{"slug":"khazarzar-john-chrysostom-in-ascensionem-sermo-4","id":"greek:khazarzar:khazarzar-john-chrysostom-in-ascensionem-sermo-4","title":"In ascensionem Sermo 4","title_source":"In ascensionem Sermo 4","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":"2026-11-15T06:45:22Z","cost_usd":0.004869},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-in-ascensionem-sermo-4","work_id":"khazarzar-john-chrysostom-in-ascensionem-sermo-4","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%204.pdf"},"stats":{"passages":8,"english_words":2021,"coptic_letters":0,"source_letters":8340,"commentary_units":48,"commentary_kinds":8,"derived_notes":1,"ambiguities":15,"work_notes":5,"external_links":0,"timeline":6},"summary":{"work":"khazarzar-john-chrysostom-in-ascensionem-sermo-4","abstract":"This homily, the fourth in a series on the Ascension attributed to John Chrysostom, survives in a single Greek manuscript tradition and is known only through a 19th-century print transcribed digitally by khazarzar. It was likely composed during Chrysostom's Antiochene period (c. 386–397), though no external evidence confirms the year. The text was used in Byzantine monastic liturgy for the feast of the Ascension but is absent from the standard 10th-century Menologion. No modern critical edition or translation exists, and the present analysis relies on the khazarzar transcription without collation against other witnesses.","historical_context":"The homily is attributed to John Chrysostom (c. 347–407), a prominent preacher and later Archbishop of Constantinople. His homilies on the Ascension are generally dated to his Antiochene period (c. 386–397), when he served as a presbyter in Antioch. The work survives in a single Greek manuscript tradition, with the khazarzar edition being a digital transcription of a 19th-century print, not a critical edition. The text was read in Byzantine monastic liturgy for the feast of the Ascension, though it was not included in the standard 10th-century Menologion. The Greek text lacks a critical apparatus, and variant readings from other manuscripts are not recorded, making textual decisions opaque. No modern critical edition or translation of this homily exists.","significance":"This homily is significant as part of Chrysostom's series on the Ascension, offering insights into Antiochene exegesis and liturgical practice. It parallels the six days of creation with the six feasts of Christ's economy, a typological link common in patristic exegesis. The use of 'Theotokos' reflects Chrysostom's Christology, later affirmed at the Council of Ephesus (431). Its survival in a single manuscript tradition highlights the challenges of textual transmission for early Christian homilies.","timeline":[{"date":"c. 347–407","event":"Life of John Chrysostom"},{"date":"c. 386–397","event":"Probable composition during Chrysostom's Antiochene period"},{"date":"4th–5th c.","event":"Manuscript transmission of the homily"},{"date":"19th c.","event":"Print edition used as basis for khazarzar transcription"},{"date":"10th c.","event":"Standard Menologion compiled; this homily not included"},{"date":"431","event":"Council of Ephesus affirms 'Theotokos'"}],"relations":[{"work":"In ascensionem Sermo 1–3","relation":"Part of the same series on the Ascension by Chrysostom","key":"","label":null,"url":null},{"work":"Homilies on the Ascension (Chrysostom)","relation":"Related works by the same author","key":"","label":null,"url":null},{"work":"Menologion","relation":"Standard liturgical collection from which this homily is absent","key":"","label":null,"url":null},{"work":"Luke 2:14","relation":"Echoed in the homily's paraphrase of the angelic hymn","key":"","label":null,"url":null},{"work":"Matthew 3:17","relation":"Possible allusion in the Father's voice at the Epiphany","key":"","label":null,"url":null}],"external_links":[],"cautions":["The homily's attribution to Chrysostom is traditional but debated in modern scholarship.","The date of composition is unknown; it is only broadly placed in the 4th century.","The text survives in a single Greek manuscript tradition, limiting textual verification.","The khazarzar edition is a digital transcription of a 19th-century print, not a critical edition.","No modern critical edition or translation of this homily exists."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000482,"generated":"2026-11-15T06:45:22Z"},"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%204.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-in-ascensionem-sermo-4","status":"pass","blocking":[],"warnings":[],"stats":{"passages":8,"translated":8,"commentary_passages":8,"commentary_units":48,"english_words":2021,"source_letters":8339,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The homily survives in a single Greek manuscript tradition; the khazarzar edition is a digital transcription of a 19th-century print, not a critical edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Chrysostom's homilies on the Ascension are usually dated to his Antiochene period (c. 386–397), but no external evidence fixes this sermon's year.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This homily was read in Byzantine monastic liturgy for the feast of the Ascension, though not included in the standard 10th-century Menologion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text in khazarzar lacks a critical apparatus; variant readings from other manuscripts are not recorded, so textual decisions are opaque.