{"slug":"khazarzar-john-chrysostom-in-psalmum-50","id":"greek:khazarzar:khazarzar-john-chrysostom-in-psalmum-50","title":"In Psalmum 50","title_source":"In Psalmum 50","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":"2026-11-15T06:42:18Z","cost_usd":0.004424},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-in-psalmum-50","work_id":"khazarzar-john-chrysostom-in-psalmum-50","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%2050.pdf"},"stats":{"passages":7,"english_words":1899,"coptic_letters":0,"source_letters":7246,"commentary_units":42,"commentary_kinds":8,"derived_notes":0,"ambiguities":9,"work_notes":5,"external_links":0,"timeline":4},"summary":{"work":"khazarzar-john-chrysostom-in-psalmum-50","abstract":"John Chrysostom's homily on Psalm 50 (LXX) is a commentary likely composed during his Antiochene period (c. 386–397). It belongs to his series on the Penitential Psalms and focuses on repentance, divine mercy, and the example of David. The text adapts Psalm 50:1-2 to emphasize forgiveness, includes a non-canonical prayer attributed to David, and contrasts David's heroic deeds with his humility. Key concepts include μετάνοια (repentance) and παρρησία (boldness). Transmitted through Byzantine monastic catenae and excerpted in the Philokalia, the homily's Greek text lacks a critical edition, and the English translation may reflect theological interpretation.","historical_context":"The homily was likely delivered in Antioch between 386 and 397, during Chrysostom's presbyterate. Antioch was a major center of Antiochene exegesis, emphasizing literal and historical interpretation. The community was Greek-speaking Christian, engaged in liturgical and penitential practices. The genre is a commentary-homily, part of a series on the Penitential Psalms (Psalms 6, 31, 37, 50, 101, 129, 143 LXX). Transmission occurred through Byzantine monastic catenae, where excerpts were compiled for spiritual reading, and later through the Philokalia (18th c.), which selected passages on repentance and the Jesus Prayer. No critical edition or manuscript sigla exist; the text may be an epitome. The source edition (khazarzar) is a digital compilation without stated editorial principles, so stemmatic reliability is unverifiable.","significance":"This homily illustrates Chrysostom's pastoral theology of repentance and grace, encapsulated in the aphorism 'What sin has aged, grace has renewed.' Its inclusion in the Philokalia shows its influence on Eastern Orthodox ascetic and liturgical tradition, particularly regarding the Jesus Prayer. The work also exemplifies Antiochene exegesis, blending literal interpretation with moral exhortation.","timeline":[{"date":"c. 386–397","event":"Chrysostom delivers homilies on the Psalms in Antioch."},{"date":"5th–8th c.","event":"Homily transmitted in Byzantine monastic catenae on the Psalms."},{"date":"18th c.","event":"Excerpts included in the Philokalia, compiled by Nicodemus of the Holy Mountain and Macarius of Corinth."},{"date":"20th–21st c.","event":"Digital compilation by khazarzar, without critical edition or manuscript basis."}],"relations":[{"work":"Homilies on the Penitential Psalms","relation":"Part of Chrysostom's series on Psalms 6, 31, 37, 50, 101, 129, 143 LXX.","key":"","label":null,"url":null},{"work":"Philokalia","relation":"Excerpted for teachings on repentance and the Jesus Prayer.","key":"","label":null,"url":null},{"work":"Septuagint (LXX)","relation":"Psalm 50 (LXX) corresponds to MT Psalm 51; Chrysostom adapts the text.","key":"","label":null,"url":null},{"work":"1 Samuel 17","relation":"References David's killing of Goliath and the lion as heroic deeds.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The date is uncertain; the homily is generally assigned to Chrysostom's Antiochene period (c. 386–397) but no specific year is known.","The Greek text lacks a critical edition; the khazarzar source does not state its manuscript basis, so stemmatic reliability is unverifiable.","It is unclear whether the transmitted text represents the full homily or a later epitome; scribal variants cannot be assessed.","The English translation may reflect the translator's theological interpretation, especially for terms like μετάνοια and ἐξομολόγησις."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.00047,"generated":"2026-11-15T06:42:18Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/In%20Psalmum%2050.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-in-psalmum-50","status":"pass","blocking":[],"warnings":[],"stats":{"passages":7,"translated":7,"commentary_passages":7,"commentary_units":42,"english_words":1899,"source_letters":7246,"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 compilation of patristic texts; its editorial principles and manuscript basis are not stated, so the user cannot verify the Greek text's stemmatic reliability.