{"slug":"khazarzar-john-chrysostom-in-illud-domine-non-est-in-homine","id":"greek:khazarzar:khazarzar-john-chrysostom-in-illud-domine-non-est-in-homine","title":"In illud Domine non est in homine","title_source":"In illud Domine non est in homine","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":"2026-11-15T07:31:03Z","cost_usd":0.010003},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-in-illud-domine-non-est-in-homine","work_id":"khazarzar-john-chrysostom-in-illud-domine-non-est-in-homine","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%20Domine%20non%20est%20in%20homine.pdf"},"stats":{"passages":19,"english_words":4747,"coptic_letters":0,"source_letters":19595,"commentary_units":111,"commentary_kinds":8,"derived_notes":0,"ambiguities":26,"work_notes":6,"external_links":3,"timeline":5},"summary":{"work":"khazarzar-john-chrysostom-in-illud-domine-non-est-in-homine","abstract":"This homily by John Chrysostom, based on Matthew 19:3–12, argues that human will alone cannot determine marriage or divorce; divine providence and law govern these bonds. Likely delivered during his Antiochene presbyterate (late 380s–early 390s), it survives in Greek manuscripts of his Matthew homilies, with earliest complete witnesses from the 10th–11th centuries. The text was excerpted in Byzantine canonical collections to support church teaching on marriage indissolubility. The Latin title is conventional; the original Greek title varies. The edition follows a single printed source without critical apparatus.","historical_context":"The homily belongs to Chrysostom's series on the Gospel of Matthew, preached in Antioch during the late 380s or early 390s, when he was a presbyter. Antioch was a major Christian center with a vibrant exegetical tradition, often engaging Antiochene literalism against Alexandrian allegory. The work reflects Chrysostom's pastoral concern for marriage and divorce, addressing a community where Roman law and Christian teaching intersected. The text survives in Greek manuscripts, transmitted as part of Chrysostom's homiletic corpus; the earliest complete witnesses are medieval (10th–11th centuries). It was later excerpted in Byzantine canonical collections, such as the Syntagma of Matthew Blastares, indicating its enduring authority. The Latin incipit is a later scholarly convention, not original.","significance":"This homily is a key witness to Chrysostom's teaching on marriage as divinely ordained and indissoluble, influencing later Byzantine canon law. It exemplifies Antiochene exegesis, combining literal interpretation with moral exhortation. Its inclusion in canonical collections shows its lasting impact on Eastern Christian marriage doctrine.","timeline":[{"date":"late 380s–early 390s","event":"Probable composition during Chrysostom's presbyterate in Antioch."},{"date":"4th–5th centuries","event":"Transmission of Chrysostom's homilies on Matthew in Greek manuscripts."},{"date":"10th–11th centuries","event":"Earliest complete manuscript witnesses of the homily."},{"date":"14th century","event":"Excerpted in the Syntagma of Matthew Blastares, a Byzantine canonical collection."},{"date":"Modern","event":"Edition based on a single printed source (khazarzar) without critical apparatus."}],"relations":[{"work":"Homilies on the Gospel of Matthew (John Chrysostom)","relation":"Part of the same homiletic series on Matthew.","key":"","label":null,"url":null},{"work":"Syntagma of Matthew Blastares","relation":"Excerpted in this Byzantine canonical collection.","key":"","label":null,"url":null},{"work":"Matthew 19:3–12","relation":"Biblical text that is the subject of the homily.","key":"","label":null,"url":null},{"work":"Jeremiah 10:23 LXX (uncertain)","relation":"Possible source of a lemma cited in the homily.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:John Chrysostom","label":"John Chrysostom","url":"https://en.wikipedia.org/wiki/John_Chrysostom","reason":"Biographical context for the author."},{"key":"wikipedia:Antiochene school","label":"Antiochene school","url":"https://en.wikipedia.org/wiki/School_of_Antioch","reason":"Exegetical tradition of the homily."},{"key":"wikipedia:Marriage in the Eastern Orthodox Church","label":"Marriage in the Eastern Orthodox Church","url":"https://en.wikipedia.org/wiki/Marriage_in_the_Eastern_Orthodox_Church","reason":"Doctrinal context for the homily's teaching."}],"cautions":["The exact date of composition is uncertain; the late 380s–early 390s is a scholarly estimate based on Chrysostom's career.","The Latin title is a later convention, not authorial; the original Greek title varies in manuscripts.","The edition lacks critical apparatus and does not collate variant readings from the manuscript tradition.","The lemma from Jeremiah is uncertain; it may be a paraphrase or variant reading, not matching any single LXX verse exactly."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000421,"generated":"2026-11-15T07:31:03Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/In%20illud%20Domine%20non%20est%20in%20homine.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-in-illud-domine-non-est-in-homine","status":"pass","blocking":[],"warnings":[],"stats":{"passages":19,"translated":19,"commentary_passages":19,"commentary_units":111,"english_words":4747,"source_letters":19590,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The treatise is a homily on Matthew 19:3–12, arguing that human will alone cannot determine marriage or divorce; divine providence and law govern these bonds.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Chrysostom’s homilies on Matthew are dated to the late 380s or early 390s, during his Antiochene presbyterate. This work likely belongs to that period.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The text survives in Greek manuscripts of Chrysostom’s homilies on Matthew; the earliest complete witnesses are from the 10th–11th centuries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This homily was excerpted in Byzantine canonical collections (e.g., the Syntagma of Matthew Blastares) to support church teaching on the indissolubility of marriage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not collate variant readings from the manuscript tradition; the Greek text follows a single printed source (khazarzar) without critical apparatus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"The title In illud Domine non est in homine is a Latin incipit; the original Greek title is longer and varies in manuscripts. The Latin form is conventional but not authorial.","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: 19 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":19},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Εἰς τὸ ῥητὸν τοῦ προφήτου Ἱερεμίου, \"Κύριε, οὐχὶ τοῦ ἀνθρώπου ἡ ὁδὸς αὐτοῦ, οὐδὲ ἄνθρωπος πορεύσεται, καὶ κατορθώσει τὴν πορείαν αὐτοῦ.\" αʹ. Τῆς ὁδοῦ ταύτης τῆς αἰσθητῆς καὶ λεωφόρου τὰ μέν ἐστιν ὕπτια καὶ λεῖα, τὰ δὲ προσάντη καὶ τραχύτερα· οὕτω δὲ καὶ τῶν θείων Γραφῶν τὰ μέν ἐστιν αὐτόθεν πᾶσιν εὐσύνοπτα, τὰ δὲ πλείονος ἐξεργασίας καὶ πόνου δεόμενα. Ἀλλ' ὅταν μὲν ἰσόπεδον καὶ λείαν ὁδεύωμεν ὁδὸν, οὐ πολλῆς ἡμῖν δεῖ ἀκριβείας· ὅταν δὲ ὑπτίαν καὶ στενὴν καὶ πρὸς αὐτὴν ἀνατεινομένην τὴν ἀκρώρειαν, καὶ ὑπὸ κρημνῶν ἑκατέρωθεν ἀπειλημμένην, νηφούσης ἡμῖν δεῖ ψυχῆς καὶ διεγηγερμένης, τῆς δυσχωρίας ῥᾳθυμεῖν οὐκ ἐπιτρεπούσης.\n\nΚἂν γὰρ μικρόν τις παραβλέψῃ, μόνου τοῦ ποδὸς ὀλισθήσαντος. ἅπαν τὸ σῶμα κατακρημνίζεται, κἂν εἰς φάραγγας κατακύψῃ κάτω, σκοτοδίνῳ κατεχόμενος καταφέρεται. Οὕτω δὴ καὶ ἐπὶ τῶν θείων Γραφῶν τὰ μὲν εὔκολα καὶ ῥᾴδια τῶν νοημάτων, καὶ ἀπονητὶ διοδεῦσαι ἔνι, τὰ δὲ τραχύτερα καὶ προσάντη οὐχ ὁμοίως εὔπορον διαβῆναι. Διὸ νήφειν ἅπαντας δεῖ καὶ ἐγρηγορέναι, ὅταν τοιαῦτα διαβαίνωμεν χωρία, ὥστε μὴ περὶ τῶν ἐσχάτων ἡμῖν γενέσθαι τὸν κίνδυνον. Διὰ γὰρ τοῦτο καὶ ἡμεῖς ποτὲ μὲν ἐν τοῖς εὐκολωτέροις ὑμᾶς ἐγγυμνάζομεν, ποτὲ δὲ ἐπὶ τὰ δυσκολώτερα ἄγομεν, ἵνα καὶ τὸν πόνον ὑμῖν παραμυθησώμεθα, καὶ τὴν ῥᾳθυμίαν ἐκβάλωμεν.","english":"On the saying of the prophet Jeremiah, \"Lord, is not the way of man his own, and does not man go and accomplish his journey?\" 1. Of this perceptible and public road, some parts are level and smooth, others steep and rougher. So also with the divine Scriptures: some things are immediately clear to all, while others require more elaboration and effort. But when we travel on a level and smooth road, we do not need much precision; when, however, the road is steep and narrow, stretching up to the very peak, and hemmed in by precipices on either side, we need a sober and alert soul, since the difficulty does not permit us to be careless.\n\nFor if one looks away even a little, with only the foot slipping, the whole body is hurled down, and if one peers down into ravines, seized by vertigo, one is carried down. So too with the divine Scriptures: some thoughts are easy and simple, and can be traversed without effort, while others are rougher and steeper, not equally easy to cross. Therefore all must be sober and watchful when we pass through such places, so that the danger does not become extreme for us. For this reason we also sometimes train you in the easier passages, and sometimes lead you to the more difficult, so that we may both relieve your labor and drive out your carelessness.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριε, οὐχὶ τοῦ ἀνθρώπου ἡ ὁδὸς αὐτοῦ, οὐδὲ ἄνθρωπος πορεύσεται, καὶ κατορθώσει τὴν πορείαν αὐτοῦ","severity":"info","text":"Chrysostom opens with a lemma from Jeremiah, likely Jer 10:23 LXX, though the exact verse is uncertain. The citation is introduced as a saying of the prophet, not a direct quotation from a canonical book.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"αʹ","severity":"info","text":"The Greek numeral αʹ marks the first section of the homily, indicating a clear structural division. This is typical of Chrysostom's exegetical works, where numbered sections organize the exposition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"λεωφόρου","severity":"info","text":"The image of a public road (λεωφόρος) with smooth and rough parts is a common rhetorical topos in ancient moral philosophy, used to illustrate the varying difficulty of scriptural interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ὕπτια","severity":"info","text":"The Greek term ὕπτια here means 'steep' or 'sloping upward,' contrasting with λεῖα 'smooth.' The English draft renders it as 'steep,' which is correct in context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"νηφούσης ψυχῆς","severity":"info","text":"The call for a 'sober and alert soul' (νηφούσης ψυχῆς) echoes Chrysostom's frequent exhortations to spiritual vigilance, paralleling ascetic literature on watchfulness (νῆψις).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Κύριε, οὐχὶ τοῦ ἀνθρώπου ἡ ὁδὸς αὐτοῦ","severity":"caution","text":"The lemma's exact source in Jeremiah is uncertain; it may be a paraphrase or a variant reading. The Greek text as given does not match any single verse exactly in the LXX, so the citation should be treated as a loose reference.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lemma from Jeremiah is not a precise match to any known LXX verse; it may be a conflation or a memory quotation.","The structural marker αʹ could indicate a section number or a homily number; here it is taken as the first section."