{"slug":"khazarzar-john-chrysostom-in-illud-hoc-scitote-quod-in-novissimis-diebus","id":"greek:khazarzar:khazarzar-john-chrysostom-in-illud-hoc-scitote-quod-in-novissimis-diebus","title":"In illud Hoc scitote quod in novissimis diebus","title_source":"In illud Hoc scitote quod in novissimis diebus","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":"2026-11-15T07:28:14Z","cost_usd":0.009563},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-in-illud-hoc-scitote-quod-in-novissimis-diebus","work_id":"khazarzar-john-chrysostom-in-illud-hoc-scitote-quod-in-novissimis-diebus","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%20Hoc%20scitote%20quod%20in%20novissimis%20diebus.pdf"},"stats":{"passages":18,"english_words":4708,"coptic_letters":0,"source_letters":19110,"commentary_units":105,"commentary_kinds":8,"derived_notes":0,"ambiguities":24,"work_notes":5,"external_links":4,"timeline":6},"summary":{"work":"khazarzar-john-chrysostom-in-illud-hoc-scitote-quod-in-novissimis-diebus","abstract":"This work is a homily by John Chrysostom on eschatological themes, likely delivered in a catechetical or paraenetic context. Its Latin incipit, 'In illud Hoc scitote quod in novissimis diebus', points to a Greek original that survives only in later manuscript traditions. The homily opens with a conventional modesty topos and employs a swallow simile to praise the congregation's attentiveness, adapting a dominical saying to emphasize communal ethos. The dating is uncertain, but it is often placed in Chrysostom's Antiochene period (c. 386–397). The text is not included in standard liturgical cycles and has limited reception, appearing mainly in scholarly editions and patristic florilegia on eschatology.","historical_context":"The homily is attributed to John Chrysostom (c. 347–407), a prominent preacher and theologian of the early Church. It was likely delivered in Antioch during his presbyterate (386–397), a period when he produced many exegetical and moral homilies. The community was a diverse urban congregation, including catechumens and baptized Christians, accustomed to rhetorical preaching. The language is Greek, the original language of Chrysostom's works. The genre is a homily, specifically an eschatological exhortation. The text survives only in later manuscripts, with a Latin incipit suggesting transmission through medieval Latin collections; the Greek original may be partially reconstructed from catenae. The edition (khazarzar) lacks a critical apparatus, so the textual basis is unverifiable. The work is not part of standard liturgical cycles, indicating a limited liturgical use.","significance":"This homily illustrates Chrysostom's eschatological preaching and his rhetorical adaptation of biblical sayings to paraenetic ends. It relates to other patristic eschatological works and to Chrysostom's broader corpus, particularly his use of natural imagery (e.g., the swallow simile) and communal ethos. Its survival in Latin transmission highlights the cross-cultural reception of Greek patristic texts in the medieval West.","timeline":[{"date":"c. 347","event":"John Chrysostom born in Antioch."},{"date":"386–397","event":"Chrysostom serves as presbyter in Antioch, likely delivering this homily."},{"date":"c. 397","event":"Chrysostom becomes Bishop of Constantinople."},{"date":"5th–15th c.","event":"Manuscript transmission of Chrysostom's works, including this homily, in Greek and Latin."},{"date":"Medieval period","event":"Latin incipit added, indicating transmission through Latin collections."},{"date":"Modern era","event":"Scholarly editions and florilegia include this homily; khazarzar edition published."}],"relations":[{"work":"De sacerdotio","relation":"Contains similar swallow simile and rhetorical modesty topos.","key":"","label":null,"url":null},{"work":"Homilies on Matthew","relation":"Chrysostom's exegetical homilies on Matthew, including eschatological passages.","key":"","label":null,"url":null},{"work":"In epistulam ad Hebraeos","relation":"Another Chrysostom work with eschatological themes.","key":"","label":null,"url":null},{"work":"Catenae on Chrysostom","relation":"Greek original partially reconstructed from catenae.","key":"","label":null,"url":null},{"work":"Medieval Latin florilegia","relation":"Transmission of the homily through Latin collections.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:John Chrysostom","label":"John Chrysostom","url":"https://en.wikipedia.org/wiki/John_Chrysostom","reason":"Provides biographical and historical context for the author."},{"key":"wikipedia:Antiochene school","label":"Antiochene school","url":"https://en.wikipedia.org/wiki/School_of_Antioch","reason":"Context for Chrysostom's exegetical and rhetorical methods."},{"key":"wikipedia:Homily","label":"Homily","url":"https://en.wikipedia.org/wiki/Homily","reason":"Defines the genre of the work."},{"key":"wikipedia:Eschatology","label":"Eschatology","url":"https://en.wikipedia.org/wiki/Eschatology","reason":"Thematic context for the homily."}],"cautions":["The dating of the homily is uncertain; it is often placed in Chrysostom's Antiochene period (c. 386–397) but no external evidence confirms a precise year.","The text survives only in later manuscript traditions; the Greek original may be partially reconstructed from catenae, but the edition (khazarzar) lacks a critical apparatus or manuscript sigla.","The Latin incipit suggests transmission through medieval Latin collections, but the exact manuscript history is unclear.","The homily is not included in standard liturgical cycles of John Chrysostom, indicating limited liturgical reception."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000521,"generated":"2026-11-15T07:28:14Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/In%20illud%20Hoc%20scitote%20quod%20in%20novissimis%20diebus.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-in-illud-hoc-scitote-quod-in-novissimis-diebus","status":"pass","blocking":[],"warnings":[],"stats":{"passages":18,"translated":18,"commentary_passages":18,"commentary_units":105,"english_words":4708,"source_letters":19103,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a homily on eschatological themes, likely delivered in a catechetical or paraenetic context. Its title, 'In illud Hoc scitote quod in novissimis diebus', is a Latin incipit of a Greek original.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"The dating of this homily is uncertain; Chrysostom's eschatological works are often placed in his Antiochene period (c. 386–397), but no external evidence confirms a precise year.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The text survives only in later manuscript traditions, with the Latin incipit suggesting transmission through medieval Latin collections. The Greek original may be partially reconstructed from catenae.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This homily is not included in the standard liturgical cycles of John Chrysostom; its reception is limited to scholarly editions and patristic florilegia on eschatology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition (khazarzar) does not provide a critical apparatus or manuscript sigla; readers cannot verify the textual basis for the Greek or the English translation.","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: 18 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":18},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΟΜΙΛΙΑ Εἰς τὸ ἀποστολικὸν ῥητὸν τὸ λέγον· Τοῦτο δὲ γινώσκετε, ὅτι ἐν ἐσχάταις ἡμέραις ἔσονται καιροὶ χαλεποί.\n\nαʹ. Ἀσθενὴς μέν εἰμι καὶ πτωχὸς, καὶ διδασκαλικῶν ἄπειρος λόγων· ἀλλ' ὅταν ἴδω τὸν ὑμέτερον σύλλογον, ἐπιλανθάνομαι τῆς ἀσθενείας, ἀγνοῶ τὴν πτωχείαν, οὐκ οἶδα τὴν ἀπειρίαν· τοιαύτη γὰρ τῆς ὑμετέρας ἀγάπης ἡ τυραννίς. Διὸ καὶ τῶν ἐν εὐπορίᾳ καθεστώτων προθυμό τερον ὑμῖν τὴν τῆς πτωχείας παρατίθημι τράπεζαν. Ταύτης δὲ ὑμεῖς αἴτιοι τῆς μεγαλοψυχίας, τῇ προθυμίᾳ τῆς ἀκροάσεως τοὺς ἀναπεπτωκότας διεγείροντες, πρὸς τὴν ἀκρόασιν κεχηνότες, καὶ τῆς τοῦ λέγοντος ἐκκρεμάμενοι γλώττης. Οὕτω καὶ νεοσσοὶ χελιδόνων, ἐπειδὰν ἴδωσι προσιπταμένην τὴν μητέρα, τῆς καλιᾶς προκύψαντες καὶ τοὺς αὐχένας ποιήσαντες ἐκκρεμεῖς, οὕτω δέχονται τὴν παρ' ἐκείνης τροφήν.\n\nΟὕτω καὶ ὑμεῖς μετὰ πολλῆς τῆς προθυμίας πρὸς τὸν λέγοντα βλέποντες, δέ χεσθε τὴν ἀπὸ τῆς γλώττης κομιζομένην ὑμῖν διά λεξιν, καὶ πρὶν ἢ τὰ ῥήματα ἐκπηδῆσαι τοῦ στόματος ἡμῶν, ἥρπασεν ἡ διάνοια τὰ λεγόμενα. Τίς οὖν οὐκ ἂν καὶ ὑμᾶς καὶ ἡμᾶς ἐπὶ τούτοις μακαρίσειεν, ὅτι λέγο μεν Εἰς ὦτα ἀκουόντων; Κοινὸς ὁ πόνος, κοινὸς καὶ ὁ στέφανος· κοινὸν τὸ κέρδος, κοινὸς καὶ ὁ μισθός. Διὰ τοῦ το καὶ ὁ Χριστὸς ἐμακάρισε τοὺς μαθητὰς λέγων· Ὑμῶν δὲ μακάριοι οἱ ὀφθαλμοὶ, ὅτι βλέπουσι, καὶ τὰ ὦτα ὑμῶν, ὅτι ἀκούουσι. Δότε μοι ταῦτα τὰ ῥήματα καὶ πρὸς ὑμᾶς εἰπεῖν, ἐπειδὴ καὶ τὴν αὐτὴν ἐπιδείκνυσθε προθυμίαν· Ὑμῶν δὲ μακάριοι οἱ ὀφθαλμοὶ, ὅτι βλέ πουσι, καὶ τὰ ὦτα ὑμῶν, ὅτι ἀκούουσιν. Ἀλλ' ὅτι μὲν ὑμῶν τὰ ὦτα ἀκούει, δῆλον·","english":"Homily on the Apostolic Saying: \"But Know This, That in the Last Days There Will Be Hard Times.\"\n\n1. I am weak and poor, and inexperienced in the arts of teaching; but when I see your assembly, I forget my weakness, I am ignorant of my poverty, I do not know my inexperience—such is the tyranny of your love. Therefore, even more eagerly than those who are in a state of abundance, I set before you the table of my poverty. And you are the cause of this magnanimity, by the eagerness of your hearing rousing those who have collapsed, gaping for the hearing, and hanging from the tongue of the speaker. Thus also the young of swallows, when they see their mother flying towards them, peeping out of the nest and making their necks hang down, thus receive the food from her.\n\nThus also you, looking with great eagerness towards the speaker, receive the discourse conveyed to you from the tongue, and before the words have leapt from our mouth, your mind has seized what is said. Who then would not count both you and us blessed for this, that we speak into the ears of hearers? The labor is common, and the crown is common; the gain is common, and the reward is common. For this reason also Christ blessed his disciples, saying, \"Blessed are your eyes, because they see, and your ears, because they hear.\" Grant me to say these words also to you, since you display the same eagerness: \"Blessed are your eyes, because they see, and your ears, because they hear.\" But that your ears hear is clear;","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΟΜΙΛΙΑ Εἰς τὸ ἀποστολικὸν ῥητὸν τὸ λέγον· Τοῦτο δὲ γινώσκετε, ὅτι ἐν ἐσχάταις ἡμέραις ἔσονται καιροὶ χαλεποί.","severity":"info","text":"The title identifies the work as a homily on an apostolic saying, framing the passage as an exegetical introduction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀσθενής","severity":"info","text":"Chrysostom opens with a conventional rhetorical modesty topos, common in late antique homiletics, emphasizing his unworthiness to teach.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"νεοσσοὶ χελιδόνων","severity":"info","text":"The swallow simile echoes classical and patristic imagery of eager reception, found also in Chrysostom's other works (e.g., De sacerdotio).