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Chrysostom's homilies on the Psalms are generally dated to his Antiochene period (c. 386–397). Psalm 50 (LXX) corresponds to MT Psalm 51; the commentary likely belongs to his series on the Penitential Psalms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This homily was transmitted within the Byzantine monastic tradition as part of the catenae on the Psalms, and later excerpted in the Philokalia for its teaching on repentance and the Jesus Prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft may reflect the translator's theological interpretation rather than Chrysostom's original argument; the user should compare with the Greek for terms like μετάνοια (repentance) and ἐξομολόγησις (confession).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"external","lemma":"","severity":"info","text":"No critical edition or manuscript sigla are provided; the user cannot determine whether the text represents the full homily or a later epitome, nor assess scribal variants.","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: 7 narrative."},{"kind":"source","severity":"info","text":"Source edition: khazarzar — Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer"}],"derived_structure":{"narrative":7},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΤΟΥ ΑΥΤΟΥ Εἰς τὸν Δαυῒδ τὸν βασιλέα, καὶ Παῦλον τὸν ἀπόστολον, περὶ μετανοίας· καὶ εἰς διάφορα ῥήματα τοῦ ψαλτῆρος εἰς τὸ τοῦ Χριστοῦ τέλος ἐσχηκότα· καὶ περὶ τοῦ μὴ ἀπογινώσκειν ἡμᾶς τῆς σωτηρίας ἑαυτῶν.\n\nἈρτίως ἠκούσατε τοῦ ὑμνογράφου Δαυῒδ βοῶντος· Ἐλέησόν με, ὁ Θεὸς, κατὰ τὸ μέγα ἔλεός σου, καὶ κατὰ τὸ πλῆθος τῶν οἰκτιρμῶν σου ἐξάλειψον τὸ ἀνόμημά μου. Καὶ πάλιν, Καρδίαν καθαρὰν κτίσον ἐν ἐμοὶ, ὁ Θεὸς, καὶ πνεῦμα εὐθὲς ἐγκαίνισον ἐν τοῖς ἐγκάτοις μου, ὁ Δαυῒδ βοᾷ. Καὶ τίνος ἕνεκεν ὁ προφήτης λέγει, Ἐλέησόν με, ὁ Θεὸς, κατὰ τὸ μέγα ἔλεός σου; Ἐπειδὴ ὅπου ἔλεος, ἀνεξέταστος σωτη ρία· ὅπου ἔλεος, δικαστήριον οὐ καθέζεται· ὅπου ἔλεος, εὐθῦναι οὐκ ἀπαιτοῦνται. Ἅπαξ ἐλεηθῆναι ζητῶ, ἀπάλλαξόν με τῆς ἀσθενείας. Καὶ διὰ τί βοᾷ ὁ Δαυῒδ, Καρδίαν καθαρὰν κτίσον ἐν ἐμοὶ, ὁ Θεός;\n\nὉ μετὰ πλῆθος κατορθωμάτων, ὁ μετὰ τρόπαια το σαῦτα, ὁ τὸν Γολιὰθ ἀποκτείνας, καὶ τὸν λέοντα πνίξας, ὁ καὶ τηλικαύτην παῤῥησίαν ἔχων Πνεύματος ἁγίου, λέγει· Ἐλέησόν με, ὁ Θεὸς, κατὰ τὸ μέγα ἔλεός σου, καὶ κατὰ τὸ πλῆθος τῶν οἰκτιρμῶν σου ἐξάλειψον τὸ ἀνόμημά μου. Ἄνθρωπόν με ὄντα γεωργὸν, βασιλέα ἐποίησας· βασιλέα γενόμενον, προ φήτην κατέστησας· ἐν τῷ πολέμῳ νικῆσαί με ἐποίη σας, τὸν Γολιὰθ καταβαλόντα οὐ φύσει σώματος, ἀλλὰ δυνάμει πίστεως· πορφυρίδα περιέβαλές με· ἄλλον ἐξέβαλες, καὶ ἐμὲ ἐπεισήγαγες· πλοῦτόν μοι δέδωκας. Ὅπως ἂν δικασθῇς ἐν τοῖς λόγοις σου, καὶ νική σῃς ἐν τῷ κρίνεσθαί σε. Ἃ ἐπαλαίωσεν ἡ ἁμαρτία, ἐνεκαίνισεν ἡ χάρις. Καὶ τί δῷς, ὦ προφῆτα;","english":"Of the Same: On King David and the Apostle Paul, concerning repentance; and on various sayings of the Psalter that have reference to the end of Christ; and on our not despairing of our own salvation.\n\nYou have just heard the hymnographer David crying out: \"Have mercy on me, O God, according to your great mercy, and according to the abundance of your compassions blot out my transgression.\" And again: \"Create a clean heart in me, O God, and renew a right spirit in my inward parts,\" David cries. And why does the prophet say, \"Have mercy on me, O God, according to your great mercy\"? Because where there is mercy, there is salvation without examination; where there is mercy, a court does not sit; where there is mercy, accounts are not demanded. I seek to be pitied once, deliver me from weakness. And why does David cry out, \"Create a clean heart in me, O God\"?\n\nHe who after a multitude of achievements, after so many trophies, who killed Goliath and strangled the lion, who also had such great boldness of the Holy Spirit, says: \"Have mercy on me, O God, according to your great mercy, and according to the abundance of your compassions blot out my transgression.\" You made me, a farmer, a king; having become king, you appointed me a prophet; in war you made me victorious, casting down Goliath not by physical nature but by the power of faith; you clothed me in purple; you cast out another and brought me in; you gave me wealth. However you may be judged in your words, and you prevail in being judged. What sin has aged, grace has renewed. And what do you give, O prophet?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΤΟΥ ΑΥΤΟΥ Εἰς τὸν Δαυῒδ τὸν βασιλέα, καὶ Παῦλον τὸν ἀπόστολον, περὶ μετανοίας· καὶ εἰς διάφορα ῥήματα τοῦ ψαλτῆρος εἰς τὸ τοῦ Χριστοῦ τέλος ἐσχηκότα· καὶ περὶ τ","severity":"info","text":"The opening title announces three themes: David and Paul on repentance, psalm verses pointing to Christ's end, and not despairing of salvation. This frames the homily as a composite exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐλέησόν με, ὁ Θεὸς, κατὰ τὸ μέγα ἔλεός σου, καὶ κατὰ τὸ πλῆθος τῶν οἰκτιρμῶν σου ἐξάλειψον τὸ ἀνόμημά μου.","severity":"info","text":"A paraphrase of Psalm 50 (LXX 50:1-2), though the exact wording differs from the standard Septuagint text. Chrysostom adapts the verse to emphasize mercy and forgiveness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καρδίαν καθαρὰν κτίσον ἐν ἐμοὶ, ὁ Θεὸς, καὶ πνεῦμα εὐθὲς ἐγκαίνισον ἐν τοῖς ἐγκάτοις μου","severity":"info","text":"A non-canonical petition attributed to David, not found verbatim in the Psalter. It echoes themes of inner renewal common in patristic prayer language.