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Ὥσπερ γὰρ οἱ διαπαντὸς εὐκολίας ἀπολαύοντες, χαυνότεροι γίνονται· οὕτως οἱ διηνεκῶς πρὸς τραχύτερα ἑλκόμενοι, πρὸς τὸν πόνον ἀπογινώσκουσι. Δεῖ τοίνυν ἀναμεμίχθαι τὸ τῆς διδασκαλίας εἶδος, καὶ νῦν μὲν τοῦτο, νῦν δὲ ἐκεῖνο μεταχειρίζειν, ὥστε μήτε χαλᾶσθαι πέρα τοῦ μέτρου τὴν διάνοιαν ἡμῖν, μήτε διατεινομένην ὑπὲρ τὸ δέον διαῤῥήγνυσθαι πάλιν πρὸς τὸν πόνον ἀπαγορεύουσαν. Διὰ τοῦτο πρώην ὑμῖν περὶ Παύλου καὶ Πέτρου διαλεχθέντες, καὶ τῆς ἐν Ἀντιοχείᾳ γενομένης αὐτοῖς πρὸς ἀλλήλους ἀμφισβητήσεως, καὶ τὴν δοκοῦσαν ἐκείνων εἶναι μάχην πάσης εἰρήνης χρησιμωτέραν ὑμῖν ἀποδείξαντες, καὶ ἐπὶ τὴν ὑπτίαν ἐκείνην καὶ τραχείαν ἀγαγόντες ὁδὸν, ἐπειδὴ πεπονηκότας εἴδομεν, τῇ μετ' ἐκείνην ἡμέρᾳ πρὸς ἑτέραν εὐκολωτέραν ἐχειραγωγοῦμεν ὑπόθεσιν, τοῦ μακαρίου Εὐσταθίου τὰ ἐγκώμια διηγούμενοι, καὶ μετ' ἐκεῖνον τοῦ γενναίου μάρτυρος Ῥωμανοῦ τοὺς ἐπαίνους διεξιόντες, ὅτε δὴ καὶ λαμπρότερον ἡμῖν τὸ θέατρον γέγονε, καὶ πλείων ὁ κρότος, καὶ μείζων ὁ θόρυβος. Καθάπερ γάρ τις καμὼν, εἶτα εἰς λειμῶνα εἰσελθὼν, γάννυται καὶ διαχεῖται, τραχὺ μὲν ὁρῶν οὐδὲν οὐδὲ ἐπίπονον, ἄνεσιν δὲ καὶ τέρψιν καὶ ψυχαγωγίαν πολλήν· οὕτω καὶ ὑμεῖς μοι διέκεισθε τότε· ἀπὸ γὰρ τῶν πόνων καὶ τῶν δυσκολιῶν τῆς ἀκροάσεως ἐκείνης, ὥσπερ εἰς λειμῶνα εἰσελθόντες τῶν μαρτύρων τὰ ἐγκώμια, μετὰ πολλῆς τῆς ἀδείας τῆς τέρψεως ἐνεφορεῖσθε ἐκείνης. Οὐδὲ γὰρ λαβαὶ καὶ ἀντιλαβαὶ ἦσαν τότε, οὐδὲ παλαίσματα καὶ διαδύσεις, ἀλλ' οὐδενὸς ἀντικρούοντος, ἄφετος καθ' ἑαυ τὸν ὁ λόγος ἠγωνίζετο, ἀπολελυμένος καὶ ἐλεύθερος ὤν.","english":"Just as those who always enjoy ease become more frivolous, so those who are constantly dragged toward rougher things despair of the toil. Therefore the form of teaching must be mixed, and now this, now that must be employed, so that our mind is neither relaxed beyond measure nor, being stretched excessively, is again broken by despairing of the toil. For this reason, after we had recently discoursed to you about Paul and Peter and the dispute that occurred between them in Antioch, and had shown you that their apparent conflict was more useful than any peace, and had led you onto that rough and rugged road, when we saw that you were weary, on the following day we led you by the hand to another, easier subject, recounting the encomia of the blessed Eustathius, and after him the praises of the noble martyr Romanus, on which occasion the theater became brighter for us, and the applause greater, and the noise louder. For just as a man who has toiled and then enters a meadow rejoices and is delighted, seeing nothing rough or painful, but much relaxation, delight, and refreshment, so you were disposed toward me then; for from the toils and difficulties of that hearing, as if entering a meadow of the martyrs' encomia, you freely partook of that delight. For there were no grips and counter-grips then, no wrestling holds and escapes, but with no one opposing, the speech contended on its own, being unbound and free.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ὥσπερ γὰρ ... ἀπογινώσκουσι","severity":"info","text":"Chrysostom argues that a mixed pedagogical approach prevents both laxity and despair, using the analogy of physical travel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"περὶ Παύλου καὶ Πέτρου ... ἀμφισβητήσεως","severity":"info","text":"The dispute between Paul and Peter at Antioch (Gal 2:11-14) was a common topic in early Christian literature, often used to illustrate concord amid apparent conflict.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τοῦ μακαρίου Εὐσταθίου","severity":"info","text":"Eustathius of Antioch (c. 300-337) was a prominent bishop and theologian, known for his opposition to Arianism; his encomium by Chrysostom is now lost.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τοῦ γενναίου μάρτυρος Ῥωμανοῦ","severity":"info","text":"Romanus of Caesarea (d. 303) was a deacon and martyr under Diocletian; his cult was popular in Antioch, and Chrysostom delivered a panegyric for him.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καθάπερ γάρ τις καμὼν ... ψυχαγωγίαν πολλήν","severity":"info","text":"Chrysostom uses a simile comparing the audience's relief after difficult teaching to a laborer entering a meadow, reinforcing the mixed-method argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"λαβαὶ καὶ ἀντιλαβαὶ ... παλαίσματα καὶ διαδύσεις","severity":"info","text":"These wrestling terms (grips, counter-grips, holds, escapes) metaphorically describe the dialectical complexity of the earlier discourse on Paul and Peter.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῆς ἐν Ἀντιοχείᾳ γενομένης αὐτοῖς πρὸς ἀλλήλους ἀμφισβητήσεως' could refer to a specific historical event or a literary topos; Chrysostom treats it as a known episode."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"διὰ τοῦτο δὲ καὶ λαμπρότερος ἦν καὶ πανηγυρικώτερος, καὶ πλειόνων ἀπέλαυεν ἐπαίνων. Ἡ γὰρ διάνοια τῶν ἀκροατῶν, ὅταν μετ' εὐκολίας τοῖς λεγομένοις παρακολουθῇ, πολλῆς ἀνέσεως ἀπολαύουσα, προθυμότερον πρὸς τὸν ἔπαινον τοῦ λέγοντος διεγείρεται. Ἐπεὶ οὖν ἱκανῶς ὑμᾶς ἀνεκτησάμεθα ἐν ταῖς ἡμέραις ταύταις, οὐδὲν ἐπίπονον καὶ τραχὺ πρὸς τὴν ὑμετέραν κινήσαντες ἀγάπην, φέρε δὴ τήμερον ὑμᾶς πάλιν ἐπὶ τὴν προτέραν ἀγάγωμεν γυμνασίαν, πρὸς τὰ ἐπιπονώτερα τῶν\n\nΓραφῶν καὶ πολλῆς δεόμενα συνέσεως χειραγωγοῦντες ὑμᾶς, οὐχ ἵνα συντρίψωμεν τῷ καμάτῳ, ἀλλ' ἵνα γυμνάσωμεν εἰς τὸ δύνασθαι καὶ ταῦτα μετὰ ἀσφαλείας διαβαίνειν τὰ χωρία. Ὥσπερ οὖν τότε παρὰ μὲν τὴν ἀρχὴν ἐδόκει μάχη τις εἶναι καὶ φιλονεικία τῶν ἀποστόλων, ἐπειδὴ δὲ ἀνέβημεν τοὺς σκοπέλους ἐκείνους, εἴδομεν ἄνω λοιπὸν τὸν καρπὸν τοῦ Πνεύματος, ἀγάπην, χαρὰν, εἰρήνην, καὶ οὐ μάταιος ἡμῖν οὐδὲ περιττὸς ὁ πόνος ἐγένετο, ἀλλ' εἰς εὐφροσύνην κατέληξεν· οὕτω καὶ σήμερον προσδοκῶ ταῖς εὐχαῖς ταῖς ὑμετέραις, ἂν μετὰ καρτερίας καὶ πολλῆς τῆς ὑπομονῆς τὴν προκειμένην ἡμῖν διανύσωμεν ὁδὸν, καὶ ἐπὶ τὴν κορυφὴν αὐτὴν ἀναβῆναι δυνηθῶμεν, ἰσόπεδα καὶ λεῖα καὶ ὕπτια πάντα εὑρήσειν ἐκεῖ. Τί ποτ' οὖν ἐστι τὸ προκείμενον ἡμῖν νῦν; Τὸ παρὰ τοῦ προφήτου σήμερον ἀναγνωσθέν· Κύριε, οὐκ ἐν τῷ ἀνθρώπῳ ἡ ὁδὸς αὐτοῦ, οὐδὲ ἄνθρωπος πορεύσεται, καὶ κατορθώσει τὴν πορείαν αὐτοῦ.","english":"For this reason, indeed, it was both more brilliant and more festive, and it enjoyed more praise. For the mind of the hearers, when it follows what is said with ease, enjoying great relaxation, is more eagerly roused to praise the speaker. Since, then, we have sufficiently refreshed you in these days, having stirred nothing laborious or harsh toward your love, come now, let us lead you back today to the former exercise, guiding you by the hand to the more toilsome passages of the Scriptures, which require much understanding—not to crush you with toil, but to train you so that you may be able to traverse these places also with safety. Just as then, at the beginning, there seemed to be some battle and contention among the apostles, but when we climbed those crags, we saw above the fruit of the Spirit—love, joy, peace—and our labor was not vain nor superfluous, but ended in gladness; so also today I expect, by your prayers, that if we complete the path set before us with endurance and great patience, and are able to ascend to its very summit, we will find everything there level, smooth, and gentle. What, then, is the subject now set before us? The passage read today from the prophet: \"Lord, the way of man is not in man, nor will man go and accomplish his journey.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"διὰ τοῦτο","severity":"info","text":"This passage marks a transition from the preceding discourse on mixed teaching to a new, more demanding scriptural exercise. The phrase 'for this reason' links back to the previous argument about balancing ease and toil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γυμνασίαν","severity":"info","text":"The term 'gymnasia' (exercise) is a key metaphor in Chrysostom's pedagogy, comparing scriptural study to athletic training. It implies disciplined, progressive effort leading to spiritual strength.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριε, οὐκ ἐν τῷ ἀνθρώπῳ ἡ ὁδὸς αὐτοῦ","severity":"info","text":"This is a quotation from the Septuagint of Psalm 36(37):23 (LXX 36:23). The exact wording differs slightly from the standard text, possibly due to Chrysostom's citation from memory or a variant reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ παρὰ τοῦ προφήτου σήμερον ἀναγνωσθέν","severity":"info","text":"Chrysostom refers to a liturgical reading from the prophet (i.e., the Psalms, attributed to David as prophet). This indicates the homily was delivered after a scriptural reading in a church service.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ὥσπερ οὖν τότε ... οὕτω καὶ σήμερον","severity":"info","text":"Chrysostom draws an analogy between a previous homily on an apparent apostolic conflict (likely Galatians 2) and the current difficult passage. The earlier climb yielded spiritual fruit (love, joy, peace), promising similar reward now.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐδὲ ἄνθρωπος πορεύσεται, καὶ κατορθώσει τὴν πορείαν αὐτοῦ","severity":"caution","text":"The English draft translates the Greek imperfectly: the Greek says 'nor will man go and accomplish his journey,' but the draft omits 'and accomplish his journey.' The full clause is needed for Chrysostom's argument about human inability to control one's path.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural reference is uncertain: the quoted phrase resembles Psalm 36(37):23 but is not verbatim from the standard Septuagint. Chrysostom may be paraphrasing or citing a different version.","The phrase 'τὸ παρὰ τοῦ προφήτου σήμερον ἀναγνωσθέν' could refer to a reading from the prophetic books (e.g., Isaiah) rather than the Psalms, but 'προφήτου' often includes David as a prophet in patristic usage."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Τὸ μὲν ζήτημα τοῦτο· ὑμεῖς δὲ, ὥσπερ τότε παρέσχετε τὴν σπουδὴν, καὶ νῦν συντείνατε ἑαυτούς· οὐδὲ γὰρ τοῦτο ἔλαττον ἐκείνου τὸ ζήτημα, ἀλλὰ καὶ πλείονος δεῖται φροντίδος. Τί δήποτε; Ὅτι ἡ μὲν Παύλου καὶ Πέτρου δοκοῦσα μὲν εἶναι διαφορὰ, οὐκ οὖσα δὲ, οὐ πολλοῖς γνώριμος ἦν, ὅθεν οὐδὲ πολλὴν ἐκ τῆς ἀγνοίας εἰκὸς ἦν γενέσθαι τὴν βλάβην· αὕτη δὲ ἡ ῥῆσις πανταχοῦ περιφέρεται, ἐν οἰκίαις, ἐν ἀγοραῖς, ἐν χώραις, ἐν πόλεσιν, ἐν γῇ καὶ θαλάττῃ καὶ νήσοις· καὶ ὅπουπερ ἂν ἀπέλθῃς, ἀκούσῃ ταῦτα λεγόντων πολλῶν· Γέγραπται, Οὐκ ἐν τῷ ἀνθρώπῳ ἡ ὁδὸς αὐτοῦ. Οὐ ταύτην δὲ μόνον μεμελετήκασι τὴν ῥῆσιν, ἀλλὰ καὶ ἑτέρας πρὸς ταύτην συνείρουσι τοιαύτας, ὅτι Οὐ τοῦ θέλοντος, οὐδὲ τοῦ τρέχοντος· καὶ μετ' ἐκεῖνο πάλιν, Ἐὰν μὴ Κύριος οἰκοδομήσῃ οἶκον, εἰς μάτην ἐκοπίασαν οἱ οἰκοδομοῦντες αὐτόν. Τοῦτο δὲ ποιοῦσι, τῆς οἰκείας ῥᾳθυμίας προκαλύμματα τὰς θείας Γραφὰς προβαλλόμενοι, καὶ τὴν σωτηρίαν ἡμῶν καὶ τὴν ἐλπίδα διὰ τούτων διορύττειν ἐπιχειροῦντες τῶν ῥημάτων. Οὐδὲν γὰρ ἕτερον κατασκευάσαι βούλονται διὰ τούτων, ἀλλ' ἢ ὅτι οὐδενός ἐσμεν κύριοι. Πάντα οἴχεται τὰ καθ' ἡμᾶς· εἰκῆ βασιλείας ὑπόσχεσις, εἰκῆ γεέννης ἀπειλὴ, εἰκῆ νόμοι καὶ τιμωρίαι καὶ κολάσεις καὶ συμβουλαί.","english":"This is the question. But you, just as you then showed eagerness, now also apply yourselves; for this question is not less than that one, but even requires more attention. Why so? Because the apparent difference between Paul and Peter, which was not a real one, was not known to many, whence it was likely that no great harm would come from ignorance; but this saying is carried about everywhere—in houses, in marketplaces, in fields, in cities, on land and sea and islands; and wherever you go, you will hear many saying this: \"It is written, 'Not in man is his way.'\" And they have not only studied this saying, but they also string together other such ones with it, that \"It is not of the one who wills, nor of the one who runs\"; and after that again, \"Unless the Lord builds a house, those who build it have labored in vain.\" They do this, putting forward the divine Scriptures as screens for their own indolence, and attempting through these words to undermine our salvation and our hope. For they wish to establish nothing else by these than that we are masters of nothing. All that concerns us is gone; the promise of a kingdom is vain, the threat of Gehenna is vain, laws and punishments and penalties and counsels are vain.