{"slug":"khazarzar-john-chrysostom-in-ramos-palmarum","id":"greek:khazarzar:khazarzar-john-chrysostom-in-ramos-palmarum","title":"In ramos palmarum","title_source":"In ramos palmarum","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":"2026-11-15T07:06:49Z","cost_usd":0.00677},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-in-ramos-palmarum","work_id":"khazarzar-john-chrysostom-in-ramos-palmarum","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%20ramos%20palmarum.pdf"},"stats":{"passages":12,"english_words":3301,"coptic_letters":0,"source_letters":13424,"commentary_units":70,"commentary_kinds":8,"derived_notes":1,"ambiguities":18,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"khazarzar-john-chrysostom-in-ramos-palmarum","abstract":"This homily, attributed to John Chrysostom, is a festal oration for Palm Sunday that combines exegesis of Christ's entry into Jerusalem with moral exhortation. Its elevated rhetorical register is typical of Chrysostom's public preaching. The text survives in multiple manuscript families, and the khazarzar edition is based on a collation of printed sources without a fresh critical edition. The homily was read in Byzantine monastic and cathedral rites for Palm Sunday, influencing later hymnography such as the stichera of the Triodion, with liturgical use attested from the 10th century onward.","historical_context":"The homily is traditionally assigned to Chrysostom's Antiochene period (c. 386–397), but its exact date is uncertain. It was composed in Greek for a Christian community in Antioch, a major center of early Christianity. The work belongs to the genre of festal orations, blending exegesis and moral exhortation. Its transmission is complex, surviving in multiple manuscript families; the khazarzar edition relies on printed sources without a critical apparatus. The homily's liturgical use in Byzantine rites from the 10th century onward indicates its integration into the Palm Sunday liturgy, influencing later hymnography.","significance":"This homily is significant for its role in shaping the liturgical and theological understanding of Palm Sunday in Byzantine Christianity. It bridges exegesis and moral exhortation, reflecting Chrysostom's rhetorical style. Its influence on later hymnography, such as the Triodion, underscores its lasting impact on Eastern Christian worship and its integration into the liturgical tradition.","timeline":[{"date":"c. 386–397","event":"Probable composition during Chrysostom's Antiochene period"},{"date":"4th–5th c.","event":"Transmission in Greek manuscript families"},{"date":"10th c.","event":"Attested liturgical use in Byzantine rites for Palm Sunday"},{"date":"10th c. onward","event":"Influence on hymnography, e.g., stichera of the Triodion"},{"date":"Modern","event":"Khazarzar edition based on collation of printed sources"}],"relations":[{"work":"Triodion","relation":"Influenced later hymnography for Palm Sunday","key":"","label":null,"url":null},{"work":"Homilies on Matthew","relation":"Similar exegetical and rhetorical style","key":"","label":null,"url":null},{"work":"In ramos palmarum (other manuscripts)","relation":"Part of same textual tradition","key":"","label":null,"url":null}],"external_links":[],"cautions":["Exact date of composition is uncertain; only a general Antiochene period (c. 386–397) is suggested.","The khazarzar edition lacks a critical apparatus, manuscript sigla, and variant collation.","Attribution to Chrysostom is traditional but not definitively proven by external witnesses.","The homily's liturgical use is attested only from the 10th century, not earlier."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000359,"generated":"2026-11-15T07:06:49Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/In%20ramos%20palmarum.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-in-ramos-palmarum","status":"warn","blocking":[],"warnings":[{"code":"repetition-warn","i":10}],"stats":{"passages":12,"translated":12,"commentary_passages":12,"commentary_units":70,"english_words":3301,"source_letters":13421,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The homily is a festal oration for Palm Sunday, blending exegesis of Christ’s entry into Jerusalem with moral exhortation. Its rhetorical register is elevated, typical of Chrysostom’s public preaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"The homily is traditionally assigned to Chrysostom’s Antiochene period (c. 386–397), but its exact date is uncertain. No external witness fixes it to a specific year.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The text survives in multiple manuscript families; the khazarzar edition is based on a collation of printed sources, not a fresh critical edition. Variants in the Greek are not recorded here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This homily was read in Byzantine monastic and cathedral rites for Palm Sunday, influencing later hymnography (e.g., the stichera of the Triodion). Its liturgical use is attested from the 10th century onward.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The khazarzar edition provides no apparatus of manuscript sigla, no collation of variant readings, and no translation. The user must consult other editions for textual-critical detail.","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: 12 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":12},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Εἰς τὰ Βάϊα.\n\nαʹ. Ἐκ θαυμάτων ἐπὶ θαύματα τοῦ Κυρίου βαδίσωμεν, ἀδελφοὶ, καὶ φθάσωμεν, ὡς ἐκ δυνάμεως εἰς δύναμιν. Καθάπερ γὰρ ἐν ἁλύσει χρυσῇ κρικίοις ἀλληλενδέτοις συμβεβλημένῃ ἓν τοῦ ἑνὸς κατέχεται, καὶ τῶν συμβε βλημένων ἕκαστον συνάπτεται θάτερον θατέρῳ καὶ παραπέμπεται· οὕτω καὶ τὰ τῶν ἁγίων Εὐαγγελίων θαύματα ἐξ ἀλλήλων εἰς ἄλληλα ποδηγοῦσι τὴν φιλ έορτον τοῦ Θεοῦ Ἐκκλησίαν, καὶ εὐφραίνουσιν οὐ τῇ ἀπολλυμένῃ βρώσει, ἀλλὰ τῇ μενούσῃ εἰς ζωὴν αἰώνιον. Φέρε οὖν σήμερον καὶ ἡμεῖς, ἀγαπητοὶ, ἐν ἑτοιμασίᾳ καρδίας καὶ ὠσὶν εὐηκόοις ἀκούσωμεν, τί λα λήσει ἡμῖν Κύριος ὁ Θεὸς ἔν τε προφήταις καὶ Εὐαγ γελίοις περὶ τῆς θειοτάτης ταύτης ἑορτῆς.\n\nΛαλήσει δὲ πάντως εἰρήνην ἐπὶ τὸν λαὸν αὐτοῦ, καὶ ἐπὶ τοὺς ὁσίους αὐτοῦ, καὶ ἐπὶ τοὺς ἐπιστρέφοντας καρδίαν ἐπ' αὐτόν. Σήμερον προφητικαὶ σάλπιγγες τὴν οἰκουμέ νην ἀνεπτέρωσαν, καὶ τὰς ἁπανταχῆ τοῦ Κυρίου Ἐκ κλησίας ἐφαίδρυναν καὶ κατέστεψαν, καὶ ἐκ τοῦ σκάμ ματος τῶν ἁγίων νηστειῶν καὶ τῆς κατὰ τῶν παθῶν παλαίστρας παραλαβοῦσαι τοὺς πιστοὺς, τὸν ἐπινίκιον ὕμνον καὶ τὸ καινὸν θέαμα τῆς εἰρήνης ᾄδειν τῷ νικο ποιῷ Χριστῷ ἐδίδαξαν. Δεῦτε οὖν ἅπαντες, ἀγαλλιασώμεθα τῷ Κυρίῳ· δεῦτε πάντα τὰ ἔθνη, κροτήσωμεν χεῖρας, καὶ ἀλαλάξωμεν τῷ Θεῷ τῷ Σωτῆρι ἡμῶν ἐν φωνῇ ἀγαλλιάσεως. Μηδεὶς ἄμοιρος ἔστω τῆς χαρᾶς, μηδεὶς ὑστερείτω τῆς κλήσεως, ὅτι ἐγενήθη τὸ σπέρμα τῶν ἀπειθούντων εἰς ἀπώλειαν· μηδεὶς ἀγνωμονείτω τὴν ὑπάντησιν τοῦ βασιλέως, ἵνα μὴ ἔξωθεν τοῦ νυμφῶνος ἀποκλεισθῇ·","english":"On the Palms.\n\n1. Let us proceed, brothers, from the miracles of the Lord to further miracles, and advance, as it were, from power to power. For just as in a golden chain, with interlinked rings joined together, one is held by another, and each of the joined rings is connected to the other and transmits onward, so also the miracles of the holy Gospels guide the feast-loving Church of God from one to another, and delight not with perishable food, but with that which endures to eternal life. Come then, beloved, today also let us listen with readiness of heart and attentive ears to what the Lord God will speak to us, both in the prophets and in the Gospels, concerning this most divine feast.