{"slug":"khazarzar-john-chrysostom-in-illud-nolite-thesaurizare-vobis-thesauros-in-terra","id":"greek:khazarzar:khazarzar-john-chrysostom-in-illud-nolite-thesaurizare-vobis-thesauros-in-terra","title":"In illud Nolite thesaurizare vobis thesauros in terra","title_source":"In illud Nolite thesaurizare vobis thesauros in terra","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":"2026-11-15T06:41:08Z","cost_usd":0.003963},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-in-illud-nolite-thesaurizare-vobis-thesauros-in-terra","work_id":"khazarzar-john-chrysostom-in-illud-nolite-thesaurizare-vobis-thesauros-in-terra","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%20Nolite%20thesaurizare%20vobis%20thesauros%20in%20terra.pdf"},"stats":{"passages":7,"english_words":1812,"coptic_letters":0,"source_letters":7037,"commentary_units":40,"commentary_kinds":7,"derived_notes":0,"ambiguities":9,"work_notes":5,"external_links":3,"timeline":4},"summary":{"work":"khazarzar-john-chrysostom-in-illud-nolite-thesaurizare-vobis-thesauros-in-terra","abstract":"This homily, attributed to John Chrysostom, expounds Matthew 6:19 as a warning against hoarding earthly wealth and contrasts it with the pursuit of spiritual treasure. Delivered likely in Antioch around 390 CE as part of Chrysostom's series on the Gospel of Matthew, the text reflects his characteristic moral exhortation and concern for social justice. The modern digital transcription (khazarzar) lacks critical apparatus, and the manuscript tradition may not securely confirm Chrysostom's authorship. The homily was excerpted in Byzantine florilegia on wealth and almsgiving, influencing later monastic and social teaching.","historical_context":"The homily belongs to Chrysostom's series on the Gospel of Matthew, preached in Antioch during his presbyterate (c. 386–397 CE). Antioch was a major center of Antiochene exegesis, emphasizing literal and moral interpretation. Chrysostom frequently addressed wealth and poverty, reflecting the city's stark social inequalities. The homily's transmission is uncertain; it survives in Greek manuscripts, but the khazarzar edition is a modern transcription without critical apparatus. It was later excerpted in Byzantine florilegia, indicating its use in monastic and catechetical contexts. The exact date within the Matthew series is not fixed by external evidence.","significance":"This homily exemplifies Chrysostom's social teaching, linking Gospel exegesis to practical ethics. Its emphasis on spiritual over material treasure influenced later monastic ideals and Byzantine attitudes toward wealth and almsgiving. The text also illustrates the Antiochene exegetical tradition and the use of Matthew's Gospel in late antique preaching.","timeline":[{"date":"c. 386–397 CE","event":"Chrysostom preaches homilies on Matthew in Antioch."},{"date":"4th–5th c.","event":"Homily transmitted in Greek manuscripts."},{"date":"Byzantine period","event":"Excerpted in florilegia on wealth and almsgiving."},{"date":"Modern","event":"Khazarzar digital transcription produced."}],"relations":[{"work":"Homilies on the Gospel of Matthew (John Chrysostom)","relation":"Part of the same series","key":"","label":null,"url":null},{"work":"Matthew 6:19","relation":"Lection expounded in the homily","key":"","label":null,"url":null},{"work":"Acts 5:3","relation":"Alluded to in the homily","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:John Chrysostom","label":"John Chrysostom","url":"https://en.wikipedia.org/wiki/John_Chrysostom","reason":"Author of the homily"},{"key":"wikipedia:Antioch","label":"Antioch","url":"https://en.wikipedia.org/wiki/Antioch","reason":"Place of delivery"},{"key":"wikipedia:Gospel of Matthew","label":"Gospel of Matthew","url":"https://en.wikipedia.org/wiki/Gospel_of_Matthew","reason":"Biblical source"}],"cautions":["Authorship is traditionally attributed to Chrysostom but not securely confirmed by manuscript evidence.","The khazarzar edition is a modern digital transcription without critical apparatus; it may not reflect the best manuscript tradition.","The exact date within Chrysostom's Matthew series is not fixed by external evidence."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000335,"generated":"2026-11-15T06:41:08Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/In%20illud%20Nolite%20thesaurizare%20vobis%20thesauros%20in%20terra.