{"slug":"khazarzar-john-chrysostom-in-parabolam-samaritani","id":"greek:khazarzar:khazarzar-john-chrysostom-in-parabolam-samaritani","title":"In parabolam Samaritani","title_source":"In parabolam Samaritani","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":"2026-11-15T06:46:51Z","cost_usd":0.004497},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-in-parabolam-samaritani","work_id":"khazarzar-john-chrysostom-in-parabolam-samaritani","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%20parabolam%20Samaritani.pdf"},"stats":{"passages":8,"english_words":1939,"coptic_letters":0,"source_letters":8707,"commentary_units":47,"commentary_kinds":7,"derived_notes":0,"ambiguities":10,"work_notes":5,"external_links":0,"timeline":4},"summary":{"work":"khazarzar-john-chrysostom-in-parabolam-samaritani","abstract":"This homily by John Chrysostom offers a rhetorical exposition of the parable of the Good Samaritan (Luke 10:30–37), weaving together literal, moral, and typological interpretations characteristic of Antiochene exegesis. The text survives in multiple Greek manuscripts, but the modern digital edition from khazarzar lacks critical apparatus and clear manuscript provenance. The homily's dating is uncertain, and it is not securely placed within Chrysostom's known series on Luke or Acts. The work was widely copied and translated into Syriac, Armenian, and Latin, influencing both Eastern and Western monastic lectio divina.","historical_context":"The homily was likely composed in the late 4th century, during Chrysostom's tenure as a presbyter in Antioch (c. 386–397) or as bishop of Constantinople (398–404). Antioch was a major center of Antiochene exegesis, emphasizing literal and historical interpretation, though Chrysostom also employed typology and moral application. The text reflects the community's engagement with Gospel parables in liturgical or catechetical settings. Transmission is complex: the homily circulated among Chrysostom's many homilies on the New Testament, often grouped with his series on Luke or on the parables. It was later translated into Syriac, Armenian, and Latin, indicating wide readership in monastic and scholastic contexts. The khazarzar edition is a modern digital transcription without collation of witnesses, so its textual basis is unclear.","significance":"This homily exemplifies Chrysostom's pastoral and exegetical method, blending Antiochene literalism with moral exhortation. It also illustrates the early Christian reception of the Good Samaritan parable, including anti-Jewish polemic and allegorical interpretation of place names. The work's wide translation history shows its influence on later monastic and homiletic traditions.","timeline":[{"date":"late 4th c.","event":"Probable composition by John Chrysostom in Antioch or Constantinople"},{"date":"5th–6th c.","event":"Translation into Syriac, Armenian, and Latin"},{"date":"Medieval period","event":"Widespread copying and use in monastic lectio divina"},{"date":"Modern","event":"Digital transcription by khazarzar without critical apparatus"}],"relations":[{"work":"Luke 10:30–37","relation":"Biblical source of the parable expounded in the homily","key":"","label":null,"url":null},{"work":"Chrysostom's Homilies on Luke","relation":"Part of a larger corpus of homilies on the Gospel of Luke","key":"","label":null,"url":null},{"work":"Antiochene exegesis","relation":"Exemplifies the literal and moral interpretive tradition of Antioch","key":"","label":null,"url":null},{"work":"Patristic anti-Jewish polemic","relation":"Contains polemical contrasts between the Samaritan and the priest/Levite","key":"","label":null,"url":null},{"work":"Monastic lectio divina","relation":"Influenced Eastern and Western monastic reading practices","key":"","label":null,"url":null}],"external_links":[],"cautions":["The dating of this homily is uncertain; it is not securely placed within Chrysostom's known series on Luke or Acts.","The khazarzar edition lacks critical apparatus, variant readings, and source references; its textual basis is unclear.","Readers cannot verify the Greek text against any known manuscript or printed edition."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.00044,"generated":"2026-11-15T06:46:50Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/In%20parabolam%20Samaritani.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-in-parabolam-samaritani","status":"pass","blocking":[],"warnings":[],"stats":{"passages":8,"translated":8,"commentary_passages":8,"commentary_units":47,"english_words":1939,"source_letters":8707,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The homily is a rhetorical exposition of the parable of the Good Samaritan (Luke 10:30–37), typical of Chrysostom's Antiochene exegesis: literal, moral, and typological layers are interwoven.