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"external","lemma":"","severity":"info","text":"No modern critical edition or translation of this homily exists; the present annotation relies on the khazarzar transcription without collation against other witnesses.","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: 8 narrative."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: Luke 2:14."},{"kind":"source","severity":"info","text":"Source edition: khazarzar — Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer"}],"derived_structure":{"narrative":8},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΕΙΣ ΤΗΝ ΑΝΑΛΗΨΙΝ Τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. Λόγος δʹ. μίας, καὶ φαιδρύνουσα τῶν πιστῶν τὰς καρδίας· φαιδρὰ δὲ καὶ τῆς προκειμένης ἑορτῆς ἡ ὑπόθεσις· διὰ τί δὲ φαιδρὰ, ἐν τοῖς καθεξῆς ῥηθησομένοις ὑποδείξομεν. Ἐν ἓξ τοίνυν ἡμέραις ἐποίησεν ὁ Θεὸς πάντα τὰ ἔργα αὐτοῦ, καθὼς γέγραπται, τῇ δὲ ἑβδόμῃ κατέπαυσε. Διὸ καὶ ἐπ' ἐσχάτου τῶν ἡμερῶν εὐδοκήσας ὁ τοῦ Θεοῦ Λόγος ζητῆσαι καὶ σῶσαι τὸ ἀπολωλὸς, καὶ ἐνανθρωπήσας, τὸν αὐτὸν τρόπον κατὰ τὸν ἀριθμὸν τῶν ἡμερῶν τῆς κοσμοποιίας, τὰς ἑορτὰς τῆς ἑαυτοῦ οἰκονομίας ἡμῖν παρέδωκε. Πρώτη τοίνυν καὶ ῥίζα τῶν ἑορτῶν Χριστοῦ, ἡ κατὰ σάρκα ἐκ τῆς ἁγίας Παρθένου καὶ θεοτόκου Μαρίας μετὰ τὴν σύλληψιν παράδοξος γέννησις, ἐν ᾗ παρεγένετο Χριστὸς ὁ Θεὸς κλίνας οὐρανοὺς, ὅπως σώσῃ κόσμον ἀπολλύμενον· ἐν ᾗ ἄγγελοι τοῖς ποιμέσιν ὀφθέντες, τὸ παράδοξον τοῦ θαύματος γνωρίζοντες ἐβόων· Δόξα ἐν ὑψίστοις Θεῷ, καὶ ἐπὶ γῆς εἰρήνη, ἐν ἀνθρώποις εὐδοκία. Διὸ καὶ δικαίως πρώτη ἑορτὴ προσηγόρευται. Δευτέρα δὲ ἑορτὴ, ἡ ἐπιφάνεια Χριστοῦ τοῦ Θεοῦ ἡμῶν, καθ' ἣν ἐν τῷ Ἰορδάνῃ παραγινόμενος ἔδειξε πᾶσιν ἀνθρώποις τῆς ἀφάτου αὐτοῦ εὐσπλαγχνίας τὴν συγκατάβασιν· ἐν ᾗ καὶ φωνὴ Πατρὸς ἐξ οὐρανοῦ ἦλθε, μαρτυροῦσα περὶ αὐτοῦ· Οὗτός ἐστιν ὁ Υἱός μου ἀγαπητὸς, ἐν ᾧ ηὐδόκησα.","english":"On the Ascension of Our Lord Jesus Christ. Sermon 4. It is one, and it brightens the hearts of the faithful; bright also is the subject of the present feast. Why it is bright, we shall show in what follows. In six days, then, God made all his works, as it is written, and on the seventh he rested. Therefore, at the end of the days, the Word of God, having deigned to seek and save the lost, and having become incarnate, in the same manner, according to the number of the days of the creation of the world, handed down to us the feasts of his own economy. First, then, and root of the feasts of Christ is the paradoxical birth in the flesh from the holy Virgin and Theotokos Mary after the conception, in which Christ the God came, bending the heavens, to save the perishing world; in which angels, appearing to the shepherds, proclaiming the paradox of the miracle, cried out: Glory to God in the highest, and on earth peace, good will among men. Therefore it is rightly called the first feast. The second feast is the Epiphany of Christ our God, in which, arriving at the Jordan, he showed to all men the condescension of his ineffable compassion; in which also a voice of the Father came from heaven, bearing witness concerning him: This is my beloved Son, in whom I was well pleased.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΕΙΣ ΤΗΝ ΑΝΑΛΗΨΙΝ Τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. Λόγος δʹ.","severity":"info","text":"The title identifies this as the fourth homily on the Ascension, establishing its place in a series.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐν ἓξ τοίνυν ἡμέραις ἐποίησεν ὁ Θεὸς πάντα τὰ ἔργα αὐτοῦ","severity":"info","text":"Chrysostom parallels the six days of creation with the six feasts of Christ's economy, a typological link common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δόξα ἐν ὑψίστοις Θεῷ, καὶ ἐπὶ γῆς εἰρήνη, ἐν ἀνθρώποις εὐδοκία","severity":"info","text":"This is a paraphrase of the angelic hymn at Christ's birth, echoing Luke 2:14.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὗτός ἐστιν ὁ Υἱός μου ἀγαπητὸς, ἐν ᾧ ηὐδόκησα","severity":"info","text":"The Father's voice at the Epiphany alludes to the baptism narrative, possibly referencing Matthew 3:17 or a liturgical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θεοτόκου","severity":"info","text":"Theotokos, 'God-bearer,' is a technical term for Mary, affirmed at the Council of Ephesus (431) and central to Chrysostom's Christology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Λόγος δʹ","severity":"info","text":"This homily is part of a series on the Ascension; its attribution to Chrysostom is traditional but debated in modern scholarship.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is from a later manuscript tradition; the original Coptic cues are not present in this passage."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"Luke 2:14","text":"The English carries the scriptural phrase “glory to god in the highest”, which matches Luke 2:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":2,"ref":"p2","source":"Ἀλλὰ καὶ τὸ Πνεῦμα ἐν εἴδει περιστερᾶς ἐλθὸν ἔμεινεν ἐπ' αὐτὸν, τῆς ὁμοουσίου Τριάδος δηλαδὴ ἐπιφανείσης ἐν μιᾷ καιροῦ ῥοπῇ· ἧς αὐτόπτης ἄξιος ὁ τοῦ Κυρίου πρόδρομος γέγονεν Ἰωάννης. Περὶ ἧς ἐπιφανείας καὶ ὁ μακάριος Παῦλος ὁ ἀπόστολος ἔλεγεν· Ἐπεφάνη ἡ χάρις τοῦ Θεοῦ ἡ σωτήριος πᾶσιν ἀνθρώποις. Ἐπεὶ οὖν πάντων ἀνθρώπων σωτηρία πέφυκεν, ἀξίως καὶ ἑορτὴ μεγίστη ὑπὸ τῶν εὐσεβῶν ὀνομάζεται. Τρίτη τῶν ἑορτῶν ἡ ἁγία καὶ προσκυνητὴ καὶ πάνσεπτος τοῦ σωτηρίου πάθους Χριστοῦ τοῦ ἀληθινοῦ ἡμῶν Θεοῦ ἡμέρα, ἐν ᾗ ἐν σταυρῷ σαρκὶ προσηλωθεὶς, τὸ καθ' ἡμῶν τῆς ἁμαρτίας ἐξήλειψε γραμματεῖον· ἐν ᾗ καὶ τὸν διὰ τῆς παρακοῆς ἐκβληθέντα τοῦ παραδείσου Ἀδὰμ διὰ μιᾶς φωνῆς ἐν αὐτῷ εἰσήγαγε. Φησὶ γὰρ τῷ λῃστῇ· Σήμερον μετ' ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ. Ὅθεν καὶ ταύτῃ ἑορτὴ μεγίστη καθέστηκε, καὶ μάλιστα· Παῦλος γὰρ εἴρηκε· Τὸ Πάσχα ἡμῶν ὑπὲρ ἡμῶν ἐτύθη Χριστός. Τετάρτη ἑορτὴ, ἡ ὑπερένδοξος καὶ εἰρηνοποιὸς ἡμέρα τῆς ἁγίας Χριστοῦ τοῦ Θεοῦ ἡμῶν ἀναστάσεως, καθ' ἣν καὶ ἐν τοῖς καταχθονίοις γενόμενος, τοὺς μοχλοὺς τοὺς αἰωνίους συντρίψας, καὶ τὰ δεσμὰ διαῤῥήξας, ἀνέστη ἐκ τῶν νεκρῶν, νίκην κατὰ τοῦ ᾅδου ἀράμενος, τοὺς ἐν αὐτῷ κατακειμένους συναναστήσας δικαίους, καὶ πρὸς τοὺς μαθητὰς εἰσελθὼν, τὴν εἰρήνην αὐτοῖς κατεβράβευσεν. Ὅθεν πάσης ἀντιλογίας ἐκτὸς, μήτηρ αὕτη ἑορτῶν ἡ ἀοίδιμος ἡμέρα τοῖς πιστοῖς λελόγισται. Πέμπτη τοιγαροῦν ἑορτὴ ἡ ἁγία τοῦ Κυρίου εἰς οὐρανοὺς ἀνάληψις, περὶ ἧς νυνὶ καὶ τὴν πραγματείαν ποιούμεθα· πέμπτη δὲ τῶν ἑορτῶν ἐστι, καθότι καὶ πέμπτῃ ἡμέρᾳ τῆς ἑβδομάδος ἐπράχθη.","english":"But also the Spirit, coming in the form of a dove, remained upon him, the consubstantial Trinity having manifestly appeared in a single moment of time; of which manifestation John, the Lord’s Forerunner, became a worthy eyewitness. Concerning this manifestation the blessed Apostle Paul also said: “The saving grace of God appeared to all men.” Since, then, the salvation of all men is its natural result, it is fittingly called a great feast by the pious. The third feast is the holy, venerable, and all-honored day of the saving passion of Christ, our true God, on which, having been nailed to the cross in the flesh, he erased the bond of sin against us; on which also he brought Adam, who had been expelled from paradise through disobedience, into it by a single word. For he says to the thief: “Today you will be with me in paradise.” Hence this too has been established as a great feast, and especially so; for Paul said: “Our Passover: Christ was sacrificed for us.” The fourth feast is the most glorious and peace-making day of the holy resurrection of Christ, our God, on which, having gone into the underworld, shattered the eternal bars, and broken the bonds, he rose from the dead, having won victory over Hades, having raised up with him the righteous who lay there, and having entered among the disciples, he awarded them peace. Hence, beyond all contradiction, this renowned day is considered the mother of feasts by the faithful. The fifth feast, therefore, is the holy Ascension of the Lord into the heavens, concerning which we now make our discourse; and it is the fifth of the feasts, inasmuch as it took place on the fifth day of the week.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ὁμοουσίου Τριάδος","severity":"info","text":"The phrase 'consubstantial Trinity' (ὁμοουσίου Τριάδος) is a post-Nicene technical term asserting the full divinity and co-equality of Father, Son, and Holy Spirit, central to Chrysostom's anti-Arian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπεφάνη ἡ χάρις τοῦ Θεοῦ ἡ σωτήριος πᾶσιν ἀνθρώποις","severity":"info","text":"This citation of Paul is not a direct quotation from the canonical epistles; it may be a paraphrase or a reference to a lost or apocryphal Pauline saying, as no exact match exists in the New Testament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σήμερον μετ' ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ","severity":"info","text":"The saying of Christ to the thief is not found in the canonical Gospels; it likely derives from apocryphal traditions, such as the Gospel of Nicodemus, which elaborates on the good thief's fate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὸ Πάσχα ἡμῶν ὑπὲρ ἡμῶν ἐτύθη Χριστός","severity":"info","text":"This Pauline citation is not verbatim from the New Testament; it may be a conflation of 1 Cor 5:7 and Rom 5:6, or a free rendering of a liturgical formula attributed to Paul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πέμπτῃ ἡμέρᾳ τῆς ἑβδομάδος","severity":"info","text":"The Ascension is placed on the fifth day of the week (Thursday), consistent with the tradition in Acts 1:3 and early Christian practice, though the homily's numbering of feasts is a rhetorical schema, not a fixed liturgical canon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τρίτη ... Τετάρτη ... Πέμπτη","severity":"info","text":"The homily enumerates five feasts (Theophany, Passion, Resurrection, Ascension) in a numbered sequence, creating a liturgical hierarchy that culminates in the Ascension as the fifth feast, mirroring the five days of creation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Pauline citations is uncertain; they may be paraphrases or from non-canonical traditions.","The saying of Christ to the thief is not attested in the canonical Gospels, leaving its origin ambiguous."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Διὰ τοῦτο δὲ ἑορτάζειν ὀφείλομεν, ἐπειδὴ σήμερον τὴν ἀπαρχὴν τοῦ ἡμετέρου φυράματος, τουτέστι τὴν σάρκα, ἐν οὐρανοῖς Χριστὸς ἀνήγαγε. Διὸ καὶ ὁ Ἀπόστολος ἔλεγε· Συνήγειρε καὶ συνεκάθισεν ἡμᾶς ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ. Ὅθεν ὁ ἀρχέκακος καὶ τῆς ἁμαρτίας εὑρετὴς διάβολος, διὰ τὸν ὄγκον τῆς ἐπάρσεως καὶ τῆς ὑπερηφανίας τὸν τῦφον, ἐξέπεσεν, ἐκεῖ τῷ μεγέθει τῆς ἑαυτοῦ φιλανθρωπίας τὸν διὰ τῆς ἐκείνου κακίστης συμβουλίας ἐκ τοῦ παραδείσου ἐκβληθέντα ἄνθρωπον Χριστὸς ἀντικατέστησε. Τιμῆς οὖν ἀξία καὶ πνευματικῆς\n\nχορείας καὶ ἡ παροῦσα ἑορτὴ καθέστηκεν. Ἀλλ' ἐπειδὴ ἑπτὰ ἑορτῶν ἀριθμὸν κατὰ τὰς ἡμέρας τῆς κοσμοποιίας ἐν ἀρχῇ τοῦ λόγου ἐμνημονεύσαμεν, πέντε δὲ καὶ μόνον μέχρι τοῦ παρ όντος ἑορτὰς ἐδείξαμεν, δέον ἐστὶ καὶ τὰς ἄλλας δύο ἑορτὰς εἰς μέσον ἀγαγεῖν, εἶθ' οὕτως ἐπὶ τὴν προκειμένην ἱστορίαν τὸν λόγον χειραγωγήσωμεν. Ἕκτη