{"slug":"khazarzar-john-chrysostom-in-proditionem-judae","id":"greek:khazarzar:khazarzar-john-chrysostom-in-proditionem-judae","title":"In proditionem Judae","title_source":"In proditionem Judae","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":"2026-11-15T06:37:38Z","cost_usd":0.003448},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-in-proditionem-judae","work_id":"khazarzar-john-chrysostom-in-proditionem-judae","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%20proditionem%20Judae.pdf"},"stats":{"passages":6,"english_words":1473,"coptic_letters":0,"source_letters":5919,"commentary_units":34,"commentary_kinds":8,"derived_notes":0,"ambiguities":8,"work_notes":5,"external_links":0,"timeline":4},"summary":{"work":"khazarzar-john-chrysostom-in-proditionem-judae","abstract":"This homily by John Chrysostom, delivered in Antioch during his presbyterate (c. 386–397), exegetes the betrayal of Judas Iscariot. It employs vivid moral contrasts and rhetorical questions to highlight Judas's treachery against Christ's philanthropy. The text survives in Greek manuscripts of Chrysostom's homilies, but its precise dating and textual basis remain uncertain due to the lack of a critical edition. The homily was not part of the standard Byzantine Holy Week lectionary, yet it influenced later patristic and medieval reflections on betrayal.","historical_context":"The homily was likely delivered in Antioch, a major center of early Christianity, during Chrysostom's Antiochene period (c. 386–397). The community was Greek-speaking, with a strong tradition of rhetorical preaching. The genre is a homily, combining exegesis and moral exhortation. Transmission is through Greek manuscripts of Chrysostom's works, but the modern digital edition (khazarzar) lacks manuscript sigla or apparatus criticus, obscuring textual stability. The homily's theme of betrayal connects to Gospel accounts (Matthew 26, Mark 14, John 13) and reflects Antiochene exegetical methods. Its exclusion from the Byzantine lectionary suggests it was not a standard liturgical reading, but its influence persisted in later theological reflections on Judas.","significance":"This homily exemplifies Chrysostom's rhetorical skill in using Judas as a foil for Christ's mercy, a topos that shaped Byzantine homiletics and later Passion sermons. It also illustrates the Antiochene emphasis on literal exegesis and moral application. The work's uncertain textual basis, however, cautions against overreliance on its precise wording.","timeline":[{"date":"c. 386–397","event":"Probable delivery of the homily during Chrysostom's Antiochene presbyterate."},{"date":"4th–5th c.","event":"Transmission in Greek manuscripts of Chrysostom's homilies."},{"date":"Medieval period","event":"Influence on Byzantine homiletics and reflections on Judas."},{"date":"Modern","event":"Digital compilation by khazarzar without critical apparatus."}],"relations":[{"work":"Matthew 26:21-25","relation":"Paraphrased in the homily's discussion of Jesus' prediction of betrayal.","key":"","label":null,"url":null},{"work":"Mark 14:18","relation":"Parallel account of the prediction.","key":"","label":null,"url":null},{"work":"John 13:21-26","relation":"Another Gospel source for the betrayal narrative.","key":"","label":null,"url":null},{"work":"Chrysostom's Homilies on the Gospel of Matthew","relation":"Part of the same corpus of Antiochene exegesis.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The dating of the homily is uncertain; it is placed broadly in Chrysostom's Antiochene period (c. 386–397) without external evidence.","The modern edition (khazarzar) is a digital compilation without manuscript sigla or apparatus criticus, so textual stability and variant readings are unknown.","The homily was not included in the standard Byzantine Holy Week lectionary, suggesting limited liturgical use."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000389,"generated":"2026-11-15T06:37:37Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/In%20proditionem%20Judae.