{"slug":"khazarzar-john-chrysostom-in-illud-collegerunt-judaei","id":"greek:khazarzar:khazarzar-john-chrysostom-in-illud-collegerunt-judaei","title":"In illud Collegerunt Judaei","title_source":"In illud Collegerunt Judaei","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":"2026-11-15T06:38:20Z","cost_usd":0.003722},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-in-illud-collegerunt-judaei","work_id":"khazarzar-john-chrysostom-in-illud-collegerunt-judaei","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%20illud%20Collegerunt%20Judaei.pdf"},"stats":{"passages":6,"english_words":1477,"coptic_letters":0,"source_letters":6087,"commentary_units":35,"commentary_kinds":8,"derived_notes":1,"ambiguities":8,"work_notes":6,"external_links":0,"timeline":5},"summary":{"work":"khazarzar-john-chrysostom-in-illud-collegerunt-judaei","abstract":"This work is a homily or treatise by John Chrysostom, likely delivered in Antioch, that exegetes the phrase 'the Jews gathered' from a Gospel passage, probably John 11:47. It belongs to Chrysostom's corpus of anti-Jewish rhetoric, characterized by polemical and exegetical register. The text survives in Greek manuscripts, often transmitted among Chrysostom's homilies, and is generally accepted as authentic. The source edition (khazarzar) is a digital compilation without critical apparatus, so its manuscript basis is unverified. The work's title is a Latin incipit; the original Greek title may differ. It is part of Chrysostom's broader campaign against Judaism, dated to his presbyterate in Antioch (386–387 CE), though precise dating is uncertain.","historical_context":"The work is attributed to John Chrysostom (c. 347–407 CE), a prominent church father and presbyter in Antioch, later bishop of Constantinople. It likely dates to 386–387 CE, when Chrysostom delivered a series of homilies against Jews (Adversus Judaeos) in Antioch, a city with a significant Jewish community. The text addresses a Gospel passage where Jews gather in council, interpreted by Chrysostom as a hostile act against Christ. The genre is a homily or treatise, combining exegesis with polemic. The work survives in Greek manuscripts, often copied alongside Chrysostom's other homilies, and was transmitted through Byzantine monastic and ecclesiastical networks. The khazarzar edition is a digital compilation, not a critical edition, and its manuscript basis is unverified. The work's authenticity is generally accepted but not universally confirmed; it may contain scribal errors or interpolations.","significance":"This work exemplifies Chrysostom's anti-Jewish rhetoric, which has been influential in Christian polemics and later criticized for contributing to antisemitism. It provides insight into late 4th-century Christian-Jewish relations in Antioch and the exegetical strategies used to delegitimize Judaism. The work is part of a larger corpus that shaped medieval and modern Christian attitudes toward Jews.","timeline":[{"date":"c. 347 CE","event":"John Chrysostom born in Antioch."},{"date":"386–387 CE","event":"Chrysostom delivers homilies against Jews in Antioch, likely including this work."},{"date":"c. 397 CE","event":"Chrysostom becomes bishop of Constantinople."},{"date":"5th–15th centuries","event":"Manuscript transmission of Chrysostom's homilies in Greek, often in monastic and ecclesiastical contexts."},{"date":"20th–21st centuries","event":"Modern scholarship critically examines Chrysostom's anti-Jewish rhetoric; digital editions like khazarzar appear."}],"relations":[{"work":"Adversus Judaeos (John Chrysostom)","relation":"Part of the same corpus of anti-Jewish homilies.","key":"","label":null,"url":null},{"work":"Gospel of John","relation":"Exegetes John 11:47, where Jews gather after Lazarus's raising.","key":"","label":null,"url":null},{"work":"Homilies on the Gospel of John (John Chrysostom)","relation":"Related exegetical works by Chrysostom.","key":"","label":null,"url":null},{"work":"Against the Jews (Origen)","relation":"Earlier Christian anti-Jewish polemic that may have influenced Chrysostom.