{"slug":"khazarzar-john-chrysostom-in-secundum-domini-adventum","id":"greek:khazarzar:khazarzar-john-chrysostom-in-secundum-domini-adventum","title":"In secundum domini adventum","title_source":"In secundum domini adventum","author":"John Chrysostom","genre":"other","date":"","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T07:28:28Z","cost_usd":0.009859},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-in-secundum-domini-adventum","work_id":"khazarzar-john-chrysostom-in-secundum-domini-adventum","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%20secundum%20domini%20adventum.pdf"},"stats":{"passages":18,"english_words":4777,"coptic_letters":0,"source_letters":19157,"commentary_units":107,"commentary_kinds":8,"derived_notes":1,"ambiguities":32,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"khazarzar-john-chrysostom-in-secundum-domini-adventum","abstract":"This work, attributed to John Chrysostom and titled 'In secundum domini adventum' (Latin for 'On the Second Coming of the Lord'), is a homiletic or exegetical piece focusing on Christ's second advent. It survives only in Latin translation, with no known Greek original in standard Chrysostom corpora, raising questions about authenticity and textual fidelity. The text likely originates from Chrysostom's Antiochene period (c. 386–397) if genuine, but its Latin transmission suggests later medieval compilation and use in Western monastic or liturgical contexts. The edition from khazarzar lacks critical apparatus or manuscript evidence, limiting verification of its relationship to Chrysostom's genuine corpus or its transmission history.","historical_context":"The work is attributed to John Chrysostom (c. 347–407), a prominent Greek Father known for his homilies and exegesis during his time as a presbyter in Antioch (c. 386–397) and later as Archbishop of Constantinople. If genuine, it would belong to this Antiochene period, reflecting his pastoral and eschatological interests. However, the text survives only in Latin translation, with no Greek original attested, suggesting it may be a later medieval compilation or adaptation. The Latin transmission points to use in Western monastic or liturgical settings, possibly in Carolingian or later contexts, rather than in Byzantine tradition. The focus on the second advent aligns with patristic eschatological themes, but the lack of manuscript evidence and critical apparatus from the khazarzar edition makes it difficult to verify the text's authenticity or its precise historical setting.","significance":"This work matters as a potential witness to the reception of Chrysostom's eschatological thought in the Latin West, highlighting the transmission and adaptation of Greek patristic texts in medieval monastic and liturgical contexts. It relates to broader patristic literature on the Second Coming and to the history of pseudo-Chrysostomica, illustrating how later compilations shaped the legacy of early Christian authors.","timeline":[{"date":"c. 347–407","event":"Life of John Chrysostom; his Antiochene period (c. 386–397) is the likely original context if the work is genuine."},{"date":"4th–5th c.","event":"Composition of Chrysostom's genuine homilies and exegetical works in Greek."},{"date":"5th–9th c.","event":"Translation of Greek patristic texts into Latin, possibly including this work, for Western use."},{"date":"Medieval period","event":"Compilation and transmission of pseudo-Chrysostomica in Latin manuscripts."},{"date":"Modern","event":"Edition by khazarzar without critical apparatus; no manuscript evidence provided."}],"relations":[{"work":"John Chrysostom, Homilies on the Gospel of Matthew","relation":"Similar exegetical and pastoral style; both address eschatological themes.","key":"","label":null,"url":null},{"work":"John Chrysostom, Homilies on the Epistle to the Hebrews","relation":"Another work with eschatological content, possibly by Chrysostom.","key":"","label":null,"url":null},{"work":"Pseudo-Chrysostomica (various)","relation":"Part of the corpus of works falsely attributed to Chrysostom; this work may belong to that category.","key":"","label":null,"url":null},{"work":"Latin patristic eschatological texts (e.g., by Jerome, Augustine)","relation":"Thematic parallels in discussions of the Second Coming, but in a Western transmission context.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The work's attribution to John Chrysostom is uncertain; no Greek original is attested, and it may be a later pseudo-Chrysostomicon.","The dating is unknown; if genuine, it would be from the late 4th century, but the Latin transmission suggests a later medieval compilation.","The khazarzar edition provides no critical apparatus or manuscript evidence, limiting verification of the text's authenticity and transmission history.","The title is in Latin, but the work is attributed to a Greek Father, indicating a complex transmission history."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000472,"generated":"2026-11-15T07:28:27Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/In%20secundum%20domini%20adventum.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-in-secundum-domini-adventum","status":"pass","blocking":[],"warnings":[],"stats":{"passages":18,"translated":18,"commentary_passages":18,"commentary_units":107,"english_words":4777,"source_letters":19152,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The title 'In secundum domini adventum' is Latin, but the work is attributed to John Chrysostom, a Greek Father. The register suggests a homiletic or exegetical piece on Christ's second coming.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"caution","text":"The work survives only in Latin translation or transmission; no Greek original is attested in standard Chrysostom corpora. This raises questions about authenticity and textual fidelity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"The dating of this work is uncertain. If genuine, it belongs to Chrysostom's Antiochene period (c. 386–397), but the Latin transmission may reflect later medieval compilation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The work's focus on the second advent aligns with patristic eschatological interests, but its Latin form may have been used in Western monastic or liturgical contexts, not in Byzantine tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition (khazarzar) provides no critical apparatus or manuscript evidence. The reader cannot verify the text's relationship to Chrysostom's genuine corpus or its transmission history.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 18 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":18},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Εἰς τὴν δευτέραν παρουσίαν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ εἰς τὸ, \"Πάντες παραστησόμεθα τῷ βήματι τοῦ Χριστοῦ, καὶ ἕκαστος ὑπὲρ ἑαυτοῦ λόγον δώσει τῷ Θεῷ.\" αʹ. Ἐνόμιζον μεγάλα τινὰ καὶ ὑπερφυῆ τῇ προτέρα ἡμέρᾳ ὑμῖν εἰρηκέναι· καὶ γὰρ ἦν φύσει μεγάλα, καὶ πάντα ὑπερβαίνοντα λόγον· ἀλλ' ὅμως τὰ σήμερον λεχθέντα τοσαύτην ἔχει τὴν ὑπερβολὴν πρὸς ἐκεῖνα, ὅσην ἐκεῖνα πρὸς τὰ ἡμέτερα. Καίτοι γε οὐκ ᾤμην αὐτὰ ἔχειν ὑπερβολήν· ἀλλ' ὅμως ἐπελθόντα τὰ σήμερον ἀναγνωσθέντα πολὺ πλέον ἐκείνων ἐφάνησαν λαμπρότερα. Τίνα δέ εἰσι τὰ σήμερον ἀναγνωσθέντα; Ὅτι Πάντες μὲν παραστησόμεθα τῷ βήματι τοῦ Χριστοῦ· γέγραπται γὰρ, Ζῶ ἐγὼ, λέγει Κύριος, ὅτι ἐμοὶ κάμψει πᾶν γόνυ, καὶ πᾶσα γλῶσσα ἐξομολογήσεται τῷ Θεῷ. Ἄρα οὖν ἕκαστος ἡμῶν περὶ αὑτοῦ λόγον δώσει τῷ Θεῷ. Βλέπε, οὐκ εἶπεν ἁπλῶς, Προσκυνήσει ἕκαστος, ἀλλὰ καὶ Ἐξομολογήσεται ἕκαστος, τουτέστιν, εὐθύνας δώσει τῶν πεπραγμένων. Ἔσο τοίνυν, ἄνθρωπε, ἐναγώνιος πάντοτε, τὸν κοινὸν Δεσπότην ὁρῶν ἐπὶ τοῦ βήματος καθήμενον, καὶ μὴ σχίζε καὶ μέριζε τὴν Ἐκκλησίαν, τῆς χάριτος ἀποῤῥηγνύμενος· καὶ γὰρ ὁ Χριστὸς καὶ σὲ καὶ πᾶσαν τὴν ἀνθρωπίνην φύσιν ἀπαιτήσει λόγον. Ἵνα δὲ μὴ δόξῃ ὡς ἐπίτηδες φοβῶν ἡμᾶς ταῦτα λέγειν, ἐκ τῆς προκειμένης ἀκολουθίας πάλιν ἔχεται τῆς αὐτῆς ὑποθέσεως, λέγων· Μηκέτι οὖν ἀλλήλους κρίνωμεν, ἀλλὰ τοῦτο κρίνετε μᾶλλον, τὸ μὴ τιθέναι τινὰ πρόσκομμα τῷ ἀδελφῷ αὐτοῦ ἢ σκάνδαλον. Τοῦτο δὲ οὐκ ἐκείνου μᾶλλόν ἐστιν, ἢ τούτου.","english":"On the Second Coming of Our Lord Jesus Christ, and on the Saying, \"We shall all stand before the tribunal of Christ, and each will give an account of himself to God.\" 1. I thought I had said to you yesterday some great and extraordinary things; for indeed they were great by nature, and surpassing all reason. But nevertheless, what has been said today has such an excess over those things as those things had over our own. And yet I did not think they had any excess; but nevertheless, what was read today, when it came, appeared much more brilliant than those. And what are the things read today? That we shall all stand before the tribunal of Christ; for it is written, \"I live, says the Lord, that every knee will bend to me, and every tongue will confess to God.\" Therefore each of us will give an account of himself to God. See, he did not simply say, \"Each will worship,\" but also \"Each will confess,\" that is, will give an accounting of his deeds. Therefore, O man, be always anxious, seeing the common Master sitting on the tribunal, and do not split and divide the Church, breaking away from grace; for Christ will demand an account from you and from the whole human nature. And lest it seem that we say these things purposely to frighten you, from the present sequence he again holds to the same subject, saying: \"Let us no longer judge one another, but rather judge this: that one not place any obstacle or scandal before his brother.\" And this is no more for that one's sake than for this one's.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"αʹ","severity":"info","text":"The numeral αʹ marks the first homily in a series, indicating that this passage is the opening of a multi-part work on the Second Coming.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ζῶ ἐγὼ, λέγει Κύριος, ὅτι ἐμοὶ κάμψει πᾶν γόνυ, καὶ πᾶσα γλῶσσα ἐξομολογήσεται τῷ Θεῷ","severity":"info","text":"This quotation is not a direct citation from the canonical Bible; it may be a loose paraphrase or apocryphal saying, possibly from a liturgical or patristic source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παρουσίαν","severity":"info","text":"The Greek term παρουσίαν (parousia) means 'presence' or 'arrival' and is the standard technical term for the Second Coming of Christ in early Christian literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"βήματι","severity":"info","text":"The βῆμα (bema) was the raised tribunal or judgment seat in a Roman court; Chrysostom uses it to evoke the imagery of Christ as judge at the Last Judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μηκέτι οὖν ἀλλήλους κρίνωμεν","severity":"info","text":"The exhortation to stop judging one another and avoid scandal reflects Chrysostom's pastoral concern for church unity, a theme echoed in later ascetic and monastic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐνόμιζον μεγάλα τινὰ καὶ ὑπερφυῆ τῇ προτέρᾳ ἡμέρᾳ ὑμῖν εἰρηκέναι","severity":"caution","text":"The reference to 'yesterday' suggests this homily was part of a consecutive series, but the exact occasion and date are not specified in the text.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the scriptural quotation 'Ζῶ ἐγώ...' is uncertain; it may be a non-canonical saying or a conflation of biblical phrases.","The phrase 'τῇ προτέρᾳ ἡμέρᾳ' could refer to the previous day's homily or to a specific liturgical day, but the context does not clarify."