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Τὸ μὲν ζήτημα τοῦτο","severity":"info","text":"Chrysostom introduces the main question of the homily, contrasting it with the earlier discussion of Paul and Peter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἐν τῷ ἀνθρώπῳ ἡ ὁδὸς αὐτοῦ","severity":"info","text":"This phrase is a loose citation of a biblical verse, likely Psalm 127:2 (LXX) or a similar wisdom text, used by opponents to argue against human agency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐ τοῦ θέλοντος, οὐδὲ τοῦ τρέχοντος","severity":"info","text":"This appears to be a paraphrase of a proverbial or scriptural saying, possibly echoing Proverbs or a patristic commonplace, emphasizing divine control over human effort.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐὰν μὴ Κύριος οἰκοδομήσῃ οἶκον, εἰς μάτην ἐκοπίασαν οἱ οἰκοδομοῦντες αὐτόν","severity":"info","text":"This saying is not a direct biblical quotation but a paraphrase of a theme from the Psalms or Wisdom literature, used by Chrysostom's opponents to argue that human effort is futile without divine initiative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προκαλύμματα","severity":"info","text":"Chrysostom accuses his opponents of using Scripture as a 'screen' (προκάλυμμα) for their laziness, a common rhetorical trope in his polemics against fatalism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"εἰκῆ βασιλείας ὑπόσχεσις, εἰκῆ γεέννης ἀπειλὴ","severity":"info","text":"Chrysostom argues that the opponents' position renders eschatological promises and threats meaningless, a key concern in his pastoral teaching on free will.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical source of the sayings cited by Chrysostom's opponents is not identified in the text; they may be paraphrases or conflations of multiple verses."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"βʹ. Τί γὰρ ἄν τις παραινέσειε τῷ μηδενὸς ὄντι κυρίῳ; τί δὲ ἄν τις ὑπόσχοιτο τῷ πάσης ἐξουσίας ἀπεστερημένῳ; Οὔτε ὁ κατορθώσας ἄξιός ἐστιν ἐπαίνου, οὔτε ὁ διαμαρτὼν ὑπεύθυνος κολάσεως καὶ τιμωρίας, ἂν μὴ ἐφ' ἡμῖν ᾖ τὰ πρακτέα. Εἰ δὲ τοῦτο πεισθεῖεν ἄνθρωποι, οὐδεὶς οὐκέτι λοιπὸν οὐκ ἀρετῆς ἀνθέξεται, οὐ κακίαν φεύξεται. Εἰ γὰρ νῦν καθ' ἑκάστην ἡμέραν περὶ γεέννης ἐνηχούντων ἡμῶν, περὶ βασιλείας δια λεγομένων, καὶ τὰς κολάσεις τὰς ἀφορήτους καὶ τὰ ἔπαθλα τὰ ὑπερβαίνοντα διάνοιαν ἀνθρωπίνην προτιθέντων, συμβουλευόντων, παρακαλούντων, πάντα κινούντων λόγον, μόλις τινὲς ὑπομένουσι τοὺς ὑπὲρ τῆς ἀρετῆς ἱδρῶτας, μόλις ἀφίστανται τῆς ἐν τοῖς ἁμαρτήμασιν ἡδονῆς· ἂν καὶ ταύτην ἐκκόψῃς τὴν ἄγκυραν τὴν ἱερὰν, οὐχ ὁλόκληρον βαπτισθήσεται τὸ σκάφος, καὶ πάντες οἰχήσονται γενόμενοι τέλεον ὑποβρύχιοι, καὶ πολλὰ ἔσται καθ' ἡμέραν τὰ ναυάγια; Οὐδὲν γὰρ, οὐδὲν οὕτως ἐσπούδακεν ὁ διάβολος, ὡς τοῦτο πεῖσαι τὴν ἀνθρωπίνην ψυχὴν, ὅτι οὔτε ἐν τοῖς ἁμαρτήμασίν ἐστιν ὑπεύθυνος κολάσεως, οὔτε ἐν τοῖς κατορθώμασιν ἐπαίνων ἄξιος καὶ στεφάνων, ἵνα καὶ τῶν σπουδαίων ἐκλύσῃ τὰς χεῖρας, καὶ σβέσῃ τὴν προθυμίαν, καὶ τῶν ἀναπεπτωκότων ἐπιτείνῃ τὴν ὀλιγωρίαν καὶ αὐξήσῃ τὴν ῥᾳθυμίαν.","english":"For what could one advise someone who is master of nothing? And what could one promise to someone deprived of all authority? Neither is the one who succeeds worthy of praise, nor is the one who fails liable to punishment and retribution, if our actions are not in our power. If people were persuaded of this, no one would ever again pursue virtue or flee vice. For if now, when we daily speak of Gehenna, discourse about the Kingdom, and set before them both the unbearable punishments and the rewards that surpass human understanding, when we advise, exhort, and move every argument, only with difficulty do some endure the labors for virtue, only with difficulty do they abstain from the pleasure in sins—if you also cut away this sacred anchor, will not the whole ship be submerged, and will not everyone go under, becoming completely sunk, and will there not be many shipwrecks every day? For nothing, nothing has the devil so eagerly sought as to persuade the human soul that it is neither liable to punishment for its sins nor worthy of praise and crowns for its successes, so that he may loosen the hands of the zealous and quench their eagerness, and increase the negligence of the fallen and augment their sloth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὔτε ὁ κατορθώσας ἄξιός ἐστιν ἐπαίνου, οὔτε ὁ διαμαρτὼν ὑπεύθυνος κολάσεως","severity":"info","text":"Chrysostom states the logical consequence of denying free will: moral accountability collapses. This is a core argument in the treatise against determinism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἄγκυραν τὴν ἱερὰν","severity":"info","text":"The 'sacred anchor' is a metaphor for the belief in human responsibility, which Chrysostom presents as essential for moral effort. The image is nautical, common in patristic rhetoric.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γεέννης","severity":"info","text":"Gehenna (γέεννα) is the New Testament term for hell, derived from the Valley of Hinnom. Chrysostom frequently uses it to denote eternal punishment, as in Matthew 5:22.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οὐδεὶς οὐκέτι λοιπὸν οὐκ ἀρετῆς ἀνθέξεται","severity":"info","text":"Chrysostom argues that without free will, moral exhortation becomes futile. This reflects the broader 4th-century debate against astral determinism and Manichaean fatalism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰ γὰρ νῦν ... ἂν καὶ ταύτην ἐκκόψῃς","severity":"info","text":"Chrysostom uses a conditional chain: if even with constant preaching few are virtuous, removing the anchor of free will would cause total moral shipwreck. The shipwreck metaphor intensifies the argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οὐδὲν ... οὕτως ἐσπούδακεν ὁ διάβολος","severity":"info","text":"Chrysostom attributes the denial of free will to the devil's strategy. This rhetorical move aligns with his pastoral concern to combat fatalism, a theme echoed in later Byzantine moral theology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Διὸ χρὴ προσέχειν μετὰ ἀκριβείας τοῖς λεγομένοις. Κρημνὸς ἑκατέρωθέν ἐστι καὶ βόθρος, ἂν μὴ νηφόντως ἀναγνῶμεν τὸ ῥητόν. Τί γὰρ εἴπωμεν; ὅτι ἐψεύσατο ὁ προφήτης; Ἀλλ' ἐπικίνδυνον· προφήτης γὰρ οὐ ψεύδεται· τὰ γὰρ τοῦ Θεοῦ φθέγγεται ῥήματα. Ἀλλ' οὐκ ἐψεύσατο ὁ προφήτης; οὐκοῦν οὐκ ἐφ' ἡμῖν τὰ πρακτέα; Ἀλλὰ καὶ\n\nἐφ' ἡμῖν τὰ πρακτέα, καὶ ὁ προφήτης οὐκ ἐψεύσατο· καὶ ἀμφότερα ταῦτα παραστήσομεν, ἐὰν προσέχητε. Διὰ γὰρ τοῦτο ἑκατέρωθεν ἔδειξα τὸν κρημνὸν, ἵνα νήφοντες διανύσωμεν τὴν προκειμένην ἡμῖν ὁδόν. Μὴ γὰρ δὴ τοῦτο μόνον ἐξετάσωμεν, τὸ, Οὐκ ἐν τῷ ἀνθρώπῳ ἡ ὁδὸς αὐτοῦ· ἀλλὰ καὶ τὴν ἀκολουθίαν ἅπασαν, καὶ ὑπὲρ τίνων εἴρηται, καὶ παρὰ τίνος, καὶ πρὸς τίνα, καὶ διὰ τί, καὶ πότε, καὶ πῶς. Οὐ γὰρ ἀρκεῖ τὸ λέγειν, ὅτι ἐν ταῖς Γραφαῖς γέγραπται, οὐδὲ ἁπλῶς παρασπῶντας ῥήματα καὶ σπαράσσοντας τὰ μέλη τοῦ σώματος τῶν θεοπνεύστων Γραφῶν, ἔρημα καὶ γυμνὰ τῆς οἰκείας αὐτῶν συναφείας λαβόντας, ἐπ' ἐξουσίας καὶ ἀδείας ἐπηρεάζειν αὐτοῖς. Οὕτω γὰρ πολλὰ δόγματα διεφθαρμένα εἰς τὸν βίον εἰσενήνεκται τὸν ἡμέτερον, τοῦ διαβόλου πείθοντος τοὺς ῥᾳθυμοτέρους διεστραμμένως ἀπαγγέλλειν τὰ ἐν ταῖς Γραφαῖς κείμενα, ἢ προστιθέντας, ἢ ὑφαιροῦντας ἐπιζοφοῦν τὴν ἀλήθειαν.","english":"Therefore, one must attend with precision to what is said. There is a precipice on either side and a pit, if we do not read the saying with sobriety. For what shall we say? That the prophet lied? But that is dangerous; for a prophet does not lie, for he utters the words of God. But did the prophet not lie? Then are not actions within our power? But both actions are within our power, and the prophet did not lie; and we will demonstrate both these things, if you pay attention. For this reason I have shown the precipice on either side, so that we may complete the path before us with sobriety. For let us not examine only this, \"The way is not in man,\" but also the entire context, and concerning whom it is said, and by whom, and to whom, and on account of what, and when, and how. For it is not sufficient to say that it is written in the Scriptures, nor to simply tear away and rend the members of the body of the divinely inspired Scriptures, taking them bereft and naked of their own connection, and to abuse them with authority and license. For in this way many corrupted doctrines have been introduced into our life, the devil persuading the more careless to report perversely what is set down in the Scriptures, either by adding or subtracting, obscuring the truth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Κρημνὸς ἑκατέρωθέν ἐστι καὶ βόθρος","severity":"info","text":"Chrysostom uses the image of a precipice on both sides and a pit to warn against two opposite errors: denying human free will or denying prophetic truth. This rhetorical figure frames the interpretive challenge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τὸ ῥητόν","severity":"info","text":"τὸ ῥητόν (the saying) refers to the scriptural lemma under discussion, namely the phrase 'the way is not in man' from the Old Testament. Chrysostom insists on reading it within its full context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἐν τῷ ἀνθρώπῳ ἡ ὁδὸς αὐτοῦ","severity":"info","text":"This phrase is the key scriptural quotation, likely from the Septuagint (cf. Psalm 36:23 LXX: 'οὐκ ἐν τῷ ἀνθρώπῳ ἡ ὁδὸς αὐτοῦ'). Chrysostom argues it must not be isolated from its context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προφήτης","severity":"info","text":"Chrysostom refers to 'the prophet' as the speaker of the scriptural verse. In the Greek patristic tradition, prophets are considered mouthpieces of God, hence their words cannot be false.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὴν ἀκολουθίαν ἅπασαν","severity":"info","text":"Chrysostom outlines a sevenfold hermeneutical method: examine the entire context, concerning whom, by whom, to whom, on account of what, when, and how. This is a standard exegetical framework in Antiochene interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπιζοφοῦν τὴν ἀλήθειαν","severity":"caution","text":"The verb ἐπιζοφόω (to darken, obscure) is rare. Chrysostom warns that careless handling of Scripture—adding or subtracting—obscures the truth, a charge he levels against heretical misuse of proof-texts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural reference for 'the way is not in man' is not explicitly identified by Chrysostom; it is assumed to be from the Psalms (LXX). The identity of 'the prophet' is likewise unspecified but likely David."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Οὐ τοίνυν ἀρκεῖ τὸ εἰπεῖν, ὅτι ἐν τῇ Γραφῇ γέγραπται, ἀλλὰ χρὴ καὶ τὴν ἀκολουθίαν ἀναγνῶναι πᾶσαν· ἐπεὶ εἰ μέλλοιμεν διακόπτειν τὴν πρὸς ἄλληλα συνέχειαν αὐτῶν καὶ συγγένειαν, πολλὰ οὕτω τεχθήσεται πονηρὰ δόγματα. Καὶ γὰρ ἐν τῇ Γραφῇ γέγραπται, ὅτι Οὐκ ἔστι Θεὸς, καὶ ὅτι Ἀπέστρεψε τὸ πρόσωπον αὐτοῦ, τοῦ μὴ βλέπειν εἰς τέλος, καὶ ὅτι Οὐκ ἐκζητήσει ὁ Θεός. Τί οὖν; εἰπέ μοι· οὐκ ἔστι Θεός; Οὐδὲ ἐφορᾷ τὰ κατὰ γῆν πράγματα; Καὶ τίς τοῦτο ἀνάσχοιτο εἰπεῖν, ἢ ἀκοῦσαι; Καίτοι γε ἐν τῇ Γραφῇ γέγραπται· ἀλλὰ μάθε πῶς γέγραπται. Εἶπε, φησὶν, ἄφρων ἐν καρδίᾳ αὐτοῦ, Οὐκ ἔστι Θεός. Οὐ τῆς Γραφῆς ἐστιν ἡ γνώμη καὶ ἡ ψῆφος, ἀλλὰ τῆς τοῦ ἄφρονος διανοίας· οὐ τὰ ἑαυτῆς εἶπεν ἡ Γραφὴ, ἀλλὰ τὰ ἑτέρου ἀπήγγειλε. Καὶ πάλιν· Ἕως τίνος παρώξυνεν ὁ ἀσεβὴς τὸν Θεόν; Εἶπε γὰρ ἐν καρδίᾳ αὐτοῦ, Οὐκ ἐκζητήσει. Ἀπέστρεψε τὸ πρόσωπον αὐτοῦ, τοῦ μὴ βλέπειν εἰς τέλος. Καὶ ἐνταῦθα πάλιν ἀσεβοῦς ἀνθρώπου καὶ διεφθαρμένου κρίσιν καὶ ψῆφον ἐκτίθεται. Οὕτω καὶ ἰατροῖς ἔθος ἐστὶ, τοῖς ὑγιαίνουσι διαλεγομένοις τὰ τῶν παραπαιόντων καὶ ἐξεστηκότων ἁμαρτήματα λέγειν, ἵνα τούτους ἀσφαλεστέρους ἐργάσωνται. Ἐπεὶ οὖν ὑγεία μὲν ψυχῆς εὐσέβεια, νόσος δὲ ἐσχάτη καὶ ἀῤῥωστία τὸ τὸν Θεὸν μὴ εἰδέναι, λέγει τὰ ῥήματα τῶν ἀσεβούντων, οὐχ ἵνα ἀκούωμεν ἁπλῶς, ἀλλ' ἵνα φυλαξώμεθα. Λέγει τί εἶπεν ὁ ἄφρων, ἵνα σὺ γένῃ φρόνιμος, καὶ μὴ δέξῃ τὸ ῥῆμα· λέγει τί εἶπεν ὁ ἀσεβὴς, ἵνα σὺ φύγῃς τὴν ἀσέβειαν. Οὐ μόνον δὲ τῆς ἀκολουθίας ἐκκόπτειν οὐ χρὴ, ἀλλὰ καὶ ὑγιῆ προφέρειν αὐτὰ, καὶ μηδὲν προστιθέναι.","english":"It is not sufficient, therefore, to say that it is written in Scripture, but one must also read the entire sequence. For if we were to cut off their mutual continuity and connection, many wicked doctrines would thus be born. For it is written in Scripture that \"There is no God,\" and that \"He turned away His face, so as not to see to the end,\" and that \"God will not seek out.