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"The dating of this homily is uncertain; it is not securely placed within Chrysostom's known series on Luke or Acts. The khazarzar edition provides no manuscript or critical apparatus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"info","text":"The text survives in multiple Greek manuscripts, but the khazarzar edition is a modern digital transcription without collation of witnesses. Its textual basis is therefore unclear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition lacks critical apparatus, variant readings, and source references. Readers cannot verify the Greek text against any known manuscript or printed edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Chrysostom's homilies on the parables were widely copied and translated into Syriac, Armenian, and Latin, influencing both Eastern and Western monastic lectio divina.","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: 8 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":8},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Εἰς τὴν παραβολὴν τοῦ ἐμπεσόντος εἰς τοὺς λῃστάς. Ἠκούσαμεν, ἀδελφοὶ, ἐν τῷ Εὐαγγελίῳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ λέγοντος, ὅτι Ἄνθρωπός τις κατέβαινεν ἀπὸ Ἱερουσαλὴμ εἰς Ἱεριχὼ, καὶ λῃσταῖς περιέπεσεν· οἳ καὶ ἐκδύσαντες αὐτὸν, καὶ πληγὰς ἐπιθέντες κατέλιπον ἡμιθανῆ τυγχάνοντα. Ἱερεὺς δὲ καὶ Λευΐτης διερχόμενοι διὰ τῆς ὁδοῦ ἐκείνης, καὶ ἰδόντες αὐτὸν, ἀντιπαρῆλθον. Σαμαρείτης δέ τις ἐλθὼν ἐπὶ τὸν τόπον, καὶ ἰδὼν αὐτὸν, ἐσπλαγχνίσθη ἐπ' αὐτὸν, καὶ σὺν ἐλαίῳ οἶνον βαλὼν καὶ ἀναμίξας ἐπέχεεν αὐτῷ, καὶ κατέδησε τὰ τραύματα αὐτοῦ, καὶ ἀναλαβὼν αὐτὸν ἐπὶ τὸ ἴδιον κτῆνος, ἤγαγεν εἰς πανδοχεῖον, καὶ ἔδωκε τῷ πανδοχεῖ δύο δηνάρια, εἰπών· Ἐπιμελήθητι τοῦ ἀνθρώπου τούτου, καὶ εἴ τι προσδαπανήσῃς, ἐγὼ ἐν τῷ ἐπανέρχεσθαί με ἀποδώσω σοι. Ἴδωμεν οὖν τὴν τούτων παραβολὴν, ἵνα συνιέντες καρδίᾳ συνετῇ, γνωρίσωμεν τοῦ Θεοῦ τὰ μυστήρια. Ἄνθρωπός ἐστιν ὁ Ἀδὰμ, Ἱερουσαλὴμ δὲ ἡ ἐπουράνιος πολιτεία καὶ ἡ φρόνησις, Ἱεριχὼ δὲ ὁ κόσμος. Ἐφ' ὅσον τοίνυν ὁ Ἀδὰμ πρὸ τῆς παρακοῆς εἶχε τὸ ἐπουράνιον φρόνημα, καὶ τὴν ἰσάγγελον πολιτείαν, ἀκώλυτον εἶχε τὴν εἴσοδον ἐν τῇ ἐπουρανίῳ πόλει Ἱερουσαλὴμ, καὶ τὴν κατοικίαν καὶ διατριβὴν ἐν ταῖς ἐντολαῖς τοῦ Θεοῦ ποιούμενος, ὑπ' οὐδενὸς ἐνικᾶτο, οὐδὲ ἐτραυματίζετο· ὅτε δὲ παρήκουσε τοῦ Θεοῦ, καὶ τὴν ἐντολὴν οὐκ ἐφύλαξεν, ἀλλ' ἀπηνέχθη τῇ ἀπάτῃ τοῦ ὄφεως, τότε κατέβη εἰς Ἱεριχὼ, τουτέστιν, εἰς τὴν γῆν, καὶ τὰ τῆς γῆς εἰργάζετο· Ἱερουσαλὴμ γὰρ ἀνάβασις ἑρμηνεύεται, Ἱεριχὼ δὲ κατακλυσμός.","english":"On the Parable of the Man Who Fell Among Robbers. We heard, brothers, in the Gospel of our Lord Jesus Christ saying that a certain man was going down from Jerusalem to Jericho and fell among robbers, who stripped him and, after inflicting blows, left him half-dead. A priest and a Levite, passing along that road and seeing him, passed by on the other side. But a certain Samaritan, coming to the place and seeing him, took pity on him, and, putting wine with oil and mixing it, poured it over him, and bound up his wounds, and, taking him up on his own beast, brought him to an inn, and gave the innkeeper two denarii, saying, \"Take care of this man, and if you spend anything extra, I will repay you when I return.\" Let us therefore see the parable of these things, so that, understanding with an intelligent heart, we may recognize the mysteries of God. The man is Adam, Jerusalem is the heavenly polity and wisdom, and Jericho is the world. As long, then, as Adam before the disobedience had the heavenly mind and the angelic way of life, he had unimpeded entry into the heavenly city Jerusalem, and, making his dwelling and sojourn in the commandments of God, he was overcome by nothing, nor was he wounded; but when he disobeyed God and did not keep the commandment, but was carried away by the deceit of the serpent, then he went down to Jericho, that is, to the earth, and worked the works of the earth; for Jerusalem is interpreted \"ascent,\" and Jericho \"deluge.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰς τὴν παραβολὴν τοῦ ἐμπεσόντος εἰς τοὺς λῃστάς","severity":"info","text":"The title introduces a parable not found in the canonical Gospels, likely a patristic expansion or allegorical retelling.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄνθρωπός τις κατέβαινεν ἀπὸ Ἱερουσαλὴμ εἰς Ἱεριχὼ","severity":"info","text":"This echoes the Lucan parable of the Good Samaritan (Luke 10:30-37), but with significant differences: the victim is stripped and left half-dead, and the Samaritan pays for his care.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἱερουσαλὴμ","severity":"info","text":"Jerusalem is etymologized as 'ascent' (ἀνάβασις), a common patristic interpretation, here symbolizing the heavenly polity and wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἱεριχὼ","severity":"info","text":"Jericho is interpreted as 'deluge' (κατακλυσμός), likely from a Semitic etymology, representing the fallen world into which Adam descends.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαμαρείτης","severity":"info","text":"The Samaritan, a figure of Christ or divine mercy, contrasts with the priest and Levite who pass by, reflecting anti-Jewish polemic common in early Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀδὰμ","severity":"info","text":"Adam is allegorized as the generic 'man' of the parable, representing humanity's fall from grace, a typical Alexandrian interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the parable is unclear; it may be a non-canonical tradition or Chrysostom's own invention. The Greek text is from a later manuscript tradition, and the attribution to Chrysostom is uncertain."