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Διὸ ἀμφοτέροις ἁρμόζειν δύναται, καὶ τοῦ τελείου σκανδαλιζομένου τῇ τῶν βρωμάτων παρατηρήσει, καὶ τοῦ ἀτελοῦς προσκόπτοντος ἐπὶ τῇ σφοδρᾷ ἐπιπλήξει. Σὺ δέ μοι σκόπει, ἀγαπητὲ, πόσην δώσομεν τιμωρίαν οἱ σκανδαλίζοντες ἁπλῶς. Εἰ γὰρ ἔνθα παράνομον ἦν τὸ γινόμενον, διὰ τὸ ἀκαίρως ἐπιτιμᾷν, ἐκώλυσε τοῦτο γίνεσθαι, ὥστε μὴ σκανδαλισθῆναι καὶ προσκόψαι τὸν ἀδελφὸν, ὅταν μηδὲ διορθοῦντες σκανδαλίζωμέν τινα, τίνος ἐσμὲν ἄξιοι; Εἰ γὰρ τὸ μὴ σῶσαι, ἔγκλημα (καὶ δείκνυσιν ὁ τὸ τάλαντον κατορύξας), τὸ σκανδαλίσαι τί οὐκ ἐργάζεται; Τί οὖν, ἐὰν οἴκοθεν, φησὶ, σκανδαλίζηται ἀσθενὴς ὤν; Δι' αὐτὸ μὲν οὖν τοῦτο ἂν εἴη δίκαιον πάντα ὑπομένειν. Εἰ γὰρ ἰσχυρὸς ἦν, οὐδὲ τοσαύτης ἐπιμελείας αὐτῷ ἔδει· νυνὶ δὲ ἐπειδὴ ἀτελέστερός ἐστι, διὰ τοῦτο πολλῆς χρῄζει τῆς σπουδῆς. Παρέχωμεν τοίνυν αὐτῷ τοῦτο, καὶ πανταχόθεν αὐτὸν διαβαστάζωμεν. Οὐδὲ γὰρ τῶν οἰκείων κακῶν ὑφέξομεν λόγον μόνον, ἀλλὰ καὶ ὑπὲρ ὧν ἑτέρους σκανδαλίζομεν. Εἰ δὲ ἐκεῖναι καὶ καθ' ἑαυτὰς χαλεπαὶ αἱ εὐθῦναι, ὅταν καὶ τὰ σκάνδαλα προστεθῶσι, πότε σωθησόμεθα; Μὴ γὰρ νομίσωμεν, εἰ κοινωνοὺς εὕροιμεν τῶν ἁμαρτημάτων, ὡς ἀπολογίαν ἕξομεν· τοῦτο ἡμῖν καὶ προσθήκη γενήσεται τιμωρίας· ἐπεὶ καὶ ὁ ὄφις μᾶλλον ἐκολάσθη τῆς γυναικός· ὥσπερ οὖν καὶ ἡ γυνὴ τοῦ ἀνδρὸς, καὶ Ἰεζάβελ δὲ χαλεπωτέραν ἔδωκε δίκην τοῦ Ἀχαὰβ ἁρπάσαντος τὸν ἀμπελῶνα.","english":"Therefore it can be fitting for both: for the perfect man who is scandalized by the observance of foods, and for the imperfect man who stumbles at the severe rebuke. But consider, beloved, how great a punishment we shall pay who simply cause scandal. For if, where the action was unlawful, because of untimely rebuke, he prevented this from happening, so that the brother might not be scandalized and stumble, when we, even while correcting, scandalize someone, what are we worthy of? For if not saving is a charge (as the one who buried the talent shows), what does scandalizing not produce? What then, if someone, he says, is scandalized from within, being weak? For this very reason it would be just to endure everything. For if he were strong, he would not need so much care; but now, since he is more imperfect, for this reason he requires great diligence. Let us therefore provide him with this, and support him from all sides. For we shall give account not only for our own evils, but also for those whom we scandalize. And if those accounts are severe in themselves, when scandals are added, when shall we be saved? For let us not think that if we find partners in sin, we shall have a defense; this will become an addition to our punishment; since the serpent was punished more than the woman; just as the woman was punished more than the man, and Jezebel paid a more severe penalty than Ahab who seized the vineyard.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"σκανδαλίζοντες","severity":"info","text":"The verb σκανδαλίζω (to cause to stumble, scandalize) is central to Chrysostom's moral argument; it denotes both offense and spiritual harm, not mere annoyance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ τάλαντον κατορύξας","severity":"info","text":"Alludes to the parable of the talents (Matthew 25:14-30), where burying a talent symbolizes failure to use God-given resources, here applied to failing to save others.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ὄφις μᾶλλον ἐκολάσθη τῆς γυναικός","severity":"info","text":"Echoes Genesis 3:14-15, where God curses the serpent; Chrysostom uses this to argue that instigators of sin receive greater punishment than direct sinners.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰεζάβελ","severity":"info","text":"Jezebel, from 1 Kings 21, orchestrated Naboth's murder to seize his vineyard; Chrysostom contrasts her greater punishment with Ahab's, reinforcing the theme of instigator liability.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διὸ ἀμφοτέροις ἁρμόζειν δύναται","severity":"info","text":"This sentence transitions from a preceding discussion (now lost) to a dual application: the rebuke fits both the perfect and the imperfect, framing the ensuing argument on scandal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"παρέχωμεν τοίνυν αὐτῷ τοῦτο","severity":"caution","text":"The antecedent of 'αὐτῷ' (him) is ambiguous: it could refer to the 'imperfect man' or a generic 'brother'; the translation assumes the former, but the Greek allows either.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'αὐτῷ' (him) in 'παρέχωμεν τοίνυν αὐτῷ τοῦτο' is unclear; it may be the imperfect man or a generic brother.","The phrase 'τὸ μὴ σῶσαι' (not saving) lacks a direct object; the context implies 'not saving a brother from sin,' but the Greek is elliptical."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Καὶ σὺ τοίνυν ὅταν αἴτιος ἑτέροις ἀπωλείας γενήσῃ, χαλεπώτερα πείσῃ τῶν ὑποσκελισθέντων παρὰ σοῦ. Οὐδὲ γὰρ οὕτω τὸ ἁμαρτεῖν, ὡς τὸ καὶ ἑτέρους εἰς τοῦτο ἐνάγειν ἀπόλλυσι· διό φησιν, Οὐ μόνον αὐτὸ ποιοῦσιν, ἀλλὰ καὶ συνευδοκοῦσι τοῖς πράσσουσιν. Ὥστε ὅταν ἴδωμέν τινας ἁμαρτάνοντας, μὴ μόνον μὴ ὠθῶμεν αὐτοὺς, ἀλλὰ καὶ ἀνέλκωμεν ἐκ τοῦ βόθρου τῆς πονηρίας, ἵνα μὴ τῆς ἑτέρων ἀπωλείας αὐτοὶ τὴν δίκην ὑπόσχωμεν. Ἀλλὰ γὰρ ἐπὶ τὴν προκειμένην ὑπόθεσιν ἐπανέλθωμεν. Πάντες γὰρ, φησὶ, παραστησόμεθα τῷ βήματι τοῦ Χριστοῦ, καὶ λόγον δώσομεν τῷ\n\nΘεῷ. Τί οὖν ποιήσομεν οἱ ἐν ἁμαρτίαις προδιδόντες ἑαυτοὺς ἑκόντες; τίνα ἕξομεν τὴν παραψυχήν; τίνα παραμυθίαν; πῶς ἐξιλεωσόμεθα τὸν φοβερὸν δικαστήν; πόσης αἰσχύνης πληρωθῶμεν, ὁρῶντες πρὸ ὀφθαλμῶν τὰς ἀσεβείας ἡμῶν; Ὅμως ἐὰν θελήσωμεν νῦν διεγερθῆναι πρὸς τὰ Θεῷ ἀρεστὰ, δυνησόμεθα καὶ πάντα τὰ ἡμαρτημένα ἀπονίψασθαι, καὶ τὰ φοβερὰ ἐκεῖνα κριτήρια διαφυγεῖν. Τοῦτο δὲ ἔσται, ἐὰν μνημονεύσωμεν διηνεκῶς τῆς ἐντεῦθεν ἀποδημίας τοῦ σώματος ἡμῶν· Μιμνήσκου γὰρ, φησὶν, τὰ ἔσχατά σου, καὶ εἰς τὸν αἰῶνα οὐχ ἁμαρτήσεις· ἔπειτα ἀναλογιζώμεθα τὸ φοβερὸν βῆμα τοῦ Χριστοῦ, ἐν ᾧ πάντα γυμνὰ καὶ τετραχηλισμένα τοῖς ὀφθαλμοῖς αὐτοῦ, τὰ ἐν λόγῳ, τὰ ἐν ἔργῳ, τὰ ἐν διανοίᾳ· ἔπειτα τὸν ποταμὸν τοῦ πυρὸς, τὸν δεσμὸν τὸν ἄλυτον, τὸ σκότος τὸ ἀφεγγὲς, τὸν βρυγμὸν τῶν ὀδόντων, τὸν σκώληκα τὸν ἰοβόλον, τὴν ἡμέραν ἐκείνην, τὴν ὀδυνηρὰν μὲν τοῖς ἁμαρτωλοῖς, φαιδρὰν δὲ καὶ ἡδεῖαν τοῖς ἔργα δικαιοσύνης ἐπιτελέσασιν. βʹ.","english":"And you, therefore, when you become the cause of destruction to others, will suffer more grievously than those who have been tripped up by you. For sinning is not so ruinous as also leading others into it; therefore he says, \"They not only do it themselves, but also consent to those who do it.\" So when we see some sinning, let us not only not push them, but also draw them up from the pit of wickedness, lest we ourselves undergo the penalty for the destruction of others. But let us return to the subject at hand. \"For all,\" he says, \"shall stand before the tribunal of Christ and give account to God.\" What then shall we do, who willingly betray ourselves in sins? What comfort shall we have? What consolation? How shall we propitiate the fearful judge? With how much shame shall we be filled, seeing before our eyes our own impieties? Yet if we now wish to rouse ourselves to what is pleasing to God, we shall be able both to wash away all that has been sinned and to escape those fearful judgments. This will be so if we continually remember the departure of our body from here; for he says, \"Remember your last things, and you will not sin for eternity.\" Then let us call to mind the fearful tribunal of Christ, in which all things are naked and exposed to his eyes—things in word, things in deed, things in thought; then the river of fire, the unbreakable bond, the lightless darkness, the gnashing of teeth, the venomous worm, that day—painful for sinners, but bright and pleasant for those who have accomplished works of righteousness.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐ μόνον αὐτὸ ποιοῦσιν, ἀλλὰ καὶ συνευδοκοῦσι τοῖς πράσσουσιν","severity":"info","text":"Chrysostom cites a scriptural phrase not found verbatim in the NT; it likely paraphrases or conflates passages on complicity in sin (e.g., Rom 1:32).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πάντες γὰρ, φησὶ, παραστησόμεθα τῷ βήματι τοῦ Χριστοῦ","severity":"info","text":"This echoes 2 Cor 5:10 and Rom 14:10 on the universal judgment before Christ’s tribunal, a common theme in Chrysostom’s eschatology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μιμνήσκου γὰρ, φησὶν, τὰ ἔσχατά σου, καὶ εἰς τὸν αἰῶνα οὐχ ἁμαρτήσεις","severity":"info","text":"A proverbial saying (cf. Sir 7:36) urging remembrance of last things; Chrysostom attributes it to an unspecified source, possibly a monastic aphorism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν ποταμὸν τοῦ πυρὸς, τὸν δεσμὸν τὸν ἄλυτον, τὸ σκότος τὸ ἀφεγγὲς, τὸν βρυγμὸν τῶν ὀδόντων, τὸν σκώληκα τὸν ἰοβόλον","severity":"info","text":"This catalogue of infernal torments reflects late antique apocalyptic imagery (e.g., Apocalypse of Peter, Apocalypse of Paul), popular in Chrysostom’s homiletic rhetoric.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"βʹ","severity":"info","text":"The Greek numeral βʹ (2) marks a section division, likely indicating a liturgical or manuscript break; it is not part of the original homily but a later editorial addition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸν σκώληκα τὸν ἰοβόλον","severity":"caution","text":"The phrase 'venomous worm' is unusual; ἰοβόλος typically means 'poison-shooting' (of snakes). The image may conflate worm and serpent, or reflect textual corruption.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scriptural citations are paraphrastic and not exact; the source of the proverb on last things is unclear.","The phrase 'τὸν σκώληκα τὸν ἰοβόλον' may be a scribal error or a conflation of traditional images."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Ἀλλ' εἰσί τινες τῶν ἀνθρώπων τοσαύτης ἀνοίας πεπληρωμένοι, ὡς ψευδεῖς ἡγεῖσθαι τὰς θεοπνεύστους Γραφὰς, καὶ τὸ δίκαιον τοῦ Θεοῦ ἀλληγοροῦντες. Ἀκήκοα γάρ τινων φιλαμαρτημόνων, καὶ ὑπὸ πολλῆς φιληδονίας κατεχομένων, λεγόντων τοιαῦτα, ὅτι, φασὶν, Ὁ Θεὸς πρὸς φόβον τῶν ἀνθρώπων ἠπείλησε ταῦτα· μὴ γένοιτο γὰρ, ὅτι ἐλεήμων ὢν κολάσει τινὰ, καὶ μάλιστα τῶν ἐπεγνωκότων αὐτόν. Ἀκούσατε οὖν οἱ ἀπολωλεκότες τὰς καρδίας ἄνθρωποι, οἱ τῇ ὑποβολῇ τοῦ μισοκάλου πειθόμενοι τοῦ χαίροντος ὑμῶν τῇ ἀπωλείᾳ. Ἵνα γὰρ μὴ φοβηθέντες εἰς χρηστὸν βίον ἑαυτοὺς μεταβάλωμεν, καὶ φύγωμεν τῆς κολάσεως τὰ βασανιστήρια, διὰ τοῦτο εἰς ταύτην ἡμᾶς ἤγαγε τὴν ἀφοβίαν· ὅπως ἐνταῦθα ἀμελήσαντες, εἰς αὐτὸν τὸν τοῦ ᾅδου πυθμένα ἑαυτοὺς ἐμβάλωμεν. Λέγετε οὖν μοι, οἱ ψεύστην τὸν Θεὸν ἀποφαίνοντες, οἱ ῥήματα μόνον ψιλὰ τὰς ἁγίας Γραφὰς λογιζόμενοι, καὶ οὐχὶ ἀλήθειαν, τί νομίζετε, ὦ ἀνόητοι; οὐχ ὁ πλούσιος ἐκεῖνος κολάζεται, ὁ τὸν Λάζαρον ὑπεριδών; οὐχὶ αἱ μωραὶ παρθένοι τοῦ νυμφῶνος ἐκβάλλονται; οὐχὶ οἱ μὴ θρέψαντες Χριστὸν, εἰς τὸ πῦρ ἀπέρχονται τὸ ἡτοιμασμένον τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ; οὐχ ὁ τὰ ῥυπαρὰ ἱμάτια ἐνδεδυμένος, χεῖρας καὶ πόδας δεθεὶς ἐκβάλλεται εἰς τὸ πῦρ; οὐχὶ ὁ τὰ ἑκατὸν δηνάρια ἀπαιτήσας παραδίδοται τοῖς βασανισταῖς; οὐ τὸ περὶ τῶν μοιχῶν εἰρημένον ἀλήθειά ἐστιν, ὅτι Ὁ σκώληξ αὐτῶν οὐ τελευτήσει, καὶ τὸ πῦρ αὐτῶν οὐ σβεσθήσεται; ἢ ἀπειλαὶ μόνον ταῦτά εἰσι; Ναὶ, φησί. Καὶ πόθεν, εἴπατέ μοι ἄθλιοι, πρᾶγμα τοιοῦτον τολμᾶτε ἀποφήνασθαι, καὶ ταῦτα οἴκοθεν φέροντες τὴν ἄδικον ψῆφον;","english":"But there are some people so filled with folly that they consider the divinely inspired Scriptures false and allegorize the justice of God. For I have heard certain lovers of sin, held fast by great pleasure, saying such things as this: \"God,\" they say, \"threatened these things to frighten men; for it could never be that He, being merciful, would punish anyone, especially those who have come to know Him.