{"slug":"khazarzar-john-chrysostom-in-samaritanam-in-die-mediae-pentecostes","id":"greek:khazarzar:khazarzar-john-chrysostom-in-samaritanam-in-die-mediae-pentecostes","title":"In Samaritanam in die mediae pentecostes","title_source":"In Samaritanam in die mediae pentecostes","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":"2026-11-15T06:36:14Z","cost_usd":0.003232},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-in-samaritanam-in-die-mediae-pentecostes","work_id":"khazarzar-john-chrysostom-in-samaritanam-in-die-mediae-pentecostes","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%20Samaritanam%20in%20die%20mediae%20pentecostes.pdf"},"stats":{"passages":5,"english_words":1441,"coptic_letters":0,"source_letters":5378,"commentary_units":30,"commentary_kinds":8,"derived_notes":1,"ambiguities":6,"work_notes":4,"external_links":0,"timeline":5},"summary":{"work":"khazarzar-john-chrysostom-in-samaritanam-in-die-mediae-pentecostes","abstract":"This homily, traditionally attributed to John Chrysostom (c. 349–407), is assigned to the feast of the Samaritan Woman (mid-Pentecost) and focuses on the Gospel episode of Jesus and the Samaritan woman at the well (John 4). The text emphasizes the woman's φιλομάθεια ('love of learning') as a transformative virtue, contrasting her spiritual thirst with Christ's philanthropic zeal. The khazarzar edition provides a digital compilation of the Greek text without critical apparatus, making it difficult to verify its relationship to earliest witnesses. The homily was incorporated into Byzantine liturgical cycles for the Wednesday after the Sunday of the Samaritan Woman, reflecting its catechetical and festal use.","historical_context":"The homily is set within the late fourth-century Greek-speaking Christian communities of Antioch or Constantinople, where John Chrysostom served as presbyter and later patriarch. Mid-Pentecost (Μεσοπεντηκοστή) was a feast in the Byzantine liturgical calendar, falling midway between Easter and Pentecost, and was associated with the reading of John 4. The text survives in multiple manuscript families, but the khazarzar edition lacks manuscript sigla, collation, or stemmatic analysis, so its transmission history is unclear. The homily's authenticity is debated; it may be a later composition attributed to Chrysostom for liturgical use. Its incorporation into Byzantine lectionaries suggests it was valued for catechetical instruction on the Samaritan woman's encounter with Christ.","significance":"The homily illustrates the Byzantine liturgical and catechetical use of Chrysostom's exegetical themes, particularly the motif of Christ's philanthropic zeal overcoming physical weariness. It also highlights the virtue of φιλομάθεια as a model for spiritual transformation, connecting the Samaritan woman's story to broader patristic concerns about learning and salvation.","timeline":[{"date":"c. 349–407","event":"Life of John Chrysostom; homily traditionally attributed to this period"},{"date":"4th–5th c.","event":"Composition of the homily (if authentic) in Antioch or Constantinople"},{"date":"6th–10th c.","event":"Incorporation into Byzantine liturgical cycles for mid-Pentecost"},{"date":"Medieval period","event":"Transmission in multiple Greek manuscript families"},{"date":"Modern","event":"Digital compilation by khazarzar without critical apparatus"}],"relations":[{"work":"John 4:1–42","relation":"Biblical source for the homily's narrative","key":"","label":null,"url":null},{"work":"Homilies on the Gospel of John (John Chrysostom)","relation":"Parallels in exegetical themes and style","key":"","label":null,"url":null},{"work":"Homilies on Matthew (John Chrysostom)","relation":"Similar emphasis on Christ's philanthropic zeal","key":"","label":null,"url":null},{"work":"Byzantine liturgical lectionaries","relation":"Context for the homily's festal use","key":"","label":null,"url":null}],"external_links":[],"cautions":["The homily's attribution to John Chrysostom is debated; it may be a later composition.","The khazarzar edition lacks critical apparatus, so the text's relationship to earliest witnesses is unverifiable.","No specific date of composition can be determined; the work is assigned to the 4th–5th centuries only if authentic."