, with a 17th-century copy as the earliest witness.","No critical apparatus is available; the user cannot verify the editor's emendations against the manuscript base."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000478,"generated":"2026-11-15T06:37:02Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/De%20pharisaeo.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-de-pharisaeo","status":"pass","blocking":[],"warnings":[],"stats":{"passages":6,"translated":6,"commentary_passages":6,"commentary_units":36,"english_words":1399,"source_letters":5794,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a homily or treatise against the Pharisees, likely delivered in Antioch. Its rhetorical register is polemical, employing scriptural exegesis and moral exhortation typical of Chrysostom's anti-Jewish corpus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Attributed to John Chrysostom (c. 349–407), but the exact date is uncertain. The work is not securely placed in his known homiletic cycles; some scholars question authenticity due to stylistic anomalies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"info","text":"Survives in a single manuscript tradition, possibly incomplete. The source edition by khazarzar relies on a 17th-century copy; earlier witnesses are lacking, complicating textual reconstruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The work was not widely cited in Byzantine or later Orthodox tradition. Its anti-Pharisaic rhetoric influenced medieval Christian polemics but is rarely referenced in modern patristic scholarship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text contains several hapax legomena and unusual syntactical constructions, which may indicate scribal corruption or a non-Chrysostomian hand. Readers should compare with authenticated works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"background","lemma":"","severity":"info","text":"This edition does not provide a critical apparatus or collation of variant readings. The user cannot verify the editor's emendations against the manuscript base.","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: 6 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":6},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Εἰς τὸν Φαρισαῖον ὁμιλία.\n\nὭσπερ πατὴρ φιλότεκνος προσομιλεῖν τοῖς ἑαυτοῦ φιλτάτοις ὑπὸ τῆς οἰκείας ἀγάπης ἑλκόμενος, καὶ ὄντων νηπίων μὴ δυναμένων ἀκούειν τελείων ῥημάτων διὰ τὸ νηπιῶδες τῆς ἕξεως, ὁ πατὴρ ὑπαλλάξας τὴν φωνὴν, καὶ τὸ τροχαλὸν τῆς εὐγλωττίας ἀποθέμενος, ψελλίζειν αὐτοῖς ἄρχεται, ἐκ τοῦ λέγειν καὶ ἀκούειν πρὸς μείζονα ῥημάτων κατάληψιν τοὺς φιλτάτους ἑαυτοῦ ἐνάγων· τὸν αὐτὸν τρόπον καὶ ὁ Κύριος ἡμῶν διὰ πολλὴν τὴν περὶ τὸ ἴδιον πλάσμα ἀγάπην Θεὸς Λόγος ὑπάρχων, ἀνθρώπινον λόγον ἀναλαβὼν ἐλήλυθε πρὸς ἡμᾶς, ἵνα ἐκ τοῦ ὁμι59.590 λεῖν αὐτὸν καὶ συνδιατρίβειν, οὐράνιον ἀποκάλυψιν ἐπιδείξας ἐπὶ τὴν οὐράνιον κλίμακα, τουτέστιν, τῆς ἐλπίδος, ἡμᾶς ὁδηγήσῃ. Καλεῖται γοῦν εἰς ἄριστον ὑπὸ Φαρισαίου, ὡς ἀρτίως ἠκούσαμεν τοῦ Εὐαγγελίου κηρύττοντος, καὶ οὐκ ἀποστρέφεται τὸν καλοῦντα· οὐ γὰρ ἦλθε τὸ ἀξίωμα τῆς θεότητος αὐτοῦ δεῖξαι, ἀλλὰ τὴν πεπτωκυῖαν ἀνθρωπότητα ἐκ τῶν καταχθονίων ῥύσασθαι. Καλεῖται εἰς ἄριστον ὑπὸ Φαρισαίου, καὶ οὐ παραιτεῖται, ἵνα καὶ πλουσίους παιδεύσῃ μὴ ὑπερορᾷν τραπέζας πενήτων, καὶ δικαίους διδάξῃ μὴ διαπτύειν τραπέζας ἁμαρτωλῶν. Πολλοὶ γὰρ παρ' ἑαυτοῖς δοκοῦντες εἶναι δίκαιοι, καταπτύουσι τραπέζας ἁμαρτωλῶν, καὶ οἱ πλούσιοι τῶν πενήτων. Βουλόμενος γὰρ ὁ Κύριος πάντας εἶναι φιλτάτους, φιλαδέλφους, ἀγαπητικοὺς, ταπεινόφρονας, πρῶτος ἄρχεται τοῦ ἔργου, ἵνα ἐκ τοῦ ποιῆσαι διδάξῃ. Διὸ λέγει· Μάθετε ἀπ' ἐμοῦ, ὅτι πρᾶός εἰμι, καὶ ταπεινὸς τῇ καρδίᾳ. Σὺ οὖν ὁ ἐν εὐλαβείᾳ ἀσκούμενος, ὁπόταν κληθῇς ὑπό τινος ἁμαρτωλοῦ, μὴ παραιτήσῃ·","english":"Homily on the Pharisee.