{"slug":"khazarzar-john-chrysostom-in-principium-indictionis","id":"greek:khazarzar:khazarzar-john-chrysostom-in-principium-indictionis","title":"In principium indictionis","title_source":"In principium indictionis","author":"John Chrysostom","genre":"other","date":"","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:46:53Z","cost_usd":0.004675},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-in-principium-indictionis","work_id":"khazarzar-john-chrysostom-in-principium-indictionis","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%20principium%20indictionis.pdf"},"stats":{"passages":8,"english_words":2158,"coptic_letters":0,"source_letters":8604,"commentary_units":47,"commentary_kinds":8,"derived_notes":0,"ambiguities":11,"work_notes":4,"external_links":0,"timeline":6},"summary":{"work":"khazarzar-john-chrysostom-in-principium-indictionis","abstract":"This homily by John Chrysostom (c. 349–407) celebrates the beginning of the indiction, the Roman fiscal year starting September 1, which the church adopted as a liturgical new year. The sermon likely links the new year with martyrs' commemorations, using rhetorical devices such as anaphora to emphasize the fittingness of honoring martyrs at this time. The text survives in Greek manuscripts with a complex transmission history, and the edition lacks critical apparatus, making it difficult to assess textual variants. The homily reflects Chrysostom's epideictic style and the Christianization of Roman civic traditions.","historical_context":"The indiction was a 15-year tax cycle introduced by Diocletian around 297 CE. By Chrysostom's time, the church had Christianized its start as a festival, often linked with martyrs' commemorations. Chrysostom likely delivered this homily in Antioch (386–397) or Constantinople (398–404), but the exact date is uncertain. The text survives in Greek manuscripts, but the source edition (khazarzar) does not specify which manuscript(s) it follows. Variants in the homily's title and incipit across witnesses suggest a complex transmission history. The homily's themes—new year, martyrs, and the hemorrhaging woman (Matthew 9:20-22; Mark 5:25-34)—reflect Chrysostom's pastoral concerns and his use of typology and rhetoric to connect biblical and civic events.","significance":"This homily illustrates the Christianization of Roman civic traditions and the development of the liturgical new year. It also shows Chrysostom's rhetorical skill and his integration of biblical typology with contemporary festivals. The text's transmission history highlights challenges in studying late antique sermons, and its themes influenced later Byzantine hymnography, such as the kontakia of Romanos the Melodist.","timeline":[{"date":"c. 297 CE","event":"Diocletian introduces the 15-year indiction tax cycle."},{"date":"c. 349–407","event":"Life of John Chrysostom."},{"date":"386–397","event":"Chrysostom's Antiochene period (possible date for homily)."},{"date":"398–404","event":"Chrysostom as bishop of Constantinople (possible date for homily)."},{"date":"4th–5th c.","event":"Church adopts September 1 as liturgical new year."},{"date":"6th c.","event":"Romanos the Melodist composes kontakia using similar themes."}],"relations":[{"work":"Matthew 9:20-22","relation":"Biblical source for the hemorrhaging woman mentioned in the homily's title.","key":"","label":null,"url":null},{"work":"Mark 5:25-34","relation":"Parallel biblical account of the hemorrhaging woman.","key":"","label":null,"url":null},{"work":"Genesis 3","relation":"Allusion to the serpent (Satan) in the homily.","key":"","label":null,"url":null},{"work":"Revelation 12:9","relation":"New Testament description of the serpent.","key":"","label":null,"url":null},{"work":"Kontakia of Romanos the Melodist","relation":"Later Byzantine hymnography influenced by Chrysostom's themes.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The exact date of the homily is uncertain; it may belong to Chrysostom's Antiochene period (386–397) or his time in Constantinople (398–404).","The source edition (khazarzar) does not specify which manuscript(s) it follows, and there is no critical apparatus.","Variants in the homily's title and incipit across witnesses suggest a complex transmission history.","The homily's mention of the hemorrhaging woman in the title may not correspond to the surviving text, which focuses on martyrs and the new year."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000481,"generated":"2026-11-15T06:46:53Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/In%20principium%20indictionis.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-in-principium-indictionis","status":"pass","blocking":[],"warnings":[],"stats":{"passages":8,"translated":8,"commentary_passages":8,"commentary_units":47,"english_words":2158,"source_letters":8602,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The title 'In principium indictionis' refers to the beginning of the indiction, a 15-year tax cycle used in the Roman and Byzantine empires. Chrysostom likely delivered this homily on September 1, the start of the civil year.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"The homily is attributed to John Chrysostom (c. 349–407), but its exact date is uncertain. It may belong to his Antiochene period (386–397) or early years as bishop of Constantinople (398–404).