\n\nHe will surely speak peace to his people, and to his holy ones, and to those who turn their heart toward him. Today the prophetic trumpets have lifted up the whole world on wing, and have brightened and crowned the Churches of the Lord everywhere; and, taking the faithful from the arena of the holy fasts and the wrestling against the passions, they have taught them to sing the victory hymn and the new spectacle of peace to the victorious Christ. Come then, all of you, let us rejoice in the Lord; come, all nations, let us clap our hands and raise the cry of exultation to God our Savior. Let no one be without a share in the joy, let no one be lacking from the summons, for the seed of the disobedient has been consigned to destruction; let no one be ungrateful for the meeting with the king, lest he be shut out from the bridal chamber.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰς τὰ Βάϊα","severity":"info","text":"The title 'Εἰς τὰ Βάϊα' (On the Palms) marks the homily as part of the Palm Sunday liturgy. The passage opens with a call to proceed from miracle to miracle, establishing a processional theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐκ θαυμάτων ἐπὶ θαύματα","severity":"info","text":"The phrase 'from miracles to further miracles' introduces a chain metaphor (golden chain) that structures the homily's argument: each Gospel miracle leads to the next, guiding the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προφητικαὶ σάλπιγγες","severity":"info","text":"The 'prophetic trumpets' likely refer to Old Testament prophecies read during the Palm Sunday liturgy, which are said to lift up the world and crown the churches.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ σπέρμα τῶν ἀπειθούντων εἰς ἀπώλειαν","severity":"info","text":"The phrase 'the seed of the disobedient has been consigned to destruction' echoes biblical language of judgment (cf. Psalm 37:38 LXX; also Matthew 24:38-39), though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"νυμφῶνος","severity":"info","text":"The 'bridal chamber' (νυμφῶνος) is a common patristic image for the heavenly kingdom or the Church, used here to warn against exclusion from salvation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ σπέρμα τῶν ἀπειθούντων' may be a loose allusion rather than a specific citation; the exact scriptural source is uncertain."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"μηδεὶς σκυθρωπὸς ἢ κατηφὴς πρὸς τὴν ὑποδοχὴν εὑρεθῇ ἐν ἡμῖν, ἵνα μὴ τοῖς πονηροῖς πολίταις συγκατακριθῇ. Πολίτας δὲ πονηρούς φημι τοὺς μὴ θέλοντας δέξασθαι τὸν Κύριον βασιλέα ἐφ' αὑτούς. Πάντες φαιδρῶς συνδράμωμεν, πάντες προ θύμως ὑποδεξώμεθα, καὶ ὑπερκοσμίως ἑορτάσωμεν. Ἀντὶ ἱματίων τὰς καρδίας ἡμῶν ἐκχέωμεν ἐνώπιον αὐτοῦ, καὶ ἐν ψαλμοῖς καὶ ὕμνοις καὶ εὐχαριστίαις ἀνατείνωμεν αὐτῷ, καὶ τὸ, Εὐλογημένος ὁ ἐρχόμε νος ἐν ὀνόματι Κυρίου, ἀκαταπαύστως βοήσωμεν. Οἱ γὰρ εὐλογοῦντες αὐτὸν, ηὐλόγηνται· καὶ οἱ καταρώμενοι αὐτὸν, κατήρανται. Πάλιν ἐρῶ, καὶ προ τρεπόμενος ἐπὶ τὸ ἀγαθὸν οὐ παύσομαι· Δεῦτε, ἀγα πητοὶ, εὐλογήσωμεν τὸν εὐλογημένον, ἵνα εὐλογηθῶ μεν ὑπ' αὐτοῦ. Πᾶσαν ἡλικίαν καὶ ἀξίαν ἐπὶ τὸ αὐτὸ συνεκάλεσεν ὁ λόγος πρὸς τὴν τοῦ Κυρίου αἴνεσιν, Βασι λεῖς τῆς γῆς καὶ πάντας τοὺς λαοὺς, ἄρχοντας καὶ πάντας κριτὰς γῆς, νεανίσκους καὶ παρθένους. Καὶ τὸ καινοπρεπὲς τοῦ θαύματος, ὅτι τῇ νέᾳ καὶ ἀπειροκάκῳ τῶν νηπίων παίδων καὶ θηλαζόντων ἡλικίᾳ τὰ πρεσβεῖα συνεχώρησε τοῦ ἐξάρξαι τῷ Κυρίῳ ἐν ἐξομολογήσει τὸ θεοδίδακτον ᾆσμα, καθάπερ πάλαι Μωϋσῆς τῷ ἐξ Αἰ γύπτου λαῷ, τὸ, Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου. Σήμερον χαρᾷ χαίρει ὁ μακάριος Δαυῒδ, σεσυ λημένος τὴν κιθάραν ὑπὸ νηπίων, οἷς καὶ συγχορεύων τῷ πνεύματι καὶ συνευωχούμενος, καθάπερ τὸ πρὶν πρὸ προσώπου τῆς κιβωτοῦ τοῦ Θεοῦ, συμμουσουργεῖ καὶ συμψελλίζει ἡδέως, τὸ, Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου.","english":"Let no one be found gloomy or downcast among us for the reception, lest he be condemned along with the wicked citizens. By wicked citizens I mean those who do not wish to receive the Lord as king over themselves. Let us all run together joyfully, let us all receive him eagerly, and let us celebrate in a manner beyond the world. Instead of garments, let us pour out our hearts before him, and let us raise up to him psalms, hymns, and thanksgivings, and let us cry out unceasingly, \"Blessed is he who comes in the name of the Lord.\" For those who bless him are blessed, and those who curse him are cursed. Again I will say, and I will not cease exhorting to the good: \"Come, beloved, let us bless the blessed one, that we may be blessed by him.\" The word has summoned every age and rank together to the praise of the Lord: kings of the earth and all the peoples, rulers and all judges of the earth, young men and virgins. And the novelty of the wonder is that it has conceded the primacy to the new and innocent age of infant children and nursing babes to begin for the Lord in confession the divinely taught song, just as once Moses did for the people from Egypt: \"Blessed is he who comes in the name of the Lord.\" Today the blessed David rejoices with joy, his lyre plundered by infants, with whom he dances in spirit and feasts together, just as before before the face of the ark of God, he joins in music and pleasantly lisps along: \"Blessed is he who comes in the name of the Lord.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μηδεὶς σκυθρωπὸς ἢ κατηφὴς","severity":"info","text":"The opening prohibition against gloominess sets the tone for a festal, joyful reception of Christ, contrasting with the 'wicked citizens' who reject him.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πολίτας πονηρούς","severity":"info","text":"Chrysostom glosses 'wicked citizens' as those unwilling to receive Christ as king, a moralizing reinterpretation of civic language for spiritual community.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου","severity":"info","text":"This acclamation, repeated thrice, echoes Psalm 118:26 LXX (Εὐλογημένος ὁ ἐρχόμενος) and the liturgical acclamation for Christ's entry, not a direct NT quote.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Μωϋσῆς τῷ ἐξ Αἰγύπτου λαῷ","severity":"info","text":"Chrysostom compares the infants' song to Moses leading Israel from Egypt, evoking Exodus 15 and the Song of the Sea, linking the Palm Sunday procession to the Exodus typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Δαυῒδ","severity":"info","text":"David's lyre 'plundered by infants' is a playful image of the psalms being taken up by children, reflecting Chrysostom's audience's familiarity with David as psalmist and the liturgical use of psalms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πάλιν ἐρῶ","severity":"info","text":"The phrase 'Again I will say' marks a rhetorical restart, emphasizing the exhortation to bless Christ, a common homiletic device to reinforce the call to action.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πρὸ προσώπου τῆς κιβωτοῦ τοῦ Θεοῦ' could refer to David before the Ark of the Covenant (2 Sam 6) or a liturgical procession; the reading taken is the biblical reference."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Πρὸς ὃν ἐροῦμεν· Λέγε ἡμῖν, ὦ προφῆτα, τίς οὗτος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου; Οὐκ ἐμὸν, φησὶ, τὸ διδασκαλεῖον σήμερον· νηπίοις γὰρ ἀφιέρωται παρὰ τοῦ καταρτίσαντος ἐκ στόματος νη πίων καὶ θηλαζόντων αἶνον τοῦ καταλῦσαι ἐχθρὸν καὶ ἐκδικητήν· Ὅπως καὶ διὰ τοῦ θαύματος τούτου ἐπι στραφῶσι καρδίαι πατέρων\n\nἐπὶ τέκνα, καὶ ἀπειθῶν ἐν φρονήσει δικαίων. Λέγετε, ὦ παῖδες, πόθεν ὑμῖν ἡ καλὴ αὕτη καὶ ἐπίχαρις ἅμιλλα καὶ ᾠδή; τίς ὁ διδάξας; τίς ὁ σοφίσας; τίς ὁ συναθροίσας; ποῦ αἱ δέλτοι; τίνες οἱ παιδαγωγοί; Συγκοινωνήσατε ἡμῖν, φησὶ, τῆς εὐω χίας καὶ μελῳδίας, καὶ μαθήσεσθε τὰ Μωϋσῇ καὶ τοῖς λοιποῖς προφήταις ἐν ἐπιθυμίαις. Ἐπεὶ οὖν προετράπημεν, καὶ δεξιὰς ἡμῖν ἔδωκαν οἱ παῖδες κοινωνίας, δεῦρο, ἀγαπητοὶ, καὶ ἡμεῖς ζηλώσωμεν τὴν θεοπρεπῆ χορείαν, καὶ μετὰ τῶν ἀποστόλων ὁδοιποιήσωμεν τῷ ἐπιβεβηκότι ἐπὶ τὸν οὐρανὸν τοῦ οὐρανοῦ κατὰ ἀνατολὰς, καὶ ἐφ' ὑποζύγιον, ὡς εὐδόκησεν, ἐποχουμένῳ ἐπὶ τῆς γῆς. Μετὰ νηπίων τὰ κλάδη ἄρωμεν, καὶ τοῖς κλάδοις κροτήσωμεν, ὅπως ἐπιπνεύσῃ καὶ ἡμῖν τὸ Πνεῦμα τὸ ἅγιον, καὶ τὴν θεοδίδακτον ἀναπέμψωμεν εὐτάκτως ᾠδὴν, Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου· ὡσάννα ἐν τοῖς