{"slug":"khazarzar-john-chrysostom-in-illud-homo-quidam-descendebat","id":"greek:khazarzar:khazarzar-john-chrysostom-in-illud-homo-quidam-descendebat","title":"In illud Homo quidam descendebat","title_source":"In illud Homo quidam descendebat","author":"John Chrysostom","genre":"other","date":"","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:36:06Z","cost_usd":0.003461},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-in-illud-homo-quidam-descendebat","work_id":"khazarzar-john-chrysostom-in-illud-homo-quidam-descendebat","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%20Homo%20quidam%20descendebat.pdf"},"stats":{"passages":6,"english_words":1292,"coptic_letters":0,"source_letters":5355,"commentary_units":36,"commentary_kinds":7,"derived_notes":0,"ambiguities":6,"work_notes":5,"external_links":0,"timeline":4},"summary":{"work":"khazarzar-john-chrysostom-in-illud-homo-quidam-descendebat","abstract":"This homily, attributed to John Chrysostom (c. 349–407), takes its title from the Latin incipit of Luke 10:30, the opening of the Parable of the Good Samaritan. Chrysostom uses the parable to contrast the compassion of the Samaritan—a religious outsider—with the indifference of the priest and Levite, inverting expectations to deliver a moral exhortation on charity. The Greek text survives in multiple manuscripts but was not included in the standard Migne Patrologia Graeca collection, suggesting limited circulation. Its authenticity has been questioned, and the edition by khazarzar lacks critical apparatus, making textual verification difficult.","historical_context":"The homily is attributed to John Chrysostom (c. 349–407), but its exact date and place of delivery are unknown; it was likely delivered in Antioch or Constantinople during his presbyterate (386–397) or episcopate (397–407). The community would have been a Greek-speaking Christian congregation accustomed to Chrysostom's rhetorical style and moral preaching. The text survives in multiple Greek manuscripts, but its absence from the standard Migne Patrologia Graeca collection indicates limited circulation in the medieval Greek tradition. The edition by khazarzar is based on a collation of several witnesses, but no manuscript sigla or critical apparatus are provided, so the editorial decisions cannot be verified. The homily's authenticity has been questioned by some scholars, and the title is a Latin incipit; the original Greek incipit may differ.","significance":"This homily matters because it exemplifies Chrysostom's rhetorical technique of inverting expectations to drive home a moral point: the Samaritan, a heretic and outsider, is called 'more faithful' than the priest and Levite. It also shows how early Christian preachers used the Parable of the Good Samaritan to address themes of compassion and social obligation, linking it to other scriptural passages like Luke 16:19-21. The work's uncertain authenticity and limited transmission highlight the challenges of studying the Chrysostomian corpus.","timeline":[{"date":"c. 349–407","event":"Life of John Chrysostom, to whom the homily is attributed."},{"date":"4th–5th c.","event":"Probable composition and delivery in Antioch or Constantinople."},{"date":"Medieval period","event":"Transmission of the Greek text in multiple manuscripts, but limited circulation; not included in Migne Patrologia Graeca."},{"date":"Modern period","event":"Edition by khazarzar based on collation of several witnesses, without critical apparatus."}],"relations":[{"work":"Gospel of Luke","relation":"The homily is a homiletic exposition of Luke 10:30, the Parable of the Good Samaritan.","key":"","label":null,"url":null},{"work":"1 Corinthians 9:24","relation":"Chrysostom adapts Paul's stadium race metaphor to describe the actions of the priest, Levite, and Samaritan.","key":"","label":null,"url":null},{"work":"Luke 16:19-21","relation":"Chrysostom compares the priest and Levite's indifference to the rich man ignoring Lazarus, reinforcing the theme of compassion denied.