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν Γολιὰθ ἀποκτείνας, καὶ τὸν λέοντα πνίξας","severity":"info","text":"Chrysostom references David's killing of Goliath (1 Sam 17) and the lion (1 Sam 17:34-35 LXX) as heroic deeds, using them to contrast David's humility in seeking mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παῤῥησίαν","severity":"info","text":"παῤῥησίαν (parrhēsian) means 'freedom of speech' or 'boldness,' here denoting David's intimate access to the Holy Spirit. It is a key concept in Chrysostom's moral theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἃ ἐπαλαίωσεν ἡ ἁμαρτία, ἐνεκαίνισεν ἡ χάρις.","severity":"info","text":"This aphorism—'What sin has aged, grace has renewed'—summarizes Chrysostom's theology of repentance and grace, frequently cited in later ascetic and liturgical texts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact psalm verse quoted is not verbatim from the LXX; Chrysostom may be paraphrasing or citing a variant liturgical text. The identity of the 'other' cast out (ἄλλον ἐξέβαλες) is unclear—possibly Saul or a rival."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Διδάξω ἀνόμους τὰς ὁδούς σου, καὶ ἀσεβεῖς ἐπὶ σὲ ἐπιστρέψουσιν. Ἀφεὶς εἰπεῖν τὴν βασιλείαν, λέγει τὴν προφητείαν. Οὕτω με ἐτίμησας, τὸν Υἱόν σου ἀπεκάλυψάς μοι καὶ ἐμοὶ γνώριμον ἐποίησας.\n\nἜμαθον ὅτι Υἱὸν ἔχεις ἀνθρωπογενῆ. Ἔγνων ὅτι σύνθρονον ἔχεις. Εὐηγγελισάμην τῇ οἰκουμένῃ τὸν σταυρὸν, τὸν τάφον, τὴν κατάβασιν, τὴν ἀνάστασιν. Εἶπον αὐτοῦ τὸ δικαστήριον· εἶπον τὴν σωτηρίαν τῶν ἐθνῶν· εἶπον τῶν ἀποστόλων τὴν ἐκλογὴν, εἶπον τῶν Ἰουδαίων τὴν ἐκβολὴν, εἶπον τῆς Ἐκκλησίας τὴν κλῆσιν· εἶπον τῶν παρθένων τὸν χορὸν, εἶπον τὴν ἐκ δεξιῶν καθέδραν. Ἰδοὺ γὰρ τὰ ἄδηλα καὶ τὰ κρύφια τῆς σοφίας σου ἐδήλωσάς μοι. Καὶ ποῦ ταῦτα ἐδήλωσε; Ἄκου σον αὐτοῦ τοῦ προφήτου λέγοντος τὴν ἐξ οὐρανοῦ κατάβασιν αὐτοῦ· Καὶ καταβήσεται ὡς ὑετὸς ἐπὶ πόκον. Ἐπειδὴ παραγενόμενος ὁ Υἱὸς τοῦ Θεοῦ οὐκ ἦλθε σείων τὴν οἰκουμένην, οὐδὲ ἀστραπὰς ἀφεὶς, οὐδὲ κεραυνοὺς ἐκπέμπων, οὐδὲ γυμνῇ τῇ θεότητι. Εἰ γὰρ γυμνὴν παρεῖχε τὴν θεότητα, οὐκ ἂν τὰ ὄρη ἤνεγκαν· ἥλιος ἂν ἐσβέσθη. Εἰ γυμνὴν τὴν οὐσίαν ὑπέδειξεν, ἡ σελήνη ἂν ἠφανίσθη, ἡ γῆ ἂν ἀπώλετο, ἡ φύσις ἡμῶν πάντων ἐμαραίνετο. Διὰ τοῦτο ἠρέμα καὶ ἀψοφητὶ ἐρχόμενος, οὐδενὸς ἐπισταμένου, ἀλλὰ ἠρέμα ἦλθε, καὶ μήτραν παρθενικὴν ᾤκησεν. Ὢ καινῶν καὶ παραδόξων πραγμάτων! Ὁ λίθος τήκεται, καὶ μήτρα οὐ τήκεται. Τὰ ὄρη διαφθείρονται, καὶ ἡ μήτρα Θεὸν ἐβάσταζεν. Πῶς ἑρμηνεύσω; πῶς παραστήσω; Ὢ ἀπόνοια τοῦ βλασφήμου! Πῶς ἡ δούλη τὸν Θεὸν ἐβάσταξεν; Ὁ ἐξετάζων τὰ ἄνω, εἰπὲ τὰ κάτω. Ὁ πανταχοῦ παρὼν, πῶς ἐν μήτρᾳ ἦν, καὶ ἐν οὐρανῷ ἦν;","english":"I will teach your ways to the lawless, and the impious will turn to you. Having omitted to mention the kingdom, he speaks the prophecy. You honored me thus: you revealed your Son to me and made him known to me.\n\nI learned that you have a Son who is human-born. I knew that you have a co-throned one. I proclaimed to the world the cross, the tomb, the descent, the resurrection. I spoke of his judgment hall; I spoke of the salvation of the nations; I spoke of the election of the apostles; I spoke of the expulsion of the Jews; I spoke of the calling of the Church; I spoke of the choir of virgins; I spoke of the seat on the right. For behold, you revealed to me the obscure and hidden things of your wisdom. And where did he reveal these things? Listen to the prophet himself speaking of his descent from heaven: \"And he will descend like rain upon a fleece.\" Because when the Son of God arrived, he did not come shaking the world, nor sending forth lightning, nor emitting thunderbolts, nor with his divinity naked. For if he had presented his divinity naked, the mountains would not have borne it; the sun would have been extinguished. If he had displayed his substance naked, the moon would have vanished, the earth would have perished, the nature of all of us would have withered. Therefore, coming gently and noiselessly, with no one knowing, he came gently and dwelt in a virgin's womb. O new and paradoxical things! The stone melts, and the womb does not melt. The mountains are destroyed, and the womb bore God. How shall I interpret? How shall I present it? O the madness of the blasphemer! How did the servant woman bear God? He who examines the things above, tell the things below. He who is present everywhere, how was he in a womb and in heaven?