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The text survives in Greek manuscripts, but the source edition (khazarzar) does not specify which manuscript(s) it follows. Variants in the homily's title and incipit across witnesses suggest a complex transmission history.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"background","lemma":"","severity":"caution","text":"This edition provides no critical apparatus or textual notes. Readers cannot assess the editor's choices regarding manuscript readings, emendations, or the basis for the Greek text presented.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 8 narrative."},{"kind":"source","severity":"info","text":"Source edition: khazarzar — Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer"}],"derived_structure":{"narrative":8},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Εἰς τὴν ἀρχὴν τῆς ἰνδικτιῶνος τοῦ νέου ἔτους, καὶ εἰς μάρτυρας, καὶ εἰς αἱμόῤῥουν.\n\nαʹ. Ἐπάλληλον σημεῖον παρὰ τοῦ Δεσπότου Χριστοῦ ἡ τῶν ἀγαθῶν ἐπομβρία, καὶ ἄλλος ἄλλον διαδέχεται πλοῦτον. Ἰδοὺ καὶ σήμερον ἡμᾶς ἑστιῶσιν οἱ καλλίνικοι μάρτυρες, τοὺς οἰκείους ἄθλους προτεθεικότες εἰς ἐπίκοινον εὐφροσύνης συμπόσιον. Ἔδει γὰρ, ἔδει τοὺς ἀεὶ νεάζοντας τῇ χάριτι μάρτυρας, καὶ τῇ τοῦ ἔτους εἰσόδῳ γενέσθαι τοῖς εὐσεβέσιν ἀφορμὴν δεξιώσεως· ἔδει τοιαύτην τῷ νέῳ ἐνιαυτῷ τοῖς πιστοῖς ὑπαντῆσαι τὴν ἀγαλλίασιν· ἔδει μετὰ τοσαύτης ἡμᾶς εὐλογίας ἀσπάσασθαι τῆς τοῦ χρόνου ἐναλλαγῆς τὰ προοίμια· ἔδει τὴν τῆς παρούσης ἡμέρας πανήγυριν τῷ χορῷ τῶν ἁγίων τετιμημένην ὑποδέξασθαι· ἔδει τὸν κύκλον τοῦ ἔτους τῷ τῶν μαρτύρων κοσμηθῆναι στεφάνῳ· ἔδει τοιαύτῃ χρήσασθαι ἐπὶ τοῦ ἐπιστάντος ἐνιαυτοῦ τῇ εὐωχίᾳ, ἐπαγομένους καὶ τὴν τῶν μαρτύρων τιμήν. Αὐτοὶ γάρ εἰσι πάσης εὐφροσύνης τῷ γένει παραίτιοι οἱ γενναῖοι τοῦ Χριστοῦ στρατιῶται, οἱ καὶ μετὰ θάνατον τῆς αὐτοῦ δυνάμεως κήρυκες, οἱ τὸν ἀπατεῶνα ὄφιν ποσὶ καρτερίας καταπατήσαντες, καὶ τὸν τυραννόφρονα λέοντα φιλοθεΐας χερσὶν ἀποπνίξαντες, καὶ τὴν ἀλήθειαν φανερώσαντες· οἱ τὴν παροῦσαν ζωὴν ὡς ματαίαν μισήσαντες, καὶ τὴν τῶν οὐρανῶν βασιλείαν, ὡς υἱοὶ μητέρα, ποθήσαντες· οἱ διὰ θανάτου τὰς τῆς ἀθανασίας πύλας ἀνοίξαντες, καὶ τὸν τοῦ θανάτου γεννήτορα τῷ οἰκείῳ θανάτῳ νεκρώσαντες· οἱ ἐν σώματι τοὺς ἀσωμάτους νικήσαντες δαίμονας, οὐ δυνάμει σώματος, ἀλλὰ πίστει ψυχῆς· διὰ πίστεως γὰρ τῶν τοῦ κόσμου κατηγωνίσαντο πάντων, ἧς οὐδὲν Χριστιανοῖς αἱρετώτερον.","english":"On the Beginning of the Indiction of the New Year, and on Martyrs, and on the Woman with the Issue of Blood.\n\n1. An unceasing sign from the Lord Christ is the abundance of good things, and one wealth succeeds another. Behold, today also the victorious martyrs feast us, having set forth their own contests as a common banquet of joy. For it was necessary, it was necessary that the martyrs, who are ever young in grace, should also be an occasion of welcome for the pious at the entrance of the year; it was necessary that such exultation should meet the faithful in the new year; it was necessary that we should greet the preludes of the change of time with such a blessing; it was necessary that the festival of the present day should be received honored by the choir of the saints; it was necessary that the cycle of the year should be adorned with the crown of the martyrs; it was necessary to use such a feast for the year that has come, bringing also the honor of the martyrs. For they are the cause of all joy to the race, the noble soldiers of Christ, who even after death are heralds of his power, who trampled the deceitful serpent under the feet of endurance, and strangled the tyrant-minded lion with the hands of love of God, and made the truth manifest; who hated the present life as vain, and longed for the kingdom of the heavens as sons for a mother; who through death opened the gates of immortality, and put to death the begetter of death by their own death; who in the body conquered the bodiless demons, not by strength of body, but by faith of soul; for through faith they overcame all things of the world, than which nothing is more choice for Christians.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Εἰς τὴν ἀρχὴν τῆς ἰνδικτιῶνος τοῦ νέου ἔτους","severity":"info","text":"The title indicates the sermon is for the beginning of the indiction, the Roman fiscal year starting September 1, which the church adopted as a liturgical new year.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"αἱμόῤῥουν","severity":"info","text":"The Greek term 'haimorrhoousa' (woman with a flow of blood) refers to the hemorrhaging woman healed by Christ (Matthew 9:20-22; Mark 5:25-34). Her mention in the title suggests a third theme, but the surviving text only treats martyrs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν ἀπατεῶνα ὄφιν","severity":"info","text":"The 'deceitful serpent' alludes to Satan, echoing Genesis 3 and New Testament descriptions (e.g., Revelation 12:9). The martyrs' trampling of the serpent is a common hagiographic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἔδει γὰρ, ἔδει ... ἔδει","severity":"info","text":"The anaphora of 'edei' (it was necessary) six times builds a rhetorical crescendo, emphasizing the fittingness of martyrs' feast at the new year. This is a characteristic feature of Chrysostom's epideictic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἰνδικτιῶνος","severity":"info","text":"The indiction was a 15-year tax cycle introduced by Diocletian (ca. 297 CE). By Chrysostom's time, the church had Christianized its start as a festival, often linked with martyrs' commemorations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ καλλίνικοι μάρτυρες","severity":"info","text":"The epithet 'kallinikoi' (beautifully victorious) for martyrs became standard in Byzantine hymnography, e.g., in the kontakia of Romanos the Melodist. This sermon may have influenced later liturgical texts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The title mentions three themes (indiction, martyrs, woman with hemorrhage), but the surviving text only develops the first two. The third may be lost or was never delivered in this form."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Πίστιν γὰρ κεκτημένοι συμπράκτορα τοὺς λόγους ἔργοις ἐβεβαίωσαν. Μέγα μὲν γὰρ ὡς ἀληθῶς τὸ τῆς δικαιοσύνης κατόρθωμα· λαμπρὰ δὲ καὶ τῆς σωφροσύνης ἡ ἀρετή· χρήσιμος ὁμοίως καὶ τῆς φιλοπτωχίας ἡ ἐπιμέλεια· καλὴ μετὰ τούτων καὶ τῆς ἐγκρατείας ἡ ἄσκησις· φέρει δὲ τὴν κατὰ πάντων νίκην τὸ δυνατὸν τῆς πίστεως πλεονέκτημα. Αὕτη ποτὲ τοῦ Ἀβραὰμ τὴν χερσεύουσαν τῆς Σάῤῥας γαστέρα μετὰ τὴν πολλὴν τοῦ χρόνου δαπάνην πρὸς γόνιμον ἐγεώργησεν ἄρουραν· ταύτῃ καὶ Μωϋσῆς πεζεύεσθαι πλεομένην ἐποίησε θάλασσαν· διὰ ταύτης Ἠλίας προσέταττεν οὐρανῷ, καὶ ἠκούετο· αὕτη μυρία τῶν παθῶν ἐπὶ τοῦ Σωτῆρος ἀπεδίωξε γένη· λεπρὸς διὰ πίστεως τῶν τοῦ πάθους ἀπηλλάγη φολίδων· τυφλὸς δι' ἐκείνης ὀφθαλμοὺς, οὓς ἡ φύσις οὐκ ἤνεγκεν, ἀπέλαβε· ταύτην συμμαχοῦσαν ἡ Χαναναία λαβοῦσα, βιασθεῖσα περὶ γονὴν ἀφήρπασε τὴν θυγατέρα τοῦ κατέχοντος δαίμονος. Ἐξήρανε καὶ λανθάνουσα πίστις αἱμάτων ῥοὰς, καὶ ἐπ' ἄλλων μὲν προλαμβανούσης αἰτήσεως ἠκολούθει τὸ δῶρον, ἐνταῦθα δὲ σιγῶσα παρὰ σιγῶντος, ὡς ἐνόμιζεν, ἀπεσύλα τὸ χάρισμα. Ὢ γυναικὸς ἀθλίας καὶ μακαρίας ὁμοῦ! ἀθλίας διὰ τὰ πρῴην, μακαρίας διὰ τὰ δεύτερα· Ἰδοὺ γὰρ, φησὶ, Γυνὴ ἐν ῥύσει αἵματος αὐτῆς δώδεκα ἔτη. Τοσοῦτος ἡμερῶν εἰ ἦν ἀριθμὸς, ὁπόσος ἐτῶν ἠνάλωτο χρόνος, κατεδάμασεν αὐτὴν ἂν, οὐχὶ δὲ ἔτη δώδεκα.","english":"Having acquired faith as a coworker, they confirmed the words by deeds. For the achievement of righteousness is truly great; and the virtue of temperance is splendid; the care for love of the poor is likewise useful; the practice of continence is good along with these; and the power of the advantage of faith brings victory over all things. This once cultivated the barren womb of Sarah for Abraham after the great expenditure of time into a fruitful field; by this, Moses made the sea, which is sailed, to be walked upon; through this, Elijah commanded the sky, and was heard; this drove away countless kinds of passions in the case of the Savior; a leper, through faith, was freed from the scales of his affliction; a blind man, through that faith, received eyes which nature had not bestowed; the Canaanite woman, having this as an ally, and being pressed concerning her offspring, snatched her daughter from the demon that possessed her. A hidden faith also dried up flows of blood, and in other cases the gift followed a preceding request, but here, in silence, from one who was silent, as she thought, she stole the grace. O woman, wretched and blessed at once! Wretched because of the former, blessed because of the latter. For behold, it says, a woman with an issue of blood for twelve years. If the number of days had been as great as the time of years that was consumed, it would have subdued her, but not twelve years.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πίστιν γὰρ κεκτημένοι συμπράκτορα τοὺς λόγους ἔργοις ἐβεβαίωσαν","severity":"info","text":"The opening sentence asserts that faith as a coworker confirmed words by deeds, establishing the theme of faith's active power that runs through the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀβραὰμ ... Σάῤῥας γαστέρα","severity":"info","text":"The reference to Abraham and Sarah's barren womb becoming fruitful alludes to Genesis 21:1-7, where Isaac is born to Sarah in her old age, a type of faith's miraculous power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μωϋσῆς πεζεύεσθαι πλεομένην ἐποίησε θάλασσαν","severity":"info","text":"The crossing of the Red Sea by Moses recalls Exodus 14:21-22, where faith enables the impossible, a standard exemplum in Chrysostom's homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἠλίας προσέταττεν οὐρανῷ","severity":"info","text":"Elijah commanding the sky likely refers to 1 Kings 17:1, where he prays for drought or rain, demonstrating faith's power over nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γυνὴ ἐν ῥύσει αἵματος αὐτῆς δώδεκα ἔτη","severity":"info","text":"The woman with the issue of blood for twelve years is the hemorrhaging woman healed by Christ in Matthew 9:20-22 and Mark 5:25-34, a key narrative for Chrysostom's argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὢ γυναικὸς ἀθλίας καὶ μακαρίας ὁμοῦ","severity":"info","text":"The exclamation 'O woman, wretched and blessed at once' marks a rhetorical pivot from the catalogue of faith's miracles to the specific case of the hemorrhaging woman, intensifying pathos.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'σιγῶσα παρὰ σιγῶντος' is ambiguous: it may mean the woman was silent while the healer was also silent, or that she stole the grace silently from a silent source; the translation takes it as 'in silence, from one who was silent'."