{"slug":"khazarzar-john-chrysostom-in-lacum-genesareth-et-in-sanctum-petrum-apostolum","id":"greek:khazarzar:khazarzar-john-chrysostom-in-lacum-genesareth-et-in-sanctum-petrum-apostolum","title":"In lacum Genesareth et in sanctum Petrum apostolum","title_source":"In lacum Genesareth et in sanctum Petrum apostolum","author":"John Chrysostom","genre":"homily","date":"","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T07:03:29Z","cost_usd":0.006602},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-in-lacum-genesareth-et-in-sanctum-petrum-apostolum","work_id":"khazarzar-john-chrysostom-in-lacum-genesareth-et-in-sanctum-petrum-apostolum","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%20lacum%20Genesareth%20et%20in%20sanctum%20Petrum%20apostolum.pdf"},"stats":{"passages":12,"english_words":3077,"coptic_letters":0,"source_letters":12383,"commentary_units":70,"commentary_kinds":8,"derived_notes":0,"ambiguities":18,"work_notes":5,"external_links":0,"timeline":4},"summary":{"work":"khazarzar-john-chrysostom-in-lacum-genesareth-et-in-sanctum-petrum-apostolum","abstract":"This homily, attributed to John Chrysostom, opens with a vivid description of the Sea of Galilee (lacus Genesareth) and the Apostle Peter, establishing a geographical and apostolic frame for moral exhortation. It survives in a single manuscript tradition, with the earliest witness from the 10th century, and was included in the Byzantine liturgical lectionary for the feast of Saints Peter and Paul. The attribution to Chrysostom is traditional but not universally accepted, and the homily is conventionally dated to the late 4th century, though this remains uncertain due to lack of external corroboration and the late manuscript evidence.","historical_context":"The homily is traditionally attributed to John Chrysostom (c. 347–407), a prominent Greek Church Father and Archbishop of Constantinople, known for his eloquent preaching and moral teaching. If authentic, it would have been composed in the late 4th century, likely in Antioch or Constantinople, for a Greek-speaking Christian community. The text's inclusion in the Byzantine liturgical lectionary for the feast of Saints Peter and Paul (June 29) indicates its use in cathedral worship, possibly in Constantinople or other major Byzantine centers. The homily survives only in a single manuscript tradition, with the earliest witness dating to the 10th century, suggesting limited circulation or late recognition. The lack of a critical apparatus in the source edition (khazarzar) and the absence of variant readings hinder textual analysis, leaving the attribution and dating provisional.","significance":"This homily is significant for its integration of geographical and apostolic imagery into moral exhortation, reflecting Chrysostom's rhetorical style. Its inclusion in the Byzantine lectionary for Peter and Paul underscores its liturgical function and the veneration of these apostles. The uncertain attribution and late manuscript survival highlight the challenges of studying pseudepigraphal or disputed works in the Chrysostomic corpus, contributing to debates on authorship and transmission in late antique and Byzantine Christianity.","timeline":[{"date":"c. 347–407","event":"Life of John Chrysostom, if authentic author"},{"date":"Late 4th c.","event":"Conventional dating of the homily (uncertain)"},{"date":"10th c.","event":"Earliest surviving manuscript witness"},{"date":"Byzantine period","event":"Inclusion in liturgical lectionary for feast of Saints Peter and Paul"}],"relations":[{"work":"John Chrysostom, Homilies on the Gospel of Matthew","relation":"Similar rhetorical style and moral exhortation, if authentic","key":"","label":null,"url":null},{"work":"Byzantine Liturgical Lectionary","relation":"Used in worship for feast of Saints Peter and Paul","key":"","label":null,"url":null},{"work":"Pseudo-Chrysostomica","relation":"Part of disputed or pseudepigraphal works attributed to Chrysostom","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to John Chrysostom is traditional but not universally accepted; the homily may be pseudepigraphal.","The homily is conventionally dated to the late 4th century, but the earliest manuscript witness is from the 10th century, making this uncertain.","The source edition (khazarzar) lacks a critical apparatus, limiting textual analysis and verification of variant readings.","The homily survives in a single manuscript tradition, suggesting limited circulation or late recognition."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000406,"generated":"2026-11-15T07:03:29Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/In%20lacum%20Genesareth%20et%20in%20sanctum%20Petrum%20apostolum.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-in-lacum-genesareth-et-in-sanctum-petrum-apostolum","status":"pass","blocking":[],"warnings":[],"stats":{"passages":12,"translated":12,"commentary_passages":12,"commentary_units":70,"english_words":3077,"source_letters":12383,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The homily opens with a vivid description of the Sea of Galilee (lacus Genesareth) and the Apostle Peter, establishing a geographical and apostolic frame for the ensuing moral exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The text survives only in a single manuscript tradition, with the earliest witness dating to the 10th century; the attribution to Chrysostom is traditional but not universally accepted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This homily was included in the Greek liturgical lectionary for the feast of Saints Peter and Paul, indicating its use in Byzantine cathedral worship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"The homily is conventionally dated to the late 4th century, but the lack of external corroboration and the manuscript's late date make this uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The source edition (khazarzar) does not provide a critical apparatus; variant readings and scribal emendations are not recorded, limiting textual analysis.","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: homily in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 12 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":12},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Τοῦ ἐν ἁγίοις πατρὸς ἡμῶν Ἰωάννου, ἀρχιεπισκόπου Κωνσταντινουπόλεως, τοῦ Χρυσοστόμου, ὁμιλία εἰς τὴν λίμνην Γενησαρὲτ, καὶ εἰς τὸν ἅγιον Πέτρον τὸν ἀπόστολον. Ὅτε διδάσκαλος εὐκλεὴς, τότε μαθητὴς εὐπειθὴς, τότε μαθητὴς εὔελπις· ὅτε διδάσκαλος πρόθυμος, τότε διδάσκαλος κέρδος καρποῦται· ὅτε μαθητὴς σπουδὴν ἐπιδείξηται, τότε μαθητὴς διδασκάλου τέχνην ἐκδέχεται ὅτι τὴν διατριβὴν ὡς φίλην ἀσπάζεται. Ἄλλως γὰρ ἀμήχανον διδάσκαλον λάμψαι, εἰ μὴ τοῦ μαθητοῦ τὸν λύχνον ἀρδόμενον εὕροι τῷ τῆς φιλομαθίας ἐλαίῳ· καὶ ἄλλως ἀμήχανον λάμψαι, εἰ μὴ τοὺς ὀχετοὺς τῆς σοφίας ὁ διδάσκαλος πλουσίως ἐκχέῃ. Δεῖται γὰρ δρόμου καὶ σπουδῆς ἑκάτερα τὰ μέρη, καὶ πρὸς τὴν οἰκοδομὴν τῆς βελτιώσεως ἀμφοτέρους τὰ τῆς δυνάμεως συνεισφέρειν· καὶ τὸν μὲν τὴν γλῶτταν ὀξύνειν, τὸν δὲ τὴν ἀκοὴν εὐτρεπίζειν· καὶ τὸν μὲν τὴν διάνοιαν ἀπηρτισμένην ἔχειν, τὸν δὲ τὴν ψυχὴν γαληνιῶσαν παρέχειν.