{"slug":"khazarzar-john-chrysostom-de-turture-seu-de-ecclesia-sermo","id":"greek:khazarzar:khazarzar-john-chrysostom-de-turture-seu-de-ecclesia-sermo","title":"De turture seu de ecclesia sermo","title_source":"De turture seu de ecclesia sermo","author":"John Chrysostom","genre":"homily","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":"2026-11-15T06:54:51Z","cost_usd":0.006436},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-de-turture-seu-de-ecclesia-sermo","work_id":"khazarzar-john-chrysostom-de-turture-seu-de-ecclesia-sermo","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%20turture%20seu%20de%20ecclesia%20sermo.pdf"},"stats":{"passages":11,"english_words":2638,"coptic_letters":0,"source_letters":10813,"commentary_units":65,"commentary_kinds":8,"derived_notes":1,"ambiguities":16,"work_notes":5,"external_links":0,"timeline":6},"summary":{"work":"khazarzar-john-chrysostom-de-turture-seu-de-ecclesia-sermo","abstract":"This homily by John Chrysostom allegorizes the turtledove as a symbol of the Church, emphasizing monogamy and chastity. Written in a rhetorical and exhortatory register typical of Chrysostom's Antiochene preaching, the text draws on classical natural history and scriptural imagery to present the turtledove's fidelity as a moral exemplum, particularly for women. The dating is uncertain, with some scholars placing it in Chrysostom's early Antiochene period (c. 386–397). The Greek text survives in a single manuscript tradition with variations in the title, and the edition by khazarzar relies on a collation of late Byzantine copies without a critical apparatus. The homily was included in medieval florilegia on marriage and virginity, influencing later Byzantine moral teaching.","historical_context":"The homily is attributed to John Chrysostom (c. 347–407), a prominent church father and preacher in Antioch and later Constantinople. Its composition is uncertain; if authentic, it likely dates to his early Antiochene period (c. 386–397), when he delivered many exegetical and moral homilies. The text reflects the Antiochene school's emphasis on literal and moral interpretation, using natural history (e.g., Aristotle's Historia Animalium) for allegorical purposes. The community addressed appears to be a mixed congregation in Antioch, with a notable direct address to women, consistent with Chrysostom's frequent exhortations to chastity. The Greek text survives in a single manuscript tradition, with some variations in the title, and was transmitted through late Byzantine copies. It was included in medieval florilegia on marriage and virginity, indicating its use in moral instruction, but it is not cited in canonical collections of ecumenical councils. The present edition lacks a critical apparatus; readers are referred to J. Dumortier's critical edition (Sources Chrétiennes) for variant readings.","significance":"This homily exemplifies Chrysostom's use of animal allegory for moral exhortation, particularly on marital fidelity and chastity. It reflects the intersection of classical natural history and Christian moral teaching, influencing later Byzantine ethical literature. Its inclusion in medieval florilegia on marriage and virginity underscores its role in shaping Byzantine moral theology, though its uncertain dating and manuscript tradition caution against overinterpretation.","timeline":[{"date":"c. 347–407","event":"Life of John Chrysostom"},{"date":"c. 386–397","event":"Possible composition during Chrysostom's early Antiochene period (conjectural)"},{"date":"4th–5th c.","event":"Transmission of the Greek text in manuscript tradition"},{"date":"Medieval period","event":"Inclusion in florilegia on marriage and virginity"},{"date":"20th c.","event":"Critical edition by J. Dumortier (Sources Chrétiennes)"},{"date":"21st c.","event":"Digital edition by khazarzar based on collation of late Byzantine copies"}],"relations":[{"work":"Historia Animalium","relation":"Source for natural history of turtledove's fidelity","key":"wikipedia:Aristotle","label":null,"url":null},{"work":"Psalm 83:4 LXX","relation":"Scriptural warrant for turtledove image","key":"wikipedia:Psalm 84","label":null,"url":null},{"work":"Homilies on Marriage and Virginity","relation":"Thematic parallel in Chrysostom's corpus","key":"wikipedia:John Chrysostom","label":null,"url":null},{"work":"Sources Chrétiennes edition by J. Dumortier","relation":"Critical edition with variant readings","key":"","label":null,"url":null},{"work":"Medieval florilegia on marriage and virginity","relation":"Transmission and influence on Byzantine moral teaching","key":"","label":null,"url":null}],"external_links":[],"cautions":["The dating of this homily is uncertain; it is not securely placed within Chrysostom's known corpus.","The Greek text survives in a single manuscript tradition with variations in the title.","The edition by khazarzar lacks a critical apparatus; readers should consult Dumortier's critical edition for variant readings.","The final sentence is a fragment; the Greek breaks off without completing the scriptural citation or thought."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000527,"generated":"2026-11-15T06:54:50Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/De%20turture%20seu%20de%20ecclesia%20sermo.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-de-turture-seu-de-ecclesia-sermo","status":"pass","blocking":[],"warnings":[],"stats":{"passages":11,"translated":11,"commentary_passages":11,"commentary_units":65,"english_words":2638,"source_letters":10810,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The homily allegorizes the turtledove as a symbol of the Church, emphasizing monogamy and chastity. The register is rhetorical and exhortatory, typical of Chrysostom’s Antiochene preaching style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"The dating of this homily is uncertain; it is not securely placed within Chrysostom’s known corpus. Some scholars assign it to his early Antiochene period (c. 386–397), but this remains conjectural.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Greek text survives in a single manuscript tradition, with some variations in the title. The edition by khazarzar relies on a collation of several late Byzantine copies, but a critical apparatus is not provided.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This homily was included in some medieval florilegia on marriage and virginity, influencing later Byzantine moral teaching. It is not, however, cited in the canonical collections of the ecumenical councils.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The present edition does not include a translation or commentary on textual cruces. Readers should consult the critical edition by J. Dumortier (Sources Chrétiennes) for variant readings and philological notes.","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: homily in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 11 narrative."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 1:29."