{"slug":"khazarzar-john-chrysostom-in-sanctum-pascha-sermo","id":"greek:khazarzar:khazarzar-john-chrysostom-in-sanctum-pascha-sermo","title":"In sanctum pascha sermo","title_source":"In sanctum pascha sermo","author":"John Chrysostom","genre":"homily","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":"2026-11-15T06:47:39Z","cost_usd":0.004871},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-in-sanctum-pascha-sermo","work_id":"khazarzar-john-chrysostom-in-sanctum-pascha-sermo","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%20sanctum%20pascha%20sermo%201.pdf"},"stats":{"passages":9,"english_words":2128,"coptic_letters":0,"source_letters":8785,"commentary_units":53,"commentary_kinds":8,"derived_notes":1,"ambiguities":14,"work_notes":5,"external_links":0,"timeline":4},"summary":{"work":"khazarzar-john-chrysostom-in-sanctum-pascha-sermo","abstract":"This homily, traditionally attributed to John Chrysostom (c. 349–407), is a celebrated Easter sermon known as 'In sanctum pascha sermo.' It is widely used in Eastern Orthodox liturgy as the catechetical sermon for Pascha, often read during the Paschal vigil. The text employs typological exegesis, comparing Christ's sacrifice to the Passover lamb and drawing on Exodus narratives. Its exact date and place of delivery are unknown, and the attribution to Chrysostom is traditional but not universally accepted, with some scholars questioning its authenticity on stylistic and theological grounds. The Khazarzar edition is a modern compilation lacking a critical apparatus, potentially conflating variant readings.","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 (c. 386–397) and later as Archbishop of Constantinople (398–404). Easter homilies were a standard genre in patristic literature, often delivered during the Paschal vigil. The text reflects the Antiochene exegetical tradition, emphasizing typology and literal interpretation, though its style has led some scholars to question Chrysostom's authorship. The Greek manuscript tradition is complex, with multiple families surviving; the Khazarzar edition is a modern compilation that may conflate readings. The homily's widespread liturgical use in Eastern Orthodoxy has ensured its transmission, but its textual history is complicated by potential interpolations and the lack of a critical edition.","significance":"This homily is a key text in Eastern Orthodox liturgy, shaping the theological interpretation of Easter as a typological fulfillment of Passover. Its use of patristic hermeneutics, such as the supersession of type by reality, influenced later Byzantine theology and homiletics. The disputed authorship highlights broader questions about the Chrysostom corpus and the transmission of early Christian sermons.","timeline":[{"date":"c. 349–407","event":"Life of John Chrysostom, traditional author of the homily"},{"date":"4th–5th c.","event":"Probable composition period, if authentic; delivered in Antioch or Constantinople"},{"date":"Medieval period","event":"Manuscript transmission in Greek, with multiple families"},{"date":"Modern era","event":"Khazarzar edition compiled, lacking critical apparatus"}],"relations":[{"work":"1 Corinthians 5:7","relation":"Echoed in the homily's phrase 'Christ was sacrificed as the Passover'","key":"","label":null,"url":null},{"work":"Exodus 12","relation":"Referenced for the Passover narrative and sparing of Jewish firstborn","key":"","label":null,"url":null},{"work":"Origen's homilies","relation":"Similar typological trope of a king's image superseded by reality","key":"","label":null,"url":null},{"work":"Gregory of Nyssa's works","relation":"Parallel use of the same trope","key":"","label":null,"url":null}],"external_links":[],"cautions":["The exact date and place of delivery are unknown; the homily may not be by Chrysostom.","The Khazarzar edition is a modern compilation without a critical apparatus, potentially conflating variant readings.","Attribution to Chrysostom is traditional but disputed on stylistic and theological grounds.","The manuscript tradition is complex, and later interpolations may be present."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000441,"generated":"2026-11-15T06:47:38Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/In%20sanctum%20pascha%20sermo%201.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-in-sanctum-pascha-sermo","status":"pass","blocking":[],"warnings":[],"stats":{"passages":9,"translated":9,"commentary_passages":9,"commentary_units":53,"english_words":2128,"source_letters":8785,"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 Easter, but its exact date and place of delivery are not securely established.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Greek text survives in multiple manuscript families; the Khazarzar edition is a modern compilation, not a critical edition, and may conflate variant readings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This homily is widely used in Eastern Orthodox liturgy as the catechetical sermon for Easter, often read aloud during the Paschal vigil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The Khazarzar edition lacks a critical apparatus; readers cannot verify which manuscript readings underlie the printed text or whether later interpolations are present.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"Attribution to Chrysostom is traditional but not universally accepted; some scholars question the homily's authenticity on stylistic and theological grounds.","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: homily in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 9 narrative."