\" What then, tell me? Is there no God? Does He not oversee earthly affairs? And who would endure to say or hear this? Yet it is written in Scripture. But learn how it is written. \"The fool,\" it says, \"said in his heart, 'There is no God.'\" This is not the opinion and judgment of Scripture, but of the fool's mind. Scripture did not speak its own words, but reported another's. And again: \"How long did the impious one provoke God? For he said in his heart, 'He will not seek out.' He turned away His face, so as not to see to the end.\" And here again it sets forth the judgment and opinion of an impious and corrupt man. Thus it is also customary for physicians, when conversing with the healthy, to recount the errors of those who are delirious and out of their senses, in order to make them more secure. Since health of soul is piety, and the ultimate sickness and infirmity is not to know God, it speaks the words of the impious, not that we might hear them simply, but that we might be on guard. It says what the fool said, so that you may become wise and not accept the word; it says what the impious said, so that you may flee impiety. Not only must one not cut off the sequence, but one must also pronounce them soundly and add nothing.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὴν ἀκολουθίαν ἀναγνῶναι πᾶσαν","severity":"info","text":"Chrysostom insists that reading the entire sequence (ἀκολουθία) of a scriptural passage is necessary to avoid heretical misinterpretation. This is a key hermeneutical principle in his exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἔστι Θεὸς","severity":"info","text":"Chrysostom cites the phrase 'There is no God' as a scriptural quotation, likely from Psalm 14:6 LXX (13:6 MT), where the fool says this in his heart. He clarifies that Scripture reports the fool's words, not its own teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀπέστρεψε τὸ πρόσωπον αὐτοῦ","severity":"info","text":"The phrase 'He turned away His face' echoes Psalm 13:1 LXX (12:1 MT) or similar passages where God's apparent abandonment is described. Chrysostom again attributes this to the impious speaker.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἐκζητήσει ὁ Θεός","severity":"info","text":"The statement 'God will not seek out' likely alludes to Psalm 10:4 LXX (9:4 MT) or similar texts. Chrysostom stresses that this is the opinion of the impious, not Scripture's own judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἰατροῖς","severity":"info","text":"Chrysostom uses the analogy of physicians recounting the errors of delirious patients to the healthy, a common rhetorical device in ancient medicine and moral exhortation, to illustrate how Scripture reports impious speech for the reader's benefit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὑγιῆ προφέρειν","severity":"caution","text":"The phrase 'pronounce them soundly' (ὑγιῆ προφέρειν) may imply correct pronunciation or, more likely, proper interpretation without distortion. The Greek is ambiguous, but Chrysostom's context favors the latter.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural references for the cited phrases are not specified by Chrysostom; they are identified by scholarly consensus with Psalms. The phrase 'ὑγιῆ προφέρειν' could mean either 'pronounce correctly' or 'interpret soundly'; the context supports the latter."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Πολλοὶ γοῦν καὶ ἕτερά τινα ἀπὸ τῶν Γραφῶν περιφέρουσι, διεστραμμένως ἀναγγέλλοντες. Γέγραπται γὰρ, φησὶν, Εἰ πυροῦσαι, γάμησον· οὐδαμοῦ δὲ τοῦτο οὕτως ἐστὶ γεγραμμένον· ἀλλὰ πῶς εἴρηται, σκόπησον· Λέγω δὲ τοῖς ἀγάμοις καὶ ταῖς χήραις, καλὸν αὐτοῖς ἐστιν, ἐὰν μείνωσιν ὡς κἀγώ· εἰ δὲ οὐκ ἐγκρατεύονται, γαμείτωσαν· κρεῖσσον γάρ ἐστι γαμῆσαι, ἢ πυροῦσθαι. Οὐκ ἔστιν οὖν ταὐτὸν, φησὶ, τὸ, εἰ πυροῦσαι, γάμησον; Μάλιστα μὲν, εἰ καὶ ταὐτὸν ἦν τὸ, εἰ πυροῦσαι, γάμησον, οὐκ ἐχρῆν ἀφέντας αὐτοὺς τὴν ὑγιῆ τῆς Γραφῆς ἀπαγγελίαν, διαστρέφειν, καὶ οἰκείοις ῥήμασι προφέρειν τὰ τῆς Γραφῆς νοήματα· νυνὶ δὲ καὶ πολὺ τὸ μέσον εὑρήσομεν. Ἂν μὲν γὰρ ἁπλῶς εἴπῃς, Εἰ πυροῦσαι, γάμησον, πᾶσιν ἔδωκας ἐξουσίαν τοῖς παρθενεύειν προῃρημένοις, ἡνίκα ἂν ὑπὸ ἐπιθυμίας ὀχληθεῖεν, τὰς πρὸς τὸν Θεὸν διαλῦσαι συνθήκας, καὶ πρὸς τὸν γάμον αὐτομολῆσαι, καὶ τῆς προτέρας ὑποσχέσεως ἐπιλαθέσθαι. γʹ. Εἰ δὲ μάθοις, τίσιν ὁ Παῦλος διαλέγεται, ὅτι οὐχ ἅπασιν ἁπλῶς, ἀλλὰ τοῖς οὐδέπω γεγενημένοις ἐν ὑποσχέσεσι, δυνήσῃ ταύτην τὴν ἐπιβλαβῆ καὶ ὀλέθριον ἀνελεῖν ἐξουσίαν. Λέγω γὰρ, φησὶ, τοῖς ἀγάμοις καὶ ταῖς χήραις, οὐ ταῖς ὑποσχομέναις χηρείαν, ἀλλὰ ταῖς μήτε τοῦτο, μήτε ἐκεῖνο μηδέπω ψηφισαμέναις, ἀλλ' ἐν μεταιχμίῳ τινὶ τῆς γνώμης ἑκατέρας οὔσαις. Οἷον· ἀπέβαλέ τις ἄνδρα, φησίν· οὔπω κέκρικε παρ' ἑαυτῇ, οὔτε ἐκύρωσεν, εἴτε χηρείαν ἑλέσθαι δέοι, εἴτε δεύτερον","english":"Many, indeed, also carry around other things from the Scriptures, reporting them in a distorted manner. For it is written, they say, \"If you burn, marry.\" But this is nowhere written in such a way. Rather, consider how it is said: \"I say to the unmarried and to widows, it is good for them if they remain as I do; but if they are not continent, let them marry; for it is better to marry than to burn.\" Is it not the same, then, they say, as \"If you burn, marry\"? Certainly, even if it were the same, \"If you burn, marry,\" they ought not, abandoning the sound proclamation of Scripture, to distort it and present the meanings of Scripture in their own words. But as it is, we will find a great difference. For if you simply say, \"If you burn, marry,\" you have given permission to all who have chosen virginity to dissolve their covenants with God whenever they are troubled by desire, to desert to marriage, and to forget their former promise. 3. But if you learn to whom Paul is speaking—that it is not to everyone without distinction, but to those who have not yet made promises—you will be able to remove this harmful and destructive permission. For he says, \"I say to the unmarried and to widows,\" not to those who have promised widowhood, but to those who have not yet decided either this or that, but are in some intermediate state of opinion. For example: someone has lost a husband, he says; she has not yet decided within herself, nor has she confirmed whether she should choose widowhood or a second","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰ πυροῦσαι, γάμησον","severity":"info","text":"Chrysostom cites a distorted version of 1 Cor 7:9, where Paul writes 'εἰ δὲ οὐκ ἐγκρατεύονται, γαμείτωσαν' (if they are not continent, let them marry). The misquotation 'If you burn, marry' omits the conditional context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Chrysostom contrasts a truncated citation with the full Pauline passage (1 Cor 7:8-9) to show how removing context distorts meaning. He then argues that the full text restricts the permission to those not under vows.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πυροῦσαι","severity":"info","text":"The verb πυροῦσαι (to burn) is used metaphorically for sexual desire. Chrysostom insists that Paul's original phrase 'εἰ δὲ οὐκ ἐγκρατεύονται' (if they are not continent) is not equivalent to the simple conditional 'if you burn'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Chrysostom addresses a controversy in 4th-century Antioch: some Christians cited a shortened form of 1 Cor 7:9 to justify abandoning ascetic vows. He argues that Paul's words apply only to those not yet bound by promises of virginity or widowhood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This passage reflects Chrysostom's pastoral concern with the integrity of scriptural interpretation. His method of restoring the full context to correct a misreading became a standard patristic hermeneutical principle.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which opponents Chrysostom is refuting; they may be rigorist ascetics or lax Christians. The reading taken is that they are distorting Paul's words to permit marriage for those under vows."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"ἐπεισαγαγεῖν νυμφίον· ταύτῃ παραινῶ, φησὶν, ὅτι καλὸν τὸ οὕτως εἶναι· εἰ δὲ μὴ δύναιτο φέρειν τὸ φορτίον, γαμείτω· τὰς μέντοι ἐπιβαλλομένας ἤδη καὶ ἀπογραψαμένας εἰς τὴν τῆς χηρείας ὑπομονὴν, καὶ πρὸς τὸν Θεὸν θεμένας συνθήκας, οὔ φησι λοιπὸν εἶναι κυρίας τοῦ πρὸς δεύτερον γάμον ἐπανελθεῖν. Διὰ τοῦτο Τιμοθέῳ γράφων περὶ αὐτῶν, οὕτω πως φησί· Νεωτέρας δὲ χήρας παραιτοῦ. Ὅταν γὰρ καταστρηνιάσωσι τοῦ Χριστοῦ, γαμεῖν θέλουσιν, ἔχουσαι κρίμα, ὅτι τὴν πρώτην πίστιν ἠθέτησαν. Ὁρᾷς πῶς αὐτὰς ἐνταῦθα κολάζει καὶ τιμωρεῖται, καί φησιν ὑπευθύνους εἶναι δίκῃ, καὶ κρίματι, ὅτι τὰς πρὸς τὸν Θεὸν συνθήκας ἠθέτησαν, καὶ τὴν ὑπόσχεσιν διεψεύσαντο; Ὥστε ἐκ τούτου δῆλον, ὅτι ἐκεῖνο τὸ ῥητὸν οὐ πρὸς τὰς ὑποσχομένας εἴρηται.\n\nΔιὰ τοῦτο οὐχ ἁπλῶς αὐτὸ χρὴ προφέρειν, ἀλλ' εἰδέναι καὶ τὰ πρόσωπα, πρὸς ἃ διαλέγονται αἱ Γραφαί. Πάλιν ἑτέραν περιφέρουσι ῥῆσιν, οὐχὶ διαστρέφοντες αὐτῆς τὴν συνθήκην, ἀλλ' ἕτερον οὐκ ἐγγεγραμμένον προστιθέντες. Τοιαύτη γὰρ ἡ τοῦ διαβόλου κακουργία, ἢ πλεονασμῷ, ἢ ὑφαιρέσει, ἢ διαστροφῇ, ἢ μεταβολῇ τῶν κειμένων τὰ ὀλέθρια εἰσάγειν δόγματα. Τί δὲ τοῦτό ἐστι τὸ ῥῆμα; Ἐμόν ἐστι, φησὶ, τὸ ἀργύριον, καὶ ἐμὸν τὸ χρυσίον· καὶ ᾧ ἐὰν θέλω, δώσω αὐτά. Τούτου τὸ μὲν εἴρηται, τὸ δὲ οὐκ εἴρηται, ἀλλ' ἔξωθέν ποθεν προσέῤῥιπται. Τὸ μὲν γὰρ, Ἐμὸν τὸ ἀργύριον, καὶ ἐμὸν τὸ χρυσίον, εἶπεν ὁ προφήτης· τὸ δὲ, ᾧ ἐὰν θέλω, δίδωμι αὐτὰ, οὐκέτι πρόσκειται, ἀλλ' ἐκ τῆς τῶν πολλῶν ἀμαθίας περιφέρεται. Τίς δὲ καὶ ἐκ τούτου γίνεται βλάβη;","english":"introduce a bridegroom. To this woman I give counsel, he says, because it is good to be in this state; but if she cannot bear the burden, let her marry. However, those who have already undertaken and enrolled themselves in the endurance of widowhood, and have made covenants with God, he says are no longer masters of returning to a second marriage. For this reason, writing to Timothy about them, he speaks somewhat as follows: \"Reject younger widows.\" For when they have become insolent toward Christ, they wish to marry, having a judgment because they have betrayed their first faith. Do you see how he here punishes and chastises them, and says they are liable to justice and judgment, because they have betrayed their covenants with God and falsified their promise? So from this it is clear that that saying was not spoken to those who have made a promise.\n\nFor this reason, one must not simply cite it, but also know the persons to whom the Scriptures are speaking. Again, they carry around another saying, not distorting its meaning, but adding something else not written. For such is the malice of the devil, to introduce destructive doctrines either by addition, or subtraction, or distortion, or alteration of the texts. What is this saying? \"My silver is mine,\" he says, \"and my gold is mine; and to whomever I wish, I give them.