{"slug":"khazarzar-john-chrysostom-in-pharisaeum-et-meretricem","id":"greek:khazarzar:khazarzar-john-chrysostom-in-pharisaeum-et-meretricem","title":"In pharisaeum et meretricem","title_source":"In pharisaeum et meretricem","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":"2026-11-15T07:39:55Z","cost_usd":0.011283},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-in-pharisaeum-et-meretricem","work_id":"khazarzar-john-chrysostom-in-pharisaeum-et-meretricem","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%20pharisaeum%20et%20meretricem.pdf"},"stats":{"passages":21,"english_words":5569,"coptic_letters":0,"source_letters":22200,"commentary_units":125,"commentary_kinds":8,"derived_notes":0,"ambiguities":27,"work_notes":5,"external_links":1,"timeline":5},"summary":{"work":"khazarzar-john-chrysostom-in-pharisaeum-et-meretricem","abstract":"This homily, attributed to John Chrysostom (c. 349–407), contrasts Pharisaic pride with the genuine repentance of a prostitute, using the biblical figures as rhetorical exempla. Likely delivered during Chrysostom's Antiochene period (c. 386–397), the text survives in multiple Greek manuscripts and was later included in patristic florilegia on repentance. The modern digital edition (khazarzar) lacks critical apparatus, translation, or commentary. The title is a later editorial addition; the homily's focus is broader, addressing hypocrisy and moral transformation. It influenced Byzantine moral teaching and reflects Chrysostom's catechetical style, emphasizing self-control, fasting, and baptismal grace.","historical_context":"The homily is attributed to John Chrysostom (c. 349–407), a prominent preacher and theologian of the early Greek Church. Its exact date is unknown, but stylistic and thematic elements suggest it belongs to his Antiochene period (c. 386–397), when he served as a presbyter in Antioch. The text was composed in Greek for a Christian community in Antioch, a major center of early Christianity. The genre is a homily, likely delivered during a liturgical setting, though no specific occasion is recorded. The Greek text survives in multiple manuscripts, indicating a broad transmission within the Byzantine tradition. It was cited in medieval florilegia on repentance, reflecting its moral and catechetical value. The modern edition (khazarzar) is a digital transcription without critical apparatus, so textual variants and manuscript history are not documented. The homily's focus on hypocrisy and repentance aligns with Chrysostom's broader corpus, which often addresses moral reform and biblical exegesis.","significance":"This homily matters as a witness to Chrysostom's moral teaching on repentance and hypocrisy, themes central to his Antiochene preaching. It influenced later Byzantine moral literature and florilegia, shaping Eastern Christian ethics. The text also illustrates the rhetorical use of biblical figures (Pharisee and prostitute) as exempla, a common patristic technique. Its survival in multiple manuscripts attests to its enduring value in the Greek patristic tradition.","timeline":[{"date":"c. 349–407","event":"Life of John Chrysostom"},{"date":"c. 386–397","event":"Probable composition during Chrysostom's Antiochene period"},{"date":"4th–5th c.","event":"Transmission of Greek manuscripts"},{"date":"Medieval period","event":"Inclusion in florilegia on repentance"},{"date":"Modern","event":"Digital transcription by khazarzar"}],"relations":[{"work":"John Chrysostom, Homiliae in Matthaeum","relation":"Similar exegetical and moral themes","key":"","label":null,"url":null},{"work":"John Chrysostom, De paenitentia","relation":"Related focus on repentance","key":"","label":null,"url":null},{"work":"Apophthegmata Patrum","relation":"Shared moral emphasis on humility and repentance","key":"","label":null,"url":null},{"work":"Gregory of Nyssa, De vita Moysis","relation":"Contrasting treatment of Pharisaic pride","key":"","label":null,"url":null},{"work":"Medieval florilegia on repentance","relation":"Cited as a source","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:John Chrysostom","label":"John Chrysostom","url":"https://en.wikipedia.org/wiki/John_Chrysostom","reason":"Biographical and historical context for the author"}],"cautions":["The exact date of composition is unknown; the Antiochene period is inferred from style and content.","The title is a later editorial addition, not original to the homily.","The modern edition (khazarzar) is a digital transcription without critical apparatus; textual variants are not recorded.","Attribution to Chrysostom is traditional but not definitively proven; no external evidence confirms authorship."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000472,"generated":"2026-11-15T07:39:55Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/In%20pharisaeum%20et%20meretricem.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-in-pharisaeum-et-meretricem","status":"pass","blocking":[],"warnings":[],"stats":{"passages":21,"translated":21,"commentary_passages":21,"commentary_units":125,"english_words":5569,"source_letters":22200,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"The homily is attributed to John Chrysostom (c. 349–407). Its exact date is unknown, but it belongs to his Antiochene period (c. 386–397) based on style and content.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Greek text survives in multiple manuscripts; the edition used (khazarzar) is a modern digital transcription, not a critical edition. Variants in the manuscript tradition are not recorded here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This homily was included in the Greek patristic corpus and cited in medieval florilegia on repentance. It influenced later Byzantine moral teaching on the sin of hypocrisy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The title 'In pharisaeum et meretricem' is not original; it is a later editorial addition. The homily’s focus is broader, contrasting Pharisaic pride with genuine repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"background","lemma":"","severity":"info","text":"This edition provides no apparatus for textual variants, no translation, and no commentary on the homily’s exegetical method or its relation to Chrysostom’s other works.","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: 21 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":21},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Εἰς τὸν Φαρισαῖον, καὶ εἰς τὴν πόρνην. Ἐλέχθη τῇ ἁγίᾳ καὶ μεγάλῃ τετράδι.\n\nἍπας μὲν καιρὸς παντὶ βουλομένῳ πρὸς μετάνοιαν ἐπιτήδειος. Ἔξεστι γὰρ ἑκάστῳ θελήσαντι καὶ ἐν τῷ ἔαρι βλαστῆσαι τὴν εὐζωΐαν, καὶ ἐν θέρει συνάξαι τῆς σωτηρίας τὰ δράγματα, καὶ ἐν φθινοπώρῳ τὴν βλάβην τὴν τῆς ψυχῆς φθορὰν κατιδεῖν, καὶ ἐν χειμῶνι τὸν χειμῶνα τῶν ἀνομημάτων φυγεῖν, καὶ ἐν πάσῃ τροπῇ τραπῆναι τὴν ἐπὶ τὸ βέλτιον τροπὴν, καὶ ἐν νυκτὶ τὴν νύκτα τῆς ἁμαρτίας ἐκκλῖναι, καὶ ἐν ἡμέρᾳ πρὸς τὸ φῶς τοῦ καθαροῦ συνειδότος δραμεῖν, καὶ πρὸς τὸν πλάσαντα ἀναδραμεῖν· ὁ δὲ παρὼν οὗτος καιρὸς ἐγκρατείᾳ καὶ νηστείᾳ περιπεφραγμένος πρὸς μετάνοιαν ἐπιτηδειότερος, ἀλλ' οὐ πᾶσι. Μόνον γὰρ οὐχὶ λέγει ἡ φωνὴ, Εἴ τις προσίεται πρός με, κἀγὼ λαβὼν αὐτὸν τῷ κοινῷ προσαγάγω Δημιουργῷ. Πτερώσωμεν οὖν ἑαυτοὺς τοῖς τῆς πίστεως καὶ τοῖς τῆς μετανοίας πτεροῖς, καὶ θελήσωμεν ἀναπτῆναι πρὸς τὸν ἡμέτερον Ποιητὴν, καὶ ἡμεῖς, ὡς πρωτότοκοι τῆς Ἐκκλησίας υἱοὶ, καὶ ὑμεῖς, οἱ καθάπερ ἔμβρυα ὡς ἐν ταῖς λαγόσι τῆς Ἐκκλησίας προλοχευόμενοι, καὶ ποθοῦντες τὰς μακαρίας καὶ ἀνωδύνους ὠδῖνας ἀσπάσασθαι, καὶ γενέσθαι τέκνα τοῦ πολεμήσαντος ὑπὲρ ἡμῶν (ἀναγκαία γὰρ τῆς πίστεως ἡ χάρις καὶ ὑμῖν τοῖς ἀπολαύειν μέλλουσι τῶν αὐτῶν ἀγαθῶν)· ἡμεῖς μὲν, ἵνα τὸν χιτῶνα τὸν βασιλικὸν, ὃν φορέσαντες ἐμολύναμεν, ἀποσμήξωμεν δάκρυσιν· ὑμεῖς δὲ, ἵνα δυνηθῆτε τοῦτον περιβαλέσθαι, καὶ φυλάξαι κρείττονα ῥύπου παντός. Ἄνευ γὰρ πίστεως εἰλικρινοῦς οὐκ ἔστιν οὐδένα τῆς τοῦ Θεοῦ φιλανθρωπίας ἐπιτυχεῖν.","english":"On the Pharisee and the Prostitute. Spoken on Holy and Great Wednesday.\n\nEvery time is suitable for anyone who wishes to repent. For it is possible for each one who desires, in spring to cause good living to sprout, in summer to gather the sheaves of salvation, in autumn to perceive the harm, the corruption of the soul, in winter to flee the winter of lawless deeds, in every season to turn the turn toward the better, in night to avoid the night of sin, in day to run toward the light of a clear conscience, and to run back to the Creator. But this present time, fortified by self-control and fasting, is more suitable for repentance, yet not for all. For the voice almost says, \"If someone comes to me, I, taking him, will lead him to the common Creator.\" Let us therefore wing ourselves with the wings of faith and of repentance, and let us wish to fly up to our own Maker—both we, as firstborn sons of the Church, and you, who, like embryos, are being prepared for birth in the womb of the Church, and who long to greet the blessed and painless birth pangs and to become children of the One who fought for us (for the grace of faith is necessary also for you who are about to enjoy the same good things). We, in order that we may wipe clean with tears the royal garment which we put on and soiled; you, in order that you may be able to put it on and keep it better than any filth. For without sincere faith, it is not possible for anyone to attain the love of God for humanity.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰς τὸν Φαρισαῖον, καὶ εἰς τὴν πόρνην. Ἐλέχθη τῇ ἁγίᾳ καὶ μεγάλῃ τετράδι.","severity":"info","text":"The title and liturgical note indicate this homily was delivered on Holy and Great Wednesday, a fixed point in Holy Week, and is structured as a catechetical address to both baptized and catechumens.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πρωτότοκοι","severity":"info","text":"πρωτότοκοι (firstborn) here refers to the baptized, as distinct from the catechumens (ἔμβρυα, embryos), a common Pauline metaphor for spiritual rebirth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἴ τις προσίεται πρός με, κἀγὼ λαβὼν αὐτὸν τῷ κοινῷ προσαγάγω Δημιουργῷ.","severity":"info","text":"This is not a direct biblical quotation but a paraphrase of Christ’s invitation, echoing Matthew 11:28 ('Come to me') and the concept of Christ as mediator to the Creator.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐγκρατείᾳ καὶ νηστείᾳ περιπεφραγμένος","severity":"info","text":"The phrase 'fortified by self-control and fasting' reflects the Lenten discipline of enkrateia and nesteia, central to Chrysostom’s catechetical season.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"χιτῶνα τὸν βασιλικόν","severity":"info","text":"The 'royal garment' symbolizes baptismal grace; the image of soiling and cleansing it with tears is a recurring motif in Chrysostom’s baptismal catecheses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἅπας","severity":"caution","text":"The form Ἅπας is a variant of ἅπας; the rough breathing is editorial. The text is otherwise sound, with no major textual cruces in this passage.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Εἴ τις προσίεται πρός με' is ambiguous: it may be a loose citation or Chrysostom’s own formulation; no exact scriptural parallel is given."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Συνηγορεῖ μου τῷ λόγῳ πρὸς ἄλλοις μυρίοις ἐκείνη ἡ πόρνη ἡ τὴν πίστιν καὶ τὴν μετάνοιαν, καθάπερ δύο λαμπάδας, κρατήσασα, καὶ προσδραμοῦσα τῷ οὐρανίῳ νυμφίῳ, καὶ γενομένη νύμφη Χριστοῦ ἐν μιᾷ ἡμέρᾳ. Ἀλλ' ἐπειδὴ τῆς μακαρίας πόρνης ἐμνήσθην· λέγω γὰρ αὐτῆς τέως τὸ ἐπίψογον ὄνομα (ἵνα γνῶμεν τίς οὖσα πρότερον, τί γέγονεν ὕστερον), βούλομαι ταύτην εἰς τὴν ἁγίαν Ἐκκλησίαν ἀγαγεῖν, ἵνα μάθωμεν καὶ ἡμεῖς παρ' αὐτῆς, πῶς ὀφείλωμεν τῷ Χριστῷ προσελθεῖν, καὶ λαβεῖν τὴν τῶν ἁμαρτημάτων ἀπαλλαγήν.\n\nΤὰ γὰρ παρ' ἐκείνης γεγενημένα, τῶν ὀφειλόντων ἀεὶ γενέσθαι παρ' ἡμῶν διδασκαλία σαφής· καὶ ἡ τοῦ Σωτῆρος πρὸς ἐκείνην διάλεξις τῶν ἁμαρτωλῶν ἔσται παράκλησις. Τίς γὰρ ἀκούων ὅτι γυνὴ μυρίαις κηλῖσι κατάστικτος, ἵνα προσφύγῃ μόνον αὐτῷ, καὶ τοῖς ποσὶν αὐτοῦ σταγόνας ἐπιχέῃ δακρύων θερμὰς, παρθενίας χειροτονίαν ἐδέξατο; Τὸν αὐτὸν ἐπιδείξασθε τρόπον, ὥστε τὸν αὐτὸν τρυγήσητε καρπόν. Τίς γὰρ λογιζόμενος τὴν ἐκείνης μεταβολὴν, καὶ τὴν ἀμοιβὴν, οὐ τὴν αὐτὴν ἀσκήσει γνώμην, ὡς τὴν ἴσην εὑρήσῃ ἀντίδοσιν;","english":"This prostitute, who held faith and repentance like two torches, and ran to the heavenly bridegroom, and became a bride of Christ in a single day, supports my argument, among countless others. But since I have mentioned the blessed prostitute—for I still call her by her reproachful name, so that we may know who she was before and what she became afterward—I wish to bring her into the holy Church, so that we too may learn from her how we ought to approach Christ and obtain deliverance from our sins.\n\nFor what happened in her case is a clear lesson for what ought always to happen in ours; and the Savior’s discourse with her will be an encouragement to sinners. For who, hearing that a woman stained with countless blemishes, merely by fleeing to him and pouring hot drops of tears at his feet, received the ordination of virginity? Show the same manner, so that you may reap the same fruit. For who, considering her transformation and the reward, will not practice the same disposition, so as to find the same recompense?