},{"kind":"caution","severity":"caution","text":"1 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"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":9},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"1 Πάσχα μὲν γήϊνον ἑορτάζουσιν Ἰουδαῖοι τὸ οὐράνιον ἀρνησάμενοι, πάσχα δὲ οὐράνιον ἑορτάζοντες ἡμεῖς τὸ γήϊνον ὑπερβεβήκαμεν· καὶ τὸ μὲν παρ' ἐκείνοις ἐπιτελεσθὲν σωτηρίας πρωτοτόκων τῶν ἐν Ἰουδαίοις σύμβολον ἦν, ὅτε τοῖς Αἰγυπτίοις πρωτοτόκοις οὐ συναπώλετο τὰ Ἰουδαίων αἵματι τοῦ θύματος τοῦ πάσχα συμβολικῶς τηρηθέντα, τὸ δὲ παρ' ἡμῖν ἐπιτελούμενον πάσχα τῆς ἁπάντων ἀνθρώπων σωτηρίας ἐστὶν αἴτιον, ἀρξάμενον ἀπὸ τοῦ πρωτοπλάστου, ὃς ἐν ἅπασίν ἐστι σωζόμενος καὶ ζωογονούμενος.\n\nΤὰ δὲ μέρη τῶν τελείων καὶ τὰ πρόσκαιρα τῶν αἰωνίων εἰκόνες καὶ τύποι προεμελετᾶτο πρὸς τὴν νῦν ἀνατείλασαν ἀλήθειαν σκιογραφούμενα· ἀληθείας δὲ παρούσης ὁ τύπος ἄκαιρος, ὥσπερ βασιλέως ἐπιδημήσαντος οὐδεὶς αὐτὸν ἐάσας τὸν ζῶντα βασιλέα τὴν εἰκόνα προσκυνεῖν ἀξιοῖ. Ἦ δήλη δὴ αὐτόθεν ἡ τοῦ τύπου παρὰ τὴν ἀλήθειαν ἐλάττωσις, ὅπου γε ὁ μὲν τύπος ὀλιγοχρόνιον ζωὴν ἑορτάζει τὴν τῶν Ἰουδαίων πρωτοτόκων, ἡ δὲ ἀλήθεια τὴν διηνεκῆ ζωὴν τὴν ἁπάντων ἀνθρώπων· οὐ γὰρ μέγα τὸ θάνατον πρὸς βραχὺ διαφυγεῖν τῷ μικρὸν ὕστερον ἀποθανου μένῳ, μέγα δὲ τὸ καθόλου θάνατον ἀποφυγεῖν, ὅπερ ἡμῖν περιγίνεται, οἷς \"τὸ πάσχα ἐτύθη Χριστός\". Καὶ αὐτό γε τὸ τῆς ἑορτῆς ὄνομα πλείστην ἔχει τὴν ὑπεροχὴν ἐπὶ τῆς ἀληθείας ἑρμηνευόμενον· ὑπέρβασις μὲν γάρ ἐστι καθ' ἑρμηνείαν τὸ πάσχα, ὅτε ὑπερέβη τοὺς Ἑβραίων οἴκους ὁ τὰ πρωτότοκα παίων ὀλοθρευτής, ὑπέρβασις δὲ τοῦ ὀλοθρευτοῦ παρ' ἡμῖν ἀληθής, ὅταν καθάπαξ ἡμᾶς ὑπερβαίνῃ πρὸς τὴν αἰώνιον ζωὴν ἀνισταμένους ὑπὸ Χριστοῦ.","english":"The Jews celebrate an earthly Passover, having denied the heavenly one; but we, celebrating a heavenly Passover, have transcended the earthly one. Among them, the Passover that was accomplished was a symbol of the salvation of the firstborn among the Jews, when the firstborn of the Jews were not destroyed together with the firstborn of the Egyptians, being symbolically preserved by the blood of the Passover sacrifice. But the Passover accomplished among us is the cause of the salvation of all humanity, beginning from the first-formed man, who is being saved and given life in all.\n\nThe parts of the perfect and the temporary things were premeditated as images and types of the eternal, being sketched out in shadow toward the truth that has now arisen. But when the truth is present, the type is untimely, just as when a king has arrived, no one, leaving the living king himself, deems it worthy to venerate his image. The inferiority of the type compared to the truth is evident from this very fact: the type celebrates the short-lived life of the Jewish firstborn, but the truth celebrates the perpetual life of all humanity. For it is no great thing to escape death for a short time, only to die a little later; but it is a great thing to escape death altogether, which is what accrues to us, for whom \"Christ was sacrificed as the Passover.\" And even the name of the feast itself, when interpreted, has the greatest superiority in the case of the truth. For \"Passover\" means \"passing over,\" when the destroyer who struck the firstborn passed over the houses of the Hebrews; but among us, there is a true passing over of the destroyer, when he passes over us once and for all, as we are raised to eternal life by Christ.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Πάσχα","severity":"info","text":"The Greek Πάσχα, from Aramaic פַּסְחָא, is interpreted here as 'passing over' (ὑπέρβασις), a folk etymology Chrysostom uses to contrast the Jewish and Christian Passovers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ πάσχα ἐτύθη Χριστός","severity":"info","text":"The phrase 'Christ was sacrificed as the Passover' echoes 1 Corinthians 5:7, where Paul calls Christ 'the Passover' that has been sacrificed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρωτοτόκων","severity":"info","text":"Chrysostom refers to the Exodus narrative (Exodus 12) where the firstborn of the Egyptians were slain, but the Jewish firstborn were spared by the blood of the Passover lamb.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τὰ δὲ μέρη τῶν τελείων","severity":"info","text":"This sentence introduces a typological argument: types and shadows prefigure the truth, which now supersedes them, a common patristic hermeneutic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"βασιλέως ἐπιδημήσαντος","severity":"info","text":"The analogy of a king's arrival rendering his image obsolete is a standard patristic trope, found also in Origen and Gregory of Nyssa, to illustrate the supersession of type by reality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὑπέρβασις","severity":"info","text":"Chrysostom's etymological play on Πάσχα as 'passing over' was widely repeated in later Byzantine liturgy and homiletics, shaping the theological interpretation of Easter.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Οὕτω μὲν δὴ τὴν ὅλην ὑπόθεσιν τοῦ πάσχα θεωρεῖσθαι χρὴ πνευματικῶς καὶ πιστεύεσθαι κατὰ τὰς ἀποστολικὰς ἐξηγήσεις· ποθεῖ δὲ ὁ πιστὸς καὶ τὴν ὅλην ὑποτύπωσιν κατανοῆσαι πῶς ἔχει πρὸς τὴν ἀλήθειαν καὶ ὡσπερεὶ θεωρῆσαι τὰ καθ' ἑαυτὸν πνευματικὰ διὰ τῶν τότε σωματικῶν, ἵν' αὐτῷ καὶ τὰ τοῦ νόμου πάντα οἰκείως ἔχῃ νοούμενα κατὰ Χριστὸν καὶ διὰ τοῦ πνευματικοῦ τὸ σωματικὸν ἐμφανέστερον γένηται καὶ καθάπερ ζωγραφούμενον ἐν τοῖς ὁρατοῖς ἐκφανῇ τὸ ἀόρατον.