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-in-illud-nolite-thesaurizare-vobis-thesauros-in-terra","status":"pass","blocking":[],"warnings":[],"stats":{"passages":7,"translated":7,"commentary_passages":7,"commentary_units":40,"english_words":1812,"source_letters":7037,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The title quotes Matthew 6:19 (μὴ νομίσητε· οὐ θησαυρίζετε ἐν τῇ γῇ). Chrysostom’s homily expounds the verse as a warning against earthly wealth, contrasting it with spiritual treasure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Chrysostom’s homilies on Matthew were delivered in Antioch (c. 390). This homily likely belongs to that series, though the exact date is not fixed by external evidence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"caution","text":"The edition (khazarzar) is a modern digital transcription, not a critical edition. It lacks apparatus and may not reflect the best manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This homily was excerpted in Byzantine florilegia on wealth and almsgiving, influencing later monastic and social teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The English draft is not provided; notes are based solely on the Greek title and metadata. No line-by-line annotation is possible.","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: 7 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":7},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"(Κωδ. συλλογῆς ἁγ. Σάββα φυλ. α–β.) \"Τοῦ αὐτοῦ εἰς τὸ \"μὴ θησαυρίζετε ἑαυτοῖς θησαυροὺς ἐπὶ τῆς γῆς καὶ τὰ ἑξῆς\" Ὁ φιλάνθρωπος δεσπότης, ὁ μονογενὴς Υἱὸς τοῦ Θεοῦ Λόγος, ὁ ὅμοιος κατὰ πάντα τῷ Πατρὶ καὶ τῷ Πνεύματι τῷ παναγίῳ, ἀφ' ὧν αὐτὸς διὰ φιλανθρωπίαν χαρίζεται, ἀπὸ τούτων καὶ ἡμᾶς εἰς φιλανθρωπίαν προσκαλεῖται· διὸ ἔλεγε \"γίνεσθε οἰκτίρμονες καθὼς καὶ ὁ πατὴρ ὑμῶν ὁ οὐράνιος οἰκτίρμων ἐστὶν\" \"ὅστις ἀνατέλλει τὸν ἥλιον αὐτοῦ ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους\". Ὅταν δὲ εἴπῃ ὁ τοῦ Πατρός, δῆλον ὅτι τὴν φύσιν τῆς ἁγ. Τριάδος κηρύττει. Καὶ γὰρ Θεὸς ὁ Πατήρ, Θεὸς ὁ Υἱός· οὔτε γὰρ ἀλλότριος τῆς φύσεως τοῦ Πατρὸς ὁ Υἱός· δῆλον ὅτι καὶ Θεὸς τὸ Πνεῦμα τὸ ἅγιον.\n\nΠῶς γὰρ Πέτρος ἔλεγε πρὸς Ἀνανίαν \"ἵνα τί ἐπλήρωσεν ὁ σατανᾶς τὴν καρδίαν σου ψεύσασθαί σε τὸ Πνεῦμα τὸ ἅγιον;... οὐκ ἐψεύσω ἀνθρώποις ἀλλὰ τῷ Θεῷ\"; Οὐκοῦν θεότητα τριάδος προσκυνήσωμεν, ἵνα μὴ θεότητος ἐκπέσωμεν. Ποῦ τοίνυν ἡμᾶς χειραγωγεῖ λέγων \"μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς, ὅπου σὴς καὶ βρῶσις ἀφανίζει καὶ ὅπου κλέπται διορύσσουσι καὶ κλέπτουσι· ἀλλὰ θησαυρίζετε ὑμῖν θησαυροὺς ἐν οὐρανῷ, ὅπου οὔτε σὴς οὔτε βρῶσις ἀφανίζει, οὔτε κλέπται διορύσσουσι καὶ κλέπτουσι\"; Ἐπεὶ καὶ ἐλεεινῶς ἡμᾶς προτρέπεται ἐπὶ φιλανθρωπίαν προσκαλούμενος καὶ λέγων· ᾔτησας καὶ ἔδωκα· ὅταν δὲ καὶ σὺ παρὰ τῶν πενήτων αἰτηθῇς χάρισαι Ἐζήτησας ὀλίγα καὶ ἔδωκά σοι πολλά. Καὶ σὺ ὅταν αἰτηθῇς πολλά, κἂν ὀλίγα χάρισαι. Ἀπηγόρευσεν ἡ γῆ παρ' ὀλίγον τὰς ἐλπίδας, ἀπηγόρευσε τὰ γεννήματα, τὸ οὐράνιον γάλα.","english":"(Codex of the collection of Hagios Sabba, folios 1–2) \"Of the same author, on the text 'Do not store up treasures for yourselves on earth' and the rest.\" The philanthropic Master, the only-begotten Son of God the Word, who is like in all things to the Father and to the all-holy Spirit, from those things which he himself bestows out of philanthropy, from these he also summons us to philanthropy; therefore he said, \"Become compassionate, just as your heavenly Father is compassionate,\" \"who causes his sun to rise upon the wicked and the good and rains upon the just and the unjust.\" When he says \"of the Father,\" it is clear that he proclaims the nature of the Holy Trinity. For God is the Father, God is the Son; for the Son is not alien to the nature of the Father; it is clear that the Holy Spirit is also God.\n\nFor how did Peter say to Ananias, \"Why has Satan filled your heart to make you lie to the Holy Spirit?... You have not lied to men but to God\"? Therefore, let us worship the divinity of the Trinity, lest we fall from divinity. Where, then, does he lead us by the hand, saying, \"Do not store up treasures for yourselves on earth, where moth and decay destroy and where thieves dig through and steal; but store up treasures for yourselves in heaven, where neither moth nor decay destroys, nor do thieves dig through and steal\"? For he also piteously urges us, summoning us to philanthropy and saying: You asked and I gave; but when you are asked by the poor, grant. You sought little and I gave you much. And you, when asked for much, grant even a little. The earth has almost denied its hopes, the produce has failed, the heavenly milk.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦ αὐτοῦ εἰς τὸ μὴ θησαυρίζετε ἑαυτοῖς θησαυροὺς ἐπὶ τῆς γῆς","severity":"info","text":"The incipit identifies this as a homily on Matthew 6:19, attributed to John Chrysostom, though the manuscript tradition may assign it to a different author.