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Εἰς φύσιν, ὡς οἶμαι, τὸ πάθος μετέπεσεν· ἥτις ἰατροῖς προσαναλώσασα τὸν βίον ὅλον, τῷ τοῦ σώματος μαρασμῷ καὶ τὴν τῶν χρημάτων προσέθηκε μείωσιν· ὑπ' οὐδενὸς δὲ ἴσχυσε θεραπευθῆναι. Ὢ τὸ, Οὐκ ἴσχυσεν· ἀνταγωνιστὴν εἶχεν ἡ γυνὴ τὸν τοῦ πάθους πολέμιον· ἐπήγαζεν ἄρα τῆς γυναικὸς ἡ γαστὴρ, κρουνός τις αἱμάτων ἀνελλιπὴς κατεφέρετο· οὐδὲ τοσούτου χρόνου τὸ μῆκος τῷ τῆς δυσωδίας ὀχετῷ τὴν φορὰν ἐδαπάνα. Ὀδύναις ἔτι καὶ φροντίσιν ἐκόπτετο τὴν διάνοιαν, πῶς\n\nτὸν δεσμὸν διαῤῥήξει τοῦ χαλεποῦ ἀῤῥωστήματος, πῶς τὸ δωδεκάετες ἀποτινάξεται πάθος, πῶς λύσει τὰς ἀνενδότους ὠδῖνας, πῶς στήσει τὰ ἀχαλίνωτα ῥεῖθρα, πῶς παύσει τῶν φλεβῶν τὴν μανίαν· πάντων ἰατρῶν νυκτοποροῦσα καὶ συρομένη κατετρίβετο θύραις· παρῃτεῖτο γὰρ τὸ φῶς, μὴ αἱ τῶν αἱμάτων κατιοῦσαι σταγόνες ἀτραπὸν ἐργασάμεναι, στηλιτεύσωσι τὴν λανθάνουσαν τῆς βαδιζούσης αἰσχύνην. Μισθὸν τοῖς θεραπεύειν ἐθέλουσι, πᾶσαν ἣν εἶχε περιουσίαν ἐξήντλησε, τῆς ἀνάγκης βιαζομένης τὴν δόσιν· ἡ γὰρ ἐπιθυμία τῆς ὑγιείας πείθει χρημάτων μὴ φείδεσθαι. Καὶ οὕτως ἰατροὶ πάντες τῇ νόσῳ πολεμοῦντες, ἠτόνουν· ποικίλαι φαρμάκων ἐπίνοιαι τὴν τοῦ πάθους οὐκ ἴσχυον ἐξημεροῦν ἀγριότητα· ὥσπερ γάρ τι δύσκωφον θηρίον τῆς τῶν ἐπᾳδόντων τέχνης ἀνήκοον ἔμενεν, ὥσπερ ἀντιλέγειν τοιαῦτα δοκοῦν τοῖς βιαζομένοις ἀνόνητα· Τί μάχεσθε δυνατωτέρῳ θηρίῳ; χρόνος με τοσοῦτος τῆς ἐν σώματι νομῆς οὐκ ἐσύλησεν, ἰατρευόντων ἐπιστήμαις οὐκ εἴκω χρήμασιν οὐδεὶς ἐξαγοράσει τὴν δύναμιν, οὐδείς μου τὴν φορὰν τῶν ἐπὶ γῆς ἀνακόψει· εἷς με μόνος ἐκ παρθένου γεννηθεὶς ἰατρὸς φυγαδεύσει·","english":"Into a natural condition, I think, the affliction had passed; which, having consumed her entire life on physicians, added to the wasting of the body also the diminution of her wealth. And by no one was she able to be cured. Oh, that \"was not able\": the woman had as antagonist the enemy of the affliction. So her belly gushed forth; a stream of blood, never failing, poured down. Nor did the length of so much time exhaust the flow of the foul-smelling channel. She was still tormented in mind by pains and anxieties, how\n\nshe might break the bond of the grievous illness, how she might shake off the twelve-year affliction, how she might loose the unyielding pangs, how she might stop the unbridled streams, how she might end the madness of her veins. Wandering by night and dragged about, she wore herself out at the doors of all physicians; for she shunned the light, lest the falling drops of blood, having made a path, should expose the hidden shame of the woman walking. As payment to those willing to treat her, she exhausted all the property she had, necessity compelling the gift; for the desire for health persuades one not to spare money. And thus all physicians, warring against the disease, grew weary; various contrivances of drugs were unable to tame the savagery of the affliction. For just as some deaf beast remained heedless of the art of the charmers, so it seemed to speak back to those who forced it in vain: \"Why do you fight a mightier beast? So long a time has not plundered me of my habitation in the body; I yield not to the sciences of the healers; no one will buy my power with money; no one will check my course upon the earth. One physician alone, born of a virgin, will banish me.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Εἰς φύσιν, ὡς οἶμαι, τὸ πάθος μετέπεσεν","severity":"info","text":"The phrase indicates a transition from an acute to a chronic condition, a medical concept familiar in ancient pathology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κρουνός τις αἱμάτων ἀνελλιπὴς","severity":"info","text":"The image of an inexhaustible stream of blood echoes Hippocratic descriptions of uterine hemorrhage, emphasizing the incurable nature of the affliction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἷς με μόνος ἐκ παρθένου γεννηθεὶς ἰατρὸς φυγαδεύσει","severity":"info","text":"This alludes to Christ as the sole healer, born of a virgin, a common typology in patristic literature (cf. Isaiah 7:14 LXX, though not a direct quote).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δωδεκάετες πάθος","severity":"info","text":"The twelve-year duration of the affliction may be symbolic, evoking biblical periods of trial (e.g., the twelve years of the Canaanite woman in Matthew 15:22-28).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὢ τὸ, Οὐκ ἴσχυσεν","severity":"info","text":"The exclamation 'Oh, that 'was not able'' marks a rhetorical pause, highlighting the failure of human medicine and preparing for the divine intervention.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὥσπερ γάρ τι δύσκωφον θηρίον","severity":"info","text":"The simile of a deaf beast resisting charms parallels Chrysostom's homilies on the demonic possession, where the affliction is personified as an unyielding adversary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the woman is not specified; she may be a biblical figure (e.g., the woman with the issue of blood in Mark 5:25-34) or a generic example.","The phrase 'ἐκ παρθένου γεννηθεὶς' could be read as a reference to Christ's virgin birth, but the exact scriptural echo is ambiguous."