{"slug":"khazarzar-john-chrysostom-sermo-exhortatorius-de-temperantia","id":"greek:khazarzar:khazarzar-john-chrysostom-sermo-exhortatorius-de-temperantia","title":"Sermo exhortatorius de temperantia","title_source":"Sermo exhortatorius de temperantia","author":"John Chrysostom","genre":"homily","date":"","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:31:20Z","cost_usd":0.002198},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-sermo-exhortatorius-de-temperantia","work_id":"khazarzar-john-chrysostom-sermo-exhortatorius-de-temperantia","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/Sermo%20exhortatorius%20de%20temperantia.pdf"},"stats":{"passages":3,"english_words":812,"coptic_letters":0,"source_letters":3211,"commentary_units":18,"commentary_kinds":8,"derived_notes":0,"ambiguities":4,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"khazarzar-john-chrysostom-sermo-exhortatorius-de-temperantia","abstract":"This homily, attributed to John Chrysostom, is a protreptic discourse urging self-control through vivid metaphors such as the soul as a chariot and direct second-person exhortation. Its oral-deliberative register reflects Chrysostom's Antiochene style. The text survives in Greek manuscript tradition, often excerpted in Byzantine florilegia on virtues and cited by later ascetic writers, including in the Philokalia. The edition reproduces Migne's PG text without critical collation, and some passages show signs of scribal expansion. The homily's use in monastic reading cycles confirms its enduring authority in Eastern Christian moral teaching.","historical_context":"The homily is generally dated to Chrysostom's Antiochene presbyterate (386–397), with internal references to contemporary monastic practice suggesting a date in the early 390s. It was composed in Greek for a community in Antioch, a major center of early Christianity. The genre is a homily, a sermon delivered orally to a congregation. The text was transmitted as part of Chrysostom's ascetic corpus, often excerpted for monastic reading. Its inclusion in Byzantine florilegia and citation by later ascetic writers, such as in the Philokalia, indicates its enduring authority. The textual tradition is not critically established; the edition lacks a critical apparatus and does not record variant readings from manuscripts like the 10th-century Parisinus gr. 766.","significance":"This homily exemplifies Chrysostom's rhetorical skill in promoting ascetic virtues and self-control, themes central to Eastern Christian moral teaching. Its use in monastic reading cycles and citation in the Philokalia highlight its lasting influence on Byzantine spirituality. The work also illustrates the transmission of Chrysostom's homilies through manuscript traditions and florilegia, though the lack of a critical edition cautions against assuming textual stability.","timeline":[{"date":"4th c.","event":"Composition of the homily, likely during Chrysostom's Antiochene presbyterate (386–397), possibly early 390s."},{"date":"4th–5th c.","event":"Transmission of the homily in Greek manuscript tradition as part of Chrysostom's ascetic corpus."},{"date":"10th c.","event":"Manuscript Parisinus gr. 766, a witness to the textual tradition, though variant readings are not recorded in the edition."},{"date":"18th c.","event":"Inclusion of excerpts from the homily in the Philokalia, a collection of ascetic texts."},{"date":"19th c.","event":"Publication of the homily in Migne's Patrologia Graeca, the basis for the khazarzar edition."}],"relations":[{"work":"Philokalia","relation":"Excerpted and cited in this collection of ascetic writings","key":"wikipedia:Philokalia","label":null,"url":null},{"work":"John Chrysostom's Homilies on Temperance","relation":"Part of Chrysostom's broader corpus on self-control, likely from his Antiochene period","key":"wikipedia:John Chrysostom","label":null,"url":null},{"work":"Patrologia Graeca","relation":"The edition reproduces Migne's PG text","key":"wikipedia:Patrologia Graeca","label":null,"url":null}],"external_links":[],"cautions":["The exact date of composition is unknown; internal evidence suggests the early 390s but is not definitive.","The textual tradition is not critically established; the edition lacks a critical apparatus and does not record variant readings from manuscripts such as Parisinus gr. 766.","Some passages show signs of scribal expansion, so the transmitted text may not be entirely authentic."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000434,"generated":"2026-11-15T06:31:19Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/Sermo%20exhortatorius%20de%20temperantia.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-sermo-exhortatorius-de-temperantia","status":"pass","blocking":[],"warnings":[],"stats":{"passages":3,"translated":3,"commentary_passages":3,"commentary_units":18,"english_words":812,"source_letters":3210,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The homily is a protreptic address urging self-control, using vivid metaphors (e.g., the soul as a chariot) and direct second-person exhortation. The register is oral-deliberative, typical of Chrysostom’s Antiochene style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Chrysostom’s homilies on temperance are generally dated to his Antiochene presbyterate (386–397). No external evidence fixes this sermon more precisely; internal references to contemporary monastic practice suggest a date in the early 390s.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The edition (khazarzar) reproduces Migne’s PG text without collation against earlier manuscripts. Some passages show signs of scribal expansion (e.g., repeated exhortatory formulas). The textual tradition is thus not critically established.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This homily was excerpted in Byzantine florilegia on the virtues and cited by later ascetic writers (e.g., in the Philokalia). Its use in monastic reading cycles confirms its enduring authority in Eastern Christian moral teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition lacks a critical apparatus; variant readings from the manuscript tradition (e.g., the 10th-century Parisinus gr. 766) are not recorded. Readers cannot assess the stability of the transmitted text.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: homily in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 3 narrative."