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"Κατέβη οὖν ὡς ἀπὸ Ἱερουσαλὴμ εἰς Ἱεριχὼ, οὕτως ἀπὸ τοῦ ἐπουρανίου πολιτεύματος, ἐπὶ τὸ τῆς ἀπάτης τοῦ διαβόλου πολίτευμα.\n\nὍτε γάρ τις φυλάσσει τὰς ἐντολὰς τοῦ Θεοῦ, τότε ἐν οὐρανοῖς πολιτεύεται, καθά φησιν ὁ Ἀπόστολος, Ἡμῶν δὲ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει. Κατέβη ἀπὸ δόξης εἰς ἀδοξίαν, ἀπὸ παραδείσου τρυφῆς εἰς ἀκανθηφόρον γῆν, ἀπὸ ζωῆς εἰς θάνατον· Ἐν ᾧ γὰρ, φησὶ, φάγεσθε ἐκ τοῦ ξύλου, θανάτῳ ἀποθανεῖσθε· τουτέστι, τῇ ἁμαρτίᾳ· θάνατος γὰρ ψυχῆς ἁμαρτία τὸ παρακοῦσαι Θεῷ. Κατέβη ἀπὸ δικαιοσύνης τῆς ἐν τῷ παραδείσῳ, ἀπὸ ἁγιωσύνης τῆς ἐν οὐρανοῖς, καὶ ἦλθεν εἰς Ἱεριχὼ, τουτέστιν, εἰς τὸ πτῶμα τῆς παρακοῆς, εἰς τὸν θάνατον τῆς ἁμαρτίας. Καὶ ἐμπίπτει εἰς τοὺς λῃστὰς, τουτέστιν, εἰς τὸν διάβολον καὶ τὰς ἀντικειμένας αὐτῷ δυνάμεις. Ὁδὸς δέ ἐστιν ὁ βίος οὗτος, ὅπου περιπατήσας ὁ Ἀδὰμ ἔπεσεν εἰς τοὺς λῃστὰς, καὶ ἐκδιδύσκουσιν αὐτόν. Καὶ τί αὐτὸν ἐξέδυσαν; Τὴν στολὴν τῆς ὑπακοῆς, τὴν μετ' ἀγγέλων φιλίαν, τὴν ἀκήρατον δόξαν, τὴν μετὰ Χριστοῦ διατριβὴν, τὴν ἐν παραδείσῳ τρυφὴν, τὴν ἐπουράνιον ζωήν. Ταύτην αὐτὸν ἐξέδυσαν τὴν στολήν. Καὶ πληγὰς αὐτῷ ἐπέθηκαν, τουτέστι, τὰς ἁμαρτίας, πορνείας, μοιχείας, εἰδωλολατρείας, φαρμακείας, φόνους, φθόνους, ἔρεις, θυμὸν, καὶ πᾶσαν τὴν λοιπὴν τῶν κακῶν ἐργασίαν. Ταῦτα γὰρ τὰ ἔργα μαστιγοῦσι τὸν ἄνθρωπον, ταῦτα δυσωδίαν καὶ φθορὰν ἐμποιοῦσι.","english":"He went down, then, as from Jerusalem to Jericho, so from the heavenly polity to the polity of the devil's deceit.\n\nFor when someone keeps the commandments of God, then he dwells in the heavens, as the Apostle says, \"Our citizenship is in the heavens.\" He went down from glory to dishonor, from the luxury of paradise to thorn-bearing land, from life to death. For it says, \"When you eat of the tree, you will die by death,\" that is, by sin; for sin is the death of the soul, disobedience to God. He went down from the righteousness that was in paradise, from the holiness that was in the heavens, and came to Jericho, that is, to the fall of disobedience, to the death of sin. And he falls among the robbers, that is, among the devil and the powers opposed to him. And this life is a road, where Adam, having walked, fell among the robbers, and they stripped him. And what did they strip from him? The garment of obedience, the friendship with angels, the undefiled glory, the sojourn with Christ, the luxury of paradise, the heavenly life. They stripped this garment from him. And they inflicted blows upon him, that is, the sins: fornications, adulteries, idolatries, sorceries, murders, envies, strifes, wrath, and all the rest of the working of evils. For these works scourge a man, these produce foulness and corruption.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Κατέβη οὖν ὡς ἀπὸ Ἱερουσαλὴμ εἰς Ἱεριχώ","severity":"info","text":"The passage opens with a systematic allegorical descent from Jerusalem to Jericho, mirroring the narrative's spatial movement with a moral fall.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡμῶν δὲ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει","severity":"info","text":"Chrysostom cites the Apostle (cf. Phil 3:20) to equate keeping God's commandments with heavenly citizenship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν ᾧ γὰρ, φησὶ, φάγεσθε ἐκ τοῦ ξύλου, θανάτῳ ἀποθανεῖσθε","severity":"info","text":"A paraphrase of Gen 3:3-4, where eating from the tree brings death, interpreted here as sin, the death of the soul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πολίτευμα","severity":"info","text":"The Greek term 'politeuma' (polity/citizenship) is used twice: once for the heavenly realm and once for the devil's deceit, contrasting divine order with demonic deception.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἱεριχώ","severity":"info","text":"Jericho is allegorized as 'the fall of disobedience' and 'the death of sin,' drawing on its low-lying geography and biblical associations with ruin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὴν στολὴν τῆς ὑπακοῆς","severity":"info","text":"The stripping of the 'garment of obedience' and other virtues reflects a common patristic trope of sin as divestment of divine gifts, echoed in later ascetic literature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the 'robbers' are exclusively demonic or include human agents; Chrysostom identifies them as the devil and opposing powers.","The phrase 'ἀπὸ δόξης εἰς ἀδοξίαν' may be read as a moral or ontological descent; the text treats it as both."