{"slug":"khazarzar-amphilochius-iconiensis-in-diem-sabbati-sancti","id":"greek:khazarzar:khazarzar-amphilochius-iconiensis-in-diem-sabbati-sancti","title":"In diem sabbati sancti","title_source":"In diem sabbati sancti","author":"Amphilochius Iconiensis","genre":"other","date":"","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:33:19Z","cost_usd":0.002726},"source":{"registry_id":"greek:khazarzar:khazarzar-amphilochius-iconiensis-in-diem-sabbati-sancti","work_id":"khazarzar-amphilochius-iconiensis-in-diem-sabbati-sancti","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/Amphilochius%20Iconiensis_PG%2039/In%20diem%20sabbati%20sancti.pdf"},"stats":{"passages":4,"english_words":1078,"coptic_letters":0,"source_letters":4216,"commentary_units":24,"commentary_kinds":8,"derived_notes":0,"ambiguities":7,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"khazarzar-amphilochius-iconiensis-in-diem-sabbati-sancti","abstract":"This homily for Holy Saturday, attributed to Amphilochius of Iconium, employs typological exegesis to present Old Testament figures as prefigurations of Christ’s resurrection. Its elevated rhetorical register and paradoxical imagery—such as the 'funeral feast'—capture the unique liturgical character of Holy Saturday as a day of mourning and anticipation. The text survives in a single medieval manuscript tradition with lacunae and scribal corrections; the Khazarzar edition lacks a critical apparatus, limiting assessment of variant readings. Attribution to Amphilochius is traditional but not securely established by external witnesses, though the style and theology are consistent with late fourth-century Asia Minor.","historical_context":"The homily was likely delivered in a liturgical setting in late fourth-century Asia Minor, a period of intense theological development following the Council of Nicaea (325). Amphilochius of Iconium (c. 340–after 394) was a Cappadocian Father and contemporary of Basil the Great and Gregory of Nazianzus, known for Christological and festal orations. The work reflects the emerging liturgical observance of Holy Saturday, which combined mourning for Christ’s death with anticipation of the resurrection. Its typological exegesis aligns with Antiochene and Cappadocian traditions. The text was later incorporated into some Byzantine liturgical manuscripts for Holy Saturday readings, indicating its use in the Greek tradition, though it is not part of standard Patristic florilegia for that day. The single medieval manuscript tradition, with lacunae and corrections, suggests limited circulation and possible scribal interventions.","significance":"The homily illustrates the development of Holy Saturday liturgy and typological exegesis in late fourth-century Asia Minor. Its paradoxical imagery and rhetorical structure influenced later Byzantine preaching. The uncertain attribution highlights challenges in patristic authorship studies, while its survival in a single manuscript tradition underscores the fragility of early Christian texts.","timeline":[{"date":"c. 340–after 394","event":"Life of Amphilochius of Iconium, traditional author of the homily."},{"date":"Late 4th c.","event":"Composition of the homily, likely in Asia Minor, for Holy Saturday liturgy."},{"date":"5th–10th c.","event":"Transmission in Byzantine liturgical manuscripts for Holy Saturday readings."},{"date":"Medieval period","event":"Survival in a single manuscript tradition with lacunae and scribal corrections."},{"date":"Modern","event":"Khazarzar edition based on collation of witnesses, lacking critical apparatus."