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.0004,"generated":"2026-11-15T06:36:13Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/In%20Samaritanam%20in%20die%20mediae%20pentecostes.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-in-samaritanam-in-die-mediae-pentecostes","status":"pass","blocking":[],"warnings":[],"stats":{"passages":5,"translated":5,"commentary_passages":5,"commentary_units":30,"english_words":1441,"source_letters":5378,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"The homily is traditionally attributed to John Chrysostom (c. 349–407) and assigned to the feast of the Samaritan Woman (mid-Pentecost), but its authenticity and precise dating remain debated.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The Greek text survives in multiple manuscript families; the khazarzar edition is a digital compilation without a critical apparatus, so variant readings are not recorded.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This homily was incorporated into Byzantine liturgical cycles for the Wednesday after the Sunday of the Samaritan Woman, reflecting its catechetical and festal use.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The khazarzar edition provides no manuscript sigla, collation, or stemmatic analysis; readers cannot verify the text’s relationship to the earliest witnesses.","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: 5 narrative."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 4:10."},{"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":5},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Εἰς τὴν Σαμαρεῖτιν. Τῇ ἡμέρᾳ τῆς Μεσοπεντηκοστῆς. Φέρε τοίνυν σήμερον, ἀγαπητοὶ, καθὼς ἂν ἡ θεία χάρις δίδωσι, τοῖς εὐαγγελικοῖς θησαυροῖς ἐγχειρήσω μεν. Κοσμεῖ γὰρ τὸ περὶ ταῦτα φιλομαθὲς τὰς ψυχὰς, καὶ τὴν γηΐνην ἐκτείνει πρὸς οὐρανὸν ἕξιν. Καὶ γὰρ φιλομάθεια τὴν θαυμασίαν ἐκείνην Σαμαρεῖτιν ἐξ ὑδροφόρου κατεσκεύασεν ἔνθεον· εὑροῦσα γὰρ μαθημάτων θησαυρὸν, παρέδραμε· μᾶλλον δὲ οὐχ ηὗρεν, ἀλλ' ηὕρηται. Οὐ γὰρ ἀνέβαινε Χριστὸς ταῖς τῶν δεομένων ἀνα ζητεῖσθαι σπουδαῖς, ἀλλ' αὐτὸς ἐφ' ἑκάστης ὠδίνει βοηθείας· συνείχετο μεριμνῶν παραλύτους, συναλγῶν τοῖς πυρέττουσι, τὰ τῶν τυφλῶν οἰκειούμενος, τὴν ἐπὶ τοῖς λεπροῖς περιφέρων φροντίδα, τρέχων εἰς δαιμο νιώντων βοήθειαν, ἐκπλύνων ἐῤῥυπωμένας ψυχὰς ἁπάν των, ὑδροφορούσαις διδάσκαλος.\n\nΤότε γὰρ ἐκ τῆς ὁδοι πορίας κεκοπιακὼς παρεκαθέζετο τῷ φρέατι· Ὁ γὰρ Ἰησοῦς, φησὶν, κεκοπιακὼς ἐκ τῆς ὁδοιπορίας ἐκαθέζετο οὕτως ἐπὶ τῇ πηγῇ. Ὥρα ἦν ὡσεὶ ἕκτη. Ἐπάλληλος ἀπληστία φιλανθρωπίας· πρῶτον μὲν, ὅτι κέκμηκε, τῆς Σαμαρείτιδος σπεύδων προετοιμάσαι σω τηρίαν· δεύτερον, ὅτι ἐκαθέζετο, μένων σωθῆναι φανεῖσαν· τρίτον, ὅτι τὸν τοῦ ἀρίστου καιρὸν εἰς τὴν ὑπὲρ αὐτῆς προσεδρίαν ἀνήλισκεν. Ὥρα ἦν, φησὶν, ὡσεὶ ἕκτη. Εἰ γὰρ καὶ Θεὸς ἦν, ἀλλὰ τὸ φαινόμενον τοῖς τῆς φύσεως τέως περιεβέβλητο πάθεσιν, αἰσθανόμενος κό πων, ὑποκείμενος ὕπνῳ, διοχλούμενος πείνῃ, πᾶσαν ἔχων πρὸς ἡμᾶς πλὴν ἁμαρτίας συγγένειαν. Ἐνίκα δὲ ὅμως ἐν αὐτῷ τῶν σωζομένων ὁ πόθος τὸν τοῦ σώματος κόπον. Ἐβράδυνε μᾶλλον τοῦ κοπιαθέντος ἡ χρῄζουσα, καὶ ὁ μὴ χρῄζων παρέμενεν.","english":"On the Samaritan Woman. On the Day of Mid-Pentecost. So today, beloved, as divine grace grants, let us set our hands to the evangelical treasures. For the love of learning concerning these things adorns the soul and