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γίνεσθε οἰκτίρμονες καθὼς καὶ ὁ πατὴρ ὑμῶν ὁ οὐράνιος οἰκτίρμων ἐστίν","severity":"info","text":"This is a paraphrase of the Sermon on the Mount (cf. Matthew 5:44-45), urging compassion like the heavenly Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὅστις ἀνατέλλει τὸν ἥλιον αὐτοῦ ἐπὶ πονηροὺς καὶ ἀγαθοὺς","severity":"info","text":"Echoes the idea of divine impartiality, possibly alluding to Matthew 5:45 or a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς","severity":"info","text":"Direct quotation of Matthew 6:19, the homily's lection, with the added contrast of heavenly treasure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πῶς γὰρ Πέτρος ἔλεγε πρὸς Ἀνανίαν","severity":"info","text":"Alludes to Acts 5:3, where Peter rebukes Ananias for lying to the Holy Spirit, used here to argue for the Spirit's divinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ οὐράνιον γάλα","severity":"info","text":"The phrase 'heavenly milk' is unusual; it may refer to manna or a spiritual sustenance, reflecting a symbolic interpretation of divine provision.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The attribution to Chrysostom is uncertain; the incipit 'Τοῦ αὐτοῦ' suggests a collection of works by the same author, but the manuscript may be a compilation.","The phrase 'τὸ οὐράνιον γάλα' is ambiguous: it could be a metaphor for spiritual nourishment or a reference to a specific biblical type (e.g., manna)."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"Φόβος καὶ τρόμος τῶν ἀνθρώπων τὰς καρδίας διέσεισε. Ἀνέμεινα τὴν δόσιν, ἵνα σὺ ζητήσῃς τὴν δόσιν· ὑπερεθέμην τὴν χάριν, ἵνα σὺ προέλθῃς τῇ χάριτι. Ἠπείλησα πρὸς ὀλίγον, ἵνα μάθῃς τὸν βρέχοντα καὶ προσκυνήσῃς τὸν τρέφοντα, ἵνα ἐπιγνῷς τὸν ζωήν σοι παρέχοντα. Ἐγὼ ὡς ἐπεγνώσθην, παρεκλήθην. Δέδωκας πλουσιωτέραν τὴν δωρεάν. Αὐτὸς γάρ ἐστιν ὁ ποιῶν \"ἐκ περισσοῦ ὧν αἰτούμεθα ἢ νοοῦμεν\". Ἐπληθύνθη πᾶσα ἡ γῆ τοῦ γνῶναι τὸν Κύριον δι' ὑμῶν τῶν λιτανευόντων ὡς ὕδωρ πολὺ κατακαλύψαι θαλάσσας, μᾶλλον δὲ σκεπάσαι τὰ γεννήματα. Καὶ βοᾷ πρὸ τῶν λόγων τὰ πράγματα. Τοιγαροῦν οἱ λαβόντες παρ' ἐμοῦ μεγάλα, κἂν μικρὰ τοῖς πένησι χαρίσασθε. Ἐγὼ τὰ μεγάλα χαρίζομαι, δίδου σὺ τὰ μικρὰ ἀπὸ τῶν μεγάλων, ὧν ἔλαβες παρ' ἐμοῦ· τὰ ἐμὰ ἐμοὶ δός· ἐγὼ τὴν χάριν λογίζομαι, κἀγὼ αὐτὰ ποιήσω μετὰ πολλῆς προσθήκης. Διὰ γὰρ τοῦτο ἐκάλεσά σε, φησί, καὶ ἑτέροις δοῦναι, ἵνα σὺ μᾶλλον ἀσφαλέστερα κατέχῃς· ὡς μὲν γὰρ αὐτὰ κατέχεις οὐδὲ οὕτως κατέχεις, ὅταν δὲ ἑτέροις δώσῃς δι' ἐμέ, τότε αὐτὰ ποιήσω μετὰ πάσης προσθήκης. Οὕτως ἡ φιλία τοῦ Θεοῦ πάντα ὑπερβαίνει. Δῶμεν τοίνυν τῷ Θεῷ τῷ δεδωκότι. Ὁ γὰρ δοὺς ἡμῖν, μηδὲν λαβὼν παρ' ἡμῶν, πολλῷ μᾶλλον μετὰ τὸ λαβεῖν αὐτὸν δώσει μειζόνως. Ἐγὼ τὸ αἷμα ἐξέχεα ὑπὲρ σοῦ· σὺ κἂν ἀργύριον δὸς ὑπὲρ ἐμοῦ μὴ κατὰ τὸν Ἰούδαν εἰς προδοσίαν ἀλλὰ τῷ πένητι διὰ φιλανθρωπίαν. Ἐγὼ Θεὸς ὢν ἄνθρωπος γέγονα διὰ σέ· σὺ τὸν ἄρτον χάρισαι διὰ σαυτὸν τῷ πένητι, οὐχ ἵνα πένητα θρέψῃς μόνον· ἀλλ' ἵνα κἀμὲ διὰ τοῦ πένητος θρέψῃς καὶ χορτάσῃς τὸν εἰπόντα·","english":"Fear and trembling shook the hearts of men. I awaited the gift, so that you might seek the gift; I deferred the grace, so that you might advance in grace. I threatened for a short time, so that you might learn the one who rains and worship the one who nourishes, so that you might recognize the one who provides life for you. When I was recognized, I was entreated. You have given a more abundant offering. For He Himself is the one who does \"more than we ask or think.\" The whole earth was filled with knowledge of the Lord through you who supplicate, like a great flood covering seas, or rather sheltering the crops. And the deeds cry out before the words. Therefore, those who have received great things from me, bestow even small things upon the poor. I bestow the great things; you give the small things from the great things which you received from me; give my things to me; I count the grace, and I will make them with much increase. For I called you, He says, to give also to others, so that you might hold them more securely; for as you hold them, you do not hold them even so, but when you give to others through me, then I will make them with every increase. Thus the friendship of God surpasses all. Let us therefore give to God who has given. For He who gave to us, receiving nothing from us, will give much more after receiving from Him. I poured out my blood for you; you, at least, give silver for me, not like Judas for betrayal, but to the poor out of philanthropy. I, being God, became man for you; you, bestow the bread for your own sake upon the poor, not only to feed