{"slug":"khazarzar-john-chrysostom-in-mediam-pentecosten","id":"greek:khazarzar:khazarzar-john-chrysostom-in-mediam-pentecosten","title":"In mediam pentecosten","title_source":"In mediam pentecosten","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":"2026-11-15T06:34:21Z","cost_usd":0.002927},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-in-mediam-pentecosten","work_id":"khazarzar-john-chrysostom-in-mediam-pentecosten","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%20mediam%20pentecosten.pdf"},"stats":{"passages":5,"english_words":1141,"coptic_letters":0,"source_letters":4550,"commentary_units":30,"commentary_kinds":8,"derived_notes":1,"ambiguities":6,"work_notes":5,"external_links":0,"timeline":4},"summary":{"work":"khazarzar-john-chrysostom-in-mediam-pentecosten","abstract":"This homily, attributed to John Chrysostom, celebrates Pentecost as the completion of the paschal cycle and the descent of the Holy Spirit. Delivered in a festive, exhortatory register, it alludes to the Beatitudes, the healing of Peter's mother-in-law, the raising of Lazarus, and John 7:14. The text survives in multiple Greek manuscripts and was read in Byzantine liturgical tradition on Pentecost Tuesday, though its attribution was occasionally questioned. The English draft is a modern paraphrase and should not be used for close analysis.","historical_context":"The homily is attributed to John Chrysostom (c. 347–407), likely delivered during his Antiochene period (c. 386–397), though no firm external evidence confirms this specific piece. It was composed in Greek for a Christian community in Antioch, a major center of early Christianity. The genre is a festal homily, part of Chrysostom's extensive corpus of sermons on liturgical feasts. The text survives in multiple Greek manuscripts, but the edition by khazarzar does not specify its manuscript base or collation history, limiting verification. It was read in Byzantine liturgical tradition on Pentecost Tuesday, as attested in some menologia, indicating its integration into the liturgical cycle. The homily's attribution to Chrysostom was occasionally questioned, reflecting broader debates about the authenticity of some works in his corpus.","significance":"This homily illustrates Chrysostom's rhetorical style and his exegetical method of linking Old and New Testament typologies. It provides insight into the development of Pentecost liturgy in the late fourth century and the reception of Chrysostom's works in Byzantine tradition. Its uncertain dating and manuscript transmission highlight challenges in patristic scholarship.","timeline":[{"date":"c. 347–407","event":"Life of John Chrysostom"},{"date":"c. 386–397","event":"Probable date of composition (Antiochene period)"},{"date":"4th–5th c.","event":"Transmission in Greek manuscripts"},{"date":"Byzantine period","event":"Use in liturgical tradition on Pentecost Tuesday"}],"relations":[{"work":"Homily on Pentecost (CPG 4331)","relation":"Another Pentecost homily by Chrysostom, possibly related in content","key":"","label":null,"url":null},{"work":"Matthew 5:1–12","relation":"Alluded to in the homily","key":"","label":null,"url":null},{"work":"John 7:14","relation":"Quoted in the homily","key":"","label":null,"url":null},{"work":"John 5:2–9","relation":"Associated with the Sheep Pool (Bethesda) mentioned in the homily","key":"","label":null,"url":null}],"external_links":[],"cautions":["The dating of this homily is uncertain; no firm external evidence confirms it as Chrysostom's work from his Antiochene period.","The edition by khazarzar does not specify its manuscript base or collation history, limiting verification of the Greek text.","Attribution to Chrysostom was occasionally questioned in Byzantine tradition.","The English draft is a modern paraphrase and should not be used for close analysis."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000364,"generated":"2026-11-15T06:34:21Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/In%20mediam%20pentecosten.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-in-mediam-pentecosten","status":"pass","blocking":[],"warnings":[],"stats":{"passages":5,"translated":5,"commentary_passages":5,"commentary_units":30,"english_words":1141,"source_letters":4550,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The homily is delivered in a festive, exhortatory register, celebrating Pentecost as the completion of the paschal cycle and the descent of the Holy Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"The dating of this homily is uncertain; Chrysostom’s Pentecost sermons are generally placed in his Antiochene period (c. 386–397), but no firm external evidence confirms this specific piece.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"info","text":"The text survives in multiple Greek manuscripts, but the edition by khazarzar does not specify its manuscript base or collation history, limiting verification of the Greek text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This homily was read in Byzantine liturgical tradition on Pentecost Tuesday, as attested in some menologia, though its attribution to Chrysostom was occasionally questioned.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The English draft provided is a modern paraphrase; it does not preserve Chrysostom’s rhetorical figures or scriptural allusions with precision, and should not be used for close 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: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 5 narrative."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 1:29."},{"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":5},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Εἰς τὴν μεσοπεντηκοστήν.\n\nὍπου δ' ἂν ὁ Δεσπότης ὡς πηγὴ ζωῆς σωματικῶς παραγίνεται, πολλοὺς καὶ διαφόρους ἀποῤῥεῖ τοὺς τῆς φιλανθρωπίας κρουνούς. Ἀνῆλθεν εἰς ὄρος μετὰ τῶν μαθητῶν, καὶ τὰ τῶν μακαρισμῶν τοῖς ἀκροωμένοις προβάλλεται ῥεῖθρα· κατῆλθεν ἐκεῖθεν, καὶ τοῖς ποικίλαις νόσοις ἐνεχομένοις ὀχετοὺς ἰαμάτων κατέχεεν· ἐπέστη τῇ προβατικῇ κολυμβήθρᾳ, καὶ τὸν παράλυτον τὴν ῥῶσιν ἐπότισεν· εἰσῆλθεν εἰς τὸν οἶκον τοῦ Πέτρου, καὶ τὴν τούτου πενθερὰν πυρετῷ φλεγομένην ἐδρόσισε· κατέλαβε τὴν Βηθανίαν, καὶ ζωῆς ποτήριον τὸν τετραήμερον Λάζαρον ἐπότισεν· ὑπήντησε τῷ λεπρῷ, καὶ τὰς τοῦ πάθους φολίδας τῷ σπόγγῳ τῆς φιλανθρωπίας ἀπέσμηξεν; ἐπέστη τῇ συναγωγῇ, καὶ τὸν ξηρὸν τῆς χειρὸς βλαστὸν πρὸς κίνησιν ἐνεργὸν ἐνότισε· παρέβαλε τοῖς γάμοις, καὶ παραδοξοποιίας οἶνον τοῖς κληθεῖσιν ἐκέρασε· καὶ ἄλλα μυρία, ἅπερ ἀριθμεῖν δυσχερές.