{"slug":"khazarzar-john-chrysostom-in-decem-virgines","id":"greek:khazarzar:khazarzar-john-chrysostom-in-decem-virgines","title":"In decem virgines","title_source":"In decem virgines","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":"2026-11-15T06:52:14Z","cost_usd":0.005669},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-in-decem-virgines","work_id":"khazarzar-john-chrysostom-in-decem-virgines","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%20decem%20virgines.pdf"},"stats":{"passages":10,"english_words":2470,"coptic_letters":0,"source_letters":10275,"commentary_units":58,"commentary_kinds":8,"derived_notes":0,"ambiguities":12,"work_notes":6,"external_links":4,"timeline":5},"summary":{"work":"khazarzar-john-chrysostom-in-decem-virgines","abstract":"This work is a homily by John Chrysostom on the parable of the ten virgins (Matthew 25:1–13), delivered in a liturgical setting. Chrysostom blends moral exhortation with allegorical interpretation, emphasizing themes of transience, judgment, and almsgiving. The homily survives in numerous Greek manuscripts and was widely copied in Byzantine catenae and florilegia, reflecting its authority in Eastern monastic and liturgical tradition. The source edition (khazarzar) does not specify its manuscript basis or provide critical apparatus, so textual variants and editorial choices remain unclear. For precise analysis, consultation of the original Greek is recommended.","historical_context":"The homily is attributed to John Chrysostom (c. 347–407) and likely belongs to his series of homilies on the Gospel of Matthew, delivered during his Antiochene period (c. 386–397). Antioch was a major center of early Christian exegesis, and Chrysostom served as a presbyter there before becoming bishop of Constantinople. The homily was delivered in a liturgical setting, probably during Holy Week, as the parable of the ten virgins was traditionally read on Holy and Great Wednesday. The text was widely copied in Greek manuscripts and cited in Byzantine catenae and florilegia, indicating its enduring authority in Eastern monastic and liturgical tradition. The source edition (khazarzar) does not specify which manuscript(s) it follows, and no critical apparatus is provided, so the textual basis is unclear. The homily's eschatological themes and bridal imagery (Christ as bridegroom) reflect early Christian apocalyptic expectations and the Song of Songs tradition.","significance":"This homily exemplifies Chrysostom's hortatory and exegetical style, blending moral exhortation with allegorical interpretation of scripture. It was widely influential in Byzantine monastic and liturgical tradition, as evidenced by its inclusion in catenae and florilegia. The homily's themes of transience, judgment, and almsgiving resonate with broader early Christian eschatological and ascetic concerns.","timeline":[{"date":"c. 347–407","event":"Life of John Chrysostom"},{"date":"c. 386–397","event":"Chrysostom's Antiochene period; likely composition of homilies on Matthew"},{"date":"4th–5th c.","event":"Transmission of the homily in Greek manuscripts"},{"date":"Byzantine period","event":"Widespread copying and citation in catenae and florilegia"},{"date":"Undated","event":"Source edition (khazarzar) published without critical apparatus"}],"relations":[{"work":"Gospel of Matthew","relation":"Source text for the homily (Matt 25:1–13)","key":"","label":null,"url":null},{"work":"Homilies on Matthew (John Chrysostom)","relation":"Part of the same series","key":"","label":null,"url":null},{"work":"Song of Songs","relation":"Bridal imagery tradition","key":"","label":null,"url":null},{"work":"Revelation","relation":"Apocalyptic imagery (e.g., heaven rolling up like a scroll)","key":"","label":null,"url":null},{"work":"Isaiah (LXX)","relation":"Possible source for apocalyptic imagery (Isa 34:4 LXX)","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"},{"key":"wikipedia:Parable of the Ten Virgins","label":"Parable of the Ten Virgins","url":"https://en.wikipedia.org/wiki/Parable_of_the_Ten_Virgins","reason":"Subject of the homily"},{"key":"wikipedia:Antioch","label":"Antioch","url":"https://en.wikipedia.org/wiki/Antioch","reason":"Place of composition"},{"key":"wikipedia:Byzantine literature","label":"Byzantine literature","url":"https://en.wikipedia.org/wiki/Byzantine_literature","reason":"Transmission context"}],"cautions":["The precise date of the homily is unknown; it is generally assigned to Chrysostom's Antiochene period (c. 386–397) but no specific year is attested.","The source edition (khazarzar) does not specify which manuscript(s) it follows, and no critical apparatus is provided, so the textual basis is unclear.","The English draft may paraphrase or condense the original Greek; for precise analysis, consult the original text.","The phrase 'door of the bridal chamber is closed to the negligent' may be a later interpolation or reflect a variant liturgical reading."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000466,"generated":"2026-11-15T06:52:14Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/In%20decem%20virgines.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-in-decem-virgines","status":"pass","blocking":[],"warnings":[],"stats":{"passages":10,"translated":10,"commentary_passages":10,"commentary_units":58,"english_words":2470,"source_letters":10272,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a homily on the parable of the ten virgins (Matt 25:1–13), delivered in a liturgical setting. Chrysostom’s register is hortatory and exegetical, blending moral exhortation with allegorical interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Chrysostom’s homilies on Matthew are usually dated to his Antiochene period (c. 386–397). This homily likely belongs to that series, though no precise year is attested.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The text survives in numerous Greek manuscripts, but the source edition (khazarzar) does not specify which manuscript(s) it follows. The edition’s textual basis is therefore unclear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition provides no critical apparatus or variant readings. Readers cannot assess the editor’s choices regarding emendation or manuscript selection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The homily was widely copied and cited in Byzantine catenae and florilegia, reflecting its authority in Eastern monastic and liturgical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft may paraphrase or condense Chrysostom’s Greek. For precise rhetorical and theological analysis, consult the original Greek text.","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: 10 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":10},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Εἰς τὴν παραβολὴν τῶν δέκα παρθένων, καὶ περὶ ἐλεημοσύνης. Τῇ ἁγίᾳ καὶ μεγάλῃ γʹ.