τοίνυν ἐστὶ τῶν ἑορτῶν ἡ ἕκτη πανεύφημος ἡμέρα τῆς ἐπιφοιτήσεως τοῦ ἁγίου Πνεύματος, καθ' ἣν τοῖς ἁγίοις ἀποστόλοις ἡ κατ' ἐπαγγελίαν προσδοκωμένη δωρεὰ τοῦ ἁγίου Πνεύματος ἐν εἴδει πυρίνων γλωσσῶν παρὰ Χριστοῦ ἐξ οὐρανῶν ἀπεστάλη, ἥτις καὶ Πεντηκοστὴ διὰ τὴν τῶν ἑπτὰ ἑβδομάδων συμπλήρωσιν ὠνομάσθη.","english":"For this reason we ought to celebrate, because today Christ brought up into the heavens the firstfruits of our dough, that is, the flesh. Whence also the Apostle said: He raised us up and seated us together in the heavenly places in Christ Jesus. Whence the devil, the originator of evil and inventor of sin, fell on account of the swelling of his arrogance and the pride of his haughtiness; there Christ, by the magnitude of his own love for humanity, set in his place the man who had been cast out of paradise through that devil’s most evil counsel. Therefore the present feast is worthy of honor and spiritual festivity. But since at the beginning of the discourse we mentioned the number of seven feasts according to the days of the creation of the world, and we have shown only five feasts up to the present, it is necessary to bring the other two feasts into the middle, and then to guide the discourse to the history before us. The sixth feast, then, is the sixth most honored day of the visitation of the Holy Spirit, on which the gift of the Holy Spirit, awaited according to promise, was sent from the heavens by Christ to the holy apostles in the form of fiery tongues; which feast is also called Pentecost because of the completion of the seven weeks.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὴν ἀπαρχὴν τοῦ ἡμετέρου φυράματος","severity":"info","text":"The phrase 'firstfruits of our dough' metaphorically refers to Christ's human nature (the flesh) as the first offering of humanity's substance to heaven, linking the Ascension to the concept of redemption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Συνήγειρε καὶ συνεκάθισεν ἡμᾶς ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ","severity":"info","text":"This is a paraphrase of Ephesians 2:6, where Paul speaks of being raised up and seated together in the heavenly places in Christ. Chrysostom adapts the verse to support the Ascension theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἑπτὰ ἑορτῶν","severity":"info","text":"Chrysostom refers to a series of seven feasts corresponding to the days of creation, a liturgical framework known in some early Christian traditions. Only five have been discussed so far; the sixth is Pentecost.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἕκτη τοίνυν ἐστὶ τῶν ἑορτῶν","severity":"info","text":"This passage marks a structural transition: after listing five feasts, Chrysostom introduces the sixth (Pentecost) and promises to cover the seventh before returning to the main narrative (τὴν προκειμένην ἱστορίαν).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Πεντηκοστὴ","severity":"info","text":"Pentecost is named from the Greek for 'fiftieth day,' but Chrysostom explains it as the completion of seven weeks (ἑπτὰ ἑβδομάδων), i.e., 49 days, plus the feast day itself, totaling 50.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πυρίνων γλωσσῶν","severity":"info","text":"The 'fiery tongues' at Pentecost are a standard image in Christian tradition, based on Acts 2:3. Chrysostom emphasizes the gift of the Holy Spirit as a divine promise fulfilled.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν διὰ τῆς ἐκείνου κακίστης συμβουλίας ἐκ τοῦ παραδείσου ἐκβληθέντα ἄνθρωπον' could be read as referring to Adam specifically or to humanity collectively; the translation takes it as 'the man' (Adam).","The number of feasts (seven) and their exact identification is not fully specified; Chrysostom assumes a known sequence that may not be universally recognized."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Ἀναντιῤῥήτως οὖν καὶ αὕτη ἑορτὴ τοῖς εὐσεβέσι μεγίστη καθέστηκεν. Ἑβδόμη ἑορτὴ ἡ προσδοκωμένη ἡμέρα τῆς ἀναστάσεως τῶν νεκρῶν (τὴν γὰρ ἐλπίδα ταύτην οἱ πιστοὶ ἀπεκδεχόμεθα), ἐν ᾗ μέλλει ὁ φιλάνθρωπος καὶ ἀπροσωπόληπτος δικαστὴς Χριστὸς ὁ Θεὸς ἡμῶν ἀποδιδόναι ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ. Αὕτη ἐστὶν ἡ ἀληθὴς κατάπαυσις, δι' ἣν καὶ ὁ ἀπόστολος Παῦλος ἔλεγε· Σπουδάσωμεν εἰσελθεῖν εἰς ἐκείνην τὴν κατάπαυσιν. Τότε τοίνυν καὶ μάλιστα ἑορτὴ χαρᾶς καὶ εὐφροσύνης καὶ ἀγαλλιάσεως πεπληρωμένη ὑπάρχει τοῖς μέλλουσι κληρονομεῖν, Ἃ ὀφθαλμὸς οὐκ εἶδε, καὶ οὖς οὐκ ἤκουσε, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, ἃ ἡτοίμασεν ὁ Θεὸς τοῖς ἀγαπῶσιν αὐτόν. Ὥστε, ἀγαπητοὶ, εὐξώμεθα καὶ ἡμεῖς συνεορτάσαι τοῖς δικαίοις ἐν τῷ νυμφῶνι τῆς βασιλείας τῶν οὐρανῶν, οὐ μόνον πρὸς μίαν ἡμέραν, ἢ δύο, ἢ τρεῖς, ἀλλ' εἰς ἀτελευτήτους αἰῶνας. Τοιγαροῦν τῶν ἑπτὰ ἑορτῶν ἡμῖν ἀποδειχθεισῶν, ἐπὶ τὸ προκείμενον ἐπανέλθωμεν. Ἔστι δὲ ἡμῖν περὶ τῆς παρούσης ἑορτῆς τῆς ἐν οὐρανοῖς, λέγω δὲ τῆς τοῦ Χριστοῦ ἀναλήψεως, τὸ διήγημα. Δαυῒδ μὲν γὰρ εἴρηκε· Καὶ ἔκλινεν οὐρανοὺς, καὶ κατέβη, καὶ γνόφος ὑπὸ τοὺς πόδας αὐτοῦ· τὴν ἐξ οὐρανῶν δηλαδὴ τοῦ Λόγου παρουσίαν ἐπὶ γῆς ἐσήμανε. Γνόφον δὲ εἶπεν ὑπὸ τοὺς πόδας αὐτοῦ, τὸ διὰ σαρκὸς ἔνδυμα τῆς θεότητος γνωρίζων· ὥστε καὶ ἄγνωστος ἦν τοῖς πολλοῖς ἡ αὐτοῦ παρουσία διὰ τὸ ταπεινὸν καὶ πρᾶον. Πάλιν γὰρ ὁ αὐτὸς προφήτης λέγει· Κύριε, ἐν τῇ θαλάσσῃ ἡ ὁδός σου, καὶ αἱ τρίβοι σου ἐν ὕδασι πολλοῖς, καὶ τὰ ἴχνη σου οὐ γνωσθήσονται. Εἰ γὰρ ἔγνωσαν, φησὶν, οὐκ ἂν τὸν Κύριον τῆς δόξης ἐσταύρωσαν.","english":"Undisputedly, then, this feast also has become the greatest for the pious. The seventh feast is the awaited day of the resurrection of the