{"slug":"khazarzar-john-chrysostom-in-ascensionem-sermo-5","id":"greek:khazarzar:khazarzar-john-chrysostom-in-ascensionem-sermo-5","title":"In ascensionem Sermo 5","title_source":"In ascensionem Sermo 5","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":"2026-11-15T06:29:02Z","cost_usd":0.002033},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-in-ascensionem-sermo-5","work_id":"khazarzar-john-chrysostom-in-ascensionem-sermo-5","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%205.pdf"},"stats":{"passages":3,"english_words":588,"coptic_letters":0,"source_letters":2311,"commentary_units":18,"commentary_kinds":7,"derived_notes":1,"ambiguities":6,"work_notes":5,"external_links":1,"timeline":4},"summary":{"work":"khazarzar-john-chrysostom-in-ascensionem-sermo-5","abstract":"This homily, the fifth in a series on the Ascension, is attributed to John Chrysostom and was likely delivered in Antioch between 386 and 397 CE. It interprets Christ's Ascension as a fulfillment of Old Testament typology, particularly Psalm 24:7-10 (LXX), and emphasizes Christ's continuous divine presence despite his bodily departure. The sermon was later incorporated into Byzantine liturgical readings for the Feast of the Ascension, influencing subsequent homiletic tradition. The Greek text survives in the manuscript tradition of Chrysostom's festal sermons, though no single authoritative codex is identified for this edition, and the source edition (khazarzar) may contain modern editorial emendations.","historical_context":"John Chrysostom preached this homily in Antioch, likely between 386 and 397 CE, during the festal season of the Ascension. Antioch was a major center of early Christianity, and Chrysostom served as a presbyter there before becoming bishop of Constantinople. The homily belongs to the genre of festal sermons, which were delivered on major liturgical feasts and often drew on typological exegesis to connect Old Testament passages with New Testament events. The sermon's incorporation into Byzantine liturgical readings for the Feast of the Ascension indicates its enduring influence. The text survives in the manuscript tradition of Chrysostom's works, but the lack of a critical apparatus in the source edition means textual variants are not systematically recorded, and the edition may include modern emendations.","significance":"This homily exemplifies Chrysostom's exegetical method, using typology to link the Ascension with Old Testament prophecy, and his pastoral concern to reassure his congregation of Christ's ongoing presence. It also reflects the development of the liturgical celebration of the Ascension in the late fourth century and its integration into Byzantine worship, influencing later preachers and theologians.","timeline":[{"date":"4th c.","event":"John Chrysostom preaches this homily in Antioch, likely between 386 and 397 CE."},{"date":"4th–5th c.","event":"The homily is transmitted in the manuscript tradition of Chrysostom's festal sermons."},{"date":"Byzantine period","event":"The sermon is incorporated into Byzantine liturgical readings for the Feast of the Ascension."},{"date":"Modern","event":"The Greek text is published in the khazarzar source edition, which may contain editorial emendations."}],"relations":[{"work":"Psalm 24:7-10 (LXX)","relation":"Paraphrased and applied typologically to Christ's Ascension.","key":"","label":null,"url":null},{"work":"John 14:10-11","relation":"Echoed to assert Christ's continuous divine presence.","key":"","label":null,"url":null},{"work":"Psalm 46:6 (LXX)","relation":"Adapted as a typological acclamation of the Ascension.","key":"","label":null,"url":null},{"work":"Chrysostom's other festal sermons","relation":"Part of a series on the Ascension, establishing its place within a liturgical sequence.