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Συνηγορεῖ μου τῷ λόγῳ","severity":"info","text":"The opening phrase asserts that the prostitute's story supports the speaker's argument, framing the narrative as a rhetorical exemplum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"νύμφη Χριστοῦ","severity":"info","text":"The phrase 'bride of Christ' metaphorically denotes the prostitute's spiritual union with Christ through repentance, a common patristic image for consecrated virginity or the soul's marriage to God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῷ οὐρανίῳ νυμφίῳ","severity":"info","text":"The 'heavenly bridegroom' echoes the Song of Songs and New Testament imagery of Christ as the bridegroom of the Church (e.g., 2 Cor 11:2, Eph 5:25-27).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"παρθενίας χειροτονίαν","severity":"info","text":"The phrase 'ordination of virginity' likely refers to the rite of consecration for virgins, a liturgical practice in the early Church, symbolizing the prostitute's spiritual transformation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τίς γὰρ ἀκούων ... Τίς γὰρ λογιζόμενος","severity":"info","text":"Two rhetorical questions in parallel structure (τίς γὰρ ἀκούων ... τίς γὰρ λογιζόμενος) emphasize the exemplary nature of the prostitute's conversion and invite the audience to imitate her.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐπίψογον ὄνομα","severity":"info","text":"Chrysostom's use of the 'reproachful name' for the prostitute reflects a homiletic strategy to highlight the contrast between her past and transformed state, a theme influential in later Christian moral teaching.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the prostitute is not specified; she may be a composite figure or a specific biblical character (e.g., Rahab or Mary Magdalene), but the text does not clarify."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Τί γάρ ἐστι πόρνη, ἢ διαφθορὰ, ἢ προφανὴς ὕβρις τῆς φύσεως, ἢ τοῦ θήλεος γένους δημόσιος θρίαμβος, λώβη σωμάτων τε καὶ ψυχῶν, λοιμὸς τέρψει κεχρημένος, τάφος κεκονιαμένος, ᾅδου ἀκατάσχετον καὶ ἀκόρεστον στόμα, θανάτου κεκαλλωπισμένον προπύλαιον, τερπνὸν δηλητήριον, ἀναίδεια παῤῥησιαζομένη, αἰσχύνη ἀναίσχυντος, εὐπρόσωπος ὄλεθρος, τῶν ἀσελγῶν μηχανῶν δέλεαρ, τῶν νέων ἰξὸς, κάπηλος τῶν οἰκείων μελῶν, ἀπωλείας βυθὸς, ναυάγιον ἀγαπώμενον, κοινὴ συμφορὰ πάσης ἁμαρτίας, ἰταμὸν ἐργαστήριον, πάσης παρανομίας διδάσκαλος, τῆς πρὸς τὸν Θεὸν ἔχθρας δημιουργὸς, ὕλη τῆς γεέννης τοῦ πυρὸς τοῦ αἰωνίου; Ἀλλ' ὅμως ἡ τῶν τοιούτων καὶ τηλικούτων κακῶν ὑπάρχουσα ὑπηρέτις, ἐπειδὴ παρὰ συνήθειαν σωφροσύνης ἠράσθη, ταῖς βίβλοις τῶν Εὐαγγελίων ἐγγέγραπται. Ταύτας ἀναπτύξαντες\n\nκατατρυφήσωμεν τῆς κατ' αὐτὴν ἱστορίας, ὥσπερ οὖν κατετρύ φησεν αὕτη τοῦ Χριστοῦ. Ἠρώτησέ τις τῶν Φαρισαίων τὸν Ἰησοῦν, ἵνα φάγῃ μετ' αὐτοῦ. Καὶ εἰσελθὼν εἰς τὴν οἰκίαν τοῦ Φαρισαίου, ἀνεκλίθη. Τίς εἶδε βασιλέα παρὰ στρατιώτου καλούμενον; τίς εἶδε δεσπότην παρὰ δούλου τρεφόμενον; τίς εἶδε τοσοῦτον ὕψος εἰς τοσαύτην ταπεινότητα κατερχόμενον; Ὢ τῆς ὑπερβαλλούσης ἐκπλήξεως! ὢ τῆς θείας συγκαταβάσεως! Οὐκ εἶπε πρὸς τὸν καλέσαντα Φαρισαῖον· Σὺ καλεῖς ἐπ' ἄριστον ἐμὲ, τὸν καλοῦντα πάντας ἀνθρώπους εἰς τὸ οὐράνιον ἄριστον; σὺ καλεῖς ἐπ' ἄριστον ἐμὲ τὸν πέντε ἄρτοις δῆμον ὁλόκληρον κορέσαντα; σὺ καλεῖς ἐπ' ἄριστον ἐμὲ τὸν διδόντα τροφὴν πάσῃ σαρκί; Οὐκ εἶπε τούτων οὐδὲν ὁ Σωτήρ· ἀλλὰ σιγῇ καθίσας εἰς τὴν οἰκίαν τοῦ Φαρισαίου ἀνεκλίθη.","english":"What is a prostitute, if not corruption, or manifest outrage against nature, or a public triumph of the female sex, a ruin of bodies and souls, a plague seasoned with pleasure, a whitewashed tomb, an insatiable and unquenchable mouth of Hades, a gilded gateway of death, a pleasant poison, shamelessness speaking boldly, shameless shame, fair-faced destruction, bait for lascivious contrivances, birdlime for the young, a huckster of her own limbs, an abyss of ruin, a beloved shipwreck, a common calamity of every sin, a brazen workshop, a teacher of all lawlessness, a creator of enmity toward God, material for the fire of eternal Gehenna? Yet nevertheless, the servant of such and so great evils, because she fell in love with chastity contrary to custom, is inscribed in the books of the Gospels. Having opened these, let us take delight in the story concerning her, just as she took delight in Christ. One of the Pharisees asked Jesus to eat with him. And entering the house of the Pharisee, he reclined. Who has seen a king invited by a soldier? Who has seen a master fed by a slave? Who has seen such height descending to such lowliness? O the exceeding astonishment! O the divine condescension! He did not say to the Pharisee who invited him: You invite me, who invite all men to the heavenly banquet, to a meal? You invite me, who satisfied an entire multitude with five loaves, to a meal? You invite me, who gives food to every flesh, to a meal? The Savior said none of these things, but sitting in silence, he reclined in the house of the Pharisee.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Τί γάρ ἐστι πόρνη","severity":"info","text":"Chrysostom launches a rhetorical catalogue of vices, defining the prostitute through a series of metaphors that escalate in moral and theological condemnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πέντε ἄρτοις δῆμον ὁλόκληρον κορέσαντα","severity":"info","text":"This alludes to the feeding of the five thousand (John 6:1-14; Matthew 14:13-21), where Christ satisfies a crowd with five loaves, emphasizing his divine provision.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Φαρισαῖος","severity":"info","text":"The Pharisee represents a figure of legalistic piety in the Gospels, often portrayed as a foil to Christ's humility. Chrysostom contrasts the Pharisee's invitation with Christ's condescension.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀλλ' ὅμως","severity":"info","text":"This adversative conjunction marks a pivot from the vituperative catalogue to the redemptive narrative of the prostitute, highlighting the transformative power of repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐγγέγραπται","severity":"info","text":"Chrysostom asserts that the prostitute's story is 'inscribed' in the Gospels, a claim that reflects the early Christian tradition identifying the unnamed sinful woman of Luke 7:36-50 with Mary Magdalene.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἠρώτησέ τις τῶν Φαρισαίων τὸν Ἰησοῦν","severity":"caution","text":"The Gospel account (Luke 7:36) has the Pharisee inviting Jesus to eat, not asking a question. Chrysostom's phrasing may conflate the invitation with a request, or reflect a variant tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the prostitute is not specified; Chrysostom likely conflates her with the sinful woman in Luke 7:36-50, but the text does not name her.","The phrase 'Ἠρώτησέ τις τῶν Φαρισαίων' could be read as 'asked' or 'invited'; the English draft takes it as 'asked to eat', but the Greek more naturally means 'asked' in a general sense."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Ἤδει γὰρ ποῖον ἄριστον ἔμελλεν ἀριστᾷν· ᾔδει πῶς ἤμελλε προστρέχειν αὐτῷ ἡ πόρνη, καὶ σώζεσθαι· καὶ τὸ βλέμμα πανταχοῦ περιέπεμπε, τὴν θήραν περισκοπῶν, καὶ μονονουχὶ πρὸς τοὺς ἀνακειμένους βοῶν. Ἐγὼ βρῶσιν ἔχω φαγεῖν, ἣν ἔχετε μετ' ὀλίγον κατιδεῖν· ἐγὼ βρῶσιν ἔχω φαγεῖν, τὴν σωτηρίαν τῆς μελλούσης προσιέναι μοι γυναικός. Ἡ ἐμὴ γὰρ τροφὴ, ἡ τῶν ἀνθρώπων ἐπιστροφή· ἡ ἐμὴ τροφὴ, ἡ τῶν ἐμῶν δούλων ζωή· ἡ ἐμὴ εὐωχία, τῶν ἁμαρτωλῶν ἡ μεταμέλεια· ἡ ἐμὴ τέρψις, τῶν κατακρίτων ἡ λύσις· ἡ ἐμὴ ἑστίασις, τῶν αἰχμαλώτων ἡ λύτρωσις. Ταῦτα τοῦ Σωτῆρος ἐπὶ τῆς στιβάδος λαλοῦντος τῷ βλέμματι καὶ τῷ σχήματι, Ἰδοὺ, φησὶ, γυνὴ ἐν τῇ πόλει, ἥτις ἦν ἁμαρτωλός. Συνέδραμε τῷ σκοπῷ τοῦ οὐρανίου βασιλέως ἡ ἄγρα· ὁ θηρατὴς εὐτρεπὴς ἀνεκέκλιτο, καὶ τὸ θήραμα πρὸς τὸν θηρατὴν κατηπείγετο. Καὶ ἰδοὺ γυνὴ ἐν τῇ πόλει, ἥτις ἦν ἁμαρτωλός. Δύο χαλεπὰ κακίας γνωρίσματα. Εἰπὲ ἡμῖν, εὐαγγελιστὰ, τὴν προσηγορίαν αὐτῆς, γράψον τὸ ὄνομα τῆς γυναικὸς, μάθωμεν πῶς ὠνομάζετο.","english":"For he knew what excellent feast he was about to feast upon; he knew how the prostitute was about to run to him and be saved; and he sent his glance everywhere, surveying the hunt, and all but cried out to those reclining: \"I have food to eat, which you will soon see; I have food to eat, the salvation of the woman who is about to approach me. For my food is the conversion of people; my food is the life of my servants; my banquet is the repentance of sinners; my delight is the release of the condemned; my feast is the ransom of captives.\" While the Savior was speaking these things on his couch, by his glance and his posture, \"Behold,\" he says, \"a woman in the city, who was a sinner.\" The prey ran together with the purpose of the heavenly king; the hunter was comfortably reclining, and the prey hastened toward the hunter. And behold, a woman in the city, who was a sinner. Two grievous marks of vice. Tell us, evangelist, her appellation, write the name of the woman, let us learn what she was called.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἤδει γὰρ ποῖον ἄριστον ἔμελλεν ἀριστᾷν","severity":"info","text":"Chrysostom plays on the cognate words ἄριστον (feast) and ἀριστᾷν (to feast), a rhetorical figure that underscores the paradox of the Savior's 'feast' being the conversion of a sinner.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πόρνη","severity":"info","text":"The Greek term πόρνη (prostitute) is used consistently in Chrysostom's homily to denote the unnamed sinful woman of the Gospel narrative, reflecting a social and moral category in late antique discourse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ, φησὶ, γυνὴ ἐν τῇ πόλει, ἥτις ἦν ἁμαρτωλός","severity":"info","text":"This phrase echoes the Gospel account of the sinful woman who anoints Jesus (cf. Luke 7:37-38), though Chrysostom adapts the wording for rhetorical effect, emphasizing the city setting and the woman's sinfulness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἡ ἐμὴ γὰρ τροφὴ...","severity":"info","text":"The passage employs a series of parallel clauses (ἡ ἐμὴ τροφή... ἡ ἐμὴ εὐωχία... etc.) to build a crescendo of paradoxes, a common homiletic device in Chrysostom's rhetoric.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"στιβάδος","severity":"info","text":"The term στιβάς (couch) refers to the dining couch used at symposia, evoking the setting of a banquet; Chrysostom contrasts this with the spiritual feast of salvation, drawing on contemporary dining customs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Δύο χαλεπὰ κακίας γνωρίσματα","severity":"info","text":"Chrysostom's comment that 'two grievous marks of vice' are indicated (the woman's city and her sinfulness) reflects a later interpretive tradition that moralizes the Gospel narrative, emphasizing the stigma of urban prostitution.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'evangelist' addressed (εὐαγγελιστὰ) is ambiguous; Chrysostom may be apostrophizing the Gospel writer (likely Luke) or using a rhetorical device to engage the audience."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Προσηγορίαν εἶχε τὴν ἁμαρτίαν, καὶ τὸ ὄνομα τὸ πονήρευμα. Αὕτη ἰδοῦσα, ὅτι ἀνέκειτο ἐν τῇ οἰκίᾳ τοῦ Φαρισαίου ὁ Ἰησοῦς, εἶπεν ἐν ἑαυτῇ· Ἔνδον ἐστὶν ὁ Χριστὸς, ὁ βρύων φιλανθρωπίαν, καὶ πηγάζων οἰκτιρμούς· ἔνδον ἐστὶν ὁ Χριστὸς, ὁ λαλῶν καὶ διδοὺς ἰάσεις, καὶ φθεγγόμενος θεραπείας· ἔνδον ἐστὶν ὁ Χριστὸς, ὁ παρὰ τῶν ἀγγέλων ὑμνούμενος, καὶ τοῖς ἀνθρώποις ἐνδιαιτώμενος, ὡς εἷς ἐξ αὐτῶν· ἔνδον ἐστὶν ὁ Χριστὸς ὁ τῷ Πατρὶ σύνθρονος, καὶ τῷ Φαρισαίῳ ὁμοῤῥόφιος· ἔνδον ἐστὶν ὁ Χριστὸς, ὁ τρέφων ἅπαντας τῇ θεότητι, καὶ τρεφόμενος τῇ ἀνθρωπότητι· ἔνδον ἐστὶν ὁ Χριστὸς, καὶ Φαρισαϊκῆς τραπέζης ἀνέχεται, ὁ πᾶσαν τράπεζαν πληρῶν παντὸς ἀγαθοῦ· καὶ ὅλως κατηξίωσεν εἰς τὴν τοῦ Φαρισαίου σκηνὴν εἰσελθεῖν· ὅλως ἠνέσχετο συνεστιαθῆναι τῷ ἁμαρτωλῷ ὁ ἀναμάρτητος. Χρηστὰς ἔχω περὶ τῶν ἐμῶν κακῶν ἐλπίδας. Ὁ γὰρ περὶ τὸν Φαρισαῖον τοιοῦτος φανεὶς, πάντως ἔσται καὶ περὶ ἐμὲ χρηστὸς καὶ φιλάνθρωπος. Εὗρον, ὡς ἠβουλόμην, τὸ κοινὸν ἱλαστήριον, εὗρον τὸν εὑρίσκοντα τοὺς ζητοῦντας αὐτὸν, εὗρον τὸν ἐπιζητοῦντα τοὺς ποθοῦντας αὐτὸν, εὗρον τὸν ἐπιτρέχοντα τοῖς ἐπιτρέχουσι καὶ προαπαντῶντα τοῖς προσιοῦσιν αὐτῷ, εὗρον συναγωνιζόμενόν μοι καὶ τὸν καιρὸν καὶ τὸν τόπον. Εἰσέλθω πρὸς τὴν καθαρὰν πηγὴν ἡ βεβορβορωμένη τῇ ἡδυπαθείᾳ· μὴ διαμένω ἐῤῥυπωμένη, τοιαύτης φανείσης πηγῆς· λούσομαι δωρεὰν ἑαυτήν· οὕτω γὰρ βούλεται ἡ πηγή. Εἰσέλθω πρὸς τὸ ἀΐδιον φῶς, ἡ καὶ ταῖς ἡμέραις ὡς νυξὶ κεχρημένη· ἴδω τὸ οὐράνιον φῶς ἐν φωτί· εἰσέλθω πρὸς τὸν ἥλιον τῆς δικαιοσύνης, ἡ τῆς ἀδικίας τὸν ζόφον ἐπαγομένη.","english":"She had a name that was sin, and a title that was wickedness. When she saw that Jesus was reclining in the Pharisee’s house, she said to herself: “Christ is within, who teems with love for humanity and wells up with compassion; Christ is within, who speaks and gives healings, and utters cures; Christ is within, who is hymned by angels and dwells among men as one of them; Christ is within, who is enthroned with the Father and under the same roof as the Pharisee; Christ is within, who nourishes all with his divinity and is nourished by his humanity; Christ is within, and he endures a Pharisee’s table, he who fills every table with every good; and he has deigned to enter the Pharisee’s tent; he has consented to feast together with the sinner, the sinless one. I have good hopes concerning my evils. For if he has shown himself such toward the Pharisee, surely he will be kind and loving toward me as well. I have found, as I wished, the common mercy seat; I have found the one who finds those who seek him; I have found the one who seeks those who long for him; I have found the one who runs to those who run to him and meets those who approach him; I have found that both the time and the place are fighting on my side. Let me, who am befouled by self-indulgence, go to the pure spring; let me not remain defiled when such a spring has appeared; I shall bathe myself for free, for that is what the spring wishes. Let me, who have used even the days as nights, go to the eternal light; let me see the heavenly light in the light; let me, who bring the darkness of injustice, go to the sun of justice.