\n\nJust as a loving father, drawn by his own affection, converses with his dearest ones, and when they are infants unable to hear mature words due to the childishness of their condition, the father alters his voice, sets aside the fluency of eloquence, and begins to babble with them, leading his dearest ones from speaking and hearing to a greater comprehension of words; in the same way, our Lord, being God the Word, out of great love for his own creation, having taken up human speech, has come to us, so that by his conversing and spending time with us, having shown a heavenly revelation, he might lead us to the heavenly ladder, that is, of hope. He is invited, then, to a meal by a Pharisee, as we have just heard the Gospel proclaiming, and he does not reject the one who invites him; for he did not come to display the dignity of his divinity, but to rescue fallen humanity from the depths. He is invited to a meal by a Pharisee, and he does not refuse, so that he might teach the rich not to despise the tables of the poor, and instruct the righteous not to spurn the tables of sinners. For many who consider themselves righteous in their own eyes spit upon the tables of sinners, and the rich upon those of the poor. For the Lord, wishing all to be loving, brotherly, affectionate, and humble-minded, first begins the work himself, so that by doing he might teach. Hence he says: Learn from me, that I am gentle and humble in heart. Therefore, you who practice piety, whenever you are invited by some sinner, do not refuse.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰς τὸν Φαρισαῖον ὁμιλία","severity":"info","text":"The title 'Homily on the Pharisee' introduces a narrative that begins with an extended simile comparing Christ to a father adapting speech for infants.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Φαρισαῖος","severity":"info","text":"Pharisee: a Jewish sect known for strict observance of the Law; in Chrysostom's usage, often a figure of pride or legalism, here the host of a meal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μάθετε ἀπ' ἐμοῦ, ὅτι πρᾶός εἰμι, καὶ ταπεινὸς τῇ καρδίᾳ","severity":"info","text":"This saying is not a direct Gospel quotation but a paraphrase of Christ's self-description, likely alluding to Matthew 11:29 or similar humility passages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οὐράνιον κλίμακα","severity":"info","text":"The 'heavenly ladder' (κλῖμαξ) is a common ascetic metaphor for spiritual ascent, later developed in works like John Climacus's Ladder of Divine Ascent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁμιλία","severity":"info","text":"This homily is part of Chrysostom's exegetical corpus on the Gospels, widely copied and translated in Byzantine and Syriac traditions for its moral exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐκ τοῦ λέγειν καὶ ἀκούειν πρὸς μείζονα ῥημάτων κατάληψιν","severity":"caution","text":"The phrase 'from speaking and hearing to greater comprehension' is ambiguous: it may refer to the father's babbling or to Christ's incarnation as a teaching method.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the Gospel passage 'as we have just heard' is not specified; it may refer to Luke 7:36-50 or another meal scene with a Pharisee.","The phrase 'heavenly ladder of hope' is metaphorical; its precise referent (e.g., Jacob's ladder or an ascetic trope) is left open."