extends earthly habit toward heaven. Indeed, love of learning transformed that wondrous Samaritan woman from a water-carrier into one inspired; for, finding a treasure of teachings, she passed by—or rather, she did not find it, but was found. For Christ did not ascend to be sought out by the zeal of those in need, but he himself travailed in aid for each one; he was constrained, caring for the paralyzed, sympathizing with the feverish, appropriating the condition of the blind, bearing concern for lepers, running to the help of the possessed, cleansing the sullied souls of all, a teacher to women carrying water.\n\nFor then, weary from the journey, he sat down by the well. \"For Jesus,\" it says, \"weary from the journey, sat thus at the spring. It was about the sixth hour.\" An insatiable greed for philanthropy: first, that he grew weary, hastening to prepare salvation for the Samaritan woman; second, that he sat down, waiting for her to appear to be saved; third, that he spent the time of the midday meal in attendance for her sake. \"It was,\" it says, \"about the sixth hour.\" For even if he was God, yet the visible form was at that time clothed in the affections of nature, perceiving weariness, subject to sleep, troubled by hunger, having every kinship with us except sin. Yet in him the desire for those being saved conquered the body's weariness. The one in need delayed longer than the one who had grown weary, and the one who had no need remained.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰς τὴν Σαμαρεῖτιν. Τῇ ἡμέρᾳ τῆς Μεσοπεντηκοστῆς.","severity":"info","text":"The title and occasion are given in the opening lemma, identifying the homily as delivered on Mid-Pentecost and focused on the Samaritan woman.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φιλομάθεια","severity":"info","text":"The Greek term φιλομάθεια ('love of learning') is a key thematic concept, presented as the virtue that transforms the Samaritan woman from a water-carrier into an inspired figure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ γὰρ Ἰησοῦς, φησὶν, κεκοπιακὼς ἐκ τῆς ὁδοιπορίας ἐκαθέζετο οὕτως ἐπὶ τῇ πηγῇ. Ὥρα ἦν ὡσεὶ ἕκτη.","severity":"info","text":"Chrysostom quotes or paraphrases John 4:6, describing Jesus weary from the journey and sitting at the well about the sixth hour.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μεσοπεντηκοστῆς","severity":"info","text":"Mid-Pentecost (Μεσοπεντηκοστή) is a feast in the liturgical calendar, falling midway between Easter and Pentecost, often associated with the Gospel reading of the Samaritan woman at the well.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἐνίκα δὲ ὅμως ἐν αὐτῷ τῶν σωζομένων ὁ πόθος τὸν τοῦ σώματος κόπον.","severity":"info","text":"The motif of Christ's desire to save overcoming physical weariness parallels Chrysostom's frequent emphasis on Christ's philanthropic zeal, as seen in his homilies on Matthew and John.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐβράδυνε μᾶλλον τοῦ κοπιαθέντος ἡ χρῄζουσα, καὶ ὁ μὴ χρῄζων παρέμενεν.","severity":"caution","text":"The final sentence is syntactically compressed: the subject shifts from the woman (ἡ χρῄζουσα) to Christ (ὁ μὴ χρῄζων), and the comparative μᾶλλον may be read as 'rather' or 'more than'; the sense is that the needy woman delayed longer than the weary Christ, yet he who had no need remained.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἐβράδυνε μᾶλλον τοῦ κοπιαθέντος ἡ χρῄζουσα' is ambiguous: it could mean the woman delayed more than the weary Christ, or that she delayed rather than the weary one; the reading taken is that she delayed longer."