{"slug":"khazarzar-john-chrysostom-in-publicanum-et-pharisaeum","id":"greek:khazarzar:khazarzar-john-chrysostom-in-publicanum-et-pharisaeum","title":"In publicanum et pharisaeum","title_source":"In publicanum et pharisaeum","author":"John Chrysostom","genre":"other","date":"","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:55:40Z","cost_usd":0.005881},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-in-publicanum-et-pharisaeum","work_id":"khazarzar-john-chrysostom-in-publicanum-et-pharisaeum","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%20publicanum%20et%20pharisaeum_.pdf"},"stats":{"passages":11,"english_words":2520,"coptic_letters":0,"source_letters":11038,"commentary_units":64,"commentary_kinds":8,"derived_notes":0,"ambiguities":15,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"khazarzar-john-chrysostom-in-publicanum-et-pharisaeum","abstract":"This homily by John Chrysostom contrasts the publican (tax collector) and the Pharisee from the Gospel parable, using the narrative to critique pride and commend humility. Delivered in Antioch, likely between 386 and 397 CE, it exemplifies Chrysostom's Antiochene exegetical style, focusing on moral and practical application. The text survives in Greek manuscripts from the 9th–10th centuries and was later incorporated into Byzantine liturgical cycles, especially during the pre-Lenten period. The modern digital edition (khazarzar) lacks critical apparatus, limiting verification of its manuscript basis.","historical_context":"The homily was likely delivered in Antioch, a major center of early Christianity, during Chrysostom's tenure as a presbyter (386–397 CE). It belongs to his series of homilies on the Gospel of Matthew, which were preached to a mixed urban congregation. The parable of the publican and Pharisee (Luke 18:9–14) was a familiar text, and Chrysostom uses it to address social and moral issues, particularly pride (superbia) and humility. The text's transmission is typical of Chrysostom's works: widely copied in Greek, with earliest complete witnesses from the 9th–10th centuries. Its inclusion in Byzantine lectionaries for the pre-Lenten Sunday of the Publican and Pharisee ensured its continued use in monastic and liturgical contexts. The khazarzar edition is a modern digital compilation without manuscript sigla or collation, so its fidelity to any specific manuscript tradition cannot be verified.","significance":"This homily is significant for its moral and liturgical impact, shaping Byzantine monastic literature on pride and humility. It reflects Chrysostom's rhetorical skill in applying Gospel parables to everyday life and his influence on later Christian preaching. The work also illustrates the integration of biblical exegesis into the liturgical calendar, particularly the pre-Lenten season.","timeline":[{"date":"4th c.","event":"John Chrysostom delivers homilies on Matthew in Antioch, including this one on the publican and Pharisee."},{"date":"386–397 CE","event":"Probable period for the homily's composition, during Chrysostom's presbyterate in Antioch."},{"date":"9th–10th c.","event":"Earliest complete Greek manuscripts of the homily survive."},{"date":"Byzantine period","event":"The homily is incorporated into the liturgical cycle for the pre-Lenten Sunday of the Publican and Pharisee."},{"date":"Modern","event":"The khazarzar edition compiles the text digitally without critical apparatus."}],"relations":[{"work":"Gospel of Matthew","relation":"Source text for the homily's exegesis","key":"","label":null,"url":null},{"work":"Gospel of Luke","relation":"Parallel parable of the publican and Pharisee (Luke 18:9–14)","key":"","label":null,"url":null},{"work":"Homilies on Matthew by John Chrysostom","relation":"Part of the same series","key":"","label":null,"url":null},{"work":"Byzantine liturgical lectionary","relation":"Used in pre-Lenten readings","key":"","label":null,"url":null},{"work":"Monastic literature on pride","relation":"Influenced by Chrysostom's treatment of pride","key":"","label":null,"url":null}],"external_links":[],"cautions":["The exact date of the homily is not independently attested; it is inferred from Chrysostom's tenure in Antioch (386–397 CE).","The khazarzar edition provides no manuscript sigla, collation, or variant readings, so its fidelity to any specific manuscript tradition cannot be verified.","The earliest complete manuscripts date from the 9th–10th centuries, leaving a gap of several centuries from the original composition."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000476,"generated":"2026-11-15T06:55:40Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/In%20publicanum%20et%20pharisaeum_.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-in-publicanum-et-pharisaeum","status":"pass","blocking":[],"warnings":[],"stats":{"passages":11,"translated":11,"commentary_passages":11,"commentary_units":64,"english_words":2520,"source_letters":11038,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The homily contrasts the publican (tax collector) and the Pharisee, using the Gospel parable to critique pride and commend humility. Chrysostom’s rhetoric is typical of his Antiochene exegetical style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Chrysostom’s homilies on Matthew were delivered in Antioch, likely between 386 and 397 CE. This homily belongs to that series, though its exact date is not independently attested.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The text survives in numerous Greek manuscripts, but the earliest complete witnesses date from the 9th–10th centuries. The edition used (khazarzar) is a modern digital compilation without critical apparatus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This homily was read in Byzantine liturgical cycles, especially during the pre-Lenten period, influencing later monastic literature on the sin of pride.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The khazarzar edition provides no manuscript sigla, collation, or variant readings. Readers cannot verify the text’s fidelity to any specific manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 11 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":11},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Εἰς τὸν Τελώνην, καὶ εἰς τὸν Φαρισαῖον.