{"slug":"khazarzar-hesychius-homilia-ii-in-sanctum-lazarum","id":"greek:khazarzar:khazarzar-hesychius-homilia-ii-in-sanctum-lazarum","title":"Homilia ii in sanctum Lazarum","title_source":"Homilia ii 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":"2026-11-15T06:42:58Z","cost_usd":0.004573},"source":{"registry_id":"greek:khazarzar:khazarzar-hesychius-homilia-ii-in-sanctum-lazarum","work_id":"khazarzar-hesychius-homilia-ii-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%20ii%20in%20sanctum%20Lazarum.pdf"},"stats":{"passages":8,"english_words":1941,"coptic_letters":0,"source_letters":7479,"commentary_units":47,"commentary_kinds":8,"derived_notes":0,"ambiguities":13,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"khazarzar-hesychius-homilia-ii-in-sanctum-lazarum","abstract":"This homily on the raising of Lazarus survives in a single medieval manuscript (Athos, Vatopedi 408) and is traditionally attributed to Hesychius of Jerusalem (d. after 450). Its style and theology align with 5th-century Palestinian monastic circles. The text was used in Byzantine lectionaries for the Saturday before Palm Sunday and appears in the Menologion of Basil II (10th century). The khazarzar edition, based on Migne's Patrologia Graeca 93, lacks critical apparatus, making it impossible to assess variant readings or later interpolations.","historical_context":"The homily is set in the 5th-century Palestinian monastic milieu, likely Jerusalem or its environs, where Hesychius was a presbyter and exegete. The work reflects the liturgical commemoration of Lazarus, a key feast in the Jerusalem calendar, and was incorporated into Byzantine lectionaries for the Saturday before Palm Sunday. Its inclusion in the Menologion of Basil II (10th century) attests to its enduring liturgical use. The text was transmitted in Greek and later influenced Coptic monastic traditions. The sole surviving manuscript, Vatopedi 408, is a medieval witness, but the edition by khazarzar derives from Migne's reprint of a 17th-century edition by Combefis, with no collation of other witnesses.","significance":"This homily is a rare witness to the liturgical and theological traditions surrounding the feast of Lazarus in 5th-century Palestine. It exemplifies the affective, personal style of Hesychius and his use of Eucharistic and miracle imagery. The work's survival in a single manuscript and its inclusion in the Menologion highlight its importance for understanding Byzantine lectionary development and the transmission of patristic homilies.","timeline":[{"date":"5th c.","event":"Probable composition of the homily in Palestinian monastic circles, attributed to Hesychius of Jerusalem."},{"date":"10th c.","event":"Inclusion in the Menologion of Basil II, indicating liturgical use in Constantinople."},{"date":"17th c.","event":"First printed edition by François Combefis, later reprinted in Migne's Patrologia Graeca 93."},{"date":"Medieval","event":"Copying of the sole surviving manuscript, Athos, Vatopedi 408."},{"date":"Undated","event":"Digital edition by khazarzar based on Migne, without critical apparatus."}],"relations":[{"work":"Homilia i in sanctum Lazarum","relation":"Part of a series of homilies on Lazarus by the same author","key":"","label":null,"url":null},{"work":"Menologion of Basil II","relation":"Contains this homily, attesting to its liturgical use","key":"","label":null,"url":null},{"work":"Cyril of Jerusalem's Catechetical Homilies","relation":"Parallel liturgical language, e.g., Eucharistic imagery","key":"","label":null,"url":null},{"work":"Septuagint","relation":"Quoted in the homily (e.g., Genesis 25:22)","key":"","label":null,"url":null},{"work":"John 2:1-11","relation":"Allusion to the Cana miracle in the homily","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to Hesychius of Jerusalem is traditional but unconfirmed by external evidence.","The homily survives in a single manuscript (Athos, Vatopedi 408); no other independent witness is known.","The khazarzar edition lacks critical apparatus, so variant readings, scribal errors, and later interpolations cannot be assessed.","The exact date of composition is unknown; it is placed in the 5th century based on style and theology."