{"slug":"khazarzar-john-chrysostom-in-sanctum-pascha-sermo-5","id":"greek:khazarzar:khazarzar-john-chrysostom-in-sanctum-pascha-sermo-5","title":"In sanctum pascha sermo 5","title_source":"In sanctum pascha sermo 5","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":"2026-11-15T06:52:43Z","cost_usd":0.005626},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-in-sanctum-pascha-sermo-5","work_id":"khazarzar-john-chrysostom-in-sanctum-pascha-sermo-5","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%205.pdf"},"stats":{"passages":10,"english_words":2533,"coptic_letters":0,"source_letters":10416,"commentary_units":59,"commentary_kinds":8,"derived_notes":3,"ambiguities":13,"work_notes":5,"external_links":0,"timeline":6},"summary":{"work":"khazarzar-john-chrysostom-in-sanctum-pascha-sermo-5","abstract":"This homily, traditionally attributed to John Chrysostom (c. 349–407) and assigned to his Antiochene period (c. 386–397), is a Paschal sermon that contrasts Jewish typology with Christian truth, using the metaphor of a painter's sketch and final colors to illustrate the progression from law to gospel. It dismisses Greek festivals as earthly and exalts Christian feasts as transcendent. The Greek text survives in medieval manuscripts, the earliest from the 10th century, and was incorporated into Byzantine Easter liturgy. The present edition (khazarzar) lacks a critical apparatus, so readers must consult the Patrologia Graeca for textual variants. The title 'In sanctum pascha sermo 5' is a later Latin rubric; Greek manuscripts often simply label it 'Εἰς τὸ πάσχα'.","historical_context":"The homily is traditionally placed in Antioch, Syria, during Chrysostom's presbyterate (c. 386–397), a period of intense Christian self-definition against both Jewish and pagan traditions. The fourth century saw the rise of great preachers like Chrysostom, who used typological exegesis to assert Christian supersession of Judaism. The sermon's anti-Jewish polemic reflects contemporary tensions, as Christian communities sought to distinguish themselves from Jewish practices. The text survives in multiple medieval Greek manuscripts, the earliest from the 10th century, indicating its enduring liturgical use. It was transmitted through Byzantine homiliaries and later Slavonic translations, becoming a standard Paschal reading. The lack of a critical edition in the present source means the manuscript base and textual history remain uncertain, though the Patrologia Graeca provides a more authoritative version.","significance":"This homily exemplifies Chrysostom's rhetorical skill and typological method, central to Antiochene exegesis. It shaped Byzantine Easter liturgy and influenced later Paschal sermon cycles. Its anti-Jewish and anti-pagan arguments illuminate fourth-century Christian identity formation. The work's uncertain dating and manuscript tradition caution against overconfident attribution, but its liturgical persistence underscores its importance.","timeline":[{"date":"c. 349–407","event":"Life of John Chrysostom"},{"date":"c. 386–397","event":"Probable composition in Antioch (traditional assignment)"},{"date":"10th century","event":"Earliest surviving Greek manuscript witness"},{"date":"Byzantine period","event":"Incorporation into Easter liturgy (Orthros of Pascha)"},{"date":"Medieval period","event":"Transmission in Greek and Slavonic homiliaries"},{"date":"Modern era","event":"Publication in Patrologia Graeca and digital editions like khazarzar"}],"relations":[{"work":"In sanctum pascha sermo 1–4 (Chrysostom)","relation":"Part of a Paschal sermon cycle, though order and completeness uncertain","key":"","label":null,"url":null},{"work":"Hebrews 10:1-4","relation":"Paraphrased as key typological argument","key":"","label":null,"url":null},{"work":"Origen, Homilies on Exodus","relation":"Shares the painter analogy for typology","key":"","label":null,"url":null},{"work":"Gregory of Nyssa, Life of Moses","relation":"Also uses the painter image for typological exegesis","key":"","label":null,"url":null},{"work":"Patrologia Graeca (Migne)","relation":"Standard critical edition for textual variants","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to John Chrysostom is traditional but lacks external confirmation; the earliest manuscript witness is from the 10th century.","The date of composition is unknown; the Antiochene period (c. 386–397) is a scholarly inference based on style and content.","The present edition (khazarzar) does not specify its manuscript base, so the critical apparatus is unknown.","The title 'In sanctum pascha sermo 5' is a later Latin rubric; the original Greek title is simply 'Εἰς τὸ πάσχα'.","The numbering implies a cycle, but the order and completeness of that cycle are uncertain."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000513,"generated":"2026-11-15T06:52:43Z"},"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%205.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-in-sanctum-pascha-sermo-5","status":"pass","blocking":[],"warnings":[],"stats":{"passages":10,"translated":10,"commentary_passages":10,"commentary_units":59,"english_words":2533,"source_letters":10413,"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 assigned to John Chrysostom (c. 349–407) and placed in the Antiochene period (c. 386–397), but no external witness confirms the date. The attribution rests on manuscript ascription and stylistic consistency with Chrysostom’s festal sermons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The Greek text survives in multiple medieval manuscripts, but the earliest witness is no earlier than the 10th century. The edition used (khazarzar) does not specify its manuscript base, so the critical apparatus is unknown.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This homily was included in the Byzantine liturgical tradition for Easter (Pascha) and is often read in the Orthros of the feast. Its popularity in later Greek and Slavonic homiliaries shaped the standard Paschal sermon cycle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"background","lemma":"","severity":"info","text":"The present edition provides no translation or commentary on textual variants. Readers seeking a critical apparatus or discussion of the homily’s relationship to Chrysostom’s other Paschal sermons must consult the Patrologia Graeca or modern critical editions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The title In sanctum pascha sermo 5 is a later Latin rubric; the Greek manuscripts often simply label it Εἰς τὸ πάσχα. The numbering implies a cycle, but the order and completeness of that cycle are uncertain.","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: 10 narrative."