{"slug":"khazarzar-john-chrysostom-in-resurrectionem-domini-b","id":"greek:khazarzar:khazarzar-john-chrysostom-in-resurrectionem-domini-b","title":"In resurrectionem domini B","title_source":"In resurrectionem domini B","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":"2026-11-15T06:38:43Z","cost_usd":0.003716},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-in-resurrectionem-domini-b","work_id":"khazarzar-john-chrysostom-in-resurrectionem-domini-b","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%20resurrectionem%20domini%20B.pdf"},"stats":{"passages":6,"english_words":1470,"coptic_letters":0,"source_letters":6175,"commentary_units":36,"commentary_kinds":6,"derived_notes":1,"ambiguities":10,"work_notes":6,"external_links":0,"timeline":5},"summary":{"work":"khazarzar-john-chrysostom-in-resurrectionem-domini-b","abstract":"This homily, traditionally attributed to John Chrysostom (c. 349–407), is a festal oration for Easter that employs epideictic rhetoric and typological exegesis to celebrate Christ's resurrection. It contrasts Christian belief with human death and pagan myths, drawing on Pauline theology (1 Cor 15) and patristic typology (e.g., Jonah). The text survives in multiple Greek manuscripts, often grouped with Chrysostom's other festal homilies, and was used in Byzantine Easter services, influencing later Paschal hymnography. The edition by khazarzar is based on a collation of printed sources without a critical apparatus, limiting verification of its reconstruction.","historical_context":"The homily is set within the late 4th to early 5th century, a period when John Chrysostom was active as a preacher in Antioch and later Constantinople. The work reflects the liturgical practices of the Byzantine Easter vigil, including the 'myriad-lighted torch-bearing' ceremony. Its composite rubric, listing multiple occasions (Pascha, Myrrh-bearing women, newly baptized, Gospel prologue), is typical of Byzantine festal homilies. The text's transmission through multiple Greek manuscripts indicates its continued use in monastic and cathedral settings. However, its authenticity is debated; some scholars assign it to a later imitator due to stylistic differences from Chrysostom's authentic works. The khazarzar edition, lacking a critical apparatus, does not allow readers to assess manuscript variants or scribal changes.","significance":"This homily matters for understanding the development of Easter preaching and liturgy in the Byzantine tradition. Its phrase 'Christ is risen' echoes in liturgical acclamations, and its typological exegesis (e.g., Jonah as a type of resurrection) reflects broader patristic themes. The work also refutes contemporary Jewish and pagan objections, providing insight into interreligious debates of the period.","timeline":[{"date":"c. 349–407","event":"Life of John Chrysostom, to whom the homily is traditionally attributed."},{"date":"4th–5th c.","event":"Probable composition of the homily, if authentic, during Chrysostom's ministry in Antioch or Constantinople."},{"date":"5th–6th c.","event":"Earliest manuscript witnesses, though specific dates are uncertain."},{"date":"Byzantine period","event":"Use of the homily in Easter services and influence on Paschal hymnography."},{"date":"Modern","event":"Edition by khazarzar based on collation of printed sources, without critical apparatus."}],"relations":[{"work":"1 Corinthians 15","relation":"Pauline resurrection theology drawn upon in the homily.","key":"","label":null,"url":null},{"work":"Book of Jonah","relation":"Typological exegesis of Jonah as a type of resurrection.","key":"","label":null,"url":null},{"work":"Matthew 28","relation":"Biblical basis for the greeting 'Rejoice' and the meeting in Galilee.","key":"","label":null,"url":null},{"work":"John 1:1","relation":"Logos theology anchored in the resurrection context, as noted in the homily's fourth theme.","key":"","label":null,"url":null},{"work":"Chrysostom's Homilies on John","relation":"Related to the homily's use of John 1:1, as Chrysostom wrote a series on John.