}],"relations":[{"work":"Homilies on the Resurrection","relation":"Similar typological exegesis and festal context","key":"","label":null,"url":null},{"work":"Cappadocian Fathers (Basil, Gregory)","relation":"Contemporary theological and rhetorical milieu","key":"","label":null,"url":null},{"work":"Byzantine liturgical manuscripts for Holy Saturday","relation":"Later incorporation and use","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to Amphilochius of Iconium is traditional but not securely established by external witnesses.","The text survives in a single medieval manuscript tradition with lacunae and scribal corrections.","The Khazarzar edition lacks a critical apparatus, so variant readings in key theological terms cannot be assessed.","Date of composition is uncertain; only a late fourth-century provenance is plausible based on style and theology."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000409,"generated":"2026-11-15T06:33:18Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Amphilochius%20Iconiensis_PG%2039/In%20diem%20sabbati%20sancti.pdf"}],"checks":{"work":"khazarzar-amphilochius-iconiensis-in-diem-sabbati-sancti","status":"pass","blocking":[],"warnings":[],"stats":{"passages":4,"translated":4,"commentary_passages":4,"commentary_units":24,"english_words":1078,"source_letters":4216,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a homily for Holy Saturday, likely delivered in a liturgical setting. Its rhetorical register is elevated, with typological exegesis of Old Testament figures as prefigurations of Christ’s resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"Attribution to Amphilochius of Iconium (c. 340–after 394) is traditional but not securely established by external witnesses. The homily’s style and theology are consistent with late fourth-century Asia Minor, but no manuscript explicitly names him before the medieval period.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The text survives in a single medieval manuscript tradition, with lacunae and scribal corrections. The Khazarzar edition is based on collation of these witnesses but does not provide a full critical apparatus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The homily was incorporated into some Byzantine liturgical manuscripts for Holy Saturday readings, indicating its use in the later Greek tradition. It is not, however, part of the standard Patristic florilegia for this day.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The Khazarzar edition lacks a critical apparatus and does not indicate which manuscript readings were preferred. Variants in key theological terms (e.g., ἀνάστασις, σωτηρία) cannot be assessed from this edition alone.","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: 4 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":4},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Ἀμφιλοχίου ἐπισκόπου Ἰκονίου λόγος τῷ ἁγίῳ σαββάτῳ. Ἐπιτάφιον ἑορτὴν τοῦ σωτῆρος ἡμῶν ἑορτάζομεν σήμερον. Καὶ ὁ μὲν παρὰ τοῖς νεκροῖς κάτω τοῦ θανάτου τὰ δεσμὰ διαλύων καὶ φωτὸς τὸν ᾅδην πληρῶν καὶ ἀφυπνίζων τοὺς κεκοιμημένους, ἡμεῖς δὲ χορεύομεν ὑπὲρ γῆν τὴν ἀνάστασιν φανταζόμενοι καὶ οὐ δεδοίκαμεν τὴν φθοράν, μὴ κατισχύσῃ τῆς ἀφθαρσίας. Οὐ δώσεις γάρ, φησίν, τὸν ὅσιόν σου ἰδεῖν διαφθοράν. Καὶ ἴσως ἡμῶν τὴν φιλοσοφίαν γελῶσι Ἰουδαῖοι καὶ Ἕλληνες· οἱ μὲν ἕτερον Χριστὸν προσδεχόμενοι, οἱ δὲ τάφοις ἐναποκλείσαντες αὐτῶν τὰς ἐλπίδας, περὶ ὧν εἰκότως ὁ προφήτης φησίν· Οἱ τάφοι αὐτῶν οἰκίαι αὐτῶν εἰς τὸν αἰῶνα. Ἀλλ' οἱ μὲν γελῶντες στενάζουσι–στενάξουσι γὰρ ὕστερον ὁρῶντες εἰς ὃν ἐξεκέντησαν καὶ ἐξύβρισαν–, ἡμεῖς δὲ δακρύοντες ἡδονῇ τὸ πάθος κεράσωμεν. Ἥρπασεν ὁ θάνατος τὸν δεσπότην Χριστόν, ἀλλ' οὐ καθέξει παρ' ἑαυτῷ τὴν ζωήν. Κατέπιεν ἀγνοήσας, ἀλλ' ἐξεμέσει πολλοὺς σὺν αὐτῷ. Ἑκὼν κατέχεται νῦν, μετὰ ταύτην τὴν ἡμέραν σκυλεύσας τὸν ᾅδην ἀνίσταται. Χθὲς ἠμαύρωσε τὸν ἥλιον σταυρωθεὶς καὶ μεσούσης ἡμέρας ἐπεισῆλθεν