},{"kind":"caution","severity":"caution","text":"3 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":10},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Εἰς τὴν αὐτὴν ὑπόθεσιν εʹ.\n\nαʹ. Ἐν Ἰουδαίοις οἱ τύποι, παρ' ἡμῖν δὲ ἡ ἀλήθεια. Σκιὰν γὰρ, φησὶν, ὁ νόμος εἶχε τῶν μελλόντων ἀγαθῶν· καὶ, Ὁ νόμος, φησὶ, διὰ Μωϋσέως ἐδόθη· ἡ χάρις γὰρ καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο. Οὐδὲ γὰρ τὰ Ἰουδαίων ἀλλότρια Χριστοῦ, τυπικὴν δὲ καὶ σκιώδη τὴν πρὸς Χριστὸν εἶχεν οἰκείωσιν· ἐτηρεῖτο δὲ τῇ κατὰ πρόσωπον αὐτοῦ παρουσίᾳ ἡ τελείωσις, καὶ ἡ σαφὴς αὐτοψία τῶν πραγμάτων, ὅτε καὶ ἡ αὐτοψία τοῦ βασιλέως. Καὶ γάρ τις εἰκόνα γράφων, σκιογραφεῖ πρῶ τον, εἶτα τοῖς χρώμασι τελειοῖ τὴν γραφήν· καὶ ἔστιν ἕτερον μὲν τῆς σκιᾶς ἡ εἰκὼν κατὰ τὸ φαινόμενον, ταὐ τὸν δὲ κατὰ τὸν ὑποκείμενον τοῖς χρώμασι χαρακτῆρα. Σκόπει δή μοι διὰ τῶν σκιῶν τὰ ἀληθινὰ, καὶ θεώρει διὰ τύπων τὰ δηλούμενα, καὶ ἐκ τῶν μικρῶν πρὸς τὰ μεγάλα πρόϊθι· καὶ μή μοι περὶ γῆν ἀπομείνῃς, ἐλευ θερίας ἔθνους ἑνὸς τῆς ἀπὸ τυράννου, καὶ σωτηρίας παι δίων τῆς προσκαίρου, καὶ μετοικίας τῆς ἀπὸ γῆς εἰς γῆν ἐπιτελῶν ὑπομνήματα. Οὐδὲ γὰρ τὰς Ἑλλήνων ἑορτὰς εὑρήσεις πάνυ τι τῶν τοιούτων ἀφεστηκυίας ὑπομνημάτων. Ἑορτάζουσι γάρ τοι καὶ ἐκεῖνοι νόσων ἀποφυγὰς, καὶ τυραννίδων ἐλευθερώσεις, ἀποικίας τε καὶ πόλεων κτίσεις, καὶ νίκας πολέμων, καὶ τὰ τοιαῦτα, ὅσα γήϊνα καὶ πρόσκαιρα λαμβάνοντες εἰς ὑπόθεσιν ἑορτῶν.","english":"On the Same Subject, Homily 5.\n\n1. Among the Jews are the types, but among us is the truth. For the law, it is said, had a shadow of the good things to come; and, The law, it is said, was given through Moses; for grace and truth came through Jesus Christ. For the things of the Jews are not alien to Christ, but they had a typical and shadowy relationship to Christ; the perfection was reserved for his personal presence, and the clear autopsy of the facts, when also the autopsy of the king occurs. For someone painting a portrait first sketches the outline, then perfects the painting with colors; and the image is different from the shadow in appearance, but the same in the character underlying the colors. Observe for me, then, through the shadows the true things, and contemplate through the types what is signified, and proceed from the small to the great; and do not remain for me on the earth, completing commemorations of the freedom of one nation from a tyrant, and the temporary salvation of children, and a migration from land to land. For you will not find the festivals of the Greeks to be very far removed from such commemorations. For they too celebrate escapes from diseases, liberations from tyrannies, migrations and foundations of cities, and victories in wars, and such things, taking as the subject of their festivals whatever is earthly and temporary.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"αʹ","severity":"info","text":"The homily opens with a numbered section (αʹ), a common structural marker in Chrysostom's sermons, indicating a new argumentative unit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ νόμος, φησὶ, διὰ Μωϋσέως ἐδόθη· ἡ χάρις γὰρ καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο","severity":"info","text":"This is a paraphrase of Hebrews 10:1-4, which contrasts the law as a shadow with the truth of Christ, a key typological argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰουδαίοις","severity":"info","text":"Chrysostom contrasts Jewish types with Christian truth, a common anti-Jewish polemic in his homilies, reflecting the fourth-century context of Christian self-definition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"εἰκόνα γράφων, σκιογραφεῖ πρῶτον, εἶτα τοῖς χρώμασι τελειοῖ τὴν γραφήν","severity":"info","text":"The analogy of a painter first sketching an outline then adding colors is a standard patristic image for typology, also found in Origen and Gregory of Nyssa.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"αὐτοψία","severity":"info","text":"The term 'autopsia' (αὐτοψία) here means 'seeing for oneself' or 'clear vision,' used metaphorically for the direct experience of truth in Christ's presence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἑλλήνων ἑορτὰς","severity":"info","text":"Chrysostom dismisses Greek festivals as commemorations of earthly events, contrasting them with Christian feasts that celebrate transcendent truths, a common apologetic move.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῇ κατὰ πρόσωπον αὐτοῦ παρουσίᾳ' could be read as 'his personal presence' (Christ's) or 'the presence of the face' (a literal translation); the former is taken here as standard in Chrysostom's Christology."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Ἤδη τὰ μεγάλα μνησθῆναι δεῖ, τὰ θεῖα καὶ ὄντως Θεοῦ δῶρα, καὶ μεγάλην τὴν αἰωνίαν ἑορτάζουσιν ἑορτὴν, ἐλευθέρω σιν ἐκ δαιμόνων ἀντικειμένων πολεμούντων πρὸς τὸ ἀγαθὸν, ἀφελκόντων ἀπὸ τῆς Θεοῦ βασιλείας, σωτηρίαν οὐ πρὸς βραχύν τινα βίον, ἀλλὰ πρὸς αἰωνίαν διαμονὴν, μετοικίαν ἀπὸ γῆς εἰς οὐρανὸν κατὰ τὴν παροῦσαν πο λιτείαν, καὶ εἰς αἰωνίαν κτῆσιν κατὰ τὴν μέλλουσαν ἀνά στασιν. Αἴγυπτος ἔθλιβεν Ἰουδαίους ἐλευθέρους ὄντας ἐκ πατέρων, ὑποβαλοῦσα δουλείας ζυγῷ, πλινθουργεῖν καὶ πόλεις κατασκευάζειν ἀναγκάζουσα. Σύμβολον τοῦτο θλίψεως κοσμικῆς, ἐν ᾗ κατεπονεῖτο τὸ γένος τὸ ἀνθρώ πινον, ἀποπεσὸν τῆς παρὰ Θεοῦ τρυφῆς τε καὶ ἐλευθε ρίας, περὶ τὴν γηΐνων ἐργασίαν διαπονούμενον, καὶ τὰς σκηνὰς ἀπολλυμένας κατασκευάζον· ὅτι μηδὲν τῶν ἐν ἀνθρώποις μόνιμον μηδὲ ἀσφαλὲς, ἀλλὰ πάντα φθειρόμενα χειρῶν ἀνθρωπίνων ἔργα, καὶ χρόνου παραναλώματα. Ἐλευθερῶσαι τῆς δουλείας ταύτης ὁ Θεὸς βούλε ται, καταπονούμενον τὸ ποίημα τὸ ἴδιον οἰκτείρας, ὥσπερ εἶδε τὴν κάκωσιν τῶν υἱῶν Ἰσραὴλ, ἐλευθεροῖ διὰ κτή σεως. Ἑκουσίως γὰρ εἰς Θεὸν ἐπανελθεῖν δεῖ τοὺς ἑκου σίως ἀποπηδήσαντας. Πέμπονται δοῦλοι νόμον κομίζοντες, διὰ νόμου πρὸς δικαιοσύνην παρακαλοῦντες, διὰ δικαιοσύνης πρὸς Θεὸν ὁδηγοῦντες, μικρὰς ἔτι κολάσεις ταῖς ἀντικειμέναις δυνάμεσιν ἐπάγοντες, οὔπω τέλεον ὄλεθρον ἐν μέρει κομίζοντες, τοὺς ἀσεβεῖς οὔπω παντελῶς ἐξαλείφοντες. Τοῦτο γὰρ ἐφυλάττετο τῇ τοῦ Δεσπό του παρουσίᾳ μετὰ τοὺς δούλους παραγινομένου.","english":"Now we must recall the great things, the divine gifts truly from God, and they celebrate a great eternal feast: liberation from opposing demons warring against the good, dragging away from the kingdom of God, salvation not for a brief life but for eternal continuance, a migration from earth to heaven according to the present way of life, and into eternal possession according to the future resurrection. Egypt oppressed the Jews, who were free from their fathers, subjecting them to the yoke of slavery, forcing them to make bricks and build cities. This is a symbol of worldly oppression, in which the human race was worn down, having fallen away from the delight and freedom from God, laboring over earthly work and constructing perishable shelters, because nothing among humans is stable or secure, but all are works of human hands that perish and are consumed by time. God wishes to free his own creation from this slavery, taking pity on it as it is worn down, just as he saw the affliction of the sons of Israel, and he frees them through acquisition. For those who have willingly jumped away must willingly return to God. Servants are sent bearing the law, through the law urging toward righteousness, through righteousness leading to God, still inflicting small punishments on the opposing powers, not yet bringing complete destruction in part, not yet entirely erasing the impious. For this was reserved for the presence of the Master, who arrives after the servants.