{"slug":"khazarzar-amphilochius-iconiensis-in-lazarum","id":"greek:khazarzar:khazarzar-amphilochius-iconiensis-in-lazarum","title":"In Lazarum","title_source":"In Lazarum","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":"2026-11-15T06:40:41Z","cost_usd":0.00382},"source":{"registry_id":"greek:khazarzar:khazarzar-amphilochius-iconiensis-in-lazarum","work_id":"khazarzar-amphilochius-iconiensis-in-lazarum","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%20Lazarum.pdf"},"stats":{"passages":6,"english_words":1671,"coptic_letters":0,"source_letters":6981,"commentary_units":36,"commentary_kinds":8,"derived_notes":0,"ambiguities":7,"work_notes":6,"external_links":0,"timeline":6},"summary":{"work":"khazarzar-amphilochius-iconiensis-in-lazarum","abstract":"The homily 'In Lazarum' is traditionally attributed to Amphilochius of Iconium (c. 340–398), a Cappadocian Father and contemporary of Basil the Great and Gregory of Nazianzus. The text survives in a single manuscript tradition with significant lacunae in the opening sections. It is a Greek homily on the raising of Lazarus, likely delivered after a reading from John 11. The work was cited in Byzantine florilegia on the resurrection but never entered the standard liturgical cycle. The present edition is based on the 19th-century Khazarzar edition, which reproduces the 1611 Eton printing without critical apparatus. Several scriptural quotations differ from the standard Byzantine text, and variant readings from a known 10th-century Athos manuscript are not collated.","historical_context":"The homily is attributed to Amphilochius of Iconium (c. 340–398), a bishop and theologian active in Cappadocia and a participant in the First Council of Constantinople (381). The work likely dates to the late 4th century, a period of Christological and Trinitarian controversy. The community was Greek-speaking and engaged in liturgical preaching, often expounding Gospel readings. The homily's focus on the raising of Lazarus reflects the importance of resurrection themes in early Christian polemic against Jewish disbelief and in shaping eschatological hope. The text survives only in a single manuscript tradition, with the earliest known witnesses from the 10th century. Attribution to Amphilochius is traditional but not securely attested before the 9th century. The homily was cited in Byzantine florilegia but never entered the standard liturgical cycle, suggesting limited circulation. The present edition does not collate the two known 10th-century manuscripts, and variant readings from the Athos codex are not reported. The base text is the 19th-century Khazarzar edition, which reproduces the 1611 Eton printing without critical apparatus.","significance":"The homily is significant as a witness to late 4th-century preaching on the resurrection, reflecting exegetical and polemical traditions. It contains unique narrative embellishments, such as the claim that Jewish leaders plotted to kill Lazarus after his resurrection, which is not attested in canonical Gospels. The work also shows textual variants in scriptural quotations, offering insights into the fluidity of biblical texts in the early Byzantine period. Its attribution to Amphilochius, though uncertain, connects it to the Cappadocian Fathers and the development of early Christian homiletics.","timeline":[{"date":"c. 340–398","event":"Life of Amphilochius of Iconium, traditional author of the homily."},{"date":"Late 4th c.","event":"Probable composition of the homily, if authentic."},{"date":"381","event":"First Council of Constantinople, attended by Amphilochius."},{"date":"9th c.","event":"Earliest secure external attestation of attribution to Amphilochius."},{"date":"10th c.","event":"Earliest known manuscripts of the homily."},{"date":"1611","event":"Eton printing, reproduced in the 19th-century Khazarzar edition."}],"relations":[{"work":"John 11","relation":"The homily follows a reading from John's Gospel, likely John 11, the raising of Lazarus.","key":"","label":null,"url":null},{"work":"Synoptic Gospels","relation":"The homily lists slandered miracles paralleling accounts in Mark, Luke, and John.","key":"","label":null,"url":null},{"work":"Homilies of Basil the Great","relation":"Amphilochius was a contemporary and correspondent of Basil; the homily shares stylistic features of Cappadocian preaching.","key":"","label":null,"url":null},{"work":"Byzantine florilegia on the resurrection","relation":"The homily was cited in these collections, indicating its use in theological compilations.","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to Amphilochius of Iconium is traditional but not securely attested before the 9th century.","The text survives only in a single manuscript tradition with significant lacunae in the opening sections.","The present edition does not collate the two known 10th-century manuscripts; variant readings from the Athos codex are not reported.","Several scriptural quotations in the homily differ from the standard Byzantine text; the editor has not noted these variants.","The base text is the 19th-century Khazarzar edition, which reproduces the 1611 Eton printing without critical apparatus."