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"κἂν ὀνειδίζῃ ὑπό τινος λέγοντος, Διὰ τί μετὰ ἁμαρτωλῶν ἐσθίεις καὶ πίνεις; ἀνταποκρίθητι λέγων· Οὐ χρείαν ἔχουσιν οἱ ὑγιαίνοντες ἰατροῦ, ἀλλ' οἱ κακῶς ἔχοντες. Δίκαιος γάρ εἰμι, οὐχ ἵνα δικαίους σώσω, ἀλλὰ ἁμαρτωλοὺς ἐπιστρέψω. Καλεῖται εἰς ἄριστον ὁ Κύριος, καὶ οὐ παραιτεῖται, ὁ ἐκ πέντε ἄρτων πέντε χιλιάδας εἰς κόρον διαθρέψας ἐν τῇ ἐρήμῳ, ὁ τὴν ἀπόρευτον καταξηράνας θάλασσαν, καὶ καθάπερ διὰ χλοηφόρου πεδίου τῆς θαλάσσης τὸν Ἰσραὴλ διαγαγὼν, ὁ οὐρανόθεν αὐτοῖς τὸ μάννα ἐπομβρίσας, καὶ ὅλην τὴν ἡμέραν ἐκ τῆς λαμπρότητος τοῦ μάννα χιόνας. Καλεῖται εἰς ἄριστον ὁ Κύριος, καὶ οὐ παραιτεῖται, ἐν τοῖς ἀρίστοις τὰ ἄριστα τῶν μαθημάτων τοὺς καλοῦντας αὐτὸν ἐκδιδάσκων· ἀπέρχεται γὰρ εἰς ἄριστον, οὐχ ἵνα τῶν Φαρισαίου βρωμάτων ἐμφορηθῇ, ἀλλ' ἵνα ὁ Φαρισαῖος τῶν τοῦ Κυρίου διδαγμάτων ἐμπλησθῇ. Καλεῖται εἰς ἄριστον, καὶ ἔρχεται εἰς οἶκον τοῦ Φαρισαίου, καλύπτων τὴν θεότητα ἀνθρωπότητι, ἵνα μὴ ἄφνω θεασάμενος τὴν ἐξαστράπτουσαν αἴγλην τῆς θεότητος, φύγῃ ἐκ τοῦ οἴκου ὁ καλέσας τὸν Δεσπότην.","english":"And if someone reproaches you, saying, \"Why do you eat and drink with sinners?\" answer by saying, \"The healthy have no need of a physician, but those who are ill do. For I am righteous, not to save the righteous, but to convert sinners.\" The Lord is invited to a meal, and he does not refuse, he who fed five thousand to satiety in the desert with five loaves, he who dried up the impassable sea and led Israel through the sea as through a grassy plain, he who rained down manna for them from heaven, and for the whole day from the brilliance of the manna, snows. The Lord is invited to a meal, and he does not refuse, teaching those who invite him the best of lessons in the midst of meals; for he goes to a meal, not to fill himself with the Pharisee's foods, but so that the Pharisee may be filled with the Lord's teachings. He is invited to a meal, and he comes to the house of the Pharisee, concealing his divinity with humanity, lest the one who invited the Master, suddenly beholding the dazzling radiance of the divinity, flee from the house.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πέντε ἄρτων πέντε χιλιάδας","severity":"info","text":"Alludes to the multiplication of loaves and fishes (John 6:1-14; Matt 14:13-21). The phrase 'five loaves' and 'five thousand' directly echoes the Gospel narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὴν ἀπόρευτον καταξηράνας θάλασσαν","severity":"info","text":"Refers to the parting of the Red Sea (Exod 14:21-22). The adjective 'impassable' (ἀπόρευτον) underscores the miraculous nature of the event.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐρανόθεν αὐτοῖς τὸ μάννα ἐπομβρίσας","severity":"info","text":"Echoes the provision of manna from heaven (Exod 16:4-15). The verb 'rained down' (ἐπομβρίσας) emphasizes divine abundance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Φαρισαίου","severity":"info","text":"The Pharisee here is a stock figure of pride and hypocrisy in early Christian polemic, not necessarily a historical individual. Chrysostom uses him to illustrate the danger of self-righteousness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καλεῖται εἰς ἄριστον ὁ Κύριος, καὶ οὐ παραιτεῖται","severity":"info","text":"This phrase is repeated three times in the passage, creating a rhetorical refrain that emphasizes Christ's humility and pedagogical purpose in accepting the invitation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐξαστράπτουσαν αἴγλην","severity":"info","text":"Literally 'dazzling radiance' (αἴγλη) that 'flashes like lightning' (ἐξαστράπτουσαν). The phrase evokes the theophanic glory of Christ's divinity, which must be veiled to avoid overwhelming the beholder.