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Ἐφλέγετο τῷ τῆς μεσημβρίας αὐχμῷ, καὶ τὴν τῆς σωθησομένης παρουσίαν ἐκαιροτήρει. Ἐκαθέζετο γὰρ, φησὶν, ἐπὶ τῇ πηγῇ, οὐδὲ κατακλινόμενος τὴν θήραν ἀνέμενεν, ἀλλ' ὠδίνων παρασχεῖν σωτηρίαν, ἐν ἑτοίμῳ τῇ Σαμαρείτιδι προη τοιμάζετο. Ἡ δέ γέ που τάχα τῆς οἰκίας ἐξῄει κατὰ μικρὸν προϊοῦσα, γυναικικοῖς χρωμένη βαδίσμασιν, ἀνειμένη, τὴν ὑδρίαν ἐπαγομένη, πρὸς καρπὸν ὡς ἐν ἀγρῷ θεωρίαν ἱσταμένη πολλάκις μεταξὺ τοῦ βαδίσματος. Ὁ κατάσκοπος ἄοκνος καὶ ἀφανὴς, θηρευτὴς ἐπι στήμων, κρύψας δὲ τὸν εὐεργέτην, ὡς ἐνδεὴς ἐμφανίζεται· Λέγει γὰρ, φησὶν, ὁ Ἰησοῦς· Γύναι, δός μοι πιεῖν. Σπείρει τὴν φωνὴν, ὡς κόκκον ῥεμβομένη περι στερά· Δός μοι πιεῖν. Ὑποκρίνεται δίψαν ὁ ἐλθὼν αὐτῇ κεράσαι σωτηρίας ποτήριον· μᾶλλον δὲ, εἴ τις λεπτότερον τὴν φωνὴν μεταλλεύῃ, ἀληθὲς τοῦ Δεσπό του τὸ δίψος· ἐδίψα γὰρ τὴν αὐτῆς σωτηρίαν, καὶ δι καίως πρὸς αὐτὴν ἐβόα· Δός μοι πιεῖν. Ἔχεις, φησὶν, ἐν ἑαυτῇ κεκρυμμένην εὐγνωμοσύνης πηγήν· ἀπ' ἐκεί νης με νᾶμα γεμίσασα πότισον.","english":"He was burning with the noonday heat, and he was watching for the arrival of the woman who was to be saved. For she sat, it says, at the well, and not even reclining did she await the catch, but, laboring to provide salvation, she was preparing herself in readiness for the Samaritan woman. And she, perhaps, had come out of the house, advancing little by little, using womanly steps, at ease, carrying her water jar, often stopping in the midst of her walk to gaze at the field as at a crop. The tireless and invisible scout, a skilled hunter, concealing the benefactor, appears as one in need. For Jesus says, it says, \"Woman, give me a drink.\" He sows the voice, like a wandering dove scattering a seed: \"Give me a drink.\" He feigns thirst, who came to mix for her a cup of salvation; or rather, if one more subtly mines the utterance, the Lord's thirst is real: for he thirsted for her salvation, and justly cried out to her, \"Give me a drink.\" You have, he says, a hidden spring of gratitude within yourself; from that, fill a stream and give me to drink.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐφλέγετο τῷ τῆς μεσημβρίας αὐχμῷ","severity":"info","text":"The opening phrase 'He was burning with the noonday heat' sets a vivid scene, but the subject is Christ, not the Samaritan woman, as the following clause clarifies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"αὐχμῷ","severity":"info","text":"αὐχμῷ (dative of αὐχμός) means 'drought' or 'heat'; here it is metaphorical for Christ's spiritual ardor, not literal weather.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γύναι, δός μοι πιεῖν","severity":"info","text":"The request 'Woman, give me a drink' echoes John 4:7, where Jesus asks the Samaritan woman for water at the well.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Σαμαρείτιδι","severity":"info","text":"The Samaritan woman is a figure from John 4, traditionally named Photine in later Christian tradition, but Chrysostom does not name her here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὁ κατάσκοπος ἄοκνος καὶ ἀφανὴς","severity":"info","text":"Chrysostom uses hunting imagery ('scout', 'skilled hunter') to frame Christ's approach as a deliberate, hidden mission for the woman's salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐκαθέζετο γὰρ, φησὶν, ἐπὶ τῇ πηγῇ","severity":"caution","text":"The Greek text has 'she sat at the well' (Ἐκαθέζετο), but the English draft reads 'she sat' referring to the woman; the subject is ambiguous and could be Christ, though context favors the woman.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'Ἐκαθέζετο' (she sat) is ambiguous: grammatically it could be the Samaritan woman, but the preceding clause about Christ's burning heat might suggest Christ; the reading taken follows the English draft's assignment to the woman."