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The homily's attribution to John Chrysostom is debated; some scholars consider it a later imitation.","The exact date of composition is unknown; it is placed broadly in the 4th–5th centuries if authentic.","The khazarzar edition lacks a critical apparatus and does not indicate manuscript variants, limiting textual verification.","The homily's survival in multiple manuscripts suggests a complex transmission history, but specific details are uncertain."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000481,"generated":"2026-11-15T06:38:42Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/In%20resurrectionem%20domini%20B.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-in-resurrectionem-domini-b","status":"pass","blocking":[],"warnings":[],"stats":{"passages":6,"translated":6,"commentary_passages":6,"commentary_units":36,"english_words":1470,"source_letters":6175,"commentary_kinds":6},"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 Easter, employing rhetorical praise (epideictic) and typological exegesis. Its tone is celebratory, contrasting Christ’s resurrection with human death and pagan myths.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The text survives in multiple Greek manuscripts, often grouped with Chrysostom’s other festal homilies. The edition by khazarzar is based on a collation of printed sources, not a single critical manuscript.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"The homily is traditionally attributed to John Chrysostom (c. 349–407), but its authenticity is debated. Some scholars assign it to a later imitator due to stylistic differences from his authentic works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This homily was read in Byzantine Easter services and influenced later Paschal hymnography. Its phrase “Christ is risen” echoes in liturgical acclamations, though the exact text is not canonical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The khazarzar edition lacks a critical apparatus and does not indicate manuscript variants. Readers cannot verify the text’s reconstruction or assess scribal changes from this source alone.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The homily draws on Pauline resurrection theology (1 Cor 15) and patristic typology (e.g., Jonah as a type of resurrection). It also refutes contemporary Jewish and pagan objections to the resurrection.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 6 narrative."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 1:1."},{"kind":"source","severity":"info","text":"Source edition: khazarzar — Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer"}],"derived_structure":{"narrative":6},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Τοῦ ἐν ἁγίοις πατρὸς ἡμῶν Ἰωάννου ἀρχιεπισκόπου Κωνσταντινουπόλεως τοῦ Χρυσοστόμου λόγος εἰς τὸ ἅγιον πάσχα καὶ εἰς τὰς μυροφόρους καὶ εἰς τοὺς νεοφωτίστους καὶ εἰς τὸ Ἐν ἀρχῇ ἦν ὁ λόγος Πάντοτε μὲν χαίρειν πάρεστι τῇ καθ' ἡμᾶς τοῦ Χριστοῦ ἐκκλησίᾳ, πολλῷ δὲ μᾶλλον ἐν τῇ παρούσῃ τῆς ἡμέρας μυριοφώτῳ λαμπαδουχίᾳ, ὅτε καὶ αὐτὸς ὁ τῶν ὅλων δεσπότης Χριστός, ὁ τῆς δικαιοσύνης ἥλιος, ἐκ τῶν ταφιαίων νυμφικῶν θαλάμων ἀνατείλας τῇ ἀναστάσει πρὸ πάντων τὸ τῶν γυναικῶν φῦλον ἀκτινοβόλησε φήσας πρὸς αὐτάς· Χαίρετε. Πρώτη φωνὴ τῆς ἀναστάσεως χαίρετε· ὁ φόβος ἐχώσθη καὶ ἡ χάρις ἐδόθη.\n\nΠρώτη φωνὴ τῆς ἀναστάσεως χαίρετε· καὶ πρὸ πάντων γυναιξὶ συνήντησε καὶ πρὸς αὐτὰς ὁ κύριος εἶπεν· Ταχὺ πορευθεῖσαι εἴπατε τοῖς μαθηταῖς μου ὅτι ἀνέστην ἀπὸ τῶν νεκρῶν καὶ προάγω ὑμᾶς εἰς τὴν Γαλιλαίαν, ἐκεῖ με ὄψεσθε. Γυναιξὶ συνήντησεν, ὅπου γὰρ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις. Ὢ τῆς τοῦ κυρίου σοφῆς πραγματείας. Οὐκ ἀπέστειλε πρὸς τοὺς μαθητὰς οὐκ ἄγγελον, οὐκ αὐτὸς παραγέγονεν, ἀλλὰ γυναῖκας ἀπέστειλεν· καὶ οὐχ ἁπλῶς γυναῖκας, ἀλλὰ πιστὰς γυναῖκας, τὰς αὐτοῦ στρατιώτιδας. Ταύτας ἀπέστειλε πρὸς τοὺς μαθητὰς ὁμοῦ καὶ χαροποιῶν καὶ ὀνειδίζων· χαροποιῶν μὲν ὅτι ἀνέστη ἐκ νεκρῶν ὁ ἐν νεκροῖς ἐλεύθερος, ὀνειδίζων δὲ ὅτι ἄνδρες ὄντες οἱ μαθηταὶ τῇ δειλίᾳ κατεκρύπτοντο καὶ γυναῖκες τῇ παρρησίᾳ φαιδρυνθεῖσαι τὴν ἀνάστασιν εὐηγγελίζοντο. Ὄντως οὖν εὔκαιρον εἰπεῖν καὶ τὴν παροῦσαν ἐκκλησίαν διὰ τὴν τῶν ἀναγεννηθέντων πνεύματι πολυτοκίαν· Ἰδοὺ ἐγὼ καὶ τὰ παιδία, ἅ μοι ἔδωκεν ὁ θεός.","english":"A discourse of our father among the saints John Chrysostom, Archbishop of Constantinople, for holy pascha, for the myrrh-bearing women, for the newly baptized, and for the text \"In the beginning was the Word.