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἤδη τὰ μεγάλα μνησθῆναι δεῖ","severity":"info","text":"Chrysostom signals a transition to the central theological argument: the great gifts of God are the true feast, contrasting with the preceding typological discussion of Jewish law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐλευθέρωσις ἐκ δαιμόνων","severity":"info","text":"The phrase 'liberation from demons' reflects Chrysostom's frequent polemic against demonic powers as agents opposing Christian salvation, a theme rooted in his ascetic and anti-pagan rhetoric.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Αἴγυπτος ἔθλιβεν Ἰουδαίους","severity":"info","text":"The reference to Egypt oppressing the Jews alludes to Exodus 1:8-14, where the Israelites are forced into brick-making and city-building. Chrysostom uses this as a type of worldly oppression.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πλινθουργεῖν καὶ πόλεις κατασκευάζειν","severity":"info","text":"The description of forced labor (brick-making and city-building) echoes the Septuagint account of Exodus 1:11-14, where the Egyptians set taskmasters over the Israelites to build the store-cities Pithom and Rameses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πέμπονται δοῦλοι νόμον κομίζοντες","severity":"info","text":"Chrysostom introduces a three-stage salvation history: servants (Moses/law) are sent first, then the Master (Christ) arrives. This mirrors the homily's earlier contrast between type and truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τοὺς ἀσεβεῖς οὔπω παντελῶς ἐξαλείφοντες","severity":"info","text":"The notion that the law only partially erases the impious, with full destruction reserved for Christ's coming, reflects Chrysostom's anti-Jewish polemic and his supersessionist view of the law.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐλευθέρωσις ἐκ δαιμόνων' could be read as liberation from demons or from demonic forces; the translation takes it as 'opposing demons' based on the following 'ἀντικειμένων'.","The clause 'οὔπω τέλεον ὄλεθρον ἐν μέρει κομίζοντες' is ambiguous: it may mean 'not yet bringing complete destruction in part' or 'not yet bringing destruction partially'; the translation opts for the former."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Τύποι δὲ τούτων καὶ σύμβολα, Μωϋσῆς ἀποστελλόμενος πρὸς Ἰουδαίους μετὰ Ἀαρὼν τοῦ ἀδελφοῦ, καλῶν ἐπὶ λατρείαν Θεοῦ, μαστιγῶν Αἴγυπτον πληγαῖς μερικαῖς ὑπὲρ τοῦ δουλουμένου καὶ θλιβομένου λαοῦ. Ἀλλὰ γὰρ τούτων γινομένων, ἔτι καὶ ὁ Ἰσραὴλ ἐν Αἰγύπτῳ, καὶ ὁ βασιλεὺς τῶν Αἰγυπτίων χώραν εἶχε τοῦ θεομαχεῖν. Ἐννέα πλη γαὶ, καὶ τέλος οὔπω τοῦ πράγματος. Τὴν τελευταίαν ἐπαχθῆναι δεῖ τὴν τῶν πρωτοτόκων ἀναίρεσιν, καὶ ἅμα ταύτῃ ἐξιέναι τὸν Ἰσραήλ.\n\nἘνταῦθα πρόβατον θύεται, καὶ αἱ τῶν οἰκιῶν εἴσοδοι τῶν Ἑβραϊκῶν τῷ αἵματι χρίονται, καὶ τὰ πρωτότοκα τῶν Ἰουδαίων ἐκφεύγει τὴν τοῦ θανάτου πληγὴν\n\nδιὰ τὸ τοῦ αἵματος σύμβολον. Ἐσθίουσι τὸ πρόβατον Ἰουδαῖοι σὺν ἀζύμοις καὶ πικρίσιν. Ἐξίασιν ἐξ Αἰγύπτου· ἐπιδιώκει Φαραὼ καὶ οἱ λει πόμενοι τῶν Αἰγυπτίων· ἐπὶ τὴν θάλασσαν ἔρχονται τὴν Ἐρυθράν. Αὕτη δέχεται μὲν τὸν τῶν Ἑβραίων στρατὸν διαιρεθεῖσα δυνάμει Θεοῦ, καὶ ῥάβδῳ Μωϋσέως· καταποντίζει δὲ τὴν Αἰγυπτιακὴν δύναμιν ἐπεισελθοῦσαν. Προβατόν σοι Χριστὸς ἐπ' ἐξόδῳ τῇ ἀπὸ κόσμου, καὶ σὲ συμμετατίθησιν εἰς οὐρανὸν ἀναβαίνων· ἀναβιβάζει καὶ σὲ ἐπὶ τὴν αἰωνίαν ζωήν. Μετάγων τὸν ἄνθρωπον τὸν ἐκ Δαυῒδ γεγονότα, συμμετάγει τοὺς ἀκολου θοῦντας, τοὺς ὑπηκόους καὶ πειθηνίους, τοὺς μηκέτι Φαραὼ φοβουμένους, μηδὲ δηλῶς ἐναπομένοντας ταῖς δουλικοσμικαῖς καὶ κακοπαθείαις γηΐναις, διὰ τὴν ὀλίγην καὶ δριμεῖαν ἡδονὴν, ἧς τύπον εἶχεν ὁ Ἰσραὴλ τὴν τῶν κρεῶν καὶ κρομμύων καὶ σκορόδων βρῶσιν ἐν Αἰγύπτῳ.","english":"These are types and symbols: Moses sent to the Jews with Aaron his brother, summoning them to the worship of God, scourging Egypt with partial plagues on behalf of the enslaved and oppressed people. But while these things were happening, Israel was still in Egypt, and the king of the Egyptians still had room to fight against God. Nine plagues, and still no end to the matter. The last had to be inflicted, the destruction of the firstborn, and simultaneously with this, Israel departed.\n\nHere a lamb is sacrificed, and the doorposts of Hebrew houses are smeared with its blood, and the firstborn of the Jews escape the plague of death through the symbol of the blood. The Jews eat the lamb with unleavened bread and bitter herbs. They depart from Egypt. Pharaoh and the remaining Egyptians pursue. They come to the Red Sea. This sea, divided by the power of God and the staff of Moses, receives the army of the Hebrews, but drowns the Egyptian force that entered after them. For you, Christ is a lamb at the departure from the world, and he transfers you with him as he ascends into heaven; he also raises you to eternal life. Leading the man born from David, he leads along those who follow, the obedient and submissive, those who no longer fear Pharaoh, nor remain manifestly in worldly servitudes and earthly sufferings for the sake of the small and pungent pleasure, of which Israel’s eating of meat, onions, and garlic in Egypt was a type.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"τύποι","severity":"info","text":"τύποι (types) and σύμβολα (symbols) are technical terms in early Christian exegesis, denoting Old Testament events that prefigure New Testament realities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"external","lemma":"Ἐννέα πληγαὶ","severity":"info","text":"The nine plagues before the tenth (death of firstborn) allude to Exodus 7–12, where the tenth plague is the slaying of the firstborn (Exod 12:29–30).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"τὴν τῶν πρωτοτόκων ἀναίρεσιν","severity":"info","text":"The destruction of the firstborn (Exod 12:29) is here interpreted as a type of Christ's sacrifice, linking Passover lamb to Christ as lamb.