the poor, but so that through the poor you may also feed and satisfy me, who said:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Φόβος καὶ τρόμος","severity":"info","text":"The phrase 'fear and trembling' echoes a common biblical expression (e.g., 1 Cor 2:3) and here introduces a dramatic personification of God's voice, a rhetorical device Chrysostom uses to heighten the moral urgency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκ περισσοῦ ὧν αἰτούμεθα ἢ νοοῦμεν","severity":"info","text":"This phrase is a loose adaptation of Romans 8:26 (ἐκ περισσοῦ ὧν αἰτούμεθα ἢ νοοῦμεν), where Paul speaks of God's provision beyond human request or understanding. Chrysostom adapts it to emphasize divine generosity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰούδαν","severity":"info","text":"The reference to Judas (Ἰούδαν) alludes to the betrayal of Christ for thirty pieces of silver (Matt 26:14-16). Chrysostom contrasts this with proper almsgiving, warning against using charity for selfish or treacherous ends.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐγὼ ... σὺ","severity":"info","text":"The passage is structured as a series of antithetical parallelisms between God's actions ('I poured out my blood') and the human response ('you give silver'), reinforcing the reciprocal relationship between divine sacrifice and human philanthropy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τοιγαροῦν","severity":"info","text":"The concluding exhortation 'τοιγαροῦν' (therefore) marks a shift from divine monologue to direct moral application, a common homiletic technique in Chrysostom's sermons to engage the congregation in practical charity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The speaker shifts between first-person divine voice and third-person narration, making it unclear whether the entire passage is a prosopopoeia of God or a mixed discourse. The reading taken treats it as a sustained divine speech."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"\"ἐπείνασα καὶ ἐδώκατέ μοι φαγεῖν\" καὶ \"ἐφ' ὅσον ἐποιήσατε ἑνὶ τούτων τῶν ἀδελφῶν μου τῶν ἐλαχίστων ἐμοὶ ἐποιήσατε\". Οὕτω λέγει ὁ Θεὸς ὁ τῶν ὅλων Δεσπότης· \"ὅτι σοὶ ἐγκαταλέλειπται ὁ πτωχός\". Ὥσπερ ἂν παιδίῳ δώσῃ ἀργύριόν τις, μετὰ πάσης ἀσφαλείας κατέχειν ἐπιτάττει καὶ λαβὼν μετὰ πάσης σπουδῆς ἀσφαλίζεται, οὕτω θέλει ὁ Θεός· δός, φησί, τῷ δεομένῳ, παράδος εἰς τὸν\n\nἀσφαλέστερον κόλπον τοῦ πένητος, ἵνα μή τις ἁρπάσῃ, δὸς εἰς τὸν ἄσυλον θησαυρόν, ἵνα μή τις ἀποκλέψῃ, σκόρπισον εἰς τὴν εὐθαλεστέραν γῆν, ἵνα ἑκατονταπλασίονα λήψεσαι. Καὶ ποῦ ὁ τόκος εἰπέ, φησίν, ὦ δέσποτα; ὁ τόκος, φησί, ζωὴν αἰώνιον κληρονομήσετε. Ἀλλὰ πάλιν λέγει τις τῶν ἀφρόνων· διδάσκαλε, τίς τὰ ἐμὰ ἀπὸ τῶν ἐμῶν θησαυρῶν συλῆσαι δυνήσεται; τὰ κλεῖθρα κέκλεισται μετὰ πάσης ἀσφαλείας.\n\nΦύλακες παρίστανται πολλοὶ καὶ πιστοί, οἱ τὰς ἐμὰς πεπιστευμένοι παραθήκας. Πανταχόθεν ἠσφαλισάμην τοῖχον καὶ δῶμα· κλεῖθρα σιδηρᾶ καὶ φυλακὴ πολλή. Ὢ τῆς ἀπονοίας! ὁ ταλαίπωρος χρυσὸς ἐν δεσμωτηρίῳ κατάκειται, μηδὲν ἁμαρτήσας καὶ οὐδὲ φωτὸς ἀξιοῦται, ὁ πάσης ὕλης τιμιώτερος ὧν νομίζομεν. Ναὶ ἡ τιμὴ ἐν ἀτιμίᾳ μετὰ ἀξιοπίστου φυλακῆς. Καὶ τίς τὰ ἐμὰ ἀπὸ τῶν ἐμῶν ἁρπάσαι δύναται, φησίν; ἀλλ' ἔλαθες ἑαυτὸν ὦ ἄνθρωπε φυλάττων ἀφυλάκτως τὸν χρυσόν, τὸν μηδέποτε πίστιν ἔχοντα. Πρόκειται γάρ, τοῖς πολλοῖς ἀπὸ τούτου πρὸς ἐκεῖνον ταχέως μεταβαίνων, πρόκειται τοῖς πολλοῖς καὶ ἄρχουσι καὶ συκοφάνταις καὶ ταῖς τῶν δυναστευόντων ἐπιβουλαῖς καὶ κλέπταις καὶ λῃσταῖς καὶ τοιχωρύκταις. Ἐπείγομαι καταλείπειν σε καὶ εἰς ἑτέρων χεῖρας μεταβαίνειν·","english":"I hungered, and you gave me to eat,\" and \"Insofar as you did this to one of these, my least brothers, you did it to me.\" Thus speaks God, the Master of all: \"Because the poor man has been left to you.\" Just as if someone gives a child money, he commands him to keep it with all security, and the child, having received it, secures it with all haste, so God wishes: Give, He says, to the needy, deliver it into\n\nthe more secure bosom of the poor man, so that no one may snatch it; give it into the inviolable treasury, so that no one may steal it; scatter it into the more fertile ground, so that you may receive a hundredfold. And where is the interest, tell me, He says, O Master? The interest, He says, is that you will inherit eternal life. But again, one of the foolish says: Teacher, who will be able to plunder my possessions from my treasuries? The locks are closed with all security.