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.00053,"generated":"2026-11-15T06:40:40Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Amphilochius%20Iconiensis_PG%2039/In%20Lazarum.pdf"}],"checks":{"work":"khazarzar-amphilochius-iconiensis-in-lazarum","status":"pass","blocking":[],"warnings":[],"stats":{"passages":6,"translated":6,"commentary_passages":6,"commentary_units":36,"english_words":1671,"source_letters":6981,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The text survives only in a single manuscript tradition, with significant lacunae in the opening sections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"Attribution to Amphilochius of Iconium (c. 340–398) is traditional but not securely attested by external witnesses before the 9th century.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The homily was cited in Byzantine florilegia on the resurrection, but never entered the standard liturgical cycle of the Greek Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The present edition does not collate the two known 10th-century manuscripts; variant readings from the Athos codex are not reported.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"external","lemma":"","severity":"info","text":"The base text is the 19th-century Khazarzar edition, which reproduces the 1611 Eton printing without critical apparatus.","cites":[],"named_sources":["Khazarzar"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"Several scriptural quotations in the homily differ from the standard Byzantine text; the editor has not noted these variants.","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: 6 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":6},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Ἀμφιλοχίου ἐπισκόπου Ἰκονίου λόγος εἰς τὸν τετραήμερον Λάζαρον Φέρε πάλιν εἰς μέσον τὸν εὐαγγελιστὴν Ἰωάννην· καλὸν γὰρ τὴν ἀπαρχὴν τῆς ἀναστάσεως σκοπῆσαι. Ἤκουες γὰρ αὐτοῦ ἀρτίως λέγοντος· Πρὸ ἓξ ἡμερῶν τοῦ Πάσχα ἦλθεν ὁ Ἰησοῦς εἰς βηθανίαν, ὅπου ἦν Λάζαρος, ὃν ἤγειρεν ἐκ νεκρῶν. Εἶδες τὴν ἀπαρχὴν τῆς ἀναστάσεως ἐν Λαζάρῳ προτυπωθεῖσαν, ἣν ὁ πιστὸς ὄχλος ἐγνώρισεν; Οἱ ὄχλοι ἐγνώρισαν καὶ οἱ ἀρχιερεῖς ἐλοιδόρησαν τὴν θαυματουργίαν εἰς βασκανίαν μεταβαλόντες. Ὄντως ἐβάσκαναν τὴν ἀνάστασιν Λαζάρου, ὅτι μετὰ τὴν ἀνάστασιν αὐτοῦ, ἣν ἤκουες, συνεβουλεύσαντο αὐτὸν ἀποκτεῖναι. Εἶδες βασκανίας ὑπερβολήν; Ὃν ὁ κύριος ἤγειρεν, αὐτοὶ ἀποκτεῖναι διενοήθησαν, μὴ συνειδότες ὅτι κἂν αὐτοὶ ἀποκτείνω σι, πάλιν κοῦφον τῷ κυρίῳ ἀναστῆσαι τὸν φίλον. Συνεβουλεύσαντο τὸν Λάζαρον ἀποκτεῖναι· οὐδὲν οὕτως ἐδρίμυττε τοὺς Ἰουδαίους ὡς ἡ ἀνάστασις τοῦ Λαζάρου. Τοῦτο μόνον τὸ θαῦμα οὐκ ἴσχυσαν συκοφαντῆσαι. Τὴν ἀνάβλεψιν τοῦ ἐκ γεννητῆς τυφλοῦ ἐσυκοφάντησαν λέγοντες· Οὗτός ἐστιν· οὐκ ἔστιν οὗτος· ὅμοιος αὐτοῦ ἐστιν. Τὴν ἔγερσιν τῆς θυγατρὸς Ἰαήρου ἐσυκοφάντησαν λέγοντες ὡς κατηνέχθη καὶ οὐ τελείῳ θανάτῳ παρεδόθη. Τὴν ἀνάστασιν τοῦ υἱοῦ τῆς χήρας τοῦ μονογενοῦς ἐσυκοφάντησαν λέγοντες ὡς τὸν θάνατον ἐσχηματίσατο καὶ οὐχ ὑπὸ τῆς τυραννίδος τοῦ θανάτου κατεπόθη. Τὴν ξηρανθεῖσαν συκῆν ἐσυκοφάντησαν λέγοντες ὡς τρυγωνισθεῖσαν καὶ οὐχ ὡς δεσποτικῷ ῥήματι ξηρανθεῖσαν. Τὴν τοῦ ὕδατος εἰς οἶνον μεταβολὴν ἐσυκοφάντησαν λέγοντες ὡς ἤδη τῶν ἐν τῷ δείπνῳ μεθυσθέντων καὶ μὴ εἰδότων τὴν χλεύην.","english":"Amphilochius, bishop of Iconium, discourse on the four-day Lazarus. Bring forward again the evangelist John; for it is good to examine the firstfruits of the resurrection. For you heard him just now saying: Six days before Passover, Jesus came to Bethany, where Lazarus was, whom he raised from the dead. Did you see the firstfruits of the resurrection prefigured in Lazarus, which the faithful crowd recognized? The crowds recognized it, and the high priests reviled the miracle, turning it into malice. Indeed, they begrudged the resurrection of Lazarus, because after his resurrection, which you heard about, they plotted to kill him. Do you see the excess of malice? The one whom the Lord raised, they intended to kill, not realizing that even if they killed him, it would again be easy for the Lord to raise