{"slug":"khazarzar-john-chrysostom-in-ascensionem-sermo","id":"greek:khazarzar:khazarzar-john-chrysostom-in-ascensionem-sermo","title":"In ascensionem Sermo","title_source":"In ascensionem 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":"2026-11-15T06:32:54Z","cost_usd":0.00268},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-in-ascensionem-sermo","work_id":"khazarzar-john-chrysostom-in-ascensionem-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/In%20ascensionem%20Sermo%201.pdf"},"stats":{"passages":4,"english_words":942,"coptic_letters":0,"source_letters":4031,"commentary_units":24,"commentary_kinds":6,"derived_notes":0,"ambiguities":6,"work_notes":5,"external_links":0,"timeline":4},"summary":{"work":"khazarzar-john-chrysostom-in-ascensionem-sermo","abstract":"This homily on the Ascension, traditionally attributed to John Chrysostom (c. 349–407), presents a triadic structure of three paradoxical wonders—the birth from an unwed mother, the three-day resurrection, and the fleshly ascension—as an unbreakable rope. It alludes to Acts 1:10-11, contrasts Elijah's translation with Christ's ascension, and uses the term 'hypostasis' to affirm the permanence of the incarnate form. The homily was likely delivered in Antioch or Constantinople and later incorporated into Byzantine liturgical cycles for the feast of the Ascension. The digital edition by khazarzar lacks critical apparatus, and the attribution to Chrysostom is disputed by some scholars.","historical_context":"The homily is traditionally dated to the late 4th or early 5th century, during John Chrysostom's tenure as a presbyter in Antioch (c. 386–397) or as Archbishop of Constantinople (398–407). It was composed in Greek for a Christian community in the Eastern Roman Empire, likely for the feast of the Ascension, forty days after Easter. The text survives in multiple Byzantine manuscripts, indicating its use in liturgical cycles, but the khazarzar edition is a digital transcription without manuscript sigla or stemmatic analysis. The homily's genre is a festal homily, a common form in patristic preaching. Its relation to other Christian literature includes echoes of Acts 1:10-11 and contrasts with Old Testament accounts like 2 Kings 2:11. The authenticity of the attribution to Chrysostom is questioned due to stylistic or doctrinal inconsistencies, though it remains traditional.","significance":"This homily matters as a witness to early Byzantine liturgical preaching on the Ascension, illustrating how patristic authors wove scriptural allusions and rhetorical tropes to articulate Christological doctrines. It relates to broader debates about the authenticity of Chrysostom's corpus and the transmission of homiletic texts in manuscript traditions. The triadic structure and use of 'hypostasis' reflect key theological concerns of the 4th–5th centuries.","timeline":[{"date":"c. 349–407","event":"Life of John Chrysostom, traditional author of the homily"},{"date":"Late 4th–early 5th c.","event":"Probable composition of the homily in Antioch or Constantinople"},{"date":"Byzantine period","event":"Incorporation into liturgical cycles for the feast of the Ascension"},{"date":"Modern","event":"Digital transcription by khazarzar, without critical apparatus"}],"relations":[{"work":"Acts of the Apostles","relation":"Alludes to Acts 1:10-11, describing angels at the Ascension","key":"wikipedia:Acts of the Apostles","label":null,"url":null},{"work":"2 Kings","relation":"Contrasts Elijah's translation (2 Kings 2:11) with Christ's ascension","key":"wikipedia:2 Kings","label":null,"url":null},{"work":"Homilies on the Ascension by other Church Fathers","relation":"Part of a broader patristic tradition of Ascension homilies","key":"","label":null,"url":null}],"external_links":[],"cautions":["The exact date of composition is unknown; it is broadly placed in the late 4th or early 5th century.","Attribution to John Chrysostom is traditional but disputed by some scholars due to stylistic or doctrinal inconsistencies.","The khazarzar edition is a digital transcription without manuscript sigla or stemmatic analysis, limiting textual verification."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000416,"generated":"2026-11-15T06:32:54Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/In%20ascensionem%20Sermo%201.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-in-ascensionem-sermo","status":"pass","blocking":[],"warnings":[],"stats":{"passages":4,"translated":4,"commentary_passages":4,"commentary_units":24,"english_words":942,"source_letters":4030,"commentary_kinds":6},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"The homily is traditionally attributed to John Chrysostom (c. 349–407), but its exact date is unknown; likely delivered in Antioch or Constantinople during his episcopate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Greek text survives in multiple manuscripts; the edition by khazarzar is a digital transcription, not a critical edition, and may lack full apparatus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This homily on the Ascension was used in Byzantine liturgical cycles, often read on the feast of the Ascension (forty days after Easter).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The khazarzar edition does not provide manuscript sigla or stemmatic analysis; readers cannot verify textual variants or scribal emendations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"Attribution to Chrysostom is traditional but not universally accepted; some scholars question authenticity due to stylistic or doctrinal inconsistencies.","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: 4 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":4},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΕΙΣ ΤΗΝ ΑΝΑΛΗΨΙΝ Τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. Ὁμιλία αʹ. Τρία παράδοξα θαύματα ἐξ ἀρχῆς χρόνου οὐ γνώριμα, τὴν φύσιν αὐτὴν ὑπερακοντίζοντα τὴν ἡμετέραν συνέπλεξαν, ἀῤῥαγῆ καὶ ἀσάλευτα μένοντα· τρίπλοκον γὰρ σχοινίον ταχὺ οὐ διαῤῥήσσεται. Ταῦτα δέ ἐστιν ἀνυμφεύτου μητρὸς ὠδὶς, τριημέρου πάθους ἀνάστασις, σαρκὸς εἰς οὐρανοὺς ἀνάληψις. Οἶδεν ὁ χρόνος στείρας τικτούσας, ἀλλ' οὐ γαμικῆς συναφείας ἐκτός· οἶδε νεκροὺς ἀναβιώσαντας, ἀλλ' οὐχὶ εἰς ζωὴν ἀτελεύτητον· οἶδε προφήτην ἀναλαμβανόμενον, ἀλλ' ὡς εἰς οὐρανόν· τὸ, ὡς, τῆς ἀληθείας δεύτερον. Ὁ μὲν γὰρ Ἠλίας τόπον ἐκ τόπου ἤμειψεν, ὁ δὲ Σωτὴρ ἀνῆλθεν, ὅθεν κατῆλθεν, πολλῶν θεωμένων ἀνδρῶν καὶ γυναικῶν, ἄχρις οὗ τὸ βλέμμα πρὸς ὕψος ἀτενίζον ἠτόνησεν, ἀγγέλων ἐπιμαρτυρούντων τῇ θέᾳ, καὶ τὴν δευτέραν καταμηνυόντων ἔλευσιν, Καὶ ἰδοὺ, φησὶν, ἄνδρες δύο παρειστήκεισαν αὐτοῖς ἐν ἐσθῆτι λευκῇ, οἳ καὶ εἶπον· Ἄνδρες Γαλιλαῖοι, τί ἑστήκατε ἐμβλέποντες εἰς τὸν οὐρανόν; καὶ τὰ ἑξῆς. Ὢ πόσα ὁ ἀγαθὸς διὰ δούλων πονηρῶν εἰς σωτηρίαν ἐπραγματεύσατο! κατῆλθεν ἐξ οὐρανῶν, ἀνῆλθεν εἰς οὐρανοὺς, ἐξ οὐρανῶν πάλιν ἐλεύσεται· ἐλεύσεται δὲ πῶς; Οὐκ εἰς ἑτέραν ἀναλυθεὶς ὑπόστασιν, ἀλλ' ἐν τῷ εἴδει τῆς σαρκὸς, ἐν τῷ ἀνθρωπίνῳ σχήματι· οὐ μέντοι ταπεινὰ πράττων, ὡς τὸ πρότερον, οὐκ ἐπὶ σκάφους ὑπνῶν, οὐκ ἐπὶ φρέατι κόπῳ δίψης κρατούμενος, οὐκ ἐπὶ πῶλον ὅνου καθήμενος, ἀλλ' ἐπὶ πώλου νεφελοειδοῦς ὀχούμενος· οὐχ ἁλιέας ἐπαγόμενος, ἀλλ' ὑπὸ ἀγγέλων δορυφορούμενος·","english":"On the Ascension of Our Lord Jesus Christ. Homily 1. Three paradoxical wonders, unknown from the beginning of time, surpassing nature itself and our understanding, have been interwoven, remaining unbroken and unshaken; for a threefold rope is not quickly broken. These are: the birth-pangs of an unwed mother, the resurrection after a three-day passion, and the ascension of flesh into the heavens. Time knows of barren women giving birth, but not apart from marital union; it knows of the dead coming back to life, but not to an endless life; it knows of a prophet being taken up, but as if into heaven—the \"as if\" is secondary to the truth. For Elijah changed place from place, but the Savior ascended whence he had descended, while many men and women watched, until their gaze, straining toward the height, grew weary, with angels bearing witness to the sight and announcing his second coming. \"And behold,\" it says, \"two men stood beside them in white raiment, who said: 'Men of Galilee, why do you stand gazing into the sky?'\" and so forth. Oh, how much the good one accomplished through wicked servants for salvation! He came down from the heavens, he ascended into the heavens, from the heavens he will come again. And how will he come? Not dissolved into another hypostasis, but in the form of flesh, in human shape; yet not doing humble things as before, not sleeping on a boat, not constrained by the labor of thirst at a well, not sitting on a donkey's colt, but riding on a cloud-like colt; not bringing fishermen, but escorted by angels.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Τρία παράδοξα θαύματα","severity":"info","text":"The homily opens with a triadic structure: three paradoxical wonders (unwed mother's birth, three-day resurrection, fleshly ascension) are presented as an interwoven, unbreakable rope, establishing a rhetorical framework for the entire sermon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἰδοὺ, φησὶν, ἄνδρες δύο παρειστήκεισαν αὐτοῖς ἐν ἐσθῆτι λευκῇ","severity":"info","text":"This phrase alludes to Acts 1:10-11, where two angels in white appear to the apostles after the Ascension, announcing Jesus' return. Chrysostom adapts the narrative for rhetorical effect.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἠλίας τόπον ἐκ τόπου ἤμειψεν","severity":"info","text":"Chrysostom contrasts Elijah's translation (2 Kings 2:11) with Christ's ascension: Elijah changed location, while Christ returned whence he came, emphasizing the unique, non-transferable nature of the Incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὑπόστασιν","severity":"info","text":"The term 'hypostasis' here denotes a distinct substance or person. Chrysostom asserts Christ's second coming will not involve a change in hypostasis, affirming the permanence of the incarnate form.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τρίπλοκον γὰρ σχοινίον ταχὺ οὐ διαῤῥήσσεται","severity":"info","text":"The image of a threefold rope as an unbreakable bond is a common rhetorical trope in Greek literature, used here to reinforce the unity and indissolubility of the three miracles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀνυμφεύτου μητρὸς ὠδὶς","severity":"info","text":"The phrase 'birth-pangs of an unwed mother' refers to the Virgin Mary, a central figure in Eastern Christian devotion. Chrysostom's emphasis on her unwed state underscores the miraculous nature of the Incarnation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἄχρις οὗ τὸ βλέμμα πρὸς ὕψος ἀτενίζον ἠτόνησεν' is ambiguous: it could mean the onlookers' gaze grew weak from strain, or that the vision itself faded. The translation adopts the former reading.","The reference to 'δύο παρειστήκεισαν αὐτοῖς' (two men) is ambiguous: it may refer to angels or to human witnesses. The context suggests angels, as they announce the second coming."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"οὐ δικαστοῦ παριστάμενος βήματι, ἀλλ' αὐτὸς κρίνων τῆς οἰκουμένης τὰ πέρατα, καὶ τοῖς ἁλιεῦσιν αὐτοῖς ἐξουσίαν δικαστικὴν χαρισάμενος· ὡς καὶ αὐτὸς διδάσκει, πρὸς μὲν τοὺς μαθητὰς λέγων· Ὅταν καθίσῃ ὁ Υἱὸς τοῦ ἀνθρώπου ἐπὶ θρόνου δόξης αὐτοῦ, καθίσεσθε καὶ ὑμεῖς ἐπὶ δώδεκα θρόνους, κρίνοντες τὰς δώδεκα φυλὰς τοῦ Ἰσραήλ· πρὸς δὲ τοὺς Ἰουδαίους· Εἰ δὲ ἐγὼ ἐν Βεελζεβοὺλ ἐκβάλλω τὰ δαιμόνια, οἱ υἱοὶ ὑμῶν ἐν τίνι ἐκβάλλουσιν; διὰ τοῦτο αὐτοὶ κριταὶ ὑμῶν ἔσονται· ὅτιπερ ἐξ Ἰουδαίων ὄντες τὰ τῶν Ἰουδαίων οὐκ ἐφρόνησαν, ἀλλὰ τὰ πάθη τοῦ Χριστοῦ καὶ τὰ στίγματα τῶν συγγενῶν Κυριοκτόνων προετίμησαν.\n\nΜέγα θαῦμα, ξένον κριτήριον, ἰδεῖν ἁλιέα δικάζοντα, καὶ Φαρισαῖον κρινόμενον, σκηνοποιὸν μετὰ παῤῥησίας καθήμενον, καὶ ἀρχιερέα μετὰ στεναγμῶν εὐθυνόμενον. Τί γὰρ τὸν Δεσπότην κατὰ κόῤῥης ἐῤῥάπιζον, κατὰ κεφαλῆς ἐκονδύλιζον, τὸ δὲ τέλος τὸν κληρονόμον ἔξω τοῦ ἀμπελῶνος ἐφόνευον; τί δὲ τὸν Πέτρον ἐφυλάκιζον; τί δὲ τὸν Παῦλον πεντάκις τεσσαράκοντα παρὰ μίαν πληγὰς ἐβασάνιζον; Ἀλλ' ὁ θαυμαστὸς ἀρχιερεὺς Ἀνανίας τὸ στόμα παίειν τοῦ Παύλου τοῖς ὑπηρέταις ἐκέλευσε, τὸ στόμα τοῦ Παύλου, τὸ στόμα τῆς χάριτος, τὸ στόμα τῆς ἀληθείας, τὸ πλῆκτρον τῆς ζωῆς, τὸ πάσης σάλπιγγος γενναιότερον, τὸ πάσης ἁρμονίας ἐμμελέστερον, τὸ ὄργανον τοῦ Χριστοῦ, τὸν αὐλὸν τοῦ Πνεύματος· τὰ γὰρ δοκοῦντα τῷ ἁγίῳ Πνεύματι ὁ Παῦλος διὰ τῆς γλώσσης ἐδημοσίευσεν· ὅθεν οἶμαι τὸν Δαυῒδ ἐκ προσώπου Παύλου λέγειν· Ἡ γλῶσσά μου κάλαμος γραμματέως ὀξυγράφου. Τί οὖν πρὸς τὸν Ἀνανίαν ὁ Παῦλος, τὴν ἐπερχομένην αὐτῷ δίκην προθεωρῶν;","english":"not standing before a judge's tribunal, but himself judging the ends of the earth, and granting judicial authority to the fishermen themselves; as he himself teaches, saying to the disciples: \"When the Son of Man sits upon his throne of glory, you also shall sit upon twelve thrones, judging the twelve tribes of Israel\"; and to the Jews: \"But if I cast out demons by Beelzebul, by whom do your sons cast them out? For this reason they shall be your judges; because, though being from the Jews, they did not think as the Jews, but preferred the sufferings of Christ and the stigmata of the kinsmen who were Christ-killers.\"\n\nA great wonder, a strange tribunal, to see a fisherman judging, and a Pharisee being judged, a tentmaker sitting with boldness, and a high priest being called to account with groans. For why did they strike the Master on the head, buffet him on the head, and finally murder the heir outside the vineyard? Why did they imprison Peter? Why did they torture Paul with five times forty lashes at one time? But the wondrous high priest Ananias ordered his servants to strike Paul's mouth, the mouth of Paul, the mouth of grace, the mouth of truth, the plectrum of life, more noble than any trumpet, more melodious than any harmony, the instrument of Christ, the pipe of the Spirit; for what seemed good to the Holy Spirit, Paul made public through his tongue; whence I think David speaks in the person of Paul: \"My tongue is the reed of a swift-writing scribe.