dead (for this hope we believers await), on which the philanthropic and impartial judge, Christ our God, will give to each according to his works. This is the true rest, for which the Apostle Paul also said: Let us hasten to enter into that rest. At that time, then, especially, the feast is filled with joy and gladness and exultation for those who are to inherit, \"What the eye has not seen, and the ear has not heard, and has not entered into the heart of man,\" which God has prepared for those who love him. Therefore, beloved, let us also pray to celebrate together with the righteous in the bridal chamber of the kingdom of the heavens, not only for one day, or two, or three, but for unending ages. So then, with the seven feasts having been shown to us, let us return to the subject at hand. Now, we have the account concerning the present feast in the heavens, I mean that of the Ascension of Christ. For David said: \"And he bowed the heavens, and descended, and darkness was under his feet\"; he indicated thereby the presence of the Word from the heavens upon the earth. And he said \"darkness under his feet,\" making known the garment of the divinity through flesh; so that his presence was unknown to the many because of its humility and gentleness. For again the same prophet says: \"Lord, your way is in the sea, and your paths in many waters, and your footprints will not be known.\" For if they had known, he says, they would not have crucified the Lord of glory.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἃ ὀφθαλμὸς οὐκ εἶδε, καὶ οὖς οὐκ ἤκουσε, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη","severity":"info","text":"This phrase echoes a common apocalyptic topos, but is not a direct biblical quotation. It resembles 1 Cor 2:9 and the language of hidden divine mysteries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σπουδάσωμεν εἰσελθεῖν εἰς ἐκείνην τὴν κατάπαυσιν","severity":"info","text":"A paraphrase of Hebrews 4:11, where Paul urges entering the rest (κατάπαυσις) of the heavenly kingdom. Chrysostom adapts the verse to his eschatological theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἔκλινεν οὐρανοὺς, καὶ κατέβη, καὶ γνόφος ὑπὸ τοὺς πόδας αὐτοῦ","severity":"info","text":"A conflation of Psalm 18:10 and Psalm 97:2 LXX, interpreted by Chrysostom as a prophecy of the Incarnation and the hiddenness of Christ's divinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριε, ἐν τῇ θαλάσσῃ ἡ ὁδός σου, καὶ αἱ τρίβοι σου ἐν ὕδασι πολλοῖς, καὶ τὰ ἴχνη σου οὐ γνωσθήσονται","severity":"info","text":"A citation of Psalm 77:20 LXX, used to argue that Christ's true nature was unrecognized, leading to the crucifixion of the Lord of glory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἑπτὰ ἑορτῶν","severity":"info","text":"The seven feasts likely refer to a liturgical cycle (e.g., Nativity, Epiphany, Pascha, Ascension, Pentecost, Transfiguration, and the feast of the Cross or Resurrection). Chrysostom enumerates them elsewhere.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"νυμφῶνι","severity":"info","text":"νυμφών (bridal chamber) is a metaphor for the heavenly kingdom, common in patristic literature (e.g., Origen, Gregory of Nyssa) for the eschatological union with Christ.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἑβδόμη ἑορτὴ' could refer to the seventh feast in a series or the feast of the seventh day (Sabbath-like rest). The reading taken is the former, as Chrysostom lists seven feasts.","The identity of the 'seven feasts' is not specified in the text; the reading assumes a known liturgical cycle."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Καὶ πάλιν εἶπεν· Ἐπέβη ἐπὶ Χερουβὶμ, ἐπετάσθη ἐπὶ πτερύγων ἀνέμων. Ἐπὶ Χερουβὶμ εἶπε, καθότι αὐτὸς καὶ ἐν οὐρανοῖς σὺν τῷ Πατρὶ ὢν ἐπὶ τῶν Χερουβὶμ ἐπωχεῖτο· καὶ σὺν ἀνθρώποις γὰρ ἐπὶ γῆς ἀναστρεφόμενος, τοῦ Χερουβικοῦ καὶ ἐπουρανίου θρόνου οὐδαμῶς ἐχωρίζετο· πτέρυγας δὲ ἀνέμων τὰς νεφέλας αἰνίττεται, ἐν αἷς καὶ ἀνελήφθη καθὼς καὶ ἐν ταῖς Πράξεσι τῶν ἀποστόλων γέγραπται· Καὶ νεφέλη ὑπέλαβεν αὐτὸν ἀπὸ τῶν ὀφθαλμῶν αὐτῶν. Εἶτα καθεξῆς λέγει· Καὶ ὡς ἀτενίζοντες ἦσαν εἰς τὸν οὐρανὸν πορευομένου αὐτοῦ, θαῦμα τοῖς ἀποστόλοις καὶ ἔκστασις καὶ θροῦς ἐπεγίνετο· θνητοὶ γὰρ τὴν φύσιν ὄντες, καὶ ἀσυνήθεις τοιούτων θεωριῶν, ἐζήτησαν τῇ διανοίᾳ. Ἀλλ' ἐρεῖ τις, ὅτι προειδότες ἦσαν καὶ τὴν μεταμόρφωσιν ὅ τε Πέτρος καὶ Ἰάκωβος καὶ Ἰωάννης. Προεῖδον μὲν ἐκεῖνοι μεταμορφωθέντα τὸν Κύριον, καὶ νεφέλην σκιάσασαν αὐτὸν, ἀλλ' οὐκ εἶδον τὴν νεφέλην εἰς ἀέρα ἁρπασθεῖσαν, καὶ εἰς οὐρανοὺς τὸν Δεσπότην ἀναλαμβάνουσαν. Θαῦμα ἐκεῖνο, θαῦμα καὶ τοῦτο· ἀλλὰ θαῦμα θαύματος φοβερώτερον, τοῦτο ἐκείνου ὑψηλότερον. κἂν ἑνὸς Θεοῦ ἡ δύναμις καὶ τὸ μυστήριον ὑπῆρχε. Τότε Μωϋσῆς καὶ Ἠλίας ὤφθησαν τοῖς περὶ τὸν Πέτρον, μετ' αὐτοῦ συλλαλοῦντες· νῦν δὲ θρόνος Χερουβικὸς, τουτέστιν, ἀόρατος δύναμις, τὴν νεφέλην καλυπτομένην ἀθρόον ἐπιστᾶσα, τὸν Δεσπότην τοῖς δούλοις συνομιλοῦντα ἀφήρπασε. Τότε Πέτρος μετὰ παῤῥησίας ἀπεκρίνατο· Κύριε, καλόν ἐστιν ἡμᾶς ὧδε εἶναι· ποιήσωμεν ὧδε τρεῖς σκηνὰς, σοὶ μίαν, καὶ Μωϋσῇ μίαν, καὶ μίαν Ἠλίᾳ.","english":"And again he said: \"He mounted upon Cherubim, he flew upon the wings of the winds.\" He said \"upon Cherubim\" because even while he was in the heavens with the Father, he rode upon the Cherubim; and while he was dwelling among men on earth, he was in no way separated from the Cherubic and heavenly throne. And \"wings of the winds\" hints at the clouds, by which he was taken up, as it is also written in the Acts of the Apostles: \"And a cloud took him up from their eyes.