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-in-proditionem-judae","status":"pass","blocking":[],"warnings":[],"stats":{"passages":6,"translated":6,"commentary_passages":6,"commentary_units":34,"english_words":1473,"source_letters":5919,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a homily on Judas’ betrayal, delivered in a liturgical setting. Its register is rhetorical and exegetical, with vivid moral contrasts typical of Chrysostom’s Antiochene style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"The dating of this homily is uncertain; Chrysostom’s homilies on the Gospels are generally placed in his Antiochene period (c. 386–397). No external evidence fixes this one more precisely.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The text survives in Greek manuscripts of Chrysostom’s homilies; the source edition (khazarzar) is a modern digital compilation, not a critical edition. Its textual basis is not fully documented.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This homily was not included in the standard Byzantine liturgical lectionary for Holy Week, but its theme of betrayal was influential in later patristic and medieval reflections on Judas.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition provides no apparatus criticus or manuscript sigla. Variant readings, if any, are not recorded, so the user cannot assess textual stability or scribal interventions.","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: 6 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":6},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΤΟΥ ΑΥΤΟΥ ΕΙΣ ΤΗΝ ΠΡΟΔΟΣΙΑΝ ΤΟΥ ΙΟΥΔΑ.\n\nΝῦν Δάφνη τερπνὴ καὶ θεοφιλὴς, οὐ μόνον διειδέστατα βλύζουσα νάματα, οὐ κόμας δένδρων χαριεστά τας ἐκτρέφουσα, ἀλλὰ προσλαβοῦσα ξένον φυτὸν τὸν σταυρόν· νῦν σώφρων ἀληθῶς πηγὴ καὶ τῷ Πυθίῳ δαίμονι φοβερά. Οὐκ ἔτι ποσὶν ἀνδρῶν ἀσεβῶν ἀνα πεταννῦσα τὸ ἔδαφος, ἀλλ' ὑμῖν τοῖς εὐσεβέσι παρέχουσα τὸ ἄλσος, εἰκόνα ποθουμένου χωρίου ἐκείνου, τοῦ κήπου φημὶ, ἐν ᾧ τοῦ Σωτῆρος ἡ προδοσία τετόλμηται, καὶ τῆς σωτηρίας τῆς ἡμετέρας ἐφυτεύθη τὰ πράγματα.\n\nἈλλὰ γὰρ οὐκ ἔχω τί φράσαι πρὸς τὴν παροῦσαν πανήγυριν· ἡ μὲν γὰρ πανήγυρις πρὸς κατηγορίαν τοῦ Ἰούδα τὴν ἐμὴν γλῶσσαν κινεῖ, ἡ δὲ φιλανθρωπία τοῦ Σωτῆρος ἐπιστρέφει μου τὸ στόμα πρὸς αὐτήν. Καὶ δύο τούτοις συνέχομαι, μίσει προδότου, πόθῳ Δεσπότου· νικᾷ δὲ πόθος τὸ μῖσος, μείζων ὑπάρ χων καὶ δυνατώτερος. Διὸ τὸν προδότην καταλιπὼν τὸν εὐεργέτην ὑμνῶ, οὐχ ὅσον ἐστὶν ἄξιος, ἀλλ' ὅσον εἰμὶ δυνατὸς ἀνυμνῶ. Πῶς ἔκλινεν οὐρανοὺς καὶ κατ έβη πρὸς τὴν γῆν; πῶς ὁ πᾶσαν κτίσιν πληρῶν ἦλθε πρός με, γενόμενος δι' ἐμὲ, κατ' ἐμέ; πῶς ὃν ᾔδει προδότην ἐσόμενον τοῦτον ἔλαβεν μαθητὴν, καὶ τὸν πολέμιον ὡς φίλον ἐνεκελεύσατο ἀκολουθεῖν αὐτῷ; πῶς οὐκ ἔμελεν αὐτῷ περὶ τῆς προδοσίας, ἀλλὰ περὶ τῆς τοῦ προδιδόντος σωτηρίας ἐφρόντιζεν; Ὀψίας γὰρ, φησὶ, γενομένης, ἀνέκειτο ὁ Ἰησοῦς μετὰ τῶν δώδεκα μαθητῶν αὐτοῦ, καὶ ἐσθιόντων αὐτῶν εἶπεν· Ἀμὴν, ἀμὴν λέγω ὑμῖν, ὅτι εἷς ἐξ ὑμῶν παραδώσει με. Προεῖπεν τὴν προδοσίαν, ἵνα κωλύσῃ τὸ παρανόμημα·","english":"Of the Same Author: On the Betrayal of Judas.\n\nNow Daphne is delightful and beloved of God, not only because it pours forth exceedingly clear streams, not only because it nurtures the most graceful foliage of trees, but because it has taken in a new plant, the cross; now it is truly a chaste spring and fearsome to the Pythian demon. No longer does it spread its ground for the feet of impious men, but it offers its grove to you, the pious, an image of that longed-for place, I mean the garden, where the betrayal of the Savior was dared and the matters of our salvation were planted.