νύξ, σήμερον ὁ θάνατος παραλύεται ξένον νεκρὸν εἰσδεξάμενος. Χθὲς ἐπένθησεν ἡ κτίσις τὴν τῶν Ἰουδαίων μανίαν ὁρῶσα καὶ στολὴν πενθικὴν τὸ σκότος ἐνεδύσατο, σήμερον ὁ λαὸς ὁ καθήμενος ἐν σκότει φῶς εἶδε μέγα. Χθὲς ἐδονήθη ἡ γῆ καὶ περὶ φυγῆς ἐβουλεύετο καὶ διαστῆναι τοῖς ἐνοικοῦσιν ἠπείλει καὶ τὰ μὲν ὄρη ἐκόπτετο, ἐσχίζοντο δὲ αἱ πέτραι· γυμνὸς δὲ ἦν ὁ ναὸς καθάπερ ἔμπνους τὸ ἱμάτιον διαρρήξας, δι' ὧν ἔπαθε δεικνὺς ὡς ἐβεβηλώθη τὰ ἅγια.","english":"A discourse of Amphilochius, bishop of Iconium, for Holy Saturday. We celebrate today the funeral feast of our saviour. And while he below among the dead is loosening the bonds of death, filling Hades with light, and awakening those who have fallen asleep, we above the earth dance, imagining the resurrection, and we do not fear corruption, lest it prevail over incorruption. For you will not, it says, allow your holy one to see decay. And perhaps Jews and Greeks laugh at our philosophy: the former awaiting another Christ, the latter having shut up their hopes in tombs, concerning whom the prophet fittingly says: Their tombs are their houses forever. But those who laugh will groan—for they will groan later, seeing the one whom they pierced and insulted—while we, weeping, shall mingle pleasure with the passion. Death seized the Lord Christ, but it will not keep life with itself. It swallowed him in ignorance, but it will vomit forth many along with him. Willingly he is now held; after this day, having plundered Hades, he rises. Yesterday he darkened the sun, crucified, and at midday night came on; today death is paralyzed, having received a strange corpse. Yesterday creation mourned, seeing the madness of the Jews, and put on darkness as a mourning garment; today the people sitting in darkness saw a great light. Yesterday the earth was shaken and considered flight, and threatened to split apart for its inhabitants; the mountains were struck, and the rocks were split; the temple was bare, as if a living being had rent its garment, showing through its sufferings how the holy things had been profaned.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ἐπιτάφιον ἑορτὴν","severity":"info","text":"The phrase 'funeral feast' (Ἐπιτάφιον ἑορτὴν) is paradoxical, combining mourning and celebration, reflecting the unique character of Holy Saturday as both a day of burial and anticipation of resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐ δώσεις γάρ, φησίν, τὸν ὅσιόν σου ἰδεῖν διαφθοράν","severity":"info","text":"This is a citation of Psalm 15:10 (LXX): 'You will not let your holy one see decay.' The verse is used to support the belief in Christ's bodily incorruption after death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οἱ τάφοι αὐτῶν οἰκίαι αὐτῶν εἰς τὸν αἰῶνα","severity":"info","text":"This echoes Psalm 48:14 (LXX): 'Their tombs are their houses forever,' applied here to Jews and Greeks who place their hopes in the dead rather than in the resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰουδαῖοι καὶ Ἕλληνες","severity":"info","text":"The pairing of 'Jews and Greeks' is a standard rhetorical trope in early Christian literature, representing non-Christian groups: Jews awaiting a messiah and pagans (Greeks) with funerary cults.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Χθὲς ... σήμερον","severity":"info","text":"The repeated antithesis 'yesterday ... today' structures the passage, contrasting the events of Good Friday (cosmic mourning, darkness) with the transformative power of Holy Saturday (light, resurrection).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀμφιλοχίου ἐπισκόπου Ἰκονίου λόγος","severity":"info","text":"This homily is attributed to Amphilochius of Iconium (c. 340–395), a Cappadocian Father and contemporary of Basil the Great and Gregory of Nazianzus, known for his Christological and festal orations.