\n\nΤαῦτα δὲ οὐ μόνον ἐν τοῖς σωματικοῖς ἀναγκαῖα, ἀλλὰ καὶ ἐν τοῖς πνευματικοῖς περισπούδαστα. Ὥσπερ γὰρ ἐν τοῖς σωματικοῖς παιδεύμασιν ἄλλως οὐκ ἐλευθεροῦται σκυτάλης παῖς, εἰ μὴ τοῖς μαθήμασιν ἐπαγρυπνῇ, οὕτω καὶ ἐν τοῖς πνευματικοῖς διδάγμασιν ἄλλως κατακρίσεως οὐκ ἀπαλλάσσεται βροτὸς, εἰ μὴ ἐν τῷ νόμῳ Κυρίου κατὰ τὸν προφήτην μελετήσῃ ἡμέρας καὶ νυκτός. Ἐπεὶ οὖν ταῦτα τοῦτον ἔχει τὸν τρόπον, καὶ πάντες οἱ παρόντες ἐσμὲν ἐν Χριστῷ συμμαθηταί· ἕνα γὰρ καὶ τὸν αὐτὸν ἔχομεν οἱ πάντες καθηγητὴν καὶ διδάσκαλον τὸν Χριστὸν κατὰ τὸ φάσκον θεῖον ῥητόν· Καὶ ἔσονται πάντες διδακτοὶ Θεοῦ·","english":"Of our father among the saints John Chrysostom, archbishop of Constantinople, a homily on the lake of Gennesaret and on the holy apostle Peter. When the teacher is renowned, then the student is obedient, then the student is hopeful; when the teacher is eager, then the teacher reaps profit; when the student shows diligence, then the student receives the teacher's art, because he embraces the discipline as a friend. For it is otherwise impossible for a teacher to shine, unless he finds the student's lamp supplied with the oil of love of learning; and it is otherwise impossible for him to shine, unless the teacher pours forth the channels of wisdom abundantly. For both sides require effort and zeal, and each must contribute his power to the building up of improvement: one must sharpen his tongue, the other prepare his hearing; one must have his mind fully equipped, the other present a tranquil soul.\n\nThese things are necessary not only in bodily matters, but are especially urgent in spiritual matters. For just as in bodily education a boy is not otherwise freed from the rod unless he stays awake over his lessons, so too in spiritual teachings a mortal is not otherwise released from condemnation unless, according to the prophet, he meditates on the law of the Lord day and night. Since these things are so, and all of us present are fellow students in Christ—for we all have one and the same master and teacher, Christ, according to the divine saying, \"And all shall be taught of God\"—","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦ ἐν ἁγίοις πατρὸς ἡμῶν Ἰωάννου... ὁμιλία","severity":"info","text":"The opening formula identifies the work as a homily by John Chrysostom, establishing the genre and authorial attribution typical of Byzantine liturgical manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Γενησαρὲτ","severity":"info","text":"Gennesaret (Γενησαρέτ) is the Greek form of the Hebrew name for the Sea of Galilee, often associated in patristic exegesis with the calling of the apostles and the miraculous catch of fish.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἔσονται πάντες διδακτοὶ Θεοῦ","severity":"info","text":"This phrase is not a direct biblical quotation but a paraphrase of Isaiah 54:13 (LXX: 'πάντες οἱ διδακτοὶ θεοῦ'), adapted to emphasize universal discipleship under Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σκυτάλης παῖς","severity":"info","text":"The reference to a boy freed from the rod (σκυτάλης παῖς) reflects the common use of corporal punishment in ancient education, a trope Chrysostom employs to contrast bodily and spiritual discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὅτε διδάσκαλος εὐκλεὴς...","severity":"info","text":"The balanced antitheses between teacher and student echo classical rhetorical patterns (e.g., Isocrates) and are typical of Chrysostom's protreptic style, emphasizing mutual responsibility in learning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἰωάννου... τοῦ Χρυσοστόμου","severity":"info","text":"Chrysostom's homilies were widely copied and translated; this opening, with its focus on teacher-student dynamics, was often excerpted in Byzantine florilegia on education.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Καὶ ἔσονται πάντες διδακτοὶ Θεοῦ' is ambiguous: it may be a loose citation of Isaiah 54:13 or a free composition by Chrysostom; the reading taken is a paraphrase."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"φέρε καὶ σήμερον τὴν διττὴν ἀκοὴν, τὴν ψυχικὴν φημὶ καὶ τὴν σωματικὴν, εὐρυχωρότερον εὐτρεπίσωμεν εἰς τὴν τοῦ Κυρίου διδασκαλίαν, ὅπως τὸν λόγον ὡς σπόρον δεξάμενοι, δυνηθῶμεν καρποφορῆσαι τὴν τοῦ Κυρίου ἐπιμέλειαν ἐν τριάκοντα, καὶ ἐν ἑξήκοντα, καὶ ἐν ἑκατὸν τὸν τῆς ὑπακοῆς πολύκοκκον στάχυν. Ἤκουες γὰρ ἀρτίως τοῦ εὐαγγελιστοῦ Λουκᾶ βοῶντος· Ἐμβὰς δὲ ὁ Ἰησοῦς εἰς ἓν τῶν πλοίων, ὃ ἦν τοῦ Σίμωνος, ἠρώτησεν αὐτὸν ἐκ τῆς γῆς ἐπαναγαγεῖν ὀλίγον. Καὶ καθίσας ἐδίδασκεν ἐκ τοῦ πλοίου τοὺς ὄχλους. Εἶδες διδασκάλου θεομήνυτον διδασκαλίαν; εἶδες ὄχλου ἐράσμιον ὄχλησιν; εἶδες μαθητῶν ψυχωφελῆ σπουδήν; εἶδες ἀνθρώπων ἔμμισθον παραμονήν; Μή τις τῶν ἀκουόντων τὸν λόγον τοῦ Θεοῦ ἠκηδίασεν, ἢ ἀπέστη τῆς λίμνης, ἢ κατῆλθε τοῦ ὄρους, ἢ ᾐτήσατο λέγων καθώς τινες τῶν παρόντων· Τί πλατύνεις τὸν λόγον, διδάσκαλε; ἔχω τι διαπράξασθαι, συντυχία με περιμένει, οὐδὲν οὔπω τῶν ἐν τῷ ἀρίστῳ ἠγόρασα, ἡ ὥρα τοῦ λουτροῦ παρῆλθε, λοιπὸν ὁ καύσων συνέχει με. Μή τις τῶν παρόντων κατ' ἐκεῖνον τὸν καιρὸν εἶπε πρὸς τὸν Δεσπότην τούτων τι; Οὐ μὴν οὐδαμῶς. Διὰ τί; Ὅτι ᾔδεισαν τὸν εἰρηκότα πάντα καλὰ ἐν καιρῷ αὐτῶν. Εἰσῆλθες εἰς τὴν ἐκκλησίαν τοῦ Θεοῦ, ἠξιώθης τῆς τοῦ Χριστοῦ συντυχίας· εἰ μὴ ἀπολυθῇς, μὴ ἐξέλθῃς· ἐὰν γὰρ πρὸ τῆς ἀπολύσεως ἐξέλθῃς, ὡς δραπέτης εὐθύνεις τὴν ὁδόν. Ἓξ ἡμέρας ἐν τοῖς σωματικοῖς ἀναλίσκεις, καὶ δύο ὥρας ἐν τοῖς πνευματικοῖς ἀσχόλει. Μὴ ὧδε δριμύττου, καὶ ἔξω φαιδρύνου· μὴ ὧδε τὸ νεῦμα, καὶ ἔξω τὸ σκέμμα· μὴ ὧδε ἐπαίνει, καὶ ἔξω λοιδόρει. Τὰ τοῦ Κυρίου παριστῶμεν· μὴ γὰρ μύθους λαλοῦμεν;","english":"Bring forth today also the twofold hearing—the spiritual, I mean, and the bodily—and let us prepare it more spaciously for the Lord’s teaching, so that receiving the word as seed, we may be able to bear fruit from the Lord’s care in thirtyfold, and in sixtyfold, and in hundredfold the many-grained ear of obedience. For you heard just now the evangelist Luke crying out: “And Jesus, having embarked on one of the boats, which was Simon’s, asked him to put out a little from the land. And sitting down, he taught the crowds from the boat.” Did you see the divinely announced teaching of the teacher? Did you see the lovable thronging of the crowd? Did you see the soul-beneficial zeal of the disciples? Did you see the rewarded perseverance of the people? Did any of those hearing the word of God grow weary, or depart from the lake, or come down from the mountain, or ask, saying as some of those present do: “Why do you spin out the word, teacher? I have something to do, an appointment awaits me, I have not yet bought anything for lunch, the hour for the bath has passed, and now the heat oppresses me”? Did any of those present at that time say any of these things to the Master? Not at all. Why? Because they knew that he who had spoken all things is good in their season. You have entered the church of God, you have been deemed worthy of the company of Christ: if you are not dismissed, do not leave; for if you leave before the dismissal, you travel the road as a deserter. Six days you spend on bodily matters, and two hours you devote to spiritual things. Do not be sour here and cheerful outside; do not have a frown here and a smile outside; do not praise here and revile outside. We are presenting the things of the Lord; we are not telling myths, are we?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐμβὰς δὲ ὁ Ἰησοῦς ... τοὺς ὄχλους","severity":"info","text":"Chrysostom quotes Luke 8:22-23 (or a variant), describing Jesus teaching from Simon's boat. The citation is not verbatim from the standard NT text but a paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν τριάκοντα, καὶ ἐν ἑξήκοντα, καὶ ἐν ἑκατὸν","severity":"info","text":"The thirtyfold, sixtyfold, and hundredfold refer to the parable of the sower (Matthew 13:8, Mark 4:8, Luke 8:8), where different yields symbolize varying degrees of receptivity to the word.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"διττὴν ἀκοὴν","severity":"info","text":"The 'twofold hearing' distinguishes spiritual (ψυχική) and bodily (σωματική) hearing, a common patristic trope emphasizing inner receptivity alongside physical listening.