\n\nBut I do not know what to say regarding the present festival; for the festival moves my tongue to accuse Judas, but the philanthropy of the Savior turns my mouth toward it. And I am constrained by these two things: hatred of the traitor, longing for the Master; but longing conquers hatred, being greater and more powerful. Therefore, leaving the traitor behind, I hymn the benefactor, not as much as he is worthy, but as much as I am able, I praise him. How did he bend the heavens and descend to the earth? How did he, who fills all creation, come to me, becoming for my sake, like me? How did he take as a disciple one whom he knew would be a traitor, and command the enemy to follow him as a friend? How was he not concerned about the betrayal, but cared for the salvation of the one who would betray? For when evening came, it says, Jesus reclined with his twelve disciples, and while they were eating, he said: \"Truly, truly I say to you, that one of you will betray me.\" He foretold the betrayal in order to prevent the transgression.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Δάφνη","severity":"info","text":"Daphne was a suburb of Antioch known for its sanctuary of Apollo (the Pythian demon) and its springs. Chrysostom reinterprets it as a Christian holy site marked by the cross.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀμὴν, ἀμὴν λέγω ὑμῖν, ὅτι εἷς ἐξ ὑμῶν παραδώσει με","severity":"info","text":"This is a paraphrase of Jesus’ prediction of betrayal at the Last Supper, not a direct quotation from any single Gospel; cf. Matthew 26:21, Mark 14:18, John 13:21.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"νῦν … νῦν","severity":"info","text":"The repeated νῦν marks a rhetorical contrast between Daphne’s pagan past and its Christian present, a common homiletic device in Chrysostom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"προδοσίαν","severity":"info","text":"Chrysostom’s treatment of Judas as a foil for Christ’s philanthropy became a standard topos in Byzantine homiletics, influencing later Passion sermons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προδοσία","severity":"info","text":"The Greek term προδοσία means 'betrayal' and is the key thematic word of the homily, repeated in the title and throughout.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ξένον φυτὸν τὸν σταυρόν' could be read as 'the cross, a foreign plant' or 'the cross, a new plant'; the translation takes the latter, emphasizing novelty rather than foreignness."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ἀπρόσωπον τὴν πρόῤῥησιν ἐποιή σατο μὴ δυναμένην θριαμβεῦσαι τοῦ μαθητοῦ τὴν παρανομίαν τοὺς συνανακειμένους λανθάνουσαν. Τίς Δεσπότου τοιαύτην φιλανθρωπίαν ἐθεάσατο; Καὶ προδίδοται καὶ τὸν προδότην φιλεῖ. Τίς καταφρονεῖ ται καὶ ἐλεεῖ; πιπράσκεται καὶ λαμβάνει τὸν κακὸν ἔμπορον ὁμοτράπεζον, καὶ τοῦ ἐπιβουλεύσαντος φεί δεται; Καὶ ἐσθιόντων αὐτῶν εἶπεν· Ἀμὴν, ἀμὴν λέγω ὑμῖν ὅτι εἷς ἐξ ὑμῶν παραδώσει με. Ὡς ἄν θρωπος ἤσθιεν, καὶ ὡς Θεὸς τὸ μέλλον ἐφώνει· τὰ τῇ ἐμῇ φύσει πρέποντα μετέρχεται δι' ἐμέ. Πάντων δὲ τῶν μαθητῶν πληγέντων ὑπὸ τοῦ ῥήματος, καὶ τὰς ἑαυτῶν συνειδήσεις μαστιζόντων δεινῶς, καὶ τὸν τοῦ δείπνου καιρὸν ποιουμένων ἀθυμίας καιρὸν, ἑκάστου λέγοντος, Μήτι ἐγώ εἰμι, Κύριε; καὶ βουλομένων τῷ διὰ τῆς ἐρωτήσεως ῥήματι τὴν ἀμεριμνίαν τῆς κακῆς ὑπονοίας εὑρεῖν, θεραπεύων τὰς τῶν ἀκαίρως πληττομένων ψυχὰς ὁ Σωτὴρ, φανερὸν τὸν ἀγνοούμενον διὰ τῆς ἀποκρίσεως καθίστησιν· Ὁ ἐμβάψας μετ' ἐμοῦ, φησὶν, τὴν χεῖρα ἐν τῷ τρυβλίῳ, οὗτός με παραδώσει· καὶ ὁ μὲν Υἱὸς τοῦ ἀνθρώπου ὑπάγει, καθὼς γέγραπται περὶ αὐτοῦ. Οὐαὶ δὲ τῷ ἀνθρώπῳ ἐκείνῳ, δι' ὃν ὁ Υἱὸς τοῦ ἀνθρώπου παραδίδοται· καλὸν ἦν αὐτῷ εἰ οὐκ ἐγεννήθη ὁ ἄνθρωπος ἐκεῖνος. Ἐλεεῖ τὸν ἑαυτοῦ ἐλεεῖν μὴ ἐθέλοντα, φείδεται τοῦ μὴ φεισαμένου τῆς οἰκείας ψυχῆς. Παρητεῖτο γυμνῶσαι τὸν ἑαυτὸν πάλαι γυμνώσαντα, κἀκείνῳ καιρὸν μετανοίας διδοὺς, καὶ τοὺς λοιποὺς μαθητὰς ἀθυμοῦντας ἰώμενος· ἀλλ' οὐδὲν ἐκ τούτων βελτίων ὁ προδότης ἐγένετο.","english":"He made the prediction impersonal, unable to parade the disciple's lawlessness while it escaped the notice of those reclining at table. Who has beheld such philanthropy from a Master? He is betrayed, and he loves the traitor. Who is despised and yet pities? He is sold, and he receives the wicked merchant as a fellow diner, and spares the one who plotted against him? And while they were eating, he said, \"Truly, truly I say to you that one of you will betray me.