\n\nαʹ. Ὅταν τὸ εὐδαπάνητον τῆς ζωῆς ἐννοήσω, καὶ τοῦ ἐνιαυτοῦ τὸν ἐπινεύοντα κύκλον, καὶ τὴν πολύσκυλτον τῶν ἀνθρώπων διαγωγὴν, καὶ τὰς βιωτικὰς περιστάσεις, τό τε παρατρέχον τοῦ παρόντος αἰῶνος, καὶ τὴν σκιὰν τῶν πραγμάτων, τῆς δόξης τὸ πρόσκαιρον, τῆς δυναστείας τὸ εὐδιάλυτον, τῆς εὐημερίας τὴν φαντασίαν, καὶ τοῦ πλούτου τὸ ὄναρ· εἶτα σκοπήσω τὴν τοῦ τέλους ἡμέραν, καὶ τῆς συντελείας ἐκεῖνο τὸ ἀπαραίτητον τάχος, τόν τε τοῦ λογοθεσίου καιρὸν, καὶ τὸν ἀκολάκευτον δικαστὴν, καὶ τὴν γέμουσαν φρίκης κατάστασιν, πῶς ἀστράπτων ὁ κριτὴς παραγίνεται ἐξ οὐρανῶν, πῶς ταραττόμεναι αἱ δυνάμεις προτρέχουσι, πῶς ὁ φοβερὸς ἑτοιμάζεται θρόνος, πῶς ὁ οὐρανὸς ὡς βιβλίον εἱλίσσεται, πῶς καυσοῦνται τὰ στοιχεῖα τῷ φόβῳ λυόμενα, πῶς κλονεῖται τὸ ἔδαφος προσδεχόμενον τὴν τοῦ κριτοῦ ἐπίβασιν, πῶς φοβερῶς ἀλαλάζουσι σάλπιγγες, πῶς ἀνοίγονται τὰ μνήματα, πῶς ἐκτινάσσονται τάφοι, πῶς ὡς ἐξ ὕπνου ἀποπηδῶσιν οἱ νεκροὶ, πῶς ὁ χοῦς ὡς ἐν ῥιπῇ ὀφθαλμοῦ πρὸς τὴν οἰκείαν ἐπανέρχεται τάξιν, πῶς παλινδρομοῦσιν αἱ ψυχαὶ πρὸς τὰ σώματα, πῶς εἰς ἀπάντησιν οἱ δίκαιοι τρέχουσι, πῶς ἐφίσταται ὁ νυμφίος μεσονυκτίῳ, πῶς ἀξιοῦνται τῆς εἰσόδου οἱ δίκαιοι, πῶς τοῖς ῥᾳθύμοις ἀποκέκλεισται ἡ θύρα τοῦ νυμφῶνος·","english":"On the Parable of the Ten Virgins, and on Almsgiving. On Holy and Great Wednesday.\n\n1. When I consider the easily spent nature of life, and the declining cycle of the year, and the much-troubled conduct of men, and the vicissitudes of life, and the fleeting nature of the present age, and the shadow of things, the transience of glory, the easily dissolved nature of power, the illusion of prosperity, and the dream of wealth; then I contemplate the day of the end, and that inevitable swiftness of the consummation, and the time of the reckoning, and the unflattering judge, and the state full of terror, how the judge arrives flashing from the heavens, how the powers rush forth in turmoil, how the fearful throne is prepared, how the heaven is rolled up like a scroll, how the elements are scorched, dissolving in fear, how the ground is shaken, receiving the judge's step, how the trumpets sound terribly, how the tombs are opened, how the graves are shaken out, how the dead leap forth as from sleep, how the dust returns to its proper order in the blink of an eye, how the souls run back to the bodies, how the righteous run to meet him, how the bridegroom arrives at midnight, how the righteous are deemed worthy of entry, how the door of the bridal chamber is closed to the negligent.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰς τὴν παραβολὴν τῶν δέκα παρθένων, καὶ περὶ ἐλεημοσύνης. Τῇ ἁγίᾳ καὶ μεγάλῃ γʹ.","severity":"info","text":"The title assigns the homily to Holy and Great Wednesday, linking it to the parable of the ten virgins (Matthew 25:1–13) and the theme of almsgiving.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ εὐδαπάνητον τῆς ζωῆς","severity":"info","text":"The phrase 'the easily spent nature of life' introduces a meditation on transience, a common Chrysostomic theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πῶς ὁ οὐρανὸς ὡς βιβλίον εἱλίσσεται","severity":"info","text":"The image of heaven rolling up like a scroll echoes apocalyptic traditions (cf. Revelation 6:14; Isaiah 34:4 LXX).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πῶς ἀνοίγονται τὰ μνήματα, πῶς ἐκτινάσσονται τάφοι","severity":"info","text":"The description of tombs opening and the dead leaping forth reflects early Christian eschatological expectations, common in homilies on judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"νυμφίος","severity":"info","text":"'Bridegroom' (νυμφίος) here refers to Christ, drawing on the parable's bridal imagery and the Song of Songs tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πῶς τοῖς ῥᾳθύμοις ἀποκέκλεισται ἡ θύρα τοῦ νυμφῶνος","severity":"caution","text":"The phrase 'door of the bridal chamber is closed to the negligent' may be a later interpolation or reflect a variant liturgical reading; the Greek is consistent but the severity of exclusion is rhetorically heightened.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ὅταν ταῦτα πάντα ἐν τῇ ψυχῇ μου μεριμνήσω, μακαρίζω τὰς φρονίμους ἐκείνας παρθένους, ἃς ἡμῖν ἀρτίως ἡ τῶν Εὐαγγελίων παρήγαγε βίβλος, ὅτι πρὸς τοῦ ὕπνου κατηγωνίσαντο τοῦ πάθους, ὅτι τὸ εὐόλισθον καὶ ἐμπαθὲς τῆς ἐπικήρου ζωῆς βδελυξάμεναι, τῆς ἀκηράτου καὶ θείας ζωῆς ἀξίως ἐφρόντισαν, ὅτι τὸ ἀπαραίτητον τοῦ χρόνου σκοπήσασαι, τὴν ὥραν τῆς παρουσίας ἐτήρησαν, καὶ τῆς ἐπιστασίας ἐκείνου τοῦ ἀφθάρτου νυμφίου τὸν φόβον ἐνεθυμήθησαν, καὶ τὸ νυκτερινὸν δοκιμάσασαι σκότος, ἀκριβῶς τῶν λαμπάδων ἐφρόντισαν. Οὐδὲν δὲ κωλύει καὶ αὐτὰς τὰς θείας τοῦ Εὐαγγελίου διεξελθεῖν συλλαβάς. Ὡμοιώθη γὰρ, φησὶν, ἡ βασιλεία τῶν οὐρανῶν δέκα παρθένοις, αἵτινες λαβοῦσαι τὰς λαμπάδας αὐτῶν, ἐξῆλθον εἰς ἀπάντησιν τοῦ νυμφίου. Πότε ἐξῆλθον; ἆρα μὴ ὅτε κατέλαβεν αὐτὰς τῆς ζωῆς τὸ ἐμπρόθεσμον; ὅτε ἔφθασε τὸ πρόσταγμα; ὅτε ἐπέστη τοῦ θανάτου ἡ ἀπόφασις; ὅτε ἀπεστάλησαν οἱ κατεπείγοντες τοῦ τέλους ἄγγελοι, τότε ἐξῆλθον εἰς ἀπάντησιν τοῦ νυμφίου; Οὐδαμῶς. Ἀλλὰ πότε ἐξῆλθον; Ὅτε τοῖς βιωτικοῖς περισπασμοῖς ἀπετάξαντο, ὅτε τὴν στενὴν καὶ τεθλιμμένην ὁδὸν βαδίζειν προείλοντο, ὅτε τὴν ἑκούσιον σκληραγωγίαν ἠγάπησαν, ὅτε τοῖς γάμου οὐχ ὑπετάγησαν νόμοις, ὅτε τῶν τοῦ βίου ἡδονῶν κατεφρόνησαν, ὅτε τὴν ἀγαθὴν μερίδα τῆς ἀφθαρσίας ἐξελέξαντο, ὅτε τῆς εὐφροσύνης τὸν τρόπον ἠγάπησαν, ὅτε τὸν τῆς ἁμαρτίας ἐβδελύξαντο ῥύπον, ὅτε τὰ τῆς σωφροσύνης συνέθεντο, ὅτε τοῦ καθαροῦ νυμφίου ἠράσθησαν, ὅτε τοῦ τῆς βασιλείας ἐπεθύμησαν κάλλους, ὅτε πᾶσαν βιωτικὴν ἀπεδύσαντο φροντίδα, τότε ἐξῆλθον εἰς ἀπάντησιν τοῦ νυμφίου.","english":"When I ponder all these things in my soul, I count those wise virgins blessed, whom the book of the Gospels has just now brought before us, because they overcame the sleep of passion, because they loathed the slippery and passionate nature of this perishable life and worthily took thought for the pure and divine life, because they observed the inexorable nature of time, kept the hour of the presence, and considered the fear of that incorruptible bridegroom’s visitation, and having tested the darkness of night, they carefully tended their lamps. Nothing prevents us from going through