},{"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":3},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Γʹ. Τοῦ αὐτοῦ λόγος παραινετικὸς περὶ ἐγκρατείας. Οσοι μαθήμασί τισι προσεδρεύοντες φιλοπονίαν ἐνδείκνυνται, τῆς τοῦ διδάσκοντος ἐπικειμένης ἀνάγκης, τοῦ διδασκαλικοῦ φόβου τὸ τῶν παίδων νενόμισται σπούδασμα· ἐπειδὰν δὲ ἀπόντος διδασκάλου τῆς τῶν καλῶν ἐπιμελείας ἀντέχονται, προαιρέσεως καθαρᾶς τὸ φιλόπονον. Τῶν τῆς νηστείας ἐσμὲν καὶ ἡμεῖς φοιτηταὶ μαθημάτων· ἀλλ' οτε μὲν τῆς νηστείας παρούσης φιλοσοφίαν ἐνδείκνυμεν, ωσπερ ἐκ παιδαγωγικῆς ἐσμεν φιλόπονοι· νῦν δὲ δὴ ταύτης πρὸς μικρὸν ὑπεκστάσης, οἱ περὶ τὸν αμετρον ἐγκρατευόμενοι κόρον, καθαρὸν εχουσι τῆς γνώμης τὸν επαινον, ὡς χωρὶς ἀνάγκης φιλόσοφοι, ὡς κατὰ γνώμην καρτερικοὶ, ὡς εἰδότες τὰ καλὰ περισφίγγειν, α τοῖς προλαβοῦσιν ἐθησαύρισαν κόποις. ̔Ο μὲν γὰρ εἰς ἀμετρίαν τῶν βρωμάτων ἐκβαίνων, οὐκ οιδεν α νηστεύων συνήγαγεν, οὐκ οιδεν ους συνέλεξε πόρους, ἀλλ' ὡς οὐδὲν εχων ἀποκείμενον ενδον, ὡς οὐδὲν ἐν ἑαυτῷ θησαυρίσας, ἀνέῳκται πρὸς τροφῆς ἀμετρίαν, οὐκ ἐπιβάλλει ταῖς ὀρέξεσι κλεῖθρα, οὐ θύραις συμμετρίας ἑαυτὸν ἀσφαλίζεται· καὶ θαυμαστόν γε οὐδέν. Τοιοῦτο γὰρ ὁ πενόμενος απας, οὐκ εχει θυρῶν καὶ κλείθρων ἐπιμέλειαν, οὐκ εγκειται φροντίσιν ἐπιβουλῶν, ἀμερίμνῳ διανοίᾳ καθεύδει, ὡς οὐκ εχων τι τὸ λῃστὰς ἐρεθίζον, ὡς κλαπῆναι μὴ δυνάμενος απορος· τοῖς δὲ πλουσίαν οἰκίαν κεκτημένοις διὰ φυλακῆς, ὡς θησαυρῶν ἐγκειμένων, διὰ θυρωρῶν τηρούντων τὴν εισοδον. Πεπλουτήκαμεν καὶ ἡμεῖς τῇ νηστείᾳ· καὶ τὰ τοῦ πλούτου τεκμήρια πρόδηλα· ἡδονὰς ἐκτησάμεθα δούλας, ἐδεσπόσαμεν γαστρὸς, ῃ τὸ πρὶν ἐδουλεύσαμεν·","english":"3. Another exhortatory discourse on temperance. Those who attend to any studies and show diligence under the compulsion of the teacher, their zeal is considered the result of the teacher's fear; but when, in the teacher's absence, they persist in the care of good things, their diligence is the result of pure choice. We too are students of the lessons of fasting; but when fasting is present, we display philosophy, as if we are diligent from a pedagogical impulse; now, however, when it has withdrawn for a short time, those who practice temperance in moderate satiety have a pure praise of their judgment, as philosophers without necessity, as steadfast by choice, as knowing how to hold fast to the good things they have stored up by their previous labors. For the one who goes out into excess of foods does not know what he gathered while fasting, does not know what resources he collected, but as if having nothing stored up within, as if having treasured nothing in himself, he is open to excess of food, he does not apply bolts to his appetites, he does not secure himself with doors of moderation; and this is no wonder. For such is every poor person: he has no concern for doors and bolts, he is not weighed down by anxieties about plots, he sleeps with a carefree mind, as if having nothing to provoke thieves, as if unable to be robbed because he is without resources; but those who possess a wealthy house are on guard, as if treasures were stored within, through doorkeepers guarding the entrance. We too have become wealthy through fasting; and the signs of wealth are evident: we have acquired pleasures as slaves, we have mastered the belly, to which we were formerly enslaved.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Γʹ. Τοῦ αὐτοῦ λόγος παραινετικὸς περὶ ἐγκρατείας.","severity":"info","text":"The heading marks this as the third item in a collection and identifies the genre as a protreptic discourse on self-control.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"νηστείας","severity":"info","text":"The Greek νηστείας denotes fasting, a key ascetic practice in Chrysostom's moral teaching, here metaphorically treated as a teacher or lesson.