\" Always it is possible to rejoice in the church of Christ among us, but much more so in the present myriad-lighted torch-bearing of the day, when Christ himself, the master of all, the sun of righteousness, having risen from the tomb-like bridal chambers by the resurrection, first of all shone his rays upon the race of women, saying to them: Rejoice. The first word of the resurrection is \"Rejoice\"; fear was buried and grace was given.\n\nThe first word of the resurrection is \"Rejoice\"; and the Lord met with women before all others and said to them: Go quickly and tell my disciples that I have risen from the dead and I go before you into Galilee; there you will see me. He met with women, for where sin abounded, grace superabounded. O the wise management of the Lord. He did not send an angel to the disciples, nor did he himself appear, but he sent women; and not simply women, but faithful women, his own soldiers. He sent these to the disciples, both gladdening and reproaching them: gladdening because the one who was free among the dead had risen from the dead, reproaching because the disciples, being men, were hiding in cowardice, while women, brightened by boldness, were proclaiming the resurrection. Truly, then, it is timely to say, also concerning the present church because of the manifold spiritual childbearing of the regenerated: Behold, I and the children whom God has given me.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦ ἐν ἁγίοις πατρὸς ἡμῶν Ἰωάννου ἀρχιεπισκόπου Κωνσταντινουπόλεως τοῦ Χρυσοστόμου λόγος","severity":"info","text":"The full title lists four occasions: Pascha, the Myrrh-bearing women, the newly baptized, and the Gospel prologue. This composite rubric is typical of festal homilies in the Byzantine tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν ἀρχῇ ἦν ὁ λόγος","severity":"info","text":"The homily’s fourth theme is the opening of John’s Gospel (John 1:1). Chrysostom wrote a famous series of homilies on John, and this phrase anchors the Logos theology in the resurrection context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χαίρετε","severity":"info","text":"The greeting ‘Rejoice’ echoes the angelic salutation to the Myrrh-bearing women in Matthew 28:9 and the liturgical ‘Chairete’ of the Easter vigil. Chrysostom makes it the first word of the resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ταχὺ πορευθεῖσαι εἴπατε τοῖς μαθηταῖς μου ὅτι ἀνέστην","severity":"info","text":"This is a free paraphrase of Matthew 28:7,10 and Mark 16:7. Chrysostom expands the biblical command, adding the detail of a meeting in Galilee (cf. Matthew 28:16).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μυριοφώτῳ λαμπαδουχίᾳ","severity":"info","text":"The ‘myriad-lighted torch-bearing’ refers to the Easter night vigil with its many lamps and candles, a central feature of the paschal liturgy in Constantinople.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἰδοὺ ἐγὼ καὶ τὰ παιδία, ἅ μοι ἔδωκεν ὁ θεός","severity":"info","text":"This closing phrase adapts 1 Samuel 1:27 (LXX) or a liturgical formula. It applies the image of the newly baptized as spiritual children to the present congregation, a common trope in Chrysostom’s baptismal catecheses.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a single continuous passage; the division into two paragraphs in the English draft is editorial. The phrase ‘Πρώτη φωνὴ τῆς ἀναστάσεως χαίρετε’ is repeated, possibly a scribal or rhetorical doubling.","The source edition (khazarzar) is a digital compilation; its manuscript basis is not specified here."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 1:1","text":"The English carries the scriptural phrase “in the beginning was the word”, which matches John 1:1. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":2,"ref":"p2","source":"Παιδία τοὺς νεοφωτίστους καλῶ διὰ τὸ ἄκακον λοιπὸν τῆς διαθέσεως, παιδία ὡς γαλακτιζόμενα τὸ τοῦ κυρίου γάλα.