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Προσηγορίαν εἶχε τὴν ἁμαρτίαν, καὶ τὸ ὄνομα τὸ πονήρευμα","severity":"info","text":"The opening sentence introduces the prostitute by her name and title, which are synonymous with sin and wickedness, establishing her as a type of the sinful soul seeking redemption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"βρύων φιλανθρωπίαν","severity":"info","text":"The verb βρύω (teems) is a vivid metaphor for Christ's overflowing love for humanity, a key theme in Chrysostom's soteriology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῷ Πατρὶ σύνθρονος","severity":"info","text":"The phrase 'enthroned with the Father' echoes New Testament language of Christ's co-equal divinity (e.g., Revelation 3:21; cf. John 1:1).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ κοινὸν ἱλαστήριον","severity":"info","text":"ἱλαστήριον (mercy seat) is a term from the Septuagint for the cover of the Ark of the Covenant (Exod 25:17-22), here applied to Christ as the universal source of atonement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὸν ἐπιτρέχοντα τοῖς ἐπιτρέχουσι καὶ προαπαντῶντα τοῖς προσιοῦσιν αὐτῷ","severity":"info","text":"The image of Christ running to meet those who approach him parallels Chrysostom's homilies on Matthew 11:28-30, where Christ actively seeks the sinner.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῷ Φαρισαίῳ ὁμόροφος","severity":"info","text":"The paradox of Christ being 'under the same roof as the Pharisee' is a rhetorical device Chrysostom uses to highlight Christ's humility, later influential in Byzantine ascetic literature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Τίς γὰρ φωτὶ προσομιλῶν οὐ μεταλαμβάνει φωτός; Εἰσέλθω πρὸς τὸν βασιλέα τῶν οὐρανῶν, τὸν δι' ἐμὲ πρὸς ἐμὲ παραγενόμενον, καὶ τοῦτον καταλαμβάνοντα τὸν οἶκον, καὶ πάλαι τὴν ἐμὴν, ὡς ἔοικε, περιμένοντα πρόοδον· εἰσέλθω πρὸς τὸν οὐράνιον ἰατρὸν, ἡ παρὰ πάντων ἀπεγνωσμένη· εἰσέλθω πρὸς τὸν οὐράνιον ἰατρὸν, ἡ ἐν ὑγιείᾳ νοσοῦσα· οὕτω γάρ με ἰδὼν, δύναται τοῖς ἐμοῖς πάθεσιν ἐπιθεῖναι φάρμακον, πᾶσαν ὀδύνην κοιμίσαι δυνάμενον. Ὑποδείξω τῷ εἰδότι τὰ\n\nἕλκη, καὶ λαβῶ τὸ φάρμακον, Εἰσέλθω πρὸς τὴν μόνην ζωὴν, ἡ διὰ τῆς φαυλοτάτης ζωῆς ἐμαυτὴν ἀποσχοινίσασα τῆς ζωῆς· εἰσέλθω πρὸς τὸν φιλάνθρωπον δικαστὴν ἡ κατάκριτος. Πρὸ τῆς ἐκ νεκρῶν ἀναστάσεως λύσω τὰς εὐθύνας, πρὸ τῆς φοβερᾶς κρίσεως διαφύγω τὴν κρίσιν, πρὸ τοῦ φρικτοῦ βήματος ὑποκλέψω τὰς μάστιγας· πρὶν ἴδω τὸν Χριστὸν δικαστικῶς ἀποφαινόμενον, ἴδω φιλανθρώπως διαλεγόμενον· πρὶν φοβηθῶ κολάζοντα, κολακεύσω παρόντα. Οὐ πρώτη τὴν πρὸς αὐτὸν ὁμιλίαν τολμῶ· ἤδη καὶ ἄλλη, ὡς ἤκουσα, γυνὴ Σαμαρεῖτις, ἐν νόμῳ παράνομος, συνέτυχεν ἐπὶ τῆς πηγῆς τῇ πηγῇ, καὶ ἀπῆλθε θεογνωσίαν ἀντλήσασα. Καὶ πάλιν ἑτέρα τις γυνὴ τῶν Χαναναίων γένους, τοῦ καταράτου καὶ δουλικοῦ σπέρματος ἐλεύθερον βλάστημα, ἐν ἐντυχίᾳ εἰσελθοῦσα κατὰ δαίμονος τυραννοῦντος αὐτῆς τὴν μονογενῆ, ἀνέστρεψε λαβοῦσα τὴν ἐξουσίαν κατὰ τοῦ δαίμονος, καὶ γέγονεν ἡ μήτηρ τῇ θυγατρὶ ἰατρὸς, καὶ ὁ δαίμων ὁ ἀπηνὴς οὗτος καὶ βάρβαρος οὐκ ἐτόλμησεν οὐκέτι πλησιάσαι τῇ κόρῃ, φοβηθεὶς τῆς τοῦ Χριστοῦ φωνῆς τὸ διάταγμα.","english":"For who, conversing with light, does not partake of light? Let me go in to the king of the heavens, who has come to me for my sake, and is even now arriving at this house, and, as it seems, has long been awaiting my approach. Let me go in to the heavenly physician, I who have been given up as hopeless by all. Let me go in to the heavenly physician, I who am sick in the midst of health. For seeing me thus, he can apply a remedy to my sufferings, one able to lull every pain to rest. I will show my sores to the one who knows them, and receive the medicine. Let me go in to the only life, I who, through the most worthless life, have cut myself off from life. Let me go in to the philanthropic judge, I the condemned woman. Before the resurrection from the dead, I will settle my accounts; before the fearful judgment, I will escape the judgment; before the dread tribunal, I will steal away the scourges. Before I see Christ pronouncing sentence as a judge, let me see him conversing philanthropically. Before I fear him punishing, I will flatter him present. I am not the first to dare converse with him. Already another woman, a Samaritan, as I have heard, lawless in respect to the law, met him at the well, the well, and went away drawing the knowledge of God. And again, some other woman of the Canaanite race, a free shoot from the accursed and slavish seed, having entered into an interview concerning a demon that was tyrannizing her only daughter, turned back having received authority over the demon, and the mother became a physician to her daughter, and that harsh and barbarous demon no longer dared to approach the girl, having been frightened by the command of Christ’s voice.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Εἰσέλθω πρὸς τὸν βασιλέα τῶν οὐρανῶν","severity":"info","text":"The repeated 'Εἰσέλθω' clauses form a dramatic soliloquy, expressing the prostitute's resolve to approach Christ. The phrase 'king of the heavens' is a Christological title emphasizing divine sovereignty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γυνὴ Σαμαρεῖτις","severity":"info","text":"The Samaritan woman at the well (John 4:7–30) is cited as a precedent. Chrysostom highlights her 'lawlessness in respect to the law' to contrast her encounter with Christ's mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γυνὴ τῶν Χαναναίων γένους","severity":"info","text":"The Canaanite (Syrophoenician) woman (Mark 7:24–30; Matthew 15:21–28) is another precedent. Chrysostom emphasizes her 'free shoot from the accursed and slavish seed' to underscore Christ's universal compassion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"παρὰ πάντων ἀπεγνωσμένη","severity":"info","text":"The phrase 'given up as hopeless by all' reflects the social and religious stigma attached to prostitutes in late antique Antioch, where Chrysostom preached. Such women were often considered beyond redemption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πρὸ τῆς ἐκ νεκρῶν ἀναστάσεως... πρὸ τῆς φοβερᾶς κρίσεως... πρὸ τοῦ φρικτοῦ βήματος","severity":"info","text":"A triadic anaphora ('Before... before... before') builds rhetorical intensity, contrasting eschatological judgment with the present opportunity for mercy. This structure is typical of Chrysostom's homiletic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῇ πηγῇ","severity":"caution","text":"The repetition 'τῇ πηγῇ τῇ πηγῇ' may be a scribal dittography or an emphatic rhetorical doubling. The English draft renders it as 'the well, the well', but the Greek text is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῇ πηγῇ τῇ πηγῇ' could be a scribal error or an intentional rhetorical repetition; the reading taken is as a doubling for emphasis.","The identity of 'ἑτέρα τις γυνὴ τῶν Χαναναίων γένους' is ambiguous: it may refer to the Syrophoenician woman of Mark 7 or the Canaanite woman of Matthew 15; Chrysostom conflates them."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Μιμήσωμαι τοίνυν κἀγὼ ταύτην, καὶ γένωμαι παρὰ τὸν πάντα χαριζόμενον καὶ δυνάμενον καὶ ἑλόμενον· χρήσωμαι τῇ συνηθείᾳ τῆς ἀναιδείας πρὸς τὸ ἐμοὶ συμφέρον· ἐπισταθῶ τῷ Σωτῆρι ἑστιωμένῳ αὐτόκλητος, καθάπερ πόλιν ὑπὸ πολλῶν εὐωχουμένων ἔχουσα μορφήν· λύσω τὰς κόμας, καὶ θρηνήσω τὴν ἐμαυτῆς ἀθλιότητα· χαλάσω τὰ πολύπλοκα δίκτυα, ἵνα θηράσω τὸν ἔλεον ἀφειδῶς χορηγοῦντα· κλαύσω καλῶς ἅπαξ, ἡ γελάσασα πολλάκις κακῶς· κλαύσω νῦν ἐπὶ τοῦ φιλανθρώπου κριτοῦ, ἵνα μὴ κλαύσω τὸ τελευταῖον ἀνόνητα· θρηνήσω νῦν ὀλίγον, ἵνα μὴ θρηνήσω τότε πολλά· κατακλύσω τοῦ Χριστοῦ τοὺς πόδας τοῖς δάκρυσιν, ἵνα μοι ἀποκλύσῃ τὰς ἐμὰς ἀνομίας τοῖς ῥήμασιν· ἀπομάξω τοῖς πλοκάμοις τὰ δάκρυα, ἵνα προσγένηταί τις ἐκ τούτου καὶ τούτοις ἁγιασμός· καταφιλήσω τὰ ἄχραντα ἴχνη, ἅπερ καὶ τὸ πέλαγος κατεφίλησεν, ἵνα τοῖς σώφροσι φιλήμασιν ἀποπτύσω τὸν ἐκ τῶν ἀσελγῶν φιλημάτων ἰόν· περιπτύξομαι τὰ θεῖα μέλη, τὰ παρθενικὰ, τὰ ἐκ παρθένου, ἵνα τοῖς ἐμοῖς μέλεσι τοῖς κατακρίτοις ἐξ ἐκείνων τῶν ἁγίων μελῶν ἐποχετεύσω δικαιοσύνης σταγόνα τινά.","english":"Let me then imitate her, and become one who stands beside the one who bestows all things, who has both the power and the will; let me use the habit of shamelessness for my own benefit; let me present myself unbidden to the Saviour as he feasts, as though I were a city having the form of many banqueters; let me loose my hair and bewail my own wretchedness; let me slacken the intricate nets, so that I may hunt the mercy that pours forth unsparingly; let me weep well once, I who have laughed often and ill; let me weep now before the compassionate judge, so that I may not weep in the end to no avail; let me lament now a little, so that I may not lament then much; let me flood the feet of Christ with tears, so that he may wash away my transgressions with his words; let me wipe the tears with my locks, so that from this some sanctification may also attach to them; let me kiss the immaculate footprints, which even the sea has kissed, so that with chaste kisses I may spit out the venom from licentious kisses; let me embrace the divine limbs, the virginal limbs, the limbs born of a virgin, so that from those holy limbs I may channel some drop of righteousness into my condemned limbs.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Μιμήσωμαι τοίνυν κἀγὼ ταύτην","severity":"info","text":"The passage is a first-person soliloquy by the repentant prostitute, marked by a series of hortatory subjunctives (Μιμήσωμαι, γένωμαι, χρήσωμαι, etc.) that imitate the rhetorical style of a deliberative monologue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀναιδείας","severity":"info","text":"ἀναιδείας (shamelessness) is a loaded term in Chrysostom's moral vocabulary, often denoting the brazenness of prostitutes; here it is paradoxically repurposed for a virtuous end.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ ἄχραντα ἴχνη, ἅπερ καὶ τὸ πέλαγος κατεφίλησεν","severity":"info","text":"The image of the sea kissing Christ's footprints may allude to the idea of nature reverencing the divine, reminiscent of Psalm 77:19 (LXX) or patristic exegesis of the Red Sea miracle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"αὐτόκλητος","severity":"info","text":"αὐτόκλητος (self-invited) is a rare term in patristic Greek, used here to emphasize the prostitute's bold initiative in approaching Christ without formal invitation, contrasting with social norms of banqueting.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"λύσω τὰς κόμας, καὶ θρηνήσω","severity":"info","text":"The gesture of loosening hair and lamenting is a standard trope in ancient mourning and repentance scenes, paralleled in Chrysostom's other homilies on repentance (e.g., De paenitentia).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὰ παρθενικὰ, τὰ ἐκ παρθένου","severity":"info","text":"The emphasis on Christ's virginal limbs (παρθενικά, ἐκ παρθένου) reflects Chrysostom's high Mariology and ascetic ideal, influential in later Byzantine spirituality.