ὑψίστοις. Σήμερον ὁ πατριάρχης ἐν πνεύματι ἑορτάζει Ἰακὼβ, ὁρῶν τὴν προφητείαν αὐτοῦ εἰς ἔργον ἀχθεῖσαν, καὶ τὸν δεσμεύοντα πρὸς ἄμπελον τὸν πῶλον αὐτοῦ, ἐπιβεβηκότα ἐπὶ πῶλον νέον· καὶ μετὰ τῶν πιστῶν προσκυνεῖ τῷ πνεύματι. Σήμερον πῶ λος ἑτοιμάζεται τὸ τῶν ἀλογίστων ἐθνῶν τὸ πρὶν ἄλογον ἐξεμπλάριον εἰς ἔνδειξιν ὑποταγῆς τοῦ ἐξ ἐθνῶν νέου λαοῦ·","english":"To him we will say: Tell us, O prophet, who is this one coming in the name of the Lord? It is not my school, he says, today; for it is dedicated to infants by the one who arranged from the mouths of infants and sucklings a hymn to destroy the enemy and avenger; so that through this wonder the hearts of fathers may be turned toward their children, and of the disobedient toward the wisdom of the righteous. Speak, children, whence this beautiful and graceful contest and song? Who taught you? Who made you wise? Who gathered you together? Where are the tablets? Who are the teachers? Share with us, they say, the feast and melody, and you will learn the things that Moses and the other prophets desired. Since, then, we have been invited, and the children have given us the right hand of fellowship, come, beloved, let us also emulate the godly dance, and journey with the apostles for the one who has mounted the heaven of heaven toward the east, and on a beast of burden, as he deigned, riding upon the earth. With the infants let us take up the branches, and with the branches let us clap, so that the Holy Spirit may breathe upon us also, and we may send up in good order the god-taught song: Blessed is the one coming in the name of the Lord; hosanna in the highest. Today the patriarch Jacob celebrates in spirit, seeing his prophecy brought to fulfillment, and the one binding his colt to a vine, mounted upon a new colt; and with the faithful he worships in spirit. Today a colt is prepared, the formerly irrational example of the irrational nations, as an indication of the submission of the new people from the nations.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου· ὡσάννα ἐν τοῖς ὑψίστοις","severity":"info","text":"The phrase 'Blessed is the one coming in the name of the Lord; hosanna in the highest' echoes Psalm 118:26 LXX (Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου) and the liturgical acclamation 'Hosanna' from Psalm 117:25 LXX, adapted for the feast.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πῶλος","severity":"info","text":"The 'colt' (πῶλος) here refers to the donkey Christ rode on Palm Sunday, symbolizing the submission of the Gentile nations (τὸ τῶν ἀλογίστων ἐθνῶν) to Christ, a common patristic typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σήμερον","severity":"info","text":"The repeated 'Σήμερον' (Today) marks a liturgical present, linking the biblical past (Jacob's prophecy) to the current celebration, a homiletic device to involve the congregation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"νηπίοις","severity":"info","text":"The reference to infants (νηπίοις) and their hymn reflects the historical practice in Constantinople where children sang antiphons during Palm Sunday processions, as attested in later Byzantine typika.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὡσάννα","severity":"info","text":"Ὡσάννα (Hosanna) is a Greek transliteration of Hebrew הושע נא, meaning 'save, please,' used as an acclamation of praise in Jewish and Christian liturgy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν δεσμεύοντα πρὸς ἄμπελον τὸν πῶλον αὐτοῦ' is ambiguous: it may refer to Jacob binding his colt to a vine (a typological image) or to a specific exegetical tradition; the reading taken is that it describes Jacob's action as a prophecy of Christ's entry."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"καὶ νήπια καταμηνύουσι τὴν τούτων πρὸς θεο γνωσίαν νηπιότητα. Σήμερον ὁ βασιλεὺς τῆς δόξης ἐπὶ γῆς προφητικῶς δοξάζεται, καὶ κοινωνοὺς τῆς ἐπουρα νίου εὐωχίας τοὺς γηγενεῖς ἀναδείκνυσιν· ἵνα δείξῃ ὅτι αὐτός ἐστι Κύριος ἀμφοτέρων, ὡς ἑκατέρωθεν συμφώνως σὺν Πατρὶ καὶ Πνεύματι ἀνυμνούμενος.\n\nΔιὰ τοῦτο οἱ μὲν ἄνω τὴν ἐπὶ τῆς γῆς σωτηρίαν καταμηνύοντες ἔψαλλον, Ἅγιος, ἅγιος, ἅγιος, Κύριος σαβαώθ· πλήρης πᾶσα ἡ γῆ τῆς δόξης αὐτοῦ· οἱ δὲ κάτω τῇ ἐπουρανίῳ εὐφροσύνῃ συμπανηγυρίζοντες ἐκραύγαζον, Ὡσάννα ἐν τοῖς ὑψίστοις, ὡσάννα τῷ υἱῷ Δαυΐδ. Καὶ οἱ μὲν ἐδοξολόγουν, Εὐλογημένη ἡ δόξα Κυρίου ἐκ τοῦ τόπου αὐτοῦ· οἱ δὲ ἐθεολόγουν, Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου. βʹ. Τούτων δὲ οὕτω τελουμένων, καὶ τῶν μαθητῶν χορευόντων περὶ πασῶν ὧν εἶδον δυνάμεων, καὶ λεγόντων, Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου· ἐν ὑψίστοις δόξα, καὶ ἐπὶ γῆς εἰρήνη· ἡ πόλις ἐσείετο λέγουσα· Τίς ἐστιν οὗτος; πεπωρωμένον φθόνον κατὰ τῆς τοῦ Δεσπότου δόξης κινοῦσα. Πόλιν δὲ ἀκούων, τὴν παλαιὰν τῆς συναγωγῆς ἄτακτον πληθὺν ἐπιγίνωσκε. Διερωτῶσιν οἱ ἀγνώμονες, Τίς ἐστιν οὗτος; ὡς μήπω ἑωρακότες τὸν εὐεργέτην καὶ περιβόητον τοῖς θεοπρεπέσι θαύμασιν. Οὐ γὰρ κατέλαβεν ἡ σκιὰ τὸ ἐν αὐτῇ ἐπιλάμψαν ἄδυτον φῶς. Ὅθεν εὐθυβόλως προανακέκραγε πρὸς αὐτοὺς Ἡσαΐας λέγων· Οἱ κωφοὶ, ἀκού σατε, καὶ οἱ τυφλοὶ, ἀναβλέψατε ἰδεῖν. Καὶ τίς τυ φλὸς, ἀλλ' ἢ οἱ παῖδές μου; καὶ κωφοὶ, ἀλλ' ἢ οἱ κυριεύοντες αὐτῶν; Καὶ ἐτυφλώθησαν οἱ δοῦλοι τοῦ Θεοῦ. Εἴδετε πολλάκις, καὶ οὐκ ἐφυλάξασθε· ἠνεῳγμένα τὰ ὦτα, καὶ οὐκ ἠκούσατε.","english":"and infants reveal their infancy in knowledge of God. Today the King of Glory is prophetically glorified on earth, and he reveals the earthborn as partakers of the heavenly feast, to show that he is Lord of both, as he is hymned in harmony from both sides with the Father and the Spirit.\n\nFor this reason, those above, announcing salvation on earth, sang, \"Holy, holy, holy, Lord Sabaoth; the whole earth is full of his glory.\" And those below, joining in the heavenly festivity, cried out, \"Hosanna in the highest, hosanna to the son of David.\" And some glorified, \"Blessed is the glory of the Lord from his place,\" while others theologized, \"Blessed is the one coming in the name of the Lord.\" 2. While these things were thus taking place, and the disciples were dancing around all the powers they had seen, and saying, \"Blessed is the one coming in the name of the Lord; glory in the highest, and peace on earth,\" the city was shaken, saying, \"Who is this?\" stirring up hardened envy against the glory of the Master. Hearing \"city,\" recognize the old disorderly crowd of the synagogue. The ignorant ask, \"Who is this?\" as if they had not yet seen the benefactor renowned for his divine miracles. For the shadow did not grasp the unsetting light that shone within it. Hence Isaiah cries out to them directly, saying, \"Deaf, hear, and blind, look up to see.\" And who is blind but my children? and deaf but those who rule them? And the servants of God were blinded. You have seen often, and did not guard yourselves; your ears were open, and you did not hear.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἅγιος, ἅγιος, ἅγιος, Κύριος σαβαώθ· πλήρης πᾶσα ἡ γῆ τῆς δόξης αὐτοῦ","severity":"info","text":"The triple 'Holy' and 'Lord Sabaoth' echo the Trisagion from Isaiah 6:3 (LXX), but the phrase 'the whole earth is full of his glory' is not a direct biblical citation; it adapts the liturgical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὡσάννα ἐν τοῖς ὑψίστοις, ὡσάννα τῷ υἱῷ Δαυΐδ","severity":"info","text":"'Hosanna in the highest' and 'hosanna to the son of David' conflate Psalm 118:25 (LXX) with the acclamation of Jesus as son of David, a messianic title from Matthew 21:9, 15.