{"slug":"khazarzar-john-chrysostom-in-passionem-salvatoris-nostri-jesu-christi","id":"greek:khazarzar:khazarzar-john-chrysostom-in-passionem-salvatoris-nostri-jesu-christi","title":"In passionem salvatoris nostri Jesu Christi","title_source":"In passionem salvatoris nostri Jesu Christi","author":"John Chrysostom","genre":"history/hagiography","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":"2026-11-15T06:28:23Z","cost_usd":0.00151},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-in-passionem-salvatoris-nostri-jesu-christi","work_id":"khazarzar-john-chrysostom-in-passionem-salvatoris-nostri-jesu-christi","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%20passionem%20salvatoris%20nostri%20Jesu%20Christi.pdf"},"stats":{"passages":2,"english_words":531,"coptic_letters":0,"source_letters":2014,"commentary_units":12,"commentary_kinds":7,"derived_notes":0,"ambiguities":3,"work_notes":4,"external_links":0,"timeline":4},"summary":{"work":"khazarzar-john-chrysostom-in-passionem-salvatoris-nostri-jesu-christi","abstract":"This work, transmitted under the name of John Chrysostom, is a passion narrative and hagiographical text used in Byzantine Holy Week liturgies. Its earliest manuscript witnesses are medieval, and its theological style diverges from Chrysostom's authentic homilies. Likely composed in a Byzantine monastic milieu between the 8th and 10th centuries, it belongs to the corpus of pseudo-Chrysostomica. The text influenced later passion piety, but the present edition lacks a critical apparatus, making textual verification impossible.","historical_context":"The work is attributed to John Chrysostom (c. 347–407), but its earliest manuscripts are medieval, and its content differs markedly from his genuine writings. It likely originated in a Byzantine monastic community between the 8th and 10th centuries, a period when passion narratives and pseudo-Chrysostomica proliferated for liturgical use. The text was read during Holy Week, reflecting the Byzantine tradition of dramatic passion piety. Its transmission is uncertain; it survives in Greek manuscripts but is not included in the standard CPG corpus. The present edition (khazarzar) provides no critical apparatus or stemma, obscuring its textual history.","significance":"This text exemplifies the later Byzantine appropriation of Chrysostom's authority for liturgical and devotional purposes. It shaped medieval passion piety and illustrates the fluid boundary between authentic and pseudepigraphical works in the Christian tradition. Its themes, such as the contrast between Old Testament benefactions and Jewish ingratitude, echo earlier patristic typology but are amplified in a later rhetorical style.","timeline":[{"date":"4th c.","event":"John Chrysostom active; authentic homilies composed."},{"date":"8th–10th c.","event":"Probable composition of this pseudo-Chrysostomian passion narrative in a Byzantine monastic setting."},{"date":"Medieval period","event":"Earliest manuscript witnesses; use in Holy Week liturgies."},{"date":"Modern","event":"Edition published by khazarzar without critical apparatus."}],"relations":[{"work":"Gospel of Nicodemus","relation":"Shares motif of 'who struck you' and other passion details.","key":"wikipedia:Gospel of Nicodemus","label":null,"url":null},{"work":"In Matthaeum Homily 80 (John Chrysostom)","relation":"Parallel theme of Christ's paradoxical sale, but amplified in later style.","key":"","label":null,"url":null},{"work":"Pseudo-Chrysostomica","relation":"Part of the corpus of works falsely attributed to Chrysostom.","key":"","label":null,"url":null}],"external_links":[],"cautions":["Date of composition is uncertain; only a broad 8th–10th century range can be inferred.","Authorship is spurious; the work is not by John Chrysostom.","The present edition lacks a critical apparatus, so textual basis and variant readings cannot be verified."