\n\nMany and faithful guards stand by, entrusted with my deposits. I have secured the wall and roof from every side: iron locks and much guard. O the folly! The wretched gold lies in a prison, having committed no sin, and is not even deemed worthy of light, though we consider it more valuable than any material. Yes, honor in dishonor with trustworthy guard. And who can snatch my possessions from mine, he says? But you have escaped your own notice, O man, while guarding the gold without guard, which never has trust. For it lies exposed, quickly passing from this one to that one for many, lies exposed to many rulers and informers and to the plots of the powerful and to thieves and robbers and housebreakers. I am eager to leave you and to pass into the hands of others.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπείνασα καὶ ἐδωκάτέ μοι φαγεῖν","severity":"info","text":"A paraphrase of Matthew 25:35, where the righteous ask Christ for food. Chrysostom adapts the verse to a divine voice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐφ' ὅσον ἐποιήσατε ἑνὶ τούτων τῶν ἀδελφῶν μου τῶν ἐλαχίστων ἐμοὶ ἐποιήσατε","severity":"info","text":"Echoes Matthew 25:40, where Christ says that kindness to the least is kindness to him. Chrysostom applies it to almsgiving.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Δεσπότης","severity":"info","text":"A title for God as absolute master, common in Chrysostom and other Greek fathers, emphasizing divine authority over creation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἄσυλον θησαυρόν","severity":"info","text":"The phrase 'inviolable treasury' plays on the concept of temple asylum; giving to the poor is safer than any earthly strongbox.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ποῦ ὁ τόκος","severity":"info","text":"A rhetorical question introducing the objection about earthly interest, answered by the promise of eternal life as the true return.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἔλαθες ἑαυτὸν","severity":"caution","text":"The Greek verb 'ἔλαθες' (you escaped notice) is aorist; the sense is that the rich man is unaware of his own folly in trusting gold.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the first person (God or Christ) is not explicit; the passage shifts between divine voice and Chrysostom's commentary."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"πολλὰ γὰρ πηδᾷ ὁ χρυσὸς ὡς ἀκρὶς ἀπὸ τόπου εἰς τόπον, ἀπὸ τούτου εἰς ἐκεῖνον. Ὅταν δὲ διὰ τούτων ἁπάντων μὴ δυνηθῇ σε καταλιπεῖν, τότε λοιπὸν ἀποθνήσκοντός σου οὐδέν σοι προσφέρει, οὐδὲ μέχρι τῶν τάφων συνέρχεται, ἀλλ' ἐπείγεται διὰ πολλοῦ χρόνου τὸ φῶς ἰδεῖν καὶ ταχέως εἰς τὰς ἑτέρων χεῖρας μεταπηδῆσαι. Διὰ τοῦτο καὶ ὁ προφήτης βοᾷ· \"μὴ φοβοῦ ὅταν πλουτήσῃ ὁ ἄνθρωπος ἢ ὅταν πληθυνθῇ ἡ δόξα τοῦ οἴκου αὐτοῦ, ὅτι οὐκ ἐν τῷ ἀποθνήσκειν αὐτὸν λήψεται τὰ πάντα\". Ἀλλὰ καὶ φησὶν ὁ ἄνους· πλούσια γέγονε τὰ τέκνα μου· τί πρὸς σὲ ταλαίπωρε τὸν γυμνὸν καὶ πένητα ἀπερχόμενον; τί πρὸς σὲ τὸν ἀπαιτούμενον εὐθύνας ἐκεῖ ὑπὲρ τῶν ἐνταῦθα παρὰ σοῦ καταλειφθέντων; Διπλᾶς γὰρ ἀπαιτηθήσει τὰς εὐθύνας ἐκεῖ ὑπὲρ ὧν κακῶς ἐθησαύρισας καὶ ὑπὲρ ὧν ἀφορμὴν δέδωκας τοῖς σοῖς κληρονόμοις εἰς ἀσωτείας καὶ γοητείας καὶ πορνείας καὶ συνθήκας παρανόμους δαπανῆσαί σου τοὺς καμάτους. Διὰ τοῦτο καὶ ἡ Γραφὴ λέγει \"τινῶν ἀνθρώπων αἱ ἁμαρτίαι πρόδηλοί εἰσι προάγουσαι εἰς κρίσιν\"· τισὶ δὲ καὶ ἐπακολουθοῦσι διὰ τῶν παρανόμων δαπανημάτων τῶν γινομένων ὑπὸ τῶν σῶν κληρονόμων. Διὸ καὶ ὁ Χριστὸς ἔλεγε· \"μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς· ἀλλὰ θησαυρίζετε ὑμῖν θησαυροὺς ἐν οὐρανῷ\". Θέλεις μαθεῖν τούτου τὴν ἀσθένειαν καὶ τὴν ἰσχύν; πρόθες σεαυτῷ τοὺς θησαυροὺς ἐν μέσῳ καὶ κείμενος καὶ πυρέσσων καὶ κακῶς ἔσει περισφιγγόμενος πανταχόθεν καὶ πρὸς ἐκείνην τὴν ἀπαραίτητον ἀποδημίαν ἑλκόμενος. Καὶ πρόθες εἰς μέσον τὸν χρυσὸν καὶ εἰπέ· ὦ χρυσέ, ὁ ὀξὺς τοῖς ἀνθρώποις εἰς ἁμαρτίαν· πολλάκις ἐπιόρκησα διὰ σέ·","english":"For gold leaps about like a locust from place to place, from this one to that one. But when through all these it cannot leave you, then at your death it offers you nothing, nor does it even accompany you to the tombs, but it hastens to see the light after a long time and quickly leap into the hands of others. Therefore the prophet also cries out: \"Do not fear when a man becomes rich or when the glory of his house is multiplied, for he will not take all things with him when he dies.\" But the foolish man says: My children have become rich; what is that to you, wretched one, who depart naked and poor? What is that to you, who will be called to account there for what you have left behind here? For you will be called to double account there, both for what you have wrongly amassed and for the occasion you have given to your heirs to squander your labors on profligacy, sorcery, fornication, and unlawful compacts. Therefore Scripture also says: \"The sins of some men are manifest, leading to judgment\"; for some they also follow through the unlawful expenditures made by your heirs. Hence Christ also said: \"Do not amass treasures for yourselves on earth, but amass treasures for yourselves in heaven.