{"slug":"khazarzar-john-chrysostom-in-illud-verumtamen-frustra-conturbatur","id":"greek:khazarzar:khazarzar-john-chrysostom-in-illud-verumtamen-frustra-conturbatur","title":"In illud Verumtamen frustra conturbatur","title_source":"In illud Verumtamen frustra conturbatur","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":"2026-11-15T06:53:13Z","cost_usd":0.005569},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-in-illud-verumtamen-frustra-conturbatur","work_id":"khazarzar-john-chrysostom-in-illud-verumtamen-frustra-conturbatur","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%20Verumtamen%20frustra%20conturbatur.pdf"},"stats":{"passages":10,"english_words":2711,"coptic_letters":0,"source_letters":10480,"commentary_units":57,"commentary_kinds":8,"derived_notes":0,"ambiguities":11,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"khazarzar-john-chrysostom-in-illud-verumtamen-frustra-conturbatur","abstract":"This work by John Chrysostom is a homiletic or exegetical treatise on the scriptural phrase 'Verumtamen frustra conturbatur,' likely a paraphrase of Psalm 38:7 LXX. It reflects Chrysostom's pastoral concern to correct misguided agitation, using rhetorical devices such as parallel similes and anaphora to depict human frailty and moral failure. The text survives only in later medieval manuscript copies, with no autograph or contemporary transcription known. Its dating is uncertain within Chrysostom's active period (ca. 386–407 CE), and it is not cited in major Byzantine catenae or liturgical collections, suggesting limited circulation in the Greek tradition.","historical_context":"The work is attributed to John Chrysostom (c. 347–407 CE), a prominent Greek Church Father and Archbishop of Constantinople, known for his eloquent preaching and moral exhortation. Chrysostom's activity spans ca. 386–407 CE, but this work cannot be securely placed within that period due to lack of internal or external evidence. The text likely originated in Antioch or Constantinople, where Chrysostom delivered most of his homilies. It survives only in later medieval manuscript copies, with no autograph or contemporary transcription known. The work is not cited in major Byzantine catenae or liturgical collections, indicating limited circulation in the Greek tradition. The edition lacks a critical apparatus or stemma, and variant readings among manuscripts are not recorded, making textual decisions opaque. The phrase 'Verumtamen frustra conturbatur' is a paraphrase of Psalm 38:7 LXX, reflecting Chrysostom's use of the Septuagint as his starting point for moral exhortation.","significance":"This work exemplifies Chrysostom's pastoral and exegetical method, using a scriptural phrase as a springboard for moral exhortation on human vanity and spiritual labor. It relates to his broader corpus of homilies on the Psalms and reflects early Christian views on the afterlife, such as punishment in Hades. Its limited circulation highlights the selective transmission of Chrysostom's works in the Greek tradition.","timeline":[{"date":"c. 347–407 CE","event":"Life of John Chrysostom"},{"date":"386–407 CE","event":"Chrysostom's active period as preacher and bishop"},{"date":"4th–5th c.","event":"Probable composition of the work, though exact date unknown"},{"date":"Medieval period","event":"Earliest surviving manuscript copies"},{"date":"Undated","event":"Work not cited in major Byzantine catenae or liturgical collections"}],"relations":[{"work":"Homilies on the Psalms","relation":"Part of Chrysostom's exegetical corpus on the Psalms","key":"","label":null,"url":null},{"work":"In illud: Vidi Dominum","relation":"Another Chrysostom homily on a scriptural phrase","key":"","label":null,"url":null},{"work":"De paenitentia","relation":"Chrysostom's work on moral reform","key":"","label":null,"url":null},{"work":"Psalm 38:7 LXX","relation":"Source of the scriptural phrase","key":"","label":null,"url":null},{"work":"Catenae on the Psalms","relation":"Not cited, indicating limited circulation","key":"","label":null,"url":null}],"external_links":[],"cautions":["Date of composition is uncertain; cannot be securely placed within Chrysostom's active period (386–407 CE).","Survives only in later medieval manuscript copies; no autograph or contemporary transcription known.","Limited circulation in the Greek tradition; not cited in major Byzantine catenae or liturgical collections.","Edition lacks critical apparatus or stemma; variant readings among manuscripts are not recorded."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000436,"generated":"2026-11-15T06:53:12Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/In%20illud%20Verumtamen%20frustra%20conturbatur.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-in-illud-verumtamen-frustra-conturbatur","status":"pass","blocking":[],"warnings":[],"stats":{"passages":10,"translated":10,"commentary_passages":10,"commentary_units":57,"english_words":2711,"source_letters":10477,"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 homiletic or exegetical treatise on a scriptural phrase, likely from the New Testament, reflecting Chrysostom’s pastoral concern to correct misguided agitation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The text survives only in later manuscript copies; the earliest witnesses are medieval, with no autograph or contemporary transcription known.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"Dating is uncertain; Chrysostom’s activity spans ca. 386–407 CE, but this work cannot be securely placed within that period without internal or external evidence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The work is not cited in major Byzantine catenae or liturgical collections, suggesting limited circulation in the Greek tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not provide a critical apparatus or stemma; variant readings among manuscripts are not recorded, so textual decisions are opaque.","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: 10 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":10},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΕΙΣ ΤΟ ΠΡΟΦΗΤΙΚΟΝ ΡΗΤΟΝ ΤΟ ΛΕΓΟΝ, \"Πλὴν μάτην ταράσσεται πᾶς ἄνθρωπος ζῶν\"· καὶ περὶ ἐλεημοσύνης.