the very divine syllables of the Gospel. For the kingdom of heaven, it says, was likened to ten virgins, who, taking their lamps, went out to meet the bridegroom. When did they go out? Was it when the appointed term of life overtook them? When the command arrived? When the sentence of death came upon them? When the urgent angels of the end were sent? Did they go out then to meet the bridegroom? Not at all. But when did they go out? When they renounced worldly distractions, when they chose to walk the narrow and afflicted path, when they loved voluntary austerity, when they did not submit to the laws of marriage, when they despised the pleasures of life, when they chose the good portion of incorruption, when they loved the manner of joy, when they loathed the filth of sin, when they agreed to the terms of chastity, when they fell in love with the pure bridegroom, when they desired the beauty of the kingdom, when they stripped off every worldly care—then they went out to meet the bridegroom.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μακαρίζω τὰς φρονίμους ἐκείνας παρθένους","severity":"info","text":"Chrysostom declares the wise virgins blessed, framing the parable as a model for ascetic vigilance against passion and worldly distraction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"νυμφίου","severity":"info","text":"The term 'bridegroom' (νυμφίου) is a standard Christological symbol in early Christian exegesis of the Song of Songs and the parable, representing Christ as the divine spouse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὡμοιώθη γὰρ, φησὶν, ἡ βασιλεία τῶν οὐρανῶν δέκα παρθένοις","severity":"info","text":"Chrysostom paraphrases Matthew 25:1, where the kingdom of heaven is likened to ten virgins, though the canonical text speaks of 'ten virgins' only in the parable's narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πότε ἐξῆλθον; ... Οὐδαμῶς. Ἀλλὰ πότε ἐξῆλθον;","severity":"info","text":"A rhetorical question-and-answer structure (ἐρώτησις) emphasizes the virgins' preemptive renunciation of worldly life, contrasting with a deathbed conversion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὴν στενὴν καὶ τεθλιμμένην ὁδὸν","severity":"info","text":"The 'narrow and afflicted path' echoes ascetic ideals common in fourth-century monasticism, particularly the via angusta of self-denial and discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῆς ἀκηράτου καὶ θείας ζωῆς","severity":"info","text":"Chrysostom's contrast between perishable life and 'pure and divine life' reflects a widespread patristic reception of the parable as an allegory of ascetic preparation for the eschatological bridegroom.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the 'ten virgins' are a precise allegorical number or a generic figure; Chrysostom treats them as types of ascetic vigilance."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Ἦσαν δὲ, φησὶν, αἱ πέντε φρόνιμοι, καὶ αἱ πέντε μωραί. Καὶ τί τῶν φρονίμων τὸ γνώρισμα; Ὅτι συνῆψαν τῇ σωφροσύνῃ τὴν ἐλεημοσύνην, ἐκόσμησαν τὴν παρθενίαν τῇ εὐποιίᾳ, ἔγνωσαν ὅτι ἡ πίστις χωρὶς τῶν ἔργων νεκρά ἐστιν, ἐδοκίμασαν ὅτι τὸ ἓν οὐκ ἐπαρκεῖ πρὸς σωτηρίαν κατόρθωμα· ἑνὶ γὰρ πτερῷ ἀετὸς εἰς ὕψος οὐκ ἐφικνεῖται· Ἐμνημόνευσαν τῆς τοῦ νυμφίου φωνῆς τῆς λεγούσης. Ἔλεον θέλω, καὶ οὐ θυσίαν· καὶ πάλιν, ὅτι Κατακαυχᾶται ἔλεος κρίσεως. Ταῦτα καλῶς βουλευόμεναι, ἐπλήρωσαν τὰ ἀγγεῖα αὐτῶν ἐλαίου. Ποῖα ἄρα ἀγγεῖα; Τὰς τῶν πεινώντων κοιλίας. Μεσίτας γὰρ τοῦ πνευματικοῦ γάμου τοὺς πτωχοὺς\n\nἐπορίσαντο, ἐσκεύασαν μεθ' ἑαυτῶν τῶν οἰκτιρμῶν τὰ ἐφόδια· οἱ πεινῶντες ἐτρέφοντο, καὶ αἱ λαμπάδες ἐφαιδρύνοντο· οἱ πτωχοὶ ηὐχαρίστουν, καὶ ὁ νυμφίος ἐτέρπετο· ἡ ἐλεημοσύνη ἐσπείρετο, καὶ ὁ προσδοκώμενος μισθὸς ηὐτρεπίζετο. Καὶ αἱ φρόνιμοι τὰ τοῦ Δαυῒδ ἐβόων· Ἡτοιμάσθημεν, καὶ οὐκ ἐταράχθημεν· αἱ δὲ μωραὶ τὰς λαμπάδας κρατοῦσαι χωρὶς ἐλαίου πόῤῥωθεν ἀπὸ τοῦ νυμφίου ἐβλέποντο. Πῶς εἴχοντο ἑνὶ κατορθώματι; πῶς τὴν μὲν ἁγνείαν ἐκτήσαντο, τὴν δὲ φιλανθρωπίαν ἀπώσαντο; πῶς ἀπάθειαν μὲν τῷ σώματι περιεποιήσαντο, συμπάθειαν δὲ περὶ τοὺς δεομένους οὐκ ἐπεδείξαντο; πῶς τὴν μὲν σωφροσύνην ἠγάπησαν, τὴν δὲ φιλοξενίαν ἀπεστράφησαν;","english":"There were, it says, five wise and five foolish virgins. And what is the distinguishing mark of the wise? That they joined mercy to chastity, adorned virginity with beneficence, knew that faith without works is dead, understood that one single virtue is not sufficient for salvation; for with one wing an eagle cannot reach the heights. They remembered the voice of the bridegroom saying, \"I desire mercy, not sacrifice\"; and again, that \"mercy boasts over judgment.\" Deliberating well on these things, they filled their vessels with oil. What vessels, then? The bellies of the hungry. For they procured the poor as mediators of the spiritual marriage, they prepared the supplies of compassion with themselves; the hungry were fed, and the lamps were brightened; the poor gave thanks, and the bridegroom rejoiced; mercy was sown, and the expected reward was prepared. And the wise cried out the words of David: \"We are prepared, and we were not disturbed.\" But the foolish, holding their lamps without oil, were seen from afar by the bridegroom. How did they cling to one single virtue? How did they acquire chastity but reject philanthropy? How did they procure impassibility for the body but show no compassion for those in need? How did they love temperance but turn away from hospitality?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔλεον θέλω, καὶ οὐ θυσίαν","severity":"info","text":"Chrysostom attributes to the bridegroom a saying not found verbatim in the canonical Gospels; it may echo Hos 6:6 LXX or a patristic adaptation of Jesus’ words.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κατακαυχᾶται ἔλεος κρίσεως","severity":"info","text":"This phrase, 'mercy boasts over judgment,' is not a direct biblical quotation but likely alludes to a common patristic maxim derived from Psalm 57:17 LXX or similar texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡτοιμάσθημεν, καὶ οὐκ ἐταράχθημεν","severity":"info","text":"Chrysostom cites the wise virgins as crying out words of David; this echoes Psalm 37:23 LXX (ἡτοιμάσθησαν καὶ οὐκ ἐταράχθησαν), adapted to first person.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὰς τῶν πεινώντων κοιλίας","severity":"info","text":"Chrysostom interprets the 'vessels' (ἀγγεῖα) of the parable as the bellies of the hungry, a striking materialist exegesis that aligns with his frequent emphasis on almsgiving as essential to virginity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πῶς ... πῶς ... πῶς ... πῶς","severity":"info","text":"The passage concludes with a fourfold anaphora of 'How...?' that contrasts the virtues of the wise (mercy, philanthropy, compassion, hospitality) with the vices of the foolish, driving home the homiletic point.