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εὐλογημένη ἡ δόξα Κυρίου ἐκ τοῦ τόπου αὐτοῦ","severity":"info","text":"This phrase echoes Ezekiel 3:12 (LXX: 'Blessed is the glory of the Lord from his place'), a verse used in Byzantine liturgy for the feast of the Entry into Jerusalem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οἱ κωφοὶ, ἀκούσατε, καὶ οἱ τυφλοὶ, ἀναβλέψατε ἰδεῖν","severity":"info","text":"This is a paraphrase of Isaiah 42:18 (LXX: 'Hear, deaf, and look up, blind'), adapted to the homiletic context of spiritual blindness and deafness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἡσαΐας","severity":"info","text":"Chrysostom invokes Isaiah as a prophet who foretold the triumphal entry; this reflects the common patristic typology of Isaiah 31:9 and 35:5-6 as prefiguring Christ's entry into Jerusalem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"βʹ","severity":"info","text":"The numeral '2' marks a new section in the homily, shifting from the heavenly and earthly acclamations to the narrative of the city's reaction and the disciples' response.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πλήρης πᾶσα ἡ γῆ τῆς δόξης αὐτοῦ' is not a direct biblical quotation but a liturgical adaptation; its source is uncertain.","The identity of 'the city' is ambiguous: Chrysostom glosses it as the synagogue crowd, but the text may also refer to Jerusalem as a collective entity."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Ὁρᾶτε, ἀγαπητοὶ, ἀκρίβειαν λόγων; ὅπως τὸ προθεωρητικὸν θεῖον Πνεῦμα διὰ τῶν ἁγίων αὐτοῦ, ὡς παρόντα, τὰ μέλλοντα προεκήρυττεν;\n\nΕἶδον γὰρ οἱ ἀχάριστοι, καὶ ἐψηλάφησαν διὰ τῶν θαυμάτων τὸν θαυματουργὸν Θεὸν, καὶ τῇ ἀπιστίᾳ ἐνέμειναν· εἶδον τὸν τυφλὸν ἐκ γενετῆς τὸν φωταγωγήσαντα Κύριον κηρύττοντα· εἶδον σύγχρονον καὶ σύζυγον τῇ ἀσθενείᾳ παράλυτον προστάγματι διαζευχθέντα τῆς κακουχίας· ἐθεάσαντο Λάζαρον φυγάδα θανάτου γεγονότα· ἤκουσαν τὸν ἐν θαλάσσῃ περίπατον, τὴν ἀγεώργητον οἰνοδοσίαν, τὴν ἄμοχθον ἀρτοτροφίαν, τὴν τῶν δαιμόνων ἀπελασίαν, τὴν τῶν καμνόντων εὐρωστίαν· αἱ πλατεῖαι αὐτῶν τὰς δυνάμεις ἐκήρυττον, αἱ ὁδοὶ αὐ τῶν τὰς ἰάσεις τοῖς ὁδοιπόροις κατήγγειλον· πᾶσα ἡ Ἰουδαῖα ἐπληρώθη τῶν εὐεργεσιῶν, καὶ νῦν πυνθάνονται, Τίς ἐστιν οὗτος; Ὢ τῆς ἀνοίας τῶν ψευδωνύμων διδα σκάλων! ὢ τῶν ἀπειθῶν πατέρων! ὢ τῶν ἀφρόνων πρε σβυτέρων! ὢ σπέρμα Χαναὰν τοῦ\n\nἀναιδοῦς, καὶ οὐκ Ἰούδα τοῦ εὐλαβοῦς! Τὰ τέκνα ἐπέγνωσαν τὸν κτίστην, καὶ οἱ ἀπειθεῖς πατέρες ἔλεγον, Τίς ἐστιν οὗτος; Ἡ νέα ἡλικία τὸν Θεὸν ἀνύμνησε, καὶ οἱ πεπαλαιωμένοι ἡμερῶν κακῶν ἐπυνθάνοντο. Τίς ἐστιν οὗτος; Οἱ θηλάζοντες θεο λογοῦσι, καὶ οἱ πρεσβύτεροι βλασφημοῦσι, παῖδες εὐσεβῶς ἱερουργοῦσιν αἶνον, καὶ ἀνίεροι ἱερεῖς δυσσεβῶς ἀγανακτοῦσιν; Οἱ ἀπειθεῖς ἐν φρονήσει δικαίων, ἐπιστρέψατε τὰς καρδίας ὑμῶν ἐπὶ τὰ τέκνα ὑμῶν, μάθετε Θεοῦ μυστήρια. Αὐτὸ τὸ τελούμενον μαρτυρεῖ, ὅτι Θεός ἐστιν ὁ οὕτως ἀνυμνούμενος ὑπὸ ἀδιδάκτων γλωσσῶν.","english":"See, beloved, the precision of the words; how the prophetic divine Spirit through his saints proclaimed future things as present?\n\nFor the ungrateful saw and handled through the miracles the wonder-working God, and persisted in unbelief; they saw the man blind from birth proclaiming the Lord who gave him light; they saw a paralytic, contemporary and yoked to his infirmity, separated from his affliction by a command; they beheld Lazarus become a fugitive from death; they heard of the walk upon the sea, the wine-giving without cultivation, the bread-feeding without labor, the expulsion of demons, the restoration of the sick to strength; their streets proclaimed the powers, their roads announced the healings to travelers; all Judea was filled with the benefactions, and now they ask, \"Who is this?\" Oh, the folly of the falsely-named teachers! Oh, the disobedient fathers! Oh, the senseless elders! Oh, seed of shameless Canaan, and not of pious Judah! The children recognized the Creator, and the disobedient fathers said, \"Who is this?\" The young age hymned God, and those aged in evil days inquired, \"Who is this?\" Infants theologize, and elders blaspheme; children piously perform a sacred hymn, and unholy priests impiously resent it? You disobedient ones, in the wisdom of the righteous, turn your hearts to your children, learn the mysteries of God. The very event being accomplished bears witness that it is God who is thus hymned by untaught tongues.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προθεωρητικὸν θεῖον Πνεῦμα","severity":"info","text":"Chrysostom characterizes the Holy Spirit as 'foreseeing' (προθεωρητικὸν), emphasizing prophetic knowledge of future events as if present.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λάζαρον φυγάδα θανάτου","severity":"info","text":"The raising of Lazarus (John 11:38-44) is cited as a miracle witnessed by the ungrateful, yet they persisted in unbelief.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν τυφλὸν ἐκ γενετῆς","severity":"info","text":"The man blind from birth healed by Christ (John 9:1-7) is referenced as a public miracle that should have convinced the unbelieving.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σπέρμα Χαναὰν τοῦ ἀναιδοῦς","severity":"info","text":"Chrysostom contrasts the 'seed of shameless Canaan' with 'pious Judah,' drawing on the biblical tradition of Canaan as a cursed lineage (Gen 9:25-27).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὢ ... ὢ ... ὢ ...","severity":"info","text":"A series of exclamations (ὢ) builds rhetorical intensity, denouncing teachers, fathers, and elders for their disbelief despite visible miracles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀδιδάκτων γλωσσῶν","severity":"info","text":"The phrase 'untaught tongues' highlights the topos of children and infants as spontaneous theologians, a motif in early Christian praise literature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage is not extant; the Greek text is from the khazarzar edition. The phrase 'προθεωρητικὸν θεῖον Πνεῦμα' may be a later interpolation or reflect Chrysostom's own theological emphasis."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Ἐρευ νᾶτε τὰς Γραφὰς, καθὼς ἠκούσατε παρὰ τοῦ Δεσπό του, ὅτι αὗταί εἰσιν αἱ μαρτυροῦσαι περὶ αὐτοῦ, καὶ οὐκ ἀγνοεῖτε τὸ θαῦμα. Ἀκούσατε, οἱ ἀχάριστοι, τί εὐαγγε λίζεται ὑμῖν ὁ προφήτης Ζαχαρίας. Φησὶ γάρ· Χαῖρε σφόδρα, θύγατερ Σιών· ἰδοὺ ὁ βασιλεύς σου ἔρχεταί σοι δίκαιος καὶ ἐπιβεβηκὼς ἐπὶ πῶλον ὄνου.\n\nΔιὰ τί τὴν χαρὰν ἀποσείεσθε; διὰ τί ἡλίου λάμποντος, τὸ σκό τος ἀγαπᾶτε; διὰ τί πρὸς τὴν ἀπολέμητον εἰρήνην μελετᾶτε πόλεμον; Εἰ τοίνυν υἱοὶ Σιών ἐστε, συγχορεύσατε τοῖς τέκνοις ὑμῶν· χαρᾶς ἀφορμὴ ἔστω ὑμῖν ἡ τῶν τέκνων θεοσέβεια. Μάθετε παρ' αὐτῶν, τίς ὁ διδάξας, τίς ὁ συναθροίσας, πόθεν τὰ διδάγματα, τίς ἡ καινὴ θεολογία, καὶ παλαιὰ προφητεία. Εἰ δὲ ἀνθρώπων μὲν οὐδεὶς οὐδὲν τούτων ἐδίδαξεν, αὐτόματον δὲ τὸν αἶνον ἀναμέλπουσι, γνῶτε Θεοῦ εἶναι τὸ ἔργον, ὡς ἐν τῷ νόμῳ γέγραπται· Ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον. Διπλασιάσατε οὖν τὴν χαρὰν, ὅτι τοιούτων γεγόνατε πατέρες, οἵτινες καὶ τὰ τοῖς πρεσβυτέροις ἀγνοηθέντα θεοδιδάκτως ἀνευφήμησαν. Ἐπιστρέψατε οὖν τὰς καρδίας ὑμῶν ἐπὶ τὰ τέκνα ὑμῶν, καὶ μὴ μύσητε τοὺς ὀφθαλμοὺς ὑμῶν πρὸς τὴν ἀλήθειαν. Εἰ δὲ αὐτοί ἐστε, καὶ ἀκούοντες οὐκ ἀκούετε, καὶ βλέποντες οὐ βλέπετε, καὶ μάτην διαφέρεσθε πρὸς τὰ νήπια, αὐτοὶ ὑμῶν κριταὶ ἔσονται κατὰ τὸν τοῦ Σωτῆρος λόγον. Καλῶς γοῦν καὶ τοῦτο μετὰ τῶν ἄλλων προανεφώνησε περὶ ὑμῶν ὁ προφήτης Ἡσαΐας λέγων· Οὐ νῦν αἰσχυνθήσεται Ἰακὼβ, οὐδὲ νῦν τὸ πρόσωπον μεταβαλεῖ· ἀλλ' ὅταν ἴδωσι τὰ τέκνα αὐτῶν τὰ ἔργα μου, δι' ἐμὲ ἁγιάσουσι τὸν ἅγιον τοῦ Ἰακὼβ, καὶ τὸν Θεὸν τοῦ Ἰσραὴλ φοβηθήσονται·","english":"Search the Scriptures, as you have heard from the Master, that these are the ones bearing witness concerning him, and you are not ignorant of the miracle. Listen, you ungrateful ones, to what the prophet Zechariah proclaims to you as good news. For he says: \"Rejoice greatly, daughter of Zion; behold, your king comes to you, righteous and mounted upon a colt of a donkey.\"\n\nWhy do you shake off the joy? Why, when the sun shines, do you love the darkness? Why, in the face of invincible peace, do you meditate on war? If, then, you are sons of Zion, dance with your children; let the piety of the children be an occasion of joy for you. Learn from them: who taught them, who gathered them together, whence the teachings, what is the new theology and the ancient prophecy. But if no man taught them any of these things, and they spontaneously sing the praise, know that the work is of God, as it is written in the Law: \"From the mouth of infants and sucklings you have prepared praise.