his friend. They plotted to kill Lazarus; nothing stung the Jews so much as the resurrection of Lazarus. This one miracle they were unable to slander. The restoration of sight to the man blind from birth they slandered, saying: This is he; this is not he; he is like him. The raising of Jairus’s daughter they slandered, saying that she had fainted and was not given over to complete death. The resurrection of the widow’s only son they slandered, saying that he had feigned death and was not swallowed up by the tyranny of death. The withered fig tree they slandered, saying that it had been stripped by birds and not dried up by the Lord’s word. The transformation of water into wine they slandered, saying that those at the dinner were already drunk and did not recognize the mockery.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Φέρε πάλιν εἰς μέσον τὸν εὐαγγελιστὴν Ἰωάννην","severity":"info","text":"The opening phrase 'bring forward again the evangelist John' signals that the homily follows a reading from John's Gospel, likely John 11, which recounts the raising of Lazarus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πρὸ ἓξ ἡμερῶν τοῦ Πάσχα ἦλθεν ὁ Ἰησοῦς εἰς βηθανίαν","severity":"info","text":"This is a paraphrase of John 12:1, which states that Jesus came to Bethany six days before Passover. The homily uses this to set the chronological context for the raising of Lazarus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"βασκανίαν","severity":"info","text":"The term 'βασκανία' (malice, begrudging) reflects a common early Christian trope that Jewish leaders slandered miracles out of envy. This rhetorical motif appears in patristic polemic against Jewish disbelief.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Τὴν ἀνάβλεψιν τοῦ ἐκ γεννητῆς τυφλοῦ","severity":"info","text":"The list of slandered miracles parallels accounts in the Synoptic Gospels: the man blind from birth (John 9), Jairus's daughter (Mark 5:21-43), the widow's son (Luke 7:11-17), the withered fig tree (Mark 11:12-25), and water to wine (John 2:1-11).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀμφιλοχίου ἐπισκόπου Ἰκονίου λόγος εἰς τὸν τετραήμερον Λάζαρον","severity":"info","text":"This homily is attributed to Amphilochius of Iconium (c. 340-395), a Cappadocian Father. The title 'τετραήμερον' (four-day) refers to Lazarus being dead four days, a detail from John 11:17. The work survives in a single manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"συνεβουλεύσαντο αὐτὸν ἀποκτεῖναι","severity":"caution","text":"The claim that Jewish leaders plotted to kill Lazarus after his resurrection is not attested in canonical Gospels or early Christian literature. It may be a homiletic embellishment or derive from apocryphal traditions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'συνεβουλεύσαντο αὐτὸν ἀποκτεῖναι' is ambiguous: it could mean they plotted to kill him (Lazarus) or that they advised someone else to do so. The translation takes it as plotting to kill Lazarus, consistent with the context of malice."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Τὴν ἀνάστασιν μόνην τοῦ Λαζάρου οὐκ ἴσχυσαν συκοφαντῆσαι. Ἤδεισαν τὸν Λάζαρον· ἐπίσημος ἦν ὁ ἀνήρ. Ἠκολούθησαν τῇ κηδίᾳ, εἶδον τὸν τάφον σφραγιζόμενον, παρεμυθήσαντο κατὰ τὸ εἰωθός, ὡς ἐν περιδείπνῳ θανάτου, Μάρθαν καὶ Μαρίαν τὰς ἀδελφὰς Λαζάρου. Ἔγνωσαν ὅτι τέσσαρας ἡμέρας εἶχεν ἀκριβῶς ἐν τῷ μνημείῳ κατατεθείς, καὶ ὅτι τετραήμερος νεκρὸς πάντοθεν ἔξαρθρος, τῶν σαρκῶν μειωθέντων, τῶν ὀστέων ἐκγομφωθέντων, τῆς νευροστασίας διασπασθείσης, τῶν ἐνδοσθίων σκορπισθέντων, τῆς γαστρὸς ἐκχυθείσης. Ταῦτα συνειδότες ὡς εἶδον ἀθρόον τὴν ἀνάστασιν Λαζάρου σῶαν, ἀρτίαν ὡς ἀπὸ τόρνου, στίλβουσαν τῇ παλινβιωσίᾳ, ἐταράχθησαν. Μικροῦ δεῖν ἀπέψυξαν μὴ εὑρίσκον τες λόγους προφασιλογίας, τὸ πῶς συκοφαντήσουσι τὴν ἀνάστασιν Λαζάρου τῆς τοῦ κυρίου πραγματείας τοῦτο κατα σκευασάσης. Τί ἐστι, τῆς τοῦ κυρίου πραγματείας τοῦτο παρασκευα σάσης; Ἄκουε διὰ βραχέων. Ἡνίκα Λάζαρος τὴν παροῦσαν ζωὴν ἀπεδύσατο φυσικῶς, οὐκ ἦν ὁ κύριος ἐν Βηθανίᾳ παρὼν τοῖς σωματικοῖς ὀφθαλμοῖς, τῇ δὲ θεότητι πανταχοῦ παρὼν καὶ τὰ πάντα πληρῶν. Μετὰ γὰρ τέσσαρας ἡμέρας τοῦ ταφῆναι τὸν Λάζαρον, ἦλθεν ὁ Ἰησοῦς εἰς Βηθανίαν τὴν ἀνάστασιν τοῦ φίλου κωμῳδῆσαι. Ὅθεν καὶ τοῦ κυρίου παραγενομένου ἐν Βηθανίᾳ, ὡς ἤκουσε Μάρθα ἡ ἀδελφὴ Λαζάρου, ἔδραμεν, ἔσπευσε, προσέπεσεν ἐν παρακλήσει αἱρετικὴν πρεσβείαν προσφέρουσα. Προσπε σοῦσα γὰρ ἔφασκε τῷ κυρίῳ λέγουσα· Κύριε, εἰ ἦς ὧδε, οὐκ ἂν ἀπέθανεν ὁ ἀδελφός μου. Καὶ νῦν οἶδα ὅτι ὅσα ἂν αἰτήσῃ τὸν θεόν, δώσει σοι ὁ θεός. Ὁ δὲ κύριος αὐτὸς πέλαγος ὢν μακροθυμίας ἀπεκρίνατο λέγων·","english":"They were unable to