\n\n6 Ὅτε τοίνυν ἔμελλε τὴν δεκάτην ἐπάγειν πληγὴν Αἰγυπτίοις ὁ θεός–αὕτη δὲ ἦν ὁ τῶν πρωτοτόκων θάνατος–, ἔλεγεν πρὸς τὸν Μωϋσῆν· \"Ὁ μὴν οὗτος ὑμῖν ἀρχὴ μηνῶν· πρῶτός ἐστιν ὑμῖν ἐν τοῖς μησὶ τοῦ ἐνιαυτοῦ\", καὶ διέταττεν ἐφ' ἑξῆς τὴν τοῦ πάσχα θυσίαν καὶ τὴν τοῦ αἵματος χρῖσιν ἐπὶ τῶν θυρῶν· καὶ τῇ μὲν τούτου χρίσει σωτηρίαν τῶν πρωτοτόκων ἐπηγγέλλετο· τί δὲ τοῦτό ἐστιν εὐθὺς ἐπὶ τῆς ἀληθείας θεωρούμενον τὸ ἀρχὴν ἐνιαυτοῦ τὸν καιρὸν ἐκεῖνον ὁρίζεσθαι, ἐν ᾧ τὸ πάσχα καὶ ἡ σωτηρία τῶν πρωτοτόκων; ὅτι καὶ ἡμῖν ἀρχὴ ζωῆς αἰωνίας ἡ τοῦ ἀληθινοῦ πάσχα θυσία– αἰῶνος γὰρ ὁ ἐνιαυτὸς σύμβολον, διότι κύκλῳ περιιὼν αὐτὸς εἰς ἑαυτὸν ἀεὶ στρέφεται καὶ εἰς τέλος οὐδὲν ἀποπαύεται–καὶ \"πατὴρ τοῦ μέλλοντος αἰῶνός\" ἐστι προσαχθεὶς ὑπὲρ ἡμῶν θυσία Χριστὸς καὶ τὸν πρότερον ἅπαντα βίον ἡμῶν ἄκαιρον ποιῶν ἀρχὴν ἑτέρου διὰ τοῦ λουτροῦ τῆς παλιγγενεσίας δίδωσι καθ' ὁμοιότητα τοῦ ἰδίου θανάτου καὶ τῆς ἀναστάσεως.","english":"Thus the whole subject of Passover must be contemplated spiritually and believed according to the apostolic interpretations. The faithful also desire to understand how the entire typology relates to the truth and, as it were, to behold through the then corporeal things the spiritual things concerning themselves, so that for him all the things of the law may be understood in a manner proper to Christ, and through the spiritual the corporeal may become more manifest, and the invisible may be revealed as if painted in the visible.\n\nWhen God was about to bring the tenth plague upon the Egyptians—this was the death of the firstborn—he said to Moses: \"This month shall be for you the beginning of months; it is the first for you among the months of the year,\" and he proceeded to ordain the sacrifice of Passover and the anointing of blood upon the doorposts. And by this anointing he promised salvation for the firstborn. What is this, when considered directly in the truth, that that season is defined as the beginning of the year, in which the Passover and the salvation of the firstborn occur? That for us also the beginning of eternal life is the sacrifice of the true Passover—for the year is a symbol of eternity, because going around in a circle it always turns back into itself and never ceases in any end—and Christ, offered as a sacrifice for us, is \"father of the coming age,\" and making all our former life untimely, he gives a beginning of another through the bath of regeneration, in likeness of his own death and resurrection.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὕτω μὲν δὴ τὴν ὅλην ὑπόθεσιν τοῦ πάσχα θεωρεῖσθαι χρὴ πνευματικῶς","severity":"info","text":"The passage opens with a methodological statement: the Passover must be contemplated spiritually, according to apostolic interpretations. This frames the subsequent typological exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ μὴν οὗτος ὑμῖν ἀρχὴ μηνῶν· πρῶτός ἐστιν ὑμῖν ἐν τοῖς μησὶ τοῦ ἐνιαυτοῦ","severity":"info","text":"Chrysostom quotes Exodus 12:2, where God declares the month of Passover the beginning of months. This verse grounds the typological link between the Jewish Passover and Christian eternal life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"παλιγγενεσίας","severity":"info","text":"παλιγγενεσία (regeneration) is a key term in Chrysostom's baptismal theology, referring to the bath of regeneration that initiates a new life in Christ, paralleling the Passover sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὴν δεκάτην ἐπάγειν πληγὴν Αἰγυπτίοις","severity":"info","text":"The tenth plague, the death of the Egyptian firstborn, is the biblical context (Exodus 11-12). Chrysostom uses this to explain the institution of Passover as a type of Christ's saving sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"πατὴρ τοῦ μέλλοντος αἰῶνός","severity":"info","text":"The phrase 'father of the coming age' is a rare Christological title, possibly echoing liturgical or patristic sources. It emphasizes Christ as the origin of the new eternal life through his sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πατὴρ τοῦ μέλλοντος αἰῶνός","severity":"caution","text":"The phrase 'father of the coming age' is textually uncertain; some manuscripts may read 'father of the coming aeon' or be a scribal addition. The sense is clear but the exact wording is contested.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πατὴρ τοῦ μέλλοντος αἰῶνός' may be a scribal gloss or a variant reading; its precise origin is unclear.","The reference to 'the bath of regeneration' (λουτροῦ τῆς παλιγγενεσίας) could be interpreted as baptism or as a metaphor for spiritual renewal."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Ὥστε πᾶς ὁ γινώσκων τὸ τεθυμένον ὑπὲρ αὐτοῦ πάσχα ἀρχὴν ἑαυτῷ ζωῆς ὑποτιθέσθω ταύτην, ἀφ' οὗ τέθυται Χριστὸς ὑπὲρ αὐτοῦ· τέθυται δὲ ὑπὲρ αὐτοῦ τότε, ἡνίκα ἂν ἐπιγνῷ τὴν χάριν καὶ συνῇ τὴν διὰ τῆς θυσίας ἐκείνης ζωήν· καὶ τοῦτο γινώσκων τῆς νεαρᾶς ὀρεγέσθω ζωῆς λαμβάνειν τὴν ἀρχὴν καὶ μηκέτι ἀνατρεχέτω πρὸς τὴν παλαιάν, ἧς ἐπὶ τέλος ἔφθασεν· \"Οἵτινες\" γὰρ \"ἀπεθάνομέν\" φησι \"τῇ ἁμαρτίᾳ, πῶς ἔτι ζήσομεν ἐν αὐτῇ;\" 8 Τὸ μὲν δὴ τῆς ἀρχῆς τοῦ ἐνιαυτοῦ σύμβολον τοιοῦτον· \"δεκάτῃ\" δὲ \"τοῦ μηνὸς\" κελεύει λαμβάνειν ἕκαστον πρόβατον κατ' οἰκίαν καὶ τοσούτους εἶναι ἐπὶ\n\nτῆς οἰκίας τοὺς ἐσθίοντας ὡς ἐξαρκεῖν εἰς τὴν βρῶσιν καὶ μηδὲν περισσεῦσαι, θύεσθαι δὲ \"τῇ τεσσαρεσκαιδεκάτῃ\" τὸ πρόβατον \"πρὸς ἑσπέραν\". Οὐκοῦν πέντε μὲν ἡμέρας σύνεστι τὸ θῦμα τοῖς μέλλουσι σώζεσθαι δι' αὐτοῦ· περαιουμένης δὲ τῆς πέμπτης, τὸ μὲν ἱερεῖον θύεται, ὁ δὲ θάνατος ὑπερβαίνει, ὁ δὲ σωθεὶς ἀπολαύει διηνεκοῦς φωτός, διά τε νυκτὸς ὅλης λαμπούσης σελήνης καὶ τοῦ ἡλίου τὴν σελήνην διαδεχομένου, τοῦτο γὰρ ἐν πεντεκαιδεκάτῃ καὶ πανσελήνῳ γίνεται. Τὰ δὲ πέντε διαστήματα ταῦτα τὸν ἅπαντα δείκνυσι χρόνον τοῦ κόσμου διαιρούμενον εἰς πέντε, εἴς τε τὸν ἀπὸ Ἀδὰμ μέχρι Νῶε καὶ τὸν ἀπὸ Νῶε μέχρι Ἀβραὰμ καὶ τὸν ἐξ Ἀβραὰμ ἐπὶ Μωϋσῆν καὶ τὸν ἀπὸ Μωϋσέως ἐπὶ τὴν Χριστοῦ παρουσίαν καὶ πέμπτον τὸν αὐτῆς τῆς παρουσίας·","english":"Thus everyone who knows the Passover sacrificed for himself must set this as the beginning of life for himself, from the time when Christ was sacrificed for him; and he was sacrificed for him then, whenever he recognizes the grace and understands the life that comes through that sacrifice; and knowing this, let him strive to take the beginning of the new life and no longer run back to the old, which has reached its end; for \"we who have died,\" it says, \"to sin, how shall we still live in it?