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The exact date and place of delivery are unknown; likely 4th–5th c. in Antioch or Constantinople.","The homily's authenticity as Chrysostom's has been questioned by some scholars.","The edition by khazarzar provides no critical apparatus, manuscript sigla, or textual variants, so editorial decisions cannot be verified.","The title is a Latin incipit; the original Greek incipit may differ."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000417,"generated":"2026-11-15T06:36:06Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/In%20illud%20Homo%20quidam%20descendebat.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-in-illud-homo-quidam-descendebat","status":"pass","blocking":[],"warnings":[],"stats":{"passages":6,"translated":6,"commentary_passages":6,"commentary_units":36,"english_words":1292,"source_letters":5355,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"The homily is attributed to John Chrysostom (c. 349–407) but its exact date is unknown; likely delivered in Antioch or Constantinople during his presbyterate or episcopate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Greek text survives in multiple manuscripts; the edition by khazarzar is based on a collation of several witnesses but does not specify which.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This homily was not included in the standard Migne Patrologia Graeca collection of Chrysostom's works, suggesting limited circulation in the medieval Greek tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The title In illud Homo quidam descendebat is a Latin incipit; the original Greek incipit may differ, and the homily's authenticity as Chrysostom's has been questioned by some scholars.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"external","lemma":"","severity":"info","text":"This edition provides no critical apparatus, manuscript sigla, or textual variants; readers cannot verify the editorial decisions behind the printed text.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 6 narrative."},{"kind":"source","severity":"info","text":"Source edition: khazarzar — Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer"}],"derived_structure":{"narrative":6},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Εἰς τὴν τοῦ κατὰ Λουκᾶν Εὐαγγελίου παραβολὴν λέγουσαν, Ἄνθρωπός τις κατέβαινε, καὶ λῃσταῖς περιέπεσεν.\n\nὌντως, κατὰ τὸν θεῖον ἀπόστολον, Οἱ ἐν σταδίῳ τρέχοντες, πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον. Ἔδραμε σήμερον ὁ ἱερεὺς, ἔδραμε καὶ Λευίτης, καὶ ὁ Σαμαρείτης μόνος ἔλαβε τὸ βραβεῖον. Τοὺς γὰρ πρὸ αὐτοῦ ἐλθόντας καὶ δραμόντας ἀκόπως δραμὼν παρεπήδησεν· ἃ γὰρ οἱ νομομαθεῖς οὐκ ἐποίησαν, ταῦτα κατώρθωσεν ὁ ἀλλόφυλος. Οἱ μὲν γὰρ ἰδόντες ἐν ἑτέρῳ τὴν οἰκείαν κινδυνεύουσαν φύσιν, τὰ σπλάγχνα ἀπέκλεισαν τῆς συμπαθείας, καὶ τοὺς ὀφθαλμοὺς καμμύσαντες, ὡς στήλην νεκρὰν τὸν κείμενον ὑπερέβησαν, ὡς καί ποτε ὁ πλούσιος πρὸ τῶν θυρῶν αὐτοῦ ἐῤῥιμμένον τὸν Λάζαρον· ὁ δὲ ἄπιστος Σαμαρείτης, πιστότερος δὲ μᾶλλον καὶ τῶν ἱερέων, τῶν οἰκείων ἐπιλαθόμενος πραγμάτων, παρεμυθήσατο τὸν ξένον, καὶ τῆς ἐπειγούσης αὐτὸν χρείας ἐπιλαθόμενος, πρὸς τὴν θεραπείαν τοῦ πεπληγότος ἠπείγετο, καὶ τὸν νόμον οὐκ εἰδὼς, ἐπλήρωσε, πάντα πεποιηκὼς τὰ τοῦ νόμου.","english":"On the Parable of the Gospel according to Luke which says, \"A certain man was going down and fell among robbers.\"\n\nTruly, according to the divine apostle, \"Those who run in the stadium all run, but one receives the prize.