slander the resurrection of Lazarus alone. They knew Lazarus; the man was distinguished. They followed the funeral, saw the sealed tomb, consoled Martha and Mary, the sisters of Lazarus, according to custom, as at a death feast. They knew that he had been precisely placed in the tomb for four days, and that he was a four-day corpse, utterly disjointed, the flesh wasted, the bones loosened, the sinews torn apart, the entrails scattered, the belly emptied. Knowing these things, when they suddenly saw the resurrection of Lazarus whole, sound as from a lathe, gleaming with renewed life, they were disturbed. They nearly fainted, finding no words of pretext, how they might slander the resurrection of Lazarus, the Lord’s work having contrived this. What is this, the Lord’s work having prepared this? Listen briefly. When Lazarus naturally put off this present life, the Lord was not present in Bethany with physical eyes, but by his divinity he was present everywhere and filling all things. For after four days from Lazarus’ burial, Jesus came to Bethany to celebrate the resurrection of his friend. Hence, when the Lord arrived in Bethany, as soon as Martha, the sister of Lazarus, heard, she ran, hastened, fell down in supplication, offering a heretical entreaty. For falling down, she said to the Lord, speaking: “Lord, if you had been here, my brother would not have died. And now I know that whatever you ask of God, God will give you.” The Lord himself, being a sea of patience, answered, saying:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"συκοφαντῆσαι","severity":"info","text":"The verb συκοφαντῆσαι means 'to slander' or 'to accuse falsely'; here it refers to the opponents' inability to discredit the miracle of Lazarus's resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τετραήμερος νεκρός","severity":"info","text":"τετραήμερος νεκρός, 'four-day corpse', is a key term in the Lazarus tradition, emphasizing the advanced decay that makes the resurrection more miraculous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"John 11:1-44","severity":"info","text":"The passage alludes to the Johannine account of Lazarus (John 11:1-44), specifically the four days in the tomb and the sisters Martha and Mary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"περιδείπνῳ","severity":"info","text":"περιδείπνῳ refers to a funeral banquet or wake, a customary practice in Greco-Roman and Jewish mourning rites, here indicating the consolation of the sisters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τί ἐστι, τῆς τοῦ κυρίου πραγματείας τοῦτο παρασκευασάσης;","severity":"info","text":"This rhetorical question marks a transition from narrative to explanation, introducing the theological point that Christ's absence was providential.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"αἱρετικὴν πρεσβείαν","severity":"info","text":"Martha's plea is termed 'heretical entreaty' (αἱρετικὴν πρεσβείαν), reflecting later theological polemic against views that Christ's physical presence was necessary for miracles.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῆς τοῦ κυρίου πραγματείας τοῦτο κατασκευασάσης' is ambiguous: it could mean 'the Lord's work having contrived this' (as translated) or 'the Lord's business having prepared this'; the sense is that divine providence orchestrated the events."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Τί λέγεις, Μάρθα; Κύριον καλεῖς, καὶ κύριον οὐκ ἐννοεῖς; Οὐκ ἤμην ὧδε; Μικρὸν καρτέρησον· ἐν τάχει γὰρ παρὰ τοῦ\n\nἀδελφοῦ σου μαθήσῃ. Ἀναστήσεται γὰρ ὁ ἀδελφός σου. Συγγινώσκω σοι, Μάρθα· μεθύεις γὰρ τῇ λύπῃ–ὥσπερ αὐτῇ εἶπεν· καλῶν μεθύων τις σφάλλεται–, ὅτε ἐκνήψεις, τότε σωφρονισθήσῃ. Ἀναστήσεται γὰρ ὁ ἀδελφός σου. Ἡ δὲ Μάρθα καὶ οὕτως συμπεριενεχθεῖσα ἀνθρωπίνοις ῥήμασιν ἀνθυπένεγκε τῷ κυρίῳ λέγουσα· Οἶδα ὅτι ἀναστήσεται ἐν τῇ ἐσχάτῃ ἡμέρᾳ. Ὁ δὲ κύριος πρὸς αὐτήν· Τί βαμβαίνεις, ὦ Μάρθα; Τί εἰς μακρὰς ἐλπίδας τὴν ἀνάστασιν ἀναδύῃ; Ἡ ἀνάστασίς σοι διαλέγεται, καὶ περὶ τῆς ἀναστάσεως διαλέγῃ; Ἐγώ εἰμι ἡ ἀνάστασις καὶ ἡ ζωή· ὁ πιστεύων εἰς ἐμὲ κἂν ἀποθάνῃ ζήσεται.