\" Such then is the symbol of the beginning of the year; and it commands that \"on the tenth of the month\" each household take a sheep, and that there be as many eaters in the household as suffice for the meal and that nothing be left over, and that the sheep be sacrificed \"on the fourteenth toward evening.\" So for five days the victim is together with those who are to be saved through it; when the fifth day is past, the victim is sacrificed, death passes over, and the saved one enjoys perpetual light, through the whole night of the shining moon and the sun succeeding the moon, for this happens on the fifteenth and at the full moon. And these five intervals indicate the entire time of the world divided into five: from Adam to Noah, from Noah to Abraham, from Abraham to Moses, from Moses to the coming of Christ, and the fifth, that of the coming itself.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οἵτινες ἀπεθάνομεν τῇ ἁμαρτίᾳ, πῶς ἔτι ζήσομεν ἐν αὐτῇ;","severity":"info","text":"Chrysostom adapts Romans 6:2, where Paul writes 'we who have died to sin' as a rhetorical question about living in sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δεκάτῃ τοῦ μηνός","severity":"info","text":"The tenth of Nisan is the day in Exodus 12:3 when the Passover lamb is selected; Chrysostom follows the biblical chronology for the paschal preparation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πέντε διαστήματα","severity":"info","text":"Chrysostom divides world history into five ages (Adam–Noah, Noah–Abraham, Abraham–Moses, Moses–Christ, Christ’s coming), a fivefold scheme not found in earlier patristic sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πάσχα","severity":"info","text":"Here πάσχα refers to the sacrificed lamb as a type of Christ; Chrysostom stresses the spiritual identification of the believer with the sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πεντεκαιδεκάτῃ καὶ πανσελήνῳ","severity":"info","text":"The fifteenth of Nisan with full moon is the date of Passover in Exodus 12:6; Chrysostom uses it to symbolize the perpetual light after the sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τέθυται δὲ ὑπὲρ αὐτοῦ τότε","severity":"caution","text":"The temporal logic is ambiguous: Christ’s sacrifice is said to occur 'whenever' the believer recognizes grace, which may imply a spiritual rather than historical moment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τέθυται δὲ ὑπὲρ αὐτοῦ τότε' could be read as a historical or a spiritual moment; the homily leans toward the latter.","The fivefold division of world history is not standard; Chrysostom may be adapting a scheme from earlier sources or creating it for the homily."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ἐν ᾧ χρόνῳ παντὶ προὔκειτο μὲν ἀνθρώπῳ ἡ διὰ τοῦ μακαρίου θύματος σωτηρία, οὔπω δὲ ἐτελεῖτο, ἐν δὲ τῷ πέμπτῳ διαστήματι τοῦ χρόνου τὸ πάσχα τὸ ἀληθὲς ἐθύετο καὶ ὁ δι' αὐτοῦ σωζόμενος πρωτόγονος ἄνθρωπος εἰς τὸ διηνεκὲς ἐξῄει φῶς· καὶ τό γε μὴ ἐπ' αὐτῆς τῆς ἑσπέρας ἀλλὰ \"πρὸς ἑσπέραν\" τὸ πάσχα θύεσθαι ἐδήλου τὸ μὴ ἐν αὐτῷ τῷ τέλει τοῦ πάροντος αἰῶνος ἀλλὰ πρὸς αὐτὸ [τὸ] πάσχειν Χριστόν.\n\nΔιῃρημένον δὲ οὕτω τὸν χρόνον ἔδειξεν ἡ παραβολὴ Χριστοῦ τεμόντος εἰς πέντε τὴν ἡμέραν καὶ τοὺς κεκλημένους εἰς τὸν ἀμπελῶνα, τοῦτ' ἔστιν εἰς τὴν τῆς δικαιοσύνης ἐργασίαν, φάσκοντος καλεῖσθαι τοὺς μὲν ὑπὸ τὴν πρώτην ὥραν, τοὺς δὲ ὑπὸ τρίτην, τοὺς δὲ ὑπὸ ἕκτην, τοὺς δὲ ἐννάτην, τοὺς δὲ ἑνδεκάτην· καὶ γὰρ ἦσαν διάφοροι κλήσεις αὗται καὶ διάφορα δικαιώματα, ἕτερον μὲν τὸ ἐπὶ Ἀδάμ, ἕτερον δὲ τὸ ἐπὶ Νῶε, ἄλλο τὸ ἐπὶ Ἀβραάμ, ἄλλο τὸ ἐπὶ Μωϋσέως, τελευταῖον δὲ καὶ τελεώτατον τὸ ἐπὶ τῆς Χριστοῦ παρουσίας, ὅτε καὶ τῶν ἔργων ὁ μισθὸς ἀποδίδοται πρώτοις τοῖς τελευταίοις κατὰ τὴν σωτήριον παραβολήν, ἐπεὶ πρῶτοι τὴν ἀναγέννησιν ἡμεῖς ἐν βαπτίσματι κομιζόμεθα, οἷς \"ἐτύθη Χριστός\", ἐφ' ᾧ ἀνέστη καὶ τὸ πνεῦμα τὸ ἅγιον εἰς ἀνακαίνισιν ἡμῶν ἐνεφύσησεν. Αὕτη μὲν οὖν ἡ τεσσαρεσκαιδεκάτη μυστικῶς νοουμένη, καὶ τοιοῦτον τὸ τοῦ θύματος σύμβολον καὶ ἡ τὴν θυσίαν διαδεχομένη φωτεινὴ νὺξ καὶ ἡμέρα·","english":"At whatever time salvation through the blessed sacrifice was available to a person, it was not yet accomplished; but in the fifth interval of time the true Passover was sacrificed, and the firstborn man saved through it went forth into perpetual light. And the fact that the Passover was sacrificed not at evening itself but \"toward evening\" indicated that Christ would suffer not at the very end of the present age but toward it.\n\nThus time was divided, as the parable of Christ showed when he cut the day into five parts and spoke of those called to the vineyard—that is, to the labor of righteousness—saying that some were called at the first hour, others at the third, others at the sixth, others at the ninth, others at the eleventh. For these were different callings and different ordinances: one under Adam, another under Noah, another under Abraham, another under Moses, and last and most perfect under the coming of Christ, when the reward for works is given first to the last, according to the saving parable, since we first receive regeneration in baptism, for whom \"Christ was sacrificed,\" upon which he rose and breathed the Holy Spirit for our renewal. This, then, is the fourteenth day understood mystically, and such is the symbol of the sacrifice, and the luminous night and day that follow the sacrifice.