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Ἀλλ' οὐκ ᾐσθάνετο τῶν αἰνιγμάτων τὸ γύναιον, ψιλῇ δὲ φωνῇ προσέχουσα· Πῶς σὺ, Ἰουδαῖος ὢν, παρ' ἐμοῦ πιεῖν αἰτεῖς, οὔσης γυναικὸς Σαμαρείτιδος; Μεθ' ὁδοιπορίας κόπου δίκη τῷ Χριστῷ δογμάτων ἀπήντησεν· ἀλλ' ἅπαξ ἑλο μένῳ τὰ ὑπὲρ ἡμῶν ἀναδέξασθαι, φορητὰ τὰ συμβαί νοντα. Διὰ τοῦτο καὶ τὴν ἐκ Σαμαρείτιδος ἐπιτίμησιν φέρει. Ἥδετο γὰρ κατιὼν τῆς ἀξίας, ἵνα τῆς ἁμαρτω λοῦ εὐτελείας ἀναγάγῃ τὴν ψυχήν. Ἁμαρτωλή τις εὐ τέλεια τὴν Σαμαρεῖτιν κατεῖχε, πορνικῷ ἐῤῥυπαίνετο βίῳ, ἐραστὴν ἐξ ἐραστοῦ μετελάμβανε, γάμον εἶχε τὸν τοῦ ἔρωτος χρόνον, ὕπανδρος ἦν ἐρασταῖς νύμφη, χήρα τις διαπαντὸς καὶ νεόγαμος· μᾶλλον δὲ οὔτε χήρα κα θαρῶς, οὔτε νύμφη· οὔτε γὰρ θανάτῳ τὸν πρῶτον κεχώριστο, οὔτε γάμοις νομικοῖς τοῖς δευτέροις συνήπτετο. Τούτου μάρτυς πρὸς αὐτὴν\n\nὁ Δεσπότης· Καλῶς, φησὶν, εἶπας ὅτι Ἄνδρα οὐκ ἔχω· πέντε γὰρ ἄνδρας ἔσχες, καὶ νῦν ὃν ἔχεις, οὐκ ἔστι σου ἀνήρ.\n\nΤοῦτο ἀληθὲς εἴρηκας. Ἀλλ' ἦν μαργαρίτης βορβόρῳ φυρό μενος, καὶ τὸν τοιοῦτον οὐκ ἔλαθεν ἔμπορον· τῆς γὰρ ψυχῆς αὐγὰς ἐδείκνυ τοῖς ῥήμασι. Πῶς σὺ, φησὶν, Ἰουδαῖος ὢν, παρ' ἐμοῦ πιεῖν αἰτεῖς, οὔσης γυναικὸς Σαμαρείτιδος; Πῶς σύ; Καὶ τὸ, Σύ, θυμουμένης. Πῶς ζητεῖς παρ' ἐμοῦ πιεῖν; Εἰ μὲν ὡς ταὐτά μοι φρο νῶν, ἔσομαί σοι πρὸς τὴν αἴτησιν ἕτοιμος· εἰ δὲ τὰ Ἰουδαίων ποθεῖς, μὴ ζήτει παρ' ἀλλοφύλων δεξίωσιν· μὴ δῶρον, ὅπερ ἀποφεύγεις, ἀπαίτει. Ἐνόμιζεν ἡ Σαμαρεῖτις διὰ τὴν τῆς δίψης ἀνάγκην τὸν Κύριον Σαμαρειτικῇ σαγηνεύειν λατρείᾳ· οὐκ ᾔδει δὲ δεσμουμένη τοῖς ῥήμασιν·","english":"But the woman did not perceive the riddles, attending only to the bare words: \"How is it that you, being a Jew, ask to drink from me, who am a Samaritan woman?\" In return for the toil of the journey, Christ met with a reproach of opinions; but for one who has once chosen to undertake things on our behalf, what happens is bearable. Therefore he also endures the rebuke from the Samaritan woman. For he descended from his dignity, that he might raise up the soul of the lowly sinner. A certain lowly sinfulness possessed the Samaritan woman; she was defiled by a wanton life, she changed lovers from one to another, she considered the time of passion as marriage, she was a bride to her lovers while married, she was perpetually both widow and newlywed—or rather, she was neither clearly widow nor bride; for she had not been separated from the first by death, nor was she joined to the second by lawful marriage. The Lord himself is witness to this before her: \"You have spoken well,\" he says, \"that you have no husband; for you have had five husbands, and the one you now have is not your husband.\"\n\nThis you have spoken truly. But she was a pearl mingled with mud, and such a one did not escape the merchant; for she showed the radiance of her soul in her words. \"How is it,\" she says, \"that you, being a Jew, ask to drink from me, who am a Samaritan woman?\" \"How is it that you?\"—and the \"you\" is that of one angered. \"How do you seek to drink from me? If you think as I do, I will be ready for your request; but if you desire the ways of the Jews, do not seek welcome from those of another race; do not demand a gift which you shun.\" The Samaritan woman thought that because of the necessity of thirst, the Lord was fishing for Samaritan worship; but she did not know that she was being bound by his words.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πῶς σὺ, Ἰουδαῖος ὢν, παρ' ἐμοῦ πιεῖν αἰτεῖς, οὔσης γυναικὸς Σαμαρείτιδος","severity":"info","text":"The Samaritan woman's question echoes John 4:9, where she asks Jesus why a Jew would ask a Samaritan for a drink. Chrysostom expands the dialogue to highlight her indignation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἁμαρτωλή τις εὐτέλεια","severity":"info","text":"Chrysostom's description of the Samaritan woman as a 'lowly sinner' with a history of multiple lovers and irregular marriages reflects a traditional patristic view that she was a prostitute or adulteress, a characterization not explicit in John 4.