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐκ τῆς λαμπρότητος τοῦ μάννα χιόνας' is obscure: it may mean 'from the brilliance of the manna, snows' (as translated) or could be a textual corruption; the sense of 'snows' as a verb is uncertain."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Εἰσέρχεται εἰς τὸν τοῦ Φαρισαίου οἶκον, ὁ οὐράνιος βασιλεὺς πρὸς τὸν αἰχμάλωτον, καὶ καλύπτει τὸ βασιλικὸν ἀξίωμα τῷ δερματίνῳ καταφράκτῳ τῆς σαρκὸς, ἵνα μὴ θεωρήσας τὸν οὐράνιον βασιλέα τρομάξῃ ὁ αἰχμάλωτος, καὶ εἰς γῆν καταδύσῃ. Εἰσέρχεται εἰς τὸν τοῦ Φαρισαίου οἶκον ὁ Ἥλιος τῆς δικαιοσύνης, τὰς χρυσαυγαζούσας τῶν ἀκτίνων λαμπηδόνας καλύπτων τῇ νεφέλῃ τοῦ σώματος, ἵνα μὴ θεωρήσας ὁ ἄνθρωπος, ἀπολέσῃ τὴν ὅρασιν. Εἰσέρχεται εἰς τὸν οἶκον τοῦ Φαρισαίου ὁ οὐράνιος ποιμήν· ἐάσας ἐπὶ τῶν ὀρέων τὰ ἐνενήκοντα ἐννέα πρόβατα, ἔρχεται ἐπὶ τὸ ἀπολωλός· εἰσέρχεται εἰς τὴν μάνδραν αὐτοῦ καλύπτων τὸν ποιμένα ἐν τῷ ἀρνείῳ τοῦ σώματος. Οὐ βακτηρίαν ἐπιφέρεται, οὐ ῥάβδον ἀπειλοῦσαν τὴν προτέραν πλάνην, ἵνα μὴ δειλιάσαν καὶ πτοηθὲν τὸ πρόβατον πάλιν ἀποδράσῃ τοῦ\n\nἰδίου ποιμνίου· ἀλλ' εἰσέρχεται εἰς τὸν οἶκον τοῦ Φαρισαίου, οὐχ ὡς Θεὸς, οὐχ ὡς βασιλεὺς, οὐχ ὡς Ἥλιος δικαιοσύνης, ἀλλ' ὡς ἄνθρωπος πρὸς ἄνθρωπον, ὡς ἀρνίον πρὸς ἀρνίον. Συνδιαιτᾶται αὐτῷ, συννέμεται, συγκαθέζεται, εἰσέρχεται, συναναπίπτει τῷ ἤδη πεπτωκότι ὑπὲρ τὴν ἁμαρτίαν, ἵνα ἐν τῷ συναναπεσεῖν αὐτῷ τὸν ἤδη πεπτωκότα συνανεγείρῃ. Καὶ εἰσελθὼν οὐκ ἐβαπτίσθη κατὰ τὸ ἔθος τῶν Φαρισαίων. Τοῦτο δὲ ἐποίει κατὰ δύο τρόπους, ἵνα δώσῃ ἀφορμὴν τῷ προβάτῳ λαλεῖν πρὸς τὸν ποιμένα· ἔτι δὲ καὶ δόγμα Ἰουδαϊκὸν καταλύσῃ, καὶ βεβαιώσῃ πνευματικόν. Εἶδε γὰρ, φησὶν, ὁ Φαρισαῖος, καὶ ἐθαύμασεν, ὅτι οὐ πρῶτον ἐβαπτίσθη, οὐκ ἐπαινῶν τὸν διδάσκαλον, ἀλλὰ ἀπορῶν τὸ γινόμενον, οὐκ ἐπαινῶν, ἀλλὰ κρίνων.","english":"He enters the house of the Pharisee—the heavenly king goes to the captive, and conceals his royal dignity under the leathern covering of the flesh, so that the captive, beholding the heavenly king, might not tremble and sink into the earth. He enters the house of the Pharisee—the Sun of righteousness, veiling the golden radiance of his rays with the cloud of the body, so that the man, beholding him, might not lose his sight. He enters the house of the Pharisee—the heavenly shepherd; leaving the ninety-nine sheep upon the mountains, he comes for the lost one; he enters his fold, concealing the shepherd in the lamb of the body. He carries no staff, no rod threatening the former straying, so that the sheep, taking fright and being alarmed, might not again flee from its own flock. But he enters the house of the Pharisee, not as God, not as king, not as Sun of righteousness, but as man to man, as lamb to lamb. He lives with him, grazes with him, sits with him, enters, reclines with him who has already fallen beyond sin, so that by reclining with him he might raise up the one already fallen. And upon entering, he did not baptize himself according to the custom of the Pharisees. This he did in two ways: to give the sheep an occasion to speak to the shepherd, and also to abolish a Jewish ordinance and establish a spiritual one. For the Pharisee saw, it is said, and marveled, that he did not first baptize himself—not praising the teacher, but being perplexed at what was happening, not praising, but judging.