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συμπάθειαν","severity":"info","text":"Here συμπάθειαν means 'compassion' or 'fellow-feeling' for the needy, not the later theological sense of divine sympathy; Chrysostom contrasts it with ἀπάθειαν (impassibility) achieved by the body alone.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Τί οὖν τὸ πέρας; Χρονίζοντος γοῦν τοῦ νυμφίου, φησὶν, ἐνύσταξαν πᾶσαι, καὶ ἐκάθευδον. Ἀλλ' αἱ μὲν προαποθέμεναι τὸ ἔλαιον, εἶχον τὸ ἀσφαλὲς, ὅτι αἱ λαμπάδες αὐτῶν οὐ σβεσθήσονται· αἱ δὲ μωραὶ τὸν τῆς ἀνάγκης καιρὸν ἐξεδέχοντο. Τί οὖν συντόμως οὐ λέγω; Ἐπέστη ἡ ὥρα, ἔφθασεν ὁ καιρὸς, οἱ κτύποι κατήρξαντο, ἤχουν αἱ σάλπιγγες, ἐδονοῦντο τὰ στοιχεῖα, ὁ ἀνὴρ ἐκλονεῖτο, ἐκλίνετο ὁ οὐρανὸς, ἔτρεμε τὸ στερέωμα, ἀστέρες ἐλύοντο, ἐταράττοντο αἱ δυνάμεις, προέτρεχον ἄγγελοι, ἀστραπαὶ προεβάδιζον, μέγαν εἶχεν ἡ κτίσις τὸν θόρυβον. Οὐ γὰρ ἐν ἡμέρᾳ, ἀλλ' ἐν μεσονυκτίῳ ὁ δικαστὴς παραγίνεται. Εἶτα τί; Γίνεται κραυγὴ καλοῦσα πρὸς τὴν ἀπάντησιν· Ἰδοὺ ὁ νυμφίος ἔρχεται, ἐξέλθετε εἰς ἀπάντησιν αὐτοῦ. Τί οὖν τὸ γινόμενον; Ἐξανέστησαν πᾶσαι αἱ παρθένοι, ἀπετινάξαντο τὸν ὕπνον, ἐπελάβοντο τῶν λαμπάδων· ἀλλ' αἱ μὲν ἐκαίοντο, αἱ δὲ οὐκ ἔφαινον. Αἱ τῶν φρονίμων τῷ ἐλαίῳ τῆς εὐποιίας ἠρδεύοντο, αἱ δὲ τῶν μωρῶν ἀπεσβέννυντο. Ὄντως ἐλεεινὸν ἦν τὸ πρᾶγμα. Ἄφευκτος ἐκύκλωσεν ἀνάγκη τὰ γύναια· οὐκ εἶχεν ἡ ἀποτυχία ἀφορμὴν παρακλήσεως. Τότε οὖν προσελθοῦσαι ταῖς φρονίμοις ἐπεζήτουν, ὅπερ λαβεῖν οὐκ ἠδύναντο. Δότε γὰρ ἡμῖν ἐκ τοῦ ἐλαίου ὑμῶν, ὅτι αἱ λαμπάδες ἡμῶν σβέννυνται. Ἔδει οὖν πάλαι αὐτὰς μιμήσασθαι, καὶ μὴ νῦν ἱκετεύειν· ἔδει γὰρ παρὰ τῶν πωλούντων ἀγοράσαι τὸ ἔλαιον. Δότε ὑμεῖς ἔλαιον, φασὶν, ἡμῖν. Μάτην παρακαλεῖτε τὰς φρονίμους, ὦ ῥᾴθυμοι· ἔφθασε λυθῆναι τῆς ζωῆς ἡ πανήγυρις, παρῆλθε τοῦ βίου τὸ θέατρον· οὐκ ἔστι νῦν συναλλαγμάτων καιρός· νῦν ἡ τῶν ἔργων ἐπιζητεῖται ἐπίδειξις.","english":"What then is the outcome? While the bridegroom tarried, it says, all grew drowsy and slept. But those who had previously stored up the oil had the security that their lamps would not be extinguished; the foolish ones awaited the time of necessity. What then shall I say concisely? The hour arrived, the time came, the knocks began, the trumpets sounded, the elements were shaken, the man was agitated, the heaven inclined, the firmament trembled, stars were loosened, the powers were troubled, angels ran ahead, lightnings preceded, the creation was in great uproar. For the judge does not come by day, but at midnight. Then what? A cry arises summoning to the meeting: \"Behold, the bridegroom is coming, go out to meet him.\" What then happens? All the virgins rose up, shook off sleep, seized their lamps; but some were burning, others gave no light. Those of the prudent were watered by the oil of beneficence, those of the foolish were extinguished. Truly it was a pitiable thing. Inescapable necessity surrounded the women; the failure had no ground for consolation. Then they approached the prudent and sought what they could not obtain. \"Give us some of your oil,\" they said, \"for our lamps are going out.\" They ought to have imitated them long ago, and not now to entreat; for they ought to have bought the oil from those who sold it. \"Give us oil,\" they say. You entreat the prudent in vain, O slothful ones; the festival of life has been dissolved, the theater of life has passed; this is no longer a time for transactions; now the display of works is demanded.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Χρονίζοντος γοῦν τοῦ νυμφίου, φησὶν, ἐνύσταξαν πᾶσαι, καὶ ἐκάθευδον","severity":"info","text":"Chrysostom paraphrases the parable (Matthew 25:5) but adds that all the virgins slept, not just the foolish; this heightens the drama and the contrast of preparedness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matthew 25:1–13","severity":"info","text":"The entire passage is a homiletic expansion of the parable of the ten virgins. Chrysostom freely elaborates the narrative, especially the midnight arrival and cosmic turmoil, which are not in the biblical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν μεσονυκτίῳ ὁ δικαστὴς παραγίνεται","severity":"info","text":"The judge arriving at midnight evokes the eschatological imagery of a sudden, nocturnal judgment, common in early Christian apocalyptic literature (e.g., Shepherd of Hermas, Similitude 9).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"οἱ κτύποι κατήρξαντο, ἤχουν αἱ σάλπιγγες, ἐδονοῦντο τὰ στοιχεῖα","severity":"info","text":"The catalogue of cosmic disturbances (trumpets, trembling elements, loosened stars) resembles the theophany descriptions in Jewish and Christian apocalypses, e.g., 4 Ezra 6:13–16 and Revelation 8:5.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἔλαιον","severity":"info","text":"Oil (ἔλαιον) is the central metaphor for good works or mercy, stored in advance. Chrysostom contrasts the prudent virgins' stored oil with the foolish ones' failure to purchase it in time.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τί οὖν τὸ πέρας; ... Τί οὖν συντόμως οὐ λέγω; ... Εἶτα τί; ... Τί οὖν τὸ γινόμενον;","severity":"info","text":"Chrysostom uses a series of rhetorical questions to advance the narrative and engage the audience, a hallmark of his homiletic style.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the 'man' (ἀνὴρ) in the cosmic turmoil is the bridegroom or a generic figure; the translation takes it as the bridegroom, but the syntax is ambiguous."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Ἔδει προθεωρεῖν τὸν κίνδυνον τοῦ παρόντος αἰῶνος· ἔδει ταύτης φροντίσαι τῆς ἀπαντήσεως· ἔδει ἐνθυμηθῆναι, ὅτι αἱ λαμπάδες χωρὶς ἐλαίου φωτίζειν οὐ δύνανται. Λέγετε, Δότε ἡμῖν ἐκ τοῦ ἐλαίου ὑμῶν. Οὐδεὶς ἀλλοτρίοις ἐγκαλλωπίζεται ἔργοις· ἕκαστος θερίζει ὅπερ ἔσπειρε. «Δότε ὑμεῖς ἡμῖν ἔλαιον.» Τί οὖν πρὸς αὐτὰς αἱ φρόνιμοι; Μήποτε οὐκ ἀρκέσῃ ἡμῖν καὶ ὑμῖν· πορεύεσθε δὲ μᾶλλον πρὸς τοὺς πωλοῦντας, καὶ ἀγοράσατε. Ἔτι κἂν μικρά τις ὑπολέλειπται ὥρα, δράμετε, κάμετε· οὔπω ἐφέστηκεν ὁ νυμφίος· σπεύσατε πρὸ τοῦ κλεισθῆναι τὰς θύρας, πρὸς τοὺς πωλοῦντας ἀπέλθετε. Καὶ τίνες, ὦ φρόνιμοι, οἱ πωλοῦντες; εἴπατε· ἀγνοοῦσι γὰρ αὗται μὴ κτησάμεναι συναλλάγματος τοιούτου συνήθειαν. Τίνες οἱ πωλοῦντες; Οἱ ταῖς θύραις τῶν ἐκκλησιῶν παρακαθήμενοι πένητες, αἱ λογικαὶ χελιδόνες, αἱ τῶν ψυχῶν εὐαγγελιζόμεναι λογικὸν ἔαρ, οἱ αἰδέσιμοι πρὸς τὸν Δεσπότην μεσῖται, οἱ ἀήττητοι ῥήτορες ἐν τῇ ἡμέρᾳ τῆς διαγνώσεως. Ἀπερχομένων δὲ αὐτῶν ἀγοράσαι τὸ ἔλαιον, ἦλθεν ὁ νυμφίος, καὶ ἐκλείσθησαν αἱ θύραι. Ὢ τῆς ἐπιβλαβοῦς ῥᾳθυμίας· ὢ τῆς ἀθεραπεύτου ὀδύνης· ὢ τῆς ἀπαραμυθήτου ζημίας· ὢ πένθους ἀπαρακλήτου. Ἀπερχομένων δὲ αὐτῶν ἀγοράσαι, ἦλθεν ὁ νυμφίος. Ἦλθεν ἡ προσδοκωμένη χαρὰ, ἦλθε τῶν δικαίων τὸ καύχημα, ἦλθε μεσονυκτίῳ τὸ φῶς. Ἀπήντησαν αἱ φρόνιμοι, συνεισῆλθον τῷ νυμφίῳ, καὶ ἐκλείσθησαν αἱ θύραι.","english":"They ought to have foreseen the danger of the present life; they ought to have taken thought for this encounter; they ought to have considered that lamps cannot give light without oil. You say, \"Give us some of your oil.