\" Then he says in order: \"And as they were gazing into the heaven while he was going up, wonder came upon the apostles, and amazement and a murmur; for being mortal in nature and unaccustomed to such spectacles, they sought in their mind.\" But someone will say that Peter and James and John knew beforehand even the Transfiguration. Those men indeed saw the Lord transfigured, and a cloud overshadowing him, but they did not see the cloud snatched into the air and the Master taken up into the heavens. That was a wonder, and this is a wonder; but this wonder is more fearful than that wonder, and this is higher than that. Yet the power and the mystery belonged to one God. Then Moses and Elijah appeared to those around Peter, conversing with him; but now a Cherubic throne, that is, an invisible power, suddenly drawing near the concealed cloud, snatched away the Master while he was conversing with his servants. Then Peter answered with boldness: \"Lord, it is good for us to be here; let us make three tents here, one for you, one for Moses, and one for Elijah.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπέβη ἐπὶ Χερουβὶμ, ἐπετάσθη ἐπὶ πτερύγων ἀνέμων","severity":"info","text":"The opening quotation is not a direct biblical verse but likely a paraphrase of Psalm 18:10 (LXX: 'ἐπέβη ἐπὶ Χερουβὶμ καὶ ἐπετάσθη') or a liturgical adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ νεφέλη ὑπέλαβεν αὐτὸν ἀπὸ τῶν ὀφθαλμῶν αὐτῶν","severity":"info","text":"This quotation is from Acts 1:9 (variant reading), describing the cloud that received Christ at the Ascension.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τοῦ Χερουβικοῦ καὶ ἐπουρανίου θρόνου","severity":"info","text":"The 'Cherubic throne' refers to the divine chariot-throne (merkabah) in Jewish and Christian apocalyptic tradition, symbolizing God's presence and mobility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πέτρος μετὰ παῤῥησίας ἀπεκρίνατο· Κύριε, καλόν ἐστιν ἡμᾶς ὧδε εἶναι· ποιήσωμεν ὧδε τρεῖς σκηνὰς","severity":"info","text":"This passage echoes the Transfiguration narrative (Matthew 17:4, Mark 9:5, Luke 9:33), where Peter suggests building tents for Jesus, Moses, and Elijah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἶτα καθεξῆς λέγει","severity":"info","text":"This phrase marks a sequential quotation from an apocryphal or liturgical source, likely the 'Ascension of Isaiah' or a similar text, structuring the homily as a commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"θαῦμα θαύματος φοβερώτερον","severity":"caution","text":"The comparative 'φοβερώτερον' (more fearful) may be a rhetorical intensification rather than a doctrinal claim; Chrysostom elsewhere uses 'φοβερός' to mean 'awe-inspiring'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the extended quotation beginning 'Ἐπέβη ἐπὶ Χερουβὶμ' is not identified; it may be from an apocryphal ascension narrative or a liturgical hymn.","The phrase 'θαῦμα θαύματος φοβερώτερον' could be interpreted as either 'more fearful' or 'more awe-inspiring' depending on the rhetorical context."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Νυνὶ δὲ οὐδὲ φθέγξασθαι ἠδυνήθη τις τῶν μαθητῶν, οὐδὲ τὸ στόμα διανοῖξαι, ἀλλὰ φόβῳ μεγίστῳ καταπλαγέντες ἐξέστησαν. Ἐπάγει δὲ καθεξῆς ἡ\n\nΓραφὴ λέγουσα· Καὶ ἰδοὺ ἄνδρες δύο παρειστήκεισαν αὐτοῖς ἐν ἐσθῆσι λευκαῖς, οἳ καὶ εἶπον. Οὐδὲ τοῦτο ἀργόν· τὸ γὰρ λευχείμονας ὑπάρχειν τοὺς ἄνδρας· ἑορτῆς μεγίστης σημαντικόν ἐστι. Τί δὲ εἶπαν; Ἄνδρες Γαλιλαῖοι, τί ἑστήκατε ἐμβλέποντες εἰς τὸν οὐρανόν; Τὸ ὑπεράγαν θαῦμα κατέπτηξεν ὑμᾶς· ἐπελάθεσθε τοῦ εἰπόντος· Πορεύομαι πρὸς τὸν Πατέρα μου, καὶ Πατέρα ὑμῶν, καὶ Θεόν μου, καὶ Θεὸν ὑμῶν, Ἢ οὐχὶ ἕνεκεν τούτου ἔλεγε πρὸς ὑμᾶς, Οὐκ ἀφήσω ὑμᾶς ὀρφανούς· καὶ πάλιν, Εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν, εἰρήνην τὴν ἐμὴν ἀφίημι ὑμῖν; Οὐ τὴν ἐπαγγελίαν τοῦ Παρακλήτου, τουτέστι τοῦ ἁγίου Πνεύματος, ὑπέσχετο ὑμῖν; Οὗτος ὁ Ἰησοῦς ὁ ἀναληφθεὶς ἀφ' ὑμῶν εἰς τὸν οὐρανὸν, οὕτως ἐλεύσεται, ὃν τρόπον ἐθεάσασθε πορευόμενον αὐτὸν εἰς τὸν οὐρανόν.\n\nΟὕτως ἐλεύσεται μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ, μετὰ δόξης καὶ δυνάμεως πολλῆς· οὕτως ἐλεύσεται ἐν καιρῷ, ὅταν μέλλῃ κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ. Αὐτῷ γὰρ ὁ Πατὴρ δέδωκε τὴν κρίσιν πᾶσαν. Οὐ μνημονεύετε ὅτι ὢν σὺν ὑμῖν, ἔλεγεν· Ἐδόθη μοι πᾶσα ἐξουσία ἐν οὐρανῷ καὶ ἐπὶ γῆς; Τότε οἱ ἀπόστολοι ἐν ἑαυτοῖς γενόμενοι, ὑπέστρεφον, αἰνοῦντες καὶ εὐλογοῦντες τὸν Κύριον, καὶ ἀπεκδεχόμενοι τῆς θείας δωρεᾶς, τουτέστι τοῦ παναγίου Πνεύματος τὴν ἐπιφοίτησιν. Καὶ δὴ ἐπληρώθη τὸ ἐν Ψαλμοῖς εἰρημένον· Ἀνέβη ὁ Θεὸς ἐν ἀλαλαγμῷ, Κύριος ἐν φωνῇ σάλπιγγος. Σαφῶς ἐνταῦθα ὁ προφήτης τὴν δυάδα τῶν φύσεων τῆς ἐν Χριστῷ οἰκονομίας ἐσήμανε·","english":"But now none of the disciples was able to speak, nor even to open his mouth, but they were struck with the greatest fear and were amazed. The Scripture then continues, saying: \"And behold, two men stood beside them in white garments, who also spoke.\" This is not without purpose; for the men being clothed in white signifies a great feast. And what did they say? \"Men of Galilee, why do you stand gazing at the sky? The extraordinary wonder has terrified you; you have forgotten the one who said, 'I am going to my Father and your Father, my God and your God.' Did he not say to you for this reason, 'I will not leave you orphans,' and again, 'I give you my peace, I leave you my peace'? Did he not promise you the Paraclete, that is, the Holy Spirit? This Jesus, who has been taken up from you into heaven, will come in the same manner as you saw him go into heaven.