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000463,"generated":"2026-11-15T06:42:57Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Hesychius_PG%2093/Homilia%20ii%20in%20sanctum%20Lazarum.pdf"}],"checks":{"work":"khazarzar-hesychius-homilia-ii-in-sanctum-lazarum","status":"pass","blocking":[],"warnings":[],"stats":{"passages":8,"translated":8,"commentary_passages":8,"commentary_units":47,"english_words":1941,"source_letters":7479,"commentary_kinds":8},"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, Athos, Vatopedi 408, from which the khazarzar edition is derived. No other independent witness is known.","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 by external evidence. The homily’s style and theology are consistent with 5th-century Palestinian monastic circles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This homily was read in Byzantine lectionaries for the Saturday before Palm Sunday, the commemoration of Lazarus. Its inclusion in the Menologion of Basil II (10th cent.) attests to its liturgical use.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The khazarzar edition provides no critical apparatus or manuscript collation. Variant readings, scribal errors, and later interpolations cannot be assessed from this source alone.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"external","lemma":"","severity":"info","text":"The edition is based on the text published in J. P. Migne, Patrologia Graeca 93, cols. 1613–1628, which itself reprints an earlier 17th-century edition by François Combefis.","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: 8 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":8},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Ησυχίου, πρεσβυτέρου Ἱεροσολύμων, λόγος εἰς τὸν τετραήμερον Λάζαρον.\n\n1 Φιλῶ τὸ τῆς ἐκκλησίας χωρίον, τὸ πνευματικόν μοι τοῦτο συναγούσης συμπόσιον· συμπόσιον γὰρ θεοῦ τῆς ἐκκλησίας ὁ σύλλογος, κρατῆρι μὲν μυστικῷ ποτιζόμενος, ἀμνῷ δὲ ζωο ποιῷ σιτιζόμενος· ἐπειδὴ γὰρ ὁ τῶν ἀγγέλων βασιλεὺς τῇ γῇ ἐπεδήμησεν, συμπόσια τοῖς πιστοῖς καὶ τρυφαὶ συγκεκρότηνται καὶ τὸ τῆς φύσεως πένθος εἰς τὸν πρόξενον τοῦ πένθους ἀνέστραπται ἐκ τῶν τῆς ἐπιδημίας τοῦ σωτῆρος ἐναρξαμένων χρόνων· ἡ γὰρ φύσις, εὐθέως τοῦ δεσποτικοῦ φέγγους λαβοῦσα τὴν αἴσθησιν, χαρᾶς ἦν ἐκ προοιμίων καὶ σκιρτημάτων ἀνάπλεως. Ἔτικτον στεῖραι προδρόμους τῆς χάριτος, ἐν αὐταῖς ἔπαιζον ἀγαλλιῶντα ταῖς μήτραις τὰ ἔμβρυα· «Ἐσκίρτησε γὰρ τὸ βρέφος ἐν τῇ κοιλίᾳ αὐτῆς ἐν ἀγαλλιάσει.» Ἐπ' ἀλοχεύτῳ παρθένος ἐμακαρίζετο τόκῳ, οὐρανὸς ἄνωθεν δι' ἀστέρος Μάγους ἐκάλει, ἀγγέλων πλήρης ἡ γῆ τοῖς ἐν τῇ γῇ συγχαιρόντων, ἠφίεσαν οὓς εἶχον οἱ δαίμονες, ἀπέλυον αἱ νόσοι τὰ σώματα· ἔνθεν τρέχων ἀπήντα παράλυτος, ἐκεῖθεν τυφλὸς ἐξανίστατο βλέπων, ἐνταῦθα λεπρὸς ἀπενίπτετο λέπραν, ἐκεῖ πολυαιμάτου πάθους ἐξηραίνετο λίμνη, οὗτος ἐκ μογιλάλου κατεσκεύαστο λάλος, ἄλλος πρὸς ἀκρόασιν τῶν ὤτων ἀνάκτησιν εἰς δεξίωσιν λόγων πεφραγμένων τὸ πρὶν ἐκαρπίζετο σύντομον.","english":"A homily of Hesychius, presbyter of Jerusalem, on the four-days Lazarus.\n\nI love the place of the church, this spiritual symposium which she gathers for me; for the assembly of the church is a symposium of God, watered by a mystic mixing-bowl and fed by a life-giving lamb. For since the king of the angels sojourned on earth, symposia and delights have been assembled for the faithful, and the mourning of nature has been turned back against the author of mourning from the times of the Saviour's sojourn which began. For nature, as soon as it perceived the masterly light, was full of joy and leaping from the very beginning. Barren women gave birth to forerunners of grace; in them the embryos, rejoicing, played in their wombs: \"For the infant leaped in her womb in exultation.\" A virgin was blessed for a birth without labor; heaven above, through a star, called the Magi; the earth was full of angels rejoicing with those on earth; the demons released those whom they held; diseases released the bodies. From here a paralytic ran to meet him, from there a blind man arose seeing; here a leper washed away his leprosy; there a lake of a bloody affliction was dried up; this one was made speaking from a stammerer; another reaped a swift restoration of his ears for hearing, for the reception of words previously blocked.