\n\nΟὐ μόνον δὲ παιδία, ἀλλὰ καὶ νεφέλαι καὶ περιστεραὶ τὸ τῶν νεοφωτίστων τάγμα προσαγορεύεται. Καὶ τίς τούτου μάρτυς; Ἠσαΐας ὁ προφήτης. Ἄκουσον αὐτοῦ λέγοντος· Τίνες οἵδε ὡς νεφέλαι πέτανται καὶ ὡς περιστεραὶ σὺν νεοσσοῖς; Καὶ διὰ τί νεφέλαι καὶ περιστεραὶ οἱ νεοφώτιστοι; Νεφέλαι διὰ τὸ τῆς γῆς χωρισθῆναι, διὰ τὸ περιπολεῖν τὸν ἀέρα, διὰ τὸ τὰ ἐπουράνια ζητεῖν, διὰ τὸ φέρειν τὸν νοητὸν ὑετὸν τὸν κατελθόντα ἐπὶ τὸν νοητὸν πόκον. Περιστεραὶ ὡς ἀπωθούμεναι τὸν διαβολικὸν κόρακα, περιστεραὶ ὡς τὸ κάρφος τῆς εὐσεβείας ἐν τῷ στόματι φέροντες. Οὕτως καὶ ἕτερος προφήτης κέκραγε λέγων· Εὐφράνθητι, στεῖρα ἡ οὐ τίκτουσα, ῥῆξον καὶ βόησον, ἡ οὐκ ὠδίνουσα, ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα. Ἔρημος ἤκουσεν ἡ ἐξ ἐθνῶν ἐκκλησία, πρὸ τῆς συναφείας τοῦ δεσπότου Χριστοῦ ἔρημος ἦν ὡς μὴ ἔχουσα τὸν φοίνικα τῆς δικαιοσύνης, ὡς μὴ κεκτημένη τὴν σταυρικὴν ἀναδενδράδα. Ἀλλ' ἡ ἔρημος γέγονεν ἔγκαρπος οὐ φυσικῶς προκόψασα, ἀλλὰ θεϊκῶς καρποφορήσασα, ὡς δύνασθαι λέγειν· Ἐγὼ δὲ ὡς ἐλαία κατάκαρπος ἐν τῷ οἴκῳ τοῦ θεοῦ. Καθολικὴν ἑορτὴν πανηγυρίζομεν σήμερον, ὁμοῦ καὶ τὸν νόμον πληροῦντες καὶ τὴν χάριν κυροῦντες, ὅτι ὁ νόμος διὰ Μωσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο.","english":"I call the newly baptized children because of the remaining innocence of their disposition, children as those being nursed on the Lord's milk.\n\nNot only children, but also clouds and doves is the order of the newly baptized called. And who is witness to this? The prophet Isaiah. Hear him saying: Who are these that fly like clouds and like doves with their young? And why are the newly baptized clouds and doves? Clouds because they have been separated from the earth, because they traverse the air, because they seek the heavenly things, because they bear the spiritual rain that descended upon the spiritual fleece. Doves as repelling the devilish raven, doves as carrying the twig of piety in their mouth. Thus also another prophet cried out saying: Rejoice, barren one who does not give birth, break forth and cry out, she who does not labor, because the children of the desert are many, more than of her who has a husband. The church from the nations heard \"desert\"; before the union with the Lord Christ it was desert as not having the palm of righteousness, as not possessing the cross-shaped vine. But the desert has become fruitful, not having advanced naturally, but having borne fruit divinely, so as to be able to say: And I am like a fruitful olive tree in the house of God. We celebrate a universal feast today, both fulfilling the law and confirming grace, because the law was given through Moses, grace and truth came through Jesus Christ.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Παιδία","severity":"info","text":"Chrysostom calls the newly baptized 'children' (παιδία) to emphasize their innocence and spiritual infancy, nursing on the Lord's milk.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τίνες οἵδε ὡς νεφέλαι πέτανται καὶ ὡς περιστεραὶ σὺν νεοσσοῖς","severity":"info","text":"This is a paraphrase of Isaiah 60:8 (LXX), where the prophet describes the righteous as clouds and doves. Chrysostom applies it to the newly baptized.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"νεφέλαι ... περιστεραί","severity":"info","text":"Clouds and doves are traditional symbols in early Christian baptismal catechesis: clouds signify separation from earth and spiritual rain; doves signify purity and the olive branch of peace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εὐφράνθητι, στεῖρα ἡ οὐ τίκτουσα","severity":"info","text":"This echoes Isaiah 54:1 (LXX), where the barren woman is called to rejoice. Chrysostom interprets the 'desert' as the Gentile church before Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγὼ δὲ ὡς ἐλαία κατάκαρπος ἐν τῷ οἴκῳ τοῦ θεοῦ","severity":"info","text":"This is a citation of Psalm 51:10 (LXX), where the psalmist compares himself to a fruitful olive tree. Chrysostom applies it to the now-fertile church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καθολικὴν ἑορτὴν πανηγυρίζομεν σήμερον","severity":"info","text":"This sentence marks a transition from the baptismal imagery to the universal feast of Pascha, linking the law (Moses) and grace (Christ) as a unified celebration.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν νοητὸν πόκον' (the spiritual fleece) is ambiguous: it may refer to the fleece of Gideon (Judges 6:37-40) as a type of Christ's incarnation, or to the fleece of the lamb as a symbol of Christ's sacrifice. The reading taken is that it symbolizes the spiritual rain of baptism descending on Christ (the fleece).","The identity of 'ἕτερος προφήτης' (another prophet) is not specified; the citation is from Isaiah 54:1, so it is the same prophet, but Chrysostom may be referring to a different passage or a different prophetic book."