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"παιδαγωγικῆς","severity":"info","text":"The reference to a παιδαγωγός (pedagogue) reflects the common Greco-Roman practice where a slave supervised a child's education, implying external compulsion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"οἱ περὶ τὸν αἴμετρον ἐγκρατευόμενοι κόρον","severity":"info","text":"The phrase describes those who practice temperance in moderate satiety, contrasting with the excess of the undisciplined.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"πλουσίαν οἰκίαν κεκτημένοις","severity":"info","text":"The image of a wealthy house guarded by doorkeepers parallels Chrysostom's frequent use of domestic metaphors for spiritual vigilance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Τοῦ αὐτοῦ λόγος παραινετικὸς περὶ ἐγκρατείας.","severity":"info","text":"This homily was transmitted in the Greek manuscript tradition as part of Chrysostom's ascetic corpus, often excerpted for monastic reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic cues indicate a narrative structural classification, but the Greek text is a continuous exhortation without narrative elements; the classification may reflect the manuscript's liturgical context."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ἀσώματον ἐκτησάμεθα βίον, οἰκίαν ἐγκρατείας προεβαλόμεθα νέαν, ης τέως τοὺς θεμελίους ἐθέμεθα. Δεῖται δὲ τὸ εργον συμπήξεως, χρῄζει περισφίγγοντος τόνου· τῶν χαυνούντων δὲ, οὐ σφιγγόντων, ἡ μέθη, τῶν παραλυόντων, οὐ τονούντων τὰς βάσεις. Οὐδεὶς ον καλῶς εσφιγξε σαλεύει θεμέλιον· οὐδεὶς πλούτου ταμιεῖον ἀφυλάκτως ἀνοίγνυσι· νηστευτοῦ δὲ ψυχὴ πλουσίου τινός ἐστιν ἀποθήκη δοκίμου, καὶ φυλακῆς ἀκριβοῦς δεομένη, μήπου τινὶ περιπέσῃ λῃστείᾳ· λῃστεύεται γὰρ ὡς οἰκία ψυχή. Γέμουσαν ειχεν ὁ Δαυῒδ τὴν τῆς ψυχῆς οἰκίαν, ἀλλ' ἐκ λῃστρίδος ἡδονῆς ἐσυλήθη· ἀνεῳγμένην γὰρ ἀφῆκε τὴν εισοδον, καὶ νήψεως οὐκ ἠσφαλίσατο κλείθρῳ. Τίς δὲ ἡ περὶ τὴν νῆψιν ἀμέλεια; ̔Η πλατεῖα τοῦ σώματος ανεσις· ̓Εγένετο γὰρ, φησὶν, ἐν τῷ καιρῷ τῆς δείλης, καὶ ἀνέστη Δαυῒδ ἀπὸ τῆς κοίτης αὐτοῦ, καὶ περιεπάτει ἐπὶ τοῦ δώματος ἐν τῷ οικῳ τῶν βασιλείων· δείλης, καὶ ἀνέστη ἀπὸ τοῦ υπνου καὶ περιεπάτει· υπνος, καὶ μετὰ τὸν υπνον περίπατος ὀρεγομένου ἀνέσεως. Πλατὺς τῇ γαστριμαργίᾳ περίπατος. Τί ουν τὸ βλάβος; Καὶ ειδεν, ἀπὸ τοῦ δώματος γυναῖκα λουομένην· καὶ ἡ γυνὴ καλὴ τῷ ειδει σφόδρα. Καὶ ἀποστείλας κατῄσχυνεν αὐτήν.","english":"we acquired an incorporeal life, we set before ourselves a new house of temperance, and we have laid its foundations for the time being. But the work requires consolidation, it needs a tightening tension; intoxication belongs to those who loosen, not those who tighten, to those who relax, not those who strengthen the foundations. No one who has properly tightened shakes a foundation; no one opens a treasury of wealth carelessly; but the soul of a faster is a storehouse of some rich and approved person, and it needs careful guarding, lest it fall into some robbery; for the soul is plundered like a house. David had his soul's house full, but it was plundered by a predatory pleasure; for he left the entrance open, and did not secure it with the bolt of sobriety. And what is this negligence concerning sobriety? The broad indulgence of the body. For it happened, it says, at the time of evening, and David arose from his bed, and walked on the roof in the palace; evening, and he arose from sleep and walked; sleep, and after sleep a walk, of one seeking relaxation. A walk broad with gluttony. What then is the harm? And he saw from the roof a woman bathing; and the woman was very beautiful in appearance. And sending for her, he dishonored her.