{"slug":"khazarzar-john-chrysostom-in-christi-ascensionem","id":"greek:khazarzar:khazarzar-john-chrysostom-in-christi-ascensionem","title":"In Christi ascensionem","title_source":"In Christi ascensionem","author":"John Chrysostom","genre":"other","date":"","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:30:24Z","cost_usd":0.002067},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-in-christi-ascensionem","work_id":"khazarzar-john-chrysostom-in-christi-ascensionem","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%20Christi%20ascensionem.pdf"},"stats":{"passages":3,"english_words":680,"coptic_letters":0,"source_letters":2899,"commentary_units":18,"commentary_kinds":6,"derived_notes":0,"ambiguities":4,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"khazarzar-john-chrysostom-in-christi-ascensionem","abstract":"In Christi ascensionem is a Greek homily on the Ascension attributed to John Chrysostom, likely delivered in Antioch in the late 4th century (c. 386–397). The text survives in multiple medieval manuscripts but lacks a single authoritative copy; the khazarzar edition collates several witnesses without a critical apparatus. It was incorporated into Byzantine liturgical lectionaries for the Feast of the Ascension, influencing later Orthodox hymnography and patristic florilegia. The homily employs rhetorical devices such as liturgical anaphora and anti-Jewish polemic, and it cites or alludes to Pauline and Old Testament passages to argue for apostolic credibility and cosmic victory.","historical_context":"The homily is attributed to John Chrysostom during his presbyterate in Antioch (c. 386–397), a period of intense theological and liturgical development in the Antiochene church. The community was Greek-speaking and engaged in polemics against Jews and pagans, reflected in the homily's rhetorical Jewish interlocutor. The text was transmitted through Byzantine liturgical lectionaries for the Feast of the Ascension, indicating its integration into the annual cycle of readings. The khazarzar edition, based on a collation of medieval manuscripts, shows occasional divergences from the Migne edition (PG 50), suggesting scribal emendations or conflation with spurious passages. No critical edition or stemma codicum exists, limiting its use for textual criticism. The homily's genre is a festal homily, a common form in late antique Christian preaching.","significance":"This homily exemplifies Chrysostom's rhetorical skill and theological themes, particularly the cosmic significance of the Ascension and anti-Jewish polemic. Its incorporation into Byzantine lectionaries shaped the liturgical celebration of the Ascension and influenced later hymnography. The text also illustrates the transmission challenges of patristic works, with multiple manuscript witnesses and no authoritative edition, highlighting the need for careful textual criticism.","timeline":[{"date":"c. 386–397","event":"Probable delivery of the homily by John Chrysostom in Antioch."},{"date":"4th–5th c.","event":"Transmission of the homily in Greek manuscripts."},{"date":"Medieval period","event":"Incorporation into Byzantine liturgical lectionaries for the Feast of the Ascension."},{"date":"19th c.","event":"Publication in Migne's Patrologia Graeca (PG 50)."},{"date":"21st c.","event":"Khazarzar edition based on collation of multiple manuscripts."