\n\nThus he will come with the clouds of heaven, with great glory and power; thus he will come at the time when he is about to judge the world in righteousness. For the Father has given him all judgment. Do you not remember that while he was with you, he said, 'All authority in heaven and on earth was given to me'?\" Then the apostles, coming to themselves, returned, praising and blessing the Lord, and awaiting the visitation of the divine gift, that is, the all-holy Spirit. And indeed what was said in the Psalms was fulfilled: \"God ascended with a shout, the Lord with the sound of a trumpet.\" Here the prophet clearly signified the duality of natures in the economy of Christ.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄνδρες Γαλιλαῖοι, τί ἑστήκατε ἐμβλέποντες εἰς τὸν οὐρανόν;","severity":"info","text":"The speech of the two men in white echoes the angelic rebuke in Acts 1:10-11, though the exact wording is not canonical; Chrysostom may be paraphrasing or drawing on apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Παρακλήτου","severity":"info","text":"Paraclete (Παράκλητος) is a technical term for the Holy Spirit, used in John 14:16, 26; here it is glossed as 'the all-holy Spirit'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνέβη ὁ Θεὸς ἐν ἀλαλαγμῷ, Κύριος ἐν φωνῇ σάλπιγγος","severity":"info","text":"This citation from Psalm 47:6 (LXX) is used by Chrysostom to support the duality of natures in Christ; the 'shout' and 'trumpet' are interpreted as referring to divine and human aspects.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"λευχείμονας","severity":"info","text":"White garments (λευχείμονας) in early Christian and Jewish tradition symbolize festivity, purity, and angelic presence; Chrysostom explicitly links them to a 'great feast' (ἑορτῆς μεγίστης).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπάγει δὲ καθεξῆς ἡ Γραφὴ λέγουσα","severity":"info","text":"Chrysostom uses the formula 'the Scripture then continues' to introduce a direct quotation, marking a shift from narrative to dialogue within the homily's exposition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὴν δυάδα τῶν φύσεων","severity":"info","text":"The phrase 'duality of natures' (δυάδα τῶν φύσεων) reflects post-Chalcedonian Christological language, indicating that this homily was transmitted in a context where two-nature doctrine was normative.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the two men in white is unclear: possibly an apocryphal Acts tradition or a lost oral tradition; the exact biblical referent is not specified.","The phrase 'Ἀνέβη ὁ Θεὸς ἐν ἀλαλαγμῷ' is not found in the standard LXX text of Psalm 47; it may be a variant reading or a conflation."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"τὸν αὐτὸν δὲ τρόπον καὶ Θωμᾶς μετὰ τὴν τοῦ Κυρίου ἀνάστασιν ψηλαφήσας τὴν πλευρὰν αὐτοῦ, ἐβόα λέγων· Ὁ Κύριός μου καὶ ὁ Θεός μου.\n\nἈνέβη ὁ Θεὸς ἐν ἀλαλαγμῷ, Κύριος ἐν φωνῇ σάλπιγγος. Ἐν ἀλαλαγμῷ μὲν, ὅτι ἀκαταπαύστῳ φωνῇ τὸν τρισάγιον ὕμνον ἀναπέμπουσι τῷ Θεῷ· καὶ ὅπως ἐπὶ Χερουβικοῦ θρόνου ἀνελήφθη, προαπεδείξαμεν· Ἐν φωνῇ δὲ σάλπιγγος, ἀρχαγγελικῆς δηλαδὴ, προσημαινούσης αὐτοῦ τὴν ἐν οὐρανοῖς ἄνοδον. Ἀλλὰ καὶ τὸ Πνεῦμα τὸ ἅγιον ταῖς ἄνω δυνάμεσι τῇ προστακτικῇ φωνῇ ἀνεκήρυττεν· Ἄρατε πύλας, οἱ ἄρχοντες, ὑμῶν, καὶ ἐπάρθητε, πύλαι αἰώνιοι, καὶ εἰσελεύσεται ὁ βασιλεὺς τῆς δόξης. Αἱ δὲ δυνάμεις ἔλεγον· Τίς ἐστιν οὗτος ὁ βασιλεὺς τῆς δόξης; Εἶτα τὸ Πνεῦμα· Κύριος κραταιὸς καὶ δυνατὸς, Κύριος δυνατὸς ἐν πολέμῳ. Ἐνίκησε γὰρ τὸν Πολέμιον, ὡπλίσατο κατὰ τῆς τοῦ διαβόλου τυραννίδος ἐν τῷ ἀνθρωπίνῳ σώματι, ἔσβεσεν αὐτοῦ τὰ πεπυρωμένα βέλη· καὶ τῷ σταυρῷ προσηλωθεὶς, καὶ θανάτου γευσάμενος, ἀθάνατος ὑπάρχων, ἐσκύλευσε τὸν ᾅδην, καὶ νικητὴς ἀποδειχθεὶς ἀνέστη ἐκ τῶν νεκρῶν· καὶ τὸ πλανώμενον πρόβατον ἐπιστρέψας, ἰδοὺ ἀνέρχεται ἐπ' ὤμων τοῦτο φέρων πρὸς τὰ ἐνενήκοντα ἐννέα τὰ ἀπλανῆ, τὰ ἐν τοῖς ὄρεσι, τουτέστιν ἐν οὐρανοῖς νεμόμενα. Κύριος κραταιὸς καὶ δυνατὸς, Κύριος δυνατὸς ἐν πολέμῳ.","english":"In the same way, Thomas, after the Lord’s resurrection, having touched His side, cried out, saying: “My Lord and my God.”\n\nGod ascended with a shout, the Lord with the sound of a trumpet. With a shout, because with an unceasing voice they send up the thrice-holy hymn to God; and how He was taken up on a cherubic throne we have already demonstrated. With the sound of a trumpet, that is, an archangelic one, signifying His ascent into the heavens. But also the Holy Spirit proclaimed to the powers above with a commanding voice: “Lift up your gates, O rulers, and be raised, eternal gates, and the King of Glory shall enter.” And the powers said: “Who is this King of Glory?” Then the Spirit: “The Lord is mighty and powerful, the Lord is powerful in war.” For He conquered the Enemy, He armed Himself against the tyranny of the devil in the human body, He extinguished his fiery darts; and having been nailed to the cross, and having tasted death, though being immortal, He plundered Hades, and having been shown victor, He rose from the dead; and having turned back the wandering sheep, behold, He ascends bearing it on His shoulders toward the ninety-nine that do not stray, which graze in the mountains, that is, in the heavens. The Lord is mighty and powerful, the Lord is powerful in war.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θωμᾶς ... ψηλαφήσας τὴν πλευρὰν αὐτοῦ, ἐβόα λέγων· Ὁ Κύριός μου καὶ ὁ Θεός μου","severity":"info","text":"The account of Thomas touching the risen Christ's side and exclaiming 'My Lord and my God' is not found in the canonical Gospels; it likely derives from apocryphal tradition (e.g., Gospel of Nicodemus).