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Καὶ ὅτι ἔστι τοῦτο ἀκριβῶς, μάθε παρὰ τοῦ Δαυῒδ, πῶς τὰς τοῦ Ἀδὰμ πληγὰς εἰς ἑαυτὸν εἰκονογραφῶν, μώλωπας αὐτὰς καλῶς λέγων· Προσώζεσαν καὶ ἐσάπησαν οἱ μώλωπές μου ἀπὸ προσώπου τῆς ἀφροσύνης μου. Πᾶσα δὲ ἁμαρτία μώλωπα καὶ τραῦμα ἐργάζεται. Ἐτραυματίσθη τοίνυν διὰ τῆς παρακοῆς, ἐπλήγη διὰ τῶν ἀνομιῶν, ὥς φησιν ὁ προφήτης· Ἐπλήγην ὡσεὶ χόρτος, καὶ ἐξηράνθη ἡ καρδία μου, ὅτι ἐπελαθόμην τοῦ φαγεῖν τὸν ἄρτον μου· τουτέστι, τοῦ φυλάξαι τὴν ἐντολὴν τοῦ Θεοῦ. Ἡμιθανῆ δὲ, φησὶ, τοῦτον κατέλιπον, οὐχ ὡς μὴ βουλόμενοι τοῦτον\n\nἀναιρεῖν, ἀλλ' ὡς τοῦ Θεοῦ μὴ συγχωροῦντος. Οὐ βούλομαι γὰρ, φησὶ, τὸν θάνατον τοῦ ἁμαρτωλοῦ, ὡς τὴν μετάνοιαν. Καὶ ποῦ αὐτὸν καταλείπουσιν; Εἰς τὴν ὁδὸν, τουτέστιν, εἰς τὸν βίον τοῦτον· ὁδὸς γὰρ λέγεται ὁ αἰὼν οὗτος, ἐπειδὴ πάντες ἄνθρωποι δι' αὐτοῦ διέρχονται. Καταλαβὼν δὲ, φησὶν ὁ ἱερεὺς ἐν τῇ ὁδῷ, καὶ ἰδὼν αὐτὸν, ἀντιπαρῆλθεν. Ἱερέα δὲ λέγει τὸν μακάριον Μωϋσῆν καὶ Ἀαρών. Μαρτυρεῖ γὰρ ὁ Δαυῒδ λέγων, Μωϋσῆς καὶ Ἀαρὼν ἐν τοῖς ἱερεῦσιν αὐτοῦ, καὶ Σαμουὴλ ἐν τοῖς ἐπικαλουμένοις τὸ ὄνομα αὐτοῦ. Οὗτος οὖν ὁ θαυμαστὸς Μωϋσῆς ἔνδοξος γενόμενος, ὁ δεκαπλήγῳ μάστιγι τοὺς Αἰγυπτίους ἐτάσας, ὁ τὴν Ἐρυθρὰν θάλασσαν σχίσας καὶ ἀποξηράνας καὶ διαγαγὼν τὸν λαὸν δι' αὐτῆς, ὁ τὸ ἐν Μαῤῥᾷ ὕδωρ γλυκάνας, ὁ τῷ Θεῷ διὰ νέφους προσομιλήσας, ὁ πολλὰ θαύματα ἐργασάμενος, ὁδεύων τὴν ὁδὸν τοῦ βίου τούτου, καὶ ἰδὼν τὸν ἄνθρωπον κείμενον τετραυματισμένον, παρῆλθεν αὐτὸν, καὶ οὐκ ἀνέστησεν. Ὁμοίως δὲ καὶ Λευΐτης, τουτέστι, τὸ προφητικὸν τάγμα.","english":"And that this is precisely so, learn from David, how he depicts Adam's wounds upon himself, rightly calling them sores: \"My sores festered and putrefied from the face of my folly.\" Every sin produces a sore and a wound. He was wounded, then, through disobedience, he was struck through lawlessness, as the prophet says: \"I was struck like grass, and my heart withered, because I forgot to eat my bread\"—that is, to keep the commandment of God. \"Half-dead,\" he says, \"they left him,\" not as though they did not wish to kill him, but because God did not permit it. For He says, \"I do not desire the death of the sinner, but his repentance.\" And where do they leave him? On the road—that is, in this life; for this age is called a road, since all men pass through it. \"And coming upon him,\" says the priest, \"on the road, and seeing him, he passed by.\" By \"priest\" he means the blessed Moses and Aaron. For David bears witness, saying, \"Moses and Aaron are among his priests, and Samuel among those who invoke his name.\" This wondrous Moses, then, having become glorious—he who scourged the Egyptians with a tenfold lash, who divided the Red Sea and dried it up and led the people through it, who sweetened the water at Marah, who conversed with God through a cloud, who worked many miracles—traveling the road of this life and seeing the man lying wounded, passed him by and did not raise him up. Likewise also the Levite—that is, the prophetic order.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Προσώζεσαν καὶ ἐσάπησαν οἱ μώλωπές μου ἀπὸ προσώπου τῆς ἀφροσύνης μου","severity":"info","text":"Chrysostom adapts Psalm 38:5 LXX, where the psalmist describes his wounds festering from folly, applying it to Adam's sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπλήγην ὡσεὶ χόρτος, καὶ ἐξηράνθη ἡ καρδία μου, ὅτι ἐπελαθόμην τοῦ φαγεῖν τὸν ἄρτον μου","severity":"info","text":"A conflation of Psalm 102:15 LXX and Psalm 101:5 LXX, interpreting 'bread' as God's commandment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μωϋσῆς καὶ Ἀαρὼν ἐν τοῖς ἱερεῦσιν αὐτοῦ, καὶ Σαμουὴλ ἐν τοῖς ἐπικαλουμένοις τὸ ὄνομα αὐτοῦ","severity":"info","text":"A paraphrase of Psalm 99:6 LXX, identifying Moses and Aaron as priests of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἱερέα","severity":"info","text":"Chrysostom interprets 'priest' in the parable as Moses and Aaron, not a generic figure, linking to the priestly order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁδὸν","severity":"info","text":"The road symbolizes this life, a common patristic trope; Chrysostom explains it as a path all pass through.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἡμιθανῆ","severity":"info","text":"Chrysostom emphasizes God's mercy: the half-death of the sinner is not from divine permission but a call to repentance.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text conflates multiple psalm verses; the exact source of 'I was struck like grass' is uncertain (Psalm 102:15 or a variant).","The identity of 'the priest' in the parable is allegorized as Moses and Aaron, but the original parable likely refers to a generic priest."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Καὶ γὰρ ἐκεῖνοι ὕστερον μετὰ τὸν Μωϋσῆν γενόμενοι, καὶ τὴν αὐτὴν ὁδὸν τοῦ βίου βαδίσαντες, εὑρόντες τετραυματισμένον ἄνθρωπον τὸν Ἀδὰμ, οὐκ ἀνέστησαν. Οὔτε Μωϋσῆς διὰ νόμου, οὔτε προφῆται διὰ σημείων τὸ τοῦ Ἀδὰμ τραῦμα ἐθεράπευσαν. Οὐδεὶς αὐτὸν ἤγειρεν, οὐδεὶς αὐτῷ ζωὴν ἐχαρίσατο, οὐδεὶς αὐτὸν ἐκ θανάτου ἐλυτρώσατο, οὐδεὶς ἔστειλε τῆς ἁμαρτίας τὸ τραῦμα· καὶ γὰρ αὐτοὶ ἐν ἁμαρτίαις κατείχοντο. Εἰ καὶ διὰ σεμνὴν πολιτείαν Θεοῦ φίλοι ἐγένοντο, ἀλλὰ διὰ τὸ ὁμοσάρκους εἶναι τῷ Ἀδὰμ, καὶ ἀπὸ τῆς ῥίζης τῆς νεκρᾶς φέρεσθαι, οὐκ ἠδύναντο κλάδοι ὄντες τὴν ῥίζαν ἀνασπάσαι ἀπὸ τῆς ἁμαρτίας. Σαμαρείτης δέ τις, φησὶ, σπουδαῖος τοῖς ἔργοις, εὔσπλαγχνος τὴν προαίρεσιν, συμπαθὴς περὶ τοὺς ὁμοδούλους, ἐλθὼν ἐπὶ τὸν τόπον, καὶ ἰδὼν αὐτὸν τετραυματισμένον, ἐσπλαγχνίσθη, καὶ ἐπέθηκεν ἔλαιον καὶ οἶνον, καὶ κατέδησε τὰ τραύματα αὐτοῦ, τουτέστι, τούτου τὰς ἁμαρτίας. Πρόσωπον καὶ εἰκόνα ἀναλαμβάνει ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς Σαμαρείτου. Ἀλλ' ἐρεῖ τις τῶν ἀκροατῶν, τί; τὸν Κύριον Σαμαρείτην λέγεις; Ναὶ, Σαμαρείτην λέγω αὐτὸν, οὐ τῇ φύσει τῆς θεότητος, ἀλλὰ τῇ μιμήσει τῆς εὐσπλαγχνίας. Ὥσπερ γὰρ ὁ Σαμαρείτης τῇ μὲν φύσει τοῦ σώματος ὅμοιος τοῖς ἄλλοις ὑπῆρχε, τῇ δὲ προαιρέσει τῆς εὐσπλαγχνίας οὐχ ὅμοιος, ἀλλὰ κρείττων ἐφάνη· οὕτω καὶ ὁ Κύριος ἄνθρωπος μὲν τῇ θεωρίᾳ τοῦ σώματος