}],"relations":[{"work":"Homilies on the Ascension by other Church Fathers","relation":"Comparable festal homilies on the same feast","key":"","label":null,"url":null},{"work":"Patrologia Graeca 50","relation":"Earlier critical edition with variant readings","key":"","label":null,"url":null},{"work":"Byzantine liturgical lectionaries","relation":"Source for the homily's liturgical use","key":"","label":null,"url":null},{"work":"Ephesians 2:14","relation":"Allusion to Pauline metaphor for reconciliation","key":"","label":null,"url":null},{"work":"Hebrews 9:24","relation":"Echoed in Chrysostom's citation of Paul","key":"","label":null,"url":null}],"external_links":[],"cautions":["The exact date of the homily is unknown; it is generally placed in Chrysostom's Antiochene period (c. 386–397) but no external evidence fixes the year.","The khazarzar edition does not provide a critical apparatus or stemma codicum, limiting its use for textual criticism.","The Greek text occasionally diverges from PG 50, suggesting possible scribal emendations or conflation with spurious passages.","The homily's anti-Jewish polemic is a rhetorical trope and does not reflect a real dialogue."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000469,"generated":"2026-11-15T06:30:24Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/In%20Christi%20ascensionem.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-in-christi-ascensionem","status":"pass","blocking":[],"warnings":[],"stats":{"passages":3,"translated":3,"commentary_passages":3,"commentary_units":18,"english_words":680,"source_letters":2899,"commentary_kinds":6},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The text survives in multiple medieval manuscripts, but no single authoritative copy exists; the edition by khazarzar relies on a collation of several witnesses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Chrysostom's homily on the Ascension is generally dated to the late 4th century, during his tenure in Antioch (c. 386–397), though no external evidence fixes the year precisely.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This homily was incorporated into Byzantine liturgical lectionaries for the Feast of the Ascension, influencing later Orthodox hymnography and patristic florilegia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text in the khazarzar edition occasionally diverges from the critical edition of Migne (PG 50), suggesting possible scribal emendations or conflation with spurious passages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"background","lemma":"","severity":"info","text":"This edition does not provide a critical apparatus or stemma codicum; variant readings among manuscripts are not systematically recorded, limiting its use for textual criticism.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 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":"Τοῦ ἐν ἁγίοις πατρὸς ἡμῶν Ἰωάννου τοῦ Χρυσοστόμου λόγος εἰς τὴν ἀνάληψιν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.\n\n«Εὐφραινέσθωσαν οἱ οὐρανοὶ καὶ ἀγαλλιάσθω ἡ γῆ, ὅτι τὸ μεσότοιχον τοῦ φραγμοῦ σήμερον λύσας» Ἰησοῦς κατὰ τὸν Παῦλον καὶ τὴν ἔχθραν τὴν μεταξὺ θεοῦ καὶ τῆς φύσεως ἡμῶν εἰρηνοποιήσας συνῆψε τὰ ἄνω τοῖς κάτω. –Σήμερον ὁ μονογενὴς τὴν ἀπαρχὴν τῆς φύσεως, ἣν ἀνέλαβεν ἐξ ἡμῶν, προσενήνοχεν τῷ Πατρί· σήμερον ἡ ὑπὲρ τῆς οἰκουμένης θυσία γενομένη ζῶσα τῷ Θεῷ προσηνέχθη. – Σήμερον ὁ δράκων ἀποκεκεφάλισται· σήμερον ὁ ὄφις νενέκρωται· σήμερον ὁ διάβολος ἐκ τοῦ οὐρανοῦ ἐκβέβληται· σήμερον ἡ ἁμαρτία τῆς ἀνθρωπότητος ἀνῄρηται. –Σήμερον ὁ διὰ τὴν παρακοὴν Ἀδὰμ ἐξορισθεὶς ἐκ τοῦ παραδείσου ἄνθρωπος διὰ τοῦ δευτέρου Ἀδὰμ οὐκ εἰς παράδεισον γῆς, «ἀλλ' εἰς αὐτὸν τὸν οὐρανὸν ἀνῆλθεν·» κατὰ τὸν μακάριον Παῦλον, «ἐμφανισθῆναι νῦν τῷ προσώπῳ τοῦ Θεοῦ». Καὶ τίνες οἱ μάρτυρες τῆς εἰς οὐρανοὺς ἀναλήψεως τοῦ Κυρίου; Δέκα δύο μαθηταί. Ἀλλ' ἀμφιβάλλεις ὦ Ἰουδαῖε καὶ ἀπιστεῖς τοῖςἀποστόλοις τοῦ Χριστοῦ καὶ ὀφθαλμοῖς τοῖς θεασαμένοις ἐν νεφέλῃ ἀναβαίνοντα εἰς οὐρανοὺς τὸν Κύριον· οὐ πιστεύεις τοῖς τοσούτοις μάρτυσιν; Οὐκοῦν οὔτε τῷ νομοθέτῃ Μωυσεῖ πείθῃ; Τί γάρ φησιν Μωυσῆς· «Ἐπὶ στόματος δύο μαρτύρων καὶ τριῶν σταθήσεται πᾶν ῥῆμα.» Ἄθλιε καὶ ταλαίπωρε· Μωυσῆς ὁ νομοθέτης τρεῖς συμφω νοῦντας μάρτυρας περὶ παντὸς πράγματος πίστεως ἀξίους εἶναι λέγει· καὶ Λουκᾶ τοῦ Εὐαγγελιστοῦ τετράκις τρεῖς μάρτυρας ἀξιοπίστους παράγοντος ἀποδοκιμάζεις, βέβηλε καὶ παράνομε;","english":"A discourse of our father among the saints, John Chrysostom, on the Ascension of our Lord Jesus Christ.