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Εἰσέρχεται εἰς τὸν τοῦ Φαρισαίου οἶκον","severity":"info","text":"The repeated entrance motif structures the passage as a narrative of Christ's humble approach to the Pharisee, emphasizing concealment of divine identity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὁ Ἥλιος τῆς δικαιοσύνης","severity":"info","text":"A Christological title, 'Sun of righteousness,' common in patristic literature, here linked to the imagery of veiling radiance to prevent blinding.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ ἐνενήκοντα ἐννέα πρόβατα","severity":"info","text":"Alludes to the parable of the lost sheep (Matthew 18:12-14; Luke 15:4-7), where the shepherd leaves the ninety-nine to find the one.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οὐκ ἐβαπτίσθη κατὰ τὸ ἔθος τῶν Φαρισαίων","severity":"info","text":"Refers to Jewish ritual washing before meals, a Pharisaic practice; Chrysostom interprets Christ's omission as a deliberate break with Jewish custom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰσέρχεται ... Εἰσέρχεται ... Εἰσέρχεται","severity":"info","text":"Triple anaphora of 'He enters' builds a rhetorical crescendo, each iteration introducing a new metaphor (king, sun, shepherd) before the climactic denial of those roles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οὐκ ἐπαινῶν ... ἀλλὰ κρίνων","severity":"info","text":"Chrysostom notes the Pharisee's response as perplexity and judgment, not praise, reflecting a moralizing exegesis typical of Antiochene homiletics.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Καὶ ἦν ἰδεῖν, ἀγαπητοὶ, τὸν ζωοπλάστην ὑπὸ τοῦ πλάσματος κρινόμενον, καὶ τὸν κεραμέα ὑπὸ τοῦ πηλοῦ διορθούμενον. Τοῦτο ἔπασχεν ὁ Φαρισαῖος μὴ θεωρῶν τοῖς κρυπτοῖς ὀφθαλμοῖς τῆς καρδίας τὸν ἔνδοθεν τῶν ἀγγέλων ταξίαρχον. Εἰ ἐθεάσατο τοῦτον, προσέπεσεν ἂν τοῖς γό59.592 νασι, καὶ τοῖς δάκρυσιν ἔπλυνεν αὐτοῦ τοὺς πόδας, καὶ ἔλεγεν, Ἱλάσθητί μοι τῷ ἁμαρτωλῷ. Ἔλεγε γὰρ ἄν· Σὺ ἐξ οὐκ ὄντων εἰς τὸ εἶναι τὰ πάντα παραγαγών· τῷ σῷ λόγῳ οἱ οὐρανοὶ ἐστερεώθησαν, καὶ τῷ πνεύματι τῷ σῷ αἱ δυνάμεις αὐτῶν συνέστησαν. Σὺ συνάγεις ὡς εἰς ἀσκὸν ὕδατα θαλάσσης, τιθεὶς ἐν θησαυροῖς ἀβύσσους· ἀπὸ σοῦ φοβεῖται πᾶσα ἡ οἰκουμένη. Ἀλλ' οὐδὲν τούτων οὔτε ἐννοήσας, οὔτε εἰρηκὼς ἔκρινε τὸν Δεσπότην· ὁ δὲ Κύριος πρόφασιν δεδωκὼς, ὥσπερ ἐκείνῃ τῇ Σαμαρείτιδι, ἐκ τοῦ αἰτῆσαι παρ' αὐτῆς ὕδωρ, ἔδωκε καιρὸν τοῦ αἰτῆσαι παρ' αὐτοῦ τὸ οὐράνιον ὕδωρ. Ἄρχεται οὖν ὁ Κύριος ἠρέμα ἐπιστρέφειν τὸ πρόβατον, καὶ ἀπὸ τῆς πλάνης ἐπὶ τὴν ἀλήθειαν αὐτὸν χειραγωγεῖν. Ἄρτι γὰρ ὑμεῖς, οἱ Φαρισαῖοι, πλύνετε τὸ ἔξω τοῦ ποτηρίου καὶ τοῦ πίνακος· τὸ δὲ ἔσωθεν γέμει ἁρπαγῆς καὶ δόλου· τουτέστιν, Ὑμεῖς νῦν τὸ μὲν σῶμα καλλωπίζετε, τὰς δὲ ψυχὰς κακίζετε. Πῶς δὲ καὶ τέρψῃ, χρυσοῦν ἂν ᾖ τὸ ποτήριον, ὅταν ἔνδον ἔχῃ θανατηφόρον ποτόν; Οὐχὶ τοιαῦται αἱ πόρναι, τὰς ὄψεις αὐτῶν τοῖς χρώμασιν ἀνθίζουσαι, τὰς ψυχὰς ἀφανίζουσιν; ἢ γὰρ οὐχὶ τὰς ὄψεις αὐτῶν φοίνικι ἐρυθραίνουσαι, εἴδωλον τῆς μελλούσης αὐτὰς ὑποδέχεσθαι φλογὸς οἰκείοις δακτύλοις ἐργάζονται;","english":"And one could see, beloved, the life-creator being judged by his creation, and the potter being corrected by the clay. This the Pharisee suffered because he did not behold with the hidden eyes of his heart the commander of the angelic hosts within. Had he beheld him, he would have fallen at his knees, and with tears washed his feet, and said, \"Be gracious to me, the sinner.\" For he would have said: \"You who brought all things from non-existence into being; by your word the heavens were made firm, and by your spirit their powers were established. You gather the waters of the sea as into a wineskin, placing abysses in treasuries; the whole inhabited world fears you.