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":[],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Ἐπικαμφθήσεται πρὸς ταῦτα ὁ εὔσπλαγχνος· ἐλεήσει προσπίπτουσαν, ἢν ἁμαρτάνουσαν οὐκ ἐκόλασεν· ἐλεήσει γονυπετοῦσαν, ἣν ἄτακτα χορεύουσαν εὐεργετῶν διετέλεσεν· ἐλεήσει σωθῆναι βουλομένην, ἣν ἀπολλυμένην εὑρὼν ἔφερε πράως. Οὐ φέρει δάκρυα γνήσια παριδεῖν, οὐ δύναται καὶ περὶ ἐμὲ μὴ φανῆναι, ὅπερ πέφυκεν, εὔσπλαγχνος· μεγάλα δύναται παρ' αὐτῷ ἐκ τοῦ βάθους τῆς ψυχῆς ἀνερχόμενος στεναγμός· μεγάλην παῤῥησίαν ἔχει πρὸς αὐτὸν ἡ μετάνοια· λαλήσει πάντως καὶ πρὸς ἐμὲ ἥμερόν τι καὶ γαληνὸν, καὶ πρέπον αὐτοῦ τῇ θεότητι. Ταῦτα ἐμελέτησεν ἡ σοφὴ, ταῦτα ἔπραξεν ἡ πιστή. Καὶ τῷ γυναικείῳ περιβολαίῳ στολισαμένη, παρθενικῶς, ἀλλ' οὐ πορνικῶς, καὶ οὕτω κρύψασα πᾶσαν αὐτῆς τὴν μορφὴν τὴν πρὸ τούτου πᾶσι προκειμένην, ὡς ἐν θεάτρῳ, καὶ περισκοπήσασα πανταχόθεν ἀσφαλῶς, ἵνα μή τι σχῆμα πορνικὸν συνεισέλθῃ αὐτῇ πρὸς τὸν Κύριον κατηγοροῦν αὐτὴν, εἰσέδραμεν εἰς τὸ τοῦ Φαρισαίου δωμάτιον, καὶ τοῖς δεσποτικοῖς παραστᾶσα ποσὶν, ἐπλήρου τὴν προμελετηθεῖσαν βουλήν. Κομίσασα γὰρ, φησὶν, ἀλάβαστρον μύρου, καὶ στᾶσα παρὰ τοὺς πόδας αὐτοῦ ὀπίσω, κλαίουσα ἤρξατο βρέχειν τοὺς πόδας αὐτοῦ τοῖς δάκρυσι, καὶ ταῖς θριξὶ τῆς κεφαλῆς αὐτῆς ἐξέμασσε, κατεφίλει τοὺς πόδας αὐτοῦ, καὶ ἤλειφε τῷ μύρῳ, λαλοῦσα τῇ σιωπῇ, καὶ βοῶσα τῇ σιγῇ, καὶ φθεγγομένη τῇ ψυχῇ πρὸς τὸν εἰδότα ψυχῶν ὀδυνωμένων ἀκούειν, καὶ μὴ φθεγγομένων στομάτων, τοιαύτην ἱκεσίαν, ὡς εἰκὸς, τοῖς δάκρυσι γράφουσα· Ἐῤῥίφθην ὡς πρόβατον ἀπολωλός· ἀλλ' ἐπέγνων σε Δεσπότην, τὸν ἐμὸν ποιμένα καὶ Κύριον·","english":"He will be moved to compassion by these things, the compassionate one; he will have mercy on her who falls at his feet, whom he did not punish when she sinned; he will have mercy on her who kneels, whom he continued to benefit while she danced disorderly; he will have mercy on her who wishes to be saved, whom he found perishing and bore gently. He cannot overlook genuine tears, he cannot but appear to me as he is by nature, compassionate; a groan rising from the depth of the soul has great power with him; repentance has great boldness before him; he will surely speak to me something gentle and calm, befitting his divinity. These things the wise woman pondered, these things the faithful woman did. And having arrayed herself in a woman's garment, in a maidenly, not a whorish manner, and having thus concealed all her former form, which had previously lain open to all as in a theater, and having looked around carefully from every side, so that no whorish demeanor might enter with her to accuse her before the Lord, she rushed into the Pharisee's room, and standing at the master's feet, she fulfilled her premeditated plan. For, it is said, having brought an alabaster jar of ointment, and standing behind him at his feet, weeping she began to wet his feet with her tears, and wiped them with the hair of her head, kissed his feet, and anointed them with the ointment, speaking in silence, and crying out in stillness, and addressing with her soul the one who knows how to hear anguished souls and mouths that do not speak, writing such a supplication, as is likely, with her tears: \"I was cast away like a lost sheep; but I have recognized you as my Master, my shepherd and Lord.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"εὔσπλαγχνος","severity":"info","text":"The adjective εὔσπλαγχνος, 'compassionate,' is a key Christological epithet in Chrysostom, emphasizing the Saviour's merciful nature. It recurs throughout the homily to contrast divine pity with human judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐῤῥίφθην ὡς πρόβατον ἀπολωλός","severity":"info","text":"The phrase 'I was cast away like a lost sheep' echoes the parable of the lost sheep (Matthew 18:12–14; Luke 15:4–7) and the Good Shepherd (John 10:11–16). Chrysostom adapts the imagery to the harlot's plea for mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀλάβαστρον μύρου","severity":"info","text":"An alabastron was a small, often sealed jar used for precious ointments or perfumes. In early Christian literature, it appears in the story of the woman who anoints Jesus' feet (cf. Luke 7:37–38), a passage Chrysostom here reworks.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταῦτα ἐμελέτησεν ἡ σοφὴ, ταῦτα ἔπραξεν ἡ πιστή","severity":"info","text":"This sentence marks a structural pivot: the narrator shifts from describing the harlot's inner resolve to narrating her physical actions. The parallel clauses emphasize the unity of contemplation and deed in her repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"λαλοῦσα τῇ σιωπῇ, καὶ βοῶσα τῇ σιγῇ","severity":"info","text":"The oxymoron 'speaking in silence, crying out in stillness' is a rhetorical figure common in Chrysostom's homilies. It underscores the paradox of silent prayer as more eloquent than words, a theme also found in his other works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Φαρισαίου δωμάτιον","severity":"info","text":"The 'Pharisee's room' refers to the setting of the Gospel story (Luke 7:36–50) where Jesus dines with a Pharisee. Chrysostom's homily was widely read in Byzantine monastic circles as a model of penitential rhetoric.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the harlot's actions are literal or allegorical; the translation assumes a narrative reading. The phrase 'ὡς ἐν θεάτρῳ' may be metaphorical for public exposure, not a literal theater."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"ἐγενόμην θηριάλωτος βουληθεῖσα, ἀλλ' ἔλαβον αἴσθησιν ἐκφυγεῖν τῶν πικρῶν δηγμάτων τοῦ λύκου· ἐναυάγησα πολλάκις ἐθέλουσα, ἀλλ' ἐσώθην ἐκ τοῦ ναυαγίου, κρατήσασα τὴν σὴν παρουσίαν, ὡς ἄγκυραν. Ἀλλ' οὐκ ἔχω παῤῥησίαν·\n\nἀπαῤῥησίαστος γὰρ ἅπας ἁμαρτωλός· οὐκ ἔχω δικαιολογίαν οὐδεμίαν· ἀδικαιολόγητος γὰρ ἅπας ἁμαρτωλὸς καὶ παράνομος· οὐκ ἔχω φωνήν· ἄφωνος γὰρ ἅπας κατάκριτος· τὸ πονηρὸν συνειδὸς ἐμφράττει μου τὸ στόμα, ὃ διέφθειρεν ὁ διεφθαρμένος μου βίος· ἄγχει τὴν γλῶσσαν ὁ κατήγορος πλοῦτος διαπαντὸς ἔσωθέν μου βοῶν, Ἐναπόκλεισόν σου τὸν λόγον τοῖς χείλεσι· στόμα ἁμαρτωλῶν πρὸς πρεσβείαν ἀπαῤῥησίαστον, καὶ γλῶσσα κατάκριτος πρὸς ἱκεσίαν ἀνάρμοστος, καὶ λόγος κίβδηλος πρὸς αἴτησιν οὐκ εὐπρόσωπος. Σιγῶσα διδάσκω τὰ κατ' ἐμὲ σὲ τὸν ἐπιστάμενον πάντα· τῇ ὄψει λαλῶ, βοῶ τῇ μορφῇ, τοῖς ὀφθαλμοῖς κηρύττω τὰς ἀνομίας, τοῖς δάκρυσιν ἐξαγορεύω τὰ πλημμελήματα, τοῖς στεναγμοῖς ἐξαγγέλλω σε τὸν μόνον κρύπτεσθαι μὴ δυνάμενον. Ὡς αἰχμάλωτος μετὰ πάντων τῶν ἐμῶν ὅπλων ὑποπίπτω σοι, τῷ βασιλεῖ τῶν οὐρανῶν· καὶ πάντα μου τὰ μέλη, δι' ὧν ἐστρατευσάμην κατὰ σοῦ, μᾶλλον δὲ καθ' ἑαυτῆς, σοὶ προσφέρω, φιλάνθρωπε. Ἐλέησον τὴν κεφαλὴν ταύτην, Ὅτι αἱ ἀνομίαι μου ὑπερῆραν τὴν κεφαλήν μου· ἐλέησον τὰς τρίχας ταύτας, ἃς ἔπλασας· ἐλέησον τοὺς ὀφθαλμοὺς τούτους, οὓς ἐδημιούργησας· ἐλέησον τὸν πηλὸν τοῦτον, ὃν αὐτὸς μὲν εἰς κάλλος ἐμόρφωσας, ἐγὼ δὲ τῷ κόσμῳ κατεχρησάμην εἰς ἀκοσμίαν ἄμορφον· ἐλέησον τὴν εἰκόνα τὴν σὴν, εἰς ἣν ὁ πολέμιος ἔπαιξεν, ὡς ἠθέλησεν·","english":"I became a wild beast's prey by my own will, but I gained the sense to escape the bitter bites of the wolf; I was shipwrecked many times willingly, but I was saved from the shipwreck, having grasped your presence as an anchor. But I have no boldness of speech;\n\nfor every sinner is without boldness of speech; I have no justification whatsoever; for every sinner and lawbreaker is without justification; I have no voice; for every condemned person is voiceless; my evil conscience blocks my mouth, which my corrupted life has ruined; the accuser wealth chokes my tongue, always crying within me, \"Lock your speech within your lips; the mouth of sinners is unfit for intercession, and the tongue of the condemned is unsuitable for supplication, and counterfeit speech is not seemly for petition.\" In silence I teach you, who know all, my circumstances; I speak with my face, I cry out with my form, I proclaim my lawlessness with my eyes, I confess my transgressions with my tears, I announce with my groans you, who alone cannot be hidden. As a captive with all my weapons I fall before you, the king of the heavens; and all my limbs, with which I waged war against you, or rather against myself, I offer to you, lover of mankind. Have mercy on this head, because my lawlessness has overtopped my head; have mercy on these hairs, which you formed; have mercy on these eyes, which you created; have mercy on this clay, which you yourself shaped into beauty, but which I used for the world in formless disorder; have mercy on your image, upon which the enemy played as he wished.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐγενόμην θηριάλωτος βουληθεῖσα","severity":"info","text":"The speaker describes herself as a willing victim of a wild beast, a metaphor for her voluntary sin. The wolf (λύκου) likely symbolizes the devil or a predatory force of temptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"παῤῥησίαν","severity":"info","text":"Παρρησία denotes 'frankness' or 'boldness of speech,' a key virtue in Greek rhetoric and early Christian discourse. Here its negation (ἀπαῤῥησίαστος) marks the sinner's loss of confidence before God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐλέησον τὴν κεφαλὴν ταύτην","severity":"info","text":"The plea 'Have mercy on this head' echoes Psalm 38:5 LXX (37:5 MT): 'My lawlessness has overtopped my head.' The phrase 'αἱ ἀνομίαι μου ὑπερῆραν τὴν κεφαλήν μου' is a direct citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἄγκυραν","severity":"info","text":"The anchor (ἄγκυρα) is a common early Christian symbol of hope and stability, often associated with Christ. Here it represents the speaker's grasp of Christ's presence as salvation from shipwreck (ναυάγιον), a metaphor for sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σιγῶσα διδάσκω...","severity":"info","text":"This passage shifts from verbal confession to non-verbal communication: silence, facial expression, tears, and groans. The rhetorical device of 'speaking silence' (σιγῶσα διδάσκω) intensifies the speaker's humility and desperation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"φιλάνθρωπε","severity":"info","text":"The address 'lover of mankind' (φιλάνθρωπε) is a divine epithet common in Chrysostom's homilies, emphasizing God's compassion. This reflects Chrysostom's consistent theme of God's mercy toward repentant sinners.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'wolf' (λύκου) is not explicitly stated; it may refer to the devil, a demonic force, or a metaphorical predator of sin. The phrase 'accuser wealth' (κατήγορος πλοῦτος) is ambiguous: it could mean wealth as an accuser or the accuser (devil) who is wealthy; the latter is more likely given the context of inner conflict."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"ἐλέησον τὴν στήλην τὴν σὴν, ἣν ὡς ἀδέσποτον ὁ σὸς ἐχθρὸς περιέσυρε· δέξαι ὡς λῦτρα καὶ δάκρυα, καὶ λῦσον ὡς ἀγαθὸς τὰ ἐγκλήματα· θέλησον μόνον, καὶ λέλυμαι· νεῦσον μόνον, καὶ λελύτρωμαι· πρόσταξον, καὶ τὸ ποθούμενον ἤνυσται. Ὃ γὰρ σὺ θέλεις, πρᾶξις· καὶ ὁ λόγος ὁ σὸς ἔργον ἐστί. Λάβω τὴν ἐλευθερίαν ἐκ τῶν ἀχράντων ποδῶν σου, ὡς ἔκλεψεν ἐκ τῶν σῶν κρασπέδων τὴν ἴασιν ἡ αἱμοῤῥοοῦσα, σοῦ τοῦτο κλαπῆναι θελήσαντος· γένωμαι διήγημα τοῖς μετ' ἐμὲ τῆς σῆς φιλανθρωπίας κἀγώ. Παράπεμψον ἐμὲ, καὶ τὰ κατ' ἐμὲ ταῖς ὑστέραις γενεαῖς καλὸν ὑπόμνημα τῶν σῶν οἰκτιρμῶν· λεγέτωσαν ἅπαντες ὅτι πόρνη ποτὲ παράνομος καὶ κατάκριτος, προσελθοῦσα τῷ Ἰησοῦ, ἐδικαιώθη παρ' αὐτοῦ· καὶ καθορῶντες ἅπαντες σὺν ἐμοὶ προσιέτωσαν, καὶ τὰς σὰς ἁρπαζέτωσαν δωρεάς. Κριτὰ δίκαιε καὶ φιλάνθρωπε, καὶ τοῖς κατακρίτοις διὰ πολλὴν φιλανθρωπίαν συναναστρεφόμενος, ὧδέ σοι προσῆλθον, ὡς κριτῇ, ὧδέ μοι τὴν συγχώρησιν ὑπαγόρευσον· μὴ θριαμβεύσῃς τὰς ἐμὰς ἁμαρτίας ἐπὶ πάσης τῆς κτίσεως, μὴ δημοσιεύσῃς τὰς ἀνομίας μου ἐν τῷ μέλλοντι κριτηρίῳ· μὴ πέμψῃς με τῷ αἰωνίῳ πυρὶ, τῷ ὕλην κεκτημένῳ τὴν τῶν ῥᾳθύμων ζωήν. Ἰησοῦ Χριστὲ, Υἱὲ τῆς Παρθένου Μαρίας, καὶ δημιουργὲ τῆς Παρθένου, διὰ τὴν Παρθένον, καὶ μητέρα σὴν, καὶ πάλιν παρθένον, ἀνάκτησαι διὰ τὴν ἁγίαν ἐκείνην ἐμὲ τὴν ἐναγῆ, καὶ ποίησον εὐαγῆ. Ἐκ γυναικὸς ἐτέχθης καὶ σὺ, ὡς σὺ μόνος ἐπίστασαι, καὶ γινώσκεις τὴν τῶν ἀνθρώπων ἀσθένειαν.","english":"Have mercy on your monument, which your enemy has stripped as if it were masterless. Accept these tears as ransom, and as a good man, dismiss the charges. Only will it, and I am released; only nod, and I am ransomed; give the order, and what is desired is accomplished. For what you will is action, and your word is deed. Let me receive freedom from your immaculate feet, as the woman with the hemorrhage stole healing from your hem, you having willed that it be stolen. Let me too become a story for those after me of your philanthropy. Send me and my affairs on to later generations as a beautiful reminder of your mercies. Let all say that once a lawless and condemned prostitute, coming to Jesus, was justified by him; and as all look on with me, let them approach and seize your gifts. Righteous and philanthropic judge, who for great philanthropy consorts even with the condemned, I have come here to you as to a judge; dictate my pardon to me here. Do not parade my sins before all creation, do not publicize my lawlessness in the future judgment; do not send me to the eternal fire, which has as its fuel the life of the careless. Jesus Christ, Son of the Virgin Mary, and maker of the Virgin, through the Virgin, your mother, and again virgin, reclaim through that holy one me, the polluted, and make me holy. You too were born of a woman, as you alone know, and you know the weakness of human beings.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡ αἱμοῤῥοοῦσα","severity":"info","text":"The woman with the hemorrhage (αἱμοῤῥοοῦσα) is a reference to the unnamed woman healed by Jesus in Matthew 9:20-22 and Mark 5:25-34. Chrysostom uses her as a type of one who receives healing through contact with Christ's garment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"στήλην","severity":"info","text":"στήλην ('monument') here metaphorically refers to the speaker herself as a once-impressive but now despoiled marker. In Chrysostom's context, it evokes the image of a fallen statue or stele, stripped of honor by an enemy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐναγῆ ... εὐαγῆ","severity":"info","text":"The wordplay ἐναγῆ ('polluted') and εὐαγῆ ('holy') is a rhetorical antithesis common in Chrysostom. The shift from a- to eu- marks the transformation from defilement to sanctity, central to the passage's theme of redemption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is the climax of the prostitute's plea, moving from petition (ἐλέησον, δέξαι) to a series of conditional imperatives (θέλησον, νεῦσον, πρόσταξον), then to a scriptural exemplum (the hemorrhaging woman), and finally to a direct address to Christ as judge and son of Mary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἰησοῦ Χριστὲ, Υἱὲ τῆς Παρθένου Μαρίας","severity":"info","text":"The invocation of Christ as 'Son of the Virgin Mary' and 'maker of the Virgin' reflects late fourth-century Marian piety. Chrysostom elsewhere emphasizes Mary's perpetual virginity, a doctrine affirmed at the Council of Constantinople (381).