\" So listen, you who have lost your hearts, you who are persuaded by the suggestion of the hater of good, who rejoices in your destruction. For in order that we might not, through fear, change ourselves to a virtuous life and flee the torments of punishment, he has led us into this fearlessness, so that, having been careless here, we cast ourselves into the very depths of Hades. Tell me, then, you who declare God a liar, who consider the holy Scriptures mere empty words and not truth, what do you think, O foolish ones? Is not that rich man punished, who overlooked Lazarus? Are not the foolish virgins cast out of the bridal chamber? Do not those who did not nourish Christ go into the fire prepared for the devil and his angels? Is not the one clothed in filthy garments, bound hand and foot, cast into the fire? Is not the one who demanded the hundred denarii handed over to the torturers? Is what is said about adulterers not true, that \"their worm will not die, and their fire will not be quenched\"? Or are these only threats? Yes, they say. And from where, tell me, wretches, do you dare to declare such a thing, bringing from yourselves this unjust verdict?","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"θεοπνεύστους Γραφὰς","severity":"info","text":"The phrase 'divinely inspired Scriptures' reflects Chrysostom's high view of biblical authority, common in Antiochene exegesis against allegorizing tendencies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ πλούσιος ἐκεῖνος κολάζεται, ὁ τὸν Λάζαρον ὑπεριδών","severity":"info","text":"This refers to the parable of the rich man and Lazarus (Luke 16:19-31), a key text for Chrysostom on eschatological punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αἱ μωραὶ παρθένοι τοῦ νυμφῶνος ἐκβάλλονται","severity":"info","text":"Alludes to the parable of the wise and foolish virgins (Matthew 25:1-13), used here to illustrate exclusion from the kingdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οἱ μὴ θρέψαντες Χριστὸν, εἰς τὸ πῦρ ἀπέρχονται","severity":"info","text":"Likely references the judgment of those who failed to show hospitality, echoing Matthew 25:41-46 on the fire prepared for the devil and his angels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ σκώληξ αὐτῶν οὐ τελευτήσει, καὶ τὸ πῦρ αὐτῶν οὐ σβεσθήσεται","severity":"info","text":"This appears to be a citation of an apocryphal or traditional saying about adulterers, not directly from canonical Scripture, reflecting Chrysostom's use of extra-biblical material.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῇ ὑποβολῇ τοῦ μισοκάλου πειθόμενοι","severity":"info","text":"The term 'μισόκαλος' (hater of good) is a common epithet for the devil in patristic literature, emphasizing his role in leading believers astray.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'rich man' and 'Lazarus' is assumed from the parable, but Chrysostom does not specify the source; the reference to 'those who did not nourish Christ' is ambiguous, possibly alluding to a non-canonical tradition or a specific homiletic example."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Ἐγὼ δὲ καὶ ἀφ' ὧν εἴρηκε ὁ Χριστὸς καὶ ἀφ' ὧν πεποίηκε, τοὐναντίον ἀποδεῖξαι πειράσομαι. Εἰ γὰρ περὶ τῶν μελλουσῶν κολάσεων οὐ πιστεύομεν, κἂν ἀπὸ τῶν ἤδη γεγενημένων πιστεύσωμεν· οὐ γὰρ δὴ τὰ γεγενημένα καὶ εἰς ἔργον ἐξελθόντα ἀπειλαὶ καὶ ῥήματά εἰσι μόνον. Τίς οὖν τὴν οἰκουμένην κατέκλυσεν ἅπασαν ἐπὶ τοῦ Νῶε, καὶ τὸ χαλεπὸν ἐκεῖνο ναυάγιον εἰργάσατο, καὶ τὴν τοῦ γένους ἡμῶν πανωλεθρίαν παντὸς ἐποίησε; τίς πάλιν μετὰ ταῦτα τοὺς κεραυνοὺς ἐκείνους καὶ τοὺς πρηστῆρας ἀφῆκεν ἐπὶ τὴν Σοδόμων γῆν; τίς τὴν Αἴγυπτον ἅπασαν κατεπόντισε; τίς τὰς ἑξακοσίας χιλιάδας ἐπὶ τῆς ἐρήμου κατέστρωσε; τίς τὴν συναγωγὴν Ἀβιρὼν κατέφλεξε; τίς τοὺς περὶ Κορὲ καὶ Δαθὰν ἀνοῖξαι τῇ γῇ τὸ στόμα καὶ καταπιεῖν ἐκέλευσε; τίς τὰς ἑβδομήκοντα χιλιάδας ἐν μιᾷ καιροῦ ῥοπῇ κατήνεγκεν ἐπὶ τοῦ Δαυΐδ; τίς τὰς ἑκατὸν ὀγδοήκοντα πέντε χιλιάδας ἐν μιᾷ νυκτὶ ἐθανάτωσεν ἐπὶ τῆς προφητείας Ἡσαΐου; Εἴπω καὶ τοὺς κατ' ἰδίαν κολασθέντας, τὸν διηνεκεῖ παραδοθέντα τιμωρίᾳ Κάϊν, τὸν καταλευσθέντα μετὰ παντὸς τοῦ γένους Χάρμην, τὸν ὑπὲρ συλλογῆς ξύλων τὸ αὐτὸ παθόντα ἐν σαββάτῳ, τοὺς ἐπὶ Ἐλισσαίου τεσσαράκοντα καὶ δύο παῖδας τοὺς ὑπὸ τῶν θηρίων δαπανηθέντας, καὶ μηδὲ ἀπὸ τῆς ἡλικίας τυχόντας συγγνώμης; Εἰ δὲ καὶ μετὰ τὴν χάριν τοιαῦτα ἰδεῖν ἐθέλοις, ἐννόησον, ὅσα ἔπαθον οἱ Ἰουδαῖοι, πῶς τὰ ἴδια τέκνα κατέφαγον αἱ","english":"I, however, will attempt to prove the opposite, both from what Christ said and from what he did. For if we do not believe concerning the future punishments, let us at least believe from those that have already happened; for the things that have happened and come to pass are not merely threats and words. Who then flooded the entire inhabited world in the time of Noah, and wrought that terrible shipwreck, and caused the total destruction of our entire race? Who again after that let loose those thunderbolts and those fiery bolts upon the land of Sodom? Who submerged all of Egypt? Who laid low the six hundred thousand in the desert? Who consumed the congregation of Abiron? Who commanded the earth to open its mouth and swallow up those around Kore and Dathan? Who struck down the seventy thousand in a single moment in the time of David? Who put to death the one hundred eighty-five thousand in a single night in the time of the prophecy of Isaiah? Shall I also mention those punished individually: Cain, handed over to perpetual punishment; Charmes, stoned together with his entire race; the one who suffered the same for gathering wood on the Sabbath; the forty-two children in the time of Elisha who were devoured by wild beasts, receiving no mercy even because of their age? And if you wish to see such things also after the grace, consider how much the Jews suffered, how their own children devoured","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a rhetorical catalogue of divine punishments from biblical history, each introduced by τίς (\"who\") to argue that God's threats are real. The list moves from universal (Noah's flood) to local (Sodom, Egypt) to specific individuals (Cain, Charmes).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν διηνεκεῖ παραδοθέντα τιμωρίᾳ Κάϊν","severity":"info","text":"Cain's perpetual punishment alludes to Genesis 4:8-16, where after murdering Abel, Cain is marked and exiled. Chrysostom interprets this as an ongoing divine penalty, not a single event.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν καταλευσθέντα μετὰ παντὸς τοῦ γένους Χάρμην","severity":"info","text":"The stoning of Charmes (Χάρμην) likely refers to Achan (or Achar) in Joshua 7, whose entire family was stoned for violating the ban on Jericho's spoils. The name \"Charmes\" is a variant or corruption in some Greek manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν ὑπὲρ συλλογῆς ξύλων τὸ αὐτὸ παθόντα ἐν σαββάτῳ","severity":"info","text":"The man stoned for gathering wood on the Sabbath refers to Numbers 15:32-36, where a man found gathering sticks on the Sabbath is executed by stoning. Chrysostom uses this to show God's strict justice even for minor infractions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοὺς ἐπὶ Ἐλισσαίου τεσσαράκοντα καὶ δύο παῖδας","severity":"info","text":"The forty-two children devoured by beasts in Elisha's time alludes to 2 Kings 2:23-24, where forty-two children are mauled by bears for mocking Elisha's baldness. Chrysostom emphasizes that even children received no mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὰς ἑβδομήκοντα χιλιάδας ἐν μιᾷ καιροῦ ῥοπῇ ἐπὶ τοῦ Δαυΐδ","severity":"info","text":"The seventy thousand struck down in David's time likely refers to the plague recounted in 2 Samuel 24 (LXX) or the census plague in 1 Chronicles 21. Chrysostom cites this as a historical divine punishment, not merely a threat.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Charmes' (Χάρμην) is uncertain; it may be a scribal variant for Achan/Achar from Joshua 7, or a different figure. The reading 'Charmes' is retained as in the Greek text.","The 'seventy thousand in David's time' lacks a clear single biblical referent; it may conflate the plague of 2 Samuel 24 with the census plague of 1 Chronicles 21."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"γυναῖκες αὐτῶν, οἱ μὲν ὀπτῶσαι, αἱ δὲ καὶ ἄλλως δαπανῶσαι· πῶς λιμῷ παρεδόθησαν ἀνηκέστῳ, καὶ πολέμοις ποικίλοις καὶ χαλεποῖς, ὡς πάσας τὰς ἔμπροσθεν τραγῳδίας ἀποκρύψαι τῇ τῶν οἰκείων ὑπερβολῇ συμφορῶν. Ὅτι γὰρ ὁ Χριστὸς αὐτοὺς ταῦτα εἰργάσατο, ἄκουσον αὐτοῦ ταῦτα προλέγοντος, καὶ διὰ παραβολῶν, καὶ σαφῶς καὶ ἀνακεκαλυμμένως· διὰ παραβολῶν μὲν, ὡς ὅταν λέγῃ· Τοὺς δὲ μὴ θέλοντάς με βασιλεῦσαι ἐπ' αὐτοὺς, ἀγάγετε καὶ κατασφάξατε· καὶ διὰ τοῦ ἀμπελῶνος, καὶ διὰ τοῦ γάμου· σαφῶς δὲ καὶ διαῤῥήδην, ὡς ὅταν λέγῃ ἀπειλῶν, ὅτι Πεσοῦνται ἐν στόματι μαχαίρας, καὶ ἔσται συνοχὴ ἐπὶ τῆς γῆς ἐθνῶν, ἐν ἀπορίᾳ ἠχούσης θαλάσσης καὶ σάλου, ἀποψυχόντων ἀνθρώπων ἀπὸ φόβου, καὶ Ἔσται θλίψις τοιαύτη, οἵα οὐ γέγονε πώποτε, οὐδὲ μὴ γένηται. Καὶ ὁ Ἀνανίας καὶ ἡ Σάπφειρα ὑπὲρ κλοπῆς ὀλίγων ἀργυρίων ὅσην ἔδωκαν δίκην, ἅπαντες ἴστε. Τὰς δὲ καθημερινὰς συμφορὰς οὐχ ὁρᾶτε, ὅσας ὑποφέρομεν ἁμαρτάνοντες; ἢ οὐδὲ ταῦτα γεγένηται; Οὐχ ὁρᾶτε καὶ νῦν τοὺς λιμῷ τηκομένους, τοὺς ἐλέφαντι καὶ λώβῃ σώματος κατεχομένους, τοὺς πενίᾳ διηνεκεῖ συζῶντας, τοὺς μυρία ἀνήκεστα καὶ θλιβερὰ πάσχοντας; Πῶς οὖν ἂν ἔχοι λόγον τοὺς μὲν κολάζεσθαι, τοὺς δὲ μὴ κολάζεσθαι; Εἰ γὰρ οὐκ ἄδικος ὁ Θεὸς, ὡσπεροῦν οὐδὲ ἄδικος, πάντως καὶ σὺ δίκην δώσεις ἁμαρτάνων· εἰ δὲ, ἐπειδὴ φιλάνθρωπός ἐστιν ὁ Θεὸς, οὐ κολάζει, οὐδὲ τούτους ἔδει κολασθῆναι. Νυνὶ δὲ διὰ ταῦτα ὑμῶν τὰ ψυχρὰ ῥήματα, πολλοὺς καὶ ἐνταῦθα κολάζει ὁ Θεός· ἵνα, ὅταν τοῖς ῥήμασι μὴ πιστεύσητε τῆς ἀπειλῆς, κἂν τοῖς πράγμασι πιστεύσητε τῆς τιμωρίας·","english":"their wives, some roasting, others consuming in other ways; how they were handed over to incurable famine, and to diverse and grievous wars, so as to surpass all previous tragedies by the excess of their own calamities. For that Christ wrought these things upon them, hear him foretelling these things, both through parables and clearly and openly: through parables, as when he says, \"But those who do not wish me to rule over them, bring and slaughter them,\" and through the vineyard, and through the marriage; and clearly and explicitly, as when he says threateningly, that \"They will fall by the mouth of the sword, and there will be a constriction upon the earth of nations, in the distress of a roaring sea and surge, men fainting from fear,\" and \"There will be such affliction as has never happened before, nor ever will.\" And Ananias and Sapphira, for the theft of a few silver coins, what punishment they paid, you all know. Do you not see the daily calamities, how many we suffer while sinning? Or have these not happened? Do you not see even now those wasting away from famine, those seized by elephantiasis and bodily mutilation, those living in perpetual poverty, those suffering countless incurable and grievous things? How then could it be reasonable that some are punished and others are not? For if God is not unjust—as indeed he is not unjust—then surely you too will pay the penalty when you sin; but if, because God is benevolent, he does not punish, then neither should these have been punished. But now, because of your cold words, God punishes many even here, so that when you do not believe the words of the threat, you may at least believe the deeds of the punishment.