\" But none of this did he consider or say; instead, he judged the Master. The Lord, having given a pretext, as with that Samaritan woman, by asking her for water, gave an opportunity to ask him for the heavenly water. So the Lord begins gently to turn the sheep back, and to lead him from error to truth. \"For now you Pharisees wash the outside of the cup and the plate, but the inside is full of plunder and deceit.\" That is, \"Now you adorn the body, but you corrupt the souls. For how can it please, if the cup is golden, when it contains a deadly drink within? Are not prostitutes like this, who color their faces with paints while they ruin their souls? Or do they not, reddening their faces with vermilion, work with their own fingers an image of the flame that will receive them?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ζωοπλάστην","severity":"info","text":"The term 'life-creator' (ζωοπλάστην) is a rare compound emphasizing Christ as the creator of living beings, contrasting with the created 'clay' (πηλοῦ) that judges him.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σὺ ἐξ οὐκ ὄντων εἰς τὸ εἶναι τὰ πάντα παραγαγών","severity":"info","text":"This phrase echoes the creation language of Genesis 1 and Psalm 33:6 (LXX), where God brings order from chaos; Chrysostom adapts it to Christ's role as creator.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τῇ Σαμαρείτιδι","severity":"info","text":"The Samaritan woman (John 4:7-9) is a parallel: Christ asks for water to initiate dialogue, just as here he asks the Pharisee for water to lead him to spiritual truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Φαρισαῖοι","severity":"info","text":"Chrysostom's critique of Pharisees as outwardly pure but inwardly corrupt reflects a common patristic trope, rooted in Gospel polemics (e.g., Matthew 23) and contemporary anti-Jewish rhetoric.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἄρχεται οὖν ὁ Κύριος ἠρέμα ἐπιστρέφειν τὸ πρόβατον","severity":"info","text":"This sentence marks a narrative pivot: from the Pharisee's failure to Christ's gentle corrective action, using the pastoral metaphor of turning a sheep from error to truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὰς ὄψεις αὐτῶν φοίνικι ἐρυθραίνουσαι","severity":"info","text":"The comparison of prostitutes' makeup to a foreshadowing of hellfire is a vivid moral image; Chrysostom often uses such analogies to condemn cosmetic adornment as deceptive and sinful.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"δέον αὐτὰς τῷ αἵματι τοῦ Ἰησοῦ τὰς καρδίας ῥαντίζειν, μᾶλλον δὲ ῥοδίζειν, καὶ τῷ πνεύματι τὰς καρδίας αὐτῶν λευκαίνειν· ἵνα τὸ ἄνθος τῆς ψυχῆς ἀστράπτον καθάπερ ῥόδον ἐν κρίνῳ μεμιγμένον ὑπάρχῃ. Νῦν δὲ τὰς ὄψεις αὐτῶν ἐκφλογίζουσιν, ἵνα τὰς τῶν νέων καρδίας πρὸς μανίαν ἐκκαύσωσιν. Νῦν ὑμεῖς, οἱ Φαρισαῖοι, τὸ ἔξωθεν τοῦ ποτηρίου καὶ τοῦ πίνακος πλύνετε, τὸ δὲ ἔσωθεν ὑμῶν γέμει ἁρπαγῆς καὶ πονηρίας· ὡσανεὶ ἔλεγε, Διὰ τί τὸ μὲν σῶμα ὕδατι λούετε, τὰ δὲ πταίσματα ἐν τῷ πνεύματι οὐ λούετε;\n\nΤολμῶ γὰρ εἰπεῖν, ἀγαπητοὶ, οὐδὲν ὠφεληθήσεται ἄνθρωπος, κἂν τὸ σῶμα πλύνῃ, ἐὰν μὴ πνεῦμα ἔχῃ συνεργὸν, καὶ σύνδρομον τὴν ἐλεημοσύνην. Ὥσπερ γὰρ ποτήριον καὶ ἔξωθεν πλυθὲν καὶ ἔσωθεν, μὴ ἔχον δὲ ποτὸν, οὐκ ἂν ἰάσηται τοῦ διψῶντος τὴν ἐπιθυμίαν, ὁμοίως δὲ καὶ πινάκιον· οὕτω καὶ ἄνθρωπος, κἂν ἔσωθεν ᾖ πεπλυμένος καὶ ἔξωθεν, οὐ τέρψει τὸν Κύριον, ἐὰν μὴ θρέψῃ τὸν σύνδουλον. Διὸ ἐπιφέρει ὁ Κύριος, καὶ λέγει· Πλὴν τὰ ἐνόντα, δότε ἐλεημοσύνην· καὶ ἰδοὺ πάντα καθαρὰ ἔσται ὑμῖν. Πλὴν τὰ ἐνόντα, λέγει· οὐ γὰρ τῇ τῶν πολυχρύσων προσκομιδῇ τέρπεται, ὅσον τῇ τῶν ἀδόλων ἀνυποκρίτῳ προσφορᾷ. Μὴ ζητήσῃς σὺ ὁ πένης, ὅτι