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὡς ἀδέσποτον","severity":"caution","text":"The phrase 'as if masterless' (ὡς ἀδέσποτον) may be ambiguous: it could mean the monument is treated as having no owner (i.e., abandoned) or as being without a legal master. The translation 'masterless' is preferred, as it aligns with the legal metaphor of the passage.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'enemy' (ὁ σὸς ἐχθρὸς) is not specified; it may be a generic figure of sin or the devil.","The phrase 'through the Virgin' (διὰ τὴν Παρθένον) could be read instrumentally ('by means of the Virgin') or causally ('because of the Virgin'); the translation opts for the latter."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Τοιαῦτα λαλούσης ἐν ἑαυτῇ τῆς πιστῆς γυναικὸς καὶ δεομένης, ἐγγὺς ὢν ὁ Σωτὴρ ἐδίδου τῇ ποθούσῃ τοῦ πόθου κατατρυφᾷν, καὶ τοὺς πόδας ἐγχειρίσαι ἐκείνην πρὸς ἀπόλαυσιν ἄπληστον, ἐπὶ τῆς στιβάδος ὢν, καὶ κατατρυφῶν τὸν ἐκείνης κλαυθμὸν, καὶ εὐωχούμενος τοῖς τῆς μετανοίας δάκρυσι, καὶ πεινῶν τὸ δίψος τῆς διψώσης τὸν ἔλεον.\n\nἘντεῦθεν οἱ Φαρισαῖοι ἠρέμα ἐψιθύριζον πρὸς ἀλλήλους λέγοντες· Τί τοῦτο τὸ ξένον καὶ παράδοξον θέαμα; τίς τὴν πόρνην ταύτην ἐδίδαξε σωφρονεῖν; τίς τὴν ἐκκεχυμένην πρὸς αἰσχρὰς ἡδονὰς ἔπεισε τοιαῦτα φρονεῖν; οὐχ αὕτη ἐστὶ τὸ τῆς ἡμετέρας πόλεως ἐπίσημον ὄνειδος; οὐχ αὕτη ἡ τῶν ἀεὶ βουλομένων γυνή; οὐχ αὕτη ἐστὶν ἡ τῆς ἁμαρτίας ἑκάστου κατήγορος; οὐχ αὕτη ἐστὶν ἡ τῆς σωφροσύνης ἐχθρὰ, καὶ τῶν νομίμων γάμων τοιχωρύχος; οὐχ αὕτη ἐστὶν ἡ μετὰ κολακείας λῃστεύουσα τοὺς ἀνθρώπους; Πῶς οὖν ἐκ τοιαύτης τοιαύτη γενήσεται; πῶς ἡ φιλόγελως καὶ φιλοτερπνὴς φιλόδακρυς ἐφάνη καὶ φιλοπενθής; πῶς ἡ ἄσοφος, καὶ παράκαιρος, καὶ τῇ μορφῇ καὶ τῷ βλέμματι, καὶ τῷ σχήματι καὶ τοῖς περιέργοις βαδίσμασι, καὶ πᾶσι τοῖς μέλεσι πάντας μνηστευομένη τῷ θανάτῳ, ἐπὶ τὸ σῶφρον τοῦτο σχῆμα καὶ","english":"While the faithful woman was speaking such things within herself and praying, the Savior, being near, allowed the longing woman to take full delight in her desire and to entrust those feet to her for insatiable enjoyment, as he lay on the bed, delighting in her weeping, feasting on the tears of repentance, and hungering for the thirst of the one thirsting for mercy.\n\nFrom this, the Pharisees began to whisper softly to one another, saying: What is this strange and paradoxical spectacle? Who taught this prostitute to be chaste? Who persuaded this woman, poured out for shameful pleasures, to think such thoughts? Is this not the notorious disgrace of our city? Is this not the woman of those who always desire? Is this not the accuser of each one's sin? Is this not the enemy of chastity and the burglar of lawful marriages? Is this not the one who plunders men with flattery? How then will such a one become such from such a state? How has the laughter-loving and pleasure-loving one appeared tear-loving and grief-loving? How has the foolish one, untimely in form and glance and bearing and in her elaborate gait, and in all her limbs betrothing all to death, come to this chaste form and","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Τοιαῦτα λαλούσης ἐν ἑαυτῇ","severity":"info","text":"The woman's interior monologue continues from the previous passage, where she offered tears as ransom. Chrysostom presents her prayer as simultaneous with Christ's proximity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"στιβάδος","severity":"info","text":"στιβάδος (bed of rushes or leaves) suggests a humble setting, contrasting with the Pharisees' scandalized reaction. The term evokes Christ's simplicity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Φαρισαῖοι","severity":"info","text":"The Pharisees here function as stock figures of hypocritical judgment, common in Chrysostom's rhetoric. Their whispered questions dramatize social condemnation of the repentant prostitute.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐντεῦθεν","severity":"info","text":"Ἐντεῦθεν marks a shift from the woman's private prayer to the Pharisees' public whispering, creating a contrast between interior repentance and exterior judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"τοιχωρύχος","severity":"info","text":"τοιχωρύχος (burglar) is a vivid metaphor for adultery as breaking into lawful marriages. Chrysostom uses legal and domestic imagery to heighten the Pharisees' outrage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πῶς ἡ φιλόγελως ... φιλόδακρυς","severity":"caution","text":"The series of rhetorical questions builds to an incomplete sentence in the Greek (ἐπὶ τὸ σῶφρον τοῦτο σχῆμα καὶ). The English draft breaks off; the sense is that the Pharisees cannot comprehend her transformation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence at the end of the passage; the English draft follows suit. The intended completion is unclear but likely contrasts her former wantonness with her new chaste demeanor."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"πρᾶγμα μετέπεσεν; Ὢ τῆς ἀπροσδοκήτου μεταβολῆς; ὢ τῆς ξένης μεταλλαγῆς. Οἱ μὲν οἰκέται τοῖς τοιούτοις λόγοις ἐκέχρηντο· ὁ δὲ καλέσας τὸν Ἰησοῦν Φαρισαῖος, βλασφήμους λογισμοὺς τίκτων ἐν τῇ ἰδίᾳ ψυχῇ, ἔλεγεν· Οὗτος εἰ ἦν προφήτης, ἐγίνωσκεν ἂν τίς καὶ ποταπὴ ἡ γυνὴ, ἥτις ἅπτεται αὐτοῦ, ὅτι ἁμαρτωλός ἐστιν. Ἁπλῶς, φησὶ, καὶ ὡς ἔτυ χεν, οὗτος προφήτης λέγεται· ἠπατήθην κἀγὼ μετὰ τῶν ἄλλων, τοῦτον ὡς τῶν ἀδήλων ἐξεταστὴν εἰσαγαγὼν εἰς τὴν ἐμὴν οἰκίαν. Εἰ γὰρ προφήτης ἦν, καὶ σαφῶς ᾔδει τὰ μέλλοντα. Τὴν φανερὰν πᾶσι καὶ κατάδηλον οὐκ εἰδὼς, πῶς οὖν ἐπίσταται τὰ πᾶσιν ἀπόῤῥητα; πῶς ἀνέχεται χειρῶν πορνικῶν; πῶς οὐκ ἀπελαύνει πόῤῥωθεν τὴν οὐδὲν ἔχουσαν τοῦ σώματος ἄπρακτον; πῶς οὐδὲ βδελύσσεται τὴν βδελυρὰν, καὶ πάσης αἰσχρότητος γέμουσαν; Κακίζει τὴν πολλὴν φιλανθρωπίαν ὁ Φαρισαῖος ὡς ἄγνοιαν, καὶ ὑποβάλλει τὴν συγκατάβασιν τῷ τῆς ἀγνοίας ὀνόματι, νοσῶν αὐτὸς τοῦ γινομένου τὴν ἄγνοιαν. Καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπε πρὸς αὐτόν· Ἔχω σοί τι εἰπεῖν. Οἶδα τί λέγεις μὴ λέγων μηδὲν, οἶδα τί φθέγγῃ σιγῶν, οἶδα τί βοᾷς σιωπῶν, οἶδα τί καὶ αὕτη κατὰ διάνοιάν μοι προσδιαλέγεται, οἶδα κἀγὼ πόσους ἐν τῇ ψυχῇ κατ' ἐμοῦ χαλκεύεις λογισμούς. Διηγήσομαί σοι τῶν ἐνθυμημάτων τὰς φωνὰς, ἐξαγορεύσω τὰ παρὰ σοῦ βλασφημούμενα, δημοσιεύσω τὰ φρονήματα τῶν σῶν ἐννοιῶν, ὡς τοῖς λογισμοῖς τῆς σῆς ψυχῆς ἐγκαθήμενος. Οὕτω λέγεις, Εἰ ἦν προφήτης, ἐγίνωσκεν ἂν τίς καὶ ποταπὴ ἡ γυνὴ, ἥτις ἅπτεται αὐτοῦ, ὅτι ἁμαρτωλός ἐστι. Ταῦτα τὰ ῥήματα τῆς σῆς διανοίας.","english":"Has the matter changed? O unexpected transformation! O strange alteration! The servants had used such words; but the Pharisee who had invited Jesus, giving birth to blasphemous thoughts in his own soul, said: If this man were a prophet, he would know who and what kind of woman this is who touches him, that she is a sinner. Simply, he says, and as it happened, this man is called a prophet; I too was deceived along with the others, having brought him into my house as an investigator of hidden things. For if he were a prophet, he would clearly know the future. Not knowing what is manifest and evident to all, how then does he understand things hidden from all? How does he endure the hands of a harlot? Why does he not drive away from afar the woman who has nothing inactive in her body? Why does he not abhor the abominable woman, full of every foulness? The Pharisee reviles great philanthropy as ignorance, and he attributes condescension to the name of ignorance, himself being ignorant of what is happening. And Jesus answered and said to him: I have something to say to you. I know what you say without saying anything, I know what you utter while silent, I know what you cry out while keeping quiet, I know what even this woman says to me in her mind, I know how many thoughts you forge against me in your soul. I will recount to you the voices of your thoughts, I will proclaim the blasphemies from you, I will make public the sentiments of your notions, as one sitting among the thoughts of your soul. Thus you say: If he were a prophet, he would know who and what kind of woman this is who touches him, that she is a sinner. These are the words of your mind.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"πρᾶγμα μετέπεσεν","severity":"info","text":"The opening exclamations mark a dramatic shift from the previous narrative of the woman's repentance to the Pharisee's internal monologue, a rhetorical device common in Chrysostom's homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Φαρισαῖος","severity":"info","text":"The Pharisee is the host who invited Jesus, not a generic opponent; Chrysostom uses him to embody the critique of legalistic judgment against divine philanthropy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"βλασφήμους λογισμοὺς τίκτων","severity":"info","text":"The phrase 'giving birth to blasphemous thoughts' personifies the Pharisee's inner reasoning as a generative act, contrasting with the woman's repentant tears earlier.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"προφήτης","severity":"info","text":"The Pharisee's test—'If he were a prophet, he would know who she is'—echoes the Gospel motif of Pharisees demanding signs of prophecy (cf. John 4:19-26), though no direct citation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"φιλανθρωπίαν","severity":"info","text":"Philanthropia is a key virtue in Chrysostom's ethics, denoting divine and human love; the Pharisee misinterprets it as ignorance, a typical patristic critique of legalism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀπροσδοκήτου μεταβολῆς","severity":"info","text":"The exclamation 'unexpected transformation' is a rhetorical trope Chrysostom uses to highlight the paradox of Christ's condescension, later influential in Byzantine homiletics.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has no Coptic layer; the Coptic cues in the metadata refer to the structural classification only. The phrase 'πρᾶγμα μετέπεσεν' could be read as a question or exclamation; the English draft treats it as a question, but the Greek punctuation suggests an exclamation."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Πῶς οὖν κατέγνων τῶν ἐν τῷ βυθῷ τῆς σῆς διανοίας κινηθέντων λογισμῶν τὴν ζάλην, εἰ μὴ Θεὸς ἤμην πάντων δημιουργός; Ὡς ὑποπτεύεις αὐτὸς ἐκ τῆς ἀποκρίσεως, γνῶθι ὅστις εἰμὶ ἀποκρινόμενός σοι μὴ λαλοῦντι μηδέν· ἐκκαλύπτω τὰ ῥήματα τῆς σῆς ψυχῆς. Εἰ ἤμην προφήτης, ἐγίνωσκον τίς καὶ ποταπὴ ἡ γυνή; καὶ ποῦ χρεία προφητικῆς ἐλλάμψεως ἐπὶ τῆς γνωριζομένης ὄψεως; οὐκ οἶδα τὴν προεστηκυῖαν ἐπὶ τῆς ἀγορᾶς; οὐκ οἶδα τὴν πᾶσι κατάδηλον; οὐκ ἐπίσταμαι ταύτην, δι' ἣν ἦλθον πρὸς σέ; Γινώσκω τίς καὶ ποταπὴ ἡ γυνή· οὐδὲν γὰρ λανθάνει τὸν τῆς θεότητος ὀφθαλμὸν, οὐ πλεονέκτης, οὐ πονήρευμα· γινώσκω τίς καὶ ποταπὴ ἡ γυνὴ, καὶ ὅτι ἁμαρτωλός ἐστι· καὶ διὰ τοῦτο χαίρω κατεχόμενος παρ' αὐτῆς, ἵνα τὴν κρατοῦσαν εὐλαβῶς περισώσω θεοπρεπῶς. Οὐ γὰρ μολύνομαι παρὰ τῶν ταύτης χειρῶν, ἀλλ' ἐγὼ ταύτην καθαρὰν ἀπεργάζομαι. Ἥλιον γὰρ βόρβορος οὐκ ἀμαυροῖ, μαργαρίτην πηλὸς οὐκ ἀλλάσσει, τοῦ ἀναμαρτήτου ἁμαρτία οὐχ ἅπτεται. Οὐχ ἡψάμην πρῴην λεπροῦ, καὶ τὸ πάθος ἀπέφυγε; μὴ λεπρὸς ἐγενόμην, πλησιάσας λεπρῷ; Οὕτω καὶ νῦν τὰ συνήθη θαυματουργῶν μεταβάλλων ταύτην πρὸς ἁγιότητα, οὐ μεταβάλλομαι πρὸς τὴν αὐτῆς ποιότητα ἀνεχόμενος τῆς ἁφῆς τῆς μεσούσης χειρός. Ἰατρὸς γάρ εἰμι· ἰατρὸς δὲ οὐ τραυμάτων καὶ σηπεδόνων καὶ ἰχώρων, ἀλλὰ τὴν σωτηρίαν τοῖς νοσοῦσι κατὰ ψυχὴν πραγματευόμενος· ποιητής εἰμι, καὶ φείδομαι τοῦ ἐμοῦ πλάσματος· δεσπότης εἰμὶ, καὶ οὐκ ἀνέχομαι ζημιωθῆναι φιλοδέσποτον δούλην· ποιμήν εἰμι, καὶ πρόβατον ἐμὸν πλανώμενον εὑρὼν εἰκότως εὐφραίνομαι· λιμήν εἰμι, καὶ πάντας τοὺς προσορμίζοντας προσδέχομαι.","english":"How then could I have discerned the turmoil of the thoughts stirred up in the depth of your mind, unless I were the Creator of all things, God? As you yourself suspect from the answer, know who I am, replying to you who speak nothing; I reveal the words of your soul. If I were a prophet, I would know who and what kind of woman she is; and what need is there of prophetic illumination regarding a face that is known? Do I not know the woman who stands before the marketplace? Do I not know the one manifest to all? Do I not know this woman, for whose sake I came to you? I know who and what kind of woman she is; for nothing escapes the eye of divinity—neither a greedy person nor an evil deed. I know who and what kind of woman she is, and that she is a sinner; and for this reason I rejoice to be detained by her, so that I may reverently and in a manner befitting God save the one who holds me. For I am not defiled by her hands, but I make her clean. For mud does not darken the sun, nor does clay change a pearl; sin does not touch the sinless one. Did I not recently touch a leper, and the affliction fled? Did I become a leper by approaching a leper? So now, working the usual miracles, transforming her to holiness, I am not transformed to her quality by enduring the touch of her intervening hand. For I am a physician; and a physician not of wounds and putrefactions and ichors, but one who works the salvation of those who are sick in soul. I am a creator, and I spare my own creation. I am a master, and I do not suffer the loss of a devoted slave. I am a shepherd, and having found my wandering sheep, I naturally rejoice. I am a harbor, and I receive all who anchor there.