\" As a man he ate, and as God he proclaimed the future; he undertakes what befits my nature for my sake. When all the disciples were struck by the word, and were scourging their own consciences terribly, making the time of dinner a time of despondency, each saying, \"Surely it is not I, Lord?\" and wishing through the word of the question to find freedom from the evil suspicion, the Savior, healing the souls of those struck unseasonably, makes the unknown one manifest through his answer: \"The one who dips his hand with me in the dish,\" he says, \"this one will betray me.\" And the Son of Man goes away, as is written about him. But woe to that man, through whom the Son of Man is betrayed; it would have been well for him if that man had never been born. He pities the one who does not wish to pity himself, he spares the one who did not spare his own soul. He refused to expose the one who had long ago exposed himself, giving him an opportunity for repentance, and healing the despondent among the other disciples; but from all this the traitor became no better.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀπρόσωπον τὴν πρόῤῥησιν ἐποιήσατο","severity":"info","text":"Chrysostom notes that Jesus made the prediction impersonal, i.e., without naming Judas, to avoid exposing him publicly at the table.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀμὴν, ἀμὴν λέγω ὑμῖν ὅτι εἷς ἐξ ὑμῶν παραδώσει με","severity":"info","text":"This is a paraphrase of Jesus' prediction of betrayal at the Last Supper, cf. Matthew 26:21-25 and John 13:21-26.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ ἐμβάψας μετ' ἐμοῦ τὴν χεῖρα ἐν τῷ τρυβλίῳ","severity":"info","text":"The detail of dipping the hand in the dish is unique to this homily and not found in canonical Gospels; it may reflect an apocryphal tradition or rhetorical elaboration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Δάφνη","severity":"info","text":"Daphne was a suburb of Antioch known for its spring and sanctuary of Apollo; Chrysostom contrasts its pagan associations with the Christian cross.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὡς ἄνθρωπος ἤσθιεν, καὶ ὡς Θεὸς τὸ μέλλον ἐφώνει","severity":"info","text":"Chrysostom contrasts Christ's human and divine natures, a common rhetorical device in Antiochene exegesis, emphasizing the paradox of the Incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Οὐαὶ δὲ τῷ ἀνθρώπῳ ἐκείνῳ","severity":"info","text":"The lament 'woe to that man' echoes patristic homiletic tradition; Chrysostom's treatment of Judas as a warning figure influenced later Byzantine and Western preaching.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πρόῤῥησιν' is a variant spelling of 'πρόρρησιν' (prediction); the text is not corrupt but uses an uncommon form.","The identity of the 'wicked merchant' (κακὸν ἔμπορον) is Judas, but the metaphor is not fully explained in the passage."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Δέον γὰρ ἦν αὐτῷ εὐθέως ἐξαναστῆναι τοῦ δείπνου μετ' ἐκεῖνα τὰ φρικωδέστατα ῥήματα, δέον τοὺς συμμαθητὰς παραλαβεῖν πρεσβευτὰς, δέον περιπλακῆναι τοῖς γόνασι τοῦ Σωτῆρος, καὶ τοιούτοις αὐτὸν ἐκμειλίξασθαι ῥήμασιν. Ἥμαρτον, φιλάνθρωπε, ἥμαρτον, ἠνόμησα, τοῖς ἀνθρώποις πωλήσας ὀλίγου τιμήματος τὸν ἀτίμητον μαργαρίτην, ἠνόμησα τὸν ἀδαπάνητον\n\nπλοῦτον ὀλίγων χρημάτων προϊέμενος. Συγχώρησόν μοι τῷ τῆς ζημίας καὶ τῆς ἀπωλείας ἐμπόρῳ, συγχώρησόν μοι τῷ παρὰ τοῦ χρυσοῦ κλαπέντι τὸν λογισμόν· σύγγνωθι τῷ παρὰ τῶν Φαρισαίων ἐξαπατηθέντι κακῶς. Τούτων μὲν τῶν ῥημάτων οὐκ εἶπεν οὐδὲν, οὔτε ἐνενόησεν, διὰ δὲ ταχυτέρας φωνῆς ἐδήλου τὴν τῆς ψυχῆς ἰταμότητα βοῶν· Μήτι ἐγώ εἰμι, Κύριε; Ὢ γλώττης ἀναιδοῦς! ὢ ψυχῆς ἀτεράμονος! Ὡς ἀγνοῶν ἐρωτᾷ περὶ ὧν ἡ μελέτη, καὶ λανθάνειν ἐνόμιζεν τὸν ἀκοίμητον ὀφθαλμόν. Ἐπὶ τῆς ψυχῆς τὸν δόλον ἐβάσταζεν, καὶ διὰ τῆς γλώττης τὸν τῆς