\n\nαʹ. Προτρέπεται καὶ κόλπος βύθιος ἁλιέα, ὅταν τὸ δίκτυον ῥίψας, καὶ πολλὴν τῶν ἐναλίων ἄγραν περιλαβὼν, κάμνουσαν τῷ φόρτῳ τὴν σαγήνην ἐφέλκηται· καὶ θηρατὴν ὕλη θηροτρόφος, ὅταν ὄρη διερευνήσας, καὶ κορυφὴν κατάκομον ἀναπτύξας, μετὰ λαμπρᾶς καὶ πλουσίας ἐπανέλθῃ τῆς ἄγρας. Εἰ δὲ τοῖς περὶ κέρδη καὶ θήραν ἐπτοημένοις γλυκὺς ὁ περὶ ταῦτα πόνος ὑπάρχει, πόσῳ μᾶλλον τοῖς τῶν ἐκκλησιαστικῶν ἁλιεῦσι κόλπων, οἷς τὸ κέρδος οὐχ ἡμερινὸν, οὐδὲ πρόσγειον, ἀλλ' αὐτὴ τῶν οὐρανῶν ἡ βασιλεία καθέστηκε; Φέρε οὖν, ἀγαπητὲ, Δαυϊδικῆς κιθάρας τὸ ψαλμικὸν ἀνακρούσωμεν μέλος, καὶ κατὰ τοῦ Δαυῒδ τὴν ἀνθρωπίνην εὐτέλειαν στηλιτεύσαντες, εἴπωμεν· Πλὴν μάτην ταράσσεται πᾶς ἄνθρωπος ζῶν· Ταράσσεται, καὶ τὸ τέλος ἀπόλλυται· ταράσσεται, καὶ πρὶν καταστῆναι καταποθεῖται· ὡς πῦρ ἀνακαίεται, καὶ ὡς καλάμη ἀποτεφροῦται· ὡς θύελλα ἐπαίρεται, καὶ ὡς κόνις ἐδαφίζεται· ὡς φλὸξ ἀναῤῥιπίζεται, καὶ ὡς καπνὸς διαλύεται· ὡς ἄνθος ὡραΐζεται, καὶ ὡς χόρτος ξηραίνεται· ὡς νέφος ὑπεραπλοῦται, καὶ ὡς σταγὼν ἀπομειοῦται· ὡς πομφόλυξ ὀγκοῦται, καὶ ὡς σπινθὴρ ἀποσβέννυται· ταράσσεται, καὶ τῇ ἀπληστίᾳ κερδαίνει τὴν δυσωδίαν· ταράσσεται, καὶ τῶν ἀπὸ τῆς ταραχῆς οὐδὲν λαμβάνων ἀπέρχεται. Αὐτοῦ αἱ ταραχαὶ, καὶ ἄλλων αἱ τρυφαί· αὐτοῦ οἱ πόνοι, καὶ ἄλλων οἱ θησαυροί· αὐτοῦ αἱ φροντίδες, καὶ ἄλλων αἱ εὐφροσύναι· αὐτοῦ αἱ θλίψεις, καὶ ἄλλων αἱ ἀπολαύσεις· αὐτοῦ αἱ κατάραι, καὶ ἄλλων αἱ θεραπεῖαι·","english":"On the Prophetic Saying, \"Truly, every living man is disturbed in vain\"; and on almsgiving.\n\n1. A deep bosom urges on a fisherman, when he has cast his net and, having encompassed a great catch of sea-creatures, he hauls in the seine, laboring under the load; and a beast-nurturing forest urges on a hunter, when he has searched the mountains and, having opened up a thickly wooded summit, he returns with a splendid and rich catch. But if for those who are excited about gains and the hunt the toil in these matters is sweet, how much more so for the fishermen of ecclesiastical bosoms, for whom the gain is not daily nor earthly, but the very kingdom of the heavens has been established? Come then, beloved, let us strike up the psalmody of the Davidic lyre, and, having denounced human worthlessness against David, let us say: \"Truly, every living man is disturbed in vain.\" He is disturbed, and the end is lost; he is disturbed, and before he can settle, he is swallowed up; he is kindled like fire, and is reduced to ash like stubble; he is raised up like a whirlwind, and is leveled to the ground like dust; he is fanned up like a flame, and is dissolved like smoke; he is beautified like a flower, and is dried up like grass; he is spread out like a cloud, and is diminished like a drop; he is swollen like a bubble, and is extinguished like a spark; he is disturbed, and by his insatiability he gains foul odor; he is disturbed, and departs taking nothing from the disturbance. His are the disturbances, and others' the delights; his are the labors, and others' the treasures; his are the anxieties, and others' the joys; his are the afflictions, and others' the enjoyments; his are the curses, and others' the services.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πλὴν μάτην ταράσσεται πᾶς ἄνθρωπος ζῶν","severity":"info","text":"The homily's title and refrain quote a phrase that is not a direct biblical verse but a paraphrase of Psalm 38:7 LXX (39:7 MT), 'ἐταράχθην' (I was disturbed), expanded into a general maxim on human vanity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Προτρέπεται καὶ κόλπος βύθιος ἁλιέα","severity":"info","text":"The opening uses parallel similes of fisherman and hunter to introduce the theme of spiritual labor, a common rhetorical device in Chrysostom's exordia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κόλπος","severity":"info","text":"The term 'κόλπος' (bosom) is used literally for the sea's depths and metaphorically for the church's spiritual riches, a polysemy Chrysostom exploits throughout the homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Δαυϊδικῆς κιθάρας τὸ ψαλμικὸν μέλος","severity":"info","text":"Chrysostom invokes David's lyre as a symbol of psalmody, aligning his own discourse with the prophetic tradition of denouncing human vanity, a topos found in other Chrysostom homilies on the Psalms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ΕΙΣ ΤΟ ΠΡΟΦΗΤΙΚΟΝ ΡΗΤΟΝ","severity":"info","text":"This homily is part of Chrysostom's exegetical corpus on prophetic sayings, often transmitted in manuscripts alongside his sermons on almsgiving, reflecting its catechetical use in late antique Antioch.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is from a single manuscript tradition (khazarzar edition); the exact provenance and date of the manuscript are not specified, leaving open the possibility of later scribal alterations."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"αὐτοῦ αἱ ἁρπαγαὶ, καὶ ἄλλων αἱ ἡδοναί· παρ' αὐτῷ ὁ στεναγμὸς, καὶ παρ' ἑτέροις οἱ πλεονασμοί· παρ' αὐτῷ τὰ δάκρυα, καὶ παρ' ἑτέροις τὰ χρήματα· αὐτὸς ἐν ᾅδῃ κολάζεται, καὶ ἄλλοι πάλιν ἐν τοῖς αὐτοῦ ἐντρυφῶσι ψάλλοντες.\n\nΠλὴν μάτην ταράσσεται πᾶς ἄνθρωπος ζῶν. Ἄνθρωπος, τὸ τῆς ζωῆς πρόσκαιρον δάνεισμα, τὸ τοῦ θανάτου ἀνυπέρθετον ὄφλημα, τὸ ἐκ προαιρέσεως ἀδάμαστον ζῶον, τὸ αὐτοδίδακτον πονήρευμα, τὸ αὐτομαθὲς ἐπιβούλευμα, τὸ εὔτεχνον εἰς κακουργίαν, τὸ εὐμήχανον εἰς ἀδικίαν, τὸ ἕτοιμον εἰς πλεονεξίαν, τὸ ἀκόρεστον εἰς ἀπληστίαν, τὸ εὐφυὲς εἰς ἀπιστίαν, τὸ ὑπέρογκον πνεῦμα, τὸ μεγαλοῤῥῆμον θράσος, τὸ εὐδιάλυτον φρύαγμα, τὸ εὐκαθαίρετον ὕψωμα, τὸ εὐάλωτον τόλμημα, ὁ πηλὸς ὁ αὐθάδης, ἡ τέφρα ἡ στασιώδης, ἡ κόνις ἡ μεγαλόφρων, ἡ σποδὸς ἡ πεφυσιωμένη, ὁ σπινθὴρ ὁ εὐκατάσβεστος, ἡ φλὸξ ἡ εὐμάραντος, ὁ εὐρίπιστος λύχνος, τὸ ἑτοιμοφθόρον ξύλον, ὁ εὐξήραντος χόρτος, ἡ εὐνέκρωτος χλόη, ἡ εὐδαπάνητος φύσις· ὁ σήμερον ἀπειλῶν, καὶ αὔριον τελευτῶν· ὁ σήμερον ἐν πλούτῳ, καὶ αὔριον ἐν τάφῳ· ὁ σήμερον ἐν διαδήματι, καὶ αὔριον ἐν μνήματι· ὁ σήμερον ἐν πορφύρᾳ, καὶ αὔριον ἐν ἐκφορᾷ· ὁ σήμερον ἐν θησαυροῖς, καὶ αὔριον ἐν σοροῖς· ὁ σήμερον ἐν κόλαξι, καὶ αὔριον ἐν σκώληξιν· ὁ σήμερον ὢν, καὶ αὔριον μὴ ὤν· ὁ ἄρτι φρυαττόμενος, καὶ μετ' ὀλίγον θρηνούμενος· ὁ ἐν εὐπραγίαις ἀφόρητος, καὶ ἐν δυσπραγίαις ἀπαραμύθητος· ὁ ἑαυτὸν ἀγνοῶν, καὶ τὰ ὑπὲρ αὐτὸν πολυπραγμονῶν· ὁ τὸ παρὸν οὐκ εἰδὼς, καὶ περὶ τῶν μελλόντων φανταζόμενος· ὁ φύσει θνητὸς, καὶ τῇ ἐπάρσει, ὡς νομίζει, αἰώνιος·","english":"his plunderings, and others’ pleasures; with him the groaning, and with others the surpluses; with him the tears, and with others the wealth; he is punished in Hades, and others again revel in his possessions, singing.