},{"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":11},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΛΟΓΟΣ ΕΙΣ ΤΗΝ ΤΡΥΓΟΝΑ Ἤτοι εἰς τὴν Ἐκκλησίαν. αʹ. Ἡ τρυγὼν ἡ φιλέρημος, ὅτε ἐν ὕλαις συγκοιταζομένη καλεῖ τὸν ὁμόζυγον, γοεραῖς κολακείαις τὰς κοιλάδας δονήσασα, καὶ τὸν ἑαυτῆς ἄῤῥενα παρ' ὕδασι νεμόμενον θέλξασα, καὶ τοῦτον πετάσασα παραινεῖ ταχεῖαν τὴν πτῆσιν ποιήσασθαι· ὁμοφώνῳ δὲ γνώμῃ ἐπὶ τῶν στερεμνίων πρέμνων τὴν καλιὰν αὐτῶν πήξασαι καὶ ἀφόβως ἐπωάζουσι, καὶ τοὺς νεοττοὺς ἑαυτῶν ἐκεῖθεν πετάζουσι. Φασί τινες τὴν τρυγόνα φίλανδρον εἶναι καὶ φίλαγνον· ὥστε κἂν συμβῇ τὸν ταύτης ἄῤῥενα ὑπὸ ἀετοῦ ἀναλωθῆναι, ἢ ὑπὸ ἰξευτοῦ θηρευθῆναι, ταύτην ἑτέρῳ ἀνδρὶ μὴ ἐπιμίγνυσθαι, ἀλλ' αὐτὸν ποθεῖν, αὐτὸν ἀναμένειν, καὶ τῇ τούτου μνήμῃ συναποθνήσκειν. Ἀκούσατε, γυναῖκες, οἵα σωφροσύνη ἐν ὀρνέοις εὑρίσκεται. Ὅσοι τοίνυν τὴν μορφὴν τῆς τρυγόνος ἐν ὄψει φέρετε, τὴν ταύτης σωφροσύνην μιμήσασθε.\n\nΤοιαύτη ἐστὶν ἡ πάνσεμνος Ἐκκλησία. Τοῦ γὰρ ἀνδρὸς αὐτῆς Χριστοῦ σταυρωθέντος καὶ εἰς οὐρανοὺς ἀνελθόντος, ἑτέρῳ ἀνδρὶ οὐκ ἐπιμίγνυται· ἀλλ' αὐτὸν ποθεῖ, αὐτὸν ἀναμένει, καὶ τῇ τούτου μνήμῃ συναποθνήσκει. Ἀλλ' ἵνα μὴ δόξωμεν, ἀγαπητοὶ, ἔξωθεν εἶναι τῶν Γραφῶν μνημονεύσαντες τρυγόνος, φέρε αὐτῶν τῶν Γραφῶν μνημονεύσωμεν. Μαρτυρεῖ ὁ Δαυῒδ ὁ μακάριος, καὶ κελαδεῖ λέγων· Καὶ γὰρ στρουθίον εὗρεν ἑαυτῷ οἰκίαν, καὶ τρυγὼν νοσσιὰν ἑαυτῇ, οὗ θήσει τὰ νόσσια ἑαυτῆς. Καὶ ποῖον λέγει στρουθίον; Ἦ πάντως τὸν ἄνθρωπον· Ἡ γὰρ ψυχὴ ἡμῶν, ὡς στρουθίον, ἐῤῥύσθη ἐκ τῆς παγίδος τῶν θηρευόντων. Ὁ δέ γε Κύριος βουλόμενος δεῖξαι τοῖς ἑαυτοῦ μαθηταῖς, πόσον ἄλλων ἐν ἁγιωσύνῃ διαφέρουσι, λέγει πρὸς αὐτούς· Μὴ φοβεῖσθε·","english":"A discourse on the turtledove, or on the Church. 1. The turtledove, lover of solitude, when she lies with her mate in the woods, calls to him, shaking the valleys with plaintive cooings, and having charmed her own male as he grazes near the waters, she urges him to make a swift flight; with one accord they build their nest on firm branches and fearlessly sit on their eggs, and from there they send forth their young. Some say the turtledove is fond of her husband and fond of purity; so that if it happens that her male is consumed by an eagle or hunted by a fowler, she does not mate with another male, but longs for him, awaits him, and dies with his memory. Hear, women, what chastity is found in birds. Therefore, those of you who bear the form of the turtledove in your countenance, imitate its chastity.\n\nSuch is the all-holy Church. For her husband Christ having been crucified and ascended into the heavens, she does not mate with another man; but she longs for him, awaits him, and dies with his memory. But lest we seem, beloved, to be outside the Scriptures by mentioning the turtledove, let us also mention the Scriptures themselves. The blessed David bears witness and sings, saying: For even the sparrow found a house for itself, and the turtledove a nest for herself, where she will place her own young. And what sparrow does he mean? Surely the human being; for our soul, like a sparrow, was snatched from the snare of the hunters. And the Lord, wishing to show his disciples how much they differ from others in holiness, says to them: Do not fear.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΛΟΓΟΣ ΕΙΣ ΤΗΝ ΤΡΥΓΟΝΑ Ἤτοι εἰς τὴν Ἐκκλησίαν. αʹ.","severity":"info","text":"The title and the opening paragraph establish a two-part structure: first a natural-historical description of the turtledove, then an allegorical application to the Church as the bride of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τρυγών","severity":"info","text":"The Greek τρυγών (turtledove) is a standard symbol of marital fidelity in early Christian literature; Chrysostom here extends the trope to the Church as the faithful widow of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ γὰρ στρουθίον εὗρεν ἑαυτῷ οἰκίαν, καὶ τρυγὼν νοσσιὰν ἑαυτῇ","severity":"info","text":"Chrysostom cites Psalm 83:4 LXX (Psalm 84:3 MT) as scriptural warrant for the turtledove image, though the psalm verse speaks of a sparrow and a turtledove finding nests, not of the turtledove's fidelity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Φασί τινες","severity":"info","text":"The claim that a turtledove never remates after losing its partner derives from classical natural history (e.g., Aristotle, Historia Animalium 9.7) and was widely repeated in patristic moralizing.","cites":[],"named_sources":["Aristotle Historia Animalium"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀκούσατε, γυναῖκες","severity":"info","text":"The direct address to women as primary audience for the moral exemplum reflects Chrysostom's frequent homiletic practice of exhorting female congregants to chastity, here using animal analogy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Μὴ φοβεῖσθε","severity":"caution","text":"The final sentence 'Do not fear' is a fragment; the Greek breaks off without completing the scriptural citation or the thought. The English draft supplies no continuation, and the source edition marks no lacuna, but the sense is incomplete.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The final scriptural quotation (Μὴ φοβεῖσθε) is truncated; the intended verse is uncertain, possibly Matthew 10:26 or a similar exhortation. The source edition does not indicate a lacuna, but the passage ends abruptly."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"πολλῶν στρουθίων διαφέρετε ὑμεῖς. Διὰ τοῦτο καὶ ὁ Σολομὼν ἐβόα λέγων· Ἵνα σώζῃ, ὥσπερ δορκὰς ἐκ βρόχων, καὶ ὥσπερ ὄρνεον ἐκ παγίδος. Καὶ πάλιν ἡ θεία φωνή· Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν κόκκῳ σινάπιος, ὃν λαβὼν ἄνθρωπος ἔσπειρεν ἐν τῷ ἰδίῳ ἀγρῷ· ὃ μικρότερον μέν ἐστι πάντων τῶν σπερμάτων· ὅταν δὲ αὐξηθῇ, γίνεται μεῖζον πάντων τῶν λαχάνων, ὥστε ἐλθεῖν πάντα τὰ πετεινὰ τοῦ οὐρανοῦ, καὶ κατασκηνοῦν ἐν τοῖς κλάδοις αὐτοῦ. Καὶ γὰρ ἐνταῦθα τὰ πολυαρίθμητα γένη τῶν ἀνθρώπων ὀρνέοις παρείκασε. Καὶ γὰρ στρουθίον εὗρεν ἑαυτῷ οἰκίαν, καὶ τρυγὼν νοσσιὰν ἑαυτῇ, οὗ θήσει τὰ νόσσια ἑαυτῆς. Τρυγόνι παρείκασε τὴν πάνσεμνον Ἐκκλησίαν διὰ τὰ ποικίλα τῆς σοφίας χαρίσματα. Ὅτι δὲ πεποίκιλται ἡ Ἐκκλησία, ἔστι τοῦ Δαυῒδ ἀκοῦσαι λέγοντος· Πᾶσα ἡ δόξα τῆς θυγατρὸς τοῦ βασιλέως ἔσωθεν ἐν κροσσωτοῖς χρυσοῖς περιβεβλημένη, πεποικιλμένη. Καὶ γὰρ στρουθίον εὗρεν ἑαυτῷ οἰκίαν, καὶ τρυγὼν νοσσιὰν ἑαυτῇ, οὗ θήσει τὰ νόσσια ἑαυτῆς· τουτέστιν, ὑπὸ τοὺς στερεμνίους κλάδους τοῦ σταυροῦ ἐκτρέφουσα τὰ νεοφώτιστα τέκνα.","english":"You differ from many sparrows. For this reason Solomon also cried out, saying: “That she might be saved, like a gazelle from snares, and like a bird from a trap.” And again the divine voice: “The kingdom of heaven is like a grain of mustard, which a man took and sowed in his own field; it is the smallest of all seeds, but when it grows, it becomes larger than all the vegetables, so that all the birds of the sky come and nest in its branches.” For here too it likened the multitudinous races of men to birds. For a sparrow found a home for itself, and a turtledove a nest for itself, where she will place her own chicks. It likened the all-honored Church to a turtledove on account of the manifold gifts of wisdom. That the Church is adorned with variety, one may hear David saying: “All the glory of the king’s daughter is within, clothed in golden tassels, variegated.” For a sparrow found a home for itself, and a turtledove a nest for herself, where she will place her own chicks; that is, nurturing the newly enlightened children under the sturdy branches of the cross.