\n\nΤῆς φιλαργυρίας τὸ πάθος ἐπιθυμεῖ τὴν πλεονεξίαν· ἀλλὰ θεραπεύεται διὰ τῆς ἐλεημοσύνης, ὅταν εἰς με τάνοιαν δράμῃ. Τῆς πορνείας ὁ τρόπος καταδιώκει τὴν ἁμαρτίαν· ἀλλὰ ταύτην ἰατρεύει ὁ κλαυθμὸς τῆς μετανοίας, καὶ δείκνυσιν ἡλίου καθαρωτέραν τὴν ψυχὴν, ταῖς τῆς σωφροσύνης ἀρεταῖς ἀπαστράπτουσαν. Τῆς δὲ λῃστείας τὸ ἀπάνθρωπον, ὅταν μεταβάλῃ τὰς πράξεις τῆς μιαιφονίας, καὶ κράξῃ τῷ Χριστῷ· Μὴ στερήσῃς με, Χριστὲ, τῆς σῆς βασιλείας, εἰσέρχεται ἡ ψυχὴ αὐτοῦ εἰς τὸν παράδεισον. Τῆς εἰδωλολατρείας ἡ πλάνη καὶ αὐτὴ ἔχει φάρμακον ἰάσεως, ὅταν προσδέ ξηται πιστῶς τὸν κηρυττόμενον Χριστὸν, καὶ τῆς παρανομίας τὴν πλάνην ἀποκηρύξῃ, καὶ τῆς εὐσεβείας τὴν χάριν ἐν αὐτῇ περιβάλῃ, διὰ τοῦ βαπτίσματος, τοῦ ἐν τρισὶ Θεοῦ ἐπικλήσεσι τὴν ἀΐδιον Τριάδα σημαίνοντος. Τῆς μισαδελφίας ὁ βόρβορος καὶ αὐτὸς ἀποπλύνεται, ὅταν εὐγνώμονι λογισμῷ δέξωνται τὸ εὐαγγελικὸν ἐκεῖνο λόγιον· Μακάριοι οἱ εἰρηνοποιοὶ, ὅτι αὐτοὶ υἱοὶ Θεοῦ κληθήσονται. Τίς οὐ χαίρει τοῦ Θεοῦ καὶ Πατρὸς ὀνομάζεσθαι τέκνον; Ὅτι ἐπλαστούργησεν ὁ Θεὸς τὸν ἄνθρωπον, καὶ διακρατεῖ τὸν κόσμον φιλανθρώπῳ νεύματι, καὶ τῷ βουλήματι αὐτοῦ εἴκει τὰ σύμπαντα, ὑπερβολῇ ἀγαθότητός τε ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι παρήγαγε τὰ ὁρώμενα, θέμενος τὸν ἄνθρωπον οἰκονό μον τῶν αὐτοῦ κτισμάτων· ἵνα γενόμενος πιστὸς ἀπο λάβῃ τὸν μισθὸν τῶν πέντε ταλάντων, καὶ ἄρξῃ τῶν δέκα πόλεων τῶν ἐν τοῖς Εὐαγγελίοις ἀναγεγραμμένων.","english":"On the Publican and the Pharisee.\n\nThe passion of avarice desires covetousness; but it is healed through almsgiving, when one runs to repentance. The manner of fornication pursues sin; but this is cured by the weeping of repentance, and it shows the soul purer than the sun, gleaming with the virtues of temperance. The inhumanity of robbery, when it changes its deeds of bloodshed and cries out to Christ, “Do not deprive me, Christ, of your kingdom,” that soul enters paradise. The error of idolatry itself has a remedy of healing, when it faithfully accepts the proclaimed Christ, renounces the error of lawlessness, and clothes itself with the grace of piety through baptism, which signifies the eternal Trinity by the three invocations of God. The filth of brotherly hatred is itself washed away, when with a grateful mind they accept that evangelical saying: “Blessed are the peacemakers, for they shall be called sons of God.” Who does not rejoice to be called a child of God and Father? For God fashioned man, and governs the world with a benevolent nod, and all things yield to his will; by an excess of goodness he brought the visible things from non-being into being, placing man as steward of his creations, so that, becoming faithful, he might receive the reward of the five talents and rule over the ten cities recorded in the Gospels.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰς τὸν Τελώνην, καὶ εἰς τὸν Φαρισαῖον","severity":"info","text":"The title introduces a homily for the liturgical Sunday of the Publican and Pharisee, a standard occasion in the Byzantine lectionary cycle before Lent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μακάριοι οἱ εἰρηνοποιοὶ, ὅτι αὐτοὶ υἱοὶ Θεοῦ κληθήσονται","severity":"info","text":"This saying is not a direct Gospel verse but echoes Matthew 5:9 ('Blessed are the peacemakers') and the concept of being sons of God (cf. Matthew 5:45).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῶν πέντε ταλάντων","severity":"info","text":"The 'five talents' likely alludes to the Parable of the Talents (Matthew 25:14-30), though Chrysostom reinterprets it as a reward for faithfulness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν δέκα πόλεων","severity":"info","text":"The 'ten cities' may refer to the Decapolis, a region of ten Hellenistic cities in the Gospels, or symbolically to the ten commandments or eschatological reward.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τῆς φιλαργυρίας","severity":"info","text":"Philargyria (love of silver) is a standard vice in Chrysostom's moral taxonomy, often paired with pleonexia (covetousness) as here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τοῦ βαπτίσματος, τοῦ ἐν τρισὶ Θεοῦ ἐπικλήσεσι τὴν ἀΐδιον Τριάδα σημαίνοντος","severity":"info","text":"This description of baptism with three invocations reflects the standard Byzantine rite, emphasizing the Trinity, and shows Chrysostom's catechetical concern.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῶν δέκα πόλεων' is ambiguous: it could refer to the Decapolis or be a symbolic number; the reading here takes it as a Gospel reference.","The source of the saying about peacemakers is not a direct quotation; it may be a conflation of Matthew 5:9 and other texts."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Εἰ δέ τις εὑρεθῇ ὀκνηρὸς ἓν τάλαντον πιστευθεὶς, κατα κρύψῃ δὲ τοῦτο, καὶ μὴ προσάγῃ τῷ δεσπότῃ διπλοῦν τὸ τίμημα, τουτέστι, σὺν τῷ αἰσθητῷ καὶ τὸν νοητὸν ἄνθρωπον, ἀλλ' ἄρξηται λέγειν· Ἐφοβήθην ὅτι ἄνθρωπος αὐστηρὸς εἶ, καὶ τὰ λοιπὰ ῥήματα τῆς ἀχαριστίας καὶ δυστροπίας· τότε ἀρθήσεται ἀπ' αὐτοῦ καὶ ὃ ἔχει, καὶ ἐκβληθήσεται εἰς τὴν κάμινον τοῦ πυρός.\n\nὉ γὰρ κόσμος οὗτος γυμνάσιον ἐδόθη, ὅστις ποτὲ τὸ λυπεῖσθαι παρέχει τοῖς ἀνθρώποις, ποτὲ δὲ τὸ χαίρειν. Ὁ δὲ ἐν ἀμφοτέροις τούτοις εὐχαρίστως βιώσας, πιστευθήσεται τὴν βασιλείαν τῶν οὐρανῶν. Ὥσπερ γὰρ ἡ τῶν πλου σίων ὑδάτων φορὰ δεξαμένη τὸ ἐπιῤῥέον, πομφόλυγας διανίστησι, καὶ αἱ μὲν αὐτῶν ἅμα τῷ γενέσθαι ἐῤῥάγησαν, αἱ δὲ πλέον ὀγκωθεῖσαι, μετέπειτα καὶ αὐταὶ ἐῤῥάγησαν· τὸν αὐτὸν τρόπον καὶ ἡ θάλασσα τοῦ βίου, τοὺς μὲν πρὸς ὀλίγον φανέντας ἐκάλυψε, τοὺς δὲ ἐπὶ πλεῖον διαρκέσαντας καὶ αὐτοὺς κατεπόντισε. Διὸ τὸν λόγον ἐπαναλάβωμεν· Πᾶσα ἁμαρτίας ὑπόθεσις ταχεῖαν ἔχει τῆς ἀφέσεως τὴν χάριν, ὅταν μετάνοιαν ἔχῃ προ τρέχουσαν. Τῆς ὑπερηφανίας ἡ σηπεδὼν δυσθεράπευτον νόσημα, μισανθρωπίας πρόσχημα, γαῦρον πτῶμα ὕψωμα ἀφ' ἑαυτοῦ καταβαλλόμενον, φαντασία σκιώδης, κάλαμος ὑπ' ἀνέμου σαλευόμενος, καπνὸς εἰς ἀέρα ὑψούμενος καὶ εἰς οὐδὲν διαλυόμενος.","english":"If anyone is found negligent when entrusted with one talent, and conceals it, and does not bring to the master double the price—that is, together with the perceptible man also the intelligible man—but begins to say, \"I was afraid because you are a harsh man,\" and the other words of ingratitude and perversity, then even what he has will be taken from him, and he will be cast into the furnace of fire.\n\nFor this world was given as a training ground, which sometimes provides grief to men, and sometimes joy. But he who lives gratefully in both of these will be entrusted with the kingdom of heaven. For just as the flood of abundant waters, receiving the influx, raises bubbles, and some of them burst as soon as they are formed, while others, swollen larger, later burst as well—in the same way, the sea of life has covered some who appeared for a short time, and has drowned even those who lasted longer. Therefore let us resume the argument: Every occasion of sin has the grace of forgiveness swift, when repentance runs before it. The gangrene of pride is a disease hard to cure, a pretext for misanthropy, a haughty fall, an elevation cast down from itself, a shadowy fantasy, a reed shaken by the wind, smoke rising into the air and dissolving into nothing.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τὸ τίμημα","severity":"info","text":"The term τίμημα (price, value) here refers to the double return expected of the steward; Chrysostom glosses it as the combination of the perceptible (αἰσθητός) and intelligible (νοητός) man, i.e., material and spiritual accountability.