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐνταῦθα","severity":"info","text":"Ἐνταῦθα ('Here') marks a shift from narrative of Exodus to its typological interpretation, introducing the lamb sacrifice and its symbolic meaning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"πρόβατον θύεται","severity":"info","text":"The lamb sacrifice and blood on doorposts parallel the Passover ritual (Exod 12:7, 12:22–23), here read as a type of Christ's sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Χριστὸς ἐπ' ἐξόδῳ","severity":"info","text":"Chrysostom identifies Christ as the lamb at the 'departure from the world,' a common typology in patristic literature (e.g., Melito of Sardis, Peri Pascha).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν ἐκ Δαυῒδ γεγονότα' could refer to Christ as descendant of David or to a generic man from David's line; Chrysostom likely means Christ."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Τοιαύτη γὰρ ἡ κατὰ κόσμον ἡδονὴ, δριμυτάτην τῶν μεριμνῶν πόλιν ἔχουσα συμπεπλεγμένην, σαρκικὴν δὲ καὶ θηριώδη τὴν πλησμονήν. Ἐξιόντι δέ σοι τῆς κοσμικῆς ζωῆς, ἀρχὴ ζωῆς ἀληθινῆς γίνεται· ὥσπερ ἐκείνοις ἀρχὴ μηνῶν τὸ πάσχα τὸ τυπικόν.\n\nΝῦν γὰρ ἀρχὴ [τοῦ] ζῇν, ὅτε ἀποτάσσῃ τῇ κοσμικῇ καὶ γηΐνῃ ζωῇ· νῦν εὑρί σκεις τί τὸ ἀληθινὸν ζῇν, τὸ ἐν πνεύματι. Θύεται Χρι στὸς, ὥστε γινώσκεις τὴν θυσίαν αὐτοῦ τὴν ὑπὲρ σοῦ γενομένην. Τότε σοι πληροῦται τὸ, Ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείραντος αὐτὸν ἄφωνος. Καὶ ἡ μὲν ἠπιότης ἐν αὐτῷ σώζει τοῦ προβάτου τὴν πρωτοτύπωσιν· ἡ δὲ εἰς ὕψος ἄνοδος, καὶ οὐκ ἐν τοῖς κάτω κατάσχεσις, ἀποσώζει τοῦ ἐρίφου τὴν ἐπὶ τὰ ὑψηλὰ πορείαν. Αἶγες γὰρ ἐπὶ τὰ ὑψηλότερα καὶ δύσβατα πηδῶσί τε καὶ ἀναβαίνουσιν. Ὑψηλῶν δὲ ἀν θρώπων καὶ δυσβάτων ἦν οὐρανὸς, ἀφ' ἧς ἡμέρας καταπέπτωκε σφαλεὶς ἀπὸ τῆς θείας ἐντολῆς, σαρκὶ δουλεύσας καὶ Πνεύματος ἁγίου χωρισθείς. Ἀναβαίνει δὴ καὶ ἀναβιβάζει σε τὸ θεῖον ἱερεῖον τυθὲν ὑπὲρ σοῦ. Μετὰ σοῦ γὰρ ἀπέθνησκεν, ἵνα σὺ ζήσῃς ἐν αὐτῷ. Αἷμα δέ σοι τὸ τοῦ ἀμνοῦ σωτήριον, ἐὰν προσέλθῃς τῷ αἵματι πιστῶς, ἐὰν τὰς αἰσθήσεις τὰς ἑαυτοῦ καὶ τὰς ἐννοίας, δι' ὧν εἰσέρχεται θάνατος ἁμαρτίαν προσεισπέμπων, ταύτας τῇ πίστει τοῦ αἵματος οἱονεὶ χρίσῃς, καθάπερ ὁ Ἰσραὴλ ἔχριε τὰς εἰσόδους τῷ αἵματι.","english":"For such is worldly pleasure, having the most bitter city of cares intertwined with it, and a fleshly and bestial satiety. But when you depart from worldly life, it becomes the beginning of true life, just as for them the typological Passover was the beginning of months.\n\nFor now is the beginning of life, when you renounce worldly and earthly life; now you discover what true life is, that which is in the spirit. Christ is sacrificed, so that you may know his sacrifice made on your behalf. Then is fulfilled for you the saying, \"He was led as a sheep to the slaughter, and as a lamb voiceless before its shearer.\" And the gentleness in him preserves the prototype of the sheep; but the ascent to the height, and the not being held down in the lower regions, preserves the goat's journey to the heights. For goats leap and climb to the highest and most inaccessible places. But heaven was for high and inaccessible men, from the day it fell, having stumbled from the divine commandment, having served the flesh and been separated from the Holy Spirit. So the divine victim, sacrificed on your behalf, ascends and raises you up. For it died with you, so that you might live in it. And the blood of the lamb is salvific for you, if you approach the blood faithfully, if you anoint your own senses and thoughts, through which death enters by sending in sin, with the faith of the blood, just as Israel anointed the doorways with blood.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Τοιαύτη γὰρ ἡ κατὰ κόσμον ἡδονὴ","severity":"info","text":"The phrase 'worldly pleasure' is contrasted with spiritual life; Chrysostom uses 'kosmikē' to denote the material, fallen world.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη","severity":"info","text":"This echoes Isaiah 53:7 (LXX) and typological language of Christ as sacrificial lamb; Chrysostom adapts it to his paschal theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Αἶγες γὰρ ἐπὶ τὰ ὑψηλότερα","severity":"info","text":"The goat's ascent to heights is a typological symbol of Christ's resurrection and ascension, contrasting with the lamb's gentleness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"καθάπερ ὁ Ἰσραὴλ ἔχριε τὰς εἰσόδους τῷ αἵματι","severity":"info","text":"Chrysostom draws a parallel between Israelite blood anointing at Passover (Exodus 12:7) and the believer's anointing with Christ's blood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Νῦν γὰρ ἀρχὴ [τοῦ] ζῇν","severity":"info","text":"This passage marks a shift from typological interpretation to direct application, emphasizing the present moment of spiritual rebirth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀποσώζει τοῦ ἐρίφου τὴν ἐπὶ τὰ ὑψηλὰ πορείαν","severity":"caution","text":"The text may be corrupt; 'eriphos' (goat) is unusual for Christ typology, possibly a scribal error or deliberate paradox.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τοῦ ἐρίφου' (goat) is ambiguous: it may be a typological reference to the scapegoat or a corruption of 'ἀμνοῦ' (lamb). The reading taken follows the manuscript as given."],"confidence":"medium","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":"Ἐὰν γάρ σοι μὴ ἐπεισέλθῃ διὰ τῶν ὀφθαλμῶν ἐπιθυμία, διὰ τῆς ἀκοῆς, διὰ τῆς ὀσφρήσεως, διὰ τῆς γεύσεως, διὰ τῆς ἁφῆς, καὶ μετὰ ταῦτα διὰ τῶν λογισμῶν, οὐ κρατεῖ σου θάνατος, ἀλλὰ φέρων ἐν τῷ σώματι τὴν νέκρωσιν τοῦ Ἰησοῦ, ἔχεις καὶ τὴν ζωὴν ἐν τῷ σώματί σου φανερουμένην, καὶ οὕτως ὑπερβήσεται ὁ θάνατος ὁ ἐκ τοῦ πρωτοπλάστου Ἀδὰμ, ὡς τὰς Ἑβραίων οἰκίας ὑπερέβαινεν ὁ τῶν πρωτοτόκων ὄλεθρος. Διὸ καὶ τῆς ἐπὶ τούτοις ἑορτῆς ὄνομα πάσχα σημαῖνον ὑπέρβασιν. Ἄμωμόν σοι τὸ πρό βατον· ἄμωμος γάρ σοι Ἰησοῦς· Ὃς ἁμαρτίαν, φησὶν, οὐκ ἐποίησεν, οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐ τοῦ. Τέλειον ἄρσεν. Ἡ γὰρ τελείωσις τῆς δικαιοσύνης παρὰ τῷ μόνῳ ἀληθινῷ βασιλεῖ. Ἐνιαύσιόν τε τὸ πρό βατον αἰωνίου τύπος Χριστοῦ. Σύμβολον γὰρ αἰῶνος ἐνιαυτὸς, ὁ αὐτὸς ἐν παντὶ αἰῶνι πολλάκις ἀνακυκλούμενος, καὶ τὰς πάσας τροπὰς ἔχων ἐν ἑαυτῷ, τοῦ καινοῦ τύπος ἀνθρώπου, ἐν ᾧ τὸ παλαιὸν τῆς ἡμετέρας ἀνθρω πότητος εἰς καινότητα μεταβέβληται· Ἐνδύσασθε γὰρ, φησὶ, τὸν καινὸν ἄνθρωπον. Τοῦ προβάτου τὴν ἀμωμότητα καὶ τελειότητα ἐπενδυσάμενος ἔσῃ πρόβατον Θεοῦ, καὶ αὐτὸς παραστήσας τὸ ἑαυτοῦ σῶμα θυσίαν ζῶσαν, ἁγίαν, εὐάρεστον Θεῷ, κατὰ τὸν Ἀπόστολον, καὶ πρὸς τὴν αἰωνίαν παραπεμφθήσῃ ζωήν. βʹ. Ὁρᾷς, ὅτι τὸ πάσχα τὸ σὸν οὐδὲ σύγκρισιν ἔχει πρὸς τὸ Ἰουδαϊκὸν, ἀλλ' ὁμοίωσιν αὐτοῦ τὴν σκιοειδῆ μόνον εἶχεν ἐκεῖνο; Καὶ νήπιος ὁ Ἰσραὴλ ἐπὶ τῇ τοῦ προβάτου θυσίᾳ, ταύτην ἡγούμενος παρὰ Θεοῦ σπουδάζεσθαι, καὶ διὰ ταύτης οἰόμενος εἰληφέναι τὴν σωτηρίαν, καὶ οὐχ ὡς τύπον ὁρῶν αὐτὴν τῆς ὄντως σωζούσης θυσίας.","english":"If desire does not enter into you through the eyes, through hearing, through smell, through taste, through touch, and after these through thoughts, death does not hold you, but bearing in your body the mortification of Jesus, you have life also manifest in your body, and thus death from the first-formed Adam will be overstepped, as the destruction of the firstborn overstepped the houses of the Hebrews. Hence also the name of the feast, Pascha, signifying a crossing over. The sheep is unblemished for you; for Jesus is unblemished for you, who, it is said, committed no sin, nor was deceit found in his mouth. A perfect male. For the perfection of righteousness is with the only true king. And the sheep is a year old, a type of the eternal Christ. For the year is a symbol of eternity, the same in every age, revolving many times, and having all changes in itself, a type of the new man, in whom the oldness of our humanity has been transformed into newness: for it says, \"Put on the new man.\" Having put on the unblemishedness and perfection of the sheep, you will be a sheep of God, and having presented your own body as a living, holy sacrifice, pleasing to God, according to the Apostle, you will be sent on to eternal life. 2. You see that your Pascha has no comparison with the Jewish one, but that one had only a shadowy likeness of it? And Israel was childish in the sacrifice of the sheep, thinking that this was urged by God, and supposing that through this it had received salvation, and not seeing it as a type of the truly saving sacrifice.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"πάσχα","severity":"info","text":"Chrysostom glosses πάσχα as 'crossing over' (ὑπέρβασιν), a standard patristic etymology linking the feast to the verb πάσχω or to the Hebrew pesaḥ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄμωμόν σοι τὸ πρόβατον· ἄμωμος γάρ σοι Ἰησοῦς· Ὃς ἁμαρτίαν, φησὶν, οὐκ ἐποίησεν, οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ","severity":"info","text":"The description of Jesus as sinless and without deceit echoes the typological requirements for the Passover lamb (Exodus 12:5, Leviticus 22:19–22) and may allude to Psalm 33:22 LXX.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐνδύσασθε γὰρ, φησὶ, τὸν καινὸν ἄνθρωπον","severity":"info","text":"The exhortation 'Put on the new man' is a paraphrase of Colossians 3:10 (or possibly Ephesians 4:24), where Paul urges believers to assume a new, Christ-like identity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὡς τὰς Ἑβραίων οἰκίας ὑπερέβαινεν ὁ τῶν πρωτοτόκων ὄλεθρος","severity":"info","text":"The reference to the destruction of the firstborn 'overstepping' Hebrew houses recalls the Exodus narrative (Exodus 12:29–30), where the angel of death passed over Israelite homes marked with lamb's blood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"βʹ. Ὁρᾷς, ὅτι τὸ πάσχα τὸ σὸν οὐδὲ σύγκρισιν ἔχει πρὸς τὸ Ἰουδαϊκὸν","severity":"info","text":"The numeral βʹ marks a new section, where Chrysostom contrasts the Christian Pascha with the Jewish Passover, emphasizing typological supersession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"νήπιος ὁ Ἰσραὴλ","severity":"info","text":"Chrysostom's characterization of Israel as 'childish' reflects a common patristic trope of supersessionism, where Jewish practice is seen as a preliminary, immature stage superseded by Christian fulfillment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at 'Ἐνδύσασθε γὰρ, φησὶ, τὸν καινὸν ἄνθρωπον' does not specify the biblical source; it may be a conflation of Colossians 3:10 and Ephesians 4:24. The reading taken assumes a Pauline allusion."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Διὸ λέγεται ὑπὸ τοῦ Θεοῦ πρὸς αὐτοὺς διὰ Ἱερεμίου, ὅτι Οὐκ\n\nἐνετειλάμην ὑμῖν περὶ θυσιῶν. Καὶ οὐκ ἔστι παρὰ Θεῷ ψεῦδος, ἵνα ἐντειλάμενος εἴπῃ μὴ ἐντετάλθαι. Ἀλλ' ἡ τοῦ πράγματος δηλοῦται δύναμις, ὅτι προ φητικῶς ἡ θυσία ἐπετελεῖτο καὶ προμηνυτικῶς εἰς Χρι στόν. Καὶ πρόβατον θύειν ἐντελλόμενος ὁ Θεὸς, Χριστὸν ἐδήλου τεθυσόμενον, καὶ τὰ περὶ τὸ πρόβατον ἅπαντα εἰς Χριστὸν προετύπου· ὧν τὰ μὲν ἤδη τεθεώρηκας, τὰ δὲ ἐφεξῆς θεώρει κατὰ δύναμιν. Ἐπὶ πάσης Ἑβραίων οἰκίας ἓν πρόβατον αὐτοτελὲς, καὶ μέρος ἐκ τῶν κρεῶν οὐκ ἐκκομίζεται τῆς οἰκίας ἐν ᾗ θύεται. Ἐπὶ πάσης γὰρ Ἐκκλησίας καὶ ψυχῆς Χριστὸς ὅλος πανταχῆ, καὶ οὐδαμῆ μερικός. Διὸ πολλὰ μὲν ἐκεῖ τὰ πρόβατα καθ' ἑκάστην οἰκίαν· εἷς δὲ Χριστὸς κατὰ πᾶσαν ψυχὴν ὁ αὐ τό. Πέντε ἡμέρας ἐπὶ τῆς οἰκίας κατέχεται τὸ πρόβατον, ἀπὸ δεκάτης εἰς τεσσαρεσκαιδεκάτην· ἔπειτα οὕτω θύε ται τῇ τεσσαρεσκαιδεκάτῃ πρὸς ἑσπέραν ὑπὸ τῆς Ἰουδαίων συναγωγῆς. Πέντε διαστήματα χρόνου δηλοῦται ταῖς πέντε ταύταις ἡμέραις ἀπὸ Ἀδὰμ μέχρι συντελείας· ἓν μὲν τὸ μέχρι Νῶε, δεύτερον δὲ τὸ ἐκεῖθεν μέχρι Ἀβραὰμ, τρίτον τὸ ἐπὶ Μωϋσέα, τέταρτον τὸ ἐκ Μωϋ σέως ἐπὶ τὴν Χριστοῦ παρουσίαν, πέμπτον ὁ παρὼν τῆς παρουσίας καιρός. Θύεται δὲ πρὸς ἑσπέραν, ὅτι ἐπ' ἐσχάτου τοῦ αἰῶνος ὑπὸ πάσης τῆς συναγωγῆς συνεφώνησεν ὁ Ἰσραὴλ κατὰ Χριστοῦ. Ἐμελετᾶτο μὲν ἐξ ἀρχῆς ἡ Χριστοῦ θυσία ἐν τοῖς ἀεὶ τῶν δικαίων παθήμασιν ἀπὸ Ἄβελ τοῦ δικαίου, καὶ Χριστὸς ἦν ἐν ἅπασιν ὁ πάσχων· ἐπετελέσθη δὲ, ὅτε αὐτὸς δι' ἑαυτοῦ παρὼν ἔπασχεν ὁ θεῖος ἀμνός.","english":"Therefore it is said by God to them through Jeremiah, that \"I did not command you concerning sacrifices.\" And there is no falsehood with God, that having commanded he should say he had not commanded. But the power of the matter is revealed, that the sacrifice was performed prophetically and as a prefiguration toward Christ. And God, in commanding to sacrifice a sheep, indicated Christ who would be sacrificed, and all the details concerning the sheep prefigured Christ; of these you have already observed some, and observe the rest as you are able. In every Hebrew household there was one whole sheep, and no part of the meat is carried out of the house in which it is sacrificed. In every Church and soul Christ is whole everywhere, and nowhere partial. Therefore there were many sheep there in each household; but one and the same Christ in every soul. The sheep is kept in the house for five days, from the tenth to the fourteenth; then it is sacrificed on the fourteenth toward evening by the Jewish synagogue. Five intervals of time are indicated by these five days: from Adam until the consummation: first, that until Noah; second, from there until Abraham; third, that until Moses; fourth, from Moses until the coming of Christ; fifth, the present time of the coming. It is sacrificed toward evening, because at the end of the age the whole synagogue of Israel conspired against Christ. The sacrifice of Christ was rehearsed from the beginning in the ever-recurring sufferings of the righteous from Abel the righteous, and Christ was in all the one suffering; it was accomplished when the divine lamb himself, being present, suffered through himself.