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡνα σώζῃ, ὥσπερ δορκὰς ἐκ βρόχων, καὶ ὥσπερ ὄρνεον ἐκ παγίδος","severity":"info","text":"The phrase attributed to Solomon is not a direct biblical quotation but echoes the language of Psalm 124 (LXX) or similar wisdom imagery; Chrysostom adapts it freely.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν κόκκῳ σινάπιος","severity":"info","text":"This parable of the mustard seed is from Matthew 13:31-32; Chrysostom cites it as 'the divine voice' to illustrate the Church's growth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πᾶσα ἡ δόξα τῆς θυγατρὸς τοῦ βασιλέως ἔσωθεν ἐν κροσσωτοῖς χρυσοῖς περιβεβλημένη, πεποικιλμένη","severity":"info","text":"This verse is from Psalm 44:14 LXX (45:14 MT), describing the king's daughter adorned with gold; Chrysostom applies it to the Church's variegated wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τρυγών","severity":"info","text":"The turtledove (τρυγών) is the central symbol of the homily, representing the Church; Chrysostom explicitly states the comparison here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"νεοφώτιστα τέκνα","severity":"info","text":"'Newly enlightened children' refers to neophytes, recently baptized Christians, whom the Church nurtures under the cross; this reflects early Christian catechetical practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ γὰρ στρουθίον εὗρεν ἑαυτῷ οἰκίαν, καὶ τρυγὼν νοσσιὰν ἑαυτῇ","severity":"info","text":"This phrase is repeated twice in the passage, creating a refrain that reinforces the contrast between sparrow (individual) and turtledove (Church).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Solomon quotation is unclear; it may be a loose paraphrase of Psalm 124 or a lost apocryphal saying.","The phrase 'king's daughter' in the David quotation is ambiguous—Chrysostom interprets it as the Church, but the original psalm context is different."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Ταύτης δὲ τῆς τρυγόνος μέμνηται καὶ Ἱερεμίας λέγων· Τρυγὼν καὶ χελιδὼν ἀγροῦ, στρουθία καὶ τέττιγες ἔγνωσαν καιρὸν εἰσόδου αὐτῶν, τρυγόνα λέγων τὴν πάνσεμνον Ἐκκλησίαν, χελιδόνα τὸν φιλάνθρωπον Ἰωάννην, τέττιγα τὸν εὔλαλον Παῦλον, τὸν τῆς Ἐκκλησίας αὐλόν. Περὶ ταύτης τῆς τρυγόνος ἐντέλλεται ὁ Κύριος τῷ Ἀβραάμ· Λάβε μοι δάμαλιν τριετίζουσαν, καὶ κριὸν τριετίζοντα, καὶ αἶγα τριετίζουσαν, καὶ περιστερὰν, καὶ τρυγόνα. Ταύτης τῆς τρυγόνος μέμνηται καὶ ἐν τοῖς Ἄσμασι τῶν ᾀσμάτων ἡ Γραφὴ λέγουσα· Φωνὴ τῆς τρυγόνος ἠκούσθη ἐν τῇ γῇ ἡμῶν. Ἡ φωνὴ τῆς τρυγόνος ταύτης, τὸ οὐράνιον ἔαρ τὸν Χριστὸν οὐρανόθεν παραγίνεσθαι, ἡμῖν σημαίνει. Ἡ φωνὴ τῆς τρυγόνος ἠκούσθη ἐν τῇ γῇ ἡμῶν\n\nσήμερον. Ἀλλ' ἀκούσωμεν τὴν φωνὴν τῆς τρυγόνος ταύτης, ποῖα μέλη κελαδεῖ. Μέλαινά εἰμι καὶ καλὴ, θυγατέρες Ἱερουσαλήμ. Μὴ ἐμβλέψητέ με, ὅτι ἐγὼ μεμελανωμένη εἰμὶ, ὅτι παρέβλεψέ με ὁ ἥλιος. Μέλαινά εἰμι καὶ καλή· μέλαινα, διὰ τὴν προτέραν παράβασιν, καλὴ, διὰ τὴν ταχεῖαν μετάνοιαν· μέλαινα, διὰ τὸ ἐν τῷ πταίσματι πένθος, καλὴ, διὰ τὸ ἐν τῷ βαπτίσματι φέγγος. Μέλαινά εἰμι καὶ καλὴ, θυγατέρες Ἱερουσαλήμ. Θυγατέρας λέγει τῆς Ἱερουσαλὴμ τὰς ἁγίας τῶν πατέρων ψυχάς. Μέλαινά εἰμι καὶ καλὴ, ἡ ἐξ ἐθνῶν Ἐκκλησία. Μὴ βλέψητε ὑμεῖς, αἱ ἅγιαι ψυχαὶ, μὴ ἐμβλέψητε εἰς ἐμὲ, ὅτι ἐγώ εἰμι μεμελανωμένη, ὅτι παρέβλεψέ με ὁ ἥλιος τῆς δικαιοσύνης, διὰ τὴν προτέραν μου πλάνην. Ποῖος ἥλιος παρέβλεψεν αὐτήν; Οὐ πάντως περὶ οὗ λέγει ἐν τῷ Ἐκκλησιαστῇ, Ἀνατέλλει ὁ ἥλιος, καὶ δύνει ὁ ἥλιος, καὶ εἰς τὸν τόπον αὐτοῦ ἕλκει.","english":"This turtle dove is also mentioned by Jeremiah, saying: “The turtle dove and the swallow of the field, the sparrows and the grasshoppers knew the time of their entering,” calling the turtle dove the all-holy Church, the swallow the philanthropic John, the grasshopper the eloquent Paul, the pipe of the Church. Concerning this turtle dove the Lord commands Abraham: “Take for me a three-year-old heifer, and a three-year-old ram, and a three-year-old goat, and a dove, and a turtle dove.” This turtle dove is also mentioned in the Song of Songs by Scripture, saying: “The voice of the turtle dove was heard in our land.” The voice of this turtle dove signifies to us that the heavenly spring, Christ, arrives from heaven. The voice of the turtle dove was heard in our land today. But let us hear the voice of this turtle dove, what songs it sings. “I am black and beautiful, daughters of Jerusalem. Do not look at me, because I am blackened, because the sun has looked askance at me.” I am black and beautiful: black, on account of the former transgression; beautiful, on account of the swift repentance. Black, on account of the mourning in the fault; beautiful, on account of the radiance in baptism. “I am black and beautiful, daughters of Jerusalem.” It calls the holy souls of the fathers daughters of Jerusalem. “I am black and beautiful,” the Church from the nations. “Do not look at me, you holy souls, do not gaze upon me, because I am blackened, because the sun of righteousness has looked askance at me,” on account of my former error. What sun looked askance at her? Not at all the one of which it says in Ecclesiastes, “The sun rises, and the sun sets, and draws to its place.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τρυγὼν καὶ χελιδὼν ἀγροῦ, στρουθία καὶ τέττιγες ἔγνωσαν καιρὸν εἰσόδου αὐτῶν","severity":"info","text":"Jeremiah's words are not a direct biblical quotation but a paraphrase or allusion; the exact phrase is not found in the LXX. Chrysostom adapts the imagery for allegorical interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τέττιγα","severity":"info","text":"The Greek 'τέττιξ' (grasshopper/cicada) is allegorized as Paul, 'the pipe of the Church,' likely for its musical or prophetic associations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λάβε μοι δάμαλιν τριετίζουσαν, καὶ κριὸν τριετίζοντα, καὶ αἶγα τριετίζουσαν, καὶ περιστερὰν, καὶ τρυγόνα","severity":"info","text":"This command to Abraham is not a direct biblical verse; it may be a conflation of sacrificial instructions from Genesis 15:9 or similar passages, adapted for allegory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Φωνὴ τῆς τρυγόνος ἠκούσθη ἐν τῇ γῇ ἡμῶν","severity":"info","text":"This phrase echoes Song of Songs 2:12 (LXX: 'φωνὴ τῆς τρυγόνος ἠκούσθη ἐν τῇ γῇ'), but Chrysostom applies it to Christ as the 'heavenly spring.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μέλαινά εἰμι καὶ καλὴ, θυγατέρες Ἱερουσαλήμ","severity":"info","text":"This is a direct quotation from Song of Songs 1:5 (LXX: 'μέλαινά εἰμι καὶ καλή, θυγατέρες Ἱερουσαλήμ'), interpreted allegorically as the Church from the nations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνατέλλει ὁ ἥλιος, καὶ δύνει ὁ ἥλιος, καὶ εἰς τὸν τόπον αὐτοῦ ἕλκει","severity":"info","text":"This is a paraphrase of Ecclesiastes 1:5 (LXX: 'ἀνατέλλει ὁ ἥλιος, καὶ δύνει ὁ ἥλιος, καὶ εἰς τὸν τόπον αὐτοῦ ἕλκει'), used to distinguish the physical sun from the 'sun of righteousness.'","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Jeremiah quotation is not verbatim from the LXX; Chrysostom may be citing from memory or a variant tradition. The identity of 'John' (the swallow) is ambiguous—possibly John the Baptist or John Chrysostom himself, but likely John the Baptist given the context of 'philanthropic.'"],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Ἀνατέλλει γὰρ ἡμῖν ὁ ἥλιος τῆς δικαιοσύνης, Χριστὸς ἐκ Μαρίας, τὸ κατὰ σάρκα· ἀνατολὴ ὄνομα αὐτῷ· ἔδυνε πάλιν, ὅτε ἐπὶ τοῦ σταυροῦ καὶ εἰς τὰ καταχθόνια κατῆλθεν. Ἀνατέλλει ὁ ἥλιος, καὶ δύνει ὁ ἥλιος, καὶ εἰς τὸν τόπον αὐτοῦ ἕλκει.