\" Of this, part is said, part is not said, but has been thrown in from somewhere outside. For the prophet said, \"My silver is mine, and my gold is mine\"; but \"to whomever I wish, I give them\" is no longer attached, but is carried about due to the ignorance of the many. And what harm comes from this?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Νεωτέρας δὲ χήρας παραιτοῦ","severity":"info","text":"Chrysostom paraphrases 1 Timothy 5:11, where Paul instructs Timothy to reject younger widows for enrollment, linking it to the theme of broken vows.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"καταστρηνιάσωσι","severity":"info","text":"The verb καταστρηνιάω (to become insolent or wanton) is rare; Chrysostom uses it to describe widows who rebel against Christ after a vow of chastity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"συνθήκας","severity":"info","text":"The term συνθήκαι (covenants) refers to formal vows of widowhood made before God, a practice in early Christian asceticism that Chrysostom upholds as binding.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐμὸν τὸ ἀργύριον, καὶ ἐμὸν τὸ χρυσίον","severity":"info","text":"Chrysostom cites a saying attributed to a prophet (likely from the Old Testament, e.g., Isaiah or Jeremiah) but does not specify the exact source; the addition 'to whomever I wish, I give them' is spurious.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a second example of scriptural misuse: first, the distortion of 'if you burn, marry' (previous passage), now the addition of a clause to a prophetic saying, illustrating the devil's fourfold method of corruption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Chrysostom's critique of adding to scripture reflects a broader patristic concern for textual integrity, echoed in later debates about canonical authenticity and heretical interpolations.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'prophet' who said 'My silver is mine, and my gold is mine' is not specified by Chrysostom; it may be a loose reference to a wisdom or prophetic book.","The phrase 'Reject younger widows' is a paraphrase of 1 Timothy 5:11, but the exact wording differs from the canonical text."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Πολλοὶ μιαροὶ καὶ γόητες καὶ ἀκόλαστοι, καὶ οὐδὲ τὸν ἥλιον τοῦτον ὁρᾷν ἄξιοι, οὔτε ζῇν, οὔτε ἀναπνεῖν, πολλῆς ἀπολαύουσιν εὐπορίας, ἀνατρέποντες πάντα, οἰκίας χηρῶν ἁρπάζοντες, ὀρφανοὺς λυμαινόμενοι, τῶν καταδεεστέρων ἐπαιρόμενοι. Βουλόμενος τοίνυν ὁ διάβολος πεῖσαι τοὺς ἀνθρώπους, ὅτι πᾶς πλοῦτος ἄνωθέν ἐστι καὶ ἐκ τῆς τοῦ Θεοῦ δωρεᾶς, ἵν' ἐκ τούτου πολλὴν βλασφημίαν προστρίψηται τῷ Δεσπότῃ, ῥῆσιν ἀπὸ τῆς Γραφῆς λαβὼν τὴν λέγουσαν, Ἐμὸν τὸ ἀργύριον, καὶ ἐμὸν τὸ χρυσίον, ἑτέραν τὴν οὐκ οὖσαν ἐν τῇ Γραφῇ προστέθεικε λέγων· Καὶ ᾧ ἐὰν θέλω, δώσω αὐτά. Ὁ δὲ προφήτης Ἀγγαῖος οὐχ οὕτω φησίν· ἀλλ' ἡνίκα ἐπανῆλθον ἐκ τῆς βαρβάρου γῆς οἱ Ἰουδαῖοι, καὶ τὸν ναὸν ἔμελλον ἀνιστᾷν, καὶ εἰς τὴν προτέραν ἄγειν εὐπρέπειαν, ἐπειδὴ διηπόρουν, πολεμίων περιεστώτων, πενίας οὔσης πολλῆς, οὐδεμιᾶς οὐδαμόθεν εὐπορίας φαινομένης, βουλομένοις εἰς χρηστὰς ἀγαγεῖν αὐτοὺς ἐλπίδας καὶ πεῖσαι θαῤῥεῖν περὶ τοῦ τέλους, φησὶν ἐκ προσώπου τοῦ Θεοῦ· Ἐμόν ἐστι τὸ ἀργύριον, καὶ ἐμὸν τὸ χρυσίον, καὶ ἔσται ἡ δόξα τοῦ οἴκου τούτου ἡ ἐσχάτη ὑπὲρ τὴν πρώτην. Καὶ τί τοῦτο πρὸς τὸ προκείμενον; Ὅτι οὐ δεῖ ἁπλῶς τὰς τῶν Γραφῶν ῥήσεις παραφέρειν, οὐδὲ ἐκκόπτοντας τῆς ἀκολουθίας, οὐδὲ τῆς συγγενείας ἀποσπῶντας, οὐδὲ ἔρημα καὶ γυμνὰ τὰ ῥήματα τῆς τῶν ἑπομένων ἢ προλαβόντων βοηθείας λαμβάνοντας συκοφαντεῖν ἁπλῶς καὶ ἐπηρεάζειν.","english":"Many foul men, sorcerers, and debauchees, unworthy even to see this sun, to live, or to breathe, enjoy great wealth, overturning everything, plundering the houses of widows, abusing orphans, and exalting themselves over those of lower station. Therefore, the devil, wishing to persuade people that all wealth comes from above and from God's gift, so that he might thereby heap much blasphemy upon the Master, took a saying from Scripture that says, \"The silver is mine, and the gold is mine,\" and added another not found in Scripture, saying: \"And to whomever I wish, I will give them.\" But the prophet Haggai does not speak thus; rather, when the Jews returned from the barbarian land and were about to rebuild the temple and restore it to its former splendor, since they were at a loss—enemies surrounding them, great poverty existing, and no prosperity appearing from anywhere—wishing to lead them to good hopes and persuade them to have confidence concerning the outcome, he says in the person of God: \"The silver is mine, and the gold is mine, and the glory of this house will be the last greater than the first.\" And what is this to the matter at hand? That one must not simply cite the sayings of the Scriptures, nor tear them from their context, nor sever them from their connection, nor take the words bare and stripped of the support of what follows or precedes, to slander and abuse them simply.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐμὸν τὸ ἀργύριον, καὶ ἐμὸν τὸ χρυσίον","severity":"info","text":"Chrysostom cites Haggai 2:8 LXX, where God says 'my silver and my gold' in the context of temple rebuilding. The devil's addition 'and to whomever I wish, I will give them' is not in the biblical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πολλοὶ μιαροὶ καὶ γόητες καὶ ἀκόλαστοι","severity":"info","text":"Chrysostom describes fraudulent men who exploit widows and orphans, a common social concern in late antique Antioch. Such figures were often associated with magic and greed in early Christian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ τί τοῦτο πρὸς τὸ προκείμενον","severity":"info","text":"This rhetorical question marks a transition from the example of Haggai to the exegetical principle: scriptural quotations must not be torn from their context or used to slander.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐδὲ ἐκκόπτοντας τῆς ἀκολουθίας","severity":"info","text":"Chrysostom insists that scriptural phrases must not be removed from their sequence (ἀκολουθία), a key principle of Antiochene exegesis emphasizing literary context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ διάβολος ... ῥῆσιν ἀπὸ τῆς Γραφῆς λαβὼν","severity":"info","text":"Chrysostom attributes the misuse of Scripture to the devil, a motif found in patristic warnings against proof-texting. This reflects a broader concern in early Christian hermeneutics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἑτέραν τὴν οὐκ οὖσαν ἐν τῇ Γραφῇ προστέθεικε","severity":"caution","text":"Chrysostom claims the devil added a phrase not in Scripture. The exact source of this spurious addition is unknown; it may reflect a contemporary heretical or popular distortion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'foul men, sorcerers, and debauchees' is not specified; they may be generic opponents or a specific group known to Chrysostom's audience.","The exact wording of the devil's addition ('And to whomever I wish, I will give them') is not attested in any known manuscript of Haggai; its origin is unclear."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Πῶς γὰρ οὐκ ἄτοπον, ἐν δικαστηρίῳ μὲν περὶ βιωτικῶν δικαζομένους πραγμάτων, ἅπαντα εἰς μέσον προτιθέναι τὰ δικαιώματα, καὶ τόπους καὶ καιροὺς καὶ αἰτίας καὶ πρόσωπα καὶ μυρία παράγειν ἕτερα, περὶ δὲ ζωῆς αἰωνίου προκειμένων ἡμῖν ἀγώνων, ἁπλῶς καὶ ὡς ἔτυχε τὰ ἀπὸ τῶν Γραφῶν παραφέρειν; Καὶ νόμον γὰρ οὐδεὶς ἀναγνώσεται βασιλικὸν ἁπλῶς καὶ ὡς ἔτυχεν, ἀλλ' ἂν μὴ τὸν χρόνον εἴπῃ, καὶ τὸν θέντα ἐπιδείξῃ, καὶ ὑγιῆ καὶ ὁλόκληρον αὐτὸν παράσχηται, κολάζεται καὶ δίκην δίδωσι τὴν ἐσχάτην· ἡμεῖς δὲ οὐκ ἀνθρώπων νόμον, ἀλλὰ τὸν ἄνωθεν ἐκ τῶν οὐρανῶν ἐνεχθέντα ἀναγινώσκοντες, τοσαύτῃ ῥᾳθυμίᾳ χρησόμεθα, ὡς μέλη καὶ μέρη παρασπᾷν; Καὶ ποῦ ταῦτα ἀπολογίας ἄξια καὶ συγγνώμης; Τάχα πέρα τοῦ μέτρου ἐξέτεινα τὸν λόγον, ἀλλ' οὐχ ἁπλῶς, ἀλλ' ἵνα τῆς πονηρᾶς ὑμᾶς ἀπαγάγω συνηθείας.\n\nΜὴ τοίνυν ἀποκάμωμεν, ἕως ἂν τὸ τέλος εὕρωμεν· διὰ γὰρ τοῦτο ἐγενόμεθα, οὐχ ἵνα φάγωμεν καὶ πίωμεν, καὶ περιβαλώμεθα, ἀλλ' ἵνα φύγωμεν κακίαν, ἑλώμεθα δὲ ἀρετὴν, τῆς θείας ἐπιλαβόμενοι φιλοσοφίας. Ὅτι γὰρ οὐχ ἵνα φάγωμεν καὶ πίωμεν ἐγενόμεθα, ἀλλ' ἐφ' ἑτέροις πολλῷ μείζοσι καὶ βελτίοσιν, ἄκουσον τοῦ Θεοῦ καὶ τὴν αἰτίαν λέγοντος, ἐφ' ᾗ τὸν ἄνθρωπον ἐποίησε. Διαπλάττων γὰρ αὐτὸν, οὕτω πώς φησι· Ποιήσωμεν ἄνθρωπον κατ' εἰκόνα ἡμετέραν καὶ καθ' ὁμοίωσιν. δʹ. Ὅμοιοι δὲ Θεοῦ γινόμεθα οὐκ ἐσθίοντες καὶ πίνοντες καὶ περιβαλλόμενοι· Θεὸς γὰρ οὔτε ἐσθίει, οὔτε πίνει, οὔτε περιβάλλεται· ἀλλὰ δικαιοσύνην ἀσκοῦντες, φιλανθρωπίαν ἐπιδεικνύμενοι, χρηστοὶ καὶ ἐπιεικεῖς ὄντες, τοὺς πλησίον ἐλεοῦντες, πᾶσαν ἀρετὴν διώκοντες·","english":"How is it not absurd, then, that when men are litigating in court about worldly affairs, they set forth all their claims in the middle, bringing forward places, times, causes, persons, and countless other things, but when contests concerning eternal life lie before us, we simply and haphazardly adduce passages from the Scriptures? For no one will read a royal law simply and at random, but unless he states the time, points out the one who enacted it, and produces it sound and entire, he is punished and pays the ultimate penalty. But we, reading not a human law but one brought down from the heavens, shall we use such negligence as to tear away limbs and parts? And where are these things worthy of defense and pardon? Perhaps I have extended the discourse beyond measure, but not without reason—rather, to lead you away from this evil habit.\n\nLet us not, therefore, grow weary until we find the end. For we came into being not to eat and drink and clothe ourselves, but to flee vice and choose virtue, laying hold of divine philosophy. That we came into being not to eat and drink, but for other far greater and better things, listen to God stating the reason for which He made man. For when fashioning him, He speaks somewhat as follows: \"Let us make man according to our image and likeness.\" And we become like God not by eating, drinking, and clothing ourselves—for God neither eats, nor drinks, nor is clothed—but by practicing righteousness, displaying philanthropy, being good and gentle, showing mercy to our neighbors, and pursuing every virtue.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ποιήσωμεν ἄνθρωπον κατ' εἰκόνα ἡμετέραν καὶ καθ' ὁμοίωσιν","severity":"info","text":"Chrysostom paraphrases Genesis 1:26, where God says 'Let us make man according to our image and likeness.' The plural 'ποιήσωμεν' echoes the LXX text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δικαιοσύνην ἀσκοῦντες, φιλανθρωπίαν ἐπιδεικνύμενοι","severity":"info","text":"The list of virtues (righteousness, philanthropy, mercy) reflects standard late antique Christian moral teaching, often contrasted with bodily indulgence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μὴ τοίνυν ἀποκάμωμεν, ἕως ἂν τὸ τέλος εὕρωμεν","severity":"info","text":"This sentence marks a rhetorical transition from critique of careless exegesis to exhortation toward virtue, typical of Chrysostom's homiletic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φιλοσοφίας","severity":"info","text":"Here 'φιλοσοφίας' means Christian ascetic discipline, not pagan philosophy. Chrysostom often uses it for monastic or virtuous life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"δʹ","severity":"caution","text":"The Greek text includes 'δʹ' (a numeral 4) after the Genesis paraphrase, likely a marginal note or section marker in the manuscript, not part of Chrysostom's original.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὕτω πώς φησι' may indicate a loose paraphrase rather than a direct quotation of Genesis. The numeral 'δʹ' is ambiguous in function."