\n\nΤαῦτα τοῦ κυρίου διαλεγομένου μικροῦ δεῖν πᾶσα ἡ πόλις Βηθανία κατέδραμεν εἰς τὴν παρουσίαν τοῦ κυρίου, οὐ θαυμάσαι ἀλλὰ γελάσαι. Οὐκ εἶχον γὰρ ἐλπίδα τετραήμερον νεκρὸν ἀναστῆσαι. Τί οὖν ὁ κύριος; Ὡς εἶδε τοσοῦτον πλῆθος καταδραμὸν καὶ ὅτι ἄξιοί εἰσι καὶ ἱκανοῦσι πρὸς μαρτυρίαν τοῦ μέλλοντος παρ' αὐτοῦ ἀνεγείρεσθαι, ἀποκριθεὶς πρὸς αὐτοὺς ἔφη· Ποῦ τεθείκατε Λάζαρον; Ἆρ' οὐκ ᾔδει τὸν τόπον ὁ τοῦ τόπου δεσπότης; Ἤδει τὸν τόπον, ἀλλ' ἐπραγματεύσατο τὸν τρόπον, ὅπως πάντες αὖθις ἀναγκασθέντες ἐπακολουθήσωσι τῷ Ἰησοῦ, ἵνα αὐτοψὶ δεξάμενοι τὴν ἀνάστασιν ἀναμφίβολοι κήρυκες γένωνται. Ποῦ τεθείκατε αὐτόν; Οἱ δὲ ἐπερωτηθέντες εἶπον πρὸς αὐτόν· Ἔρχου καὶ ἴδε. Τοῦ δὲ κυρίου βαδίζοντος καὶ ἐπὶ τὸν τάφον σπεύδοντος ὁ ἀκολουθῶν ὄπισθεν ὄχλος ἀντέβαλε πρὸς ἑαυτὸν λέγων· Τί θέλει οὗτος τὸν τάφον Λαζάρου θεάσασθαι;","english":"What are you saying, Martha? You call him Lord, and you do not understand that he is Lord? Was I not here? Wait a little; for you will soon learn from your brother. For your brother will rise. I sympathize with you, Martha; for you are drunk with grief—as he himself said, one who is drunk stumbles even when calling out—but when you sober up, then you will come to your senses. For your brother will rise. And Martha, thus carried away by human words, replied to the Lord, saying: I know that he will rise on the last day. And the Lord said to her: Why do you stammer, O Martha? Why do you defer the resurrection to distant hopes? The resurrection is speaking to you, and you are speaking about the resurrection? I am the resurrection and the life; whoever believes in me, even if he dies, will live.\n\nWhile the Lord was saying these things, almost the entire city of Bethany ran down to the presence of the Lord, not to marvel but to laugh. For they had no hope that a four-day-old corpse could be raised. What then did the Lord do? When he saw such a crowd running down and that they were worthy and sufficient to bear witness to the one who was about to be raised by him, he answered them and said: Where have you placed Lazarus? Did the master of the place not know the place? He knew the place, but he contrived the manner, so that all would again be compelled to follow Jesus, in order that, having received the resurrection with their own eyes, they might become unquestionable heralds. Where have you placed him? And those who were asked said to him: Come and see. And as the Lord walked and hastened to the tomb, the crowd following behind said among themselves: What does this man want, to see the tomb of Lazarus?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Τί λέγεις, Μάρθα;","severity":"info","text":"The rhetorical question rebukes Martha for failing to recognize the Lord's power, a common homiletic device to dramatize the dialogue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγώ εἰμι ἡ ἀνάστασις καὶ ἡ ζωή","severity":"info","text":"This echoes John 11:25, where Jesus says 'I am the resurrection and the life' to Martha, directly linking the homily to the Gospel narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τετραήμερον νεκρὸν","severity":"info","text":"The four-day corpse motif emphasizes the advanced decay, heightening the miracle's wonder; common in patristic exegesis of Lazarus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ποῦ τεθείκατε Λάζαρον;","severity":"info","text":"The question shifts the scene from dialogue to public spectacle, preparing for the crowd's witness and the resurrection miracle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οὐ θαυμάσαι ἀλλὰ γελάσαι","severity":"info","text":"The crowd's laughter underscores skepticism, a rhetorical foil to highlight faith; similar to mockery in early Christian martyr accounts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"συμπεριενεχθεῖσα","severity":"caution","text":"The verb 'carried away' may imply emotional agitation or rhetorical manipulation; the exact nuance is debated in patristic usage.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'συμπεριενεχθεῖσα ἀνθρωπίνοις ῥήμασιν' could mean Martha was swayed by human words or by her own human reasoning; the reading taken is 'carried away by human words'."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Εἰ υἱός ἐστι τοῦ θεοῦ, τοῦτον ἀναστήσει. Τῶν γὰρ προσφάτως τελευτησάντων, ὧν ἤγειρεν, οὐκ ἐπιστάμεθα. Πόθεν οὖν ἴσμεν, εἰ τελείῳ θανάτῳ παρεδόθησαν; Τοῦτον ἀναστήσει, καὶ γνῶσιν λαμβάνομεν ὅτι ἀληθῶς θεοῦ υἱός ἐστιν. Ὅθεν καὶ ἡ Μάρθα τοῖς λόγοις τούτοις συμπεριενεχθεῖσα προσῆλθε τῷ κυρίῳ καὶ αὐτὴ λέγουσα· Ποῦ πορεύῃ, δέσποτα; Τί θέλεις τὸν τάφον ἰδεῖν Λαζάρου; Τί τὴν ὀδύνην ἡμῶν ἀναζέεις; Τί τὸ πένθος ἐπεγείρεις; Τί θέλεις τὸν τάφον ἰδεῖν; Οὐδὲν γὰρ ὀνήσεις, δέσποτα· ἤδη ὄζει, τετραήμερος γάρ ἐστιν. Ὁ δὲ κύριος πρὸς τὴν Μάρθαν· Οὐκ εἶπόν σοι ὅτι ἐὰν πιστεύσῃς ὄψῃ τὴν δόξαν τοῦ θεοῦ; Ἐμοὶ λέγεις· Ἤδη ὄζει. Ἡ ἀδελφήσου μυρίζει, καὶ σὺ καπνίζῃ τῇ ἀπιστίᾳ; Θέλω τὸν τάφον ἰδεῖν τοῦ φίλου μου. Ταῦτα εἰπὼν ὁ κύριος ἐπὶ τὸν τάφον ἐπορεύετο. Καὶ πλησιάσας τῷ τάφῳ μόνον εἶδε τὸ μνημεῖον, εὐθέως ἐδάκρυσε. Τίς ἡ χρεία δακρύειν ὃν ἤμελλεν ἐγείρειν; Ἐδάκρυσε. Δι' ὅ; Ἄκουε συνετῶς. Πάντα ὁ κύριος σοφῶς ἐπραγματεύσατο· ἐδάκρυσε γὰρ ἐπὶ τὸν τάφον, ὅπως τῶν ἀκολουθησάντων