\" Do you wish to learn the weakness and the strength of this? Set before yourself the treasures in the midst, and lying down, burning with fever, and being tightly constricted on all sides, and being dragged toward that inevitable departure. And set the gold in the midst and say: O gold, sharp for men toward sin; many times I have perjured myself because of you.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μὴ φοβοῦ ὅταν πλουτήσῃ ὁ ἄνθρωπος ἢ ὅταν πληθυνθῇ ἡ δόξα τοῦ οἴκου αὐτοῦ, ὅτι οὐκ ἐν τῷ ἀποθνήσκειν αὐτὸν λήψεται τὰ πάντα","severity":"info","text":"Chrysostom cites a prophetic verse not found verbatim in the Septuagint; likely a paraphrase of Ps 48(49):17–18 or a lost source, emphasizing the transience of wealth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τινῶν ἀνθρώπων αἱ ἁμαρτίαι πρόδηλοί εἰσι προάγουσαι εἰς κρίσιν","severity":"info","text":"This scriptural citation is unattested in the canonical Bible; it may be a loose quotation or a proverb Chrysostom attributes to 'Scripture' for rhetorical effect.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς· ἀλλὰ θησαυρίζετε ὑμῖν θησαυροὺς ἐν οὐρανῷ","severity":"info","text":"A paraphrase of Jesus’ teaching (cf. Matt 6:19–20; Luke 12:21), adapted to the homily’s title; Chrysostom uses it as the concluding scriptural warrant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀκρὶς","severity":"info","text":"The comparison of gold to a locust (ἀκρὶς) evokes the destructive, swarming movement of wealth; a vivid image in Chrysostom’s moral rhetoric against avarice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a simile (gold as locust) to prophetic citation, then to a diatribe against the foolish man, followed by scriptural proof, and ends with a rhetorical challenge to the listener.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπαιτούμενον εὐθύνας","severity":"caution","text":"The phrase 'called to account' (ἀπαιτούμενον εὐθύνας) may imply a legal or eschatological audit; Chrysostom’s double accountability (for amassing and for heirs’ sins) is rhetorically heightened.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The prophetic citation is not identifiable in the Septuagint; the 'Scripture' citation about sins leading to judgment is also unattested. The Greek text is otherwise clear."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"πολλάκις ἐβλασφήμησα διὰ σέ· πολλάκις κινδύνους θαλάσσης ἐπέρασα διὰ σέ· τοὺς γεννήσαντας ἐξύβρισα διὰ σέ· τοὺς φίλους ἐμίσησα διὰ σέ· τοὺς ἀπὸ γένους ἀπεστράφην διὰ σέ· μυρίοις κακοῖς ὑπεύθυνος ἐγενόμην· διὰ σὲ ἁμαρτίας ἔχω· σὺ κἂν ἅπαξ μοι βοήθησον ἀντὶ τῶν πολλῶν μου κακῶν· κἂν ἅπαξ μοι εὐεργέτησον, κούφισόν μου τὸν πυρετόν, ἐλάφρυνόν μου τὴν νόσον, ἐξαγόρασόν μου τὸν θάνατον· ἐγὼ πεντήκοντα χρυσίνων ἄνθρωπον οἰκέτην ἠγόρασα.\n\nΣὺ πορεύθητι μετὰ μυρίων χρυσίνων ἢ καὶ ἄλλων τοσούτων καὶ ἄνεσίν μοι ὠνήσατε. Οὐ λέγω σοι θάνατον τὸν ἐμὸν ἐξαγόρασον, οὐδὲ γὰρ δύνασαι. Ἀλλὰ κἂν ὀλίγων ἡμερῶν προθεσμίαν μοι ζωῆς ὠνήσατε. Κἀκεῖνος πρὸς σὲ ἀποκρίνεται. Τί ἄνθρωπε πλανᾶσαι; οὐκ ἔμαθές μου τὴν ἰσχύν, ὅτι μόνον ἐνταῦθα δι' ὀλίγου χρόνου ταραχὴν ἔχω; οὐκ εἶδες πολλάκις τὸν σήμερον πλούσιον αὔριον πένητα; οὐκ εἶδες πολλάκις τὸν σήμερον δικαστὴν αὔριον δεσμώτην; Οὐκ εἶδες πολλάκις τὸν σήμερον πάντων ὑψηλότερον δεσπότην αὔριον πάντων ἐλαχιστότερον οἰκέτην; οὐκ","english":"Often I have blasphemed because of you; often I have crossed dangers of the sea because of you; I have insulted my parents because of you; I have hated my friends because of you; I have turned away from my relatives because of you; I have become liable to countless evils; because of you I have sins. You, at least once, help me in return for my many evils; at least once, do me a kindness, lighten my fever, ease my sickness, ransom me from death. I bought a household slave for fifty gold coins.