\n\nNevertheless, every living man is disturbed in vain. Man: the temporary loan of life, the debt of death that admits no delay, the creature untamed by choice, the self-taught evil, the self-learned plot, the artful in villainy, the resourceful in injustice, the ready for greed, the insatiate in avarice, the naturally disposed to faithlessness, the over-inflated spirit, the boastful audacity, the easily dissolved arrogance, the easily overthrown pride, the easily captured daring, the self-willed mud, the seditious ash, the high-minded dust, the puffed-up cinder, the easily extinguished spark, the quickly fading flame, the easily blown-out lamp, the soon-rotting wood, the quickly dried grass, the soon-withered verdure, the easily consumed nature; he who today threatens, and tomorrow dies; he who today is in wealth, and tomorrow in the tomb; he who today is in a diadem, and tomorrow in a monument; he who today is in purple, and tomorrow in a funeral procession; he who today is in treasures, and tomorrow in coffins; he who today is among flatterers, and tomorrow among worms; he who today is, and tomorrow is not; he who just now is arrogant, and after a little is mourned; he who in good fortune is insufferable, and in misfortune inconsolable; he who is ignorant of himself, and busies himself with things beyond him; he who knows not the present, and fantasizes about the future; he who is mortal by nature, and by his pride, as he thinks, eternal.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πλὴν μάτην ταράσσεται πᾶς ἄνθρωπος ζῶν","severity":"info","text":"This phrase is a direct quotation of Psalm 39:7 (LXX 38:8), the lemma for Chrysostom's homily. The Greek text here matches the Septuagint version, which Chrysostom uses as his starting point for moral exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἄνθρωπος","severity":"info","text":"The passage shifts from a narrative of injustice to a long anaphoric series defining 'man' (ἄνθρωπος). This rhetorical device, with repeated 'ὁ' clauses, builds a cumulative portrait of human frailty and moral failure, typical of Chrysostom's homiletic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐντρυφῶσι ψάλλοντες","severity":"info","text":"The phrase 'ἐντρυφῶσι ψάλλοντες' (revel in his possessions, singing) carries a note of ironic festivity. 'Ψάλλω' often means to sing or pluck a stringed instrument, here suggesting a mocking celebration over the sinner's fate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἐν ᾅδῃ κολάζεται","severity":"info","text":"Chrysostom refers to punishment in Hades (ᾅδης), reflecting a common early Christian view of the afterlife as a place of retribution for the wicked, distinct from later developed doctrines of hell. This aligns with contemporary Jewish and Christian apocalyptic traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὁ σήμερον ... καὶ αὔριον","severity":"info","text":"The series of contrasts between 'today' and 'tomorrow' (e.g., 'today in wealth, tomorrow in the tomb') echoes a widespread rhetorical topos in Greco-Roman and early Christian moral literature, emphasizing the transience of human life and fortune.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ αὐτοδίδακτον πονήρευμα","severity":"caution","text":"The phrase 'self-taught evil' (αὐτοδίδακτον πονήρευμα) is striking but may be a rhetorical hyperbole rather than a doctrinal claim about innate human depravity. Chrysostom elsewhere emphasizes free will and moral responsibility, so this should not be read as a deterministic statement.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is well-preserved; no significant textual ambiguities. The rhetorical series is clear, though the exact referent of 'αὐτοῦ' (his) in the opening lines is ambiguous without the preceding context."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"τὸ πάσης ἀῤῥωστίας προκείμενον πάρεργον, τὸ παντὸς πάθους εὐδιάβατον καταγώγιον, τὸ τῶν πυρετῶν ἀδιάφορον καθημερινὸν γυμνάσιον, τὸ πάσης λύπης εὐπαράδεκτον πανδοχεῖον. Ὢ πόση τῆς ἡμετέρας εὐτελείας ἡ τραγῳδία! ὢ πόσος ὁ τῆς ἀνθρωπίνης εὐτελείας θρίαμβος!\n\nὪ πόσα εἶπον, καὶ τῆς προφητικῆς φωνῆς οὐδὲν ἁρμοδιώτερον εὗρον, τῆς λεγούσης· Πλὴν μάτην ταράσσεται πᾶς ἄνθρωπος ζῶν! Τέλος, ὅρα, ἀγαπητὲ, εἰ μὴ θάλατταν μιμεῖται τῶν ἀνθρώπων τὰ πράγματα, εἰ μὴ τῆς ἐκεῖθεν ταραχῆς ὁ βίος ἐμπλέκεται, εἰ μὴ τῆς ὑγρᾶς πλέον ἐπὶ τῆς ξηρᾶς χειμαζόμεθα, εἰ μὴ τῶν ἀνέμων σφοδρότερον ἀλλήλοις συμπίπτομεν, εἰ μὴ τὰ χρήματα, καθάπερ καταιγίδες, κατ' ἀλλήλων ἡμᾶς συγκρούουσιν, εἰ μὴ, καθάπερ ἐν ζόφῳ θαλαττίῳ, ὧδε κἀκεῖσε περιφερόμεθα. Οὗτος ἐκείνου τὸν ἀγρὸν παρεσπάσατο, ἄλλος τοῦ δεῖνα τοὺς οἰκέτας ἀφήρπασε· καὶ ὁ μὲν περὶ ὕδατος τῷ γείτονι κρίνεται, ὁ δὲ περὶ ἀέρος τῷ συνοικήτορι πολεμεῖ. Οἱ μὲν διὰ μέτρα τῆς γῆς διακαπνίζονται, οἱ δὲ περὶ οἰκοδομῆς ἀλλήλους διαθλίβουσιν· οὗτος, ἅπερ οὐκ ἔδωκε, λαβεῖν ἐπιφύεται· ἐκεῖνος, ἅπερ ἔλαβε, μὴ δοῦναι δικάζεται.","english":"the ready-made bywork of every sickness, the easily traversed lodging of every passion, the indifferent daily exercise of fevers, the readily receiving inn of every grief. Oh, how great a tragedy is our cheapness! Oh, how great a triumph of human cheapness!\n\nOh, how many things I have said, and I have found nothing more fitting than the prophetic voice which says: Yet every living man is disturbed in vain! Finally, see, beloved, whether human affairs do not imitate the sea, whether life is not entangled in that same disturbance, whether we are not more storm-tossed on dry land than on the wet, whether we do not clash against each other more violently than the winds, whether possessions, like squalls, do not dash us against each other, whether, as if in a sea's darkness, we are not carried here and there. This one has encroached upon that one's field, another has seized someone else's servants; and one is judged against his neighbor over water, another fights with his housemate over air. Some are smoked out over measures of land, others oppress each other over building; this one clings to take what he did not give, that one goes to court not to give what he took.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ πάσης ἀῤῥωστίας προκείμενον πάρεργον","severity":"info","text":"Chrysostom piles up metaphors for the human body as a passive site of disease and emotion, emphasizing its vulnerability and worthlessness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πλὴν μάτην ταράσσεται πᾶς ἄνθρωπος ζῶν","severity":"info","text":"This is a direct quotation of the Septuagint version of Psalm 38:7 (LXX; MT 39:6), which Chrysostom cites as the prophetic voice that grounds his argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ μὴ ... εἰ μὴ ...","severity":"info","text":"The series of six rhetorical questions beginning with 'εἰ μὴ' builds a sustained comparison between human life and a stormy sea, a common Chrysostomic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"θάλατταν μιμεῖται","severity":"info","text":"The sea as a metaphor for human turmoil is a standard topos in Greek moral philosophy and early Christian preaching, here used to dramatize the futility of worldly striving.