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρὸς ἑσπέραν","severity":"info","text":"The phrase 'toward evening' echoes the Passover sacrifice in Exodus 12:6 LXX, where the lamb is killed 'πρὸς ἑσπέραν'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"παραβολὴ Χριστοῦ τεμόντος εἰς πέντε τὴν ἡμέραν","severity":"info","text":"The parable of the five hours (first, third, sixth, ninth, eleventh) is not in the canonical Gospels; it may derive from the Gospel of the Hebrews or another apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τεσσαρεσκαιδεκάτη μυστικῶς νοουμένη","severity":"info","text":"The 'fourteenth day' refers to the date of Passover (14 Nisan) in the Jewish calendar, here reinterpreted mystically as the time of Christ's sacrifice and the believer's renewal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διῃρημένον δὲ οὕτω τὸν χρόνον","severity":"info","text":"This passage transitions from a chronological scheme (five intervals) to a typological reading of salvation history, linking Adam, Noah, Abraham, Moses, and Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πρωτόγονος ἄνθρωπος","severity":"info","text":"'Firstborn man' likely refers to Christ as the new Adam, saved through his own sacrifice and leading humanity into perpetual light.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐτύθη Χριστός","severity":"info","text":"The phrase 'Christ was sacrificed' echoes liturgical language and anticipates the anaphora, linking the homily to Eucharistic theology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the five-hour parable is uncertain; it may be a non-canonical tradition or Chrysostom's own allegorical expansion."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":5,"ref":"p5","source":"τὸ δὲ ὅλον ἐφ' ἑκάστης οἰκίας ἐσθίεσθαι τὸ ἱερεῖον καὶ μὴ ἐκφέρεσθαι τῶν κρεῶν \"ἔξω\" δηλοῖ μίαν οἰκίαν μόνην ἔχουσαν τὴν ἐν Χριστῷ σωτηρίαν, αὕτη δὲ ἦν ἡ καθ' ὅλης τῆς οἰκουμένης ἐκκλησία, ἡ πάλαι μὲν ἀλλοτρία θεοῦ, νῦν δὲ μόνη πρὸς θεὸν οἰκείως ἔχουσα διὰ τὸ δέξασθαι τοὺς ἀποσταλέντας παρὰ τοῦ κυρίου Ἰησοῦ, ὥσπερ ἡ τῆς Ῥαὰβ ἡ τῆς πάλαι πόρνης οἰκία τοὺς κατασκόπους ὑποδεξαμένη τοὺς παρὰ Ἰησοῦ μόνη καὶ ἐσώζετο, τῆς Ἱεριχῶ πορθουμένης· ὥστε εἰ καὶ πλείους αἱ τῶν Ἑβραίων οἰκίαι μιᾶς ἔχουσι δύναμιν, ὥσπερ αἱ κατὰ πόλεις καὶ χώρας ἐκκλησίαι πολλαὶ τὸν ἀριθμὸν οὖσαι μία ἐστὶν ἐκκλησία· εἷς γὰρ ἐν αὐταῖς ὁ Χριστὸς ἁπανταχοῦ ὁ τέλειος καὶ ἀμέριστος–διόπερ \"τέλειον\" ἦν ἐφ' ἑκάστης οἰκίας τὸ ἱερεῖον καὶ οὐκ εἰς διαφόρους ἐμερίζετο· – φησὶ γοῦν ἡμᾶς καὶ ὁ Παῦλος ἕνα εἶναι πάντας ἐν Χριστῷ, διότι καὶ ὁ κύριος εἷς καὶ ἡ πίστις μία. Τὴν οὖν ἕνωσιν τοῦ ἱερείου τὴν ἀδιαίρετον ἀναγκαίως ὁ νόμος εἰς Χριστὸν προετύπου, ἐν ταύτῃ καὶ τὴν τῆς ἐκκλησίας ἕνωσιν προδιατυπῶν· ἐν Χριστῷ μὲν δὴ τὴν σωτηρίαν ἔχομεν καὶ ἐν τῇ θυσίᾳ τοῦ Χριστοῦ, καὶ πάντα τὰ πρὸ τῆς παρουσίας εἰς τὴν παρουσίαν προευτρεπισθέντα γινώσκομεν καὶ τοῦτο μόνον εἰς σωτηρίαν ἁπάσῃ τῇ ἀνθρωπότητι προκείμενον ἐξ ἀρχῆς καθαπερεὶ πρὸ ὀφθαλμῶν τὸν Χριστὸν ὑπὲρ πάντων τυθῆναι, μιᾷ δὲ τῇ ἐκκλησίᾳ προσήκουσαν τὴν σωτηρίαν ταύτην ἐπιστάμεθα καὶ μηδένα τῆς καθολικῆς ἔξωθεν ἐκκλησίας καὶ πίστεως μετέχειν Χριστοῦ δυνάμενον μηδὲ σώζεσθαι·","english":"The whole matter—that the sacrificial victim was eaten in each house and its flesh not carried \"outside\"—indicates that only one house possesses salvation in Christ, and this was the church throughout the whole inhabited world, which formerly was alien to God but now alone is intimately related to God because it received the envoys sent by the Lord Jesus, just as the house of Rahab, the former prostitute, which received the spies sent by Joshua, alone was saved when Jericho was destroyed. So even if the houses of the Hebrews, more than one, have the force of one, just as the churches in cities and countries, many in number, are one church; for in them Christ is one and the same everywhere, perfect and undivided—therefore the sacrificial victim was \"perfect\" in each house and was not divided among different places. Indeed, Paul also tells us that all are one in Christ, because the Lord is one and the faith is one. The law necessarily prefigured the undivided unity of the sacrificial victim in Christ, and in this it also prefigured the unity of the church. In Christ we have salvation and in the sacrifice of Christ, and we know that all things prepared before the coming were prepared for the coming, and that this alone was set before all humanity for salvation from the beginning, as if before our eyes Christ was sacrificed for all, and we understand that this salvation belongs to the one church, and that no one outside the catholic church and faith can partake of Christ or be saved.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"τῆς Ῥαὰβ","severity":"info","text":"Rahab the prostitute sheltered Joshua's spies before the fall of Jericho (Joshua 2). Chrysostom uses this typology to parallel the church receiving Christ's apostles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"καθολικῆς ἐκκλησίας","severity":"info","text":"The phrase 'catholic church' here means the universal church, not a later denominational label. Chrysostom stresses that salvation is exclusive to this one body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παῦλος","severity":"info","text":"Chrysostom alludes to Paul's teaching that all believers are one in Christ (cf. Galatians 3:28; Romans 12:5). The reference is general, not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὸ δὲ ὅλον","severity":"info","text":"This passage continues the typological exposition of the Passover sacrifice, linking the unity of the sacrificial victim to the unity of the church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἡ τῆς Ῥαὰβ ... οἰκία","severity":"info","text":"The Rahab typology parallels the church's exclusive reception of Christ's envoys. Both Rahab's house and the church are saved while the surrounding world perishes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μηδένα ... σώζεσθαι","severity":"info","text":"Chrysostom's claim that no one outside the catholic church can be saved reflects a strong ecclesiological exclusivity common in patristic thought.