\" Therefore, double your joy, that you have become fathers of such children, who have proclaimed in a God-taught manner even what was unknown to their elders. Turn, then, your hearts to your children, and do not close your eyes to the truth. But if you are the same, and hearing you do not hear, and seeing you do not see, and you vainly contend with the infants, they themselves will be your judges according to the word of the Savior. Well, then, this also, among other things, the prophet Isaiah proclaimed beforehand concerning you, saying: \"Now Jacob will not be ashamed, nor will he now change his countenance; but when they see their children, my works, they will through me sanctify the holy one of Jacob, and they will fear the God of Israel.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χαῖρε σφόδρα, θύγατερ Σιών· ἰδοὺ ὁ βασιλεύς σου ἔρχεταί σοι δίκαιος καὶ ἐπιβεβηκὼς ἐπὶ πῶλον ὄνου","severity":"info","text":"Chrysostom quotes Zechariah 9:9 (LXX), adapting the verse to emphasize the king's arrival on a donkey colt, a messianic image for Palm Sunday.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον","severity":"info","text":"This citation, attributed to the Law, is not a direct biblical verse but a paraphrase of Psalm 8:2 (LXX) or a similar liturgical phrase, reflecting Chrysostom's rhetorical adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐ νῦν αἰσχυνθήσεται Ἰακὼβ, οὐδὲ νῦν τὸ πρόσωπον μεταβαλεῖ· ἀλλ' ὅταν ἴδωσι τὰ τέκνα αὐτῶν τὰ ἔργα μου, δι' ἐμὲ ἁγιάσουσι τὸν ἅγιον τοῦ Ἰακὼβ, καὶ τὸν Θεὸν τοῦ ","severity":"info","text":"This is a loose paraphrase of Isaiah 29:22-23 (LXX), adapted by Chrysostom to fit his argument about children's piety judging their parents.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πῶλον ὄνου","severity":"info","text":"The 'colt of a donkey' evokes Christ's triumphal entry into Jerusalem, a central image for Palm Sunday, linking the homily to the feast's liturgical context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διὰ τί ... διὰ τί ... διὰ τί","severity":"info","text":"Chrysostom uses a triple rhetorical question to rebuke the 'ungrateful' audience, a common homiletic device to heighten emotional appeal and contrast joy with obstinacy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"αὐτοὶ ὑμῶν κριταὶ ἔσονται κατὰ τὸν τοῦ Σωτῆρος λόγον","severity":"info","text":"Chrysostom alludes to Matthew 5:45 or a similar saying about children as judges, reflecting early Christian reception of Jesus' words on familial reversal.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον' is not a direct biblical quotation but a paraphrase; its exact source is uncertain, possibly a liturgical adaptation of Psalm 8:2.","The Isaiah citation is a loose paraphrase, not verbatim from the LXX, suggesting Chrysostom quotes from memory or adapts for rhetorical effect."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"καὶ γνώ σονται οἱ τῷ πνεύματι πλανώμενοι σύνεσιν, οἱ δὲ γογγύζοντες μαθήσονται ὑπακούειν, καὶ αἱ γλῶσσαι αἱ ψελλίζουσαι μαθήσονται λαλεῖν εἰρήνην.\n\nὉρᾷς, ὦ ἀνόητε Ἰουδαῖε, πῶς ἐκ προοιμίων τοῦ λόγου αἰσχύνην ὑμῖν προκαταγγέλλει ὁ προφήτης διὰ τὴν ἀπεί θειαν ὑμῶν; Μάθετε κἂν παρ' αὐτοῦ, πῶς θεοδίδακτον κηρύσσει τὴν τῶν τέκνων ὑμῶν ὑμνῳδίαν, ὡς καὶ ὁ μακάριος Δαυῒδ προανεφώνησε λέγων· Ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον. Ἢ τοίνυν τὴν ὁσιότητα τῶν παίδων οἰκειώσασθε, ὡς χρεὼν, ἢ μετὰ τῆς εὐσεβείας καὶ τοὺς παῖδας ἡμῖν χαρίσασθε. Ἡμεῖς τούτοις συγχορεύσωμεν καὶ συνεορτάσωμεν, καὶ τῇ καινῇ γλώσσῃ τὸ θεοδίδακτον ᾆσμα συμψάλλω μεν. Ποτὲ μὲν γὰρ Συμεὼν ὁ πρεσβύτης ὑπήντησε τῷ Σωτῆρι, καὶ ταῖς ἀγκάλαις ὑπεδέξατο τὸν τῶν αἰώνων Δεσπότην ὡς βρέφος, καὶ Κύριον καὶ Θεὸν ἐκήρυξε· νῦν δὲ ἀντὶ πρεσβυτέρων ἀγνωμόνων οἱ παῖδες τῷ Σω τῆρι ὑπήντησαν ὡς Συμεὼν, καὶ τὰ κλάδη ἀντὶ ἀγκαλῶν ὑπέστρωσαν, καὶ Κύριον καὶ Θεὸν ηὐλόγησαν τὸν ἐπὶ πώλου ὡς ἐπὶ Χερουβὶμ καθεζόμενον, Ὡσάννα τῷ υἱῷ Δαυῒδ, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου. Μεθ' ὧν βοήσωμεν καὶ ἡμεῖς, Εὐλογημένος ὁ ἐκ Θεοῦ Θεὸς, ὁ βασιλεὺς τῆς δόξης, ὁ πτωχεύσας ἐν τοῖς ἰδίοις αὐτοῦ ἀπτωχεύτως δι' ἡμᾶς, ἵνα ἡμᾶς πλουτίσῃ τῇ αὐτοῦ ἀγαθότητι· εὐλογημένος ὁ ἐλθὼν ἐν ταπεινώσει, καὶ πάλιν ἐρχόμενος ἐν δόξῃ· πρῶτον, ἐπὶ πώλου πραῢς καὶ ὑπὸ νηπίων ἀνευφημούμενος, ὅπως πληρωθῇ τὸ γεγραμμένον, Ἐθεωρήθησαν αἱ πορεῖαι σου, ὁ Θεὸς, αἱ πορεῖαι τοῦ Θεοῦ μου τοῦ βασιλέως τοῦ ἐν τῷ ἁγίῳ·","english":"And those who are led astray in spirit will come to understanding, and those who murmur will learn to obey, and the stammering tongues will learn to speak peace.\n\nDo you see, O foolish Jew, how from the very beginning of the discourse the prophet announces shame for you because of your disobedience? Learn even from him how he proclaims the hymnody of your children as divinely taught, as also the blessed David foretold, saying, \"From the mouth of infants and sucklings you have fashioned praise.\" Either, then, appropriate the piety of the children, as is necessary, or, along with their reverence, grant us the children as well. Let us join in chorus and celebrate with them, and sing together the divinely taught song in the new tongue. For once, Simeon the elder met the Savior and received in his arms the Master of the ages as an infant, and proclaimed him Lord and God; but now, instead of ungrateful elders, the children have met the Savior like Simeon, and have spread branches instead of arms, and have blessed as Lord and God him who sits on a foal as on the Cherubim, \"Hosanna to the son of David, blessed is he who comes in the name of the Lord.\" With them let us also cry out, \"Blessed is God from God, the king of glory, who became poor in his own possessions without poverty for our sake, that he might enrich us with his goodness; blessed is he who came in humility, and comes again in glory; first, on a gentle foal and acclaimed by infants, that the scripture might be fulfilled, 'Your ways were seen, O God, the ways of my God, the king who is in the holy one.'","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον","severity":"info","text":"Chrysostom attributes this line to David, but it is not a direct quotation from the canonical Psalms; it may be a paraphrase or apocryphal saying.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὡσάννα τῷ υἱῷ Δαυῒδ","severity":"info","text":"The phrase 'Hosanna to the son of David' echoes the Palm Sunday acclamation in Matthew 21:9, 15, where the crowd greets Jesus entering Jerusalem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐθεωρήθησαν αἱ πορεῖαι σου, ὁ Θεὸς, αἱ πορεῖαι τοῦ Θεοῦ μου τοῦ βασιλέως τοῦ ἐν τῷ ἁγίῳ","severity":"info","text":"This citation appears to be a loose adaptation of Psalm 68:25 (LXX) or a similar liturgical text, though the exact wording is not standard.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Συμεὼν ὁ πρεσβύτης","severity":"info","text":"Simeon the elder is the figure from Luke 2:25-35 who received the infant Jesus in the Temple; Chrysostom contrasts him with the children in the Palm Sunday procession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πώλου","severity":"info","text":"The foal (πώλου) refers to the donkey on which Jesus rides in the Palm Sunday narrative (cf. Matthew 21:2-7, Mark 11:1-7).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ποτὲ μὲν γὰρ ... νῦν δὲ","severity":"info","text":"Chrysostom uses a 'then ... now' contrast to parallel Simeon's reception of Christ with the children's acclamation, a common rhetorical device in his homilies.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Davidic quotation is unclear; it may be a non-canonical saying or Chrysostom's paraphrase.","The final scripture citation (Ἐθεωρήθησαν αἱ πορεῖαι σου) is not a direct match to any known Septuagint verse, possibly a liturgical adaptation."