\" Today the priest ran, the Levite also ran, and the Samaritan alone received the prize. For he outran those who came before him and ran without effort, leaping past them; for what the legal experts did not do, the foreigner accomplished. For they, seeing in another their own nature in danger, closed their bowels to compassion, and shutting their eyes, passed over the one lying there as a dead pillar, as once the rich man passed over Lazarus thrown before his gates. But the unbelieving Samaritan, more faithful indeed than the priests, forgetting his own affairs, comforted the stranger, and forgetting his own pressing need, hastened to the care of the wounded man, and not knowing the law, fulfilled it, having done everything that the law requires.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄνθρωπός τις κατέβαινε, καὶ λῃσταῖς περιέπεσεν","severity":"info","text":"This is a paraphrase of Luke 10:30, the opening of the Parable of the Good Samaritan. Chrysostom cites it as the lemma for his homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οἱ ἐν σταδίῳ τρέχοντες, πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον","severity":"info","text":"A loose adaptation of 1 Corinthians 9:24, where Paul uses the stadium race metaphor. Chrysostom applies it to the priest, Levite, and Samaritan.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαμαρείτης","severity":"info","text":"Samaritans were considered heretics and outsiders by Jews and early Christians. Chrysostom highlights the irony that an 'unbelieving Samaritan' acts more faithfully than the priest and Levite.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὡς καί ποτε ὁ πλούσιος πρὸ τῶν θυρῶν αὐτοῦ ἐῤῥιμμένον τὸν Λάζαρον","severity":"info","text":"Chrysostom compares the priest and Levite passing the wounded man to the rich man ignoring Lazarus in Luke 16:19-21, reinforcing the theme of compassion denied.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πιστότερος δὲ μᾶλλον καὶ τῶν ἱερέων","severity":"info","text":"Chrysostom inverts expectations: the Samaritan, a religious outsider, is called 'more faithful' than the priests. This rhetorical move is typical of his moral exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Εἰς τὴν τοῦ κατὰ Λουκᾶν Εὐαγγελίου παραβολὴν λέγουσαν","severity":"info","text":"The Greek text is a homiletic introduction, not a formal commentary. The phrase 'λέγουσαν' may be a grammatical slip or reflect oral style; the sense is clear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a homiletic paraphrase of Luke 10:30, not a verbatim citation. The phrase 'λέγουσαν' may be a grammatical irregularity or reflect oral delivery."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Ὅταν γὰρ ἔθνη τὰ μὴ νόμον ἔχοντα, φύσει τὰ τοῦ νόμου ἐργάζωνται, οὗτοι νόμον μὴ ἔχοντες, ἑαυτοῖς εἰσι νόμος· οἵτινες ἐνδείκνυνται τὸ ἔργον τοῦ νόμου γραπτὸν ἐν ταῖς καρδίαις αὐτῶν, συμμαρτυρούσης αὐτῶν τῆς συνειδήσεως, καὶ μεταξὺ ἀλλήλων τῶν λογισμῶν κατηγορούντων. Τί οὖν ὁ εὐαγγελιστής φησιν; Ἄνθρωπός τις κατέβαινεν ἀπὸ Ἱερουσαλὴμ εἰς Ἱεριχὼ, καὶ λῃσταῖς περιέπεσεν, οἳ καὶ ἐκδύσαντες αὐτὸν, καὶ πληγὰς ἐπιθέντες, ἀπῆλθον, ἀφέντες ἡμιθανῆ τυγχάνοντα. Κατὰ συγκυρίαν δὲ ἱερεύς τις κατέβαινεν ἐν τῇ ὁδῷ ἐκείνῃ, καὶ ἰδὼν αὐτὸν, ἀντιπαρῆλθεν. Ὁμοίως δὲ καὶ Λευίτης γενόμενος κατὰ τὸν τόπον, ἐλθὼν καὶ ἰδὼν, ἀντιπαρῆλθε. Σαμαρείτης δέ τις ὁδεύων, ἦλθε κατ' αὐτὸν, καὶ ἰδὼν αὐτὸν, ἐσπλαγχνίσθη, καὶ προσελθὼν κατέδησε τὰ τραύματα αὐτοῦ, ἐπιχέων ἔλαιον καὶ οἶνον.\n\nἘπιβιβάσας δὲ αὐτὸν ἐπὶ τὸ ἴδιον κτῆνος, ἤγαγεν εἰς πανδοχεῖον, καὶ ἐπεμελήθη αὐτοῦ. Καὶ ἐπὶ τὴν αὔριον ἐξελθὼν, ἐκβαλὼν δύο δηνάρια, ἔδωκε τῷ πανδοχεῖ, καὶ εἶπεν αὐτῷ· Ἐπιμελήθητι αὐτοῦ, καὶ ὅ τι ἂν προσδαπανήσῃς, ἐγὼ ἐν τῷ ἐπανέρχεσθαί με ἀποδώσω σοι.","english":"For when nations that do not have the law naturally perform the works of the law, these, not having the law, are a law unto themselves; they demonstrate the work of the law written in their hearts, with their conscience bearing witness, and their thoughts accusing one another. What then does the evangelist say? A certain man was going down from Jerusalem to Jericho, and fell among robbers, who stripped him and inflicted blows upon him, and departed, leaving him half dead. By chance a certain priest was going down that same road, and seeing him, passed by on the other side. Likewise a Levite, happening upon the place, came and saw him, and passed by on the other side. But a certain Samaritan traveling came upon him, and seeing him, took pity, and approaching bound up his wounds, pouring on oil and wine.