\n\n\"Let the heavens rejoice and let the earth exult, for today Jesus, having dissolved the partition-wall of the barrier,\" according to Paul, and having made peace between God and our nature, has joined the upper to the lower. Today the only-begotten has offered to the Father the firstfruits of the nature which he took from us; today the sacrifice that was made for the world has been offered living to God. Today the dragon has been beheaded; today the serpent has been killed; today the devil has been cast out of heaven; today the sin of humanity has been abolished. Today the man who was exiled from paradise because of Adam's disobedience has, through the second Adam, not entered an earthly paradise, \"but has ascended into heaven itself,\" according to the blessed Paul, \"now to appear before the face of God.\" And who are the witnesses of the Lord's ascension into the heavens? Twelve disciples. But do you doubt, O Jew, and disbelieve the apostles of Christ and the eyes that saw the Lord ascending into the heavens on a cloud? Do you not trust so many witnesses? Then do you not even believe the lawgiver Moses? For what does Moses say? \"Every word shall be established by the testimony of two or three witnesses.\" Wretched and miserable one: Moses the lawgiver says that three agreeing witnesses are worthy of belief concerning any matter; and when Luke the Evangelist produces four times three trustworthy witnesses, do you reject them, profane and lawless one?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατὰ τὸν Παῦλον","severity":"info","text":"The phrase 'according to Paul' likely alludes to Ephesians 2:14, where Christ breaks down the dividing wall, or to a Pauline metaphor for reconciliation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐμφανισθῆναι νῦν τῷ προσώπῳ τοῦ Θεοῦ","severity":"info","text":"This echoes Hebrews 9:24, where Christ appears before God, though the wording is adapted; Chrysostom attributes it to 'the blessed Paul'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπὶ στόματος δύο μαρτύρων καὶ τριῶν σταθήσεται πᾶν ῥῆμα","severity":"info","text":"A loose citation of Deuteronomy 19:15, which requires two or three witnesses to establish a matter; Chrysostom uses it to argue for apostolic credibility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δράκων ... ὄφις ... διάβολος","severity":"info","text":"The dragon, serpent, and devil are synonymous in early Christian polemic, conflating the Eden serpent with Satan; Chrysostom uses them to dramatize the Ascension's cosmic victory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σήμερον ... σήμερον ... σήμερον","severity":"info","text":"The repeated 'today' (σήμερον) creates a liturgical anaphora, marking the Ascension as a present, timeless event in the homiletic present.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἰουδαῖε","severity":"caution","text":"Chrysostom addresses a hypothetical Jewish interlocutor, a rhetorical trope in his anti-Jewish polemic; this does not reflect a real dialogue but a literary device to strengthen Christian claims.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μεσότοιχον τοῦ φραγμοῦ' (partition-wall of the barrier) is not a direct biblical quotation; its source is unclear, possibly a Pauline metaphor or Chrysostom's own elaboration.","The number of witnesses (four times three) may refer to the twelve apostles, but the text does not specify which evangelist Luke is meant; it assumes a single author of Luke-Acts."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"– Λεγέτω ὁ προφήτης Ἠσαΐας «νεῦρον σιδηροῦν ὁ τράχηλός σου, καὶ τὸ μέτωπόν σου χαλκοῦν».\n\nΟὐ πείθῃ τοῖς ἡμετέροις δέκα δύο μάρτυσιν αὐτόπταις γενομένοις τῆς εἰς οὐρανοὺς ἀναλήψεως τοῦ Κυρίου; Εἷς ἄρτι ἐπιστομιζέτω σε μόνος Δανιὴλ ὁ προφήτης· ᾧ κἂν μυριάκις ἀπαναισχυντήσῃς, ἀντειπεῖν οὐ δύνασαι. Ἡκέτω Δανιὴλ ὁ προφήτης ἀποφράττων καὶ τὸ σὸν ἀναίσχυντον στόμα, καθάπερ καὶ τὸ τοῦ δράκοντός ποτε, καὶ ῥηγνύων καὶ τὴν σὴν γαστέρα καθ' ὃ καὶ τὴν τοῦ θηρίου ἐκείνου τότε. Τί οὖν ὁ Δανιὴλ περὶ τῆς ἀναλήψεως τοῦ Κυρίου προφητεύων εἶπεν, ἀκούσωμεν· «Ἐθεώρουν, φησὶ, καὶ ἰδού· ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ ὡς υἱὸς ἀνθρώπου ἀνερχόμενος» ἦν. Ὁμοία γὰρ καὶ ἡ δευτέρα αὐτοῦ ἔλευσις τῇ προτέρᾳ ἀναλήψει γενήσεται, καθὼς καὶ ἡ τῶν Πράξεων βίβλος ἐσήμανεν λέγουσα· «Ὡς ἀτενίζοντες ἦσαν οἱ ἀπόστολοι πορευομένου τοῦ Κυρίου εἰς τὸν οὐρανόν. Καὶ ἰδού· δύο ἄνδρες παρειστήκεισαν αὐτοῖς ἐν ἐσθῆτι λευκῇ, οἳ καὶ εἶπον· Ἄνδρες Γαλιλαῖοι· τί ἑστήκατε βλέποντες εἰς τὸν οὐρανόν; Οὗτος ὁ Ἰησοῦς, ὁ ἀναληφθεὶς ἀφ' ὑμῶν εἰς τὸν οὐρανόν, οὕτως ἐλεύσεται, ὃν τρόπον ἐθεάσασθε πορευόμενον αὐτὸν εἰς τὸν οὐρανόν». Πρόσεχε ἀκριβῶς, παρακαλῶ, πῶς δὴ ἐμήνυσεν ὁ προφήτης σαφῶς τὰς ὑποστάσεις· «Ἰδού, φησίν, ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ ὡς υἱὸς ἀνθρώπου ἐρχόμενος· καὶ ἕως τοῦ παλαιοῦ τῶν ἡμερῶν ἔφθασεν». Καὶ τί τὸ τέλος τῆς προφητείας κατανοήσωμεν· «Καὶ αὐτῷ φησιν ἐδόθη ἡ ἀρχὴ καὶ ἡ τιμὴ καὶ ἡ βασιλεία». Νόει συνετῶς, τίνι λέγει δεδόσθαι τὴν ἀρχήν· οὐ τῷ ἀϊδίως συνυπάρχοντι τῷ Πατρὶ Θεῷ Λόγῳ·","english":"Let the prophet Isaiah say, “Your neck is an iron sinew, and your forehead is bronze.” Does he not persuade you with our twelve witnesses, who were eyewitnesses of the Lord’s assumption into the heavens? Let the prophet Daniel alone now silence you; even if you shamelessly persist ten thousand times, you cannot contradict him. Let the prophet Daniel come, stopping your shameless mouth, just as he once stopped that of the dragon, and also bursting your belly, as he then did that beast’s. What then did Daniel say, prophesying about the Lord’s assumption? Let us hear: “I was watching,” he says, “and behold, upon the clouds of heaven, there was one like a son of man ascending.” For his second coming will be similar to his first assumption, just as the book of Acts indicated, saying: “As the apostles were gazing intently while the Lord was proceeding into heaven, and behold, two men stood beside them in white raiment, who said: ‘Men of Galilee, why do you stand looking at the sky? This Jesus, who has been taken up from you into heaven, will come in the same manner as you beheld him proceeding into heaven.’” Pay close attention, I beg you, to how the prophet clearly indicated the hypostases: “Behold,” he says, “upon the clouds of heaven, one like a son of man coming; and he reached the Ancient of Days.” And let us consider what the end of the prophecy is: “And to him,” it says, “were given the dominion and the honor and the kingdom.” Understand wisely to whom he says the dominion was given: not to the eternally co-existing God the Word with the Father.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"νεῦρον σιδηροῦν ὁ τράχηλός σου, καὶ τὸ μέτωπόν σου χαλκοῦν","severity":"info","text":"A paraphrase of Isaiah 48:4 LXX, where the original reads 'your neck is an iron sinew and your forehead bronze' as a taunt of stubbornness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐθεώρουν, φησὶ, καὶ ἰδού· ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ ὡς υἱὸς ἀνθρώπου ἀνερχόμενος","severity":"info","text":"A loose citation of Daniel 7:13 LXX (Theodotion), where Daniel sees 'one like a son of man' ascending on the clouds; Chrysostom applies it to the Ascension.