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἓν τάλαντον","severity":"info","text":"The parable of the talents (Matthew 25:14–30) is evoked: the single talent entrusted and the demand for double repayment mirror the parable's stewardship and punishment, though Chrysostom adapts it to moral and spiritual economy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γυμνάσιον","severity":"info","text":"The term γυμνάσιον (training ground) reflects the Stoic and Cynic concept of the world as a place of moral exercise (askēsis), common in early Christian ascetic literature; Chrysostom uses it to frame life's alternating grief and joy as purposeful discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"θάλασσα τοῦ βίου","severity":"info","text":"The image of the sea of life swallowing bubbles of human ambition parallels a common patristic trope (e.g., Gregory of Nazianzus, Or. 14.8) for the transience of worldly success; Chrysostom applies it to both short-lived and longer-lasting pride.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διὸ τὸν λόγον ἐπαναλάβωμεν","severity":"info","text":"This phrase ('Therefore let us resume the argument') marks a structural return to the homily's main theme after the extended metaphor, signaling a rhetorical resumptio common in Chrysostom's oral style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σηπεδών","severity":"info","text":"The word σηπεδών (gangrene, rot) is a medical metaphor for the incurable nature of pride; Chrysostom uses it to stress that pride, unlike other sins, resists the swift grace of repentance mentioned just before.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'master' (δεσπότης) in the talent parable is ambiguous: it may refer to God, a bishop, or a spiritual superior; the reading taken follows the homiletic context as a figure for divine judgment."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Τί νομίζεις, ἆ ἀλαζὸν, πλεῖον κεκτῆσθαι τοῦ πένητος; Οὐδέν. Μὴ σὺ μὲν ἄλλον οὐρανὸν ὁρᾷς, ἐκεῖνος δὲ ὑπὸ τῆς ἡλιακῆς ἀκτῖνος καταφλέγεται; μὴ σὺ, ὅταν γένηται κρυμώδης ὁ ἀὴρ, σὺ μὲν ὑπὸ τοῦ ἡλίου θάλπῃ, ἐκεῖνος δὲ τῷ κρύει ψύχεται; οὐχ ὁμοίως ἀναπνεῖται τὸν ἀέρα; οὐ τὴν αὐτὴν βαδίζεται γῆν; οὐ τὸ αὐτὸ σῶμα περιβέβληται; οὐ μᾶλλον εὐχαριστεῖν ὀφείλεις τῷ Θεῷ τῷ σοι πιστεύσαντι τοσαῦτα, ὅσα ὁ ἐνδεὴς μετρῆσαι ἐπαρκεῖ; Λέγω σοι, ἀδελφὲ, τοῦτό σε μᾶλλον ὀφείλει προτρέπειν εἰς ταπεινοφροσύνην. Ὁ γὰρ πλούσιος μετριάζων δείκνυσι τὸ φιλάνθρωπον· ὁ πένης γὰρ καὶ μὴ θέλων ἔχει τὴν ταπείνωσιν. Σὺ οὖν τότε δειχθήσῃ\n\nμέγας, ὅτε, ὅπερ ἐκεῖνος ἀνάγκῃ, αὐτὸς προθέσει μετέρχῃ. Εἰ δὲ τούτοις οὐ πείθῃ, ἄκουε τῆς Γραφῆς· Κύριος ὑπερηφά νοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσι χάριν. Εἰ δὲ καὶ τούτων καταφρονεῖς, καταφρονηθήσῃ ὑπὸ τοῦ Θεοῦ· τότε μέλλει τῆς ἀναισθησίας ἡ οἴησις, εἰς μετάρσιον ὕψωμα ἀναγαγεῖν σε βουλομένη, μεγάλως σε ἐπαίρειν, ἵνα μειζόνως σε κατενέγκῃ.","english":"What do you think, O boastful one, that you possess more than the poor man? Nothing. Do you see a different heaven, while he is scorched by the sun's ray? When the air becomes frosty, are you warmed by the sun while he is chilled by the cold? Do you not breathe the same air? Do you not walk the same earth? Do you not wear the same body? Ought you not rather to give thanks to God, who entrusted to you so much as the needy man is able to measure? I tell you, brother, this ought rather to urge you toward humility. For the rich man who is moderate shows his philanthropy; the poor man, even unwillingly, has humility. You, then, will be shown to be great when you practice by choice what he does by necessity. But if you are not persuaded by these things, hear the Scripture: The Lord sets himself against the proud, but to the humble he gives grace. And if you despise even these things, you will be despised by God; then the arrogance of your insensibility, wishing to raise you to a lofty height, will lift you up greatly only to cast you down more mightily.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Τί νομίζεις, ἆ ἀλαζὸν, πλεῖον κεκτῆσθαι τοῦ πένητος;","severity":"info","text":"Chrysostom uses a series of rhetorical questions to dismantle the rich man's sense of superiority, emphasizing shared human conditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριος ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσι χάριν","severity":"info","text":"This is a paraphrase of Proverbs 3:34 (LXX), which states that the Lord opposes the proud and gives grace to the humble.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εἰς μετάρσιον ὕψωμα ἀναγαγεῖν σε βουλομένη, ἵνα μειζόνως σε κατενέγκῃ","severity":"info","text":"The imagery of being lifted up only to be cast down reflects a common patristic moral trope, rooted in the biblical theme of pride preceding a fall.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰ δὲ τούτοις οὐ πείθῃ, ἄκουε τῆς Γραφῆς","severity":"info","text":"This phrase marks a structural shift from rational argument to scriptural authority, a typical Chrysostom homiletic device.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀλαζὸν","severity":"info","text":"The Greek term 'ἀλαζών' denotes a boastful or arrogant person, often used in moral exhortation to criticize pretension.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ πλούσιος μετριάζων δείκνυσι τὸ φιλάνθρωπον","severity":"info","text":"Chrysostom's emphasis on voluntary humility as superior to forced humility influenced later Byzantine ascetic and social ethics.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῷ σοι πιστεύσαντι τοσαῦτα, ὅσα ὁ ἐνδεὴς μετρῆσαι ἐπαρκεῖ' is ambiguous: it could mean God entrusted to the rich man as much as the poor man can measure (i.e., limited resources), or as much as the poor man can endure."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Τί γάρ ἐστι πλοῦτος; Ὕλη μεταπηδῶσα ἀφ' ἑτέρου πρὸς ἕτερον· τοῦ γὰρ θανάτου ἐπεισελθόντος, οὗτος μὲν ἀφίσταταί σου, τὰ δὲ ἐξ αὐτῶν κακὰ οὐδέποτέ σου ἀφίστανται. Βλέπε, μὴ ὑπερηφανεύου γῆ καὶ σποδὸς ὑπάρχων, καὶ ἐμπέσῃς εἰς τὸ πτῶμα τοῦ Φαρισαίου· ἐπίγνωθι σεαυ τόν· τοῦτο γὰρ καὶ ὁ Κύριος παρεγγυᾷ λέγων διὰ τῆς παραβολῆς· Ἄνθρωποι δύο ἀνέβησαν εἰς τὸ ἱερὸν προσεύξασθαι, ὁ εἷς Φαρισαῖος, καὶ ὁ ἕτερος τελώ νης. Ἄνθρωποι δύο ἀνέβησαν, ἀλλ' οὐκ ἄνθρωποι δύο κατέβησαν, τὴν αὐτὴν ὁδὸν διανύοντες ἀπλανῶς. Καὶ ὁ Φαρισαῖος ταύτης διεσφάλη φανερῶς. Ἐπὶ τὸν ἕνα τόπον εἰσῆλθον προσεύξασθαι, καὶ οὐκ εἰς τὸν ἕνα τόπον ἐξελθόντες εὑρέθησαν. Ὁ μὲν Φαρισαῖος ἔτρεχε θαῤῥῶν, ὁ δὲ τελώνης ἀπῄει δειλιῶν· καὶ ὁ μὲν τρέχων ἀπέμεινεν, ὁ δὲ ὀπίσω προέλαβεν. Ἔτρεχεν ὁ Φαρισαῖος ἐξαγγεῖλαι τὰ δικαιώματα· ἔσπευδε καὶ ὁ τελώνης ἀναγγεῖλαι τὰ παραπτώματα. Ἀνῆλθον προσεύξασθαι· καὶ ὁ μὲν ὡράθη φυσιούμενος, ὁ δὲ ἐδείχθη προσευχόμενος. Τοιαῦτα γὰρ ἑαυτὸν ἐνομοθέτει ὁ Φαρισαῖος λέγων· Οὐκ εἰμὶ χρεώστης τῆς παραγγελίας τοῦ νόμου· οὐχ ὑπάρχω ὑπεύθυνος ὧν παρήγγειλαν οἱ προφῆται· οὐ χρῄζω τῆς διδαχῆς Μωϋσέως, ἧς οὐδὲν τούτων διήμαρτον· ἀλλ' ἄνειμι προσεύξασθαι, τῆς συνηθείας τὸ χρέος ἀποδιδοὺς, ὅπερ οἱ πρόγονοί μου ἐπετέλουν. Τί οὖν, ὦ Φαρισαῖε, τῶν προγόνων ἕνεκεν τὸ ἱερὸν προσκυνεῖς, προσευχῆς δὲ χάριν τὸ ἱερὸν οὐχ ὁρᾷς; Οἱ πρόγονοί σου πιστῶς ἐπετέλουν τὴν εὐχαριστίαν, σὺ δὲ θριαμβεύεις τὴν εὐχαριστίαν, ἵνα ὑπὸ ἀνθρώπων δοξασθῇ σου ἡ θυσία· καὶ γίνεται ἐπὶ σοὶ τὸ τοῦ Δαυῒδ ῥητόν·","english":"What then is wealth? A substance that leaps from one to another; for when death enters, it departs from you, but the evils that come from it never depart from you. See that you do not give yourself airs, being earth and ashes, and fall into the fall of the Pharisee; know yourself; for this the Lord also enjoins, speaking through the parable: Two men went up into the temple to pray, one a Pharisee, and the other a publican. Two men went up, but not two men came down, traveling the same path without deviation. And the Pharisee manifestly missed this. They entered one place to pray, and they were not found to have come out into one place. The Pharisee ran confidently, the publican went away timidly; and the one who ran fell behind, while the one behind went ahead. The Pharisee ran to proclaim his righteous deeds; the publican hastened to announce his transgressions. They went up to pray; and one was seen puffed up, the other was shown praying. For the Pharisee legislated for himself thus, saying: I am not a debtor to the commandment of the law; I am not subject to what the prophets commanded; I have no need of the teaching of Moses, from which I have not erred in any of these things; but I go up to pray, paying the debt of custom, which my ancestors performed. What then, O Pharisee, do you worship the temple for the sake of your ancestors, but do not see the temple for the sake of prayer? Your ancestors faithfully performed the thanksgiving, but you parade the thanksgiving, so that your sacrifice may be glorified by men; and the saying of David applies to you:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ὕλη μεταπηδῶσα ἀφ' ἑτέρου πρὸς ἕτερον","severity":"info","text":"Wealth is defined as a substance that shifts from one person to another, emphasizing its transient nature and the permanence of the evils it causes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπίγνωθι σεαυτόν","severity":"info","text":"The phrase 'know yourself' echoes the Delphic maxim, but Chrysostom attributes it to the Lord's teaching through the parable of the Pharisee and the Publican (Luke 18:10-14).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Φαρισαῖος","severity":"info","text":"The Pharisee is depicted as self-righteous, running to proclaim his righteous deeds, while the publican humbly confesses transgressions. This reflects Chrysostom's moral contrast between pride and humility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἄνθρωποι δύο ἀνέβησαν... οὐκ ἄνθρωποι δύο κατέβησαν","severity":"info","text":"Chrysostom uses a chiastic structure: two go up but not two come down, highlighting the Pharisee's spiritual failure despite physical ascent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ τοῦ Δαυῒδ ῥητόν","severity":"info","text":"Chrysostom alludes to a saying of David, likely a psalm verse, to conclude the Pharisee's condemnation, though the specific verse is not quoted here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πτῶμα τοῦ Φαρισαίου","severity":"caution","text":"The phrase 'fall of the Pharisee' may be a play on words, as 'πτῶμα' can mean both 'fall' and 'corpse', reinforcing the moral downfall.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact psalm verse referred to by 'τὸ τοῦ Δαυῒδ ῥητόν' is not specified; likely Psalm 49 or similar.","The phrase 'πτῶμα τοῦ Φαρισαίου' could be read as literal fall or metaphorical ruin."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Γενηθήτω ἡ προσευχὴ αὐτοῦ εἰς ἁμαρτίαν, καὶ τὴν ἐπισκοπὴν αὐτοῦ λάβοι ἕτερος, τουτέστιν, ὁ τελώνης. Τὰ δὲ τοῦ τελώνου ποῖα; Ἀπῄει εἰς τὸ ἱερὸν ἑαυτὸν κατακρίνων, ἀνάξιον ὀνομάζων ἑαυτὸν προσευ χῆς. Ἀνάξιον ἑαυτὸν ἐπεκαλέσατο· διὸ καὶ ὁ Χριστὸς τὴν πρόθεσιν αὐτοῦ ἀπεδέξατο. Ἔλεγεν ἑαυτὸν τῇ ἁμαρτίᾳ κατάχρεων, ἀλλ' ἔδειξεν αὐτὸν τῆς δικαιο σύνης ὁ Χριστὸς ὑπεύθυνον· ἐχαρίσατο τῶν πεπλημμελημένων αὐτῷ τὴν ἄφεσιν, καὶ ἀντηγόρασε τὴν πρόθεσιν· ἠλευθέρωσε τῆς ἁμαρτίας, ἵνα δουλώσῃ τῇ δικαιοσύνῃ. Ὢ δουλεία, δι' ἧς ἀποφεύγομεν δουλείαν πονηρὰν, καὶ προσφεύγομεν τῇ ἐλευθερίᾳ τοῦ Χριστοῦ! ὢ δουλεία, ἐλαφρὸν ζυγὸν παρέχουσα, καὶ μετὰ ταύτην αἰώνιον ζωὴν ἔχουσα καὶ ἀποδιδοῦσα! ὢ δουλεία, ἡ ἐν τῷ κόσμῳ τούτῳ δουλεία λεγομένη, ἐν δὲ τῷ μέλλοντι βασιλείαν ἀτελεύτητον δωρουμένη! Ταύτῃ τῇ δουλείᾳ προσδράμωμεν, ἀδελφοὶ, ἵνα τὴν ἐλευ θερίαν καρπωσώμεθα τῶν ψυχῶν. Ὅταν γένηταί τις ἀγαθὸς δοῦλος, τότε τοῦτον ἀναδείκνυσιν ὁ Κύριος υἱὸν γνήσιον, τότε πληροῖ τὸ ῥητὸν διὰ τοῦ Προφήτου ἐπ' αὐτόν· Ἐγὼ εἶπα· Θεοί ἐστε, καὶ υἱοὶ Ὑψίστου πάντες. Μακάριοι οἱ καταξιούμενοι τῆς τοιαύτης τιμῆς! μακάριοι οἱ σπουδάσαντες ἀπαλ λαγῆναι τῆς φθορᾶς! μακάριοι οἱ διὰ ταύτης τῆς δουλείας κτησάμενοι τὴν ἐλευθερίαν, καὶ κράζοντες τῇ ἐλευθερίᾳ, ᾗ Χριστὸς ἡμᾶς ἐξηγόρασεν, ἱστάμεθα ἔχοντες τὸν σταυρὸν ἀντερείδοντα τοῦ Χριστοῦ! Κρά ζωμεν τῷ Χριστῷ· Λόγισαι ἡμᾶς, ὁ Ποιμὴν ὁ καλὸς, ὡς ἓν τῶν προβάτων ἀπολωλότων·","english":"Let his prayer be turned to sin, and let another take his office, that is, the publican. And what of the publican? He went to the temple condemning himself, calling himself unworthy of prayer. He called himself unworthy; and therefore Christ accepted his intention. He declared himself heavily indebted to sin, but Christ showed him liable to righteousness; he granted him forgiveness for his transgressions, and purchased his intention; he freed him from sin, that he might enslave him to righteousness. O slavery, through which we escape evil slavery and flee to the freedom of Christ! O slavery, offering a light yoke, and after it possessing and bestowing eternal life! O slavery, called slavery in this world, but in the future granting an unending kingdom! Let us run to this slavery, brothers, that we may reap the freedom of our souls. When someone becomes a good slave, then the Lord declares him a true son, then he fulfills upon him the saying through the Prophet: I said, You are gods, and all sons of the Most High. Blessed are those deemed worthy of such honor! Blessed are those who have hastened to escape corruption! Blessed are those who through this slavery have acquired freedom, and cry out to freedom, whom Christ has ransomed us, we stand having the cross of Christ propping us up! Let us cry to Christ: Count us, the good Shepherd, as one of the lost sheep.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"εἰς ἁμαρτίαν","severity":"info","text":"The phrase 'let his prayer be turned to sin' inverts the expected purpose of prayer, highlighting the paradox that the Pharisee's pride renders his devotion sinful.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δουλεία","severity":"info","text":"Chrysostom redefines 'slavery' (δουλεία) as voluntary submission to Christ, contrasting it with evil slavery to sin; this paradoxical usage is central to his exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγὼ εἶπα· Θεοί ἐστε, καὶ υἱοὶ Ὑψίστου πάντες","severity":"info","text":"This is a paraphrase of Psalm 82:6 (LXX 81:6): 'I said, You are gods, and all sons of the Most High.' Chrysostom applies it to those who become good slaves of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τελώνης","severity":"info","text":"The 'publican' (τελώνης) in the parable is a tax collector, a figure despised in first-century Judea for collaboration with Roman authorities; Chrysostom uses him as a model of humility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὢ δουλεία ... ὢ δουλεία ... ὢ δουλεία","severity":"info","text":"The triple anaphora of 'O slavery' creates a rhetorical climax, each clause expanding the paradox: slavery to Christ yields freedom, eternal life, and an unending kingdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μακάριοι","severity":"info","text":"The triple 'Blessed are' echoes beatitude forms in early Christian liturgy and ascetic literature, reinforcing the homily's paraenetic tone.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at 'ἱστάμεθα ἔχοντες τὸν σταυρὸν ἀντερείδοντα τοῦ Χριστοῦ' is ambiguous: it may mean 'we stand having the cross of Christ propping us up' or 'we stand having the cross propping up Christ'; the English draft takes the former, which fits the context of the cross as support for believers."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ζήτησον ἡμᾶς ἐν ταῖς διανοίαις τῶν καρδιῶν ἡμῶν, καὶ εὑρὼν πλανωμένους ἡμᾶς καὶ μέλλοντας ἁλίσκεσθαι ὑπὸ τοῦ ἐχθροῦ, συνάγαγε εἰς τὴν ποίμνην σου. Λόγισαι ἡμᾶς δραχμὴν μίαν, καὶ ἅψας τῷ πυρὶ τῆς σῆς θεότητος ἐρεύνησον, καὶ εὑρὼν συγχάρηθι τοῖς ἁγίοις καὶ τοῖς ἀγγέλοις συναυλιζομένοις τῇ ἀχράντῳ σου θεότητι· ἀνάδειξον ἡμᾶς ὡς τὸν τελώνην, ἵνα προσευχόμενοι ταπεινοφροσύνην ἀσπασώμεθα, ὑπερηφανίαν δὲ ἀποστρεφώμεθα, καὶ τὴν τῆς\n\nἁμαρτίας μητέρα ἀποδυσώμεθα τὴν ὑψηλοφροσύνην, καὶ τὴν τῆς μετανοίας μητέρα περιπλεξώμεθα τὴν σωφροσύνην.\n\nἈποβαλώμεθα τὸν παλαιὸν ἄνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ, καὶ περιβαλώμεθα τὸν νέον σὺν ταῖς πράξεσιν αὐτοῦ καὶ τῇ χάριτι αὐτοῦ· στενάξωμεν ἐκ βάθους καρδίας προσευχόμενοι, ἵνα διώξωμεν τὸ βάθος τῆς καμίνου τῆς γεέννης τὸν ἐχθρὸν ἡμῶν. Σοῦ γὰρ στενάξαντος, ἐκεῖνος πλήττεται· σοῦ τὸ στῆθος πλήττοντος, ἐκεῖνος τραυματίζεται· σοῦ τὰς πληγὰς λαμβάνοντος ἐκεῖ νος τὰς σφαγὰς ὑποδέχεται. Καὶ γὰρ ὁ τελώνης πλήττων τὸ στῆθος τὸν Φαρισαῖον ἀντέπληξε, καὶ τὸν ἐν αὐτῷ λογισμὸν τὸν ἐνεργοῦντα τῆς ὑπερηφανίας τὸν τῦφον ἤλεγξεν. Ὁ γὰρ Φαρισαῖος σταθεὶς καθ' ἑαυτὸν προσηύχετο λέγων· Ὁ Θεὸς, εὐχαριστῶ σοι, ὅτι οὐκ εἰμὶ ὥσπερ οἱ λοιποὶ τῶν ἀνθρώπων, ἅρπαγες, ἄδι κοι, μοιχοὶ, ἢ καὶ ὡς οὗτος ὁ τελώνης· νηστεύω δὶς τοῦ Σαββάτου, ἀποδεκατῶ πάντα ὅσα κτῶμαι.","english":"Seek us in the thoughts of our hearts, and finding us wandering and about to be caught by the enemy, gather us into your flock. Count us as a single drachma, and kindling us with the fire of your divinity, search us out, and having found us, rejoice with the saints and the angels who dwell together with your pure divinity; show us forth as the publican, so that praying we may embrace humility, and turn away from pride, and put off the mother of sin, which is haughtiness, and embrace the mother of repentance, which is sobriety.\n\nLet us cast off the old man together with his deeds, and put on the new man together with his deeds and his grace; let us groan from the depth of our heart as we pray, so that we may drive off the depth of the furnace of Gehenna, our enemy. For when you groan, he is struck; when you beat your breast, he is wounded; when you receive the blows, he receives the slaughter. For the publican, beating his breast, struck back at the Pharisee, and refuted the reasoning within him that activated the arrogance of pride. For the Pharisee, standing by himself, prayed saying: \"O God, I thank you that I am not like the rest of men, rapacious, unjust, adulterers, or even like this publican; I fast twice a week, I tithe everything I possess.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"δραχμὴν μίαν","severity":"info","text":"The drachma is a small silver coin; the phrase 'count us as a single drachma' echoes the parable of the lost drachma (Luke 15:8-9), where the coin is sought and found, symbolizing the soul's recovery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν παλαιὸν ἄνθρωπον ... τὸν νέον","severity":"info","text":"The contrast of 'old man' and 'new man' is Pauline (Rom 6:6, Col 3:9-10), denoting the sinful self to be shed and the redeemed self to be assumed through grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῆς καμίνου τῆς γεέννης","severity":"info","text":"Gehenna, the valley of Hinnom, is used in Jewish and Christian tradition as a symbol of hell; the 'furnace of Gehenna' intensifies the image of punishment, common in Chrysostom's rhetoric.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ γὰρ ὁ τελώνης ... τὸν Φαρισαῖον ἀντέπληξε","severity":"info","text":"This sentence shifts from general exhortation to a specific narrative moment: the publican's breast-beating is presented as a counter-blow to the Pharisee's pride, linking the prayer of the humble to the refutation of arrogance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"νηστεύω δὶς τοῦ Σαββάτου, ἀποδεκατῶ πάντα","severity":"info","text":"The Pharisee's boast of fasting twice a week and tithing all possessions reflects standard Pharisaic piety; Chrysostom elsewhere criticizes such external observance without inner humility (cf. Hom. in Matt. 64).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐκεῖ νος","severity":"caution","text":"The Greek text has a word division 'ἐκεῖ νος' where standard would be 'ἐκεῖνος'; this may be a scribal or editorial artifact, but the sense is clear: 'that one' (the enemy).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐκεῖ νος' is a textual anomaly; the intended reading is 'ἐκεῖνος' (that one). The identity of 'the enemy' (τοῦ ἐχθροῦ) is ambiguous: it could be Satan or the internal passion of pride, but Chrysostom likely conflates both."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Ὦ Φαρισαῖε, ἐκένωσάς σου τὸν μισθὸν διὰ τῆς καυχή σεως! διὰ τοῦτο ἐδέξω ψῆφον κατακρίσεως. Λέγεις· Οὐκ εἰμὶ ὥσπερ οἱ λοιποὶ τῶν ἀνθρώπων. Ἄνθρωπος μὲν ἦν κατὰ τὴν φύσιν καὶ τὴν τοῦ Θεοῦ διάπλασιν, ἄλογον δὲ κατὰ τὴν τῆς ὑπερηφανίας μετάληψιν· ἄν θρωπος μὲν ὡς ἔχων τὸ κατ' εἰκόνα, θηρίον δὲ ὡς κεκτημένος τὴν ἀλαζονείαν. Ἔξω γὰρ ἑαυτὸν διέθετο τῆς τῶν ἀνθρώπων φύσεως, ἄλλην δημιουργίαν τῷ ἑαυτοῦ σώματι ἐνομοθέτησεν, ὑψηλότερον τῶν γηΐνων πραγμάτων εἶναι ἑαυτὸν ἐχρημάτιζε, μείζονα παντὸς προφήτου καὶ πατριάρχου ἑαυτὸν ὑπέλαβεν. Ἄρα οὐκ ἐμνήσθης, ὦ Φαρισαῖε, τῆς τοῦ Ἠλία καυχήσεως ταὐτὰ καυχωμένου, καίτοι οὐκ ἐξ οἰήσεως, ἀλλ' ὑπὸ θείου ζήλου, ὅτε εἶπε· Κύριε, τοὺς προφήτας σου ἀπέκτει ναν, καὶ τὰ θυσιαστήριά σου κατέσκαψαν, κἀγὼ ὑπελείφθην μόνος; Καὶ τί πρὸς αὐτὸν ὁ χρηματισμός; Κατέλιπον ἐμαυτῷ ἑπτακισχιλίους ἄνδρας, οἵτινες οὐκ ἔκαμψαν γόνυ τῷ Βαάλ.