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Διδάξω ἀνόμους τὰς ὁδούς σου, καὶ ἀσεβεῖς ἐπὶ σὲ ἐπιστρέψουσιν","severity":"info","text":"The speaker adopts the persona of David, declaring that he will teach God's ways to the lawless, leading the impious to conversion. This frames the following prophetic revelation as a divine reward for David's repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ καταβήσεται ὡς ὑετὸς ἐπὶ πόκον","severity":"info","text":"Chrysostom cites a phrase not found verbatim in the Septuagint; it likely echoes Psalm 71(72):6 (LXX: 'καταβήσεται ὡς ὑετὸς ἐπὶ πόκον') or a similar prophetic image of gentle descent, used here to illustrate Christ's incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σύνθρονον","severity":"info","text":"The term 'σύνθρονον' (co-throned) reflects late antique Trinitarian theology, asserting the Son's equal status with the Father. This language is common in fourth-century Greek patristic debates against Arianism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἰδοὺ γὰρ τὰ ἄδηλα καὶ τὰ κρύφια τῆς σοφίας σου ἐδήλωσάς μοι","severity":"info","text":"This sentence marks a rhetorical pivot: from David's proclamation of Christ's mysteries to a question about where these were revealed, introducing the scriptural citation that follows.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ὁ λίθος τήκεται, καὶ μήτρα οὐ τήκεται","severity":"info","text":"The paradox of stone melting while a womb remains intact echoes a common patristic topos contrasting the fragility of inanimate matter with the miraculous endurance of the Virgin's womb, found also in authors like Ephrem the Syrian.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ὢ ἀπόνοια τοῦ βλασφήμου","severity":"info","text":"Chrysostom's exclamation against a 'blasphemer' likely targets a contemporary opponent, possibly a Jewish or pagan critic of the incarnation, or an internal Christian heretic. This reflects the polemical context of his homilies.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'blasphemer' (βλασφήμου) is not specified; it may refer to a generic opponent or a specific figure known to Chrysostom's audience.","The scriptural citation 'Καταβήσεται ὡς ὑετὸς ἐπὶ πόκον' is not a direct Septuagint quotation; its exact source is uncertain, possibly a conflation of Psalm 71(72):6 with other texts."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Ἀλλ' ἐγὼ μὲν, ὅτι καὶ ἐν τῷ θρόνῳ ἐκαθέζετο, καὶ ἐν τῇ μήτρᾳ τῆς παρθένου κατῴκει, οἶδα· τὸ δὲ πῶς, οὐκ οἶδα. Πίστει δέχομαι, οὐ περιεργάζομαι τῷ λόγῳ· ἀλλ' ὅτι ὤφθη, ἀλλ' ὅτι μέλλει παραγίνεσθαι, οὐ ταράσσων,\n\nοὐδὲ θορυβῶν, οὐκ ἀπολ λύων, οὐδὲ λυόμενος. Καὶ καταβήσεται ὡς ὑετὸς ἐπὶ πόκον. Εἶπες τὴν βασιλείαν, εἶπες αὐτοῦ καὶ τὴν προδοσίαν· Ὁ ἐσθίων ἄρτους μου ἐμεγάλυνεν ἐπ' ἐμὲ πτερνισμόν. Εἰπὲ αὐτοῦ καὶ τὸ δικαστήριον· Ἵνα τί ἐφρύαξαν ἔθνη, καὶ λαοὶ ἐμελέτησαν κενά; Λέγε καὶ τὸν σταυρόν· Ὤρυξαν χεῖράς μου καὶ πόδας μου, ἐξηρίθμησαν πάντα τὰ ἀστᾶ μου. Εἰπὲ αὐτοῦ καὶ τὴν χολήν· Ἔδωκαν εἰς τὸ βρῶμά μου χολὴν, καὶ εἰς τὴν δίψαν μου ἐπότισάν με ὄξος. Εἰπὲ αὐτοῦ καὶ τὸ χρῖσμα· Ἐλίπανας ἐν ἐλαίῳ τὴν κεφαλήν μου. Εἰπὲ αὐτοῦ καὶ τὸ βάπτισμα· Ἐπὶ ὕδατος ἀναπαύσεως ἐξέθρεψέ με. Εἰπὲ αὐτοῦ καὶ τὰ μυστήρια· Ἡτοίμασας ἐνώπιόν μου τράπεζαν ἐξ ἐναντίας τῶν θλιβόντων με. Εἰπὲ αὐτοῦ καὶ τὸ ποτήριον· Τὸ ποτήριόν σου μεθύσκον με, ὡσεὶ κράτιστον. Εἰπὲ καὶ τὴν ἐκβολὴν τῶν Ἰουδαίων· Οὐ δέξομαι ἐκ τοῦ οἴκου σου μόσχους, οὐδὲ ἐκ τῶν ποιμνίων σου χιμάρους. Λέγε αὐτοῦ καὶ τὰς παρὰ Ἰουδαίων λοιδορίας· Ἤλπισεν ἐπὶ Κύριον, ῥυσάσθω αὐτὸν, σωσάτω αὐτὸν, ὅτι θέλει αὐτόν. Εἰπὲ καὶ τὴν τῶν ἐθνῶν σωτηρίαν· Αἴτη σαι παρ' ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου. Εἰπὲ αὐτοῦ καὶ τὸν τάφον· Ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην, οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν. Εἰπὲ αὐτοῦ καὶ τὴν εἰς οὐρανοὺς ἀνάληψιν· Ἀνέβη ὁ Θεὸς ἐν ἀλαλαγμῷ, Κύριος ἐν φωνῇ σάλπιγγος. Εἰπὲ καὶ τῶν ἀποστόλων τὴν ἐκλογήν·","english":"But I know that he both sat on the throne and dwelt in the womb of the virgin; how, I do not know. I accept it by faith, I do not scrutinize it with reason; but that he appeared, that he is about to come, not disturbing,\n\nnot causing confusion, not destroying, nor being dissolved. And he will descend like rain upon a fleece. You spoke of the kingdom, you spoke also of his betrayal: \"He who ate my bread magnified against me a treacherous kick.\" Speak also of his judgment: \"Why did nations swell with pride, and peoples plot vain things?\" Speak also of the cross: \"They dug my hands and my feet, they counted all my bones.\" Speak also of his gall: \"They put gall into my food, and for my thirst they gave me vinegar to drink.\" Speak also of his anointing: \"You anointed my head with oil.\" Speak also of his baptism: \"He nurtured me upon the water of rest.\" Speak also of the mysteries: \"You prepared a table before me opposite those who oppress me.