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The precise date of the work is uncertain; it is generally placed in 386–387 CE but not confirmed.","The work's authenticity as Chrysostom's is generally accepted but not universally confirmed.","The khazarzar edition is a digital compilation without critical apparatus; its manuscript basis is unverified.","The Greek text may contain scribal errors or interpolations not noted in the source edition.","The title 'In illud Collegerunt Judaei' is a Latin incipit; the original Greek title may differ."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.00048,"generated":"2026-11-15T06:38:20Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/In%20illud%20Collegerunt%20Judaei.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-in-illud-collegerunt-judaei","status":"warn","blocking":[],"warnings":[{"code":"repetition-warn","i":2}],"stats":{"passages":6,"translated":6,"commentary_passages":6,"commentary_units":35,"english_words":1477,"source_letters":6086,"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 or treatise by John Chrysostom, likely delivered in Antioch, addressing the phrase 'the Jews gathered' from a Gospel passage. The register is polemical and exegetical, typical of Chrysostom's anti-Jewish rhetoric.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Chrysostom's homilies against Jews are dated to 386–387 CE, during his presbyterate in Antioch. This work likely belongs to that period, though precise dating is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The text survives in Greek manuscripts, often transmitted among Chrysostom's homilies. The source edition (khazarzar) is a digital compilation, not a critical edition; its manuscript basis is unverified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Chrysostom's anti-Jewish homilies were cited in later Christian polemics and, in modern times, criticized for contributing to antisemitism. This work is part of that corpus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"background","lemma":"","severity":"caution","text":"This edition does not provide a critical apparatus or collation of manuscripts. The Greek text may contain scribal errors or interpolations not noted here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The title 'In illud Collegerunt Judaei' is a Latin incipit; the original Greek title may differ. The work's authenticity as Chrysostom's is generally accepted but not universally confirmed.","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: 6 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":6},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Εἰς τὸ, Συνήγαγον οἱ Ἰουδαῖοι συνέδριον, καὶ ἔλεγον· \"Τί ποιήσωμεν;\"Τῇ ἁγίᾳ καὶ μεγάλῃ βʹ.\n\nἘοίκασιν οἱ τῆς Ἐκκλησίας φίλτατοι παῖδες νηπίοις θηλάζουσι, τοῖς τοῦ γάλακτος τροφὴν καθ' ἑκάστην ἡμέραν ἐκ τῆς μητρικῆς θηλῆς ὑφέλκουσι, καὶ καθ' ἑκάστην ζητοῦσιν. Ἐοίκαμεν καὶ ἡμεῖς μητρὶ πενιχρᾷ ὑπὸ ἀσιτίας συσταλθείσῃ τὰς τοῦ γάλακτος πηγάς. Καὶ ὥσπερ, ὁπόταν τις ἴδῃ μητέρα φιλότεκνον ἄφορον γάλακτος, καὶ ὑπὸ ἰδίου τέκνου κατακλαυθμυριζομένην, καὶ προστιθεῖσαν τὴν θηλὴν, οὐχ ἵνα θρέψῃ τὸ παιδίον, ἀλλ' ἵνα τοῦ κλαυθμυρισμοῦ καταπαύσῃ· οὕτω καὶ ἡμᾶς δεῖ σκοπεῖν τε πάσχοντας τὰ αὐτὰ, καὶ ποιοῦντας τὰ ὅμοια. Καὶ γὰρ ἡμεῖς ὁρῶντες τὸ νέον τοῦτο σύστημα τῶν τῆς Ἐκκλησίας παίδων περιεστώτων κυκλόθεν, καὶ ἀπεκδεχομένων τὸ λογικὸν γάλα τοῦ λόγου, τὴν θηλὴν τῆς διανοίας ἡμῶν χαλῶμεν· οὐχ ἵνα θρέψωμεν αὐτούς (ἄπειροι γὰρ καὶ πένητες τῷ λόγῳ τυγχάνομεν), ἀλλ' ἵνα τὸν πόθον καὶ τὸν καύσωνα παύσωμεν. Ἀλλὰ δεῦτε, ἀγαπητοὶ, ἐπὶ τὸν τοῦ ἡλίου κήρυκα καταδράμωμεν, ἵνα ἴδωμεν τὴν κατὰ τοῦ Κυρίου παρὰ τῶν Ἰουδαίων πραττομένην ἐπίβουλον ἐνέδραν.","english":"On the passage, \"The Jews gathered a council and said, 'What shall we do?'\" On Holy and Great Monday.\n\nThe most beloved children of the Church seem like nursing infants, who draw the nourishment of milk from the maternal breast each day and seek it each day. And we seem like a poor mother, whose springs of milk have shrunk from lack of food. And just as, when one sees a child-loving mother barren of milk, and her own child weeping, and she offers the breast, not to nourish the child, but to stop its crying—so also must we observe that we suffer the same and do the same. For we, seeing this new gathering of the children of the Church standing around us and awaiting the rational milk of the word, let down the breast of our mind, not to nourish them (for we are inexperienced and poor in speech), but to stop their desire and burning thirst. But come, beloved, let us run to the herald of the sun, to see the treacherous ambush plotted against the Lord by the Jews.