\n\nἈνέβη καὶ σήμερον εἰς τὸ ἱερὸν, καὶ τοὺς τῆς διδασκαλίας τοῖς ἀκροωμένοις ποταμοὺς προεβάλετο. Ἠκούσατε γὰρ τῆς εὐαγγελικῆς ἀναγνώσεως, ἣν προσφόρως ἡμῖν καὶ κατὰ τὴν μέσην τῆς ἑορτῆς ἐφ' ὑψηλοῦ βήματος ἑστὼς ὁ εὐαγγελιστὴς μεγαλοφώνως ἀνέκραξε, καθάπερ τινὶ σάλπιγγι τῇ φωνῇ τοῦ Λευΐτου χρησάμενος. Ἤδη δὲ, φησὶ, τῆς ἑορτῆς μεσούσης ἀνέβη ὁ Ἰησοῦς εἰς τὸ ἱερὸν, καὶ ἐδίδασκε γέμον καὶ αὐτὸ φιλανθρωπίας τὸ γράμμα. Οὐ γὰρ εἶπε, διωγμῶν ἐνεστώτων, ἢ, λύπης παρούσης, ἢ, ἀθυμίας τοὺς μαθητὰς κατεχούσης, καὶ τοιούτων ἄλλων τινῶν ὑφήγησιν, περὶ ὧν συνεχῶς ἡ τῶν ἀποστόλων ἐκωμῴδησε πρᾶξις· ἀλλὰ τί φησιν; Ἤδη τῆς ἑορτῆς μεσούσης. Τί μεσούσης τῆς ἑορτῆς, εἰπὲ, Ἰωάννη;","english":"On the Mid-Pentecost.\n\nWherever the Master is present bodily as a source of life, he pours forth many and various streams of philanthropy. He went up onto a mountain with his disciples, and set before his hearers the streams of the Beatitudes. He came down from there, and poured channels of healings upon those afflicted with various diseases. He stood at the Sheep Pool, and gave strength to the paralytic. He entered the house of Peter, and cooled his mother-in-law, burning with fever. He arrived at Bethany, and gave the cup of life to the four-day-dead Lazarus. He met the leper, and wiped away the scales of the affliction with the sponge of philanthropy. He stood in the synagogue, and moistened the withered shoot of the hand, making it active for movement. He attended the wedding, and mixed the wine of wonder-working for those invited. And countless other things, which it is difficult to enumerate.\n\nHe went up today also into the Temple, and set before his hearers the rivers of teaching. For you heard the Gospel reading, which the Evangelist, standing on a high bema, fittingly proclaimed to us also on the middle of the feast, using the voice of the Levite as if it were a trumpet. “Already,” he says, “the feast being at its midpoint, Jesus went up into the Temple and taught.” The passage itself is full of philanthropy. For he did not say, “persecutions being imminent,” or “grief being present,” or “despondency holding the disciples,” or some other such narrative, about which the Acts of the Apostles often speaks. But what does he say? “Already the feast being at its midpoint.” What is the feast being at its midpoint, tell me, John?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Εἰς τὴν μεσοπεντηκοστήν","severity":"info","text":"The title indicates the homily is for the feast of Mid-Pentecost, the midpoint between Easter and Pentecost.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνῆλθεν εἰς ὄρος μετὰ τῶν μαθητῶν","severity":"info","text":"Alludes to the Beatitudes (Matthew 5:1–12) and the healing of Peter's mother-in-law (Matthew 8:14–15).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν τετραήμερον Λάζαρον","severity":"info","text":"Refers to the raising of Lazarus (John 11:17–44), described as four days dead.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἤδη τῆς ἑορτῆς μεσούσης","severity":"info","text":"Quotes John 7:14, where Jesus goes up to the Temple at the midpoint of the Feast of Tabernacles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῇ προβατικῇ κολυμβήθρᾳ","severity":"info","text":"The Sheep Pool (Bethesda) was a site in Jerusalem known for healing miracles, associated with John 5:2–9.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀνέβη καὶ σήμερον","severity":"info","text":"The homily shifts from a catalogue of Christ's miracles to the present Gospel reading, linking past and present.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The feast referred to in the Gospel quotation (John 7:14) is the Feast of Tabernacles, but Chrysostom applies it to Mid-Pentecost, creating a typological reading."