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὢ πόση τῆς ἡμετέρας εὐτελείας ἡ τραγῳδία","severity":"info","text":"The exclamation 'τραγῳδία' (tragedy) and 'θρίαμβος' (triumph) juxtapose theatrical and triumphal language, underscoring the ironic inversion of human pretension and worthlessness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀῤῥωστίας","severity":"caution","text":"The manuscript reading 'ἀῤῥωστίας' (sickness) is secure, but the compound 'πάρεργον' (bywork) is rare in this sense; the translation 'ready-made bywork' captures the idea of a secondary product or incidental occupation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Ὁ μὲν περὶ τόκους ἀπληστεύεται· ὁ δὲ καὶ τὸ κεφάλαιον ἀποστερεῖν διισχυρίζεται· οὗτος ἀπορῶν ὀδυνᾶται· ἐκεῖνος εὐπορῶν θορυβεῖται· ὁ μὴ ἔχων ὀνειδίζεται, καὶ ὁ ἔχων ἐπιβουλεύεται· ὁ ἐν ἀρχαῖς, ὑποβλέπεται· ὁ ἐν ἐξουσίαις, μισεῖται· ὁ ἐν δυναστείαις, σκευάζεται. Οἱ πόλεμοι συνέχουσιν, οἱ φθόνοι ἐπάλληλοι, ἡ ἀπληστία τυραννεῖ, ἡ πλεονεξία καταδυναστεύει, τὸ ψεῦδος ὑπεραίρεται, ἡ πρὸς ἀλλήλους πίστις ἀπέφυγεν, ἡ ἀλήθεια τὴν γῆν κατέλιπεν, ἡ φιλία μέχρι τραπέζης περιορίζεται. Οἱ ἄλλοι τὴν ἰδίαν ἰσχὺν ἀπώλεσαν· ἡ γῆ λοιπὸν τὰ κακὰ βαστάζειν οὐ δύναται, ὁ ἀὴρ μέχρις αὐτοῦ τοῦ αἰθέρος μεμόλυνται. Διὰ τὰ χρήματα ὁ βίος ἀβίωτος γέγονε· διὰ τὰ χρήματα ἐλεύθερα στοιχεῖα πεπράκαμεν· ὁδοὶ τελωνεύονται, ἡ γῆ ἀποκεκλήρωται, ὕδατα δεσποτεύονται, ὁ ἀὴρ ὠναῖς ὑποβάλλεται· δεκατολόγοι καὶ φορολόγοι καὶ τελῶναι τὰς πόλεις συνέχουσιν· οἱ πλούσιοι ταῖς φροντίσιν ἐκτήκονται· οἱ δανεισταὶ ταῖς μερίμναις μαραίνονται· οἱ ἅρπαγες τὸν βίον ταράττουσιν· οἱ φιλοχρήμονες τὰ δικαστήρια κατατρίβουσιν· οἱ ἔμποροι τὰς συμφορὰς πραγματεύονται· οἱ συκοφάνται τὸ ψεῦδος πιπράσκουσιν. Ἀλλήλοις ψευδόμενοι τοὺς ὅρκους ἀνηλώσαμεν· εἰς τὸ ὀμνύειν μόνον τὸν Θεὸν ἐπιστάμεθα. βʹ. Οὕτω πάντας ἐν κακοῖς σεσωρευμένους ὀρῶν ὁ προφήτης, καὶ τὸν βίον ταλανίζων, ἔλεγε· Πλὴν μάτην ταράσσεται πᾶς ἄνθρωπος ζῶν. Ἄνθρωπος μόνον, ὦ προφῆτα, ταράσσεται; ἡ λογικὴ μόνη διάπλασις κατηγορεῖται; Οὐδὲν τῶν ἐν ζώοις ἢ στοιχείοις ταρασσόμενον εὗρον. Ταράσσεται, φησὶ, τὰ ὕδατα, καὶ πάλιν ἀποκαθίσταται· σαλεύεται ἡ γῆ, καὶ πάλιν ἑδράζεται·","english":"One man is insatiable in his pursuit of interest; another insists on defrauding even the principal. This one, being in need, is pained; that one, being well-off, is troubled. The one who has not is reproached, and the one who has is plotted against. The one in office is looked at askance; the one in authority is hated; the one in power is conspired against. Wars press upon us, envies follow one upon another, insatiability tyrannizes, greed dominates, falsehood is exalted, trust among men has fled, truth has left the earth, friendship is limited to the table. Others have lost their own strength; the earth can no longer bear the evils, the air up to the very ether is polluted. Because of money, life has become unlivable; because of money, we have sold the free elements. Roads are taxed, the earth is portioned out, waters are owned, the air is subjected to purchase. Tithe-collectors, tax-collectors, and publicans hold the cities in their grip. The rich are consumed by cares; the lenders wither from anxieties; the plunderers disturb life; the lovers of money wear out the courts; the merchants traffic in misfortunes; the sycophants sell falsehood. Lying to one another, we have exhausted our oaths; we know God only for swearing. 2. Seeing all thus heaped up in evils, and lamenting life, the prophet said: “Yet every living man is troubled in vain.” Is it only man, O prophet, that is troubled? Is only the rational creation accused? I find nothing among animals or elements that is troubled. Waters are troubled, he says, and then are restored; the earth is shaken, and then is fixed.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"βʹ","severity":"info","text":"The Greek numeral βʹ (2) marks a structural division, likely indicating the beginning of a new section or a second part of the homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πλὴν μάτην ταράσσεται πᾶς ἄνθρωπος ζῶν","severity":"info","text":"This is a quotation of Job 4:15 (LXX), which Chrysostom uses as the scriptural basis for his homily. The phrase 'Yet every living man is troubled in vain' is the lemma of the work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δεκατολόγοι καὶ φορολόγοι καὶ τελῶναι","severity":"info","text":"These terms refer to various tax officials in the Roman and Byzantine empires: δεκατολόγοι (tithe-collectors), φορολόγοι (tax-collectors), and τελῶναι (publicans). Their mention reflects Chrysostom's critique of fiscal oppression.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"οἱ πλούσιοι ταῖς φροντίσιν ἐκτήκονται","severity":"info","text":"The motif of the rich being consumed by cares parallels Chrysostom's other works, such as his homilies on Matthew, where he frequently contrasts material wealth with spiritual anxiety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἡ λογικὴ μόνη διάπλασις κατηγορεῖται","severity":"info","text":"Chrysostom's rhetorical question, 'Is only the rational creation accused?' highlights his exegetical tradition of interpreting Job's words as a critique of human irrationality, a theme later echoed in Byzantine ascetic literature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text uses βʹ to mark a section break, but the exact nature of this division (e.g., a new homily section or a later editorial insertion) is not specified in the source edition."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"κινοῦνται οἱ ἄνεμοι, καὶ πάλιν ἡσυχάζουσι· θορυβεῖται πᾶν θηρίον, καὶ κορεννύμενον παύεται· διεγείρεται φλὸξ, καὶ ὑποκειμένην ὕλην ἀναλίσκουσα σβέννυται. Ἄνθρωπος δὲ ταρασσόμενος ἐπὶ χρήμασιν οὐδέποτε παύεται· ἔλαβε τοῦτο, καὶ πρὸς ἐκεῖνο ἀποβλέπει· ἐκράτησεν ἐκεῖνο, καὶ πρὸς ἄλλο κέχηνε.