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ἐκείνου κἀγὼ πρὸς δόξαν φυλάττομαι· μάρτυς μετὰ τῶν ἄλλων τῆς ἐκείνου τηροῦμαι δυνάμεως. Τί οὖν ἀπράκτους ἐπιδείκνυσθε πόνους, δεσπότου προαρπάζειν οἱ δοῦλοι βιαζόμενοι νίκην; Οὐ φείσομαι τοῦ πλάσματος, ἂν μὴ τὸν πλάστην θεάσωμαι. Ὢ πόσα τῇ γυναικὶ τὰ μαχόμενα! χρόνου μῆκος, ἀλγηδόνες ἀνένδοτοι, δημεύσεις ἀνωφέλητοι, μαραινομένου σώματος λύπη, λογισμὸς κεναῖς ἐλπίσι δαπανηθείς. Ἀλλὰ τοσοῦτοι πολέμιοι τὸ τῆς πίστεως τῆς κινδυνευούσης οὐκ ἐσύλησαν ὅπλον· τοσαῦται τῶν δεινῶν τρικυμίαι τῇ γυναικὶ ναυάγιον οὐκ εἰργάσαντο· τοσαῦται πειρασμῶν προσβολαὶ τὴν ὑπομένουσαν οὐ κατέβαλον γυναῖκα. Εἶδε, φησὶ, τὸν Ἰησοῦν. Εἶδεν ἡ ἀπολλυμένη τὸν σώζοντα, εἶδεν ἡ δεδεμένη τὸν λυτρωτὴν, εἶδεν ἡ χειμαζομένη τοῦ κόσμου τὴν ἄγκυραν, εἶδε τὸν ἄνωθεν ἐλθόντα τῶν παθῶν βασιλέα, εἶδεν ἐλπίδα χαρᾶς ἀπροσδόκητον, εἶδε θεραπείαις ἀκαταγώνιστον δύναμιν, εἶδε πηγὴν ἰαμάτων ἀμισθὶ μερίζουσαν νάματα, εἶδε ζωὴν νεκρουμένοις ἐνδημήσασαν· εἶδε, καὶ τοιαύτην εὐθυμίας ἀνέστρεφεν ἔννοιαν. Εὗρον, λέγουσα, θεραπευτὴν ἐπιτήδειον· οὗτος ὁ ἰατρὸς μισθὸν οὐκ ἀπαιτήσει χρυσίου· ἕνα μισθὸν, ὡς οἶμαι, γνώμην ἀπαιτήσει γνησίαν· μίαν πίστεως ἐπιζητήσει με δόσιν. Ἀλλ' ἔχω· ταύτης γάρ με μόνης ἡ νόσος οὐκ ἀπεστέρησεν. Ἀλλὰ λογισμῶν ἀπορίαις ἀνθέλκομαι. Τί γάρ; προσδραμοῦσα κατάσχω; Τὸν ἀπὸ τοῦ πλήθους ὑποστέλλομαι κίνδυνον. Βοήσω τὰ κατ' ἐμαυτήν; Διώξουσιν ὡς ἀκάθαρτον. Κρύψω τὴν συμφοράν; Ἀλλὰ τὴν ὀδύνην οὐ φέρω. Ὡς ἰατρῷ προσδράμω τῆς φύσεως; Ἀλλ' ὡς βασιλέα φοβοῦμαι. Ὡς ἱκετεύουσαν δέξεται; Μὴ ὡς μολύνουσαν φύγῃ.","english":"I guard myself for his glory as well; I am preserved as a witness of his power along with the others. Why then do you display useless labors, slaves forcing themselves to snatch victory from their master? I will not spare the creature unless I behold the creator. Oh, how many things fought against the woman! Length of time, unyielding pains, useless expenditures, grief of a wasting body, reason consumed by empty hopes. But so many enemies did not plunder the weapon of her endangered faith; so many triple waves of terrors did not cause shipwreck for the woman; so many assaults of trials did not overthrow the enduring woman. She saw, it is said, Jesus. The perishing woman saw the savior, the bound woman saw the deliverer, the storm-tossed woman saw the anchor of the world, she saw the king of passions coming from above, she saw an unexpected hope of joy, she saw an invincible power of healings, she saw a fountain of remedies distributing streams without fee, she saw life dwelling among the dead. She saw, and she turned back such a thought of cheerfulness. \"I have found,\" she said, \"a suitable healer; this physician will not demand a fee of gold; one fee, I think, he will demand, a genuine disposition; he will seek from me one gift of faith. But I have it; for of this alone the disease has not deprived me. But I am drawn back by lack of reasoning. What then? Shall I run and seize him? I shrink from the danger from the crowd. Shall I cry out my condition? They will drive me away as unclean. Shall I hide my misfortune? But I cannot bear the pain. Shall I run to him as a physician of nature? But I fear him as a king. Will he receive me as a suppliant? Or will he flee from me as one who defiles?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μάρτυς μετὰ τῶν ἄλλων τῆς ἐκείνου τηροῦμαι δυνάμεως","severity":"info","text":"The speaker presents himself as a living witness to the power of the subject (likely Christ or a saint), preserved alongside others for that purpose.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἶδε, φησὶ, τὸν Ἰησοῦν","severity":"info","text":"The phrase 'she saw Jesus' echoes Gospel healing narratives (e.g., Mark 5:6, John 1:29) where sight of Jesus precedes miraculous cure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἶδεν ... εἶδεν ... εἶδεν","severity":"info","text":"An anaphoric series of eight 'she saw' clauses builds rhetorical intensity, cataloguing Christ's roles as savior, deliverer, anchor, king, etc.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δημεύσεις ἀνωφέλητοι","severity":"info","text":"Useless expenditures (δημεύσεις) likely refer to the woman's wasted wealth on physicians, a common theme in Chrysostom's critiques of medical futility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τῆς πίστεως ... ὅπλον","severity":"info","text":"The metaphor of faith as a weapon (ὅπλον) that enemies cannot plunder parallels Chrysostom's homilies on spiritual armor (e.g., In Epistulam ad Hebraeos).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀνέστρεφεν ἔννοιαν","severity":"caution","text":"The phrase 'turned back such a thought of cheerfulness' is ambiguous: it may mean she rejected false hope or that her cheerfulness was reversed by doubt.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker ('I') is not explicit; likely Chrysostom himself or a persona. The phrase 'ἀνέστρεφεν ἔννοιαν' could mean either she dismissed a cheerful thought or that her cheerfulness was overturned by anxiety."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Ἐλεήσει τὸ πάθος; Μὴ κατακρίνῃ φανεῖσαν.\n\nβʹ. Τί οὖν δράσω; ποῖον ἀναδέξομαι λογισμόν; ἀναίσχυντος φανῶ; Αἰδοῦμαι, μὴ πάλιν ἀθεράπευτος μείνω. Μὴ δειλιάσω τὸ πλῆθος, καταφρονήσω τοῦ δέους, θέατρον γένωμαι, φύγω τὸν ἔξωθεν γέλωτα· ἰάσομαι τὸν ἔνδοθεν πόλεμον. Ὁ νόμος ὡς ἐῤῥυπωμένην μισεῖ, ὁ νομοδότης ὡς νοσοῦσαν οἰκτείρει. Προθυμία καὶ ὄκνος τῆς γυναικὸς τὴν ψυχὴν ἐμερίζοντο· ἀλλ' εὗρε πίστιν μεσῖτιν τῆς ἐγχειρήσεως. Προσελθοῦσα γὰρ, φησὶν, ὄπισθεν τοῦ Ἰησοῦ, Ἥψατο τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ. Ἔλεγε γὰρ ἐν ἑαυτῇ, ὅτι Μόνον ἐὰν ἅψωμαι τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ, σωθήσομαι. Ὢ κλοπῆς πίστιν κτησαμένης μητέρα! ὢ κλοπῆς, ἣν αὐτὸς ἐπῄνεσεν ὁ τὰς κλοπὰς τιμωρούμενος! ὢ κλοπῆς τὸν κλαπέντα τερπούσης! ὢ σύλων στεφανουμένων ἐκ δικαστοῦ! Καὶ ὅρα τὸ θαυμαστόν. Λῃστεύσασα τὸ κέρδος, ὡς χαρισαμένη θαυμάζεται. Ἔλεγε γὰρ ἐν ἑαυτῇ. Ὁ Θεὸς, φησὶ, Δεσπότης ἐστὶν οὐδὲν ἀγνοῶν· Δεσπότης, σωματικῶν ὀφθαλμῶν οὐ δεόμενος, ἰατρός ἐστι ψυχὰς ἰώμενος, ὀφθαλμός ἐστι λογισμοὺς ἐμβατεύων· ὁρᾷ καὶ κρυπτομένην ἐμὲ, ἀκούει καὶ μὴ","english":"Will he have pity on the suffering? Let him not condemn what has been revealed.