ἐφάνη ὅμοιος προφήταις, πατριάρχαις κατὰ τὸν ἐκ Μαρίας ἄνθρωπον, τῇ δυνάμει δὲ τῆς θεότητος μείζων πάντων ἀνεδείχθη· ἴσος τῷ ἀνθρωπίνῳ σχήματι. οὐκ ἴσος τῇ ὑπερκοσμίῳ δόξῃ.","english":"For even those who came later after Moses, and who walked the same path of life, finding Adam a wounded man, did not raise him up. Neither Moses through the law, nor the prophets through signs, healed Adam’s wound. No one raised him, no one granted him life, no one redeemed him from death, no one stanched the wound of sin; for they themselves were held in sins. Even if through a holy life they became friends of God, yet because they were of the same flesh as Adam, and were borne from the dead root, being branches they were unable to tear the root away from sin. But a certain Samaritan, it says, diligent in deeds, compassionate in intention, sympathetic toward his fellow servants, coming to the place and seeing him wounded, felt compassion, and applied oil and wine, and bound up his wounds—that is, his sins. Our Lord Jesus Christ assumes the person and image of a Samaritan. But one of the hearers will say: What? Do you call the Lord a Samaritan? Yes, I call him a Samaritan, not by the nature of his divinity, but by the imitation of his compassion. For just as the Samaritan was by the nature of his body like the others, but by the intention of his compassion was not like them, but appeared better, so also the Lord appeared a man in the appearance of his body, like the prophets and patriarchs according to the man from Mary, but in the power of his divinity he was shown greater than all; equal in human form, not equal in supramundane glory.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Σαμαρείτης","severity":"info","text":"Chrysostom redefines 'Samaritan' as a type of Christ, not by ethnic or religious identity but by compassionate action. This allegorical reading inverts the negative Jewish and early Christian view of Samaritans.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔλαιον καὶ οἶνον","severity":"info","text":"The oil and wine applied to wounds recall the parable of the Good Samaritan (Luke 10:30-37), where the Samaritan uses oil and wine as remedies. Chrysostom allegorizes these as Christ's healing of sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ῥίζης τῆς νεκρᾶς","severity":"info","text":"The 'dead root' metaphor draws on Pauline imagery of sin as a hereditary condition (cf. Romans 5:12, 1 Corinthians 15:22). Chrysostom argues that pre-Christian figures could not heal Adam's wound because they shared his fallen nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πρόσωπον καὶ εἰκόνα","severity":"info","text":"Chrysostom introduces a prosopological reading: Christ 'assumes the person and image' of the Samaritan. This rhetorical move allows him to defend the allegory against potential objection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Σαμαρείτην λέγω","severity":"caution","text":"Chrysostom anticipates and counters a literalist objection: calling Christ a Samaritan could be seen as blasphemy. He clarifies the term is used only by analogy of compassion, not of divine nature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which biblical Samaritan parable is referenced; the oil and wine detail points to Luke 10, but Chrysostom may be conflating it with other traditions."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Ἐκεῖνοι ἀμελείᾳ καὶ ἀσπλαγχνίᾳ χρησάμενοι, ἀνηλεῶς παρῆλθον τὸν τετραυματισμένον· ὁ δὲ Σαμαρείτης εὐσπλαγχνότερος καὶ εὐσεβέστερος καὶ ἐλεήμων ἐφάνη. Οὕτω καὶ ὁ Χριστὸς, πατριαρχῶν καὶ προφητῶν ὑπεριδόντων τὸν διὰ παρακοῆς ἐκπεσόντα ἄνθρωπον, μόνος οἰκτίρμων καὶ ἐλεήμων ἐφάνη, κατὰ τὸν προφήτην τὸν λέγοντα· Οἰκτίρμων καὶ ἐλεήμων ὁ Κύριος, μακρόθυμος καὶ πολυέλεος· καὶ πάλιν, Ὅτι σὺ, Κύριε, εὔσπλαγχνος. Καὶ ὥσπερ ὁ Σαμαρείτης οὐκ ἦν τοῦ ἔθνους τῶν Ἰουδαίων, ἄλλ' ἐξ ἄλλης χώρας ὡρμᾶτο, οὕτω καὶ ὁ Χριστὸς οὐκ ἦν ἀπὸ κόσμου, ἀλλ' ἐξ οὐρανοῦ.\n\nἮλθεν ἐπὶ τῆς γῆς· Θεὸς ὢν, ἄνθρωπος γέγονε δι' ἡμᾶς· Δεσπότης ὢν, τὴν τοῦ δούλου μορφὴν ἐνεδύσατο. Ἐσπλαγχνίσθη περὶ ἡμῶν, κατῆλθεν ἐξ οὐρανοῦ ἐπὶ τῆς γῆς, εἶδε τὸν ἄνθρωπον ἐῤῥιμμένον, ἐσκυλμένον, τετραυματισμένον ἐν πορνείαις, εἰδωλολατρείαις, μοιχείαις, φόνοις· εἶδε, καὶ ἐσπλαγχνίσθη ἐπὶ τὸ ἴδιον πλάσμα, καὶ ἐπέβαλεν οἶνον σὺν ἐλαίῳ· τουτέστι, καὶ μίξας ἀμφότερα ἐποίησε βροχὴν, καὶ ἐπέθηκε τῷ ἀνθρώπῳ. Τί ἐστι, μίξας οἶνον σὺν ἐλαίῳ; Τουτέστι, μίξας τὴν θεότητα μετὰ τῆς ἀνθρωπότητος, μίξας τὴν εὐσπλαγχνίαν μετὰ τῆς σωτηρίας, ἔσωσε τὸν ἄνθρωπον. Μίξας οἶνον σὺν ἐλαίῳ, τουτέστι, μίξας Πνεῦμα ἅγιον τῷ αἵματι αὐτοῦ, ἐζωοποίησε τὸν ἄνθρωπον. Τοῦ γὰρ αἵματος τοῦ Κυρίου στάξαντος","english":"Those men, employing neglect and heartlessness, passed by the wounded man mercilessly; but the Samaritan appeared more compassionate, more pious, and more merciful. So also Christ, when patriarchs and prophets overlooked the man who had fallen through disobedience, alone appeared compassionate and merciful, according to the prophet who says: \"The Lord is compassionate and merciful, long-suffering and very merciful\"; and again, \"For you, Lord, are compassionate.\" And just as the Samaritan was not of the nation of the Jews, but came from another country, so also Christ was not from the world, but from heaven.