οὐκ ἔχεις χρυσὸν, καὶ ἀργύρου τοσάσδε ὁλκάδας· ῥῖψον εἰς τὸ γαζοφυλάκιον ὃ ἔχεις· καὶ δύο λεπτὰ δικαιοῖ. Μνήσθητι τὸ τῆς χήρας ἐκείνης, ὅτι ἐδικαιώθη ὑπὲρ τοὺς πολυχρύσους. Ὁ γὰρ Θεὸς χρήματα οὐκ οἶδε σταθμίζειν, ἀλλὰ συνείδησιν δοκιμάζει. Ἡ ἐλεημοσύνη σπίλους ψυχῶν ἀποσμήχει, καὶ μισθοὺς ἀγαθῶν θησαυρίζει·","english":"it is necessary to sprinkle their hearts with the blood of Jesus, or rather to make them rosy, and to whiten their hearts with the spirit, so that the flower of the soul, flashing like a rose mixed with a lily, may exist. But now they inflame their eyes, so as to kindle the hearts of the young to madness. Now you, Pharisees, wash the outside of the cup and the plate, but the inside of you is full of plunder and wickedness; as if he said, Why do you wash the body with water, but do not wash the offenses in the spirit?\n\nFor I dare to say, beloved, a man will gain nothing, even if he washes the body, unless he has the spirit as a helper, and almsgiving as a companion. For just as a cup, washed both outside and inside, but having no drink, would not cure the thirst of the one who is thirsty, and likewise a plate; so also a man, even if he is washed inside and outside, will not please the Lord, unless he feeds his fellow servant. Therefore the Lord adds and says: But from what you have, give alms; and behold, everything will be clean for you. But from what you have, he says; for he is not pleased by the offering of the wealthy as much as by the guileless, unfeigned offering. Do not seek, you poor man, because you have no gold and so many talents of silver; cast into the treasury what you have; and even two small coins are sufficient. Remember that widow, that she was justified above the wealthy. For God does not know how to weigh money, but he tests conscience. Almsgiving wipes away stains of souls and stores up rewards of good things.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ῥοδίζειν","severity":"info","text":"The verb ῥοδίζειν ('to make rosy') is a rare and vivid metaphor, likely Chrysostom's own coinage, contrasting with ῥαντίζειν ('sprinkle') to evoke the blood of Christ as a purifying and beautifying agent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πλὴν τὰ ἐνόντα, δότε ἐλεημοσύνην","severity":"info","text":"Chrysostom attributes this saying to 'the Lord' (ὁ Κύριος), but it is not a direct quotation from the canonical Gospels; it may be a paraphrase of Jesus' teaching on almsgiving (cf. Matt 6:1-4; Luke 12:6-7) or a logion from an apocryphal source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γαζοφυλάκιον","severity":"info","text":"γαζοφυλάκιον ('treasury') refers to the offering box in churches for alms; the term is common in patristic literature for the collection of charitable donations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὸ τῆς χήρας ἐκείνης","severity":"info","text":"The widow who is 'justified above the wealthy' recalls the Gospel story of the widow's mite (Mark 12:41-44) and is a standard exemplum in Chrysostom's homilies on almsgiving.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τολμῶ γὰρ εἰπεῖν","severity":"info","text":"The phrase 'For I dare to say' marks a rhetorical intensification, introducing a direct exhortation to the congregation and shifting from critique of the Pharisees to positive instruction on inner purity and almsgiving.