\n\nAnd having set him upon his own beast, he brought him to an inn, and cared for him. And on the next day, going out, he took out two denarii, gave them to the innkeeper, and said to him: Care for him, and whatever you spend additionally, I will repay you when I return.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Σαμαρείτης","severity":"info","text":"Samaritans were a distinct ethno-religious group in Palestine, viewed negatively by Jews. Chrysostom exploits this tension to heighten the parable's moral reversal: a Samaritan, not a priest or Levite, shows true compassion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄνθρωπός τις κατέβαινεν ἀπὸ Ἱερουσαλὴμ εἰς Ἱεριχὼ","severity":"info","text":"This is a direct quotation of Luke 10:30, the opening of the Parable of the Good Samaritan. Chrysostom uses the Lukan text as his narrative base.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀντιπαρῆλθεν","severity":"info","text":"The verb ἀντιπαρέρχομαι means 'to pass by on the other side' or 'to go past without helping'. It is a key term in the parable, contrasting the priest's and Levite's neglect with the Samaritan's active care.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δύο δηνάρια","severity":"info","text":"Two denarii was a modest sum; a denarius was a day's wage for a laborer. The Samaritan's payment and promise of reimbursement underscore his practical and ongoing commitment to the victim's recovery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general moral observation (nations without law acting lawfully) to the specific parable narrative, then to the Samaritan's detailed actions. This structure grounds the allegorical interpretation in concrete story details.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Chrysostom's homily is an early example of reading the Good Samaritan parable as an allegory of Christian charity, where the Samaritan prefigures Christ or the ideal Christian, while the priest and Levite represent failed religious authorities.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the 'nations' (ἔθνη) in the opening refer to Gentiles generally or to specific groups; Chrysostom likely means non-Jewish peoples. The phrase 'law unto themselves' (ἑαυτοῖς εἰσι νόμος) echoes Paul (Romans 2:14) but is adapted to a positive sense here."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Μάθωμεν οὖν τίς ἐστιν ἡ Ἱερουσαλὴμ, καὶ τίς ἡ Ἱεριχὼ, καὶ τίνες οἱ λῃσταὶ οἷς περιέπεσε, καὶ τί τὸ ἔνδυμα ὃ ἀπέδυσαν αὐτὸν, καὶ τίνες αἱ πληγαὶ ἃς ἐπέθηκαν τῷ ἀνθρώπῳ, καὶ διὰ τί ἀπῆλθον ἀφέντες ἡμιθανῆ τυγχάνοντα, καὶ τίς ὁ ἱερεὺς, καὶ τίς ὁ Λευίτης, καὶ τίς ὁ Σαμαρείτης, καὶ τί τὸ ἔλαιον, καὶ τίς ὁ οἶνος, καὶ τίνες οἱ ἐπίδεσμοι, καὶ τί τὸ κτῆνος, καὶ τί τὸ πανδοχεῖον, καὶ τίς ὁ πανδοχεὺς, καὶ τί τὰ δύο δηνάρια, καὶ τί τὸ προσανάλωμα ὃ προσεπηγγείλατο προσαποδοῦναι, καὶ τίς ἡ ἐπάνοδος τοῦ Σαμαρείτου. Τίς οὖν ὁ ἄνθρωπος ὁ καταβαίνων ἀπὸ Ἱερουσαλὴμ εἰς Ἱεριχώ; Ἡ Ἱερουσαλήμ ἐστιν ὁ παράδεισος, ἡ Ἱεριχὼ, ὁ κόσμος οὗτος· ἄνθρωπος δὲ ὁ καταβαίνων ἀπὸ Ἱερουσαλὴμ εἰς Ἱεριχὼ, ὁ πρωτόπλαστός ἐστιν Ἀδάμ· ἐκπεσὼν γὰρ ἐκ τοῦ παραδείσου κατῆλθεν εἰς Ἱεριχώ· τουτέστιν, εἰς τὸν κόσμον τοῦτον. Καὶ ἐλθὼν λῃσταῖς περιέπεσε· τουτέστι, τοῖς πονηροῖς δαίμοσι τοῖς φονικωτάτοις· οἳ καὶ ἐκδύσαντες αὐτὸν τὸ ἔνδυμα τῆς ἀθανασίας, ὃ πρὸ τῆς ἁμαρτίας ἐφόρει, ἐνέδυσαν αὐτὸν φύλλα συκῆς. Διὰ τί φύλλα συκῆς; Ὅτι τραχέα εἰσὶ καὶ πικρά. Ἐπειδὴ δὲ μετὰ τὴν ἁμαρτίαν τραχύτης προσεγένετο αὐτῷ πραγμάτων καὶ πικρία πολλὴ, διὰ τοῦτο ἐνεδύσατο φύλλα συκῆς. Καὶ πληγὰς ἐπιθέντες, τουτέστι,","english":"Let us learn, then, what Jerusalem is, and what Jericho is, and who the robbers are into whose hands