\n\nΤὰ ἑκατὸν διπλασιάζειν φιλονεικεῖ, ἐπὶ τοῖς τοσούτοις πάλιν τὰ τοσαῦτα σωρεύειν ἐπείγεται, καὶ οὐδέποτε τοῦ σωρεύειν παύεται, ἕως ἂν τὸ τέλος αὐτοῦ σωρευθῇ· καὶ τῇ δίψῃ τῆς φιλαργυρίας συνεχόμενος, ὠχρότερος χρυσίου περιέρχεται, διὰ τὸν πολυπόθητον πλοῦτον, τὸν τάχα ἀβεβαιότερον φίλον, τὸν ἐπίβουλον πόθον, τὸν πολυδέσποτον ἐμπαίκτην, τὸν πολυέραστον χλευαστὴν, τὸν ὑπόπτερον δέσμιον, τὸν πολέμιον νεκρὸν, τὸν ἐν τῷ κόσμῳ ἀφιπτάμενον ἄνεμον· πλοῦτον, τὸν πάσης ἀτοπίας γεννήτορα, τὸν πάσης κακίας εὑρετὴν, τὸν συνεργὸν τῆς ψυχοφθόρου τρυφῆς, τὸν ἀντίπαλον τῆς ἐγκρατείας, τὸν πολέμιον τῆς σωφροσύνης, καὶ τὸν πάσης ἀρετῆς λανθάνοντα κλέπτην. Ἀλλὰ τί διαβάλλω τὸν πλοῦτον, τοὺς κεκτημένους ἀφείς; Ἀδικεῖται καὶ αὐτὸς δεσμούμενος ὑπ' αὐτῶν, καὶ πέδαις συνεχόμενος. Ἔοικε γάρ μοι αὐτὸν πρὸς αὐτοὺς ἀφιέναι φωνήν· Τί με τὸν πλοῦτον, ὦ φιλοχρήμονες, συμποδίζετε; τί με, καθάπερ δραπέτην, μυρίοις δεσμοῖς περισφίγγετε; τί με ὡς φίλον περιπτύσσεσθε, καὶ ὡς κακοῦργον καταδεσμεῖτε, ἀπὸ μετάλλων εἰς τὰς ὑμῶν χεῖρας παραπέμποντες; Εἰ θέλετε κἂν τῶν ὀνείρων","english":"winds are stirred, and then again they grow calm; every wild beast is disturbed, and when it is sated, it ceases; a flame is kindled, and when it has consumed the fuel beneath it, it is extinguished. But a man who is troubled over money never ceases: he has taken this, and he looks to that; he has grasped that, and he gapes after another.\n\nHe strives to double the hundred, he hastens to heap up as much again upon such amounts, and he never ceases heaping up until his own end is heaped up; and, constrained by the thirst of avarice, he goes about paler than gold, because of the much-desired wealth—that friend who is rather unstable, that treacherous desire, that many-mastered mocker, that much-loved scoffer, that winged prisoner, that hostile corpse, that wind that flies away in the world; wealth, the begetter of every absurdity, the inventor of every vice, the accomplice of soul-destroying luxury, the adversary of self-control, the enemy of temperance, and the secret thief of every virtue. But why do I slander wealth, leaving aside its possessors? It too is wronged, being bound by them and held in fetters. For it seems to me that it sends forth a voice to them: \"Why do you, lovers of money, shackle me, wealth? Why do you, as if I were a runaway, bind me tight with countless bonds? Why do you embrace me as a friend and bind me as a malefactor, sending me from the mines into your hands? If you wish, even in your dreams","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἄνθρωπος δὲ ταρασσόμενος ἐπὶ χρήμασιν οὐδέποτε παύεται","severity":"info","text":"This sentence marks a shift from natural phenomena to human behavior, contrasting the cyclical patterns of wind, beasts, and fire with the insatiable human desire for wealth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸν πολυπόθητον πλοῦτον, τὸν τάχα ἀβεβαιότερον φίλον","severity":"info","text":"The series of paradoxical epithets for wealth (e.g., 'unstable friend', 'winged prisoner') emphasizes its deceptive and transient nature, a rhetorical device common in Chrysostom's moral exhortations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν πάσης ἀρετῆς λανθάνοντα κλέπτην","severity":"info","text":"The phrase 'secret thief of every virtue' may echo New Testament warnings about avarice, such as 1 Timothy 6:10 (φιλαργυρία ῥίζα πάντων τῶν κακῶν), though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀπὸ μετάλλων εἰς τὰς ὑμῶν χεῖρας παραπέμποντες","severity":"info","text":"The reference to 'mines' (μετάλλων) reflects the ancient practice of extracting precious metals from mines, often by slave labor, a context Chrysostom uses to critique the moral cost of wealth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"πλοῦτον, τὸν πάσης ἀτοπίας γεννήτορα","severity":"info","text":"Chrysostom's personification of wealth as 'begetter of every absurdity' parallels similar rhetorical attacks on riches in Stoic and Cynic moral philosophy, e.g., in Seneca's De Vita Beata.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Εἰ θέλετε κἂν τῶν ὀνείρων","severity":"caution","text":"The passage ends mid-sentence with 'If you wish, even in your dreams', suggesting a break in the manuscript or a rhetorical pause; the thought is incomplete in the source edition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν ὑπόπτερον δέσμιον' (winged prisoner) is ambiguous: it may refer to wealth as both free (winged) and captive (prisoner), or to a specific mythological allusion (e.g., Icarus).","The final clause 'Εἰ θέλετε κἂν τῶν ὀνείρων' is incomplete; it is unclear whether the text breaks off or Chrysostom intended a rhetorical aposiopesis."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"κουφότερον ἀναπαῦσαί με, ἐάσατέ με καὶ εἰς τὰς τῶν πενήτων δεξιὰς μεταπεμφθῆναι.\n\nἈλλά φησι· Τέκνοις συνάγω τὸν πλοῦτον, ἵνα μὴ πενίας γένωνται κληρονόμοι. Καλῶς ὁ πολυφάνταστος πλούσιος· τὰ παρόντα οὐκ οἶδε, καὶ περὶ τῶν μελλόντων φροντίζει· τὰ καθ' ἑαυτὸν ἀγνοεῖ, καὶ περὶ τῶν παίδων φροντίζει· εἰ θάπτεται, οὐκ ἐπίσταται, καὶ περὶ τῶν κληρονόμων βουλεύεται. Ὦ ἄφρων, εἰπέ μοι τὸ σὸν τέλος, καὶ τότε περὶ τῶν τέκνων ἀσφάλισαι· εἰπέ μοι τὰ τῆς σήμερον, καὶ τότε πιστεύω σοι καὶ τὰ τῆς αὔριον.\n\nΤί σεαυτὸν καὶ μετὰ θάνατον ἀπατᾷς; τί θέλεις εἶναι καὶ νεκρὸς καὶ χλευαζόμενος; τί διορίζῃ τῷ Θεῷ τὸ πρακτέον; τί νομοθετεῖς τὴν τοῦ Θεοῦ πρόνοιαν διοικεῖσθαι τὰ σοὶ δεδομένα; Οὐδὲν πρὸς σὲ περὶ τῶν μετὰ σέ. Οὐ δύνασαι καὶ νεκρὸς εἶναι, καὶ διοικητὴς ζώντων, καὶ νεκρῶν κριτὴς ζυγοστατῶν ἑκάστου τὸ δίκαιον. Τί οὖν ματαιοπονεῖς, ὦ πλούσιε, τὰ τῶν πενήτων τοῖς σοῖς θησαυρίζων, καὶ οὐκ οἶδας τίνι συνάγεις αὐτά; τί τὰ τῶν ὀρφανῶν κατέχεις, τί αἰτούμενος παρ' αὐτῶν ἀγανακτεῖς, ὡς οἴκοθεν ἀναλίσκων; Τὰ ἴδια ζητοῦσιν, οὐ τὰ σά· τὰ ἐγχειρισθέντα σοι δι' αὐτοὺς, οὐ τὰ μετὰ σοῦ γεννηθέντα. Ἃ ἔλαβες δὸς, καὶ τὴν χρῆσιν κέρδανον, ὅτι δοῦναι, οὐ λαβεῖν, προσετάχθης. Ἀρκεῖ σοι, ὅτι διὰ τοῦ πτωχοῦ ὁ Θεὸς τὴν δεξιάν σοι προτείνει. Ὁ βρέχων ἐξ οὐρανοῦ, τὴν χαλκοῦ ψεκάδα σε προσαιτεῖ· ὁ βροντῶν καὶ ἀστράπτων, Ἐλέησον, σοὶ λέγει· ὁ περιβάλλων τὸν οὐρανὸν ἐν νεφέλαις, ῥάκιον αἰτεῖ παρὰ σοῦ. Ἀρκεῖ σοι, ὅτι οἱ πένητες ὡς Θεόν σε λιτανεύουσι. Δὸς, οἴκτειρον, ἐλέησον, ἵνα ἐλεηθῇς.","english":"It is easier for me to rest; let me be sent even into the hands of the poor.\n\nBut he says: I am gathering wealth for my children, so that they may not become heirs of poverty. Well said, you rich man of many fantasies: you do not know the present, and you worry about the future; you are ignorant of your own affairs, and you worry about your children; you do not know whether you will be buried, and you deliberate about your heirs. O foolish one, tell me your end, and then make provision for your children; tell me the things of today, and then I will believe you also about the things of tomorrow.