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καλῶς, φησὶν, εἶπας ὅτι Ἄνδρα οὐκ ἔχω· πέντε γὰρ ἄνδρας ἔσχες, καὶ νῦν ὃν ἔχεις, οὐκ ἔστι σου ἀνήρ","severity":"info","text":"Chrysostom attributes to Jesus a saying not found in the canonical Gospels, possibly from an apocryphal tradition or a lost oral source, to emphasize the woman's sinful past.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Σαμαρεῖτις","severity":"info","text":"The term 'Samaritan woman' (Σαμαρεῖτις) is used throughout to denote both her ethnic-religious identity and, in Chrysostom's rhetoric, her moral status as a sinner, conflating Samaritan with heretical or impure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀλλ' οὐκ ᾐσθάνετο τῶν αἰνιγμάτων","severity":"info","text":"Chrysostom frames the woman's literal response as a failure to perceive Christ's 'riddles' (αἰνιγμάτων), setting up a contrast between surface meaning and deeper spiritual truth, a common homiletic device.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἦν μαργαρίτης βορβόρῳ φυρόμενος","severity":"info","text":"The image of a 'pearl mingled with mud' (μαργαρίτης βορβόρῳ φυρόμενος) is a patristic topos for hidden virtue in a sinful person, later influential in Byzantine and medieval exegesis of the Samaritan woman.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of Jesus' saying about five husbands is uncertain; it may be a Chrysostomic invention or derive from a non-canonical tradition.","The precise nature of the woman's sinfulness (prostitution vs. serial marriage) is left ambiguous in the Greek."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ἐδέδετο γὰρ τῇ πρὸς τὸν Κύριον ἀπο κρίσει, μᾶλλον δὲ ταῖς παρὰ τοῦ Κυρίου πρὸς αὐτὴν φωναῖς· Εἰ ᾔδεις τὴν δωρεὰν τοῦ Θεοῦ, καὶ τίς ἐστιν ὁ λέγων σοι, Δός μοι πιεῖν, σὺ ἂν ᾔτησας αὐτὸν, καὶ ἔδωκεν ἄν σοι ὕδωρ ζῶν. Ἐπειδή μου, φησὶ, διασύρεις τὴν δίψαν, καὶ καλεῖς Ἰουδαῖον πρὸς ὑμᾶς ἀκοινώνητον, μάθε πολὺ τῆς ἐπ' ἐμοὶ σφαλλομένη δοκιμασίας. Οὐκ οἶδάς μου τὴν ἀληθῆ γενεὰν, οὐκ οἶδας τὴν παρ' ἐμοῦ φιλοτιμίαν οὖσαν πολλὴν, οὐκ οἶδας οἵα εὔροια τῆς πηγῆς παρ' ἐμοί· εἰ γὰρ ᾔδεις ᾔτησας ἄν· νῦν δὲ ἀγνοοῦσαν οὐ μέμφομαι, αἰτησάσῃ δὲ δίδωμι.\n\nΠρὸς ὄρεξιν δίψης τὴν μὴ διψῶσαν κινεῖ πρὸς χρείαν ποτοῦ τὴν ποτίζουσαν στρέφει· τέτρωτο γοῦν τοῖς λό γοις τὸ γύναιον, καὶ τῷ τοῦ ὕδατος πόθῳ ἥλω. Προσ πεσοῦσα γὰρ πρὸς τὸν Κύριον ἔλεγε, Κύριε, δός μοι τοῦτο τὸ ὕδωρ, ἵνα μὴ διψῶ, μηδὲ ἔρχωμαι ἐνθάδε ἀντλεῖν. Ἡ τὸ πρὶν ποτίζειν ἠξιωμένη, νῦν ἀξιοῖ πο τισθῆναι. Αἱ γὰρ εὐγενεῖς γνῶμαι εὐγέωργοι τυγ χάνουσιν· οἵα τις ἦν ἡ τῆς μακαρίας ταύτης Σαμαρεί τιδος γνώμη, οἷος ὁ τρόπος κεκαθαρμένος ἀκανθῶν ἀπιστίας, οὐκ ἔχων Ἰουδαϊκὴν βασκανίαν. Αὕτη γὰρ τὸν Μεσσίαν προσδοκῶσα, καὶ τυχοῦσα τῆς αὐτοῦ θεϊκῆς διδασκαλίας, ἐπίστευσεν εἰλικρινῶς· καὶ οὐ μόνη τὸ δῶρον κατέσχεν, ἀλλὰ καὶ τοὺς ἑαυτῆς πολίτας ἔπεισε πρὸς αὐτὸν δραμεῖν, ἀποστολικῶς κηρύξασα; Δεῦτε, ἴδετε ἄνθρωπον, ὃς εἶπέ μοι πάντα, ὅσα ἐποίησα. Μήτι οὗτός ἐστιν ὁ Χριστός; Ὢ γυναικὸς σοφῆς! ἠπίστατο ὅτι γυνὴ ἀπαράδεκτός ἐστιν εἰς μαρ τυρίαν· διὰ τοῦτο τοὺς ἄνδρας τῆς πόλεως αὐτῆς ἐπι σπᾶται μάρτυρας, ἵνα πολλῶν πρόξενος σωτηρίας γέ νηται.","english":"She was bound by her response to the Lord, or rather by the words of the Lord to her: \"If you knew the gift of God, and who it is that says to you, 'Give me to drink,' you would have asked him, and he would have given you living water.\" \"Since,\" he says, \"you mock my thirst and call me a Jew, with whom you have no fellowship, learn how much you err in your judgment of me. You do not know my true lineage, you do not know that my generosity is great, you do not know what abundance of the fountain is with me; for if you knew, you would have asked; but now I do not blame you for your ignorance, and to you who ask, I give.