{"slug":"khazarzar-john-chrysostom-in-psalmum-100","id":"greek:khazarzar:khazarzar-john-chrysostom-in-psalmum-100","title":"In Psalmum 100","title_source":"In Psalmum 100","author":"John Chrysostom","genre":"commentary","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":"2026-11-15T07:28:56Z","cost_usd":0.009622},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-in-psalmum-100","work_id":"khazarzar-john-chrysostom-in-psalmum-100","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%20Psalmum%20100.pdf"},"stats":{"passages":19,"english_words":4641,"coptic_letters":0,"source_letters":19484,"commentary_units":111,"commentary_kinds":8,"derived_notes":1,"ambiguities":24,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"khazarzar-john-chrysostom-in-psalmum-100","abstract":"John Chrysostom's homily on Psalm 100 (Septuagint numbering; Psalm 101 in Hebrew) is an Antiochene exegetical work that interprets the psalm as a spiritual song of praise. Chrysostom employs rhetorical repetition and contrasts sensory music with inspired, soul-directed worship, portraying David as a passive instrument of the Holy Spirit. The homily critiques worldly music for effeminating the soul, reflecting ascetic concerns. Transmitted through Greek catenae and the Eclogae, it was not translated into Latin in antiquity. The modern digital edition from khazarzar reproduces Migne's Patrologia Graeca without critical apparatus, lacking collation of manuscript witnesses or notation of Septuagint variants.","historical_context":"The homily is attributed to Chrysostom's Antiochene period (c. 386–397), though Psalm 100 is not among his securely dated series; the attribution rests on manuscript tradition. It was composed in Greek for a Christian community in Antioch, a major center of Antiochene exegesis emphasizing literal and moral interpretation. The work was transmitted through Greek catenae (compilations of patristic commentary) and later included in the Eclogae of Chrysostom's works. It was not translated into Latin in antiquity, limiting its influence in the Western tradition. The modern edition from khazarzar is a digital transcription of Migne's Patrologia Graeca, not a critical edition; no manuscript witnesses are collated, and variant readings from the Septuagint tradition (e.g., Psalm 100 vs. Psalm 101) are not noted. The text lacks a critical apparatus and does not provide the biblical lemma, requiring the reader to supply the Septuagint text separately.","significance":"This homily exemplifies Chrysostom's pastoral exegesis, blending rhetorical skill with ascetic moral teaching. Its emphasis on spiritual song and critique of sensory indulgence reflects broader patristic concerns about music and morality. The work's transmission through catenae and its exclusion from Latin translation highlight the selective reception of Chrysostom's corpus. The lack of a critical edition underscores the need for careful textual scholarship.","timeline":[{"date":"c. 386–397","event":"Probable composition during Chrysostom's Antiochene period (attribution based on manuscript tradition)."},{"date":"5th–6th c.","event":"Transmission in Greek catenae compilations."},{"date":"10th–12th c.","event":"Inclusion in the Eclogae of Chrysostom's works."},{"date":"1857–1866","event":"Publication in Migne's Patrologia Graeca (vol. 55)."},{"date":"21st c.","event":"Digital transcription by khazarzar, without critical apparatus."}],"relations":[{"work":"Homilies on the Psalms (Chrysostom)","relation":"Part of Chrysostom's Antiochene homiletic corpus on the Psalms.","key":"","label":null,"url":null},{"work":"Septuagint Psalm 100 (Psalm 101 in Hebrew)","relation":"Biblical lemma for the homily.","key":"","label":null,"url":null},{"work":"Eclogae of Chrysostom's works","relation":"Included in this collection of excerpts.","key":"","label":null,"url":null},{"work":"Patrologia Graeca (Migne)","relation":"Source edition for the modern digital transcription.","key":"","label":null,"url":null}],"external_links":[],"cautions":["Date is uncertain; the homily is not among Chrysostom's securely dated series on the Psalms.","Attribution to Chrysostom rests on manuscript tradition, not external evidence.","The modern edition (khazarzar) is a digital transcription of Migne's Patrologia Graeca, not a critical edition; no manuscript witnesses are collated.","Variant readings from the Septuagint tradition (e.g., Psalm 100 vs. Psalm 101) are not noted in the edition.","The text lacks a critical apparatus and does not provide the biblical lemma."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000466,"generated":"2026-11-15T07:28:56Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/In%20Psalmum%20100.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-in-psalmum-100","status":"pass","blocking":[],"warnings":[],"stats":{"passages":19,"translated":19,"commentary_passages":19,"commentary_units":111,"english_words":4641,"source_letters":19478,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The source edition (khazarzar) is a digital transcription of Migne's Patrologia Graeca, not a critical edition. No manuscript witnesses are collated.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Chrysostom's homilies on the Psalms are dated to his Antiochene period (c. 386–397). Psalm 100 is not among the securely dated series; the attribution rests on manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This homily was transmitted in the Greek catenae and later included in the Eclogae of Chrysostom's works. It was not translated into Latin in antiquity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text in khazarzar lacks a critical apparatus. Variant readings from the Septuagint tradition (e.g., Psalm 100 as Psalm 101 in Hebrew numbering) are not noted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"background","lemma":"","severity":"info","text":"This edition does not provide a translation or commentary on the biblical lemma; it reproduces only Chrysostom's exposition. The reader must supply the Septuagint text separately.","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: commentary in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 19 narrative."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: Luke 2:14."},{"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":19},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΕΙΣ ΤΟΝ Ρʹ ΨΑΛΜΟΝ.\n\nαʹ. Πάλιν ἡμῖν, ἀγαπητοὶ, πνευματικῶς ᾄδειν ὁ μακάριος Δαυῒδ ὁ προφήτης παρακελεύεται· πάλιν τὸ καλὸν ᾆσμα μελῳδεῖν ἡμᾶς ὁμοφρόνως παρασκευάζει· πάλιν τὸ πνευ ματικὸν καὶ ἐπουράνιον μέλος προβαλλόμενος, πνευματικοὺς ἡμᾶς διὰ τῆς ᾠδῆς ἀπεργάζεται. Πνεύματι γὰρ ἁγίῳ τὴν μελῳδίαν ποιούμενος, καὶ ὥσπερ κιθάρα ἔμψυχος καὶ λογικὴ ὑπὸ τοῦ ἁγίου Πνεύματος ἀνακρουόμενος, πνευματικῶς καὶ ἡμᾶς ᾄδειν κατὰ πάντα δι δάσκει. Ἄδει δὲ, οὐ τέρψαι καὶ ἡδῦναι τὰ ὦτα προθέμενος, ἀλλ' εὐφρᾶναι καὶ ὠφελῆσαι τὴν διάνοιαν βουλόμε νος. Οὐδὲ γὰρ ἕως ἀκοῆς μόνον ἵστησι τὰ ᾀδόμενα, ἀλλὰ καὶ ἕως ψυχῆς παραπέμπει τὰ λεγόμενα Ἀκοῇ μὲν γὰρ παραδίδωσι πρὸς παίδευσιν καὶ γνῶσιν τῆς ἀληθείας, ψυχῇ δὲ ἐντίθησι πρὸς ἀσφάλειαν καὶ βεβαίωσιν τῆς σω τηρίας. Ἄδει γὰρ τὸ ᾆσμα, οὐ ψιλοῖς ῥήμασι τὰς λέ ξεις προφερόμενος, ἀλλὰ ὠφελίμοις τῶν ᾀδόντων τὸν βίον ἐπανορθούμενος. Οὐδὲ γὰρ βιωτικὸν ἢ κοσμικὸν τὸ ᾄσμα τοῦτο, ἀλλὰ θεϊκὸν καὶ πνευματικὸν, καὶ πάσης κοσμιότητος πεπληρωμένον. Τὰ μὲν γὰρ βιωτικὰ ᾄσματα, καὶ αἱ τοῦ κόσμου μελῳδίαι ἀπηχοῦσαι τὴν ἀκοὴν, καὶ ἀπατῶσαι τὴν διάνοιαν, μακρὰν ἀπάγουσι τῆς ὠφελείας, εἰς ἐπιθυμίας καθέλκουσαι τῆς ἀπωλείας. Αἰσχρῶν γὰρ ῥημάτων ἀνάπλεοι τυγχάνουσαι, καὶ ἀθέσμων ὀρέξεων ἔμπλεοι καθεστηκυῖαι, πρὸς τὴν τῶν ᾀδομένων ἡδυπάθειαν, καὶ πρὸς τὴν ἔκλυσιν τῆς μελῳδίας, ἐκθηλύνουσι τῆς ψυχῆς τὴν ἀνδρείαν, καὶ συνεκλύουσι τὴν τοῦ σώμα τος εὐγένειαν.","english":"On the Hundredth Psalm.\n\n1. Again, beloved, the blessed David the prophet exhorts us to sing spiritually; again he prepares us to chant the beautiful ode with one mind; again, putting forward the spiritual and heavenly melody, he makes us spiritual through the song. For, composing the melody with the Holy Spirit, and being struck like a living and rational lyre by the Holy Spirit, he teaches us to sing spiritually in all respects. He sings, not aiming to delight and sweeten the ears, but wishing to gladden and benefit the mind. For he does not stop the sung words at the hearing alone, but sends the spoken words on to the soul. To the hearing he delivers them for instruction and knowledge of the truth, and to the soul he implants them for security and confirmation of salvation. For he sings the song, not uttering the words with bare phrases, but correcting the life of the singers with beneficial ones. For this song is not worldly or secular, but divine and spiritual, and filled with all seemliness. For worldly songs and the melodies of the world, echoing in the hearing and deceiving the mind, lead far away from benefit, dragging down into desires of destruction. Being full of shameful words and filled with lawless appetites, they effeminate the courage of the soul and dissolve the nobility of the body, toward the voluptuousness of the sung words and the relaxation of the melody.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Πάλιν","severity":"info","text":"The triple anaphora of Πάλιν (again) at the opening establishes a rhetorical pattern of return to spiritual song, marking the beginning of a new homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πνευματικῶς","severity":"info","text":"πνευματικῶς (spiritually) is a key term in Chrysostom's exegesis, contrasting literal or worldly singing with inspired, soul-directed worship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κιθάρα ἔμψυχος καὶ λογική","severity":"info","text":"The image of David as a 'living and rational lyre' struck by the Holy Spirit is a common patristic trope, emphasizing prophetic passivity and divine inspiration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἀκοῇ ... ψυχῇ","severity":"info","text":"The contrast between hearing (ἀκοή) and soul (ψυχή) mirrors Chrysostom's frequent dichotomy of sensory pleasure versus spiritual benefit, seen elsewhere in his homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐκθηλύνουσι","severity":"info","text":"Chrysostom's critique of worldly music as effeminating (ἐκθηλύνουσι) the soul reflects a broader ascetic concern with moral corruption through sensory indulgence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὴν τοῦ σώματος εὐγένειαν","severity":"caution","text":"The phrase 'nobility of the body' (εὐγένειαν) is ambiguous: it may refer to physical integrity or moral dignity, but Chrysostom typically subordinates body to soul.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὴν τοῦ σώματος εὐγένειαν' could be read as either physical nobility or moral excellence; the translation opts for 'nobility of the body', but Chrysostom's usual emphasis on the soul suggests a moral reading."