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πῶς οὖν κατέγνων","severity":"info","text":"The speaker claims divine knowledge of the Pharisee's inner thoughts, asserting that only God, not a prophet, could perceive such hidden turmoil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προφήτης","severity":"info","text":"The term 'prophet' is contrasted with 'God' to emphasize the speaker's superior knowledge; a prophet would need illumination, but the speaker knows directly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἥλιον γὰρ βόρβορος οὐκ ἀμαυροῖ","severity":"info","text":"The image of mud not darkening the sun echoes a common patristic metaphor for Christ's purity, possibly alluding to Matthew 15:11 or similar sayings about sinlessness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"λεπροῦ","severity":"info","text":"The reference to touching a leper without becoming leprous recalls Gospel healing narratives (e.g., Mark 1:40-45) and underscores the speaker's miraculous, non-contaminating power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἰατρός ... ποιητής ... δεσπότης ... ποιμήν ... λιμήν","severity":"info","text":"A series of self-identifications (physician, creator, master, shepherd, harbor) builds a rhetorical climax, each image reinforcing the speaker's salvific role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"μαργαρίτην πηλὸς οὐκ ἀλλάσσει","severity":"info","text":"The pearl-unchanged-by-mud simile appears in other Chrysostom works (e.g., Homily on Matthew) as a symbol of Christ's incorruptibility amid sin.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker is not explicitly named in this passage, but the context and claims of divinity strongly suggest it is Christ speaking to the Pharisee."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"Σίμων, ἔχω σοί τι εἰπεῖν. Δύο χρεωφειλέται ἦσαν δανειστῇ τινι. Τέως μετὰ ταύτης τέταξαι· τί στρατεύεις κατ' αὐτῆς, ὡς μόνος ἀνελθὼν εἰς τὴν ἀκρόπολιν τῶν ἀρετῶν; τέως ὑπεύθυνός μοι καθέστηκας· τί οὖν κατακρίνεις ταύτην, ὡς μόνος ἀνεύθυνος; δύο χρεωφειλέται, σὺ καὶ αὐτὴ τυγχάνετε· ὁ δὲ δανειστὴς ἐγώ εἰμι· ἐδάνεισά σοι καὶ τῷ γυναίῳ τὴν παροῦσαν ζωήν. Ὁ εἷς ὤφειλε δηνάρια πεντακόσια, ὁ δὲ ἕτερος πεντήκοντα. Αὕτη χρεωστεῖ πεντακόσια δηνάρια· πολλὰ γὰρ ἐξήμαρτε· σὺ χρεωστεῖς πεντήκοντα· ὀλίγον γὰρ ἔπταισας· ἀλλ' ὅμως ὑπόκεισαι λογοθεσίῳ ζωῆς. Μὴ ἐχόντων δὲ αὐτῶν ἀποδοῦναι, ἀμφοτέροις ἐχαρίσατο. Ἐχαρισάμην σοι τὰ ἐγκλήματα, χαρίζομαι καὶ ταύτῃ τὰ πλημμελήματα· ἀπήλαυσας πρῶτος τῆς ἐμῆς παρουσίας, ἀπολαυσάτω καὶ αὐτὴ τῆς ἐμῆς ἀμνησικακίας.\n\nἬθελές με περὶ μὲν σὲ φανῆναι φιλάνθρωπον, περὶ δὲ ταύτην ἀπάνθρωπον; Ἀλλ' οὐκ ἀνέχομαι λαβεῖν σε διοικητὴν τῆς ἐμῆς ἀγαθότητος. Εἰ σὺ τοιαύτην ἔσχες χώραν, αὕτη δὲ τὴν σὴν, ἐβούλου αὐτὴν περὶ σοῦ τοιαῦτα λέγειν ἃ σὺ κατ' αὐτῆς φρονεῖς; Οὐκ ἤκουσας ὅτι, Ἃ μὴ βούλει παθεῖν, μὴ θέλῃς ποιεῖν· οὗτος γὰρ ὁ κοινὸς νόμος τῆς φύσεως. Τίς οὖν, εἰπέ μοι, πλέον ἀγαπήσει αὐτόν; Ἀποκριθεὶς δὲ ὁ Σίμων εἶπεν, Ὑπολαμβάνω, ὅτι ᾧ τὸ πλέον ἐχαρίσατο. Καὶ πρὸς αὐτὸν ὁ Σωτήρ· Ὀρθῶς ἔκρινας. Οὐκοῦν ἔμμεινον οἷς ἐδίκασας πρῶτος αὐτός. Καὶ στραφεὶς πρὸς τὴν γυναῖκα, τῷ Σίμωνι λέγει, Βλέπεις ταύτην τὴν γυναῖκα; Ἐγὼ οὐκ ἔτι καλῶ πόρνην, τὴν ῥίψασαν μετὰ τοῦ πράγματος καὶ τὸ ὄνομα.","english":"Simon, I have something to say to you. There were two debtors to a certain lender. For now you are placed with this woman; why do you march against her, as though you alone have ascended to the citadel of the virtues? For now you have become accountable to me; why then do you condemn her, as though you alone are unaccountable? You and she are two debtors; the lender is I. I lent to you and to the woman the present life. One owed five hundred denarii, the other fifty. She owes five hundred denarii, for she has sinned much; you owe fifty, for you have erred little; yet you are subject to the reckoning of life. When they were unable to repay, I forgave both. I forgave your charges, I also forgive her transgressions; you first enjoyed my presence, let her also enjoy my forgetfulness of wrongs.\n\nDid you wish me to appear benevolent toward you, but inhuman toward her? But I do not allow you to be the administrator of my goodness. If you have held such a place, and she yours, would you wish her to say about you what you think about her? Have you not heard, \"Do not wish to do what you do not wish to suffer\"? For this is the common law of nature. Who then, tell me, will love him more? Simon answered and said, \"I suppose the one to whom he forgave more.\" And the Savior said to him, \"You have judged correctly. Therefore abide by what you yourself first judged.\" And turning to the woman, he says to Simon, \"Do you see this woman? I no longer call her a prostitute, who has cast off both the thing and the name.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Δύο χρεωφειλέται ἦσαν δανειστῇ τινι","severity":"info","text":"The parable of two debtors and one lender is a narrative device unique to this homily, not found in the canonical Gospels. It illustrates God's equal mercy toward sinners of different degrees.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἃ μὴ βούλει παθεῖν, μὴ θέλῃς ποιεῖν","severity":"info","text":"This is a negative formulation of the Golden Rule, echoing Matthew 7:12 and Luke 6:31, but adapted to a legal maxim. Chrysostom attributes it to the 'common law of nature'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δηνάρια πεντακόσια ... πεντήκοντα","severity":"info","text":"The denarius was a standard Roman silver coin. The contrast between 500 and 50 denarii underscores the disparity in sin, yet both debts are forgiven, emphasizing universal mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σίμων, ἔχω σοί τι εἰπεῖν","severity":"info","text":"This passage is a direct address by Christ to Simon, framed as a parable followed by a moral application. The dialogue form (Simon's response and Christ's reply) is typical of Chrysostom's dramatic homiletic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὴν ῥίψασαν μετὰ τοῦ πράγματος καὶ τὸ ὄνομα","severity":"info","text":"The final line redefines the woman's identity: by casting off both the act and the name 'prostitute', she is redeemed. This reflects Chrysostom's emphasis on repentance and renaming as a sign of moral transformation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τέως μετὰ ταύτης τέταξαι","severity":"caution","text":"The phrase 'for now you are placed with this woman' is ambiguous: it may mean Simon is currently in the same moral category as the prostitute, or that he is paired with her in the parable. The translation follows the latter.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τέως μετὰ ταύτης τέταξαι' could be read as Simon being placed alongside the woman in a shared moral state, or as a narrative pairing for the parable. The translation adopts the latter.","The identity of 'the woman' is not specified beyond being a prostitute; the homily's title suggests she is the repentant prostitute from the Gospel tradition, but the text does not name her."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Βλέπεις ταύτην τὴν γυναῖκα τὴν αὐτόκλητον ἐπεισελθοῦσαν ἡμῖν, τὴν ἐπιδεικνυμένην ἀναίδειαν ἐπαινουμένην, τὴν ἀσκοῦσαν ἀναισχυντίαν ἀγαπωμένην, τὴν ὁδηγὸν τῆς πρὸς ἐμὲ φερούσης ὁδοῦ, τὴν ἡγεμόνα τῆς εὐσεβείας, τὴν διδάσκαλον τῆς μετανοίας, τὴν ἔργῳ τὰ πράγματα διδάξασαν, τὴν ἄπαυστα κλαίουσαν, τὴν παῤῥησίαν τῶν ἁμαρτωλῶν, τὴν κήρυκα τῆς ἐμῆς εὐσπλαγχνίας, τὴν ἐκκλησίαν τὸν σὸν οἶκον ποιήσασαν, τὴν μόνην μόνῳ προσευχομένην, τὴν ἄνθρωπόν με θεωροῦσαν καὶ ὡς Θεὸν ἱκετεύουσαν, μὴ δορυφόρους, μὴ βῆμα δικαστικὸν, καὶ ὡς κριτήν με γονυπετοῦσαν, τὸν κείμενον προσκυνοῦσαν; Βλέπεις ταύτην τὴν γυναῖκα, τὴν ἀκάματον, τὴν ἐργάτιν τῶν ἀγαθῶν, τὴν διὰ τῶν πλοκάμων αὐτῆς καὶ τῶν δακρύων ὑφαίνουσαν ἑαυτῇ τὴν τῆς ἀθανασίας στολὴν, τὴν πρεσβεύουσαν διὰ πάντων αὐτῆς τῶν μελῶν περὶ ἑαυτῆς, τὴν ἄπληστον ἐν οἷς οὐκ ἐχρῆν ἰδεῖν, ἀπληστοτέραν ἐν οἷς τὸ ἄμετρον μακαρίζεται; Σκόπησον τὰ γενόμενα παρὰ σοῦ, καὶ θέασαι τὰ γεγενημένα παρ' αὐτῆς, καὶ στεφανώσεις σὺν ἐμοὶ τὴν ἑαυτὴν στεφανώσασαν. Ἐὰν μὴ καὶ σὺ θαυμάσῃς τὴν εὐσέβειαν καὶ τὴν ἐργασίαν αὐτῆς, μέμφου τοῖς ἐμοῖς οἰκτιρμοῖς. Εἰσῆλθον εἰς τὴν οἰκίαν σου ἐγὼ ὁ Χριστὸς, ὁ ἄνω καὶ κάτω καὶ πανταχοῦ καὶ ἐνταῦθα οὕτως ὡς βλέπεις, καὶ τῇ παρουσίᾳ μου τετίμηκά σε, καὶ τὸν οἶκόν σου· καὶ σὺ ὕδωρ ὑπὸ τοὺς πόδας μου οὐκ ἔδωκας. Σὺ τὸ εὔκολον, τὸ ῥᾴδιον, τὸ εὐπόριστον τοῖς ἐμοῖς ποσὶν οὐκ ἐπέχεας· αὕτη δὲ, ἡ παρὰ σοῦ λοιδορουμένη, τοῖς δάκρυσιν ἔβρεξέ μου τοὺς πόδας, οὓς οὐκ ἔβαψεν ὅλα τῆς θαλάσσης τὰ ὕδατα καὶ τὰ κύματα.","english":"Do you see this woman, who came in unbidden to us, who is praised for displaying shamelessness, who is loved for practicing impudence, who is the guide of the road leading to me, who is the leader of piety, who is the teacher of repentance, who taught matters by deed, who weeps unceasingly, who is the boldness of sinners, who is the herald of my compassion, who made your house a church, who prays alone to me alone, who sees me as a man and entreats me as God, who kneels before me as a judge without bodyguards or a judicial bench, who worships the one who lies prostrate? Do you see this woman, the untiring one, the worker of good deeds, who weaves for herself the garment of immortality through her locks and her tears, who intercedes through all her limbs on her own behalf, who is insatiable in what she should not have seen, but more insatiable in what is blessed for its excess? Consider what has been done by you, and behold what has been done by her, and you will crown with me the one who has crowned herself. If you do not also marvel at her piety and her labor, blame my compassion. I, Christ, entered your house, I who am above and below and everywhere and here as you see, and I honored you and your house with my presence; and you did not give water under my feet. You did not pour the easy, the simple, the readily available thing under my feet; but she, who is reviled by you, wet my feet with tears, which all the waters and waves of the sea did not wash.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὴν αὐτόκλητον ἐπεισελθοῦσαν","severity":"info","text":"The phrase 'τὴν αὐτόκλητον ἐπεισελθοῦσαν' (who came in unbidden) echoes the earlier narrative cue of the woman's uninvited entrance, emphasizing her initiative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τὴν ἐκκλησίαν τὸν σὸν οἶκον ποιήσασαν","severity":"info","text":"'τὴν ἐκκλησίαν τὸν σὸν οἶκον ποιήσασαν' (who made your house a church) is a key term: the woman transforms Simon's house into a church, a metaphor for sanctification through repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὕδωρ ὑπὸ τοὺς πόδας μου","severity":"info","text":"The image of water under Christ's feet may allude to the practice of foot-washing, possibly echoing John 13:5, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὴν διὰ τῶν πλοκάμων αὐτῆς καὶ τῶν δακρύων ὑφαίνουσαν","severity":"info","text":"Weaving a garment of immortality from hair and tears is a vivid metaphor for ascetic labor; tears were a common motif in Chrysostom's preaching on repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Βλέπεις ταύτην τὴν γυναῖκα ... Βλέπεις ταύτην τὴν γυναῖκα","severity":"info","text":"The repeated anaphora 'Βλέπεις ταύτην τὴν γυναῖκα' (Do you see this woman) structures the passage as a rhetorical crescendo, contrasting Simon's inaction with the woman's devotion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὴν ἄπληστον ... ἀπληστοτέραν","severity":"info","text":"The paradox of insatiability (ἄπληστος) in sin versus insatiability in virtue is a Chrysostomian trope, later influential in Eastern monastic spirituality.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the woman is not explicitly named in this passage, but the context (the homily 'In pharisaeum et meretricem') identifies her as the repentant prostitute; the reading assumes this identification."