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὑμῶν δὲ μακάριοι οἱ ὀφθαλμοὶ, ὅτι βλέπουσι, καὶ τὰ ὦτα ὑμῶν, ὅτι ἀκούουσι","severity":"info","text":"Chrysostom adapts a dominical saying (cf. Matt 13:16) to praise the congregation's attentiveness, though the exact wording is not a direct NT quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τυραννίς","severity":"info","text":"Here 'tyranny' is used positively to denote the compelling power of the congregation's love, a rhetorical paradox.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"κοινὸς ὁ πόνος, κοινὸς καὶ ὁ στέφανος","severity":"info","text":"This phrase reflects a communal ethos typical of Chrysostom's Antiochene audience, emphasizing shared labor and reward.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the dominical saying is unclear; it may be a paraphrase of Matthew 13:16 or a lost oral tradition."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ὅτι δὲ καὶ οἱ ὀφθαλμοὶ βλέπουσι, καθάπερ ἔβλεπον οἱ μαθηταὶ τότε, τοῦτο ἀποδεῖξαι πειράσομαι, ἵνα μὴ ἐξ ἡμισείας, ἀλλ' ὁλόκλη ρος ὑμῶν ὁ μακαρισμὸς ᾖ. Τί οὖν ἔβλεπον τότε οἱ μα θηταί; Νεκροὺς ἀνισταμένους, τυφλοὺς ἀναβλέποντας, λεπροὺς καθαιρομένους, δαίμονας ἐλαυνομένους, χωλοὺς βαδίζοντας, ἅπαν φύσεως ἁμάρτημα διορθούμενον. Ταῦτα βλέπετε καὶ ὑμεῖς νῦν, εἰ καὶ μὴ τοῖς τοῦ σώματος, ἀλλὰ τοῖς τῆς πίστεως ὀφθαλμοῖς. Τοιαῦται γὰρ αἱ τῆς πίστεως ὄψεις· τὰ μὴ φαινόμενα βλέπουσι, καὶ τὰ μηδέ πω πραχθέντα κατανοοῦσι. Πόθεν τοῦτο δῆλον, ὅτι πίστις ὄψις ἐστὶ τῶν μὴ βλεπομένων καὶ ἔλεγχος; Ἄκουσον τοῦ Παύλου λέγοντος· Ἔστι δὲ πίστις ἐλπιζομένων ὑπόστασις πραγμάτων, ἔλεγχος οὐ βλεπομένων. Καὶ τὸ δὴ θαυμαστὸν, οὖτοι μὲν οἱ τῆς σαρκὸς ὀφθαλ μοὶ τὰ μὲν ὁρώμενα βλέπουσι, τὰ δὲ μὴ ὁρώμενα οὐ βλέπουσιν· οἱ δὲ τῆς πίστεως ὀφθαλμοὶ τοὐναντίον ἅπαν, τὰ μὲν ὁρώμενα οὐ βλέπουσι, τὰ δὲ μὴ ὁρώμενα βλέ πουσι. Καὶ ὅτι τὰ βλεπόμενα οὐ βλέπουσι, καὶ τὰ μὴ βλεπόμενα βλέπουσιν, ὁ Παῦλος ἐδήλωσεν εἰπὼν οὕτως· Τὸ γὰρ παραυτίκα ἐλαφρὸν τῆς θλίψεως καθ' ὑπερ βολὴν εἰς ὑπερβολὴν αἰώνιον βάρος δόξης ἡμῖν κατεργάζεται, μὴ σκοπούντων ἡμῶν τὰ βλεπόμενα, ἀλλὰ τὰ μὴ βλεπόμενα. Καὶ πῶς ἄν τις ἴδοι τὰ μὴ βλεπόμενα; Πῶς ἄλλως, ἀλλ' ἢ τοῖς τῆς πίστεως ὀφθαλ μοῖς; Οὕτω καὶ ἀλλαχοῦ φησι· Πίστει νοοῦμεν κατηρτίσθαι τοὺς αἰῶνας.","english":"And that the eyes see, just as the disciples saw then, I will try to demonstrate, so that your blessedness may be not partial but complete. What then did the disciples see then? The dead rising, the blind recovering sight, lepers being cleansed, demons being driven out, the lame walking, every error of nature being corrected. You see these things now as well, if not with the eyes of the body, then with the eyes of faith. For such are the visions of faith: they see things that are not apparent, and they perceive things that have not yet happened. How is it clear that faith is a vision of things not seen and a proof? Listen to Paul saying: \"Faith is the substance of things hoped for, the proof of things not seen.\" And what is remarkable is that these eyes of the flesh see things that are seen, but do not see things that are not seen; the eyes of faith, on the contrary, do not see things that are seen, but see things that are not seen. And that they do not see things that are seen, and see things that are not seen, Paul made clear by speaking thus: \"For the immediate lightness of affliction, to an extraordinary degree, produces for us an eternal weight of glory, when we do not look at things that are seen, but at things that are not seen.\" And how could one see things that are not seen? How else but with the eyes of faith? So also elsewhere he says: \"By faith we understand that the ages have been ordered.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔστι δὲ πίστις ἐλπιζομένων ὑπόστασις πραγμάτων, ἔλεγχος οὐ βλεπομένων","severity":"info","text":"Chrysostom quotes Hebrews 11:1, adapting the Pauline definition of faith as 'the substance of things hoped for, the proof of things not seen.' The citation is free but recognizable.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὸ γὰρ παραυτίκα ἐλαφρὸν τῆς θλίψεως καθ' ὑπερβολὴν εἰς ὑπερβολὴν αἰώνιον βάρος δόξης ἡμῖν κατεργάζεται","severity":"info","text":"This appears to be a loose paraphrase or composite of 2 Corinthians 4:17-18 and related Pauline passages on enduring affliction for eternal glory. The exact source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πίστει νοοῦμεν κατηρτίσθαι τοὺς αἰῶνας","severity":"info","text":"Chrysostom alludes to Hebrews 11:3, where faith is said to perceive the ordering of the ages. The phrasing is adapted to his argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πίστις ὄψις","severity":"info","text":"Chrysostom develops 'faith as vision' (πίστις ὄψις), a metaphor contrasting bodily eyes with spiritual sight. This is a key rhetorical and theological motif in the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μακαρισμός","severity":"info","text":"The term 'blessedness' (μακαρισμός) here refers to the spiritual benefit the congregation receives from hearing the homily, not a formal beatitude. It echoes Chrysostom's opening theme of love and teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τί οὖν ἔβλεπον τότε οἱ μαθηταί;","severity":"info","text":"This rhetorical question introduces a list of miracles (dead rising, blind seeing, etc.) that the disciples witnessed, which Chrysostom then parallels with the congregation's faith-vision. It structures the argument from past to present.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the second Pauline citation is unclear; it may be a conflation of several verses. The phrase 'eyes of faith' (τοῖς τῆς πίστεως ὀφθαλμοῖς) is a common patristic trope, not unique to Chrysostom."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Πῶς; οὐ γὰρ εἴδομεν. Εἰς τὸ μὴ ἐκ φαινομένων τὰ βλεπόμενα γεγονέναι, φησί. Βού λεσθε καὶ ἑτέραν παράγω μαρτυρίαν, ὅτι τὰ μὴ βλεπό μενα βλέπουσιν οἱ τῆς πίστεως ὀφθαλμοί; Γαλάταις ποτὲ γράφων ὁ Παῦλος ἔλεγεν· Οἷς κατ' ὀφθαλμοὺς Ἰησοῦς Χριστὸς προεγράφη ἐν ὑμῖν ἐσταυρωμένος. βʹ. Τί λέγεις, ὦ μακάριε Παῦλε; ἐν Γαλατίᾳ σταυρού μενον αὐτὸν εἶδον Γαλάται; οὐχὶ πάντες ὁμολογοῦμεν, ὅτι ἐν Παλαιστίνῃ ἐν μίσῃ Ἰουδαίᾳ τὸ πάθος ἐγένετο; Πῶς οὖν αὐτὸν εἶδον σταυρούμενον\n\nΓαλάται; Τοῖς τῆς πίστεως ὀφθαλμοῖς, οὐ τοῖς τῆς σαρκός. Εἶδες πῶς οἱ τῆς πίστεως ὀφθαλμοὶ τὰ μὴ φαινόμενα βλέπουσιν; Ἀπὸ τοσούτου γοῦν διαστήματος καὶ μετὰ τοσοῦτον χρόνον τὸν Χριστὸν εἶδον σταυρούμενον. Οὕτω καὶ ὑμεῖς βλέπετε τοὺς νεκροὺς ἀνισταμένους· οὕτω σήμερον εἴδετε τὸν λεπρὸν καθαιρόμενον· οὕτως εἴδετε τὸν παραλελυμένον ἀναστάντα, καὶ μᾶλλον Ἰουδαίων τῶν παρόντων εἴδετε. Ἐκεῖνοι μὲν γὰρ παρόντες οὐ παρεδέξαντο τὸ θαῦμα, ὑμεῖς δὲ ἀπόντες παρεδέξασθε τὴν πίστιν. Ὥστε δικαίως εἶπον πρὸς ὑμᾶς, ὅτι Μακά ριοι ὑμῖν οἱ ὀφθαλμοὶ, ὅτι βλέπουσιν. Εἰ δὲ καὶ ἑτέ ρωθεν βούλει μαθεῖν ὅτι τὰ μὴ βλεπόμενα βλέπουσιν οἱ τῆς πίστεως ὀφθαλμοὶ, τὰ δὲ βλεπόμενα παρατρέχουσιν· οὐδὲ γὰρ ἂν ἄλλως ἴδοιεν τὰ μὴ βλεπόμενα, εἰ μὴ καταφρονήσαιεν τῶν εἰρημένων· ἄκουσον τοῦ Παύλου περὶ τοῦ Ἀβραὰμ διαλεγομένου, ὅτι τοῖς τῆς πίστεως ὀφθαλμοῖς εἶδε τὸν υἱὸν τικτόμενον τὸν Ἰσαὰκ, καὶ οὕτω κατεδέξατο τὴν ἐπαγγελίαν. Τί γάρ φησι; Καὶ μὴ ἀσθενήσας τῇ πίστει, οὐ κατενόησε τὸ ἑαυτοῦ σῶμα νενεκρωμένον. Μεγάλη τῆς πίστεως ἡ δύναμις.","english":"How? For we did not see. He says that what is seen did not come from what is apparent. Do you wish me to bring forward another testimony, that the eyes of faith see things that are not seen? Paul once wrote to the Galatians: \"Before whose eyes Jesus Christ was portrayed crucified among you.\" What do you say, blessed Paul? Did the Galatians see him crucified in Galatia? Do we not all confess that the passion took place in Palestine, in the midst of Judaea? How then did the Galatians see him crucified? With the eyes of faith, not with the eyes of the flesh. Do you see how the eyes of faith see things that are not apparent? From such a distance and after so much time, they saw Christ crucified. So also you see the dead rising; so today you saw the leper being cleansed; so you saw the paralytic rise, and you saw more than the Jews who were present. For those who were present did not accept the miracle, but you, though absent, accepted the faith. So I rightly said to you, \"Blessed are your eyes, because they see.\" And if you wish to learn from another source that the eyes of faith see things that are not seen, but pass over things that are seen—for they could not otherwise see the unseen unless they disregarded what is said—listen to Paul discoursing about Abraham, that with the eyes of faith he saw his son Isaac being born, and thus he accepted the promise. For what does he say? \"And not having weakened in faith, he did not perceive his own body as dead.\" Great is the power of faith.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γαλάταις ποτὲ γράφων ὁ Παῦλος ἔλεγεν· Οἷς κατ' ὀφθαλμοὺς Ἰησοῦς Χριστὸς προεγράφη ἐν ὑμῖν ἐσταυρωμένος","severity":"info","text":"Chrysostom quotes Galatians 3:1, where Paul says Christ was portrayed crucified before the Galatians' eyes. The citation is loose, adapting the Pauline text to his argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ μὴ ἀσθενήσας τῇ πίστει, οὐ κατενόησε τὸ ἑαυτοῦ σῶμα νενεκρωμένον","severity":"info","text":"This echoes Hebrews 11:11-12, where Abraham, by faith, does not perceive his own body as dead. Chrysostom attributes the words to Paul, consistent with the Pauline authorship tradition of Hebrews.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"οἱ τῆς πίστεως ὀφθαλμοί","severity":"info","text":"The phrase 'eyes of faith' is a key theological term in Chrysostom, denoting spiritual perception that transcends physical sight. It recurs throughout the passage as the central metaphor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν Γαλατίᾳ σταυρούμενον αὐτὸν εἶδον Γαλάται","severity":"info","text":"Chrysostom addresses a potential geographical confusion: the Galatians saw Christ crucified not in Galatia but through faith, despite the historical event in Palestine. This reflects his homiletic concern with audience understanding.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰ δὲ καὶ ἑτέρωθεν βούλει μαθεῖν","severity":"info","text":"Chrysostom introduces a second scriptural proof (from Abraham in Hebrews) to reinforce the argument, creating a two-part structure: first the Galatians example, then Abraham, both illustrating the eyes of faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὑμεῖς δὲ ἀπόντες παρεδέξασθε τὴν πίστιν","severity":"info","text":"Chrysostom contrasts the present congregation with the Jews who witnessed miracles but rejected them, emphasizing that faith, not physical presence, enables true perception. This is a common homiletic trope.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor orthographic variation (e.g., 'Βού λεσθε' for 'Βούλεσθε'), but the sense is clear. The phrase 'τὰ μὴ βλεπόμενα βλέπουσιν' is repeated with slight variation, but the meaning is consistent."