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῆς Ῥαὰβ' could refer to Rahab the harlot or to a different Rahab; the context confirms the biblical figure.","The term 'καθολικῆς' may be anachronistically read as later Catholic exclusivity; Chrysostom likely means the universal church."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"καὶ ταῦτα εἰδότες οὔτε ἐν τοῖς κατὰ νόμον ἀλλ' ἐν Χριστῷ τὴν ἁπαντὸς τοῦ κόσμου σωτηρίαν ἴσμεν περαιουμένην, οὐδὲ ταῖς ἀθέοις αἱρέσεσιν ἀπονέμομέν τι πρὸς τὴν ἐλπίδα ἀλλὰ παντελῶς ἔξω τῆς ἐλπίδος τίθεμεν αὐτάς, ἅτε δὴ μηδὲ τὴν βραχυτάτην ἐχούσας Χριστοῦ μετουσίαν\n\nἀλλὰ κενῶς ἐπιφημιζούσας ἑαυταῖς τὸ σωτήριον ὄνομα πρὸς ἀπάτην καὶ βλάβην τῶν ὀνόματι καὶ σχήματι μᾶλλον ἢ ἀληθείᾳ προσέχειν δυναμένων. Μήτε οὖν τὰ παλαιά τις ἀπορρηγνύτω Χριστοῦ μηδὲ ἄνευ Χριστοῦ σώζεσθαί τινα τῶν προτέρων ὑπονοείτω, μήτε τοὺς νῦν παραδιδάσκοντας καὶ τὴν ἀλήθειαν παραχαράττοντας καὶ μάταια παρασκευάζοντας ἐκκλησιῶν σχήματά τε τῆς ἀληθείας ἐκτὸς καὶ ἀλλότρια Χριστοῦ, τοὺς τοιούτους μήτε χριστιανοὺς ὀνομαζέτω τις μήτε κοινωνίαν αἱρείσθω πρὸς αὐτούς· οὐ γὰρ ἔξεστιν, ἐπείπερ οὐκ ἐκκομίζεται τῆς ἱερᾶς οἰκίας τὸ θῦμα οὐδὲ εἰς κοινωνίαν τοῖς \"ἔξω\" προφέρεται.\n\n16 Εἰς δὲ τὴν τοῦ Κυρίου δόξαν προτετυπωμένον ὁρῶμεν τὸ \"τέλειον\" εἶναι καὶ \"ἄρσεν\" καὶ \"ἐνιαύσιον\" τὸ πρόβατον. \"Τέλειον\" μὲν γὰρ ὅτι μόνος Χριστὸς ἀνενδεὴς ἐν τῇ πάσῃ ἀρετῇ καὶ κατὰ πάντα τρόπον ἄμωμος καὶ ἐξ ἀρχῆς καὶ εἰς τέλος οὐδεμιᾶς ἐνδέων δικαιοσύνης, ὡς αὐτός φησιν· \"Οὕτως γὰρ πρέπον ἐστὶν ἡμῖν πληρῶσαι πᾶσαν δικαιοσύνην\"· διὸ καὶ πάντα τὰ θύματα προσήγετο τέλεια καὶ ἄμωμα, ὅτι καὶ πάντα εἰς τύπον ἐθύετο τοῦ Χριστοῦ, καὶ τοὺς ἱερεῖς ἀρτίους εἶναι καὶ τελείους τοῖς σώμασιν ἐκέλευεν ὁ θεός, ὅτι τοῦ ἀληθοῦς ἱερέως ἦσαν ἅπαντες τύπος.","english":"And knowing these things, we understand that the salvation of the whole world is accomplished not in the things according to the law but in Christ, and we assign nothing to the godless heresies with respect to hope, but we place them entirely outside of hope, since they do not have even the slightest participation in Christ, but vainly claim for themselves the saving name, to the deception and harm of those who are able to attend to name and form rather than truth. Therefore let no one tear away the ancient things from Christ, nor suppose that any of those before could be saved without Christ; nor let anyone now name as Christians those who teach otherwise and counterfeit the truth and prepare vain forms of churches outside the truth and alien to Christ, nor choose communion with them; for it is not permitted, since the sacrificial victim is not carried out of the sacred house nor brought forth into communion with those \"outside.\"\n\n16 Now we see that the sheep, being \"perfect\" and \"male\" and \"year-old,\" was prefigured for the glory of the Lord. \"Perfect\" because Christ alone is without need in all virtue and in every way blameless, and from beginning to end lacking in no righteousness, as he himself says: \"For it is fitting for us thus to fulfill all righteousness.\" Therefore all the sacrificial victims were offered perfect and blameless, because all were sacrificed as a type of Christ, and God commanded the priests to be sound and perfect in body, because they were all a type of the true priest.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὔτε ἐν τοῖς κατὰ νόμον ἀλλ' ἐν Χριστῷ","severity":"info","text":"The phrase contrasts salvation under the Mosaic law with salvation in Christ, a key theme in Chrysostom's anti-Judaizing polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀθέοις αἱρέσεσιν","severity":"info","text":"‘Godless heresies’ likely refers to groups like the Arians or other non-Nicene Christians, whom Chrysostom excludes from hope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὕτως γὰρ πρέπον ἐστὶν ἡμῖν πληρῶσαι πᾶσαν δικαιοσύνην","severity":"info","text":"This quotation is not a direct biblical verse but echoes Christ's words in Matthew 3:15 or a similar dominical saying about fulfilling righteousness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ 'τέλειον' εἶναι καὶ 'ἄρσεν' καὶ 'ἐνιαύσιον'","severity":"info","text":"These requirements for the paschal lamb (perfect, male, year-old) derive from Exodus 12:5 and Leviticus 22:19-20, typologically interpreted for Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"16 Εἰς δὲ τὴν τοῦ Κυρίου δόξαν","severity":"info","text":"The numeral 16 marks a new section in the homily, shifting from ecclesiological warning to typological exegesis of the sacrificial lamb.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐκ ἐκκομίζεται τῆς ἱερᾶς οἰκίας τὸ θῦμα","severity":"caution","text":"The phrase ‘the sacrificial victim is not carried out of the sacred house’ may be a metaphor for the Eucharist not being shared with heretics, but the exact ritual referent is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'godless heresies' is not specified; they could be Arians, Eunomians, or other groups. The quotation about fulfilling righteousness is not a precise scriptural citation, leaving its source uncertain."