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:John Chrysostom","label":"John Chrysostom","url":"https://en.wikipedia.org/wiki/John_Chrysostom","reason":"Author of the homily."}],"cautions":["The exact date of the homily is unknown; it is placed between 386 and 397 CE based on Chrysostom's tenure in Antioch.","No single authoritative codex is identified for this edition; the text may contain modern editorial emendations.","The source edition (khazarzar) does not provide a critical apparatus or collation of manuscripts; textual variants are not systematically recorded."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000406,"generated":"2026-11-15T06:29:01Z"},"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%205.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-in-ascensionem-sermo-5","status":"warn","blocking":[],"warnings":[{"code":"repetition-warn","i":2}],"stats":{"passages":3,"translated":3,"commentary_passages":3,"commentary_units":18,"english_words":588,"source_letters":2310,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The homily survives in the manuscript tradition of Chrysostom's festal sermons, but no single authoritative codex is identified for this edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Chrysostom preached this homily in Antioch, likely between 386 and 397 CE, during the festal season of the Ascension.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This sermon was incorporated into Byzantine liturgical readings for the Feast of the Ascension, influencing later homiletic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text in the source edition (khazarzar) may contain modern editorial emendations; consult critical apparatus for variant readings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"This edition does not provide a critical apparatus or collation of manuscripts; textual variants are not systematically recorded.","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: 3 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":3},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΕΙΣ ΤΗΝ ΑΝΑΛΗΨΙΝ Λόγος εʹ.\n\nἘπέστη τῆς Δεσποτικῆς ἀναλήψεως ἡ ἡμέρα· καὶ προσοδοιπορησάντων πολλῶν ὃν καὶ τὴν ἡμετέραν βραχύτητα πρὸς λόγους ὁ πατὴρ προετρέψατο. Καὶ δίκαιον ἡμῖν κατεφαίνετο, κάλυμμα τῆς βραχυλογίας τὴν σιωπὴν ἐπιφέρεσθαι, καὶ κρύπτειν τῆς ἀπαιδευσίας τὸ μέγεθος· ἐπειδὴ δὲ μετὰ τοῦ πατρὸς καὶ τῶν ἄνω δυνάμεων πρὸς λόγους τὸ πλῆθος προτρέπετε, καὶ λαλεῖν μετ' αὐτῶν ἐγκελεύετε ἅπερ πάλαι καὶ Δαυῒδ περὶ τῆς ἀναλήψεως τῆς Δεσποτικῆς ἀνεβόησεν· Ἄρατε πύλας, οἱ ἄρχοντες, ὑμῶν, καὶ ἐπάρθητε, πύλαι αἰώνιοι, καὶ εἰσελεύσεται ὁ Βασιλεὺς τῆς δόξης· δεῦρο, σήμερον τὰ πρόσφορα τῆς ἡμέρας καὶ ἡμεῖς κελαδήσωμεν. Σήμερον γὰρ ὁ Δεσπότης ἡμῶν Χριστὸς πρὸς τὸν πατρῷον θρόνον ἀνέρχεται· σήμερον ὁ σωματωθεὶς τῷ Πατρὶ συγκαθέζεται, οὔτε πρότερον χωρισθεὶς, οὔτε νῦν ἐν πρώτοις αὐτῷ συγκαθήμενος· ἀεὶ γὰρ ἐν τοῖς κόλποις τοῦ Πατρὸς ἀναπαύεται· μόνος τὸν Πατέρα χωρῶν, καὶ ὑπὸ τοῦ Πατρὸς μόνος χωρούμενος· Ἐγὼ γὰρ, φησὶν, ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί· καὶ ὁ Λόγος ἐν τῷ Πατρὶ, καὶ ὁ Λόγος ἐν τῇ γῇ. Οὔτε δὲ κατελθὼν ὡς οὐδὲν τὸν πατρῷον κόλπον ἐκένωσεν· οὔτε εἰς οὐρανοὺς ἀνελθὼν, ἔρημον τὴν γῆν τῆς αὑτοῦ παρουσίας κατέλειπεν· ἀλλὰ καὶ τοῖς ἀνθρώποις συναναστρεφόμενος, τῷ Πατρὶ συνεκάθητο, καὶ τῷ Πατρὶ συγκαθήμενος, ὑπάρχει τῶν ἀνθρώπων ἀχώριστος.","english":"The day of the Lord’s Ascension has come; and after many had journeyed here, the father also urged our own insignificance to speak. And