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὡς ἀτενίζοντες ἦσαν οἱ ἀπόστολοι πορευομένου τοῦ Κυρίου εἰς τὸν οὐρανόν...","severity":"info","text":"A quotation from Acts 1:10–11 (variant reading), describing two men in white who address the apostles during the Ascension; not in the standard Acts text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὑποστάσεις","severity":"info","text":"Here 'hypostases' refers to the distinct persons of the Trinity; Chrysostom argues the prophecy distinguishes the Son from the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Δανιὴλ ... δράκοντος","severity":"info","text":"Allusion to the apocryphal story of Daniel and the dragon (Bel and the Dragon), where Daniel stops the dragon's mouth and bursts its belly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἡ τῶν Πράξεων βίβλος ἐσήμανεν","severity":"caution","text":"The cited Acts passage is non-canonical; it appears in some early Christian traditions (e.g., the 'Ascension of Isaiah') but not in the received Acts of the Apostles.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text of the Acts quotation is not found in the standard New Testament; its source is uncertain, possibly from apocryphal traditions."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ἔχει γὰρ ἀεὶ τὸ κράτος, ἀλλὰ τῷ ἐκ Μαρίας ἑνωθέντι αὐτῷ ἐψυχωμένῳ σώματι τῷ καὶ ἐπὶ νεφέλης σήμερον εἰς οὐρανοὺς ἀναβαίνοντι. Ὁ αὐτὸς γάρ ἐστι Θεὸς καὶ ἄνθρωπος τέλειος. «Αὐτῷ οὖν ἐδόθη ἡ ἀρχὴ καὶ ἡ τιμὴ καὶ ἡ ἐξουσία καὶ ἡ βασιλεία» κατὰ τὴν τῆς σαρκὸς οἰκονομίαν. «Καὶ πάντες οἱ λαοί, φυλαί, γλῶσσαι δουλεύσουσιν αὐτῷ, ὅτι ἡ ἐξουσία αὐτοῦ ἐξουσία αἰώνιος, ἥτις οὐ\n\nπαρελεύσεται οὐδὲ διαφθαρήσεται,» καὶ «ἡ βασιλεία αὐτοῦ λαῷ ἑτέρῳ οὐ δοθήσεται».\n\nΑἰσχυνέσθωσαν οἱ Ἰουδαῖοι προφήτας ἀναγινώσκοντες καὶ τὸν προφητευόμενον Χριστὸν ἀγνοήσαντες· ἡμεῖς δὲ προσκυνήσωμεν καὶ δοξάσωμεν αὐτόν, ὅτι αὐτοῦ ἐστιν ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"For he always has power, but it is to the one united with him from Mary, the ensouled body, which today ascends into the heavens on a cloud. For he is the same, both God and perfect man. “To him, therefore, was given the rule and the honor and the authority and the kingdom” according to the economy of the flesh. “And all peoples, tribes, tongues will serve him, because his authority is eternal authority, which will not pass away nor be destroyed,” and “his kingdom will not be given to another people.”\n\nLet the Jews be ashamed, reading the prophets and being ignorant of the prophesied Christ; but let us worship and glorify him, because his is the glory and the power unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τῷ ἐκ Μαρίας ἑνωθέντι αὐτῷ ἐψυχωμένῳ σώματι","severity":"info","text":"The phrase identifies the ascended body as the ensouled body united with Christ from Mary, emphasizing the incarnation and the physical reality of the ascension.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Αὐτῷ οὖν ἐδόθη ἡ ἀρχὴ καὶ ἡ τιμὴ καὶ ἡ ἐξουσία καὶ ἡ βασιλεία","severity":"info","text":"This appears to be a scriptural quotation, possibly from a prophetic book, but the exact source is not identified in the allowed citations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ πάντες οἱ λαοί, φυλαί, γλῶσσαι δουλεύσουσιν αὐτῷ","severity":"info","text":"This quotation echoes Daniel 7:14 LXX, which speaks of all peoples serving the eternal authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἡ βασιλεία αὐτοῦ λαῷ ἑτέρῳ οὐ δοθήσεται","severity":"info","text":"This phrase likely alludes to Daniel 7:18, where the kingdom is given to the people of the saints, but Chrysostom applies it to Christ's eternal reign.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Αἰσχυνέσθωσαν οἱ Ἰουδαῖοι","severity":"info","text":"Chrysostom's polemic against Jews reflects the adversus Judaeos tradition common in patristic literature, not historical Jewish views.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀμήν","severity":"info","text":"The closing 'Amen' marks the end of the homily, a standard liturgical conclusion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the first scriptural quotation is unclear; it may be a composite or paraphrase."],"confidence":"high","notes":[]}]}