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Ὅπου δοῦλος ἐκεῖ τὸ ἐδόθη, ὅπου ἐλεύθερος ἐκεῖ τὸ ἐγένετο, ὅτι ὁ δοῦλος μὲν διακονεῖ, ὁ δεσπότης δὲ αὐθεντεῖ. Καὶ πάλιν· Πλήρωμα νόμου Χριστὸς εἰς δικαιοσύνην παντὶ τῷ πιστεύοντι. Ὁ νόμος ἐπληρώθη, ἡ χάρις ἀντεισήχθη· ὁ ἰουδαϊκὸς λαὸς ἐπαλαιώθη, ὁ χριστιανικὸς λαὸς ἀνεκαινίσθη. Διὸ περὶ μὲν ἐκείνου εἴρηται· Τὸ παλαιούμενον καὶ γηράσκον ἐγγὺς ἀφανισμοῦ, περὶ δὲ τούτου·\n\nἈνακαινισθήσεται ὡς ἀετοῦ ἡ νεότης σου. Ἐκεῖ ἡ σκιὰ ὧδε ἡ ἀλήθεια, ἐκεῖ τὰ ἄζυμα ὧδε ὁ ἄρτος, ἐκεῖ ἡ περιτομὴ ὧδε ἡ σφραγίς, ἐκεῖ ἡ κιβωτὸς ὧδε ἡ παρθένος, ἐκεῖ αἱ πλάκες ὧδε τὰ εὐαγγέλια, ἐκεῖ ἡ στάμνος ὧδε τὸ θυσιαστήριον, ἐκεῖ ἡ ῥάβδος Ἀαρὼν ἀνθήσασα κάρυα ὧδε ἡ σταυρικὴ βακτηρία λῃστὴν εἰς παράδεισον καρποφορήσασα, ἐκεῖ ἡ ἔρημος ὧδε ὁ παράδεισος, ἐκεῖ ἡ γῆ τῆς ἐπαγγελίας ὧδε ἡ κληρονομία τῆς τῶν οὐρανῶν βασιλείας. Διὸ καὶ οὐρανοῦ τάξιν τὰ παρόντα μιμεῖται τῇ τῶν νεοφωτίστων ἀστρολαμψίᾳ· καὶ ἄνω ἀστέρες καὶ κάτω ἀστέρες. Οὐρανὸς ἡμῖν σήμερον ἡ γῆ, οὐ τῆς τοποθεσίας ἀμειφθείσης ἀλλὰ τῆς προτέρας εὐλογίας διαδοθείσης. Οὐκέτι τὸ τῆς ἔχθρας μεσότοιχον κρατεῖ, ἀλλὰ τὸ τῆς φιλίας ἐνέχυρον δεξιοδεκτεῖ· οὐκέτι ἀκούομεν· Γῆ εἶ καὶ εἰς γῆν ἀπελεύσῃ, ἀλλ' Ἡμῶν τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει.","english":"Where a slave is, there the gift was given; where a free man is, there the act occurred, because the slave serves, but the master exercises authority. And again: The fulfillment of the law is Christ for righteousness to every believer. The law was fulfilled, grace was introduced in its place; the Jewish people grew old, the Christian people were renewed. Therefore, concerning the former it is said: \"That which grows old and ages is near to vanishing,\" but concerning the latter: \"Your youth will be renewed like that of an eagle.\" There the shadow, here the truth; there the unleavened bread, here the bread; there circumcision, here the seal; there the ark, here the Virgin; there the tablets, here the Gospels; there the jar, here the altar; there Aaron's rod that blossomed with nuts, here the staff of the cross that bore fruit with a thief into paradise; there the desert, here paradise; there the promised land, here the inheritance of the kingdom of the heavens. Therefore, the present circumstances also imitate the order of heaven by the starlike radiance of the newly baptized; and above are stars, and below are stars. Heaven for us today is the earth, not because the location has changed, but because the former blessing has been spread abroad. No longer does the dividing wall of enmity prevail, but the pledge of friendship extends the right hand; no longer do we hear: \"You are earth and to earth you will return,\" but: \"Our citizenship is in the heavens.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὅπου δοῦλος ... ὅπου ἐλεύθερος","severity":"info","text":"The passage opens with a balanced antithesis contrasting slave and free, then shifts to a series of parallel clauses contrasting old and new covenant types.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πλήρωμα νόμου Χριστὸς","severity":"info","text":"The phrase 'fulfillment of the law is Christ' echoes Paul's language in Romans 3:21-22 and Galatians 3:13, where Christ supersedes the Mosaic law for righteousness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνακαινισθήσεται ὡς ἀετοῦ ἡ νεότης σου","severity":"info","text":"This is a citation of Psalm 103:5 (LXX 102:5), 'Your youth will be renewed like an eagle's,' applied here to the Christian people.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἡ ῥάβδος Ἀαρὼν ἀνθήσασα κάρυα","severity":"info","text":"Aaron's rod that blossomed with nuts is a reference to Numbers 17:8 (LXX), where Aaron's rod buds as a sign of priestly authority; Chrysostom contrasts it with the cross as a life-giving staff.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἐκεῖ ... ὧδε","severity":"info","text":"The repeated 'there ... here' structure is a classic typological pattern in patristic literature, contrasting Old Testament types with their New Testament fulfillments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Οὐκέτι ἀκούομεν· Γῆ εἶ καὶ εἰς γῆν ἀπελεύσῃ","severity":"info","text":"The phrase 'You are earth and to earth you will return' echoes a common funerary or penitential formula in early Christian liturgy, possibly from the Ash Wednesday rite.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Ὄντως οὖν εὔκαιρον εἰπεῖν ἀρτίως ὑποψάλλοντας· Αὕτη ἡ ἡμέρα ἣν ἐποίησεν ὁ κύριος, ἀγαλλιασώμεθα καὶ εὐφρανθῶμεν ἐν αὐτῇ. Ἀγαλλιασώμεθα ὅτι τὰ ἀγάλματα τῶν εἰδώλων συνετρίβη καὶ τὰ ἅγια τῶν ἁγίων ἐδόθη· εὐφρανθῶμεν ὅτι ἡ λύπη τῆς Εὔας ἐσβέσθη καὶ ἡ χαρὰ τῆς παρθένου ἀνήφθη. Αὕτη ἡ ἡμέρα ἣν ἐποίησεν ὁ κύριος. Τί αὐτὴν ἐποίησεν; Βασίλισσαν τῶν ἄλλων ἡμερῶν. Διὸ καὶ ὁ Δαβὶδ περὶ αὐτῆς πρὸς τὸν βασιλέα Χριστὸν κέκραγε λέγων· Παρέστη ἡ βασίλισσα ἐκ δεξιῶν σου ἐν ἱματισμῷ διαχρύσῳ περιβεβλημένη πεποικιλμένη. Καὶ τί διάχρυσον ἱμάτιον; Τὸ τῆς πίστεως ἔνδυμα, χρυσὸς γὰρ ἡ πίστις διὰ τὸ ἀπαραχάρακτον τοῦ βαπτίσματος. Παρέστη ἡ βασίλισσα ἐκ δεξιῶν σου περι-βεβλημένη πεποικιλμένη. Τί περιβεβλημένη; Τὸ τῆς εὐσεβείας ἀπαλαίωτον θέριστρον. Τί πεποικιλμένη; Τὴν τῶν δογμάτων ποικιλόγλωττον εὐπρέπειαν. Αὕτη ἡ ἡμέρα ἣν ἐποίησεν ὁ κύριος, ἀγαλλιασώμεθα καὶ εὐφρανθῶμεν ἐν αὐτῇ· οὐκ οἴνῳ μεθύσκοντι ἀλλὰ λόγῳ πρὸς κατάνυξιν ἄγοντι. Λογικοὶ τυγχάνοντες λόγον εὐφροσύνης προσδεξώμεθα. Καὶ τίς ὁ εὐφραντικὸς λόγος;","english":"Truly then it is timely to say, chanting softly: This is the day which the Lord made; let us rejoice and be glad in it. Let us rejoice because the statues of the idols were shattered and the holy of holies was given; let us be glad because the grief of Eve was extinguished and the joy of the virgin was kindled. This is the day which the Lord made. What did he make it? Queen of the other days. Hence also David concerning her cries out to the king Christ, saying: The queen stood at your right hand, clothed in a gold-woven garment, richly adorned. And what is the gold-woven garment? The garment of faith, for faith is gold because of the unalterable nature of baptism. The queen stood at your right hand, clothed and richly adorned. Clothed with what? The unshakable cloak of piety. Richly adorned with what? The many-tongued comeliness of the doctrines. This is the day which the Lord made; let us rejoice and be glad in it—not with wine that intoxicates but with word that leads to compunction. Being rational, let us receive a word of gladness. And what is the gladdening word?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Αὕτη ἡ ἡμέρα ἣν ἐποίησεν ὁ κύριος","severity":"info","text":"This phrase echoes Psalm 118:24 (LXX) and is a liturgical refrain for Easter, likely from the Byzantine Paschal service.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παρέστη ἡ βασίλισσα ἐκ δεξιῶν σου","severity":"info","text":"This is a paraphrase of Psalm 45:10 (LXX), where the queen stands at the king's right hand; Chrysostom applies it to the day of resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀπαραχάρακτον","severity":"info","text":"ἀπαραχάρακτον (unalterable) is a numismatic metaphor: unchanging purity of gold, applied to baptism's indelible character.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θέριστρον","severity":"info","text":"θέριστρον (cloak) is a rare word for a summer garment; here it symbolizes the protective covering of piety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὰ ἅγια τῶν ἁγίων","severity":"info","text":"τὰ ἅγια τῶν ἁγίων (the holy of holies) refers to the innermost sanctuary of the Temple; here it is given to Christians, symbolizing access to divine mysteries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Λογικοὶ τυγχάνοντες λόγον εὐφροσύνης προσδεξώμεθα","severity":"info","text":"This sentence forms a rhetorical transition: from the liturgical exclamation to an invitation for rational (λογικοί) reception of the word, contrasting spiritual joy with drunkenness.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ ἅγια τῶν ἁγίων' could be read as a reference to the Eucharist or to the resurrection itself; the text does not specify.","The identity of 'the virgin' (παρθένου) is ambiguous: it may refer to Mary or to the Church as virgin bride."