\n\nὍτε εἰς οὐρανοὺς ἀνῆλθε, τότε ἡμᾶς εἷλκεν. Ὅταν γὰρ ὑψωθῶ, τότε πάντας ἑλκύσω πρὸς ἐμαυτόν. Περὶ τούτου τοῦ ἡλίου τῆς δικαιοσύνης καὶ Ἡσαΐας φθέγγεται λέγων· Ἐν ταῖς ἡμέραις ἐκείναις ἀνατελεῖ ὁ ἥλιος τῆς δικαιοσύνης, καὶ ἴασις ἐν ταῖς πτέρυξιν αὐτοῦ. Ἐλθόντος γὰρ τοῦ ἡλίου τῆς δικαιοσύνης Χριστοῦ, ἡ αἱμοῤῥοοῦσα ἁψαμένη τοῦ πτερυγίου τοῦ ἱματίου αὐτοῦ, τὰς πηγὰς τῶν αἱμάτων ἐξήρανε. Μέλαινά εἰμι καὶ καλὴ, θυγατέρες Ἱερουσαλήμ. Εἴ τίς ἐστιν ἐνθάδε ἑστηκυῖα ψυχὴ ἁμαρτίᾳ μεμελανωμένη, μὴ φοβείσθω· μόνον μετανοείτω, καὶ λεγέτω· Μέλαινά εἰμι καὶ καλή. Εἰ καὶ πρὸς ἐσχάτην ἀναπνοὴν τυγχάνει εἰ καὶ πρὸς ἑσπέραν ὥρα ἐστὶ, μὴ φοβείσθω· μετανοείτω μετὰ κλαυθμοῦ. Τὸ γὰρ ἑσπέρας αὐλισθήσεται κλαυθμὸς, καὶ εἰς τὸ πρωῒ ἀγαλλίασις. Μίμησαι Ἐζεκίαν τὸν βασιλέα, ὃς ἀῤῥωστίᾳ ὑποπεσὼν κατέκειτο ἐπὶ κλίνης· ἀκούσας δὲ Ἡσαΐου λέγοντος πρὸς αὐτόν· Τάξαι περὶ τοῦ οἴκου σου· μέλλεις γὰρ σὺ τελευτᾷν, καὶ οὐ ζήσῃ· στραφεὶς πρὸς τὸν τοῖχον, δάκρυσι μετανοίας τὴν κλίνην ἐδρόσιζε, τὸν ἥλιον ἐνεπόδιζε, καὶ πεντεκαιδεκαετῆ ζωῆς χρόνον παραχρῆμα ἐλάμβανεν. βʹ. Εἴ τίς ἐστιν ἐνταῦθα κατηχούμενος, μετανοείτω, προσερχέσθω τῷ Θεῷ, τῷ ὕδατι βαπτιζέσθω, τῷ βλέμματι φωτιζέσθω.","english":"The sun of righteousness, Christ from Mary, rises for us in the flesh; dawn is his name; he set again when he descended upon the cross and into the underworld. The sun rises, and the sun sets, and draws to its place.\n\nWhen he ascended into the heavens, then he drew us. For when I am raised up, then I will draw all to myself. Concerning this sun of righteousness, Isaiah also speaks, saying: “In those days the sun of righteousness will rise, and healing in its wings.” For when the sun of righteousness, Christ, came, the woman with the issue of blood, touching the hem of his garment, dried up the streams of blood. “I am black but beautiful, daughters of Jerusalem.” If there is any soul here standing blackened by sin, let it not fear; only let it repent and say, “I am black but beautiful.” Even if it is at the last breath, even if it is the evening hour, let it not fear; let it repent with weeping. For weeping will lodge in the evening, and in the morning there will be rejoicing. Imitate King Hezekiah, who fell into illness and lay on his bed; hearing Isaiah say to him, “Set your house in order, for you are about to die and will not live,” he turned to the wall, bedewed his bed with tears of repentance, held back the sun, and immediately received fifteen years of life. If there is any catechumen here, let him repent, let him approach God, let him be baptized with water, let him be enlightened with the gaze.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἥλιος τῆς δικαιοσύνης","severity":"info","text":"A fixed phrase for Christ, combining solar imagery with justice; cf. Mal 4:2 LXX. Chrysostom applies it typologically to the incarnation and crucifixion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν ταῖς ἡμέραις ἐκείναις ἀνατελεῖ ὁ ἥλιος τῆς δικαιοσύνης, καὶ ἴασις ἐν ταῖς πτέρυξιν αὐτοῦ","severity":"info","text":"A conflation of Isa 60:1-2 LXX, where the sun of righteousness rises with healing in its wings. Chrysostom adapts the phrase to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μέλαινά εἰμι καὶ καλή","severity":"info","text":"Allusion to Song 1:5 LXX (Ἀγρυπνία, μέλαινα, καλή). Chrysostom applies it to the repentant soul blackened by sin but beautiful through repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐζεκίαν","severity":"info","text":"Hezekiah’s illness and fifteen-year extension (2 Kgs 20:1-6) is a standard exemplum of repentance. Chrysostom uses it to encourage catechumens.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a solar typology of Christ to a series of exhortations: the woman with the issue of blood, the Song of Songs verse, Hezekiah, and finally a direct address to catechumens.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The phrase 'I am black but beautiful' was later taken up in patristic and medieval exegesis as a figure of the Church or the soul; Chrysostom here applies it to individual repentance.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Isaiah quotation is conflated; the phrase 'ἴασις ἐν ταῖς πτέρυξιν' does not appear verbatim in the LXX of Isa 60. The woman with the issue of blood is not named; the Gospel story (Matt 9:20-22) is assumed. The final clause 'τῷ βλέμματι φωτιζέσθω' may refer to the baptismal illumination or to a liturgical gaze."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Εἴ τίς ἐστιν ἐνθάδε πιστὸς ἁμαρτήσας, τῷ ὕδατι τῶν δακρύων τὸ σῶμα λουέτω, καὶ τῷ ἐλαίῳ τῆς εὐποιίας τὴν ψυχὴν λαμπρυνέτω. Ἐὰν οὕτω σεαυτὸν καλλωπίσῃς, ἐὰν τοῖς κατορθώμασιν αὐτὴν ὡραΐσῃς, ἐρᾷ σου ὁ θεῖος λόγος, ἅπτεταί σου τῆς διανοίας, πρὸς πόθον Θεοῦ ἐξέλκει· λέγεις καὶ σὺ, Οἴ μοι, τετρωμένη ἀγάπης ἐγώ· καθάπερ γὰρ βέλει τῇ ἀγάπῃ τιτρώσκονται αἱ τῶν ἁγίων ψυχαί. Θέλεις ἀκοῦσαι αὐτοῦ τοῦ βέλους λαλοῦντος; Ἀνάγνωθι τὸν Ἡσαΐαν, καὶ ἐν αὐτῷ εὑρήσεις πῶς λαλεῖ τὸ βέλος· Καὶ ἔθηκέ με ὡς βέλος ἐκλεκτὸν, ὁ Θεὸς Λόγος λέγει, καὶ ἐν τῇ φαρέτρᾳ αὐτοῦ ἔκρυψέ με. Τούτῳ τῷ βέλει τρωθεὶς Ἱερεμίας ἔλεγε πρὸς αὐτόν· Ἐγὼ δὲ οὐκ ἐκοπίασα κατακολουθῶν ὀπίσω σου, καὶ ἡμέραν ἀνθρώπου οὐκ ἐπεθύμησα. Τούτῳ τῷ βέλει τὴν διάνοιαν τρωθεὶς Δαυῒδ ἔλεγε πρὸς αὐτόν· Ἐκολλήθη ἡ ψυχή μου ὀπίσω σου, ἐμοῦ δὲ ἀντελάβετο ἡ δεξιά σου. Τούτῳ τῷ βέλει τρωθεὶς ὁ Πέτρος ἔλεγε τῷ Χριστῷ· Κύριε, σὺ οἶδας ὅτι φιλῶ σε. Τούτῳ τῷ βέλει τρωθεὶς ὁ Παῦλος καὶ συνδεθεὶς Χριστῷ, ἔλεγε· Τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ; Τούτῳ τῷ βέλει τρωθεῖσα ἡ πάνσεμνος Ἐκκλησία ἔλεγεν· Οἴμοι, τετρωμένη ἀγάπης ἐγώ. Ὢ στεναγμὸς ἐκ μέσου τῆς καρδίας βλυστάνων φιλόχριστα νάματα· ὢ στεναγμὸς, τὸν οὐράνιον νυμφίον Χριστὸν πρὸς ἑαυτὴν ἐπισπωμένη.","english":"If any faithful person here has sinned, let him wash his body with the water of tears and brighten his soul with the oil of good works. If you adorn yourself in this way, if you beautify her with your achievements, the divine word falls in love with you, touches your mind, draws you toward desire for God; and you too say, \"Woe is me, I am wounded with love.\" For just as by an arrow, so by love are the souls of the saints wounded. Do you wish to hear this arrow speaking? Read Isaiah, and in him you will find how the arrow speaks: \"And he set me as a chosen arrow,\" says the Word of God, \"and hid me in his quiver.\" Wounded by this arrow, Jeremiah said to him: \"But I did not grow weary following after you, and I did not long for the day of man.\" Wounded in his mind by this arrow, David said to him: \"My soul clung behind you, and your right hand took hold of me.\" Wounded by this arrow, Peter said to Christ: \"Lord, you know that I love you.\" Wounded by this arrow and bound together with Christ, Paul said: \"Who will separate us from the love of Christ?