\" No one takes pride in another's works; each reaps what he has sown. \"Give us oil, you.\" What then do the wise say to them? \"Lest it not suffice for us and for you; rather go to those who sell, and buy.\" Even if a small hour remains, run, labor; the bridegroom has not yet arrived; hasten before the doors are closed, go to those who sell. And who, O wise ones, are the sellers? Tell them; for these women, not having acquired familiarity with such a transaction, are ignorant. Who are the sellers? The poor who sit at the doors of the churches, the rational swallows, who herald the rational spring of souls, the venerable mediators with the Master, the invincible advocates on the day of judgment. And as they went to buy the oil, the bridegroom came, and the doors were closed. O the harmful negligence! O the incurable pain! O the irremediable loss! O the inconsolable grief. As they went to buy, the bridegroom came. The awaited joy came, the boast of the righteous came, the light came at midnight. The wise women met him, they entered with the bridegroom, and the doors were closed.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"αἱ λογικαὶ χελιδόνες","severity":"info","text":"The epithet 'rational swallows' for the poor at church doors is paradoxical: swallows herald spring, but here the poor herald the 'rational spring' of souls, i.e., spiritual renewal through almsgiving.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἕκαστος θερίζει ὅπερ ἔσπειρε","severity":"info","text":"The maxim 'each reaps what he has sown' echoes Galatians 6:7-8 and 2 Corinthians 9:6 (LXX), common in patristic moral exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ ταῖς θύραις τῶν ἐκκλησιῶν παρακαθήμενοι πένητες","severity":"info","text":"The poor sitting at church doors were a familiar sight in late antique cities; Chrysostom elsewhere urges almsgiving to them as a means of spiritual investment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀπερχομένων δὲ αὐτῶν ἀγοράσαι τὸ ἔλαιον, ἦλθεν ὁ νυμφίος","severity":"info","text":"The repeated phrase 'as they went to buy the oil, the bridegroom came' frames the passage as a dramatic reversal, emphasizing the irrevocable moment of judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ ἀήττητοι ῥήτορες ἐν τῇ ἡμέρᾳ τῆς διαγνώσεως","severity":"info","text":"Calling the poor 'invincible advocates on the day of judgment' reflects Chrysostom's theme that almsgiving secures heavenly intercession; this metaphor recurs in his homilies on Matthew and Acts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has no Coptic cues; the structural classification 'narrative' is supplied from the work metadata. The identity of the 'sellers' (οἱ πωλοῦντες) is allegorically the poor, but the literal sense of buying oil is left unresolved."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"βʹ. Φρίττω, τὸ γενόμενον ἐνθυμούμενος· τρέμω, τὸ συμβὰν τοῖς γυναίοις ἀστόχημα διηγούμενος. Τὴν παστάδα τὴν φοβερὰν ἰδεῖν ἐπεθύμουν· δι' αὐτὴν γὰρ\n\nτοῖς τοῦ κόσμου τερπνοῖς ἀπετάξαντο, τρυφῆς κατεφρόνησαν, δόξης ὑπερεῖδον, ὁδοὺς σκληρὰς ἐφυλάξαντο, παθῶν κατεκράτησαν, ἡδονῶν κατηγωνίσαντο· καὶ ἐπειδὴ ἔλαιον οὐκ εἶχον, εὗρον ἀπαράνοικτα τῆς βασιλείας τὰ κλεῖθρα. Ἐλθοῦσαι γὰρ ἔκρουον, Λέγουσαι· Κύριε, Κύριε, ἄνοιξον ἡμῖν· ἔνδοθεν τοῦ Κριτοῦ φοβερῶς κεκραγότος· Ἀμὴν, ἀμὴν λέγω ὑμῖν, οὐκ οἶδα ὑμᾶς. Ὢ τῆς ἐσχάτης ἀποφάσεως· κἂν οὔτε δι' ἀγγέλου, ἀλλὰ δι' ἑαυτοῦ τὴν ὀδυνηρὰν ἀπόκρισιν δέδωκεν· ἵνα τῆς φωνῆς ἀκούσασαι, καὶ τὸ πρόσωπον ἰδεῖν μὴ δυνάμεναι, μείζονα τὴν βάσανον ὑπομείνωσιν. Ἀμὴν λέγω ὑμῖν, οὐκ οἶδα ὑμᾶς. Οὐκ οἶδας ἡμᾶς, Δέσποτα; ἐκ μήτρας ἐπὶ σὲ ἐπεῤῥίφημεν, ἠκολουθήσαμεν ὀπίσω σου ἐκ νεότητος ἡμῶν, τὴν ἁγνείαν διεφυλάξαμεν, ὅπερ ἔπλασας ἡμῖν σῶμα, ἄφθαρτον διετηρήσαμεν, οὐ προυδώκαμεν τὰ μέλη τοῖς πάθεσι, στεφάνους παρὰ τῆς σῆς δεξιᾶς προσεδοκήσαμεν δέξασθαι· καὶ νῦν τὰς θύρας ἐπέκλεισας καὶ λέγεις, «Οὐκ οἶδα ὑμᾶς;» Ναὶ, ὄντως οὐκ οἶδα ὑμᾶς. Διὰ τί, ὦ Δέσποτα; Ὁ Δεσπότης· Διὰ τί; Ἐπειδὴ ἐπείνασα, καὶ οὐκ ἐδώκατέ μοι φαγεῖν· ἐδίψησα, καὶ οὐκ ἐποτίσατέ με· ξένος ἤμην, καὶ οὐ συνηγάγετέ με· γυμνὸς, καὶ οὐ περιεβάλλετέ με· ἀσθενὴς καὶ ἐν φυλακῇ, καὶ οὐκ ἤλθετε πρός με. Ἐγγράφως διεστειλάμην ὑμῖν, λέγων· Ἐφ' ὅσον οὐκ ἐποιήσατε ἑνὶ τούτων τῶν ἀδελφῶν μου τῶν ἐλαχίστων καὶ μικρῶν, οὐδὲ ἐμοὶ ἐποιήσατε. Αἱ δὲ εἶπον·","english":"I shudder, considering what happened; I tremble, recounting the misfortune that befell the women. They longed to see the bridal chamber, the fearsome one; for its sake they had renounced the pleasures of the world, despised luxury, disdained glory, kept to hard paths, mastered their passions, and conquered their desires. And because they had no oil, they found the gates of the kingdom barred. For when they came and knocked, saying, \"Lord, Lord, open to us,\" the Judge cried out from within, terribly: \"Truly, truly I say to you, I do not know you.\" Oh, the finality of that sentence! And not even through an angel, but through Himself He gave the painful answer, so that, hearing the voice but unable to see the face, they might endure greater torment. \"Truly I say to you, I do not know you.\" \"Do you not know us, Master? From the womb we cast ourselves upon You, we followed You from our youth, we preserved our chastity, we kept the body You fashioned for us incorrupt, we did not betray our limbs to the passions, we expected to receive crowns from Your right hand. And now You have closed the doors and say, 'I do not know you'?\" \"Yes, truly I do not know you.\" \"Why, O Master?\" The Master: \"Why? Because I was hungry, and you did not give Me to eat; I was thirsty, and you did not give Me to drink; I was a stranger, and you did not take Me in; I was naked, and you did not clothe Me; I was sick and in prison, and you did not come to Me. I expressly commanded you, saying, 'Insofar as you did not do for one of these, My least and lowly brothers, you did not do for Me either.'\" And they said—","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"παστάδα","severity":"info","text":"The term παστάς (bridal chamber) here refers metaphorically to the heavenly bridal chamber of Christ, a common image in early Christian ascetic literature for the reward of virginity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀμὴν, ἀμὴν λέγω ὑμῖν, οὐκ οἶδα ὑμᾶς","severity":"info","text":"The Judge's response echoes the language of Matthew 25:12, where the foolish virgins are denied entry. Chrysostom adapts the parable to emphasize the necessity of works of mercy alongside asceticism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐγγράφως διεστειλάμην","severity":"info","text":"The phrase 'I expressly commanded you' alludes to the Great Commandment (Matthew 22:37-39) and the corporal works of mercy, which Chrysostom frequently urged as essential for salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Αἱ δὲ εἶπον·","severity":"info","text":"The passage ends abruptly with 'And they said—', marking a rhetorical break that heightens the dramatic tension before the virgins' response is given in the following section.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἐφ' ὅσον οὐκ ἐποιήσατε ἑνὶ τούτων τῶν ἀδελφῶν μου","severity":"info","text":"This echoes Matthew 25:40 and the theme of judgment based on treatment of the poor, paralleling Chrysostom's homilies on Matthew and his social teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπεῤῥίφημεν","severity":"caution","text":"The reading ἐπεῤῥίφημεν is uncertain; the manuscript may have ἐπερρίφημεν (we cast ourselves). The sense is clear, but the exact form is textually ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise wording of the virgins' protest (ἐπεῤῥίφημεν) is uncertain due to manuscript variation; the translation follows the likely reading 'we cast ourselves'."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Μάτην οὖν, Δέσποτα, τὸν πόνον καὶ τὴν ταλαιπωρίαν τῆς σαρκὸς ὑπεμείναμεν; μάτην ἀγρυπνίαις καὶ νηστείαις ἑαυτὰς κατετήξαμεν; μάτην τὸν οὐράνιον νυμφίον μέχρι τέλους ποθήσασαι, τὴν παρθενίαν ἄτρωτον διεφυλάξαμεν; Ναὶ, φησὶ, παρθένοι μέν ἐστε, ἀλλὰ προῖκας οὐκ ἔχετε· παρθένοι μὲν, ἀλλὰ νυμφικὸν οὐ περίκεισθε κόσμον· τὴν τῆς σαρκὸς ἠσκήσατε ἁγνείαν, ἀλλὰ ἀπανθρωπίᾳ τὴν ἁγνείαν ἐτρώσατε· ἀμόλυντον ὑμῶν τὸ σῶμα, ἀλλ' ὁ τρόπος ἀνελεὴς, οὐ φύσεως, ἀλλ' ἀπανθρωπίας.\n\nὉ ἐμός ἐστι νυμφὼν κτησαμένων τῆς εὐποιίας τὸ ἔλαιον. Δεῖ τοίνυν τὰς ἐμοὶ νυμφευομένας κατάλληλον τῷ κόσμῳ περικεῖσθαι καὶ τρόπον. Οὐ δύναμαι τοῖς ἐμοῖς θαλάμοις μαχομένην νύμφην λαβεῖν· οὐκ εἰσάγω πόλεμον εἰς παστάδας εἰρηνικάς. Λοιπὸν ἀπέλθετε ἀπ' ἐμοῦ, μή μου μάτην ταῖς θύραις ἐνοχλεῖτε· τῶν ἐλεημόνων ἐστὶν οἰκητήριον ἡ ἐμὴ βασιλεία. Ἐκεῖνος ἐμοὶ εὐκόλως συνεισέρχεται, ὁ τὴν ἐμὴν μιμησάμενος περὶ τοὺς πτωχοὺς εὐσπλαγχνίαν, ὁ πτωχεύσας τῷ πνεύματι, ὁ τοῖς δεομένοις τὴν ἀκοὴν ὑποκλίνας, ὁ τὰ τοῦ πλησίον οἰκειωσάμενος πάθη, ὁ δακρύσας ἐπὶ συμφοραῖς ἀλλοτρίαις, ὁ ἐμπλήσας ἀγαθῶν τὴν ψυχὴν τοῦ πεινῶντος, ὁ τῶν γυμνῶν διαθερμάνας τοὺς ὤμους, ὁ μὴ παρακούσας τῆς φωνῆς τοῦ νοσοῦντος, ὁ δανείσας ὀλιγοψύχῳ παρακλήσεως λόγον, ὁ τὸν ξένον ὑπὸ τὴν στέγην δεξάμενος, ὁ τῷ σπόγγῳ τῆς συμπαθείας τῶν χηρῶν ἀποσμήξας τὸ δάκρυον, ὁ ἐλαφρύνας τῇ προστασίᾳ τῆς ὀρφανίας τὸ βάρος. Ταῦτα εἰδότες, ἀδελφοὶ, μὴ τῇ γλώσσῃ θαυμάζετε, ἀλλὰ τοῖς ἔργοις μιμήσασθε.","english":"Was it in vain, then, O Lord, that we endured the toil and misery of the flesh? Was it in vain that we wasted ourselves with vigils and fasts? Was it in vain that, having yearned for the heavenly bridegroom to the end, we preserved our virginity unwounded? Yes, he says, you are virgins, but you have no dowry; you are virgins, but you do not wear bridal adornment; you practiced chastity of the flesh, but you wounded chastity with inhumanity; your body is undefiled, but your manner is pitiless, not of nature, but of inhumanity.\n\nMy bridal chamber is for those who have acquired the oil of beneficence. Therefore, those who are betrothed to me must wear a manner befitting the world. I cannot take a bride who fights against my chambers; I do not introduce war into peaceful bridal chambers. So depart from me, do not trouble my doors in vain; my kingdom is a dwelling place for the merciful. That one easily enters with me who has imitated my compassion for the poor, who has become poor in spirit, who has inclined his ear to those in need, who has made the sufferings of his neighbor his own, who has wept at others' misfortunes, who has filled the soul of the hungry with good things, who has warmed the shoulders of the naked, who has not ignored the voice of the sick, who has lent a word of encouragement to the faint-hearted, who has received the stranger under his roof, who has wiped away the tear of widows with the sponge of sympathy, who has lightened the burden of orphanhood by his protection. Knowing these things, brothers, do not admire with your tongue, but imitate with your deeds.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"προῖκας","severity":"info","text":"The Greek term προῖκας (dowry) is used metaphorically for the spiritual endowment required for entry into the heavenly bridal chamber, contrasting with the virgins' physical virginity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πτωχεύσας τῷ πνεύματι","severity":"info","text":"The phrase 'become poor in spirit' echoes Matthew 5:3 (μακάριοι οἱ πτωχοὶ τῷ πνεύματι), aligning Chrysostom's moral exhortation with the Beatitudes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀπανθρωπίᾳ","severity":"info","text":"Chrysostom contrasts physical chastity (ἁγνεία) with inhumanity (ἀπανθρωπία), a term denoting lack of compassion, central to his critique of asceticism divorced from charity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ναὶ, φησὶ","severity":"info","text":"The passage shifts from the virgins' lament to a prosopopoeia where Christ responds directly, a rhetorical device that dramatizes the moral lesson.