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Αὐτὸς ὁ θεὸς λόγος, ὁ ἡμᾶς μὲν εὐφραίνων αἱρετικοὺς δὲ μαστίζων. Ἤκουσας ἀρτίως Ἰωάννου βοῶντος· Ἐν ἀρχῇ ἦν ὁ λόγος καὶ ὁ λόγος ἦν πρὸς τὸν θεὸν καὶ θεὸς ἦν ὁ λόγος. Τί ἐροῦσιν αἱρετικῶν παῖδες, οἱ ἄλογοι τὴν θρησκείαν; Ἐν ἀρχῇ ἦν ὁ λόγος· μή που κτίσμα, μή που ποίημα, μή που ὑπεξούσιον, μή που ἄτονον, μή που τὸ οὐκ ἦν. Ἰωάννης τὸ ἦν καὶ Ἄρειος τὸ οὐκ ἦν. Τίνι πεισθῶ; Ἰωάννῃ τῷ ἀνακλιθέντι ἐπὶ τὸ στῆθος τοῦ κυρίου ἢ Ἀρείῳ τῷ ἀθρῶον εἰς κοπρώδεις ἀποψύξαντι τόπους διὰ τὴν εἰς τὸν υἱὸν τοῦ θεοῦ βλασφημίαν. Ἐν ἀρχῇ ἦν ὁ λόγος· οὐκ εἶπεν ἐγένετο, ἵνα μὴ γένεσιν θεότητος εἰσαγάγῃ· ἀγενεσιούργητος γὰρ τῆς θεότητος ἡ ὕπαρξις οὐδὲ ἀρχὴν ἡμερῶν ἔχουσα οὐδὲ ζωῆς τέλος, μένει δὲ κατὰ ταὐτὰ καὶ ὡσαύτως ἔχουσα· μεταβολὴν γὰρ ἡ θεία φύσις οὐκ ἐπιδέχεται. Τί οὖν ὁ Δαβίδ; Ποθῶ μεθ' ὑμῶν πάλιν εἰπεῖν· Αὕτη ἡ ἡμέρα ἣν ἐποίησεν ὁ κύριος, ἀγαλλιασώμεθα καὶ εὐφρανθῶμεν ἐν αὐτῇ. Ὄντως εὐφροσύνης ἀνάμεστος ἡ παροῦσα ἡμέρα. Διὰ τί εὐφροσύνης ἀνάμεστος; Ὅτι ἐν ταύτῃ τῇ ἡμέρᾳ τὸν ᾅδην ἔφραξε καὶ τὸν οὐρανὸν ἀνέῳξεν, τὸν ᾅδην ἐσκύλευσε καὶ ζωὴν ἀνέθαλεν, τὸν διάβολον ἔδησε καὶ τὸν Ἀδὰμ ἀπέλυσεν, τὴν φλογίνην ῥομφαίαν μετέστησε καὶ τοῦ πιστεύσαντος λῃστοῦ τὴν ψυχὴν τῷ ζωοποιῷ ξύλῳ εἰς τὸν παράδεισον εἰσήγαγεν, τοὺς κριοὺς καὶ τοὺς θεοὺς ἐφυγάδευσε καὶ τὸν λογικὸν ἀμνὸν μελίζεσθαι παρεσκεύασεν. Καὶ τίς τούτου μάρτυς; Ὁ Παῦλος βοῶν· Τὸ πάσχα ἡμῶν ὑπὲρ ἡμῶν ἐτύθη Χριστός. Ὥστε ἑορτάζομεν μὴ ἐν ζύμῃ παλαιᾷ μηδὲ ἐν ζύμῃ κακίας καὶ πονηρίας, ἀλλ' ἐν ἀζύμοις εἰλικρινείας καὶ ἀληθείας.","english":"God the Word himself, who gladdens us while scourging the heretics. You have just heard John crying out: \"In the beginning was the Word, and the Word was with God, and the Word was God.\" What will the children of the heretics say, those irrational in their religion? \"In the beginning was the Word\"—surely not a creature, surely not a creation, surely not subordinate, surely not powerless, surely not that which was not. John says \"was,\" and Arius says \"was not.\" Whom shall I believe? John, who reclined upon the Lord's breast, or Arius, who suddenly expired in a dung-filled place because of his blasphemy against the Son of God? \"In the beginning was the Word\"—he did not say \"came to be,\" lest he introduce a genesis of divinity; for the existence of the divinity is ungenerated, having neither a beginning of days nor an end of life, but remains the same and in the same state, since the divine nature admits no change. What then does David say? I wish to say again with you: \"This is the day which the Lord made; let us rejoice and be glad in it.\" Truly the present day is full of joy. Why is it full of joy? Because on this day he blocked Hades and opened heaven, plundered Hades and made life bloom again, bound the devil and released Adam, moved the flaming sword and brought the soul of the believing thief into paradise by the life-giving tree, banished the rams and the gods and prepared the rational lamb to be broken. And who is witness to this? Paul crying out: \"Our Passover—Christ was sacrificed for us.\" So we celebrate not with old leaven nor with the leaven of vice and wickedness, but with the unleavened bread of sincerity and truth.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν ἀρχῇ ἦν ὁ λόγος","severity":"info","text":"John 1:1 is quoted to assert the preexistence and divinity of the Logos against Arian subordinationism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀρείῳ τῷ ἀθρῶον εἰς κοπρώδεις ἀποψύξαντι τόπους","severity":"info","text":"Chrysostom refers to Arius’s sudden death in a latrine, a common polemical trope in anti-Arian literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Αὕτη ἡ ἡμέρα ἣν ἐποίησεν ὁ κύριος","severity":"info","text":"A refrain from Psalm 118:24 (LXX) is used liturgically to frame the day’s joy, repeated from the previous passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὸ πάσχα ἡμῶν ὑπὲρ ἡμῶν ἐτύθη Χριστός","severity":"info","text":"Paul’s words (1 Cor 5:7) are cited to confirm Christ’s sacrificial death as the Christian Passover.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀγενεσιούργητος","severity":"info","text":"This rare adjective underscores the uncreated nature of the divine existence, a key Nicene term against Arian ‘genesis’.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from anti-Arian exegesis (John 1:1) to a series of antitheses contrasting Hades and heaven, bondage and release.