\" Wounded by this arrow, the all-honored Church said: \"Woe is me, I am wounded with love.\" O sigh, gushing forth from the midst of the heart streams that love Christ; O sigh, drawing the heavenly bridegroom Christ to herself.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τῷ ὕδατι τῶν δακρύων τὸ σῶμα λουέτω, καὶ τῷ ἐλαίῳ τῆς εὐποιίας τὴν ψυχὴν λαμπρυνέτω","severity":"info","text":"The pairing of water (tears) and oil (good works) for bodily and spiritual cleansing is a metaphor for penitential purification, common in Chrysostom's ascetic exhortations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἔθηκέ με ὡς βέλος ἐκλεκτὸν, ὁ Θεὸς Λόγος λέγει, καὶ ἐν τῇ φαρέτρᾳ αὐτοῦ ἔκρυψέ με","severity":"info","text":"This is a paraphrase of Isaiah 49:2 (LXX: 'He set me as a chosen arrow'), here attributed to the Word of God speaking, adapting the prophetic text to a Christological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγὼ δὲ οὐκ ἐκοπίασα κατακολουθῶν ὀπίσω σου, καὶ ἡμέραν ἀνθρώπου οὐκ ἐπεθύμησα","severity":"info","text":"This is a loose citation of Jeremiah 17:16 (LXX), where the prophet speaks of not wearying in following God, adapted here as a declaration of love.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐκολλήθη ἡ ψυχή μου ὀπίσω σου, ἐμοῦ δὲ ἀντελάβετο ἡ δεξιά σου","severity":"info","text":"This echoes Psalm 63:9 (LXX: 'My soul clings to you; your right hand supports me'), applied to David's devotion to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τούτῳ τῷ βέλει τρωθεὶς ... ἔλεγε","severity":"info","text":"A repetitive anaphoric series (Jeremiah, David, Peter, Paul, Church) builds a catena of biblical figures wounded by divine love, climaxing with the personified Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἡ πάνσεμνος Ἐκκλησία","severity":"info","text":"The Church is personified as the bride wounded by love, echoing the Song of Songs and patristic bridal mysticism; this aligns with the homily's allegorical identification of the turtle dove with the Church.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῷ ἐλαίῳ τῆς εὐποιίας' (oil of good works) may be a mixed metaphor; the intended sense is that good works anoint and illuminate the soul, not that oil is literally used in ritual.","The citation of Isaiah 49:2 is paraphrastic and not verbatim from the LXX; the speaker is identified as 'the Word of God' (ὁ Θεὸς Λόγος), which is an interpretive addition."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Διὰ τοῦτο αὐτὴ λέγει· Φιλησάτω με ἀπὸ φιλημάτων στόματος αὐτοῦ. Μεμνήστευμαι τῷ οὐρανίῳ νυμφίῳ διὰ νόμου καὶ τῶν προφητῶν. Ἐγὼ ἡ Ἐκκλησία\n\nἡ ἐξ ἐθνῶν μεμνηστευμένη οὐκ ἔτι βούλομαι διὰ Μωϋσέως, ἢ διὰ Ἡσαΐου, ἢ διὰ Ἱερεμίου καὶ τῶν λοιπῶν προφητῶν, ἀλλ' αὐτὸς ἐλθέτω· βούλομαι στόμα πρὸς στόμα λαλῆσαι αὐτῷ· αὐτὸς ἡκέτω, Φιλησάτω με ἀπὸ φιλημάτων στόματος αὐτοῦ. Ἀκούω Ἱερεμίου λέγοντος περὶ αὐτοῦ· Βαθεῖα ἡ καρδία αὐτοῦ παρὰ πάντας, καὶ ἄνθρωπός ἐστι, καὶ τίς γνώσεται αὐτόν; Αὐτὸν ποθῶ, αὐτὸν ἱκετεύω. Φιλησάτω με ἀπὸ φιλημάτων στόματος αὐτοῦ. Ἀκούω τοῦ Ἀμῶς λέγοντος· Ἰδοὺ ἄνθρωποςἑστὼς ἐπὶ τείχους ἀδαμαντίνου, καὶ ἐν τῇ χειρὶ αὐτοῦ ἀδάμας. Αὐτὸν ζητῶ, ἡκέτω, φιλησάτω με ἀπὸ φιλημάτων στόματος αὐτοῦ. Καὶ ὥσπερ γυνὴ φίλανδρος, ἀπόντος τοῦ ἀνδρὸς, παρακύπτουσα διὰ θυρίδων αὐτὸν περιβλέπεται, αὐτὸν περισκοπεῖ, καὶ κατὰ τὴν γῆν, καὶ κατὰ τὴν θάλασσαν· κἂν ἴδῃ πλοῖον ἐρχόμενον, ἐκεῖ τὸν ἑαυτῆς ἄνδρα φαντάζεται· κἂν ἴδῃ ὁδοιπόρους ἐρχομένους πόῤῥωθεν, ἐκεῖ τὸν ἑαυτῆς ἄνδρα λογίζεται εἶναι· πολλάκις γὰρ αὐτοῖς συναντήσασα ἐπερωτᾷ περὶ τοῦ ἰδίου ἀνδρός· Εἴπατέ μοι, ποῦ αὐτὸν ἐάσατε, ἐν ποίᾳ πόλει ἢ κώμῃ, τί λέγοντα, ἢ τί ποιοῦντα, ἢ πότε ἐρχόμενον;","english":"Therefore she says: \"Let him kiss me with the kisses of his mouth. I am betrothed to the heavenly bridegroom through the law and the prophets. I, the Church, who am betrothed from the nations, no longer wish through Moses, or through Isaiah, or through Jeremiah and the rest of the prophets, but let him come himself: I wish to speak with him mouth to mouth; let him come, let him kiss me with the kisses of his mouth. I hear Jeremiah saying about him: 'His heart is deep beyond all, and he is a man, and who will know him?' I long for him, I beseech him. Let him kiss me with the kisses of his mouth. I hear Amos saying: 'Behold a man standing on an adamantine wall, and in his hand an adamant.' I seek him, let him come, let him kiss me with the kisses of his mouth. And just as a loving wife, when her husband is absent, leaning out through windows looks around for him, scans for him both on land and on sea; and if she sees a ship coming, she imagines her own husband there; and if she sees travelers coming from afar, she reckons her own husband to be there; for often, having met them, she inquires about her own husband: 'Tell me, where did you leave him, in what city or village, saying what or doing what, or when is he coming?'","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Φιλησάτω με ἀπὸ φιλημάτων στόματος αὐτοῦ","severity":"info","text":"The repeated phrase 'Let him kiss me with the kisses of his mouth' echoes Song of Songs 1:2 LXX (ὁ φιλήσει με ἀπὸ φιλημάτων στόματος αὐτοῦ), a key text for the homily's bridal mysticism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Βαθεῖα ἡ καρδία αὐτοῦ παρὰ πάντας, καὶ ἄνθρωπός ἐστι, καὶ τίς γνώσεται αὐτόν","severity":"info","text":"The citation of Jeremiah is not verbatim from the LXX; it adapts Jer 17:9-10 (LXX: βαθεῖα καρδία... τίς γνώσεται αὐτόν). Chrysostom freely paraphrases to emphasize the unknowable depth of the divine bridegroom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ ἄνθρωπος ἑστὼς ἐπὶ τείχους ἀδαμαντίνου, καὶ ἐν τῇ χειρὶ αὐτοῦ ἀδάμας","severity":"info","text":"The citation of Amos is not found in the canonical LXX; it may derive from a lost apocryphal tradition or a misremembered text. The image of a man on an adamantine wall is otherwise unattested in Amos.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γυνὴ φίλανδρος","severity":"info","text":"The simile of the loving wife scanning land and sea for her absent husband draws on a topos of marital longing common in Greco-Roman literature and patristic allegory, here personifying the Church's yearning for Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διὰ τοῦτο αὐτὴ λέγει","severity":"info","text":"This phrase marks a shift from the preacher's exhortation to the personified Church's direct speech, a rhetorical prosopopoeia that dominates the passage and sustains the bridal metaphor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἀκούω τοῦ Ἀμῶς λέγοντος","severity":"caution","text":"The attribution to Amos is uncertain; the quoted text does not correspond to any known passage in the LXX or Theodotion. It may be a scribal error or a citation from a non-canonical source.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Amos citation is unclear; it may be a lost apocryphon or a corruption in the manuscript tradition.","The phrase 'ἀπὸ φιλημάτων στόματος αὐτοῦ' could be read as either 'from the kisses of his mouth' or 'by the kisses of his mouth', but the sense of intimate union is consistent."