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰς τὸ, Συνήγαγον οἱ Ἰουδαῖοι συνέδριον, καὶ ἔλεγον· \"Τί ποιήσωμεν;\"","severity":"info","text":"The lemma is a lectionary incipit, not a biblical verse; it introduces the homily's occasion, Holy and Great Monday, and the narrative of the Jewish council.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"τῇ ἁγίᾳ καὶ μεγάλῃ βʹ","severity":"info","text":"The numeral βʹ (2) indicates Monday of Holy Week, called 'Holy and Great Monday' in Byzantine usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"λογικὸν γάλα","severity":"info","text":"The phrase 'rational milk' (λογικὸν γάλα) is a patristic metaphor for spiritual teaching, contrasting with physical milk; it echoes Origen's use of 'λογικὸν' for the inner meaning of Scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν τοῦ ἡλίου κήρυκα","severity":"info","text":"The 'herald of the sun' likely refers to Christ, identified with the sun in early Christian typology (cf. Malachi 4:2 LXX, 'sun of righteousness').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐπίβουλον ἐνέδραν","severity":"info","text":"Chrysostom's characterization of the Jewish council as a 'treacherous ambush' reflects his polemical rhetoric against Judaism, a theme in his homilies (e.g., Adversus Judaeos).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lemma 'Συνήγαγον οἱ Ἰουδαῖοι συνέδριον' is not a direct biblical quotation; its source is uncertain, possibly a lost apocryphon or a liturgical paraphrase."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Συνήγαγον γὰρ, φησὶν, οἱ Ἰουδαῖοι συνέδριον, καὶ ἔλεγον· Τί ποιήσωμεν; Ταῦτα δὲ ἡμῖν ὁ εὐαγγελιστὴς Ἰωάννης ἀρτίως ἐφθέγγετο. Εἰ γὰρ καὶ τῷ στόματι ἡμῖν νῦν οὐ διαλέγεται, ἀλλ' οὖν γε τῷ πνεύματι ταῖς τῶν ἑστώτων ἀκοαῖς ἐβόα. Συνήγαγον γὰρ, φησὶ, τὸ συνέδριον, καὶ ἔλεγον· Τί ποιήσωμεν; Καλὸν τὸ, Συνήγαγον· ἀλλὰ κακὸν τὸ, Συνέδριον· οὐ πρὸς ἀγάπην, ἀλλὰ πρὸς μάχην· οὐ πρὸς εἰρήνην καλοῦντες, ἀλλὰ πρὸς πόλεμον παροξύναντες. Συνήγαγον τὸ συνέδριον, οὐχ ἵνα Θεὸν δοξάσωσιν, ἀλλ' ἵνα Χριστὸν ἀτιμάσωσι. Συνήγαγον τὸ συνέδριον, οὐχ ἵνα πίστιν οἰκοδομήσωσιν, ἀλλ' ἵνα τὸν ἀκρογωνιαῖον λίθον ἀποῤῥίψωσι. Συνήγαγον τὸ συνέδριον, οὐχ ἵνα τὰ πεπλανημένα πρόβατα μανδρεύσωσιν, ἀλλ' ἵνα τὸν ποιμένα φονεύσαντες, τὸ ποίμνιον διαλύσωσι. Συνήγαγον τὸ συνέδριον, οὐχ ἵνα τὸν χιονόφεγγον μαργαρίτην πίστει ὑποδέξωνται, ἀλλ' ἵνα τὸν φεγγίτην λίθον, ὡς ἐνόμιζον, τῇ ἀπιστίᾳ σκοτίσωσι. Συνήγαγον τὸ συνέδριον, οὐχ ἵνα τὸν ἐν τῷ ἀγρῷ κεκρυμμένον θη σαυρὸν εὐγνωμόνως ὑποδέξωνται, ἀλλ' ἵνα τὸν ναὸν τοῦ Θεοῦ ἀγνωμόνως διαλύσωσι. Συνήγαγον τὸ συνέδριον, οὐχ ἵνα τῆς ἀμπέλου τοὺς μελισταγεῖς βότρυας τρυγήσωσιν, ἀλλ' ἵνα τὴν ἀληθινὴν ἄμπελον ἐπὶ τὸ δένδρον τοῦ σταυροῦ ἐφαπλώσαντες, ἑαυτοὺς ἀναδενδράδας ἀπωλείας ποιήσωσιν, ἡμᾶς δὲ ἀναδενδράδας σωτηρίας ποιήσωσιν. Ὢ συνέδριον ὑπὸ διαβόλου κατὰ Χριστοῦ συνηγμένον· ὢ βουλευτήριον κακίας μεμεστωμένον· ὢ συνέδριον, μᾶλλον λύκων αἱμοβόρων, ἢ ἀνθρώπων θεοφόρων.","english":"For they gathered,\" it says, \"the Jews a council, and said, 'What shall we do?'\" These things the evangelist John was just now uttering to us. For even if he does not now converse with us by mouth, yet in spirit he cried out to the ears of those present. \"For they gathered,\" it says, \"the council, and said, 'What shall we do?'\" Good is the \"they gathered,\" but evil is the \"council\"; not for love, but for strife; not calling to peace, but provoking to war. They gathered the council, not that they might glorify God, but that they might dishonor Christ. They gathered the council, not that they might build up faith, but that they might cast away the cornerstone. They gathered the council, not that they might pen the straying sheep in the fold, but that, having slain the shepherd, they might disperse the flock. They gathered the council, not that they might receive the snow-bright pearl with faith, but that they might darken the bright stone, as they supposed, with unbelief. They gathered the council, not that they might gratefully receive the treasure hidden in the field, but that they might ungratefully dissolve the temple of God. They gathered the council, not that they might harvest the honey-dripping clusters of the vine, but that, having stretched out the true vine upon the tree of the cross, they might make themselves vines of destruction, and make us vines of salvation. O council gathered by the devil against Christ! O council-chamber filled with wickedness! O council, rather of bloodthirsty wolves than of God-bearing men.