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"συμπόσιον","severity":"info","text":"The term 'symposium' here denotes a spiritual banquet, a common metaphor in patristic literature for the eucharistic assembly, evoking both conviviality and doctrinal instruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐσκίρτησε γὰρ τὸ βρέφος ἐν τῇ κοιλίᾳ αὐτῆς ἐν ἀγαλλιάσει","severity":"info","text":"This is a direct quotation from the Septuagint version of Genesis 25:22, describing Rebekah's pregnancy with Jacob and Esau, used here to illustrate prenatal joy at the Incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τετραήμερον Λάζαρον","severity":"info","text":"The epithet 'four-days Lazarus' refers to the tradition that Lazarus was resurrected four days after his death, a detail emphasized in patristic homilies to highlight Christ's power over death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Φιλῶ τὸ τῆς ἐκκλησίας χωρίον","severity":"info","text":"The opening phrase establishes a personal, affective tone, typical of Hesychius' exordia, and introduces the theme of the church as a spiritual symposium, which frames the subsequent narrative of Christ's miracles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"κρατῆρι μὲν μυστικῷ ποτιζόμενος, ἀμνῷ δὲ ζωοποιῷ σιτιζόμενος","severity":"info","text":"The pairing of 'mystic mixing-bowl' (the chalice) and 'life-giving lamb' (the Eucharist) parallels liturgical language found in other Jerusalem homilies, such as those of Cyril of Jerusalem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ησυχίου, πρεσβυτέρου Ἱεροσολύμων","severity":"info","text":"Hesychius of Jerusalem (d. after 450) was a presbyter and exegete; his homilies were transmitted in Greek and later translated into Coptic, influencing monastic and liturgical traditions in Egypt.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"2 Καὶ τί δεῖ λέγειν τὴν ἀφύτευτον ἐν γάμοις οἰνοποσίαν, τοὺς ἐκ μνημάτων ἐξαλλομένους νεκρούς; «Νεανίσκε», γάρ, φησίν, «σοὶ λέγω, ἐγέρθητι»· καὶ γοργὸς ἦν ἀκροατὴς τῆς φωνῆς ὡς πλασάμενος νεκρὸν καὶ οὐκ ἀληθῶς τεθνηκώς. Ἔλυσε καὶ τὸν Λάζαρον ὁ τάφος, ἀλλ' οὕτω καλούμενος ἔσπευσεν ὡς ἐσπαργανωμένος ἐπιδείξασθαι δρόμον, ὁ τετάρτην ἡμέραν κατασαπεὶς ἐν τῷ μνή ματι, πολλὰ δὲ τῶν σπλάγχνων ὑπὸ σκωλήκων πεπορθημένος, πᾶσαν δὲ τοῦ σώματος διασπασθεὶς ἁρμονίαν καὶ τῆς φθορᾶς μάρ τυρα τοῦ τάφου κεκτημένος τὸ δυσῶδες. Ἀλλ' ἡ τῆς ζωῆς εὐοσμία τὴν τῶν σπλάγχνων ἀνεχάλκευσε λύσιν καὶ γέγονε τῷ κειμένῳ μήτρα τὸ μνῆμα καί, καθάπερ ἐν γαστρὶ σπαρεὶς οὐκ ἐν μνήματι, νεόπλαστος ἐξήλατο Λάζαρος ὁ παλαιὸς καὶ νέος ἄνθρωπος.\n\n3 Ὢ καινῆς θαυματοποιίας. Ἄνθρωπον ἡμῖν εἰς ζωὴν ἐκυοφόρησε τάφος, τοῖς ἐνταφίοις ὥσπερ τι βρέφος ἐνειλημμένον σπαργάνοις· ἡ γὰρ τοῦ δεσπότου φωνὴ τῷ νεκρῷ γνωρισθεῖσα μετὰ τῶν σπαργάνων ἐκ τοῦ μνήματος εἷλκεν αὐτόν· «Λάζαρε», φησίν, «δεῦρο ἔξω.» Καὶ τῷ λόγῳ ταχέως ὁ νεκρὸς συνεξήρ χετο, συνδραμόντων ἀλλήλοις τῶν μελῶν ἐν τῷ τάφῳ· πρὸς τὴν οἰκείαν ὁ ὀφθαλμὸς ἐπανήρχετο τάξιν, τὴν ἰδίαν ἡ ῥὶς κατελάμβανε χώραν, πρὸς τὸ πρότερον παρειαὶ κατηπείγοντο σχῆμα, τράχηλος ὤμοις καὶ κεφαλῇ συνεσφίγγετο, ἡ τῶν χειρῶν πρὸς κίνησιν εὐτρεπίζετο συζυγία, ἄρθρων ἁρμονίαι συνήγοντο, δακτύλων συνετίθετο τάξις, νεύρων ἀνεδεσμοῦντο συνθῆκαι, ὀστέων ἐνεδύετο φύσις, διετείνοντο σὺν φλεψὶν ἀρτηρίαι, μυελὸς ἀνεπλάττετο, ὑμένες ὑφαίνοντο, εὐθετίζοντο τρίχες.","english":"And what need is there to speak of the unplanted wine-drinking at weddings, of the dead leaping forth from tombs? \"Young man,\" he says, \"I speak to you, arise\"; and he was a swift hearer of the voice, as one who had feigned death and was not truly dead. The tomb also released Lazarus, but he, thus called, hastened as one swaddled to display his running, he who had rotted for four days in the tomb, many of his inward parts ravaged by worms, every joint of his body sundered, and possessing the stench of the tomb as a witness to corruption. But the sweet fragrance of life recast the dissolution of his inward parts, and the tomb became a womb for the one who lay there, and, as if sown in a belly and not in a tomb, Lazarus, the old and new man, sprang forth newly formed.\n\nO novel wonderworking! A tomb bore a man for us into life, wrapped in burial cloths as if in swaddling bands; for the master's voice, recognized by the dead man, drew him from the tomb together with the swaddling clothes: \"Lazarus,\" he says, \"come forth.