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Ὥσπερ γὰρ λογισμοὶ ἀνθρώπων δειλοὶ καὶ ἀσθενεῖς, οὕτω πίστις ἰσχυρὰ καὶ δυνατή. Οὐ κατενόησε τὸ ἑαυτοῦ σῶμα νενεκρωμένον. Ὁρᾷς πῶς ἀφῆκε τὰ ὁρώμενα; πῶς οὐκ εἶδεν εἰς τὸ γῆρας; Καίτοι γε αὐτὸ πρὸ τῶν ὀφθαλμῶν ἔκειτο· ἀλλὰ τοῖς τῆς πίστεως ὀφθαλμοῖς ἑώρα, οὐ τοῖς τοῦ σώματος. Διὸ οὐκ εἶδε τὸ γῆρας, οὐδὲ τὴν νέκρωσιν Σάῤῥας· οὐ κατενόησε Τὴν νέκρωσιν τῆς μήτρας Σάῤῥας. Τὴν στείρωσιν ἡμῖν ἐνταῦθα αἰνίττεται. Διπλῆ γὰρ ἡ ἀσθένεια ἦν, ἡ μὲν ἀπὸ τῆς ἡλικίας, ἡ δὲ ἀπὸ τῆς ἀσθενείας φύσεως. Οὐ γὰρ τὸ σῶμα μόνον διὰ τὴν ἡλικίαν ἄχρηστον ἦν πρὸς παιδογονίαν, ἀλλὰ καὶ αὐτὴ ἡ μήτρα νενέκρωτο, καὶ τὸ τῆς φύσεως ἐργαστήριον, καὶ πρὸ τοῦ γήρως ἄχρηστον ἦν διὰ τὴν στείρωσιν. Εἶδες ὅσα κωλύματα; Τὸ γῆρας τοῦ ἀνδρὸς, τὸ γῆρας τῆς γυναικός· ἡ τοῦ γήρως ἀχρηστότερα στείρωσις· καὶ γὰρ καὶ τοῦτο μάλιστα κώλυμα παιδογονίας. Ἀλλ' ὅμως ταῦτα πάντα παρέδραμεν, καὶ τοῖς τῆς πίστεως ὀφθαλμοῖς εἰς τοὺς οὐρανοὺς ἀνέστη, μεγίστην τῶν ἐπηγγελμένων ἀπόδειξιν ἔχων τὴν δύναμιν τοῦ ὑποσχομένου. Διὰ τοῦτο Εἰς τὴν ἐπαγγελίαν τοῦ Θεοῦ οὐ διεκρίθη τῇ ἀπιστίᾳ, ἀλλ' ἐνεδυναμώθη τῇ πίστει. Βακτηρία γάρ τίς ἐστιν ἰσχυρὰ ἡ πίστις, καὶ λιμὴν ἀσφαλὴς, τῆς τῶν λογισμῶν ἀπαλλάττουσα πλά νης, καὶ ἐν ἡσυχίᾳ πολλῇ τὴν ψυχὴν ἀναπαύουσα. Ὑμῶν δὲ μακάριοι οἱ ὀφθαλμοὶ, ὅτι βλέπουσι· καὶ γὰρ εἰς αὐτὸ πάλιν ἐπανελθεῖν ἀναγκαῖον τὸ ῥῆμα. Καίτοι ἔβλεπον καὶ οἱ Ἰουδαῖοι τὰ τότε γινόμενα. Ἀλλ' οὐ ταύτην μακαρίζει τὴν ὄψιν τὴν ἔξωθεν· αὕτη γὰρ καθ' ἑαυτὴν οὐχ ὁρᾷ τὰ θαύματα, ἀλλ' ἡ ἔνδον. Ἐκεῖνοι εἶδον τυφλὸν καὶ ἔλεγον·","english":"Just as the reasonings of men are cowardly and weak, so faith is strong and powerful. He did not perceive his own body as dead. Do you see how he abandoned the visible things? How he did not look at old age? And yet it lay before his eyes; but he saw with the eyes of faith, not with those of the body. Therefore he did not see old age, nor the deadness of Sarah; he did not perceive the deadness of Sarah’s womb. Here he hints at barrenness to us. For the weakness was twofold, one from age, the other from the weakness of nature. For not only was the body useless for childbearing because of age, but the womb itself was dead, and the workshop of nature was useless even before old age because of barrenness. Do you see how many obstacles? The old age of the man, the old age of the woman; the barrenness more useless than old age; for this too is especially an obstacle to childbearing. But nevertheless he passed over all these things, and with the eyes of faith rose up to the heavens, having as the greatest proof of the promises the power of the one who promised. Therefore he did not waver in unbelief toward the promise of God, but was strengthened in faith. For faith is a strong staff and a safe harbor, freeing from the wandering of reasonings and resting the soul in great tranquility. But blessed are your eyes, because they see; for it is necessary to return again to that saying. And yet the Jews also saw the things happening then. But he does not bless that external sight; for that by itself does not see the wonders, but the inner one does. They saw a blind man and said:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐ κατενόησε τὸ ἑαυτοῦ σῶμα νενεκρωμένον","severity":"info","text":"Chrysostom argues that Abraham, by faith, did not perceive his own body as dead, meaning he ignored physical decay.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πίστις","severity":"info","text":"Here πίστις (faith) is contrasted with λογισμοί (reasonings) as strong and powerful, a key theme in Chrysostom's homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σάῤῥας","severity":"info","text":"Sarah's barrenness (στείρωσις) is interpreted as a twofold weakness: age and natural infertility, emphasizing the miracle of Isaac's birth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς τοὺς οὐρανοὺς ἀνέστη","severity":"info","text":"The phrase 'rose up to the heavens' echoes the faith of Abraham in Genesis, though no specific verse is quoted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διὰ τοῦτο Εἰς τὴν ἐπαγγελίαν τοῦ Θεοῦ","severity":"info","text":"This sentence marks a conclusion: Abraham's faith in God's promise is the logical outcome of the preceding argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ Ἰουδαῖοι","severity":"info","text":"Chrysostom contrasts Christian faith with Jewish sight, a common polemical trope in his homilies.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor orthographic variations (e.g., Σάῤῥας for Σάρρας) but no significant ambiguity."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Οὗτός ἐστιν, οὐκ ἔστιν οὗτος· καλέσωμεν αὐτοῦ τοὺς γονεῖς. Ἀκούεις ἀμφιβαλλόντων; ὁρᾷς ὅτι οὐκ ἀρκεῖ ἡ τοῦ σώματος ὄψις πρὸς τὴν τοῦ θαύματος θεωρίαν; Οἱ παρόντες καὶ θεώμενοι ἔλε γον· Οὗτός ἐστιν, οὐκ ἔστιν οὗτος· ἡμεῖς δὲ οἱ μὴ παρόντες οὐ λέγομεν, Οὗτός ἐστιν, οὐκ ἔστιν οὗτος· ἀλλ' Αὐτός ἐστιν. Ἔμαθες ὡς οὐδὲν βλάπτει ἡ ἀπουσία, ὅταν πίστεως ὀφθαλμοὶ ὦσι, καὶ ὡς οὐδὲν ὠφελεῖ ἡ παρουσία, ὅταν πίστεως ὀφθαλμοὶ μὴ ὦσι; Τί γὰρ ἐκείνους ὤνησε τὸ ἰδεῖν; Οὐδέν. Ἡμεῖς γὰρ ἐκείνων σαφέστερον εἴδομεν. Ἐπεὶ οὖν βλέπουσιν οἱ ὀφθαλμοὶ ὑμῶν θεωρίαν, καὶ ἀκούει τὰ ὦτα ἀκρόασιν, ἣν ὁ Χρι στὸς ἐμακάρισε, φέρε ὑμῖν τοὺς μαργαρίτας τῶν Γραφῶν παραθῶμεν.\n\nὭσπερ γὰρ τοῖς Ἰουδαίοις οὐκ ἐπέλυσε τὰ ζητήματα ὁ Χριστὸς, ἀλλὰ καὶ ἐπέτεινε τὴν ἀσάφειαν, ἐπειδὴ μὴ προσεῖχον· οὕτω δὴ καὶ ὑμῖν, ἐπειδὴ προσέχετε, τὰ κεκρυμμένα ἄγειν εἰς μέσον χρή. Καὶ γὰρ προσῆλθον οἱ μαθηταὶ καὶ ἐθαύμαζον λέγοντες· Διατί ἐν παραβολαῖς λαλεῖς αὐτοῖς; Ὁ δὲ ἔφη, Ἐπειδὴ βλέποντες οὐ βλέπουσιν. Οὐκοῦν ἐπειδὴ μὴ ἰδόντες ὑμεῖς εἴδετε, ἀναγκαῖον μὴ ἐν παραβολῇ εἰπεῖν πρὸς ὑμᾶς· καὶ ἐπειδὴ Ἀκούοντες οὐκ ἀκούουσιν. Οὐκοῦν ἐπειδὴ ὑμεῖς μὴ ἀκούσαντες τότε, ἀκούετε νῦν οὐκ ἔλαττον, ἢ τότε ἠκούσατε, ἀναγκαῖον ὑμᾶς μὴ","english":"This is he; he is not this one. Let us call his parents.” Do you hear them doubting? Do you see that the sight of the body is not sufficient for the contemplation of the miracle? Those who were present and saw said, “This is he; he is not this one,” but we who were not present do not say, “This is he; he is not this one,” but “It is he himself.” Have you learned that absence does no harm when there are eyes of faith, and that presence does no good when there are no eyes of faith? For what did seeing benefit them? Nothing. For we saw more clearly than they. Since, then, your eyes see a spectacle, and your ears hear a hearing which Christ blessed, let me set before you the pearls of the Scriptures.\n\nFor just as Christ did not resolve the questions for the Jews, but even increased the obscurity, because they did not pay attention, so also for you, since you do pay attention, it is necessary to bring the hidden things into the open. For the disciples came and marveled, saying, “Why do you speak to them in parables?” And he said, “Because seeing they do not see.” Therefore, since you, not having seen, have seen, it is necessary not to speak to you in a parable; and since “hearing they do not hear,” therefore, since you, not having heard then, hear now no less than you heard then, it is necessary not to","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀμφιβαλλόντων","severity":"info","text":"The participle ἀμφιβαλλόντων (from ἀμφιβάλλω, 'to doubt, be uncertain') captures the crowd's hesitation in identifying the resurrected figure. Chrysostom contrasts this bodily sight with the certainty of faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Διατί ἐν παραβολαῖς λαλεῖς αὐτοῖς","severity":"info","text":"The disciples' question echoes a motif found in the Gospels (e.g., Mark 4:33–34; John 16:29) where Jesus explains his parabolic speech. Chrysostom adapts it to contrast the Jews' inattention with the audience's attentiveness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μαργαρίτας τῶν Γραφῶν","severity":"info","text":"The phrase 'pearls of the Scriptures' is a common Chrysostomian metaphor for scriptural interpretation, drawing on the image of pearls as precious and hidden. It signals the exegetical turn in the homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὥσπερ γὰρ ... οὕτω δὴ","severity":"info","text":"Chrysostom uses a formal analogy (Ὥσπερ ... οὕτω) to link the Jews' failure to understand parables with the audience's readiness for direct exposition. This rhetorical structure frames the transition from narrative to doctrinal teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"βλέποντες οὐ βλέπουσιν","severity":"info","text":"The phrase 'seeing they do not see' is a proverbial expression of spiritual blindness, used by Chrysostom to contrast the Jews' lack of insight with the audience's faith. It appears elsewhere in his homilies (e.g., In Matthaeum 45).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἀκούοντες οὐκ ἀκούουσιν","severity":"caution","text":"The text reads 'Ἀκούοντες οὐκ ἀκούουσιν' (hearing they do not hear), but the Greek is ambiguous: it may be a direct quotation of Christ or a general maxim. The English draft treats it as a quotation, but the syntax allows either reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἀκούοντες οὐκ ἀκούουσιν' could be either a direct saying of Christ or a proverbial statement; the English draft interprets it as a quotation, but the Greek does not mark it explicitly.","The identity of 'τοὺς γονεῖς' (the parents) is unclear; Chrysostom may be referring to the parents of the resurrected figure in the preceding narrative, but the passage does not specify."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ἀποστερῆσαι τῆς τραπέζης ταύτης. Καὶ γὰρ ὁ Χριστὸς τούτους οὐχ ἧττον ἐμακάρισεν ἢ ἐκείνους· Εἶδες γὰρ, φησὶ, καὶ ἐπίστευσας· μακάριοι οἱ μὴ ἰδόντες, καὶ πιστεύσαντες. Μὴ τοίνυν ὀκνηροὶ γίνεσθε πρὸς ἀρετὴν, ὅτι μὴ κατ' ἐκείνους τοὺς χρόνους, ἀλλὰ κατ' αὐτὸν ἐγένεσθε. Ἂν γὰρ ἐθέλοις, οὐκ ἐζημιώθης· ὥσπερ οὖν πολλοὶ καὶ τῶν τότε γενομένων, ἐπειδὴ μὴ ἤθελον, οὐκ ὠφελήθησαν. γʹ. Τί οὖν ἐστι τὸ σήμερον ἀναγνωσθέν; Τοῦτο δὲ γινώσκετε, ὅτι ἐν ἐσχάταις ἡμέραις ἐνστήσονται καιροὶ χαλεποί. Τῷ Τιμοθέῳ πάλιν ὁ Παῦλος ἐπιστέλλει. Φοβερὰ ἡ ἀπειλή· ἀλλὰ διαναστῶμεν· τούτους γὰρ ἡμῖν τοὺς καιροὺς αἰνίττεται, καὶ τοὺς μετὰ τούτους, καὶ τοὺς περὶ τὴν συντέλειαν αὐτήν.\n\nΤοῦτο δὲ γινώσκετε, ὅτι ἐν ἐσχάταις ἡμέραις ἐνστήσονται καιροὶ χαλε ποί. Βραχὺ τὸ ῥῆμα, καὶ μεγάλη ἡ δύναμις. Καθάπερ γὰρ τὰ ἀρώματα οὐ τῷ πλήθει, ἀλλὰ τῇ φύσει τὴν εὐω δίαν ἐνδείκνυται· οὕτω καὶ αἱ θεῖαι Γραφαὶ οὐ τῷ πλήθει τῶν ῥημάτων, ἀλλὰ τῇ δυνάμει τῶν ἐγκειμένων πᾶ σαν ἡμῖν παρέχουσι τὴν ὠφέλειαν. Οὕτω καὶ θυμιάματος φύσις καὶ καθ' ἑαυτὴν μέν ἐστιν εὐώδης· ἐπὰν δὲ εἰς πῦρ αὐτὴν ἐμβάλῃς, τότε πᾶσαν ἐπιδείκνυται τὴν ἐξ αὐτῆς ἡδονήν. Οὕτω καὶ ἡ θεία Γραφὴ καὶ καθ' ἑαυτὴν μέν ἐστιν ἡδίστη· ἐπειδὰν δὲ τῆς ἡμῶν ἐπιλάβηται ψυχῆς, καθάπερ εἰς θυμιατήριον ἐμπεσοῦσα, ἅπαντα τὸν οἶκον τῆς εὐωδίας ἐμπίπλησι. Τοῦτο δὲ γινώσκετε, ὅτι ἐν ἐσχάταις ἡμέραις ἐνστήσονται καιροὶ χαλεποί. Περὶ τῆς συντελείας λέγει. Τί οὖν πρὸς σὲ, ὦ μακάριε Παῦλε; τί δὲ πρὸς Τιμόθεον; τί δὲ πρὸς τοὺς τότε ἀκούοντας;","english":"to deprive them of this table. For Christ blessed these no less than those: \"You saw,\" he says, \"and believed; blessed are those who did not see and believed.\" Do not, therefore, become sluggish in virtue because you were born not in those times but in these. For if you are willing, you have not been harmed; just as many of those who lived then, because they were unwilling, were not benefited. 3. What, then, is the reading today? \"Know this, that in the last days hard times will come.\" Paul writes again to Timothy. The threat is fearful; but let us rouse ourselves; for he alludes to these times, and to those after them, and to those around the consummation itself.\n\n\"Know this, that in the last days hard times will come.