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Τὰ δὲ ἐπουράνια, καὶ ἐκ Πνεύματος ἁγίου ἔχοντα τὴν χορηγίαν, πρὸς τὴν τῶν ῥημάτων εὐταξίαν καὶ πρὸς τὴν τῶν νοημάτων εὐκοσμίαν εἰς τάξιν ἄγοντα τὴν διάνοιαν, κοσμίαν καὶ τὴν ψυχὴν ἀπεργάζεται. Συγ κινουμένη γὰρ ἡ ψυχὴ τοῖς λαλουμένοις, καὶ συνεπι νεύουσα τοῖς νοουμένοις, ἐκεῖ φέρει τὴν ἕξιν, ἔνθα καὶ ἡ λέξις ἐφέλκεται τὸ κινητικὸν ὄργανον τῆς τοῦ πνεύματος μελῳδίας. Τοσαύτης οὖν οὔσης τῆς ἐν τῷ ᾄσματι δυνάμεως, καὶ τηλικαύτης ὑπαρχούσης τῆς ἐν τῇ μελ ωδίᾳ ἐνεργείας, φέρε δὴ θεασώμεθα, τί περιέχει καὶ τὸ σήμερον ἡμῖν ὑπαναγνωσθὲν μελῴδημα τῆς προφητείας. Τί οὖν φησιν; Ἔλεον καὶ κρίσιν ᾄσομαί σοι, Κύριε, Πάνυ ὠφέλιμον, ἀγαπητοὶ, καὶ σωτήριον τὸ ᾆσμα τοῦτο, ἐξ ἐλέους καὶ κρίσεως τὴν ἀρχὴν ποιούμενον. Τὸ μὲν γὰρ ἐπιδείκνυσι τὴν ἀφθονίαν τῆς τοῦ Θεοῦ φιλανθρωπίας, τὸ δὲ τὴν μεγάλην αὐτοῦ εἰς ἡμᾶς γεγενημέ νην εὐεργεσίαν. Σημαίνει μὲν γὰρ τὸ ἔλεος τὴν ἐκ χάριτος εἰς ἀνθρώπους γεγενημένην εὐδοκίαν· Δόξα γὰρ ἐν ὑψίστοις Θεῷ, καὶ ἐπὶ γῆς εἰρήνη, ἐν ἀνθρώποις εὐδοκία· ἡ δὲ κρίσις τὴν ἄνωθεν προωρισμένην σωτη ρίαν· Οὓς γὰρ προώρισε, τούτους καὶ ἐκάλεσεν· οὓς δὲ ἐκάλεσε, τούτους καὶ ἐδικαίωσεν. Ἔκρινε γὰρ ὁ ἀγαθὸς Θεὸς ἐλέει καὶ φιλανθρωπίᾳ σῶσαι τοὺς ὑπὸ τῆς ἁμαρτίας ἀπολλυμένους. Τοῦτο οὖν κατανοήσας ὁ προφήτης κηρύττει, διδάσκων ἡμᾶς διὰ τοῦ ᾄσματος ἀδιάλειπτον ποιεῖσθαι τὴν εὐχαριστίαν, λέγων· Ἔλεον καὶ κρίσιν ᾄσομαί σοι, Κύριε.","english":"The heavenly things, which have their supply from the Holy Spirit, bring the mind into order through the good arrangement of the words and the good order of the thoughts, and render the soul orderly as well. For the soul, being moved together with what is spoken and assenting to what is thought, brings its disposition to where the word also draws the moving instrument of the melody of the spirit. Since such is the power in the song, and such is the energy in the melody, let us then see what the melody of the prophecy read to us today contains. What then does it say? \"I will sing of mercy and judgment to you, Lord.\" This song is very beneficial, beloved, and salvific, beginning from mercy and judgment. For the one shows the abundance of God's love for humanity, and the other shows the great benefaction that has come to us from him. For mercy signifies the good will that has come to men from grace: \"Glory to God in the highest, and on earth peace, good will among men.\" And judgment signifies the salvation predetermined from above: \"For those whom he predestined, these he also called; and those whom he called, these he also justified.\" For the good God judged to save by mercy and love for humanity those who were being destroyed by sin. Having understood this, the prophet proclaims, teaching us through the song to make unceasing thanksgiving, saying: \"I will sing of mercy and judgment to you, Lord.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Τὰ δὲ ἐπουράνια","severity":"info","text":"The phrase 'the heavenly things' refers to the spiritual realities of the psalm, which Chrysostom contrasts with earthly matters, emphasizing their divine origin from the Holy Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"χορηγίαν","severity":"info","text":"The term 'supply' (χορηγίαν) denotes a continuous provision, here from the Holy Spirit, underscoring the divine source of the psalm's power and order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δόξα γὰρ ἐν ὑψίστοις Θεῷ, καὶ ἐπὶ γῆς εἰρήνη, ἐν ἀνθρώποις εὐδοκία","severity":"info","text":"This is a quotation of Luke 2:14, the angelic announcement at Christ's birth, used by Chrysostom to define 'mercy' as divine good will.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὓς γὰρ προώρισε, τούτους καὶ ἐκάλεσεν· οὓς δὲ ἐκάλεσε, τούτους καὶ ἐδικαίωσεν","severity":"info","text":"This echoes Romans 8:29-30, where Paul speaks of predestination, calling, and justification, which Chrysostom applies to God's salvific judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἔλεον καὶ κρίσιν","severity":"info","text":"The pairing of 'mercy and judgment' as a theme reflects Chrysostom's Antiochene exegesis, emphasizing God's compassionate justice in salvation history.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοσαύτης οὖν οὔσης τῆς ἐν τῷ ᾄσματι δυνάμεως","severity":"info","text":"This transitional phrase marks a shift from general praise of psalmody to specific exegesis of Psalm 100, introducing the quoted verse.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"Luke 2:14","text":"The English carries the scriptural phrase “glory to god in the highest”, which matches Luke 2:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":3,"ref":"p3","source":"Σημαίνει δὲ καὶ ἕτερον, καὶ κατὰ διάνοιαν προφητεύων, καὶ Πνεύματι ἁγίῳ τὰ μέλλοντα ὡς παρόντα ἐκδιηγούμενος. Θεωρῶν γὰρ τὴν δικαίαν κρίσιν τοῦ Θεοῦ, τὴν ἐπὶ τὸν ἄπιστον λαὸν τῶν Ἰουδαίων γεγενημένην, τὸν μὴ δεξάμενον τὸν ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν κηρυττόμενον, δικαίως μὲν δι' ἀπιστίαν τιμωρούμενον, δικαίως δὲ καὶ ἐκ τῆς νό μου ἐπαγγελίας ἀποστερούμενον· ὁρῶν δὲ καὶ τὸν ἐξ ἐθνῶν λαὸν ἐν ἐλέει σωζόμενον, διὰ τὸ εὐπειθὲς τῆς περὶ τὸν Δεσπότην ὑπακοῆς τε καὶ πίστεως, προανα φωνεῖ, ἡδείᾳ φωνῇ καὶ γλυκείᾳ τὴν ἀγαθότητα τοῦ\n\nΔεσπότου τοῖς πᾶσι παρατιθέμενος· ἵν' ἕκαστος ἐπὶ γλώσσης φέρων τὸ ᾆσμα, καὶ ἡδυφώνως ἀναφθεγγόμε νος τὴν ἐν τῷ ᾄσματι μελῳδίαν, ἀειμνημόνευτον ἔχῃ τῆς Δεσποτικῆς εὐεργεσίας τὴν χάριν. Ἔλεον, φησὶ, καὶ κρίσιν ᾄσομαί σοι, Κύριε. Καλὸν οὖν καὶ ἡμᾶς ᾄδειν ἀδιαλείπτως τὸ ᾆσμα τοῦτο, ἵν' ὁμοῦ ἐπὶ τὸ αὐτὸ εὐχάριστοι γενώμεθα περὶ τὸν εὐεργέτην Θεὸν, καὶ τὸν ἑαυτῶν βίον διορθώμεθα, ἐλέει καὶ κρίσει τὰ πάντα διαπραττόμενοι. Ποιεῖτε γὰρ, φησὶν, ἔλεον καὶ κρίσιν ἐν μέσῳ τῆς γῆς· Διότι ἔλεον θέλω, καὶ οὐ θυσίαν, λέγει Κύριος. Ἀλλὰ καὶ, Ἔλεον, φησὶ, ποιεῖτε ἕκαστος πρὸς τὸν πλησίον αὐτοῦ, καὶ κρῖμα δίκαιον κατ ευθύνετε, ὅτι ἐν τούτοις τὸ θέλημά μου, λέγει Κύριος.","english":"It also signifies another thing, and he prophesies in thought, and relates future things as present by the Holy Spirit. For, beholding the just judgment of God, which took place against the unbelieving people of the Jews—those who did not accept the one proclaimed by the law and the prophets, justly punished for their unbelief, and justly deprived of the promise of the law—and seeing also the people from the nations saved by mercy, through the obedience and faith in the Lord, he proclaims beforehand, setting forth the goodness of the Lord to all with a sweet and pleasant voice, so that each one, bearing the song on his tongue and melodiously uttering the melody in the song, may have the grace of the Lord’s beneficence ever memorable. “Mercy,” he says, “and judgment I will sing to you, O Lord.” It is good, then, for us also to sing this song unceasingly, so that we may at once become grateful to the beneficent God, and correct our own life, doing everything by mercy and judgment. For, “Do mercy and judgment in the midst of the earth,” he says; “Because I desire mercy, and not sacrifice,” says the Lord. And also, “Do mercy,” he says, “each one to his neighbor, and direct a just judgment, for in these is my will,” says the Lord.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Σημαίνει δὲ καὶ ἕτερον","severity":"info","text":"Chrysostom introduces a second meaning of the psalm, moving beyond literal interpretation to a prophetic, typological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔλεον, φησὶ, καὶ κρίσιν ᾄσομαί σοι, Κύριε","severity":"info","text":"This is a paraphrase of Psalm 100 (LXX 101):1, 'I will sing of mercy and judgment to you, O Lord,' which Chrysostom cites as the psalm's refrain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ποιεῖτε γὰρ, φησὶν, ἔλεον καὶ κρίσιν ἐν μέσῳ τῆς γῆς","severity":"info","text":"Chrysostom quotes a scriptural injunction to practice mercy and judgment in the midst of the earth, likely from the prophetic tradition (cf. Hosea 2:20 LXX).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Διότι ἔλεον θέλω, καὶ οὐ θυσίαν, λέγει Κύριος","severity":"info","text":"This echoes Hosea 6:6 LXX: 'I desire mercy, and not sacrifice,' a key prophetic text on divine preference for ethical conduct over ritual.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν μὴ δεξάμενον τὸν ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν κηρυττόμενον","severity":"info","text":"Chrysostom refers to Jewish rejection of Christ as proclaimed by law and prophets, a common anti-Jewish polemic in patristic exegesis, reflecting fourth-century Christian-Jewish tensions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἵν' ἕκαστος ἐπὶ γλώσσης φέρων τὸ ᾆσμα","severity":"info","text":"Chrysostom encourages constant singing of the psalm to internalize divine beneficence, reflecting liturgical practice and the use of psalmody in moral formation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source of 'Do mercy and judgment in the midst of the earth' is not identified by Chrysostom; it may be a composite or paraphrase."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Ἐὰν γὰρ οὕτω πορευώμεθα, καὶ ἐν τούτοις ἀναστρεφώμεθα, λέξομεν καὶ ἡμεῖς μετὰ παῤῥησίας ᾄδοντες, Ἔλεον καὶ κρίσιν ᾄσομαί σοι, Κύριε. Καὶ ἵνα μάθῃς, ἀγαπητὲ, ὅτι ταῦτα τοῦτον ἔχει τὸν τρόπον, κατανόησον τὴν τῶν γεγραμμένων ἀκολουθίαν, καὶ εὑρή σεις τὴν τῶν εἰρημένων ἀλήθειαν. Ἐπιφέρει γὰρ λέγων· Ψαλῶ, καὶ συνήσω ἐν ὁδῷ ἀμώμῳ· πότε ἥξεις πρός με; Ὁρᾷς ὡς διορθωσάμενος τὸν ἑαυτοῦ βίον, καὶ πορευθεὶς πάσῃ ὁδῷ δικαιοσύνης, μηδένα δὲ μῶμον ἢ σπῖλον θέμενος ταῖς ἑαυτοῦ ὁδοῖς, συνιείς τε πᾶσαν εὐθύ τητα καὶ κρίσιν, καὶ τὴν ἐν ἔργοις μαρτυρομένην ἔννομον πολιτείαν, ᾄδει ἐν τῷ ᾄσματι ἱλαρῷ τῷ προσώπῳ τὰς πράξεις ἐκδιηγούμενος;\n\nβʹ. Ἔψαλε δὲ ἐν συνέσει, ἀκαταγνώστῳ καρδίᾳ τὰ ἔργα καταριθμούμενος. Ἑτοιμάσας δὲ, κατὰ τὸ γεγραμμένον, τὰς ὁδοὺς Κυρίου, καὶ εὐθείας ποιήσας τὰς τρίβους τοῦ Θεοῦ, ἐξεδέχετο δὴ τὴν Δεσποτικὴν παρουσίαν προσκαλούμενος καὶ λέγων, Πότε ἥξεις πρός με; μονονουχὶ τοιαῦτα ἀπο κρινόμενος ἔλεγεν. Ἡτοίμασά μου τὸ δοχεῖον τῆς διανοίας, ἐξωμάλισά μου τὰ σκληρὰ τῆς καρδίας, πᾶν σκῶλον ἀπέῤῥιψα, μὴ ἐάσας ἐμπόδιόν τι τῆς σῆς παρουσίας. Εὐθεῖαν ἐποίησα τὴν ὁδὸν τῆς ψυχῆς μου, ἀπέσμηξα τὰ αἰσθητήρια τῆς καρδίας μου, καθαροὺς ἀπειργασάμην τοὺς ἐν ἐμοὶ λο γισμούς.","english":"If we proceed in this way and occupy ourselves with these things, we too will say, singing with boldness, \"I will sing of mercy and judgment to you, Lord.\" And that you may learn, beloved, that these things are so, consider the sequence of what is written, and you will find the truth of what has been said. For he adds, saying: \"I will sing, and I will understand in a blameless path; when will you come to me?\" Do you see how, having corrected his own life and proceeded in every path of righteousness, placing no blemish or stain on his own ways, understanding all uprightness and judgment, and the lawful conduct attested in deeds, he sings in the song with a cheerful face, recounting his actions?\n\nHe sang with understanding, enumerating his deeds with an irreproachable heart. Having prepared, as it is written, the ways of the Lord and made straight the paths of God, he awaited the Lord's presence, summoning and saying, \"When will you come to me?\" He all but answered thus: \"I have prepared the vessel of my mind, I have smoothed the hard places of my heart, I have cast away every obstacle, leaving no hindrance to your presence. I have made straight the path of my soul, I have wiped clean the senses of my heart, I have rendered pure the thoughts within me.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔλεον καὶ κρίσιν ᾄσομαί σοι, Κύριε","severity":"info","text":"Chrysostom quotes Psalm 100:1 (LXX) as the lemma verse. The phrase 'mercy and judgment' is a key thematic pair in the psalm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ψαλῶ, καὶ συνήσω ἐν ὁδῷ ἀμώμῳ· πότε ἥξεις πρός με","severity":"info","text":"This is a paraphrase or conflation of Psalm 100:2-3 (LXX). Chrysostom reads it as a dialogue of the righteous soul awaiting the Lord's coming.