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἐνετειλάμην ὑμῖν περὶ θυσιῶν","severity":"info","text":"Chrysostom paraphrases Jeremiah's statement that God did not command sacrifices, likely alluding to Jer 7:22-23, where God instructs Israel in the wilderness without mentioning sacrifices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προμηνυτικῶς","severity":"info","text":"The adverb προμηνυτικῶς ('as a prefiguration') is rare in patristic Greek, used here to stress that the sacrificial sheep foreshadows Christ, not merely as a type but as a predictive sign.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πέντε διαστήματα χρόνου","severity":"info","text":"Chrysostom divides salvation history into five intervals from Adam to the present, a scheme found in earlier Christian chronographers (e.g., Julius Africanus) and used to align the five days of the Passover lamb's confinement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διὸ λέγεται","severity":"info","text":"The passage opens with 'Therefore it is said', linking back to the previous argument that desire and death are overcome through Christ's mortification, now applied to the typology of sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐμελετᾶτο μὲν ἐξ ἀρχῆς ἡ Χριστοῦ θυσία","severity":"info","text":"Chrysostom asserts that Christ's sacrifice was rehearsed in the sufferings of the righteous from Abel onward, a theme later developed in Byzantine liturgy and hymnography, especially in the kontakion of Holy Saturday.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πέντε διαστήματα χρόνου","severity":"caution","text":"The five intervals are listed as: Adam to Noah, Noah to Abraham, Abraham to Moses, Moses to Christ, and the present time of Christ's coming. The last interval conflates the incarnation with the eschaton, which may confuse readers expecting a linear chronology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πέντε διαστήματα χρόνου' could be read as five distinct ages or as five periods of a single age; the homily takes the former view. The reference to 'συναγωγῆς' for the Jewish community may be anachronistic for the Mosaic period."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Καὶ δὴ κατὰ τὴν τοῦ αὐτοῦ μη νὸς τεσσαρεσκαιδεκάτην ἔπασχε, καὶ τὸ πνεῦμα παρεδί δου πρὸς ἑσπέραν, καὶ κατὰ τοῦτον τὸν τύπον τοῦτο ἦν τὸ ἐκ δεκάτης λαμβάνεσθαι τὸ πρόβατον εἰς τὴν θυσίαν, καὶ θύεσθαι τῇ τεσσαρεσκαιδεκάτῃ πρὸς ἑσπέραν, ὅτι ἦν ἀπ' ἀρχῆς μὲν ἡ μελέτη τοῦ πάθους, ἐν τέλει δὲ τὸ πά θος. Εἶτά μοι σκόπει περὶ τὴν τοῦ προβάτου βρῶσιν ἐν τολὴν Θεοῦ καινὴν καὶ παράδοξον, μὴ ἐσθίειν ὠμὰ τὰ τοῦ προβάτου κρέα. Τίς γὰρ ἂν ὠμὸν φάγοι; Ἔστω λέ γειν, Μηδὲ ἑφθὸν, ἵνα μὴ διατρίβωσιν· ἐπειγόμενος γὰρ ὁ καιρός. Τί τὸ μηδὲ ὠμὸν, ἀλλ', Ὀπτὰ πυρί; Οὐδεὶς γὰρ κωλύει τὸ μὴ γενόμενον. Ἀλλὰ σημαίνεται διὰ τῶν τύπων, ὡς ἔφην, τὰ πράγματα. Ὠμὴν προσφέρεται τὴν ἁγίαν τροφὴν ὁ τὴν πίστιν ἔχων ἀργήν· ἑφθὴν ὁ φιλήδονος, ἐξυδαρῶν ἐν τῇ τοῦ βίου ῥᾳθυμίᾳ τὸ στεῤῥὸν τῆς πίστεως ἔργον, [ὀπτὴν δὲ ὁ] ἐπιτελῶν ἐν πνεύματι θερ μῷ τε καὶ ζέοντι. Κεφαλὴν σὺν ποσὶ καὶ τοῖς ἐντοσθίοις ἐσθίειν κελεύονται. Γίνωσκε καὶ Χριστὸν ἀπὸ μὲν τῆς κεφαλῆς, ὅτι Θεὸς πρὸ αἰώνων ὑπάρχων κεφαλὴ τῆς ἀοράτου καὶ πνευματικῆς Ἐκκλησίας· ἀπὸ δὲ τῶν πο δῶν, ὅτι καὶ ἄνθρωπος ἐπ' ἐσχάτων αἰώνων γῆς ἐπιβάς· ἀπὸ δὲ τῶν ἐντοσθίων, ὅτι κεκρυμμένην ἔχων ἐν σαρκὶ δύναμιν καὶ δικαιοσύνην, καὶ οὐ κατὰ τὸ ἐκτὸς καὶ θεωρούμενον μόνον ἐπωφελὴς καὶ σωτήριος τοῖς μετέχουσιν, ἀλλὰ καὶ κατὰ τὸ ἔνδον καὶ κατὰ τὸ ἀπόκρυφον. Ἐσθίεται δὲ ἐν νυκτὶ τὰ κρέα, καὶ εἰς τὴν ἡμέραν οὐχ ὑπολείπεται. Ἀνάμνησις γὰρ τοῦ Χριστοῦ πάθους ἐν τῷ καιρῷ τῆς κοσμικῆς νυκτὸς, μεθ' ἣν ἡμέρα διαλάμψει, καὶ ζωὴ Χριστοῦ φανήσεται. Κατὰ τὸ, Ἡ δὲ ἡμέρα ἤγγικε.","english":"And indeed, on the fourteenth of the same month he suffered, and gave up the spirit toward evening, and according to this pattern it was that the sheep was taken from the tenth for the sacrifice, and was sacrificed on the fourteenth toward evening, because the preparation for the passion was from the beginning, and the passion at the end. Then consider for me a new and paradoxical command of God concerning the eating of the sheep: not to eat the raw flesh of the sheep. For who would eat it raw? Let it be said, \"Nor boiled,\" so that they might not delay; for the time was pressing. What is \"not even raw,\" but \"roasted by fire\"? For no one forbids what does not happen. But the realities are signified through the types, as I said. The one who has faith idle offers the holy food raw; the pleasure-lover offers it boiled, softening the firm work of faith in the indolence of life through water; [roasted, the one] who accomplishes it in a spirit that is hot and boiling. They are commanded to eat the head together with the feet and the entrails. Know that Christ is from the head, because he is God existing before the ages, head of the invisible and spiritual Church; from the feet, because he is also a man who at the end of the ages set foot on earth; from the entrails, because he has hidden in the flesh power and righteousness, and is not only beneficial and salvific to those who partake according to the external and visible, but also according to the internal and hidden. The flesh is eaten at night, and nothing is left over for the day. For it is a remembrance of Christ's passion at the time of cosmic night, after which the day will shine forth, and the life of Christ will appear. According to the saying, \"But the day has drawn near.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Κατὰ τοῦτον τὸν τύπον","severity":"info","text":"The phrase signals a typological reading: the Passover lamb's slaughter on the 14th prefigures Christ's passion, a key structural move in Chrysostom's exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τύπος","severity":"info","text":"τύπος (type) here means a prophetic prefiguration; Chrysostom uses it to link the sacrificial lamb to Christ, a standard Antiochene hermeneutic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡ δὲ ἡμέρα ἤγγικε","severity":"info","text":"The closing quotation, 'But the day has drawn near,' likely echoes a liturgical or scriptural phrase (cf. Rom 13:12 or a paschal hymn), though not verbatim in the NT.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὀπτὰ πυρί","severity":"info","text":"The command to roast (not boil) the lamb reflects Jewish Passover practice (Exod 12:8-9) and Chrysostom's allegorization of cooking methods as spiritual states.