\" The saying is brief, and its power is great. For just as spices show their fragrance not by quantity but by nature, so too the divine Scriptures provide us all benefit not by the multitude of words but by the power of their contents. Thus also the nature of incense is fragrant in itself; but when you cast it into fire, then it displays all the pleasure from it. So too the divine Scripture is most sweet in itself; but when it seizes our soul, as if falling into a censer, it fills the whole house with fragrance. \"Know this, that in the last days hard times will come.\" He speaks of the consummation. What, then, is it to you, O blessed Paul? What is it to Timothy? What is it to those who were then listening?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἶδες γὰρ, φησὶ, καὶ ἐπίστευσας· μακάριοι οἱ μὴ ἰδόντες, καὶ πιστεύσαντες","severity":"info","text":"Chrysostom paraphrases John 20:29 (Thomas's confession) and alludes to the beatitude for faith without sight, possibly echoing John 20:29 or a logion like Matthew 16:17.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τοῦτο δὲ γινώσκετε, ὅτι ἐν ἐσχάταις ἡμέραις ἐνστήσονται καιροὶ χαλεποί","severity":"info","text":"This is a direct quotation from 2 Timothy 3:1, where Paul warns Timothy of future hard times. Chrysostom explicitly attributes it to Paul writing to Timothy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῆς τραπέζης ταύτης","severity":"info","text":"The phrase 'this table' likely refers to the Eucharistic table or the spiritual nourishment of the sermon, a common metaphor in Chrysostom's homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"γʹ. Τί οὖν ἐστι τὸ σήμερον ἀναγνωσθέν;","severity":"info","text":"The numeral γʹ (3) marks a new section. Chrysostom transitions from exhortation to exegesis of the day's lection, a typical homiletic structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Καθάπερ γὰρ τὰ ἀρώματα ... ἐμπίπλησι","severity":"info","text":"Chrysostom uses the analogy of spices and incense to illustrate how Scripture's power is not in verbosity but in its effect on the soul, a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Τοῦτο δὲ γινώσκετε, ὅτι ἐν ἐσχάταις ἡμέραις ἐνστήσονται καιροὶ χαλεποί","severity":"info","text":"The Greek text has a line break after 'χαλε' (χαλεποί), likely a scribal or editorial artifact; the word is complete as χαλεποί.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τοὺς μετὰ τούτους' could refer to times after the last days or after the present era; Chrysostom's interpretation is ambiguous."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Μικρὸν γὰρ ὕστερον μέλλουσιν ἀποθνήσκειν, ἐξαρπάζεσθαι τῶν ἐπιόντων δεινῶν καὶ πονηρῶν ἀνθρώπων. Ἀλλ' οὐχὶ τὰ παρόντα βλέπω μόνον, φησὶν, ἀλλὰ καὶ τὰ μέλλοντα προορῶ. Οὐχὶ τῆς παρούσης φείδομαι ποίμνης, ἀλλὰ καὶ ὑπὲρ τῆς μελλούσης ἀγωνιῶ καὶ δέδοικα. Ἡμεῖς μὲν γὰρ τῶν συνόντων ἡμῖν ἀνθρώπων μόλις ποιούμεθα πρόνοιαν, ἐκεῖνος δὲ ὑπὲρ τῶν μηδέπω τεχθέντων πολλὴν ποιεῖται τὴν σπουδήν. Οὕτω καὶ ποι μὴν ἄριστος οὐχ ὅταν ἴδῃ τοὺς λύκους ἐπιόντας τῇ ποίμνῃ καὶ τῶν προβάτων ἐγγὺς γενομένους, τότε προ λέγει μόνον, ἀλλὰ καὶ πόῤῥωθεν ὄντας μηνύει. Οὕτω καὶ ὁ Παῦλος, καθάπερ ποιμὴν ἄριστος, ἐφ' ὑψηλοῦ χω ρίου τοῦ τῆς προφητείας ἀξιώματος καθήμενος, καὶ τοῖς προφητικοῖς ὀφθαλμοῖς ἄνωθεν προορῶν κατατρέχοντα τὰ θηρία, ἐπ' αὐτῆς τῆς συντελείας ὁρ μῶντας καὶ ἀποτεινομένους κατὰ τῆς ποίμνης προλέγει καὶ προδιαμαρτύρεται, ἵνα καὶ τοὺς μηδέπω γεννωμένους παρασκευάσῃ νήφειν, καὶ πᾶσαν τειχίσῃ τὴν ποίμνην τῇ προφητείᾳ.","english":"For a little later they are about to die, to be snatched away from the impending evils and wicked men. \"But I do not see only the present,\" he says, \"but I also foresee the future. I do not spare the present flock, but I also struggle and fear for the future one.\" For we barely take thought for the people who are with us, but he makes great effort for those not yet born. Thus also the best shepherd does not only give warning when he sees the wolves attacking the flock and coming near the sheep, but also announces them when they are far off. Thus also Paul, like the best shepherd, sitting on the high place of the dignity of prophecy, and foreseeing from above with prophetic eyes the beasts rushing down, charging and aiming at the flock at the very consummation, foretells and bears witness beforehand, so that he may prepare even those not yet born to be vigilant, and fortify the entire flock with prophecy.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Μικρὸν γὰρ ὕστερον μέλλουσιν ἀποθνήσκειν","severity":"info","text":"The phrase 'a little later they are about to die' refers to the impending death of the flock, likely the faithful, at the end times.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"συντελείας","severity":"info","text":"συντελείας (consummation) is a technical eschatological term for the end of the world, often used in apocalyptic contexts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ποιμὴν ἄριστος","severity":"info","text":"The image of the 'best shepherd' is a common pastoral metaphor in early Christian literature, evoking Christ as the Good Shepherd and church leaders as shepherds of the flock.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Παῦλος, καθάπερ ποιμὴν ἄριστος","severity":"info","text":"Chrysostom compares Paul to a shepherd, a parallel found in other patristic works, emphasizing Paul's prophetic role in foreseeing future dangers to the church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὕτω καὶ","severity":"info","text":"The repeated phrase 'Thus also' (Οὕτω καὶ) structures the passage as a series of analogies, linking the shepherd's foresight to Paul's prophecy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the embedded quotation ('But I do not see only the present...') is ambiguous; it may be Christ or Paul, but Chrysostom does not specify."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Καὶ γὰρ καὶ πατὴρ φιλόστοργος οἰκίαν οἰκοδομούμενος πολλάκις τοῖς αὐτοῦ παισὶ λαμ πρὰν καὶ μεγάλην οὕτως οἰκοδομεῖ, οὐχ ὥστε ἐκείνοις χρησίμην γενέσθαι μόνον, ἀλλὰ καὶ ἐγγόνοις καὶ τοῖς μετ' ἐκείνους. Οὕτω καὶ βασιλεὺς πόλει φιλουμένῃ περι βαλὼν τεῖχος ἔξωθεν, ἀσφαλὲς τοῦτο ποιεῖ καὶ ἰσχυρὸν καὶ διαρκὲς, οὐχ ἵνα ἐπὶ τῆς γενεᾶς αὐτοῦ μόνης ὑπηρε τῇ, ἀλλ' ἵνα καὶ τοῖς μετὰ ταῦτα πᾶσι γένηται χρήσι μον, οὐ πρὸς τὰς τότε μηχανὰς, ἀλλὰ πρὸς τὰς ὕστερον γενομένας προσβολὰς ἐπιτήδειον. Οὕτω καὶ ὁ Παῦλος ἐποίησεν. Ἐπειδὴ γὰρ τὰ γράμματα ἀποστολικὰ τείχη τῶν Ἐκκλησιῶν ἐστιν, οὐχὶ τοὺς τότε μόνον ὄντας, ἀλλὰ καὶ τοὺς ὕστερον ἐσομένους ἀσφαλίζεται δι' αὐτῶν. Καὶ οὕτως ἰσχυρὸν καὶ ἀῤῥαγῆ τὸν περίβολον τοῦτον κατ εσκεύασε, καὶ πάσῃ περιήλασεν αὐτὸν τῇ οἰκουμένῃ μετὰ ἀσφαλείας ἁπάσης, ὥστε καὶ τοὺς τότε, καὶ τοὺς μετ' ἐκείνους, καὶ τοὺς νῦν, καὶ τοὺς αὖθις ἑπομένους μέχρι τῆς τοῦ Χριστοῦ παρουσίας ἁπάσης ἀπαλλάξαι τῆς τῶν πολεμίων πολιορκίας. Τοιαῦται τῶν ἁγίων αἱ ψυχαί· φιλόστοργοι, κηδεμονικαὶ, πατρικὴν εὔνοιαν ἀποκρύπτουσαι τῷ φίλτρῳ, καὶ τὴν τῆς φύσεως φιλοστοργίαν νικῶσαι, καὶ τὰς ὠδῖνας ὑπερβαίνουσαι ἐκείνας· Πνεύματος γάρ εἰσι καὶ θείας χάριτος.","english":"For just as a loving father, when building a house, often builds it splendid and large for his own children, not only so that it may be useful to them, but also to their descendants and those after them. So also a king, surrounding a beloved city with a wall from without, makes it secure and strong and lasting, not so that it may serve only for his own generation, but so that it may be useful to all those after this, suitable not only for the engines of that time but for the assaults that arise later. So also did Paul. For since the apostolic writings are the walls of the Churches, he secures through them not only those then living, but also those who will exist later. And thus he constructed this enclosure strong and unbreakable, and drove it around the whole world with every security, so that he might free both those then, and those after them, and those now, and those following thereafter, up to the coming of Christ, entirely from the siege of enemies. Such are the souls of the saints: loving, caring, concealing paternal goodwill with affection, surpassing the affection of nature, and exceeding those birth-pangs; for they are of the Spirit and of divine grace.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πατὴρ φιλόστοργος","severity":"info","text":"The phrase 'loving father' introduces a domestic analogy for Paul's pastoral care, emphasizing natural affection as a model for spiritual solicitude.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φιλόστοργος","severity":"info","text":"The adjective φιλόστοργος denotes the natural affection of parents for children, a key concept in Chrysostom's moral psychology, often contrasted with spiritual love.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῆς τοῦ Χριστοῦ παρουσίας","severity":"info","text":"The phrase 'the coming of Christ' echoes eschatological language common in Paul (e.g., 1 Cor 15:23; 1 Thess 4:15) and aligns with the treatise's focus on the last days.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὰ γράμματα ἀποστολικὰ τείχη","severity":"info","text":"Chrysostom metaphorically calls the apostolic writings 'walls of the Churches,' a common patristic image (cf. Basil, Hom. in Ps. 28) that underscores their protective and normative role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὕτω καὶ ὁ Παῦλος ἐποίησεν","severity":"info","text":"This sentence marks the transition from the analogies (father, king) to their application to Paul, forming a three-part comparative structure typical of Chrysostom's homiletic method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πνεύματος γάρ εἰσι καὶ θείας χάριτος","severity":"info","text":"The concluding phrase attributes the saints' surpassing love to the Spirit and divine grace, a theme that influenced later Byzantine ascetic and mystical literature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor orthographic variation (e.g., λαμ πρὰν for λαμπράν) but the sense is clear."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"δʹ. Βούλεσθε καὶ ἑτέρωθεν δείξω πάλιν, ὅτι οὐ τὰ καθ' ἑαυτοὺς μεριμνῶσιν οἱ ἅγιοι, οὐδὲ ὑπὲρ τῶν παρόντων δεδοίκασι μόνον, ἀλλὰ καὶ ὑπὲρ τῶν μετὰ ταῦτα ἐσομένων; Προσῆλθον αὐτῷ, φησὶν, οἱ μαθηταὶ ἐπὶ τοῦ ὄρους καθημένῳ, ἄνθρωποι λοιπὸν γεγηρακότες καὶ μετ' ὀλί γον χρόνον μέλλοντες ἀποδημεῖν ἀπὸ τῆς παρούσης ζωῆς. Τί οὖν ἐρωτῶσι; τί ἀγωνιῶσι; τί δεδοίκασι; ὑπὲρ τίνων τὴν πεῦσιν τῷ διδασκάλῳ προσάγουσιν; ἆρα ὑπὲρ τῶν κατὰ τὴν ζωὴν αὐτῶν, ἢ ὑπὲρ τῶν κατὰ τοὺς χρό νους ἐκείνους; Οὐδαμῶς. Ἀλλὰ πάντα ἐκεῖνα παραδραμόντες τί λέγουσι; Τί τὸ σημεῖον τῆς σῆς παρουσίας καὶ τῆς συντελείας τοῦ αἰῶνος; Εἶδες κἀκείνους ὑπὲρ τῆς συντελείας τοῦ αἰῶνος ἐρωτῶντας, καὶ ὑπὲρ τῶν ἐσομένων ἀνθρώπων φροντίζοντας; Οὐ γὰρ τὰ ἑαυτῶν ὁρῶσιν οἱ ἀπόστολοι, ἀλλὰ τὰ τῶν ἄλλων καὶ κοινῇ πάν τες καὶ ἰδίᾳ ἕκαστος. Ὁ οὖν Πέτρος ὁ κορυφαῖος τοῦ χοροῦ, τὸ στόμα τῶν ἀποστόλων ἁπάντων, ἡ κεφαλὴ τῆς φατρίας ἐκείνης, ὁ τῆς οἰκουμένης ἁπάσης προστάτης, ὁ θεμέλιος τῆς Ἐκκλησίας, ὁ θερμὸς ἐραστὴς τοῦ Χριστοῦ· Πέτρε, γὰρ, φησὶ, φιλεῖς με πλεῖον τούτων; Διὰ τοῦτο λέγω τὰ ἐγκώμια, ἵνα μάθητε ὅτι ὄντως φιλεῖ τὸν Χριστόν· τοῦ γὰρ εἰς τὸν Δεσπότην φίλτρου ἡ κηδεμονία τῶν δούλων τεκμήριόν ἐστι μέγιστον. Καὶ οὐκ ἐγὼ ταῦτα λέγω, ἀλλ' αὐτὸς ὁ φιλούμενος Δεσπότης· Εἰ φιλεῖς με, φησὶ, ποίμαινε τὰ πρόβατά μου. Ἴδω μεν οὖν ὄντως εἰ ποιμένος ἔχει προστασίαν, εἰ ὄντως κηδεμονίαν, εἰ ὄντως φιλεῖ τὰ πρόβατα, εἰ ὄντως φιλόστοργός ἐστι περὶ τὴν ποίμνην, ἵνα καταμάθωμεν ὅτι καὶ τὸν ποιμένα φιλεῖ· τοῦτο γὰρ ἐκείνου σημεῖον ἔφησεν εἶναι.","english":"Do you wish me to show you from another source as well, that the saints are not concerned only for themselves, nor do they fear only for the present, but also for those who will come after? The disciples came to him, it says, as he sat on the mountain, men already aged and about to depart from this life after a short time. What then do they ask? For what do they struggle? What do they fear? On whose behalf do they bring their inquiry to the teacher? Is it for those of their own lifetime, or for those of those times? Not at all. But passing over all that, what do they say? What is the sign of your coming and of the consummation of the age? Do you see that they too ask about the consummation of the age, and are concerned for the men who will be? For the apostles do not look to their own affairs, but to those of others, both all together and each individually. Therefore Peter, the leader of the choir, the mouth of all the apostles, the head of that company, the protector of the whole world, the foundation of the Church, the ardent lover of Christ—for, it says, \"Peter, do you love me more than these?