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"δεύτερον, φοβερὸς ἐπὶ τῶν νεφελῶν, καὶ ὑπὸ ἀγγέλων καὶ δυνάμεων δορυφορούμενος. Ὢ τῆς μελιῤῥύτου τῶν παίδων γλώττης! ὢ τῆς\n\nἀκαπηλεύτου διδασκαλίας τῶν θεαρέστων! Δαυῒδ προφητεύσας ὑπὸ τὸ γράμμα ἐκάλυψε τὸ νόημα· οἱ παῖδες τὸν θησαυρὸν ἀνοίξαντες, ἐπὶ γλώττης τὸν πλοῦτον ἤνεγκαν, καὶ λόγῳ κεχαριτωμένῳ πάντας διαπρυσίως ἐπὶ τὴν ἀπόλαυσιν συνεκάλεσαν. Ἀντλήσωμεν τοιγαρ οῦν καὶ ἡμεῖς σὺν αὐτοῖς τὸν ἀναφαίρετον πλοῦτον, ἀπλήστοις κόλποις καὶ ταμείοις ἐναποθέμενοι τὰ χα ρίσματα· βοήσωμεν ἀπέραντα, Εὐλογημένος ὁ ἐρχό μενος ἐν ὀνόματι Κυρίου, Θεὸς ἀληθινὸς, παντοκράτωρ ἐκ παντοκράτορος, Υἱὸς ἐν ὀνόματι Πατρὸς, βασι λεὺς ἀληθινὸς, ἐξ ἀληθινοῦ βασιλέως, συναΐδιον καὶ προαιώνιον τὴν βασιλείαν ἔχων, ὡς ὁ γεννήσας αὐτόν. Κοινὴ γὰρ ἡ βασιλεία, καὶ οὐκ ἔξωθεν τὴν αὐτῆς τιμὴν τῷ Υἱῷ ὁ Λόγος προσκληροῖ, οὔτε ἀρξαμένην ἢ προσ γινομένην ἢ μειουμένην, ἄπαγε, ἀλλὰ φυσικὴν καὶ ἰδιόκτητον ἀληθῶς.\n\nΜία γὰρ ἡ βασιλεία Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος, ὥσπερ καὶ μία οὐσία καὶ μία κυριότης. Ὅθεν καὶ μιᾷ προσκυνήσει λατρεύωμεν μίαν τρισυπόστατον θεότητα, ἄναρχον, ἄκτιστον, ἀπέραντον, καὶ ἀδιάδοχον. Οὔτε γὰρ ὁ Πατὴρ παυθήσεταί ποτε τοῦ εἶναι Πατὴρ, οὔτε ὁ Υἱὸς τοῦ εἶναι Υἱὸς καὶ βασιλεύς· οὕτως οὐδὲ τὸ Πνεῦμα τὸ ἅγιον τοῦ εἶναι τοῦθ' ὅπερ ἐστὶ τῇ ὑποστάσει. Οὐδὲν γὰρ τῆς Τριάδος ἐλαττωθήσεται, ἢ παυθήσεταί ποτε ἢ τῆς ἀϊδιότητος, ἢ τῆς κοινότητος καὶ βασιλείας.","english":"Second, he is fearsome upon the clouds, attended by angels and powers. O the honey-flowing tongue of the children! O the unadulterated teaching of those pleasing to God! David, having prophesied, concealed the meaning under the letter; the children, having opened the treasure, brought the wealth upon their tongue, and with a grace-filled word summoned all earnestly to the enjoyment. Let us also, therefore, draw with them the inalienable wealth, storing the gifts in insatiable bosoms and treasuries; let us cry out endlessly, Blessed is the one who comes in the name of the Lord, true God, almighty from the Almighty, Son in the name of the Father, true king from a true king, having the kingdom coeternal and pre-eternal, as the one who begot him. For the kingdom is common, and the Word does not assign its honor to the Son from without, nor as having begun or accrued or diminished, far from it, but as natural and truly his own.\n\nFor the kingdom of Father and Son and Holy Spirit is one, just as there is one essence and one lordship. Hence we worship with one adoration one trihypostatic divinity, without beginning, uncreated, infinite, and without succession. For neither will the Father ever cease to be Father, nor the Son to be Son and king; so too the Holy Spirit will not cease to be what it is in hypostasis. For nothing of the Trinity will be diminished, or will ever cease from its eternity, or from its commonality and kingdom.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"μελιῤῥύτου","severity":"info","text":"μελιῤῥύτου (honey-flowing) is a compound adjective, rare in patristic Greek, emphasizing the sweetness and eloquence of the children's speech.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀκαπηλεύτου","severity":"info","text":"ἀκαπηλεύτου (unadulterated) literally means 'not adulterated by a retailer' (κάπηλος), used metaphorically for pure, uncorrupted teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου","severity":"info","text":"This acclamation echoes Psalm 118:26 LXX (Εὐλογημένος ὁ ἐρχόμενος) and is part of a liturgical formula for Christ's entry, possibly from the Jerusalem rite.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τρισυπόστατον θεότητα","severity":"info","text":"τρισυπόστατον θεότητα (trihypostatic divinity) is a technical term from fourth-century Trinitarian theology, affirming three hypostases in one essence, standard in post-Nicene orthodoxy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μία γὰρ ἡ βασιλεία Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος","severity":"info","text":"This sentence introduces a Trinitarian creedal summary, shifting from narrative of the children's hymn to doctrinal exposition on the unity of the kingdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀδιάδοχον","severity":"info","text":"ἀδιάδοχον (without succession) counters Arian subordinationism, asserting the eternal co-reign of the Son, a key point in anti-Arian polemic of the late fourth century.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the children' (οἱ παῖδες) is not specified; they may be the choir of the Jerusalem church or a typological reference to the children in the Palm Sunday narrative (cf. Matthew 21:15).","The phrase 'Blessed is the one who comes in the name of the Lord' may be a direct liturgical acclamation or a paraphrase of Psalm 118:26 LXX; the exact source is ambiguous."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Οὐ γὰρ, ὅτι ἄνθρωπος γέγονε δι' ἡμᾶς ὁ Υἱὸς τοῦ Θεοῦ, καὶ τὸν καθ' ἡμῶν τύραννον ἐνίκησεν, ἐν σαρκὶ ταύτην πραγματευσάμενος κατὰ τοῦ δυσμενοῦς αὐτῆς ἐχθροῦ νίκην, διὰ τοῦτο βασιλεὺς ἐχρημάτισεν, ἀλλ' ὅτι Κύριος καὶ Θεὸς ἀεὶ, διὰ τοῦτο βασιλεὺς, ὡς ὁ γεννήσας αὐτὸν, νυνὶ δὲ, καὶ μετὰ τῆς προλήψεως, καὶ εἰς τὸ διηνεκές. Μὴ βλασφήμει τὴν τοῦ Χριστοῦ βασιλείαν, αἱρετικὲ, ἵνα μὴ τὸν γεννήσαντα ἀτιμάσῃς. Εἰ πιστὸς εἶ, πρόσελθε Χριστῷ τῷ ἀληθινῷ Θεῷ ἡμῶν, καὶ μὴ ὡς ἐπικάλυμμα ἔχων τῆς κακίας τὴν ἐλευθερίαν. Εἰ δοῦλος εἶ, ἐν τρόμῳ τῷ Δεσπότῃ ὑποτάγηθι. Ὁ γὰρ λογομάχος οὐκ εὐγνώμων, ἀλλὰ πρόδηλος δυσμενής. Γέγραπται γάρ· Ὁ μὴ τιμῶν τὸν Υἱὸν, οὐ τιμᾷ τὸν Πατέρα τὸν πέμψαντα αὐτόν. γʹ. Ἡμεῖς δὲ, ἀγαπητοὶ, ὅθεν ἐξήλθομεν, ἐπανέλθωμεν, τῷ λόγῳ βοῶντες, Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνό ματι Κυρίου, ὁ ποιμὴν ὁ καλὸς καὶ ἀγαθὸς, θεῖναι ἑκουσίως τὴν ψυχὴν αὐτοῦ ὑπὲρ τῶν προβάτων αὐτοῦ· ἵνα ὥσπερ τοὺς πρόβατα σιτουμένους λύκους προβάτῳ ἁλίσκουσιν οἱ λυκόθηρες, οὕτω τοῖς νοητοῖς καὶ ψυχοφθόροις λύκοις ἑαυτὸν ὡς ἄνθρωπον προθεὶς ὁ ἀρχι ποιμὴν θήραμα ποιήσῃ τοὺς θηρεύσαντας τῷ πάλαι θηρευθέντι ὑπ' αὐτῶν Ἀδάμ. Εὐλογημένος ὁ ἐρχόμε νος ἐν ὀνόματι Κυρίου, Θεὸς κατὰ τοῦ διαβόλου, οὐ φανερῶς διὰ τῆς ἀπροσβλέπτου δυνάμεως, ἀλλὰ διὰ τῆς ἀσθενείας τῆς σαρκὸς, δῆσαι τὸν καθ' ἡμῶν ἰσχυρόν. Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου, ὁ βασιλεὺς κατὰ τοῦ τυράννου, οὐ διὰ τῆς παντοκρατορικῆς δυνάμεως καὶ σοφίας, ἀλλὰ διὰ τῆς νομισθείσης τοῦ σταυροῦ μωρίας, τοῦ ἐν κακίᾳ φρονίμου ὄφεως τὰ σκῦλα διαρπάσαι.","english":"It is not because the Son of God became man for us and conquered the tyrant against us, having achieved this victory against his hostile enemy in the flesh, that he became king; but because he is always Lord and God, for this reason he is king, as is the one who begot him, now, and with the foreknowledge, and into perpetuity. Do not blaspheme the kingdom of Christ, heretic, lest you dishonor the one who begot him. If you are faithful, approach Christ, our true God, and do not have freedom as a cover for your wickedness. If you are a slave, submit to the Master with trembling. For the word-wrangler is not well-disposed, but an obvious enemy. For it is written: He who does not honor the Son does not honor the Father who sent him. 3. But we, beloved, let us return to where we began, crying out with the word, Blessed is he who comes in the name of the Lord, the good and noble shepherd, who willingly laid down his life for his sheep; so that just as wolf-hunters catch wolves that are fattening on sheep with a sheep, so the chief shepherd, having set himself forth as a man, a prey for the noetic and soul-destroying wolves, may make prey of those who hunted the Adam long hunted by them. Blessed is he who comes in the name of the Lord, God against the devil, not openly through irresistible power, but through the weakness of the flesh, to bind the one strong against us. Blessed is he who comes in the name of the Lord, the king against the tyrant, not through omnipotent power and wisdom, but through the supposed folly of the cross, to despoil the spoils of the serpent wise in wickedness.