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Συνήγαγον γὰρ, φησὶν, οἱ Ἰουδαῖοι συνέδριον, καὶ ἔλεγον· Τί ποιήσωμεν;","severity":"info","text":"Chrysostom quotes John 11:47, where the Jews gather a council after Lazarus's raising, asking 'What shall we do?' This verse is the homily's lemmatic text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συνέδριον","severity":"info","text":"Chrysostom plays on συνέδριον ('council'), contrasting the neutral act of gathering (συνήγαγον) with the hostile intent of the Sanhedrin, which he interprets as a war council against Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Συνήγαγον τὸ συνέδριον, οὐχ ἵνα ... ἀλλ' ἵνα ...","severity":"info","text":"A series of seven antithetical clauses (οὐχ ἵνα ... ἀλλ' ἵνα ...) builds rhetorical intensity, each contrasting a pious purpose with the Jews' destructive intent, culminating in the cross and salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀκρογωνιαῖον λίθον","severity":"info","text":"The 'cornerstone' (ἀκρογωνιαῖος λίθος) is a New Testament image for Christ (Eph 2:20) and foundational to early Christian ecclesiology; Chrysostom uses it to highlight the Jews' rejection of Christ as the Church's foundation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀναδενδράδας σωτηρίας","severity":"info","text":"The image of Christians as 'vines of salvation' (ἀναδενδράδες σωτηρίας) grafted onto the cross echoes patristic typology of the cross as the life-giving tree, a theme developed in later Byzantine hymnography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸν χιονόφεγγον μαργαρίτην","severity":"info","text":"The phrase 'snow-bright pearl' (χιονόφεγγος μαργαρίτης) is a rare compound; the text is secure, but the precise referent (Christ or the Eucharist) is ambiguous, though the context favors Christ as the pearl of great price.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'snow-bright pearl' (χιονόφεγγον μαργαρίτην) could refer to Christ or the Eucharistic host; Chrysostom's parallel with the 'bright stone' (φεγγίτην λίθον) suggests a gemological metaphor for Christ's value."],"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":"Τί δὲ λέγω, λύκων ἀνημέρων; Ἀλλὰ γὰρ καὶ λεόντων ἀνημέρων χείρους. Οἱ γὰρ λέοντες ἐπὶ τοῦ Δανιὴλ μηδὲν θεωρήσαντες σημεῖον, ἀλλὰ τὸν ἄνδρα σκοπήσαντες, καὶ τὴν εὐλάβειαν τιμήσαντες, τὰ ἀτίθασσα αὐτῶν στόματα ἐχαλίνωσαν. Ἰουδαῖοι δὲ τοιούτων καὶ τοσούτων σημείων θεαταὶ γενόμενοι, μειζόνως ἐκ τοῦ φθόνου πρὸς τὸν φόνον ὡπλίζοντο, καὶ ἔλεγον· Τί ποιήσωμεν; Ὢ κακίας ἔρευνα ἐπιμελής· ὢ στεναγμὸς καὶ θρῆνος ὑπὸ φθόνου γενόμενος· ὢ ὀδυρμὸς καὶ κοπετὸς ἐπὶ κακοῖς γενόμενος. Οὔτε ἡ Ῥαχὴλ κλαίουσα τὰ τέκνα αὐτῆς οὕτως ἀνεστέναξε. Τί ποιήσωμεν; Ἀνθ' ὧν ἔδει χαίρειν τοὺς τάλανας, ἀνθ' ὧν ἔδει εὐφροσύνης ἡμέραν πάνδημον ἐπιτελεῖν, ὅτι νεκροὶ ἀνεβίωσαν, ὅτι ζωὴ πεφανέρωται, ὅτι θάνατος λέλυται, ὅτι ὁ διάβολος κατῃσχύνθη, ὅτι δαιμόνων\n\nστῖφος κατήργηται, ὅτι ἡ ἀνθρωπότης ἠλευθέρωται, ὅτι νεκρῶν ἀνάστασις πᾶσι κεκήρυκται· νῦν δὲ ἐπὶ τοιούτοις ἀγαθοῖς οὐ χαίρουσιν, ἀλλὰ θρηνοῦσι, καὶ τὸν τοσούτων ἀγαθῶν αἴτιον ἀναλίσκειν βουλεύονται. Καὶ τί λέγουσι; Τί ποιήσωμεν; Οὐδὲν ἕτερον ἦν εἰπεῖν, ἢ ὅτι μετανοήσαντες ἐπιστρέψωμεν, καὶ αὐτῷ προσπεσόντες πιστεύσωμεν. Τί γὰρ ἄλλο μετανοοῦντες εἶχον λέγειν, ἢ τοῦτο; Τί ποιήσωμεν, ὅτι τὴν ἐντολὴν τοῦ Θεοῦ παρέβημεν, ὅτι τὸν νόμον τὸν δοθέντα ἡμῖν οὐκ ἐφυλάξαμεν, τὸν λέγοντα ἡμῖν, ὅτι Προφήτην ἡμῖν ἀναστήσει Κύριος ὁ Θεὸς ἐκ τῶν ἀδελφῶν ὑμῶν, ὡς ἐμέ· αὐτοῦ ἀκούσεσθε κατὰ πάντα, ὅσα ἂν ἐντελεῖται ὑμῖν. Νῦν δὲ οὐ πρὸς μετάνοιαν λέγουσι, Τί ποιήσωμεν; ἀλλὰ, Τί ποιήσωμεν; πῶς ἀποκτείνωμεν τὸν δίκαιον; Ὡς ὁ Ἰσραὴλ φρενολυ πεῖται.","english":"But what am I saying, \"worse than savage wolves\"? Indeed, they are worse even than savage lions. For the lions in the case of Daniel, having seen no sign, but having observed the man and honored his piety, they reined in their untamed mouths. But the Jews, having become spectators of such and so many signs, were armed more fiercely by envy for murder, and said, \"What shall we do?