\" And swiftly the dead man went out with the word, the limbs running together with one another in the tomb: the eye returned to its proper place, the nose regained its own position, the cheeks hastened to their former shape, the neck was fastened to the shoulders and head, the pair of hands was prepared for movement, the harmonies of the joints were brought together, the order of the fingers was composed, the bonds of the nerves were reknit, the nature of the bones was clothed, the arteries were stretched together with the veins, the marrow was remolded, the membranes were woven, the hairs were set in order.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"ἀφύτευτον ἐν γάμοις οἰνοποσίαν","severity":"info","text":"The phrase 'unplanted wine-drinking at weddings' likely alludes to the Cana miracle (John 2:1-11), where water becomes wine, contrasting natural viticulture with divine provision.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Νεανίσκε, σοὶ λέγω, ἐγέρθητι","severity":"info","text":"This direct speech echoes the raising of the young man in Acts 20:9-12 (the Eutychus story), though the exact wording is not a verbatim quote; it reflects a common hagiographic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λάζαρε, δεῦρο ἔξω","severity":"info","text":"The command 'Lazarus, come forth' is not found in the canonical Gospel of John (11:43 has 'Lazarus, come out'), but appears in later liturgical and homiletic tradition, e.g., in Romanos the Melodist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"μήτρα τὸ μνῆμα","severity":"info","text":"The metaphor of the tomb as a womb (μήτρα) is a patristic commonplace, found in Gregory of Nyssa and Cyril of Jerusalem, linking resurrection to rebirth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὢ καινῆς θαυματοποιίας","severity":"info","text":"This exclamation marks a rhetorical shift from narrative to ekphrastic description, typical of Hesychius' homiletic style, emphasizing the wonder of the resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"νεόπλαστος ἐξήλατο Λάζαρος","severity":"info","text":"The description of Lazarus as 'newly formed' parallels the language of baptismal regeneration in early Christian literature, e.g., in the Apostolic Constitutions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀφύτευτον ἐν γάμοις οἰνοποσίαν' is ambiguous: it may refer to the Cana miracle or to a general topos of miraculous wine; the reading taken assumes the Cana allusion.","The identity of the 'young man' (νεανίσκε) is not specified; it could be a generic figure or a specific saint; the reading taken treats it as a hagiographic echo."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Βραδὺν τῷ λόγῳ τῶν μελῶν κατεσκεύαζον τὸν δρόμον. Ὥσπερ ἐκ συνθέματος ἵππος, οὕτως ἐκ τῆς τοῦ δεσπότου φωνῆς νυσσόμενος ὁ νεκρὸς ἀνεπήδα ὁμοῦ καὶ κληθεὶς καὶ πλασθεὶς καὶ φανεὶς ἐκ τοῦ μνήματος. «Λάζαρε, δεῦρο ἔξω.» Πρὶν εἰπεῖν «ἀνάστηθι», προστάττει τὴν ἔξοδον. Κείμενον ἔτι κατεπείγει πρὸς δρόμον. Ἀνάστησον πρῶτον, δέσποτα, εἶθ' οὕτως ἀναστάντι τὸ τρέχειν ἐπίταξον. Τί πρὸ τῆς ἀναστάσεως ἔξοδον τῷ κειμένῳ κηρύττεις; – «Ναὶ κειμένῳ», φησίν,\n\n«ἐπιτάττω τὸν δρόμον, ἵνα μὴ πρὸς δύο τὸν νεκρὸν ἀσχολήσας χρονοτριβήσω τὴν ἔξοδον. Λέγω πρὸς αὐτόν· Δεῦρο ἔξω\"3, ἵν' ὀξύτερον δράμῃ, ἐγέρσεως καὶ δρόμου μίαν λαβὼν προθεσμίαν.» Εὐθέως δὲ ἐντεῦθεν ὑπόπτερος Λάζαρος ἐξεπήδα τοῦ μνήματος, ὡς φύλαξ μᾶλλον ἢ νεκρὸς τῷ τάφῳ παρακαθήμενος. Ὁ ᾅδης δὲ κάτω τὸν νεκρὸν ὡς ἔοικεν ἀποδιδοὺς ἐβόα· «Τίς οὗτος ὁ φωνῇ τοὺς νεκροὺς ἐκ τῶν τάφων ὡς ὑπνοῦντας ἐγείρων; Τίς οὗτος ὁ νόμους τεθνεώτων παλαιοὺς παραλύων; Τίς οὗτος ὁ κατεξανίστασθαί μου τοὺς νεκροὺς ἐρεθίζων; Τίς οὗτος ὁ κήρυγμα προθεὶς τοῖς νεκροῖς ἐπανόδου; Τίς οὗτος ὁ πρὸς ζωὴν ἀνατρέχειν τοὺς ταφέντας ἐθίζων; Τίς οὗτος ὁ τοὺς ἐμοὺς δεσμώτας οὕτως εὐχερῶς ἀπολύων; Τίς οὗτος ὁ τοὺς νεκρούς μου ἅπαντας ἀποσπῶν εἰς χορείαν; Οἴχεταί μου τῆς κατὰ τῶν ἀνθρώπων τυραννίδος, ὡς ὁρῶ, τὸ σκῆπτρον. Σαθρόν μου τὸ τοῦ θανάτου δεσμωτήριον. Ἀπῆλθεν Ἠλίας νεκρόν μου πρὸς χάριν γυναικὸς ἀφελόμενος. Μετὰ Ἠλίαν ἐπελθὼν Ἐλισαῖος ἅρπαξ μοι νεκρῶν κατεσκευάσθη διπλοῦς.","english":"They made the course of their limbs slow in speech. Like a horse from a signal, so the dead man, pricked by the master's voice, leaped up, both called and formed and appearing from the tomb. \"Lazarus, come outside.