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀκολουθίαν","severity":"info","text":"Here 'sequence' or 'logical coherence' of the scriptural text. Chrysostom uses it to argue that the psalm's order reveals its true meaning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Δεσποτικὴν παρουσίαν","severity":"info","text":"The 'Lord's presence' likely refers to Christ's coming (parousia). Chrysostom interprets the psalm as a prophecy of Christ's advent, consistent with his anti-Jewish polemic in the previous passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"βʹ","severity":"info","text":"The Greek text marks a new section with 'βʹ' (the numeral 2). This likely indicates a second homily or a major division in Chrysostom's commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀγαπητὲ","severity":"info","text":"Chrysostom addresses his audience as 'beloved' (ἀγαπητὲ), a common homiletic address. This reflects the liturgical setting of his commentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text may contain a lacuna or abbreviation; the numeral βʹ could mark a new homily or a section within a single homily."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Ἕτοιμός εἰμι πρὸς ὑποδοχὴν τῆς σῆς παρου σίας. Πότε ἥξεις πρός με; Ἐπίβαινε ἀκωλύτως, Δέσποτά μου, οὐχ εὑρήσεις ἐν ἐμοὶ ὁδὸν κακίας. Διεπορευόμην γὰρ ἐν ἀκακίᾳ καρδίας μου, ἐν μέσῳ τοῦ οἴκου μου. Καὶ ἵνα γνῷς, ὡς ἕτοιμος ἦν πᾶσαν δικαιοσύνην κατεργαζόμενος, ἄκουε αὐτοῦ τὰ ἔργα μετὰ ἡδείας τῆς φωνῆς ἐξαγγέλλοντος· Διεπορευόμην, φησὶν, ἐν ἀκα κίᾳ καρδίας μου, ἐν μέσῳ τοῦ οἴκου μου. Οὐ προετιθέμην πρὸ ὀφθαλμῶν μου πρᾶγμα παράνομον· ποιοῦντας παραβάσεις ἐμίσησα. Οὐκ ἐκολλήθη μοι καρδία σκαμβή· ἐκκλίνοντος ἀπ' ἐμοῦ τοῦ πονηροῦ οὐκ ἐγίνωσκον. Τὸν καταλαλοῦντα λάθρα τὸν πλησίον αὐτοῦ, τοῦτον ἐξεδίωκον. Ὑπερηφάνῳ ὀφθαλμῷ καὶ ἀπλήστῳ καρδίᾳ, τούτῳ οὐ συνήσθιον. Οἱ ὀφθαλμοί μου ἐπὶ τοὺς πιστοὺς τῆς γῆς, τοῦ συγκαθῆσθαι αὐτοὺς μετ' ἐμοῦ. Βλέπεις, ἀγαπητὲ, πόσων καὶ πηλίκων ἐργάτης ἐτύγχανεν ὁ μακάριος, καὶ πῶς μετὰ πολλῆς τῆς παῤῥησίας καὶ πεποιθήσεως διεξῄει τῶν πράξεων τὰ κατορθώματα; Ἆρ' οὖν ἑρμηνεύσω τὰ εἰρημένα, ἢ καταλείψω ὑμῖν ἐκ τῶν λέξεων γινώσκειν τὴν δύναμιν τῶν γεγραμμένων; Τί γὰρ φανερώτερον τῶν εἰρημένων; τί δὲ οὕτως αὐθερμήνευτον τῶν νῦν καταλελεγμένων; Ἀλλ' ἵνα καὶ κατὰ μέρος ἐξετά σωμεν αὐτὰς, ὡς ἔχει, τὰς λέξεις παρατιθέμενοι, φέρε δὴ πάλιν αὐτὰ ἐπαναλαβόντες, μνημονεύσωμεν, καὶ ἴδωμεν πόσην ὠφέλειαν παρέχουσι συνεχῶς μνημονευόμενα. Διεπορευόμην, φησὶν, ἐν ἀκακίᾳ καρδίας μου, ἐν μέσῳ τοῦ οἴκου μου.","english":"I am ready to receive your presence. When will you come to me? Tread without hindrance, my Master; you will find no path of wickedness in me. For I walked in the innocence of my heart, in the midst of my house. And that you may know how ready he was, working all righteousness, hear him proclaiming his deeds with a pleasant voice: \"I walked,\" he says, \"in the innocence of my heart, in the midst of my house.\" I did not set before my eyes any unlawful deed; I hated those who commit transgressions. No crooked heart clung to me; with evil turning away from me, I did not know it. The one who secretly slanders his neighbor—this one I drove out. With a proud eye and an insatiable heart—with this one I did not eat. My eyes were upon the faithful of the earth, that they might sit with me. Do you see, beloved, of how many and how great works the blessed one was a laborer, and how with great boldness and confidence he recounted the achievements of his deeds? Shall I then interpret what has been said, or shall I leave it to you to know the force of the writings from the words? For what is clearer than what has been said? What is so self-explanatory as what has now been enumerated? But that we may examine them in detail, setting forth the words as they are, come then, let us take them up again, recall them, and see how much benefit they provide when continually remembered. \"I walked,\" he says, \"in the innocence of my heart, in the midst of my house.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Διεπορευόμην ἐν ἀκακίᾳ καρδίας μου, ἐν μέσῳ τοῦ οἴκου μου","severity":"info","text":"Chrysostom reads the psalmist's claim of walking in innocence as a declaration of moral readiness for divine presence, not a literal spatial movement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀκακίᾳ","severity":"info","text":"Ἀκακία ('innocence') here denotes moral simplicity or guilelessness, a key virtue in Chrysostom's ethical framework, contrasting with the 'path of wickedness' mentioned earlier.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Βλέπεις, ἀγαπητὲ","severity":"info","text":"The rhetorical question 'Do you see, beloved?' marks a transition from the psalmist's direct speech to Chrysostom's exhortation, inviting the audience to reflect on the moral exemplar.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"αὐθερμήνευτον","severity":"info","text":"Chrysostom's claim that the text is 'self-explanatory' (αὐθερμήνευτον) reflects his homiletic strategy of asserting clarity while still providing detailed exegesis, a common rhetorical move in his commentaries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐπίβαινε ἀκωλύτως","severity":"info","text":"The invitation 'Tread without hindrance' echoes the language of imperial adventus ceremonies, where a ruler's unhindered entry symbolized peace and acceptance; Chrysostom adapts this to the soul's reception of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Διεπορευόμην","severity":"info","text":"The repeated phrase 'I walked' (Διεπορευόμην) is ambiguous: it could refer to the psalmist's past conduct or to a metaphorical journey of life; Chrysostom treats it as literal moral biography.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the psalmist's 'walking in innocence' is a past action or a present state; Chrysostom reads it as a past achievement.","The phrase 'in the midst of my house' (ἐν μέσῳ τοῦ οἴκου μου) could be literal or metaphorical; Chrysostom does not clarify."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Πρῶτον, μέγα καὶ καλὸν κατόρθωμα ἡ ἀκακία, οὐχ ἕως δὲ τούτου μόνου ἱσταμένη τοῦ κεκτημένου, ἀλλὰ καὶ ἐπὶ τοὺς πλησίον παραπεμπομένη· καθώς φησιν ἡ Σοφία· Τέκνον, ἐὰν ἀγαθὸς ᾖς, σεαυτῷ σοφὸς ἔσῃ καὶ τοῖς πλησίον σου· ἐὰν δὲ\n\nκακὸς ἀποβῇς, μόνος ἀντλήσεις τὰ κακά. Καλὴ οὖν ἡ ἀκακία, Δεσποτικὴ ἡ μίμησις, θεϊκὴ ἡ ὁμοίωσις. Ἄκακος γὰρ καὶ ὅσιος ὁ Κύριος. Αὕτη ἡ ἀκακία, ψυχῆς ἐστι φυλακτήριον, διανοίας καθάρσιον, ἠθῶν καταστολὴ, λογισμῶν ἡσυχία, προσώπου ἡμερότης, πραότης ὀφθαλ μῶν, φιλίας καθηγεμὼν, μήτηρ ἀγάπης, πίστεως ὁμοδίαιτος, τελείωσις δικαιοσύνης· καὶ ἁπαξαπλῶς ῥίζα πάσης ἀρετῆς, καὶ θεμέλιος τῆς ὅλης ἀγαθότητος ὑπάρχει ἡ ἀκακία. Οὐκ οἶδεν ἔχθρας τὴν ὑπόστασιν, οὐκ ἐπίσταται ὀργῆς τὴν ἀγριότητα, οὐ γινώσκει κακίας τὴν ἐνέργειαν· ἀλλ' ἔστιν ὥσπερ βασίλισσα ὑπὸ πασῶν τῶν ἀρετῶν δορυφορουμένη. Καλὴ οὖν ἡ ἀκακία, τοσούτων ἀγαθῶν αἰτία τυγχάνουσα. Ἐκ ταύτης κατάρχεται λέγων· Διεπορευόμην ἐν ἀκακίᾳ καρδίας μου. Καὶ οὐχ ἁπλῶς εἶπεν, Ἐν ἀκακίᾳ, ἀλλ', Ἐν ἀκακίᾳ καρδίας μου, ἀντὶ τοῦ, οὐχ ἕτερα μὲν εἶχον ἐπὶ στόματος, ἕτερα δὲ ἐν καρδίᾳ· οὐδὲ τῷ μὲν στόματι ἐλάλουν εἰρηνικὰ, τῇ δὲ καρδίᾳ διελογιζόμην κακά· ἀλλ' οἷος ἤμην τῷ στόματι, τοιοῦτος καὶ τῇ καρδίᾳ διαλογιζόμενος. Διεπορευόμην οὖν ἐν ἀκακίᾳ καρδίας μου, ἐν μέσῳ τοῦ οἴκου μου.","english":"First, innocence is a great and noble achievement, not stopping only with its possessor, but also transmitted to those nearby, as Wisdom says: \"Child, if you are good, you will be wise for yourself and for your neighbors; but if you turn out evil, you alone will draw the evils.\" So innocence is good, its imitation is lordly, its likeness is divine. For the Lord is innocent and holy. This innocence is a safeguard of the soul, a purifier of the mind, a restraint of character, a calmness of thoughts, a gentleness of countenance, a meekness of eyes, a guide of friendship, a mother of love, a companion of faith, a perfection of righteousness; and, in a word, innocence is the root of every virtue and the foundation of all goodness. It knows not the substance of enmity, it understands not the savagery of anger, it recognizes not the activity of evil; but it is like a queen attended by all the virtues as her bodyguards. So innocence is good, being the cause of so many goods. From this he begins, saying: \"I walked in the innocence of my heart.\" And he did not simply say, \"In innocence,\" but \"In the innocence of my heart,\" meaning that I did not have one thing on my lips and another in my heart, nor did I speak peaceful words with my mouth while devising evil in my heart; but as I was in speech, so I was in the thoughts of my heart. So I walked in the innocence of my heart, in the midst of my house.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀκακία","severity":"info","text":"The Greek term ἀκακία, rendered 'innocence', denotes a state of moral simplicity and absence of malice. Chrysostom elevates it as the root of all virtues, a key concept in this passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τέκνον, ἐὰν ἀγαθὸς ᾖς, σεαυτῷ σοφὸς ἔσῃ καὶ τοῖς πλησίον σου","severity":"info","text":"Chrysostom attributes this saying to 'Wisdom' (ἡ Σοφία), likely a reference to the Wisdom of Solomon or a similar wisdom tradition, though the exact source is not identified in the allowed citations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διεπορευόμην ἐν ἀκακίᾳ καρδίας μου","severity":"info","text":"Chrysostom notes the psalmist's precise phrasing, emphasizing 'of my heart' to distinguish inner sincerity from mere outward speech, a rhetorical move typical of his exegetical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Δεσποτικὴ ἡ μίμησις, θεϊκὴ ἡ ὁμοίωσις","severity":"info","text":"Chrysostom links innocence to imitation of the Lord (δεσποτικὴ μίμησις) and divine likeness (θεϊκὴ ὁμοίωσις), reflecting a common patristic theme of theosis or deification through virtue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀκακία","severity":"info","text":"Chrysostom's encomium on innocence as a queen attended by virtues echoes classical and Stoic ethical topoi, adapted here for a Christian audience to underscore moral purity as foundational.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Wisdom saying is not explicitly identified; it may be from a non-canonical wisdom text or a paraphrase of Proverbs."