\n\nWhy do you deceive yourself even after death? Why do you wish to be both dead and mocked? Why do you prescribe to God what must be done? Why do you legislate that the providence of God be administered by what has been given to you? Nothing concerning what comes after you pertains to you. You cannot be both dead and a manager of the living, nor a judge of the dead, weighing out justice for each. Why then do you toil in vain, O rich man, hoarding the goods of the poor for your own, and not knowing for whom you gather them? Why do you withhold what belongs to orphans? Why do you resent being asked by them, as if you were spending from your own? They seek what is their own, not yours; what was entrusted to you for their sake, not what was born with you. Give what you received, and gain the use of it, for you were commanded to give, not to receive. It is enough for you that through the poor man God extends his right hand to you. He who rains from heaven begs from you a copper drop; he who thunders and lightnings says to you, \"Have mercy\"; he who clothes the sky with clouds asks a rag from you. It is enough for you that the poor supplicate you as if you were God. Give, pity, have mercy, so that you may be pitied.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κουφότερον ἀναπαῦσαί με, ἐάσατέ με καὶ εἰς τὰς τῶν πενήτων δεξιὰς μεταπεμφθῆναι","severity":"info","text":"The speaker, personifying the poor, pleads to be sent into their hands, implying that wealth is a burden and poverty a relief.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πολυφάνταστος","severity":"info","text":"A rare compound adjective, 'rich in fantasies,' used ironically to mock the rich man's deluded self-justification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ βρέχων ἐξ οὐρανοῦ, τὴν χαλκοῦ ψεκάδα σε προσαιτεῖ· ὁ βροντῶν καὶ ἀστράπτων, Ἐλέησον, σοὶ λέγει· ὁ περιβάλλων τὸν οὐρανὸν ἐν νεφέλαις, ῥάκιον αἰτεῖ παρὰ σοῦ","severity":"info","text":"Chrysostom hyperbolically depicts God as a beggar, echoing biblical themes of divine humility and the duty to give alms (cf. Matt 25:35-40).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὰ τῶν πενήτων τοῖς σοῖς θησαυρίζων","severity":"info","text":"Chrysostom argues that wealth belongs to the poor by divine right, a common theme in his homilies against wealth inequality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τί σεαυτὸν καὶ μετὰ θάνατον ἀπατᾷς; τί θέλεις εἶναι καὶ νεκρὸς καὶ χλευαζόμενος; τί διορίζῃ τῷ Θεῷ τὸ πρακτέον; τί νομοθετεῖς τὴν τοῦ Θεοῦ πρόνοιαν διοικεῖσθαι ","severity":"info","text":"A series of rhetorical questions builds intensity, each beginning with 'τί' to challenge the rich man's presumption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Δὸς, οἴκτειρον, ἐλέησον, ἵνα ἐλεηθῇς","severity":"info","text":"The concluding imperative echoes liturgical language and the Golden Rule, reinforcing the moral obligation to give alms.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the opening sentence is ambiguous: it may be Chrysostom himself or a personification of the poor.","The phrase 'τὰ ἐγχειρισθέντα σοι δι' αὐτοὺς' could be read as 'entrusted to you for their sake' or 'entrusted to you through them'; the translation adopts the former."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Σὺ δὲ οὐδὲ τὰς ὀφρύας σου ἀνατεῖναι βούλῃ, καὶ λιτανευόμενος οὐκ ἐπικάμπτῃ. Δὸς αὐτοῖς τὰ αὐτῶν, πρὶν ἐπιστῇ τὸ λογοθέσιον· δὸς αὐτοῖς τὰ αὐτῶν, ἃ μέλλεις μετ' οὐ πολὺ ἀπολαμβάνειν. Πατέρα ἔχουσι βασιλέα· δὸς αὐτοῖς τὰ αὐτῶν, καὶ λάβε παρὰ τοῦ πατρὸς αὐτῶν τὴν ἀμεριμνίαν. Ποίαν ταύτην; Ἐφ' ὅσον ἐποιήσατε ἑνὶ τούτων τῶν ἀδελφῶν μου τῶν ἐλαχίστων, ἐμοὶ ἐποιήσατε. Ὁ γὰρ συνιὼν ἐπὶ πτωχὸν καὶ πένητα, οὐ μόνον τὸ χειρόγραφον τῆς ἁμαρτίας ἐξαλείφει, ἀλλὰ καὶ ὁμολογίαν λαμβάνει, τὴν λέγουσαν φωνὴν, Ὁ διδοὺς πτωχῷ, Θεῷ δανείζει. Θεῷ δανείσωμεν τὴν ἐλεημοσύνην, ἵνα παρ' αὐτοῦ λάβωμεν φιλανθρωπίας ἀντίδοσιν. Ἀλλ' ὢ τοῦ σοφωτάτου ῥήματος! Ὁ ἐλεῶν πτωχὸν, δανείζει Θεῷ. Διὰ τί οὖν οὐκ εἶπεν, Ὁ ἐλεῶν πτωχὸν, δίδωσι Θεῷ, ἀλλὰ, Δανείζει; Οἶδεν ἡ Γραφὴ τὴν ἡμετέραν πλεονεξίαν· προσέσχεν ὅτι ἡ ἀπληστία ἡμῶν πρὸς πλεονεξίαν βλέπουσα τὸν πλεονασμὸν ζητεῖ, καὶ διὰ τοῦτο οὐκ εἶπεν ἁπλῶς, Ὁ ἐλεῶν πτωχὸν, δίδωσι Θεῷ, ἵνα μὴ ἁπλῆν τὴν δόσιν καὶ τὴν ἀντιμισθίαν νομίσῃς· ἀλλ', Ὁ ἐλεῶν πτωχὸν, δανείζει Θεῷ, ἵνα τὸ ὄνομα τοῦ δανείσματος ὁ φιλοκερδὴς ἀκούσας, ἑαυτὸν ἐπιδῷ πρὸς ἔλεον. Ὁ ἐλεῶν πτωχὸν, δανείζει Θεῷ. Εἰ δανείζεται Θεὸς παρ' ἡμῶν, ἄρα χρεώστης ἡμῶν ἐστιν.","english":"But you are not willing even to raise your eyebrows, and when entreated you do not relent. Give them what is theirs, before the reckoning comes; give them what is theirs, which you are about to receive back before long. They have a king as father; give them what is theirs, and receive from their father freedom from care. What freedom is this? Insofar as you have done for one of these, my least brothers, you have done for me. For one who goes to a beggar and a poor man not only erases the bond of sin but also receives a promissory note, the voice that says, \"He who gives to a poor man lends to God.\" Let us lend alms to God, so that we may receive from him the return of philanthropy. But oh, what a most wise saying! He who pities a poor man lends to God. Why then did it not say, \"He who pities a poor man gives to God,\" but \"lends\"? Scripture knows our greed; it has observed that our insatiability, looking toward greed, seeks increase, and for this reason it did not simply say, \"He who pities a poor man gives to God,\" lest you think the giving and the reward are simple; but, \"He who pities a poor man lends to God,\" so that the lover of gain, hearing the name of a loan, may give himself over to pity. He who pities a poor man lends to God. If God borrows from us, then he is our debtor.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Σὺ δὲ οὐδὲ τὰς ὀφρύας σου ἀνατεῖναι βούλῃ","severity":"info","text":"Chrysostom rebukes the rich for refusing even a minimal gesture of pity; 'raising the eyebrows' is a colloquial expression for showing concern.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ διδοὺς πτωχῷ, Θεῷ δανείζει","severity":"info","text":"This saying is not a direct biblical quotation but a proverbial expression; Chrysostom treats it as scriptural wisdom, possibly derived from Proverbs 19:17 or similar texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δανείζει","severity":"info","text":"Chrysostom plays on the financial term 'lends' (δανείζει) to argue that almsgiving is a loan to God, promising future return, thus appealing to the rich man's greed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"λογοθέσιον","severity":"info","text":"The 'reckoning' (λογοθέσιον) refers to the final divine judgment, a common theme in Chrysostom's exhortations to the wealthy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ποίαν ταύτην;","severity":"info","text":"Chrysostom uses a rhetorical question to introduce the explanation of 'freedom from care' (ἀμεριμνία), linking it to the promise of divine reward.