\n\n2. What then shall I do? What reasoning shall I adopt? Shall I appear shameless? I am ashamed, lest I remain uncured again. Shall I not fear the crowd, despise the terror, become a spectacle, flee the external laughter? I will heal the internal war. The law hates her as if she were filthy, the lawgiver pities her as if she were sick. Eagerness and hesitation divided the woman's soul; but she found faith as a mediator for the undertaking. For having approached, it says, behind Jesus, she touched the fringe of his garment. For she said to herself, \"If only I touch the fringe of his garment, I will be saved.\" O theft that has acquired faith as a mother! O theft, which he himself praised, who punishes thefts! O theft that delights the one who was robbed! O spoils crowned by the judge! And see the wondrous thing. Having stolen the gain, she is admired as if she had given a gift. For she said to herself: \"God,\" she says, \"is a master who knows nothing; a master, not needing bodily eyes, is a physician healing souls, is an eye penetrating thoughts; he sees me even when hidden, he hears me even when","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"βʹ","severity":"info","text":"The Greek numeral βʹ marks the second section of the homily, following a first section that ended with the previous passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἥψατο τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ","severity":"info","text":"The woman touching the fringe of Jesus' garment alludes to the hemorrhaging woman in Matthew 9:20-22, though the canonical text does not mention the fringe.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁ νόμος ... ὁ νομοδότης","severity":"info","text":"Chrysostom contrasts 'the law' (likely the Mosaic law regarding impurity) with 'the lawgiver' (God or Christ), a common rhetorical device in his homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὢ κλοπῆς πίστιν κτησαμένης μητέρα","severity":"info","text":"Chrysostom's paradoxical praise of 'theft' (the woman's unauthorized touch) as acquiring faith reflects his rhetorical emphasis on divine mercy over legalism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Δεσπότης ἐστὶν οὐδὲν ἀγνοῶν","severity":"caution","text":"The Greek text has 'οὐδὲν ἀγνοῶν' (knowing nothing), which contradicts the expected meaning 'knowing everything'; the English draft follows the likely intended sense, but the manuscript may be corrupt.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὐδὲν ἀγνοῶν' is ambiguous: it could be a scribal error for 'οὐδὲν ἀγνοούμενον' (nothing unknown) or a deliberate paradox; the reading taken follows the English draft's interpretation as 'knowing nothing' in a rhetorical sense."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"λαλούσης ἐμοῦ, ἅπτεται, κἂν ἀφέστηκα· οἶδεν, ὅτι πάντως ὡς ἀναξία τὴν θέαν οὐκ ἤνεγκα. Τί οὖν; Λανθάνουσαν ποιήσομαι πρόσοδον, καὶ τῇ γνώμῃ τιμῶσα, καὶ οὐ καθυβρίζουσα τῇ ὄψει, κατόπιν ἅψομαι τοῦ χιτῶνος ἐλθοῦσα· ἀρκεῖ μοι καὶ τοῦτο μόνον, ἂν ἐπιτύχω, πρὸς ἴασιν· πάντως γάρ που καὶ αὐτὸς τῆς τοῦ φοροῦντος ἐνεργείας πεπλήρωται. Οὐ δύναται γὰρ τὸ τῆς ζωῆς περιβόλαιον μὴ καὶ αὐτὸ σωτηρίας ἀποπέμπειν ἀκτῖνας.\n\nΜέγας ἦν ἐν προφήταις Μωϋσῆς, καὶ λαοῦ δυσκόλου σωφρονιστὴς, ἀλλ' ὅμως ἄνθρωπος· οὗτος δεσπότης ἐκείνου, καὶ φιλάνθρωπος. Εἰ οὖν τοῦ δούλου ἡ ῥάβδος τὴν Ἐρυθρὰν διέτεμε θάλασσαν, τειχοποιίαν ἐργασαμένη ἐν τοῖς ὕδασι, πῶς οὐκ ἂν τοῦ Δεσπότου τὸ κράσπεδον πετρώσῃ τῶν αἱμάτων τὰ ῥεύματα; Ζηλωτὴς ὁ Ἠλίας, καὶ θερμὸς τοῦ Θεοῦ ὑπηρέτης, ἀλλὰ καὶ αὐτὸς εἷς ὑπῆρχε τῆς φύσεως, καὶ ὅμως μηλωτὴν εἶχε θαυμάτων ἐργάτιν. Αὖθις Ἐλισσαῖος κληρονομήσας μετὰ προσθήκης τοῦ διδασκάλου τὴν χάριν, ἐχαλίνου τῇ μηλωτῇ τοῦ Ἰορδάνου τὰ ῥεῖθρα. Εἰ οὖν τοσαύτη παρὰ τοῖς προφήταις ἡ χάρις, πόση ἔσται τοῦ παρ' αὐτῶν προφητευομένου ἡ δύναμις; Τί συντόμως οὐ λέγω; Πέτρου ἡ σκιὰ θεραπεύει· καὶ τὸ τοῦ Χριστοῦ ἱμάτιον οὐκ ἰάσεται; Αἰσθάνομαι, πόσον μοι καὶ τὸ βουλεύσασθαι μόνον τὴν τρέχουσαν ἐχαλίνωσε νόσον. Ὢ πίστεως, ἀναβολὴν μὴ παρασχούσης τῷ πάθει! Ἐπίστευσε γὰρ μόνον, καὶ τὸ πολεμοῦν ἐδραπέτευεν· ἐπίστευσε, καὶ τὸ φιλόνεικον οὐκ ἀντεῖπε θηρίον· ἐπίστευσε, καὶ ἡ τῶν αἱμάτων ἀένναος ἐξηράνθη πηγὴ, καθάπερ ὑπό τινος ἀοράτου τυφλωθεῖσα καυτῆρος. Ἀλλ' ἡ μὲν ἱματίου καθήπτετο, καὶ τοῖς ἔξωθεν παρήγγιζεν·","english":"When I speak, he touches; even if I have withdrawn, he knows that I could not bear the sight as unworthy. What then? Shall I make a secret approach, honoring him in my intention and not insulting him by my appearance, and coming from behind, touch the hem of his garment? This alone, if I achieve it, is enough for my healing; for surely that garment too is filled with the energy of the one who wears it. The covering of life cannot but send forth rays of salvation.\n\nMoses was great among the prophets and a chastener of a difficult people, but still a man; this one is master of that one, and a friend of man. If, then, the rod of the servant divided the Red Sea, making a wall in the waters, how shall not the hem of the Master petrify the streams of blood? Elijah was a zealot and a fervent servant of God, but he too was one of nature, and yet he had a sheepskin that worked wonders. Again, Elisha, having inherited the grace of his teacher with increase, curbed the streams of the Jordan with his sheepskin. If, then, such grace is present among the prophets, how great will be the power of the one prophesied by them? Why do I not say it briefly? Peter’s shadow heals; and shall the garment of Christ not heal? I perceive how much even the mere deliberation has curbed the running disease. O faith, which allowed no delay to the affliction! For she believed only, and the warring enemy fled; she believed, and the contentious beast did not resist; she believed, and the perennial fountain of blood was dried up, as if blinded by some invisible cautery. But she touched the garment and approached from without.