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000342,"generated":"2026-11-15T06:28:22Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/In%20passionem%20salvatoris%20nostri%20Jesu%20Christi.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-in-passionem-salvatoris-nostri-jesu-christi","status":"pass","blocking":[],"warnings":[],"stats":{"passages":2,"translated":2,"commentary_passages":2,"commentary_units":12,"english_words":531,"source_letters":2014,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The work is transmitted under Chrysostom's name but is not included in the standard CPG corpus of his genuine writings. Its earliest manuscript witnesses are medieval.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"The passion narrative and theological style differ markedly from Chrysostom's authentic homilies. Likely composed in a later Byzantine monastic milieu, perhaps 8th–10th century.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This text was used in Byzantine liturgical contexts for Holy Week readings, often alongside other pseudo-Chrysostomica, influencing later passion piety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The present edition (khazarzar) does not provide a critical apparatus or manuscript stemma. Readers cannot verify the textual basis or variant readings from this source alone.","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: history/hagiography in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 2 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":2},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Τοῦ Χρυσοστόμου λόγος εἰς τὸ πάθος τοῦ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ τῷ ἁγίῳ καὶ μεγάλῳ Σαββάτῳ.\n\nὍταν τὸ μέγεθος τοῦ δεσπότου θεάσωμαι καὶ τὰς ὕβρεις τῆς ἀνεξικάκου φιλανθρωπίας λογίσωμαι, ἐξίσταμαι τὴν διάνοιαν, πῶς ὁ παρὰ τοῦ Πατρὸς πᾶσαν τὴν κρίσιν δεξάμενος Πιλάτῳ παρέστη κρινόμενος, πῶς παρὰ τοῦ πηλοῦ ὁ κεραμεὺς ἐδικάζετο. Τί γὰρ τῶν ἀτοπωτάτων δι' ἡμᾶς οὐχ ὑπέμεινεν; ὁ πάντα ἠγορακὼς ἐπιπράσκετο, ὁ τῆς ζωῆς τὸ ξύλον πεποιηκὼς ξύλῳ θανάτου προσήγετο καὶ χειρὶ ῥαπιζόμενος ἔφερεν ὁ χεῖρα ξηρὰν ἀποδιδοὺς ὑγιαίνουσαν καὶ ἐμπτυσμάτων ἠνέσχετο ὁ πτύσματι καὶ πηλῷ δημιουργῶν ὀφθαλμούς. Τὰς ἐκ τῶν ἥλων ὑπέμεινεν ὀδύνας ὁ τοὺς ἐπελθόντας αὐτῷ πτήξας φυσήματι καὶ πληγαῖς ἐξεδίδου τὸν νῶτον ὁ δέκα πληγαῖς βασανίσας τὴν Αἴγυπτον.\n\nἈλλ' ὢ τῆς ἰουδαϊκῆς ἀγνωμοσύνης! Ταῦτα Κυρίῳ ἀνταποδίδοτε; τίνος γὰρ ὦ Ἰουδαῖε τῶν ἀγαθῶν οὐκ ἀπήλαυσας; μάννα φαγών, χολὴν προσεκόμισας, ὕδωρ ἐκ πέτρας δεξάμενος, ὄξος τὸ ποτίσαν δέδωκας, ἐκ παρθένου γῆς γενόμενος ἄνθρωπος, οὐ δέχει τὸν ἐκ παρθένου γεννώμενον, ἀλλὰ σταυρῷ προσηλοῖς τὸν κριτὴν ὡς κατάκριτον καὶ θανατῶσαι μελετᾷς τὴν ἀνάστασιν. Ἀλλ' ἴδε πάντα, κἂν ἀσεβῇς εἰς τοῦ ἐσταυρωμένου τὴν δύναμιν. Τῷ ξύλῳ προσηλοῦτο καὶ μετέφερε τὴν κτίσιν, ἐκρέματο καὶ τὸ βαστάζον ἐσάλευεν. Ἐλεῶ σου τὴν τύφλωσιν ὦ Ἰουδαῖε. Τὸ ἔδαφος ἔτρεμε καὶ σὺ ῥαπίζων ἐγέλας, ἐξίστατο τὰ στοιχεῖα καὶ σὺ τὴν ὕβριν ἐπόμπευες· προφήτευσον ἡμῖν Ἰησοῦ τίς ἐστιν ὁ παίσας σε.","english":"A discourse of Chrysostom on the passion of our Saviour Jesus Christ for the holy and great Sabbath.\n\nWhen I behold the greatness of the master and consider the outrages of his patient philanthropy, my mind is astonished: how he who received all judgment from the Father stood before Pilate to be judged, how the potter was judged by the clay. For what of the most absurd did he not endure for us? He who had purchased all things was sold, he who had made the tree of life was brought to the tree of death, and struck by a hand he endured, he who gave back a withered hand restored to health, and he endured spittings, he who creates eyes with spittle and clay. He endured the pains from the nails, he who had terrified those who attacked him with a breath, and he gave his back to blows, he who had tormented Egypt with ten plagues.