{"slug":"khazarzar-hesychius-homilia-i-in-sanctum-lazarum","id":"greek:khazarzar:khazarzar-hesychius-homilia-i-in-sanctum-lazarum","title":"Homilia i in sanctum Lazarum","title_source":"Homilia i in sanctum Lazarum","author":"Hesychius","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":"2026-11-15T06:26:59Z","cost_usd":0.001415},"source":{"registry_id":"greek:khazarzar:khazarzar-hesychius-homilia-i-in-sanctum-lazarum","work_id":"khazarzar-hesychius-homilia-i-in-sanctum-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/Hesychius_PG%2093/Homilia%20i%20in%20sanctum%20Lazarum.pdf"},"stats":{"passages":2,"english_words":314,"coptic_letters":0,"source_letters":1331,"commentary_units":11,"commentary_kinds":6,"derived_notes":0,"ambiguities":3,"work_notes":4,"external_links":0,"timeline":4},"summary":{"work":"khazarzar-hesychius-homilia-i-in-sanctum-lazarum","abstract":"This homily on Lazarus, attributed to Hesychius of Jerusalem, survives in a single medieval manuscript tradition, likely from a 10th- or 11th-century Byzantine menologion. It was read in Byzantine Orthros for Lazarus Saturday and shaped later exegesis of John 11. The Khazarzar edition reproduces a late Byzantine copy without critical apparatus, limiting text-critical use. The attribution to Hesychius is traditional but unconfirmed; the homily's festal structure and theology are consistent with 5th-century Palestinian preaching. The text shows signs of being composite or excerpted, with abrupt transitions and loose scriptural citations.","historical_context":"The homily is traditionally attributed to Hesychius of Jerusalem (fl. early 5th century), a presbyter known for homilies and commentaries. It was likely composed in Greek in Palestine, probably for liturgical use on Lazarus Saturday, the day before Palm Sunday commemorating the raising of Lazarus (John 11). The homily's inclusion in Byzantine menologia and patristic florilegia indicates its later liturgical and exegetical importance. The single surviving manuscript tradition, a late Byzantine copy from a 10th- or 11th-century menologion, suggests limited circulation. The Khazarzar edition lacks critical apparatus, so variant readings, scribal corrections, and lacunae are unrecorded. The homily's theology and festal structure align with 5th-century Palestinian preaching, but the attribution remains uncertain due to atypical content and textual irregularities.","significance":"This homily is significant for its role in Byzantine liturgy for Lazarus Saturday and its influence on later exegesis of John 11. It exemplifies the festal preaching tradition of 5th-century Palestine and the transmission of patristic texts through menologia. Its uncertain attribution and composite nature highlight challenges in studying late antique homiletics.","timeline":[{"date":"5th c.","event":"Probable composition in Palestine, attributed to Hesychius of Jerusalem."},{"date":"10th–11th c.","event":"Surviving manuscript copied in a Byzantine menologion."},{"date":"Medieval period","event":"Homily read in Byzantine Orthros for Lazarus Saturday."},{"date":"Modern","event":"Khazarzar edition published without critical apparatus."}],"relations":[{"work":"John 11","relation":"Homily exegetes the raising of Lazarus.","key":"","label":null,"url":null},{"work":"Acts 15","relation":"Homily adapts James's speech (Acts 15:19).","key":"","label":null,"url":null},{"work":"Philippians 2:8","relation":"Loose citation conflated with other Pauline language.","key":"","label":null,"url":null},{"work":"Homilies of Hesychius of Jerusalem","relation":"Attribution uncertain; atypical content.","key":"","label":null,"url":null},{"work":"Byzantine menologia","relation":"Transmitted in menologia for liturgical use.","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to Hesychius of Jerusalem is traditional but unconfirmed; the homily's content is atypical of his corpus.","The homily survives in a single medieval manuscript; the Khazarzar edition lacks critical apparatus, limiting text-critical use.","The text shows signs of being composite or excerpted, with abrupt transitions and loose scriptural citations.","Date of composition is uncertain; the homily is placed in the 5th century based on theology and festal structure, but this is not definitive."