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is from a later manuscript tradition; the attribution to Amphilochius is traditional but not universally accepted. The reading 'Ἐπιτάφιον ἑορτὴν' is taken as a deliberate oxymoron, though some manuscripts may vary."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Τὰ ἄψυχα τοῦ τολμήματος αἴσθετο, οἱ δὲ ταῦτα τολμῶντες ἀναισθήτους εἶχον ψυχάς. Ἠγανάκτει τὰ στοιχεῖα καὶ μικροῦ τὴν τάξιν ἀπέλιπε καὶ σύγχυσιν εἰργάσατο τοῦ παντός, εἰ μὴ τοῦ δημιουργοῦ τῆς βουλήσεως ᾔσθετο, ὅτι μὴ ἄκων ὑβρίζετο. Ὢ καινῶν καὶ παραδόξων πραγμάτων! Ξύλῳ τανύεται ὁ λόγῳ τείνας τὸν οὐρανόν, καὶ δεσμοῖς περιβάλλεται ὁ δήσας ψάμμῳ τὴν θάλασσαν, καὶ ποτίζεται χολὴν ὁ τὰς πηγὰς τοῦ μέλιτος χαρισάμενος, καὶ στεφανοῦται ἀκάνθαις ὁ τὴν γῆν στεφανώσας τοῖς ἄνθεσι, καὶ τύπτεται μὲν καλάμῳ τὴν κεφαλὴν ὁ πατάξας τὴν Αἴγυπτον ταῖς δέκα πληγαῖς καὶ τὴν κεφαλὴν τοῦ Φαραὼ καλύψας τοῖς ὕδασιν, ἐμπτύεται δὲ τὸ πρόσωπον ὃν ἰδεῖν οὐ φέρει τὰ χερουβίμ. Ταῦτα δὲ πάσχων ὑπὲρ τῶν σταυρούντων προσηύχετο λέγων· Πάτερ, ἄφες αὐτοῖς, οὐ γὰρ οἴδασι τί ποιοῦσιν. Ἀγαθότητι τὴν κακίαν νικᾷ, ἀπολογεῖται ὑπὲρ τῶν χριστοκτόνων εἰς σωτηρίαν αὐτοὺς σαγηνεύων, λύει τὸ ἔγκλημα τὴν ἄγνοιαν αἰτιώμενος, οὐ χαλεπαίνει τῆς ἐκείνων παροινίας γινόμενος παίγνιον, δέχεται τὴν μέθην καὶ φιλανθρωπίᾳ καλεῖ πρὸς μετάνοιαν. Τί δεῖ λέγειν τὰ πλείω; Οὐδὲν τῆς ἀγαθότητος ἀπωνάμενοι ἐγκλείουσι τάφῳ ὃν οὐδὲν τῶν ὄντων χωρεῖ καὶ σήμαντρα ἐπιτιθέασι ἡμῖν τὴν σωτηρίαν φυλάττοντες καὶ δεδιότες τὴν ἀνάστασιν στρατιώτας φύλακας ἐφιστῶσι τῷ μνήματι. Τίς εἶδε νεκρὸν φυλαττόμενον; Μᾶλλον δὲ τίς εἶδε νεκρὸν πολεμούμενον; Τίς ἤκουσε τελευτὴν ἀμφιβαλλομένην καὶ δέος ἐμποιοῦσαν τοῖς ἐργασαμένοις; Τίς οὐκ ἐπαύσατο πρὸς ἐχθρὸν τὴν ψυχὴν ἀφειλάμενος; Τίς οὐ κατέλυσεν ἔχθραν ἀρκεσθεὶς θανάτῳ τοῦ δυσμενοῦς;","english":"The inanimate elements perceived the audacity, but those who dared such things had insensible souls. The elements were indignant, and they would have abandoned their order and wrought confusion in the universe, had they not perceived the will of the Creator, that he was not being insulted unwillingly. O new and paradoxical things! He who stretched out the heaven with a word is stretched out on wood; he who bound the sea with sand is bound with bonds; he who granted the fountains of honey is given gall to drink; he who crowned the earth with flowers is crowned with thorns; he who struck Egypt with the ten plagues and covered the head of Pharaoh with the waters is struck on the head with a reed; he whom the cherubim cannot bear to look upon is spat upon in the face. And suffering these things for the sake of those crucifying him, he prayed, saying: Father, forgive them, for they know not what they do. He conquers evil with goodness; he pleads for the Christ-killers, netting them for salvation; he dissolves the charge by blaming ignorance; he is not angered at becoming a plaything of their drunken violence; he accepts the madness and calls them to repentance with philanthropy. Why need I say more? Having rejected nothing of his goodness, they shut up in a tomb him whom none of existing things can contain, and they place seals upon it, guarding our salvation for us, and, fearing the resurrection, they set soldiers as guards over the tomb. Who has seen a dead man guarded? Or rather, who has seen a dead man warred against? Who has heard of a death that is disputed and instills fear in those who wrought it? Who, having taken the life of an enemy, has not ceased? Who, satisfied with the death of a foe, has not ended the enmity?