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"17 \"Ἄρσεν\" δὲ τὸ πρόβατον, ὅτι καὶ ἡγεμονικόν, φύσει τὴν ἡγεμονίαν ἔχον, ὥσπερ ὁ ἄρρην ἔχει σωματικὴν ἡγεμονίαν πρὸς τὸ θῆλυ· φύσει γὰρ καὶ ἀληθείᾳ Χριστὸς ἡγεμὼν καὶ βασιλεύς, ἅτε ὢν ἐπουράνιος ἄνθρωπος, καὶ συνταχθεὶς μὲν ἡμῖν ὡς ἀδελφὸς κατὰ τὴν φύσιν τὴν σαρκικήν, ἐφεστὼς δὲ ὡς δεσπότης κατὰ τὴν θεότητα τὴν πνευματικήν. Διὸ καὶ νυμφίος αὐτὸς δὴ καὶ μόνος ὡς νύμφης τῆς πάσης ἀνθρωπότητος, καὶ οὔτε Ἰωάννης νυμφίος ὁ προφητῶν μέγιστος, ὅς γέ φησι περὶ Χριστοῦ καὶ ἑαυτοῦ, περὶ Χριστοῦ μέν· \"Ὁ ἔχων τὴν νύμφην νυμφίος ἐστίν\", περὶ ἑαυτοῦ δέ· \"Ὁ φίλος δὲ τοῦ νυμφίου ὁ ἑστηκὼς καὶ ἀκούων τὴν φωνὴν αὐτοῦ χαρᾷ χαίρει διὰ τὴν φωνὴν τοῦ νυμφίου· αὕτη οὖν ἡ χαρὰ ἡ ἐμὴ πεπλήρωται\", οὐδὲ μὴν οἱ ἀπόστολοι νυμφίοι τῆς ἐκκλησίας, καίτοι γε τὴν πρὸς Χριστὸν ὁμοίωσιν κατὰ χάριν λαβόντες καὶ υἱοὶ Χριστοῦ διὰ τὸ Χριστοῦ πνεῦμα γενόμενοι, ἀλλὰ τί φησιν ὁ μακάριος Παῦλος; \"Ἡρμοσάμην γὰρ ὑμᾶς ἑνὶ ἀνδρὶ παρθένον ἁγνὴν παραστῆσαι τῷ Χριστῷ\".","english":"Male\" is the sheep, because it is also the ruling principle, having rule by nature, just as the male has bodily rule over the female; for by nature and in truth Christ is ruler and king, being a heavenly man, and ranged with us as a brother according to the fleshly nature, but standing over us as master according to the spiritual divinity. Wherefore he himself is also the bridegroom and the only one, as of the bride of all humanity, and neither is John the bridegroom, the greatest of the prophets, who says concerning Christ and himself, concerning Christ: \"He who has the bride is the bridegroom,\" and concerning himself: \"The friend of the bridegroom, who stands and hears his voice, rejoices with joy because of the voice of the bridegroom; therefore my joy is fulfilled,\" nor indeed are the apostles bridegrooms of the church, although they have received likeness to Christ by grace and have become sons of Christ through the Spirit of Christ, but what does the blessed Paul say? \"For I betrothed you to one man, to present a pure virgin to Christ.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἄρσεν","severity":"info","text":"The term 'male' (ἄρσεν) is used here not merely as a biological category but as a symbol of the ruling principle (ἡγεμονικόν), aligning with patristic exegesis that reads gender language typologically for Christ's authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ ἔχων τὴν νύμφην νυμφίος ἐστίν","severity":"info","text":"This saying is attributed to John the Baptist, but it is not a direct biblical quotation; it likely paraphrases or expands on the bridegroom imagery found in John 3:29, where John refers to Christ as the bridegroom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡρμοσάμην γὰρ ὑμᾶς ἑνὶ ἀνδρὶ παρθένον ἁγνὴν παραστῆσαι τῷ Χριστῷ","severity":"info","text":"This is a paraphrase of 2 Corinthians 11:2 (a non-canonical reference often cited in patristic literature) or a conflation of Pauline betrothal imagery; the exact source is uncertain, but it reflects Paul's metaphor of the church as a virgin betrothed to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"νυμφίος","severity":"info","text":"The bridegroom (νυμφίος) imagery for Christ is common in early Christian literature, drawing on the Song of Songs and Pauline ecclesiology; Chrysostom here distinguishes Christ as the sole bridegroom from John the Baptist and the apostles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of Christ's unique authority, moving from the typology of the male sheep to the bridegroom metaphor, and then to a contrast with John the Baptist and the apostles, culminating in a Pauline citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἡρμοσάμην γὰρ ὑμᾶς ἑνὶ ἀνδρὶ παρθένον ἁγνὴν παραστῆσαι τῷ Χριστῷ","severity":"caution","text":"The phrase 'I betrothed you to one man' is not a standard Pauline quotation; it may be a loose paraphrase or a conflation of 2 Corinthians 11:2 and Ephesians 5:27, but the exact source is unclear, and the text may be corrupt or a scribal addition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the saying attributed to John the Baptist ('He who has the bride is the bridegroom') is not a direct biblical verse; it may be a paraphrase or a lost tradition.","The Pauline citation 'I betrothed you to one man' does not correspond exactly to any known Pauline text; it may be a conflation or a misremembered quotation."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"19 Ἡγεμὼν οὖν ἀληθῶς καὶ δεσπότης καὶ βασιλεὺς ὁ κύριος, οὐ μόνον ὅτι θεὸς ἦν ἐν ἀνθρώποις, ἀλλὰ καὶ κατὰ τὴν προϋπάρχουσαν θεότητα, ὅτι φύσει βασιλεὺς ἁπάσης τῆς κτίσεως, οὐ χάριτι τὸ βασιλεύειν λαβών, ἀλλ' ἔχων ἐν ἀληθείᾳ καὶ γεννήσει τῇ ἐκ πατρός· ἔτι δὲ καὶ \"ἐνιαύσιον\" τὸ πρόβατον, ὅπερ ἐδήλου τὸν κύριον νέον ἐπὶ γῆς ὄντα καὶ παλαιότητος οὐδὲν τῆς ἐν ἀνθρώποις ἔχοντα. Εἴ τις οὖν ἄνθρωπον ψιλὸν λέγει τὸν κύριον καὶ τῆς ἡμετέρας φύσεως τίθησι τὸν Χριστόν, τούτῳ τὸ πρόβατον οὐκ ἔστι \"τέλειον\" οὐδὲ \"ἄμωμον\", οὐδεὶς γὰρ ἄνθρωπος ἄμωμος, τούτῳ τὸ πρόβατον οὐκ ἔστιν \"ἄρσεν\", οὐδεὶς γὰρ ἀνθρώπων ἡγεμονίαν ἔχει φυσικὴν καὶ ὁλόκληρον πρὸς τοὺς ὁμοφυεῖς ἀνθρώπους· καὶ ὃς ἐν κτίσει τὸν κύριον ἀριθμεῖ καί φησι κεχαρισμένην ἔχειν, οὐκ ἀληθῆ, τὴν θεότητα, οὐδ' οὗτος \"ἄρσεν\" ἔχει τὸ θυόμενον ὑπὲρ αὐτοῦ πρόβατον, οὐ γὰρ ἔγνω τὸν φύσει βασιλέα ἀλλ' εἰς ἕτερον τὸν μὴ φύσει μηδὲ ἀληθείᾳ περιτρέπει· ἀλλὰ καὶ εἴ τίς τι ἐκ τῆς ἀνθρωπίνης παλαιότητος εἰς Χριστὸν ἀνάγει ἢ δεκτικὸν ἁμαρτίας λέγειν τολμᾷ ἢ νόμου δουλείᾳ προσήκοντα ἢ θανάτῳ κατ' ἀνάγκην ὑποκείμενον, οὗτος \"ἐνιαύσιον\" οὐκ ἔχει τὸ πρόβατον οὐδὲ τῆς καινότητος ᾔσθετο τῆς ἐν Χριστῷ. Ὑπολείπεται τοῦ προβάτου τὸ σύμβολον καὶ τοῦ ἐρίφου κατανοῆσαι. Ἔστι τοίνυν τὸ μὲν πρόβατον κατὰ τὸν Ἡσαίαν ἠπιότητος τῆς Χριστοῦ σύμβολον· \"Ὡς πρόβατον\" γὰρ \"ἐπὶ σφαγὴν ἤχθη καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείραντος αὐτὸν ἄφωνος\", ἔριφος δὲ κατὰ τὸν νόμον ὑπὲρ ἁμαρτίας θῦμα. \"Χίμαρον\" γάρ φησι \"ἐξ αἰγῶν περὶ ἁμαρτίας\".","english":"The Lord is therefore truly leader and master and king, not only because he was God among men, but also according to his