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"Βλέπεις ξένην ἀρδείαν τοῖς ἐμοῖς ποσὶν ἐπιῤῥέουσαν· βλέπεις βροχὴν παράδοξον, οὐκ ἐκ τῶν νεφῶν φερομένην, ἀλλ' ἐκ τῶν τῆς γυναικὸς ὀμμάτων τικτομένην. Ποία πηγὴ τοσούτων εὐπορεῖ ναμάτων, ὅσον αὕτη δακρύων; ποία κρήνη βλύζουσα τοσαύτας σταγόνας οὐκ ἐλέγχεται; Αὕτη τοῖς δάκρυσιν ἔβρεξέ μου τοὺς πόδας, καὶ ταῖς θριξὶν αὐτῆς ἐξέμαξε, καὶ ξένον λέντιον τὰς τρίχας αὐτῆς κατεσκεύασε, καὶ παράδοξον ἐκμαγεῖον τῶν ἐμῶν ποδῶν τοὺς πλοκάμους αὐτῆς ἐποίησε. Φίλημά μοι οὐκ ἔδωκας σύ· τὰ χείλη τὰ σὰ τοῖς ἐμοῖς χείλεσι προσαρμόσαι οὐ κατηξίωσας· αὕτη δὲ, ἀφ' οὗ εἰσῆλθεν, οὐ διέλειπε καταφιλοῦσά μου τοὺς πόδας. Ὢ τῆς ὁμαλῆς προσεδρίας! ὢ φιλημάτων θείων! ὢ φιλημάτων πνευματικῶν ἀπολογησαμένων ὑπὲρ τῶν προτέρων περιπλοκῶν. Ἐλαίῳ τὴν κεφαλήν μου οὐκ ἤλειψας· τὸ τιμιώτερον μέρος τοῦ σώματος οὐκ ἐνότισας ἐλαίῳ ψιλῷ· αὕτη δὲ ἐλαίῳ μύρῳ ἤλειψέ μου τοὺς πόδας. Τί οὖν σοι δοκεῖ; ἀποστραφῶ τὴν τοιαῦτά μοι φέρουσαν ξένια; ἀποσείσωμαι τὰ φίλα μοι δῶρα; μὴ ἐντραπῶ τοιαύτην καὶ τοσαύτην διάθεσιν; μὴ ἐντραπῶ πίστιν οὐρανοῦ ὑψηλοτέραν; παρίδω τοιαῦτα καὶ τοσαῦτα καλά· παρίδω ἐλεεινοὺς στεναγμούς; Ἀλλ' οὐ πέφυκα τοιοῦτος.","english":"You see a strange irrigation flowing at my feet; you see an extraordinary rain, not borne from the clouds, but born from the woman's eyes. What spring is so abundant in streams as she is in tears? What fountain gushing so many drops is not found wanting? She wetted my feet with her tears, and wiped them with her hair, and made her hair a strange towel, and made her locks a marvelous napkin for my feet. You gave me no kiss; you did not deem it worthy to join your lips to my lips; but she, from the moment she entered, did not cease kissing my feet. O the even attendance! O the divine kisses! O the spiritual kisses that made amends for the former embraces. You did not anoint my head with oil; you did not moisten the more honorable part of the body with plain oil; but she anointed my feet with perfumed oil. What then do you think? Shall I turn away from her who brings me such gifts? Shall I shake off the gifts dear to me? Shall I not respect such and so great an affection? Shall I not respect a faith higher than heaven? Shall I overlook such and so many good things? Shall I overlook piteous groans? But I am not of such a nature.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Βλέπεις ξένην ἀρδείαν τοῖς ἐμοῖς ποσὶν ἐπιῤῥέουσαν","severity":"info","text":"The speaker (Christ) marvels at the woman's tears as a 'strange irrigation' (ξένην ἀρδείαν), a metaphor for her penitent devotion. The image of tears as rain or irrigation recurs in Chrysostom's homilies on repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὢ φιλημάτων θείων","severity":"info","text":"The exclamation 'O the divine kisses!' (ὢ φιλημάτων θείων) contrasts the woman's humble foot-kissing with the addressee's refusal to kiss the speaker's lips. 'Divine' (θείων) elevates the act to a spiritual plane, typical of Chrysostom's rhetoric.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πίστιν οὐρανοῦ ὑψηλοτέραν","severity":"info","text":"The phrase 'faith higher than heaven' (πίστιν οὐρανοῦ ὑψηλοτέραν) echoes New Testament language of faith surpassing earthly bounds (cf. Hebrews 11:1, faith as 'assurance of things unseen'). Chrysostom often uses such hyperbole to praise penitential zeal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τί οὖν σοι δοκεῖ;","severity":"info","text":"The rhetorical question 'What then do you think?' (τί οὖν σοι δοκεῖ;) marks a shift from description to direct challenge, a common homiletic device in Chrysostom to engage the audience and drive home the moral lesson.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐλαίῳ μύρῳ ἤλειψέ μου τοὺς πόδας","severity":"info","text":"Anointing feet with perfumed oil (ἐλαίῳ μύρῳ) was a gesture of extreme humility and devotion in late antique Christianity, often associated with the penitent woman (traditionally Mary Magdalene) in Luke 7:36-50. Chrysostom contrasts this with the addressee's neglect.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀποστραφῶ τὴν τοιαῦτά μοι φέρουσαν ξένια","severity":"info","text":"The speaker's refusal to 'turn away' (ἀποστραφῶ) from the penitent woman became a model for Christian forgiveness in later patristic and monastic literature, influencing Eastern Orthodox iconography of the harlot's repentance.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the addressee (σύ) is ambiguous: possibly a generic sinner or a specific figure in the congregation. The Coptic text does not clarify.","The phrase 'ξένην ἀρδείαν' may be a textual variant; the standard reading is 'ξένην ἀρδείαν' but some manuscripts have 'ξένην ἀρδείαν' (strange irrigation) or 'ξένην ἀρδείαν' (strange watering)."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"Παρίδω τοὺς τῶν δακρύων κρουνούς; Ἀλλ' οὐ δύναμαι. Παρίδω τὴν δεδακρυμένην μορφήν; Διὰ μόνην φιλανθρωπίαν ἔλαβον τὴν τοῦ δούλου μορφήν. Ἀρνήσομαι ἐμαυτὸν διὰ σέ; μισήσω τὴν οὕτω με γνησίως ποθοῦσαν; ἀπελάσω τὴν οὕτω περιπλεκομένην μου τοῖς ποσίν; ἀποδιώξω τὴν ἱκέτιν μὴ τυχοῦσαν ὧν ἤλπισε; πληρώσω τοῦ διαβόλου τὸ βούλημα; χαρίσωμαι τῷ πολεμίῳ τὸ θήραμα; πέμψω πάλιν τὴν ἐμὴν περιστερὰν πρὸς τὸν ἱέρακα; μὴ οἰκτείρω τὴν οὐδὲν ἕτερον\n\nλέγουσαν, εἰ μὴ μόνον, ἐλέησόν με; μὴ ἐλεήσω τὴν οὕτω φυγοῦσαν τὸν διάβολον, καὶ προσφυγοῦσαν ἐμοί; Τί οὖν κατῆλθον ἐκ τῶν οὐρανῶν; τί δὲ τὸ φαινόμενον περιβέβλημαι σῶμα; τί δὲ τῆς σῆς οἰκίας ἐγενόμην ἐντός; τὴν φαινομένην καὶ θηραθῆναι βουλομένην εἰ ἔμελλον ἀπελαύνειν, διὰ τί τὸν τόπον τῆς θήρας κατέλαβον; Ἀλλ', Οὐκ ἦλθον καλέσαι δικαίους, ἀλλ' ἁμαρτωλοὺς εἰς μετάνοιαν. Οὗ χάριν λέγω σοι, Ἀφέωνται αὐτῆς αἱ ἁμαρτίαι αἱ πολλαὶ, ὅτι ἠγάπησε πολύ. Ὁ δὲ ὀλίγον ἀγαπῶν, ὀλίγον ἀγαπηθήσεται. Ταῦτα πρὸς τὸν Φαρισαῖον διαλεχθεὶς, ὁ Χριστὸς μετέδωκε τῇ περικεχυμένῃ βλέμματος καὶ φθέγματος ἡμέρου καὶ προσηνοῦς, καὶ πρὸς τὴν κατακεκρυμμένην καὶ δεομένην μικρὸν ἑαυτὸν ἐπικλίνας, μετέδωκεν αὐτῇ τὴν ποθουμένην ἀπόφασιν, ἔχουσαν τῶν ἁμαρτημάτων ἄφεσιν. Ἀφέωνταί σοι ἁμαρτίαι. Δέξαι λοιπὸν, ὦ γύναι, τῶν δακρύων ὑπογεγραμμένην τὴν δέησιν· δέξαι τῆς πίστεως τὴν ἀντίδοσιν, δέξαι τῆς εὐπειθείας τὰς ἀμοιβὰς, δέξαι τῆς εὐσεβείας τὰς δωρεὰς, δέξαι τῆς μετανοίας τὸν στέφανον, δέξαι τῶν πικρῶν στεναγμῶν τὸν γλυκύτατον καρπὸν, δέξαι τοῦ σκυθρωποῦ σπόρου τὸ γλυκύτατον θέρος.","english":"Shall I overlook the streams of her tears? But I cannot. Shall I overlook her tear-stained face? It was for the sake of compassion alone that I took the form of a servant. Shall I deny myself for your sake? Shall I hate one who so genuinely yearns for me? Shall I drive away one who clings so to my feet? Shall I repel a suppliant who has not obtained what she hoped for? Shall I fulfill the devil's purpose? Shall I grant the enemy his prey? Shall I send my dove back to the hawk? Shall I not pity her who says nothing else but only, \"Have mercy on me\"? Shall I not have mercy on one who has thus fled the devil and taken refuge with me? Why then did I descend from the heavens? Why have I put on this visible body? Why did I enter your house? If I were going to drive away the one who is visible and wishes to be caught, why did I take the place of the hunt? But I did not come to summon the righteous, but sinners to repentance. For this reason I say to you, Her many sins are forgiven, because she loved much. He who loves little will be loved little. Having spoken these things to the Pharisee, Christ imparted to the woman who was prostrate before him a gentle and kind look and word, and leaning slightly toward the one who was hidden and beseeching, he imparted to her the desired decision, containing forgiveness of her sins. Your sins are forgiven. Receive then, O woman, the petition of your tears now granted; receive the recompense of your faith; receive the rewards of your obedience; receive the gifts of your piety; receive the crown of your repentance; receive the sweetest fruit of your bitter groans; receive the sweetest harvest of your gloomy sowing.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Παρίδω τοὺς τῶν δακρύων κρουνούς","severity":"info","text":"The rhetorical questions from 'Shall I overlook...' to 'Shall I not have mercy...' dramatize Christ's internal deliberation, emphasizing the homily's theme of divine compassion overcoming judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀφέωνται αὐτῆς αἱ ἁμαρτίαι αἱ πολλαὶ, ὅτι ἠγάπησε πολύ","severity":"info","text":"The phrase 'her many sins are forgiven, because she loved much' echoes Luke 7:47, where Jesus says of the sinful woman, 'her sins, which are many, are forgiven, for she loved much.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Φαρισαῖον","severity":"info","text":"The Pharisee represents the judgmental attitude that Christ rebukes; this reflects Chrysostom's broader polemic against hypocrisy and legalism in the Antiochene context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταῦτα πρὸς τὸν Φαρισαῖον διαλεχθεὶς","severity":"info","text":"This passage marks a structural shift from Christ's internal monologue to direct address of the Pharisee, then to the woman, culminating in the forgiveness declaration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"περιστερὰν πρὸς τὸν ἱέρακα","severity":"info","text":"The dove and hawk imagery recurs in patristic exegesis as a metaphor for the soul (dove) fleeing the devil (hawk) to Christ; Chrysostom uses it to highlight the woman's conversion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὴν κατακεκρυμμένην","severity":"caution","text":"The participle 'κατακεκρυμμένην' (hidden) may imply the woman was physically prostrate or veiled; the exact posture is ambiguous, but the translation 'prostrate' is a plausible reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Pharisee' in the dialogue is not specified; he may represent a generic opponent or a specific interlocutor in the homiletic narrative.","The phrase 'τὴν κατακεκρυμμένην' could mean either 'hidden' (perhaps in shame) or 'prostrate'; the translation adopts the latter for narrative coherence."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Ἔσπειρας ἐν δάκρυσιν, ἐν ἀγαλλιάσει θέρισον. Ἀφέωνταί σου αἱ ἁμαρτίαι. Διεῤῥάγησαν αἱ τοῦ κακοῦ βίου σειραὶ, διελύθησαν αἱ τῆς πονηρίας ἁλύσεις· ἀπηλλάγης τῶν ἐγκλημάτων καὶ τῶν εὐθυνῶν, ἔφυγες τὴν ἄσβεστον κάμινον τοῦ πυρὸς, ὀλίγοις δάκρυσι φλόγα τοσαύτην κατέσβεσας, κατεπάτησας τοῦ πονηροῦ ἐχθροῦ τὴν κεφαλὴν, ἐνίκησας περιφανῶς τὸν ἀντίπαλον. Θάρσει, θύγατερ, Θεὸς ὁ δικαιῶν, τίς ὁ κατακρίνων; Ἐγὼ ὁ κριτὴς γίνομαι τῆς ἀφέσεως ἐγγυητής· τίς ἕτερος τὴν ἐμὴν ἐπίκρισιν ἀνατρέψει; ἐγὼ ὁ δικαστὴς ἀπολύω· τίς ἕτερος καταδικάσει; Θάρσει, θύγατερ· λόγισαι ἐξαίφνης πῶς ὑψώθης, πῶς ἦλθες ὡς κατάκριτος, καὶ τῆς κατακρίσεως ἐλευθερωθῆναι κατηξιώθης, καὶ θυγάτηρ γενέσθαι ἐμοῦ ποῦ βασιλέως τῶν οὐρανῶν. Ἦλθες ὡς τετραυματισμένη φάρμακον λαβεῖν, καὶ βασιλικὸν ὡς βασίλισσα ἐφόρεσας στέφανον. Ἀνεγεννήθης ἄνευ μήτρας, ἀνεπλάσθης ἄνευ πηλοῦ, ἀνεχωνεύθης ἄνευ πυρὸς, ἐβαπτίσθης ἄνευ κολυμβήθρας. Σὺ σεαυτὴν ἐκ τῶν σῶν δακρύων κολυμβήθραν ἐκέρασας· τὸ ῥῆμά μου βάπτισμά σου γεγένηται· ὁ λόγος ὁ ἐμὸς φωτισμὸς τοῦ προσώπου σου. Θάρσει, θύγατερ, ἡ πίστις σου σέσωκέ σε. Ὡς ἐπίστευσας, ἤντλησας· ὡς ἐπόθησας, ἔλαβες· ὡς ἠθέλησας, ἐβασίλευσας. Παρέκυψας διὰ τοῦ σώματος, καὶ φωτὸς ὅλη γέγονας ἔμπλεος. Ἡ πίστις σου σέσωκέ σε. Πίστις γὰρ σωτηρίας ἀρχὴ, πίστις ἀθανασίας προοίμιον, πίστις θεογνωσίας καθαρὸς ὀφθαλμὸς, πίστις τὰ ἀόρατα καθορᾷ. Ἡ πίστις σου σέσωκέ σε. Εἴθε καὶ Ἰουδαῖοι τὴν σὴν πίστιν ἐμιμήσαντο! Εἴθε καὶ Ἕλληνες τὴν σὴν γνώμην ἐζήλωσαν! Εἴθε πάντες ἄνθρωποι μάθοιεν πιστεύειν ὡς σύ!","english":"You sowed in tears; reap in joy. Your sins are forgiven. The chains of your evil life have been shattered; the fetters of wickedness have been dissolved. You have been released from accusations and liabilities; you have escaped the unquenchable furnace of fire; with few tears you have extinguished so great a flame; you have trampled the head of the evil enemy; you have manifestly conquered the adversary. Take courage, daughter; God is the one who justifies; who is the one who condemns? I, the judge, become the guarantor of your absolution; who else will overturn my verdict? I, the judge, acquit; who else will condemn? Take courage, daughter; consider how suddenly you have been raised up, how you came as one condemned, and were deemed worthy to be freed from condemnation, and to become a daughter of me, the king of the heavens. You came as one wounded to receive medicine, and you put on a royal crown as a queen. You were reborn without a womb; you were remolded without clay; you were recast without fire; you were baptized without a font. You yourself mixed a font from your own tears; my word has become your baptism; my word is the illumination of your face. Take courage, daughter; your faith has saved you. As you believed, you drew forth; as you yearned, you received; as you willed, you reigned. You peered through the body, and you became wholly filled with light. Your faith has saved you. For faith is the beginning of salvation; faith is the prelude to immortality; faith is the pure eye of the knowledge of God; faith beholds the invisible. Your faith has saved you. Would that the Jews had imitated your faith! Would that the Greeks had emulated your mind! Would that all people might learn to believe as you do!","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἀφέωνταί σου αἱ ἁμαρτίαι","severity":"info","text":"The declaration of forgiveness echoes the liturgical formula of absolution, but here it is pronounced by Christ the judge, not a priest, heightening the dramatic authority of the scene.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θάρσει, θύγατερ","severity":"info","text":"The address 'Take courage, daughter' recalls Christ's words to the woman in Mark 5:34 and the healing of the hemorrhaging woman, though the exact phrase is not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐβαπτίσθης ἄνευ κολυμβήθρας","severity":"info","text":"Baptism without a font refers to the early Christian practice of 'baptism by tears' or 'baptism of desire,' a theme in Chrysostom's catechetical homilies, where repentance substitutes for the physical rite.