it seemed just to us to bring silence as a veil for our brevity of speech, and to conceal the magnitude of our lack of learning; but since, together with the father and the powers above, you urge the congregation to listen to words, and you bid us to speak with them what David long ago proclaimed concerning the Lord’s Ascension: “Lift up your gates, O rulers, and be lifted up, O eternal gates, and the King of glory shall enter”; come, today let us also sing what is fitting for the day. For today our Lord Christ ascends to the paternal throne; today He who was embodied sits together with the Father, neither having been separated before, nor now sitting with Him for the first time; for He always reposes in the bosom of the Father; alone containing the Father, and alone contained by the Father; for “I,” He says, “am in the Father, and the Father is in Me”; and the Word is in the Father, and the Word is on earth. Neither did He, when He came down, empty the paternal bosom as if it were nothing; nor, when He ascended into the heavens, did He leave the earth bereft of His presence; but even while associating with men, He sat together with the Father, and while sitting together with the Father, He is inseparable from men.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΕΙΣ ΤΗΝ ΑΝΑΛΗΨΙΝ Λόγος εʹ.","severity":"info","text":"The title identifies this as the fifth homily in a series on the Ascension, establishing its place within a liturgical sequence.","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 is a paraphrase of Psalm 24:7-10 (LXX), where the gates are commanded to lift up to admit the King of Glory, here applied to Christ’s Ascension.","cites":[],"named_sources":["Psalm 24:7-10 LXX"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγὼ γὰρ, φησὶν, ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί","severity":"info","text":"This echoes John 14:10-11, where Jesus speaks of mutual immanence with the Father, used here to assert Christ’s continuous divine presence.","cites":[],"named_sources":["John 14:10-11"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"βραχυλογίας","severity":"info","text":"βραχυλογία (brevity of speech) is a rhetorical term; the speaker contrasts his own brevity with the expected eloquence, a common modesty topos in homiletics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προσοδοιπορησάντων πολλῶν","severity":"info","text":"The mention of many having journeyed suggests a festival gathering for the Ascension, likely in Constantinople or Antioch, where Chrysostom preached.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὁ σωματωθεὶς τῷ Πατρὶ συγκαθέζεται","severity":"caution","text":"The phrase 'the embodied one sits with the Father' may be read as implying a subordinationist or adoptionist nuance, but Chrysostom immediately clarifies Christ’s eternal co-presence.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the father' (ὁ πατὴρ) who urged the speaker is ambiguous; it may refer to a presiding bishop or a senior colleague.","The phrase 'καὶ λαλεῖν μετ' αὐτῶν ἐγκελεύετε' could mean either 'you bid us to speak with them' (the powers above) or 'you bid us to speak with you' (the congregation); the translation follows the former."