\n\nBut oh, the ingratitude of the Jews! Do you repay the Lord with these things? For what good thing, O Jew, have you not enjoyed? Having eaten manna, you offered gall; having received water from a rock, you gave vinegar to drink; having been born a man from a virgin earth, you do not accept him born of a virgin, but you nail to a cross the judge as a condemned man, and you plot to put to death the resurrection. But behold all things, even if you are impious toward the power of the crucified one. He was nailed to the wood and he moved creation; he hung and he shook that which bore him. I pity your blindness, O Jew. The ground trembled and you laughed while striking him; the elements were in upheaval and you paraded the outrage. Prophesy for us, Jesus, who it is that struck you.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦ Χρυσοστόμου λόγος εἰς τὸ πάθος τοῦ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ τῷ ἁγίῳ καὶ μεγάλῳ Σαββάτῳ","severity":"info","text":"The title assigns the homily to Chrysostom and to Holy Saturday, but the work is not authentic; it is a later composition attributed to him.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐκ παρθένου γῆς γενόμενος ἄνθρωπος","severity":"info","text":"The phrase 'born from a virgin earth' alludes to the creation of Adam from clay, a common patristic typology contrasting Adam's origin with Christ's birth from the Virgin Mary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μάννα φαγών, χολὴν προσεκόμισας, ὕδωρ ἐκ πέτρας δεξάμενος, ὄξος τὸ ποτίσαν δέδωκας","severity":"info","text":"This series contrasts Old Testament benefactions (manna, water from rock) with Jewish ingratitude (gall, vinegar), echoing Exodus 16–17 and the Passion narrative (Mark 15:36).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὁ πάντα ἠγορακὼς ἐπιπράσκετο","severity":"info","text":"The paradox 'he who had purchased all things was sold' parallels a theme in Chrysostom's genuine homilies (e.g., In Matthaeum Homily 80) but is here amplified in a later rhetorical style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"προφήτευσον ἡμῖν Ἰησοῦ τίς ἐστιν ὁ παίσας σε","severity":"info","text":"The closing address to Jesus as a prophet reflects a liturgical or apocryphal motif; the question 'who struck you' appears in the Gospel of Nicodemus and later passion literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Τοῦ Χρυσοστόμου λόγος","severity":"caution","text":"The attribution to Chrysostom is spurious; the homily is a late Byzantine or medieval composition, likely from a monastic passion cycle, not by the 4th-century bishop.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is not Coptic; the passage is in Greek, and the Coptic cues in the metadata refer to the structural classification of the source edition, not the language of the passage."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Τρέμει καὶ αὐτὸς ὁ λόγος διηγούμενος τὸ πάθος, ἀλλ' ὅμως καὶ τρέμων οὐ σιωπᾷ τὸ γενόμενον, ἵν' ἀποβλέποντες οὐκ ἐφοβήθησαν καὶ ἀκούοντες οὐκ ἐντραπῶσι. Τί οὖν ἐπὶ τούτοις ἐγένετο; ὁ ἥλιος ἐμαραίνετο τὸν δημιουργὸν ὁρῶν θανατούμενον. Ὁ δεσπότης θέλων ἀπέθνησκε καὶ ζῆν τὸ φῶς οὐκ ἐβούλετο, ἀλλὰ τὸ ποίημα τῷ ποιητῇ συναπέθνησκεν.