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πταίσματα ἐν τῷ πνεύματι","severity":"caution","text":"The phrase 'wash the offenses in the spirit' is ambiguous: it may mean 'wash the spiritual offenses' (with πνεύματι as instrument) or 'wash offenses by means of the spirit'; the English draft takes the latter, but the Greek allows either reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πταίσματα ἐν τῷ πνεύματι' is ambiguous between 'offenses in the spirit' (locative) and 'offenses by the spirit' (instrumental); the English draft opts for the instrumental reading.","The source of the saying 'Πλὴν τὰ ἐνόντα, δότε ἐλεημοσύνην' is uncertain; it may be a loose paraphrase of canonical Gospel material or a citation from an apocryphal tradition."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ἡ ἐλεημοσύνη ψυχῆς ζωτικὴ χορηγία, ἡ ἐλεημοσύνη τὰς ψυχὰς ἐκλευκαίνει, ἡ ἐλεημοσύνη ψυχῆς παῤῥησία, καλὴ στρατηγία. Ῥίψατε χρυσὸν, καὶ λάβετε Κύριον·\n\nδότε ἀργύριον, καὶ λάβετε τὸ ἅγιον· σκορπίσατε χαλκὸν, καὶ συνεξελεύσεται αὐτῷ ὁ ἰὸς τῆς ἁμαρτίας· δροσίσατε τὴν κάμινον, καὶ δότε ἱμάτια ἵνα λάβητε ἰάματα, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"Almsgiving is the vital sustenance of the soul; almsgiving whitens the souls; almsgiving is the soul’s boldness, a noble strategy. Cast away gold, and take the Lord; give silver, and take the holy; scatter bronze, and the rust of sin will go out with it; bedew the furnace, and give garments that you may receive healings, in Christ Jesus our Lord, to whom are the glory and the power for ever and ever. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἡ ἐλεημοσύνη ψυχῆς ζωτικὴ χορηγία","severity":"info","text":"The Greek text opens with a series of three parallel clauses defining almsgiving as vital sustenance, whitening agent, and boldness/strategy for the soul. This rhetorical triad reinforces the spiritual benefits of charity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐλεημοσύνη","severity":"info","text":"Ἐλεημοσύνη (almsgiving) is a key term in Chrysostom's moral teaching, often denoting charitable acts that purify the soul. Here it is linked to whitening (ἐκλευκαίνει), a metaphor for spiritual cleansing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ῥίψατε χρυσὸν, καὶ λάβετε Κύριον","severity":"info","text":"The exhortation to exchange gold for the Lord echoes the Gospel call to renounce material wealth for spiritual gain (cf. Matthew 19:21; Mark 10:21). The triad of gold, silver, and bronze may allude to the rich young man narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"δότε ... λάβετε ... σκορπίσατε ... δροσίσατε","severity":"info","text":"The passage employs a series of imperative verbs (cast, give, scatter, bedew) in a chiastic pattern, contrasting material loss with spiritual gain. This rhetorical structure is typical of Chrysostom's homiletic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ᾧ ἡ δόξα καὶ τὸ κράτος","severity":"info","text":"The concluding doxology, 'to whom are the glory and the power for ever and ever,' is a standard liturgical formula in Greek Christian writings, affirming Christ's eternal sovereignty. It marks the end of the homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"δροσίσατε τὴν κάμινον","severity":"caution","text":"The phrase 'bedew the furnace' is obscure; it may be a metaphor for cooling the heat of sin or a reference to a specific ascetic practice. The Coptic Vorlage might clarify, but the Greek text is ambiguous here.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'bedew the furnace' (δροσίσατε τὴν κάμινον) is unclear; it may be a metaphorical exhortation to quench sinful passions or a reference to a concrete act of charity. The reading taken treats it as a metaphor for spiritual cooling."],"confidence":"medium","notes":[]}]}