\n\nHe came upon the earth; being God, he became man for our sake; being Master, he put on the form of a slave. He took pity on us, came down from heaven to earth, saw man cast down, despoiled, wounded in fornications, idolatries, adulteries, murders; he saw, and took pity on his own creation, and applied wine with oil; that is, mixing both, he made a draught, and applied it to man. What is it, mixing wine with oil? That is, mixing divinity with humanity, mixing compassion with salvation, he saved man. Mixing wine with oil, that is, mixing the Holy Spirit with his own blood, he gave life to man. For when the Lord's blood dripped","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐκεῖνοι ἀμελείᾳ καὶ ἀσπλαγχνίᾳ χρησάμενοι, ἀνηλεῶς παρῆλθον τὸν τετραυματισμένον·","severity":"info","text":"The contrast between the neglectful figures and the compassionate Samaritan establishes the typological framework: the Samaritan prefigures Christ, who alone heals fallen humanity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οἰκτίρμων καὶ ἐλεήμων ὁ Κύριος, μακρόθυμος καὶ πολυέλεος","severity":"info","text":"This is a composite allusion to OT descriptions of God's mercy, e.g., Psalm 85:15 LXX (86:15) and Exodus 34:6 LXX, emphasizing divine compassion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅτι σὺ, Κύριε, εὔσπλαγχνος","severity":"info","text":"Likely a reference to Psalm 85:5 LXX (86:5) or a similar liturgical formula, reinforcing Christ's merciful nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"οἶνον σὺν ἐλαίῳ","severity":"info","text":"The phrase 'wine with oil' is interpreted allegorically as the mixture of divinity and humanity, or the Holy Spirit with Christ's blood, a distinctive Christological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαμαρείτης","severity":"info","text":"The Samaritan is presented as a foreigner to the Jews, paralleling Christ's otherworldly origin. This reflects early Christian typology where the Samaritan represents the outsider who brings salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ὥσπερ ... οὕτω καὶ","severity":"info","text":"The parallel structure 'just as ... so also' explicitly links the Samaritan's foreignness to Christ's heavenly origin, reinforcing the typological exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear, but the allegorical identification of 'wine with oil' as the Holy Spirit and Christ's blood is a specific interpretive choice not universally attested."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ἀπὸ τῆς πλευρᾶς ἐπὶ τὴν γῆν, ἀπέπλυνεν ἡμῶν τὸ χειρόγραφον ἀπὸ τῶν ἁμαρτιῶν. Τί δέ ἐστι, Κατέδησε τὰ τραύματα αὐτοῦ; Τουτέστιν, ἔδησε τὸν διάβολον, καὶ ἔλυσε τὸν ἄνθρωπον· ἔδησε τὸ σκάφος, καὶ ἐζωοποίησε τὸ ναυαγῆσαν πλοῖον· κατέδησε καὶ ἐδούλωσε τὰς δυνάμεις τοῦ πονηροῦ, καὶ ἠλευθέρωσε τὸν ἄνθρωπον. Εἰ δὲ θέλεις καὶ ἑτέρως νοεῖν, ἄκουε. Μίξας οἶνον σὺν ἐλαίῳ· ἔλαιον ἐπάγει τὸν παρακλητικὸν λόγον, οἶνον δὲ τὸν στυπτικὸν καταδευόμενος, τὴν διδασκαλίαν τὴν συνάγουσαν τὴν διεσκορπισμένην διάνοιαν, κατὰ τὸ εἰρημένον ὑπὸ τοῦ Ἀποστόλου· Ἔλεγξον, ἐπιτίμησον, παρακάλεσον. Ἔθηκε δὲ αὐτὸν ἐπὶ τὸ ἴδιον κτῆνος· τουτέστι, λαβὼν ὁ Χριστὸς τὴν σάρκα ἐπὶ τοὺς ἰδίους ὤμους τῆς θεότητος, ἀνήνεγκε τῷ Πατρὶ εἰς οὐρανούς. Οὐ γὰρ χρυσὸν, ἢ ἄργυρον, ἢ λίθους τιμίους ἀνήνεγκεν, ἀλλὰ τὸν κατ' εἰκόνα ἄνθρωπον ἀνήνεγκεν ἀπὸ γῆς εἰς οὐρανοὺς, εἰς τὸ μέγα καὶ θαυμαστὸν καὶ εὐρύχωρον πανδοχεῖον, εἰς ταύτην τὴν καθολικὴν Ἐκκλησίαν. Καὶ παρέδωκε τῷ πανδοχεῖ, τῷ μακαρίῳ Παύλῳ, τῷ στύλῳ τῶν Χριστιανῶν, τῷ γνησίῳ πανδοχεῖ, δοὺς αὐτῷ δύο δηνάρια· διὰ δὲ Παύλου τοῖς καθ' ἑκάστην Ἐκκλησίαν ἀρχιερεῦσι καὶ διδασκάλοις καὶ λειτουργοῖς· δύο δηνάρια, Παλαιάν τε καὶ Καινὴν Διαθήκην, εἰπών· Ἐπιμελήθητι τοῦ ἀνθρώπου τούτου, καὶ εἴ τι δ' ἂν προσδαπανήσῃς, ἐγὼ ἐλθὼν ἀποδώσω σοι. Ὁ δὲ λέγει, τοῦτό ἐστιν· Ἐπιμέλησαι, φησὶ, τοῦ λαοῦ τοῦ ἐξ ἐθνῶν, ὅν σοι παρέδωκα ἐν τῇ Ἐκκλησίᾳ.","english":"from the side to the ground, he washed away our bond of sins. And what is, \"He bound up his wounds\"? That is, he bound the devil and freed the man; he bound the vessel and brought the shipwrecked ship to life; he bound and enslaved the powers of the evil one, and liberated the man. If you wish to understand it in another way, listen. Mixing wine with oil: oil brings the word of comfort, while wine, being astringent, brings the teaching that gathers the scattered mind, according to what was said by the Apostle: \"Reprove, rebuke, exhort.\" He placed him on his own beast: that is, Christ, taking the flesh upon his own shoulders of divinity, brought him up to the Father in the heavens. For he brought up not gold, or silver, or precious stones, but the man made in the image, from earth to heaven, into the great and wondrous and spacious inn, into this catholic Church. And he delivered him to the innkeeper, to the blessed Paul, the pillar of Christians, the genuine innkeeper, giving him two denarii; and through Paul to the high priests and teachers and ministers of each Church: two denarii, the Old and New Testament, saying, \"Take care of this man, and whatever you spend additionally, I will repay you when I come.\" And he says, this is: \"Take care,\" he says, \"of the people from the nations, whom I have entrusted to you in the Church.