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Τὰ ἄψυχα ... αἴσθετο","severity":"info","text":"The passage shifts from a general narrative of Christ's passion to a series of rhetorical contrasts (antitheses) between Christ's divine acts and his human suffering, marked by the exclamation 'Ὢ καινῶν καὶ παραδόξων πραγμάτων'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πάτερ, ἄφες αὐτοῖς, οὐ γὰρ οἴδασι τί ποιοῦσιν","severity":"info","text":"This is a paraphrase of Jesus's words on the cross in Luke 23:34, though the canonical text reads 'Πάτερ, ἄφες αὐτοῖς· οὐ γὰρ τί ποιοῦσιν' (Father, forgive them; for they do not know what they do).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὴν κεφαλὴν τοῦ Φαραὼ καλύψας τοῖς ὕδασιν","severity":"info","text":"This alludes to the drowning of Pharaoh and his army in the Red Sea during the Exodus (Exodus 14:26-28), a common typological parallel in patristic literature linking Moses' miracles to Christ's power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ξύλῳ τανύεται ὁ λόγῳ τείνας τὸν οὐρανόν","severity":"info","text":"The antithesis between Christ stretching out the heavens (creation) and being stretched on wood (crucifixion) echoes a similar rhetorical pattern in Melito of Sardis' 'Peri Pascha' (c. 170 CE), where Christ's cosmic acts are contrasted with his passion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"χριστοκτόνων","severity":"info","text":"The term 'Christ-killers' (χριστοκτόνων) is a strong rhetorical label for the Jews, common in anti-Jewish polemic of the period; here it is paradoxically paired with Christ's plea for forgiveness, emphasizing his mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"στρατιώτας φύλακας ἐφιστῶσι τῷ μνήματι","severity":"info","text":"The detail of soldiers guarding the tomb is not in the canonical Gospels (Matthew 27:66 mentions a guard, but not soldiers specifically); it may reflect later tradition or harmonization, as seen in the apocryphal Gospel of Peter (8-11).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μικροῦ τὴν τάξιν ἀπέλιπε' is ambiguous: it could mean 'they nearly abandoned their order' or 'they abandoned order for a short time'; the translation 'they would have abandoned their order' follows the conditional sense.","The reference to 'τὴν κεφαλὴν τοῦ Φαραὼ καλύψας τοῖς ὕδασιν' is ambiguous as to whether it refers to the drowning of Pharaoh or the covering of his head with water as a symbolic act; the Exodus narrative supports the former."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Τί ὃν ἀνήλωσας δειλιᾷς, ὦ Ἰουδαῖε; Τί φοβῇ ὃν ἀπέκτεινας; Τί τρέμεις τὸν μεταστάντα; Τί δέδοικας τὸν ἀναιρεθέντα; Τί ὃν ἐσταύρωσας ἀγωνιᾷς; Ἔχεις ἀπὸ τῆς σφαγῆς τὴν ἀσφάλειαν. Θάρρει· εἰ ψιλὸς ἄνθρωπος ὁ τεθνηκώς, οὐκ ἀνίσταται· εἰ ψιλὸς ἄνθρωπος, καλῶς\n\nἔπηξας τὸν σταυρόν· εἰ ψιλὸς ἄνθρωπος, οὐκ ἀληθεύει Λύσατε τὸν ναὸν τοῦτον εἰπὼν καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν· εἰ ψιλὸς ἄνθρωπος, τῷ θανάτῳ κατέχεται· εἰ ψιλὸς ἄνθρωπος, τί τὸν τάφον σφραγίζεις, ἀνόητε; Περίμεινον τὴν τρίτην ἡμέραν καὶ ὄψῃ τῆς ἑαυτοῦ μανίας τὸν ἔλεγχον. Παῦσαι περιεργαζόμενος καὶ θεάσῃ τῶν πραγμάτων τὴν ἔκβασιν· παῦσαι λυττῶν κατὰ τῆς ἀληθείας· παῦσαι θεῷ πολεμῶν καὶ τῷ πολεμεῖν κατατιτρώσκων ἑαυτόν· παῦσαι τὸν ἥλιον τῆς δικαιοσύνης ὑβρίζων καὶ νομίζων τὰς ἀκτῖνας ἐκείνας σβεννύειν· παῦσαι τὴν πηγὴν τῆς ζωῆς προσχῶσαι φιλονεικῶν· παῦσαι τοῖς ἄρχουσι ἐνοχλῶν καὶ περὶ φρουρᾶς διαλεγόμενος· παῦσαι τὸ ψεῦδος ὠνούμενος καὶ τοὺς ὁπλίτας κινῶν. Μὴ κάμῃς ἀνόνητα, μὴ εἰς ἀσέβειαν ἀναλώσῃς τὰ σά, μὴ κατὰ θεοῦ φαντάζου τὴν νίκην, μὴ δῷς μισθὸν στρατιώταις ἕτερα ἀνθ' ἑτέρων εἰπεῖν, μὴ παρακοιμίσῃς τὸν ὄχλον τῷ μνήματι, μὴ θαρρήσῃς τοῖς ὅπλοις. Ὅπλοις ἀνάστασις οὐ κωλύεται, οὐκ ἐμποδίζεται ταῖς σφραγίσιν, οὐκ εἴργεται στρατιώταις, οὐ κλέπτεται χρήμασιν. Ἀλλ' ἀπιστεῖς; Μὴ οὐκ εἶδες τὸν Λάζαρον πάλαι καθάπερ ὕπνον τὸν θάνατον ἀποσεισάμενον; Εἶδες πῶς ἠκολούθησε τῷ προστάγματι ὁ νεκρὸς καὶ ὁ δεσμὸς οὐκ ἐκώλυσε; Εἶδες πῶς σὺν αὐταῖς κηρίαις ἐβάδιζε τὸ Δεῦρο ἔξω ἀκούσας; Εἶδες πῶς ἥρμοσεν ἡ φωνὴ τὸν διαλυθέντα θανάτῳ;","english":"Why do you shrink from him whom you have destroyed, O Jew? Why do you fear him whom you have killed? Why do you tremble at him who has departed? Why are you afraid of him who has been slain? Why do you dread him whom you have crucified? You have security from the slaughter. Take courage: if the dead man was a mere human, he does not rise; if a mere human, you did well to set up the cross; if a mere human, he does not speak truth when he says, “Destroy this temple, and in three days I will raise it”; if a mere human, he is held by death; if a mere human, why do you seal the tomb, fool? Wait for the third day, and you will see the refutation of your own madness. Cease your meddling, and you will behold the outcome of events; cease raging against the truth; cease warring against God and wounding yourself by that war; cease insulting the sun of righteousness and thinking to extinguish those rays; cease striving to block up the fountain of life; cease troubling the authorities and talking about a guard; cease purchasing falsehood and stirring up the soldiers. Do not labor in vain, do not waste your resources on impiety, do not imagine victory against God, do not give soldiers pay to say one thing instead of another, do not station a crowd by the tomb overnight, do not trust in arms. Resurrection is not prevented by arms, is not hindered by seals, is not barred by soldiers, is not stolen by money. But do you disbelieve? Did you not see Lazarus long ago shaking off death like sleep? Did you see how the corpse obeyed the command and the bond did not prevent it? Did you see how, with the very bandages, he walked when he heard, “Come out”? Did you see how the voice fitted together what death had dissolved?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λύσατε τὸν ναὸν τοῦτον καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν","severity":"info","text":"A paraphrase of Jesus’ saying about the temple of his body, cf. John 2:19 and patristic typology; the three-day resurrection echoes the synoptic passion predictions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λάζαρον","severity":"info","text":"Reference to the raising of Lazarus (John 11:1-44) as a type of the resurrection; the detail of bandages (κηρίαις) is extra-biblical, found in apocryphal traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰουδαῖε","severity":"info","text":"The rhetorical address to a generic 'Jew' reflects the adversus Iudaeos tradition common in Greek homiletics; not a historical audience but a literary foil for Christian self-definition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ ψιλὸς ἄνθρωπος","severity":"info","text":"Anaphoric series of conditional clauses (εἰ ψιλὸς ἄνθρωπος) builds a logical reductio ad absurdum, a rhetorical device typical of Amphilochius’ polemical style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Παῦσαι ... παῦσαι","severity":"info","text":"The repeated imperative παῦσαι (cease) forms a litany of prohibitions, paralleling the style of contemporary Greek homilies (e.g., John Chrysostom) and the Cynic-Stoic diatribe.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κηρίαις","severity":"caution","text":"κηρίαις (bandages) is ambiguous: it may refer to grave-cloths or to the swathing of a corpse; the translation 'bandages' is plausible but not certain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'σὺν αὐταῖς κηρίαις' could mean 'with the very bandages' or 'with the grave-cloths'; the precise material culture of Lazarus’ burial wrappings is not specified.","The identity of the 'temple' in Jesus’ saying is ambiguous: it may refer to the Jerusalem Temple (cf. Gospel of Thomas logion 71) or metaphorically to the body; the homily assumes the latter."