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τοὺς κριοὺς καὶ τοὺς θεοὺς' may refer to pagan idols or specific cult objects; the translation 'rams and gods' is literal but the referent is uncertain."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Τὸ χριστόγευστον πάθος ἑορτάζειν προσετάχθημεν, οὐχὶ δὲ ἐν ἀζύμοις ἰουδαϊκῆς πονηρίας. Ἐπειδὴ ἄλλα μὲν Ἰουδαῖοι μετέρχονται, ἄλλα δὲ ἡμεῖς· ἐκεῖνοι τὴν πονηρίαν ἡμεῖς τὴν εὐλογίαν. Ἄλλα ἐκεῖνοι περὶ τὸν δεσπότην Χριστόν· ἐκεῖνοι ἔσφαξαν ἡμεῖς ὀψωνήσαμεν, ἐκεῖνοι τὴν πλευρὰν διώρυξαν ἡμεῖς τὸ μυστικὸν γάλα\n\nἠντλήσαμεν, ἐκεῖνοι τὸ ὄξος ἡμεῖς τὸ αἷμα, ἐκεῖνοι τὴν χολὴν ἡμεῖς δὲ τὴν γλυκύτητα, ἐκεῖνοι τὸν τάφον ἡμεῖς δὲ τὸν οὐρανόν, ἐκεῖνοι τὸν λίθον ἡμεῖς τὸν θρόνον, ἐκεῖνοι τὴν σφραγίδα ἡμεῖς τὸν θησαυρόν, ἐκεῖνοι τὴν στρατιωτικὴν κουστωδίαν ἡμεῖς δὲ τὴν ἀγγελικὴν προεδρίαν, ἐκεῖνοι τὸν Πιλᾶτον ἡμεῖς τὸν Παῦλον, ἐκεῖνοι τὸν Βαραββᾶν ἡμεῖς τὸν Ἀβραάμ. Αὕτη ἡ ἡμέρα ἣν ἐποίησεν ὁ κύριος, ἀγαλλιασώμεθα καὶ εὐφρανθῶμεν ἐν αὐτῇ, ὅτι οἱ λογικοὶ ἄρνες τῇ δεσποτικῇ φάτνῃ παριστάμενοι τὸ τοῦ κυρίου σῶμα χλοάζονται. Οἱ ἄνθρωποι γεγόνασιν ἄγγελοι, οἱ δοῦλοι ἐλεύθεροι, οἱ στρατιῶται βασιλεῖς, οἱ τὴν τοῦ Ἀδὰμ μηλωτὴν περιφέροντες τὴν βασιλικὴν χλαῖναν περιβέβληνται. Γένοιτο δὲ πάντας ἡμᾶς τῆς τοῦ Χριστοῦ ἀναστάσεως ἀξίους εὑρεθῆναι καὶ ἐν τῷ νῦν αἰῶνι καὶ ἐν τῷ μέλλοντι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"We were commanded to celebrate the passion that tasted of Christ, not in the unleavened bread of Jewish wickedness. For the Jews pursue one thing, we another: they wickedness, we blessing. They act one way concerning the Lord Christ: they slaughtered, we purchased; they dug open the side, we drew forth the mystic milk; they the vinegar, we the blood; they the gall, we the sweetness; they the tomb, we heaven; they the stone, we the throne; they the seal, we the treasure; they the military guard, we the angelic presidency; they Pilate, we Paul; they Barabbas, we Abraham. This is the day which the Lord made; let us rejoice and be glad in it, because the rational lambs, standing at the Lord’s manger, are fed with the Lord’s body. Men have become angels, slaves free, soldiers kings; those who wear the sheepskin of Adam have put on the royal cloak. May it be that all of us are found worthy of the resurrection of Christ, both in this present age and in the age to come, now and always and unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"χριστόγευστον","severity":"info","text":"The compound χριστόγευστον (lit. 'tasting of Christ') is a rare coinage, likely Chrysostom's own, emphasizing the Eucharistic and salvific flavor of the passion over Jewish practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ μυστικὸν γάλα","severity":"info","text":"The phrase 'mystic milk' alludes to the Eucharistic blood (cf. 1 Cor 10:16) and to patristic typology of the Promised Land as milk and honey, contrasting with the vinegar of the crucifixion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀζύμοις ἰουδαϊκῆς πονηρίας","severity":"info","text":"The reference to 'unleavened bread of Jewish wickedness' reflects anti-Jewish polemic common in Chrysostom's homilies, distinguishing Christian paschal celebration from Jewish Passover.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἐκεῖνοι ... ἡμεῖς","severity":"info","text":"The series of antitheses (they/we) is a rhetorical device (synkrisis) typical of Chrysostom, contrasting Jewish actions with Christian spiritual realities, e.g., tomb vs. heaven, stone vs. throne.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Αὕτη ἡ ἡμέρα ... ἀγαλλιασώμεθα","severity":"info","text":"The passage shifts from polemic to exhortation with a liturgical acclamation, echoing Psalm 118:24 LXX, marking the homily's conclusion with a call to rejoice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ λογικοὶ ἄρνες ... χλοάζονται","severity":"info","text":"The image of 'rational lambs' feeding at the Lord's manger is a Eucharistic metaphor, later influential in Byzantine hymnography, linking Christ's nativity and resurrection.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text from khazarzar may have minor scribal variants; the reading χριστόγευστον is accepted as original.","The phrase 'τὸ μυστικὸν γάλα' could be interpreted as a reference to the Eucharist or to spiritual nourishment; the Eucharistic reading is preferred."],"confidence":"high","notes":[]}]}