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Ἡρώδης τὰς χεῖρας ἐπέβαλε; συμβούλιον πονηρὸν ὁ τῶν Ἰουδαίων συνεκρότησε δῆμος; πάλιν πρὸς προδοσίαν Ἰούδας; Οὐχὶ, φησίν· ἀλλὰ τί; Ἀνέβη ὁ Ἰησοῦς εἰς τὸ ἱερὸν, καὶ ἐδίδασκε. Τὰ πρέποντα τῷ Χριστῷ παρατέθεικας τῷ Χριστῷ, τὴν ἁρμόζουσαν αὐτῷ πρᾶξιν προσήνωσας.\n\nἜργον γὰρ λόγου τὸ λαλεῖν, καὶ διδασκάλου τὸ διδάσκειν, καὶ Χριστοῦ τὰ τῆς ὠφελείας τοῖς ἀκροωμένοις προΐεσθαι ῥήματα. Ἀνέβη ὁ Ἰησοῦς εἰς τὸ ἱερὸν, καὶ ἐδίδασκεν. Ὢ τῆς ἀνυπερβλήτου φιλανθρωπίας! Ὅπου κατὰ μικρὸν ἐλιθάζετο, ἐκεῖ ταῖς τῶν λόγων διδασκαλίαις τοὺς λιθάζοντας ἐπλούτιζεν. Ἀνέβη ὁ Ἰησοῦς εἰς τὸ ἱερὸν, καὶ ἐδίδασκεν. Ὅπου τὰ Μωϋσέως ἀνεγινώσκετο νόμιμα, ἐκεῖ τὰ τῆς χάριτος παρετίθη διδάγματα, οὐ καταργῶν τὸν νόμον, ἀλλὰ πληρωτὴς τοῦ νόμου γινόμενος. Αὐτὸς γὰρ καὶ ἐν τοῖς Εὐαγγελίοις ἀνέκραξεν, Οὐκ ἦλθον καταλῦσαι τὸν νόμον, ἀλλὰ πληρῶσαι· καὶ Παῦλος διὰ στόματος ἔχων τὸν Δεσπότην φθεγγόμενον, Τέλος γὰρ νόμου, φησὶ, Χριστὸς εἰς δικαιο σύνην. Ἤδη δὲ τῆς ἑορτῆς μεσούσης, ἀνέβη ὁ Ἰησοῦς εἰς τὸ ἱερὸν, καὶ ἐδίδασκε, πάντας τῆς προσευχῆς ἐνδιδάσκων τὸν τόπον, ἐκεῖσε τὸν τῆς κατηχήσεως ποιούμενος λόγον ὡς Λόγος, ἔνθα καὶ τὸ πονηρευόμενον συνέδριον ἤθροισται. Ὁ κατὰ τὴν τάξιν Μελχισεδὲκ ἱερεὺς ἀνέβη εἰς τὸ ἱερὸν, καὶ ἐδίδασκε, πολλῶν μὲν ἀκουόντων, οὐδενὸς δὲ τῶν Ἰουδαίων μανθάνοντος.","english":"Did Herod lay hands on him? Did the wicked council of the Jews convene? Did Judas again turn to betrayal? No, he says. But what? Jesus went up into the temple and taught. You have set before Christ what is fitting for Christ, you have presented the action that befits him.\n\nFor it is the work of speech to speak, and of a teacher to teach, and of Christ to pour forth words of benefit to his hearers. Jesus went up into the temple and taught. O the unsurpassable philanthropy! Where he was being stoned little by little, there he enriched the stoners with the teachings of his words. Jesus went up into the temple and taught. Where the laws of Moses were read, there he set forth the teachings of grace, not abolishing the law, but becoming the fulfiller of the law. For he himself cried out in the Gospels, \"I did not come to destroy the law, but to fulfill it\"; and Paul, having the Master speaking through his mouth, says, \"For the end of the law is Christ for righteousness.\" And now, at the midpoint of the feast, Jesus went up into the temple and taught, instructing all as to the place of prayer, making his catechetical discourse there as the Word, where the wicked council was also assembled. The priest according to the order of Melchizedek went up into the temple and taught, with many listening, but none of the Jews learning.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀνέβη ὁ Ἰησοῦς εἰς τὸ ἱερὸν, καὶ ἐδίδασκε","severity":"info","text":"The phrase 'Jesus went up into the temple and taught' is repeated three times as a rhetorical refrain, structuring the homily around this action.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἦλθον καταλῦσαι τὸν νόμον, ἀλλὰ πληρῶσαι","severity":"info","text":"Chrysostom quotes Jesus' saying about fulfilling the law, likely from Matthew 5:17, though the exact wording is not verbatim in the canonical Gospels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τέλος γὰρ νόμου, φησὶ, Χριστὸς εἰς δικαιοσύνην","severity":"info","text":"This citation of Paul echoes Romans 10:4 or Galatians 3:24, where Christ is presented as the fulfillment of the law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μελχισεδὲκ","severity":"info","text":"Melchizedek, the priest-king of Genesis 14, is invoked as a typological figure for Christ, emphasizing Christ's dual role as priest and king.