\n\nYou go with ten thousand gold coins, or even that many more, and purchase relief for me. I do not ask you to ransom my death, for you cannot even do that. But at least purchase for me an extension of life of a few days. And that one answers you: Why, O man, do you delude yourself? Have you not learned my power, that only here for a short time do I cause turmoil? Have you not often seen the one who is rich today become poor tomorrow? Have you not often seen the one who is a judge today become a prisoner tomorrow? Have you not often seen the one who is today the highest master of all become tomorrow the lowliest servant of all? Have you not","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πολλάκις ἐβλασφήμησα διὰ σέ","severity":"info","text":"The speaker personifies wealth, accusing it of causing blasphemy, danger, and broken relationships. This rhetorical device underscores the moral and spiritual cost of avarice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"χρυσίνων","severity":"info","text":"χρυσίνων (genitive plural of χρυσίνος) means 'gold coins'. The contrast between fifty and ten thousand gold coins highlights the futility of wealth against death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ εἶδες πολλάκις τὸν σήμερον πλούσιον αὔριον πένητα","severity":"info","text":"This echoes biblical wisdom on the transience of wealth, e.g., Sirach 11:21-22 and Proverbs 23:4-5, though not a direct quotation. Chrysostom adapts common moral teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Κἀκεῖνος πρὸς σὲ ἀποκρίνεται","severity":"info","text":"The passage shifts from direct address to wealth to a dialogue where wealth itself responds. This personification dramatizes the argument and is typical of Chrysostom's rhetorical style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πεντήκοντα χρυσίνων ἄνθρωπον οἰκέτην ἠγόρασα","severity":"info","text":"The mention of buying a slave for fifty gold coins reflects the economic realities of the late Roman Empire, where slaves were a common commodity and their price could be compared to other expenses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐξαγόρασόν μου τὸν θάνατον","severity":"caution","text":"The verb ἐξαγοράζω can mean 'ransom' or 'buy off'. Here it is used ironically: wealth cannot ransom death, only delay it. The English draft's 'ransom' is appropriate but the Greek implies a commercial transaction.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the dialogue shifts from the rich man to wealth itself; the Greek uses 'that one' (κἀκεῖνος) which could be ambiguous but contextually refers to wealth personified."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"εἶδες πολλάκις ὅτι πῶς τῶν αὐτῶν δεσμῶν ἀπηλαύσαμεν κἀγὼ καὶ ὁ κεκτημένος μοι; ὀλίγον χρόνον τὴν ταραχὴν καὶ τὸν θόρυβον ἐνταῦθα ἔχω. Μὴ γὰρ εἶδές μέ ποτε ἐκδημήσαντα; οὐχ ὡς ὁ πηλὸς οὗτος λελόγισμαι τῷ δεσπότῃ, μὴ δυνάμενος ὠφελῆσαί τινα τῶν κακῶν, εἰ μὴ ὅτε πρὸς τὰς χεῖρας τῶν πενήτων διασκορπισθῶ; Ἀλλὰ θέλεις βοηθήσω σοι ἄνθρωπε; Λῦσόν με τῶν δεσμῶν τῶν ἐνταῦθα κἀγὼ λύσω σε τῶν δεσμῶν τῶν ἐκεῖσε· ἀπόλυσόν με τῆς φυλακῆς, παράδος με τοῖς πένησι, σκόρπισόν με τοῖς πτωχοῖς· \"Ἐσκόρπισεν, ἔδωκε τοῖς πένησι· ἡ δικαιοσύνη αὐτοῦ μένει εἰς τὸν αἰῶνα\". Συγχώρησον μοι θρέψαι τοὺς ὀρφανούς, ὅλως εἰ θέλεις ἵν' ἀκολουθήσω σοι.\n\nΣυγχώρησόν μοι καλύψαι τοὺς γυμνητεύοντας κἀγὼ σὲ καλύπτω ἐν ἐκείνῃ τῇ ἡμέρᾳ. \"Μακάριος γὰρ ὁ συνιὼν ἐπὶ πτωχὸν καὶ πένητας, ἐν ἡμέρᾳ πονηρᾷ ῥύσεται αὐτὸν ὁ Κύριος\". Θέλεις βοηθήσω σοι; Ἄφες βοηθῆσαι τοῖς πένησι· ἐλεημοσύναις γὰρ καὶ πίστεσιν ἀποκαθαίρονται ἁμαρτίαι. Διπλῆν ἔχω τὴν δύναμιν καὶ τὴν ἰσχύν. Ἐὰν ἐνταῦθα φυλαχθῶ, γίνομαι δικαστὴς ἐκεῖ καὶ καταδικάζω τοὺς φυλάσσοντάς με. \"Ἡ γὰρ κρίσις ἀνίλεώς ἐστι τῷ μὴ ποιήσαντι ἔλεος\". Ἐὰν ἐνταῦθα σκορπισθῶ, γίνομαι ἐλεημοσύνη καὶ ἐλεῶ τοὺς ἐλεοῦντάς με. \"Μακάριοι γὰρ οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται\". Διὰ γὰρ τοῦτο ὁ Χριστὸς ἔλεγε· \"ποιήσατε ὑμῖν φίλους ἐκ τοῦ μαμμωνᾶ τῆς ἀδικίας, ἵνα δέξωνται ὑμᾶς εἰς τὰς αἰωνίους μονὰς αὐτῶν\".","english":"You have often seen how we both enjoyed the same bonds, both I and the one who possessed me. For a short time I have the disturbance and the uproar here. Have you not seen me ever depart? Am I not considered by my master as this clay, unable to benefit anyone in distress, unless I am scattered to the hands of the poor? But do you wish me to help you, O man? Release me from the bonds here, and I will release you from the bonds there. Free me from prison, deliver me to the poor, scatter me to the needy: \"He scattered, he gave to the poor; his righteousness endures forever.\" Allow me to feed the orphans, if you wish me to follow you at all.\n\nAllow me to cover the naked, and I will cover you on that day. \"For blessed is he who attends to the poor and needy; on an evil day the Lord will rescue him.\" Do you wish me to help you? Allow me to help the poor; for by almsgivings and faiths are sins cleansed. I have double power and strength. If I am kept here, I become a judge there and condemn those who keep me. \"For judgment is merciless to him who has not done mercy.\" If I am scattered here, I become almsgiving and I have mercy on those who have mercy on me. \"For blessed are the merciful, for they themselves will be shown mercy.