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τοῦ χιτῶνος","severity":"info","text":"The speaker plans to touch the hem of the garment, which is filled with the energy of the wearer, indicating a belief in the physical transmission of sanctity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μωϋσῆς ... ῥάβδος ... Ἐρυθρὰν διέτεμε θάλασσαν","severity":"info","text":"Allusion to Exodus 14:21, where Moses parts the Red Sea with his rod. Chrysostom uses this to contrast the servant's rod with the master's hem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἠλίας ... μηλωτὴν ... θαυμάτων ἐργάτιν","severity":"info","text":"Reference to Elijah's sheepskin (μηλωτή) as a wonder-working object, likely alluding to 2 Kings 2:8-14, where Elijah's mantle is passed to Elisha.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐλισσαῖος ... ἐχαλίνου τῇ μηλωτῇ τοῦ Ἰορδάνου τὰ ῥεῖθρα","severity":"info","text":"Elisha curbs the Jordan with his sheepskin, echoing 2 Kings 2:8-14, where Elisha receives Elijah's mantle and performs miracles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πέτρου ἡ σκιὰ θεραπεύει","severity":"info","text":"Reference to Peter's shadow healing the sick, an apocryphal tradition found in the Acts of Peter (c. 200 CE), where Peter's shadow cures the afflicted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ τοῦ Χριστοῦ ἱμάτιον","severity":"info","text":"The garment of Christ is considered a relic with healing power, reflecting early Christian veneration of contact relics, common in Chrysostom's Antioch.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker (the woman with the issue of blood) is implied but not explicit in this passage; the reading assumes continuity with the biblical narrative.","The phrase 'τὸ τῆς ζωῆς περιβόλαιον' (the covering of life) is ambiguous: it may refer to the garment itself or metaphorically to Christ's protective power."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ὁ δὲ τοὺς ἔνδοθεν λογισμοὺς ἐπεγίνωσκεν. Ἐκείνη μὲν ἀφανῶς τῷ σώματι τὴν θεραπείαν ἐξήντλησεν· ὁ Σωτὴρ δὲ αὐτῆς τὸ ψυχικὸν ἐδημοσίευσε κάλλος· οὐκ εἴασε γὰρ τοιαύτην εὐσεβείας ἀθριάμβευτον ὡραιότητα· οὐκ ἀφῆκε δικαιοσύνης σπινθῆρα λήθης παραδοθῆναι νυκτί. Ἐχαρίσατο τῷ βίῳ ἡ τῶν Εὐαγγελίων διήγησις, μιᾶς γυναικὸς πίστιν, Θεὸν καλῶς συλησάσης τῇ ἀδιστάκτῳ γνώμῃ. Τίς ἡ διὰ κλοπὴν ὡς πίστει τιμωμένη; Προέλαβε τὸν λῃστὴν ἡ πίστις τῆς γυναικός· πρὸ τῆς ἐκείνου γλώσσης ἡ ταύτης εὐφημεῖται παλάμη· πρὶν ἐκεῖνος φωνῇ συλήσῃ τὸν παράδεισον, ἐλῄστευσεν αὕτη τῆς βασιλείας τὸν χορηγὸν τῇ σιωπῇ.\n\nΓνοὺς γὰρ, φησὶν, ὁ Ἰησοῦς τὴν ἐξελθοῦσαν δύναμιν ἐξ αὐτοῦ, ἐπηρώτα τοὺς μαθητὰς, τίς μου ἥψατο; πῶς οὐκ ἔγνωτε τὴν κλοπήν; πῶς ἠγνοήσατε τὴν λῃστείαν; τίς μου ἥψατο; τίς νόσου ἐκ τῶν ἐμῶν θησαυρῶν ὑγείαν ἐπλούτησε; τίς μου ἥψατο; Τί λέγεις, ὦ Δέσποτα; σὺ δέδωκας, καὶ τὴν δεξαμένην οὐκ οἶδας; τὴν πίστιν εἶδες, καὶ τὴν πιστεύουσαν οὐκ ἐγνώρισας; τὴν λανθάνουσαν κατενόησας γνώμην, καὶ τὴν φαινομένην οὐκ ἐσκόπησας ὄψιν; Τίς μου ἥψατο; Τίς σου ἥψατο; τίνι τὸ φάρμακον τῆς ἐνεργείας ἐπέθηκας; τίνι τὴν ἴασιν ἐξέπεμψας, Δέσποτα; Τὸ πάθος ἐδίωξας, καὶ τὴν σωθεῖσαν ἠγνόησας; Τίς μου ἥψατο; τίς με τῇ διανοίᾳ πρὸ τῶν χειρῶν ἐψηλάφησε, τίς μου κατέσχε λογισμὸς τὴν θεότητα; τίς ὁ δίκαιος οὗτος τῆς ἐμῆς ἐνεργείας λῃστής; τίς αὐτοῦ τῆς ἐσβεσμένης σωτηρίας τὸν λύχνον ὑπανῆψεν ἐκ τῆς ἐμῆς λαμπάδος; Τίς μου ἥψατο; Ἢ μάθω παρ' ὑμῶν, ἢ διδάσκω. Ἐβουλόμην πρὸς τὸ τῆς ὑποθέσεως πέρας δραμεῖν·","english":"He, however, recognized the thoughts within. She, unseen by the body, had exhausted her service; but the Savior publicized her soul’s beauty. For he did not allow such piety’s untriumphant loveliness; he did not permit a spark of righteousness to be consigned to the night of oblivion. The narrative of the Gospels bestowed upon life the faith of one woman, who had well plundered God by her unwavering judgment. Who is this honored through theft as if through faith? The woman’s faith anticipated the thief; before his tongue, her hand is praised; before he plundered paradise with his voice, she had plundered the giver of the kingdom by her silence.\n\nFor when Jesus, it says, perceived the power that had gone forth from him, he asked the disciples, “Who touched me? How did you not recognize the theft? How were you ignorant of the robbery? Who touched me? Who from my treasures enriched health from disease? Who touched me?” What are you saying, O Master? You gave, and you do not know the receiver? You saw the faith, and you did not recognize the believer? You perceived the hidden intention, and you did not observe the visible appearance? “Who touched me?” Who touched you? To whom did you apply the remedy of your energy? To whom did you dispatch the healing, O Master? You drove out the affliction, and you were ignorant of the one saved? “Who touched me?” Who touched me in thought before hands? What reasoning of mine grasped the divinity? Who is this just robber of my energy? Who rekindled the lamp of his extinguished salvation from my torch? “Who touched me?” Either I learn from you, or I teach. I wished to run to the conclusion of the subject.