τὴν γνώμην δημοσιεύσῃ, οἵαν ἔχουσι περὶ αὐτοῦ τὴν ὑποψίαν. Διὸ καὶ ὡς εἶδον αὐτὸν δακρύσαντα, ἀνθρώπινα πάλιν παθόντες οἱ ἀκολουθοῦντες ὄχλοι ἤρξαντο πρὸς ἑαυτοὺς ἀντιβάλλειν καὶ λέγειν· Ἴδε πῶς ἐφίλει αὐτόν. Ὁ νεκροὺς ἐγείρας καὶ τυφλοὺς ὀμματώσας οὐκ ἠδύνατο ποιῆσαι ἵνα καὶ οὗτος μὴ ἀποθάνῃ, εἰ ἄρα οὕτως ἐφίλει αὐτόν; Ὁ δὲ κύριος ὡς εἶδεν αὐτοὺς ἔτι ἀνθρώπινα λαλοῦντας, ἀπεκρίνατο πρὸς αὐτούς·","english":"If he is the son of God, he will raise this one. For we do not know about those who recently died, whom he raised. How then do we know if they were given over to complete death? He will raise this one, and we receive knowledge that he is truly the son of God. Hence Martha, carried along by these words, approached the Lord herself and said, \"Where are you going, master? Why do you want to see Lazarus's tomb? Why do you stir up our pain? Why do you awaken the mourning? Why do you want to see the tomb? For you will accomplish nothing, master; he already stinks, for he is four days dead.\" And the Lord said to Martha, \"Did I not tell you that if you believe, you will see the glory of God? You say to me, 'He already stinks.' Your sister is fragrant, and you smoke with unbelief? I want to see the tomb of my friend.\" Having said these things, the Lord went to the tomb. And approaching the tomb, he merely saw the monument and immediately wept. What need was there for him to weep, who was about to raise him? He wept. Why? Listen attentively. The Lord managed everything wisely; for he wept at the tomb in order to make public the opinion of those who followed, what suspicion they held about him. Therefore, when they saw him weeping, the crowds who followed, again suffering human emotions, began to debate among themselves and say, \"See how he loved him. He who raised the dead and gave sight to the blind was not able to make it so that this one did not die, if indeed he loved him so?\" And the Lord, when he saw them still speaking in human terms, answered them.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τετραήμερος","severity":"info","text":"The Greek term 'τετραήμερος' (four days dead) is a specific descriptor for Lazarus, emphasizing the advanced decay and the miracle's magnitude. It appears in John 11:39 and is a key detail in the Lazarus narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰ υἱός ἐστι τοῦ θεοῦ, τοῦτον ἀναστήσει","severity":"info","text":"This conditional statement echoes the testing of Jesus' divine sonship through the resurrection of Lazarus, paralleling the crowd's skepticism in John 11:37. The logic is that raising a four-day-dead corpse proves his divinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐδάκρυσε","severity":"info","text":"Amphilochius interprets Jesus' weeping at the tomb as a pedagogical act to expose the crowd's suspicion, not as genuine grief. This aligns with patristic exegesis that emphasizes Christ's divine foreknowledge and control over his emotions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διὸ καὶ ὡς εἶδον αὐτὸν δακρύσαντα","severity":"info","text":"This passage transitions from Martha's dialogue to the crowd's reaction, using Jesus' weeping as a pivot. The structure highlights the contrast between Martha's initial doubt and the crowd's later suspicion, both resolved by the resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ὁ νεκροὺς ἐγείρας καὶ τυφλοὺς ὀμματώσας","severity":"info","text":"This phrase references Jesus' previous miracles (raising the dead and giving sight to the blind), which are attested in the Gospels (e.g., John 11, Mark 10:51-52). The crowd's logic questions why Jesus did not prevent Lazarus's death if he loved him.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀντιβάλλειν","severity":"info","text":"The verb 'ἀντιβάλλειν' (to debate/exchange arguments) is rare in patristic homilies; it may reflect a rhetorical device to depict the crowd's internal dialogue. The text is not corrupt, but the term's nuance is worth noting.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities. The phrase 'ἀντιβάλλειν' could be interpreted as 'to throw against' (debate) or 'to compare,' but the context supports the former."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Κοῦφον μὲν ἦν μοι παρακατασχεῖν τὴν ζωὴν Λαζάρου ὡς καὶ τοῦ Ἠλία καὶ τοῦ Ἐνώχ, ἀλλ' οὐδεὶς ὑμῶν ἐγίνωσκεν ὅτι τῇ ἐμῇ θελήσει ἡ ζωὴ Λαζάρου παρακατέχεται. Διὰ τοῦτο συνεχώρησα ὑπὸ τοῦ θανάτου αὐτὸν καταποθῆναι, ὅπως ἀκριβῶς μάθητε ὅτι ζωῆς καὶ θανάτου τὴν ἐξουσίαν ἔχω. Καὶ εὐθὺς πρὸς αὐτοὺς ὁ κύριος, καθὼς ἴστε πάντες σαφῶς· Ἀποκυλίσατε τὸν λίθον. Ἰουδαίοις ἐπέτρεπεν· Ἀποκυλίσατε τὸν λίθον. Βλέπε πῶς πάντα σοφῶς ἐπραγματεύσατο μάρτυρας ἀκριβεῖς τῆς ἀναστάσεως Λαζάρου καθιστῶν. Ἀποκυλίσατε τὸν λίθον. Τοῖς μαθηταῖς ἐπέτρεπεν ὄρη μετάγειν λόγῳ, καὶ αὐτὸς λόθον οὐκ ἀπεκύλιεν; Ἀλλὰ πάντα σοφῶς, καθὼς προεῖπον, πραγματευόμενος πρὸς λυσιτέλειαν ἔλεγεν τοῖς Ἰουδαίοις· Ἀποκυλίσατε τὸν λίθον, ὅπως ἐξ αὐτῆς τῆς νεκροφόρου ἀποφορᾶς μάθωσιν ὅτι ἐσάπη καὶ οὐκ ἐκλάπη. Ἀποκυλίσατε τὸν λίθον.