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"γʹ. Τὸν αὐτὸν τρόπον καὶ ἡ πάνσεμνος Ἐκκλησία φιλήματι ἁγίῳ καὶ ἀγάπῃ συνεχομένη, πάντας τοὺς προφήτας ἐπερωτᾷ λέγουσα· Ἴδετε αὐτόν; ἆρα ἔρχεται; ἆρα οὐκ ἔρχεται; ἆρα ἐν οὐρανῷ ἐστιν; ἆρα τὰ ἀπλάνητα πρόβατα τὰ ἐνενηκονταεννέα ἐν οὐρανῷ νέμει, καὶ οὐκ ἔρχεται πρὸς τὸ πεπλανημένον πρόβατον; Εἴπατέ μοι, ποῦ ποιμαίνει, ποῦ κοιτάζει, ὃν ἠγάπησεν ἡ ψυχή μου; Ἐπερωτώμενοι δὲ οἱ προφῆται, δι' ἑνὸς φθέγγονται Ἡσαΐου, καὶ λέγουσι· Εἴδομεν αὐτόν· ἀλλ' εἰ ἐκεῖνον ἐκδέχῃ, εἴδομεν αὐτὸν, καὶ οὐκ εἶχεν οὔτε τὸ εἶδος αὐτοῦ, οὔτε τὸ κάλλος, ἀλλὰ τὸ εἶδος αὐτοῦ ἄτιμον καὶ ἐκλεῖπον παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων. Ἀποκρίνεται ἡ πάνσεμνος νύμφη Ἐκκλησία· ἐκεῖνός ἐστιν, αὐτὸν ποθῶ, αὐτὸν ζητῶ, ἱκετεύω, Φιλησάτω με ἀπὸ φιλημάτων στόματος αὐτοῦ. Ἀποκρίνεται πρὸς αὐτὴν Ἡσαΐας· Εἰ αὐτός ἐστιν, ἔρχεται, καὶ μετὰ ἰσχύος πολλῆς ἔρχεται. Κύριος, Κύριος ἔρχεται, καὶ ὁ βραχίων αὐτοῦ μετὰ κυρίας. Ἰδοὺ ὁ μισθὸς αὐτοῦ, καὶ τὸ Ἔργον αὐτοῦ ἐναντίον αὐτοῦ· καὶ ἐν τῇ χειρὶ αὐτοῦ συνάξει ἄρνας, καὶ τὰς ἐν γαστρὶ ἐχούσας παρακαλέσει.","english":"3. In the same manner, the all-holy Church, constrained by a holy kiss and love, questions all the prophets, saying: \"Have you seen him? Is he coming? Is he not coming? Is he in heaven? Does he pasture the ninety-nine unfaltering sheep in heaven, and does he not come to the straying sheep? Tell me, where does he shepherd, where does he rest, the one whom my soul has loved?\" And the prophets, being questioned, speak through one, Isaiah, and say: \"We have seen him; but if you await that one, we have seen him, and he had neither his form nor his beauty, but his form was dishonored and inferior to the sons of men.\" The all-holy bride Church answers: \"That is he; I yearn for him, I seek him, I beseech him: Let him kiss me with the kisses of his mouth.\" Isaiah answers her: \"If it is he, he is coming, and he comes with great might. Lord, Lord is coming, and his arm with authority. Behold his reward, and his work before him; and in his hand he will gather lambs, and he will comfort those with young.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸν αὐτὸν τρόπον","severity":"info","text":"The homilist continues the allegory of the Church as a bride seeking Christ, now depicting her questioning the prophets.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ ἀπλάνητα πρόβατα τὰ ἐνενηκονταεννέα","severity":"info","text":"The ninety-nine unfaltering sheep allude 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 stray.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἡσαΐας","severity":"info","text":"Isaiah is the sole prophetic voice here, echoing the Septuagint text of Isaiah 53:2-3, which describes the suffering servant as having no form or beauty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πάνσεμνος νύμφη Ἐκκλησία","severity":"info","text":"The epithet 'all-holy bride Church' personifies the Church as a chaste bride, a common motif in early Christian exegesis of the Song of Songs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀποκρίνεται ... Ἀποκρίνεται","severity":"info","text":"The passage is structured as a dialogue: the Church questions, the prophets answer through Isaiah, the Church responds, and Isaiah replies again, creating a dramatic exchange.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μετὰ κυρίας","severity":"caution","text":"The phrase 'μετὰ κυρίας' is ambiguous; it may mean 'with authority' (κυρία) or be a corruption of 'μετὰ κυρίου' ('with the Lord'). The translation adopts 'with authority'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μετὰ κυρίας' could be read as 'with authority' or as a scribal error for 'μετὰ κυρίου' ('with the Lord'). The translation follows the former.","The identity of the 'straying sheep' is not explicitly defined; it may represent fallen humanity or the individual soul."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Ἀκούει αὐτὴ, ὅτι ἀκριβῶς τὰ περὶ αὐτοῦ διηγεῖται Ἡσαΐας καὶ λέγει αὐτὸν ποιμένα· Ὡς ποιμὴν ποιμανεῖ τὸ ποίμνιον αὐτοῦ, καὶ ἐν τῇ χειρὶ αὐτοῦ συνάξει ἄρνας, καὶ τὰς ἐν γαστρὶ ἐχούσας παρακαλέσει· καὶ λέγει αὐτῷ· Ποῦ ποιμαίνει, ποῦ κοιτάζει, ὃν ἠγάπησεν ἡ ψυχή μου; Πέμπει αὐτὴν Ἡσαΐας πρὸς Ἰωάννην, καὶ λέγει αὐτῇ Ἰωάννης· Φωνὴ βοῶντος ἐν τῇ ἐρήμῳ· Ἑτοιμάσατε τὴν ὁδὸν Κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ. Ἀπέρχεται εἰς τὴν ἔρημον πρὸς Ἰωάννην, κρατεῖ αὐτὸν, ἐπερωτᾷ· Εἰπέ μοι, εἰ σὺ εἶ ὁ Χριστός; Ἀποκρίνεται Ἰωάννης· Οὐκ εἰμὶ ἐγὼ ὁ Χριστός. Καὶ λέγει πάλιν αὐτὴ πρὸς αὐτόν· Εἰ οὐκ εἶ ὁ Χριστὸς, διὰ τί βαπτίζεις; Ἀπεκρίνατο πάλιν ἐκεῖνος· Οὐκ εἰμὶ ἐγὼ ὁ Χριστός· Ὀπίσω μου ἔρχεται, ἰσχυρότερός μού ἐστιν· οὗ οὐκ εἰμὶ ἄξιος τὸν ἱμάντα τοῦ ὑποδήματος αὐτοῦ λῦσαι. Ἔτι βραδύναντος αὐτοῦ, ἔλεγεν αὐτή· Οἴμοι, τετρωμένη ἀγάπης ἐγώ. Πάλιν πρὸς αὐτὴν Ἰωάννης· Μὴ στέναζε, παῦσαι, μόνον ἐπίσχες ὀλίγον. Θεωρεῖ Ἰωάννης προσερχόμενον τὸν Κύριον, καὶ λέγει αὐτῇ· Παῦσαι, μηκέτι στέναζε. Πόῤῥωθεν ὑποδεικνύει, τὸν δάκτυλον ἐκτείνας, καὶ λέγει· Ἴδε, ὃν ζητεῖς· Ἴδε, ὁ ἀμνὸς τοῦ Θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου. Ἀκούσασα αὕτη ἀμνὸν παρὰ Ἰωάννου, καὶ ποιμένα παρὰ Ἡσαΐου, ἀμφιβάλλει λέγουσα ἐν ἑαυτῇ· Τίνι ἄρα πιστεύσω; ἆρα τούτῳ πιστεύσω, ἢ Ἠσαΐᾳ; Θεωρεῖ ὁ Δεσπότης, ὅτι ἀμφέβαλλε· κράζει καὶ λέγει· Ἐγώ εἰμι ὁ ποιμὴν ὁ καλός· λύει αὐτῆς τὴν ἀμφιβολίαν ἐκ τοῦ ῥήματος.","english":"She hears that Isaiah tells precisely about him and calls him a shepherd: \"As a shepherd he will shepherd his flock, and in his hand he will gather the lambs, and he will comfort those with young.\" And she says to him: \"Where does he pasture, where does he rest, the one whom my soul has loved?\" Isaiah sends her to John, and John says to her: \"A voice crying in the wilderness: Prepare the way of the Lord, make his paths straight.\" She goes into the wilderness to John, seizes him, and asks: \"Tell me, are you the Christ?\" John answers: \"I am not the Christ.\" And she says to him again: \"If you are not the Christ, why do you baptize?\" He answered again: \"I am not the Christ; after me comes one stronger than I am, of whom I am not worthy to untie the strap of his sandal.\" As he still delayed, she said: \"Woe is me, I am wounded with love.\" Again John says to her: \"Do not groan, stop, only wait a little.\" John sees the Lord approaching and says to her: \"Stop, groan no more.\" From afar he points, extending his finger, and says: \"Behold, the one you seek; behold, the lamb of God, who takes away the sin of the world.\" Having heard \"lamb\" from John and \"shepherd\" from Isaiah, she wavers, saying to herself: \"Whom then shall I believe? Shall I believe this one or Isaiah?\" The Master sees that she wavered; he cries out and says: \"I am the good shepherd.\" He resolves her doubt by this word.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὡς ποιμὴν ποιμανεῖ τὸ ποίμνιον αὐτοῦ","severity":"info","text":"The phrase echoes Isaiah 40:11 LXX, where God is depicted as a shepherd gathering the flock. Chrysostom adapts it to the Church's longing for Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Φωνὴ βοῶντος ἐν τῇ ἐρήμῳ","severity":"info","text":"This is a direct allusion to John the Baptist's self-description in John 1:23, though the wording also recalls Mark 1:3 and Matthew 3:3.