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φιλανθρωπίας","severity":"info","text":"Philanthropia (φιλανθρωπία) is a key virtue in Chrysostom's thought, denoting divine love for humanity manifested in Christ's teaching despite persecution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οὐδενὸς δὲ τῶν Ἰουδαίων μανθάνοντος","severity":"info","text":"The remark that 'none of the Jews learned' reflects Chrysostom's anti-Jewish rhetoric, common in his homilies, and should be read in its historical context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Οὐχὶ, φησίν' ('No, he says') leaves unclear who the speaker is; likely Chrysostom ventriloquizing an imagined interlocutor or the Gospel narrative itself.","The exact source of the Jesus logion about fulfilling the law is not identified; it may be a paraphrase or a lost variant."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Περὶ αὐτῶν γὰρ ὁ προαγορεύων ἐβόα, Ὀφθαλμοὺς ἔχουσι, καὶ οὐ βλέπουσιν· ὦτα ἔχουσι, καὶ οὐκ ἀκούουσιν. Ἀνέβη ὁ Ἰησοῦς εἰς τὸ ἱερὸν, καὶ ἐδίδασκε, τὴν τῶν θεομάχων ἄνοιαν στηλιτεύων· ἀνέβη εἰς τὸ ἱερὸν, ἵνα τῆς οὐρανίου διδασκαλίας ἀναπετάσας τὰ δίκτυα, λογικὴν ἐξ ἀνθρώπων ποιήσηται θήραν· ἀνέβη εἰς τὸ ἱερὸν ὁ Ἰησοῦς, ἀνῆλθεν· ἀλλ' Ἰουδαῖοι κατῆλθον τῆς πίστεως. Ἤδη δὲ τῆς ἑορτῆς\n\nμεσούσης, ἀνέβη ὁ Ἰησοῦς εἰς τὸ ἱερὸν, καὶ ἐδίδασκεν. Ἐθαύμαζον οὖν οἱ Ἰουδαῖοι λέγοντες· Πῶς οὗτος οἶδε γράμματα, μὴ μεμαθηκώς; Ἐθαύμαζον, ἀλλ' οὐκ ἐπίστευον· κατεπλήττοντο τὴν τῆς σοφίας ὑπερβολὴν, ἀλλ' οὐ μετεγίνωσκον, τῇ τῆς κακίας πεπληρωμένοι δεινότητι. Ἐθεώρουν τὸν ἰατρὸν προτιθέντα τὰ φάρμακα, καὶ νοσοῦντες τὴν θεραπείαν οὐ προσεδέχοντο· ἔβλεπον τὸν ῥυόμενον, καὶ τὴν αἰχμαλωσίαν ἐφίλουν· ἔχοντες ἐν μέσῳ τῶν ἀγαθὼν τὸν λειμῶνα· τὰς ἀκάνθας συνέλεγον· τοῦ λιμένος παρόντος, ἐναυάγουν οἱ δεινοί· σοφίας προχεούσης τὰ θεῖα διδάγματα, τῶν φόνων ἀποπλύνασθαι τὸν βρόμον οὐκ ἤθελον· Χριστοῦ τὰς πτέρυγας τῆς φιλανθρωπίας ἁπλοῦντος, σκέπεσθαι οὐκ ἠνείχοντο τῶν ἐχιδνῶν τὰ γεννήματα. Ποσάκις γὰρ, φησὶν, ἐν τοῖς Εὐαγγελίοις, ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα ὑμῶν, ὡς ὄρνις τὰ νοσσία ἑαυτῆς· καὶ οὐκ ἐθελήσατε; Ἐθαύμαζον οὖν οἱ Ἰουδαῖοι λέγοντες, Πῶς οὗτος οἶδε γράμματα, μὴ μεμαθηκώς; Ὢ τῶν πραγμάτων! Νόμον ἀγνοεῖς, Ἰουδαῖε, καὶ ἀγνοεῖς τὰ τοῦ νόμου παιδεύματα; λέγεις, Πῶς οὗτος οἶδε γράμματα, μὴ μεμαθηκώς;","english":"For concerning them the one who foretold cried out, \"They have eyes, and do not see; they have ears, and do not hear.\" Jesus went up into the temple and taught, exposing the folly of the God-fighters; he went up into the temple so that, having spread the nets of heavenly teaching, he might make a rational catch of men; Jesus went up into the temple, he ascended; but the Jews descended from faith. Already, when the feast was at its midpoint, Jesus went up into the temple and taught. The Jews then marveled, saying, \"How does this man know letters, not having learned?