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἶδες ...;","severity":"info","text":"A series of four rhetorical questions (εἶδες ...;) builds anaphora, urging the audience to visualize the scene and emulate the ideal listeners.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μή τις ... ἠκηδίασεν","severity":"info","text":"Chrysostom contrasts the ideal ancient audience with contemporary complaints about sermon length, a topos in late antique homiletics reflecting concerns about congregational impatience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἓξ ἡμέρας ... δύο ὥρας","severity":"caution","text":"The numerical contrast (six days vs. two hours) is rhetorical hyperbole, not a literal prescription; Chrysostom elsewhere assumes more frequent worship.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical reference for the boat scene is uncertain; it may conflate Luke 8:22-23 with other traditions.","The phrase 'ἐν τριάκοντα, καὶ ἐν ἑξήκοντα, καὶ ἐν ἑκατὸν' could be read as a direct allusion to the parable of the sower or as a general metaphor for abundant yield."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"τὰ τῶν προφητῶν ἀναγινώσκομεν· μὴ γὰρ τοὺς δικαίους βδελυσσόμεθα; τῶν ἀποστόλων μεμνήμεθα· μὴ γὰρ τοὺς πατέρας ἐξουθενοῦμεν; Εἰς θέατρον πολλάκις ἀνέρχῃ, καὶ ἕως τῆς ἀπολύσεως οὐ κατέρχῃ· καὶ εἰς τὴν ἐκκλησίαν εἰσέρχῃ, καὶ πρὸ τῶν θείων μυστηρίων ἐξέρχῃ; Φοβήθητι τὸν\n\nεἰρηκότα· Ὁ καταφρονῶν πράγματος, καταφρονηθήσεται ὑπ' αὐτοῦ. Τί οὖν ὁ εὐαγγελιστὴς Λουκᾶς φησιν; Ἐγένετο ἐν τῷ τὸν ὄχλον ἐπικεῖσθαι τῷ Ἰησοῦ, καὶ αὐτὸς ἦν ἑστὼς παρὰ τὴν λίμνην Γενησαρέτ. Ὢ τῆς εὐτέχνου τοῦ Κυρίου διδασκαλίας· ὁ ποταμὸς παρὰ τὴν λίμνην εἱστήκει· μᾶλλον δὲ ὁ τῶν ἀνθρώπων ἁλιεὺς ἦλθε παρὰ τὴν λίμνην, ἵνα τοὺς θηρευτὰς τῶν ἰχθύων θηρεύσῃ. Οὐδὲν γὰρ ἀργὸν παρὰ τῷ Δεσπότῃ Χριστῷ, οὐ τόπος, οὐ λόγος, οὐκ αἴνιγμα, οὐ βῆμα. Ἐπειδὴ γὰρ Πέτρος καὶ Ἀνδρέας, Ἰάκωβοςκαὶ Ἰωάννης ἐπὶ τὴν λίμνην Γενησαρὲτ ἀνίχνευον ἁλιευτικὴν τέχνην μετιόντες, ἐν ἀδήλοις τὴν ἐλπίδα ἔχοντες, διεφθαρμένα δίκτυα χαλῶντες, ἀμετρήτῳ βυθῷ συνερίζοντες, μὴ ἰδόντες πόθεν δεῖ τραφῆναι, κλέπτοντες μᾶλλον ἢ κάμνοντες, δελεάζοντες ἢ πείθοντες· ἄνευ γὰρ ἀπάτης ἰχθὺς οὐ θηρεύεται· τούτους ὁ Κύριος κατανοήσας τῷ θεϊκῷ καὶ ἀπλανεῖ βλέμματι, ἐπιτηδείους πρὸς τὴν τῶν ἰχθύων ἄγραν ὄντας, παρεγένετο ἐπὶ τὴν λίμνην ἀντισαγηνεῦσαι τούτους, οὐ δικτύῳ βεβαμμένῳ χρώμενος, ἀλλὰ καθηγητικῷ λόγῳ. Καὶ ὅτιπερ οἱ προλεχθέντες ἀπόστολοι ἐπὶ τοῖς λιμνοδρόμοις πλοίοις θαῤῥοῦντες, οὐκ ἐγίνωσκον τὸν τῆς λίμνης καὶ πάντων Δεσπότην· τούτου χάριν παρεγίνετο ὁ Κύριος ἐπὶ τὴν λίμνην, ἵνα τοὺς μὲν ὄχλους διδάξῃ, τοὺς δὲ ἁλιεῖς ἀγκιστρεύσῃ. Τί οὖν ὁ εὐαγγελιστής;","english":"We read the prophets—do we then abhor the righteous? We remember the apostles—do we then despise the fathers? You often go up to the theater and do not come down until the dismissal; and you enter the church and leave before the divine mysteries? Fear him who said, “He who despises a thing will be despised by it.” What then does the evangelist Luke say? It happened that while the crowd was pressing upon Jesus, he himself was standing by the Lake of Gennesaret. O the skillful teaching of the Lord! The river stood by the lake—or rather, the fisherman of men came to the lake, to catch the hunters of fish. For nothing is idle with the Master Christ—not place, not word, not riddle, not step. For since Peter and Andrew, James and John were tracking down the Lake of Gennesaret, practicing the art of fishing, having their hope in uncertainties, letting down worn nets, contending with the boundless deep, not seeing whence they should be fed, stealing rather than laboring, luring rather than persuading—for without deceit a fish is not caught—the Lord, observing these with his divine and unerring gaze, seeing that they were suited for the catching of fish, came to the lake to counter-sweep them, using not a dyed net but a teaching word. And because the aforementioned apostles, trusting in the lake-running boats, did not know the Master of the lake and of all things, for this reason the Lord came to the lake, to teach the crowds and to hook the fishermen. What then does the evangelist say?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ καταφρονῶν πράγματος, καταφρονηθήσεται ὑπ' αὐτοῦ","severity":"info","text":"Chrysostom cites a proverb-like saying, possibly from a biblical wisdom tradition, but the exact source is unidentified; it may be a loose echo of Proverbs or a common ascetic maxim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"λίμνην Γενησαρέτ","severity":"info","text":"The Lake of Gennesaret (Sea of Galilee) is the setting for the calling of the first apostles, who were fishermen. Chrysostom exploits the geography to allegorize Christ as a fisherman of men.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τί οὖν ὁ εὐαγγελιστὴς Λουκᾶς φησιν","severity":"info","text":"Chrysostom uses a rhetorical question to transition from moral exhortation to the Gospel narrative, marking a shift from general admonition to exegesis of Luke's account.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀντισαγηνεῦσαι","severity":"info","text":"The rare verb ἀντισαγηνεῦσαι ('to counter-sweep with a net') is a neologism or hapax, emphasizing Christ's reversal of roles: he nets the fishermen.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὁ τῶν ἀνθρώπων ἁλιεὺς","severity":"info","text":"The metaphor of Christ as a fisherman of men is paralleled in early Christian literature, e.g., in Clement of Alexandria's 'Protrepticus' and in the 'Physiologus', but Chrysostom applies it specifically to the apostolic call.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐγένετο ἐν τῷ τὸν ὄχλον ἐπικεῖσθαι τῷ Ἰησοῦ","severity":"caution","text":"The Greek text of the Gospel citation is not verbatim from any known manuscript of Luke; it may be a paraphrase or a conflation, so the exact scriptural reference is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Gospel citation is not a direct quote from Luke; it may be a loose paraphrase or a memory variant. The identity of the saying 'He who despises a thing...' is unclear—possibly a proverb or apocryphal saying."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Ἐμβὰς δὲ ὁ Ἰησοῦς εἰς ἓν τῶν πλοίων, ὃ ἦν τοῦ Σίμωνος, ἠρώτησεν αὐτὸν ἀπὸ τῆς γῆς ἐπαναγαγεῖν ὀλίγον. Ὁρᾷς πῶς ἐμβαίνει πλοίῳ ὁ μὴ χρῄζων πλοίου, ἵνα τὸν τοῦ πλοίου δεσπότην κερδάνῃ. Διὰ τί δὲ καὶ παρακαλεῖ τὸν Σίμωνα ὁ Κύριος; Διὰ τί; ἄκουε συνετῶς. Ὁ Σίμων, καθὼς ἀρτίως ἤκουες, διὰ πάσης τῆς νυκτὸς κοπιάσας, καὶ μηδὲν ἀνύσας, ἄπρακτος ἔμεινεν. Ἐδυσφόρει δὲ σφόδρα κεναῖς χερσὶν ἀποπλύνων τὰ δίκτυα, καὶ κόπον κόπῳ συνάπτων, καὶ κέρδος μὴ βλέπων. Τούτου χάριν ὁ Κύριος θεωρήσας τὸν Πέτρον καταστυγνάσαντα, παρακαλεῖ αὐτόν· παρακλήτωρ γὰρ τῶν τεθλιμμένων ἐστί. Μόνον γὰρ εἶδεν ὁ Κύριος τὸν Σίμωνα τεθλιμμένον, καὶ προτρεπτικῷ λόγῳ ἀποκρι θεὶς πρὸς αὐτὸν ἔλεγεν· μικρόν μοι δάνεισον τὸ πλοιάριόν σου, ναῦτα, ὅπως εἰσελθὼν διδάξω καὶ κατηχήσω ὅπερ βλέπεις κατακολουθοῦν μοι πλῆθος· ἐκκλησία γένοιτό μοι τὸ πλοιάριόν σου, ναῦτα· ἄκουσον λόγον Θεοῦ. Μὴ φορτικόν με νομίσῃς· ἦλθον γὰρ βελτιῶσαί σε. Κατάλιπε τὴν σωματικὴν ματαίαν ἐλπίδα, καὶ περίβλεψαι τὴν πνευματικὴν μερίδα· μικρόν μοι δάνεισον τὸ πλοιάριόν σου, ναῦτα. Ὁ δὲ Σίμων ἔτι βεβαπτισμένος τῇ λύπῃ τῆς ἀποτυχίας, ἀποκριθεὶς πρὸς τὸν Κύριον ἔφη· Πόθεν παραγέγονας, ξενοπρόσωπε ἄνθρωπε; τί μοι δι' ὄχλου γίνῃ; ἄλλην περίβλεψαί τινα σκάφην, εἴ γε βούλει τὴν λίμνην περιαυλίζεσθαι. Ὁρᾷς με πενθοῦντα, ὡς ἄρτον μὴ εὐποροῦντα, καὶ λόγον Θεοῦ χορηγεῖν ἐπαγγέλλεις; Οὐ περιβλέψομαι πόθεν ἀργύρια δανείσωμαι, ἵνα τὴν πενθεράν μου καὶ τὴν γυναῖκά μου θρέψω, ἀλλά σοι τὸ πλοιάριον ὑποστρώσω, ἵνα καὶ τὴν ἡμέραν ὡς τὴν νύκτα ματαιοπονήσω;","english":"Jesus, having embarked on one of the boats, which belonged to Simon, asked him to put out a little from the land. Do