\"\n\nHe moves the one not thirsty toward a desire for thirst, he turns the one who gives drink toward a need for drink; the woman was at any rate wounded by the words and was captivated by a longing for the water. For falling at the Lord's feet, she said, \"Lord, give me this water, so that I may not thirst, nor come here to draw.\" She who before was deemed worthy to give drink now deems it worthy to be given drink. For noble minds are easily cultivated; such was the mind of this blessed Samaritan woman, such was her character, cleansed of the thorns of unbelief, having no Jewish spite. For she, expecting the Messiah and having encountered his divine teaching, believed sincerely; and she not only kept the gift for herself, but also persuaded her fellow citizens to run to him, preaching apostolically: \"Come, see a man who told me everything I have done. Is this not the Christ?\" O wise woman! She knew that a woman is not admissible as a witness; therefore she draws the men of her city as witnesses, so that she might become the cause of salvation for many.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δός μοι πιεῖν","severity":"info","text":"The request 'Give me to drink' echoes John 4:7, where Jesus asks the Samaritan woman for water.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὕδωρ ζῶν","severity":"info","text":"'Living water' is a Johannine term (John 4:10-11) for the spiritual water Jesus offers, contrasting with the well water.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀκοινώνητον","severity":"info","text":"The term 'ἀκοινώνητον' (without fellowship) reflects Jewish-Samaritan religious separation, a key social context in John 4.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"γυνὴ ἀπαράδεκτός ἐστιν εἰς μαρτυρίαν","severity":"info","text":"Chrysostom notes that women were inadmissible as legal witnesses in antiquity, explaining why the Samaritan woman summons men as witnesses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from Christ's rebuke to the woman's conversion, then to her apostolic role, mirroring a narrative of transformation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀποστολικῶς κηρύξασα","severity":"info","text":"Chrysostom praises the woman's preaching as 'apostolic,' a rare commendation that elevates her to an evangelist-like status in early Christian reception.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor orthographic variations (e.g., 'ἀπο κρίσει' for 'ἀποκρίσει'), but these do not affect the sense."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 4:10","text":"The English carries the scriptural phrase “living water”, which matches John 4:10. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":5,"ref":"p5","source":"Φησὶν οὖν ὁ εὐαγγελιστής· Ἐκ δὲ τῆς πόλεως ἐκείνης πολλοὶ ἐπίστευσαν εἰς αὐτὸν τῶν Σαμαρειτῶν, διὰ τὸν λόγον τῆς γυναικὸς μαρτυρούσης, ὅτι· Εἶπέ μοι πάντα ὅσα ἐποίησα. Ὡς οὖν ἦλθον πρὸς αὐτὸν οἱ Σαμαρεῖται, ἠρώτων αὐτὸν μεῖναι παρ' αὐτοῖς. Καὶ ἔμεινεν ἐκεῖ δύο ἡμέρας.\n\nΚαὶ πολλῷ πλείους ἐπίστευσαν διὰ τὸν λόγον αὐτοῦ· τῇ τε γυναικὶ ἔλεγον, ὅτι Οὐκ ἔτι διὰ τὴν σὴν λαλιὰν πιστεύομεν· ἡμεῖς γὰρ ἀκηκόαμεν καὶ οἴδα μεν, ὅτι οὗτός ἐστιν ἀληθῶς ὁ Σωτὴρ τοῦ κόσμου ὁ Χριστός. Εἶδες, ἀγαπητὲ, τοῦ Χριστοῦ τὴν δίψαν, καὶ πῶς βρῶμα καὶ πόμα τὴν σωτηρίαν εἶχε τῶν πιστευόντων ἐπ' αὐτῷ; Ἐμὸν γὰρ, φησὶ, βρῶμά ἐστιν, ἵνα ποιῶ τὸ θέλημα τοῦ πέμψαντός με Πατρὸς, καὶ τελειώσω αὐτοῦ τὸ ἔργον. Τούτου χάριν διψῶν ποτίζει τὴν Σαμαρεῖτιν ὕδωρ, ἀντλήσασα δὲ αὕτη ἐπέδωκε δαψιλῶς τοῖς πολίταις αὐτῆς ἀφθόνως τὴν τοῦ Κυρίου δωρεάν. Διὰ ταύτης ὁ τοῦ Ἀβραὰμ δῆμος Σαμαρειτικῆς γνώμης δυσμαθέστερος· τοῖς μὲν γὰρ οὐδὲ τὰ παρὰ τὸν ναὸν ὠφέλει μαθήματα· τῇ δὲ καὶ ἡ παρὰ τὸ φρέαρ διάλεξις