he fell, and what the garment is which they stripped from him, and what the blows are which they inflicted upon the man, and why they went away leaving him half-dead, and who the priest is, and who the Levite is, and who the Samaritan is, and what the oil is, and what the wine is, and what the bandages are, and what the beast of burden is, and what the inn is, and who the innkeeper is, and what the two denarii are, and what the additional expense is which he promised to pay in addition, and what the return of the Samaritan is. Who, then, is the man who goes down from Jerusalem to Jericho? Jerusalem is Paradise; Jericho is this world. And the man who goes down from Jerusalem to Jericho is the first-formed Adam; for having fallen from Paradise, he came down to Jericho—that is, into this world. And having come, he fell into the hands of robbers—that is, the most murderous evil demons; who, having stripped him of the garment of immortality, which he wore before the sin, clothed him with fig leaves. Why fig leaves? Because they are rough and bitter. Since after the sin roughness of affairs and much bitterness were added to him, for this reason he put on fig leaves. And having inflicted blows—that is,","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Μάθωμεν οὖν τίς ἐστιν ἡ Ἱερουσαλὴμ, καὶ τίς ἡ Ἱεριχὼ, καὶ τίνες οἱ λῃσταὶ...","severity":"info","text":"This passage opens a systematic allegorical interrogation of the parable's elements, listing each term before providing interpretation. The rhetorical pattern of question-and-answer is characteristic of Chrysostom's catechetical style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἱερουσαλήμ","severity":"info","text":"Here Jerusalem is identified as Paradise, not the historical city. This allegorical equivalence is a standard patristic reading, linking the fall of Adam to the parable's descent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἱεριχώ","severity":"info","text":"Jericho is glossed as 'this world' (ὁ κόσμος οὗτος). The descent from Jerusalem to Jericho thus symbolizes the fall from Eden into earthly existence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"λῃσταί","severity":"info","text":"The robbers are identified as 'the most murderous evil demons' (τοῖς πονηροῖς δαίμοσι τοῖς φονικωτάτοις). This demonic interpretation aligns with Chrysostom's moralizing exegesis, where external threats represent spiritual dangers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φύλλα συκῆς","severity":"info","text":"Fig leaves replace the garment of immortality after the fall. Chrysostom explains their roughness and bitterness (τραχέα εἰσὶ καὶ πικρά) as symbolizing the harshness and bitterness of postlapsarian life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρωτόπλαστος Ἀδάμ","severity":"info","text":"The man descending is identified as 'the first-formed Adam' (ὁ πρωτόπλαστός ἐστιν Ἀδάμ). This typology equates the parable's protagonist with Adam, a common patristic move to universalize the narrative as a story of every human's fall.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence after 'πληγὰς ἐπιθέντες, τουτέστι,' leaving the allegory of the blows incomplete. The English draft supplies '—that is,' but the original does not finish the thought."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"τὰς βιωτικὰς ὀδύνας. Τὸ, Ἐν ἱδρῶτι τοῦ προσώπου σου φαγῇ τὸν ἄρτον σου, καὶ, Ἀκάνθας καὶ τριβόλους ἀνατελεῖ σοι ἡ γῆ, καὶ, Ἐν λύπαις τέξῃ τέκνα· αὗται αἱ πληγαὶ τῆς ψυχῆς. Καὶ ἀπῆλθον ἀφέντες αὐτὸν ἡμιθανῆ τυγχάνοντα. Οὔτε γὰρ ἐν ζῶσιν ἦν παραβὰς τὴν ἐντολὴν τοῦ Θεοῦ ὁ Ἀδὰμ, οὐδὲ τελείως ἐνεκρώθη, τῷ μὴ τελείως ἀρνήσασθαι τὸν Θεόν. Κατὰ συγκυρίαν δὲ ἱερεύς τις κατέβαινεν ἐν τῇ ὁδῷ ἐκείνῃ. Καὶ οὐκ εἶπε, Κατὰ συντυχίαν, ἀλλὰ, Κατὰ συγκυρίαν· Κατὰ συντυχίαν γάρ ἐστιν, ἀπροόπτως καὶ ἀπροσδοκήτως, ὅταν ἐξ αὐτομάτου τις παραγένηται· κατὰ συγκυρίαν δέ ἐστιν, ὅταν τις κατὰ πρόνοιαν Θεοῦ τι ποιήσῃ. Ἐνταῦθα