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Ἰδοὺ γὰρ ἐγὼ, φησὶ, μεθ' ὑμῶν εἰμι πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος. Σήμερον ὁ Δεσπότης Χριστὸς ἐκ τῶν ἀνθρώπων εἰς οὐρανοὺς ἀναφέρεται, οὐ κατὰ τὸν Ἐνὼχ μεθιστάμενος, οὐ κατὰ τὸν Ἠλίαν ἅρματι πυρὸς πρὸς οὐρανὸν ἀνερχόμενος· ἀλλ' ἀναλαμβάνεται, ἵνα πέμψῃ τοῖς μαθηταῖς τὴν τοῦ ἁγίου Πνεύματος δύναμιν. Ταύτης τῆς ἀναλήψεως τὴν χαρὰν πρὸ πολλῶν γενεῶν Δαυῒδ θεασάμενος, προανεφώνησε λέγων· Ἀνέβη ὁ Θεὸς ἐν ἀλαλαγμῷ, ὁ τὸν Ἀδὰμ διαπλάσας ἐκ κόνεως, ὁ τὸν Ἄβελ δικαιώσας, καὶ τὸν Ἐνὼχ μεταθέμενος. Ἀνέβη ὁ Θεὸς ἐν ἀλαλαγμῷ, ὁ τὸν Νῶε κυβερνήσας, καὶ πιστὸν τὸν Ἀβραὰμ ἐκλεξάμενος. Ἀνέβη ὁ Θεὸς ἐν ἀλαλαγμῷ, ὁ τὸν Ἰσαὰκ ἄθυτον θυσίαν δεξάμενος, καὶ τὸν Ἰακὼβ πληρώσας εὐλογιῶν. Ἀνέβη ὁ Θεὸς ἐν ἀλαλαγμῷ, ὁ τὸν Ἰωσὴφ ὁδηγήσας πλανώμενον, καὶ τὴν ὑπομονὴν τοῦ Ἰὼβ προσδεξάμενος, Ἀνέβη ὁ Θεὸς ἐν ἀλαλαγμῷ, ὁ δοξάσας τὸν Μωϋσῆν, καὶ τὴν ἀρχιερωσύνην τῷ Ἀαρῶνι χαρισάμενος. Ἀνέβη ὁ Θεὸς ἐν ἀλαλαγμῷ, ὁ τὸν Ἰησοῦν τὸν Ναυῆ ἐνισχύσας, καὶ τὸν προφήτην τῷ Σαμουὴλ δωρησάμενος. Ἀνέβη ὁ Θεὸς ἐν ἀλαλαγμῷ, ὁ τὸν Δαυῒδ δυναμώσας, καὶ τὸν Σολομῶντα σοφίσας. Ἀνέβη ὁ Θεὸς ἐν ἀλαλαγμῷ, ὁ τοὺς προφήτας ἐμπνεύσας, καὶ τοῖς ἀποστόλοις τὰς τῶν ἰαμάτων δωρεὰς χαρισάμενος. Ἀνέβη ὁ Θεὸς ἐν ἀλαλαγμῷ, ὁ ἄνω ἀμήτωρ, καὶ κάτω ἀπάτωρ. Ἀνέβη ὁ Θεὸς ἐν ἀλαλαγμῷ, τὸ τοῦ Πατρὸς προαιώνιον γέννημα, καὶ τῆς Παρθένου μητρὸς τὸ ἀφύτευτον βλάστημα. Ἀνέβη ὁ Θεὸς ἐν ἀλαλαγμῷ, ὁ τῆς ζωῆς χορηγὸς, καὶ τῶν παραδόξων διανομεύς.","english":"For behold, He says, I am with you all the days until the end of the age. Today the Lord Christ is borne up from among men into the heavens, not being translated like Enoch, nor ascending to heaven on a fiery chariot like Elijah; but He is taken up, that He might send to the disciples the power of the Holy Spirit. David, beholding the joy of this Ascension many generations before, proclaimed beforehand, saying: God has ascended with a cry of jubilation, He who formed Adam from dust, who justified Abel, and translated Enoch. God has ascended with a cry of jubilation, He who guided Noah, and chose faithful Abraham. God has ascended with a cry of jubilation, He who accepted Isaac as an unburnt sacrifice, and filled Jacob with blessings. God has ascended with a cry of jubilation, He who led the wandering Joseph, and received the patience of Job. God has ascended with a cry of jubilation, He who glorified Moses, and bestowed the high priesthood upon Aaron. God has ascended with a cry of jubilation, He who strengthened Joshua the son of Nun, and granted the prophet Samuel. God has ascended with a cry of jubilation, He who empowered David, and made Solomon wise. God has ascended with a cry of jubilation, He who inspired the prophets, and granted to the apostles the gifts of healings. God has ascended with a cry of jubilation, He who is without mother above, and without father below. God has ascended with a cry of jubilation, the pre-eternal offspring of the Father, and the unplanted shoot of the Virgin Mother. God has ascended with a cry of jubilation, the giver of life, and the distributor of wonders.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνέβη ὁ Θεὸς ἐν ἀλαλαγμῷ","severity":"info","text":"This refrain echoes Psalm 46:6 LXX (47:5 MT): 'God has ascended with a cry of jubilation.' Chrysostom adapts the verse as a typological acclamation of the Ascension.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οὐ κατὰ τὸν Ἐνὼχ μεθιστάμενος, οὐ κατὰ τὸν Ἠλίαν ἅρματι πυρὸς","severity":"info","text":"Chrysostom contrasts Christ's Ascension with the translations of Enoch (Gen 5:24) and Elijah (2 Kgs 2:11), both taken bodily to heaven, to emphasize Christ's unique salvific purpose.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀλαλαγμῷ","severity":"info","text":"Ἀλαλαγμός denotes a cry of jubilation or battle shout; here it renders the Hebrew hêḏād or tərûʿâ, a liturgical acclamation of divine victory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀνέβη ὁ Θεὸς ἐν ἀλαλαγμῷ","severity":"info","text":"The repeated refrain structures a litany of salvation history, each clause pairing a patriarch or figure with a divine action, building to Christological and Marian paradoxes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἄνω ἀμήτωρ, καὶ κάτω ἀπάτωρ","severity":"info","text":"This paradoxical formula (motherless above, fatherless below) became a standard Christological and Marian trope in Byzantine hymnography, e.g., in the Kontakion of the Ascension.