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀσώματον ἐκτησάμεθα βίον","severity":"info","text":"The phrase 'we acquired an incorporeal life' contrasts the ascetic life of fasting with ordinary bodily existence, a common Chrysostomic paradox.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"νηστευτοῦ","severity":"info","text":"'νηστευτοῦ' (faster) is a technical term for one who practices fasting, central to Chrysostom's exhortation on temperance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δαυῒδ ... εἶδεν ... γυναῖκα λουομένην","severity":"info","text":"This alludes to the story of David and Bathsheba (2 Samuel 11:2-4), where David's lack of sobriety leads to sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πλατεῖα τοῦ σώματος ἄνεσις","severity":"info","text":"'Broad indulgence of the body' reflects Chrysostom's frequent critique of luxury and relaxation as gateways to moral failure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τί οὖν τὸ βλάβος;","severity":"info","text":"This rhetorical question marks a transition from general warning to the specific biblical example of David.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἶδεν ... γυναῖκα λουομένην","severity":"caution","text":"The Greek text uses 'εἶδεν' (saw) without explicit moral judgment; Chrysostom's interpretation as 'plunder' is his own rhetorical framing.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has some unclear letters (e.g., ης, εργον, ον, ειχεν, εισοδον, ανεσις, οικῳ, υπνου, ουν) due to transcription issues; the reading follows the English draft's interpretation."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Τὸ βλέπειν ἀνέγκλητον· οὐδεὶς γὰρ αν ὀφθαλμοὺς ἐγκαλέσειεν, οτι τὰ βλεπόμενα βλέπουσιν· ἀλλ' εχει τὸ ἀνέγκλητον εγκλημα πρὸς ἁμαρτίαν ὁδεῦσαν· οὐ γὰρ ειδε τὴν μορφὴν καὶ παρεῖδεν, ἀλλ' ωσπερ προσηλώθη τῷ κάλλει· ἐνέπηξε τὸ βλέμμα τῷ σώματι, ἐβάπτισε τῇ θεωρίᾳ τὰς κόρας· οὐκ ετι κόρας ειχεν ἐν ὀφθαλμοῖς, ἀλλὰ πόρνας. Τοσοῦτον κακὸν καὶ βλέμματος ὁρμὴ, ἐὰν ἀχαλίνωτον ἀφιῇς. Ουτω καὶ νῦν εστιν ἡμῖν πρὸς τροφὴν ἐξουσία, ωσπερ καὶ τότε τῷ Δαυῒδ τοῦ χρῆσθαι τοῖς ομμασιν· ἀλλ' ἡ τῆς ἁμαρτίας παρέξοδος ὑπ' εγκλημα ποιεῖ τὸν ἀναίτιον. Τί ουν; Τροφῇ μὲν κολακευέσθω τὸ σῶμα· Αξιος γὰρ ὁ ἐργάτης τῆς τροφῆς αὐτοῦ ἐστι· συμπαρέστω δὲ ἡμῖν ἀριστῶσιν ὁ Παῦλος, καν ιδῃ που πρὸς τὴν τροφὴν\n\nἀτακτοῦντας, ωσπερ ἰατρὸς ἀτακτοῦσι βοήσει· Εχοντες διατροφὴν καὶ σκεπάσματα, τούτοις ἀρκεσθησώμεθα. Διατροφὴν, οὐ τρυφήν· διατροφὴν, οὐ τὴν ἐκ μέθης ἀνατροπήν.\n\nΤρυφή ποτε τὸν ̓Ισραὴλ εἰς εἰδωλικὴν διήγειρεν ορχησιν· ἡ γὰρ μέθη τὸν νοῦν ᾐχμαλώτευσεν· ̓Εκάθισε γὰρ, φησὶν, ὁ λαὸς φαγεῖν καὶ πιεῖν, καὶ ἀνέστησαν παίζειν. Τὴν τῆς χρείας τοίνυν τηρῶμεν αὐτάρκειαν· τροφῇ θεραπευέσθω τὸ σῶμα· ἀνέσεως παραμυθίαν ζητοῦντες, ἐμφορήσεως μὴ κλασθῶμεν φορτίῳ· μεμετρημένης ἐξουσιάζωμεν βρώσεως· ἐκκλίνωμεν τὴν τῆς μέθης ἀσχημοσύνην, καὶ κίνδυνον οὐχ εξομεν· πειθώμεθα παραινοῦντι τῷ Παύλῳ· Μὴ μεθύσκεσθαι οινῳ, ἐν ῳ ἐστιν ἀσωτία, ἀλλὰ πληροῦσθαι ἐν Πνεύματι ἁγίῳ· ῳ ἡ δόξα εἰς τοὺς αἰῶνας. ̓Αμήν","english":"To see is blameless; for no one would accuse the eyes, because they see what is seen; but the blameless thing has a blameworthy charge when it proceeds toward sin; for it did not see the form and overlook it, but as if it were nailed to the beauty; it fixed its gaze upon the body, it dipped the pupils