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προλήψεως","severity":"info","text":"The Greek term 'προλήψεως' (foreknowledge) here likely refers to the pre-existence of Christ's kingship, not merely a temporal anticipation. Chrysostom argues Christ's kingship is eternal, not contingent on the incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ μὴ τιμῶν τὸν Υἱὸν, οὐ τιμᾷ τὸν Πατέρα τὸν πέμψαντα αὐτόν","severity":"info","text":"This is a paraphrase of John 5:23, though not a direct quotation. Chrysostom adapts the Johannine theme of honoring the Son as honoring the Father, common in anti-Arian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"αἱρετικὲ","severity":"info","text":"The address 'heretic' targets Arian or Eunomian opponents who subordinated the Son. Chrysostom's insistence on Christ's eternal kingship counters their denial of the Son's full divinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"γʹ","severity":"info","text":"The numeral 'γʹ' (3) marks a structural division, likely the third section of the homily. It signals a return to the main theme after a digression against heretics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"λυκόθηρες","severity":"info","text":"The image of wolf-hunters using a sheep as bait is a pastoral metaphor for Christ's self-sacrifice. It parallels Chrysostom's frequent use of hunting imagery in his homilies on the Good Shepherd.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου","severity":"info","text":"This refrain echoes Psalm 118:26 LXX and was used in liturgical processions for Palm Sunday. Chrysostom's repetition reinforces the festal context of the homily.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μετὰ τῆς προλήψεως' could be read as 'with the foreknowledge' (of the incarnation) or 'with the pre-existence' (of Christ's kingship). The translation opts for 'foreknowledge', but the context supports the latter.","The numeral 'γʹ' may indicate a section number or a marginal note; its exact function in the manuscript tradition is unclear."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνό ματι Κυρίου, ὁ ἀληθινὸς κατὰ τοῦ ψεύστου, ὁ Σωτὴρ κατὰ τοῦ λυμεῶνος, ὁ εἰρηνάρχης κατὰ τοῦ πολεμήτο ρος, ὁ φιλάνθρωπος κατὰ τοῦ μισανθρώπου. Εὐλογη μένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου, Κύριος σῶσαι τὸν πλανηθέντα ἄνθρωπον, καταλῦσαι τὴν πλάνην, φω ταγωγῆσαι τοὺς ἐν σκότει, καταργῆσαι εἰδώλων ἀπά την, ἀντεισάξαι θεογνωσίαν σωτήριον, ἁγιάσαι κόσμον, ἀπελάσαι τὸ μύσος καὶ ἄγος τῆς τῶν ματαίων θερα πείας. Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου, εἷς ὑπὲρ πολλῶν, ῥύσασθαι πτωχὸν γένος ἀνθρώπων ἐκ χειρὸς στερεωτέρων αὐτοῦ, καὶ πτωχὸν καὶ πένητα ἀπὸ τῶν διαρπαζόντων αὐτόν. Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου, ἐπιχέαι οἶνον καὶ ἔλαιον ἐπὶ τὸν ἐμπεσόντα εἰς τοὺς λῃστὰς, καὶ παρεωραμένον. Εὐ λογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου, σῶσαι ἡμᾶς δι' ἑαυτοῦ, ὥς φησιν ὁ προφήτης· Οὐ πρέσβυς, οὐδὲ ἄγγελος, ἀλλ' αὐτὸς ὁ Κύριος ἔσωσεν αὐτούς.\n\nΔιὰ τοῦτο καὶ ἡμεῖς εὐλογοῦμέν σε, Κύριε, τὸν σὺν Πατρὶ καὶ ἁγίῳ Πνεύματι πρὸ αἰώνων καὶ εἰς αἰῶνας αἰώνων εὐλογημένον· πρὸ μὲν τῶν αἰώνων καὶ μέχρι τῆς δεῦρο ἀσωμάτως, τανῦν δὲ, καὶ εἰς αἰῶνας, μετὰ τῆς θείας καὶ ἀμεταβόλου καὶ ἀμερίστου σου σαρκώ σεως. Ἴδωμεν καὶ τὰ ἑξῆς. Τί λέγει ὁ θειότατος εὐαγγελιστής; Εἰσελθόντος γὰρ, φησὶ, τοῦ Κυρίου εἰς τὸ ἱερὸν, προσῆλθον αὐτῷ τυφλοὶ καὶ χωλοὶ, καὶ ἐθεράπευσεν αὐτούς. Ἰδόντες δὲ οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι τὰ θαύματα ἃ ἐποίησε, καὶ τοὺς παῖδας κράζοντας καὶ λέγοντας, Ὡσάννα τῷ υἱῷ Δαυῒδ, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου, οὐκ ἤνεγκαν τὴν τούτου τιμήν.","english":"Blessed is he who comes in the name of the Lord, the true one against the liar, the Savior against the destroyer, the peacemaker against the warlord, the lover of humanity against the hater of humanity. Blessed is he who comes in the name of the Lord, the Lord to save the deceived man, to undo the deception, to bring light to those in darkness, to abolish the deceit of idols, to introduce saving knowledge of God, to sanctify the world, to drive away the pollution and abomination of the worship of vanities. Blessed is he who comes in the name of the Lord, one for many, to rescue the poor race of men from the hands of those stronger than him, and the poor and needy from those who plunder him. Blessed is he who comes in the name of the Lord, to pour wine and oil upon the one who has fallen among robbers and been overlooked. Blessed is he who comes in the name of the Lord, to save us through himself, as the prophet says: Not an ambassador, nor an angel, but the Lord himself saved them.\n\nTherefore we also bless you, Lord, who with the Father and the Holy Spirit is blessed before the ages and unto the ages of ages: before the ages and until now without a body, but now and for the ages with your divine, immutable, and indivisible incarnation. Let us see also what follows. What does the most divine evangelist say? For when the Lord entered the temple, he says, the blind and the lame came to him, and he healed them. And when the high priests and the Pharisees saw the miracles he performed, and the children crying out and saying, Hosanna to the son of David, blessed is he who comes in the name of the Lord, they could not bear this honor.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου","severity":"info","text":"The fivefold anaphora of 'Blessed is he who comes in the name of the Lord' structures the passage as a liturgical acclamation, each unit expanding the epithets and soteriological actions of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὡσάννα τῷ υἱῷ Δαυῒδ","severity":"info","text":"The children's cry 'Hosanna to the son of David' echoes Matthew 21:9, 15, where the crowd acclaims Jesus during the entry into Jerusalem, linking the homily to the Palm Sunday narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐ πρέσβυς, οὐδὲ ἄγγελος, ἀλλ' αὐτὸς ὁ Κύριος ἔσωσεν αὐτούς","severity":"info","text":"The phrase 'Not an ambassador, nor an angel, but the Lord himself saved them' is a loose citation of Isaiah 63:9 LXX, where God directly delivers Israel, applied here to Christ's unique salvific role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"εἰρηνάρχης","severity":"info","text":"'Peacemaker' (εἰρηνάρχης) is a rare term, possibly a neologism in this context, contrasting with 'warlord' (πολεμήτορος) to emphasize Christ's role as a pacifier against cosmic strife.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἀντεισάξαι θεογνωσίαν σωτήριον","severity":"info","text":"The phrase 'introduce saving knowledge of God' reflects Chrysostom's anti-pagan polemic, common in his homilies, where true knowledge (θεογνωσία) replaces idolatrous deception.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου","severity":"info","text":"This acclamation is used in Byzantine Palm Sunday liturgy as an antiphon, indicating the homily's liturgical Sitz im Leben and its later incorporation into hymnography.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'prophet' cited in the phrase 'as the prophet says' is not specified; it is likely Isaiah, but the text does not name him.","The phrase 'one for many' (εἷς ὑπὲρ πολλῶν) could be read as a Christological formula or a general statement of rescue; the context favors the former."],"confidence":"high","notes":[{"kind":"check","severity":"caution","code":"repetition-warn","text":"Automatic check flagged formulaic repetition. Coptic homiletic style repeats by design, so this records the pattern rather than correcting it."