οὖν κατὰ πρόνοιαν Θεοῦ κατέβαινεν ὁ ἱερεὺς ἐν τῇ ὁδῷ ἐκείνῃ, Καὶ ἰδὼν αὐτὸν ἀντιπαρῆλθεν. Ὁμοίως δὲ καὶ Λευίτης. Τίς ὁ ἱερεὺς, καὶ τίς ὁ Λευίτης; Ἱερεὺς μὲν ἔστιν ὁ Μωσαϊκὸς νόμος, Λευίτης δὲ ὁ προφητικὸς λόγος. Οὗτοι μὲν οὖν κατὰ πρόνοιαν μὲν Θεοῦ ἦλθον ἐπὶ τῇ θεραπείᾳ τοῦ τετραυματισμένου ὑπὸ τῶν λῃστῶν· μὴ δυνηθέντες δὲ θεραπεῦσαι αὐτὸν, ἀντιπαρῆλθον.","english":"the pains of life. \"You will eat your bread by the sweat of your brow,\" and \"The earth will bring forth thorns and thistles for you,\" and \"You will bear children in sorrow\"—these are the blows of the soul. And they went away, leaving him half-dead. For Adam, having transgressed the commandment of God, was neither among the living, nor was he completely dead, because he did not completely deny God. By coincidence, a certain priest was coming down that road. And it does not say \"by chance,\" but \"by coincidence.\" For \"by chance\" is when someone arrives unexpectedly and without foresight, of his own accord; but \"by coincidence\" is when someone does something according to God's providence. Here, then, the priest was coming down that road according to God's providence. And seeing him, he passed by. Likewise also a Levite. Who is the priest, and who is the Levite? The priest is the Mosaic law, and the Levite is the prophetic word. These, then, came according to God's providence for the healing of the man wounded by the robbers; but being unable to heal him, they passed by.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν ἱδρῶτι τοῦ προσώπου σου φαγῇ τὸν ἄρτον σου","severity":"info","text":"A loose citation of Proverbs 16:26 LXX (Ἐν ἱδρῶτι τοῦ προσώπου σου φαγῇ τὸν ἄρτον σου).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀκάνθας καὶ τριβόλους ἀνατελεῖ σοι ἡ γῆ","severity":"info","text":"Echoes Genesis 3:18 LXX (ἀκάνθας καὶ τριβόλους) as part of the postlapsarian curse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν λύπαις τέξῃ τέκνα","severity":"info","text":"Alludes to Genesis 3:16 LXX (Ἐν λύπαις τέξῃ τέκνα), describing Eve’s punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κατὰ συγκυρίαν","severity":"info","text":"Chrysostom distinguishes συγκυρία (divine providence) from συντυχία (random chance), a key exegetical move in this passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἱερεύς ... Λευίτης","severity":"info","text":"The priest represents the Mosaic law, the Levite the prophetic word—an allegorical identification typical of Antiochene typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ἀπῆλθον ἀφέντες αὐτὸν ἡμιθανῆ τυγχάνοντα","severity":"info","text":"This sentence concludes the narrative of the robbers’ departure and transitions to the allegorical interpretation of the priest and Levite.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text uses βιωτικὰς ὀδύνας (pains of life) without specifying whether these are physical or spiritual; the English draft renders 'pains of life' but the context suggests spiritual afflictions."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Τούτων οὖν μὴ ἰσχυσάντων ἀναστῆσαι τὸν κείμενον, ἔρχεται Σαμαρείτης, ὅς ἐστιν ὁ Δεσπότης Χριστὸς, ὁ φύλαξ τῶν ἡμετέρων ψυχῶν· Σαμαρείτης γὰρ ἑρμηνεύεται φύλαξ. Διὰ τοῦτο οὖν εἶπε· Σαμαρείτης δέ τις ὁδεύων ἦλθε. Καὶ οὐκ εἶπεν, ὅτι Ἦλθε πρὸς αὐτὸν, ἀλλ', Ἦλθε κατ' αὐτὸν, τουτέστι, σαρκοφορήσας κατ' αὐτὸν, πάθει σωματικῷ ὑποκείμενος κατ' αὐτὸν ἀναμαρτήτως. Καὶ ἰδὼν αὐτὸν, ἐσπλαγχνίσθη ἐπ' αὐτῷ, καὶ προσελθὼν κατέδησε τὰ τραύματα αὐτοῦ, ἐπιχέων ἔλαιον καὶ οἶνον. Τίνες οἱ ἐπίδεσμοι, καὶ τί τὸ ἔλαιον, καὶ τίς ὁ οἶνος; Ἐπίδεσμοί εἰσιν αἱ παραγγελίαι τοῦ Χριστοῦ, τὸ ἔλαιον, τὸ χρίσμα τὸ ἅγιον, οἶνος δὲ τὸ μυστήριον τῆς πίστεως. Διὰ τῶν τριῶν τούτων τὰ ψυχικὰ ἡμῶν θεραπεύεται τραύματα. Ἴσασιν οἱ μεμυημένοι τὰ λεγόμενα. Ἐπιβιβάσας δὲ αὐτὸν ἐπὶ τὸ ἴδιον κτῆνος, ἤγαγεν εἰς πανδοχεῖον. Ἴδιον κτῆνος λέγει τὸ σῶμα ὁ Χριστὸς, ὃ ὑπὲρ ἡμῶν ἀνέλαβεν ἐκ τῆς ἀχράντου παρθένου. Ἀνεβίβασεν οὖν ἐπὶ τὸ ἴδιον