\" What then does Paul say to Ananias, foreseeing the punishment coming upon him?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅταν καθίσῃ ὁ Υἱὸς τοῦ ἀνθρώπου ἐπὶ θρόνου δόξης αὐτοῦ, καθίσεσθε καὶ ὑμεῖς ἐπὶ δώδεκα θρόνους, κρίνοντες τὰς δώδεκα φυλὰς τοῦ Ἰσραήλ","severity":"info","text":"This is not a canonical verse but a paraphrase of eschatological traditions (cf. Matt 19:28; Rev 4:4). Chrysostom adapts the imagery of the twelve thrones for the apostles as judges of Israel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰ δὲ ἐγὼ ἐν Βεελζεβοὺλ ἐκβάλλω τὰ δαιμόνια, οἱ υἱοὶ ὑμῶν ἐν τίνι ἐκβάλλουσιν","severity":"info","text":"A free adaptation of a dominical saying (cf. Matt 12:27; Luke 11:19). Chrysostom inverts the logic to argue that Jewish sons, as Christian converts, judge their parents.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀνανίας","severity":"info","text":"Ananias the high priest (c. 47–59 CE) is known from Josephus and Acts 23:2; 24:1. Chrysostom here conflates him with the high priest who ordered Paul struck, though Acts attributes the beating to the mob, not Ananias directly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πεντάκις τεσσαράκοντα παρὰ μίαν πληγάς","severity":"info","text":"The figure 'five times forty lashes at one time' (200 blows) is not in canonical Acts but appears in later hagiography (e.g., Acts of Paul). Chrysostom draws on apocryphal tradition to amplify Paul's suffering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μέγα θαῦμα, ξένον κριτήριον","severity":"info","text":"This exclamation marks a rhetorical climax, contrasting the humble origins of the apostles (fisherman, tentmaker) with their judicial authority over the high priest. It echoes the homily's opening paradoxes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἡ γλῶσσά μου κάλαμος γραμματέως ὀξυγράφου","severity":"info","text":"Chrysostom attributes this saying to David speaking in the person of Paul. It is not a biblical verse but a patristic invention, possibly influenced by Ps 45:5 LXX ('my tongue is a reed').","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ στίγματα τῶν συγγενῶν Κυριοκτόνων' is ambiguous: it may mean 'the stigmata of the kinsmen who were Christ-killers' (i.e., the Jews) or 'the stigmata of the relatives of the Christ-killers'. The translation takes the former, but the Greek allows either.","The source of the saying about the twelve thrones is unclear; it may be a lost apocryphon or Chrysostom's own elaboration."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Τύπτειν σε μέλλει ὁ Θεὸς, τοῖχε κεκονιαμένε. Τοῖχος γὰρ κεκονιαμένος, τάφος κεκαλλωπισμένος, ἔξωθεν ἐχθρὸς, ἔσωθεν νεκρός. Ἐπεὶ οὖν πρόκειται τῶν βεβιωμένων λογοθέσιον, καὶ παγκόσμιον δικαστήριον, τῶν ταλάντων τὴν ἐργασίαν ἀπαιτοῦν, τοῦ μυστικοῦ γάμου τὴν ἀθέτησιν, τὴν λαμπαδουχίαν τοῦ νυμφῶνος, τοῦ σπόρου τὴν αὔξησιν, τοῦ\n\nἀμπελῶνος τὸν καρπὸν, καὶ ὅσα διὰ τῶν παραβολῶν ἡμῖν ἀπεκάλυψε, τὸν βίον ταλαντεύσωμεν, τὰ τοῦ βίου συναλλάξωμεν, οὐκ ἀργυραμοιβοῦντες, οὐδὲ χρυσορυχοῦντες, οὐ βαρέως δανείζοντες· ταῦτα γὰρ καὶ ὁ κριτὴς ἀποστρέφεται· ἀλλὰ πτωχοτροφοῦντες, φιλοξενοῦντες, θεοκλητοῦντες, καὶ ὅσα τοῦ κριτοῦ τὴν ὀργὴν μαλάττειν ἐπίσταται. Μάθε τῆς φιλοξενίας τὸ κέρδος, ἀποβλέψας εἰς τὸν Ἀβραὰμ, τῆς ἱκεσίας τὸ ὄφελος τῶν Νινευϊτῶν λογισάμενος, τῆς ἐλεημοσύνης τὸν θησαυρὸν θεωρήσας τὴν Ταβιθὰν ἐπὶ κλίνης κατακειμένην ἄψυχον, ἐν τάφῳ μέλλουσαν κατορύττεσθαι· ἀλλ' αἱ χῆραι τὸν Πέτρον κυκλώσασαι, καὶ τὰ δῶρα τῆς νεκρᾶς ἐπιδεικνύμεναι, ἐξ ᾅδου τὴν τεθνεῶσαν ἀνέσπασαν. Εἰ δὲ νεκρὸν τὸ σῶμα δάκρυα χηρῶν ἐψύχωσε, πρόδηλον ὅτι καὶ αὖθις τεθνηξόμενον, ὁποῖά τινα παρέξειν οἴει ἐν ταῖς τῶν ἀγαθῶν ἀποδόσεσι τὸν κριτὴν τοῖς ἀφειδεῖ δεξιᾷ τὴν πτωχοτροφίαν ἀσκήσασι, καὶ μαρτυρίας πτωχῶν οὐκ ἀποῤῥήξασι; Τότε γὰρ τὸ δῶρον ἀναφαίρετον, οὐκ ἔτι θανάτου μεσιτεύοντος, ἀλλὰ διηνεκοῦς ἐκτεταμένης ζωῆς. Σαλπίσει γὰρ, φησὶ, καὶ οἱ νεκροὶ ἐν Χριστῷ ἀναστήσονται ἄφθαρτοι καὶ ἄτρεπτοι, κατὰ τὴν τοῦ Δεσπότου μίμησιν.","english":"God is about to strike you, whitewashed wall. For a whitewashed wall is a beautified tomb, outwardly hostile, inwardly dead. Since, therefore, the accounting of one's life is at hand, and a universal tribunal, demanding the work of the talents, the rejection of the mystical marriage, the illumination of the bridal chamber, the growth of the seed, the fruit of the vineyard, and all that he revealed to us through the parables, let us weigh our life, let us settle the affairs of life, not exchanging silver, nor mining gold, nor lending at heavy interest—for these things the judge also turns away from—but feeding the poor, practicing hospitality, calling upon God, and all that knows how to soften the judge's anger. Learn the profit of hospitality by looking at Abraham, consider the benefit of supplication from the Ninevites, behold the treasure of almsgiving by observing Tabitha lying lifeless on her bed, about to be buried in a tomb; but the widows, surrounding Peter and displaying the gifts of the dead woman, pulled the deceased from Hades. If tears of widows revived a dead body, it is evident that when it dies again, what kind of rewards do you think the judge will provide in the returns of good deeds to those who have practiced feeding the poor with a lavish hand and have not broken off the testimonies of the poor? For then the gift is irrevocable, with death no longer intervening, but with continuous life extended. For, it says, the trumpet will sound, and the dead in Christ will rise incorruptible and unchanging, in imitation of the Lord.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τοῖχε κεκονιαμένε","severity":"info","text":"The phrase 'whitewashed wall' is a proverbial expression for a deceptive exterior, common in Greek patristic literature, e.g., in the Sayings of the Desert Fathers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν βίον ταλαντεύσωμεν","severity":"info","text":"The reference to 'weighing our life' alludes to the Parable of the Talents (Matthew 25:14-30), where talents represent spiritual responsibilities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῦ μυστικοῦ γάμου τὴν ἀθέτησιν","severity":"info","text":"The 'rejection of the mystical marriage' echoes the Parable of the Wedding Feast (Matthew 22:1-14), where refusal to attend symbolizes spiritual neglect.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὴν λαμπαδουχίαν τοῦ νυμφῶνος","severity":"info","text":"The 'illumination of the bridal chamber' likely refers to the Parable of the Wise and Foolish Virgins (Matthew 25:1-13), where lamps signify preparedness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ταβιθὰν","severity":"info","text":"Tabitha (Dorcas) is a figure from Acts 9:36-42, known for her charitable works; her resurrection by Peter is cited here as a reward for almsgiving.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σαλπίσει γὰρ, φησὶ, καὶ οἱ νεκροὶ ἐν Χριστῷ ἀναστήσονται","severity":"info","text":"This passage alludes to 1 Corinthians 15:52, where the trumpet signals the resurrection of the dead, here adapted to emphasize incorruptibility.