\" O diligent search for wickedness! O sigh and lamentation born of envy! O wailing and beating of breasts over evils! Neither Rachel weeping for her children groaned thus. \"What shall we do?\" Instead of rejoicing, the wretches ought to have celebrated a universal day of gladness, because the dead had come to life, because life had been revealed, because death had been dissolved, because the devil had been put to shame, because the host of demons had been abolished, because humanity had been freed, because the resurrection of the dead had been proclaimed to all. But now, at such goods, they do not rejoice, but lament, and they plot to destroy the author of so many goods. And what do they say? \"What shall we do?\" There was nothing else to say but, \"Let us repent, turn back, fall down before him, and believe.\" For what else would they have said in repenting but this? \"What shall we do, because we have transgressed the commandment of God, because we have not kept the law given to us, which says to us, 'The Lord God will raise up a prophet for you from among your brothers, like me; you shall listen to him in everything that he commands you'?\" But now they do not say \"What shall we do?\" with a view to repentance, but \"What shall we do? How shall we kill the righteous man?\" As Israel is deranged.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δανιὴλ","severity":"info","text":"The reference to Daniel and the lions alludes to Daniel 6:16-22 (LXX), where Daniel is cast into the lions' den and the lions do not harm him.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Προφήτην ἡμῖν ἀναστήσει Κύριος ὁ Θεὸς ἐκ τῶν ἀδελφῶν ὑμῶν, ὡς ἐμέ· αὐτοῦ ἀκούσεσθε κατὰ πάντα, ὅσα ἂν ἐντελεῖται ὑμῖν","severity":"info","text":"This is a paraphrase of Deuteronomy 18:15-18 (LXX), where God promises to send a prophet like Moses. Chrysostom uses it to argue that the Jews should have recognized Jesus as that prophet.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ῥαχὴλ κλαίουσα τὰ τέκνα αὐτῆς","severity":"info","text":"Rachel weeping for her children is a biblical trope (Jeremiah 31:15) and a common motif in Jewish and Christian lament literature, symbolizing inconsolable grief.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τί ποιήσωμεν;","severity":"info","text":"The repeated phrase 'What shall we do?' structures the passage as a rhetorical refrain, first as a cry of malice, then as a hypothetical call to repentance, and finally as a murderous plot.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἰουδαῖοι","severity":"caution","text":"Chrysostom's characterization of Jews as worse than savage lions reflects the adversus Judaeos tradition, which modern scholarship reads as rhetorical polemic, not historical report.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φρενολυ πεῖται","severity":"info","text":"The Greek φρενολυπεῖται (here split by line break) means 'is deranged' or 'is maddened in mind', emphasizing Chrysostom's judgment of Jewish irrationality.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'φρενολυ πεῖται' is a textual artifact of line break; the intended word is φρενολυπεῖται.","The paraphrase of Deuteronomy is not a direct quotation but a loose adaptation, which may affect identification of the exact scriptural source."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Οὐδὲ τοῦτο οὐκ ἤκουσας, ὅτι Ἀθῷον καὶ δίκαιον οὐκ ἀποκτενεῖς; Οὐκ ἤρκεσέ σοι τὰ ἀρχαῖα τῶν προφητῶν αἵματα; Καὶ γὰρ μέχρι τοῦ νῦν κράζουσι πρὸς τὸν Θεὸν, τὴν παρ' αὐτοῦ ἐκδίκησιν ἐκδεχόμενα. Ἀλλ' ἀκμὴν ἐκείνοις τοῖς αἵμασι προστιθεὶς, ἀθῷον καὶ δίκαιον αἷμα κατακρίνεις, καὶ λέγεις, Τί ποιήσωμεν; Ὢ γνώμης ἀγνώμονος, καὶ βουλῆς ἀβουλίας μεμεστωμένης.