\" Speak also of the cup: \"Your cup makes me drunk, as if it were the strongest.\" Speak also of the expulsion of the Jews: \"I will not accept from your house calves, nor from your flocks goats.\" Speak also of the insults from the Jews: \"He hoped in the Lord; let him rescue him, let him save him, because he wants him.\" Speak also of the salvation of the nations: \"Ask of me, and I will give you nations as your inheritance.\" Speak also of his tomb: \"That you will not abandon my soul to Hades, nor allow your holy one to see corruption.\" Speak also of his ascension into the heavens: \"God ascended with a shout, the Lord with the sound of a trumpet.\" Speak also of the election of the apostles.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐ περιεργάζομαι τῷ λόγῳ","severity":"info","text":"The phrase 'I do not scrutinize with reason' contrasts faith with rational inquiry, a common Chrysostom theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ ἐσθίων ἄρτους μου ἐμεγάλυνεν ἐπ' ἐμὲ πτερνισμόν","severity":"info","text":"This line echoes Psalm 41:9 LXX, referring to betrayal by one who ate the speaker's bread.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὤρυξαν χεῖράς μου καὶ πόδας μου, ἐξηρίθμησαν πάντα τὰ ἀστᾶ μου","severity":"info","text":"This is a citation of Psalm 22:17 LXX, describing the crucifixion in prophetic terms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔδωκαν εἰς τὸ βρῶμά μου χολὴν, καὶ εἰς τὴν δίψαν μου ἐπότισάν με ὄξος","severity":"info","text":"This alludes to Psalm 69:21 LXX, interpreted as the gall and vinegar offered to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνέβη ὁ Θεὸς ἐν ἀλαλαγμῷ, Κύριος ἐν φωνῇ σάλπιγγος","severity":"info","text":"This is a citation of Psalm 47:5 LXX, used here for the ascension.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰπὲ ... Λέγε ... Εἰπὲ","severity":"info","text":"The repeated imperatives 'Speak' and 'Say' create a litany-like structure, listing events of Christ's life and passion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor textual variants (e.g., 'ἀπολ λύων' for 'ἀπολλύων'), but the sense is clear."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Ἀντὶ τῶν πατέρων σου ἐγγεννήθησάν σοι υἱοί. Εἰπὲ καὶ τὸν χορὸν τῶν παρθένων· Ἀπενεχθήσονται τῷ βασιλεῖ παρθένοι ὀπίσω αὐτοῦ. Εἰπὲ καὶ τῆς Ἐκκλησίας τὴν κλῆσιν· Παρέστη ἡ βασίλισσα ἐκ δεξιῶν σου, ἐν ἱματισμῷ διαχρύσῳ περιβεβλημένη, πεποικιλμένη. Εἰπὲ αὐτοῦ καὶ τὴν ἐκ δεξιῶν καθέδραν· Εἶπεν ὁ Κύριος τῷ Κυρίῳ μου· Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου. Ὦ Δαυῒδ, πᾶσαν τὴν προφητείαν ἀπήγγειλας, καὶ τί βοᾷς· Καρδίαν καθαρὰν κτίσον ἐν ἐμοὶ, ὁ Θεὸς, καὶ πνεῦμα εὐθὲς ἐγκαίνισον ἐν τοῖς ἐγκάτοις μου; Βασιλεὺς εἶ, διαδήματι περίκεισαι, πορφυρίδα περιεβάλλου. Ἀλλὰ λέγει· Φύλλα ταῦτα, καὶ νὺξ, καὶ ὄναρ. Τὸ κάλλος ἐκεῖνο ζητῶ.\n\nΔός μοι τὸ Πνεῦμα τὸ ἅγιον, ἵνα πάλιν λαλήσῃς μοι, κἀγὼ λαλήσω σοι. Ἀπέστη γὰρ ἀπ' ἐμοῦ τὸ Πνεῦμα, καθάπερ περιστερὰ βόρβορον βλέπουσα. Βούλομαι αὐτὴν ἐπανελθεῖν. Τότε ἥξω καὶ ὀφθήσομαι τῷ προσώπῳ σου. Οὐ δύναμαι ὑπενεγκεῖν, ἐπειδὴ τὴν παῤῥησίαν ἀπώλεσα. Ὁρᾷς τὸν Δαυῒδ ἐξομολογούμενον τῷ Θεῷ. Βλέπε πόσον κακὸν ἡ ἁμαρτία. Καὶ ποία ἁμαρτία; Μοιχεία καὶ φόνος καὶ νόμου παράβασις, ἀθέτησις λόγων Θεοῦ. Καὶ ταῦτα λέγων οὐ κατηγορῶ τοῦ προφήτου, ἀλλὰ τὴν ταχεῖαν αὐτοῦ μετάνοιαν ἀπαγγέλλω. Ἀλλὰ γὰρ ἔπρεπεν τῷ προφήτῃ πληρῶσαι τὸ γεγραμμένον Λέγε σὺ πρῶτος τὰς ἁμαρτίας σου, ἵνα δικαιωθῇς· τοῦτο γὰρ αὐτὸν καὶ ἐδικαίωσεν. Ἡμάρτηκα τῷ Κυρίῳ, λέγων. Ἀλλ' ἦλθεν ὁ προφήτης Νάθαν, καὶ εἶπεν· Καὶ Κύριος ἀφεῖλε τὸ ἁμάρτημά σου. Σύντομος ἡ ἁμαρτία, συντομωτέρα ἡ ἐξομολόγησις.","english":"In place of your fathers, sons were born to you.\" Say also the chorus of virgins: \"Virgins will be brought to the king behind him.\" Say also the calling of the Church: \"The queen stood at your right, clothed in gold-woven raiment, variegated.\" Say also his seat at the right: \"The Lord said to my Lord, 'Sit at my right, until I place your enemies as a footstool under your feet.'\" O David, you announced the entire prophecy, and why do you cry out: \"Create a pure heart in me, O God, and renew a righteous spirit in my entrails\"? You are a king, you are encircled with a diadem, you were clothed in purple. But he says: \"These are leaves, and night, and a dream. I seek that beauty.\"\n\nGive me the Holy Spirit, so that you may speak to me again, and I may speak to you. For the Spirit has departed from me, like a dove seeing filth. I wish it to return. Then I will come and appear before your face. I cannot endure it, since I have lost my boldness. You see David confessing to God. See how great an evil sin is. And what sin? Adultery and murder and transgression of the law, rejection of the words of God. And in saying these things I do not accuse the prophet, but I proclaim his swift repentance. But indeed it was fitting for the prophet to fulfill what is written: \"You first speak your sins, so that you may be justified\"; for this indeed justified him. \"I have sinned against the Lord,\" he says. But the prophet Nathan came and said: \"And the Lord has removed your sin.