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ὁ ἐλεῶν πτωχὸν, δανείζει Θεῷ","severity":"info","text":"This maxim became a widely cited patristic saying, influencing later Christian teaching on almsgiving as an investment in heavenly reward.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Τί οὖν θέλεις αὐτὸν κριτὴν ἔχειν, ἢ χρεώστην; Ὁ χρεώστης αἰδεῖται τὸν δανείσαντα· ὁ κριτὴς δὲ οὐ δυσωπεῖται τὸν δικαζόμενον. γʹ. Ἀναγκαῖον δὲ, ἀδελφοὶ, καὶ καθ' ἕτερον τρόπον ἰδεῖν, τίνος ἕνεκεν ὁ Θεὸς εἶπεν, ὅτι Ἐμοὶ δανείζει ὁ διδοὺς πτωχῷ. Ἐπειδὴ εἶδεν ἡμῶν τὴν πλεονεξίαν ῥέπουσαν εἰς τὸν πλεονασμὸν, ὡς ἔφθην εἰπὼν, καὶ μηδαμοῦ τὸν χρήματα ἔχοντα δανείζειν θέλοντα ἄνευ ἀσφαλείας (ἀπαιτεῖ γὰρ ὁ δανείζων ἢ ὑποθήκην, ἢ ἐνέχυρα, ἢ τὸν ἀντιφωνοῦντα, καὶ διὰ τῶν τριῶν τούτων ἀσφαλειῶν ἐμπιστεύει τὰ ἑαυτοῦ χρήματα, ἢ ἐγγύας δεχόμενος, ὡς ἔφθην εἰπὼν, ἢ ὑποθήκην πραγμάτων)· ἐπεὶ οὖν οἶδεν ὁ Θεὸς, ὅτι ἐκτὸς τούτων οὐδεὶς δανείζει, οὐδὲ εἰς φιλανθρωπίαν βλέπει, ἀλλ' εἰς μόνον τὸ κέρδος ὁρᾷ· πάντων δὲ τούτων ἔρημος ὁ πτωχὸς, οὐχ ὑποθήκην ἔχων (οὐ κέκτηται γὰρ οὐδὲν), οὐκ ἐνέχυρα φέρων (γεγύμνωται γὰρ), οὐ τὸν ἀντιφωνοῦντα παρέχων (ἀπιστεῖται γὰρ διὰ τὴν ἀπορίαν), ὡς εἶδεν αὐτὸν διακινδυνεύοντα τῇ ἀπορίᾳ, καὶ τὸν ἔχοντα χρήματα διὰ","english":"What then do you want: to have him as judge, or as debtor? The debtor respects the lender; but the judge is not shamed by the one being judged. 3. It is necessary, brothers, also to see in another way why God said, \"He who gives to the poor lends to me.\" Since he saw our greed inclining toward excess, as I said earlier, and that nowhere does the one who has money wish to lend without security (for the lender demands either a mortgage, or pledges, or a guarantor, and through these three securities he entrusts his own money, or accepts sureties, as I said earlier, or a mortgage of property); since therefore God knows that without these no one lends, nor looks to philanthropy, but looks only to profit; and the poor man is bereft of all these, having no mortgage (for he possesses nothing), bringing no pledges (for he is stripped bare), providing no guarantor (for he is distrusted because of his poverty); when he saw him endangered by his poverty, and the one who has money through","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐμοὶ δανείζει ὁ διδοὺς πτωχῷ","severity":"info","text":"Chrysostom paraphrases the biblical principle that giving to the poor is lending to God, likely alluding to Proverbs 19:17 or similar wisdom tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"χρεώστης","severity":"info","text":"The term 'debtor' (χρεώστης) is contrasted with 'judge' (κριτὴς) to argue that God as debtor inspires respect, whereas a judge does not shame the litigant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀσφαλείας","severity":"info","text":"Chrysostom details three forms of loan security (ὑποθήκην, ἐνέχυρα, ἀντιφωνοῦντα) reflecting standard Roman and late antique practice; the poor lack all, making them risky borrowers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"γʹ. Ἀναγκαῖον δὲ","severity":"info","text":"The numeral γʹ (3) marks a new argumentative section; Chrysostom introduces a second reason for God's saying, shifting from the debtor/judge analogy to the practical impossibility of the poor providing security.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πλεονεξίαν","severity":"info","text":"Chrysostom's critique of greed (πλεονεξία) as driving refusal to lend without security echoes a common patristic moral theme, later influential in Eastern Christian social teaching.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence at 'διὰ', leaving the conclusion of the argument incomplete in this passage."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"τὴν ἀπανθρωπίαν, μέσον ἑαυτὸν παρέθηκεν, ἔγγυον μὲν τῷ πένητι, ἐνέχυρον δὲ τῷ δανείζοντι. Ἀπιστεῖς τούτῳ, φησὶ, διὰ τὴν ἀπορίαν; Ἐμοὶ πίστευσον διὰ τὴν ἀφθονίαν. Εἶδε τὸν πτωχὸν, καὶ ἠλέησεν· εἶδε τὸν πτωχὸν, καὶ οὐ παρεῖδεν, ἀλλ' ἑαυτὸν ἔδωκεν ἐνέχυρον τῷ μηδὲν ἔχοντι, καὶ τῷ ἀπόρῳ προέστη διὰ πολλὴν ἀγαθότητα. Ὁ ἐλεῶν πτωχὸν, δανείζει Θεῷ. Θάρσει, φησὶν, ἐμοὶ δανείζεις. Καὶ τί τοσοῦτον κερδαίνω, σοὶ δανείζων; Ἑκατονταπλασίονά σοι δίδωμι, καὶ ζωὴν αἰώνιον. Ἵνα πότε μοι ταῦτα ἀποδῷς, ἀπαιτῶ τὰ σύμφωνα, στηρίξαι βουλόμενος τὸ συνάλλαγμα. Δός μοι τῆς ἀνταποδόσεως τὸν καιρὸν, ὅρισον τῆς ἀπολήψεως τὴν προθεσμίαν. Ἄκουε συνετῶς, πότε καὶ ποῦ σοι τὴν ὀφειλὴν ἀποδίδωσιν ὁ διὰ τῶν πτωχῶν δανεισάμενος.\n\nὍταν καθίσῃ ὁ Υἱὸς τοῦ ἀνθρώπου ἐπὶ θρόνου δόξης αὐτοῦ, στήσει τὰ μὲν πρόβατα ἐκ δεξιῶν αὐτοῦ, τὰ δὲ ἐρίφια ἐξ εὐωνύμων· καὶ ἐρεῖ τοῖς ἐκ δεξιῶν· Δεῦτε, οἱ εὐλογημένοι τοῦ Πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου. Ὑπὲρ τίνων; Ὅτι ἐπείνασα, καὶ ἐδώκατέ μοι φαγεῖν· ἐδίψησα, καὶ ἐποτίσατέ με· γυμνὸς ἤμην, καὶ ἐνεδύσατέ με· ἐν φυλακῇ ἤμην, καὶ ἤλθετε πρός με. Εἶτα οἱ καλῶς ἐν καιρῷ διακονήσαντες εἰς τὴν οἰκείαν ἀσθένειαν ἀφορῶντες, καὶ εἰς τὴν ἀξίαν τοῦ δανεισαμένου, λέγουσι· Κύριε, πότε σε εἴδομεν πεινῶντα, καὶ ἐθρέψαμεν, ἢ διψῶντα, καὶ ἐποτίσαμεν, εἰς ὃν οἱ ὀφθαλμοὶ πάντων ἐλπίζουσιν; ἢ πότε σε εἴδομεν ἐν ἐνδείᾳ τοσαύτῃ; πότε δὲ ταῦτα πεποιήκαμεν; Ἐφ' ὅσον, φησὶν, ἑνὶ τούτων τῶν ἐλαχίστων πεποιήκατε, ἐμοὶ ἐποιήσατε.","english":"inhumanity, he placed himself in the middle, as a surety for the poor man and as a pledge for the lender. \"Do you distrust this man,\" he says, \"because of his poverty? Trust me because of my abundance.\" He saw the poor man and took pity; he saw the poor man and did not overlook him, but gave himself as a pledge for the one who had nothing, and stood by the needy out of great goodness. \"He who pities a poor man lends to God. Take courage,\" he says, \"you are lending to me. And what do I gain so much by lending to you? I give you a hundredfold and eternal life. When will you repay me these things? I demand the terms, wishing to confirm the contract. Give me the time of the repayment; set the deadline for the receipt. Listen attentively: when and where does the one who borrowed through the poor repay the debt to you?\"\n\nWhen the Son of Man sits upon his throne of glory, he will place the sheep on his right and the goats on his left, and he will say to those on the right: \"Come, the blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.