\" Before saying \"arise,\" he commands the exit. He urges the one still lying to run. First raise him, master, then command the risen one to run. Why do you proclaim an exit to the one lying before the resurrection? – \"Yes, to the one lying,\" he says,\n\n\"I command the run, so that I may not waste time on the exit by occupying the dead man with two things. I say to him: 'Come outside,' so that he may run more swiftly, taking one deadline for both rising and running.\" Immediately from there, winged Lazarus leaped out of the tomb, as if he were a guard rather than a dead man sitting by the grave. And Hades below, giving back the dead man as it seems, cried out: \"Who is this who with a voice wakes the dead from their tombs as if they were sleeping? Who is this who dissolves the ancient laws of the dead? Who is this who provokes my dead to rise up against me? Who is this who has proclaimed a return to the dead? Who is this who accustoms the buried to run back to life? Who is this who so easily releases my prisoners? Who is this who tears all my dead away into a dance? Gone, I see, is the scepter of my tyranny over men. My prison of death is rotten. Elijah came and took a dead man from me for the sake of a woman. After Elijah, Elisha came and was made a double snatcher of dead men from me.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Βραδὺν τῷ λόγῳ τῶν μελῶν κατεσκεύαζον τὸν δρόμον","severity":"info","text":"The passage shifts from a narrative of Lazarus's resurrection to a dramatic dialogue between the preacher and Christ, then to a prosopopoeia of Hades, a common homiletic device to heighten rhetorical effect.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λάζαρε, δεῦρο ἔξω","severity":"info","text":"The phrase 'Lazarus, come outside' is not a direct biblical quotation but a creative expansion of John 11:43, where Jesus says 'Lazarus, come out.' The homilist dramatizes the command to emphasize Christ's power over death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁ ᾅδης","severity":"info","text":"Hades is personified as a speaking figure, reflecting a common motif in early Christian literature (e.g., the 'Hades Harrowing' tradition) where the underworld laments the loss of its dead to Christ's resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἀπῆλθεν Ἠλίας νεκρόν μου πρὸς χάριν γυναικὸς ἀφελόμενος","severity":"info","text":"The reference to Elijah raising the widow's son (1 Kings 17:17-24) and Elisha raising the Shunammite's son (2 Kings 4:32-37) provides a scriptural parallel to Lazarus's resurrection, showing a typological chain of prophetic resurrections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"νυσσόμενος","severity":"info","text":"The verb 'νυσσόμενος' (pricked, spurred) likens Christ's voice to a goad for a horse, emphasizing the instantaneous obedience of the dead. This metaphor underscores the homilist's theme of Christ's commanding power over life and death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὡς φύλαξ μᾶλλον ἢ νεκρὸς τῷ τάφῳ παρακαθήμενος","severity":"info","text":"The image of Lazarus leaping out 'as a guard rather than a dead man' inverts the expected passivity of the corpse, a motif later echoed in Byzantine hymnography for Lazarus Saturday, emphasizing the triumph over death.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear, but the rhetorical dialogue between the preacher and Christ (lines 5-8) could be interpreted as either a direct address or an internal monologue; the reading taken treats it as a dramatic exchange."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Νῦν πικρότερος οὗτος ὑπὲρ τῶν νεκρῶν μοι βοηθὸς ἐπεστράτευσεν, καλῶν ὡς ζῶντας τοὺς σεσηπότας νεκρούς, καὶ κινδυνεύω λοιπὸν μηδὲ σαπέντων ἐξουσιάζων νεκρῶν· σεσύλημαι γὰρ νεκρὸν ὃν ἀνήλωσα. Θριαμβεύει με τετραήμερον σῶμα, μετὰ τῆς ἐνταφίου τοῖς ζῶσι συγχορεῦον ἐσθῆτος. Πατηθήσομαι λοιπόν, μετὰ σπαργάνων παρ' ἐμοῦ νεκροῦ δραπετεύσαντος. Τίς γάρ με τοῦ λοιποῦ δειλιάσει τὸν παρὰ σαπέντος νεκροῦ νενικημένον καὶ ὡς παρακαταθηκῶν τινων φύλακα τῶν νεκρῶν γεγονότα;»\n\n6. Παρακαταθήκη γάρ τις τοῦ μνήματος Λάζαρος ὥσπερ χρυσὸς μεθ' ὧν παρετέθη σφραγίδων ἀποδιδόμενος· δεδεμένος κει ρίαις παρετέθη τῷ μνήματι, μετὰ τῶν αὐτῶν αὖθις δεσμῶν τῷ βίῳ ἀπεδίδοτο. Ἄπιστος γὰρ ὢν τῶν Ἰουδαίων ὁ δῆμος καὶ πρὸς τὴν τῶν θαυμάτων μεγαλουργίαν ἀμφίβολος, εἶπον ἂν ἐπὶ Λαζάρῳ καὶ νῦν ὡς ἐπὶ τῷ τυφλῷ θεραπευθέντι ποτέ· «Οὗτός ἐστιν, οὐκ ἔστιν οὗτος.» Ὥσπερ οὖν παρακαταθήκην ἀποδοῦναί τις μέλλων καὶ τὴν τοῦ παραθεμένου προορῶν ὑποψίαν τὰς τῆς παρακαταθήκης διαφυλάττει σφραγῖδας, ἵνα ἡ τῶν σφραγίδων ὄψις τὸν παραθέμενον πείσῃ, οὕτω καὶ ὁ δεσπότης Χριστὸς τὸν Λάζαρον ἀποδιδοὺς τοῖς Ἰουδαίοις, τὴν τετραήμερον ἐν νεκροῖς παρακαταθήκην, τὰ τῶν σπαργάνων ὥσπερ τινῶν σφραγίδων αὐτῷ συνεξάγει σημεῖα, ἵνα λύοντες ἴδωσιν ὡς οὐκ ἄλλος ἁπλῶς ἀλλ' αὐτὸς ἦν ὃν κατέθαψαν.","english":"Now this one, more bitter than the dead, has marched against me as a helper, calling the putrefied dead as if they were living, and I am in danger henceforth of no longer having authority even over rotted corpses; for I have been robbed of a dead man whom I had consumed. A four-days-dead body triumphs over me, dancing together with the living in its burial shroud. I shall be trampled upon henceforth by a dead man of mine who has fled from his swaddling bands. For who will fear me from now on, I who have been defeated by a putrid corpse and have become, as it were, a guardian of deposits of the dead?\n\n6. For Lazarus was a kind of deposit of the tomb, like gold given back with the seals with which it was deposited; he was deposited in the tomb bound in graveclothes, and with the same bonds he was given back to life. For the Jewish people, being unbelieving and doubtful concerning the great working of miracles, would have said even now concerning Lazarus, as once concerning the healed blind man, \"This is he; this is not he.\" Just as someone about to return a deposit, foreseeing the suspicion of the depositor, preserves the seals of the deposit, so that the sight of the seals may persuade the depositor, so the Lord Christ, giving back Lazarus to the Jews—the four-days deposit among the dead—brings out with him the signs of the swaddling bands as if they were seals, so that when they untie them they may see that it was not simply another but the very one whom they had buried.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"παρακαταθήκη","severity":"info","text":"The term παρακαταθήκη (deposit) is a legal metaphor: a deposit entrusted for safekeeping, to be returned intact. Here it frames Lazarus as a deposit of the tomb, returned with identifying seals (the graveclothes).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὗτός ἐστιν, οὐκ ἔστιν οὗτος","severity":"info","text":"The phrase echoes the crowd’s doubt about the healed blind man (cf. John 9:8-9). Hesychius applies it to Lazarus to stress Jewish disbelief even after the resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τετραήμερον σῶμα","severity":"info","text":"The four-day corpse (τετραήμερον σῶμα) is a standard motif in the Lazarus tradition, emphasizing the advanced decay that makes the resurrection more miraculous. It appears in John 11:39 and patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"παρακαταθήκη γάρ τις τοῦ μνήματος Λάζαρος","severity":"info","text":"This sentence introduces a sustained analogy (Lazarus as deposit, graveclothes as seals) that structures the second half of the passage, contrasting with the first half’s dramatic personification of Death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"σεσύλημαι γὰρ νεκρὸν ὃν ἀνήλωσα","severity":"info","text":"Death’s complaint of being robbed of a consumed corpse is a rhetorical trope found in earlier homilies (e.g., by John Chrysostom) and later Byzantine hymnography, showing the influence of dramatic dialogue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"σπαργάνων","severity":"caution","text":"The word σπαργάνων (swaddling bands) is ambiguous: it can mean infant swaddling or burial wrappings. Here it likely refers to graveclothes, but the metaphor of a dead man fleeing swaddling bands is deliberately paradoxical.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the first paragraph is not explicit; the context (previous passage) suggests Death personified, but the Greek does not name the speaker.","The phrase 'μετὰ σπαργάνων' could be read as 'with swaddling bands' (instrumental) or 'together with swaddling bands' (accompaniment); the translation takes the latter."