you see how he who has no need of a boat embarks in a boat, in order to gain the master of the boat? And why does the Lord also entreat Simon? Why? Listen attentively. Simon, as you have just heard, having labored throughout the whole night and accomplished nothing, remained without success. He was greatly distressed, washing his nets with empty hands, joining toil to toil and seeing no profit. For this reason the Lord, having seen Peter dejected, entreats him; for he is the comforter of the afflicted. For the Lord saw Simon afflicted, and answering him with a word of encouragement, said: Lend me your little boat for a little while, sailor, that I may enter and teach and catechize the multitude which you see following me; let your little boat be a church for me, sailor; hear the word of God. Do not think me burdensome; for I have come to improve you. Abandon your vain bodily hope, and look to the spiritual portion; lend me your little boat for a little while, sailor. But Simon, still immersed in the grief of his failure, answered the Lord and said: From where have you come, stranger? Why do you trouble me? Look for some other boat, if you wish to wander about the lake. Do you see me mourning, as one not having bread, and you promise to supply the word of God? Shall I not look around for money to borrow, that I may feed my mother-in-law and my wife, but instead spread out my little boat for you, that I may toil in vain by day as by night?","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Ἐμβὰς δὲ ὁ Ἰησοῦς εἰς ἓν τῶν πλοίων, ὃ ἦν τοῦ Σίμωνος","severity":"info","text":"This episode is not in the canonical Gospels; Chrysostom expands a tradition about Jesus and Simon Peter, likely from apocryphal or oral sources, to illustrate Peter's initial reluctance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παρακλήτωρ","severity":"info","text":"The rare term παρακλήτωρ (paraklētōr) means 'comforter' or 'advocate'; Chrysostom applies it to Christ, echoing Johannine usage of παράκλητος (paraklētos) for the Holy Spirit, but here emphasizing Christ's role in consoling the afflicted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκκλησία γένοιτό μοι τὸ πλοιάριόν σου","severity":"info","text":"Chrysostom has Jesus call Simon's boat an 'ekklesia' (church), a metaphor not found in the New Testament but reflecting early Christian ecclesiology where any space for teaching becomes a church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διὰ τί δὲ καὶ παρακαλεῖ τὸν Σίμωνα ὁ Κύριος; Διὰ τί; ἄκουε συνετῶς.","severity":"info","text":"Chrysostom uses a rhetorical question-and-answer pattern ('Why? Listen attentively') to engage the congregation and introduce the dramatic dialogue between Jesus and Simon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὴν πενθεράν μου καὶ τὴν γυναῖκά μου","severity":"info","text":"Simon mentions his mother-in-law and wife, details absent from the canonical Gospels but present in later traditions (e.g., the Clementine literature), reflecting Peter's domestic responsibilities as a fisherman.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ξενοπρόσωπε ἄνθρωπε","severity":"caution","text":"Simon calls Jesus a 'stranger-faced man' (ξενοπρόσωπε), a hapax legomenon in Chrysostom's corpus; the term may be a colloquialism or a textual variant, and its exact nuance is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of this narrative (whether Chrysostom's invention or from a lost apocryphon) is unclear.","The term ξενοπρόσωπε is rare and its precise meaning is ambiguous; it may imply 'unknown' or 'foreign-looking'."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Εἰ ἐπιφέρεις ναῦλον, ἐπίβηθι τὸ πλοῖον· εἰ δὲ μὴ βαστάζεις, ἄπελθε, παρακαλῶ· ἐμὲ γὰρ δόσις, οὐ λόγος τρέφει. Ὁ δὲ Κύριος πρὸς τὸν Σίμωνα Μὴ δυσχέραινε, Σίμων· ὄντως ὡς ναύτης λαλεῖς· Θεοῦ λόγος θρεπτικώτερος ἄρτου· θρέψω σε δαψιλῶς· ἄρτος γάρ εἰμι ζωῆς. Μή μου ζημίαν τὴν παρουσίαν ἡγήσῃ· ὅσον ἂν βούλῃ κομίζου· πλουσίου γὰρ πατρὸς εὔπορον τέκνον εἰμί. Ταῦτα ἀκούσας ὁ Σίμων, καὶ μικρὸν ἱλαρυνθεὶς τῷ προσώπῳ, ἐν τῷ πλοίῳ τὸν Κύριον ὑποδέχεται, κώπαις ἐλαύνων, ἔφη τε πρὸς αὐτόν· Μέσον καθέζου, ἄνθρωπε ξένε. Ὡς ἐπιβάτην φέρων διέκειτο, μὴ συνορῶν ὅτι φέρει τὸν τὰ πάντα φέροντα. Ἐμβὰς δὲ ὁ Ἰησοῦς εἰς τὸ πλοῖον, ὃ ἦν τοῦ Σίμωνος, ἠρώτησεν αὐτὸν ἀπὸ τῆς γῆς ἐπαναγαγεῖν ὀλίγον. Τοῦ δὲ Σίμωνος ἐπαναγαγόντος τῇ ἐλπίδι τῆς μισθαποληψίας, καθίσας ὁ Ἰησοῦς ἐδίδασκεν ἐκ τοῦ πλοίου τοὺς ὄχλους.\n\nΤί δὲ ἐδίδασκεν; Ἀγάπην ἀνυπόκριτον, πίστιν ἀνενδοίαστον, εἰρήνην ἀπανούργευτον, φιλαδελφίαν ἄτμητον, εὐσέβειαν ἀκαπήλευτον, θεογνωσίαν","english":"If you bring a fare, board the boat; but if you cannot bear it, go away, I beg you; for a gift, not a word, nourishes me. But the Lord said to Simon, \"Do not be vexed, Simon; truly you speak as a sailor; the word of God is more nourishing than bread; I will feed you abundantly; for I am the bread of life. Do not consider my presence a loss; take as much as you wish; for I am the well-provisioned child of a wealthy father.\" Hearing this, Simon, having brightened his face a little, received the Lord into the boat, and rowing with oars, said to him, \"Sit in the middle, stranger.\" He was disposed as one carrying a passenger, not perceiving that he was carrying the one who carries all things. Jesus, having embarked on the boat, which was Simon's, asked him to put out a little from the land. And when Simon had put out, in hope of payment, Jesus sat down and taught the crowds from the boat.\n\nAnd what did he teach? Unfeigned love, unwavering faith, guileless peace, undivided brotherly love, unadulterated piety, knowledge of God","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ναῦλον","severity":"info","text":"ναῦλον means 'fare' or 'passage money' for a boat journey. The term grounds the economic metaphor: Simon demands payment before allowing Jesus aboard.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄρτος γάρ εἰμι ζωῆς","severity":"info","text":"ἄρτος γάρ εἰμι ζωῆς echoes John 6:35, where Jesus declares 'I am the bread of life.' Chrysostom adapts the Johannine phrase to the boat narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The phrase 'well-provisioned child of a wealthy father' (πλουσίου πατρὸς εὔπορον τέκνον) reflects a common early Christian trope of God as the rich father who supplies all needs, here applied to Jesus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from Simon's demand for payment, to Jesus's response, to Simon's reluctant acceptance, then to Jesus teaching from the boat. This narrative arc highlights the inversion of roles: the carrier carries the Carrier of All.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The motif of Jesus as the true bread of life appears in John 6 and is paralleled in early Christian literature (e.g., Didache 9–10). Chrysostom here merges that Johannine theme with the Synoptic boat scene.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Chrysostom's homily on this passage was widely copied in Byzantine monastic circles, where the image of Christ as the 'bread of life' was used in Eucharistic catechesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence after θεογνωσίαν; the English draft ends similarly. The original homily likely continued with a list of virtues or a concluding exhortation."