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Ἐνταῦθα οἶκον, ἀγαπητοὶ, οὐ τὸν χειροποίητον τοῦτον, ἐκ λίθων καὶ ξύλων συγκείμενον, οὐδὲ τὸν ἐξ ἀμόρφου ὕλης σκευαζόμενον, ἀλλὰ τὸν λογικὸν τῆς ψυχῆς ναὸν, τὸν πρὸς τὴν ἔνδοθεν ἀόρατον εἰκόνα τὴν ἔξωθεν ἀποτυπού μενον, τὸν ὑπὸ τῆς νοερᾶς καὶ λογικῆς φύσεως μορφούμενον, τὸν ὑπὸ τοῦ θείου ἐμφυσήματος ζωοποιούμενον, τὸν φέροντα τὴν ψυχὴν καὶ ὑπὸ τῆς ψυχῆς φερόμενον, τὸν δεκτικὸν χαρισμάτων τῆς ἀκινήτου δυνάμεως. Ἐν μέσῳ τούτου ἐπορευόμην. Μέσον δὲ καλεῖ τὸ ἡγεμονι κὸν τῆς καρδίας, ἐπειδὴ μέσον κεῖται τοῦ ὅλου σώματος τοῦ ἀνθρωπείου. Κακαὶ ὁδοὶ ὑπάρχουσιν οἱ διαλογισμοὶ καὶ αἱ ἐνθυμήσεις, ὡς καὶ ὁ Σωτήρ φησιν· Ἐκ καρδίας ἐξέρχονται διαλογισμοὶ πονηροί. Ἐν ταύτῃ γὰρ καὶ πᾶσα ἡ κίνησις τῆς φύσεως τῆς ἀνθρωπίνης. Ὃ δὲ λέγει, τοιοῦτόν ἐστι· Θόρυβος ἐὰν γένηται, ἡ καρδία κι νεῖται· τάραχος ἐὰν συμβῇ, ἡ καρδία θορυβεῖται ἐχθρῷ ἐπανάστασις ἐὰν τύχῃ, ἡ καρδία ταράσσεται· φόβος ἐὰ γένηται, ἡ καρδία παλμοῖς ἔνδοθεν τινασσομένη συν τινάσσει καὶ τὸ παρακείμενον μέλος τοῦ σώματος, καὶ ἀπολείπουσα, καὶ πάλιν ἐπισπωμένη, οὐ συγχωρεῖ ἡσυχάζειν, ἀλλὰ συχνότερον κινουμένη μείζονα τὸν ἀγῶν παρέχει, καὶ ὅλον ταράσσει τὸ σῶμα, ἀλλοιοῖ καὶ τὸ χρῶ μα, μεταβάλλει καὶ τὸ σχῆμα, μεταποιεῖ τε τὴν ἕξιν, πελιδνὸν καὶ τὸ πρόσωπον ἀπεργάζεται, ἵστησι τῶν ὀφθαλμῶν τὴν ἐνέργειαν, ὑπότρομα ποιεῖ τὰ χείλη, τῶν γονάτων παραλύει τὴν εὐτονίαν, καὶ τὴν τὰ πάντα κι νοῦσαν γλῶσσαν συνδήσασα, ψελλὴν ἀποδείκνυσι, καὶ ὅλον, ὥς ἐστιν εἰπεῖν, ἄγριον καὶ νεκροειδῆ ἀποτελεῖ τὸ ἄνθρωπον·","english":"Here, beloved, he calls \"house\" not this man-made one composed of stones and timber, nor that fashioned from shapeless matter, but the rational temple of the soul, which externally imprints the invisible image within, which is formed by the intellectual and rational nature, which is given life by the divine inbreathing, which bears the soul and is borne by the soul, which is receptive to the gifts of the unmoved power. In the midst of this I was walking. And he calls \"midst\" the ruling part of the heart, since it lies in the middle of the whole human body. The evil roads are the reasonings and thoughts, as the Savior says: \"From the heart come forth evil thoughts.\" For in it is all the movement of human nature. What he says is this: if a disturbance occurs, the heart is moved; if a tumult happens, the heart is troubled; if an uprising of an enemy befalls, the heart is agitated; if fear arises, the heart, shaken within by palpitations, shakes also the adjacent member of the body, and, abandoning it and again drawing it back, does not allow it to rest, but, being moved more frequently, provides greater struggle, and disturbs the whole body, alters the complexion, changes the form, transforms the condition, makes the face livid, stops the function of the eyes, makes the lips trembling, relaxes the strength of the knees, and, binding the tongue that moves everything, renders it stammering, and, in a word, makes the man wild and corpse-like.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"οἶκον","severity":"info","text":"Chrysostom glosses 'house' not as a physical structure but as the rational temple of the soul, a spiritual interpretation typical of his allegorical exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μέσον","severity":"info","text":"The 'midst' is identified with the ruling part of the heart (τὸ ἡγεμονικὸν τῆς καρδίας), a Stoic term for the mind's directive faculty, here Christianized.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐκ καρδίας ἐξέρχονται διαλογισμοὶ πονηροί","severity":"info","text":"Chrysostom cites a saying of the Savior: 'From the heart come forth evil thoughts,' likely a loose reference to Matthew 15:19 or a similar Gospel logion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀκινήτου δυνάμεως","severity":"info","text":"The phrase 'unmoved power' (ἀκίνητος δύναμις) echoes Neoplatonic and patristic language for the divine, immovable source of grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a definition of the spiritual 'house' to a physiological description of the heart's reactions, illustrating the soul's vulnerability to disturbance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text has a lacuna or corruption at 'συν τινάσσει' (likely 'συντινάσσει'), and the phrase 'τὰ πάντα κι νοῦσαν' may be a scribal error for 'τὰ πάντα κινοῦσαν'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the Savior's saying is not identified; it may be a paraphrase of Matthew 15:19 or a variant tradition."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"καὶ πολέμου συμβάντος, σπεύδει μὲν ἐπεί γουσα πρὸς τὴν μάχην, ἀγωνιᾷ δὲ μὴ ἠρεμοῦσα, ἕως ἂν καταγωνίσηται τὴν πάλην. Ταύτης δὲ παυσαμένης, καὶ νίκης γενομένης, ὑπὸ τὴν αὐτὴν ῥοπὴν μεταβληθεῖσα, στρέφεται εἰς εὐφροσύνην, ἡσυχίαν ἀσπάζεται καὶ χαίρειν ποιεῖ τὸν ἄρτι τεταραγμένον, καὶ πάλιν εἰ τὴν πρώτην ἐπανακαλεῖται κατάστασιν, ἑνὶ ἑκάστῳ μέλε ἀποδιδοῦσα τὴν χρῆσιν· πάλιν χαροποιεῖ τοὺς ὀφθαλ μοὺς, καταστέλλει τὰ χείλη, ὑγιὲς ἀποτελεῖ τὸ τῆς γλώσσης ὄργανον, ἡμεροῖ τὴν ὄψιν, καὶ ὥσπερ τις καλὸς ἡνίοχος ἐπαναστρέφουσα εἰς τὴν ἀρχαίαν τάξιν φέρε τὸν ἄνθρωπον. γʹ. Ἀλλ' οὐ τοιοῦτος ὁ δίκαιος, οὐδὲ τάραχον ἢ φόβον δε χόμενος ἐν τῇ καρδίᾳ. Κἂν γὰρ ἐχθρῶν συμβῇ ἐπανάστα σις, λέγει θαῤῥῶν· Ἐὰν παρατάξηται ἐπ' ἐμὲ παρεμβολὴ, οὐ φοβηθήσεται ἡ καρδία μου· ἐὰν ἐπαναστῇ ἐπ' ἐμὲ πόλεμος, ἐν τούτῳ ἐγὼ ἐλπίζω. Διὰ τοῦτό φησι Διεπορευόμην ἐν ἀκακίᾳ καρδίας μου, ἐν μέσῳ τοῦ οἴκου μου· τουτέστι, Διεσκόπουν, ἠρεύνων τὰ κατὰ ἐμαυτὸν, ἵνα μή τις ῥίζα πικρίας ἀναφύουσα ἐνοχλῇ καὶ μιαίνῃ τὸ αἰσθητήριον τῆς καρδίας μου· ἀλλ' ἵνα ἡ","english":"And when war occurs, it hastens to the battle, and is distressed unless it is at rest, until it has overcome the struggle. When this ceases and victory is achieved, under the same impulse it changes, turns to joy, embraces tranquility, and makes the one recently disturbed rejoice, and again recalls him to his original state, restoring to each limb its function: it again brightens the eyes, calms the lips, renders the organ of the tongue healthy, soothes the countenance, and like a good charioteer, turning back, brings the man to his ancient order. But not so the righteous man; he admits neither disturbance nor fear into his heart. For even if an uprising of enemies occurs, he says with confidence: \"If an army is arrayed against me, my heart will not be afraid; if war rises up against me, in this I hope.\" Therefore he says, \"I walked in the innocence of my heart, in the midst of my house\"; that is, I examined, I investigated my own affairs, so that no root of bitterness springing up might trouble and defile the organ of my heart, but that the","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"καὶ πολέμου συμβάντος, σπεύδει μὲν ἐπεί γουσα πρὸς τὴν μάχην, ἀγωνιᾷ δὲ μὴ ἠρεμοῦσα, ἕως ἂν καταγωνίσηται τὴν πάλην","severity":"info","text":"Chrysostom describes the soul's reaction to war as a metaphor for inner turmoil, contrasting it with the righteous man's calm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐὰν παρατάξηται ἐπ' ἐμὲ παρεμβολὴ, οὐ φοβηθήσεται ἡ καρδία μου· ἐὰν ἐπαναστῇ ἐπ' ἐμὲ πόλεμος, ἐν τούτῳ ἐγὼ ἐλπίζω","severity":"info","text":"This is a paraphrase of Psalm 27:3 (LXX), where the psalmist expresses confidence in God despite military threats.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Διεπορευόμην ἐν ἀκακίᾳ καρδίας μου, ἐν μέσῳ τοῦ οἴκου μου","severity":"info","text":"This is a direct quotation of Psalm 100:2 (LXX), which Chrysostom interprets as self-examination for purity of heart.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀκακίᾳ","severity":"info","text":"The Greek term ἀκακίᾳ means 'innocence' or 'guilelessness,' a key virtue in Chrysostom's moral psychology, denoting freedom from malice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"καλὸς ἡνίοχος","severity":"info","text":"The image of the soul as a charioteer recalls Plato's Phaedrus (246a–254e), a common philosophical trope in patristic literature for self-control.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"γʹ","severity":"info","text":"The Greek numeral γʹ (3) marks a section division in the manuscript, indicating a new paragraph or thematic unit in Chrysostom's commentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a possible scribal error: 'ἐπεί γουσα' is likely a corruption of 'ἐπειγομένη' (hastening). The translation follows the emended reading."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"ἀκακία ἐν ἐμοὶ σωζομένη πάντων γένηταί μοι πρόξενος· τῶν ἀρετῶν· ὅθεν Οὐ προετιθέμην πρὸ ὀφθαλμῶν μου πρᾶγμα παράνομον. Οὐ γὰρ εἶχον σκοπὸν τοῦ ἁμαρτά νειν, οὐδὲ προέκειτό μοι παρανομεῖν, ἀλλότρια τῆς σωτη ρίας κατεργαζομένῳ· ἀλλ' ἦν πρὸ τῶν ὀφθαλμῶν μου φόβος Θεοῦ, τήρησις ἐντολῶν, ἔργα δικαιοσύνης, πᾶσα κατὰ νόμον πολιτεία. Οὐ προετιθέμην πρὸ ὀφθαλμῶν μου πρᾶγμα παράνομον. Ὅσοις γὰρ σκοπὸς τοῦ ἁμαρ τάνειν, τούτοις πρόκειται καὶ τὸ παρανομεῖν, καὶ ἔχουσιν ὥσπερ προηγουμένην τὴν ἁμαρτίαν, πρότερον ὁριζόμενον κατὰ καρδίαν, ἔπειτα καὶ ὅλον εἰς αὐτὴν ἀνατείναντες τὸ ὄμμα τῆς διανοίας, οὕτω τρέχουσιν εἰς τὴν παρανο μίαν. Ἐγὼ δὲ τούτων ἀλλότριος ἤμην. Οὐ γὰρ ἦν πρὸ ὀφθαλμῶν μου πρᾶγμα παράνομον, ἀλλ' ὅλος μοι ὁ σκοπὸς ἦν, τὸ κατὰ νόμον πολιτεύεσθαι. Ἀλλὰ καὶ Ποιοῦν τας παραβάσεις ἐμίσησα. Οὐ μόνον αὐτὸς ἐγὼ οὐδὲ παρὰ τὸν τοῦ Θεοῦ νόμον πράττειν ἠβουλόμην, ἀλλὰ καὶ τοὺς παραβαίνοντάς τι τῶν ἐντολῶν ἐμίσουν· Ποιοῦντας γὰρ παραβάσεις ἐμίσησα.","english":"Innocence preserved in me became the provider of all virtues for me; hence I did not set before my eyes a lawless deed. For I had no intention of sinning, nor was transgression my aim, as one who works things foreign to salvation; but before my eyes were fear of God, observance of commandments, works of righteousness, and every lawful conduct. I did not set before my eyes a lawless deed. For those whose aim is to sin, transgression also lies before them, and they have sin as a kind of primary object, first defining it in their heart, and then, having directed the whole eye of their mind toward it, they thus run into lawlessness. I was a stranger to these things. For a lawless deed was not before my eyes, but my whole aim was to conduct myself lawfully. But also I hated those committing transgressions. Not only did I myself not wish to act contrary to the law of God, but I also hated those who transgress any of the commandments; for I hated those committing transgressions.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀκακία","severity":"info","text":"ἀκακία (innocence) is a key moral term in Chrysostom's ascetic vocabulary, denoting a state free from malice or guile, not merely legal blamelessness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐ προετιθέμην πρὸ ὀφθαλμῶν μου πρᾶγμα παράνομον","severity":"info","text":"The phrase 'I did not set before my eyes a lawless deed' is repeated verbatim, framing the passage as an exegetical expansion of a scriptural lemma (cf. Ps 100).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"φόβος Θεοῦ","severity":"info","text":"The phrase 'fear of God' (φόβος Θεοῦ) echoes LXX usage (e.g., Ex 20:20, Prov 1:7) and is a standard Chrysostomic motif for the foundation of moral life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"πολιτεία","severity":"info","text":"πολιτεία ('conduct' or 'citizenship') here refers to a disciplined Christian way of life, a term Chrysostom often uses to contrast with secular or heretical practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὅλον εἰς αὐτὴν ἀνατείναντες τὸ ὄμμα τῆς διανοίας","severity":"info","text":"The metaphor of directing the 'eye of the mind' (ὄμμα τῆς διανοίας) toward sin parallels Chrysostom's homilies on the soul's vision (e.g., Hom. in Matt. 5.2).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ποιοῦντας παραβάσεις ἐμίσησα","severity":"caution","text":"The repeated phrase 'I hated those committing transgressions' may reflect rhetorical intensification rather than a literal emotion; Chrysostom elsewhere distinguishes hatred of sin from hatred of sinners.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text shows no Coptic influence; the passage is a direct Greek composition. The English draft's 'provider' for πρόξενος is acceptable but could also be rendered 'mediator' or 'agent'."