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνανίας καὶ ἡ Σάπφειρα","severity":"info","text":"Ananias and Sapphira are figures from Acts 5:1–11, struck dead for withholding money. Chrysostom uses their punishment as a historical example of divine retribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"λιμῷ παρεδόθησαν ἀνηκέστῳ","severity":"info","text":"The reference to famine and wars likely alludes to the Jewish War (66–70 CE) and the destruction of Jerusalem, a common topos in Chrysostom's polemic against Jews.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ψυχρὰ ῥήματα","severity":"info","text":"The phrase 'cold words' (ψυχρὰ ῥήματα) is a rhetorical term for weak, unconvincing arguments. Chrysostom dismisses objections to divine punishment as feeble.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"διὰ παραβολῶν μὲν ... σαφῶς δὲ καὶ διαῤῥήδην","severity":"info","text":"Chrysostom structures his argument by distinguishing two modes of Christ's prophecy: parabolic (e.g., vineyard, marriage) and explicit (direct threats). This rhetorical pairing reinforces the inevitability of punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐλέφαντι","severity":"info","text":"'Elephantiasis' (ἐλέφας) here denotes a severe skin disease, often identified with leprosy in patristic literature. Chrysostom lists it among visible divine punishments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Τοὺς δὲ μὴ θέλοντάς με βασιλεῦσαι ἐπ' αὐτοὺς, ἀγάγετε καὶ κατασφάξατε","severity":"caution","text":"This saying is not found in the canonical Gospels. It may be a loose paraphrase or from an apocryphal source. Chrysostom attributes it to Christ but its origin is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact referent of 'their wives' (γυναῖκες αὐτῶν) is unclear; likely the wives of the Jewish people in the context of the destruction of Jerusalem.","The source of the quoted threats ('They will fall by the mouth of the sword...') is not identified; possibly a conflation of Old Testament prophetic language."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"καὶ ἐπειδὴ τὰ παλαιὰ οὐχ οὕτως ἡμᾶς φοβεῖ, τοῖς ἐφ' ἑκάστης γενεᾶς συμβαίνουσι τοὺς κατὰ καιρὸν διορθοῦται ῥᾳθυμοῦντας.\n\nγʹ. Καὶ τίνος ἕνεκεν οὐ πάντας ἐνταῦθα κολάζει, φησίν; Ἵνα δῷ τοῖς ἄλλοις προθεσμίαν μετανοίας. Τίνος οὖν ἕνεκεν οὐ πάντας τιμωρεῖται ἐκεῖ; Ἵνα μὴ πολλοὶ διαπιστήσωσιν αὐτοῦ τῇ προνοίᾳ. Πόσοι λῃσταὶ οἱ μὲν ἑάλωσαν, οἱ δὲ ἀπῆλθον μὴ δόντες δίκην; ποῦ τοίνυν ἡ φιλανθρωπία τοῦ Θεοῦ καὶ ἡ δικαιοκρισία; ἐμὸν γάρ ἐστιν ἔρεσθαί σε. Εἰ μὲν γὰρ μηδεὶς ὅλως ἐτιμωρεῖτο, εἶχον ἐπὶ τοῦτο καταφυγεῖν· ὅταν δὲ οἱ μὲν δῶσι δίκην, οἱ δὲ μὴ δῶσι, καίτοι χείρονα ἁμαρτάνοντες, πῶς ἂν ἔχοι τοῦτο λόγον μὴ τῶν αὐτῶν πλημμελημάτων τὰς αὐτὰς εἶναι δίκας; πῶς δὲ οὐκ ἂν δόξαιεν ἀδικεῖσθαι οἱ κολασθέντες; Τίνος οὖν ἕνεκεν, φησὶν, οὐ πάντες ἐνταῦθα κολάζονται; Ἄκουσον αὐτοῦ περὶ τούτων σοι ἀπολογουμένου. Ἐπειδὴ γὰρ ἀπέθανόν τινες πύργου κατενεχθέντος, ἔλεγε τοῖς ὑπὲρ τούτων διαποροῦσι· Δοκεῖτε ὅτι οὗτοι μόνοι ἁμαρτωλοὶ παρὰ πάντας εἰσίν; Οὐχὶ, λέγω ὑμῖν· ἀλλ' ἐὰν μὴ μετανοήσητε καὶ ὑμεῖς, πάντες ὡς αὐτοὶ ἀπολεῖσθε· παραινῶν ἡμῖν καὶ διδάσκων μὴ θαῤῥεῖν, ὅταν ἑτέρων δόντων δίκην, ἡμεῖς πολλὰ πλημμελήσαντες μὴ δῶμεν· ἂν γὰρ μὴ μεταμελώμεθα, δώσομεν πάντως. Καὶ πῶς, φησὶν, ἀθάνατα κολαζόμεθα, ἐνταῦθα βραχὺν χρόνον ἁμαρτόντες; Ὥσπερ δὴ καὶ ἐνταῦθά τις ἄνθρωπος ἐν βραχείᾳ καιροῦ ῥοπῇ ἕνα φόνον ποιῶν, τῇ τῶν μετάλλων διηνεκεῖ καταδικάζεται ταλαιπωρίᾳ. Ἀλλ' ὁ Θεὸς οὐχ οὕτω, φησί. Πῶς οὖν τριάκοντα ὀκτὼ ἔτη ἐν τοιαύτῃ κολάσει τὸν παράλυτον κατεῖχεν;","english":"And since ancient things do not frighten us as much, what happens in each generation corrects those who are negligent at the time.\n\n3. And why does he not punish everyone here, one might say? So that he may give others a deadline for repentance. Why then does he not punish everyone there? So that many may not disbelieve in his providence. How many robbers have been caught, while others have gone away without paying the penalty? Where then is the philanthropy of God and his just judgment? It is for me to ask you this. For if no one at all were punished, I would have recourse to this argument; but when some pay the penalty and others do not, even though they commit worse sins, how could it be reasonable that the same crimes do not have the same punishments? And how would those who have been punished not seem to be wronged? Why then, he says, are not all punished here? Listen to him defending himself to you about these matters. For when some died from the collapse of a tower, he said to those perplexed about this: Do you think that these alone are sinners beyond all others? No, I tell you; but if you also do not repent, you will all perish like them; thus he exhorts and teaches us not to be confident when others have paid the penalty, while we, having committed many offenses, have not paid; for if we do not repent, we will certainly pay. And how, he says, are we punished eternally, having sinned here for a short time? Just as here a man who commits a single murder in a brief moment of time is condemned to the perpetual misery of the mines. But God does not act this way, he says. How then did he keep the paralytic in such punishment for thirty-eight years?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"γʹ","severity":"info","text":"The numeral γʹ marks the beginning of a new section, likely a third argument or objection in Chrysostom's rhetorical sequence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προθεσμίαν μετανοίας","severity":"info","text":"The phrase 'deadline for repentance' reflects Chrysostom's pastoral concern: God delays punishment to allow time for repentance, a key theme in his soteriology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δικαιοκρισία","severity":"info","text":"The compound δικαιοκρισία ('just judgment') is rare in patristic Greek; Chrysostom uses it to contrast divine justice with human perceptions of injustice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πύργου κατενεχθέντος","severity":"info","text":"The reference to a tower collapse may allude to the fall of the Tower of Siloam (Luke 17:1) or a contemporary event; Chrysostom uses it as a moral exemplum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῇ τῶν μετάλλων διηνεκεῖ καταδικάζεται ταλαιπωρίᾳ","severity":"info","text":"Condemnation to perpetual labor in the mines (metalla) was a standard Roman penal practice, often used as a metaphor for eternal punishment in early Christian literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸν παράλυτον","severity":"caution","text":"The reference to a paralytic punished for 38 years is obscure; it may allude to a specific biblical figure (e.g., the man healed at the pool of Bethesda, John 5:5) or a local tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'paralytic' punished for 38 years is unclear; it may refer to a biblical figure or a contemporary example.","The tower collapse anecdote is not explicitly identified in scripture; it may be a local event or a loose allusion."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Ὅτι γὰρ διὰ ἁμαρτήματα αὐτὸν ἐκόλασεν, ἄκουσον τί φησιν· Ἴδε ὑγιὴς γέγονας· μηκέτι ἁμάρτανε, ἵνα μὴ χεῖρόν σοί τι γένηται. Ἀλλ' ὅμως ἔλαβε λύσιν, φησίν. Ἀλλ' οὐ τὰ ἐκεῖ τοιαῦτα. Ὅτι γὰρ ἐκεῖνα οὐχ ἕξει λύσιν ποτὲ, ἄκουσον αὐτοῦ λέγοντος, Ὁ σκώληξ αὐτῶν οὐ τελευτήσει, καὶ τὸ πῦρ αὐτῶν οὐ σβεσθήσεται· καὶ, Πορεύσονται οὗτοι εἰς ζωὴν αἰώνιον, καὶ οὗτοι εἰς κόλασιν αἰώνιον. Εἰ τοίνυν ἡ ζωὴ αἰώνιός ἐστι, καὶ ἡ κόλασις αἰώνιος. Οὐχ ὁρᾷς, πόσα ἠπείλησεν Ἰουδαίοις; Ἆρα οὖν ἐξέβη τὰ ἀπειληθέντα, ἢ λόγος ἦν τὰ εἰρημένα; Καὶ πάλιν, Οὐ μὴ μείνῃ λίθος ἐπὶ λίθον. Ἆρα ἔμεινε; Τί δὲ, ὅτι καὶ εἶπεν, Ἔσται θλίψις, οἵα οὐ γέγονε πώποτε; Ἆρα οὖν οὐκ ἐγένετο; Ἀνάγνωθι τὴν ἱστορίαν τοῦ Ἰωσήππου, καὶ οὐδὲ ἀναπνεῦσαι δυνήσῃ ἀκούων, ἅπερ ἔπαθον ἐπὶ τῶν πραγμάτων ἐκεῖνοι. Φησὶ γὰρ, ὅτι πᾶσαν ἐνίκησε\n\nτραγῳδίαν ἐκεῖνα τὰ δεινὰ, καὶ ὅτι πόλεμος οὐδεὶς οὐδέποτε τοιοῦτος ἔθνος κατέλαβε. Ταῦτα λέγω, οὐχ ἵνα ὑμᾶς λυπήσω, ἀλλ' ἵνα ὑμᾶς ἀσφαλίσωμαι, καὶ μὴ ψυχαγωγήσας ὑμᾶς περιττὰ, παρασκευάσω χαλεπώτερα ὑπομεῖναι. Διὰ τί γὰρ, εἰπέ μοι, ἀξιοῖς κολάζεσθαι ἁμαρτάνων; οὐχὶ προεῖπέ σοι ἅπαντα; οὐχὶ ἠπείλησεν; οὐχὶ ἐφόβησεν; οὐχὶ μυρία εἰργάσατο ὑπὲρ τῆς σωτηρίας τῆς σῆς; οὐχὶ λουτρὸν παλιγγενεσίας ἐδωρήσατο, καὶ τὰ πρότερα πάντα ἀφῆκεν; οὐχὶ μετὰ τὴν ἄφεσιν ταύτην καὶ τὸ λουτρὸν, καὶ τὴν ἐκ τῆς μετανοίας βοήθειαν πάλιν ἁμαρτάνοντί σοι δέδωκεν; οὐχὶ εὔκολόν σοι ἐποίησε τὴν ὁδὸν καὶ μετὰ ταῦτα τῆς τῶν ἁμαρτημάτων ἀφέσεως;","english":"That he punished him because of his sins, hear what he says: \"Behold, you have become healthy; sin no more, lest something worse happen to you.\" But still, he received release, one says. But the things there are not like that. That those things will never have release, hear him saying, \"Their worm will not die, and their fire will not be extinguished,\" and, \"These will go into eternal life, and these into eternal punishment.\" If then the life is eternal, the punishment is also eternal. Do you not see how many things he threatened the Jews with? Did the threatened things then come to pass, or were the words spoken in vain? And again, \"Not a stone will remain upon a stone.\" Did it remain? And what of when he said, \"There will be a tribulation such as has never happened before\"? Did it not happen then? Read the history of Josephus, and you will not even be able to breathe when you hear what they suffered in those events. For he says that those terrors surpassed every tragedy, and that no war ever overtook a nation like that. I say these things not to grieve you, but to secure you, and so that, having charmed you excessively, I might not prepare you to endure more severe things. For why, tell me, do you think it right to be punished when you sin? Did he not foretell everything to you? Did he not threaten? Did he not frighten? Did he not do countless things for your salvation? Did he not bestow the bath of regeneration and remit all former things? Did he not, after this remission and the bath, and the help from repentance, give again to you when you sin? Did he not make the path easy for you even after this, of the remission of sins?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ σκώληξ αὐτῶν οὐ τελευτήσει, καὶ τὸ πῦρ αὐτῶν οὐ σβεσθήσεται","severity":"info","text":"Chrysostom quotes an apocalyptic saying about never-dying worms and unquenchable fire, likely from a lost Jewish-Christian source or a variant of biblical judgment imagery (cf. Judith 16:21 LXX; 2 Macc 9:9).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πορεύσονται οὗτοι εἰς ζωὴν αἰώνιον, καὶ οὗτοι εἰς κόλασιν αἰώνιον","severity":"info","text":"This antithetical formula echoes Matthew 25:46 and similar eschatological passages, though the exact wording is not a direct New Testament citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀνάγνωθι τὴν ἱστορίαν τοῦ Ἰωσήππου","severity":"info","text":"Chrysostom refers to Josephus’s historical works, likely the 'Jewish War', as a source for the severity of divine punishment on the Jews, a common rhetorical move in patristic anti-Jewish polemic.","cites":[],"named_sources":["Josephus"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a scriptural proof of eternal punishment, through a rhetorical question about Jewish history, to a series of anaphoric questions (οὐχὶ …;) that build a pastoral warning against complacency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"λουτρὸν παλιγγενεσίας","severity":"info","text":"This phrase, 'bath of regeneration', is a technical term for baptism in early Christian literature (cf. Titus 3:5; Justin, 1 Apol. 61). Chrysostom uses it to emphasize the finality of forgiveness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἴδε ὑγιὴς γέγονας","severity":"caution","text":"The Greek text has a rough breathing on Ἴδε, which is a variant of ἴδε; the sense is 'Behold, you have become healthy'. The English draft renders it as a direct command, which is acceptable.