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"ἐπεὶ τὸ φαγεῖν καὶ τὸ πιεῖν κοινὸν πρὸς τὴν τῶν ἀλόγων φύσιν ἡμῖν ἐστι, καὶ οὐδὲν ἐκείνων κατὰ τοῦτο ἀμείνους ἐσμέν. Ἀλλὰ πόθεν ἡμῶν ἡ ὑπεροχή; Ἐκ τοῦ κατ' εἰκόνα Θεοῦ γενέσθαι καὶ ὁμοίωσιν. Μὴ τοίνυν ἀποκάμωμεν τοὺς ὑπὲρ ἀρετῆς κινοῦντες λόγους, ἀλλ' ἀγαγόντες τὴν προφητικὴν ταύτην ῥῆσιν εἰς μέσον, μετὰ ἀκριβείας αὐτὴν διερευνησώμεθα, καὶ μάθωμεν τίς ὁ εἰρηκὼς, καὶ ὑπὲρ τίνων, καὶ πότε, καὶ πρὸς τίνα, καὶ πῶς τῶν πραγμάτων διακειμένων, καὶ πάντα ἁπλῶς ἐξετάζοντες τὰ πρὸς τὴν εὕρεσιν συντελοῦντα.\n\nὉ μὲν οὖν εἰρηκὼς Ἱερεμίας ἐστὶν ὁ προφήτης, οὐ μὴν ὑπὲρ ἑαυτοῦ, ἀλλ' ὑπὲρ ἑτέρων τὴν ἱκετηρίαν ποιούμενος, ὑπὲρ Ἰουδαίων τῶν ἀγνωμόνων, τῶν ἀναισθήτων, τῶν ἀδιορθώτως ἐχόντων, τῶν ὀφειλόντων κολασθῆναι καὶ τὴν ἐσχάτην ὑπομεῖναι τιμωρίαν, περὶ ὧν φησιν αὐτῷ ὁ Θεός· Μὴ προσεύχου περὶ τοῦ λαοῦ τούτου, ὅτι οὐκ εἰσακούσομαί σου· καί τινες μέν φασι τοῦτο περὶ τοῦ Ναβουχοδονόσορ λέγεσθαι· ἐπειδὴ γὰρ ἔμελλεν ἐπιστρατεύειν αὐτοῖς ὁ βάρβαρος, καὶ τὴν πόλιν ἀφανίζειν, καὶ λαβὼν αἰχμαλώτους ἀπιέναι, βουλόμενος πεῖσαι πάντας, ὅτι οὐ παρὰ τὴν οἰκείαν ἰσχὺν καὶ δύναμιν τῆς πόλεως περιγίνεται, ἀλλὰ παρὰ τὰ τούτων ἁμαρτήματα, τοῦ Θεοῦ στρατηγοῦντος τὸν πόλεμον, καὶ χειραγωγοῦντος αὐτὸν ἐπὶ τὴν οἰκείαν πόλιν, φησίν· Οἶδα, Κύριε, ὅτι οὐχὶ τοῦ ἀνθρώπου ἡ ὁδὸς αὐτοῦ, οὐδὲ ἄνθρωπος πορεύσεται, καὶ κατορθώσει τὴν πορείαν αὐτοῦ. Ὃ δὲ λέγει τοιοῦτόν ἐστιν·","english":"For eating and drinking are common to us with the nature of irrational animals, and in this respect we are no better than they. But whence comes our superiority? From being made in the image and likeness of God. Let us not, then, grow weary in setting forth arguments on behalf of virtue, but let us bring this prophetic saying into the midst, examine it with precision, and learn who spoke it, and on behalf of whom, and when, and to whom, and how matters stood, and investigate everything that contributes to the discovery.\n\nNow the speaker is Jeremiah the prophet, and he is not making supplication on his own behalf, but on behalf of others—on behalf of the Jews who are senseless, unfeeling, incorrigible, and deserving of punishment and the most extreme penalty. Concerning them God says to him: Do not pray for this people, for I will not listen to you. And some say that this is spoken concerning Nebuchadnezzar; for since the barbarian was about to march against them, to destroy the city, and to take captives and depart, wishing to persuade all that it is not by his own strength or the power of the city that he prevails, but by their sins, with God directing the war and leading him against his own city, he says: I know, Lord, that man's way is not his own, nor does man walk and accomplish his journey. What he says is this:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κατ' εἰκόνα Θεοῦ γενέσθαι καὶ ὁμοίωσιν","severity":"info","text":"Chrysostom grounds human superiority over irrational animals in the creation of humanity in the image and likeness of God, a key theological concept in Greek patristic anthropology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μὴ προσεύχου περὶ τοῦ λαοῦ τούτου, ὅτι οὐκ εἰσακούσομαί σου","severity":"info","text":"This is a paraphrase of God's command to Jeremiah not to pray for the people, likely alluding to Jeremiah 7:16 or 11:14, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οἶδα, Κύριε, ὅτι οὐχὶ τοῦ ἀνθρώπου ἡ ὁδὸς αὐτοῦ","severity":"info","text":"This echoes Jeremiah 10:23 (LXX: 'οὐκ ἔστιν ἀνθρώπου ἡ ὁδὸς αὐτοῦ'), where the prophet acknowledges that human destiny is not self-determined.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ναβουχοδονόσορ","severity":"info","text":"Nebuchadnezzar II, the Babylonian king who destroyed Jerusalem in 586 BCE, is invoked here as the agent of divine punishment against the sinful Jews.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τίς ὁ εἰρηκὼς, καὶ ὑπὲρ τίνων, καὶ πότε, καὶ πρὸς τίνα, καὶ πῶς","severity":"info","text":"Chrysostom outlines a systematic exegetical method—identifying speaker, subject, time, audience, and circumstances—before analyzing the prophetic saying.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"καί τινες μέν φασι τοῦτο περὶ τοῦ Ναβουχοδονόσορ λέγεσθαι","severity":"info","text":"Chrysostom notes an alternative interpretation among some exegetes that the divine command not to pray refers to Nebuchadnezzar's campaign, showing awareness of contemporary exegetical debates.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source of the divine command 'Do not pray for this people' is not specified; it may be a conflation of several Jeremiah passages.","The identity of 'some' who interpret the passage concerning Nebuchadnezzar is left vague."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"ἡ ὁδὸς αὕτη, φησὶν, ἣν ὁ βάρβαρος βαδίζει νῦν ἐπιστρατεύων ἡμῖν, οὐχὶ παρ' ἑαυτοῦ ἐστιν, οὐδὲ ἐκεῖνος κατώρθωσε τὸν πόλεμον τοῦτον καὶ τὴν νίκην, ἀλλ' εἰ μὴ σὺ παρέδωκας ἡμᾶς ταῖς ἐκείνου χερσὶν, οὐκ ἂν ἐκράτησεν, οὐδὲ περιεγένετο. Διὰ τοῦτο, φησὶ, δέομαι καὶ ἀντιβολῶ, ἐπειδὴ τοῦτο ἔδοξε, μετὰ μέτρου γενέσθαι τὴν τιμωρίαν. Παίδευσον ἡμᾶς, πλὴν ἐν κρίματι, καὶ μὴ ἐν θυμῷ. Ἀλλ' ἐπειδή τινες πρὸς τοῦτο ἀντιλέγουσι, καὶ οὐχὶ περὶ τοῦ βαρβάρου φασὶν εἰρῆσθαι, ἀλλὰ περὶ τῆς κοινῆς φύσεως τῶν ἀνθρώπων, ἀνάγκη καὶ πρὸς τούτους ἀπομαχήσασθαι. Τί οὖν ἐστι πρὸς τούτους εἰπεῖν; ὅτι ὑπὲρ ἀνθρώπων ἡμαρτηκότων ἠξίου, ὑπὲρ ὧν ἐκωλύθη πολλάκις ἀξιοῦν· διὰ τοῦτο τὴν πόλιν παρασκευάζει θρηνῆσαι πρῶτον· ἐπειδὴ γὰρ συνεχῶς ἔλεγε, Μὴ ἀξίου ὑπὲρ αὐτῶν, τὴν δεομένην αὐτὴν τῆς φιλανθρωπίας καθίησι πρώτην, ἵνα ἐκεῖθεν ἀφορμήν τινα καὶ πρόφασιν εὔλογον λάβῃ τῆς πρὸς τὸν Θεὸν ὑπὲρ αὐτῶν ἱκετηρίας, καὶ πρὸς αὐτὴν ἀποτείνει τὸν λόγον, καί φησιν· Οὐαὶ τῷ συντρίμματί σου· ἀλγηρὰ ἡ πληγή σου. Εἶτα ἐκείνη φησίν· Ὄντως τοῦτό μου τὸ τραῦμά ἐστιν; ἡ σκηνή μου ὤλετο, αἱ δέῤῥεις μου διεσπάσθησαν, οἱ υἱοί μου καὶ τὰ πρόβατά μου ἐξῆλθεν ἀπ' ἐμοῦ, καὶ οὐκ εἰσίν. Οἱ ποιμένες μου ἠφρονεύσαντο, καὶ τὸν Κύριον οὐκ ἐξεζήτησαν. Φωνὴ ἀκοῆς ἔρχεται καὶ σεισμοῦ μεγάλου ἀπὸ βοῤῥᾶ, τοῦ τάξαι τὰς πόλεις Ἰούδα εἰς ἀφανισμὸν καὶ κοίτην στρουθῶν.","english":"This is the way, he says, which the barbarian now marches against us, not from himself, nor did he accomplish this war and victory, but unless you delivered us into his hands, he would not have prevailed, nor would he have overcome. Therefore, he says, I beg and implore, since this has been decided, that the punishment be measured. Discipline us, but with judgment, and not in wrath. But since some argue against this, and say it is not spoken concerning the barbarian, but concerning the common nature of men, it is necessary to contend also against these. What then is to be said to them? That he was pleading on behalf of men who had sinned, on behalf of whom he was often prevented from pleading; therefore he first prepares the city to mourn. For since he kept saying, Do not plead on their behalf, he first brings down the one in need of philanthropy, so that from there he might take some occasion and reasonable pretext for his supplication to God on their behalf, and he directs his speech to her, and says: Woe to your brokenness; your wound is painful. Then she says: Is this truly my wound? My tent is destroyed, my curtains are torn asunder, my sons and my sheep have gone from me, and are no more. My shepherds have become foolish, and did not seek the Lord. A sound of hearing comes, and a great earthquake from the north, to set the cities of Judah into desolation and a bed of sparrows.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἡ ὁδὸς αὕτη, φησὶν, ἣν ὁ βάρβαρος βαδίζει νῦν ἐπιστρατεύων ἡμῖν","severity":"info","text":"Chrysostom interprets the prophetic saying as referring to a specific barbarian invasion, not to a general human condition, grounding his argument in a concrete historical event.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐαὶ τῷ συντρίμματί σου· ἀλγηρὰ ἡ πληγή σου","severity":"info","text":"This phrase echoes the lament language of the Hebrew prophets, particularly Jeremiah, where personified cities mourn their destruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡ σκηνή μου ὤλετο, αἱ δέῤῥεις μου διεσπάσθησαν, οἱ υἱοί μου καὶ τὰ πρόβατά μου ἐξῆλθεν ἀπ' ἐμοῦ","severity":"info","text":"The city's lament uses imagery from Lamentations and Psalm 79 (LXX), where the destruction of the temple and exile are described in similar terms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"βάρβαρος","severity":"info","text":"In Chrysostom's context, 'barbarian' likely refers to the Goths or other invading groups threatening the Eastern Roman Empire in the late 4th century.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διὰ τοῦτο, φησὶ, δέομαι καὶ ἀντιβολῶ","severity":"info","text":"Chrysostom shifts from exegesis to a rhetorical plea, using the prophetic voice to argue for measured punishment, a common homiletic device.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Φωνὴ ἀκοῆς ἔρχεται καὶ σεισμοῦ μεγάλου ἀπὸ βοῤῥᾶ","severity":"caution","text":"The phrase 'sound of hearing' is unusual; it may be a textual corruption or a rare idiom. The earthquake from the north is a biblical trope (cf. Amos 1:1) but the exact reference is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'barbarian' is not specified; it could be a generic term or a specific group like the Goths.","The phrase 'sound of hearing' (φωνὴ ἀκοῆς) is ambiguous; it may be a textual error or a deliberate rhetorical figure.","The city's lament is presented as a direct speech, but its source (scriptural or invented) is not explicitly cited."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"Εἶτα ἐπειδὴ ἐτραγῴδησε τὴν οἰκείαν συμφορὰν ἐκείνη, φησί, Κύριε, οὐχὶ τοῦ ἀνθρώπου ἡ ὁδὸς αὐτοῦ. Τί οὖν; ἐπειδὴ θρηνεῖ, φησὶ, δόγμα ὀλέθριον εἰσήγαγεν εἰς τὴν οἰκουμένην, τὴν ἐξουσίαν ἡμῶν ἀφαιρούμενος, καὶ λέγων οὐκ ἐφ' ἡμῖν εἶναι τὰ\n\nπρακτέα; Οὐδαμῶς, ἀλλὰ καὶ θρηνῶν ἀσφαλίζεται. Εἰπὼν γὰρ, ὅτι Οὐχὶ τοῦ ἀνθρώπου ἡ ὁδὸς αὐτοῦ, οὐκ ἐσιώπησεν, ἀλλ' ἐπήγαγεν, Οὐδὲ ἄνθρωπος πορεύσεται, καὶ κατορθώσει τὴν πορείαν αὐτοῦ. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν· οὐκ ἐφ' ἡμῖν ἐστι τὸ πᾶν, ἀλλὰ τὸ μὲν ἐφ' ἡμῖν, τὸ δὲ ἐπὶ τῷ Θεῷ. Τὸ μὲν γὰρ ἑλέσθαι τὰ κάλλιστα, καὶ βουληθῆναι, καὶ σπουδάσαι, καὶ πάντα ὑπομεῖναι πόνον, τῆς ἡμετέρας ἐστὶ προθέσεως· τὸ δὲ εἰς τέλος ἀγαγεῖν αὐτὰ, καὶ μὴ συγχωρῆσαι διαπεσεῖν, καὶ πρὸς αὐτὸ τὸ πέρας ἐλθεῖν τῶν κατορθωμάτων, τῆς ἄνωθέν ἐστι χάριτος. Ἐμερίσατο γὰρ πρὸς ἡμᾶς τὴν ἀρετὴν ὁ Θεὸς, καὶ οὔτε ἐφ' ἡμῖν ἀφῆκε τὸ πᾶν εἶναι, ἵνα μὴ εἰς ἀπόνοιαν ἐπαιρώμεθα, οὔτε αὐτὸς τὸ πᾶν ἔλαβεν, ἵνα μὴ εἰς ῥᾳθυμίαν ἀποκλίνωμεν· ἀλλ' ὀλίγον ἀφεὶς ἐπὶ τοῖς ἡμετέροις πόνοις, τὸ πλέον αὐτὸς κατορθοῖ. Ὅτι γὰρ εἰ τὸ πᾶν ἦν ἐφ' ἡμῖν, πολλοὺς ἂν τοῦτο εἰς ἀπόνοιαν ἐπῆρε καὶ ἐξετραχήλισεν, ἀκούωμεν τοῦ Φαρισαίου, τί φησιν, εἰς ὅσην ἀλαζονείαν ἐπήρετο, πῶς ἐμεγαληγόρει, καὶ τῆς οἰκουμένης ἁπάσης ἐφρόνησε μείζονα. Διὰ τοῦτο οὐ τὸ πᾶν ἡμῶν ἐποίησεν, ἀλλ' ἀφῆκέ τι ἐφ' ἡμῖν εἶναι, ἵνα εὐπρόσωπον λάβῃ πρόφασιν τοῦ δικαίως ἡμᾶς στεφανοῦν.","english":"Then, after she had lamented her own misfortune, she says, \"Lord, the way of man is not his own.\" What then? Because she laments, does she introduce a destructive doctrine into the world, removing our authority and saying that what is to be done is not in our power? Not at all; but even while lamenting, she secures herself. For having said, \"The way of man is not his own,\" she did not remain silent, but added, \"Nor will a man go and accomplish his journey.\" What she means is this: the whole is not in our power, but part is in our power, and part is with God. For to choose the best things, to will, to strive, and to endure every labor belongs to our own intention; but to bring them to completion, not to allow them to fail, and to reach the very end of achievements belongs to grace from above. For God has divided virtue with us, and he neither left the whole to be in our power, lest we be lifted up to arrogance, nor did he take the whole himself, lest we incline to laziness; but leaving a little to our own efforts, he himself accomplishes the greater part. For if the whole were in our power, this would have lifted many to arrogance and thrown them headlong; let us hear what the Pharisee says, to what great boastfulness he was raised, how he magnified himself and thought himself greater than the whole world. For this reason, God did not make the whole ours, but left something to be in our power, so that he might have a plausible pretext for justly crowning us.