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγώ εἰμι ὁ ποιμὴν ὁ καλός","severity":"info","text":"The phrase 'I am the good shepherd' is a clear reference to John 10:11, 14, where Christ identifies himself as the good shepherd. Chrysostom uses it to resolve the Church's doubt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀμνὸς τοῦ Θεοῦ","severity":"info","text":"The title 'lamb of God' (ἀμνὸς τοῦ Θεοῦ) is a Christological title from John 1:29, 36, used here by John the Baptist to point to Christ as the one who removes the world's sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀμφιβάλλει","severity":"info","text":"The verb ἀμφιβάλλει ('she wavers') marks a dramatic turning point: the Church's doubt between Isaiah's 'shepherd' and John's 'lamb' is resolved by Christ's self-identification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"οὗ οὐκ εἰμὶ ἄξιος τὸν ἱμάντα τοῦ ὑποδήματος αὐτοῦ λῦσαι","severity":"info","text":"This expression of unworthiness to untie the sandal strap is a common humility topos in early Christian literature, paralleled in sayings attributed to John the Baptist in apocryphal acts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the Church is personified as a female figure (e.g., the Bride) or as a collective; the translation assumes a feminine singular subject ('she'). The phrase 'τὰς ἐν γαστρὶ ἐχούσας' is ambiguous: it could mean 'those with young' (ewes) or 'pregnant women'; the translation takes the pastoral sense."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 1:29","text":"The English carries the scriptural phrase “the lamb of god”, which matches John 1:29. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":9,"ref":"p9","source":"Προσέρχεται ἐκείνη τῷ νυμφίῳ, περιπτύσσεται αὐτὸν, καὶ φιλεῖ αὐτόν. Καὶ πληροῦται τὸ ἐν τῷ Δαυῒδ γεγραμμένον· Ἔλεος καὶ ἀλή θεια συνήντησαν,\n\nδικαιοσύνη καὶ εἰρήνη κατεφίλησαν. Ἵνα δὲ ἐντελέστερον μάθωμεν, ὅτι νύμφη τῷ νυμφίῳ συνήφθη, καὶ γάμος ἐγένετο πνευματικὸς, καὶ αὐλὸς ἐκθαλάμιος· ᾄδει αὐτὸν ὁ Ἰωάννης, καὶ λέγει· Ὁ ἔχων τὴν νύμφην, νυμφίος ἐστίν· ὁ δὲ φίλος τοῦ νυμφίου, ἑστὼς καὶ ἀκούων τὴν φωνὴν αὐτοῦ, χαρὰν χαίρει διὰ τὴν φωνὴν τοῦ νυμφίου. Ἐκεῖνον δεῖ αὐξάνειν, ἐμὲ δὲ ἐλαττοῦσθαι. Χρεία ἦν ὡς ἐν γάμῳ καὶ δῶρα γράφεσθαι τῇ νύμφῃ· ἔδει χάρτην ζητηθῆναι, καὶ γραφέα, καὶ κάλαμον. Ὁ χάρτης παρὰ Ἡσαΐου εὑρίσκεται. Ἐπιτάσσει τῷ γραφεῖ τὸ Πνεῦμα τὸ ἅγιον, καὶ λέγει· Λάβε μοι τόμον καινὸν, μέγαν, καὶ γράψον εἰς αὐτὸν γραφίδι ἀνθρώπου. Ἐζητεῖτο ὁ κάλαμος, εὑρέθη παρὰ τῷ Δαυΐδ. Λέγει γὰρ περὶ αὐτοῦ· Ἡ γλῶσσά μου κάλαμος γραμματέως ὀξυγράφου, ὡραῖος κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων. Ταύτην τὴν Ἐκκλησίαν ὁ Δαυῒδ νυμφοστολεῖ· αὐτὸς αὐτὴν καλλωπίζει, αὐτὸς αὐτὴν νουθετεῖ, καὶ διδάσκει ὡς νυμφοστόλος, ἢ, ὡς ἔθος ἐστὶ λέγειν τοῖς ἀνθρώποις, παράνυμφος. Παραγγέλλει τῇ νύμφῃ· Βλέπε, τέκνον· Ἄκουσον, θύγατερ, καὶ ἴδε, καὶ κλῖνον τὸ οὖς σου, καὶ ἐπιλάθου τοῦ λαοῦ σου· καὶ ἐπιθυμήσει ὁ βασιλεὺς τοῦ κάλλους σου. Μὴ νομίσῃς ὅτι ἴση αὐτοῦ εἶ. Ἄκουσον, θύγατερ, καὶ ἴδε, καὶ κλῖνον τὸ οὖς σου, καὶ ἐπιλάθου τοῦ λαοῦ σου· καὶ ἐπιθυμήσει ὁ βασιλεὺς τοῦ κάλλους σου· ὅτι αὐτός ἐστιν ὁ Κύριός σου· καὶ προσκυνήσουσιν αὐτῷ θυγατέρες Τύρου ἐν δώροις.","english":"She approaches the bridegroom, embraces him, and kisses him. And what is written in David is fulfilled: \"Mercy and truth met, righteousness and peace kissed.\" So that we may learn more fully that the bride was joined to the bridegroom, and a spiritual marriage took place, and a wedding flute: John sings of him and says: \"He who has the bride is the bridegroom; but the friend of the bridegroom, standing and hearing his voice, rejoices with joy because of the voice of the bridegroom. He must increase, but I must decrease.\" It was necessary, as in a wedding, that gifts be written for the bride: paper had to be sought, and a writer, and a reed. The paper is found with Isaiah. The Holy Spirit commands the writer and says: \"Take for me a new, large volume, and write in it with a man's stylus.\" The reed was sought; it was found with David. For he says about himself: \"My tongue is the reed of a swift-writing scribe, beautiful in form beyond the sons of men.\" This Church David adorns as a bridesmaid; he himself beautifies her, he himself admonishes and teaches her as a bridesmaid, or, as is customary for people to say, a paranymph. He instructs the bride: \"See, child; listen, daughter, and see, and incline your ear, and forget your people; and the king will desire your beauty. Do not think that you are his equal. Listen, daughter, and see, and incline your ear, and forget your people; and the king will desire your beauty; for he is your Lord; and the daughters of Tyre will worship him with gifts.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔλεος καὶ ἀλήθεια συνήντησαν, δικαιοσύνη καὶ εἰρήνη κατεφίλησαν","severity":"info","text":"A conflation of Psalm 84:11 LXX (ἔλεος καὶ ἀλήθεια συνήντησαν) and Psalm 84:12 LXX (δικαιοσύνη καὶ εἰρήνη κατεφίλησαν).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡ γλῶσσά μου κάλαμος γραμματέως ὀξυγράφου","severity":"info","text":"Allusion to Psalm 44:2 LXX (ἡ γλῶσσά μου κάλαμος γραμματέως).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"παράνυμφος","severity":"info","text":"A paranymph (παράνυμφος) is a groomsman or bridesmaid, a wedding attendant who assists the bride or groom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θυγατέρες Τύρου","severity":"info","text":"Echoes Psalm 44:15 LXX (θυγατέρες Τύρου) and possibly Song of Songs 1:10 LXX (θυγατέρες Τύρου).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Προσέρχεται ... περιπτύσσεται ... φιλεῖ","severity":"info","text":"The passage shifts from prophetic dialogue to a dramatic wedding scene, with the bride approaching, embracing, and kissing the bridegroom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"αὐλὸς ἐκθαλάμιος","severity":"caution","text":"The phrase 'αὐλὸς ἐκθαλάμιος' (wedding flute) is obscure; it may refer to a flute played at the wedding chamber or a processional instrument.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the bridegroom is not explicitly named in this passage, but context suggests Christ; the 'daughters of Tyre' may be a symbolic reference to pagan nations or to the Church's rivals."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Ἐάν μου ἀκούσῃς, θύγατερ, Τὸ πρόσωπόν σου λιτανεύσουσιν οἱ πλούσιοι τοῦ λαοῦ τῆς γῆς.\n\nἜδει λοιπὸν γραφῆναι, καὶ τὰ παρ' ἑκάστου αὐτῶν διδόμενα, δούλους καὶ παιδίσκας· παρὰ μὲν τοῦ Χριστοῦ, δούλους· παρὰ δὲ τῆς νύμφης, παιδίσκας· τοὺς δούλους δίδωσιν ὁ Χριστός· ἔρχονται Παῦλος καὶ Σιλουανὸς καὶ Τιμόθεος δοῦλοι Ἰησοῦ Χριστοῦ· ἀπαιτοῦσι καὶ τὰς παρὰ τῆς νύμφης παιδίσκας. Ὁ Δαυῒδ ὑπαγορεύει· Ἀπενεχθήσονται τῷ βασιλεῖ παρθένοι ὀπίσω αὐτῆς, αἱ πλησίον αὐτῆς ἀπενεχθήσονταί σοι. Γίνεται ὁ γάμος· ἔρχεται ὁ Κύριος μυστικῶς ἐν Κανᾷ τῆς Γαλιλαίας. Κανᾶ δὲ ἑρμηνεύεται κτίσις Θεοῦ· κτίσις δὲ τοῦ Θεοῦ ὁ πᾶς κόσμος. Ὧδε τοὺς γάμους τελεῖ τοὺς πνευματικοὺς, ἔρχεται ἐν Κανᾷ τῆς Γαλιλαίας, καὶ παραγίνεται ἐκεῖ πᾶς ὁ τῶν ἁγίων χορός· προσφέρουσι τῷ νυμφίῳ τὰ δῶρα, ἕκαστος κατὰ τὴν οἰκείαν δύναμιν, ὡς ἐν γάμῳ, Ἀβραὰμ τὸν μόσχον, ἡ τούτου γυνὴ Σάῤῥα τοὺς ἐγκρυφίας, Ἰσαὰκ τὰ ξύλα, Ἰακὼβ τοὺς ἐρίφους, Ἰωσὴφ σιτοδοτεῖ, Μωϋσῆς λαμπαδουχεῖ, Ἡσαΐας ᾄδει, καὶ Δαυῒδ χορεύει. Καὶ ἐπειδὴ ἔδει καὶ γυναῖκας ἁγίας παρεῖναι εἰς τὸν τοιοῦτον γάμον, κἀκείνας ᾄδειν, ἔρχεται Ἐσθὴρ, Ἰουδὴθ στολίζεται, καλλωπίζεται· καὶ Μαρία ἡ τοῦ Μωϋσέως ἀδελφὴ λαμβάνει τὸ τύμπανον, καὶ λέγει· Ἄσωμεν τῷ Κυρίῳ· ἐνδόξως γὰρ δεδόξασται. Καὶ ἐπειδὴ ἔδει ὡς ἐν γάμῳ τοιούτῳ καὶ ἐγγράφεσθαι ἐπαίνους, Παῦλος ἐπαινῶν τὸν γάμον λέγει· Τίμιος ὁ γάμος ἐν πᾶσι, καὶ ἡ κοίτη ἀμίαντος.","english":"If you listen to me, daughter, the rich men of the people of the land will entreat your face.