\" The sin was brief, the confession was briefer.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀντὶ τῶν πατέρων σου ἐγγεννήθησάν σοι υἱοί","severity":"info","text":"This is a loose citation of Psalm 44:17 LXX (ἀντὶ τῶν πατέρων σου ἐγεννήθησάν σοι υἱοί). Chrysostom adapts the verb form for rhetorical effect.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἶπεν ὁ Κύριος τῷ Κυρίῳ μου· Κάθου ἐκ δεξιῶν μου","severity":"info","text":"This is a citation of Psalm 109:1 LXX (Εἶπεν ὁ κύριος τῷ κυρίῳ μου· Κάθου ἐκ δεξιῶν μου). Chrysostom uses it to illustrate the royal imagery applied to David.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"περιστερὰ βόρβορον βλέπουσα","severity":"info","text":"The dove avoiding filth is a common patristic metaphor for the Holy Spirit's purity; Chrysostom uses it to dramatize David's loss of prophetic inspiration after sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἡμάρτηκα τῷ Κυρίῳ... Καὶ Κύριος ἀφεῖλε τὸ ἁμάρτημά σου","severity":"info","text":"Chrysostom here presents David's confession and Nathan's absolution as a model of swift repentance, a theme echoed in later ascetic and penitential literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὁρᾷς τὸν Δαυῒδ ἐξομολογούμενον τῷ Θεῷ","severity":"info","text":"This passage shifts from prophetic citation to direct moral exhortation, using David's confession as a pivot to discuss sin and repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Λέγε σὺ πρῶτος τὰς ἁμαρτίας σου","severity":"caution","text":"The source of this quotation is uncertain; it may be a paraphrase of a biblical or liturgical formula rather than a direct citation. The phrase is not found verbatim in the LXX.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Lord' and 'my Lord' in the citation of Psalm 109:1 is ambiguous; Chrysostom likely reads it as a dialogue between God and David, but the original psalm is unclear.","The phrase 'Λέγε σὺ πρῶτος τὰς ἁμαρτίας σου' has no clear biblical source; it may be a liturgical or traditional saying."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Ἐπειδὴ γὰρ ἥμαρτεν πρὸς τὴν τοῦ Οὐρίου γυναῖκα, ἡττᾶτο ὑπὸ τῆς ἁμαρτίας, καὶ γράψας ψαλμὸν, εἶπεν· Ἐλέησόν με, ὁ Θεὸς, κατὰ τὸ μέγα ἔλεός σου. Καὶ διὰ πάσης τῆς ἐξομολογήσεως λύσιν ἐδέξατο πάσης ἁμαρτίας. Ἀλλὰ καὶ Παῦλος πῶς ἐλεήθη; Σαοὺλ, Σαοὺλ, τί με διώκεις; Ὢ φιλανθρωπία Δεσπότου! Ἀνθρώπῳ λέγει· Τί με διώκεις; Τὸν Πατέρα τὸν ἑαυτοῦ μιμεῖται. Καὶ γὰρ ἐκεῖνος τῷ δήμῳ τῷ Ἑβραϊκῷ διαλέγεται· Λαός μου, τί ἠδίκησά σε, ἢ τί παρηνώχλησά σοι; Ἀποκρίθητί μοι. Καὶ ὁ Υἱὸς αὐτοῦ ἔλεγε· Σαοὺλ, Σαοὺλ, τί με διώκεις; Τί οὖν Παῦλος; Τίς εἶ, Κύριε, ὁ λαλῶν μοι; Ὢ εὐγνώμονος δούλου! Εὐθέως τὴν δεσποτείαν ὡμολόγησε, Τίς εἶ, Κύριε; εἰπών. Ὁ δὲ Κύριος πρὸς αὐτόν· Ἐγώ εἰμι Ἰησοῦς ὁ Ναζαραῖος, ὃν σὺ διώκεις· ἀλλὰ ἀναστὰς εἴσελθε εἰς Δαμασκὸν, κἀκεῖ σοι λαληθήσεται τί σε δεῖ ποιεῖν. Καὶ ὅ ποτε λύκος, νῦν πρόβατον· ὅ ποτε διώκτης, νῦν εὐαγγελιστής· ὅ ποτε ζιζάνιον, νῦν σῖτος· ὅ ποτε πειρατὴς καὶ καταποντιστὴς, νῦν κυβερνήτης λαοῦ· ὅ ποτε πορθῶν τὴν","english":"Since he sinned with the wife of Uriah, he was overcome by the sin, and having written a psalm, he said: \"Have mercy on me, O God, according to your great mercy.\" And through the whole confession he received release from every sin. But also Paul, how was he shown mercy? \"Saul, Saul, why do you persecute me?\" O the philanthropy of the Master! He says to a man: \"Why do you persecute me?\" He imitates his own Father. For that one also speaks to the Hebrew people: \"My people, what injustice have I done you, or what annoyance have I caused you? Answer me.\" And his Son said: \"Saul, Saul, why do you persecute me?\" What then did Paul say? \"Who are you, Lord, who speaks to me?\" O the grateful servant! He immediately acknowledged the lordship, saying, \"Who are you, Lord?\" And the Lord said to him: \"I am Jesus the Nazarene, whom you persecute; but arise, go into Damascus, and there it will be told you what you must do.\" And what was once a wolf is now a sheep; what was once a persecutor is now an evangelist; what was once a weed is now grain; what was once a pirate and a sinker of ships is now a helmsman of the people; what was once a ravager of the","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐλέησόν με, ὁ Θεὸς, κατὰ τὸ μέγα ἔλεός σου","severity":"info","text":"This is not a direct biblical quotation but a paraphrase of Psalm 50 (LXX), the psalm under commentary, which begins 'Ἐλέησόν με, ὁ Θεός' (Have mercy on me, O God). Chrysostom refers to David's confession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σαοὺλ, Σαοὺλ, τί με διώκεις","severity":"info","text":"This is a paraphrase of Acts 9:4, where the risen Christ asks Saul, 'Σαούλ Σαούλ, τί με διώκεις;' (Saul, Saul, why do you persecute me?). Chrysostom adapts the wording slightly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λαός μου, τί ἠδίκησά σε, ἢ τί παρηνώχλησά σοι; Ἀποκρίθητί μοι","severity":"info","text":"This is a paraphrase of God's address to Israel in Micah 6:3 (LXX): 'Λαέ μου, τί ἐποίησά σοι;' (My people, what have I done to you?). Chrysostom expands it with 'ἠδίκησά' and 'παρηνώχλησά'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγώ εἰμι Ἰησοῦς ὁ Ναζαραῖος, ὃν σὺ διώκεις","severity":"info","text":"This is a paraphrase of Acts 9:5, where Christ identifies himself: 'Ἐγώ εἰμι Ἰησοῦς, ὃν σὺ διώκεις' (I am Jesus, whom you persecute). Chrysostom adds 'ὁ Ναζαραῖος' (the Nazarene), a common epithet.