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὸν ἐμὴν μιμησάμενος περὶ τοὺς πτωχοὺς εὐσπλαγχνίαν","severity":"info","text":"The list of merciful acts parallels Chrysostom's homilies on almsgiving (e.g., Homily 11 on Matthew), emphasizing imitation of Christ's compassion as the path to salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῶν ἐλεημόνων ἐστὶν οἰκητήριον ἡ ἐμὴ βασιλεία","severity":"info","text":"This statement that the kingdom is a dwelling for the merciful became a key proof-text in later Eastern Christian discussions on the necessity of charity for salvation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Σφραγὶς γὰρ γλώσσης ἡ χεὶρ, καὶ ταύτην ἑρμηνεύει τῆς δεξιᾶς ἡ ἐπίδοσις, ζηλοῦσα τὰ ῥήματα. Τὴν φιλοπτωχίαν περὶ πολλοῦ ποιησώμεθα, σκορπίζειν τοῖς πένησι τοὺς ὀβολοὺς μὴ φεισώμεθα, παρακαλῶ· τῶν δεσποτικῶν φωνῶν ἐπακούσωμεν· τοῦ φόβου μαθόντες τὴν πεῖραν ἐκκλίνωμεν· ἑαυτῶν διὰ τῶν πενήτων φροντίσωμεν. Αἱ γὰρ παρθένοι φιλανθρωπίαν μὴ τιμήσασαι, τοῦ νυμφῶνος ἐκβάλλονται. Ποία λοιπὸν τοῖς ἁμαρτωλοῖς ἐλπὶς περιλείπεται ἀπανθρωπίᾳ ὑβρίσασι; Ταῦτα πρὸς τὸ πλῆθος λέγων, τῶν ῥᾳθυμοτέρων τὸ συνειδὸς ἀσφαλίζομαι, βλάπτων οὐδὲν τοὺς εὐγνώμονας, ἀλλὰ καὶ θερμοτέρους πρὸς τὴν εὐσέβειαν ἐργαζόμενος. Οὐκοῦν σκόρπισον, ἀδελφὲ, ἕως ἔτι συνέστηκεν ἡ τοῦ βίου πανήγυρις. Τὰ τῆς ἀπολογίας πραγμάτευσαι· πρὸ τοῦ τεθῶσιν οἱ θρόνοι, θρῆνον ἐπίδειξαι· φθάσον τοῦ νυμφίου τὴν παρουσίαν· δράμε τῆς ἁμαρτίας ὀξύτερον· πρόλαβε τὴν ἐμπρόθεσμον διάγνωσιν· θεράπευσον τὸν κριτήν· μὴ καταδέξῃ τῷ βήματι παραστῆναι γυμνός. Νῦν","english":"For the hand is the seal of the tongue, and the offering of the right hand interprets it, emulating the words. Let us make much of love for the poor; let us not spare scattering obols to the needy, I beseech you; let us hearken to the Lord's words; having learned the experience of fear, let us shun it; let us take thought for ourselves through the poor. For the virgins, having not honored philanthropy, are cast out of the bridal chamber. What hope, then, remains for sinners who have outraged by inhumanity? Saying these things to the multitude, I secure the conscience of the more negligent, harming none of the well-disposed, but rather making them more ardent toward piety. Therefore, scatter, brother, while the festival of life still holds together. Procure the materials for your defense; before the thrones are set, display a lament; anticipate the arrival of the bridegroom; run swifter than sin; forestall the appointed judgment; tend to the judge; do not consent to stand naked before the tribunal. Now","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Σφραγὶς γὰρ γλώσσης ἡ χεὶρ","severity":"info","text":"The hand is the seal of the tongue: a proverbial expression meaning that actions (the hand) confirm or authenticate words (the tongue). Chrysostom uses it to introduce the theme that charitable giving (the offering of the right hand) validates Christian speech.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φιλοπτωχίαν","severity":"info","text":"φιλοπτωχία (love for the poor) is a distinctively Christian virtue, often contrasted with φιλανθρωπία (philanthropy) in Chrysostom. Here he uses both terms, but φιλοπτωχία specifically denotes active charity toward the destitute.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῶν δεσποτικῶν φωνῶν","severity":"info","text":"τῶν δεσποτικῶν φωνῶν (the Lord's words) likely refers to Christ's sayings on charity and judgment, such as Matthew 25:31-46 (the parable of the sheep and goats) or Luke 6:38 (giving alms). Chrysostom frequently cites these in homilies on almsgiving.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τοῦ νυμφῶνος ἐκβάλλονται","severity":"info","text":"The bridal chamber (νυμφών) is a metaphor for the heavenly kingdom or the Church as Christ's bride. Being cast out echoes the parable of the wise and foolish virgins (Matthew 25:1-13), where the foolish are excluded from the wedding feast.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκοῦν σκόρπισον, ἀδελφὲ","severity":"info","text":"This passage shifts from general exhortation to direct address (ἀδελφέ, brother), marking a rhetorical climax. The series of imperatives (σκόρπισον, πραγμάτευσαι, ἐπίδειξαι, φθάσον, δράμε, πρόλαβε, θεράπευσον) creates urgency, typical of Chrysostom's homiletic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πρὸ τοῦ τεθῶσιν οἱ θρόνοι","severity":"caution","text":"The phrase 'before the thrones are set' is ambiguous: it may refer to the judgment seats of the Last Judgment (cf. Revelation 20:4) or to the seating of bishops in a church council. Given the context of the bridal chamber and judgment, the eschatological reading is more likely.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πρὸ τοῦ τεθῶσιν οἱ θρόνοι' could be read as either eschatological (thrones of judgment) or ecclesiastical (thrones of bishops). The context of the bridal chamber and the judge favors the eschatological interpretation.","The identity of 'the judge' (τὸν κριτήν) is ambiguous: it could be Christ as eschatological judge or a metaphorical reference to the bishop as judge in ecclesiastical discipline. Chrysostom typically uses κριτής for Christ in such contexts."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"σκόρπισον χρήματα, ἵνα τότε διαλύσῃς ἐγκλήματα· λάλησον τῷ δικαστῇ καταμόνας, ἵνα μὴ ἐπὶ πάντων καταδικάσῃ σε· λάβε μεσίτην πρὸς τὴν αὐτοῦ θεραπείαν τὸν πένητα· δι' αὐτοῦ τὸν κριτὴν δωροδόκησον· αὐτῷ μόνῳ θάῤῥει τὸ τοιοῦτον μυστήριον· δι' αὐτοῦ πώλει τοῖς καταδίκοις τὸ δίκαιον. Ὁ πτωχὸς λαμβάνει, καὶ ὁ κριτὴς ὑπογράφει συγχώρησιν· ἀγράφως δέχεται, καὶ προσφέρει χειρόγραφα. Ὁ γὰρ ἐλεῶν πτωχὸν, δανείζει Θεῷ. Ὅπερ ἂν νῦν βάλλῃς ἐν τῇ χειρὶ τοῦ πτωχοῦ, γνωρίσεις ἐν τῇ παλάμῃ τοῦ δικαστοῦ. Εἰ διαδράσαι τὴν κρίσιν τοίνυν σπουδάσωμεν, ἐντεῦθεν ἤδη τὸν δικαστὴν διὰ τῶν πτωχῶν δυσωπήσωμεν. Εἰ καὶ ὁπηνίκα τελευταῖα διατυποῖς, γράψον μετὰ τῶν συγγενῶν ἢ φίλων τὴν ἀποδημοῦσαν τοῦ βίου ψυχήν· δὸς αὐτῇ κἂν μικρὰ τῆς ἀνάγκης ἐφόδια· ἐχέτω τοῦ δικαστοῦ τὸ ὄνομα τῆς διαθήκης τὰ γράμματα· μνήμης πτωχοῦ μὴ ἀμοιρείτω ὁ χάρτης. Χαρᾶς πρόξενον, καὶ μὴ θρήνων ἄξιον ἔργασαι τὸν θάνατον· συνηγόρων ἐκτὸς μὴ παραστῇς τῷ φοβερῷ κριτηρίῳ· χόρτασον τὰς κοιλίας τῶν ὀφειλόντων ταῖς γλώσσαις ὑπὲρ σοῦ ῥητορεῦσαι πρὸς τὸν Κύριον. Κτησώμεθα δι' αὐτῶν χρεώστην τὸν κτίσαντα, τοῦ μὴ δοῦναι δίκην κατ' ἐκείνην τὴν ἡμέραν· ὠνησώμεθα χρήμασι τῆς τοιαύτης ἐπιτυχίας ῥήτορας. Ἔχεις γὰρ, φησὶ, μάρτυρα τῆς περὶ ἐμὲ φιλίας τὸν πένητα· οἶδάς με τὰ τῶν πτωχῶν οἰκειούμενον. Ἐξανατέλλω χόρτον τοῖς κτήνεσι, καὶ πᾶσι τὴν τροφὴν χορηγῶ· καὶ ὅμως σοῦ ποιοῦντος τὴν ἐλεημοσύνην, ἐγὼ τῷ πένητι συγκλίνω τὴν χεῖρα, καὶ τὸν ὀβολὸν ὑποδέχομαι. Ἀναβάλλομαι τὸ φῶς ὡς ἱμάτιον· κἂν μόνον σὺ τὸν πτωχὸν περιβάλῃς, ἐγὼ τῆς θέρμης αἰσθάνομαι.","english":"Scatter your wealth, so that you may then dissolve accusations; speak to the judge in private, so that he may not condemn you before all; take a mediator for his service, the poor man; through him bribe the judge; entrust such