ἀγνοίας λόγον προέφερεν· τῇ διανοίᾳ τὴν προδοσίαν κατειργάσατο, καὶ τῷ στόματι, ὡς ἐνόμισε, τὴν ἁμαρτίαν ἔκρυπτεν.","english":"For it was necessary for him immediately to rise from the supper after those most terrifying words, necessary to take his fellow disciples as ambassadors, necessary to embrace the knees of the Savior and to appease him with such words as these: \"I have sinned, O lover of mankind, I have sinned, I have done wrong, having sold the priceless pearl to men for a small price, I have done wrong, having squandered the inexhaustible wealth for a few coins. Forgive me, the merchant of loss and ruin, forgive me, whose reason was stolen by gold; pardon me, who was wickedly deceived by the Pharisees.\" None of these words did he say, nor did he conceive them, but with a quicker voice he revealed the impudence of his soul, crying out: \"Surely it is not I, Lord?\" O shameless tongue! O unyielding soul! As if ignorant, he asks about what he had plotted, and thought to escape the notice of the sleepless eye. He carried treachery in his soul and brought forth the word of ignorance through his tongue; he accomplished betrayal in his mind and, as he thought, hid the sin with his mouth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Δέον γὰρ ἦν αὐτῷ εὐθέως ἐξαναστῆναι τοῦ δείπνου","severity":"info","text":"Chrysostom contrasts Judas's expected penitent response with his actual impudent denial, heightening the dramatic irony.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀτίμητον μαργαρίτην","severity":"info","text":"The 'priceless pearl' is a common patristic metaphor for Christ or the Gospel, here emphasizing the inestimable value of what Judas betrayed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μήτι ἐγώ εἰμι, Κύριε;","severity":"info","text":"This echoes Judas's question at the Last Supper (Matthew 26:25), where he asks 'Surely it is not I, Lord?' after Jesus identifies the betrayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Φαρισαίων","severity":"info","text":"Chrysostom anachronistically blames the Pharisees for deceiving Judas, reflecting anti-Pharisaic polemic common in early Christian literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τούτων μὲν τῶν ῥημάτων οὐκ εἶπεν οὐδὲν","severity":"info","text":"The passage contrasts a hypothetical penitent speech with Judas's actual words, using a 'if only... but instead' rhetorical structure to condemn his hypocrisy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀκοίμητον ὀφθαλμόν","severity":"info","text":"The 'sleepless eye' is a patristic epithet for God's omniscience, later influential in Byzantine spiritual literature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Τοῖς ῥήμασιν ὁμοίως τοῖς ἄλλοις μαθηταῖς ἐχρήσατο, ὁμοίῳ τρόπῳ μὴ χρώμενος· λύκος ὢν τῇ γνώμῃ, ἀπεκρίνατο τῇ τῶν προβάτων φωνῇ. Τί οὖν πρὸς αὐτὸν ὁ Σωτήρ; Σὺ εἶπας. Μακροθύμῳ φωνῇ διήλεγξεν τοῦ πονηροῦ τὴν σκηνήν. Ἠδύνατο μὲν γὰρ εἰπεῖν πρὸς αὐτόν· Τί λέγεις, βδελυρὲ καὶ πονηρέ; τί λέγεις, δοῦλε χρημάτων καὶ τοῦ διαβόλου γνήσιε κοινωνέ; τολμᾷς ἄγνοιαν ὑποκρίνεσθαι; τολμᾷς κρύπτειν τὰ κρύπτεσθαι μὴ δυνάμενα; μὴ γὰρ οὐ παρήμην κακουργοῦντί σοι τῇ θεότητι; μὴ γὰρ οὐκ εἶδόν σε τῷ τῆς θεότητος ὀφθαλ-μῷ προσιόντα τοῖς ἀρχιερεῦσιν; μὴ γὰρ οὐκ ἤκουον ἀπὼν λέγοντός σου, Τί θέλετέ μοι δοῦναι, κἀγὼ ὑμῖν παραδώσω αὐτόν; μὴ γὰρ οὐκ οἶδα καὶ πόσου πέπρακας; Τί οὖν; μετὰ τὸν ἔλεγχον οὕτως ἀναισχυντεῖς; τί σκέπειν φιλονεικεῖς ἃ βούλει πράττειν; ἐμοὶ γυμνὰ τὰ πάντα. Οὕτως ἀποκριθῆναι δυνάμενος ὁ Χριστὸς οὐχ οὕτως ἐφθέγξατο, ἀλλ' ἁπλῶς καὶ ἀνεξικάκως καὶ πράως· Σὺ εἶπας· διδάσκων ἡμᾶς τοῖς ἐχθροῖς ἡμῶν οὕτω προσφέρεσθαι.","english":"He used words like the other disciples, but not in the same manner; being a wolf in purpose, he answered with the voice of sheep. What then did the Savior say to him? \"You have said it.