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Ἐνταῦθα δὲ διττῶς νοητέον τὸ, Ποιοῦντας παραβά σεις ἐμίσησα. Οἱ μὲν γάρ εἰσι παραβαίνοντες τὰς τοῦ Θεοῦ ἐντολὰς, καὶ τὰ δικαιώματα. καὶ τὰ κρίματα· καὶ εἰσὶν οὗτοι παραβάται νόμου. Ἄλλοι πάλιν παραβαίνουσιν αὐτὴν τὴν σωτήριον τοῦ Δεσπότου ὁμολογίαν, καὶ εἰσὶ παραβάται Θεοῦ. Πολλὴ δὲ διαφορὰ μεταξὺ τῆς τῶν ἀμφοτέρων παραβάσεως. Οἱ μὲν γὰρ ἔτι ἐλπίδα ἔχουσι σωτηρίας, τὴν ῥίζαν τῆς τοῦ Θεοῦ γνώσεως κεκτημένοι οἱ δὲ πάντη τῆς σωτηρίας ἐκπεπτώκασιν, αὐτὸν τὸν αἴτιον τῆς σωτηρίας ἀρνησάμενοι. Ἐγὼ οὖν, φησὶ πάντας Τοὺς ποιοῦντας παραβάσεις ἐμίσησα. Ἀρχὴ γὰρ ἁμαρτίας, ἀφίστασθαι ἀπὸ τοῦ Θεοῦ, ὥς φησιν ὁ σο φώτατος. Ἡμεῖς δὲ οὐ μόνον οὐ μισοῦμεν τοὺς παραβά τας, ἀλλὰ καὶ ὡς φίλους ἀσπαζόμεθα, δέον τοῖς τοιούτοις μηδὲ τὸ χαίρειν λέγειν· Οὐκ ἔστι γὰρ εἰρήνη τοῖς ἀσεβέσι, λέγει Κύριος· καὶ μετ' αὐτῶν ἐσθίομεν καὶ πίνομεν, ὧν καὶ τὴν ἀπάντησιν ἀποφεύγειν ὀφείλομεν. καὶ μηδὲ ἀνθρώπους ἡγεῖσθαι τοῖς δαίμοσιν ἑαυτοὺς παραδεδωκότας, καὶ ἀψύχοις λίθοις, καὶ ξύλοις τὴν ἑαυ τῶν ζωὴν ἀνατεθεικότας. Ἢ οὐ διδάσκει ἡμᾶς ἀλλαχοῦ ὁ αὐτὸς προφήτης λέγων· Οὐχὶ τοὺς μισοῦντάς σε, Κύριε, ἐμίσησα, καὶ ἐπὶ τοὺς ἐχθρούς σου ἐξετηκόμην· Τέλειον μῖσος ἐμίσουν αὐτοὺς, εἰς ἐχθροὺς ἐγένοντό μοι; Μιμησώμεθα οὖν καὶ ἡμεῖς τὸν προφή την, καὶ μισήσωμεν τοὺς ποιοῦντας τὰς παραβάσεις, ἵνα μὴ διὰ τῆς ἀδιαφόρου ἡμῶν κοινωνίας πρὸς αὐτοὺς συνεργοὶ τῆς παραβάσεως αὐτῶν εὑρεθῶμεν.","english":"Here the phrase \"I hated those who commit transgressions\" must be understood in two ways. For there are those who transgress the commandments, ordinances, and judgments of God, and these are transgressors of the law. Others again transgress the saving confession of the Lord himself, and these are transgressors of God. And there is a great difference between the transgression of the two. For the former still have hope of salvation, possessing the root of the knowledge of God, while the latter have entirely fallen from salvation, having denied the very author of salvation. \"I therefore,\" he says, \"hated all who commit transgressions.\" For the beginning of sin is to depart from God, as the wisest says. But we not only do not hate transgressors, but even greet them as friends, when we ought not even to say \"hail\" to such people. For \"there is no peace for the impious,\" says the Lord; and we eat and drink with those whose very encounter we ought to shun, and we should not even consider as human beings those who have delivered themselves to demons and dedicated their lives to lifeless stones and wood. Or does not the same prophet teach us elsewhere, saying: \"Did I not hate those who hate you, Lord, and did I not waste away against your enemies? Did I not hate them with a perfect hatred, because they became enemies to me?\" Let us therefore also imitate the prophet, and let us hate those who commit transgressions, so that through our indifferent communion with them we may not be found accomplices in their transgression.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ποιοῦντας παραβάσεις ἐμίσησα","severity":"info","text":"Chrysostom announces a twofold interpretation of the psalmist's statement, structuring the passage as a diptych contrasting two types of transgressors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παραβάται Θεοῦ","severity":"info","text":"The phrase 'transgressors of God' distinguishes those who deny the saving confession of the Lord from mere lawbreakers, a key theological distinction in Chrysostom's exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἔστι γὰρ εἰρήνη τοῖς ἀσεβέσι","severity":"info","text":"Chrysostom cites 'there is no peace for the impious' as a saying of the Lord; the source is likely Isaiah 48:22 (LXX), though the exact wording differs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐχὶ τοὺς μισοῦντάς σε, Κύριε, ἐμίσησα","severity":"info","text":"Chrysostom quotes the same prophet (David) from Psalm 138 (LXX 139):21-22, where the psalmist declares perfect hatred for the Lord's enemies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀψύχοις λίθοις, καὶ ξύλοις","severity":"info","text":"The reference to 'lifeless stones and wood' reflects Chrysostom's polemic against pagan idolatry, a common theme in his anti-pagan rhetoric.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μιμησώμεθα οὖν καὶ ἡμεῖς","severity":"info","text":"Chrysostom exhorts his audience to imitate the psalmist's hatred of transgressors, warning against indifferent communion that makes one an accomplice.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the wisest' (ὁ σοφώτατος) is not specified; it may refer to Solomon or another biblical sage.","The exact scriptural source for 'there is no peace for the impious' is unclear; it may be a paraphrase of Isaiah 48:22 or a lost citation."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Κατὰ πάντα γὰρ μισητέον τὴν πρὸς αὐτοὺς κοινωνίαν, ὅτι τὸ φῶς ἀποστραφέντες ἐν τῷ σκότει πορεύονται (Τίς δὲ κοινω νία φωτὶ πρὸς σκότος;), καὶ ὅτι τοῦ Χριστοῦ τὸ ὄνομα ἀρνησάμενοι, τὸ τοῦ Βελιὰρ ὄνομα ἑαυτοῖς περιτιθέασι (Τίς δὲ συμφώνησις Χριστοῦ πρὸς Βελιάρ;), καὶ ὅτι ἀποφυγόντες τὴν ἐνταῦθα εἴσοδον, ναοῖς εἰδώλων περι μεμήνασι, τὴν ἑαυτῶν ζωὴν τοῖς μιάσμασι συμμιάναν τες· Τίς δὲ συγκατάθεσις ναῷ Θεοῦ μετὰ εἰδώλων; Ποιοῦντας οὖν παραβάσεις ἐμίσησα. Οὐκ ἐκολλήθη μοι καρδία σκαμβή· ἐκκλίνοντος ἀπ' ἐμοῦ τοῦ πονηροῦ οὐκ ἐγίνωσκον.\n\nΠάλιν ἐνταῦθα, ἀγαπητὲ, πρόσεχε τὴν δύναμιν τῶν εἰρημένων. Οὐκ ἐκολλήθη μοι καρδία σκαμβή. Οὐδὲν ἦν ἐν ἐμοὶ σκολιὸν, οὐδὲ στραγγαλιῶδες, ἀλλὰ κἂν μυρία ᾖ τὰ θλίβοντα, κἂν πο νηρὰ τὰ συμβαίνοντα, κἂν ἐναντία τὰ ἀντιπίπτοντα, Ἐμοὶ οὐκ ἐκολλήθη καρδία σκαμβὴ, οὐ διαλογισμὸς πονηρὸς, οὐκ ἐνθύμησις ἀλλοτρία. Οὐχ ὅτι θλίβομαι, οὐχ ὅτι στενοχωροῦμαι, οὐκ ἐπειδὴ ὁρῶ ἁμαρτωλοὺς εὐθη νοῦντας, καὶ ἀσεβεῖς πλουτοῦντας, καὶ πάντας τοὺς παρανόμους κατευθυνομένους, ἐγὼ διαστρέφομαι τῇ καρδίᾳ πονηρὰ λογιζόμενος, καὶ λέγων· Ἵνα τί ἀσεβεῖς ζῶσι, καὶ κραταιοῦνται ἐν τῷ πλούτῳ; Ὁ σπόρος αὐτῶν κατὰ ψυχὴν, οἱ οἶκοι αὐτῶν εὐθηνοῦσιν· Οἱ βόες αὐτῶν παχεῖς. Οὐκ ἐλογισάμην περὶ τούτων οὐδα μοῦ, ἀλλὰ κἂν ἐκεῖνοι εὐθηνῶσιν, ἐγὼ δὲ θλίβωμαι, οἶδα ὅτι Ἡ θλίψις","english":"For in every way one must hate communion with them, because having turned away from the light they walk in darkness (and what communion has light with darkness?), and because having denied the name of Christ, they put upon themselves the name of Beliar (and what agreement has Christ with Beliar?), and because having fled the entrance here, they have gone mad for temples of idols, having befouled their own life with pollutions. What concord has the temple of God with idols? Therefore, \"I hated those who commit transgressions.\" \"A crooked heart did not cleave to me.\" When the evil one was departing from me, I did not know.\n\nAgain here, beloved, attend to the power of what has been said. \"A crooked heart did not cleave to me.\" There was nothing in me that was crooked, nothing twisted, but even if there are countless things that oppress, even if the things that happen are evil, even if the things that oppose are contrary, \"A crooked heart did not cleave to me,\" no evil reasoning, no alien thought. Not because I am oppressed, not because I am distressed, not because I see sinners prospering and the impious wealthy and all the lawless succeeding, do I become perverted in heart, devising evil thoughts and saying: Why do the impious live and grow strong in wealth? Their seed in soul, their houses flourish; their cattle are fat. I have reasoned about none of these things anywhere, but even if they flourish and I am oppressed, I know that oppression","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Βελιάρ","severity":"info","text":"Beliar (Belial) is a term for Satan or a demonic figure in Jewish and Christian tradition, often personifying lawlessness. Chrysostom contrasts it with Christ to emphasize the incompatibility of apostasy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἐκολλήθη μοι καρδία σκαμβή","severity":"info","text":"This phrase, 'A crooked heart did not cleave to me,' is a citation from Psalm 100 (LXX 101:4). Chrysostom interprets it as a declaration of moral integrity despite external pressures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ναοῖς εἰδώλων","severity":"info","text":"Chrysostom refers to idol temples, reflecting the 4th-century context of lingering pagan practices and Christian polemic against them. The phrase 'fled the entrance here' likely means avoiding the church (the true temple).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πάλιν ἐνταῦθα, ἀγαπητὲ, πρόσεχε","severity":"info","text":"Chrysostom uses a rhetorical marker ('Again here, beloved, attend') to introduce a new exegetical section, emphasizing the power of the psalmist's words. This is typical of his homiletic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"φωτὶ πρὸς σκότος","severity":"info","text":"The light-darkness antithesis is a common Pauline and Johannine motif (e.g., 2 Cor 4:6, John 1:5). Chrysostom uses it to underscore the moral separation between the faithful and apostates.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ὁ σπόρος αὐτῶν κατὰ ψυχὴν","severity":"caution","text":"The phrase 'Their seed in soul' is ambiguous; it may refer to spiritual progeny or agricultural metaphor. The Greek 'σπόρος' can mean 'seed' or 'offspring,' and 'κατὰ ψυχὴν' could mean 'according to the soul' or 'in spirit.'","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ὁ σπόρος αὐτῶν κατὰ ψυχὴν' is ambiguous: 'σπόρος' may mean 'seed' (agricultural) or 'offspring' (lineage), and 'κατὰ ψυχὴν' could be read as 'in soul' or 'according to the soul.' The English draft interprets it as 'Their seed in soul,' but the exact sense is unclear."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"ὑπομονὴν κατεργάζεται, ἡ δὲ ὑπομονὴ δοκιμὴν, ἡ δὲ δοκιμὴ ἐλπίδα, ἡ δὲ ἐλπὶς οὐ καταισχύνει. Οὐκ ἐκολλήθη μοι καρδία σκαμβή. Οὕτω λογιζόμενος ὀρθῶς, καὶ κατ' εὐθὺ πορευόμενος, τοῦ Πονηροῦ ἀναβαίνοντος ἐπὶ τὴν καρδίαν μου, καί μου τόπον αὐτῷ μὴ διδόντος, ἐν τῷ μὴ ἔχειν χώραν κατ' ἐμοῦ, οὐκ ἐγίνωσκον πότε παρεγένετο, ἐμοῦ μὴ παραδεχομένου αὐ τόν· οὕτως οὐδὲ ἐγίνωσκον, ὅτε ἐξέκλινεν. Ἡ πονηρία γὰρ ὡς σκιὰ παρατρέχουσα ὑπεχώρει, μηδεμίαν ἐν ἐμοὶ κατεργαζομένη βλάβην. δʹ. Καὶ ἡμεῖς οὖν παιδευώμεθα, ἐάν ποτε συμβῇ τινι ἡμῶν χαλεπὸν ἢ περιστατικὸν πρᾶγμα, καὶ ἐπανέλθῃ λογισμὸς τοῦ Πονηροῦ, μὴ κυριεύσῃ ἡμῶν τοῦ ἡγεμονικοῦ, ἀλλὰ παρέλθῃ ἀβλαβῆ τηρήσας ἡμῶν τὴν καρδίαν, ὥστε λέ γειν καὶ ἡμᾶς· Ἐκκλίνοντος ἀπ' ἐμοῦ τοῦ πονηροῦ οὐκ ἐγίνωσκον. Τὸν καταλαλοῦντα λάθρα τὸν πλη σίον αὐτοῦ, τοῦτον ἐξεδίωκον. Μάθωμεν καλὸν μάθημα, ἀγαπητοὶ, μὴ μόνον μὴ καταλαλεῖν, ἀλλὰ μηδὲ ἀκούειν καταλαλιᾶς. Δεινὸν γὰρ κακὸν ἡ καταλαλιὰ, ἀκατάστατον δαιμόνιον, μηδέποτε εἰρηνικὸν τὸν ἄνθρωπον ἀπεργαζόμενον. Τί γὰρ οὐκ ἔστι κακὸν ἀπὸ καταλαλιᾶς; Ἐξ αὐτῆς ἔχθραι ἀναφύονται, ἔρεις δι' αὐτῆς συνίστανται, διχοστασίαι ἀπ' αὐτῆς τὴν ἀρχὴν λαμβάνουσιν, ὑπόνοιαι πονηραὶ ἐκεῖθεν γενό μεναι τῶν μυρίων κακῶν τὰς αἰτίας παρέχουσι· μῖσος ὥσπερ ἀπὸ πηγῆς ἐξ αὐτῆς βρύει· καὶ ὅσα ἄν τις λογι σάμενος εὑρήσει κακὰ, ταῦτα πάντα ἐκ τῆς καταλαλιᾶς εὕρῃ προχεόμενα, πάντας εἰς κακίαν ἑλκύουσα. Οἶδεν ἡ καταλαλιὰ, θυμῷ πληρώσασα τὸν ἄνθρωπον, καὶ φόνον ἐξ αὐτῆς μεταλαμβάνοντα, φονικὸν αὐτὸν κατὰ τοῦ πλη σίον ἐργάζεσθαι.","english":"Endurance produces testing, and testing produces hope, and hope does not disappoint. A crooked heart did not cleave to me. Reasoning thus rightly and walking straight, when the Evil One rose up against my heart and I gave him no place, because he had no room against me, I did not know when he came, since I did not admit him; thus I did not know either when he departed. For wickedness, like a passing shadow, withdrew, working no harm in me. 4. Let us also be taught, then: if ever a difficult or critical matter befalls any of us, and a thought from the Evil One returns, let it not master our ruling principle, but let it pass by, keeping our heart unharmed, so that we too may say: When the evil one departed from me, I did not know. The one who secretly slanders his neighbor—that one I used to expel. Let us learn a good lesson, beloved: not only not to slander, but also not to listen to slander. For slander is a terrible evil, a restless demon, never making a person peaceful. What evil is not from slander? From it enmities spring up, quarrels are formed through it, divisions take their start from it, evil suspicions arising from it provide the causes of countless evils; hatred wells up from it as from a spring; and whatever evils one might reckon, one will find all these pouring forth from slander, drawing everyone into wickedness. Slander knows how to fill a person with rage, and, partaking of murder from it, to make him murderous toward his neighbor.