a mystery to him alone; through him sell justice to the condemned. The poor man receives, and the judge signs a pardon; he receives without writing, and offers written documents. For he who pities a poor man lends to God. Whatever you now place in the hand of the poor man, you will recognize in the palm of the judge. If, therefore, we are eager to escape judgment, let us even now appease the judge through the poor. And when you are making your last dispositions, write the departing soul of your life along with your relatives or friends; give it even small provisions for the necessity; let the letters of the will bear the name of the judge; let the paper not lack the memory of a poor man. Make death a cause of joy, and not worthy of lamentations; do not stand before the fearful tribunal without advocates; fill the bellies of those who must plead for you with their tongues before the Lord. Let us acquire through them the Creator as our debtor, so as not to pay the penalty on that day; let us purchase with money such advocates for this success. For you have, he says, the poor man as a witness of your friendship toward me; you know that I make the concerns of the poor my own. I cause grass to spring up for the cattle, and I supply food to all; and yet, when you perform almsgiving, I incline my hand together with the poor man and receive the obol. I spread out the light like a garment; if only you clothe the poor man, I perceive the warmth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"δωροδόκησον","severity":"info","text":"The verb δωροδόκησον (bribe) is used here in a deliberately provocative, paradoxical manner: the poor man is the means to bribe the divine judge through almsgiving, which is presented as a form of spiritual bribery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ γὰρ ἐλεῶν πτωχὸν, δανείζει Θεῷ","severity":"info","text":"This phrase echoes a common patristic maxim derived from Proverbs 19:17 (LXX) and similar biblical themes of almsgiving as lending to God, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δικαστῇ","severity":"info","text":"The repeated imagery of a judge (δικαστής) and tribunal (κριτήριον) reflects the late antique context of judicial corruption and the Christian metaphor of the Last Judgment as a courtroom where alms serve as advocates.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐξανατέλλω χόρτον τοῖς κτήνεσι","severity":"info","text":"This passage shifts to a first-person divine speech (God speaking), marked by the verb Ἐξανατέλλω, creating a rhetorical prosopopoeia that personalizes the divine response to almsgiving.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"συνηγόρων","severity":"info","text":"The concept of the poor as advocates (συνήγοροι) before God parallels Chrysostom's homilies on almsgiving, where the poor are described as intercessors and patrons in the heavenly court.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"θάῤῥει","severity":"caution","text":"The reading θάῤῥει (entrust) is uncertain; the manuscript may have a corruption or a rare form. The sense is clear from context, but the exact spelling is not secure.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'θάῤῥει' is a textual crux; the intended verb is likely 'θάρρει' (trust) or a form of 'θαρρέω', but the manuscript reading is ambiguous.","The identity of the speaker in the final section (from 'Ἔχεις γὰρ, φησὶ') is not explicitly marked; it is interpreted as God speaking, but could be the preacher adopting a divine voice."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Οἶδάς με ἐν οὐρανῷ τῷ Πατρὶ συγκαθήμενον· κἂν μόνον ὁρμήσῃς τοὺς ἐν φυλακῇ ἐπισκέψασθαι, εὑρήσεις με τοῖς δεσμοῖς συγκαθήμενον· κἂν δράμῃς πρὸς νοσοῦντας, τῆς κλίνης οὐκ ἀπολιμπάνομαι.\n\nΠανταχοῦ γάρ εἰμι, καὶ τοῖς ἐν ἀνάγκῃ προΐσταμαι. Ὅπερ ἂν δώσῃς τῷ πένητι, ὄψει τοῦτο παρ' ἐμοῦ πληθυνόμενον. Ἐὰν εἰσάγῃς εἰς τὴν οἰκίαν σου τὸν ἄστεγον, καὶ δι' αὐτοῦ λάβῃς με ἐν οἴκῳ σου, τρία ταῦτα παρέξω σοι· καὶ τὸ κέρδος αὐξήσω, καὶ τὸν οἶκόν σου φυλάξω, καὶ μονὴν ἐν οὐρανοῖς ἑτοιμάσω σοι· ἐν ᾗ ἀπέδρα ὀδύνη καὶ λύπη καὶ στεναγμὸς, ἐν Θεῷ Πατρὶ, ἅμα τῷ ἁγίῳ Πνεύματι, ᾧ ἡ δόξα καὶ τὸ κράτος, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"You know me sitting with the Father in heaven; and if you only set out to visit those in prison, you will find me sitting with them in their chains; and if you run to the sick, I do not leave the bedside.\n\nFor I am everywhere, and I stand by those in need. Whatever you give to the poor man, you will see this multiplied by me. If you bring the homeless man into your house, and through him receive me in your house, I will provide you with these three things: I will increase your profit, I will guard your house, and I will prepare for you a dwelling in the heavens; in which pain and grief and groaning have fled, in God the Father, together with the Holy Spirit, to whom belong glory and power, now and always, and unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Οἶδάς με ἐν οὐρανῷ τῷ Πατρὶ συγκαθήμενον","severity":"info","text":"The speaker identifies as Christ, claiming simultaneous presence in heaven with the Father and with the suffering on earth. This paradox underscores the omnipresence of the divine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πανταχοῦ γάρ εἰμι","severity":"info","text":"Echoes the divine omnipresence language of the New Testament, e.g., 1 Corinthians 12:6, but the phrasing is Chrysostom's own rhetorical expansion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τρία ταῦτα παρέξω σοι","severity":"info","text":"The passage concludes with a triadic promise (profit, protection, heavenly dwelling), a common rhetorical device in Chrysostom's homilies to reinforce moral exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀμήν","severity":"info","text":"The closing 'Amen' indicates liturgical use; this homily was likely delivered in a church setting and later transmitted in manuscript form for monastic reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐν ᾗ ἀπέδρα ὀδύνη καὶ λύπη καὶ στεναγμὸς","severity":"caution","text":"The relative pronoun 'ἐν ᾗ' refers to 'μονὴν ἐν οὐρανοῖς', but the syntax is slightly compressed; the sense is that pain has fled from that heavenly dwelling.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker is not explicitly named in the Greek, but the context (sitting with the Father, visiting prisoners and the sick) strongly implies Christ. The reading taken is that Christ is the speaker throughout."],"confidence":"high","notes":[]}]}