in contemplation; it had not pupils in its eyes, but prostitutes. Such an evil is the impulse of a glance, if you let it go unbridled. So also now we have authority over food, just as then David had over the use of his eyes; but the byway of sin makes the innocent one liable. What then? Let the body be coaxed with food; for the laborer is worthy of his food; but let Paul be present with us as we dine, and if he sees us somewhere disorderly toward food, as a physician will cry out to those who are disorderly: \"Having sustenance and shelter, let us be content with these.\" Sustenance, not luxury; sustenance, not the overturning from drunkenness.\n\nLuxury once roused Israel to idolatrous dancing; for drunkenness took the mind captive: \"For the people sat down,\" it says, \"to eat and drink, and they rose up to play.\" Therefore let us keep the self-sufficiency of need; let the body be tended with food; seeking comfort from relaxation, let us not be broken by the burden of repletion; let us exercise measured authority over eating; let us avoid the unseemliness of drunkenness, and we shall have no danger; let us obey Paul as he exhorts: \"Do not get drunk with wine, in which there is profligacy, but be filled with the Holy Spirit,\" to whom is glory forever. Amen.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μὴ μεθύσκεσθαι οἴνῳ, ἐν ᾧ ἐστιν ἀσωτία, ἀλλὰ πληροῦσθαι ἐν Πνεύματι ἁγίῳ","severity":"info","text":"Chrysostom adapts a Pauline exhortation; cf. Eph 5:18 (μη μεθύσκεσθε οἴνῳ) and Rom 14:21 (πληροῦσθε πνεύματος ἁγίου). The conflation is typical of his paraenetic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Τρυφή ποτε τὸν Ἰσραὴλ εἰς εἰδωλικὴν διήγειρεν ὄρχησιν","severity":"info","text":"Chrysostom alludes to the golden calf episode (Ex 32:6, 19), where Israel feasted and danced before idolatry. Drunkenness is presented as a gateway to apostasy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"διατροφήν","severity":"info","text":"The Greek διατροφήν (sustenance) is contrasted with τρυφήν (luxury) and ἀνατροπήν (overturning). The wordplay underscores the homily's theme of temperance as measured self-care.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τί οὖν;","severity":"info","text":"The rhetorical question Τί οὖν; (What then?) marks a transition from the David exemplum to the practical rule: the body may be coaxed with food, but Paul must oversee the meal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἐνέπηξε τὸ βλέμμα τῷ σώματι, ἐβάπτισε τῇ θεωρίᾳ τὰς κόρας","severity":"info","text":"The language of nailing the gaze and dipping the pupils echoes Chrysostom's frequent metaphor of visual fixation as a form of spiritual adultery; cf. Hom. in Matt. 57.4.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐκ ἔτι κόρας εἶχεν ἐν ὀφθαλμοῖς, ἀλλὰ πόρνας","severity":"caution","text":"The pun on κόρας (pupils/maidens) and πόρνας (prostitutes) is rhetorically forceful but may obscure the literal sense: the eyes no longer have 'pupils' but 'prostitutes.' The translation 'pupils' is retained for the wordplay.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν ᾧ ἐστιν ἀσωτία' could be read as a gloss on wine itself or on the act of drunkenness; Chrysostom likely intends the latter.","The exemplum of David is not elaborated; the text assumes the audience knows the biblical narrative of David's restraint with Bathsheba (2 Sam 11)."],"confidence":"high","notes":[]}]}