\" They marveled, but they did not believe; they were struck by the excess of wisdom, but they did not change their minds, filled as they were with the terrible nature of their wickedness. They beheld the physician setting forth the remedies, and, though sick, they did not accept the treatment; they saw the one who was rescuing them, and they loved their captivity; having in their midst the meadow of good things, they gathered thorns; with the harbor present, the wretches were shipwrecked; with wisdom pouring forth divine teachings, they did not wish to wash away the stench of their murders; with Christ spreading the wings of his philanthropy, the offspring of vipers would not suffer themselves to be sheltered. For how many times, he says, in the Gospels, did I wish to gather your children together, as a hen gathers her chicks, and you did not wish it? The Jews then marveled, saying, \"How does this man know letters, not having learned?\" O the things that happen! Do you not know the Law, O Jew, and do you not know the teachings of the Law? You say, \"How does this man know letters, not having learned?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὀφθαλμοὺς ἔχουσι, καὶ οὐ βλέπουσιν· ὦτα ἔχουσι, καὶ οὐκ ἀκούουσιν","severity":"info","text":"This is a paraphrase of Jeremiah 5:21 (LXX), where the prophet rebukes Israel for spiritual blindness and deafness. Chrysostom applies it to the Jews rejecting Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θεομάχων","severity":"info","text":"The term 'God-fighters' (θεομάχων) is a Chrysostomian epithet for Jews, portraying them as opponents of God. It recurs in his homilies to intensify the polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὴν τῶν θεομάχων ἄνοιαν στηλιτεύων","severity":"info","text":"The verb στηλιτεύων ('exposing') derives from στήλη (pillar), used for public denunciation. Chrysostom employs it to frame his own preaching as a corrective to Jewish folly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ποσάκις γὰρ, φησὶν, ἐν τοῖς Εὐαγγελίοις","severity":"info","text":"Chrysostom inserts a direct address from Christ ('he says') into the narrative, shifting from third-person exposition to a rhetorical question. This mimics a homiletic dialogue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὡς ὄρνις τὰ νοσσία ἑαυτῆς","severity":"info","text":"The hen-and-chicks simile echoes a common patristic image for Christ's protective care, found in Matthew 23:37 and later in Chrysostom's homilies on Matthew.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἰουδαῖοι","severity":"caution","text":"Chrysostom's portrayal of Jews as stubborn and wicked reflects the adversus Judaeos tradition, not historical reality. Modern readers should recognize this as rhetorical polemic, not objective description.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Περὶ αὐτῶν γὰρ ὁ προαγορεύων ἐβόα' could refer to a specific prophet (Jeremiah) or a generic foreteller; the context favors Jeremiah. The identity of 'the one who foretold' is not explicitly named in the text."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Εἰπέ μοι, ὦ τῆς ἀληθείας ἐχθρὲ, πῶς ὁ Ἀδὰμ, γράμματα μὴ μεμαθηκὼς, τοῖς θηρίοις προσφόρους τὰς ὀνομασίας ἐπέθηκε; Τὸν δοῦλον οὐκ ἐρωτᾷς, καὶ τὸν Δεσπότην λογοθετεῖς λέγων, Πῶς οὗτος οἶδε γράμματα; Ἀπεκρίθη ὁ Ἰησοῦς, καὶ εἶπεν· Ἡ ἐμὴ διδαχὴ οὐκ ἔστιν ἐμὴ, ἀλλὰ τοῦ πέμψαντός με Πατρός. Καὶ πότε Θεὸς κατὰ μετάβασιν ἀποστέλλεται τόπου; πότε δὲ ὁ τὰ πάντα πληρῶν ἔνθα πάρεστιν ἔρχεται; Πρὸς τοὺς Ἰουδαίους ὁ λόγος, οὐ πρὸς τοὺς εὐσεβῶς μανθάνειν εἰδότας ἡ ῥῆσις. Ἡ ἐμὴ διδαχὴ οὐκ ἔστιν ἐμὴ, ἀλλὰ τοῦ πέμψαντός με Πατρὸς, ὅς μοι καὶ τὴν ἐξ οὐρανοῦ μαρτυρίαν ἐπὶ πάντων ὑμῶν προεβάλετο λέγων· Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητός. Περὶ ἐμοῦ καὶ Ἰωάννης ἀνέκραξεν· Ἴδε ὁ ἀμνὸς τοῦ Θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου. Ἀμνὸς γὰρ ἀληθῶς ὁ Χριστὸς, ὁ σήμερον ἀνελθὼν εἰς τὸ ἱερὸν, καὶ τὴν τῆς ἀληθείας φωνὴν ὁ Ἰωάννης ἐπ' αὐτῷ προεβάλετο. Φωνὴ γὰρ ὢν, δεόντως τὸν λόγον ἐνεκωμίασε· λύχνος ὢν, τοῦ ἡλίου τὰς λαμπάδας ἐγνώρισεν· ὡς πρόδρομος, ἐμήνυσε τὸν ἐρχόμενον· ὡς αὐγὴ, τὸν ὄρθρον ἐκήρυξεν· ὡς στρατιώτης, τὸ τοῦ βασιλέως ἐδημοσίευσεν ὄνομα.","english":"Tell me, O enemy of truth, how did Adam, not having learned letters, impose fitting names upon the beasts? You do not question the servant, yet you interrogate the Master, saying, \"How does this one know letters?\" Jesus answered and said, \"My teaching is not mine, but belongs to the Father who sent me.\" And when is God sent by way of a change of place? And when does He who fills all things come where He is already present? The word is directed to the Jews, the statement not to those who know how to learn piously. \"My teaching is not mine, but belongs to the Father who sent me,\" who also set forth for me the testimony from heaven before all of you, saying, \"This is my beloved Son.\" Concerning me, John also cried out, \"Behold the Lamb of God, who takes away the sin of the world.\" For truly Christ is the Lamb, who today went up into the temple, and John set forth the voice of truth concerning him. For being a voice, he fittingly praised the Word; being a lamp, he made known the rays of the sun; as a forerunner, he announced the one coming; as the dawn, he proclaimed the morning; as a soldier, he published the name of the king.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἴδε ὁ ἀμνὸς τοῦ Θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου","severity":"info","text":"This is a quotation of John the Baptist's declaration about Jesus, likely from a liturgical or apocryphal source; it echoes John 1:29 but adds the phrase about taking away the sin of the world.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀμνὸς","severity":"info","text":"The term 'lamb' (ἀμνὸς) is applied to Christ, linking him to the sacrificial lamb of the Old Testament and to John the Baptist's proclamation; Chrysostom uses it to emphasize Christ's role as the one who removes sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πῶς ὁ Ἀδὰμ, γράμματα μὴ μεμαθηκὼς, τοῖς θηρίοις προσφόρους τὰς ὀνομασίας ἐπέθηκε","severity":"info","text":"Chrysostom references the tradition that Adam named the animals (cf. Genesis 2:19-20) to argue that divine knowledge does not require human learning, countering Jewish objections to Jesus' authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πρὸς τοὺς Ἰουδαίους ὁ λόγος, οὐ πρὸς τοὺς εὐσεβῶς μανθάνειν εἰδότας ἡ ῥῆσις","severity":"info","text":"This sentence marks a rhetorical shift, clarifying that the preceding argument is directed against Jewish opponents, not against pious learners; it structures the passage as a polemical aside.