\" I say these praises so that you may learn that he truly loves Christ; for care for the servants is the greatest proof of love for the Master. And I do not say this, but the beloved Master himself says: \"If you love me,\" he says, \"shepherd my sheep.\" Let us see then if he truly has the care of a shepherd, if he truly has concern, if he truly loves the sheep, if he is truly affectionate toward the flock, so that we may learn that he also loves the shepherd; for this, he said, is the sign of that.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πέτρε, γὰρ, φησὶ, φιλεῖς με πλεῖον τούτων;","severity":"info","text":"Chrysostom alludes to John 21:15-17, where Jesus questions Peter's love. The phrase echoes the Gospel narrative of Peter's triple confession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰ φιλεῖς με, φησὶ, ποίμαινε τὰ πρόβατά μου.","severity":"info","text":"This is a paraphrase of John 21:15-17, where Jesus commands Peter to tend his sheep, linking love for Christ to pastoral care.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κορυφαῖος","severity":"info","text":"Here 'leader of the choir' (κορυφαῖος) is a standard epithet for Peter in Chrysostom, emphasizing his primacy among the apostles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θεμέλιος","severity":"info","text":"The term 'foundation' (θεμέλιος) for Peter reflects Chrysostom's ecclesiology, portraying Peter as the foundational figure of the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πέτρος ... ὁ θερμὸς ἐραστὴς τοῦ Χριστοῦ","severity":"info","text":"Chrysostom's description of Peter as 'ardent lover of Christ' draws on the tradition of Peter's special affection, as seen in John 21.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διὰ τοῦτο λέγω τὰ ἐγκώμια","severity":"info","text":"Chrysostom explicitly states his rhetorical purpose: the praises of Peter serve to demonstrate that care for the flock proves love for Christ.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Πέτρε, γὰρ, φησὶ, φιλεῖς με πλεῖον τούτων;' is ambiguous: it could be a direct quote from John 21:15 or a loose paraphrase. The reading taken is as an allusion to the Gospel scene."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Οὗτος τοίνυν ὁ Πέτρος ἅπαντα ῥίψας ὅσα εἶχε, τὸ δίκτυον, τὰ ἐν τῷ πλοίῳ πάντα, καὶ ἀφεὶς τὴν θάλατταν, τὴν τέχνην, τὴν οἰκίαν.\n\nΜὴ γὰρ δὴ τοῦτο ἴδω μεν, ὅτι ὀλίγα ταῦτα, ἀλλ' ὅτι πάντα τὰ ὄντα· καὶ τὴν προθυμίαν ἐπαινέσωμεν. Καὶ γὰρ ἡ τὰ δύο καταβαλοῦσα δηνάρια οὐ πολὺν ὄγκον κατέθηκε χρημάτων, ἀλλὰ πολὺν πλοῦτον ἐπεδείξατο προαιρέσεως, καθάπερ καὶ οὗτος ἐν πολλῇ πενίᾳ μεγάλην εὐπορίαν προθυμίας παρέσχετο. Ὅπερ γὰρ ἑτέρῳ χωρία, καὶ ἀνδράποδα, καὶ οἰκήματα, καὶ χρυσίον, τοῦτο ἐκείνῳ τὸ δίκτυον, καὶ ἡ θάλαττα, καὶ ἡ τέχνη, καὶ τὸ πλοῖον. Μὴ τοίνυν τοῦτο ἴδωμεν, εἰ ὀλίγα ἀφῆκεν, ἀλλ' εἰ μὴ πάντα ἀφῆκε. Τοῦτο γάρ ἐστι τὸ ζητούμενον, οὐκ ὀλίγα ἢ πολλὰ κατα θεῖναι, ἀλλὰ μηδὲν ἐλάττω τῆς οἰκείας δυνάμεως εἰσ ενεγκεῖν. Πάντα τοίνυν ἀφεὶς, καὶ πατρίδα, καὶ οἰκίαν, καὶ φίλους, καὶ συγγενεῖς, καὶ αὐτὴν τὴν ἀσφάλειαν· καὶ γὰρ τὸν δῆμον τὸν Ἰουδαϊκὸν ἑαυτῷ τούτῳ τῷ τρόπῳ ἐξεπολέμησεν· Ἤδη γὰρ, φησὶ, συνέθεντο Ἰουδαῖοι, ἐάν τις ὁμολογήσῃ αὐτὸν Χριστὸν, ἀποσυνάγωγος γένηται. Ὅθεν δῆλον, ὅτι οὐκ ἀμφέβαλλεν, οὐδὲ ἐδεδοίκει περὶ τῆς βασιλείας τῶν οὐρανῶν, ἀλλὰ σφόδρα ἐπέπειστο, καὶ ἀπ' αὐτῆς τῆς τῶν πραγμάτων ἀποδεί ξεως, καὶ πρὸ τῆς τῶν πραγμάτων ἀποδείξεως ἀπὸ τῆς τοῦ Σωτῆρος φωνῆς, ὅτι κληρονομήσει πάντως αὐτήν. Εἰπὼν γὰρ, ὅτι Ἡμεῖς ἀφήκαμεν πάντα, καὶ ἠκολουθήσαμέν σοι, τί ἡμῖν ἔσται; ἀπεκρίθη αὐτοῖς ὁ Χρι στὸς, ὅτι Καθήσεσθε ἐπὶ δώδεκα θρόνους, κρίνοντες τὰς δώδεκα φυλὰς τοῦ Ἰσραήλ.","english":"This Peter, then, having cast aside everything he had—the net, all that was in the boat—and having abandoned the sea, his craft, his home. For let us not look at this, that these things are few, but that they are all his possessions; and let us praise the eagerness. For the woman who contributed the two denarii did not deposit a great mass of money, but displayed a great wealth of choice, just as this man, in great poverty, provided a great abundance of eagerness. For what lands, slaves, houses, and gold are to another, that the net, the sea, the craft, and the boat were to him. Let us not, therefore, look at whether he left behind few things, but whether he left behind everything. For this is the point at issue: not to deposit few or many things, but to contribute nothing less than one's own ability. He therefore left everything: his homeland, his home, his friends, his relatives, and even his own safety; for he made the Jewish people hostile to him by this very means. For already, it says, the Jews had agreed that if anyone should confess him to be Christ, he would be excommunicated. Whence it is clear that he did not doubt, nor was he afraid concerning the kingdom of heaven, but was strongly convinced, both from the demonstration of the facts themselves, and before the demonstration of the facts from the voice of the Savior, that he would certainly inherit it. For having said, \"We have left everything and followed you; what will there be for us?\" Christ answered them, \"You will sit upon twelve thrones, judging the twelve tribes of Israel.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ δίκτυον, τὰ ἐν τῷ πλοίῳ πάντα","severity":"info","text":"Chrysostom emphasizes that Peter's abandonment of his net and boat represents total renunciation, not the value of the items.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προθυμίαν","severity":"info","text":"προθυμίαν (eagerness) is a key moral term in Chrysostom, denoting the inner disposition of zeal that outweighs material offerings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀποσυνάγωγος γένηται","severity":"info","text":"The reference to Jewish excommunication (ἀποσυνάγωγος) reflects early Christian memory of Jewish bans against confessing Jesus as Christ, a historical context for apostolic risk.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καθήσεσθε ἐπὶ δώδεκα θρόνους, κρίνοντες τὰς δώδεκα φυλὰς τοῦ Ἰσραήλ","severity":"info","text":"Chrysostom cites a logion of Christ promising the apostles thrones judging the twelve tribes, a saying not in canonical Gospels but known in early Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἡ τὰ δύο καταβαλοῦσα δηνάρια","severity":"info","text":"The example of the woman with two denarii echoes a common Chrysostomic trope (cf. Hom. in Matt. 66) contrasting small material gifts with great spiritual choice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μὴ γὰρ δὴ τοῦτο ἴδω μεν... ἀλλ'","severity":"info","text":"Chrysostom uses a corrective rhetorical pattern (μὴ... ἀλλ') to redirect the audience from quantitative to qualitative assessment of Peter's sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the logion about twelve thrones is uncertain; it may derive from apocryphal tradition or Chrysostom's own elaboration."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Ταῦτα δὲ κατεσκεύασα, ἵνα ὅταν δείξω αὐτὸν ἀγωνιῶντα ὑπὲρ τῶν συνδούλων, μὴ εἴπῃς ὅτι ὑπὲρ ἑαυτοῦ ἐδεδοίκει. Πῶς γὰρ ἂν ἔδεισεν, αὐτοῦ τοῦ μέλλοντος αὐτὸν στεφανοῦν ἀποφηναμένου ὑπὲρ τοῦ στεφάνου καὶ τῶν βραβείων; Οὗτος τοίνυν ὁ Πέτρος, ὁ πάντα ἀφεὶς, ὁ θαῤῥῶν ὑπὲρ τῆς βασιλείας τῶν οὐρανῶν, προσελθόντος ποτὲ πλουσίου τινὸς, καὶ εἰπόντος τῷ Χριστῷ, Τί ποιήσω ἵνα κληρονομήσω ζωὴν αἰώνιον; καὶ τοῦ Χριστοῦ πρὸς αὐτὸν ἀποκριναμένου, Εἰ θέλεις τέλειος εἶναι, ὕπαγε, πώλησόν σου τὰ ὑπάρχοντα, καὶ δὸς πτωχοῖς, καὶ δεῦρο ἀκολούθει μοι· εἶτα πρὸς τοῦτο λυπηθέντος ἐκείνου, καὶ λέγοντος τοῖς μαθηταῖς τοῦ Χριστοῦ, Ὁρᾶτε πῶς δυσκόλως εἰσέρχονται οἱ πλούσιοι εἰς τὴν βα σιλείαν τῶν οὐρανῶν· ἀμὴν, ἀμὴν λέγω ὑμῖν, ὅτι εὐκοπώτερόν ἐστι κάμηλον διὰ τρυπήματος\n\nῥαφίδος εἰσελθεῖν, ἢ πλούσιον εἰς τὴν βασιλείαν τοῦ Θεοῦ· ὁ Πέτρος, ὁ ἀκτήμων, ὁ θαῤῥῶν ὑπὲρ τῆς βασιλείας, ὁ ὑπὲρ τῆς ἑαυτοῦ μὴ δεδοικὼς σωτηρίας, ὁ πεπεισμένος σαφῶς περὶ τῆς ἐκεῖ αὐτῷ ἀποκειμένης τιμῆς, ἀκούσας ταῦτα ἔλεγε· Τίς δύναται σωθῆναι; Τί δέδοικας, ὦ μακάριε Πέτρε; τί ἀγωνιᾷς; τί τρέμεις; Πάντα ἔῤῥιψας, πάντα ἀφῆκας· περὶ τῶν πλουτούντων ὁ λόγος, ἐκείνων κατηγορία τὸ λεγόμενον· σὺ δὲ ἐν πενίᾳ καὶ ἀκτημοσύνῃ διατελεῖς ζῶν. Ἀλλ' οὐ τὸ ἐμαυτοῦ σκοπῶ, φησὶν, ἀλλὰ καὶ τὸ ἑτέρων συμφέρον ζητῶ. Διὰ τοῦτο ὑπὲρ τῶν καθ' ἑαυτὸν θαῤῥῶν, ὑπὲρ τῶν ἄλλων τὴν πεῦσιν προσήγαγε λέγων, Τίς δύναται σωθῆναι; εʹ. Εἶδες τῶν ἀποστόλων τὴν κηδεμονίαν; πῶς ἓν σῶμά εἰσιν; εἶδες πῶς καὶ ὑπὲρ τῶν παρόντων καὶ ὑπὲρ τῶν μελλόντων ἐδεδοίκει ὁ Πέτρος;","english":"I have prepared these things so that when I show him anxious on behalf of his fellow servants, you may not say that he was afraid for himself. For how could he have been afraid, when the one who was about to crown him had declared concerning the crown and the prizes? This Peter, then, who had abandoned everything, who was confident concerning the kingdom of heaven, when once a certain rich man approached and said to Christ, \"What shall I do to inherit eternal life?\" and Christ answered him, \"If you wish to be perfect, go, sell your possessions, give to the poor, and come follow me\"; then, when that man was grieved at this and said to Christ's disciples, \"Do you see how with difficulty the rich enter the kingdom of heaven? Truly, truly I say to you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God\"—Peter, the possessionless one, the one confident concerning the kingdom, the one not afraid for his own salvation, the one clearly persuaded of the honor laid up for him there, upon hearing these things said, \"Who can be saved?\" Why are you afraid, O blessed Peter? Why are you anxious? Why do you tremble? You have cast away everything, you have abandoned everything. The word is about the rich; the accusation is against them. But you live in poverty and possessionlessness. \"But I do not look to my own interest,\" he says, \"but I seek also the advantage of others.\" Therefore, being confident concerning those like himself, he made inquiry on behalf of others, saying, \"Who can be saved?\" 5. Do you see the solicitude of the apostles? How they are one body? Do you see how Peter was afraid both for those present and for those to come?