\n\nΤί οὖν; πάντων παρανομησάντων, ἑπτακισχίλιοι ἦσαν οἱ τὸν θεῖον ζῆ λον ἔχοντες, καὶ τῷ προφήτῃ συνεξισούμενοι, καὶ σὺ βοᾷς, Οὐκ εἰμὶ ὥσπερ οἱ λοιποὶ τῶν ἀνθρώπων, ἅρπαγες, ἄδικοι, μοιχοί; ἆρα οὐδεὶς διέφυγεν εἰς τὴν ὑπ' οὐρανὸν τῆς πλεονεξίας τὸ μύσος; ἆρα οὐδεὶς σω φροσύνην ἀσπάζεται, Φαρισαῖε; Ἑαυτὸν κατακρίνεις, ὁ ὑπὸ πάντων κατακρινόμενος· καθ' ἑαυτοῦ δοκιμάζεις, ὁ ὑπὸ τοῦ Θεοῦ ἀποδοκιμαζόμενος· ἑαυτὸν στεφανοῖς διὰ τῆς καυχήσεως, ἀλλὰ ἀπώλεσάς σου τὸν στέφανον διὰ τῆς κατακρίσεως· ἑαυτὸν ἐπαινεῖς ὡς ἀναμάρτητον, ἀλλὰ τῆς ἁμαρτίας ἐδείχθης ὑπεύθυνος·","english":"O Pharisee, you emptied your reward through your boasting! For this reason you received a verdict of condemnation. You say, \"I am not like the rest of men.\" He was a man by nature and by God's formation, but irrational by his participation in pride; a man as having the image, but a beast as possessing arrogance. For he placed himself outside the nature of men, legislated a different creation for his own body, declared himself to be higher than earthly things, and supposed himself greater than every prophet and patriarch. Did you not remember, O Pharisee, the boasting of Elijah, who boasted the same things, though not from conceit but from divine zeal, when he said, \"Lord, they killed your prophets and tore down your altars, and I alone was left\"? And what was the response to him? \"I have left for myself seven thousand men who did not bow the knee to Baal.\"\n\nWhat then? When all had transgressed, there were seven thousand who had divine zeal and were equal to the prophet, and you cry out, \"I am not like the rest of men—rapacious, unjust, adulterers\"? Did no one under heaven escape the abomination of greed? Does no one embrace temperance, O Pharisee? You condemn yourself, who are condemned by all; you pass judgment against yourself, who are rejected by God; you crown yourself through your boasting, but you lost your crown through your condemnation; you praise yourself as sinless, but you were shown to be liable for sin.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἑπτακισχιλίους ἄνδρας","severity":"info","text":"The reference to seven thousand men who did not bow to Baal alludes to 1 Kings 19:18, where Elijah is told that seven thousand in Israel have not worshipped Baal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἠλία καυχήσεως","severity":"info","text":"Chrysostom contrasts the Pharisee's boastful pride with Elijah's 'boasting' (καύχησις) in 1 Kings 19:10, which is presented as divinely inspired zeal rather than personal conceit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ψῆφον κατακρίσεως","severity":"info","text":"The phrase 'verdict of condemnation' (ψῆφον κατακρίσεως) uses ψῆφος, a voting pebble, metaphorically for a judicial decision, common in patristic rhetoric.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἄρα οὐκ ἐμνήσθης","severity":"info","text":"The passage shifts from direct address to a rhetorical question invoking Elijah, creating a contrast between the Pharisee's self-praise and the prophet's divinely motivated zeal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἑπτακισχίλιοι","severity":"info","text":"The number seven thousand echoes the LXX of 1 Kings 19:18, where God reserves a faithful remnant; Chrysostom uses it to rebuke the Pharisee's claim of uniqueness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἄνθρωπος μὲν ἦν ... ἄλογον δὲ","severity":"caution","text":"The Greek text shifts abruptly from second-person address to third-person description of the Pharisee, possibly a rhetorical device or a textual inconsistency; the English draft smooths it.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text alternates between second-person ('you') and third-person ('he') in describing the Pharisee, which may reflect a rhetorical shift or a scribal inconsistency; the English draft resolves this by maintaining second-person throughout."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ἑαυτὸν στηλι τεύεις ὡς τὸν νόμον πληρώσαντα, ἀλλ' ἁψάμενος τοῦ νόμου τὸν νομοθέτην ἐνύβρισας. Ἔκραξας ἐπὶ πάντων σου τὰ κατορθώματα· μετέβαλες αὐτὰ εἰς παραπτώ ματα. Ὁ τελώνης τῇ σιωπῇ βοήσας, τὸν Θεὸν Λόγον ἐδυσώπησεν, ὃν σὺ κράζων κατὰ σεαυτοῦ παρώξυνας. Οὐκ ἐνετράπης λέγων· Οὐκ εἰμὶ ὥσπερ οἱ λοιποὶ τῶν ἀνθρώπων, ἅρπαγες, ἄδικοι, μοιχοὶ, ἢ καὶ ὡς ὁ τελώνης, ὁ ταῖς ἁμαρτίαις μεμιαμμένος, ὁ ταῖς ἀσω τίαις ἐμπεφυρμένος, ὁ τὸν ἱερὸν τόπον κοινώσας τῇ εἰσόδῳ, ὁ ἀναξίως σὺν ἐμοὶ προσευχόμενος, ὁ πάσης ἀνομίας ἐργάτης. Ἀρκεῖ δὲ τὸ ὄνομα πρὸς μαρτυρίαν τῆς ἑαυτοῦ καταστάσεως· ὑπάρχει γὰρ τελώνης, τελῶν τῇ ἁμαρτίᾳ τὰ τῆς πονηρίας ἔργα. Ταῦτα εἰ καὶ μὴ αὐ ταῖς ταῖς λέξεσιν ἐν τοῖς ἀχράντοις Εὐαγγελίοις ἐγγέ γραπται, ἀλλ' οὖν γε ὁ σκοπὸς τῆς ὑπερηφανίας τοῦ τον ἀποσώζει τὸν τρόπον. Ὦ Φαρισαῖε, σὺ μὲν ἀπευ δόκησας τὰ τοῦ τελώνου, ὁ δὲ Χριστὸς ηὐδόκησεν ἐν τῷ τελώνῃ· σὺ κατὰ σεαυτοῦ ἐκεῖνον ἐξουδένωσας, ὁ δὲ Χριστὸς αὐτὸν ἐπὶ πάντων ἐστεφάνωσεν. Ἠρέσθη Χριστὸς σὺν τῇ μετανοίᾳ τοῦ τελώνου θεωρήσας αἰσχύνην συμπεπλεγμένην ἐν αὐτῷ, καὶ στεναγμὸν ἐκ βάθους καρδίας εἰς οὐρανὸν εὐθέως ἀναπεμπόμενον, καὶ βαδί ζοντα δάκρυα· ἠρέσθη Χριστὸς, μᾶλλον ᾐδέσθη τὸν τελώνην, τῇ αἰσχύνῃ τὴν αἰσχύνην ἀποτιναξάμενον. Καλῶς ἡρμόσατο ἑαυτῷ ὁ","english":"You set yourself up as one who has fulfilled the law, but by touching the law you insulted the lawgiver. You proclaimed all your achievements before everyone; you turned them into transgressions. The publican, by crying out through his silence, shamed the Word of God, whom you, by shouting against yourself, provoked. You were not ashamed to say, \"I am not like the rest of men—thieves, unjust, adulterers, or even like the publican, defiled by sins, steeped in debauchery, who profaned the sacred place by his entry, who prays unworthily with me, the worker of every lawlessness.\" But the name itself suffices as testimony to his condition: for he is a publican, exacting the works of wickedness for sin. Even if these things are not written in these very words in the immaculate Gospels, still the purpose of pride preserves this manner. O Pharisee, you disdained the publican's things, but Christ approved of the publican; you humiliated him against yourself, but Christ crowned him before all. Christ was pleased, having seen the publican's repentance intertwined with shame, and a groan sent up from the depth of his heart straight to heaven, and tears flowing; Christ was pleased, rather he respected the publican, who shook off shame by shame. Well did he fit himself to","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸν Θεὸν Λόγον ἐδυσώπησεν","severity":"info","text":"The phrase 'shamed the Word of God' is striking: the publican's silent prayer shames Christ, the Logos, into granting mercy. Chrysostom inverts the expected dynamic of supplication.