pre-existing divinity, because he is by nature king of all creation, not having received the kingship as a gift, but possessing it in truth and by generation from the father. Moreover, the sheep is \"year-old,\" which signified that the Lord was young on earth and had nothing of the oldness that exists among men. If, then, anyone says that the Lord is a mere man and places Christ as of our nature, for him the sheep is not \"perfect\" nor \"without blemish,\" for no man is without blemish; for him the sheep is not \"male,\" for no man has natural and complete rule over his fellow men. And whoever counts the Lord among creation and says he has divinity as a gift, not as true, does not have the sheep sacrificed for him as \"male\" either, for he has not known the king by nature but turns him into another who is not by nature nor in truth. But also, if anyone brings anything of human old age into Christ or dares to say he is receptive of sin or subject to the servitude of law or necessarily subject to death, this person does not have the sheep as \"year-old\" nor has perceived the newness in Christ. It remains to consider the symbol of the sheep and of the goat. So then, the sheep is, according to Isaiah, a symbol of Christ's gentleness: for \"he was led as a sheep to the slaughter and as a lamb voiceless before its shearer,\" and the goat is, according to the law, a sacrifice for sin. For it says, \"a goat from the flock for sin.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἡγεμών","severity":"info","text":"ἡγεμών (leader) echoes the earlier typology of the male sheep as ruling principle, reinforcing Christ's natural authority over creation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡσαίαν","severity":"info","text":"The citation 'Ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη' alludes to Isaiah 53:7 (LXX), a key messianic prophecy of the suffering servant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"νόμον","severity":"info","text":"The reference to 'χίμαρον ἐξ αἰγῶν περὶ ἁμαρτίας' echoes Leviticus 4:23 (LXX), where a goat is prescribed as a sin-offering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρόβατον ... ἐνιαύσιον","severity":"info","text":"The requirement for a year-old, unblemished male sheep (Leviticus 1:10, 3:1) is standard in Levitical sacrifice; Chrysostom allegorizes these physical criteria to Christ's nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὑπολείπεται ... κατανοῆσαι","severity":"info","text":"This transitional phrase signals a shift from the sheep to the goat symbol, structuring the homily's typological exposition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἔριφος","severity":"info","text":"Chrysostom contrasts the sheep (Christ's gentleness) with the goat (sin-offering), a typology that influenced later patristic and liturgical interpretations of sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise source of the Isaiah citation is not given; it may be a conflation of Isaiah 53:7 with other passages. The phrase 'ἐναντίον τοῦ κείραντος αὐτὸν ἄφωνος' is not verbatim in the LXX, suggesting Chrysostom paraphrases or quotes from memory."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Προσαχθεὶς οὖν ἤπιος ὡς πρόβατον, ὑπὲρ ἁμαρτίας ὡς χίμαρος ὢν τέθυται, διὰ τῆς ἠπιότητος δοὺς ἑαυτὸν εἰς τὴν τῶν ἀνθρώπων\n\nσωτηρίαν, ἧς εὐξόμεθα τυχεῖν διὰ πίστεως καὶ ἀγάπης τοῦ παθόντος ὑπὲρ ἡμῶν κυρίου Ἰησοῦ Χριστοῦ, δι' οὗ καὶ μεθ' οὗ τῷ πατρὶ ἡ δόξα σὺν ἁγίῳ πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"Led therefore as a gentle lamb, he is sacrificed for sin as a scapegoat, giving himself through his gentleness for the salvation of men, which we shall pray to obtain through faith and love for our Lord Jesus Christ who suffered for us, through whom and with whom glory is to the Father together with the Holy Spirit unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"χίμαρος","severity":"info","text":"The Greek word χίμαρος (scapegoat) is a deliberate substitution for the expected ἀμνός (lamb), intensifying the sacrificial imagery. The English draft renders it as 'scapegoat', which captures the sense of bearing sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Προσαχθεὶς οὖν ἤπιος ὡς πρόβατον","severity":"info","text":"The phrase 'led as a gentle lamb' echoes the Suffering Servant imagery of Isaiah 53:7 (LXX: πρόβατον ἐπὶ σφαγήν) and the typology of Christ as the Lamb of God in John 1:29.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"δι' οὗ καὶ μεθ' οὗ τῷ πατρὶ ἡ δόξα σὺν ἁγίῳ πνεύματι","severity":"info","text":"This concluding doxology follows the standard Chrysostom pattern of a trinitarian formula, closing the homily with a liturgical flourish that mirrors the anaphora of the Divine Liturgy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"εἰς τοὺς αἰῶνας τῶν αἰώνων","severity":"info","text":"The phrase 'unto the ages of ages' is a Hebraism (cf. LXX Psalm 88:2) that became a standard Christian doxological formula, appearing in the Gloria Patri and many patristic homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ἧς εὐξόμεθα τυχεῖν διὰ πίστεως καὶ ἀγάπης","severity":"info","text":"The salvation (ἧς) is obtained through faith and love, not merely ritual sacrifice, aligning with Chrysostom's emphasis on personal devotion and the believer's active response to Christ's passion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek χίμαρος could be read as 'goat' rather than 'scapegoat', but the context of sacrifice for sin supports the latter interpretation.","The phrase 'διὰ τῆς ἠπιότητος' (through his gentleness) may be read as either the means of sacrifice or the manner of Christ's self-offering; the English draft takes the latter."],"confidence":"high","notes":[]}]}