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ὑπομονὴν","severity":"info","text":"Here ὑπομονή means 'endurance' or 'perseverance' in an ascetic sense, not mere passivity; it is the first step in a chain leading to hope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἡγεμονικοῦ","severity":"info","text":"τὸ ἡγεμονικόν is the Stoic 'ruling principle' or 'directive faculty' of the soul, adopted by Christian authors to denote the rational will.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἐκολλήθη μοι καρδία σκαμβή","severity":"info","text":"This phrase echoes Psalm 100 (LXX 101:4): 'A crooked heart did not cleave to me,' the lemma of the homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"καταλαλιά","severity":"info","text":"Slander (καταλαλιά) was a frequent concern in early monastic and homiletic literature, often linked to demonic influence and social discord.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"δʹ","severity":"info","text":"The numeral δʹ (4) marks a new section, shifting from exegesis of the psalm verse to a parenetic application for the congregation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"σκιὰ παρατρέχουσα","severity":"info","text":"The image of wickedness as a 'passing shadow' parallels Chrysostom's frequent use of shadow metaphors for transient evil, e.g., in Hom. in Matt. 6.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Οἶδε καὶ τὴν ψυχὴν ἀγριάνασαν ἀπο στῆσαι τῆς ἀδελφικῆς κοινωνίας, καὶ ἐχθρὸν τὸν πρὸ ὀλίγου φίλον ἄνευ αἰτίας ἀποδεῖξαι. Αὕτη καὶ Μαρίας τῆς ἀδελφῆς Μωϋσέως ἁψαμένη, λεπρῶσαν ἀφ' ἑαυτῆς παρευθὺ ἀπέδειξεν, ὀργὴν δὲ κατ' αὐτῆς καὶ θυμὸν ἐπ ήγαγε παρὰ τοῦ Δεσπότου.\n\nΑὕτη καὶ ὅλους οἴκους ἀνα τρέπει καὶ πόλεις εἰρηνευούσας εἰς πόλεμον ἐξεγείρει. Αὕτη καὶ τῆς καλῆς εἰρήνης τὰ δεσμὰ διαλύει, καὶ τῆς μεγάλης ἀγάπης τὸν σύνδεσμον διαῤῥήσσει. Αὕτη καὶ τῶν ἐντολῶν τοῦ Θεοῦ ἀφιστῶσα παρανομεῖν ἐκδιδάσκει, καὶ τῆς τοῦ Θεοῦ φιλίας ἀποσπῶσα, μακρὰν τῆς ἀλη θείας ἀπάγει. Αὕτη παρὰ τὴν πρώτην καὶ τῆς ἀπωλείας τοῦ πρωτοπλάστου Ἀδὰμ αἰτία γεγένηται, καὶ τῆς ἐν τῷ παραδείσῳ διαίτης, καὶ τῆς ἐπουρανίου τρυφῆς ἀπεστέρησεν. Εἰσελθοῦσα γὰρ εἰς τὸ στόμα τοῦ ὄφεως καὶ ψεῦδος ἐργασαμένη κατὰ τῆς ἀψευδοῦς τοῦ Θεοῦ ἀγαθό τητος, καὶ εἰποῦσα, Τί ὅτι εἶπεν ὁ Θεὸς, Οὐ μὴ φάγησθε ἀπὸ παντὸς ξύλου τοῦ ἐν τῷ παραδείσῳ; παράβασιν ἤγαγε τῆς ἐντολῆς, ἀπὸ τῆς ἀληθείας διαστρέ ψασα τὸν ὑπήκοον· καὶ τὸν συνόμιλον ὄντα τῷ Δεσπότῃ πρὸς ἑαυτὴν ἐπισπασαμένη, ἄρτι ἐχθρὸν διὰ τῆς ἀπάτης κατέστησε, καὶ ἀλλότριον εἰς ἅπαξ τῶν ἀγαθῶν ἀπέδειξε. Φεισώμεθα τοίνυν τῆς καταλαλιᾶς, μακρὰν αὐτῆς γινό μενοι, ἵνα μὴ μάτην ἔχθραν πρὸς τὸν ἑαυτῶν Δεσπότην κτησώμεθα.","english":"It knows also how to turn the soul wild and separate it from brotherly communion, and to make an enemy of a friend of a short time before without cause. This it was that, touching Mary the sister of Moses, immediately showed her leprous from herself, and brought wrath and anger against her from the Master.\n\nThis it is that overturns whole households and stirs up cities at peace into war. This it is that dissolves the bonds of fair peace and breaks the link of great love. This it is that, turning men away from the commandments of God, teaches them to transgress, and, drawing them away from friendship with God, leads them far from the truth. This it is that was the cause of the destruction of the first-formed Adam, and deprived him of his life in paradise and of heavenly delight. For entering into the mouth of the serpent and working a lie against the truthfulness of God’s goodness, and saying, “Why did God say, ‘You shall not eat from any tree in the paradise’?” it brought about transgression of the commandment, turning the obedient one away from the truth; and having drawn to itself him who was a companion of the Master, it straightway made him an enemy through deceit, and once for all showed him alien to the good things. Let us therefore spare ourselves from slander, keeping far from it, so that we may not vainly acquire enmity towards our own Master.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"καταλαλιᾶς","severity":"info","text":"The Greek term καταλαλιά (slander) is the subject of the entire passage; Chrysostom personifies it as a destructive force, linking it to the fall of Adam.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μαρίας τῆς ἀδελφῆς Μωϋσέως","severity":"info","text":"The reference to Mary, sister of Moses, who became leprous after speaking against him, is drawn from Numbers 12:10-15, where Miriam is punished for challenging Moses' authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρωτοπλάστου Ἀδὰμ","severity":"info","text":"The account of Adam's fall and the serpent's deception (Genesis 3:1-6) is retold here, with slander personified as entering the serpent's mouth to deceive Eve.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"λεπρῶσαν","severity":"info","text":"Leprosy in patristic exegesis often symbolizes moral or spiritual impurity; here it is the immediate consequence of slander, reflecting a common trope in Chrysostom's moral teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Αὕτη","severity":"info","text":"The anaphora of Αὕτη (This it is) at the start of successive clauses creates a rhetorical crescendo, emphasizing slander's pervasive destructive power across personal, social, and cosmic levels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Φεισώμεθα τοίνυν τῆς καταλαλιᾶς","severity":"info","text":"Chrysostom's exhortation to avoid slander echoes a common theme in his homilies, reflecting the early Christian emphasis on communal harmony and the dangers of gossip.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Mary the sister of Moses' is ambiguous: it may refer to Miriam from Numbers, but Chrysostom's version (leprous punishment) differs from the biblical account, possibly drawing on Jewish or Christian tradition."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"Παυσώμεθα τῆς καταλαλιᾶς, ἵνα μὴ ἄδικοι κριταὶ τῆς ἀληθείας γινώμεθα, καὶ κατὰ τοῦ νόμου ὡς ψευδεῖς μάρτυρες εὑρεθῶμεν. Ὁ γὰρ καταλαλῶν, φησὶν, ἀδελφοῦ, ἢ κρίνων τὸν ἀδελφὸν, καταλαλεῖ νόμου, καὶ κρίνει νόμον. Εἰ δὲ νόμον κρίνεις, οὐκέτι ποιητὴς νόμου εἶ, ἀλλὰ κριτής. Εἷς δέ ἐστιν ὁ κριτὴς καὶ νομοθέτης, ὁ δυνάμενος σῶσαι καὶ ἀπολέσαι. Βλέπεις, ἀγαπητὲ, πόσον ἔχει βάρος ἡ καταλαλιά; Παυ σώμεθα ταύτης, ἵνα μὴ κρίσιν αὑτοῖς ἐπαγάγωμεν. Ἀπο διώξωμεν ἀφ' ἡμῶν καὶ τοὺς καταλαλεῖν βουλομένους, ἵνα μὴ ἀλλοτρίοις κακοῖς συντιθέμενοι, ἑαυτοῖς ἀπώλειαν προξενήσωμεν· καὶ μὴ ἡδέως ἀκούωμεν τῶν καταλα λούντων, ἵνα μὴ διαβολικῶν ἐνθυμημάτων πληρωθῶμεν. Καὶ γὰρ αὕτη ἡ καταλαλιὰ διαβολικὴ ὀνομάζεται, φυσι κὴν ἐκ τῆς τοῦ γεγεννηκότος δεξαμένη τὴν προσηγορίαν, ὅταν τῇ καταλαλιᾷ σχολάζων δουλεύῃ τῷ διαβόλῳ, τὰ τῆς διαβολῆς ἔργα διαπραττόμενος. Ὁ δὲ τὸν τοιοῦτον μὴ προσιέμενος, ἑαυτὸν μὲν ἐλευθεροῖ τῆς διακένου ταύτης","english":"Let us cease from slander, lest we become unjust judges of the truth and be found false witnesses against the law. For he who slanders a brother, or judges a brother, slanders the law and judges the law. But if you judge the law, you are no longer a maker of the law, but a judge. Yet the judge and lawgiver is one, he who is able to save and to destroy. Do you see, beloved, how great a weight slander bears? Let us cease from it, lest we bring judgment upon ourselves. Let us also drive away from us those who wish to slander, lest by joining in others’ evils we procure destruction for ourselves; and let us not listen with pleasure to those who slander, lest we be filled with devilish thoughts. For this slander is called diabolical, receiving its name naturally from the one who begot it, when one, devoting himself to slander, serves the devil, performing the works of slander. But he who does not admit such a person frees himself from this vain","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Παυσώμεθα τῆς καταλαλιᾶς","severity":"info","text":"Chrysostom exhorts cessation from slander, framing it as a moral and legal transgression that makes one an unjust judge and false witness against the law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"καταλαλιά","severity":"info","text":"The Greek term καταλαλιά (slander) is central; Chrysostom etymologically links it to διάβολος (devil), calling it 'diabolical' and associating it with demonic works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"νόμος","severity":"info","text":"Chrysostom's reference to 'law' (νόμος) likely alludes to Mosaic law or divine law, a common theme in his moral exhortations against slander as a breach of communal and religious order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Βλέπεις, ἀγαπητὲ","severity":"info","text":"The rhetorical question 'Do you see, beloved?' marks a structural shift from argument to direct appeal, a typical homiletic device in Chrysostom's sermons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"διαβολικὴ ὀνομάζεται","severity":"info","text":"Chrysostom's characterization of slander as 'diabolical' influenced later patristic and monastic traditions, where καταλαλιά was treated as a grave sin akin to demonic possession.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῆς τοῦ γεγεννηκότος' could refer to the devil as the begetter of slander, but the exact antecedent is ambiguous; the reading taken follows the English draft's interpretation."