ὠφέλει. Περιθώμεθα τοίνυν τὰ τῆς Σαμαρείτιδος εἰς ἑαυτοὺς καλὰ, ζῆλον οἰκειωσώμεθα θεῖον, φιλομαθίαν ποθήσωμεν εὐγνώμονα ἡμεῖς· κἂν ἐν ἐκκλησίᾳ διαλεγώμεθα τὰ θεῖα, νομίσωμεν καὶ πρὸς ἡμᾶς λέγεσθαι τὸ πρὸς ἐκείνην παρὰ τοῦ Δεσπότου Χριστοῦ, Τοὺς προσκυνοῦντας τὸν Θεὸν, ἐν πνεύματι καὶ ἀληθείᾳ δεῖ· προσκυνεῖν. Αὐτῷ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"The evangelist says, therefore: \"And many of the Samaritans from that city believed in him, because of the testimony of the woman, who said: 'He told me everything I had done.' So when the Samaritans came to him, they asked him to stay with them. And he remained there two days.\"\n\nAnd many more believed because of his word; and they said to the woman, \"We no longer believe because of your talk; for we have heard and we know that this is truly the Savior of the world, the Christ.\" Do you see, beloved, the thirst of Christ, and how food and drink held the salvation of those who believed in him? \"For my food,\" he says, \"is to do the will of the Father who sent me, and to complete his work.\" For this reason, being thirsty, he gives drink to the Samaritan woman; and having drawn water, she abundantly and generously bestowed the Lord's gift upon her fellow citizens. Through her, the people of Abraham are more difficult to teach than the Samaritan mind; for to them, not even the lessons at the temple were of benefit; but to her, even the conversation at the well was of benefit. Let us therefore appropriate the good qualities of the Samaritan woman to ourselves; let us adopt divine zeal; let us long for grateful love of learning; and if we discourse on divine things in church, let us consider that the words spoken to her by the Lord Christ are also spoken to us: \"Those who worship God must worship in spirit and truth.\" Glory and power to him for ever and ever. Amen.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐκ δὲ τῆς πόλεως ἐκείνης πολλοὶ ἐπίστευσαν εἰς αὐτὸν τῶν Σαμαρειτῶν","severity":"info","text":"Chrysostom paraphrases John 4:39-40, where the Samaritans believe after the woman's testimony and ask Jesus to stay.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Σαμαρείτης","severity":"info","text":"Samaritan: a member of the religious community centered on Mount Gerizim, distinct from Jews. Chrysostom contrasts their 'difficult to teach' nature with the woman's receptivity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Σαμαρειτικῆς γνώμης δυσμαθέστερος","severity":"info","text":"Chrysostom echoes a common patristic trope that Samaritans were obstinate; the phrase 'people of Abraham' here refers to Jews, whom he deems even harder to teach than Samaritans.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Τοὺς προσκυνοῦντας τὸν Θεὸν, ἐν πνεύματι καὶ ἀληθείᾳ δεῖ· προσκυνεῖν","severity":"info","text":"Chrysostom adapts John 4:24 ('God is spirit and truth') into a liturgical exhortation, applying the Samaritan woman's encounter to the congregation's worship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Περιθώμεθα τοίνυν τὰ τῆς Σαμαρείτιδος εἰς ἑαυτοὺς καλὰ","severity":"info","text":"The passage shifts from narrative to hortatory conclusion, urging the audience to imitate the Samaritan woman's zeal and love of learning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῇ τε γυναικὶ ἔλεγον, ὅτι Οὐκ ἔτι διὰ τὴν σὴν λαλιὰν πιστεύομεν","severity":"caution","text":"The Greek text has 'οὐκ ἔτι' (no longer), but the English draft renders 'no longer'; the sense is clear, but the phrase could be misread as 'not yet' without context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῇ τε γυναικὶ ἔλεγον' could be read as 'they said to the woman also' or 'and they said to the woman'; the translation takes the latter."],"confidence":"high","notes":[]}]}