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ὢ φιλανθρωπία Δεσπότου","severity":"info","text":"Chrysostom exclaims at the 'philanthropy' (φιλανθρωπία) of the Master (Christ). This term is a key concept in Chrysostom's theology, denoting God's benevolent love for humanity, often contrasted with human harshness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ὅ ποτε λύκος, νῦν πρόβατον· ... νῦν κυβερνήτης λαοῦ","severity":"info","text":"Chrysostom uses a series of antitheses (wolf/sheep, persecutor/evangelist, weed/grain, pirate/helmsman) to dramatize Paul's conversion. This rhetorical device is typical of Chrysostom's homiletic style, emphasizing transformation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence at 'πορθῶν τὴν' (ravaging the...), leaving the final antithesis incomplete. The English draft supplies 'ravager of the' but the original is fragmentary."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Ἐκκλησίαν, νῦν πιστευόμενος αὐτήν· ὅ ποτε τὰς ἀμπέλους ἐκκόπτων, νῦν φυτουργὸς γενόμενος· ὅ ποτε μόλυβδος, νῦν χρυσὸς γενόμενος. Καὶ σὺ βόησον, ἀγαπητὲ, ὅτι μέγας ὁ θόρυβος τῶν ἁμαρτημάτων, καὶ εὐθέως ἀκούεις· Ἀλλὰ πολλὴ ἡ τοῦ Δεσπότου φιλανθρωπία. Ἐγένετο γὰρ Θεὸς ἄνθρωπος, καὶ εἰσῆλθεν εἰς μήτραν παρθενικὴν, καὶ ᾤκησεν. Καὶ τίνας ἐκάλεσεν; Μάγους. Μετ' ἐκείνους, τίνα; Πόρ νην. Μετ' ἐκείνην, τίνα; Λῃστήν. Μετ' ἐκεῖνον, τίνα; Βλάσφημον. Ὢ καινῶν καὶ παραδόξων πραγμάτων! Τὰ ἀκροθίνια τῆς κλήσεως ἡ τυραννὶς τῆς ἁμαρτίας. Διότι κακῶς διέκειτο τὰ τῆς οἰκουμένης πράγματα, ἄνθρωποι μὲν ὕπνῳ ἁμαρτίας, καὶ Ἰουδαϊσμῷ, καὶ ἀπογνώσει πολλῇ κατείχοντο. Διὰ τοῦτο τοίνυν ἐλθὼν, ἐκ προοιμίων τὰ ἀκροθίνια τῆς Ἐκκλησίας ἐκάλεσεν, ἵνα μηδεὶς μετὰ ταῦτα ἀπογινώσκῃ τῆς ἑαυτοῦ σωτηρίας. Ἀσεβὴς εἶ; Ἐννόησον τὸν λῃστήν. Ἀκάθαρτος εἶ; Ἐννόησον τὴν πόρνην. Βλάσφημος εἶ; Ἐννόησον τὸν Παῦλον, τὸν βλάσφημον. Ἄπιστος εἶ; Ἐννόησον τοὺς μάγους. Οἶδα κἀγὼ ὁποία ἐστὶν ἡ ἀπόγνωσις τῆς ἁμαρτίας. Ἐφέστηκεν ὁ διάβολος ξίφος ἀκονῶν, καὶ λέγων σοι τὰ ῥήματα ταῦτα·","english":"the Church, now entrusted with her; he who once cut down vines, now become a vinedresser; he who was once lead, now become gold. And you, beloved, cry out that the uproar of sins is great, and immediately you hear: But the philanthropy of the Master is great. For God became man, and entered into a virgin's womb, and dwelt there. And whom did he call? Magi. After them, whom? A prostitute. After her, whom? A thief. After him, whom? A blasphemer. O new and paradoxical things! The firstfruits of his calling were the tyranny of sin. Because the affairs of the world were in a bad state, men were held by the sleep of sin, and by Judaism, and by great despair. For this reason, therefore, when he came, from the very beginning he called the firstfruits of the Church, so that afterwards no one might despair of his own salvation. Are you impious? Consider the thief. Are you unclean? Consider the prostitute. Are you a blasphemer? Consider Paul, the blasphemer. Are you an unbeliever? Consider the magi. I myself know what the despair of sin is. The devil stands by, sharpening a sword, and says these words to you:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὰ ἀκροθίνια τῆς κλήσεως","severity":"info","text":"Chrysostom uses 'firstfruits of his calling' to denote the earliest converts, who were notorious sinners, emphasizing God's mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μάγους","severity":"info","text":"The magi refer to the wise men from the East in Matthew 2:1-12, often seen as the first Gentile converts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πόρνην","severity":"info","text":"The prostitute likely alludes to the woman taken in adultery (John 8:3-11) or Rahab (Joshua 2), but Chrysostom does not specify.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"λῃστήν","severity":"info","text":"The thief is the penitent thief crucified with Christ, mentioned in Luke 23:39-43, a model of last-minute repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"βλάσφημον","severity":"info","text":"The blasphemer is Paul before his conversion, as in Acts 9:1-9 (Saul persecuting Christians), though Chrysostom may conflate with his earlier role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰουδαϊσμῷ","severity":"info","text":"Chrysostom contrasts Christianity with Judaism, reflecting his anti-Jewish rhetoric common in late 4th-century Antioch.