\n\nὉ τετραήμερος αὐτῶν ἀνεβίωσε· τὰ δεσμὰ τῶν ἁμαρτημάτων διεῤῥήγνυντο· κἀκεῖνοι πρὸς δολοφονίαν κατ' αὐτοῦ ὡπλίζοντο. Ἀνθ' ὧν ἔδει τὸ ῥῆμα μεταστρέψαντας εἰπεῖν, Τί ποιήσωμεν, ὅτι ἅγιον ἐνυβρίσαμεν, ὅτι εἰς τὸν τοῦ Θεοῦ παῖδα οὐκ ἐπιστεύσαμεν; Τί ποιήσωμεν; λεπρῶν χαλαζώματα δίκην πλοίου τῷ λόγῳ ἀπέξεσε, καὶ τούτῳ οὐκ ἐπιστεύσαμεν. Τί ποιήσωμεν; τυφλοὺς ἐκ γενετῆς ὑπ' αὐτοῦ ὀμματωθέντας ἔγνωμεν, καὶ τούτῳ οὐκ ἐπιστεύσαμεν. Τί ποιήσωμεν; ἐκ πέντε ἄρτων πέντε χιλιάδας εἰς κόρον ἐν ἐρήμῳ ὑπ' αὐτοῦ διατραφέντας ἔγνωμεν, καὶ τούτῳ οὐκ ἐπιστεύσαμεν. Τί ποιήσωμεν; πηγὰς αἱμάτων κρασπέδοις ἱματίων ἐξήρανε, καὶ τούτῳ οὐκ ἐπιστεύσαμεν. Τί ποιήσωμεν; παραλυτικὸν ἐπὶ κλίνης βεβλημένον, ἐν τριάκοντα καὶ ὀκτὼ ἔτεσι σύγχρονον τῆς ἑαυτοῦ ζωῆς τὴν νόσον ἔχοντα, ῥήματι ἐξήγειρε, καὶ τούτῳ οὐκ ἐπιστεύσαμεν. Τί ποιήσωμεν; ἐπὶ θαλάττης αὐτὸν περιπατοῦντα, καθάπερ ἐπὶ ἐδάφους, ἐθεασάμεθα, καὶ τῶν παλιστρόφων πνευμάτων βίας καὶ ταραχὰς ἀνηκέστους νεύματι χειρὸς κατασιγήσαντα ἔγνωμεν, καὶ τούτῳ οὐκ ἐπιστεύσαμεν. Ἀλλ' ἔλεγον, Τί ποιήσωμεν; οὐκ ἐν τῷ μετανοεῖν, ἀλλ' ἐν τῷ κακοπραγεῖν.","english":"Have you not heard this, that you shall not kill an innocent and righteous man? Were not the ancient bloods of the prophets enough for you? For even now they cry out to God, awaiting vengeance from him. But still adding to those bloods, you condemn the blood of an innocent and righteous man, and you say, \"What shall we do?\" O mind of ingratitude, and counsel filled with folly.\n\nTheir four-day dead man came back to life; the bonds of sins were being broken; and they were arming themselves for murder against him. Instead of which, they ought to have turned the phrase and said, \"What shall we do, because we have insulted a holy man, because we did not believe in the child of God? What shall we do? He scraped away leprous hailstones like a ship with a word, and we did not believe in him. What shall we do? We knew men blind from birth made to see by him, and we did not believe in him. What shall we do? We knew five thousand fed to satiety in the desert by him from five loaves, and we did not believe in him. What shall we do? He dried up fountains of blood with the fringes of garments, and we did not believe in him. What shall we do? A paralytic cast upon a bed, having a disease contemporary with his own life for thirty-eight years, he roused with a word, and we did not believe in him. What shall we do? We saw him walking on the sea as on dry land, and we knew him silencing with a nod of his hand the violence and irremediable disturbances of the contrary winds, and we did not believe in him.\" But they said, \"What shall we do?\" not in repentance, but in evildoing.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἀθῷον καὶ δίκαιον οὐκ ἀποκτενεῖς","severity":"info","text":"Chrysostom quotes or paraphrases a legal or scriptural prohibition against killing the innocent, likely echoing Exod 23:7 or a similar maxim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ τετραήμερος αὐτῶν ἀνεβίωσε","severity":"info","text":"The 'four-day dead man' alludes to Lazarus, raised after four days (John 11:39). Chrysostom uses this as a sign of Christ's power that the Jews ignored.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"λεπρῶν χαλαζώματα","severity":"info","text":"Leprous hailstones' is a vivid metaphor for skin lesions; Chrysostom refers to a miracle of healing leprosy, possibly from apocryphal or oral tradition, not canonical Gospels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἐκ πέντε ἄρτων πέντε χιλιάδας","severity":"info","text":"The feeding of five thousand with five loaves parallels the Gospel account (Matt 14:15-21; Mark 6:30-44; Luke 9:10-17; John 6:1-14). Chrysostom emphasizes the Jews' disbelief despite witnessing it.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τί ποιήσωμεν;","severity":"info","text":"The repeated rhetorical question 'What shall we do?' structures the passage as a litany of missed opportunities for repentance, contrasting the Jews' actual murderous intent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πηγὰς αἱμάτων κρασπέδοις ἱματίων ἐξήρανε","severity":"info","text":"This miracle of drying blood with garment fringes is not in canonical Gospels; it reflects later hagiographic or apocryphal traditions known to Chrysostom's audience.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the miracles (e.g., leprosy healing, blood-drying) is unclear; they may derive from non-canonical traditions or Chrysostom's rhetorical amplification."