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"χειρόγραφον","severity":"info","text":"χειρόγραφον (cheirographon) means a bond or written contract; here it metaphorically refers to the bond of sins that Christ cancels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔλεγξον, ἐπιτίμησον, παρακάλεσον","severity":"info","text":"The phrase 'Reprove, rebuke, exhort' is a paraphrase of 1 Timothy 5:20, where Paul instructs Timothy on church discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δύο δηνάρια","severity":"info","text":"The two denarii symbolize the Old and New Testaments, a common patristic typology for the two testaments as spiritual currency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πανδοχεῖον","severity":"info","text":"πανδοχεῖον (pandocheion) means an inn or hostel; Chrysostom allegorizes the Church as a spacious inn where humanity is received and cared for.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Παύλῳ","severity":"info","text":"Chrysostom identifies Paul as the innkeeper (pandocheus) and pillar of Christians, reflecting his high esteem for Paul as a model pastor and teacher.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰ δὲ θέλεις καὶ ἑτέρως νοεῖν","severity":"info","text":"This phrase marks a transition to an alternative allegorical interpretation, a common rhetorical device in Chrysostom's homilies to offer multiple layers of meaning.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀπὸ τῆς πλευρᾶς ἐπὶ τὴν γῆν' is ambiguous: it may refer to the wounded man's blood flowing from his side to the ground, or to Christ's side wound on the cross; the reading taken follows the narrative of the Samaritan parable."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Ἐπειδὴ ἀσθενοῦσιν οἱ ἄνθρωποι τετραυματισμένοι ὑπὸ τῶν ἁμαρτιῶν, θεράπευσον αὐτοὺς, ἐπιτιθεὶς αὐτοῖς λίθον ἐμπλάστρου, τὰ προφητικὰ ῥήματα καὶ τὰ εὐαγγελικὰ διδάγματα, ὑγιαίνων αὐτοὺς διὰ τῶν τῆς Παλαιᾶς καὶ Νέας Διαθήκης νουθεσιῶν καὶ παρακλήσεων, πείθων αὐτοὺς ἀποστῆναι τῆς ἁμαρτίας, καὶ καταλεῖψαι τὴν τοῦ διαβόλου πλάνην. Ἐὰν δὲ καὶ οὕτως ἀδιόρθωτοι μείνωσι, πεῖσον αὐτοὺς ἀπὸ τῶν σῶν κατορθωμάτων, κάμψον αὐτοὺς διὰ τῶν αὐστηρῶν σου λόγων· τύπος αὐτῶν γενοῦ, καὶ ὑπογραμμὸς ἀγαθὸς, ἐν λόγῳ, ἐν ἔργῳ, ἐν ἀναστροφῇ, ἐν πίστει, ἐν ἀγάπῃ, ἐν σεμνότητι, ἵνα τῷ σῷ τύπῳ ἐξακολουθήσωσι, καὶ μιμηταί σου γίνωνται τῆς ἀγαθῆς πολιτείας. Καὶ τοῦτο ἂν ποιήσῃς, καὶ ἰδίαν τινὰ προσθήκην λόγων ἢ ἔργων παράσχῃς, εἴ τι ἂν προσδαπανήσῃς, ἐγὼ ἐπανελθὼν ἀποδώσω σοι· τουτέστιν, ἐν τῇ δευτέρᾳ μου παρουσίᾳ τῆς ἀνταποδόσεως ἄξιον τῶν καμάτων σου ἀποδώσω σοι τὸν μισθόν. Διὰ τοῦτο Παῦλος θαῤῥῶν ταῖς ὑποσχέσεσι ταύταις λέγει· Ἐγὼ δὲ ἥδιστα ὑπὲρ Χριστοῦ δαπανήσω, καὶ ἐκδαπανήσομαι ὑπὲρ τῶν ψυχῶν ὑμῶν· τὴν εἰς τὰ ἔθνη λέγων διδασκαλίαν καὶ τὴν διακονίαν τοῦ λόγου. Αὐτὸς γάρ ἐστιν ὁ τὰς Ἐκκλησίας τοῦ Θεοῦ ἐποικοδομῶν καὶ στηρίζων, καὶ πάντας ἀνθρώπους θεραπεύων διὰ τῶν πνευματικῶν νουθεσιῶν, ἑκάστῳ τὰ πρόσφορα νέμων, ὁδηγεῖ τὰς ψυχὰς ἡμῶν εἰς ζωὴν αἰώνιον. Τοῖς πᾶσι γὰρ, φησὶ, γέγονα τὰ πάντα, ἵνα τοὺς πάντας σώσω. Οὗτός ἐστιν ὁ καλὸς τῆς Ἐκκλησίας πανδοχεὺς, πάντας δέχεται καὶ πάντας ἐπιμελεῖται·","english":"Since men are weak, wounded by sins, heal them, applying to them the stone of plaster, the prophetic sayings and the evangelical teachings, making them healthy through the admonitions and exhortations of the Old and New Testaments, persuading them to stand away from sin and to abandon the deception of the devil. But if even so they remain incorrigible, persuade them by your own achievements, bend them through your severe words; become a type for them and a good example, in word, in deed, in conduct, in faith, in love, in dignity, so that they may follow your type and become imitators of your good way of life. And if you do this and provide some additional contribution of words or deeds, if you expend anything extra, I, having returned, will repay you; that is, at my second coming I will give you the reward worthy of your labors. Therefore Paul, confident in these promises, says: I will gladly spend for Christ and be spent for your souls, speaking of the teaching to the Gentiles and the ministry of the word. For he is the one who builds up and strengthens the Churches of God and heals all men through spiritual admonitions, distributing to each what is suitable, guiding our souls to eternal life. For to all, he says, I have become all things, in order to save all. This is the good innkeeper of the Church, who receives all and cares for all.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"λίθον ἐμπλάστρου","severity":"info","text":"The phrase 'stone of plaster' is a medical metaphor for a poultice or plaster, used here to signify the healing application of scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγὼ δὲ ἥδιστα ὑπὲρ Χριστοῦ δαπανήσω, καὶ ἐκδαπανήσομαι ὑπὲρ τῶν ψυχῶν ὑμῶν","severity":"info","text":"This echoes Paul's language of self-expenditure for Christ, likely alluding to 2 Corinthians 12:15 or similar Pauline passages on apostolic labor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τοῖς πᾶσι γὰρ, φησὶ, γέγονα τὰ πάντα, ἵνα τοὺς πάντας σώσω","severity":"info","text":"This phrase adapts 1 Corinthians 9:22, where Paul says he became all things to all people, here applied to Christ as the universal healer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πανδοχεὺς","severity":"info","text":"The term 'innkeeper' (πανδοχεὺς) is a rare Christological image, possibly drawn from the parable of the Good Samaritan, where the Samaritan provides lodging and care.