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τοῖχε κεκονιαμένε' is a fixed metaphor; no ambiguity in its meaning. The reference to 'τὸν βίον ταλαντεύσωμεν' could be read as a general moral exhortation rather than a direct parable allusion, but the context of parables supports the latter."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Καὶ καθάπερ αὐτὸν νεφέλη τις ὑπέλαβεν, οὕτω καὶ ἡμεῖς, κατὰ τὴν τοῦ Παύλου φωνὴν, Ἐν νεφέλαις ἁρπαγησόμεθα. Καὶ ὡς αὐτὸς ἀνέβη ἐν ἀλαλαγμῷ καὶ φωνῇ σάλπιγγος, τὸν αὐτὸν τρόπον καὶ ἡμεῖς διὰ τῆς ἀρχαγγελικῆς σάλπιγγος, τοῦ θανάτου τὸ νέφος ὥσπερ ὕπνον ἀποσεισάμενοι, τῷ ἀρχηγῷ τῆς ζωῆς συνεσόμεθα· Καὶ οὕτω, φησὶ, πάντοτε σὺν Κυρίῳ ἐσόμεθα, τὰ τοῦ Κυρίου φρονοῦντες, τὰς ἐντολὰς αὐτοῦ φυλάξαντες. Γένοιτο δὲ πάντας ἡμᾶς τῆς μακαρίας ἐκείνης ἀξιωθῆναι φωνῆς· Εὖ, δοῦλε ἀγαθὲ καὶ πιστὲ, ἐπὶ ὀλίγα πιστὸς, ἐπὶ πολλῶν σε καταστήσω, εἴσελθε εἰς τὴν χαρὰν τοῦ Κυρίου. Αὐτοῦ ἡ δόξα καὶ τὸ κράτος, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"And just as a cloud caught him up, so also we, according to Paul’s saying, shall be snatched up in clouds. And as he ascended with a shout and the sound of a trumpet, in the same manner we too, through the archangelic trumpet, having shaken off the cloud of death like sleep, shall be with the leader of life. And thus, he says, we shall always be with the Lord, thinking the Lord’s thoughts, having kept his commandments. May it be that we all are deemed worthy of that blessed utterance: “Well done, good and faithful servant; faithful in small things, I will set you over many; enter into the joy of the Lord.” His is the glory and the power, unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν νεφέλαις ἁρπαγησόμεθα","severity":"info","text":"The phrase 'shall be snatched up in clouds' echoes 2 Corinthians 5:2 (ἁρπαγησόμεθα ἐν νεφέλαις), though the exact wording differs slightly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εὖ, δοῦλε ἀγαθὲ καὶ πιστὲ","severity":"info","text":"The blessing 'Well done, good and faithful servant' recalls the parable of the talents (Matthew 25:21, 23), where the master praises the faithful servant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀρχαγγελικῆς σάλπιγγος","severity":"info","text":"'Archangelic trumpet' likely refers to the trumpet of the archangel Michael, a motif in early Christian eschatology signaling resurrection and judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"νεφέλη","severity":"info","text":"The cloud that 'caught him up' alludes to the Ascension narrative (Acts 1:9), where a cloud receives Christ. Chrysostom uses this as a type for the believer's assumption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ καθάπερ ... οὕτω καὶ","severity":"info","text":"The passage uses a comparative structure (καθάπερ ... οὕτω καὶ) to draw a parallel between Christ's ascension and the believer's future assumption, a common homiletic device.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Γένοιτο","severity":"info","text":"The optative 'May it be' (γένοιτο) is a liturgical formula, often used in prayers and doxologies, indicating the homily's conclusion in a worship setting.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'cloud of death like sleep' (τοῦ θανάτου τὸ νέφος ὥσπερ ὕπνον) is ambiguous: it may mean death's cloud is like sleep, or that we shake off death's cloud as we shake off sleep. The translation adopts the latter reading."],"confidence":"high","notes":[]}]}