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"κεφαλὴν σὺν ποσὶ καὶ τοῖς ἐντοσθίοις","severity":"info","text":"The allegory of head, feet, and entrails as Christ's divine, human, and hidden aspects was influential in later patristic and medieval typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὀπτὴν δὲ ὁ","severity":"caution","text":"The phrase 'ὀπτὴν δὲ ὁ' is a conjectural restoration; the manuscript may be damaged here, but the sense is clear from context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the final quotation 'Ἡ δὲ ἡμέρα ἤγγικε' is uncertain; it may be a liturgical tag rather than a direct biblical citation."],"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":8,"ref":"p8","source":"Συντρίβει δὲ ὀστέον οὐδείς. Οὐδὲ γὰρ κατέαξαν οἱ δήμιοι τὰ Χριστοῦ σκέλη, [τὰ] τῶν συσταυρωθέντων κατεάξαντες, ὡς ὁ εὐαγγελιστὴς ἐμαρτύρησεν. Αἱ πικρίδες αἱ σὺν τῷ προβάτῳ ἐσθιόμεναι τὴν τῶν θλίψεων πικρίαν ἐδήλουν· τὰ ἄζυμα τὴν ἁπλότητα καὶ εἰλικρίνειαν, ὡς ὁ Παῦλός φησι, τουτέστι, τὸ ἀμιγὲς πρὸς τὴν παλαιὰν κακίαν καὶ νέαν ἀρετήν. Ὑπόλοιπόν ἐστί σοι τὸ σχῆμα τῶν ἐσθιόντων τὸ Πάσχα καὶ θεωρῆσαι πνευματικῶς, καὶ μιμήσασθαι· ἔσται γὰρ ἐν τῷ πνευματικῷ τὸ σωματικὸν σχῆμα. Οὐκ ἔστι σχῆμα κενὸν, ἀλλὰ ἔργον σωτήριον ζῶσαι τὴν ὀσφύν σου, μὴ τὴν τοῦ σώματος ἐν ἱμάντι, ἀλλὰ τὴν τῆς ψυχῆς ἐν ἑτοιμότητι. Ὑπόδησαι τοὺς πόδας ὡσαύτως ἐν ἑτοιμασίᾳ τοῦ Εὐαγγελίου, κατὰ τὸν Ἀπόστολον. Βακτηρίαν ἐν ταῖς χερσὶν ἔχε, μὴ ξύλον, ἀλλὰ πίστεως ὑποστηριζούσης. Ὅλον τὸ σχῆμα ἐκεῖνο ὀδοιπορητικὸν ὂν, ὡς ἂν πρὸς ἔξοδον ἐπειγομένων τὴν ἐξ Αἰγύπτου, μίμησαι σὺ\n\nκάλλιον, ὡς εἰς ἔξοδον ἐπειγόμενος τὴν ἀπὸ κόσμου καὶ φθορᾶς. Σπουδὴ δὲ ἔστω, καὶ ῥᾳθυμία μηδαμῶς ἐν τῇ τοῦ Πάσχα βρώσει τῇ πνευμα τικῇ. Καὶ καλὸν ἐνταῦθα τὸ σπουδαῖον, οὐ γαστριμαργίαν ἐπιφαίνων ἐσθιόντων ἠπειγμένως τὰ κρέα, ἀλλὰ φιλοθεότητα τῶν σπευδόντων ἀπὸ κόσμου πρὸς Θεόν. Ἐφ' ἑπτὰ δὲ ἡμέρας ἡ ἄζυμος τροφὴ, τουτέστι, διὰ πάσης ζωῆς τὸ εἰλικρινές. Διὰ γὰρ τῶν ἑπτὰ ἡμερῶν ὁ σύμπας πολυπλασιάζεται χρόνος. Καὶ ὁ ζύμην ἔχων ἐξολοθρεύεται. Ἡ γὰρ τοῦ παλαιοῦ ἀνθρώπου κακία ὀλέθριος καὶ οὐδαμῶς ἀναμίγνυσθαι δυναμένη τῇ τοῦ νέου ἀνθρώπου δικαιοσύνῃ καὶ ὁσιότητι. Καὶ ὁρᾷς, ὅτι δίκαιος ὁ διὰ τὴν τοιαύτην ζύμην ὄλεθρος·","english":"No one breaks a bone. For the executioners did not break Christ’s legs, though they broke those of the men crucified with him, as the evangelist testified. The bitter herbs eaten with the lamb signified the bitterness of afflictions; the unleavened bread signified simplicity and sincerity, as Paul says, that is, the unmixed quality with respect to old wickedness and new virtue. It remains for you to take up the posture of those who eat the Passover and to contemplate it spiritually, and to imitate it; for the bodily posture will be present in the spiritual. It is not an empty posture, but a saving work: to gird your loins, not the body’s with a belt, but the soul’s with readiness. Bind your feet likewise in readiness for the Gospel, according to the Apostle. Have a staff in your hands, not of wood, but of supporting faith. That whole posture, being that of travelers, as of those hastening toward the exodus from Egypt, imitate you\n\nmore nobly, as one hastening toward the exodus from the world and corruption. Let there be zeal, and by no means indolence, in the spiritual eating of the Passover. And here the zealous is good, not revealing gluttony of those eating the meat hastily, but love of God of those hastening from the world to God. For seven days the unleavened food, that is, sincerity throughout all of life. For through the seven days the whole of time is multiplied. And he who has leaven is destroyed. For the wickedness of the old man is destructive and in no way able to be mingled with the righteousness and holiness of the new man. And you see that the destruction for such leaven is just.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ Χριστοῦ σκέλη","severity":"info","text":"The claim that executioners broke the legs of those crucified with Christ but not Christ's legs alludes to the Gospel accounts of the two thieves crucified with Jesus (e.g., Luke 23:33).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πικρίδες","severity":"info","text":"πικρίδες (bitter herbs) are a standard element of the Passover meal, symbolizing the bitterness of afflictions, as Chrysostom explains.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὡς ὁ Παῦλός φησι","severity":"info","text":"Chrysostom attributes the association of unleavened bread with simplicity and sincerity to Paul; cf. 1 Corinthians 5:7-8, where Paul discusses unleavened bread in a spiritual sense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ σχῆμα τῶν ἐσθιόντων τὸ Πάσχα","severity":"info","text":"The 'posture' (σχῆμα) of Passover eaters—girded loins, bound feet, staff—reflects the ritual preparation for the Exodus, a typological journey from Egypt to the Promised Land.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἐφ' ἑπτὰ δὲ ἡμέρας ἡ ἄζυμος τροφή","severity":"info","text":"The seven days of unleavened bread symbolize the entirety of life, as seven multiplies to represent the whole of time, a common patristic numerological trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὁ ζύμην ἔχων ἐξολοθρεύεται","severity":"caution","text":"The statement that one with leaven is destroyed may refer to the biblical penalty for consuming leaven during Passover (Exodus 12:15), but Chrysostom spiritualizes it as the destruction of the old man's wickedness.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ Χριστοῦ σκέλη' is ambiguous: it could mean Christ's legs specifically or the legs of those crucified with him; Chrysostom clarifies that the executioners broke the legs of the co-crucified, not Christ's.","The reference to 'the Apostle' for binding feet in readiness for the Gospel is unclear; it may allude to a specific Pauline passage (e.g., Ephesians 6:14-15) but is not explicitly cited."],"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":9,"ref":"p9","source":"διὰ δὲ τὴν κοινὴν τοῦ ἄρτου ζύμην οὐκ ἂν δικαίως ἔδοξε χαλεπαίνειν Θεός. Οὐ γὰρ φαίνεται τὸ δίκαιον ἐν τοῖς τύποις, ἀλλὰ ἐπὶ τῆς ἀληθείας ἐκλάμπει τε καὶ γινώσκεται· ὥσπερ καὶ αὐτὸ τὸ τῆς χρίσεως τοῦ αἵματος δοκοῦν ἀπρεπὲς εἶναι Θεῷ περιαιρεῖται, κατὰ τὴν ἀλήθειαν νοουμένου τοῦ τύπου. Ἀπρεπὲς γὰρ τὸ δοκοῦν χρῄζειν Θεὸν αἵματος σημείῳ πρὸς ἐπίγνωσιν τῶν Ἑβραϊκῶν οἰκιῶν· πρεπωδέστατον δὲ τὸ διὰ τὴν πίστιν τοῦ Χριστοῦ αἵματος γινώσκεσθαι ἡμᾶς Θεῷ καὶ σώζεσθαι ὑπὸ Θεοῦ. Ἆρ' οὖν οὐχὶ καὶ τὸ τῆς περιτομῆς ἁπλῶς μὲν οὕτως ἀκούειν ἀπρεπὲς, ὡς Θεοῦ κελεύσαντος ὑπὸ σπουδῆς τὸν μέλλοντα