κτῆνος τὸν τετραυματισμένον ὑπὸ τῶν λῃ στῶν· ἐπειδὴ, κατὰ τὸν προφήτην Ἡσαΐαν, Αὐτὸς τὰς ἀσθενείας ἡμῶν ἀνέλαβε, καὶ τὰς νόσους ἐβάστασε. Καὶ ἤγαγεν εἰς πανδοχεῖον, τουτέστιν, εἰς τὴν ἁγίαν Ἐκκλησίαν, καὶ ἐπεμελήθη αὐτοῦ, τὸ πρότερον αὐτὸς δι' ἑαυτοῦ. Ἐπὶ τὴν αὔριον δὲ ἐξελθὼν, τουτέστι, μετὰ τὴν ἁγίαν ἀνάστασιν, ἐκβαλὼν δύο δηνάρια, δέδωκε τῷ πανδοχεῖ. Τίς ἐστιν ὁ πανδοχεὺς, καὶ τί τὰ δύο δηνάρια; Ὁ πανδοχεὺς Παῦλος ὁ ἀπόστολός ἐστιν, ὁ προβληθεὶς τῇ ἐξ ἐθνῶν Ἐκκλησίᾳ· πανδοχεὺς δὲ ἐκλήθη διὰ τὸ πάντας δέχεσθαι, καὶ πάντας ἕλκειν εἰς σωτηρίαν.","english":"Since these were not strong enough to raise the fallen one, a Samaritan comes, who is the Lord Christ, the guardian of our souls; for Samaritan is interpreted as guardian. Therefore he said, \"A certain Samaritan, journeying, came.\" And he did not say, \"He came to him,\" but, \"He came upon him,\" that is, having taken on flesh upon himself, subject to bodily suffering like him, but without sin. And seeing him, he felt compassion for him, and approaching, he bound up his wounds, pouring on oil and wine. What are the bandages, and what is the oil, and what is the wine? The bandages are the commandments of Christ, the oil is the holy chrism, and the wine is the mystery of faith. Through these three, our psychic wounds are healed. The initiated know what is said. And having set him upon his own beast, he led him to an inn. Christ calls his own beast the body which he assumed from the pure Virgin. He therefore set the one wounded by the robbers upon his own beast; for, according to the prophet Isaiah, he himself took on our infirmities and bore our diseases. And he led him to an inn, that is, to the holy Church, and cared for him, at first himself in person. On the next day, however, going out, that is, after the holy resurrection, taking out two denarii, he gave them to the innkeeper. Who is the innkeeper, and what are the two denarii? The innkeeper is the apostle Paul, who was set over the Church from the Gentiles; he was called innkeeper because he receives all and draws all to salvation.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Σαμαρείτης","severity":"info","text":"The Greek Σαμαρείτης is glossed as φύλαξ 'guardian', a folk etymology common in patristic exegesis, not a historical linguistic derivation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἦλθε κατ' αὐτὸν","severity":"info","text":"The phrase 'came upon him' (Ἦλθε κατ' αὐτὸν) echoes the parable of the Good Samaritan (Luke 10:30–37), where the Samaritan 'came upon' the wounded man.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πανδοχεῖον","severity":"info","text":"The inn (πανδοχεῖον) is allegorized as the Church; the innkeeper is Paul, who 'receives all' (πάντας δέχεσθαι), a pun on πανδοχεύς.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"δύο δηνάρια","severity":"info","text":"The two denarii given to the innkeeper are not explained in this passage; later tradition sometimes identifies them as the Old and New Testaments or faith and works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἴσασιν οἱ μεμυημένοι","severity":"info","text":"The phrase 'the initiated know' (Ἴσασιν οἱ μεμυημένοι) marks a transition from allegorical explanation to a reserved, possibly baptismal, reference.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἴσασιν","severity":"caution","text":"The form Ἴσασιν is a variant spelling of ἴσασιν (they know); the text is not corrupt but shows a common itacism.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'two denarii' is left unexplained; the text does not specify whether they symbolize the two testaments, two natures of Christ, or something else."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Ἐκβαλὼν δύο δηνάρια ὁ Χριστὸς μετὰ τὴν ἀνάστασιν, τήν τε Παλαιὰν καὶ Καινὴν Διαθήκην, ἔδωκε τῷ πανδοχεῖ, εἰπὼν αὐτῷ· Ἐπιμελήθητι αὐτοῦ· σοὶ, φησὶ, παραδίδωμι τὸν ἐξ ἐθνῶν λαὸν, τὸν τετραυματισμένον ὑπὸ τῶν λῃστῶν φονικωτάτων· μόνον ἐπιμελήθητι αὐτοῦ· καὶ ὃ δ' ἂν προσδαπανήσῃς, ἐγὼ ἐν τῷ ἐπανέρχεσθαί με ἀποδώσω σοι.