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐκείνη μὲν ἀφανῶς τῷ σώματι τὴν θεραπείαν ἐξήντλησεν","severity":"info","text":"The phrase 'she exhausted her service unseen by the body' contrasts the woman's hidden physical act with the public spiritual beauty that Christ reveals.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀθριάμβευτον","severity":"info","text":"The rare adjective 'ἀθριάμβευτον' (untriumphant) suggests that the woman's piety would lack public recognition if not for Christ's disclosure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τίς μου ἥψατο","severity":"info","text":"The repeated question 'Who touched me?' echoes the Gospel account of the hemorrhaging woman (Mark 5:25-34; Matthew 9:20-22), where Jesus perceives the healing power leaving him.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"λῃστὴν","severity":"info","text":"The comparison of the woman's faith to a thief (λῃστής) and the reference to the 'good thief' (Luke 23:39-43) is a common Chrysostom motif, contrasting silent faith with vocal confession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Γνοὺς γὰρ, φησὶν, ὁ Ἰησοῦς","severity":"info","text":"The passage shifts from Chrysostom's commentary to a direct quotation of Jesus' words, introduced by 'φησὶν' (it says), marking a rhetorical dialogue with the disciples.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Ἐχαρίσατο τῷ βίῳ ἡ τῶν Εὐαγγελίων διήγησις","severity":"info","text":"Chrysostom emphasizes that the Gospel narrative 'bestowed upon life' the woman's faith, reflecting his homiletic aim to make scriptural examples accessible to his congregation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the woman is not explicitly named; she is the hemorrhaging woman from the Gospels, but Chrysostom focuses on her faith rather than her name.","The phrase 'τὸν λῃστὴν' could refer to the penitent thief on the cross or be a generic comparison; the context suggests the former."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ὁ καιρὸς δὲ λοιπὸν ἑτέραν τῷ θαύματι φυλάττει διδασκαλίας ἡμέραν. Εἰ γὰρ ἐκείνη δωδεκαέτη χρόνον πολεμηθεῖσα τῷ πάθει, τὸν τῆς ὑπομονῆς οὐκ ἐξέλυσε τόνον, ἡμεῖς ἄλλην μίαν ἡμέραν τοῖς μακροῖς ἀγῶσι τῆς γυναικὸς οὐκ ἐναπομείνωμεν; ἧς τὴν πίστιν καὶ ὁ τῶν μαρτύρων δῆμος ἐζήλωσεν, οὐ δεσποτικῶν κρασπέδων ἁψάμενοι, ἀλλὰ καὶ αὐτὸ τὸ σῶμα διὰ Χριστὸν ἐκδυσάμενοι. Καὶ ἡμεῖς τοίνυν, ἀγαπητοὶ, πρὸς ζῆλον τῆς ὁμοίας πίστεως τὰς ἡμετέρας διαναστήσωμεν γνώμας· μὴ γενώμεθα χείρους μιᾶς γυναικὸς ἀλλοφύλου, εἰ εἰς εὐσέβειαν πλέον ἡμεῖς ἢ ἐκείνη ἀπελαύσαμεν θέας. Ἐκείνη μόνον ἤρκεσεν ἅπαξ ἱματίου καθάψασθαι· ἡμεῖς δὲ καθ' ἑκάστην, ὡς ἴστε, τὸ τοῦ Σωτῆρος σῶμα\n\nκατέχοντες, κἂν ὡς τρεφόμενοι τοῖς τοῦ Δεσπότου μέλεσιν, εὐχαριστίαν προσφέρωμεν· αὐτῷ γὰρ πρέπει δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"The time, however, reserves another day of teaching for the wonder. For if she, warred against by the passion for twelve years, did not loosen the tension of endurance, shall we not remain for one single day in the long struggles of the woman? Whose faith the company of martyrs also emulated, not touching the Lord’s hem, but even stripping off the body itself for Christ. And so, beloved, let us rouse our own minds to zeal for the same faith; let us not become worse than one foreign woman, if we have enjoyed more of the sight of piety than she. She sufficed only to touch the garment once; but we, as you know, holding the Savior’s body each day, even as we are nourished by the Lord’s members, let us offer thanksgiving; for glory is due to him unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὁ καιρὸς δὲ λοιπὸν ἑτέραν τῷ θαύματι φυλάττει διδασκαλίας ἡμέραν","severity":"info","text":"Chrysostom signals a transition: the present feast (or narrative) reserves another day for teaching, implying a liturgical or catechetical context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀλλοφύλου","severity":"info","text":"ἀλλοφύλου, 'foreign', likely refers to the Syrophoenician woman (cf. Mark 7:26, Matthew 15:22), emphasizing her non-Jewish origin as a foil for the congregation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ τοῦ Σωτῆρος σῶμα κατέχοντες","severity":"info","text":"Echoes the eucharistic language of Chrysostom's liturgy; 'holding the Savior's body' refers to receiving communion, a daily practice in some early Constantinopolitan circles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν τῆς ὑπομονῆς οὐκ ἐξέλυσε τόνον","severity":"info","text":"The woman's twelve-year struggle with passion (πάθος) recalls hagiographic topoi of demonic affliction or chronic illness, common in Chrysostom's moral exhortations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰ γὰρ ... ἡμεῖς ... οὐκ ἐναπομείνωμεν","severity":"info","text":"A rhetorical a minore ad maius argument: if she endured twelve years, the congregation should endure one day of ascetic imitation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ τῶν μαρτύρων δῆμος ἐζήλωσεν","severity":"info","text":"The martyrs' emulation of the woman's faith (not touching Christ's hem but giving their bodies) reflects Chrysostom's frequent pairing of ascetic and martyr ideals.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the woman is not named; she is likely the Syrophoenician woman or the hemorrhaging woman (Mark 5:25–34), but Chrysostom does not specify."],"confidence":"high","notes":[]}]}