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κάμηλον διὰ τρυπήματος ῥαφίδος","severity":"info","text":"The saying about a camel passing through a needle's eye is a proverbial expression of impossibility, not a direct biblical quotation, but it echoes a similar logion in Matt 19:24 (variant reading) and is widely attested in early Christian literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πλουσίου τινὸς","severity":"info","text":"The anecdote of the rich man asking Christ about eternal life is not found in the canonical Gospels; it likely derives from oral tradition or apocryphal sources, illustrating Chrysostom's use of extra-biblical narrative for moral exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κηδεμονίαν","severity":"info","text":"κηδεμονίαν (solicitude) here denotes pastoral care or concern for others, a key virtue in Chrysostom's portrayal of apostolic leadership; the term is often used in patristic literature for episcopal oversight.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εʹ","severity":"info","text":"The numeral εʹ (5) marks a section division in the homily, likely indicating a new paragraph or rhetorical unit in the manuscript tradition; it is not part of the biblical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πέτρος","severity":"info","text":"Chrysostom's portrayal of Peter as anxious for others' salvation rather than his own reinforces the ideal of apostolic selflessness, a theme influential in later Eastern Christian homiletics and hagiography.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'rich man' and the source of the dialogue are uncertain; it may be a free composition by Chrysostom or drawn from lost tradition.","The phrase 'τῶν παρόντων καὶ τῶν μελλόντων' could refer to present and future disciples, or to present and future generations of Christians; the Greek is ambiguous."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Οὕτω καὶ ὁ Παῦλος. Διὸ ἔλεγε· Γινώσκετε, ὅτι ἐν ἐσχάταις ἡμέραις ἐνστήσονται καιροὶ χαλεποί. Καὶ ἀλλαχοῦ δὲ τοῦτο ποιεῖ πάλιν.\n\nἘπειδὴ γὰρ ἔμελλε λοιπὸν ἀφίστασθαι τῆς Ἀσίας, καὶ ἐπὶ τὴν Ῥώμην ἄγεσθαι, καὶ ἐκεῖθεν ἐπὶ τὸν οὐρανὸν ἀποδημεῖν· ὁ θάνατος γὰρ τῶν ἁγίων οὐκ ἔστι θάνατος, ἀλλὰ μετάστασις ἀπὸ γῆς εἰς οὐρανὸν, ἀπὸ τῶν ἐλαττόνων εἰς τὰ βελτίω, ἀπὸ τῶν συνδούλων ἐπὶ τὸν Δεσπότην, ἀπὸ τῶν ἀνθρώπων πρὸς τοὺς ἀγγέλους· ἐπεὶ οὖν ἔμελλεν ἀπιέναι πρὸς τὸν τῶν ἁπάντων Δεσπότην Θεὸν, καὶ τὰ καθ' ἑαυτὸν πάντα καλῶς ᾠκονόμησε. Καὶ γὰρ τὸν χρόνον, ὃν συνῆν τοῖς μαθηταῖς, μετὰ πάσης ἀκριβείας τὴν διδασκαλίαν αὐτοῖς παρέθετο, καὶ λέγει· Καθαρὸς ἐγὼ ἀπὸ τοῦ αἵματος πάντων, καὶ οὐδὲν ἐνέλιπον, φησὶ, τῶν ὀφειλόντων εἰσενεχθῆναι πρὸς σω τηρίαν. Τί οὖν; ἐπειδὴ τὰ καθ' ἑαυτὸν ἠσφαλίσατο, ἐπειδὴ ἐγκαλεῖσθαι οὐκ ἤμελλεν ἀπὸ τοῦ Δεσπότου ὑπὲρ τῶν κατ' αὐτὸν χρόνων, ἆρα ἠμέλησε τῶν μετὰ ταῦτα ψυχῶν; Οὐδαμῶς· ἀλλ' ὥσπερ μέλλων καὶ ἐκείνων εὐθύνας ὑπέχειν, οὕτως κἀκεῖνα μετὰ πάσης αὐτοῖς λέγει τῆς ἀκριβείας, καὶ αὐτὰ ἃ πάλιν ἀναγνώσωμεν τὰ ῥή ματα· Προσέχετε, φησὶν, ἑαυτοῖς καὶ παντὶ τῷ ποιμνίῳ. Εἶδες πῶς ἦν συνδεδεμένος αὐτῶν τῇ φροντίδι; Ἡμῶν μὲν γὰρ ἕκαστος τὰ καθ' ἑαυτὸν μεριμνᾷ, ὁ δὲ προεστὼς τὰ πάντων. Διό φησι περὶ τῶν διδασκάλων· Οἵτινες ἀγρυπνοῦσιν ὑπὲρ τῶν ψυχῶν ὑμῶν, ὡς λόγον ἀποδώσοντες. Φοβερὸν ὄντως τὸ κρυπτήριον ὑπὲρ τοσούτου δήμου τὰς εὐθύνας ὑπέχειν· ἀλλ', ὅπερ ἔλεγον, καλέσας αὐτούς φησι·","english":"Thus also Paul. Therefore he said: \"Know that in the last days harsh times will come.\" And elsewhere he does this again.\n\nFor since he was about to depart from Asia and be taken to Rome, and from there to journey to heaven—for the death of the saints is not death, but a transfer from earth to heaven, from the lesser to the better, from fellow servants to the Master, from men to the angels—since, then, he was about to go to the Master God of all, he managed all his own affairs well. For during the time he spent with his disciples, he set forth his teaching to them with all precision, and he says: \"I am clean from the blood of all, and I have omitted nothing,\" he says, \"of what ought to be contributed for salvation.\" What then? Since he had secured his own affairs, since he was not going to be accused by the Master concerning the times under his charge, did he then neglect the souls after that? By no means. But as if he were about to render account for them as well, he speaks to them with all precision about those matters too, and we shall read again the very words: \"Pay attention,\" he says, \"to yourselves and to the whole flock.\" Do you see how he was bound up with their care? For each of us cares for his own affairs, but the one in charge cares for all. Therefore he says about the teachers: \"Those who keep watch over your souls, as those who will render an account.\" Truly it is a fearful thing to be accountable for so great a multitude. But, as I was saying, having called them, he says:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Γινώσκετε, ὅτι ἐν ἐσχάταις ἡμέραις ἐνστήσονται καιροὶ χαλεποί","severity":"info","text":"Chrysostom attributes this warning to Paul, but the exact phrase does not appear in the canonical Pauline epistles; it may be a paraphrase of 2 Timothy 3:1 or a similar eschatological passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Προσέχετε, φησὶν, ἑαυτοῖς καὶ παντὶ τῷ ποιμνίῳ","severity":"info","text":"This exhortation echoes the pastoral language of 1 Timothy 4:16 or Acts 20:28, though not a direct quotation; Chrysostom often adapts scriptural phrases for rhetorical effect.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οἵτινες ἀγρυπνοῦσιν ὑπὲρ τῶν ψυχῶν ὑμῶν, ὡς λόγον ἀποδώσοντες","severity":"info","text":"This phrase recalls Hebrews 13:17 or similar passages on pastoral vigilance; Chrysostom uses it to underscore the teacher's accountability before God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁ θάνατος γὰρ τῶν ἁγίων οὐκ ἔστι θάνατος, ἀλλὰ μετάστασις","severity":"info","text":"Chrysostom's definition of martyrdom as 'transfer' (μετάστασις) reflects a common early Christian consolation, seen also in his homilies on the Maccabees and on Ignatius.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ἀλλαχοῦ δὲ τοῦτο ποιεῖ πάλιν","severity":"info","text":"This transitional phrase signals that Chrysostom is about to introduce another example of Paul's pastoral care, linking the present passage to a previous or subsequent scriptural citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Καθαρὸς ἐγὼ ἀπὸ τοῦ αἵματος πάντων","severity":"caution","text":"The claim 'I am clean from the blood of all' is not a known Pauline saying; Chrysostom may be paraphrasing or inventing a speech for Paul, so readers should not treat it as a direct biblical quotation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Καθαρὸς ἐγὼ ἀπὸ τοῦ αἵματος πάντων' is unattested in Paul's letters; Chrysostom likely constructs it for rhetorical purposes.","The reference 'ἀλλαχοῦ' (elsewhere) is vague; the specific passage Chrysostom has in mind is not identified."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Προσέχετε ἑαυτοῖς καὶ παντὶ τῷ ποιμνίῳ, ἐν ᾧ ὑμᾶς ἔθετο τὸ Πνεῦμα τὸ ἅγιον ποιμένας καὶ ἐπισκόπους. Τί γέγονεν; τίνος ἕνεκεν παραινεῖς; μή τι προορᾷς δεινόν; μή τι προβλέ πεις χαλεπόν; μή τις κίνδυνος, μή τις συμφορὰ, μή τις πόλεμος; Εἰπέ· καὶ γὰρ ὑψηλότερος ἡμῶν ἕστηκας· καὶ οὐ τὰ παρόντα βλέπεις μόνον, ἀλλὰ καὶ τὰ μέλλοντα προ ορᾷς. Εἰπὲ τοίνυν τίνος ἕνεκεν παραγγέλλεις ταῦτα καὶ παραινεῖς. Οἶδα, φησὶν, ὅτι μετὰ τὴν ἄφιξίν μου εἰσ ελεύσονται λύκοι βαρεῖς εἰς τὸ ποίμνιον. Εἶδες ὅπερ ἔλεγον, πῶς οὐχ ὑπὲρ τῶν καθ' ἑαυτὸν χρόνων ἀγωνιᾷ καὶ δέδοικε μόνον, ἀλλὰ καὶ ὑπὲρ τῶν μετὰ τὴν ἄφιξιν αὐτοῦ; Εἰσελεύσονται γὰρ λύκοι, φησί· καὶ οὐχ ἁπλῶς, λύκοι, ἀλλὰ, Λύκοι βαρεῖς, μὴ φειδόμενοι τοῦ ποιμνίου. Δι πλοῦς ὁ πόλεμος· ἀπουσία Παύλου, καὶ ἔφοδος τῶν λύ κων· οὐδὲ ὁ διδάσκαλος πάρεστιν, καὶ οἱ διαφθείροντες ἐπι κείσονται. Καὶ σκόπει κακουργίαν θηρίων, καὶ πονηρῶν ἀνθρώπων ἐπίνοιαν· τὴν ἀπουσίαν παρετηρήσαντο τοῦ διδασκάλου, καὶ τότε ἐπέθεντο τῷ ποιμνίῳ. Τί οὖν; ἀπροστατεύτους ἡμᾶς ἐᾷς, καὶ προλέγεις τὰ δεινὰ μόνον, οὐδεμίαν δὲ ἐπινοεῖς παραμυθίαν; Ἀλλὰ ἂν τοῦτο ποιῇς, μᾶλλον αὔξεις τὴν δειλίαν, καὶ καταβάλλεις τὰ φρονήματα, καὶ ἐκλύεις τὰ νεῦρα, παραλύεις τὰς χεῖρας τῶν ἀκουόντων. Διά τοι τοῦτο πρότερον αὐτοὺς τοῦ Πνεύματος ἀνέμνησεν· Ἐν ᾧ ὑμᾶς τὸ Πνεῦμα τὸ ἅγιον ἔθετο ποιμένας καὶ ἐπισκόπους. Κἂν Παῦλος ἀπίῃ, φησὶν, ἀλλ' ὁ Παράκλητος πάρεστιν. Εἶδες πῶς ἐπτέρωσεν αὐτῶν τὴν ψυχὴν, ἀναμνήσας τοῦ διδασκάλου τοῦ θείου, δι' ὃν καὶ αὐτὸς παρὼν ἴσχυε; Τίνος","english":"Attend to yourselves and to the whole flock, in which the Holy Spirit placed you as shepherds and bishops. What has happened? Why do you exhort? Do you foresee some terrible thing? Do you foresee some grievous thing? Is there some danger, some calamity, some war? Speak; for you stand higher than us, and you see not only the present, but also foresee the future. Tell us, then, why you command and exhort these things. I know, he says, that after my departure grievous wolves will come into the flock. You see what I was saying, how he is anxious and fears not only for his own times, but also for those after his departure. For wolves will come, he says, and not simply wolves, but grievous wolves, not sparing the flock. The war is twofold: the absence of Paul and the attack of the wolves; the teacher is not present, and the corrupters press upon them. And observe the malice of the beasts and the cunning of wicked men: they watched for the absence of the teacher, and then attacked the flock. What then? Do you leave us without protection, and only foretell the evils, but devise no consolation? But if you do this, you rather increase cowardice, cast down spirits, unnerve the sinews, and paralyze the hands of the hearers. For this reason he first reminded them of the Spirit: \"In which the Holy Spirit placed you as shepherds and bishops.\" Even if Paul departs, he says, yet the Paraclete is present. You see how he winged their soul, by reminding them of the divine teacher, through whom he himself, when present, was strong.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Προσέχετε ἑαυτοῖς καὶ παντὶ τῷ ποιμνίῳ","severity":"info","text":"Chrysostom opens with a direct address to the audience, urging care for themselves and the flock, establishing the pastoral context of the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"λύκοι βαρεῖς","severity":"info","text":"The phrase 'grievous wolves' metaphorically describes heretics or persecutors who attack the church after Paul's departure, a common patristic image.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν ᾧ ὑμᾶς τὸ Πνεῦμα τὸ ἅγιον ἔθετο ποιμένας καὶ ἐπισκόπους","severity":"info","text":"This echoes Acts 20:28, where Paul reminds the Ephesian elders that the Holy Spirit made them overseers, reinforcing divine appointment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Παῦλος","severity":"info","text":"Chrysostom refers to Paul's departure from Asia and journey to Rome, alluding to Acts 20-21 and Paul's final travels before martyrdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διπλοῦς ὁ πόλεμος","severity":"info","text":"Chrysostom highlights a twofold conflict: Paul's absence and the wolves' attack, structuring the argument to emphasize the flock's vulnerability.