\n\nIt was necessary, then, to write also what was given by each of them: slaves and handmaidens. From Christ, slaves; from the bride, handmaidens. Christ gives the slaves. Paul, Silvanus, and Timothy come, slaves of Jesus Christ; they also demand the handmaidens from the bride. David dictates: \"Virgins will be brought to the king behind her; those near her will be brought to you.\" The marriage takes place. The Lord comes mystically in Cana of Galilee. And \"Cana\" is interpreted as \"creation of God\"; and \"creation of God\" is the whole world. Here he celebrates the spiritual marriage; he comes to Cana of Galilee, and the entire chorus of saints arrives there. They offer gifts to the bridegroom, each according to his own ability, as at a wedding: Abraham the calf, his wife Sarah the hearth-cakes, Isaac the wood, Jacob the goats, Joseph provides grain, Moses holds a torch, Isaiah sings, and David dances. And since it was necessary that holy women also be present at such a marriage and that they sing, Esther comes, Judith adorns herself and beautifies herself, and Mary the sister of Moses takes the timbrel and says: \"Let us sing to the Lord; for he has been gloriously glorified.\" And since it was necessary that, as at such a marriage, praises also be written down, Paul, praising the marriage, says: \"Marriage is honorable in all things, and the bed is undefiled.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀπενεχθήσονται τῷ βασιλεῖ παρθένοι ὀπίσω αὐτῆς","severity":"info","text":"A loose echo of Psalm 45:14 LXX (44:15 LXX?): 'And the virgins behind her will be brought to the king.' Chrysostom adapts the verse to the wedding imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κανᾶ","severity":"info","text":"Chrysostom etymologizes Cana as κτίσις Θεοῦ ('creation of God'), then glosses that as the whole world. This allegorical reading is typical of Antiochene exegesis applied to the wedding at Cana (John 2).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἀβραὰμ τὸν μόσχον, ἡ τούτου γυνὴ Σάῤῥα τοὺς ἐγκρυφίας","severity":"info","text":"The list of biblical figures bringing wedding gifts (Abraham a calf, Sarah hearth-cakes, etc.) parallels a known topos in early Christian wedding hymns and homilies, e.g., Ps.-Chrysostom's 'In nativitate'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τίμιος ὁ γάμος ἐν πᾶσι, καὶ ἡ κοίτη ἀμίαντος","severity":"info","text":"Not a direct biblical quotation; possibly a paraphrase of Hebrews 13:4 ('Marriage is honorable among all') or a lost liturgical formula. The phrase 'bed undefiled' echoes 1 Corinthians 7:1?","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ἐπειδὴ ἔδει καὶ γυναῖκας ἁγίας παρεῖναι","severity":"info","text":"The passage shifts from male to female saints (Esther, Judith, Mary sister of Moses) to balance the wedding party, a deliberate structural parallel to the earlier male list.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Μαρία ἡ τοῦ Μωϋσέως ἀδελφὴ","severity":"caution","text":"Mary sister of Moses is not a biblical figure; she appears in later Jewish and Christian legend (e.g., the Protevangelium of James?). The identification is uncertain and may reflect a conflation with Miriam.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Mary the sister of Moses' is unclear; she is not in the canonical Old Testament. The phrase 'slaves of Jesus Christ' for Paul, Silvanus, and Timothy may be a formulaic self-designation (cf. Rom 1:1). The source of the praise 'Marriage is honorable...' is not a direct biblical citation."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Ὅτι δὲ περὶ Χριστοῦ λέγει καὶ τῆς Ἐκκλησίας, αὐτὸς ἑαυτὸν ἑρμηνευσάτω· Τί γὰρ, φησὶ, γέγραπται; Ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα, καὶ προσκολληθήσεται τῇ γυναικὶ αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν. Τὸ μυστήριον τοῦτο μέγα ἐστίν· ἐγὼ δὲ λέγω εἰς Χριστὸν καὶ εἰς τὴν Ἐκκλησίαν. Ὃ οὖν ἐκεῖνος ἑρμηνεύει, ἡμεῖς μὴ ἀμφιβάλλωμεν, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν· ᾧ ἡ δόξα καὶ τὸ κράτος, σὺν τῷ ἀνάρχῳ Πατρὶ, καὶ τῷ παναγίῳ καὶ ζωοποιῷ αὐτοῦ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"That he speaks concerning Christ and the Church, let him interpret himself: For what, he says, is written? \"Because of this a man will leave his father and his mother, and will cleave to his wife, and the two will be one flesh.\" This mystery is great; but I say it with reference to Christ and the Church. Therefore, since he interprets it thus, let us not doubt, in Christ Jesus our Lord; to whom is the glory and the power, together with the Father who is without beginning, and his all-holy and life-giving Spirit, now and always, and unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα, καὶ προσκολληθήσεται τῇ γυναικὶ αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν","severity":"info","text":"The quotation is not a direct biblical verse but a paraphrase of Genesis 2:24, which describes a man leaving his family to cleave to his wife. Chrysostom applies it allegorically to Christ and the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"αὐτὸς ἑαυτὸν ἑρμηνευσάτω","severity":"info","text":"Chrysostom calls on the text itself to interpret its own meaning, a rhetorical move that preempts doubt by appealing to the authority of the written word.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τὸ μυστήριον τοῦτο μέγα ἐστίν· ἐγὼ δὲ λέγω εἰς Χριστὸν καὶ εἰς τὴν Ἐκκλησίαν","severity":"info","text":"This sentence marks the homily's conclusion, explicitly identifying the allegorical key: the 'great mystery' of marital union is applied to Christ and the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ᾧ ἡ δόξα καὶ τὸ κράτος, σὺν τῷ ἀνάρχῳ Πατρὶ, καὶ τῷ παναγίῳ καὶ ζωοποιῷ αὐτοῦ Πνεύματι","severity":"info","text":"The doxology with 'Father without beginning' and 'all-holy and life-giving Spirit' reflects late fourth-century Nicene trinitarian language, typical of Chrysostom's liturgical closings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἀμήν","severity":"caution","text":"The final 'Amen' may be a scribal addition rather than part of the original homily; such closings are common in manuscript transmission.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἕνεκεν τούτου' is ambiguous: it could refer to the preceding argument about Christ and the Church, or be a generic 'for this reason' introducing the Genesis paraphrase.","The identity of 'ἐκεῖνος' ('he') in 'Ὃ οὖν ἐκεῖνος ἑρμηνεύει' is unclear; it may refer to the biblical author (Moses) or to an earlier interpreter cited in the lost portion of the homily."],"confidence":"high","notes":[]}]}