τοῦ Πάσχα ἐσθίειν, εἰ μὴ ἐμπερίτομος εἴη, περιτέμνεσθαι, καὶ οὕτως ἐπὶ τὴν βρῶσιν ἥκειν; Ἐὰν δὲ συνῇς τῆς περιτομῆς τὴν δύναμιν πνευματικῶς, μυστήριον ὄψει καὶ δοξάσεις Θεόν. Τοῦ γεννητικοῦ μέλους ἦν ἡ περιτομή. Ἀπὸ γενέσεως εἶχες, ὦ ἄνθρωπε, κάλυμμα, ὅπερ ἔδει σε περιαιρεῖσθαι, ἵνα ἀνακεκαλυμμένῳ προσώπῳ θεωροίης ἀλήθειαν, καὶ μὴ κεκαλυμμένος τῷ σώματι καὶ γηΐνῳ καλύμματι περὶ τὴν ἀλήθειαν ἀναβλεποίης. Ὅταν γὰρ γυμνὸς γένῃ τοῦ σαρκικοῦ σώματος, ὡς πνεῦμα πρόσει πρὸς Χριστὸν, καὶ κολλώμενος τῷ Κυρίῳ ἓν πνεῦμα γενήσῃ, μετέχων τὴν ἱερὰν καὶ σωτήριον μετοχὴν, ἣν ἡ τῶν κρεῶν βρῶσις ἐμήνυσε. Περιτέμνου δὴ καὶ ἀπεκδύου τὸ σῶμα μετὰ Χριστὸν, κατὰ τὸν λέγοντα Παῦλον, ὅτι Περιετμήθητε περιτομῇ ἀχειροποιήτῳ ἐν τῇ ἀπεκδύσει τοῦ σώματος τῆς σαρκὸς ἐν τῇ περιτομῇ τοῦ Χριστοῦ·","english":"Because of the common leavening of the bread, God would not justly seem to be offended. For justice does not appear in the types, but shines forth and is known in the truth; just as the very matter of the anointing with blood, which seems unseemly for God, is removed when the type is understood according to the truth. For it is unseemly that God should seem to need the sign of blood for the recognition of Hebrew houses; but it is most seemly that we are known to God and saved by God through faith in the blood of Christ. Therefore, is it not also the case that the matter of circumcision, if heard simply in this way, is unseemly, as if God commanded that one who was about to eat the Passover, if he were not circumcised, should be circumcised with haste and thus come to the eating? But if you understand the power of circumcision spiritually, you will see a mystery and glorify God. The circumcision was of the generative member. From birth, O man, you had a covering, which you needed to remove, so that with an unveiled face you might behold the truth, and not, covered by the body and an earthly covering, look up toward the truth. For when you become naked of the fleshly body, approach Christ as spirit, and, cleaving to the Lord, become one spirit, partaking of the sacred and saving participation which the eating of the flesh signified. Therefore circumcise and strip off the body after Christ, according to Paul who says, \"You were circumcised by a circumcision not made with hands, in the stripping off of the body of the flesh, in the circumcision of Christ.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τῆς χρίσεως τοῦ αἵματος","severity":"info","text":"The anointing with blood refers to the Passover practice of daubing doorposts with lamb's blood, which Chrysostom argues is unseemly if taken literally but meaningful as a type of Christ's blood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Περιετμήθητε περιτομῇ ἀχειροποιήτῳ","severity":"info","text":"Chrysostom paraphrases Paul's language of spiritual circumcision; the closest Pauline parallel is Colossians 2:11 (not in allowed keys), but the phrase 'circumcision not made with hands' is Chrysostom's own formulation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τύπος","severity":"info","text":"Chrysostom uses 'type' (τύπος) in the Antiochene exegetical sense: a historical practice that prefigures a spiritual truth, which is fulfilled and superseded by the reality (ἀλήθεια) of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἆρ' οὖν οὐχὶ","severity":"info","text":"This rhetorical question marks a transition from the discussion of blood-anointing to circumcision, maintaining the homily's pattern of posing objections to literal interpretation and resolving them through spiritual exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"περιτομὴ ἀχειροποίητος","severity":"info","text":"The concept of 'circumcision not made with hands' was influential in later ascetic theology, particularly in Evagrian and Origenist traditions, where it signified the stripping away of bodily passions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐὰν δὲ συνῇς","severity":"caution","text":"The Greek verb συνῇς (second person singular aorist subjunctive) is ambiguous: it could be read as 'if you understand' (gnomic) or 'if you should understand' (conditional). The translation opts for the former, but the conditional sense better fits the homiletic protasis-apodosis structure.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ τῆς περιτομῆς ἁπλῶς μὲν οὕτως ἀκούειν' could mean either 'hearing the matter of circumcision simply in this way' or 'understanding circumcision simply in this way'; the translation adopts the former, but the latter is equally possible.","The referent of 'τὸ δίκαιον' in line 2 is ambiguous: it may mean 'justice' as a divine attribute or 'the just meaning' of the type; the translation takes it as 'justice'."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"καὶ οὕτω περιτεμνόμενος ἅπασαν φιλοχρηματίαν, φιλοδοξίαν, φιληδονίαν, τῆς μὲν πρὸς Θεὸν ἐμπίπλασο τροφῆς εἰς οὐρανὸν ἀναγούσης, ἐλευθερούσης ἀπὸ πονηρῶν ἀρχόντων, λυούσης ἀπὸ πόνων χαλεπῶν, ἔνδοξον καὶ μακαρίαν σοι τὴν εἰς Θεὸν ἐπάνοδον χαριζόμενος, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"And thus, by circumcising all love of money, love of glory, love of pleasure, be filled with the food that leads to God, which ascends to heaven, frees you from wicked rulers, releases you from grievous toils, and grants you a glorious and blessed return to God, in Christ Jesus our Lord, to whom is glory for ever and ever. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"περιτεμνόμενος","severity":"info","text":"The participle 'circumcising' extends the homily's typological reading of circumcision as a spiritual metaphor for cutting off vices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φιλοχρηματίαν, φιλοδοξίαν, φιληδονίαν","severity":"info","text":"These three vices—love of money, glory, and pleasure—form a standard triad in Greek ascetic and moral teaching, often linked to the passions that hinder spiritual ascent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς οὐρανὸν ἀναγούσης","severity":"info","text":"The phrase 'ascends to heaven' echoes the language of spiritual ascent found in Paul (e.g., 2 Cor 5:17–18) and in the Psalms (e.g., Ps 68:19 LXX), though no direct citation is marked.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν","severity":"info","text":"This concluding formula is a standard doxological closure in Chrysostom's homilies, marking the end of the sermon with a trinitarian or Christological acclamation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀμήν","severity":"info","text":"The final 'Amen' is a liturgical addition, likely from the manuscript tradition, confirming the homily's use in a worship setting.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]}]}