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἀνεγεννήθης ἄνευ μήτρας","severity":"info","text":"The series of paradoxical rebirths (without womb, clay, fire, font) parallels Chrysostom's own rhetoric in his baptismal instructions, where he contrasts physical and spiritual regeneration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἡ πίστις σου σέσωκέ σε","severity":"info","text":"This refrain appears three times in the passage, functioning as an anaphoric climax that reinforces the theme of faith as the agent of salvation, a rhetorical device typical of Chrysostom's homiletic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Εἴθε καὶ Ἰουδαῖοι... Ἕλληνες","severity":"info","text":"The wish that Jews and Greeks imitate the prostitute's faith reflects Chrysostom's anti-Jewish and anti-pagan polemic, common in his homilies, and underscores the universalizing claim of Christian repentance.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker shifts between Christ and the preacher; the Greek uses first-person for Christ ('Ἐγὼ ὁ κριτὴς') but the homiletic frame suggests Chrysostom ventriloquizes Christ. The reading taken is that Christ speaks directly to the woman."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"Πορεύου εἰς εἰρήνην. Ἐπεὶ ἂν ἠβουλήθης, ἕξεις με διαπαντὸς μετὰ σοῦ καὶ σὺν σοί· ἐὰν οὕτω μείνῃς ἁγνὴ, οὐδέποτε χωρισθήσομαι τῆς σῆς διανοίας ἐὰν φυλάξῃς τὴν καθαρότητα ταύτην ἀμόλυντον, ἀεὶ σὺν σοὶ παραμενῶ· ἐὰν μείνῃς νύμφη παρθένος, ἔσομαί σοι νυμφίος παρθένος, νυμφίος ἀφθαρσίας φρουρός· ἐὰν μὴ ἀθετήσῃς τὰ μεταξὺ ἡμῶν σήμερον συντελεσθέντα προικῷα, οὐκ ἀναχωρήσω τῆς σῆς συνοικεσίας· ἐὰν μὴ πορνεύσῃς εἰς ἐμὲ, οὐκ ἐκβαλῶ σε τῆς ἐμῆς οἰκειότητος· ἐὰν μὴ ἐπαγάγῃς μοι μοιχὸν λογισμὸν, ὡς οὐράνιος μνηστὴρ καὶ τὰ οὐράνιά σοι δωρήσομαι· ἐὰν τηρήσῃς ἄτρωτον τὸ πρὸς ἐμὲ συνειδὸς, ἀπολαύσεις τῆς ἐμῆς εὐνοίας διαπαντός. Πορεύου εἰς εἰρήνην. Μέμνησο τῆς παρούσης ἡμέρας, ἐν ᾗ τῆς ἐλευθερίας ἀπήλαυσας· μέμνησο τῶν καλῶν τούτων δακρύων, δι' ὧν κατέστης εἰς τοσαύτην φαιδρότητα· μέμνησο τῆς μετανοίας ταύτης, δι' ἧς τὸ τῆς θυγατρὸς εὗρες ἀξίωμα. Πορεύου εἰς εἰρήνην. Κατηλλάγην σοι, διὰ χρόνου πολλοῦ πρὸ τούτου λυπούμενος πρὸς σὲ διὰ σέ. Μὴ λύσῃς τὴν καλὴν εἰρήνην πράξεσι πονηραῖς· μὴ πάλιν διὰ τῶν σῶν μοι πολεμήσῃς μελῶν· μὴ πάλιν πλέξῃς, ὡς σατανᾶς, τὰς κόμας· μὴ κονιάσῃς, ὡς τοῖχον,","english":"Go in peace. For if you had wished, you would have me always with you and beside you; if you remain thus pure, I will never be separated from your mind; if you keep this purity unstained, I will always remain with you; if you remain a virgin bride, I will be for you a virgin bridegroom, a bridegroom, a guardian of incorruption; if you do not repudiate the dowry concluded between us today, I will not withdraw from your cohabitation; if you do not commit fornication against me, I will not cast you out of my household; if you do not bring an adulterous thought against me, as a heavenly suitor I will also bestow heavenly things upon you; if you keep your conscience toward me unwounded, you will enjoy my goodwill always. Go in peace. Remember this present day, on which you enjoyed freedom; remember these good tears, through which you attained such radiance; remember this repentance, through which you found the dignity of a daughter. Go in peace. I have been reconciled to you, after being long aggrieved with you on your account. Do not dissolve this good peace with evil deeds; do not again wage war against me through your own limbs; do not again braid your hair like Satan; do not whitewash yourself like a wall.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πορεύου εἰς εἰρήνην","severity":"info","text":"The repeated phrase 'Go in peace' functions as a liturgical dismissal and a benediction, echoing the conclusion of early Christian worship and the language of reconciliation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προικῷα","severity":"info","text":"προικῷα (dowry) here is a metaphor for the spiritual gifts or vows exchanged in the allegorical marriage between Christ and the repentant soul, a common theme in Chrysostom's baptismal and penitential catecheses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"νύμφη παρθένος ... νυμφίος παρθένος","severity":"info","text":"The imagery of Christ as bridegroom and the soul as virgin bride draws on the Song of Songs and Pauline ecclesiology (e.g., 2 Cor 11:2; Eph 5:25–27), but Chrysostom adapts it to a penitential context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μὴ κονιάσῃς, ὡς τοῖχον","severity":"info","text":"The prohibition against 'whitewashing like a wall' refers to the use of cosmetics, which Chrysostom elsewhere condemns as deceptive and associated with prostitution; the comparison to a wall suggests superficial covering of sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πορεύου εἰς εἰρήνην","severity":"info","text":"The threefold repetition of 'Go in peace' structures the passage as a series of exhortations and promises, each followed by conditional clauses that outline the terms of the spiritual marriage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μὴ πάλιν πλέξῃς, ὡς σατανᾶς, τὰς κόμας","severity":"caution","text":"The phrase 'braid your hair like Satan' is unusual; Chrysostom may be referencing a contemporary practice of elaborate hairstyles associated with vanity or demonic influence, but the precise referent is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker (Christ or the preacher) is not explicitly marked in the Greek; the first-person voice shifts between divine and homiletic registers.","The phrase 'μὴ πάλιν πλέξῃς, ὡς σατανᾶς, τὰς κόμας' may be a textual corruption or a specific cultural reference not fully recoverable."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"τὸ πρόσωπόν σου· μὴ τεχνάσῃς κόσμον περίεργον καὶ ὀλέθριον· μὴ προθῇς, ὡς ἐν ἀγορᾷ, τὴν ὄψιν σου τοῖς ἐμπόροις τῶν αἰσχρῶν ἡδονῶν· μὴ πέμψῃς τοὺς ὀφθαλμοὺς, ὡς θηρατὴς, κατὰ τῶν ἑκουσίως ἀγρευομένων· μὴ χρήσῃ τοῖς χείλεσιν, ὡς βέλεσι, κατὰ τῶν τιτρωσκομένων ἡδέως· μὴ ποιήσῃς τὸ στόμα σου θάνατον· μὴ κατακρίνῃς τὰς χεῖρας ἀσέμνοις περιπλοκαῖς· μὴ καταδικάσῃς τοὺς πόδας δρόμοις αἰσχροῖς· μὴ ἀνατρέψῃς τὸν καλόν σου δρόμον δρόμοις κακοῖς· μὴ σκορπίσῃς τῆς ἁγνείας τοὺς μαργαρίτας, οὓς ἀπόνως ἐξέλεξας· μὴ γένῃ πάλιν φθορᾶς ἐργαστήριον· μὴ παλινδρομήσῃς πρὸς τὴν ἀρχαίαν σου ἀπάτην· μὴ τὴν προτέραν ἀναλάβῃς σκηνήν· μὴ οἰκοδομήσῃς κακῶς ἃ κατέλυσας καλῶς· μὴ δέξῃ σύμβουλον τὸν ὄφιν, ἵνα μὴ γυμνωθῇς ὡς ἡ Εὔα· μὴ καταλείπῃς ἡδονῇ τὴν πηγὴν τῆς πίστεως, ἵνα μὴ ῥίψῃ κατὰ σοῦ τὸν ἰὸν ὁ δράκων ὁ πολύμορφος· μὴ κοιμηθῇς τῆς ἡδυπαθείας τὸν ὕπνον, ἵνα μὴ κινήσῃς καθ' ἑαυτῆς τὸν δίκαιόν μου θυμόν· μὴ μετὰ τοσοῦτον μύρον, βόρβορον ἐπιχέῃς ἑαυτῇ· μὴ γένῃ πάλιν ὃ ἦς· ἅπαξ ἐκαθαρίσθης, ἅπαξ ἐχωνεύθης· μεῖνον σωφροσύνης ἄγαλμα νεουργὸν, ἵνα μὴ χωνευθῇς τῷ πυρί. Πορεύου εἰς εἰρήνην· ἀπάγγελλε τοῖς ἀπαντῶσι, πῶς ἀγαθός εἰμι καὶ φιλάνθρωπος· ἐπιδείκνυε τοῖς ἀγνοοῦσι τὸν ἀποσμήξαντά σου τὸν ῥύπον· γενοῦ λοιπὸν σαγήνη ζωῆς. Ἕως τῆς παρούσης ἡμέρας τοὺς νέους πρὸς ἀπώλειαν ἤγρευες· ἀπὸ τῆς παρούσης ἡμέρας πάντας ἀνθρώπους πρὸς σωτηρίαν ἁλίευε· βόα πρὸ τοῦ Παύλου, ὡς πρὸ τοῦ Παύλου σαγηνευθεῖσα·","english":"your face. Do not contrive a fussy and ruinous adornment. Do not set your countenance, as in a marketplace, before the merchants of shameful pleasures. Do not send your eyes, like a hunter, after those who willingly are caught. Do not use your lips, like arrows, against those who are gladly wounded. Do not make your mouth a death. Do not condemn your hands to unseemly embraces. Do not condemn your feet to shameful courses. Do not overturn your good course with evil courses. Do not scatter the pearls of chastity, which you have gathered without effort. Do not become again a workshop of corruption. Do not run back to your ancient deceit. Do not take up your former tent again. Do not wickedly rebuild what you have well demolished. Do not receive the serpent as an adviser, lest you be stripped like Eve. Do not abandon the spring of faith to pleasure, lest the many-formed dragon cast its venom against you. Do not sleep the sleep of self-indulgence, lest you stir up my righteous anger against yourself. Do not, after so much myrrh, pour mud upon yourself. Do not become again what you were. Once you have been cleansed, once you have been refined. Remain a newly-wrought statue of temperance, lest you be refined by fire. Go in peace. Announce to those you meet how good and philanthropic I am. Show to those who do not know the one who wiped away your filth. Become henceforth a net of life. Until this present day you hunted the young to perdition; from this present day, fish all people to salvation. Cry out before Paul, as one netted before Paul.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"μύρον","severity":"info","text":"μύρον (myrrh) is a fragrant ointment used in baptismal and ascetic contexts, symbolizing spiritual purification and the presence of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εὔα","severity":"info","text":"The reference to Eve and the serpent alludes to Genesis 3, where Eve is deceived by the serpent, leading to the Fall.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παῦλος","severity":"info","text":"The mention of Paul likely alludes to his conversion and subsequent apostolic mission, as in Acts 9, where he is 'netted' (converted) on the road to Damascus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σαγήνη ζωῆς","severity":"info","text":"The metaphor of a 'net of life' contrasts with the former 'net of death' (hunting the young), drawing on fishing imagery common in early Christian moral exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"μὴ ... μὴ ...","severity":"info","text":"The passage is structured as a series of negative imperatives (μὴ + subjunctive) followed by positive exhortations, creating a rhetorical pattern of prohibition and redirection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"χωνεύω","severity":"info","text":"The image of being 'refined by fire' (χωνεύω) echoes Chrysostom's frequent use of metallurgical metaphors for spiritual purification, as seen in his homilies.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πρὸ τοῦ Παύλου' could mean either 'before Paul' (chronologically) or 'in the presence of Paul'; the translation takes it as 'before Paul' in the sense of 'prior to Paul's conversion'."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"Πιστὸς ὁ λόγος, καὶ πάσης ἀποδοχῆς ἄξιος, ὅτι Χριστὸς Ἰησοῦς παρεγένετο ἐν κόσμῳ ἁμαρτωλοὺς σῶσαι, ὧν πρώτη εἰμὶ ἐγώ. Ταύτης τὴν μετάνοιαν ζηλώσωμεν ἅπαντες, ἵνα τὴν ἴσην παῤῥησίαν κτησώμεθα· λύσωμεν τὰς ἀδικίας, ὡς ἐκείνη τὰς τρίχας· τοιαῦτα δάκρυα ῥάνωμεν, ἵνα τοιαῦτα φάρμακα λάβωμεν· οὕτω φιλήσωμεν τὸν Δεσπότην, ἵνα οὕτω φιληθῶμεν παρ' αὐτοῦ· κρατήσωμεν καὶ ἡμεῖς πίστεως χερσὶ τὸν ἡδέως κρατούμενον, καὶ μηδέποτε καταλείπωμεν αὐτὸν, ἕως ἂν αὐτοῖς τοῖς πράγμασιν εἴπῃ καὶ πρὸς ἡμᾶς· Ἀφέωνται ὑμῶν αἱ ἁμαρτίαι. Θαρσεῖτε, τέκνα· ἡ πίστις ὑμῶν σέσωκεν ὑμᾶς. Καὶ τὴν πίστιν ἐκείνης ταῖς ἡμετέραις ἐννοίαις ἐγγράψωμεν, δόξαν ἀναπέμποντες τῷ Πατρὶ καὶ τῷ Υἱῷ καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"The word is trustworthy and worthy of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the first. Let us all emulate her repentance, so that we may acquire equal freedom of speech. Let us undo our injustices, as she undid her hair. Let us shed such tears, that we may receive such remedies. Let us love the Master in such a way, that we may be loved by him in return. Let us also grasp with the hands of faith the one who is gladly grasped, and never abandon him, until he says to us also in very deeds: Your sins are forgiven. Take courage, children; your faith has saved you. And let us inscribe her faith in our minds, sending up glory to the Father and to the Son and to the Holy Spirit, now and always, and unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πιστὸς ὁ λόγος","severity":"info","text":"The phrase 'the word is trustworthy' likely refers to a scriptural or proverbial saying, possibly echoing 1 Timothy 1:15 or similar expressions of reliability.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀφέωνται ὑμῶν αἱ ἁμαρτίαι","severity":"info","text":"The forgiveness formula 'Your sins are forgiven' echoes liturgical or scriptural absolutions, possibly reminiscent of Matthew 9:2 or Mark 2:5, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὴν μετάνοιαν ζηλώσωμεν","severity":"info","text":"The call to emulate the prostitute's repentance reflects Chrysostom's homiletic emphasis on radical conversion, a common theme in his moral exhortations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων","severity":"info","text":"The concluding doxology with 'now and always, and unto the ages of ages' is a standard liturgical formula, marking the end of the homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀμήν","severity":"info","text":"The final 'Amen' indicates the homily's liturgical use, likely as a reading or sermon in a church setting.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'she' (ἐκείνη) is not explicitly named in this passage, but context from earlier sections identifies her as the repentant prostitute."],"confidence":"high","notes":[]}]}