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"ἁμαρτίας, τὸν δὲ ἁμαρτάνοντα ἀνατρέπει μὴ ἄδικον ἐπιφέρειν κατὰ τοῦ πλησίον κατηγορίαν· ἐλεύθερον δὲ καὶ τὸν καταλαλούμενον τῆς κατηγορίας ἀπεργάζεται· εἰρήνης δὲ βραβευτὴς καὶ φιλίας καθηγητὴς γίνεται, τὴν τοῦ καταλάλου προαίρεσιν μυσαττόμενος. Μάθωμεν καὶ ἡμεῖς τὸ ἔργον μυσαττόμενοι λέγειν· Τὸν καταλα λοῦντα λάθρα τοῦ πλησίον αὐτοῦ, τοῦτον ἐξεδίωκον. Ἵνα δὲ μάθῃς, ἀγαπητὲ, πῶς ἡ καταλαλιὰ οὐδεμιᾶς ἀληθείας ἐστὶν ἐργάτις, πρόσχες καὶ αὐτῇ τῇ τοῦ ὀνόμα τος προσηγορίᾳ, καὶ τῷ ἐπακολουθοῦντι ῥητῷ τὴν διά κρισιν ποιούμενος. Ἡ μὲν γὰρ καταλαλιὰ κατηγορίας ἐστὶ διδάσκαλος· τὸ δὲ, Λάθρα, τὸ ψευδὲς τοῦ πράγματος καὶ ἀπαῤῥησίαστον ἐπιδείκνυται. Εἰ γὰρ ἀληθὲς, καλὸν τὸ εἰς πρόσωπον ἐλέγχειν, καὶ μετὰ παῤῥησίας εἰρηνο ποιεῖν· εἰ δὲ λάθρα, φέρεις τὴν κατηγορίαν ψευδῆ, κακὴν ὑπόνοιαν κατὰ τοῦ πλησίον ἐργαζόμενος, μηδὲ ἐλέγξαι τὰ ὑπὸ σοῦ προφερόμενα δυνάμενος. Καλὸν οὖν ὡς ψεύστην καὶ λωποδύτην τὸν κατάλαλον ἀποδιώκειν, ἵνα μὴ τὴν εἰρηνεύουσαν ψυχὴν ταράσσοντες, πολεμικὴν αὐτὴν πρὸς τὸν πλησίον διὰ τῆς καταλαλιᾶς ἐργαζώμεθα. Τὸν καταλαλοῦντα οὖν λάθρα τοῦ πλησίον αὐτοῦ, τοῦ τον ἐξεδίωκον. Ὑπερηφάνῳ ὀφθαλμῷ καὶ ἀπλήστῳ καρδίᾳ, τούτῳ οὐ συνήσθιον. Ὅτι δὲ ὑπερηφανία μισητὴ καὶ παρ' αὐτῷ τῷ Θεῷ, ἄκουε τῆς Γραφῆς λεγού σης· Ὁ Θεὸς ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσι χάριν. Καὶ πάλιν ἀλλαχοῦ· Μισητὴ ὑπερηφα νία ἐναντίον. Κυρίου καὶ ἀνθρώπων.","english":"of sin, but to bring an unjust accusation against one's neighbor overturns the sinner, not unjustly; it also frees the slandered person from the accusation; it becomes an arbiter of peace and a teacher of friendship, abhorring the intention of the slanderer. Let us also learn to say, abhorring the deed: \"They used to expel the one who slanders his neighbor in secret.\" And that you may learn, beloved, how slander is a worker of no truth, pay attention to the very designation of the name and to the following phrase, making the distinction. For slander is a teacher of accusation; but the word \"secretly\" reveals the falsehood and lack of frankness of the matter. For if it were true, it is good to reprove to the face and to make peace with frankness; but if you bring the accusation secretly, it is false, working an evil suspicion against your neighbor, being unable even to prove what you allege. It is good, therefore, to drive away the slanderer as a liar and a thief, so that, by not disturbing the peaceful soul, we may not render it warlike toward the neighbor through slander. \"They used to expel the one who slanders his neighbor in secret.\" \"With a haughty eye and an insatiable heart, they did not eat with this one.\" And that pride is hateful even to God Himself, hear the Scripture saying: \"God sets himself against the proud, but to the humble he gives grace.\" And again elsewhere: \"Pride is hateful before the Lord and men.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"καταλαλιά","severity":"info","text":"The Greek term καταλαλιά (slander) is central to Chrysostom's argument. He etymologizes it as a 'teacher of accusation' (κατηγορίας ἐστὶ διδάσκαλος), contrasting it with frank reproof (παρρησία).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ Θεὸς ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσι χάριν","severity":"info","text":"Chrysostom cites a scriptural maxim on pride, likely a paraphrase of Proverbs or Psalms (cf. LXX Ps 17:28; Prov 3:34). The exact source is not identified in the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μισητὴ ὑπερηφανία ἐναντίον Κυρίου καὶ ἀνθρώπων","severity":"info","text":"A second scriptural citation on pride, possibly from Proverbs or Sirach (cf. Sir 10:14). Chrysostom uses it to reinforce the moral condemnation of pride.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν καταλαλοῦντα λάθρα τοῦ πλησίον αὐτοῦ, τοῦτον ἐξεδίωκον","severity":"info","text":"Chrysostom refers to a communal practice of expelling secret slanderers, likely from early monastic or ascetic rules (e.g., Pachomian or Basilian). This reflects a disciplinary tradition in Egyptian and Syrian Christianity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μάθωμεν καὶ ἡμεῖς","severity":"info","text":"Chrysostom shifts from exposition to exhortation with 'Let us also learn,' a common homiletic device. This marks a transition from analysis to moral application, typical of his style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸν καταλα λοῦντα λάθρα","severity":"caution","text":"The Greek text has a line break in 'καταλα λοῦντα' (slandering), likely a scribal or editorial artifact. The sense is clear, but the division may reflect a manuscript line break or a later correction.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural sources for the two citations on pride are not specified; they may be paraphrases or composite references.","The phrase 'τὸν καταλαλοῦντα λάθρα ... τοῦτον ἐξεδίωκον' may refer to a specific historical practice or a general moral principle; the context does not clarify."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"Καὶ, Ἵνα τί ὑπερηφανεύεται γῆ καὶ σποδός; Καὶ πολλαχοῦ εὑρή σεις τὴν ὑπερηφανίαν βδελυκτὴν καὶ πάνυ μεμισημένην. Οὕτως οὖν καὶ ἐνταῦθά φησιν, Ὑπερηφάνῳ ὀφθαλμῷ καὶ ἀπλήστῳ καρδίᾳ, τούτῳ οὐ συνήσθιον· ὡς πάνυ βλαβερωτάτης καὶ ἐπιζημίου τῆς ὑπερηφανίας οὔσης, οὐ μόνον αὐτῷ τῷ ταύτην ἀνειληφότι, ἀλλὰ καὶ τῷ πρὸς ὀλίγον αὐτὴν ὑποκρινομένῳ. Ἐπισυνῆψε δὲ καὶ τὸν ἄπληστον τῇ καρδίᾳ τῷ ὑπερηφάνῳ, ὡς μιᾶς οὔσης τῆς τῶν ἀμφοτέρων προαιρέσεως, τοῦ τε κατὰ τοῦ πλησίον ἐπαιρομένου καὶ τοῦ ὁμοίως κατὰ τοῦ πλησίον ἀπλη στευομένου.\n\nεʹ. Καλὸν οὖν, ἀγαπητοὶ, ἀποθέσθαι ἡμᾶς τὴν ὑπερηφα νίαν, ἀναλαβεῖν δὲ τὴν ταπεινοφροσύνην, ἵνα μὴ ἀκούσω μεν, Ὁ ὑψῶν ἑαυτὸν, ταπεινωθήσεται, ἀλλ' ἀκούσω μεν, Ὁ ταπεινῶν ἑαυτὸν, ὑψωθήσεται· ἀρκεσθῆναι δὲ καὶ τῇ συμμέτρῳ αὐταρκείᾳ, καὶ μὴ τῇ ἀπληστίᾳ τῆς καρδίας ἐκκλῖναι τῆς δικαιοσύνης, ἵνα μὴ ἀκούσωμεν· Διὰ τὸ πλῆθος τῆς ἀδικίας σου ἀνεκαλύφθη τὰ ὀπίσθιά σου, τοῦ παραδειγματισθῆναι τὰς πτέρνας σου. Ἀποφύγωμεν οὖν καὶ τὴν δίαιταν τῶν ὑπερηφά νων καὶ τῶν ἀπλήστων τῇ καρδίᾳ, ἵνα μὴ τῇ συνηθείᾳ τῆς πρὸς αὐτοὺς κοινωνίας μιμηταὶ τῆς κακίας αὐτῶν γενώμεθα. Ἀσκῶμεν οὖν τὸ πράττειν καὶ λέγειν· Ὑπερηφάνῳ ὀφθαλμῷ καὶ ἀπλήστῳ καρδίᾳ, τούτῳ οὐ συνήσθιον. Καὶ ταῦτα ὡς ἐκ προσώπου τοῦ δικαίου λέγεται· πάλιν δὲ ὡς ἐκ προσώπου τοῦ Θεοῦ τὸ Πνεῦμα τὸ ἅγιον τὴν ἀπόκρισιν ποιούμενόν φησιν· Οἱ ὀφθαλμοί μου ἐπὶ τοὺς πιστοὺς τῆς γῆς, τοῦ συγ καθῆσθαι αὐτοὺς μετ' ἐμοῦ. Ἀληθῶς γὰρ οἱ ὀφθαλμοὶ τοῦ Θεοῦ ἐπὶ τοὺς πιστούς εἰσι, προσέχοντες αὐτοῖς, ἵνα μὴ ἔξω γένωνται τῆς ἀληθείας.","english":"And, \"Why does earth and ash become haughty?\" And in many places you will find pride abominable and utterly detested. So then, here too it says, \"With a proud eye and an insatiable heart, I did not eat with this one,\" since pride is a most harmful and injurious thing, not only for the one who has taken it up, but also for the one who feigns it for a short time. And he has joined the insatiable in heart to the proud, since the disposition of both is one, both of the one who exalts himself against his neighbor and of the one who is similarly insatiable against his neighbor.\n\n5. It is good, therefore, beloved, for us to put aside pride and to take up humility, so that we may not hear, \"He who exalts himself will be humbled,\" but that we may hear, \"He who humbles himself will be exalted.\" And to be content with moderate sufficiency, and not to deviate from righteousness through the insatiability of the heart, so that we may not hear, \"Because of the multitude of your injustice, your back parts were uncovered, your heels were exposed to shame.\" Let us therefore flee both the lifestyle of the proud and of those insatiable in heart, so that through the habit of association with them we do not become imitators of their wickedness. Let us therefore practice doing and saying, \"With a proud eye and an insatiable heart, I did not eat with this one.\" And these things are said as from the person of the righteous man; and again, as from the person of God, the Holy Spirit, making the response, says, \"My eyes are upon the faithful of the earth, that they may sit together with me.\" For truly the eyes of God are upon the faithful, watching over them, so that they may not fall outside the truth.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ ὑψῶν ἑαυτὸν, ταπεινωθήσεται","severity":"info","text":"Chrysostom cites a proverbial saying, 'He who exalts himself will be humbled,' echoing biblical wisdom (cf. Prov 29:23 LXX).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Διὰ τὸ πλῆθος τῆς ἀδικίας σου ἀνεκαλύφθη τὰ ὀπίσθιά σου","severity":"info","text":"This graphic phrase likely alludes to a scriptural passage (cf. Ps 48:14 LXX or similar), used here to shame the insatiable.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οἱ ὀφθαλμοί μου ἐπὶ τοὺς πιστοὺς τῆς γῆς","severity":"info","text":"Chrysostom attributes this saying to the Holy Spirit speaking as from God; it may be a free citation of Ps 33:18 LXX or a similar verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εʹ.","severity":"info","text":"The Greek numeral εʹ marks a new section (section 5), where Chrysostom shifts from exegesis to moral exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὑπερηφανία","severity":"info","text":"The Greek term for 'pride' or 'haughtiness' is a key vice in Chrysostom's moral teaching, here linked with insatiability (ἀπληστία).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ὑπερηφάνῳ ὀφθαλμῷ καὶ ἀπλήστῳ καρδίᾳ, τούτῳ οὐ συνήσθιον","severity":"info","text":"This refrain, repeated from earlier in the homily, reflects a communal discipline of shunning the proud and insatiable, possibly from monastic or early Christian practice.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural sources for the proverbs and citations are not identified by Chrysostom; the reading assumes they are biblical allusions."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"Εἰ δὲ βούλει μαθεῖν ὡς ἀληθές ἐστι τὸ εἰρημένον, κατανόησον τοὺς μακαρίους ἀποστόλους, καὶ βλέπε τούτους πιστοὺς ὄντας τῆς γῆς, τὸ καὶ διὰ τῆς αὐτῶν πίστεως ὅλην τὴν οἰκουμένην πεπληρῶσθαι τὸ κήρυγμα τῆς σωτηρίας. Εἰς πᾶσαν γὰρ τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν, καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν. Καὶ γὰρ πᾶσα ἡ οἰκουμένη τῆς αὐτῶν πίστεως μεταλαβοῦσα πεπλήρωται, ἀκένωτον ἔχουσα τὸν πλοῦτον τῆς εὐσεβείας. Οὗτοι οὖν οἱ πιστοὶ συγκαθέζονται τῷ Δεσπότῃ, ἀκούοντες· Ὑμεῖς δέ οἱ δώδεκα καθίσεσθε ἐπὶ δώδεκα θρόνοις κρίνοντες τὰς δώδεκα φυλὰς τοῦ\n\nἸσραήλ. Οἱ ὀφθαλμοί μου ἐπὶ τοὺς πιστοὺς τῆς γῆς, τοῦ συγκαθῆσθαι αὐτοὺς μετ' ἐμοῦ.\n\nὪ τοῦ θαύματος! Οἱ πήλινοι καθέζονται, καὶ οἱ ἀσώματοι παραστήκουσιν. Ἀλλ' οὐ τοὺς ἀγγέλους τοῦ Θεοῦ ἐξουθενῶ· μὴ γένοιτο· ἀλλὰ τὴν φιλανθρωπίαν τοῦ Θεοῦ κηρύττω, δι' ἣν ἐτίμησε τὴν ἀνθρωπίνην φύσιν. Εἰ δὲ οἱ ἅγιοι ἀπόστολοι καθίσονται κριταὶ γενόμενοι τῶν ἀπίστων, ἐπάναγκες καὶ τοὺς τῶν ἀποστόλων τὴν πίστιν ἐσχηκότας καὶ ὁμοίως αὐτοῖς πεπιστευκότας, καὶ αὐτοὺς συγκαθεσθῆναι τοῖς ἀποστόλοις, κριτὰς ἐσομένους τῶν μὴ παραδεξαμένων τὴν πίστιν, μηδὲ ὁμολογησάντων τὸν σωτήριον λόγον. Τάχα γὰρ, ἵνα οὕτως εἴπω, ἔσονται δώδεκα ἔθνη πιστὰ, τὰ ὑπὸ τῶν ἀποστόλων κατηχηθέντα, ἅτινα κρινεῖ σὺν τοῖς ἀποστόλοις τὰς δώδεκα φυλὰς τοῦ Ἰσραὴλ, τὰς μηδὲ τῷ ἀποστολικῷ πεισθείσας κηρύγματι, μηδὲ τῷ Δεσποτικῷ πεπιστευκυίας θελήματι, ὥστε καὶ αὐτὰς τῇ πίστει συναχθείσας ἀκοῦσαι· Οἱ ὀφθαλμοί μου ἐπὶ τοὺς πιστοὺς τῆς γῆς, τοῦ συγκαθῆσθαι αὐτοὺς μετ' ἐμοῖ.","english":"If you wish to learn that what has been said is true, consider the blessed apostles, and see that these, being faithful of the earth, have filled the whole world with the proclamation of salvation through their faith. For their voice went out into every land, and their words to the ends of the earth. Indeed, the whole world, having partaken of their faith, has been filled, possessing the inexhaustible wealth of piety. These faithful, then, sit together with the Master, hearing: \"You, the twelve, shall sit upon twelve thrones, judging the twelve tribes of Israel. My eyes are upon the faithful of the earth, that they may sit together with me.