\" With a patient voice he exposed the villain's disguise. For he could have said to him: \"What are you saying, abominable and wicked one? What are you saying, slave of money and genuine companion of the devil? Do you dare to feign ignorance? Do you dare to hide what cannot be hidden? Was I not present when you were working evil against the divinity? Did I not see you with the eye of divinity approaching the high priests? Was I not hearing you, though absent, saying, 'What do you wish to give me, and I will deliver him to you?' Do I not know even for how much you sold him? What then? After such refutation, are you still so shameless? Why do you strive to conceal what you intend to do? All things are naked to me.\" Although Christ could have answered in this way, he did not speak thus, but simply, patiently, and gently: \"You have said it,\" teaching us to treat our enemies in this manner.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"λύκος ὢν τῇ γνώμῃ, ἀπεκρίνατο τῇ τῶν προβάτων φωνῇ","severity":"info","text":"Chrysostom contrasts Judas’s wolf-like intention with his sheep-like speech, a moralizing trope common in patristic exegesis of the betrayal narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σὺ εἶπας","severity":"info","text":"The phrase 'You have said it' echoes Jesus’ reply to Judas in Matthew 26:25, where Judas asks 'Is it I, Rabbi?' and Jesus confirms. Chrysostom uses this as a model of gentle rebuke.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῇ θεότητι","severity":"info","text":"Chrysostom’s reference to Christ’s 'divinity' (θεότητι) and 'eye of divinity' reflects his Antiochene emphasis on Christ’s full divine knowledge, a key point in his polemic against Arianism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἠδύνατο μὲν γὰρ εἰπεῖν ... Οὕτως ἀποκριθῆναι δυνάμενος","severity":"info","text":"Chrysostom constructs a hypothetical harsh rebuke (a 'diatribe') to contrast with Christ’s actual mild response, a rhetorical device he often uses to highlight virtue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"διδάσκων ἡμᾶς τοῖς ἐχθροῖς ἡμῶν οὕτω προσφέρεσθαι","severity":"info","text":"Chrysostom explicitly draws a moral lesson for his audience: imitate Christ’s patience toward enemies. This reflects his pastoral concern for ethical formation in late antique Antioch.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"παρήμην","severity":"caution","text":"The manuscript reading παρήμην (I was present) is secure, but the rhetorical question μὴ γὰρ οὐ παρήμην ... τῇ θεότητι; is ambiguous: it could mean 'Was I not present with my divinity?' or 'Was I not present, working evil against the divinity?' The latter is adopted here.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῇ θεότητι' could be read as dative of accompaniment ('with my divinity') or as dative of reference ('against the divinity'). The translation takes the latter, consistent with Judas’s treachery."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Ὅμως, μετὰ τοσαύτην περιοδείαν, ἔμεινεν Ἰούδας νοσῶν, ἀλλ' οὐ παρὰ τὴν τοῦ ἰατροῦ ἀμέλειαν, ἀλλὰ παρὰ τὴν τοῦ κάμνοντος. Ὁ μὲν γὰρ προσήγαγε πάντα τὰ τῆς σωτηρίας φάρμακα, ὁ δὲ ταῦτα οὐκ ἠθέλησε δέξασθαι, ἀλλὰ μόνην τὴν φιλαργυρίαν εἰδὼς, ἠγάπησε μᾶλλον τὸν χρυσὸν ἢ τὸν Χριστὸν, καὶ γέγονε περὶ τοὺς μισθωσαμένους εὔνους τε καὶ πιστός. Καὶ προσελθὼν Ἰούδας εἶπε τῷ Χριστῷ· Χαῖρε, Ῥαββὶ, καὶ κατεφίλησεν αὐτόν. Ξένος οὗτος προδοσίας τρόπος, ἀπὸ φιλήματος καὶ προσηγορίας ἐρχόμενος. Ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ· Ἑταῖρε, ἐφ' ᾧ πάρει; τί μοι χαίρειν ἐπιτάττεις, λυπεῖν προαιρούμενος; τί τῷ ῥήματι θεραπεύεις, πλήττων τῷ πράγματι; καλεῖς διδάσκαλον, μὴ ὢν μαθητής; τί παρατιτρώσκεις τῆς ἀγάπης τὰ δίκαια; τί σημεῖον προδοσίας ποιεῖς τῆς εἰρήνης τὸ σύμβολον; τίνα μιμησάμενος τοῦτο πεποίηκας; Οὕτως εἶδες πρώην τὴν πόρνην φιλοῦσάν μου τοὺς πόδας; οὕτως ἐθεάσω γονυπετοῦντα τὸν ἑκατόνταρχον; οὕτως εἶδες τοὺς δαίμονας ὑποπίπτοντας; Οἶδα τίς σου τοῦ δολεροῦ φιλήματος ὑπέδειξε τὴν ὁδόν· ὁ διάβολος τῆς περιπτύξεως ταύτης τὸν τρόπον ὑπέθετό σοι, σὺ δὲ κακῷ συμβούλῳ πεισθεὶς, ἐκείνου τὸ βούλημα πληροῖς. Ἑταῖρε, ἐφ' ᾧ πάρει; πλήρωσον τὰς κακὰς συνθήκας ἃς πρὸς τοὺς Φαρισαίους πεποίησαι· συντέλεσον τὸ γραμματεῖον τῆς πράσεως· ὑπόγραψον ὅπερ ὑπηγόρευσας· παράδος τὸν παραδο-θῆναι βουλόμενον· κτῆσαι λοιπὸν μετὰ τοῦ γλωσσοκόμου καὶ τὸ τῆς ἀδικίας βαλάντιον· ὑποχώρησον τῷ λῃστῇ μέλλοντι διὰ τῆς ὁμολογίας λαμβάνειν τὴν τά-ξιν, ἥν σοι διὰ προδοσίας ἀπώλεσας.","english":"Nevertheless, after such a circuit, Judas remained sick, not because of the physician's neglect, but because of the patient's own fault. For the physician brought all the remedies of salvation, but he was unwilling to receive them; knowing only love of money, he loved gold more than Christ, and became well-disposed and faithful to those who hired him. And Judas came and said to Christ, \"Hail, Rabbi,\" and kissed him. This is a strange manner of betrayal, coming from a kiss and a greeting. And Jesus said to him, \"Comrade, for what purpose have you come? Why do you bid me rejoice, when you intend to grieve? Why do you flatter with the word, while striking with the deed? You call me teacher, yet you are not a disciple? Why do you wound the rights of love? Why do you make the symbol of peace a sign of betrayal? Whom did you imitate in doing this? Did you see the harlot kissing my feet in this way? Did you behold the centurion kneeling in this way? Did you see the demons prostrating themselves in this way? I know who showed you the way of this deceitful kiss: the devil suggested to you the manner of this embrace, and you, persuaded by an evil counselor, fulfill his will. Comrade, for what purpose have you come? Fulfill the evil agreements you have made with the Pharisees; complete the document of the sale; sign what you have dictated; hand over the one who wishes to be handed over; keep henceforth both the money-box and the purse of injustice; withdraw for the robber who is about to receive through confession the rank which you lost through betrayal.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"περιοδείαν","severity":"info","text":"The Greek term 'περιοδείαν' (circuit) likely refers to Christ's itinerant ministry or the cycle of his teaching, not a literal journey. Chrysostom contrasts the physician's full course of treatment with the patient's refusal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φιλαργυρίαν","severity":"info","text":"'Φιλαργυρίαν' (love of money) is a key vice in Chrysostom's moral framework, often linked to Judas's betrayal. The term recurs in patristic literature as a root of evil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χαῖρε, Ῥαββὶ","severity":"info","text":"The greeting 'Hail, Rabbi' echoes the disciples' address to Jesus in the Gospels (e.g., Mark 9:5, John 1:38). Chrysostom uses it to highlight Judas's hypocrisy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γλωσσοκόμου","severity":"info","text":"'Γλωσσοκόμου' (money-box) refers to a container for valuables, possibly the common purse of the disciples or a symbol of Judas's greed. Chrysostom pairs it with 'βαλάντιον' (purse) to emphasize financial corruption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὸν λῃστῇ","severity":"info","text":"The 'robber' (λῃστῇ) who gains rank through confession may allude to the penitent thief tradition (Luke 23:39-43) or a contemporary figure. Chrysostom contrasts Judas's lost apostolic rank with the robber's redemption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἑταῖρε, ἐφ' ᾧ πάρει;","severity":"info","text":"The repeated question 'Comrade, for what purpose have you come?' (Ἑταῖρε, ἐφ' ᾧ πάρει;) frames Jesus's interrogation, creating a rhetorical pattern that underscores Judas's premeditated betrayal.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'robber' (λῃστῇ) is ambiguous: it may refer to the penitent thief on the cross or a generic figure; Chrysostom does not specify.","The phrase 'τὸν παραδοθῆναι βουλόμενον' (the one who wishes to be handed over) could be read as Christ's willing sacrifice or as a rhetorical irony."