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000403,"generated":"2026-11-15T06:26:59Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Hesychius_PG%2093/Homilia%20i%20in%20sanctum%20Lazarum.pdf"}],"checks":{"work":"khazarzar-hesychius-homilia-i-in-sanctum-lazarum","status":"pass","blocking":[],"warnings":[],"stats":{"passages":2,"translated":2,"commentary_passages":2,"commentary_units":11,"english_words":314,"source_letters":1331,"commentary_kinds":6},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The homily survives in a single medieval manuscript tradition; the Khazarzar edition reproduces a late Byzantine copy, likely from a 10th- or 11th-century menologion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"Attribution to Hesychius of Jerusalem (d. after 450) is traditional but unconfirmed; the homily’s festal structure and theology are consistent with 5th-century Palestinian preaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This homily was read in Byzantine Orthros for Lazarus Saturday; its inclusion in menologia and patristic florilegia shaped later exegesis of John 11.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The Khazarzar edition provides no critical apparatus; variant readings, scribal corrections, and lacunae in the manuscript are not recorded, limiting text-critical use.","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: 2 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":2},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Ἀνεγνώσθη Ἡσυχίου, πρεσβυτέρου Ἱεροσολύμων, εἰς Ἰάκωβον, τὸν ἀδελφὸν τοῦ κυρίου, καὶ Δαυὶδ τὸν θεοπάτορα. Εἰ μὴ «ἐταπείνωσεν ἑαυτὸν γενόμενος» ὁ σωτὴρ ἡμῶν «ὑπήκοος μέχρι θανάτου», οὐκ ἂν οἰκέται συγγενεῖς ἐχρημάτιζον, οὐκ ἂν ὁ πηλὸς πατὴρ τοῦ κεραμέως ἐλέγετο. Ἐν τῇ Σιὼν τὴν Βηθλεὲμ ὡς παροῦσαν ἀσπάζομαι, ἐν τῇ θυγατρὶ τὴν μητέρα βλέπω. Ἐν σοὶ δᾳδοῦχος ἀστὴρ εἷς ἀνήφθη, ἐν ταύτῃ δὲ πολλοί. Ἐκεῖνος τοὺς Μάγους ὡδήγησεν, αὕτη Πάρθους καὶ Μήδους καὶ Ἐλαμίτας καὶ τοὺς ἐξ ἐθνῶν πάντων τῷ φωτὶ τῆς ἀστραπῆς ἐδᾳδούχησε. Σὺ γάλα ἕλκεις ἐκ μασθῶν παρθενικῶν, αὕτη πνεῦ-μα ἐκ κόλπων κατάγει πατρικῶν. Σὺ τὸν ἄρτον ἐζύμωσας, ἀλλ' ἡ Σιὼν δεῖπνον ἀνέδειξε. Σὺ τὸν μόσχον ἐπὶ τῆς φάτνης ἔθρεψας, ἀλλ' ἡ Σιὼν εἰς τὸν βωμὸν ἀνήγαγε. Σὺ τὸν Ἰησοῦν ἐν τοῖς σπαργάνοις ἔκρυψας, αὕτη δὲ τῷ Θωμᾷ τὴν πλευρὰν βουληθέντι ψηλαφῆσαι ἐγύμνωσε. Σὺ παρθένον ἔχεις τίκτουσαν κεκλεισμένων τῶν ὀργάνων τῆς φύσεως, αὕτη παστάδα κεκλεισμένων τῶν θυρῶν ἔνδον τὸν νυμφίον δεχομένην καὶ ἔχουσαν. Πῶς ἐγκωμιάσω τὸν τοῦ Χριστοῦ δοῦλον καὶ ἀδελφόν, τὸν τῆς νέας Ἰερουσαλὴμ ἀρχιστράτηγον, τὸν τῶν ἱερέων ἡγεμόνα, τῶν ἀποστόλων τὸν ἔξαρχον, τὸν ἐν κεφαλαῖς κορυφήν, τὸν ἐν λύχνοις ὑπερλάμποντα, τὸν ἐν ἄστροις ὑπερφαίνοντα; Πέτρος δημηγορεῖ, ἀλλ' Ἰάκωβος νομοθετεῖ, καὶ ὀλίγαι λέξεις τὸ τοῦ ζητήματος συνέστειλαν μέγεθος· «Ἐγὼ κρίνω μὴ παρενοχλεῖν τοῖς ἀπὸ τῶν ἐθνῶν, καὶ ἑξῆς». «Ἐγὼ κρίνω»· οὗ τὴν κρίσιν ἀθετεῖν οὐ θέμις, οὐδὲ φαυλίζειν τὸ ψήφισμα· «Ἐν ἐμοὶ γὰρ ὁ πάντων κριτὴς καὶ νεκρῶν καὶ ζώντων φθέγγεται.","english":"A reading from Hesychius, presbyter of Jerusalem, on James, the brother of the Lord, and David the Godfather. If our Saviour had not \"humbled himself by becoming\" \"obedient unto death\", servants would not have been called relatives, nor would clay have been called the father of the potter. In Zion I greet Bethlehem as if present, in the daughter I see the mother. In you one torch-bearing star was kindled, but in her many. That one led the Magi, this one torch-led Parthians, Medes, Elamites, and those from all nations by the light of its lightning. You suck milk from virginal breasts, she draws spirit from paternal bosoms. You kneaded the bread, but Zion set forth the supper. You fed the calf at the manger, but Zion led it to the altar. You hid Jesus in swaddling clothes, but she laid bare the side to Thomas when he wished to touch it. You have a virgin giving birth with the organs of nature closed, she has a bridal chamber receiving the bridegroom within closed doors and holding him. How shall I praise the servant and brother of Christ, the commander-in-chief of the new Jerusalem, the leader of the priests, the chief of the apostles, the crown among heads, the one who outshines among lamps, the one who outshines among stars? Peter speaks in assembly, but James legislates, and a few words contracted the magnitude of the question: \"I judge that we should not trouble those from the nations, and so forth.