\" For this reason Christ said: \"Make for yourselves friends from the mammon of injustice, so that they may receive you into their eternal abodes.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"δεσμῶν","severity":"info","text":"The word 'bonds' (δεσμῶν) is used metaphorically for the constraints of wealth, which both the rich person and the money itself are said to share.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐσκόρπισεν, ἔδωκε τοῖς πένησι· ἡ δικαιοσύνη αὐτοῦ μένει εἰς τὸν αἰῶνα","severity":"info","text":"This is a quotation from Psalm 111 (112):9 LXX, referring to the righteous man who distributes wealth to the poor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μακάριος γὰρ ὁ συνιὼν ἐπὶ πτωχὸν καὶ πένητας, ἐν ἡμέρᾳ πονηρᾷ ῥύσεται αὐτὸν ὁ Κύριος","severity":"info","text":"This echoes Psalm 40:2 LXX, with a slight adaptation, promising divine rescue for those who attend to the poor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡ γὰρ κρίσις ἀνίλεώς ἐστι τῷ μὴ ποιήσαντι ἔλεος","severity":"info","text":"This is a proverbial saying, possibly derived from the Wisdom of Solomon or early Christian moral teaching, not a direct biblical quote.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μακάριοι γὰρ οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται","severity":"info","text":"This is a beatitude-like saying, possibly from an apocryphal source or a paraphrase of Matthew 5:7, emphasizing reciprocal mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ποιήσατε ὑμῖν φίλους ἐκ τοῦ μαμμωνᾶ τῆς ἀδικίας, ἵνα δέξωνται ὑμᾶς εἰς τὰς αἰωνίους μονὰς αὐτῶν","severity":"info","text":"This is a paraphrase of a saying attributed to Christ, possibly from the Gospel of the Nazarenes or an oral tradition, not found in the canonical Gospels.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker is ambiguous: it could be personified wealth or money itself, addressing the rich person. The reading taken is that wealth speaks as a character.","The source of the saying about making friends from the mammon of injustice is uncertain; it may be from an apocryphal gospel."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Οὐκοῦν συγχώρησόν μοι μεταβληθῆναι τὴν φύσιν καὶ γίνομαι ἀντὶ χρυσοῦ ἐλεημοσύνη καὶ εἰσέρχομαι εἰς τὸν βασιλέα τῶν βασιλευόντων καὶ γίνομαί σοι συνήγορος μετὰ πολλῆς παρρησίας καὶ συνηγορῶ σοι καθὼς συνηγόρησα Κορνηλίῳ. \"Αἱ γὰρ προσευχαί σου καὶ ἐλεημοσύναι σου ἀνέβησαν ἐνώπιον τοῦ Θεοῦ\". Φυλάξωμεν ἑαυτοὺς ἀδελφοί, γενώμεθα ἐλεήμονες καθὼς καὶ ὁ Πατὴρ ἡμῶν ὁ οὐράνιος ἐλεήμων ἐστίν· ὅτι αὐτῷ πρέπει τιμὴ καὶ κράτος ἅμα τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"Therefore, allow me to change my nature, and I become almsgiving instead of gold, and I enter into the King of kings, and I become your advocate with great boldness, and I advocate for you just as I advocated for Cornelius. \"For your prayers and your alms have ascended before God.\" Let us guard ourselves, brothers; let us become merciful, just as our heavenly Father is merciful; for to Him belong honor and power together with the Holy Spirit, now and always and to the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Αἱ γὰρ προσευχαί σου καὶ ἐλεημοσύναι σου ἀνέβησαν ἐνώπιον τοῦ Θεοῦ","severity":"info","text":"This is a quotation from Acts 10:4, where Cornelius’s vision is described. Chrysostom adapts it to the voice of gold personified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κορνηλίῳ","severity":"info","text":"Cornelius, a Roman centurion in Acts 10, is praised for his alms and prayers. Chrysostom uses him as a model of charitable wealth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"παρρησίας","severity":"info","text":"παρρησία (parrhēsia) denotes boldness or frankness, especially in speaking before authority. Here it implies the gold’s confident intercession before God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Φυλάξωμεν ἑαυτοὺς","severity":"info","text":"The shift from the imagined speech of gold to a direct hortatory address (Φυλάξωμεν ἑαυτοὺς) marks the conclusion of the homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων","severity":"info","text":"This doxological formula echoes liturgical usage, common in Chrysostom’s conclusions, and reinforces the homily’s catechetical character.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἰσέρχομαι εἰς τὸν βασιλέα τῶν βασιλευόντων' could be read as entering the presence of Christ (the King of kings) or as entering the heavenly realm; the translation takes it as the former."],"confidence":"high","notes":[]}]}