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄρατε πύλας, οἱ ἄρχοντες, ὑμῶν, καὶ ἐπάρθητε, πύλαι αἰώνιοι, καὶ εἰσελεύσεται ὁ βασιλεὺς τῆς δόξης","severity":"info","text":"This dialogue between the Holy Spirit and the powers, including the command to lift gates for the King of Glory, is not a direct biblical quotation but echoes Psalm 24:7-10 and early Christian liturgical imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τρισάγιον ὕμνον","severity":"info","text":"The 'thrice-holy hymn' (Trisagion) is the Sanctus of the liturgy, based on Isaiah 6:3, and was a standard element of the Byzantine Divine Liturgy by Chrysostom's time.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Χερουβικοῦ θρόνου","severity":"info","text":"The 'cherubic throne' refers to the merkabah (chariot-throne) vision of Ezekiel 1 and 10, a common motif in early Christian and Jewish apocalyptic literature for divine ascent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὸ πλανώμενον πρόβατον ... πρὸς τὰ ἐνενήκοντα ἐννέα","severity":"info","text":"The image of the one lost sheep returned to the ninety-nine that do not stray is a clear allusion to the parable of the lost sheep (Matthew 18:12-14; Luke 15:4-7), here allegorized as Christ's ascension.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀνέβη ὁ Θεὸς ... Κύριος δυνατὸς ἐν πολέμῳ","severity":"info","text":"This passage forms a liturgical dialogue: the Holy Spirit commands the gates to open, the powers question, and the Spirit responds with a victory hymn, mirroring the structure of the Easter troparion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Thomas episode is uncertain; it may be from a lost apocryphon or Chrysostom's own elaboration.","The exact biblical referent for the gate-lifting dialogue is unclear; it may conflate Psalm 24 with later liturgical texts."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Καὶ πάλιν λέγει· Κύριος τῶν δυνάμεων, αὐτός ἐστιν ὁ βασιλεὺς τῆς δόξης. Αἱ οὖν δυνάμεις ὡς ἤκουσαν, Κύριος τῶν δυνάμεων, ὁμοφώνως τὴν συνήθη δοξολογίαν ἐκβοῶντες, ἐδέχοντο μετὰ χαρᾶς τὸν Κύριον, καὶ ἔπεμπον ἕως τοῦ ὑψηλοῦ θρόνου καὶ ἐπηρμένου. Καὶ ἐπληρώθη τὸ ὑπὸ τοῦ Δαυῒδ εἰρημένον· Εἶπεν ὁ Κύριος τῷ Κυρίῳ μου· Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου. Ὦ αἱρετικὲ, ἠπάντως πρὸς τὴν ἐξ ἡμῶν ληφθεῖσαν σάρκα, ἐψυχωμένην ἐκ τῆς ἁγίας Παρθένου.\n\nΑἰσχυνέσθωσαν οὖν οἱ μίαν φύσιν ἐπὶ Χριστοῦ ὁμολογοῦντες. Ἡ γὰρ θεία φύσις εὔδηλον ὅτι συνῆν ἀϊδίως τῷ θρόνῳ τῆς μεγαλωσύνης. Ἡ δὲ καθολικὴ Ἐκκλησία δοξαζέσθω. Ἡμᾶς δὲ πάντας ἀξίους ἀναδείξῃ Χριστὸς ὁ Θεὸς τῆς αἰωνίου αὐτοῦ βασιλείας· αὐτῷ ἡ δόξα καὶ τὸ κράτος σὺν τῷ ἀχράντῳ Πατρὶ, ἅμα τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"And again he says: “Lord of the powers, He Himself is the King of glory.” So the powers, when they heard “Lord of the powers,” receiving the Lord with joy, cried out in unison the customary doxology, and sent Him forth as far as the high and exalted throne. And what was said by David was fulfilled: “The Lord said to my Lord, ‘Sit at my right hand, until I make your enemies a footstool for your feet.’” O heretic, this is spoken to the flesh taken from us, ensouled from the holy Virgin.\n\nLet those who confess one nature in Christ be put to shame. For the divine nature clearly coexisted eternally with the throne of majesty. But let the Catholic Church be glorified. And may Christ God deem us all worthy of His eternal kingdom; glory and power to Him, together with the immaculate Father and the Holy Spirit, unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριος τῶν δυνάμεων","severity":"info","text":"The phrase 'Lord of the powers' echoes the LXX title for God (e.g., Ps 24:8) and is here applied to Christ, linking the homily's ascension narrative to Old Testament theophany language.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἶπεν ὁ Κύριος τῷ Κυρίῳ μου· Κάθου ἐκ δεξιῶν μου","severity":"info","text":"This citation is not found in the canonical Psalter; it may be a loose quotation or a lost variant of Ps 110:1 (LXX 109:1), adapted to support a Christological interpretation of the ascension.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ὦ αἱρετικὲ","severity":"info","text":"The direct address 'O heretic' reflects Chrysostom's polemic against contemporary Christological opponents, likely those advocating miaphysite (one-nature) Christology, which he counters by distinguishing divine and human natures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὁμοφώνως","severity":"info","text":"The adverb 'with one voice' (ὁμοφώνως) underscores the liturgical unison of the angelic powers, reinforcing the homily's theme of doxological harmony in the ascension narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἡ δὲ καθολικὴ Ἐκκλησία δοξαζέσθω","severity":"info","text":"The exclamation 'Let the Catholic Church be glorified' reflects Chrysostom's ecclesiological emphasis, aligning the homily's conclusion with Nicene orthodoxy and the authority of the universal church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ἐπληρώθη","severity":"info","text":"The phrase 'And it was fulfilled' marks a structural pivot from narrative to scriptural proof, typical of Chrysostom's homiletic method of validating events through prophetic fulfillment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Davidic quotation is uncertain; it may be a conflation or a non-canonical variant.","The identity of the 'heretic' addressed is not specified, but context suggests miaphysite opponents."],"confidence":"high","notes":[]}]}