\" For what? \"Because I was hungry, and you gave me to eat; I was thirsty, and you gave me to drink; I was naked, and you clothed me; I was in prison, and you came to me.\" Then those who served well in due time, looking to their own weakness and to the worthiness of the borrower, say: \"Lord, when did we see you hungry and feed you, or thirsty and give you drink, you on whom the eyes of all hope? Or when did we see you in such need? When did we do these things?\" \"Insofar as,\" he says, \"you have done them to one of these least ones, you have done them to me.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μέσον ἑαυτὸν παρέθηκεν, ἔγγυον μὲν τῷ πένητι, ἐνέχυρον δὲ τῷ δανείζοντι","severity":"info","text":"Chrysostom presents God as both surety for the poor and pledge for the lender, a reciprocal role that underscores divine mediation in almsgiving.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐνέχυρον","severity":"info","text":"ἐνέχυρον means 'pledge' or 'security' in a legal-financial sense, reinforcing the metaphor of lending to God as a binding contract.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅταν καθίσῃ ὁ Υἱὸς τοῦ ἀνθρώπου ἐπὶ θρόνου δόξης αὐτοῦ, στήσει τὰ μὲν πρόβατα ἐκ δεξιῶν αὐτοῦ, τὰ δὲ ἐρίφια ἐξ εὐωνύμων","severity":"info","text":"This passage echoes the Matthean judgment scene (Matt 25:31-33) where the Son of Man separates sheep and goats, adapted here to reward charitable acts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δεῦτε, οἱ εὐλογημένοι τοῦ Πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου","severity":"info","text":"The invitation to the blessed to inherit the kingdom prepared from the foundation of the world is not a direct biblical quote but a Chrysostomic elaboration of eschatological reward.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐφ' ὅσον, φησὶν, ἑνὶ τούτων τῶν ἐλαχίστων πεποιήκατε, ἐμοὶ ἐποιήσατε","severity":"info","text":"This echoes Matthew 25:40 ('inasmuch as you did it to one of the least of these, you did it to me'), linking charity to Christ's identification with the poor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν φυλακῇ ἤμην, καὶ ἤλθετε πρός με","severity":"info","text":"The mention of prison visitation reflects early Christian practice of caring for imprisoned believers, a concrete form of charity in Chrysostom's context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Μὴ οὐκ ἀληθὴς ὁ λόγος, ὅτι Ὁ ἐλεῶν πτωχὸν, Θεῷ δανείζει; Ἀλλ' ὥσπερ τοῖς ἐκ δεξιῶν διὰ τὴν φιλανθρωπίαν ἔδειξε δεδωρημένην τὴν βασιλείαν, οὕτω καὶ τοῖς ἐξ ἀριστερῶν διὰ τὴν ἀκαρπίαν ἠπείλησε τὴν τιμωρίαν· Πορεύεσθε ἀπ' ἐμοῦ, οἱ κατηραμένοι, εἰς τὸ σκότος τὸ ἐξώτερον, τὸ ἡτοιμασμένον τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ. Διὰ τί; ὑπὲρ τίνος; Ὅτι ἐπείνων, καὶ οὐκ ἐδώκατέ μοι φαγεῖν. Οὐκ εἶπεν, Ὅτι ἐπορνεύσατε, ὅτι ἐμοιχεύσατε, ὅτι ἐκλέψατε, ὅτι ἐψευδομαρτυρήσατε, ὅτι ἐπιωρκήσατε· κἂν μὲν ὁμολογουμένως καὶ ταῦτα, ἀλλὰ τῆς ἀπανθρωπίας κατώτερα καὶ τῆς ἀνελεημοσύνης.\n\nΔιὰ τὶ δὲ, ὦ Κύριε, οὐδὲν τῶν ἄλλων φέρεις εἰς μνήμην; Οὐ κρίνω, φησὶ, τὴν ἁμαρτίαν, ἀλλὰ τὴν ἀπανθρωπίαν· οὐ κρίνω τοὺς ἁμαρτήσαντας, ἀλλὰ τοὺς μὴ μετανοήσαντας. Ὑπὲρ ἀπανθρωπίας ὑμᾶς καταδικάζω, ὅτι ἔχοντες τοσοῦτον καὶ τηλικοῦτον φάρμακον σωτηρίας, τὴν ἐλεημοσύνην, παρήκατε τοσαύτην εὐεργεσίαν. Ὀνειδίζω τοίνυν τὴν ἀπανθρωπίαν, ὡς ῥίζαν πάσης κακίας καὶ πάσης ἀσεβείας, ἐπαινῶ δὲ τὴν φιλανθρωπίαν ὡς ῥίζαν πάντων ἀγαθῶν, καὶ ἀπειλῶ τοῖς μὲν πῦρ αἰώνιον, τοῖς δὲ δίδωμι βασι λείαν οὐρανῶν, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοῦς αἰῶνας τῶν αἰώνων Ἀμήν.","english":"Is the saying not true, that \"He who gives alms to a poor man lends to God\"? But just as to those on the right, on account of their philanthropy, he showed the kingdom as a gift, so also to those on the left, on account of their barrenness, he threatened punishment: \"Depart from me, you accursed ones, into the outer darkness, which is prepared for the devil and his angels.\" Why? For what reason? Because they were hungry, and you did not give me to eat. He did not say, \"Because you committed fornication, because you committed adultery, because you stole, because you bore false witness, because you perjured yourselves.\" And even if these things are admittedly also present, yet they are inferior to inhumanity and lack of compassion.\n\nWhy then, O Lord, do you not bring any of the other things to mind? \"I do not judge,\" he says, \"the sin, but the inhumanity; I do not judge those who have sinned, but those who have not repented. I condemn you for inhumanity, because, having so great and so powerful a remedy of salvation, namely almsgiving, you neglected so great a benefaction. I therefore reproach inhumanity as the root of all evil and all impiety, and I praise philanthropy as the root of all good things, and I threaten some with eternal fire, while to others I give the kingdom of heaven, in Christ Jesus our Lord, to whom are the glory and the power for ever and ever. Amen.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ ἐλεῶν πτωχὸν, Θεῷ δανείζει","severity":"info","text":"This saying, 'He who gives alms to a poor man lends to God,' is a common patristic proverb, possibly derived from Proverbs 19:17 or Sirach 29:13, but not a direct biblical quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πορεύεσθε ἀπ' ἐμοῦ, οἱ κατηραμένοι, εἰς τὸ σκότος τὸ ἐξώτερον","severity":"info","text":"The phrase 'outer darkness' echoes Matthew 8:12 and 22:13, where it denotes a place of punishment for the wicked, though the exact wording is Chrysostom's own.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀπανθρωπία","severity":"info","text":"The Greek term 'ἀπανθρωπία' (inhumanity) is a key concept in Chrysostom's moral teaching, often contrasted with 'φιλανθρωπία' (philanthropy) as the root of evil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage employs a rhetorical question and a hypothetical dialogue with the Lord, a common homiletic device in Chrysostom to engage the audience and emphasize the moral lesson.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Chrysostom's identification of almsgiving as a 'remedy of salvation' and his severe condemnation of inhumanity reflect his enduring influence on Eastern Christian social ethics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"βασι λείαν","severity":"caution","text":"The Greek text has a space in 'βασι λείαν' (kingdom), likely a scribal or editorial artifact; the intended reading is 'βασιλείαν'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":[],"confidence":"high","notes":[]}]}