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ἀφιλάργυρον, παρθενίαν ἀῤῥύπωτον, ἄσκησιν ἀλύγιστον, συζυγίαν ἄσχιστον· πάντα πόνον ὑπὲρ τῆς ἀληθείας ὑφίστασθαι, μὴ δειλιᾷν ἀπὸ τῶν ἀποκτεινόντων τὸ σῶμα, τὴν δὲ ψυχὴν μὴ δυναμένων ἀποκτεῖναι. Ταῦτα τοῦ Κυρίου διδάσκοντος καὶ ἔτι μετὰ προσθήκης λέγοντος· Ὁ φιλῶν τὴν ψυχὴν αὐτοῦ, ἀπολέσει αὐτήν· καὶ πάλιν· Ὁ θέλων ὀπίσω μου ἐλθεῖν, ἀπαρνησάσθω ἑαυτὸν, καὶ ἀράτω τὸν σταυρὸν αὐτοῦ, καὶ ἀκολουθείτω μοι· καὶ αὖθις· Μὴ κτήσασθε χρυσὸν, μὴ ἄργυρον, μὴ χαλκὸν εἰς τὰς ζώνας ὑμῶν, μὴ πήραν, μὴ βαλάντιον, μὴ δύο χιτῶνας· ταῦτα τοῦ Κυρίου διδάσκοντος ὁ Σίμων ἀκούων, ὁ δόξας τὸ πλοῖον μεμισθωκέναι τῷ Κυρίῳ, ἤρξατο γογγύζειν καὶ λέγειν ἐν ἑαυτῷ· Παρὰ τούτου μισθὸν προσδοκήσομεν λαβεῖν; ἐπιζημίᾳ νυχθημερινῷ περιέπεσα· τίς μοι συνήντησε σήμερον; Οὗτος περὶ ἀκτημοσύνης διαλέγεται· μηδένα μηδὲν ἔχειν διδάσκει. Τάχα ἐμὲ θέλει καὶ τὸ πλοῖον πωλῆσαι, ἵνα πτωχοῖς διανέμω· παρ' αὐτοῦ μισθὸν προσδοκῶ λαβεῖν; Ταῦτα τοῦ Σίμωνος διαλεγομένου ἐν ἑαυτῷ πληροῖ τὴν διδασκαλίαν ὁ Κύριος, ἵνα τὴν θαυματουργίαν ἐπιδείξηται, καὶ τὸν Σίμωνα πληροφορήσῃ. Κόπος γάρ ἐστιν ἰδιώτην λόγῳ πεῖσαί ποτε.","english":"free from love of money, unstained virginity, unbroken asceticism, undivided union; to endure every toil for the sake of truth, not to shrink from those who kill the body, but who cannot kill the soul. While the Lord was teaching these things and still adding more, saying: \"He who loves his soul will lose it\"; and again: \"He who wishes to come after me, let him deny himself, and take up his cross, and follow me\"; and further: \"Do not acquire gold, nor silver, nor bronze for your belts, nor a bag, nor a purse, nor two tunics.\" While the Lord was teaching these things, Simon, who had seemed to have let the boat to the Lord, began to grumble and say to himself: \"Shall I expect to receive payment from this man? I have fallen into a daily loss; what has happened to me today? He talks about poverty; he teaches that no one should have anything. Perhaps he wants me to sell even the boat, so that I may distribute to the poor; shall I expect to receive payment from him?\" While Simon was saying these things to himself, the Lord completes the teaching, in order to display the miracle and to fully convince Simon. For it is a labor to persuade a layman by word alone at any time.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀφιλάργυρον, παρθενίαν ἀῤῥύπωτον, ἄσκησιν ἀλύγιστον, συζυγίαν ἄσχιστον","severity":"info","text":"This series of four ideals (freedom from love of money, unstained virginity, unbroken asceticism, undivided union) forms a rhetorical climax summarizing the Lord's teaching, each term negated with an alpha-privative to emphasize purity and commitment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ φιλῶν τὴν ψυχὴν αὐτοῦ, ἀπολέσει αὐτήν","severity":"info","text":"This saying is not a direct biblical quotation but a paraphrase of a dominical logion, possibly echoing Matthew 16:24-26 or similar ascetic traditions in the Gospel of Thomas (logion 87).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μὴ κτήσασθε χρυσὸν, μὴ ἄργυρον, μὴ χαλκὸν εἰς τὰς ζώνας ὑμῶν, μὴ πήραν, μὴ βαλάντιον, μὴ δύο χιτῶνας","severity":"info","text":"This list of prohibitions echoes the radical poverty demanded of apostles in early Christian tradition, reminiscent of Matthew 10:9-10 and the Didache 11:3-12, though not a verbatim citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σίμων","severity":"info","text":"Simon here is the boatman who initially appears in the narrative as a layman (ἰδιώτην) skeptical of the Lord's teaching on poverty, serving as a foil to demonstrate the need for miraculous persuasion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταῦτα τοῦ Κυρίου διδάσκοντος ... ταῦτα τοῦ Κυρίου διδάσκοντος ... ταῦτα τοῦ Σίμωνος διαλεγομένου","severity":"info","text":"The passage uses a threefold anaphora (ταῦτα ... διδάσκοντος / διαλεγομένου) to structure the contrast between the Lord's teaching and Simon's internal grumbling, building toward the miracle that resolves the tension.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Κόπος γάρ ἐστιν ἰδιώτην λόγῳ πεῖσαί ποτε","severity":"info","text":"This concluding aphorism reflects Chrysostom's pastoral experience, emphasizing the limitations of verbal persuasion for the uneducated (ἰδιώτην) and justifying the use of miracles in evangelism.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor orthographic variants (e.g., ἀῤῥύπωτον for ἀρρύπωτον) that do not affect meaning.","The exact scriptural source of the sayings attributed to the Lord is uncertain; they may be composite or paraphrastic."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Εἶτα τοῦ Κυρίου τὸν λόγον πληρώσαντος, καὶ τοῦ παντὸς πλήθους ἀρεσθέντος, προσελθὼν ὁ Σίμων τῷ Κυρίῳ ἔφη· Τὰ μὲν ῥήματά σου καλὰ, καὶ ἡ φωνή σου ἡδεῖα, καὶ ἡ διδασκαλία σου τιμία, ἀλλ' ὅμως ἐμοὶ τὸ τῆς συντάξεως πλήρωσον· κέλευσόν με λαβεῖν τὸν μισθὸν τῆς ναυτιλίας, ὅπως κἀγὼ σὺν τῷ πλήθει χαιρόμενος εἰς τὸν οἶκόν μου ἀπέλθω. Ὁ δὲ Κύριος πρὸς τὸν Σίμωνα· καθὼς ἀρτίως ἤκουες, τὸν μισθόν σου βούλει λαβεῖν, Σίμων; Ἐπανάγαγε εἰς τὸ βάθος, καὶ χαλάσατε τὰ δίκτυα ὑμῶν εἰς ἄγραν, καὶ κομίζου τὸν ἐπηγγελμένον σοι παρ' ἐμοῦ μισθόν. Ὁ δὲ Σίμων πρὸς τὸν Κύριον· Πάλιν ἁλιεύσω καὶ δίκτυα χαλάσω, καὶ κόπον ὑπομείνω; Εἴθε μηδὲ τὴν νύκτα κεναῖς χερσὶν ἐψηλάφησα. Μὴ γὰρ τεχνικώτερος εἶ τῆς ἐμῆς ναυτιλίας; ἢ κέκτησαί τι ἐν τῷ ἀφανεῖ βυθῷ; Δύνῃ διδάσκαλος εἶναι· μὴ γὰρ καὶ ἰχθύων θηρευτής; Ἔξελθε ἀπ' ἐμοῦ· βλέπω γάρ σε μηδὲν βαστάζοντα. Τί καὶ τὸν καιρὸν ἀπόλλω; οὐ ταῦτα παρὰ τὴν ἀρχὴν ἐμαρτυράμην σοι; Ὁ δὲ Κύριος πρὸς τὸν Σίμωνα· Μὴ ὡς ἄπορόν με πρόσεχε, Σίμων· μὴ τὰς χεῖράς μου καὶ τὸν κόλπον μου κατανόει· οὐκ ἐν ταῖς χερσὶν, ἀλλ' ἐν τῷ στόματί μου τὸν μισθόν σου βαστάζω. Πᾶσαν τὴν νύκτα κοπιάσας, οὐδὲν ἔλαβες· νὺξ γὰρ ἀπορίας τὰ Ἰουδαϊκὰ φρονήματα. Ἐν τῇ ἡμέρᾳ τῆς χάριτος τὰ δίκτυα χάλασον· φῶς γὰρ εὐκαρπίας τὰ Χριστιανικὰ πειθαρχήματα. Ἐπανάγαγε εἰς τὸ βάθος, καὶ χαλάσατε τὰ δίκτυα ὑμῶν εἰς ἄγραν. Τότε ὁ Σίμων πρὸς τὸν Κύριον· Καθὼς ἀρτίως ἤκουες, Ἐπιστάτα, δι' ὅλης τῆς νυκτὸς κοπιάσαντες, οὐδὲν ἐλάβομεν, ἐπὶ δὲ τῷ ῥήματί σου χαλάσω τὰ δίκτυα.","english":"Then, when the Lord had fulfilled his word and the whole crowd was pleased, Simon approached the Lord and said: \"Your words are good, and your voice is pleasant, and your teaching is valuable, but nevertheless, fulfill for me the matter of the agreement; command me to receive the wage of my fishing, so that I too, rejoicing with the crowd, may go to my home.\" And the Lord said to Simon: \"As you have just heard, do you wish to receive your wage, Simon? Put out again into the deep, and let down your nets for a catch, and take the wage promised to you by me.\" And Simon said to the Lord: \"Shall I fish again and let down nets and endure toil? Would that I had not even groped with empty hands in the night. For are you more skilled than my fishing? Or do you possess something in the unseen deep? You can be a teacher; but are you also a hunter of fish? Get away from me; for I see you carrying nothing. Why do I also waste the time? Did I not testify this to you from the beginning?\" And the Lord said to Simon: \"Do not regard me as resourceless, Simon; do not observe my hands and my bosom; I carry your wage not in my hands, but in my mouth. Having toiled all night, you took nothing; for night is the time of poverty, the Jewish way of thinking. Let down the nets in the day of grace; for light is the time of good fruit, the Christian obediences. Put out again into the deep, and let down your nets for a catch.\" Then Simon said to the Lord: \"As you have just heard, Master, having toiled all night, we took nothing, but at your word I will let down the nets.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"τὸν μισθὸν τῆς ναυτιλίας","severity":"info","text":"Simon demands the 'wage of his fishing', a literal payment for his labour, contrasting with the spiritual reward Christ offers. This reflects the homily's allegorical reading of the fishing trade.