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Παράκλητος","severity":"info","text":"The term 'Paraclete' (Holy Spirit) is invoked as the ongoing protector, a key theme in Chrysostom's pastoral theology, emphasizing divine presence over human absence.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"οὖν ἕνεκεν εἰς φόβον ἐνέβαλεν; Ἵνα ἐκβάλῃ πάλιν τὴν ῥᾳθυ μίαν. Ἑκάτερα γὰρ δεῖ ποιεῖν τὸν συμβουλεύοντα, μήτε ἀφιέναι θαῤῥεῖν τὸν ἀκούοντα, ἵνα μὴ ῥᾳθυμότερος γέ νηται· μήτε φοβεῖν πάλιν μόνον, ἵνα μὴ εἰς δειλίαν ἐμ πέσῃ. Ἀναμνήσας μὲν οὖν τοῦ Πνεύματος, ἐξέβαλε τὴν δειλίαν· εἰπὼν δὲ τοὺς λύκους, ἐξέβαλε τὴν ῥᾳθυμίαν. Λύκοι βαρεῖς, μὴ φειδόμενοι τοῦ ποιμνίου. Προσ έχετε ἑαυτοῖς. Οὐδὲν ὑπεστειλάμην, φησί· μνημονεύετέ μου. Ἱκανὸν γὰρ ὄντως εἰς τὸ θαῤῥεῖν τὸ μεμνῆ σθαι Παύλου. Οὐχ ἁπλῶς δὲ λέγει τὴν μνήμην τὴν ἑαυτοῦ, ἀλλὰ τὴν μνήμην τῶν κατορθωμάτων. Ὅτι γὰρ οὐχ ἁπλῶς λέγει τὴν μνήμην τὴν αὐτοῦ, ἀλλ' ἵνα μεμνημένοι ζηλώσωσιν, ἀκούσοντι ἐπήγαγεν· Μνημονεύετέ μου, ὅτι τριετίαν νύκτα καὶ ἡμέραν οὐ διέλειπον μετὰ δακρύων καὶ τῶν ὀδυρμῶν ἐκείνων ἁπάντων, νου θετῶν ἕνα ἕκαστον ὑμῶν. Οὐχ ἁπλῶς ὑμᾶς βούλομαι μεμνῆσθαί μου, ἀλλὰ καὶ τοῦ χρόνου καὶ τῆς νουθεσίας, καὶ τῆς σπουδῆς καὶ τῶν δακρύων, καὶ τῶν ὀδυρμῶν ἐκείνων ἁπάντων. Καθάπερ γὰρ ἐπὶ τῶν καμνόντων οἱ προσήκοντες, ἐπειδὰν πολλοὺς καὶ μακροὺς ἀποτείναντες λόγους μὴ πεισθῶσι τὰ τῶν ἀῤῥωστούντων προέσθαι σιτία καὶ φάρμακα, δακρύουσιν, ὥστε αὐτοὺς ἐπικάμψαι μᾶλλον· οὕτω καὶ Παῦλος ἐπὶ τῶν μαθητῶν ἐποίει· ἡνίκα ἂν εἶδεν ἀσθενοῦντα τὸν λόγον τῆς διδασκαλίας, τὴν θεραπείαν τὴν ἀπὸ τῶν δακρύων εἰσέφερε.","english":"Why then did he cast them into fear? In order to drive out their negligence again. For one who gives counsel must do both: neither leave the hearer confident, lest he become more negligent, nor frighten him alone, lest he fall into timidity. So by reminding them of the Spirit, he drove out timidity; and by speaking of the wolves, he drove out negligence. Grievous wolves, not sparing the flock. Attend to yourselves. I have concealed nothing, he says; remember me. For indeed the remembrance of Paul is sufficient for confidence. But he does not speak simply of the memory of himself, but of the memory of his achievements. For that he does not speak simply of the memory of himself, but so that remembering they might emulate, he added after they will hear: Remember me, that for three years night and day I did not cease, with tears and all those lamentations, admonishing each one of you. I do not simply want you to remember me, but also the time and the admonition, and the zeal and the tears, and all those lamentations. For just as in the case of the sick, when relatives, after having made many and long speeches, do not persuade them to take the foods and medicines of the ailing, they weep, so as to bend them more; so also Paul did with his disciples: whenever he saw the word of teaching failing, he brought in the remedy from tears.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὖν ἕνεκεν εἰς φόβον ἐνέβαλεν","severity":"info","text":"The rhetorical question explains the purpose of the preceding exhortation: to instill fear as a corrective, not as an end.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ῥᾳθυμίαν","severity":"info","text":"Ῥᾳθυμία denotes negligence or indifference, a key vice in Chrysostom's moral psychology, opposed to proper diligence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀναμνήσας μὲν οὖν τοῦ Πνεύματος, ἐξέβαλε τὴν δειλίαν· εἰπὼν δὲ τοὺς λύκους, ἐξέβαλε τὴν ῥᾳθυμίαν","severity":"info","text":"Chrysostom presents a balanced antithesis: the Spirit removes fear, the wolves remove negligence, showing the dual function of the exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παύλου","severity":"info","text":"The passage invokes Paul's memory and his own words (cf. Acts 20:31, 1 Cor 15:58) as a model of pastoral care, though no direct quotation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τριετίαν νύκτα καὶ ἡμέραν οὐ διέλειπον μετὰ δακρύων","severity":"info","text":"Chrysostom alludes to Paul's three-year ministry in Ephesus (Acts 20:31), emphasizing his tireless, tearful admonition as a paradigm for bishops.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Καθάπερ γὰρ ἐπὶ τῶν καμνόντων","severity":"info","text":"The analogy of weeping relatives to persuade the sick mirrors Chrysostom's own rhetorical practice; Paul's tears are presented as a therapeutic tool.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀκούσοντι ἐπήγαγεν' is ambiguous: it may mean 'he added for the hearer' or 'he added after they will hear'; the translation takes the latter."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"ςʹ. Τίς δὲ οὐκ ἂν ᾐδέσθη Παῦλον δακρύοντα καὶ ὀδυρόμενον ὁρῶν, εἰ καὶ τῶν λίθων ἀναισθητότερος ἦν; Εἶδες πῶς κἀκεῖ προεῖπε τὰ μέλλοντα; Καὶ ἐνταῦθα τὸ αὐτὸ τοῦτο ποιεῖ λέγων· Τοῦτο δὲ γινώσκετε, ὅτι ἐν ἐσχά ταις ἡμέραις ἐνστήσονται καιροὶ χαλεποί. Τίνος δὲ ἕνεκεν Τιμοθέῳ λέγει, καὶ οὐ λέγει· Ἰδέτωσαν δὲ οἱ μετὰ ταῦτα μέλλοντες γίνεσθαι, ὅτι ἐνστήσονται καιροὶ χαλε ποί; Ἀλλὰ γίνωσκε σὺ, ἵνα μάθῃς ὅτι καὶ ὁ μαθητὴς ὁμοίως τῷ διδασκάλῳ τῶν ἐσομένων κήδεται. Οὐδὲ γὰρ εἰ μὴ ἐκήδετο, παραπλησίως ἐκείνῳ τὴν φροντίδα ἐνέθηκεν ἄν. Οὕτω καὶ ὁ Χριστὸς ποιεῖ· ἐπειδὴ γὰρ προσῆλθον οἱ μαθηταὶ, τὰ περὶ τῆς συντελείας μαθεῖν θέλοντες, φησὶ πρὸς αὐτούς· Μελλήσετε δὲ ἀκούειν πολέμους. Καὶ μὴν οὐκ ἐκεῖνοι ἔμελλον ἀκούειν. Ἓν γάρ ἐστι τὸ σῶμα τῶν πιστῶν. Καὶ καθάπερ οἱ τότε ὄντες περὶ τῶν ὑστέρων ἀκούουσιν, οὕτω δὴ καὶ ἡμεῖς περὶ τῶν τότε γενομένων μανθάνομεν. Ὅπερ γὰρ εἶπον, σῶμα ἕν ἐσμεν ἡμεῖς κἀκεῖνοι, μετὰ ἀκριβείας ἀλλήλοις συνδεδεμένοι, εἰ καὶ τὴν ἐσχάτην τῶν μελῶν ἐπέχομεν τάξιν· καὶ τὸ σῶμα τοῦτο οὐ χρόνος διίστησιν, οὐ τόπος· συνδεδέμεθα γὰρ ἀλλήλοις, οὐ νεύρων περιβολαῖς, ἀλλ' ἀγάπης δεσμοῖς περιβεβλημένοι πάντοθεν. Διὰ τοῦτο καὶ ἐκείνοις περὶ ἡμῶν διαλέγεται, καὶ ἡμεῖς τὰ ἐκείνων ἀκούσωμεν. Ἄξιον δὲ ζητῆσαι κἀκεῖνο, τί δήποτε πανταχοῦ τὰ σκυθρωπὰ πρὸς τὰ τέλη τῆς παρούσης ζωῆς συνωθῆσθαί φησι.","english":"6. Who would not have felt shame seeing Paul weeping and lamenting, even if he were more insensible than stones? Do you see how there too he foretold the future? And here he does the same thing, saying: \"But know this, that in the last days grievous times will come.\" Why then does he speak to Timothy, and not say, \"Let those who are to come after see that grievous times will come\"? But \"you know,\" so that you may learn that the disciple likewise cares for the teacher about what is to come. For if he did not care, he would not have placed concern in him similarly. So also Christ does: for when the disciples came, wanting to learn about the consummation, he says to them, \"You will hear of wars.\" And indeed they were not the ones who would hear. For the body of the faithful is one. And just as those then living hear about those later, so also we learn about what happened then. For as I said, we and they are one body, bound together with precision, even if we occupy the last rank of the members; and this body neither time nor place separates; for we are bound to one another, not by the wrappings of sinews, but by bonds of love encompassing us on all sides. Therefore he speaks to them about us, and let us hear what is theirs. And it is worth inquiring also into this: why does he everywhere say that the grievous things are compressed toward the ends of the present life?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Τίς δὲ οὐκ ἂν ᾐδέσθη Παῦλον δακρύοντα καὶ ὀδυρόμενον ὁρῶν","severity":"info","text":"Chrysostom evokes the image of Paul weeping to underscore the gravity of the warning; this rhetorical question reinforces the moral authority of the apostle as a model of pastoral concern.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τοῦτο δὲ γινώσκετε, ὅτι ἐν ἐσχάταις ἡμέραις ἐνστήσονται καιροὶ χαλεποί","severity":"info","text":"This is a paraphrase of 2 Timothy 3:1, where Paul warns Timothy of future hardships; Chrysostom uses it to link the passage to eschatological expectation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Οὕτω καὶ ὁ Χριστὸς ποιεῖ· ἐπειδὴ γὰρ προσῆλθον οἱ μαθηταὶ, τὰ περὶ τῆς συντελείας μαθεῖν θέλοντες, φησὶ πρὸς αὐτούς· Μελλήσετε δὲ ἀκούειν πολέμους","severity":"info","text":"Chrysostom draws a parallel between Christ’s response to the disciples and Paul’s to Timothy, both speaking of future tribulations to instill vigilance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἓν γάρ ἐστι τὸ σῶμα τῶν πιστῶν","severity":"info","text":"The unity of the faithful as one body is a structural pivot: it justifies why warnings to Timothy apply to all later Christians, bridging past and present.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συνδεδέμεθα γὰρ ἀλλήλοις, οὐ νεύρων περιβολαῖς, ἀλλ' ἀγάπης δεσμοῖς","severity":"info","text":"The phrase 'bonds of love' (ἀγάπης δεσμοῖς) is a key metaphor for ecclesial unity, contrasting physical sinews with spiritual affection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἄξιον δὲ ζητῆσαι κἀκεῖνο, τί δήποτε πανταχοῦ τὰ σκυθρωπὰ πρὸς τὰ τέλη τῆς παρούσης ζωῆς συνωθῆσθαί φησι","severity":"info","text":"Chrysostom raises a question about the concentration of grievous events at life’s end, a theme that later exegetes would develop in eschatological commentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which 'grievous times' are meant; Chrysostom interprets them as eschatological trials, but the reference could be to historical persecutions."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"Καὶ γὰρ ἀλλαχοῦ λέγει· Ἐν ἐσχάταις ἡμέραις ἀποστήσονταί τινες τῆς πίστεως· καὶ ἐνταῦθα πάλιν λέγει· Ἐν ἐσχάταις ἡμέραις ἐνστήσονται καιροὶ χαλεποί. Καὶ ὁ Χριστὸς σύμφωνα τούτοις προαναφωνῶν ἔλεγεν· Ἐπὶ γὰρ τῆς συντελείας μελλήσετε ἀκούειν πολέμους καὶ ἀκοὰς πολέμων, καὶ λιμοὺς καὶ λοιμούς. Τίνος οὖν ἕνεκεν ἐν τῇ συντελείᾳ τὸ μέγεθος καὶ ἡ σύνοδος τῶν συμφορῶν; Τινὲς μέν φασιν, ὅτι κάμνουσα ἡ κτίσις καὶ ἀσθενοῦσα, καθάπερ σῶμα γεγηρακὸς πολλὰ ἐπισπᾶται τὰ νοσήματα, οὕτω καὶ αὐτὴ γηρῶσα πολλὰς ἐπισπᾶται τὰς συμφοράς. Ἀλλὰ τὸ μὲν σῶμα κατὰ φύσεως ἀσθένειαν καὶ νόμον ἐπὶ τὸ γῆρας ἔρχεται· οἱ δὲ λοιμοὶ καὶ οἱ πόλεμοι καὶ οἱ σεισμοὶ οὐ διὰ τὸ γῆρας τῆς κτίσεώς εἰσιν. Οὐδὲ γὰρ ἐπειδὴ τὰ κτίσματα ταῦτα γηρᾷ, διὰ τοῦτο τὰ νοσήματα ταῦτα· Λιμοὶ γὰρ, καὶ λοιμοὶ, καὶ σεισμοὶ κατὰ τόπους· ἀλλ' ἐπειδὴ τῶν ἀνθρώπων ἡ γνώμη διαφθείρεσθαι μέλλει· ἁμαρτιῶν γάρ ἐστιν ἅπαντα ταῦτα κολαστήρια, καὶ νοσημάτων ἀνθρωπίνων φάρμακα. Καὶ γὰρ τὰ νοσήματα τὰ ἀνθρώπινα τότε ἐπιτείνεται. Καὶ τίνος ἕνεκεν","english":"For elsewhere he says: \"In the last days some will depart from the faith.\" And here again he says: \"In the last days difficult times will set in.\" And Christ, speaking in harmony with these things, said beforehand: \"For at the consummation you will hear of wars and reports of wars, and famines and plagues.