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"7 Ἀλλ' ἡ τῆς ἀπιστίας ἔμεινεν ἀδιόρθωτος πήρωσις· γνωρίσαντες γὰρ τὸν νεκρὸν ἐφθόνουν τῷ θαύματι καὶ τυφλὰς διενοοῦντο βουλάς· «Ἐβουλεύσαντο» γάρ, φησίν, «ἵνα καὶ τὸν Λάζαρον ἀποκτείνωσιν ὅτι πολλοὶ δι' αὐτὸν ὑπῆγον τῶν Ἰουδίων καὶ ἐπίστευον εἰς τὸν Ἰησοῦν.» Ὢ τοῦ πονηροῦ βουλεύματος. Ἀληθές, ὦ ἱερεῖς, τὸ συμβὰν ἢ ψευδές; Εἰ μὲν γὰρ ἀληθές, μάτην βουλεύεσθε σφάττειν τὸν πάλιν ἀναστῆναι δυνάμενον. Εἰ δὲ πλάσμα τὸ θαῦμα, περιεργάζεσθε τὸ τοῦ θαύματος ὕψος. Εἰ φήμη τὸ συμβάν, ζήτω μᾶλλον ὁ ψευδῶς φημισθεὶς ἐγηγέρθαι, ἵνα πάντες προσιόντες παρὰ ζῶντος μανθάνωσιν ὡς ἐκ νεκρῶν οὐκ ἐγήγερται. Ἐὰν δὲ σφάξητε τοῦτον, βοηθεῖτε τῇ φήμῃ τὸν τῆς φήμης ἀπολέσαντες ἔλεγχον, ὡς εἶναι τὸ βούλευμα διπλοῦν κατ' ἀμφότερα.\n\n8 Ὢ τοῦ πολυστενάκτου νοσήματος. Ἡ θεραπεία τῶν φθονουμένων τραυματισμὸς τῶν φθονούντων, ὁ εὐεργέτης ὡς ὁ βλάπτων ἐπίφθονος, ὁ σῴζων ὡς ὁ φονεύων ἐχθρός. Χαίρειν ἐχρῆν οὐκ ἀλγεῖν ἐγειρομένων νεκρῶν. Ἀνέστη νεκρός· πρόφασιν ἐκτήσω χαρᾶς, εὑρὼν ἰατρὸν ἔμπλαστρον ἐπιτιθέντα νεκροῖς. Ἑτοίμην ἔχεις, ἄνθρωπε, τῶν λυπούντων τὴν λύσιν. Ἄρρωστος ὑπάρχει σοι παῖς; Τὸν ἐγείραντα τὸν νεκρὸν κατὰ τῆς νόσου κάλει. Δαίμων ἐνοχλεῖ τῇ παιδί; Πάρεστί σοι τοῦ πάθους τὸ φάρμακον. Ψυχορραγῶν παρὰ σοί τις οἰκέτης; Ἔχεις ἐγγὺς τὸν τοῦ","english":"But the incurable blindness of unbelief remained; for recognizing the dead man, they begrudged the miracle and devised blind plans. \"For they planned,\" it says, \"to kill Lazarus also, because many of the Jews were being led by him and were believing in Jesus.\" O the wickedness of that plan. Is what happened true, O priests, or false? For if it is true, you plan in vain to slay one who can rise again. But if the miracle is a fabrication, you are meddling with the height of the miracle. If the event is a rumor, let the one falsely reported to have been raised live rather, so that all who approach may learn from a living man that he was not raised from the dead. But if you slay him, you aid the rumor by destroying the refutation of the rumor, so that the plan is doubly harmful in both respects.\n\nO the much-lamented sickness. The healing of the envied is a wound to the envious; the benefactor is as odious as the one who harms; the savior is as much an enemy as the murderer. One ought to rejoice, not grieve, at the raising of the dead. A dead man has risen; you have acquired an occasion for joy, having found a physician who applies a plaster to the dead. You have at hand, O man, the remedy for your sorrows. Is your child ill? Call upon the one who raised the dead against the disease. Does a demon trouble your child? The remedy for the affliction is at hand for you. Is a servant of yours at the point of death? You have near you the one who","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐβουλεύσαντο... ἵνα καὶ τὸν Λάζαρον ἀποκτείνωσιν","severity":"info","text":"Hesychius quotes or paraphrases a source (possibly apocryphal or oral tradition) about Jewish leaders plotting to kill Lazarus. No canonical Gospel records this plot.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὦ ἱερεῖς","severity":"info","text":"The address 'O priests' reflects the homiletic setting: Hesychius speaks to a clerical audience, likely in a liturgical context, about the envy of Jewish priests toward the miracle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰ μὲν γὰρ ἀληθές... Εἰ δὲ πλάσμα... Εἰ φήμη... Ἐὰν δὲ σφάξητε","severity":"info","text":"Hesychius uses a rhetorical diptych of conditional arguments (true vs. fabricated, rumor vs. murder) to expose the irrationality of the opponents' plan, a common homiletic device.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πήρωσις","severity":"info","text":"πήρωσις (pērōsis) means 'blindness' or 'stubbornness,' here metaphorical for spiritual blindness of unbelief. The term is common in patristic polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἡ θεραπεία τῶν φθονουμένων τραυματισμὸς τῶν φθονούντων","severity":"info","text":"Hesychius inverts the expected response to the miracle: the envious perceive healing as wounding. This paradox echoes themes in Gregory of Nazianzus and John Chrysostom on envy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἄρρωστος ὑπάρχει σοι παῖς; ... Δαίμων ἐνοχλεῖ τῇ παιδί;","severity":"info","text":"The shift to direct pastoral exhortation (child ill, demon troubling) may reflect a liturgical context where the homily addresses concrete fears, but the text breaks off mid-sentence.