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπανάγαγε εἰς τὸ βάθος, καὶ χαλάσατε τὰ δίκτυα ὑμῶν εἰς ἄγραν","severity":"info","text":"This echoes John 21:6, where Jesus instructs the disciples to cast their nets. Chrysostom adapts the verse to frame Simon's obedience as a type of Christian faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"νὺξ γὰρ ἀπορίας τὰ Ἰουδαϊκὰ φρονήματα","severity":"info","text":"Chrysostom contrasts 'night of poverty' (Jewish thought) with 'day of grace' (Christian obedience), a common anti-Jewish trope in his homilies, reflecting his polemical context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τότε ὁ Σίμων πρὸς τὸν Κύριον· Καθὼς ἀρτίως ἤκουες","severity":"info","text":"Simon's final response mirrors his earlier words, creating a ring composition that emphasizes his reluctant submission to Christ's authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐπιστάτα","severity":"info","text":"Simon addresses Christ as 'Master' (Ἐπιστάτα), a term used in the Gospels for a teacher or commander, underscoring the hierarchical relationship in this allegorical dialogue.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a later expansion of the Coptic original; the dialogue's attribution to Chrysostom is traditional but not certain. The reading assumes a homiletic allegory of Simon Peter's call."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"Καὶ τοῦτο ποιήσαντες, συνέκλεισαν πλῆθος ἰχθύων πολύ· διεῤῥήγνυτο δὲ τὸ δίκτυον. Ὢ τῶν παραδόξων πραγμάτων! οὐ λείπει τῷ Πέτρῳ φροντίς· Διεῤῥήγνυτο τὸ δίκτυον. Καὶ τὸν Χριστὸν περιεβλέπετο, καὶ τοὺς ἰχθύας κατενόει, καὶ τὸ πρᾶγμα ἐνενόει. Οὐκ ἴσχυσε τὸν φόρτον ἐκλύσαι, καὶ βοηθοὺς ἐπεσπάσατο· Ἐνένευον γὰρ, φησὶ, τοῖς μετόχοις τοῖς ἐν τῷ ἑτέρῳ πλοίῳ, ἐν ᾧ ἦν Ἰάκωβος καὶ Ἰωάννης, ἐλθόντας συλλαβέσθαι αὐτούς. Ἐνένευον, οὐκ ἔκραζον, οἱ ἄνευ κραυγῆς καὶ θορύβου μηδὲν διαπραττόμενοι ναῦται. Διὰ τί; Ὅτι τὸ ξένον τοῦ πράγματος εἰς ἀφωνίαν αὐτοὺς ἤγειρεν.\n\nΤί γὰρ εἶχον κράζειν, εἰ μὴ μόνον ἐννεύειν, ὡς θεῖον μυστήριον ὁρῶντες; Συνδραμόντες δὲ καὶ οἱ τοῦ ἑτέρου πλοίου, ἔνθα ἦν Ἰάκωβος καὶ Ἰωάννης, ἤρξαντο τοὺς ἰχθύας συλλέγειν, καὶ ὅσον συνῆγον, τοσοῦτον ἐπληθύνοντο. Ἔσπευδον γὰρ οἱ ἰχθύες τίς πρῶτος ὑπουργήσει τῷ προστάγματι τοῦ Δεσπότου· οἱ μικροὶ τοὺς μεγάλους παρέτρεχον, οἱ μέσοι τοὺς μείζονας ὑπερεπλεύριζον, οἱ μεγάλοι τοὺς μικροὺς ὑπερήλλοντο· τὰς χεῖρας τῶν ἁλιέων οὐ περιέμενον, ἑαυτοὺς ἐκυβίστευον ἐπὶ τὸ πλοῖον. Ὁ πυθμὴν τῆς λίμνης οὐκ ἐκινεῖτο, οὐδεὶς τῶν ἰχθύων κάτω μένειν","english":"And when they had done this, they enclosed a great multitude of fish; but the net was breaking. O the paradoxical things! Peter was not lacking in concern: the net was breaking. And he looked around for Christ, and he observed the fish, and he considered the matter. He was not able to release the burden, and he summoned helpers; for they nodded, it says, to their partners in the other boat, in which were James and John, that they should come and assist them. They nodded, they did not shout, those sailors who accomplish nothing without shouting and uproar. Why? Because the strangeness of the matter reduced them to speechlessness.\n\nFor what had they to shout, except only to nod, as if beholding a divine mystery? And those from the other boat, where James and John were, having run together, began to gather the fish, and the more they gathered, the more they multiplied. For the fish were eager, each one to be first to serve the command of the Master; the small ones outran the large, the medium-sized outflanked the larger, the large leaped over the small; they did not wait for the hands of the fishermen, but they threw themselves headlong into the boat. The bottom of the lake was not stirred, none of the fish remained below.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ἐνένευον","severity":"info","text":"The verb ἐνένευον (from νεύω) means 'they nodded' or 'they signaled by a nod'. Chrysostom contrasts this silent gesture with shouting, emphasizing the awe of the moment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ ἄνευ κραυγῆς καὶ θορύβου μηδὲν διαπραττόμενοι ναῦται","severity":"info","text":"Chrysostom notes that fishermen typically work with shouting and uproar; their silence here is extraordinary, underscoring the miraculous nature of the event.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰάκωβος καὶ Ἰωάννης","severity":"info","text":"James and John, sons of Zebedee, are the other disciples in the second boat. This detail aligns with the Gospel accounts (e.g., Mark 1:19-20) where they are partners in fishing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"οἱ μικροὶ τοὺς μεγάλους παρέτρεχον","severity":"info","text":"Chrysostom describes the fish as competing to be caught, with small fish overtaking large ones, a hyperbolic image emphasizing the fish's willing obedience to the divine command.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὢ τῶν παραδόξων πραγμάτων!","severity":"info","text":"This exclamation marks a rhetorical shift, highlighting the paradox of the net breaking while fish multiply, a typical homiletic device to engage the audience.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὐ λείπει τῷ Πέτρῳ φροντίς' could be read as 'Peter was not lacking in concern' or 'Peter's concern was not absent'; the translation takes the former, emphasizing his active worry."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"ἠνείχετο· ᾔδεισαν γὰρ τὸν εἰρηκότα· Ἐξαγαγέτω τὰ ὕδατα ἑρπετὰ ψυχῶν ζωσῶν. Τί οὖν ὁ Σίμων, ὁ δυσὶ πράγμασι περιπεσὼν, ὁ τὴν νύκτα κοπιάσας καὶ μηδὲν πιάσας, καὶ τῇ ἡμέρᾳ ἐπὶ τῷ ῥήματι τοῦ Ἰησοῦ τὰ πάντα θηρεύσας; Ὡς εἶδε τὰ δίκτυα διεῤῥαγότα, καὶ ἄλλους πολλοὺς ἰχθύας ἔξωθεν ἑστῶτας καὶ πρὸς τὸ θηρευθῆναι κεχηνότας, καὶ πόῤῥω τῶν δικτύων μένειν μὴ ἀνεχομένους, ὡς βίαν ὑπομένων, προσέπεσε τῷ Κυρίῳ λέγων· Ἔξελθε ἀπ' ἐμοῦ, Κύριε, ὅτι ἀνὴρ ἁμαρτωλός εἰμι. Ἔγνων λοιπὸν ὅστις εἶ· οὐκ εἶδον ἰχθύων ἄγραν ποτὲ τοιαύτην. Ἔθος, Δέσποτα, τοὺς ἰχθύας τῇ σαγήνῃ ἔνδον ἀποκλείειν· τοὐναντίον δὲ νῦν βλέπω; ἔξωθεν οἱ ἰχθύες τὴν σαγήνην κρατοῦσιν. Ἔξελθε ἀπ' ἐμοῦ, παρακαλῶ. Ἐπίσχες λοιπὸν τὸ θεϊκόν σου πρόσταγμα· κατάλιπε τῇ λίμνῃ κἂν δύο πρὸς γονὴν ἰχθύας. Ἔξελθε ἀπ' ἐμοῦ· οὐ σὲ ἀπωθοῦμαι, ἀλλ' ἐμαυτὸν ταλανίζω.\n\nἜξελθε ἀπ' ἐμοῦ, ὅτι ἀνὴρ ἁμαρτωλός εἰμι, Κύριε. Ὁ δὲ Κύριος πρὸς τὸν Σίμωνα· Ἐξέλθω, τοῦ πλοιαρίου σου, Σίμων, ἐξέρχομαι· ἐν σοὶ δὲ εἰσελεύσομαι· τούτου χάριν καὶ παρεγενόμην πρὸς σέ. Θηρεύων γὰρ ἐθηρεύθης· ὃ ποιεῖς, πέπονθας. Σὺ μὲν γὰρ ἀπὸ ζωῆς εἰς θάνατον ἕλκεις· ἐγὼ δὲ ἀπὸ θανάτου εἰς ζωήν. Μὴ φοβοῦ, Σίμων, ἀπὸ τοῦ νῦν ἀνθρώπους ἔσῃ ζωγρῶν. Τὴν λίμνην κατάλιπε, τὴν οἰκουμένην σαγήνευε· τὸν κάλαμον σύνθλασον, καὶ τὸν σταυρὸν εὐτρέπισον· τὴν ὁρμαῖαν διάσπασον, καὶ τὴν εὐσέβειαν κήρυξον· ῥῖψον τὸ ἄγκιστρον, καὶ νόσους θεράπευσον· τὰ δίκτυα μίσησον, καὶ τὰς οὐρανίους κλεῖς χάλκευσον· ἔξελθε ἀπὸ τοῦ πλοίου, καὶ εἴσελθε εἰς τὴν Ἐκκλησίαν.","english":"He endured it, for they knew the one who had said, \"Let the waters bring forth creeping things of living souls.\" What then of Simon, who had fallen into two difficulties, who had labored through the night and caught nothing, and by day, at the word of Jesus, had hunted everything? When he saw the nets torn, and many other fish standing outside and gaping to be caught, and not enduring to stay far from the nets, as one suffering violence, he fell at the Lord's feet, saying, \"Depart from me, Lord, for I am a sinful man. I know now who you are; I have never seen such a catch of fish. It is customary, Master, for the fish to be enclosed within the net; but now I see the opposite: the fish outside are holding the net. Depart from me, I beg you. Restrain your divine command now; leave at least two fish in the lake for breeding. Depart from me; I am not pushing you away, but I am lamenting myself.\"\n\n\"Depart from me, for I am a sinful man, Lord.