\"\n\nO wonder! The clay ones sit, and the bodiless ones stand by. But I do not disparage the angels of God—far from it—rather, I proclaim the love of God for humanity, through which He honored the human nature. If the holy apostles sit, having become judges of the unbelievers, it is necessary that those who have had the faith of the apostles and have believed as they did also sit together with the apostles, being judges of those who have not accepted the faith nor confessed the saving word. For perhaps, so to speak, there will be twelve faithful nations, those catechized by the apostles, which will judge together with the apostles the twelve tribes of Israel, those not persuaded by the apostolic proclamation nor believing in the Master's will, so that they too, gathered together in faith, may hear: \"My eyes are upon the faithful of the earth, that they may sit together with me.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οἱ ὀφθαλμοί μου ἐπὶ τοὺς πιστοὺς τῆς γῆς","severity":"info","text":"Chrysostom quotes a logion not found in the canonical New Testament, likely from an apocryphal or liturgical tradition, where Christ addresses the apostles and the faithful of the earth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πήλινοι","severity":"info","text":"The term 'clay ones' (πήλινοι) contrasts human materiality with angelic incorporeality, a common patristic trope emphasizing the incarnation and God's honor of human nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms the climax of Chrysostom's exegesis, moving from a citation of the logion to an extended typological interpretation of the twelve apostles judging the twelve tribes, then expanding to include all faithful.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"δώδεκα ἔθνη πιστὰ","severity":"info","text":"Chrysostom's notion of 'twelve faithful nations' catechized by the apostles reflects a post-apostolic ecclesiology that universalizes the apostolic mission beyond Israel, a theme influential in later Christian historiography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text contains a grammatical inconsistency: the final clause 'ὥστε καὶ αὐτὰς τῇ πίστει συναχθείσας ἀκοῦσαι' lacks a main verb, possibly due to scribal error or anacoluthon in Chrysostom's oral style.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the logion 'My eyes are upon the faithful of the earth' is uncertain; it may be a free paraphrase of a lost apocryphon or a liturgical formula.","The identity of the 'twelve faithful nations' is left vague; Chrysostom does not specify which nations he means."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Ἔπειτα ἴδωμεν τὰ ἑξῆς. Τί φησι; Πορευόμενος ἐν ὁδῷ ἀμώμῳ, οὗτός μοι ἐλειτούργει. Οὐ κατῴκει ἐν μέσῳ τῆς οἰκίας μου ποιῶν ὑπερηφανίαν· ὁ λαλῶν ἄδικα οὐ κατεύθυνεν ἐνώπιον τῶν ὀφθαλμῶν μου. Πρὸς τὴν καύχησιν τοῦ δικαίου καὶ ὁ Θεὸς ὁμοίως ἀντ-αποκρίνεται, καὶ παρατίθησιν, ὡς τοιούτους εἶναι δεῖ τοὺς τῇ πίστει διεληλυθότας. Φησὶ, Πορευόμενος ἐν ὁδῷ ἀμώμῳ, οὗτός μοι ἐλειτούργει.\n\nΤοιούτους γὰρ ἐγὼ ἐκλέγομαι λειτουργοὺς, τοὺς πορευομένους ἐν ὁδῷ ἀμώμῳ, καὶ μήτε δεξιὰ ἐκκλίνοντας, μήτε ἀριστερὰ, μήτε διασφαλλομένους τὰ περὶ τὴν ὁδὸν τῆς δικαιοσύνης καὶ τῆς ἀληθείας. Μακάριοι γὰρ οἱ ἄμωμοι ἐν ὁδῷ, οἱ πορευόμενοι ἐν νόμῳ Κυρίου. Πρὸς οὖν τὴν εἰρημένην φωνὴν ὑπὸ τοῦ προφήτου, τὴν, Ψαλῶ, καὶ συνήσω ἐν ὁδῷ ἀμώμῳ, ἐνταῦθα λέγει· Πορευόμενος ἐν ὁδῷ ἀμώμῳ, οὗτός μοι ἐλειτούργει. Καὶ πάλιν, ὥς φησι, Διεπορευόμην ἐν ἀκακίᾳ καρδίας μου, ἐν μέσῳ τοῦ οἴκου μου· καὶ, Ὑπερηφάνῳ ὀφθαλμῷ καὶ ἀπλήστῳ καρδίᾳ, τούτῳ οὐ συνήσθιον· ἀνταποκρίνεται λέγων· Οὐ κατῴκει ἐν μέσῳ τῆς οἰκίας μου ποιῶν ὑπερηφανίαν, ἀλλὰ καὶ, Λαλῶν, φησὶν, ἄδικα οὐ κατεύθυνεν ἐνώπιον τῶν ὀφθαλμῶν μου. Ὡς γὰρ ἐκεῖ φησι, Τὸν καταλαλοῦντα λάθρᾳ τοῦ πλησίον αὐτοῦ, τοῦτον ἐξεδίωκον· οὕτως ἐνταῦθα, Λαλῶν ἄδικα οὐ κατεύθυνεν ἐνώπιον τῶν ὀφθαλμῶν μου. Εἶτα ὅρα τί φησιν· Εἰς τὰς πρωΐας ἀπέκτεινον πάντας τοὺς ἁμαρτωλοὺς τῆς γῆς, τοῦ ἐξολοθρεῦσαι ἐκ πόλεως Κυρίου πάντας τοὺς ἐργαζομένους τὴν ἀνομίαν.","english":"Then let us examine what follows. What does he say? \"Walking in a blameless path, this one served me.\" He did not dwell in the midst of my house practicing arrogance; the one speaking unjust things did not direct himself before my eyes. To the boast of the righteous man, God likewise responds, and sets forth how those who have passed through faith ought to be. He says, \"Walking in a blameless path, this one served me.\"\n\nFor I choose such as these as ministers, those who walk in a blameless path, and neither deviate to the right nor to the left, nor go astray concerning the path of righteousness and truth. For blessed are those who are blameless in path, who walk in the law of the Lord. So, in response to the utterance made by the prophet, the one saying, \"I will sing and understand in a blameless path,\" here he says, \"Walking in a blameless path, this one served me.\" And again, as he says, \"I passed through in the innocence of my heart, in the midst of my house\"; and, \"With an arrogant eye and an insatiable heart, I did not eat with this one,\" he responds by saying, \"He did not dwell in the midst of my house practicing arrogance,\" but also, \"Speaking,\" he says, \"unjust things, he did not direct himself before my eyes.\" For just as there he says, \"The one slandering his neighbor in secret, this one I drove out,\" so here, \"Speaking unjust things, he did not direct himself before my eyes.\" Then see what he says: \"In the mornings I killed all the sinners of the earth, to destroy from the city of the Lord all those working lawlessness.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Πορευόμενος ἐν ὁδῷ ἀμώμῳ","severity":"info","text":"Chrysostom frames the passage as a divine response (ἀνταποκρίνεται) to the righteous man's boast, creating a dialogic structure between the psalmist and God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"λειτουργός","severity":"info","text":"λειτουργός (minister) here denotes a servant or functionary in a sacred context, not a liturgical office; Chrysostom uses it to describe those chosen for blameless service.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μακάριοι γὰρ οἱ ἄμωμοι ἐν ὁδῷ","severity":"info","text":"The phrase echoes Psalm 119:1 (LXX: Μακάριοι οἱ ἄμωμοι ἐν ὁδῷ), linking the blameless path to walking in the law of the Lord.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Διεπορευόμην ἐν ἀκακίᾳ καρδίας μου","severity":"info","text":"Chrysostom draws a parallel between the current verse and an earlier passage (likely from the same psalm) where the speaker claims to pass through in innocence, reinforcing the theme of moral integrity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Εἰς τὰς πρωΐας ἀπέκτεινον πάντας τοὺς ἁμαρτωλοὺς","severity":"info","text":"The phrase 'in the mornings I killed all the sinners' reflects a hyperbolic or allegorical interpretation of divine judgment, common in patristic exegesis of the Psalms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Εἰς τὰς πρωΐας ἀπέκτεινον πάντας τοὺς ἁμαρτωλοὺς τῆς γῆς","severity":"caution","text":"The Greek text here may be corrupt or mispointed; the phrase 'in the mornings' (πρωΐας) is unusual and could reflect a scribal error or a variant reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Εἰς τὰς πρωΐας' is ambiguous: it may mean 'in the mornings' or could be a corruption of a different temporal or modal expression. The reading taken follows the English draft."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"Ἐνταῦθα λοιπὸν αἰνίττεται τὰ περὶ τοῦ μέλλοντος αἰῶνος. Ἐπειδὴ γὰρ νύξ ἐστιν ὁ παρὼν αἰὼν, ἡμέρα δὲ ὁ μέλλων, ὥς φησιν ὁ σοφώτατος Παῦλος, Ἡ νὺξ προέκοψεν; ἡ δὲ ἡμέρα ἤγγικε· πρωΐαν ὀνομάζει τὴν ἀνατολὴν τοῦ ἀϊδίου φωτὸς, οὗ μέλλουσιν οἱ δίκαιοι ἀπολαύειν. Εἰς ταύτην οὖν τὴν πρωΐαν ἀποκτενεῖ τοὺς ἁμαρτωλοὺς, ἀποστέλλων αὐτοὺς εἰς τὸ πῦρ τὸ αἰώνιον. Οὗτος γὰρ καὶ ὁ τῶν ἁμαρτωλῶν θάνατος, ὥς φησι καὶ αὐτὸς ὁ Σωτήρ· Φοβήθητε δὲ μᾶλλον τὸν δυνάμενον ἀποκτεῖναι καὶ ψυχὴν καὶ σῶμα ἐν γεέννῃ. Εἰς τὰς πρωΐας οὖν ἀπέκτεινον πάντας τοὺς ἁμαρτωλοὺς τῆς γῆς, τοῦ ἐξολοθρεῦσαι ἐκ πόλεως Κυρίου πάντας, τουτέστι, τῆς ἄνω Ἱερουσαλὴμ, τοὺς ἐργαζομένους τὴν ἀνομίαν. Εἰς ἐκείνην γὰρ μόνον οἱ δίκαιοι ἀναπαύονται, ἀπολαύοντες τῆς αἰωνίου βασιλείας, ἧς γένοιτο καὶ ἡμᾶς καὶ ὑμᾶς πάντας ἀπολαῦσαι εὐαρεστήσαντας αὐτῷ, ὁσίως πολιτευσαμένους ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν· ᾧ ἡ δόξα καὶ τὸ κράτος, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"Here then he hints at matters concerning the future age. For since the present age is night, and the future age is day, as the most wise Paul says, \"Has the night advanced? The day has drawn near.\" He calls \"morning\" the rising of the eternal light, which the righteous are to enjoy. So in this morning he will slay the sinners, sending them into the eternal fire. For this is the death of sinners, as the Savior himself says: \"Fear rather the one who can kill both soul and body in Gehenna.\" So in the mornings they slew all the sinners of the earth, to destroy from the city of the Lord—that is, from the upper Jerusalem—all those who work lawlessness. For in that city only the righteous rest, enjoying the eternal kingdom, of which may it be granted that both we and you all enjoy, having pleased him, having lived piously in Christ Jesus our Lord; to whom is the glory and the power, unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ σοφώτατος Παῦλος","severity":"info","text":"Chrysostom attributes the phrase 'Has the night advanced? The day has drawn near' to Paul, but it is not a direct quotation from the canonical Pauline epistles; it may be a paraphrase or apocryphal saying.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Φοβήθητε δὲ μᾶλλον τὸν δυνάμενον ἀποκτεῖναι καὶ ψυχὴν καὶ σῶμα ἐν γεέννῃ","severity":"info","text":"The saying attributed to 'the Savior himself' is not found in the canonical Gospels; it may derive from an apocryphal tradition or oral teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῆς ἄνω Ἱερουσαλὴμ","severity":"info","text":"The 'upper Jerusalem' refers to the heavenly Jerusalem, a common eschatological concept in early Christian literature, distinct from the earthly city.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πρωΐαν","severity":"info","text":"Chrysostom interprets 'morning' (πρωΐα) as the dawn of the eternal light, an allegorical reading of the Psalm's temporal imagery for the eschaton.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐνταῦθα λοιπὸν αἰνίττεται","severity":"info","text":"This passage concludes the commentary with an eschatological turn, shifting from moral exhortation to the final judgment and eternal reward.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Εἰς τὰς πρωΐας οὖν ἀπέκτεινον","severity":"caution","text":"The shift from future to past tense ('they slew') is grammatically jarring; possibly a textual corruption or a rhetorical generalization about divine action.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Pauline and dominical sayings is unclear; they may be paraphrases or from non-canonical traditions.","The sudden past tense 'ἀπέκτεινον' (they slew) is ambiguous—possibly a scribal error or a generic statement."],"confidence":"high","notes":[]}]}