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Ὁ ἐκεῖνα δυνηθεὶς καὶ ταῦτα δυνήσεται, ὁ τὸν δοῦλον ἀναστήσας αὐτὸς πολλῷ πλέον ἐγείρεται, ὁ ζωογονήσας τὸν σεσηπότα οὐκ ἐάσει νεκρὸν ἑαυτόν. Ἀλλὰ γὰρ ἡ τυφλότης τῶν Ἰουδαίων πολλὴ καὶ ὁρῶσα τὰ θαύματα οὐχ ὁρᾷ· ὀφθαλμοὺς ἔχουσιν καὶ οὐ βλέπουσιν, ὦτα ἔχουσι καὶ οὐκ ἀκούουσιν. Ὁ θεὸς γὰρ τοῦ αἰῶνος τούτου ἐτύφλωσε αὐτῶν τὰς καρδίας πρὸς τὸ μὴ καταυγάσαι αὐτοῖς τὸ εὐαγγέλιον τῆς δικαιοσύνης. Ἀλλ' ἐκείνους μὲν τέως ἐάσωμεν τῇ ἀπιστίᾳ, ἡμεῖς δὲ λέγωμεν μετὰ τῶν περὶ Μαριὰν τὴν πιστὴν κατὰ διάνοιαν ἀναπλάττοντες ἑαυτοῖς τοῦ σωτῆρος τὸν τάφον· Ἦραν ἡμῶν τὸν κύριον καὶ οὐκ οἴδαμεν τί ἐποίησαν αὐτόν. Αὐτῷ ἡ δόξα σὺν τῷ ἀχράντῳ πατρὶ καὶ τῷ ἁγίῳ πνεύματι, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"He who was able to do those things will also be able to do these things; he who raised the slave is himself raised much more; he who gave life to the rotting corpse will not leave himself a dead body. But indeed the blindness of the Jews is great, and though they see the miracles, they do not see; they have eyes and do not see, they have ears and do not hear. For the god of this age has blinded their hearts so that the gospel of righteousness does not shine upon them. But let us leave them for now to their unbelief, and let us say with those around faithful Mary, fashioning in our minds the tomb of the savior: They have taken our Lord from us, and we do not know what they have done with him. Glory to him, together with the immaculate Father and the Holy Spirit, now and always, and unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ὁ ἐκεῖνα δυνηθεὶς καὶ ταῦτα δυνήσεται","severity":"info","text":"The logic of resurrection: Christ, who raised others (the slave, the rotting corpse), can and will raise himself. The argument moves from past power to future certainty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὀφθαλμοὺς ἔχουσιν καὶ οὐ βλέπουσιν, ὦτα ἔχουσι καὶ οὐκ ἀκούουσιν","severity":"info","text":"Echoes Jeremiah 5:21 (LXX) and the Synoptic Gospel saying (e.g., Mark 8:18) about spiritual blindness and deafness, applied here to the Jews.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁ θεὸς τοῦ αἰῶνος τούτου","severity":"info","text":"A Pauline phrase (2 Corinthians 4:4) for the devil or the ruler of this world, here explaining Jewish unbelief as divinely inflicted blindness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀλλ' ἐκείνους μὲν τέως ἐάσωμεν τῇ ἀπιστίᾳ","severity":"info","text":"Rhetorical shift: the speaker turns from polemic against the Jews to a communal, imaginative reenactment with Mary, marking a new section.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μαριὰν τὴν πιστὴν","severity":"info","text":"Mary is called 'faithful,' a title that may reflect early Christian devotion to Mary as model believer, not yet the later Theotokos emphasis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κατὰ διάνοιαν ἀναπλάττοντες","severity":"caution","text":"The phrase 'fashioning in our minds' indicates a deliberate imaginative reconstruction of the tomb scene, not a claim to eyewitness or historical report.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the slave' and 'the rotting corpse' is not specified; they likely refer to biblical figures (e.g., Lazarus) but are left generic.","The phrase 'the god of this age' could be read as a reference to the devil or to a false god; the text does not resolve the ambiguity."],"confidence":"high","notes":[]}]}