\n\nΤῶν δὲ ἀποκυλισάντων μετὰ γογγυσμοῦ– ἐδρίμυττεν γὰρ αὐτοὺς ἡ νεκροφόρος δυσήνιος ἀποφορά–, ἀποκυλισάντων δὲ τῶν παρόντων τὸν λίθον, εὐθέως ἐβόησεν ὁ κύριος λέγων· Λάζαρε δεῦρο ἔξω. Δεσπότης ὁ καλῶν, οὐδεὶς ὁ ἀντιλέγων. Λάζαρε, δεῦρο ἔξω· πληροφόρησον Μάρθαν τὴν ἀδελφήν σου ὡς κελεύω καὶ οὐχ ἱκετεύω. Λάζαρε, δεῦρο ἔξω. Πρὸ τοῦ κατέλθω, ἔξελθε· ἐν σοὶ τὸν ἀρραβῶνα, ἐν ἐμοὶ δὲ τὸ τέλειον. Λάζαρε, δεῦρο ἔξω. Σὺ δὲ ἀκούων, ὦ φίλε, Λάζαρε, δεῦρο ἔξω, μὴ οἴου τὸν κύριον πολλὰς φωνὰς βεβληκέναι. Ἅπαξ ἐλάλησε καὶ ὃν ἔπλασεν ἤγειρεν· οὔτε γὰρ ὡς Ἠλίας ἔκλαυσεν οὔτε ὡς Ἐλισσαῖος ἠπόρησε. Μονοφθόγγῳ φωνῇ διύπνισε τὸν παρ' αὐτῷ καθεύδοντα εἰπών· Λάζαρε, δεῦρο ἔξω. Εἷς ὁ λόγος καὶ διάφορα τὰ θαύματα.","english":"It was easy for me to hold back Lazarus’ life, as also that of Elijah and Enoch, but none of you knew that Lazarus’ life is held back by my will. For this reason I allowed him to be swallowed up by death, so that you might learn precisely that I have authority over life and death. And immediately the Lord said to them, as you all clearly know: “Roll away the stone.” He commanded the Jews: “Roll away the stone.” See how wisely he arranged everything, establishing precise witnesses of Lazarus’ resurrection. “Roll away the stone.” He commanded the disciples to move mountains with a word, and did he not himself roll away the stone? But arranging everything wisely, as I said before, for advantage, he said to the Jews: “Roll away the stone,” so that from the very stench of the corpse they might learn that it had rotted and not been stolen. “Roll away the stone.”\n\nWhen they had rolled it away with grumbling—for the foul, unmanageable stench of the corpse stung them—and when those present had rolled away the stone, immediately the Lord cried out, saying: “Lazarus, come out.” The Master is calling; no one contradicts. “Lazarus, come out; reassure your sister Martha that I command and do not entreat. Lazarus, come out. Before I descend, come out; in you the pledge, in me the fulfillment. Lazarus, come out.” And you, O friend, hearing “Lazarus, come out,” do not think that the Lord uttered many cries. He spoke once and raised whom he had formed; for he neither wept like Elijah nor was perplexed like Elisha. With a single-syllabled voice he awakened the one sleeping beside him, saying: “Lazarus, come out.” One word, and the miracles are manifold.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Κοῦφον μὲν ἦν μοι παρακατασχεῖν τὴν ζωὴν Λαζάρου","severity":"info","text":"The speaker (Christ) claims he could have kept Lazarus alive invisibly, as with Elijah and Enoch, but allowed death to prove his power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λάζαρε δεῦρο ἔξω","severity":"info","text":"The command 'Lazarus, come out' echoes the Gospel narrative (John 11:43) but is elaborated here with theological emphasis on Christ's authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἠλίας καὶ Ἐνώχ","severity":"info","text":"Elijah and Enoch are figures from Jewish tradition who were taken bodily to heaven without dying, used here as precedents for Christ's power to preserve life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"οὔτε ὡς Ἠλίας ἔκλαυσεν οὔτε ὡς Ἐλισσαῖος ἠπόρησε","severity":"info","text":"The author contrasts Christ's calm command with the weeping of Elijah and the perplexity of Elisha, drawing on Old Testament prophetic miracles (1 Kings 17; 2 Kings 4).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μονοφθόγγῳ φωνῇ","severity":"info","text":"The phrase 'single-syllabled voice' emphasizes the economy of Christ's speech: one utterance suffices for the miracle, contrasting with multiple cries in the narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀποκυλίσατε τὸν λίθον","severity":"info","text":"The repeated command to roll away the stone is interpreted as a didactic act: the stench proves the corpse was not stolen, ensuring reliable witnesses.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has no Coptic cues; the structural classification 'narrative' is based on the editor's note. The identity of the speaker shifts between Christ and the homilist, but the passage is presented as direct speech of Christ."