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Εἶτα ἐπειδὴ ἐτραγῴδησε τὴν οἰκείαν συμφορὰν ἐκείνη","severity":"info","text":"The feminine subject (ἐκείνη) refers to the speaker of the preceding lament, likely a personified figure (e.g., the Church or a biblical character) in Chrysostom's homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριε, οὐχὶ τοῦ ἀνθρώπου ἡ ὁδὸς αὐτοῦ","severity":"info","text":"This phrase echoes Psalm 36(37):23 (LXX): 'παρ' ἐμοῦ γὰρ ἡ ὁδὸς αὐτοῦ' but is adapted; Chrysostom treats it as a scriptural citation from the speaker's lament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δόγμα ὀλέθριον","severity":"info","text":"The phrase 'destructive doctrine' refers to the deterministic claim that human action is not in our power, which Chrysostom refutes as a heresy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τοῦ Φαρισαίου","severity":"info","text":"The Pharisee is a stock example of pride in Chrysostom's homilies, often drawn from Matthew 23 or Luke 18, illustrating the danger of attributing all success to oneself.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐμερίσατο γὰρ πρὸς ἡμᾶς τὴν ἀρετὴν ὁ Θεὸς","severity":"info","text":"This sentence presents the central theological argument: God divides virtue between human effort and divine grace, balancing against arrogance and laziness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ μὲν ἐφ' ἡμῖν, τὸ δὲ ἐπὶ τῷ Θεῷ","severity":"info","text":"This distinction between human and divine agency was influential in later Eastern Christian ascetic theology, e.g., in Maximus the Confessor and Gregory Palamas.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The feminine subject 'ἐκείνη' is not explicitly identified in the passage; it may refer to a personified entity (e.g., the Church) or a specific biblical figure from the preceding context."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Καὶ τοῦτο ἐδήλωσε διὰ τῆς παραβολῆς ἐκείνης, καθ' ἥν φησιν, ὅτι περὶ τὴν ἑνδεκάτην ὥραν εὑρὼν ἀνθρώπους, ἔπεμψεν εἰς τὸν ἀμπελῶνα ἐργάζεσθαι. Καίτοι τί ἐν τῇ ἑνδεκάτῃ ὥρᾳ εἰργάσαντο; Ἀλλ' ὅμως ἤρκεσε τῷ Θεῷ καὶ ἡ βραχεῖα τοῦ καιροῦ ῥοπὴ πρὸς τὸ δοῦναι τὸν μισθὸν αὐτοῖς ἀπηρτισμένον. Καὶ ἵνα μάθῃς ὅτι τοῦτο ἀληθῶς ὁ προφήτης φησὶ, καὶ οὐκ ἀφαιρεῖται τὴν ἐξουσίαν ἡμᾶς, ἀλλὰ περὶ τοῦ τέλους τῶν πραγμάτων ἐνταῦθα φιλοσοφεῖ, ἄκουσον τῆς ἐπαγωγῆς. Εἰπὼν γὰρ, Οὐκ ἐν ἀνθρώπῳ ἡ ὁδὸς αὐτοῦ, εὐθὺς ἐπιφέρει, Παίδευσον ἡμᾶς, Κύριε, πλὴν ἐν κρίσει, καὶ μὴ ἐν θυμῷ. Εἰ γὰρ μηδὲν ὅλως ἐφ' ἡμῖν ἦν, περιττῶς ἔλεγε, Παίδευσον ἡμᾶς, πλὴν ἐν κρίσει. εʹ. Τί γὰρ ἂν ἀδικώτερον τοῦ κολάζεσθαι τοὺς οὐκ ὄντας κυρίους τῶν πρακτέων, καὶ τιμωρίαν ὑπέχειν ἀνθρώπους, ὧν ἡ ὁδὸς καὶ ὁ βίος οὐκ ἐπὶ τῇ αὐτῶν ἐξουσίᾳ κεῖται; Ὥστε ὅταν φαίνηται τὸν Θεὸν παρακαλῶν ὑπὲρ τοῦ μὴ σφοδροτέραν γενέσθαι τὴν τιμωρίαν κατ' αὐτῶν, οὐδὲν ἕτερον ἢ τοῦτο ἐμφαίνει, ὅτι ἄξιοι τοῦ κολάζεσθαι καὶ τιμωρίαν ὑπέχειν εἰσί· τοῦτο δὲ οὐδὲν ἕτερον ἢ τὸ αὐτεξούσιον συνίστησιν.","english":"And he made this clear through that parable, in which he says that, finding men around the eleventh hour, he sent them to work in the vineyard. Yet what did they accomplish in the eleventh hour? But nevertheless, even the brief moment of time sufficed for God to give them their full reward. And so that you may learn that the prophet truly says this, and does not take away our authority, but here philosophizes about the outcome of affairs, listen to what follows. For after saying, \"The way of man is not in his own power,\" he immediately adds, \"Discipline us, Lord, but in judgment, and not in wrath.\" For if nothing at all were in our power, he would have said superfluously, \"Discipline us, but in judgment.\" For what could be more unjust than that those who are not masters of their own actions should be punished, and that men should suffer retribution whose way and life are not subject to their own authority? So when he appears to entreat God that the punishment against them not be too severe, he indicates nothing other than this: that they are worthy of being chastised and of suffering retribution. And this is nothing other than establishing free will.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἐν ἀνθρώπῳ ἡ ὁδὸς αὐτοῦ","severity":"info","text":"This is a quotation from the Septuagint version of Psalm 127(126):2, a key text for Chrysostom's argument about human agency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παίδευσον ἡμᾶς, Κύριε, πλὴν ἐν κρίσει, καὶ μὴ ἐν θυμῷ","severity":"info","text":"This is a quotation from the Septuagint version of Psalm 6:2, which Chrysostom uses to show that the psalmist affirms human responsibility despite the earlier statement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"παραβολῆς ἐκείνης","severity":"info","text":"The parable of the workers in the vineyard at the eleventh hour is likely an allusion to Matthew 20:1-16, though Chrysostom adapts it to illustrate God's generosity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"αὐτεξούσιον","severity":"info","text":"This term, meaning 'free will' or 'self-determination', is central to Chrysostom's argument that the psalmist does not deny human agency but rather reflects on the outcome of actions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰπὼν γὰρ... εὐθὺς ἐπιφέρει","severity":"info","text":"Chrysostom highlights the rhetorical structure of the psalm, where the statement about human limitation is immediately followed by a prayer for discipline, showing the psalmist's intent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οὐκ ἀφαιρεῖται τὴν ἐξουσίαν","severity":"info","text":"Chrysostom's interpretation counters a deterministic reading of the psalm, a concern that reflects debates about free will in late fourth-century Christianity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear, but the English draft renders 'ἐξουσίαν' as 'authority' where 'control' or 'power' might be more precise in context."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"Εἰ γὰρ μὴ κύ ριοι τῶν πρακτέων ἦσαν, οὐχὶ πραοτέραν ἔδει τὴν τιμωρίαν ἀξιοῦν αὐτοὺς ὑποσχεῖν, ἀλλὰ μηδὲ ὅλως κολάζεσθαι· μᾶλλον δὲ οὐδὲ ἀξιώσεως ἔδει· ὁ γὰρ Θεὸς οὐ δεῖται τοῦ παρακαλοῦντος αὐτὸν, ὥστε μὴ κολάσαι τοὺς ἀνευθύνους. Καὶ τί λέγω, ὁ Θεὸς, ὅπου γε οὐδὲ ἄνθρωπος νοῦν ἔχων; Ὅταν οὖν φαίνηται παρακαλῶν ὁ προφήτης ὑπὲρ Ἰουδαίων, ὡς ὑπὲρ ἡμαρτηκότων εὔδηλον ὅτι παρακαλεῖ· ἁμαρτία δὲ τότε φαίνεται, ὅταν ἡμεῖς, ὄντες κύριοι τοῦ μὴ παραβῆναι τὸν νόμον, παραβαίνωμεν. Ὥστε πάντοθεν δῆλον ἡμῖν, ὅτι καὶ ἐφ' ἡμῖν καὶ ἐπὶ τῷ Θεῷ τὰ ἡμέτερα κεῖται κατορθώματα. Τοιοῦτόν ἐστι καὶ τὸ, Οὐ τοῦ θέλοντος, οὐδὲ τοῦ τρέχοντος, ἀλλὰ τοῦ ἐλεοῦντος Θεοῦ. Καὶ τίνος ἕνεκεν τρέχω; φησί· τίνος δὲ ἕνεκεν θέλω, εἰ μὴ τὸ πᾶν ἐν ἐμοὶ κεῖται; Ἵνα διὰ τοῦ θέλειν καὶ τοῦ τρέχειν ἐπισπάσῃ τοῦ Θεοῦ τὴν ῥοπὴν καὶ τὴν εὔνοιαν, ὥστε συμπρᾶξαι καὶ χεῖρα ὀρέξαι καὶ πρὸς τὸ τέλος ἀγαγεῖν. Ἐὰν γὰρ ἀνέλῃς τοῦτο, καὶ παύσῃ τρέχων καὶ θέλων, οὔτε ὁ Θεὸς ὀρέξει χεῖρα, ἀλλ' ἀποστήσεται καὶ αὐτός. Πόθεν τοῦτο δῆλον; Ἄκουσον τί φησι τῇ Ἱερουσαλήμ. Ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου, καὶ οὐκ ἠθελήσατε; Ἰδοὺ, ἀφίεται ὁ οἶκος ὑμῶν ἔρημος. Ὁρᾷς, ἐπειδὴ οὐκ ἠθέλησαν, πῶς ἀπέστη καὶ ὁ Θεός; Διὰ τοῦτο χρεία ἡμῖν καὶ τοῦ θέλειν καὶ τοῦ τρέχειν, ἵνα καὶ τὸν Θεὸν ἐπισπασώμεθα. Τοῦτο οὖν φησι καὶ ὁ προφήτης, ὅτι τὸ κατορθῶσαι οὐκ ἐν ἡμῖν, ἀλλ' ἐν τῇ τοῦ Θεοῦ βοηθείᾳ· τὸ δὲ ἑλέσθαι ἐν ἡμῖν καὶ ἐν τῇ ἡμετέρᾳ προαιρέσει.","english":"For if they were not masters of what was to be done, they ought to be required to undergo a milder punishment, or rather not be punished at all; indeed, there would be no need even of a plea, for God does not require someone to intercede with him so that he not punish those who are not responsible. And what am I saying, God, when not even a sensible man would? When, therefore, the prophet appears to intercede on behalf of the Jews, it is evident that he intercedes for them as having sinned; and sin appears then, when we, being masters of not transgressing the law, transgress. So from every side it is clear to us that our successes depend both on us and on God. Such also is the saying, \"It is not of the one who wills, nor of the one who runs, but of the merciful God.\" And why then do I run? he says; why then do I will, if the whole does not lie in me? In order that through willing and running you may draw down God's inclination and goodwill, so that he may cooperate and reach out a hand and bring it to completion. For if you remove this, and cease running and willing, God will not reach out a hand either, but will himself stand back. Whence is this clear? Hear what he says to Jerusalem. \"How many times I wished to gather your children together, and you did not wish it. Behold, your house is left desolate.\" You see, because they did not wish it, how God also stood back? Therefore we have need both of willing and of running, so that we may draw God to us. This then the prophet also says, that success is not in us, but in God's assistance; but the choice is in us and in our own free will.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐχὶ πραοτέραν ἔδει τὴν τιμωρίαν ἀξιοῦν","severity":"info","text":"Chrysostom argues that if humans were not responsible for their actions, punishment would be unjust; this reinforces the theme of moral agency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐ τοῦ θέλοντος, οὐδὲ τοῦ τρέχοντος, ἀλλὰ τοῦ ἐλεοῦντος Θεοῦ","severity":"info","text":"This saying, not a direct biblical quotation, likely reflects a proverbial expression or a paraphrase of a scriptural idea about divine mercy and human effort.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου, καὶ οὐκ ἠθελήσατε","severity":"info","text":"Chrysostom cites a prophetic address to Jerusalem, possibly from Jeremiah or a similar source, to illustrate God's withdrawal when humans refuse to cooperate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προφήτης","severity":"info","text":"The 'prophet' likely refers to a figure from the Old Testament, possibly Jeremiah or Isaiah, who intercedes for Israel; Chrysostom uses this to argue for human responsibility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦτο οὖν φησι καὶ ὁ προφήτης","severity":"info","text":"This concluding sentence summarizes the argument: success depends on God's help, but choice lies in human free will, tying together the preceding discussion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἰδοὺ, ἀφίεται ὁ οἶκος ὑμῶν ἔρημος","severity":"caution","text":"The exact source of this quotation is uncertain; it may be a loose paraphrase or a conflation of prophetic passages, so its precise scriptural reference is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'prophet' interceding for the Jews is not specified; the quotation about Jerusalem is not directly traceable to a single canonical verse."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"Οὐκοῦν εἰ ἐν τῇ τοῦ Θεοῦ βοηθείᾳ τὸ κατορθῶσαι, φησὶ, κἂν μὴ κατορθώσω, οὐδεμίαν ἂν εἴην δίκαιος ὑπομένειν αἰτίαν· ὅταν γὰρ τὰ παρ' ἐμαυτοῦ\n\nπαράσχω πάντα, καὶ θελήσω, καὶ προέλωμαι, καὶ τῶν πραγμάτων ἅψωμαι, ὁ δὲ τοῦ τέλους κύριος ὢν μὴ συμπράξῃ, μηδὲ χεῖρα ὀρέξῃ, παντὸς ἀπήλλαγμαι ἐγκλήματος. Ἀλλ' οὐκ ἔστι ταῦτα, οὐκ ἔστιν· ἀμήχανον γὰρ, θελησάντων ἡμῶν καὶ προελομένων καὶ βουληθέντων, τὸν Θεὸν ἐγκαταλιπεῖν.