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the worm-and-fire quotation is uncertain; it may be from a non-canonical apocalypse or a conflation of biblical images.","The phrase 'Ἴδε ὑγιὴς γέγονας' could be read as a direct address to a healed person or as a general rhetorical example."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Ἄκουε τοίνυν καὶ οἷα ἐπέταξεν. Ἐὰν ἀφῇς τῷ πλησίον, ἀφίημί σοι κἀγὼ, φησί. Ποίαν τοῦτο δυσκολίαν ἔχει; Κρίνατε ὀρφανὸν, καὶ δικαιώσατε χήραν, καὶ δεῦτε, καὶ διαλεχθῶμεν, φησὶ, καὶ ἐὰν ὦσιν αἱ ἁμαρτίαι ὑμῶν ὡς φοινικοῦν, ὡς χιόνα λευκανῶ. Ποῖον τοῦτο ἔχει μόχθον; Λέγε σὺ, φησὶ, τὰς ἁμαρτίας σου πρῶτος, ἵνα δικαιωθῇς. Τίνα τοῦτο δυσκολίαν ἔχει; Τὰς ἁμαρτίας σου ἐν ἐλεημοσύναις λύτρωσαι. Ποῖος τοῦτο ἱδρώς; Εἶπεν ὁ τελώνης, Ἱλάσθητί μοι τῷ ἁμαρτωλῷ, καὶ κατῆλθε δεδικαιωμένος. Ποῖος πόνος μιμήσασθαι τὸν τελώνην· Ἀλλ' οὐ βούλῃ πεισθῆναι οὐδὲ μετὰ τὰς τοσαύτας ἀπο δείξεις, ὅτι κόλασίς ἐστι καὶ τιμωρία; Οὐκοῦν οὐδὲ τὸν διάβολον εἴποις ἂν κολάζεσθαι. Πορεύεσθε γὰρ, φησὶν, εἰς τὸ πῦρ τὸ αἰώνιον τὸ ἡτοιμασμένον τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ. Εἰ γὰρ γέεννα οὐκ ἔστιν, οὐδὲ ἐκεῖνος κολάζεται· δῆλον ὅτι καὶ ἡμεῖς οἱ τὰ τούτου ἔργα ἐπιτελοῦντες [οὐ] κολασθησόμεθα· καὶ γὰρ καὶ ἡμεῖς παρηκούσαμεν, εἰ καὶ μὴ ἐπὶ τοῖς αὐτοῖς. Πῶς δὲ οὐ δέδοικας, ἄνθρωπε, τολμηρὰ φθεγγόμενος, ὅταν λέγῃς, ὅτι Φιλάνθρωπός ἐστιν ὁ Θεὸς, καὶ οὐ κολάζει; Καὶ ἐὰν κολάσῃ, εὑρίσκεται κατὰ σὲ οὐκ ἔτι φιλάνθρωπος ὤν; Ὁρᾷς εἰς οἷα ῥήματα ὑμᾶς ὁ διάβολος ἄγει; Τί δέ; οἱ τὰ ὄρη κατειληφότες μοναχοὶ, καὶ μυρίαν ἄσκησιν ἐπιδειξάμενοι ἐν ὄρεσι καὶ σπηλαίοις καὶ ταῖς ὀπαῖς τῆς γῆς, ἆρα ἀστεφάνωτοι ἀπελεύσονται; Εἰ γὰρ οἱ πονηροὶ μὴ κολάζονται, μηδὲ ἔστι μηδενὸς ἀντίδοσις, ἐρεῖ πάλιν ἄλλος ἴσως, ὅτι οὔτε οἱ ἀγαθοὶ στεφανοῦνται. Οὐχὶ, φησίν· ἀλλὰ τοῦτο τῷ Θεῷ πρέπον ἐστὶ, τὸ βασιλείαν μόνην εἶναι παρ' αὐτῷ, καὶ μὴ γέενναν.","english":"Listen, then, to what he commanded. \"If you forgive your neighbor, I forgive you,\" he says. What difficulty does this involve? Judge the orphan, and do justice to the widow, and come, and let us converse, he says, and if your sins are like scarlet, I will whiten them like snow. What labor does this involve? \"You speak first,\" he says, \"of your sins, so that you may be justified.\" What difficulty does this involve? Redeem your sins through almsgiving. What sweat is this? The publican said, \"Be merciful to me, the sinner,\" and he went down justified. What toil is it to imitate the publican? But do you not wish to be persuaded, even after so many proofs, that there is punishment and retribution? Then you would not say that the devil is punished. For \"you go,\" he says, \"into the eternal fire prepared for the devil and his angels.\" For if there is no Gehenna, then he is not punished; clearly we who perform his works will not be punished; for we too have disobeyed, even if not in the same things. But how do you not fear, O man, speaking boldly, when you say, \"God is philanthropic, and does not punish\"? And if he punishes, according to you is he found no longer philanthropic? Do you see into what words the devil leads you? What then? Will the monks who have occupied the mountains and displayed countless asceticism in mountains and caves and the holes of the earth depart uncrowned? For if the wicked are not punished, and there is no recompense for anything, another will perhaps say that neither are the good crowned. \"No,\" he says, \"but this is fitting for God, that there be only a kingdom with him, and no Gehenna.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἄκουε τοίνυν καὶ οἷα ἐπέταξεν","severity":"info","text":"Chrysostom introduces a series of divine commands that are easy to fulfill, contrasting them with the severity of punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πορεύεσθε γὰρ, φησὶν, εἰς τὸ πῦρ τὸ αἰώνιον τὸ ἡτοιμασμένον τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ","severity":"info","text":"This echoes Revelation 20:10 and Matthew 25:41, referencing eternal fire prepared for the devil and his angels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ τὰ ὄρη κατειληφότες μοναχοὶ","severity":"info","text":"Monks who occupied mountains and caves were a known ascetic practice in early Christian monasticism, especially in Egypt and Syria.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γέενναν","severity":"info","text":"Gehenna, from Hebrew Ge Hinnom, is used in the New Testament as a term for hell or place of punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ποίαν τοῦτο δυσκολίαν ἔχει; ... Ποῖος τοῦτο ἱδρώς; ... Ποῖος πόνος","severity":"info","text":"Chrysostom uses a series of rhetorical questions to emphasize the ease of following divine commands, building a contrast with the difficulty of punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Φιλάνθρωπός ἐστιν ὁ Θεὸς, καὶ οὐ κολάζει","severity":"caution","text":"Chrysostom refutes the view that God's philanthropy precludes punishment, a position he attributes to opponents; this reflects a known theological debate.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna: after ἐπιτελοῦντες the manuscript reads [οὐ] κολασθησόμεθα, where the negative particle is uncertain; the translation follows the likely sense that those who perform the devil's works will be punished.","The phrase 'εἰς τὸ πῦρ τὸ αἰώνιον' is ambiguous as to whether it refers to a specific scriptural citation or a general eschatological concept."],"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":10,"ref":"p10","source":"Οὐκοῦν ὁ πόρνος καὶ ὁ μοιχὸς καὶ ὁ μυρία κακὰ ἐργασάμενος τῶν αὐτῶν ἀπολαύσεται τῷ σωφροσύνην καὶ ἁγιωσύνην καὶ ἐγκράτειαν καὶ πᾶσαν ἀγγελικὴν πολιτείαν ἐπιδειξαμένῳ; Εἰ δὲ μὴ ἔστι γέεννα, ἀνάστασις δὲ πάντως ἔσται, καὶ οἱ πονηροὶ τῶν αὐτῶν ἀγαθῶν τεύξονται τοῖς δικαίοις. Καὶ τίς ἂν τοῦτο εἴποι καὶ τῶν σφόδρα ἐξεστηκότων ἀνθρώπων; μᾶλλον δὲ τίς ἂν τοῦτο εἴποι δαίμων; Ἀλλὰ καὶ αὐτοὶ οἱ δαίμονες γέενναν ὁμολογοῦσιν εἶναι· διὸ καὶ ἐβόων λέγοντες, Ἦλθες ὧδε πρὸ καιροῦ βασανίσαι ἡμᾶς; Πῶς οὖν οὐ δέδοικας καὶ φρίττεις, ἄνθρωπε, τῶν δαιμόνων ὁμολογούντων αὐτὸς ἀρνούμενος; πῶς οὐ συνορᾷς τὸν διδάσκαλον τῶν πονηρῶν τούτων δογμάτων; Ὁ γὰρ τὸν ἐξ ἀρχῆς ἀπατήσας ἄνθρωπον, καὶ προτάσει μειζόνων ἐλπίδων, καὶ τῶν ἐν χερσὶν ἐκβαλὼν αὐτὸν ἀγαθῶν, οὗτός ἐστιν ὁ καὶ νῦν ταῦτα ὑποβάλλων λέγειν τε καὶ νοεῖν· καὶ διὰ τοῦτο πείθει τινὰς ὑποπτεύειν μὴ εἶναι γέενναν, ἵνα ἐμβάλῃ εἰς γέενναν. Καὶ γὰρ ὁ Θεὸς ἀπεναντίας ἀπειλεῖ γέενναν, καὶ ἡτοίμασε γέενναν, ἵνα ἡμεῖς μαθόντες, οὕτως εὐσεβῶς βιώσωμεν, τοῦ μὴ ἐμπεσεῖν εἰς γέενναν. Καίτοι γε εἰ γεέννης οὔσης ὁ διάβολός σε ταῦτα ἀναπείθει, πῶς ἂν, μὴ οὔσης ὡμολόγησαν οἱ δαίμονες, οἷς περισπούδαστόν ἐστι μηδὲν τοιοῦτον ὑποπτεύειν ἡμᾶς, ἵνα τῇ ἀδείᾳ γενόμενοι ῥᾳθυμότεροι, μετ' αὐτῶν εἰς τὸ πῦρ ἐκεῖνο ἐμπέσωμεν; Καὶ πῶς, φησὶ, τότε ὡμολόγουν οἱ δαίμονες; Τὴν ἀνάγκην οὐ φέροντες τὴν ἐπικειμένην αὐτοῖς. Ἅπερ οὖν ἐννοοῦντες ἅπαντα, παυέσθωσαν καὶ ἑαυτοὺς καὶ ἑτέρους ἀπατῶντες οἱ ταῦτα λέγοντες. Ὁ Θεὸς γὰρ, φησὶν, ἐμφανῶς ἥξει, ὁ Θεὸς ἡμῶν, καὶ οὐ παρασιωπήσεται.","english":"Therefore, will the fornicator and the adulterer and the one who has done countless evils enjoy the same as the one who has shown temperance, holiness, self-control, and every angelic way of life? If there is no Gehenna, but there will certainly be a resurrection, then the wicked will obtain the same goods as the righteous. And who would say this, even among those who are utterly deranged? Or rather, what demon would say this? But even the demons themselves confess that Gehenna exists; for this reason they cried out, saying, \"Have you come here before the time to torture us?\" How then do you not fear and tremble, O man, when the demons confess, but you deny it? How do you not see the teacher of these wicked doctrines? For the one who deceived man from the beginning, and by the promise of greater hopes cast him out of the goods at hand, is the same one who now suggests these things to be said and thought; and for this reason he persuades some to suspect that Gehenna does not exist, so that he may cast them into Gehenna. For God, on the contrary, threatens Gehenna, and has prepared Gehenna, so that we, learning this, may live piously, so as not to fall into Gehenna. Yet, if Gehenna exists, and the devil persuades you of these things, how would it be, if it did not exist, that the demons confessed it, for whom it is a matter of great concern that we suspect nothing of the sort, so that, becoming more careless through impunity, we may fall with them into that fire? And how, he says, did the demons confess then? They could not bear the necessity imposed upon them. Therefore, considering all these things, let those who say these things cease deceiving both themselves and others. For God, it is said, will come manifestly, our God, and he will not be silent.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γέενναν","severity":"info","text":"Gehenna (γέεννα) is the Greek transliteration of the Hebrew גֵּי הִנֹּם, the Valley of Hinnom, used in the New Testament as a term for hell or a place of punishment after death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἦλθες ὧδε πρὸ καιροῦ βασανίσαι ἡμᾶς","severity":"info","text":"The demons' cry 'Have you come here before the time to torture us?' echoes a motif found in early Christian exorcism narratives and possibly alludes to Christ's descent into hell (cf. 1 Peter 3:19, Gospel of Nicodemus).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Chrysostom argues that even demons confess Gehenna's existence, citing their cry to Christ during exorcism. This reflects a common patristic apologetic: the reality of hell is confirmed by its opponents.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a rhetorical question (equality of reward for wicked and righteous) to a series of escalating contrasts: demons vs. deniers, devil vs. God, and finally an exhortation to stop deceiving.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Chrysostom's insistence on Gehenna's reality and his use of demonic testimony were influential in later Byzantine and medieval theology, reinforcing the doctrine of hell as a deterrent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'πῶς ἂν, μὴ οὔσης ὡμολόγησαν' is elliptical; the sense is 'how would it be, if it did not exist, that the demons confessed it?' The Greek syntax is compressed, but the meaning is clear from context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise identity of the 'teacher of these wicked doctrines' is not named; Chrysostom likely refers to the devil or a heretical teacher denying Gehenna.","The phrase 'τὴν ἀνάγκην οὐ φέροντες' could mean either 'not bearing the necessity' (i.e., compelled to confess) or 'not enduring the torture' (i.e., the demons' own suffering)."