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'prostitute' is ambiguous; it could be Rahab, Mary Magdalene, or the woman in John 8. The 'blasphemer' Paul is not explicitly named in the Greek but is inferred from context and the English draft."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Ὅλον τὸν βίον σου ᾤκησας μετὰ πορνῶν, μετὰ ταῦτα ἐπιώρκησας, ἐμοίχευσας παρ' ὅλους τοὺς τοῦ παρόντος βίου. Ταῦτα τοῦ διαβόλου τὰ ῥήματα. Ἀλλὰ σὺ τόλμα ἐναντία. Ἔπεσας; Ἀλλ' ἀνάστηθι. Ἐπόρνευσας; Μετανόησον. Ἐμοίχευσας; Μετάγνωθι. Μικρὰ ἡ μετάνοιά σου· ἀλλὰ μεγάλη ἡ τοῦ Δεσπότου φιλανθρωπία. Ἕως ἐμπνέεις, καὶ ἐν αὐτῇ τῇ κλίνῃ κατάκεισαι, μετανόησον· ἡ τοῦ καιροῦ στενοχωρία ἄγει τὴν τοῦ Θεοῦ φιλανθρωπίαν. Ταῦτα τὰ φάρμακα ἐπάλειψον, καὶ τὴν φλεγμονὴν καταστέλλοις. Οἶδα γὰρ, ἀγαπητὲ, ὅτι πολλὰ τὰ τραύματα τῆς ψυχῆς, ἀλλ' ἕκαστον τραῦμα ἴδιον ἔχει καὶ κατάλληλον φάρμακον κατεσκευασμένον. Ἔχεις Ἐκκλησίαν ἐπιτελουμένην Πνεύματος παρουσίαν. Ἔχεις συναθροισμὸν μαρτύρων, καὶ ἄλλα πολλὰ τὰ δυνάμενά σε ἀπὸ ἁμαρτίας εἰς δικαιοσύνην ἀνακαλέσασθαι.\n\nἨκούσατε τὰ εὐτελῆ ἁμαρτήματα τῶν δικαίων· ἴδετε τὸ τάχος τῆς μετανοίας διὰ λόγων καὶ δακρύων. Καὶ γὰρ αὐτὸς ὁ Δαυῒδ βοᾷ λέγων· Ἐν δάκρυσί μου τὴν στρωμνήν μου βρέξω. Καὶ Παῦλος ἔλεγεν· Ἀλλ' ἠλεήθην, ὅτι τὸν Χριστὸν ἀγνοῶν ἐδίωκον. Τοιγαροῦν καὶ ἡμεῖς μὴ ἀπογνῶμεν τῆς σωτηρίας ἑαυτῶν, τὴν μνήμην τῶν προημαρτηκότων καὶ βασιλείας τῶν οὐρανῶν καταξιωθέντων ἔχοντες, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὅτι αὐτῷ ἡ δόξα καὶ τὸ κράτος, ἅμα τῷ Πατρὶ καὶ τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"You lived your whole life with prostitutes, after that you committed perjury, you committed adultery throughout the entire course of this present life. These are the words of the devil. But you, dare the opposite. You fell? But rise up. You committed fornication? Repent. You committed adultery? Change your mind. Your repentance is small; but the philanthropy of the Master is great. As long as you are breathing, and even as you lie on that bed, repent; the constriction of the moment draws forth the philanthropy of God. Apply these remedies, and you will quell the inflammation. For I know, beloved, that the wounds of the soul are many, but each wound has its own and appropriate remedy prepared. You have the Church, where the presence of the Spirit is accomplished. You have an assembly of martyrs, and many other things that can recall you from sin to righteousness.\n\nYou have heard the cheap sins of the righteous; see the speed of their repentance through words and tears. For David himself cries out, saying: I will wet my bed with my tears. And Paul said: But I was pitied, because, being ignorant of Christ, I persecuted him. Therefore let us not despair of our own salvation, having the memory of those who previously sinned and were deemed worthy of the kingdom of heaven, by the grace and philanthropy of our Lord Jesus Christ, for to him belongs the glory and the power, together with the Father and the Holy Spirit, unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ταῦτα τοῦ διαβόλου τὰ ῥήματα","severity":"info","text":"Chrysostom attributes the preceding accusation of a sinful life to the devil, framing the homily as a dramatic dialogue between the tempter and the sinner.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φιλανθρωπία","severity":"info","text":"Philanthropia (philanthropy) here denotes God's merciful love for humanity, a key concept in Chrysostom's soteriology, often contrasted with human sinfulness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν δάκρυσί μου τὴν στρωμνήν μου βρέξω","severity":"info","text":"This is a paraphrase of Psalm 6:7 (LXX), where David expresses penitential weeping; Chrysostom uses it as an example of swift repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παῦλος ἔλεγεν· Ἀλλ' ἠλεήθην, ὅτι τὸν Χριστὸν ἀγνοῶν ἐδίωκον","severity":"info","text":"Chrysostom alludes to Paul's conversion narrative (Acts 9; Galatians 1:13-14), emphasizing that even a persecutor received mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἠκούσατε ... ἴδετε","severity":"info","text":"The passage shifts from direct exhortation to a rhetorical appeal, using the aorist imperative to invite the audience to observe biblical examples of repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἔχεις Ἐκκλησίαν ἐπιτελουμένην Πνεύματος παρουσίαν","severity":"info","text":"Chrysostom refers to the Church as the locus of the Holy Spirit's presence, a theme echoed in later Byzantine liturgical theology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν αὐτῇ τῇ κλίνῃ κατάκεισαι' could refer to a sickbed or deathbed; Chrysostom likely intends the latter, urging repentance until the last moment."],"confidence":"high","notes":[]}]}