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Τότε προσελθόντες ἐπέβαλον τὰς χεῖρας ἐπὶ τὸν Ἰησοῦν, καὶ ἐκράτησαν αὐτόν. Καὶ τὸ προφητικὸν ἐκεῖνο λόγιον πέρας ἐλάμβανεν· Ἐκύκλωσάν με ὡσεὶ μέλισσαι κηρίον, καὶ ἐξεκαύθησαν ὡς πῦρ ἐν ἀκάνθαις· καὶ πάλιν, Ἐκύκλωσάν με κύνες πολλοὶ, ταῦροι πίονες περιέσχον με.\n\nἈλλ' ὢ τῆς ἀνεξικακίας τῆς μόνῳ πρεπούσης αὐτῷ! ἐν οὐρανῷ τὰ Χερουβὶμ καὶ τὰ Σεραφὶμ μὴ τολμῶντα προσβλέπειν τὴν ὑπερβάλλουσαν δόξαν, αὐτῶν ταῖς πτέρυξι καθάπερ χερσὶ καλύπτει τὰ πρόσωπα, καὶ ἐπὶ τῆς γῆς τῆς σαρκὸς αὐτοῦ κατεχομένης ὑπὸ χειρῶν ἀνόμων, ἠνείχετο. Εἴδετε ποίου μακροθύμου καὶ\n\nφιλανθρώπου Δεσπότου καθεστήκατε δοῦλοι; Γίνεσθε οὖν τοιοῦτοι περὶ τοὺς ἐχθροὺς τοὺς συνδούλους ὑμῶν, οἷον ἐθεάσασθε περὶ τοὺς πολεμίους γεγενημένον τὸν Κύριον.\n\nΜέλλετε γὰρ καὶ ὑμεῖς ἐπὶ δεῖπνον συγκαλεῖσθαι πνευματικόν· μέλλετε συνανακλίνεσθαι τῷ Δεσπότῃ· μήτις Ἰούδας τὸν τρόπον ἐν ὑμῖν εὑρεθῇ· πάντες μετὰ γαλήνης καὶ εἰρήνης προσέλθητε, πάντες μετὰ καθαροῦ συνειδότος τῷ Σωτῆρι προσδράμωμεν. Οὗτος γάρ ἐστι νηστεία τῶν πιστῶν καὶ ἑστίασις, οὗτος ὑπάρχει τροφεὺς καὶ τροφὴ, οὗτος ὑπάρχει ποιμὴν καὶ ἀμνός. Αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"Then they came forward, laid their hands on Jesus, and seized him. And that prophetic saying was fulfilled: \"They surrounded me like bees around a honeycomb, and they were inflamed like fire among thorns\"; and again, \"Many dogs surrounded me; fat bulls encompassed me.\"\n\nBut O the forbearance befitting him alone! While in heaven the Cherubim and Seraphim dare not gaze upon his surpassing glory, covering their faces with their wings as with hands, on earth he endured his flesh being seized by lawless hands. Do you see of what a long-suffering and philanthropic Master you have become servants? Therefore become such toward your fellow servants who are enemies as you have seen the Lord become toward his foes.\n\nFor you too are about to be summoned to a spiritual banquet; you are about to recline with the Master. Let no Judas in character be found among you. All of you approach with calm and peace; let us all run to the Savior with a clear conscience. For this is the fast and the feast of the faithful; this is the nourisher and the nourishment; this is the shepherd and the lamb. Glory to him for ever and ever. Amen.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐκύκλωσάν με ὡσεὶ μέλισσαι κηρίον, καὶ ἐξεκαύθησαν ὡς πῦρ ἐν ἀκάνθαις· καὶ πάλιν, Ἐκύκλωσάν με κύνες πολλοὶ, ταῦροι πίονες περιέσχον με.","severity":"info","text":"The two prophetic sayings are not from the canonical Bible but likely from apocryphal or testimonia sources; Chrysostom cites them as authoritative prophecy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Χερουβὶμ καὶ τὰ Σεραφὶμ","severity":"info","text":"The Cherubim and Seraphim covering their faces with wings reflects a Jewish and early Christian tradition of angelic awe before divine glory, not found in the New Testament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μέλλετε γὰρ καὶ ὑμεῖς ἐπὶ δεῖπνον συγκαλεῖσθαι πνευματικόν","severity":"info","text":"This passage shifts from narrative of the arrest to a direct exhortation to the congregation, linking the historical event to the Eucharistic banquet.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οὗτος ὑπάρχει ποιμὴν καὶ ἀμνός","severity":"info","text":"The phrase 'shepherd and lamb' echoes early Christian liturgical and patristic typology, notably in the context of the Eucharist and Christ as both sacrificer and sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀνεξικακίας","severity":"info","text":"The term 'forbearance' (ἀνεξικακία) is a key virtue in Chrysostom's moral teaching, often contrasted with divine wrath and linked to Christ's patience in suffering.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the two prophetic sayings is uncertain; they may be from lost apocryphal texts or Chrysostom's own compilation."],"confidence":"high","notes":[]}]}