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ εἰμὶ ὥσπερ οἱ λοιποὶ τῶν ἀνθρώπων","severity":"info","text":"Chrysostom paraphrases the Pharisee's boast from the parable (Luke 18:9-14), expanding it with a catalogue of vices not in the Gospel text, to dramatize the Pharisee's arrogance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τελώνης","severity":"info","text":"The publican (τελώνης) was a tax collector, despised in Roman Judaea as a collaborator and extortioner. Chrysostom exploits this stigma to heighten the contrast between the Pharisee's pride and the publican's humility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀρκεῖ δὲ τὸ ὄνομα πρὸς μαρτυρίαν","severity":"info","text":"Chrysostom pauses the narrative to assert that the publican's name itself testifies to his sinful state, a rhetorical move that reinforces the paradox of his later vindication.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐν τοῖς ἀχράντοις Εὐαγγελίοις","severity":"info","text":"Chrysostom acknowledges that his elaboration of the Pharisee's speech is not in the Gospels, but justifies it as preserving the 'purpose of pride'—a hermeneutical principle common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Καλῶς ἡρμόσατο ἑαυτῷ ὁ","severity":"caution","text":"The Greek text breaks off mid-sentence at the end of the passage. The English draft supplies 'Well did he fit himself to' but the completion is uncertain; the original homily likely continued with a concluding reflection.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν Θεὸν Λόγον' could be read as 'God the Word' (Christ) or 'the word of God' (Scripture); Chrysostom clearly intends the former, as the context of shame and personification shows.","The final sentence is incomplete in the manuscript; the English draft's completion is conjectural."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"τελώνης τὸ τῆς σοφίας ῥητόν· Ἔστιν αἰσχύνη ἐπάγουσα ἁμαρτίαν. Ταύτην μετῆλ θεν ἐν τῷ τῆς ἀγνωμοσύνης βίῳ.\n\nΚαὶ ἔστιν αἰσχύνη δόξα καὶ χάρις. Ταύτην ἐπῆλθε διὰ τοῦ τῆς μετανοίας τρόπου, ἐκ τῶν ἐναντίων τὰ ἐναντία διὰ τῆς πίστεως ἰασάμενος. Μιμησάμενος ἰατρὸν, ἔμπλαστρον τίθησιν ἐναντίον τῷ σώματι, τὴν μὲν σάρκα ἐκτρῶγον, τὸ δὲ ἕλκος καθαῖρον, ἵνα ἀποκαλυφθέντος τοῦ ζωτικοῦ σώμα τος, ἐπιγνῷ τὸ τῆς θεραπείας μηχάνημα. Τοὺς ὀχετοὺς τῶν ἡδονῶν, οἷον καυστῆρι σιδηρῷ τῷ στεναγμῷ χρησά μενος, ἀπεστόμωσε, καὶ τὸ διοιδαῖνον τοῦ πάθους ἕλκος τοῖς δάκρυσι πραΰνας ἐθεράπευσε, καὶ τὴν ὀπὴν τοῦ ἕλκους μοτώσας διὰ τῆς τῶν χειρῶν πλήξεως ἀπούλωσε, καὶ τὸ ἐπιῤῥέον τῇ ψυχῇ ἐκ τοῦ σώματος ῥεῦμα ἐστεί ρωσε, καὶ καθαρὰν ταύτην διὰ τῆς μετανοίας τῷ πλά σαντι προσήγαγεν. Ἀλλὰ καὶ τῶν λοιπῶν ῥημάτων τοῦ Φαρισαίου ἀκούσωμεν· Νηστεύω δὶς τοῦ Σαβ βάτου. Δηλοῖ τετράδος καὶ παρασκευῆς τὴν ἐγκράτειαν. Τὰ δὲ Σάββατα ἀνάπαυσίς ἐστι τοῖς Ἑβραίοις. Ἀπέχωτῶν διαφόρων βρωμάτων· οὐ ῥυπῶ μου τὰ χείλη ἀκαθάρτῳ γεύσει, ὅλως ἐγκράτειαν περιβέβλημαι, ὅλως ἁγιωσύνην ἠμφίεσμαι· ἔτι δὲ καὶ ὧν κτῶμαι τὰς δεκάτας τῷ Θεῷ προσκομίζω. Ὢ τῦφος ἀναισθησίας ἀναπνέων! Νηστεύω δὶς τοῦ Σαββατοῦ. Οὐ διάκειται, ὡς τὰ σιτηρέσια αὐτοῦ τῷ Θεῷ χαριζόμενος; Νηστεύω δὶς τοῦ Σαββάτου. Κύριε, μὴ νηστεία, φησὶ, τῷ Θεῷ παρ έχει τὰ τοῦ νόμου ἐντάλματα; καὶ ὃ οἱ ἄνθρωποι κόπῳ κατώρθωσαν, τοῦτο ἐγὼ προθέσει ποιῶ; Τί οὖν ὁ φιλάν θρωπος δικαστὴς, ὁ φιλότιμος ἀγωνοθέτης τὸν τῆς μετανοίας δρόμον;","english":"The publican the saying of wisdom: \"There is a shame that brings sin.\" This he pursued in the life of ingratitude.\n\nAnd there is a shame that is glory and grace. This he approached through the way of repentance, healing opposites by opposites through faith. Imitating a physician, he applies a plaster opposite to the body, consuming the flesh but cleansing the wound, so that when the vital body is revealed, the device of healing may be recognized. The channels of pleasures, using a groan like a red-hot iron, he stopped up, and the swelling wound of passion he soothed with tears and healed, and after packing the opening of the wound with the striking of hands he scarred it over, and the flux flowing into the soul from the body he checked, and this soul he presented pure to the Creator through repentance. But let us also hear the remaining words of the Pharisee: \"I fast twice a week.\" This indicates abstinence on the fourth day and the day of preparation. The Sabbaths are a rest for the Hebrews. \"I abstain from varied foods; I do not defile my lips with impure taste; I am wholly clothed in abstinence; I am wholly arrayed in holiness; and further, I bring the tithes of what I acquire to God.\" O pride breathing senselessness! \"I fast twice a week.\" Is he not disposed as one offering his rations to God? \"I fast twice a week.\" Lord, does not fasting, he says, present to God the commandments of the law? And what men have accomplished by toil, do I do by intention? What then does the philanthropic judge, the ambitious umpire of the course of repentance?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τελώνης","severity":"info","text":"The Greek term 'τελώνης' (publican) is a technical term for a tax collector, often despised in Roman and Jewish society for their greed and collaboration with occupying powers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔστιν αἰσχύνη ἐπάγουσα ἁμαρτίαν","severity":"info","text":"This phrase echoes a saying of wisdom, possibly from the Old Testament or apocryphal literature, though not a direct quotation; it reflects a moral distinction between shame that leads to sin and shame that leads to grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Νηστεύω δὶς τοῦ Σαββάτου","severity":"info","text":"Fasting twice a week (Wednesday and Friday) was a common practice in early Christianity, known as station days, derived from Jewish custom; Chrysostom interprets this as the Pharisee's boast.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀλλὰ καὶ τῶν λοιπῶν ῥημάτων τοῦ Φαρισαίου ἀκούσωμεν","severity":"info","text":"This phrase marks a transition from the publican's repentance to the Pharisee's boastful speech, structuring the homily as a contrast between humility and pride.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ φιλάνθρωπος δικαστής","severity":"info","text":"Chrysostom's description of God as 'philanthropic judge' reflects his emphasis on divine mercy and the transformative power of repentance, a key theme in his pastoral theology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ τῆς σοφίας ῥητόν' may refer to a specific wisdom saying, but its exact source is uncertain; the reading assumes a general moral maxim.","The Coptic text is not present; the passage is entirely in Greek, so no Coptic ambiguities arise."