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Πῦρ ἐνώπιον αὐτοῦ καυθήσεται, καὶ κύκλῳ αὐτοῦ καταιγὶς σφοδρά. Πῦρ ἐνώπιον αὐτοῦ προπορεύσεται, καὶ φλογιεῖ κύκλῳ τοὺς\n\nἐχθροὺς αὐτοῦ. Καὶ τίνες εἰσὶν οἱ ἐχθροὶ τοῦ Θεοῦ, ἀλλ' ἢ οἱ πόρνοι, οἱ μοιχοὶ, οἱ ἀρσενοκοῖται, οἱ μαλακοὶ, οἱ εἰδωλολάτραι, οἱ πλεονέκται, οἱ μέθυσοι, οἱ ἐπίορκοι, οἱ γογγυσταὶ, οἱ ὀργίλοι, οἱ μνησίκακοι, οἱ ὑπερήφανοι, οἱ ἀλαζόνες, οἱ τοῖς γονεῦσιν ἀπειθεῖς, οἱ ἀνελεήμονες; Τούτοις πᾶσιν ἐν τῇ φοβερᾷ τῆς κοινῆς ἀναστάσεως ἡμέρᾳ παρακελεύεται ὁ κριτὴς λέγων, Πορεύεσθε ἀπ' ἐμοῦ, οἱ κατηραμένοι, εἰς τὸ πῦρ αἰώνιον τὸ ἡτοιμασμένον τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ. δʹ. Εἰ δὲ περὶ τούτων τῶν εἰρημένων δώσομεν δίκην, πολλῷ μᾶλλον ὑπὲρ τῶν ῥημάτων τούτων δώσουσιν εὐθύνας ἐπὶ τοῦ βήματος ἐκείνου τοῦ φοβεροῦ οἱ τὰ φοβερὰ καὶ φρικώδη διασύροντες τοῦ Χριστοῦ ἐντάλματα, καὶ πολλῶν τὸν τόνον τῶν σπουδάζειν βουλομένων ἐκλύοντες, καὶ οὐδὲ τοὺς βαρβάρους Νινευΐτας μιμούμενοι. Ἐκεῖνοι γὰρ καίτοι τούτων πάντων ὄντες ἄπειροι, ἀκούσαντες ὅτι ἡ πόλις καταστραφήσεται, οὐ μόνον οὐκ ἠπίστησαν, ἀλλὰ καὶ ἐστέναξαν, καὶ σάκκον περιεβάλοντο καὶ συνεχύθησαν· καὶ οὐ πρότερον ἀπέστησαν πάντα ποιοῦντες, ἕως ἂν ἔλυσαν τὴν ὀργὴν καὶ τὴν ἀγανάκτησιν τοῦ Θεοῦ. Σὺ δὲ ὁ Χριστιανὸς ὁ τοσαύτην λαβὼν πεῖραν πραγμάτων καὶ ῥημάτων, ἐξουδενοῖς τὰ εἰρημένα ὑπὸ τοῦ Χριστοῦ; Οὐκοῦν ἔσται σοι τὰ ἐναντία.","english":"Fire will burn before him, and a fierce whirlwind will surround him. Fire will go before him, and it will flame around his enemies. And who are the enemies of God, if not the fornicators, the adulterers, the men who lie with men, the effeminate, the idolaters, the covetous, the drunkards, the perjurers, the murmurers, the wrathful, the resentful, the proud, the boastful, those disobedient to their parents, the merciless? To all these, on the fearful day of the common resurrection, the judge commands, saying, \"Go from me, you accursed, into the eternal fire prepared for the devil and his angels.\" 4. But if we will pay the penalty for these things that have been said, much more will those who mock the fearful and dreadful commandments of Christ give account at that terrible tribunal, and who relax the tension of many who wish to be zealous, and who do not even imitate the barbarian Ninevites. For they, although inexperienced in all these things, when they heard that the city would be destroyed, not only did they not disbelieve, but they groaned, and put on sackcloth, and were confounded; and they did not desist from doing everything until they had appeased the wrath and indignation of God. But you, the Christian, who have received such experience of deeds and words, do you despise the things said by Christ? Therefore, the opposite will befall you.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"δʹ","severity":"info","text":"The Greek numeral δʹ (4) marks a section division, likely indicating a new argument or a shift from the list of vices to the rhetorical contrast with the Ninevites.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀρσενοκοῖται","severity":"info","text":"The term ἀρσενοκοῖται (literally 'men who lie with men') is a rare compound used in early Christian vice lists; its precise referent is debated but here it denotes male same-sex activity as an enemy of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πορεύεσθε ἀπ' ἐμοῦ, οἱ κατηραμένοι, εἰς τὸ πῦρ αἰώνιον","severity":"info","text":"The judge's command echoes Matthew 25:41 (the 'eternal fire prepared for the devil and his angels'), adapting the synoptic judgment scene to a direct address to sinners.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Νινευΐτας","severity":"info","text":"The reference to the 'barbarian Ninevites' alludes to the book of Jonah (3:5-10), where the Ninevites repent after Jonah's warning, a model of pagan repentance contrasted with Christian disbelief.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ μαλακοί","severity":"caution","text":"The term μαλακοί (literally 'soft') in patristic lists often refers to men who engage in passive homosexual acts or are morally weak; its exact meaning here is contested, but it is paired with ἀρσενοκοῖται as a distinct category.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Πῦρ ἐνώπιον αὐτοῦ καυθήσεται","severity":"caution","text":"The opening imagery of fire and whirlwind is not a direct biblical quotation but a rhetorical elaboration; its source is uncertain, possibly from apocalyptic tradition or Chrysostom's own composition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'him' (αὐτοῦ) in the opening fire imagery is ambiguous: it could refer to God, Christ, or the judge at the resurrection, though the context suggests the divine judge.","The list of vices (e.g., μαλακοί) may reflect Chrysostom's rhetorical amplification rather than a fixed canonical catalogue."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Ὥσπερ γὰρ οἱ Νινευῗται φοβηθέντες τὰ ῥήματα, οὐχ ὑπέμειναν τὴν ἀπὸ τῶν πραγμάτων πεῖραν· οὕτω καὶ σὺ τῆς ἀπὸ τῶν ῥημάτων καταφρονῶν ἀπειλῆς, τὴν ἀπὸ τῶν πραγμάτων ὑποστήσεις κόλασιν. Οὐχ ὁρᾷς τί πεποίηκεν ἐνταῦθα ὁ Χριστός; πῶς δύο λαβὼν λῃστὰς, οὐ τῶν αὐτῶν αὐτοὺς ἠξίωσεν, ἀλλὰ τὸν μὲν εἰς βασιλείαν εἰσήγαγε, τὸν δὲ εἰς γέενναν ἔπεμψε; Καὶ τί λέγω λῃστὴν καὶ ἀνδροφόνον; Οὐδὲ γὰρ τοῦ μαθητοῦ αὐτοῦ ἐφείσατο, ἐπειδὴ προδότης ἐγένετο, ἀλλὰ καὶ ἐπὶ βρόχον ὁρῶν ὁρμῶντα αὐτὸν, καὶ ἀγχόμενον καὶ μέσον ῥηγνύμενον (καὶ γὰρ Ἐλάκησε μέσος, καὶ τὰ σπλάγχνα αὐτοῦ ἐξεχύθη πάντα)· ἀλλ' ὅμως ἅπαντα ταῦτα παθεῖν αὐτὸν συνεχώρησεν, ἀπὸ τῶν παρόντων πείθων σε καὶ περὶ τῶν ἐκεῖ πάντων. Μὴ τοίνυν φενακίζετε ἑαυτοὺς, ἄνθρωποι, τῷ διαβόλῳ πειθόμενοι· ἐκείνου γάρ εἰσι ταῦτα τὰ νοήματα. Εἰ γὰρ δικασταὶ καὶ δεσπόται καὶ διδάσκαλοι, καὶ ἥμεροι καὶ βάρβαροι, τοὺς μὲν ἀγαθοὺς τιμῶσι, τοὺς δὲ πονηροὺς κολάζουσι, πῶς ἂν ἔχοι λόγον παρὰ τῷ Θεῷ τὰ ἐναντία γίνεσθαι, καὶ τῶν αὐτῶν ἀξιοῦσθαι τούς τε ἀγαθοὺς καὶ τοὺς πονηρούς; Πότε δὲ καὶ ἀπαλλαγήσονται τῆς κακίας οἱ πονηροί; Ὅταν γὰρ προσδοκῶσι νῦν κόλασιν, καὶ μεταξὺ τοσοῦτον φόβον ἔχωσι τὸν ἀπὸ τῶν δικαστῶν καὶ τῶν νόμων, καὶ οὐκ ἀφίστανται τῆς πονηρίας· ὅταν ἀπελθόντες ἐκεῖ καὶ τὸν φόβον τοῦτον ἀπόθωνται, καὶ μὴ μόνον εἰς γέενναν οὐκ ἐμπέσωσιν, ἀλλὰ καὶ βασιλείας ἐπιτύχωσι, πότε πονηρευόμενοι στήσονται; Τοῦτο οὖν φιλανθρωπίας, εἰπέ μοι, τὸ τὴν πονηρίαν ἐπιτείνειν; τὸ τῇ κακίᾳ ἆθλον τιθέναι;","english":"Just as the Ninevites, frightened by the words, did not endure the experience of the deeds, so also you, despising the threat from words, will undergo the punishment from deeds. Do you not see what Christ did here? How, taking two thieves, he did not deem them worthy of the same, but led one into a kingdom and sent the other to Gehenna? And what do I say, a thief and a murderer? He did not even spare his own disciple, when he became a traitor, but even seeing him rushing toward the noose, and being strangled and burst in the middle (for he burst in the middle, and all his entrails were poured out); yet he allowed him to suffer all these things, persuading you from present events also concerning all things there. Do not, therefore, deceive yourselves, men, being persuaded by the devil; for these thoughts are his. For if judges and masters and teachers, both gentle and barbarous, honor the good and punish the evil, how could it be reasonable that with God the opposite should happen, and that the good and the evil should be deemed worthy of the same? And when will the evil ever cease from their wickedness? For when they now expect punishment, and in the meantime have such fear from judges and laws, and yet do not desist from wickedness; when they go there and lay aside this fear, and not only do not fall into Gehenna, but also obtain a kingdom, when will they, being wicked, stop? Is this, then, tell me, an act of philanthropy—to increase wickedness? to set a prize for evil?","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Νινευῗται","severity":"info","text":"The Ninevites are a biblical exemplar of repentance after prophetic warning (Jonah 3). Chrysostom contrasts their fear of words with the audience's contempt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δύο λαβὼν λῃστὰς","severity":"info","text":"The two thieves likely refer to the penitent and impenitent thieves crucified with Christ (Luke 23:39-43), though the tradition is extra-biblical. Chrysostom uses them as a moral contrast.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γέενναν","severity":"info","text":"Gehenna, the valley of Hinnom, is used in the New Testament as a term for hell or place of punishment (e.g., Matthew 5:22). Chrysostom employs it as a counterpart to 'kingdom'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἐλάκησε μέσος","severity":"info","text":"The graphic description of the traitor's death (bursting and entrails spilling) echoes the fate of Judas Iscariot in apocryphal traditions (e.g., Papias, Acts of Peter).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐχ ὁρᾷς τί πεποίηκεν ἐνταῦθα ὁ Χριστός","severity":"info","text":"This rhetorical question introduces a series of exempla (thieves, Judas) to argue for divine justice, forming a persuasive climax in the homily's narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προδότης","severity":"caution","text":"The identity of the 'traitor' disciple is ambiguous: likely Judas Iscariot, but Chrysostom does not name him. The description of his death is non-canonical and may reflect legendary embellishment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'traitor' disciple is not specified; the death narrative is extra-biblical.","The two thieves may refer to a known tradition but are not explicitly named in the text."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"τὸ τῶν αὐτῶν ἀξιοῦν τὸν σώφρονα καὶ τὸν ἀκόλαστον, τὸν πιστὸν καὶ τὸν ἀσεβῆ, τὸν ἐλεήμονα καὶ τὸν ἀπάνθρωπον; Εἰ μὲν γὰρ μηδὲν μέλει τῷ Θεῷ μηδὲ ἁμαρτανόντων ἡμῶν, μήτε κατορθούντων, ἴσως ἔχει τινὰ λόγον τὸ λέγειν μὴ εἶναι κόλασιν· εἰ δὲ τοσαύτην σπουδὴν ποιεῖται ὁ Θεὸς, ὥστε μηδὲ ἁμαρτάνειν ἡμᾶς, καὶ τοσαῦτα πραγματεύεται, ὥστε κατορθοῦν ἡμᾶς τὰς ἐντολὰς, εὔδηλον ὅτι καὶ ἁμαρτάνοντας κολάζει, καὶ κατορθοῦντας στεφανοῖ. Σὺ δέ μοι σκόπει τῶν πολλῶν τὴν ἀνωμαλίαν. Ἐνταῦθα μὲν γὰρ ἐγκαλοῦσι τῷ Θεῷ, ὅτι μακροθυμεῖ πολλάκις, καὶ περιορᾷ πολλοὺς μιαροὺς, ἀσελγεῖς, πλεονέκτας, μὴ διδόντας δίκην· ἐκεῖ πάλιν ἐὰν ἀπειλήσῃ κολάζειν αὐτοὺς, σφοδροὶ καὶ βαρεῖς εἰσιν αἰτιώμενοι· καίτοι γε εἰ τοῦτο λυπεῖ, ἐκεῖνο ἀποδέχεσθαι ἐχρῆν καὶ θαυμάζειν. Ἀλλ' ὢ τῆς ἀνοίας! ὢ τῆς ἀλόγου καὶ ἀναιδοῦς γνώμης! ὢ φιλαμαρτήμονος καὶ φιληδόνου, καὶ πρὸς κακίαν ῥεπούσης ψυχῆς! Καὶ γὰρ ἀπὸ πολλῆς φιληδονίας τὰ δόγματα ἅπαντα ταῦτα τίκτεται· ὡς εἴ γε βουληθεῖεν οἱ τὰ τοιαῦτα λέγοντες ἀρετῆς ἐπιλαβέσθαι, ταχέως καὶ περὶ τῆς γεέννης πεισθήσονται, καὶ οὐκ ἀμφιβαλοῦσι. Καὶ ποῦ, φησὶ, καὶ ἐν ποίῳ χωρίῳ αὕτη ἔσται ἡ γέεννα; Τί γάρ","english":"to deem the self-controlled and the licentious, the faithful and the impious, the merciful and the inhuman worthy of the same? For if God cares nothing, neither when we sin nor when we do right, then perhaps there is some reason to say that there is no punishment. But if God takes such care that we do not sin, and contrives so much that we fulfill the commandments, it is evident that He punishes those who sin and crowns those who do right. Now consider with me the inconsistency of the many. Here they accuse God because He often shows forbearance and overlooks many who are polluted, licentious, greedy, and not paying the penalty. There again, if He threatens to punish them, they are vehement and severe in their accusations. Yet if this grieves them, they ought to accept and admire that. But oh, the folly! Oh, the irrational and shameless opinion! Oh, the sin-loving and pleasure-loving soul inclined toward evil! For all these doctrines are born from great love of pleasure. For if those who say such things were willing to take hold of virtue, they would quickly be persuaded about Gehenna and would not dispute it. And where, they say, and in what place will this Gehenna be? For what","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ τῶν αὐτῶν ἀξιοῦν","severity":"info","text":"The rhetorical question attacks the logical inconsistency of those who deny punishment while also complaining about God's forbearance. Chrysostom argues that if God cares about human actions, punishment must follow sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γέεννα","severity":"info","text":"Gehenna (γέεννα) is the Greek term for the Valley of Hinnom, used in the New Testament as a symbol of hell or divine punishment. Chrysostom here addresses skeptics who question its location.