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἰδοὺ γὰρ ἐγὼ, φησὶ, μεθ' ὑμῶν εἰμι πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος","severity":"caution","text":"The speaker of this promise is ambiguous: Chrysostom may attribute it to Christ (cf. John 14:16–17) or to the Father; the homily does not specify, and the English draft's 'He says' follows a common but uncertain reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the opening promise ('I am with you') is not explicitly named in the Greek; it could be Christ or God the Father. The English draft assumes Christ, but the homily leaves it open.","The phrase 'ἀλαλαγμῷ' may be interpreted as a cry of jubilation or a battle shout; the context of Ascension favors jubilation, but the military connotation is not entirely excluded."],"confidence":"high","notes":[{"kind":"check","severity":"caution","code":"repetition-warn","text":"Automatic check flagged formulaic repetition. Coptic homiletic style repeats by design, so this records the pattern rather than correcting it."}]},{"i":3,"ref":"p3","source":"Ἀνέβη ὁ Θεὸς ἐν ἀλαλαγμῷ, ὁ τῷ θανάτῳ θανατώσας τὸν θάνατον, καὶ τῷ γένει τῶν ἀνθρώπων ζωὴν χαρισάμενος. Ἀνέβη ὁ Θεὸς ἐν ἀλαλαγμῷ, Κύριος ἐν φωνῇ σάλπιγγος. Αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"God has gone up with a shout, He who by death put death to death, and bestowed life upon the human race. God has gone up with a shout, the Lord with the sound of a trumpet. To Him be glory for ever and ever. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἀνέβη ὁ Θεὸς ἐν ἀλαλαγμῷ","severity":"info","text":"The repeated phrase 'God has gone up with a shout' echoes the liturgical acclamation of the Ascension, emphasizing divine triumph over death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀλαλαγμῷ","severity":"info","text":"ἀλαλαγμῷ (shout) is a battle cry or joyful acclamation, often used in the Septuagint for the shout of victory or divine presence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῷ θανάτῳ θανατώσας τὸν θάνατον","severity":"info","text":"This phrase alludes to the paradox of Christ's death conquering death, echoing 1 Corinthians 15:54-55 and patristic paschal theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀνέβη ὁ Θεὸς ἐν ἀλαλαγμῷ","severity":"info","text":"The repetition of 'God has gone up with a shout' frames the passage as a liturgical refrain, typical of Chrysostom's homiletic closings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Κύριος ἐν φωνῇ σάλπιγγος","severity":"info","text":"The trumpet sound (φωνῇ σάλπιγγος) evokes the eschatological trumpet of judgment and resurrection, common in early Christian liturgy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","severity":"caution","text":"The doxological ending may be a later liturgical addition; the manuscript tradition of Chrysostom's homilies often includes such closings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἀνέβη ὁ Θεὸς' could be read as a direct statement of Christ's divinity or as a typological reference; the homily treats it as literal.","The source of the 'shout' (ἀλαλαγμῷ) is unspecified—whether from angels, disciples, or the psalmist—but the context suggests a heavenly acclamation."],"confidence":"high","notes":[]}]}