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Μόνον ὁ κύριος ἐφώνησε· Λάζαρε, δεῦρο ἔξω, καὶ εὐθέως αἱ σάρκες ἀπεπληροῦντο, αἱ τρίχες ἀντεφυτεύοντο, αἱ ἁρμονίαι συνεδεσ μοῦντο, αἱ φλέβες καθαρῷ αἵματι ἀντεγεμίζοντο. Ὁ ᾅδης κάτωθεν κοπτόμενος τὸν Λάζαρον προέπεμπεν. Ἡ ψυχὴ Λαζάρου παρακρατουμένη καὶ ὑπὸ τῶν ἁγίων ἀγγέλων παρακαλουμένη τὸ ἴδιον εἰς τὸ ἴδιον μετεχωνεύετο. Καὶ τὸ πάντων ἐνδοξότερον ἦν ὅτι πανταχόθεν δεδεμένος ἦν τοὺς πόδας καὶ τὴν ὄψιν κηρίαις καὶ ἀνεμποδίστως ἐβάδιζεν. Διὸ καὶ ὁ κύριος δραστικώτερον πρὸς τοὺς παρόντας ὄχλους παρεκελεύετο λέγων· Λύσατε αὐτὸν καὶ ἄφετε ὑπάγειν. Βλέπε τὴν τοῦ κυρίου πραγματείαν καὶ πῶς τὰ πάντα σοφῶς οἰκονομεῖ. Πρὸς πληροφορίαν τῶν παρόντων ἔλεγε· Λύσατε αὐτὸν καὶ ἄφετε ὑπάγειν· ὡς τὸν λίθον ἀπεκυλίσατε καὶ τὸν τάφον ὑπεδείξατε καὶ τῆς ὀσφρήσεως μετήσχετε, καὶ τὰ νεκροτάφια λύσατε· τὸ μὲν ὡς εὐλογίαν τηροῦντες, τὸ δὲ ὡς μάρτυρες φυλάττοντες. Ἐὰν ἀπιστήσωσιν οἱ ἀρχιερεῖς καὶ οἱ φαρισαῖοι ὡς οὐκ ἀνέστη Λάζαρος, δείξατε τὰ νεκροτάφια· ἐμφανίσατε τὰ σουδάρια ὡς ὁ παράλυτος τὸν κράβαττον. Ἡμεῖς δὲ τὰ βαΐα τῶν φοινίκων βαστάζοντες εἴπωμεν· Ὡσαννὰ ἐν τοῖς ὑψίστοις· εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου. Αὐτῷ ἡ δόξα καὶ τὸ κράτος σὺν τῷ παναγίῳ καὶ ζωοποιῷ πνεύματι νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"The Lord alone cried out, “Lazarus, come forth,” and immediately the flesh was filled out, the hair was replanted, the joints were bound together, the veins were refilled with pure blood. Hades below, smiting itself, sent Lazarus forth. The soul of Lazarus, being restrained and summoned by the holy angels, was melted back into its own body. And the most glorious thing of all was that he was bound hand and foot with bandages on every side and yet walked unimpeded. Therefore the Lord more emphatically commanded the crowds present, saying, “Unbind him and let him go.” See the Lord’s management and how he wisely orders everything. For the assurance of those present he said, “Unbind him and let him go; just as you rolled away the stone and revealed the tomb and partook of the fragrance, so also unbind the grave-clothes; keeping some as a blessing, preserving others as witnesses. If the high priests and Pharisees disbelieve that Lazarus has risen, show the grave-clothes; display the shrouds as the paralytic displayed his bed. But let us, bearing the palm branches, say, ‘Hosanna in the highest; blessed is he who comes in the name of the Lord.’ Glory and power to him together with the all-holy and life-giving Spirit, now and always and unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"αἱ σάρκες ἀπεπληροῦντο","severity":"info","text":"The verb ἀπεπληροῦντο (imperfect passive) suggests a gradual process of the flesh being filled out, emphasizing the miraculous restoration of Lazarus's body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κηρίαις","severity":"info","text":"κηρίαις (dative plural of κηρία) here means 'bandages' or 'grave-clothes,' not 'honeycombs' (its more common meaning). The context of burial and binding confirms this sense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λάζαρε, δεῦρο ἔξω","severity":"info","text":"The command 'Lazarus, come forth' echoes John 11:43, where Jesus calls Lazarus from the tomb. The narrative expands the biblical account with vivid details.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ὡσαννὰ ἐν τοῖς ὑψίστοις","severity":"info","text":"The phrase 'Hosanna in the highest' is a liturgical acclamation, likely drawn from early Christian worship, possibly from the Feast of Palms (Palm Sunday), linking the resurrection of Lazarus to Christ's entry into Jerusalem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὡς ὁ παράλυτος τὸν κράβαττον","severity":"info","text":"The reference to the paralytic displaying his bed alludes to the healing of the paralytic in the Gospels (e.g., Mark 2:1-12 or John 5:2-9), where the cured man's bed served as tangible proof of the miracle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὰ νεκροτάφια","severity":"info","text":"The term νεκροτάφια (grave-clothes) and the instruction to preserve them as witnesses reflect a later hagiographic tradition where relics of Lazarus's burial were venerated, possibly in 4th-century Iconium.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ νεκροτάφια λύσατε' could be interpreted literally as 'unbind the grave-clothes' or metaphorically as 'release the burial wrappings' for preservation. The text takes the literal sense.","The identity of 'the paralytic' (ὁ παράλυτος) is not specified; it may refer to a known Gospel figure or a local tradition."],"confidence":"high","notes":[]}]}