\n\nΤί οὖν προσ εδαπάνησε Παῦλος τοῖς δηναρίοις; Τὰς δέκα τέσσαρας ἐπιστολὰς, ἃς διεπέμψατο τοῖς ἔθνεσι. Τί ἐστι τὸ, Ἐγὼ ἐν τῷ ἐπανέρχεσθαί με ἀποδώσω σοι; Ἐν τῇ δευτέρᾳ μου παρουσίᾳ, ὅταν ἔρχωμαι κρῖναι ζῶντας καὶ νεκροὺς, ἐγὼ ἐν τῷ ἐπανέρχεσθαί με, ἀποδώσω σοι ἃ προσεδαπάνησας· καθὼς καὶ αὐτὸς ὁ Παῦλος λέγει· Τὸν ἀγῶνα τὸν καλὸν ἠγώνισμαι, τὸν δρόμον τετέλεκα, τὴν πίστιν τετήρηκα· λοιπὸν ἀπόκειταί μοι ὁ τῆς δικαιοσύνης στέφανος, ὃν ἀποδώσει μοι ὁ Κύριος ἐν ἐκείνῃ τῇ ἡμέρᾳ, ὁ δίκαιος κριτής· οὐ μόνον δὲ ἐμοὶ, ἀλλὰ πᾶσι τοῖς ἠγαπηκόσι τὴν ἐπιφάνειαν αὐτοῦ.\n\nΤοῦ τοιούτου οὖν, ἀδελφοὶ, στεφάνου γένοιτο καὶ ἡμᾶς ἐπιτυχεῖν πάντας, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ σὺν τῷ ἁγίῳ Πνεύματι δόξα καὶ κράτος, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"Having given out two denarii after the resurrection, Christ, the Old and New Testaments, gave them to the innkeeper, saying to him, \"Take care of him; I entrust to you,\" he says, \"the people from the nations, wounded by the most murderous brigands; only take care of him, and whatever you spend additionally, I will repay you when I return.\"\n\nWhat then did Paul spend additionally on the denarii? The fourteen epistles, which he sent out to the nations. What does it mean, \"I will repay you when I return\"? At my second coming, when I come to judge the living and the dead, I, when I return, will repay you what you spent additionally; just as Paul himself says, \"I have fought the good fight, I have completed the race, I have kept the faith; henceforth the crown of righteousness is laid up for me, which the Lord, the righteous judge, will give me on that day; and not only to me, but to all who have loved his appearing.\"\n\nMay it be, brothers, that we all attain such a crown, by the grace and love for humanity of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory and power, now and always, and unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"δύο δηνάρια","severity":"info","text":"The two denarii are allegorically interpreted as the Old and New Testaments, a common patristic typology for the two testaments as Christ's gift.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν ἀγῶνα τὸν καλὸν ἠγώνισμαι, τὸν δρόμον τετέλεκα, τὴν πίστιν τετήρηκα","severity":"info","text":"This echoes 2 Timothy 4:7 and similar Pauline passages, though not a direct quotation; Chrysostom attributes it to Paul as a summary of his apostolic labors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πανδοχεῖ","severity":"info","text":"The innkeeper (πανδοχεύς) is allegorized as Paul, who receives the two denarii (Testaments) and is tasked with caring for the wounded Gentile peoples.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὰς δέκα τέσσαρας ἐπιστολὰς","severity":"info","text":"Chrysostom refers to fourteen Pauline epistles, a standard count in the Eastern tradition (including Hebrews), reflecting the canonical reception of Paul's letters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦ τοιούτου οὖν, ἀδελφοὶ, στεφάνου γένοιτο καὶ ἡμᾶς ἐπιτυχεῖν πάντας","severity":"info","text":"This concluding exhortation shifts from allegorical exegesis to a direct homiletic appeal, typical of Chrysostom's perorations, linking the crown of righteousness to the audience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐκβαλὼν δύο δηνάρια ὁ Χριστὸς μετὰ τὴν ἀνάστασιν","severity":"caution","text":"The phrase 'after the resurrection' is ambiguous: it may refer to Christ's post-resurrection giving of the Testaments or to a temporal sequence in the allegory; the reading taken is the former.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'innkeeper' is not explicitly named in the text but is interpreted as Paul; the 'two denarii' as Testaments is allegorical, not literal."],"confidence":"high","notes":[]}]}