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from direct exhortation to heal sinners with scripture, to a promise of eschatological reward, then to a Pauline citation, ending with the Christological image of the innkeeper.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Chrysostom's homily on the Good Samaritan was influential in later Greek and Syriac exegesis, particularly for its allegorical reading of the parable as Christ's healing of humanity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker promising repayment at the second coming is ambiguous: it could be Christ or the homilist adopting Christ's voice."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"οὐ πόρνον ἀπωθεῖται, οὐ μέθυσον, οὐ λοίδορον, οὐχ ἅρπαγα ἀποστρέφεται, οὐκ εἰδωλολάτρην βδελύσσεται, οὐχ ἕτερόν τινα ἀσεβῆ καὶ ἀκάθαρτον ἀποδιώκει, ἀλλὰ τοὺς πάντας δέχεται. Καθάπερ ἰατρὸς ἀποπλύνει τὰ τραύματα, καὶ διὰ λουτροῦ τῆς ἀναγεννήσεως ἀποσμήχει καὶ καθαίρει, καὶ προσφέρει τὰ στυπτικὰ ῥήματα, ὥσπερ οἶνον. πρὸς τὸ μὴ ἄγεσθαι ταῖς κατὰ ἄγνοιαν πραχθείσαις ἁμαρτίαις ἤτοι κακίαις.\n\nΚαὶ πάλιν θεραπεύει διὰ παρακλήσεως, δίκην ἐλαίου ἀλείφων τὰς ψυχὰς ἡμῶν· λέγει γὰρ οὗτος· Παρακαλοῦμεν δὲ ὑμᾶς, ἀδελφοὶ, διὰ τῶν οἰκτιρμῶν τοῦ Θεοῦ, παραστῆσαι τὰ σώματα ὑμῶν θυσίαν ζῶσαν, ἁγίαν, εὐάρεστον, τὴν λογικὴν λατρείαν ὑμῶν. Ὅσοι τοίνυν τῶν τοῦ Παύλου ῥημάτων μαθηταὶ τυγχάνετε, τὰς ἐντολὰς τοῦ Χριστοῦ φυλάξωμεν· ἵνα μὴ τῆς ἐπουρανίου Ἱερουσαλὴμ ἐκπέσωμεν καὶ πόλεως Θεοῦ ζῶντος.\n\nΓένοιτο δὲ θεραπευθέντας ἡμᾶς καὶ ψυχῆς καὶ σώματος τραύματα, ἐν ὑγείᾳ καὶ τελειότητι πίστεως παραστῆναι τῷ Χριστῷ σώους καὶ ἀνεκλύτους, μὴ λειπομένους ἐν παντὶ ἔργῳ ἀγαθῷ, καὶ ἀπολαῦσαι τῆς ἐν οὐρανοῖς ἀγαθῆς ἐπαγγελίας, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ δόξα, σὺν τῷ παναγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"It does not reject a fornicator, nor a drunkard, nor a reviler, nor does it turn away a robber, nor abhor an idolater, nor drive away any other impious and unclean person, but receives all. Just as a physician washes the wounds, and through the bath of regeneration cleanses and purifies, and applies the astringent words, like wine, so that one is not led by the sins or vices committed in ignorance.\n\nAnd again he heals through consolation, anointing our souls like oil; for he says: We exhort you, brothers, through the mercies of God, to present your bodies as a living, holy, acceptable sacrifice, your rational worship. Therefore, all of you who are disciples of Paul’s words, let us keep the commandments of Christ, so that we may not fall from the heavenly Jerusalem and the city of the living God.\n\nMay it be that we, healed of both soul and body wounds, stand before Christ sound and unbroken, lacking in no good work, and enjoy the good promise in heaven, by the grace and philanthropy of our Lord Jesus Christ, with whom glory to the Father, together with the all-holy Spirit, now and always, and unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐ πόρνον ἀπωθεῖται, οὐ μέθυσον, οὐ λοίδορον, οὐχ ἅρπαγα ἀποστρέφεται, οὐκ εἰδωλολάτρην βδελύσσεται","severity":"info","text":"The list of sinners (fornicator, drunkard, reviler, robber, idolater) illustrates the indiscriminate welcome of the Samaritan figure, emphasizing universal acceptance over moral judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"λουτροῦ τῆς ἀναγεννήσεως","severity":"info","text":"The phrase 'bath of regeneration' is a baptismal metaphor, common in patristic literature, linking physical cleansing to spiritual rebirth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παρακαλοῦμεν δὲ ὑμᾶς, ἀδελφοὶ, διὰ τῶν οἰκτιρμῶν τοῦ Θεοῦ, παραστῆσαι τὰ σώματα ὑμῶν θυσίαν ζῶσαν, ἁγίαν, εὐάρεστον, τὴν λογικὴν λατρείαν ὑμῶν","severity":"info","text":"This exhortation echoes Pauline language (cf. Romans 12:1, 2 Corinthians 8) but is not a direct quotation; it adapts the apostle's call for self-offering as a living sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῆς ἐπουρανίου Ἱερουσαλὴμ","severity":"info","text":"The 'heavenly Jerusalem' is a key eschatological image in early Christian literature (cf. Revelation 21, Galatians 4:26), representing the ultimate spiritual community of the saved.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Γένοιτο δὲ θεραπευθέντας ἡμᾶς","severity":"info","text":"The final prayer (Γένοιτο) shifts from exhortation to doxology, closing the homily with a wish for healing and eschatological reward, typical of Chrysostom's perorations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μεθ' οὗ τῷ Πατρὶ δόξα, σὺν τῷ παναγίῳ Πνεύματι","severity":"info","text":"The trinitarian doxology (Father, Son, Holy Spirit) reflects post-Nicene liturgical usage, affirming the orthodox creedal formula common in Chrysostom's milieu.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'he' who heals through consolation is ambiguous: it could refer to Christ, the Samaritan figure, or Paul, given the preceding reference to Paul's words."],"confidence":"high","notes":[]}]}