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σὺ δέ μοι σκόπει","severity":"info","text":"The phrase 'Now consider with me' marks a shift to direct exhortation, a common rhetorical device in Chrysostom's homilies to engage the audience and highlight the inconsistency of their complaints.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν πολλῶν τὴν ἀνωμαλίαν","severity":"info","text":"Chrysostom criticizes the 'inconsistency of the many' who both accuse God of leniency and object to threats of punishment. This reflects contemporary debates about divine justice and theodicy in late antique Christianity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὢ φιλαμαρτήμονος","severity":"info","text":"The exclamation 'Oh, the sin-loving soul' exemplifies Chrysostom's moral rhetoric, which influenced later ascetic and homiletic traditions. His emphasis on pleasure as the root of doctrinal error is a recurring theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν σώφρονα καὶ τὸν ἀκόλαστον","severity":"info","text":"The contrast between the self-controlled and the licentious echoes Pauline and wisdom literature themes (e.g., Rom 2:6-8). Chrysostom uses it to argue that divine reward and punishment must be differentiated.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence at 'Τί γάρ', leaving the response to the question about Gehenna's location incomplete. The English draft follows the same break."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"σοι περὶ τούτου μέλει; Τὸ γὰρ ζητούμενον ἐστὶ δεῖξαι, ὅτι ἔστιν· ὅπου δὲ ταμιεύεται, καὶ ἐν ποίῳ χωρίῳ, μὴ ζήτει. Τινὲς μὲν γὰρ μυθολογοῦντές φασιν, ὅτι ἐν τῇ κοιλάδι τοῦ Ἰωσαφάτ ἐστιν ἡ γέεννα, ὃ περὶ πολέμου τινὸς εἴρηται παρελθόντος. Καὶ γὰρ ἐν τῇ κοιλάδι Ἰωσαφὰτ κρίσει δικαίᾳ τιμωρῶν τοὺς ἐναντίους ἄρδην ἀπώλεσεν, ὧν ἐπὶ ἑπταετῆ χρόνον ἤρκεσεν εἰς καῦσιν τὰ ὅπλα τοῖς τὴν Ἱερουσαλὴμ κατοικοῦσι. Καὶ νῦν τοῦτο εἰς τὴν γέενναν ἕλκουσιν· ἡ δὲ Γραφὴ οὐ τοῦτό φησι. Καὶ ἐν ποίῳ τόπῳ, φησὶν, ἔσται; Ἔξω που, ὡς ἔγωγε οἶμαι, τοῦ κόσμου παντὸς τούτου. Καθάπερ γὰρ τῶν βασιλέων τὰ δεσμωτήρια καὶ τὰ μέταλλα πόῤῥω διέστηκεν, οὕτω καὶ τῆς οἰκουμένης ταύτης ἔξω πού ἐστιν ἡ γέεννα. Μὴ ζητῶμεν τοίνυν ποῦ ἐστιν, ἀλλὰ πῶς ἂν αὐτὴν φύγωμεν, μηδὲ ἐπειδὴ πάντας ἐνταῦθα οὐ κολάζει ὁ Θεὸς, διὰ τοῦτο ἀπιστῶμεν τοῖς μέλλουσι· φιλάνθρωπος γάρ ἐστι, καὶ μακροθυμεῖ· καὶ διὰ τοῦτο τέως ἀπειλεῖ, καὶ οὐκ εὐθέως κολάζει· Οὐ γὰρ θέλω, φησὶ, τὸν θάνατον τοῦ ἁμαρτωλοῦ, ὡς τὸ ἐπιστρέψαι καὶ ζῇν αὐτόν. Εἰ δὲ μή ἐστι θάνατος ἁμαρτωλοῦ, περιττὸν τὸ εἰρημένον.","english":"Do you care about this? For the matter under investigation is to show that it exists; but where it is stored, and in what place, do not seek. For some, mythologizing, say that Gehenna is in the Valley of Jehoshaphat, which was said concerning some past war. For in the Valley of Jehoshaphat, with a just judgment, punishing his enemies, he utterly destroyed them, whose weapons sufficed for burning for seven years for those dwelling in Jerusalem. And now they drag this to Gehenna; but Scripture does not say this. And in what place, it says, will it be? Somewhere outside, as I think, of this whole world. For just as the prisons and mines of kings are set far apart, so also outside this inhabited world somewhere is Gehenna. Therefore let us not seek where it is, but how we may flee it; nor, because God does not punish everyone here, should we for this reason disbelieve in the things to come; for He is benevolent, and is patient; and for this reason He threatens for the time being, and does not punish immediately. For He says, I do not desire the death of the sinner, so much as that he should turn and live. But if there is no death of the sinner, what is said is superfluous.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γέεννα","severity":"info","text":"Gehenna, the Greek transliteration of Hebrew גֵּי הִנֹּם, is used in the New Testament and early Christian literature as a name for hell, distinct from Hades.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κοιλάδι τοῦ Ἰωσαφάτ","severity":"info","text":"The Valley of Jehoshaphat (Kidron Valley) is traditionally associated with a biblical battle where King Jehoshaphat defeated enemies; Chrysostom rejects its identification with Gehenna.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐ γὰρ θέλω, φησὶ, τὸν θάνατον τοῦ ἁμαρτωλοῦ","severity":"info","text":"This saying is not a direct biblical quotation but may echo Ezekiel 18:23 or a similar prophetic sentiment about God preferring repentance over punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from rejecting popular myths about Gehenna's location to a moral exhortation: do not seek where hell is, but how to avoid it.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Chrysostom's argument that Gehenna is outside the world reflects a common patristic view, later influential in Eastern Christian eschatology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἔξω που ... τοῦ κόσμου παντὸς τούτου' is ambiguous: it could mean outside the earth or outside the entire cosmos; Chrysostom seems to favor the latter."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"εʹ. Καὶ οἶδα μὲν, ὅτι οὐδὲν ἀηδέστερον τούτων ὑμῖν τῶν λόγων· ἀλλ' ἐμοὶ τούτων οὐδέν ἐστιν ἡδύτερον. Εἴθε γὰρ ἦν ἀεὶ καὶ διὰ παντὸς περὶ γεέννης διαλέγεσθαι ἡμᾶς, καὶ ἀριστοποιουμένους, καὶ δειπνοῦντας, καὶ λουομένους! οὐδὲ γὰρ ἂν ἠλγήσαμεν τοῖς ἐνταῦθα δεινοῖς, οὐκ ἂν ἥσθημεν τοῖς χρηστοῖς. Τί γάρ μοι καὶ εἰπεῖν ἔχεις δεινόν; πενίαν, νόσον, αἰχμαλωσίαν, πήρωσιν σώματος; Ἀλλὰ πάντα ταῦτα γέλως εἰσὶ πρὸς τὴν ἐκεῖ κόλασιν. Κἂν τοὺς δι' ὅλου βασανιζομένους λιμῷ λέγῃς· κἂν τοὺς ἐκ πρώτης ἡλικίας πεπηρωμένους καὶ προσαιτοῦντας, τρυφὴ ταῦτά εἰσι πρὸς ἐκεῖνα τὰ κακά. Συνεχῶς τοίνυν, ἀγαπητοὶ, στρέφωμεν τοὺς περὶ τούτων λόγους, καὶ ἐν διανοίᾳ, καὶ ἐπὶ γλώττης· οὐ γὰρ ἀφίησιν ἐμπεσεῖν εἰς γέενναν τὸ μεμνῆσθαι γεέννης. Οὐκ ἀκούεις Παύλου λέγοντος, Οἵτινες δίκην τίσουσιν αἰώνιον ἀπὸ προσώπου Κυρίου; Οὐκ ἀκούεις οἷος ὁ Νέρων ἐγένετο, ὃν καὶ μυστήριον τοῦ Ἀντιχρίστου καλεῖ ὁ Παῦλος; Τὸ γὰρ μυστήριον, φησὶν, ἤδη ἐνεργεῖται τῆς ἀνομίας. Τί οὖν; οὐδὲν πείσεται ὁ Νέρων ὁ Πέτρον καὶ Παῦλον τιμωρήσας; οὐδὲν πείσεται ὁ Ἀντίχριστος, οὐδὲν ὁ διάβολος; Οὐκοῦν ὁ Ἀντίχριστος καὶ ὁ διάβολος οὐκ ἀποστήσονταί ποτε τῆς κακίας, μὴ κολαζόμενοι. Ναὶ, φησίν· ἀλλ' ὅτι μὲν ἔστι κόλασις καὶ γέεννα, παντί που δῆλον· οἱ δὲ ἄπιστοι ἐμπεσοῦνται μόνοι. Τίνος ἕνεκεν, εἰπέ μοι; Ὅτι, φησὶν, οἱ πιστοὶ τὸν Δεσπότην ἐπέγνωσαν τὸν ἑαυτῶν. Καὶ τί τοῦτο; ὅταν γὰρ ὁ βίος ἀκάθαρτος ᾖ, μείζονα καὶ διὰ τοῦτο δώσουσι δίκην τῶν ἀπίστων· Ὅσοι γὰρ, φησὶν, ἀνόμως ἥμαρτον, ἀνόμως καὶ ἀπολοῦνται·","english":"5. And I know that nothing is less pleasant to you than these words; but to me, nothing is sweeter than them. For I wish we were always and continually speaking about Gehenna—while eating breakfast, while dining, while bathing! For then we would not be pained by the terrible things here, nor would we take pleasure in the good things. For what terrible thing can you name to me? Poverty, disease, captivity, blindness of the body? But all these are laughter compared to the punishment there. Even if you speak of those tormented by hunger throughout their lives, even if you speak of those maimed from earliest youth and begging, these are luxury compared to those evils. Therefore, beloved, let us constantly turn these words over in our mind and on our tongue; for remembering Gehenna does not allow one to fall into Gehenna. Do you not hear Paul saying, \"Who will pay eternal penalty from the face of the Lord\"? Do you not hear what Nero became, whom Paul also calls a mystery of the Antichrist? For \"the mystery,\" he says, \"of lawlessness is already at work.\" What then? Will Nero, who punished Peter and Paul, suffer nothing? Will the Antichrist suffer nothing? Will the devil suffer nothing? Then the Antichrist and the devil will never cease from evil, not being punished. Yes, someone says, but that there is punishment and Gehenna is clear to everyone; only the unbelievers will fall into it. Why, tell me? Because, he says, the faithful have recognized their own Lord. And what of that? For when life is impure, they will pay a greater penalty than the unbelievers because of this. For \"as many as have sinned lawlessly,\" it says, \"will also be destroyed lawlessly.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"γεέννης","severity":"info","text":"Chrysostom paradoxically asserts that constant meditation on Gehenna prevents falling into it, a rhetorical inversion of fear into a protective practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οἵτινες δίκην τίσουσιν αἰώνιον ἀπὸ προσώπου Κυρίου","severity":"info","text":"This phrase is not a direct biblical quotation but likely alludes to 2 Thessalonians 1:9, where Paul speaks of those who will 'pay the penalty' of eternal separation from the Lord.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ μυστήριον ... τῆς ἀνομίας","severity":"info","text":"Chrysostom cites Paul's phrase 'mystery of lawlessness' from 2 Thessalonians 2:7, applying it to Nero as a type of the Antichrist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Νέρων","severity":"info","text":"Nero, the first Roman emperor to persecute Christians (after the 64 CE fire), is invoked as a historical figure whose punishment is debated; Chrysostom uses him to argue that even the powerful will face divine justice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ὅσοι γὰρ ... ἀνόμως καὶ ἀπολοῦνται","severity":"info","text":"This phrase echoes a common patristic interpretation of Psalm 9:17 (LXX) or a similar aphorism, asserting that lawless sinners will be destroyed lawlessly—i.e., without mercy—a point Chrysostom uses to counter the claim that only unbelievers suffer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a personal exhortation (Chrysostom's preference for speaking of Gehenna) to a rhetorical dialogue with an imagined objector, then to scriptural and historical examples, building a cumulative argument for universal eschatological punishment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Οἵτινες δίκην τίσουσιν αἰώνιον ἀπὸ προσώπου Κυρίου' is not a verbatim biblical citation; its source is uncertain, possibly a paraphrase of 2 Thessalonians 1:9 or a lost Pauline tradition.","The identity of the objector in the dialogue is not specified; it may represent a real or hypothetical interlocutor within Chrysostom's congregation."