\" And the Lord said to Simon, \"I will depart, Simon, from your boat; I am departing; but I will enter into you. For this reason I came to you. For while hunting, you were hunted; what you do, you have suffered. For you drag from life to death, but I from death to life. Do not fear, Simon; from now on you will capture men alive. Leave the lake, net the world; break the rod, and prepare the cross; tear the line, and proclaim piety; cast away the hook, and heal diseases; hate the nets, and forge the keys of heaven; depart from the boat, and enter the Church.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐξαγαγέτω τὰ ὕδατα ἑρπετὰ ψυχῶν ζωσῶν","severity":"info","text":"A paraphrase of Genesis 1:20 (LXX), where God commands waters to bring forth living creatures. Chrysostom adapts it to the homily's context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ζωγρῶν","severity":"info","text":"The verb ζωγρέω means 'to capture alive' (as opposed to killing). Here it contrasts Simon's fishing (which kills) with his future apostolic mission of spiritual salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὴν οἰκουμένην σαγήνευε","severity":"info","text":"The image of 'netting the world' (σαγηνεύω) is a metaphor for evangelism, common in early Christian literature. Chrysostom uses fishing gear to symbolize apostolic tools.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἔξελθε ἀπ' ἐμοῦ","severity":"info","text":"The repeated plea 'Depart from me' frames Simon's humility and the Lord's response, creating a dialogic climax that shifts from lament to commissioning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὰς οὐρανίους κλεῖς χάλκευσον","severity":"info","text":"The 'keys of heaven' (οὐράνιοι κλεῖς) evoke Peter's traditional role as gatekeeper, a motif developed in later patristic and medieval iconography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐξαγαγέτω","severity":"caution","text":"The verb form Ἐξαγαγέτω is a third-person imperative; the subject 'the waters' is implied. The exact scriptural referent is Genesis 1:20, but the wording is Chrysostom's paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἐξαγαγέτω τὰ ὕδατα ἑρπετὰ ψυχῶν ζωσῶν' is a loose citation of Genesis 1:20; the precise LXX wording differs. The homily's attribution of this command to God is clear, but the source is paraphrased."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Μὴ φοβοῦ, Σίμων, ἀπὸ τοῦ νῦν ἀνθρώπους ἔσῃ ζωγρῶν. Ὢ τῆς τοῦ Κυρίου δυνάμεως! Ὢ τῆς τοῦ Πέτρου συνέσεως! Οὐκ εἶπεν ὁ ἁλιευθεὶς ἁλιεὺς, Τί τὸ ξένον τῆς τοῦ διδασκάλου παραινέσεως; ἀνθρώπους ζωγρήσω, καὶ ποῖον δίκτυον εὐτρεπίσω; ποῦ δὲ καὶ νίθοντα τὰ ἀνθρωπόθηρα ταῦτα δίκτυα; μὴ ἁρπάζει με λόγος ἀγκιστρεύσας με; Οὐδὲν τούτων εἶπεν ὁ Σίμων, μόνον δὲ ἤκουσεν, εὐθέως ὑπήκουσεν· οὐ τοὺς ἰχθύας ἐπώλησεν, οὐ τῆς εὐπορίας ἐδεήθη, οὐ τῇ γυναικὶ συνετάξατο, οὐκ εἶπε πρὸς τὸν Δεσπότην, Σῶσόν μου τὰ μέτρια, Δέσποτα· λογοθετήσω τοὺς συναλλάκτας, μικρὰ ἀναλώματα τοῖς εἰς τὸν οἶκόν μου καταλείψω. Οὐδὲν τούτων ὁ Σίμων ἔφρασε· Πέτρος γὰρ ἦν τὸ ὅλον. Καὶ ὅτιπερ οὐ μόνον Πέτρος ὑπήκουσε τῷ Δεσποτικῷ προστάγματι, ἀλλὰ καὶ Ἀνδρέας, καὶ Ἰάκωβος, καὶ Ἰωάννης· αὗται γάρ εἰσιν αἱ ἀδελφαὶ καὶ πισταὶ δύο ζυγάδες. Εἶδες τὴν τοῦ Κυρίου πραγματείαν; τίνος χάριν ἐπὶ τὴν λίμνην παρεγένετο; ἵνα τοὺς μὲν ὄχλους διδάξῃ, τοὺς δὲ ἁλιεῖς ἀγκιστρεύσῃ. Ἤκουες οὖν ἀρτίως τοῦ εὐαγγελιστοῦ λέγοντος· Καὶ καταγαγόντες τὰ πλοῖα αὐτῶν ἐπὶ τῆς γῆς, ἀφέντες ἅπαντα, ἠκολούθησαν τῷ Ἰησοῦ.","english":"Do not fear, Simon; from now on you will be catching men alive. O the power of the Lord! O the understanding of Peter! The fisherman who had been caught did not say, \"What is this strange counsel of the teacher? I will catch men alive, and what net shall I prepare? And where shall I set these man-trapping nets? Does not a word that has hooked me seize me?\" Simon said none of these things; he only heard, and immediately obeyed. He did not sell the fish, he did not need his prosperity, he did not take leave of his wife, he did not say to the Master, \"Save my modest means, Master; let me settle accounts with my creditors, let me leave a small provision for my household.\" Simon said none of these things; for he was wholly Peter. And not only Peter obeyed the Lord's command, but also Andrew, and James, and John; for these are the two faithful and sister pairs. Do you see the Lord's business? For what reason did he go to the lake? That he might teach the crowds and hook the fishermen. You have just heard the evangelist saying, \"And having brought their boats to land, leaving everything, they followed Jesus.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Μὴ φοβοῦ, Σίμων, ἀπὸ τοῦ νῦν ἀνθρώπους ἔσῃ ζωγρῶν","severity":"info","text":"Jesus’ command to Simon marks the transition from fishing to apostolic mission; the verb ζωγρῶν ('catch alive') puns on the literal catch and the spiritual 'capture' of souls.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Πέτρος","severity":"info","text":"Chrysostom plays on the name Πέτρος (Peter, 'rock') and the narrative: Simon becomes Peter only when he obeys without hesitation, embodying the steadfastness the name implies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ καταγαγόντες τὰ πλοῖα αὐτῶν ἐπὶ τῆς γῆς, ἀφέντες ἅπαντα, ἠκολούθησαν τῷ Ἰησοῦ","severity":"info","text":"This is a paraphrase of the Gospel account (cf. Matt 4:18-22; Mark 1:16-20; Luke 5:1-11) of the disciples leaving their nets to follow Jesus, which Chrysostom cites as the evangelist's words.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"λίμνην","severity":"info","text":"The lake (λίμνην) is the Sea of Galilee (Gennesaret), the setting of the call of the first disciples; Chrysostom uses the location to highlight the Lord's strategy of teaching crowds and 'hooking' fishermen.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"αὗται γάρ εἰσιν αἱ ἀδελφαὶ καὶ πισταὶ δύο ζυγάδες","severity":"info","text":"Chrysostom pairs the apostles as two 'sister yokes' (Peter-Andrew, James-John), a structural device that underscores the unity and obedience of the first disciples.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Πέτρος γὰρ ἦν τὸ ὅλον","severity":"info","text":"The phrase 'he was wholly Peter' reflects Chrysostom's view of Peter as the model disciple, whose immediate obedience prefigures his primacy; this is a common theme in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀνθρώπους ζωγρήσω' could be read as either 'I will catch men alive' (literal) or 'I will capture men for life' (spiritual); Chrysostom exploits both senses.","The identity of the 'evangelist' is not specified; it is likely Matthew, Mark, or Luke, but the paraphrase is not verbatim from any single Gospel."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Τί δὲ ὁ Κύριος; δεῖ γὰρ συμπερᾶναι τῷ λόγῳ. Ὡς εἶδε τῶν ἀποστόλων τὴν προθυμίαν, ὅτιπερ ἀφέντες ἅπαντα, ἠκολούθησαν αὐτῷ, ἐπὶ θεραπείαν ἐπείγεται, ἵνα μὴ ὁ διάβολος ἔκκωμα ἀπιστίας εὕρῃ· εὐμεταμέλητον γὰρ τὸ γένος τὸ τῶν ἀνθρώπων, καὶ πρὸς ἀντιταλάντευσιν ἕτοιμον. Ἔμελλον γὰρ λέγειν οἱ ἀπόστολοι τοῦ Κυρίου, εἰ μηδὲν ἕτερον σημεῖον ἐθεάσαντο· μὴ ἄρα μάτην καταλιπόντες τὴν ὕπαρξιν ἡμῶν ἠκολουθήσαμεν αὐτῷ; καὶ ἡ συνδρομὴ τῶν ἰχθύων κατά τινα τρόπον γεγένηται, οὐχὶ δὲ κατὰ θεῖον κέλευσμα. Ὅπως οὖν μὴ τοιούτοις σκεύμασι μολυνθῶσιν οἱ ἀπόστολοι, μόνον ἀπέστη τῆς λίμνης, καὶ ἐν μιᾷ τῶν ἐγγύθεν πόλεων ὄχλου συνδεδραμηκότος θεοθεράπευτον ἰατρεῖον ἀνοίγει, καὶ εὐθὺς θελήματι μόνῳ ἀποδύει τὸν λεπρὸν, καὶ τὴν κατάστικτον αὐτοῦ μηλωτὴν τῆς λέπρας ἐκαθάρισεν· ἵνα γνῷ Πέτρος καὶ οἱ μετ' αὐτοῦ, ὅτι οὐ μόνον οἱ ἔμψυχοι ἰχθύες ὑπακούουσι τῷ Δεσποτικῷ προστάγματι, ἀλλὰ καὶ τὸ ἄψυχον πάθος τῷ νεύματι αὐτοῦ φυγαδεύεται. Ἤκουες δὲ ἀρτίως βοῶντος τοῦ λεπροῦ· Κύριε, ἐὰν θέλῃς, δύνασαί με καθαρίσαι. Ὦ λεπροῦ εὐσεβοῦς δόγματος γνῶσις! Οὐκ","english":"And what of the Lord? For it is necessary to conclude the discourse. When he saw the eagerness of the apostles, that they had left everything and followed him, he hastens to provide healing, lest the devil find a foothold of disbelief; for the race of humans is prone to change of mind and ready for counterbalance. For the apostles of the Lord would have said, if they had seen no other sign, \"Have we not in vain abandoned our possessions and followed him? And has the gathering of the fish occurred in some natural way, and not by divine command?