}]},{"i":11,"ref":"p11","source":"Ὅθεν προσελθόντες αὐτῷ εἶπον· Οὐκ ἀκούεις τί οὗτοι λέγουσιν; Οὐ βαρύνῃ δοξαζόμενος, ὡς Θεός; οὐκ ἄχθῃ ἀκούων παρὰ τῶν ἀκάκων τὰ τῷ Θεῷ καὶ μόνῳ πρέποντα; οὐ πάλαι δεδήλωκεν ὁ Θεὸς διὰ τοῦ προφήτου, Τὴν δόξαν μου ἑτέρῳ οὐ δώσω; καὶ, Πῶς σὺ ἄνθρωπος ὢν, ποιεῖς σεαυτὸν Θεόν; Ἀλλὰ τί πρὸς ταῦτα ὁ μακρόθυμος, ὁ πολὺς ἐν ἐλέει, καὶ βραδὺς εἰς ὀργήν; Ἀνέχεται τῶν μεμηνότων, ἀναστέλλει ἀπολογίᾳ τὴν, φλεγμονὴν, ἀνθ υπομνήσκει Γραφὰς, προφέρει μαρτυρίας τῶν τελουμένων, καὶ οὐκ ἀπαναίνεται πρὸς τὴν πεῦσιν. Διὸ καί φησιν· Οὐδέποτε καὶ ὑμεῖς ἠκούσατέ μου διὰ τοῦ προφήτου λέγοντος, Τότε γνώσεσθε, ὅτι αὐτὸς ἐγὼ ὁ λαλῶν πάρ ειμι; οὐδ' αὖ πάλιν, Ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον ἕνεκα τῶν ἐχθρῶν σου, τοῦ καταλῦσαι ἐχθρὸν καὶ ἐκδικητήν; οἵτινές εἰσιν ὑμεῖς, οἱ νόμῳ προσέχοντες, καὶ προφήτας ἀναγινώσκοντες, κἀμὲ τὸν ἐν νόμῳ κηρυττόμενον ἀθετοῦντες. Δοκεῖτε μὲν γὰρ ἐν προσχήματι εὐσεβείας διεκδικεῖν τὴν τοῦ Θεοῦ δόξαν, μὴ συνιέντες, ὅτιπερ ὁ ἐμὲ ἀθετῶν, καὶ τὸν Πατέρα ἀθετεῖ. Ἐγὼ γὰρ παρὰ τοῦ Θεοῦ ἐξῆλ θον, καὶ ἐλήλυθα εἰς τὸν κόσμον· καὶ ἡ ἐμὴ δόξα, καὶ τοῦ Πατρός μού ἐστι δόξα. Ἐλεγχθέντες δὲ οὕτως οἱ ἀνόητοι ὑπὸ τοῦ Σωτῆρος ἡμῶν Θεοῦ, ἐπαύσαντο μὲν τῆς ἀντιλογίας, φιμωθέντες τῇ ἀληθείᾳ· ἕτερον δὲ ἐπι σπασάμενοι ἀνοίας λογισμὸν, συμβούλιον κατ' αὐτοῦ ἐποιοῦντο. Ἡμεῖς δὲ ψάλλωμεν, Μέγας ὁ Κύριος ἡμῶν, καὶ μεγάλη ἡ ἰσχὺς αὐτοῦ, καὶ τῆς συνέσεως αὐτοῦ οὐκ ἔστιν ἀριθμός.","english":"Therefore, approaching him, they said, \"Do you not hear what these people are saying? Are you not weighed down by being glorified as God? Are you not burdened by hearing from the innocent what is fitting for God alone? Has not God long ago declared through the prophet, 'I will not give my glory to another'? And, 'How can you, being a man, make yourself God?'\" But what does the patient one, the one abundant in mercy and slow to anger, do in response to these things? He endures the madmen, he restrains their inflammation with a defense, he reminds them of the Scriptures, he brings forth testimonies of what is being accomplished, and he does not refuse the inquiry. Therefore he also says, \"Have you never heard me say through the prophet, 'Then you will know that I myself am the one speaking'? Nor again, 'From the mouths of infants and sucklings praise was prepared for you because of your enemies, to destroy the enemy and avenger'? Who are you, who attend to the law and read the prophets, yet reject me, who is proclaimed in the law? For you seem, under the pretense of piety, to be defending the glory of God, not understanding that he who rejects me also rejects the Father. For I came forth from God and have come into the world; and my glory is also the glory of my Father.\" Thus refuted by our Savior God, the foolish ones ceased their contradiction, silenced by the truth; but they drew upon themselves another reasoning of folly and held a council against him. But let us sing, \"Great is our Lord, and great is his power, and there is no number to his understanding.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὴν δόξαν μου ἑτέρῳ οὐ δώσω","severity":"info","text":"A paraphrase of Psalm 95:7 LXX (οὐ δώσω τὴν δόξαν μου ἑτέρῳ), used by the opponents to challenge Christ's acceptance of divine honors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τότε γνώσεσθε, ὅτι αὐτὸς ἐγὼ ὁ λαλῶν πάρειμι","severity":"info","text":"An apparent allusion to a prophetic saying (possibly Isaiah 52:6 LXX: γνώσεσθε ὅτι ἐγώ εἰμι), adapted to assert Christ's self-identification as the speaker.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον","severity":"info","text":"Likely a reference to Psalm 8:2 LXX (ἀπὸ στόματος νηπίων...), here applied to Christ's praise from the innocent, with an anti-Jewish polemical twist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"συμβούλιον κατ' αὐτοῦ ἐποιοῦντο","severity":"info","text":"Echoes the Gospel accounts of the Jewish authorities plotting against Jesus (e.g., Mark 3:6, John 11:57), reinforcing the homily's adversarial narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μέγας ὁ Κύριος ἡμῶν, καὶ μεγάλη ἡ ἰσχὺς αὐτοῦ","severity":"info","text":"A liturgical acclamation (cf. Psalm 146:1 LXX) used here to conclude the episode, typical of Chrysostom's homiletic practice of redirecting the congregation to praise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διὸ καί φησιν","severity":"info","text":"Introduces a direct speech of Christ within the narrative, a common homiletic device in Chrysostom to dramatize the scriptural dialogue.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the prophetic quotations (Τότε γνώσεσθε and Ἐκ στόματος νηπίων) is uncertain; they may be conflations or paraphrases rather than direct citations."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Ταῦτα γὰρ πάντα γέγονεν, ἵνα ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου ἀμνὸς καὶ Υἱὸς τοῦ Θεοῦ, ἑκουσίως ὑπὲρ ἡμῶν ἐπὶ τὸ σωτήριον πάθος ἔλθῃ, καὶ ἐπὶ τὸ πραιτώριον γνωρισθῇ, καὶ οἱ ἐξουθενοῦντες τὸν ἐξωνούμενον τῷ ζωοποιῷ αὐτοῦ αἵματι τὸν κόσμον συμφωνήσωσι τριάκοντα ἀργυρίοις, καὶ τὸ πάσχα τυθῇ ὑπὲρ ἡμῶν Χριστὸς, ὅπως οἱ τῷ τιμίῳ αὐτοῦ αἵματι ῥαντιζόμενοι καὶ τὰ χείλη ὡς φλιὰς σφραγιζόμενοι, ἐκφύγωσι τοῦ ὀλοθρεύοντος τὰ βέλη· καὶ οὕτως ὁ παθὼν σαρκὶ Χριστὸς, καὶ ἀναστὰς τριήμερος, τῷ Πατρὶ καὶ τῷ ἁγίῳ Πνεύματι ὁμοτίμως καὶ ὁμοδόξως παρὰ πάσης κτίσεως προσκυνηθῇ· ὅτι αὐτῷ κάμψει πᾶν γόνυ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, δόξαν αὐτῷ ἀναπέμποντες εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"For all these things have happened so that the Lamb and Son of God, who takes away the sin of the world, might willingly come for our sake to the saving passion, and be recognized at the praetorium, and so that those who despise the one who ransoms the world with his life-giving blood might agree on thirty pieces of silver, and that Christ might be sacrificed as the Passover for us, so that those sprinkled with his precious blood and having their lips sealed like doorposts might escape the arrows of the destroyer; and thus Christ, who suffered in the flesh and rose on the third day, might be worshipped equally in honor and glory with the Father and the Holy Spirit by all creation; for every knee of the heavenly, earthly, and subterranean beings shall bend to him, sending up glory to him unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀμνὸς καὶ Υἱὸς τοῦ Θεοῦ","severity":"info","text":"The phrase 'Lamb and Son of God' combines Johannine titles (John 1:29, 36) with a sacrificial image, emphasizing Christ's dual role as victim and divine agent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τριάκοντα ἀργυρίοις","severity":"info","text":"The 'thirty pieces of silver' alludes to the betrayal of Jesus by Judas Iscariot (Matthew 26:15), here applied to those who undervalue Christ's redemptive work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πραιτώριον","severity":"info","text":"The 'praetorium' refers to the governor's residence in Jerusalem where Jesus was tried and mocked, a standard term in Passion narratives (Mark 15:16).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἵνα ... καὶ ... καὶ ...","severity":"info","text":"The passage is a single complex sentence with a series of purpose clauses (ἵνα ... καὶ ... καὶ ...), culminating in the final doxology, typical of Chrysostom's rhetorical style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῷ Πατρὶ καὶ τῷ ἁγίῳ Πνεύματι ὁμοτίμως καὶ ὁμοδόξως","severity":"info","text":"The phrase 'equal in honor and glory with the Father and the Holy Spirit' reflects post-Nicene Trinitarian orthodoxy, asserting Christ's co-equality in the Godhead.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὰ χείλη ὡς φλιὰς σφραγιζόμενοι","severity":"caution","text":"The image of 'lips sealed like doorposts' is obscure; it may refer to a ritual sealing of the mouth with blood, but the precise meaning is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ χείλη ὡς φλιὰς σφραγιζόμενοι' is ambiguous: it could denote a protective sealing of the lips with Christ's blood, or a metaphorical doorpost-like barrier against evil."],"confidence":"high","notes":[]}]}