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Φωνὴ γὰρ ὢν, δεόντως τὸν λόγον ἐνεκωμίασε· λύχνος ὢν, τοῦ ἡλίου τὰς λαμπάδας ἐγνώρισεν","severity":"info","text":"Chrysostom draws a series of analogies between John the Baptist and Christ: voice/Word, lamp/sun, forerunner/arriving one, dawn/morning, soldier/king; these are common patristic parallels for the relationship of John to Jesus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἀπεκρίθη ὁ Ἰησοῦς, καὶ εἶπεν· Ἡ ἐμὴ διδαχὴ οὐκ ἔστιν ἐμὴ, ἀλλὰ τοῦ πέμψαντός με Πατρός","severity":"caution","text":"This saying of Jesus is not found in the canonical Gospels; it may be a paraphrase or a citation from an apocryphal source, and its authenticity is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the quotation attributed to Jesus ('My teaching is not mine...') is unclear; it may be from a lost apocryphal gospel or a free composition by Chrysostom. The phrase 'Ἴδε ὁ ἀμνὸς τοῦ Θεοῦ' is not verbatim in the New Testament, suggesting a liturgical or paraphrastic origin."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 1:29","text":"The English carries the scriptural phrase “the lamb of god”, which matches John 1:29. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":5,"ref":"p5","source":"Ἴδε ὁ ἀμνὸς τοῦ Θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου· ἀμνὸς, ὃν ἀμνὰς μὲν παρθένος ἀσπόρως συλλαβοῦσα, ἀφθόρως ἐγέννησεν, ἡ φάτνη δὲ, ὡς χλοηφόρον, παιδίον αὐτὸν ὑπεδέξατο, ἔλουσε δὲ ὁ Ἰορδάνης, ὁ Ἰωάννης ἐβάπτισεν, Ἰούδας τοῖς Ἰουδαίοις ἐπώλησεν, ἔσφαξε Πιλᾶτος, ὁ τάφος προέθηκεν, καὶ ἡμεῖς ὠψωνήσαμεν, καὶ τῷ πόκῳ γυμνοὺς ὄντας ἐκ τῆς παραβάσεως τοῦ Ἀδὰμ τοὺς πάντας ἠμφίασεν. Αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"Behold the lamb of God, who takes away the sin of the world: a lamb whom a ewe, a virgin, conceived without seed and bore without corruption; the manger, as though it were a grass-bearer, received him as a child; the Jordan washed him, John baptized him, Judas sold him to the Jews, Pilate slaughtered him, the tomb set him forth, and we purchased him, and with his fleece he clothed all who were naked from the transgression of Adam. Glory to him for the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀμνὸς τοῦ Θεοῦ","severity":"info","text":"The phrase 'lamb of God' is a standard Christological title, but here it is developed into an extended metaphor of a lamb processed from conception to sale and slaughter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀμνὰς","severity":"info","text":"'A ewe' (ἀμνάς) is a female lamb; the wordplay with ἀμνός (lamb) emphasizes the paradox of the virgin mother as both ewe and virgin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀσπόρως συλλαβοῦσα","severity":"info","text":"The phrase 'conceived without seed' echoes the virgin birth tradition (cf. Luke 1:34-35) and patristic teaching on Mary's conception of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὠψωνήσαμεν","severity":"info","text":"'We purchased' (ὠψωνήσαμεν) uses a commercial verb; the congregation metaphorically buys the lamb's fleece, alluding to the redemption of humanity through Christ's sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a single periodic sentence listing actions from conception to purchase, culminating in the clothing of the naked, a rhetorical climax.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This passage is the conclusion of a homily for mid-Pentecost; the doxology 'Glory to him for the ages of ages. Amen.' is a standard liturgical closing.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the ewe' is not explicitly Mary but is implied by the virgin birth context; the phrase 'we purchased' may refer to the congregation's liturgical participation or to the act of redemption."],"confidence":"high","notes":[]}]}