\n\nΣὺ δὲ οὐδὲ τούτων συμβάντων πρὸς μετάνοιαν ἔδραμες. Ξένον καὶ παράδοξον πρᾶγμα· ἄνω τὸν ἥλιον ἐφυγάδευσε καὶ κάτω συνεκλείετο τάφῳ καὶ λίθος ἐπετίθετο τῇ πέτρᾳ καὶ τὴν ζωὴν ὁ θάνατος ἐκράτει καὶ νὺξ τὸν ἀληθινὸν ἔκρυπτεν ἑωσφόρον καὶ στρατιῶται τὸν βασιλέα τῶν οὐρανῶν ὡς δραπέτην ἐτήρουν καὶ τὴν σφραγῖδα τῆς πίστεως ἐφύλαττον σφραγῖδες Ἰουδαίων. Ἀλλ' ἦν ἰδεῖν τότε ἔκπληκτον καὶ παράδοξον θέαν. Ὁ γὰρ τάφος τὸν Ἰησοῦν μετὰ σφραγῖδος δεξάμενος τὰς μὲν σφραγῖδας ἐφύλαξε, τὴν δὲ παρακαταθήκην οὐκ ἔσωσεν, ἵνα πληρωθῇ τὸ γεγραμμένον· ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδου· καὶ οὐ θαυμαστὸν εἰ τρεῖς ἡμέρας ὁ τάφος τὸν Ἰησοῦν οὐκ ἐκράτησεν οὗπερ ἡ φωνὴ τετραήμερον τὸν Λάζαρον ἤγειρεν. Αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν».","english":"The word itself trembles in recounting the passion, yet even trembling it does not silence what happened, so that those who look on may not have feared and those who hear may not be ashamed. What then occurred in these events? The sun was withering, seeing the creator being put to death. The master was dying willingly, and the light did not wish to live, but the creation died together with the creator.\n\nBut you, even with these things having happened, did not hasten to repentance. A strange and paradoxical thing: above, it banished the sun, and below, it was shut in a tomb, and a stone was placed upon the rock, and death held life, and night hid the true morning star, and soldiers guarded the king of the heavens as a fugitive, and the seals of the Jews guarded the seal of faith. But then one could see an astonishing and paradoxical sight. For the tomb, having received Jesus with a seal, kept the seals but did not preserve the deposit, so that what was written might be fulfilled: that you will not abandon my soul to Hades. And it is no wonder if the tomb did not hold Jesus for three days, when the voice raised Lazarus on the fourth day. Glory to him for ever and ever. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὁ ἥλιος ἐμαραίνετο","severity":"info","text":"The sun withering at the death of the creator is a cosmic sympathy topos, common in Greek patristic passion narratives, echoing contemporary natural portents.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδου","severity":"info","text":"This is a paraphrase of Psalm 15:10 LXX (16:10 MT): 'οὐδὲ μὴ ἐγκαταλίπῃς με εἰς ᾅδην', adapted to first person and applied to Christ's resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τετραήμερον τὸν Λάζαρον ἤγειρεν","severity":"info","text":"Alludes to John 11:17, where Lazarus is raised after four days in the tomb, used here as a type for Christ's three-day entombment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σφραγῖδες Ἰουδαίων","severity":"info","text":"Sealing the tomb with Jewish seals reflects Matthew 27:66 and early Christian apologetic against Jewish denial of the resurrection; the seals are a mark of official custody.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σὺ δὲ οὐδὲ τούτων συμβάντων πρὸς μετάνοιαν ἔδραμες","severity":"info","text":"This apostrophe shifts from narrative to direct reproach of the audience, a homiletic device typical of Chrysostom's paraenetic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν","severity":"info","text":"This doxological closing is standard in Byzantine liturgical homilies and may indicate the passage's use in a paschal vigil context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἄνω τὸν ἥλιον ἐφυγάδευσε' is ambiguous: the subject could be the passion event or Christ himself; the translation takes it as the event.","The referent of 'τὴν σφραγῖδα τῆς πίστεως' is unclear: it may mean the seal of faith (i.e., the tomb's seal as a symbol) or the creedal seal; the translation opts for the former."],"confidence":"high","notes":[]}]}