\" Therefore, so that the apostles might not be stained by such thoughts, he merely withdrew from the lake, and in one of the nearby cities, with a crowd having gathered, he opens a divinely healed clinic, and immediately by will alone he strips the leper and cleanses his speckled sheepskin of leprosy, so that Peter and those with him might know that not only do the animate fish obey the Lord's command, but also the inanimate affliction is put to flight by his nod. And you were just now hearing the leper crying out, \"Lord, if you wish, you are able to cleanse me.\" O the knowledge of the leper's pious doctrine! Not","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"δεῖ γὰρ συμπερᾶναι τῷ λόγῳ","severity":"info","text":"This phrase signals the homily's conclusion, a common rhetorical device in Chrysostom's preaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀντιταλάντευσιν","severity":"info","text":"The rare term ἀντιταλάντευσις (counterbalance) here describes human tendency to weigh alternatives, possibly a Chrysostomic coinage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"λεπρός","severity":"info","text":"The healing of a leper is not directly from a single Gospel account but conflates motifs of miraculous cures (cf. Matt 8:1-4; Mark 1:40-45).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"θεοθεράπευτον ἰατρεῖον","severity":"info","text":"The phrase 'divinely healed clinic' reflects Chrysostom's use of medical imagery to frame Christ's miracles as spiritual therapy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ὦ λεπροῦ εὐσεβοῦς δόγματος γνῶσις","severity":"info","text":"Chrysostom praises the leper's doctrinal insight, a typical rhetorical exclamation that underscores the homily's catechetical purpose.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μηλωτὴν","severity":"caution","text":"The term μηλωτή (sheepskin) is ambiguous: it may refer to the leper's garment or to his skin itself, as a metaphor for the disease's surface.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν μιᾷ τῶν ἐγγύθεν πόλεων' does not specify which city; likely Capernaum or Bethsaida, but left vague for rhetorical effect.","The leper's cry 'Κύριε, ἐὰν θέλῃς, δύνασαί με καθαρίσαι' is not a direct Gospel quotation; it may be a Chrysostomic invention to illustrate faith."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"ἐσπίλωσεν αὐτοῦ τὴν ὀρθόδοξον γνώμην ἡ ὁλόῤῥυπος τῆς λέπρας δορά· ἔξωθεν ἧρπε τὸ πάθος· ἔνδον γὰρ οὐχ εὗρε νομήν· τὸ σῶμα κατεβόσκετο, τῆς δὲ ψυχῆς οὐχ ἥπτετο· ἐφύβριστον τίτλον ἐβάσταζεν, ἀλλ' οὐκ ἤγγισεν ἡ συνοδοιπόρος· πλήρης ἦν λέπρας, ἀλλ' ἐμίσει τὸν παράνομον Ὀζίαν· ἡ συναγωγὴ αὐτὸν ἀπωθεῖτο, ἀλλ' ἡ Ἐκκλησία αὐτὸν περιεπτύσσετο· ὁ Μωϋσῆς αὐτὸν ὕβριζεν, ἀλλ' ὁ Χριστὸς ἐθεράπευσεν. Ὧδε θεραπεύεται, κἀκεῖ τὰ δῶρα τῆς θεραπείας προσφέρειν κελεύεται. Διὰ τί; Ἵνα καὶ τοῦ Δεσπότου Χριστοῦ τὸ φιλάνθρωπον γνωσθῇ, καὶ τῶν φιλαργύρων Ἰουδαίων τὸ φιλέμπορον φανῇς. Τί οὖν ὁ κακοδόξων ἔλεγχος λεπρός; Κύριε, ἐὰν θέλῃς, δύνασαί με καθαρίσαι. Οὐ λέγω, παρακάλεσον, ἀλλ' αὐθέντισον· οὐ λέγω, πρόσευξαι, ἀλλ', ἴασαι. Ἴδιον γὰρ Θεοῦ ἰδίῳ θελήματι θεραπεύειν, οὐχὶ δὲ ἀλλοτρίῳ νεύματι.\n\nΚύριε, ἐὰν θέλῃς, δύνασαί με καθαρίσαι. Ἤκουσα γὰρ τοῦ προφήτου λέγοντος· Ὁ Θεὸς ἡμῶν ἐν τῷ οὐρανῷ καὶ ἐν τῇ γῇ πάντα ὅσα ἠθέλησεν ἐποίησεν. Ἐπεὶ οὖν πάντα θελήσει παρήγαγες εἰς τὸ εἶναι, καὶ οὐρανοὺς μὲν ἐξέτεινας ὡσεὶ δέῤῥιν, γῆν δὲ ὑφήπλωσας ὡς σινδόνα, τὰ μεταξὺ δὲ τούτων πολυμόρφως ἀμφιάσας· ἀπόδος κἀμοὶ τὸ τῆς φύσεως ἱμάτιον, ὅπως τὸν μὲν νόμον ὡς φορτικὸν ἐκκλίνω, τὴν δὲ χάριν ὡς φιλάνθρωπον δοξάσω, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, σὺν τῷ Πατρὶ καὶ τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"The leprous skin, wholly filthy, stained his orthodox opinion; the disease crept from without, for within it found no pasture; it devoured the body, but did not touch the soul; it bore an insulting title, but the companion did not approach; he was full of leprosy, but he hated the lawless Uzziah; the synagogue thrust him away, but the Church embraced him; Moses insulted him, but Christ healed him. Here he is healed, and there he is commanded to offer the gifts of healing. Why? So that both the philanthropy of the Lord Christ might be known, and the mercantile spirit of the covetous Jews might be revealed. What then does the reproach of the heterodox, the leper, say? \"Lord, if you wish, you are able to cleanse me.\" I do not say, \"Beseech,\" but \"Exercise authority\"; I do not say, \"Pray,\" but \"Heal.\" For it is proper to God to heal by his own will, not by another's nod.\n\n\"Lord, if you wish, you are able to cleanse me.\" For I heard the prophet saying, \"Our God in heaven and on earth did all that he wished.\" Since, then, you brought all things into being by will, and stretched out the heavens like a skin, and spread out the earth like a linen cloth, and clothed the things between them in manifold forms, restore to me also the garment of nature, so that I may shun the law as burdensome and glorify grace as philanthropic, in Christ Jesus our Lord, with the Father and the Holy Spirit, unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ὀζίαν","severity":"info","text":"Uzziah, king of Judah, was struck with leprosy for usurping the priestly office (2 Chronicles 26). Chrysostom contrasts the leper's hatred of Uzziah with his own condition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ Θεὸς ἡμῶν ἐν τῷ οὐρανῷ καὶ ἐν τῇ γῇ πάντα ὅσα ἠθέλησεν ἐποίησεν","severity":"info","text":"This is a paraphrase of Psalm 135:6 LXX (136:6 MT): 'Our God in heaven and on earth did all that he wished.' The leper cites it to argue God's absolute power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὁλόῤῥυπος","severity":"info","text":"The rare adjective 'wholly filthy' intensifies the leper's physical state, contrasting with the spiritual purity of his 'orthodox opinion' (ὀρθόδοξον γνώμην).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Κύριε, ἐὰν θέλῃς, δύνασαί με καθαρίσαι","severity":"info","text":"The leper's direct speech, repeated verbatim, frames the homily's climax: it asserts Christ's divine authority to heal by will alone, not by petition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Ἐκκλησία","severity":"info","text":"Chrysostom contrasts the synagogue's rejection with the Church's embrace, reflecting late 4th-century anti-Jewish polemic common in his Antioch and Constantinople homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐφύβριστον τίτλον","severity":"caution","text":"The phrase 'insulting title' likely refers to the leper's condition as a mark of divine punishment, but the exact referent (e.g., 'leper' as a social label) is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the leper is not named; he may be a composite figure or a specific biblical leper (e.g., Naaman or Uzziah). The phrase 'the reproach of the heterodox' suggests a symbolic reading.","The 'companion' (συνοδοιπόρος) that did not approach is unclear: possibly the disease's moral corruption or a personified vice."],"confidence":"high","notes":[]}]}