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Ἡ χώρα αὐτῶν τοὺς νεκροὺς ζῶντας, καθάπερ στάχυας λευχείμονας καὶ πεπείρους, ἀπόνως ἐβλάστησε, κἀκεῖνοι ἐστέναζον. Μὴ ἃ ἐσπείρατε, Ἰουδαῖοι, οὐκ ἐθερίσατε; μὴ γάρ τις ὑμῶν ὑποδεξάμενος τὸν Κύριον ἐβαρύνθη; τί ζημιωθέντες ἐβαρύνθητε; τί ἠδικήθητε παρὰ τοῦ Θεοῦ; τί τοὺς νεκροὺς ζωῆς κωλύετε ὑπὸ φθόνου ἐλαυνόμενοι; τί τοὺς ἀεννάους ὀχετοὺς τῆς μελιῤῥύτου πηγῆς διαλῦσαι βούλεσθε, ἣν οἱ πιόντες μὴ διψῶσι; τί τοὺς ἀῤῥώστους ὑμῶν ἀποκτείνετε, τὸν ἰατρὸν αὐτῶν ἀναλίσκειν βουλόμενοι; Ἀλλὰ τούτων πάντων αἴτιος ὁ κάκιστος φθόνος. Ὦ φθόνε, φόνου γεννήτωρ, διαβόλου εὕρημα, θανάτου ἀρχηγέ· ὦ φθόνε, ὁ μήτε τοὺς ὑπὸ σοῦ βασκαινομένους ζῇν ἐθέλων, καὶ τοὺς ἔχοντάς σε μειζόνως κολάζων· ὦ φθόνε, διαβόλου σύνοικε· ὦ φθόνε, φιλίας ἐχθρὲ, εἰρήνης ἀντίπαλε, ἀγάπης ἀντίδικε, διαβόλου βλάστημα, σκοτεινόχροον ἄνθος· οἵ σε νεμόμενοι, χριστοκτονίαν ἐργάζονται· σὺ δὲ τὸν Ἀδὰμ ἐν παραδείσῳ ἐξ ἀρχῆς ἐβάσκανας, καὶ γλυκείας ἡδονῆς ἀπογευσάμενον πικροτάτῳ θανάτῳ παρέδωκας· θάνατος γὰρ οὐκ ἦν ἐν τῷ κόσμῳ, εἰ μὴ σὺ αὐτὸν, φθόνε, ἐκύησας. Καὶ μαρτυρεῖ μοι τὸ θεῖον λόγιον, λέγον· Οὐκ ἐποίησεν ὁ Θεὸς θάνατον, οὐδὲ τέρπεται ἐπ' ἀπωλείᾳ ζώντων. Φθόνῳ δὲ διαβόλου θάνατος εἰς τὸν κόσμον εἰσῆλθε. Σὺ καὶ τὸν Κάϊν τῆς φιλαδελφίας τὴν λευχείμονα στολὴν ἀπέδυσας, καὶ τῆς δολοφονίας τὴν μάχαιραν ὥπλισας, καὶ τοῦτον φονεύειν ἐδίδαξας, καὶ εὐθὺς τὸν ἄθλιον τρέμειν ἐδίδαξας. Σὺ τῷ Φαραὼ ἐνοικήσας, τὰ ἀρτιγενῆ βρέφη τῶν Ἑβραίων δίκην χλόης ἀπεμάρανας. Σὺ, ὦ φθόνε, εὐεργετούμενος, πλείω κατὰ τῶν εὐεργετούντων κινῆσαι· ὥσπερ ὁ","english":"Their land sprouted the dead as living, like white-clad and ripe ears of grain, effortlessly, and those groaned. Did you not reap what you sowed, Jews? Was any one of you burdened after receiving the Lord? Why were you burdened, having suffered loss? What injustice did you suffer from God? Why do you prevent the dead from life, driven by envy? Why do you wish to dissolve the ever-flowing channels of the honey-flowing spring, which those who drink from do not thirst? Why do you kill your own sick, wishing to destroy their physician? But the cause of all this is most wicked envy. O envy, begetter of murder, invention of the devil, originator of death; O envy, which neither wishes those whom you bewitch to live, nor punishes those who have you more severely; O envy, cohabitant of the devil; O envy, enemy of friendship, opponent of peace, adversary of love, offshoot of the devil, dark-colored flower; those who cultivate you commit Christ-murder; and you from the beginning bewitched Adam in paradise, and after he tasted sweet pleasure, you delivered him to most bitter death; for death did not exist in the world, if you, envy, had not given birth to it. And the divine scripture bears witness to me, saying: God did not create death, nor does he delight in the destruction of the living. But by the envy of the devil, death entered the world. You also stripped Cain of the white-clad garment of brotherly love, and armed the sword of murder, and taught him to kill, and immediately taught the wretch to tremble. You, dwelling in Pharaoh, withered the newborn infants of the Hebrews like grass. You, O envy, when benefited, stir up more against your benefactors; just as the","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἡ χώρα αὐτῶν τοὺς νεκροὺς ζῶντας","severity":"info","text":"The passage opens with a vivid metaphor contrasting the Jews' land (which 'sprouts' the dead as living) with their own groaning, setting up a series of rhetorical questions that culminate in an extended apostrophe to φθόνος (envy).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φθόνος","severity":"info","text":"Φθόνος ('envy') is personified as the root cause of all evils: begetter of murder, invention of the devil, originator of death. Chrysostom uses it to link Jewish rejection of Christ to primordial sin (Adam, Cain, Pharaoh).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἐποίησεν ὁ Θεὸς θάνατον","severity":"info","text":"The phrase 'God did not create death' echoes a common patristic reading of Wisdom of Solomon 1:13-14 (LXX: 'οὐκ ἐποίησεν ὁ Θεὸς θάνατον'), though the exact wording is not a direct citation. Chrysostom attributes it to 'the divine scripture'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Φαραὼ","severity":"info","text":"The reference to Pharaoh 'withering' newborn Hebrew infants alludes to the Exodus narrative (Exodus 1:15-22), where Pharaoh orders the drowning of male Hebrew infants. Chrysostom uses this as a type of envy-driven murder.