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Καὶ τοῦ Φαρισαίου μεγαλαυχοῦντος ἠνείχετο, καὶ τοῦ τελώνου μετανοοῦντος ἐτέρπετο. Ἐπειδὴ δὲ ὁ μὲν τοῖς ῥήμασιν, ὥσπερ ἀνέμοις σφοδροῖς, τῆς ψυχῆς τὸν καρπὸν ἀπετίναξεν, ὁ δὲ συντρίψας ἑαυτὸν οὐκ ἐξεδέχετο ἄλλον κατήγορον, ἑκάστῳ τὸ πρὸς τὴν ἀξίαν ἀπένειμε. Τὸν μὲν γὰρ τελώνην ἑαυτοῦ γεγενημένον κατήγορον, ἐλεύθερον ἀφῆκε τῆς κατα κρίσεως· τὸν δὲ Φαρισαῖον εἰς μέσον προθέντα τὰ κατορθώματα, πενέστερον τοῦ τελώνου ἀπέφηνεν. Ἀμφοτέροις ὁ τρόπος· τῷ μὲν ὑπόθεσις πενίας ὁ πλοῦτος, τῷ δὲ ἐκ πλούτου πενίας ὀλίσθημα.\n\nΤί γάρ φησιν ὁ Δεσπότης; Ἀμὴν λέγω ὑμῖν, κατέβη οὗτος δεδικαιωμένος εἰς τὸν οἶκον αὐτοῦ, ἤπερ ἐκεῖνος. Ὢ πῶς κακὸν τῆς ὑπερηφανίας τὸ νόσημα! Κατάκομος ἀνῆλθεν ὁ Φαρισαῖος, ὥσπερ ἄνθεσι, τοῖς κατορθώμασι στεφανούμενος· συνώδευσε τούτῳ ὁ τελώνης πάσης ἀπολογίας γυμνός. Ἄλλος μὲν εὐχερῶς ἑαυτὸν ταπεινώσας ὑψώθη· ὁ δὲ πρὸς ἄκαιρον ὕψος ἀκοντίσας ἑαυτὸν, καταγέλαστον ὑπέμεινε γύμνωσιν. Οὐκ ἦν βέλτιον ὑφειμέναις χρήσασθαι ταῖς φωναῖς; οὐκ ἦν κρεῖττον ἀκοῦσαι τῆς προφητικῆς φωνῆς λεγούσης· Ταπεινώθητε ἐνώπιον Κυρίου, καὶ ὑψώσει ὑμᾶς; οὐκ ἦν μᾶλλον κρατῆσαι τῆς γλώσσης συμφέρον, καὶ φυλάξαι τὸν πλοῦτον, ὃν πόνοις πολλοῖς ἐκτήσατο; Ἃς γὰρ ἐν χρόνῳ συνήγαγεν ἀρετὰς, τῇ φωνῇ διεσκόρπισεν. Οὐκ ἤκουσε τάχα ὁ Φαρισαῖος τὸ γεγραμμένον, ὅτι Ἀκάθαρτος ἐναντίον Κυρίου πᾶς ὑψηλοκάρδιος; οὐκ ἐδιδάχθη τὸ καλῶς εἰρημένον· Ὃ ποιεῖ ἡ δεξιά σου, μὴ γνῷ ἡ ἀριστερά σου. Τάχα δὲ ἐγίνωσκεν ἀμφότερα, ἀλλ' ἡ ἰσχὺς τῆς κενοδοξίας ἐνίκησεν.","english":"And while the Pharisee was boasting, He endured it, and while the publican was repenting, He took delight. Since the one, by his words as by violent winds, shook off the fruit of the soul, while the other, having crushed himself, awaited no other accuser, He assigned to each according to his worth. For the publican, having become his own accuser, He set free from condemnation; but the Pharisee, having set his achievements in the midst, He declared poorer than the publican. The manner was opposite for both: for one, wealth was the occasion of poverty; for the other, a slip from wealth into poverty.\n\nFor what says the Master? \"Truly I say to you, this one went down to his house justified rather than that one.\" Oh, how evil is the disease of pride! The Pharisee went up adorned, crowned with his achievements as with flowers; the publican accompanied him, stripped of any defense. One, having easily humbled himself, was raised up; the other, having hurled himself to an untimely height, endured a ridiculous exposure. Was it not better to use restrained speech? Was it not better to hear the prophetic voice saying, \"Humble yourselves before the Lord, and He will raise you up\"? Was it not more profitable to hold the tongue and preserve the wealth which he acquired with many labors? For the virtues he gathered over time, he scattered with his voice. Did the Pharisee not hear what is written, that \"Every high-hearted one is unclean before the Lord\"? Was he not taught the well-said saying, \"What your right hand does, let not your left hand know\"? Perhaps he knew both, but the power of vainglory conquered.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Καὶ τοῦ Φαρισαίου μεγαλαυχοῦντος ἠνείχετο, καὶ τοῦ τελώνου μετανοοῦντος ἐτέρπετο","severity":"info","text":"Chrysostom contrasts the Pharisee's boastfulness with the publican's repentance, showing God's tolerance for the former and delight in the latter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀμὴν λέγω ὑμῖν, κατέβη οὗτος δεδικαιωμένος εἰς τὸν οἶκον αὐτοῦ, ἤπερ ἐκεῖνος","severity":"info","text":"This is a paraphrase of Luke 18:14, where Jesus declares the publican justified over the Pharisee, though the canonical verse differs slightly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ταπεινώθητε ἐνώπιον Κυρίου, καὶ ὑψώσει ὑμᾶς","severity":"info","text":"A loose citation of Psalm 75:6 LXX (Psalm 76:6 in Hebrew numbering), urging humility before God for elevation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀκάθαρτος ἐναντίον Κυρίου πᾶς ὑψηλοκάρδιος","severity":"info","text":"A reference to Proverbs 16:5 LXX, condemning the proud as unclean before the Lord.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὃ ποιεῖ ἡ δεξιά σου, μὴ γνῷ ἡ ἀριστερά σου","severity":"info","text":"A proverbial saying, possibly from Sirach 12:2 or a common ascetic maxim, advising secrecy in good deeds.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κενοδοξίας","severity":"info","text":"Kenodoxia (vainglory) is a key vice in Chrysostom's moral psychology, here overpowering the Pharisee's knowledge of Scripture.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἤπερ ἐκεῖνος' in the Master's saying is ambiguous: it could mean 'rather than that one' (the Pharisee) or 'more than that one' (the publican). The context supports the former, as Chrysostom contrasts their fates."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Ἡμεῖς οὖν τοῦ τελώνου τὴν ταπείνωσιν κτησώμεθα, καὶ τῶν ἁμαρτημάτων τὸ βάρος ἀπωσώμεθα· ὑπερηφανίαν δὲ μισήσωμεν, δι' ἧς ὁ Φαρισαῖος τὸν πλοῦτον τῶν ἀρετῶν ἀπώλεσεν· Ὑπερηφάνοις γὰρ Κύριος ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσι χάριν. Αὐτῷ ἡ δόξα καὶ τὸ κράτος, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"Let us therefore acquire the humility of the publican and cast off the weight of our sins; and let us hate pride, through which the Pharisee lost the wealth of his virtues. For the Lord sets Himself against the proud, but to the humble He gives grace. To Him be glory and power, now and always, and unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἡμεῖς οὖν","severity":"info","text":"The exhortation 'Let us therefore' marks the moral application of the preceding narrative, a common homiletic turn in Chrysostom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὑπερηφανίαν","severity":"info","text":"The Greek term 'ὑπερηφανίαν' (pride) is a key vice in Chrysostom's moral system, contrasted with 'ταπείνωσιν' (humility).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὑπερηφάνοις γὰρ Κύριος ἀντιτάσσεται","severity":"info","text":"This echoes a biblical principle, possibly alluding to Psalm 138:6 LXX or Proverbs 16:5, where God opposes the proud.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Αὐτῷ ἡ δόξα καὶ τὸ κράτος","severity":"info","text":"The doxological conclusion 'To Him be glory and power' is a standard liturgical formula in Greek Christian homilies, closing the sermon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων","severity":"info","text":"The phrase 'now and always, and unto the ages of ages' reflects a common eschatological and liturgical expression in Byzantine tradition, emphasizing eternal praise.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities."],"confidence":"high","notes":[]}]}