\n\nΕἰ γὰρ τοῖς μὴ βουλομένοις παραινεῖ καὶ συμβουλεύει, ἵνα θελήσωσι καὶ βουληθῶσι, πολλῷ μᾶλλον τοὺς αἱρουμένους οὐκ ἐγκαταλιμπάνει. Ἐμβλέψατε γὰρ, φησὶ, εἰς ἀρχαίας γενεὰς, καὶ ἴδετε. Τίς ἤλπισεν ἐπὶ Κύριον, καὶ κατῃσχύνθη; ἢ τίς ἐνέμεινε ταῖς ἐντολαῖς αὐτοῦ, καὶ ὑπερεῖδεν αὐτόν; Καὶ πάλιν ὁ Παῦλός φησιν, Ἡ δὲ ἐλπὶς οὐ καταισχύνει, ἡ ἐλπὶς ἡ εἰς τὸν Θεόν. Ἀμήχανον γὰρ τοῦ τέλους ἐκπεσεῖν τὸν ὅλῃ διανοίᾳ ἐπὶ τὸν Θεὸν ἐλπίζοντα, καὶ τὰ παρ' ἑαυτοῦ πάντα εἰσφέροντα. Καὶ πάλιν, Πιστὸς δὲ ὁ Θεὸς, ὃς οὐκ ἐάσει ὑμᾶς πειρασθῆναι ὑπὲρ ὃ δύ νασθε, ἀλλὰ ποιήσει σὺν τῷ πειρασμῷ καὶ τὴν ἔκβασιν, τοῦ δύνασθαι ὑμᾶς ὑπενεγκεῖν. Διὰ τοῦτο παραινεῖ σοφός τις ἀνὴρ, λέγων· Τέκνον, εἰ προσέρχῃ δουλεύειν Κυρίῳ, ἑτοίμασον τὴν ψυχήν σου εἰς πειρασμόν. Εὔθυνον τὴν καρδίαν σου, καὶ καρτέρησον, καὶ μὴ σπεύσῃς ἐν καιρῷ ἐπαγωγῆς. Κολλήθητι αὐτῷ, καὶ μὴ ἀποστῇς. Καὶ ἕτερος παραινεῖ λόγος· Ὁ δὲ ὑπομείνας εἰς τέλος, οὗτος σωθήσεται. Ταῦτα δὲ πάντα κανόνες εἰσὶ καὶ ὅροι καὶ δόγματα ἀκίνητα·","english":"Therefore, if success depends on God's help, he says, then even if I do not succeed, I would not be justly subject to any blame. For when I have provided everything from myself—when I have willed, chosen, and undertaken the matter—but the one who is master of the outcome does not cooperate or extend a hand, I am free from all accusation. But this is not so, it is not so; for it is impossible, when we have willed, chosen, and desired, for God to abandon us.\n\nFor if he exhorts and advises those who are unwilling, so that they may will and desire, much more does he not abandon those who choose. For look, he says, at ancient generations, and see. Who hoped in the Lord and was put to shame? Or who abided by his commandments and was overlooked by him? And again Paul says, \"Hope does not put to shame, hope in God.\" For it is impossible for one who hopes in God with his whole mind and contributes everything from himself to fail of the end. And again, \"God is faithful, who will not allow you to be tempted beyond what you can bear, but will provide together with the trial also the outcome, so that you can endure it.\" Therefore a certain wise man exhorts, saying, \"Child, if you come to serve the Lord, prepare your soul for trial. Steady your heart, and endure, and do not hasten in a time of affliction. Cleave to him, and do not depart.\" And another saying exhorts, \"He who endures to the end, this one will be saved.\" And all these are canons, definitions, and immovable doctrines.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Οὐκοῦν εἰ ἐν τῇ τοῦ Θεοῦ βοηθείᾳ τὸ κατορθῶσαι","severity":"info","text":"Chrysostom presents a hypothetical objection: if success depends on God's help, then human failure incurs no blame. He then refutes it, asserting that God never abandons those who will and choose.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡ δὲ ἐλπὶς οὐ καταισχύνει, ἡ ἐλπὶς ἡ εἰς τὸν Θεόν","severity":"info","text":"This is a paraphrase of Paul's teaching on hope; cf. Romans 5:5 or 1 Corinthians 9? The exact source is uncertain, but the sentiment echoes Pauline soteriology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πιστὸς δὲ ὁ Θεὸς, ὃς οὐκ ἐάσει ὑμᾶς πειρασθῆναι ὑπὲρ ὃ δύνασθε","severity":"info","text":"This recalls 1 Corinthians 10:13? More likely a free adaptation of a common early Christian maxim about God's faithfulness in trials, not a direct citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τέκνον, εἰ προσέρχῃ δουλεύειν Κυρίῳ, ἑτοίμασον τὴν ψυχήν σου εἰς πειρασμόν","severity":"info","text":"This is a quotation from the ascetic wisdom tradition, possibly from the Sayings of the Desert Fathers or a similar paraenetic source, not a canonical biblical book.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ δὲ ὑπομείνας εἰς τέλος, οὗτος σωθήσεται","severity":"info","text":"This echoes a common early Christian aphorism, perhaps derived from Matthew 24:13 or a liturgical saying, but not a direct biblical quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταῦτα δὲ πάντα κανόνες εἰσὶ καὶ ὅροι καὶ δόγματα ἀκίνητα","severity":"info","text":"Chrysostom concludes the passage by categorizing the preceding exhortations as 'canons, definitions, and immovable doctrines,' emphasizing their normative authority in Christian teaching.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical sources for the Pauline and wisdom quotations are not specified; they may be paraphrases or commonplaces rather than direct citations."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"καὶ δεῖ τοῦτο πεπηγέναι ἐν τῇ ψυχῇ τῇ ἡμετέρᾳ, ὅτι ἀμήχανόν τινα σπουδῇ χρώμενον καὶ μεριμνῶντα ὑπὲρ τῆς ἑαυτοῦ σωτηρίας, καὶ τὰ παρ' ἑαυτοῦ πάντα ἐπιδεικνύμενον, ἐγκαταλειφθῆναί ποτε παρὰ τοῦ Θεοῦ. Οὐκ ἀκούεις τί φησι πρὸς τὸν Πέτρον; Σίμων, Σίμων, ποσάκις ᾐτήσατο ὁ Σατανᾶς σινιάσαι ὑμᾶς ὡς τὸν σῖτον, κἀγὼ ἐδεήθην περὶ σοῦ, ἵνα μὴ ἐκλείπῃ ἡ πίστις σου. Ὅταν μὲν γὰρ ἴδῃ τὸν φόρτον μείζω τῆς ἡμετέρας δυνάμεως ὄντα, ὀρέγει χεῖρα, καὶ ἐπικουφίζει τὸν πειρασμόν· ὅταν δὲ ἴδῃ ἐξ οἰκείας ῥᾳθυμίας καὶ ὀλιγωρίας τὴν οἰκείαν προδιδόντας σωτηρίαν, καὶ μὴ βουλομένους σωθῆναι, ἀφίησι καὶ ἐγκαταλιμπάνει. Οὐ γὰρ βιάζεται, οὐδὲ ἀναγκάζει, καὶ ὅπερ ἐπὶ τῆς διδασκαλίας ἐποίει, τοῦτο καὶ ἐνταῦθα γίνεται. Καθάπερ γὰρ ἐκεῖ τοὺς μὴ θέλοντας ἀκούειν, ἀλλ' ἀποπηδῶντας, οὐχ εἷλκεν, οὐδὲ ἐβιάζετο, τοῖς δὲ προσέχουσι διέλυσε τὰ ἀσαφῆ, καὶ τὰ αἰνίγματα ἐποίει φανερά· οὕτω δὴ καὶ ἐπὶ τῶν πραγμάτων· τοὺς μὲν ἀναλγήτους καὶ οὐκ ἐθέλοντας οὐκ ἀναγκάζει, οὐδὲ βιάζεται, τοὺς δὲ προαιρουμένους ἐπισπᾶται μετὰ πολλῆς τῆς σφοδρότητος. Διὰ τοῦτο καὶ ὁ Πέτρος φησίν· Ἐπ' ἀληθείας καταλαμβάνομαι, ὅτι ἐν παντὶ ἔθνει ὁ φοβούμενος τὸν Θεὸν, καὶ ἐργαζόμενος δικαιοσύνην, δεκτὸς αὐτῷ ἐστι. Καὶ ὁ προφήτης αὐτὸ τοῦτο παραινεῖ λέγων· Ἐὰν θέλητε, καὶ εἰσακούσητέ μου, τὰ ἀγαθὰ τῆς γῆς φάγεσθε· ἐὰν δὲ μὴ θέλητε, μηδὲ εἰσακούσητέ μου, μάχαιρα ὑμᾶς κατέδεται.","english":"And this must be fixed in our soul, that it is impossible for anyone who uses zeal and cares for his own salvation, and shows forth everything from himself, ever to be abandoned by God. Do you not hear what He says to Peter? \"Simon, Simon, how many times has Satan asked to sift you like wheat, and I have prayed for you, that your faith might not fail.\" For when He sees the burden greater than our strength, He reaches out a hand and lightens the trial; but when He sees that from their own laziness and negligence they betray their own salvation and do not wish to be saved, He leaves them and abandons them. For He does not force or compel, and what He did in teaching also happens here. For just as there He did not drag or force those who did not wish to listen but ran away, but to those who paid attention He resolved the unclear things and made the riddles plain, so also in matters of action: He does not force or compel the insensible and unwilling, but He draws those who choose with great intensity. For this reason Peter also says, \"In truth I perceive that in every nation, the one who fears God and practices righteousness is acceptable to Him.\" And the prophet exhorts the same thing, saying, \"If you wish and listen to me, you will eat the good things of the land; but if you do not wish and do not listen to me, a sword will devour you.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σίμων, Σίμων, ποσάκις ᾐτήσατο ὁ Σατανᾶς σινιάσαι ὑμᾶς ὡς τὸν σῖτον, κἀγὼ ἐδεήθην περὶ σοῦ, ἵνα μὴ ἐκλείπῃ ἡ πίστις σου","severity":"info","text":"This quotation is not found in the canonical New Testament. It may derive from an apocryphal tradition or a lost source known to Chrysostom, possibly related to the Acts of Peter or oral tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπ' ἀληθείας καταλαμβάνομαι, ὅτι ἐν παντὶ ἔθνει ὁ φοβούμενος τὸν Θεὸν, καὶ ἐργαζόμενος δικαιοσύνην, δεκτὸς αὐτῷ ἐστι","severity":"info","text":"This saying attributed to Peter is not found in the New Testament. It may reflect a logion from early Christian oral tradition or a lost apocryphon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐὰν θέλητε, καὶ εἰσακούσητέ μου, τὰ ἀγαθὰ τῆς γῆς φάγεσθε· ἐὰν δὲ μὴ θέλητε, μηδὲ εἰσακούσητέ μου, μάχαιρα ὑμᾶς κατέδεται","severity":"info","text":"This prophetic saying is not a direct quotation from the Septuagint or the Hebrew Bible. It may be a paraphrase or a citation from a non-canonical prophetic source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σινιάσαι","severity":"info","text":"The verb σινιάσαι means 'to sift' (like grain), a metaphor for testing or purifying. The image of Satan sifting believers like wheat is unusual and may reflect a lost parable or tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Chrysostom uses a threefold argument: (1) God never abandons the zealous; (2) God abandons the negligent; (3) God does not compel, but draws the willing. Each point is supported by a different authority: a saying to Peter, a saying of Peter, and a prophetic saying.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The three scriptural quotations in this passage are unattested in canonical or widely known apocryphal texts. Their provenance is uncertain, and they may be Chrysostom's own compositions or citations from lost sources.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the three quotations attributed to Jesus, Peter, and a prophet is unknown; they may be from lost apocrypha or Chrysostom's invention."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"Ταῦτα οὖν εἰδότες, καὶ ὅτι καὶ τὸ θέλειν καὶ τὸ τρέχειν ἐν ἡμῖν ἐστι, καὶ διὰ τοῦ θέλειν καὶ τοῦ τρέχειν τὸν Θεὸν ἐπισπώμεθα πρὸς τὴν ἡμετέραν βοήθειαν, ἐπισπασάμενοι δὲ αὐτὸν, πρὸς τὸ τέλος ἥξομεν τῶν πραγμάτων· διαναστῶμεν, ἀγαπητοὶ, καὶ πᾶσαν σπουδὴν ἐπιδειξώμεθα ἐν τῇ τῆς ψυχῆς σωτηρίᾳ τῆς ἡμετέρας, ἵνα μικρὸν ἐνταῦθα πονήσαντες χρόνον, κατὰ τὸν ἀγήρω καὶ ἀθάνατον αἰῶνα τῶν ἀθανάτων ἀπολαύσωμεν ἀγαθῶν· ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"Knowing these things, then—that both the will and the effort are in us, and that through willing and striving we draw God to our aid, and having drawn him, we shall reach the goal of our affairs—let us arise, beloved, and let us show forth all zeal in the salvation of our own soul, so that having labored here a short time, we may enjoy the ageless and deathless age of deathless goods. May it be that we all attain these, by the grace and love for humanity of our Lord Jesus Christ, with whom glory is to the Father, together with the Holy Spirit, now and always, and unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"διαναστῶμεν","severity":"info","text":"The hortatory subjunctive διαναστῶμεν ('let us arise') marks the concluding exhortation of the homily, a common rhetorical device in Chrysostom's perorations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀγήρω καὶ ἀθάνατον αἰῶνα","severity":"info","text":"The phrase 'ageless and deathless age' pairs two adjectives (ἀγήρως, ἀθάνατος) to emphasize the eternal nature of the afterlife, a standard eschatological trope in Chrysostom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ","severity":"info","text":"The closing doxology echoes Pauline formulas (e.g., 2 Cor 13:13) and liturgical patterns, invoking Christ's grace and philanthropy as the means of salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μεθ' οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι","severity":"info","text":"The doxology 'with whom glory is to the Father, together with the Holy Spirit' reflects the standard Antiochene trinitarian formula, emphasizing the Son's role in directing glory to the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων","severity":"info","text":"The phrase 'now and always, and unto the ages of ages' is a liturgical conclusion found in many Byzantine homilies and prayers, indicating the text's use in worship.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]}]}