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Κάϊν","severity":"info","text":"The description of Cain being stripped of the 'white-clad garment of brotherly love' and armed with a sword parallels Chrysostom's homilies on Genesis (e.g., Hom. 19 in Gen.), where Cain's envy leads to Abel's murder.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"λευχείμονας","severity":"caution","text":"The adjective λευχείμων ('white-clad') is used twice: once for the 'ears of grain' and once for Cain's 'garment of brotherly love'. The metaphor may be mixed, but Chrysostom likely intends a contrast between purity (grain, brotherly love) and corruption (envy).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οἵ σε νεμόμενοι, χριστοκτονίαν ἐργάζονται' could be read as 'those who cultivate you (envy) commit Christ-murder' or 'those who inhabit you commit Christ-murder'; the former is preferred given the agricultural metaphor earlier.","The final sentence is cut off in the Greek; the English draft supplies 'just as the' but the original breaks off mid-clause."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Σαοὺλ ὑπὸ τοῦ Δαυῒδ βοηθούμενος, καὶ ὑπὸ σοῦ ἐνεργούμενος, μειζόνως πρὸς τὸν φόνον ὡπλίζετο.\n\nΣὲ ἐσχηκότες οἱ υἱοὶ τοῦ Ἰακὼβ, τὸν περικαλλῆ καὶ λαμπρὸν Ἰωσὴφ εἰς τὴν σκοτοδινιῶσαν Αἴγυπτον ἔπεμπον, καὶ τὸν ἐλεύθερον ὡς δοῦλον ἐπίπρασκον· καὶ οὔτε τὰ ἐνύπνια αὐτοὺς ἐφόβησε· θεῖον γὰρ ὅραμα ἐμήνυσε Χριστοῦ εἰκόνα αὐτὸν ὑπάρχειν· ὑπὸ γὰρ ἕνδεκα ἀστέρων ἐν ὁράμασι προσεκυνεῖτο· ἐπειδὴ καὶ ὁ προδότης Ἰούδας τῷ φθόνῳ κινούμενος, ἀπήγξατο. Ἡμεῖς δὲ φυγόντες τὸν τοῦ θανάτου γεννήτορα φθόνον, ἀναστάντες τῷ ἐν Τριάδι προσκυνουμένῳ Θεῷ δοξάσωμεν· ὅτι αὐτῷ πρέπει τὸ κράτος, ἡ τιμὴ, καὶ ἡ δόξα, καὶ ἡ μεγαλοπρέπεια, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"Saul, aided by David and set in motion by you, was armed all the more for murder.\n\nHaving you, the sons of Jacob sent the beautiful and radiant Joseph into darkening Egypt, and sold the free man as a slave; and neither did their dreams frighten them, for a divine vision revealed him to be an image of Christ, since he was worshipped by eleven stars in visions, because even the traitor Judas, moved by envy, hanged himself. But we, having fled from envy, the begetter of death, having risen, let us glorify God, who is worshipped in Trinity, for to him belong power, honor, glory, and majesty, now and always, and unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Σαοὺλ ὑπὸ τοῦ Δαυῒδ βοηθούμενος","severity":"info","text":"The reference to Saul being aided by David is not biblical; it likely reflects a typological or legendary reading, perhaps conflating David's sparing of Saul with later Jewish tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν περικαλλῆ καὶ λαμπρὸν Ἰωσὴφ","severity":"info","text":"The story of Joseph being sold into Egypt by his brothers is from Genesis 37. The detail of eleven stars worshipping him is non-biblical, possibly from Jewish or Christian apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προδότης Ἰούδας τῷ φθόνῳ κινούμενος, ἀπήγξατο","severity":"info","text":"Judas Iscariot's suicide by hanging is not in the New Testament; it appears in later apocryphal texts (e.g., the Gospel of Judas) and patristic tradition, reflecting a common early Christian belief.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἡμεῖς δὲ φυγόντες... δοξάσωμεν","severity":"info","text":"The passage shifts from a series of accusations against Jews to a hortatory conclusion, contrasting their envy with Christian glorification of the Trinity, a common rhetorical pattern in Chrysostom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῷ ἐν Τριάδι προσκυνουμένῳ Θεῷ","severity":"info","text":"The doxology to the Triune God reflects post-Nicene orthodoxy, consistent with Chrysostom's context, and the phrase 'now and always, and unto the ages of ages' echoes liturgical formulas.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὑπὸ γὰρ ἕνδεκα ἀστέρων ἐν ὁράμασι προσεκυνεῖτο","severity":"caution","text":"The eleven stars worshipping Joseph is obscure; it may refer to the eleven brothers (excluding Benjamin) or to a lost visionary tradition. The sense is not fully recoverable from known sources.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'you' addressed in the first sentence is ambiguous; it may refer to the devil or to a personified envy. The eleven stars in Joseph's vision are unexplained."],"confidence":"medium","notes":[]}]}