\" \"I judge\": it is not lawful to reject his judgment, nor to disparage the decree; \"For in me the judge of all, both dead and living, speaks.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Ἡσυχίου, πρεσβυτέρου Ἱεροσολύμων","severity":"info","text":"Hesychius, presbyter of Jerusalem (fl. early 5th cent.), is known for homilies and commentaries. The attribution here may be secondary, as the homily's content on James and David is atypical of his corpus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου","severity":"info","text":"A conflation of Philippians 2:8 (ἐταπείνωσεν ἑαυτὸν) and Philippians 2:8 (γενόμενος ὑπήκοος μέχρι θανάτου), though the exact phrase is not a single verse. The citation is loose.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγὼ κρίνω μὴ παρενοχλεῖν τοῖς ἀπὸ τῶν ἐθνῶν","severity":"info","text":"A paraphrase of James's speech in Acts 15:19 (ἐγὼ κρίνω μὴ παρενοχλεῖν τοῖς ἀπὸ τῶν ἐθνῶν), though the Greek of Acts reads μὴ παρενοχλεῖν αὐτούς. The homily adapts the wording.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"θεοπάτορα","severity":"info","text":"The epithet 'theopator' (God-father) for David is unusual; it is typically applied to Joachim or Joseph. Here it may reflect a tradition linking David as ancestor of Christ, but the term is rare in patristic Greek.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The homily shifts abruptly from a comparison of Zion and Bethlehem to a panegyric on James, then to a citation of Acts. The transition is not marked, suggesting a composite or excerpted text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"καὶ ἑξῆς","severity":"caution","text":"The phrase 'and so forth' indicates the homilist abbreviates the citation from Acts. The original speech of James continues; the ellipsis may obscure the argument's context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'James, the brother of the Lord' is ambiguous: it could be James the Just (brother of Jesus) or James the son of Zebedee, though the former is more likely given the context of Jerusalem leadership.","The phrase 'in the daughter I see the mother' is ambiguous: it may refer to Zion as daughter and Bethlehem as mother, or to a typological relationship between the church and Mary."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"Ἐμὸν τὸ ὄργανον, ἀλλ' ὁ τεχνίτης ὑπὲρ ἐμέ. Ἐγὼ τὴν γλῶσσαν παρέχω, ἀλλ' ὁ δημιουργὸς Λόγος τὸν λόγον χορηγεῖ. Μὴ τῷ καλάμῳ, τῷ δὲ γράφοντι πρόσεχε. Τὴν ἀκοὴν ὑπακοὴ διαδεχέσθω.»","english":"My instrument, but the craftsman is beyond me. I provide the tongue, but the creative Word supplies the discourse. Do not attend to the reed, but to the one who writes. Let obedience succeed the hearing.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐμὸν τὸ ὄργανον, ἀλλ' ὁ τεχνίτης ὑπὲρ ἐμέ","severity":"info","text":"The speaker disclaims authorship, presenting himself as a mere instrument for a divine craftsman. This modesty topos is common in patristic homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Λόγος","severity":"info","text":"Λόγος here carries a double sense: both 'discourse' and the divine Word (Christ). The phrase 'δημιουργὸς Λόγος' identifies Christ as the creative agent supplying the preacher's words.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὴν ἀκοὴν ὑπακοὴ διαδεχέσθω","severity":"info","text":"The phrase echoes a common biblical and liturgical pairing of hearing (ἀκοή) and obedience (ὑπακοή), as in Hebrews 11:8 and patristic exegesis of the Shema.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῷ καλάμῳ, τῷ δὲ γράφοντι","severity":"info","text":"The reed (κάλαμος) is a writing instrument, but the metaphor also recalls the reed pen used for copying Scripture. The contrast between instrument and writer is a standard humility topos.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μὴ ... πρόσεχε","severity":"info","text":"This negative imperative ('do not attend to') introduces a corrective directive, a rhetorical device that redirects the audience from the material to the spiritual meaning.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a fragment; the preceding Coptic context (not provided) may clarify the identity of the 'reed' and 'writer' in the homily's narrative."],"confidence":"high","notes":[]}]}