\" For what reason, then, at the consummation is there the magnitude and convergence of calamities? Some say that the creation, growing weary and weak, like an aged body draws upon itself many diseases, so too, growing old, it draws upon itself many disasters. But the body comes to old age by a weakness and law of nature; plagues and wars and earthquakes are not due to the old age of creation. For it is not because these creatures grow old that these diseases occur—famines, plagues, and earthquakes are local—but because the disposition of men is about to be corrupted; for all these are punishments for sins and remedies for human maladies. For human maladies then intensify. And for what reason","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν ἐσχάταις ἡμέραις ἀποστήσονταί τινες τῆς πίστεως","severity":"info","text":"Chrysostom attributes this quotation to Paul, likely from a lost or paraphrased passage; it echoes 1 Tim 4:1–2 and 2 Tim 3:1–4 on end-time apostasy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπὶ γὰρ τῆς συντελείας μελλήσετε ἀκούειν πολέμους καὶ ἀκοὰς πολέμων, καὶ λιμοὺς καὶ λοιμούς","severity":"info","text":"This saying of Christ is not found in the canonical Gospels; it may derive from an apocryphal or oral tradition about eschatological woes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"συντελείας","severity":"info","text":"The term συντελεία (consummation) is standard in early Christian eschatology for the end of the world, often linked with cosmic disasters and divine judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"κάμνουσα ἡ κτίσις καὶ ἀσθενοῦσα, καθάπερ σῶμα γεγηρακὸς","severity":"info","text":"The analogy of an aging cosmos drawing diseases like an old body is a Stoic and Platonic trope, also found in Philo and later Christian writers (e.g., Lactantius).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τίνος οὖν ἕνεκεν","severity":"info","text":"Chrysostom uses a rhetorical question to pivot from citing authorities to refuting a naturalistic explanation of eschatological calamities, emphasizing moral causation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἁμαρτιῶν γάρ ἐστιν ἅπαντα ταῦτα κολαστήρια","severity":"caution","text":"The Greek text is sound, but the English draft renders κολαστήρια as 'punishments'—the term can also mean 'instruments of punishment' or 'places of correction,' affecting the nuance of divine retribution.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the two scriptural quotations (Paul and Christ) is not identified by Chrysostom; they may be paraphrases or from non-canonical traditions.","The phrase 'human maladies then intensify' is incomplete in the Greek (τὰ νοσήματα τὰ ἀνθρώπινα τότε ἐπιτείνεται), leaving the causal link between sin and disaster ambiguous."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"τότε ἐπιτείνεται; φησίν. Ἐμοὶ δοκεῖ, ὅτι ἐπειδὴ χρονίζει τὸ δικαστήριον, καὶ μέλλουσιν αἱ εὐθῦναι, καὶ οὔπω παραγέγονεν ὁ κριτὴς, ῥᾳθυμότεροι γίνονται οἱ μέλλοντες λόγον ὑπέχειν.\n\nὍπερ οὖν καὶ περὶ τοῦ πονηροῦ οἰκέτου φησὶν ὁ Χριστὸς, ὅτι ἐκεῖθεν γέγονε ῥᾳθυμότερος. Χρονίζει γὰρ ὁ Κύριός μου, φησὶν ὁ οἰκέτης, καὶ διὰ τοῦτο τοὺς συνδούλους ἔτυπτε, καὶ τὴν δεσποτικὴν διετάραττεν οὐσίαν. Διὰ τοῦτο καὶ ὁ Χριστὸς τοῖς μαθηταῖς συνελθοῦσι καὶ βουλομένοις μαθεῖν τὴν ἡμέραν τῆς συντελείας, οὐκ ἔλεγε, τῇ ἀδηλίᾳ τῶν μελλόντων ἐναγωνίους ἡμᾶς ποιῶν διηνεκῶς, ἵνα ἕκαστος ἀεὶ προσδοκῶν τὸ μέλλον, καὶ ἐν ἐλπίσιν ὢν τῆς τοῦ Χριστοῦ παρουσίας, σπουδαιότερος ᾖ. Διὰ τοῦτο παραινεῖ τις λέγων· Μὴ ἀναβάλλου ἐπιστρέψαι ἐπὶ Κύριον, μηδὲ ἀνάμενε ἡμέραν ἐξ ἡμέρας, μήποτε ὡς μέλλεις ἐκτριβῇς. Ἄδηλός ἐστιν ἡ τελευτὴ, φησὶ, καὶ διὰ τοῦτο ἄδηλος, ἵνα ἀεὶ σπουδάζῃς. Διὰ τοῦτο ὡς κλέπτης ἐν νυκτὶ, οὕτως ἡ ἡμέρα Κυρίου ἔρχεται· οὐχ ἵνα κλέψῃ, ἀλλ' ἵνα ἡμᾶς ἀσφαλεστέρους ποιήσῃ. Ὁ γὰρ τὸν κλέπτην προορῶν, ἐν ἀγρυπνίᾳ διάγει, καὶ λύχνον ἅψας διὰ παντὸς ἐγρήγορεν. Οὕτως οὖν καὶ ὑμεῖς ἅψαντες τὸ φῶς τῆς πίστεως καὶ τῆς ὀρθῆς πολιτείας, φαιδρὰς ἔχετε τὰς λαμπάδας ἐν ἀγρυπνίᾳ διηνεκεῖ. Ἐπειδὴ γὰρ οὐκ οἴδαμεν πότε ὁ νυμφίος ἔρχεται, δεῖ παρεσκευασμένους εἶναι διὰ παντὸς, ἵν' ὅταν ἔλθῃ, νήφοντας εὕρῃ.","english":"Then does it intensify? he says. It seems to me that because the judgment is delayed, and the penalties are yet to come, and the judge has not yet arrived, those who are to render an account become more negligent.\n\nThis is exactly what Christ says about the wicked servant: that from that circumstance he became more negligent. \"For my master is delayed,\" the servant says, and because of this he struck his fellow servants and disturbed his master's property. For this reason also Christ, when the disciples gathered and wished to learn the day of the consummation, did not tell them, making us continually anxious by the uncertainty of future events, so that each, always expecting what is to come and being in hope of Christ's arrival, might be more diligent. Therefore someone exhorts, saying: Do not put off returning to the Lord, nor wait from day to day, lest you be cut off as you delay. The end is uncertain, he says, and for this reason it is uncertain, so that you may always be zealous. For this reason the day of the Lord comes like a thief in the night—not to steal, but to make us more secure. For one who foresees the thief stays awake, and having lit a lamp, is ever watchful. So then you also, having lit the light of faith and right conduct, keep your lamps bright in constant vigilance. For since we do not know when the bridegroom comes, we must always be prepared, so that when he comes, he may find us sober.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τότε ἐπιτείνεται","severity":"info","text":"The Greek phrase 'τότε ἐπιτείνεται' continues the preceding rhetorical question about when calamities intensify, answered here with a psychological explanation of negligence due to delayed judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"περὶ τοῦ πονηροῦ οἰκέτου","severity":"info","text":"The parable of the wicked servant is not a direct biblical quotation but an allusion to a dominical saying, possibly from the Gospel of Matthew or an apocryphal tradition, used to illustrate moral laxity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μὴ ἀναβάλλου ἐπιστρέψαι ἐπὶ Κύριον","severity":"info","text":"The exhortation 'Do not put off returning to the Lord' echoes a common early Christian paraenetic theme, possibly derived from Proverbs or the Psalms, but not a direct citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὡς κλέπτης ἐν νυκτὶ","severity":"info","text":"The phrase 'like a thief in the night' alludes to the eschatological imagery of the day of the Lord, reminiscent of Joel 2:9 and Matthew 24:43, but adapted here to stress vigilance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"νυμφίος","severity":"info","text":"The bridegroom (νυμφίος) is a Christological image common in early Christian literature, notably in the Song of Songs and the Parable of the Wise and Foolish Virgins (Matthew 25:1-13), symbolizing Christ's awaited parousia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διὰ τοῦτο","severity":"info","text":"The repeated phrase 'Διὰ τοῦτο' (for this reason) structures the argument as a series of causal explanations, linking the delay of judgment to moral negligence and the need for constant readiness.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'wicked servant' parable is not specified; it may be a lost or composite tradition.","The source of the exhortation 'Do not put off returning to the Lord' is unclear; it may be a free paraphrase of a biblical or liturgical text."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"ζʹ. Ἐβουλόμην ἐκτεῖναι τὸν λόγον· ἀλλὰ καὶ ταῦτα μόλις ἀφῆκεν εἰπεῖν ἡ τοῦ σώματος ἀσθένεια, δι' ἣν τὸν μακρὸν τοῦτον ὑμῶν διεσπάσθην χρόνον. Μακρὸς γὰρ ὁ χρόνος ἐμοὶ, οὐ τῷ ἀριθμῷ τῶν ἡμερῶν, ἀλλὰ τῷ μέτρῳ καὶ τῇ διαθέσει τῆς ψυχῆς. Τοῖς γὰρ φιλοῦσι καὶ ὁ βραχὺς χρόνος τοῦ χωρισμοῦ πολὺς καὶ ἄφατος φαίνεται. Διὰ τοῦτο καὶ ὁ Παῦλος μικρὸν ἀποστὰς Θεσσαλονικέων, ἔλεγεν· Ἡμεῖς, ἀδελφοὶ, ἀπορφανισθέντες ἀφ' ὑμῶν πρὸς καιρὸν ὥρας, προσώπῳ, οὐ καρδίᾳ, περισσοτέρως ἐσπουδάσαμεν τὸ πρόσωπον ὑμῶν ἰδεῖν. Εἰ δὲ Παῦλος ὁ πάντων μάλιστα φιλοσοφεῖν εἰδὼς, οὐκ ἤνεγκεν πρὸς καιρὸν ὥρας, πῶς ἡμεῖς τοσαύτας οἴσομεν ἡμέρας; Ἀλλ' ἐκεῖνος μὲν μηκέτι στέγων, τὰ λείψανα τῆς ἀῤῥωστίας ἔχων, ἔδραμον πρὸς ὑμᾶς, μέγιστον φάρμακον ἡγούμενος ἐπιθήσειν τῆς ὑμετέρας ἀγάπης τὴν συντυχίαν.\n\nἘμοὶ γὰρ καὶ ἰατρῶν χειρῶν χρησιμώτερον, καὶ πάσης τῆς ἐκεῖθεν παραμυθίας λυσιτελέστερον, τὸ τῆς ὑμετέρας ἀπολαύειν ἀγάπης· ἧς γένοιτο διηνεκῶς ἐντρυφᾷν, εὐχαῖς καὶ πρεσβείαις πάντων τῶν ἁγίων, εἰς δόξαν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι' οὗ καὶ μεθ' οὗ τῷ Πατρὶ δόξα, τιμὴ, κράτος, ἅμα τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"7. I would have liked to extend the discourse, but even these words the weakness of the body barely allowed me to speak, on account of which I have been separated from you for this long time. For the time is long to me, not by the number of days, but by the measure and disposition of the soul. For to those who love, even a short time of separation appears long and inexpressible. For this reason also Paul, having been separated from the Thessalonians for a short while, said: \"We, brethren, having been bereaved of you for a brief hour, in face, not in heart, have striven all the more to see your face.\" But if Paul, who of all men knew best how to philosophize, could not bear it for a brief hour, how shall we bear so many days? But he, no longer enduring it, bearing the remnants of his infirmity, hastened to you, considering the meeting with your love to be the greatest remedy.\n\nFor to me it is more useful than the hands of physicians, and more beneficial than all comfort from that source, to enjoy your love. May it be granted to me to delight in it continually, through the prayers and intercessions of all the saints, to the glory of our Lord Jesus Christ, through whom and with whom glory, honor, and power are to the Father, together with the Holy Spirit, now and always, and unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐβουλόμην ἐκτεῖναι τὸν λόγον","severity":"info","text":"Chrysostom expresses a wish to extend the discourse but is constrained by bodily weakness, a common topos in his homilies that underscores his pastoral dedication.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡμεῖς, ἀδελφοὶ, ἀπορφανισθέντες ἀφ' ὑμῶν πρὸς καιρὸν ὥρας","severity":"info","text":"Chrysostom paraphrases Paul's words to the Thessalonians (1 Thess 2:17, though not verbatim), emphasizing the pain of separation even for a brief hour.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὰ λείψανα τῆς ἀῤῤωστίας","severity":"info","text":"Chrysostom refers to his own chronic ill health, which often forced him to interrupt his preaching; this aligns with known biographical details of his later years in Constantinople.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ζʹ","severity":"info","text":"The passage is numbered 7 (zeta), indicating it is the final section of the homily, concluding with a doxology and a prayer for the congregation's love.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"εἰς δόξαν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ","severity":"info","text":"The closing doxology reflects standard late antique Christian liturgical formulas, emphasizing Trinitarian glory (Father, Son, Holy Spirit) and eschatological hope.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ λείψανα τῆς ἀῤῤωστίας' is textually uncertain; the edition reads ἀῤῤωστίας, likely a scribal error for ἀρρωστίας (infirmity).","The exact biblical reference for Paul's words is not a direct quotation; it may be a loose paraphrase of 1 Thess 2:17 or a conflation with other Pauline passages."],"confidence":"high","notes":[]}]}