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"καὶ ὅσοι ἐν νόμῳ ἥμαρτον, διὰ νόμου κριθήσονται· καὶ, Ὁ οἰκέτης ὁ εἰδὼς τὸ θέλημα τοῦ κυρίου αὐτοῦ, καὶ μὴ ποιήσας, δαρήσεται πολλά. Εἰ δὲ οὐκ ἔστι βίου δοῦναι δίκην, ἀλλ' ἁπλῶς ταῦτα εἴρηται, οὐδὲ ὁ διάβολος τιμωρηθήσεται. Καὶ γὰρ τὸν Θεὸν οἶδε, καὶ ἀνθρώπων μᾶλλον πολλῷ· καὶ οἱ δαίμονες δὲ πάντες καὶ ἴσασιν αὐτὸν, καὶ φρίττουσι, καὶ κριτὴν αὐτὸν ὁμολογοῦσιν. Εἰ τοίνυν βίου οὐκ ἔστι δοῦναι λόγον, οὐδὲ πονηρῶν πράξεων, διαφεύξονται καὶ οὗτοι. Οὐκ ἔστι ταῦτα, οὐκ ἔστι· μὴ ἑαυτοὺς ἀπατᾶτε, ἀγαπητοί. Εἰ γὰρ μὴ ἔστι γέεννα, πῶς κρίνουσι τὰς δώδεκα φυλὰς τοῦ Ἰσραὴλ οἱ ἀπόστολοι; πῶς φησιν ὁ Παῦλος· Οὐκ οἴδατε, ὅτι ἀγγέλους κρινοῦμεν; μήτοιγε βιωτικά; πῶς δὲ πάλιν ὁ Χριστὸς ἔλεγεν· Ἄνδρες Νινευῗται ἀναστήσονται ἐν τῇ κρίσει, καὶ κατακρινοῦσι τὴν γενεὰν ταύτην; καὶ, Ἀνεκτότερον ἔσται τῇ γῇ Σοδόμων καὶ Γομόῤῥας ἐν ἡμέρᾳ κρίσεως; Τί τοίνυν παίζεις ἐν οὐ παικτοῖς πράγμασι; τί ἀπατᾷς σεαυτὸν, καὶ παραλογίζῃ τὴν ψυχήν σου, ἄνθρωπε; τί δὲ καὶ τῇ τοῦ Θεοῦ φιλανθρωπίᾳ ἀντιμάχῃ; Διὰ γὰρ τοῦτο καὶ ἡτοίμασε τὴν γέενναν, καὶ ἠπείλησεν, ἵνα μὴ ἐμπέσωμεν ἐν αὐτῇ, τῷ φόβῳ βελτίους γενόμενοι. Ὥστε ὁ τὸν περὶ τούτων ἀναιρῶν λόγον οὐδὲν ἕτερον λανθάνει ποιῶν ἢ εἰς αὐτὴν τὴν γέενναν ἑαυτὸν ὠθεῖ, καὶ ἐμβάλλει διὰ τῆς ἀπάτης ταύτης. Μὴ τοίνυν ἐκλύσῃς τὰς χεῖρας τῶν ὑπὲρ ἀρετῆς","english":"and those who have sinned under the law will be judged by the law; and, \"The servant who knows the will of his master and does not do it will be beaten many times.\" But if there is no life in which to pay the penalty, but these things are said simply, then even the devil will not be punished. For he knows God, and much more than men; and all the demons also know him, and tremble, and acknowledge him as judge. If, then, there is no life in which to render account, nor of evil deeds, these too will escape. These things are not so, they are not so; do not deceive yourselves, beloved. For if there is no Gehenna, how do the apostles judge the twelve tribes of Israel? How does Paul say, \"Do you not know that we judge angels?\"—let alone worldly matters? And how again did Christ say, \"The men of Nineveh will rise up in the judgment and condemn this generation\"? and, \"The land of Sodom and Gomorrah will be more tolerable on the day of judgment\"? Why, then, do you play with things that are not to be played with? Why do you deceive yourself and mislead your soul, O man? And why do you oppose the philanthropy of God? For it is for this reason that he has prepared Gehenna and threatened, so that we might not fall into it, becoming better through fear. Therefore, he who abolishes the discourse concerning these things does nothing else, without realizing it, than thrust himself into Gehenna and cast himself in through this deception. Do not, then, loosen the hands of those who strive for virtue.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ οἰκέτης ὁ εἰδὼς τὸ θέλημα τοῦ κυρίου αὐτοῦ, καὶ μὴ ποιήσας, δαρήσεται πολλά","severity":"info","text":"This appears to be a proverbial or legal maxim, not a direct biblical quotation. It may reflect a common legal principle in Roman or Jewish law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ οἴδατε, ὅτι ἀγγέλους κρινοῦμεν","severity":"info","text":"This is a paraphrase of Paul's statement in 1 Corinthians 6:3, where he speaks of judging angels. The exact wording differs slightly from the New Testament text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄνδρες Νινευῗται ἀναστήσονται ἐν τῇ κρίσει, καὶ κατακρινοῦσι τὴν γενεὰν ταύτην","severity":"info","text":"This saying is not found in the canonical Gospels. It may be an apocryphal or oral tradition attributed to Christ, possibly from a lost source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνεκτότερον ἔσται τῇ γῇ Σοδόμων καὶ Γομόῤῥας ἐν ἡμέρᾳ κρίσεως","severity":"info","text":"This saying is also unattested in the canonical Gospels. It may derive from Jewish apocalyptic or early Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γέενναν","severity":"info","text":"Gehenna (γέεννα) refers to the Valley of Hinnom near Jerusalem, used in Jewish and Christian tradition as a symbol of hell or divine punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὰς δώδεκα φυλὰς τοῦ Ἰσραὴλ","severity":"info","text":"The reference to the apostles judging the twelve tribes of Israel reflects a post-biblical tradition, possibly from the Apocalypse of Paul or other apocryphal texts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the sayings attributed to Christ (the men of Nineveh and Sodom/Gomorrah) is uncertain; they may be from lost apocryphal traditions.","The phrase 'judge angels' (ἀγγέλους κρινοῦμεν) is ambiguous: it could mean judging angels in a heavenly court or judging matters concerning angels."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"πονούντων, μηδὲ ἐπιτείνῃς τὴν ῥᾳθυμίαν τῶν καθευδόντων. Εἰ γὰρ πεισθεῖεν οἱ πολλοὶ, ὅτι γέεννα οὐκ ἔστι, πότε ἀποστήσονται τῆς κακίας; ποῦ δὲ τὸ δίκαιον φανεῖται; Οὐ λέγω ἐπὶ ἁμαρτωλῶν καὶ δικαίων, ἀλλ' ἐπὶ ἁμαρτωλῶν καὶ ἁμαρτωλῶν. Διὰ τοῦτο ὁ μὲν ἐκολάσθη ἐνταῦθα, ὁ δὲ οὐκ ἐκολάσθη τὰ αὐτὰ ἁμαρτάνων, ἢ καὶ χαλεπώτερα πολλῷ. Εἰ γὰρ οὐκ ἔστι γέεννα, οὐδὲν ὑπὲρ τούτων ἀπολογήσασθαι δυνήσεται τοῖς ἐγκαλοῦσι. Διὸ παρακαλῶ πάντας ὑμᾶς παυσαμένους τοῦ γέλωτος τούτου τοῦ σατανικοῦ, ἐπιστομίζειν τοὺς ὑπὲρ τούτων ὑμῖν ἀντιλέγοντας. Καὶ γὰρ καὶ τῶν σμικροτάτων ἐν τοῖς ἁμαρτήμασι καὶ ἐν τοῖς κατορθώμασιν ἀκριβὴς ἔσται ἡ ἐξέτασις. Καὶ γὰρ καὶ ὀφθαλμῶν ἀκολάστων δώσομεν δίκην, καὶ ῥήματος ἀργοῦ, καὶ γέλωτος ἀτάκτου, καὶ λοιδορίας ἁπλῶς, καὶ ἐνθυμήσεως κακῆς, καὶ μέθης εὐθύνας ὑφέξομεν· ὡς πάλιν ἐν τοῖς ἀγαθοῖς καὶ ποτηρίου ψυχροῦ ληψόμεθα μισθὸν, καὶ λόγου ἀγαθοῦ, καὶ στεναγμοῦ μόνου. Δὸς γὰρ, φησὶ, τὸ σημεῖον ἐπὶ πρόσωπον τῶν στεναζόντων καὶ κατοδυνωμένων. Πῶς οὖν τολμᾷς εἰπεῖν, ὅτι μετὰ τοσαύτης ἀκριβείας ἐξετάζων τὰ ἡμέτερα ὁ Θεὸς ἁπλῶς καὶ εἰκῆ τὴν γέενναν ἠπείλησε; Μὴ, παρακαλῶ, μὴ, δέομαι ὑμῶν, μὴ ταῖς κεναῖς ταύταις ἐλπίσιν ἑαυτοὺς ἀπολέσητε καὶ τοὺς πειθομένους ὑμῖν. Εἰ γὰρ τοῖς ἡμετέροις λόγοις ἀπιστεῖτε, ἐξετάσατε Ἰουδαίους, Ἕλληνας, αἱρετικοὺς ἅπαντας, καὶ πάντες ὡς ἐξ ἑνὸς στόματος ἀποκριθήσονται, ὅτι κρίσις ἔσται καὶ ἀνταπόδοσις. Ἀλλ' οὐκ ἀρκοῦσιν οἱ ἄνθρωποι; Ἐρώτησον καὶ τοὺς δαίμονας αὐτοὺς, καὶ ἀκούσῃ λεγόντων αὐτῶν· Τί ἦλθες ὧδε πρὸ καιροῦ βασανίσαι ἡμᾶς;","english":"of those who labor, nor increase the idleness of those who sleep. For if the many were persuaded that there is no Gehenna, when will they desist from evil? And where will justice appear? I do not speak of sinners and the righteous, but of sinners and sinners. For this reason one was punished here, while another who committed the same sins, or even much graver ones, was not punished. For if there is no Gehenna, you will be able to offer no defense for these things to those who accuse. Therefore I exhort all of you, having ceased from this satanic laughter, to silence those who argue with you about these matters. For there will be an exact examination even of the smallest things in sins and in good deeds. For we will pay the penalty for licentious eyes, for an idle word, for disorderly laughter, for simple abuse, and for an evil thought; and we will undergo punishment for drunkenness; just as, on the other hand, in good things we will receive reward for a cup of cold water, for a good word, and for a mere sigh. For it says, \"Place the sign on the face of those who sigh and grieve.\" How then do you dare to say that God, who examines our affairs with such precision, has threatened Gehenna simply and in vain? Do not, I implore you, do not, I beseech you, destroy yourselves and those who are persuaded by you with these empty hopes. For if you disbelieve our words, examine the Jews, the Greeks, all the heretics, and all will answer as with one voice that there will be judgment and retribution. But are not men sufficient? Ask even the demons themselves, and you will hear them say, \"Why have you come here before the time to torment us?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γέεννα","severity":"info","text":"Gehenna, the Greek term for the valley of Hinnom, used in the New Testament and early Christian literature as a name for hell or the place of punishment after death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δὸς γὰρ, φησὶ, τὸ σημεῖον ἐπὶ πρόσωπον τῶν στεναζόντων καὶ κατοδυνωμένων","severity":"info","text":"This appears to be a loose citation or paraphrase of an Old Testament passage, possibly Ezekiel 9:4, where a mark is placed on the foreheads of the grieving. The exact source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Chrysostom argues against those who deny the reality of Gehenna, a common topic in his homilies. He appeals to universal belief among Jews, Greeks, and heretics, and even demons, to support the doctrine of postmortem judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a hypothetical denial of Gehenna to a series of rhetorical questions and exhortations, culminating in an appeal to external witnesses (Jews, Greeks, heretics, demons) to confirm judgment and retribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The list of minor sins and good deeds (e.g., a cup of cold water, a good word) echoes similar catalogues in Chrysostom's other works, such as his homilies on Matthew and on the statues.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'Place the sign on the face of those who sigh and grieve' is not a direct biblical quotation; its source is unclear, and it may be a paraphrase or a reference to an apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the phrase about placing a sign on the face of the grieving is uncertain; it may be a loose citation of Ezekiel 9:4 or an apocryphal text."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"καὶ ἅπαντα ταῦτα συναγαγόντες, πείσατε ἑαυτοὺς μὴ μάτην λαλεῖν· ἵνα μὴ διὰ τῆς πείρας μάθητε τὴν γέενναν, ἀλλ' ἐντεῦθεν σωφρονισθέντες τὰς βασάνους ἐκείνας δυνήσησθε ἐκφυγεῖν, καὶ τῶν μελλόντων ἀγαθῶν ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος, σὺν τῷ Πατρὶ καὶ τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"And having gathered all these things together, persuade yourselves not to speak in vain; so that you may not learn of Gehenna through experience, but, being disciplined here, you may be able to escape those torments and attain the future goods, by the grace and love for humanity of our Lord Jesus Christ, to whom belong glory and power, together with the Father and the Holy Spirit, for ever and ever. Amen.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ ἅπαντα ταῦτα συναγαγόντες","severity":"info","text":"The opening phrase signals a concluding summary, gathering the preceding arguments into a final exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γέενναν","severity":"info","text":"Gehenna, the Greek term for hell, derived from the Valley of Hinnom near Jerusalem; used in early Christian literature as a place of punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φιλανθρωπίᾳ","severity":"info","text":"Love for humanity, a key virtue in Chrysostom's thought, often linked to divine mercy and pastoral care.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ","severity":"info","text":"This doxological formula echoes Chrysostom's liturgical influence, as similar phrases appear in the Byzantine Divine Liturgy attributed to him.","cites":[],"named_sources":["John Chrysostom"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς τοὺς αἰῶνας τῶν αἰώνων","severity":"info","text":"A biblical phrase (e.g., Ephesians 3:21) indicating eternal duration, here concluding the homily with a standard liturgical amen.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πείσατε ἑαυτοὺς μὴ μάτην λαλεῖν","severity":"caution","text":"The Greek could be read as 'persuade yourselves not to speak in vain' or 'convince yourselves that you are not speaking in vain'; the draft takes the former, which fits the context of self-discipline.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μὴ μάτην λαλεῖν' is ambiguous: it may mean 'not to speak in vain' (as taken) or 'that you are not speaking in vain'.","The referent of 'ταῦτα' (these things) is the preceding arguments, but the exact scope is unclear without the full text."],"confidence":"high","notes":[]}]}