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the plot to kill Lazarus (Ἐβουλεύσαντο... ἀποκτείνωσιν) is not identified; it may be from an apocryphal tradition or Hesychius's own inference.","The address 'ὦ ἱερεῖς' could refer to Jewish priests (as context suggests) or to Christian clergy; the homily's audience is ambiguous."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"θανάτου τοὺς νεκροὺς ἀποσπῶντα. Πόσα ἀνέδωκας δῶρα, ζητῶν εὑρεῖν ἐν λυπηροῖς βοηθόν; Ἀμισθὶ τοῦτον εὗρες καὶ τὸ βλέμμα πρὸς τὴν εὕρεσιν κλείεις. Οὐκοῦν ἐπειδὴ σὺ φιλοζήμιος, ἄφες τοῖς βουλομένοις τὸ κέρδος, συγχώρησον τὸν Λάζαρον ζῆν, μὴ γένῃ τοῦ θανάτου τοῖς ἀνθρώποις πικρότερος οὓς ἐκεῖνος ἀπέλυσε πρὸς αὐτὸν ἀπελαύνων, μὴ ποιήσῃς τό σοι συζῆν ἀνελπιστότερον τάφου. Ἔσχεν ἐλπίδα ζωῆς ὁ νεκρὸς ἐν τῷ τάφῳ καὶ οὐδὲ τὰ σπάργανα ζημιωθεὶς ἀνεβίω· σοὶ δὲ συζῶν ἣν ἔσχε δωρεὰν ἐν τῷ τάφῳ κινδυνεύει ἀπολέσαι.\n\n9 Τί τὸν λόγον περὶ τὴν τῶν Ἰουδαίων ἀσχολῶ πονηρίαν, τῆς ἐγέρσεως Λαζάρου πρὸς τὴν τῆς ἀναστάσεως μνήμην με παραπεμπούσης; Ὅταν τινάσσωνται τάφοι τοὺς νεκροὺς ἀπαιτούμενοι, ταράττεται γῆ σειομένη τῷ φόβῳ, σαλπίγγων ἐξ οὐρανοῦ τοῖς ἀνθρώποις ἀλαλάζουσι κτύποι· «Σαλπίσει γάρ», φησίν, «καὶ οἱ νεκροὶ ἐγερθήσονται ἄφθαρτοι.» Ἀστράπτων ἐκεῖθεν ἐξ οὐρανοῦ ὁ κριτὴς καταβαίνει, τὰ τῶν ἀγγέλων τοῦ κριτοῦ προτρέχει στρατόπεδα τῷ τῶν γινομένων ταραττόμενα φόβῳ· «αἱ δυνάμεις γάρ», φησίν, «τῶν οὐρανῶν σαλευθήσονται»·","english":"led by the signs to faith, but the rulers of the synagogue, envious of the Lord, stirred up the crowd against him.\" But you, O death, why do you rage against the living, snatching the dead from death? How many gifts did you bestow, seeking to find a helper in sorrows? You found this one without payment, and you close your eyes to the finding. Therefore, since you are fond of loss, leave the gain to those who wish it, allow Lazarus to live, lest you become more bitter to men than the death from which he released them, driving them away to himself, lest you make living with you more hopeless than the tomb. The dead man had hope of life in the tomb, and without even losing his swaddling clothes, he came back to life; but living with you, he risks losing the gift he had in the tomb.\n\n9 Why do I waste my discourse on the wickedness of the Jews, when the raising of Lazarus directs my memory to the resurrection? When tombs are shaken, demanding back their dead, the earth is disturbed, quaking with fear, and trumpets from heaven sound their blasts to men: \"For the trumpet will sound,\" it says, \"and the dead will rise incorruptible.\" From there, the judge descends from heaven, flashing like lightning, and the armies of the judge's angels run before him, disturbed by the fear of what is happening: \"For the powers of the heavens,\" it says, \"will be shaken.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"9 Τί τὸν λόγον περὶ τὴν τῶν Ἰουδαίων ἀσχολῶ πονηρίαν","severity":"info","text":"The numeral 9 marks a new section; the homilist turns from apostrophizing Death to a reflection on the resurrection, signaled by a rhetorical question.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σαλπίσει γάρ, φησίν, καὶ οἱ νεκροὶ ἐγερθήσονται ἄφθαρτοι","severity":"info","text":"This is a paraphrase of 1 Corinthians 15:52, though the exact phrase 'ἄφθαρτοι' (incorruptible) is Pauline; the trumpet call is an eschatological motif.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αἱ δυνάμεις γάρ, φησίν, τῶν οὐρανῶν σαλευθήσονται","severity":"info","text":"Likely an allusion to Psalm 18:10 LXX (ἐσαλεύθησαν αἱ δυνάμεις τῶν οὐρανῶν) or a similar apocalyptic tradition; the phrase is not a direct NT quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν Ἰουδαίων πονηρίαν","severity":"info","text":"The homilist's polemic against Jewish leaders reflects a common rhetorical trope in late antique Christian homiletics, not necessarily historical fact.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀμισθὶ τοῦτον εὗρες","severity":"info","text":"The phrase 'without payment' contrasts Death's futile search for a helper with the free gift of resurrection; it underscores the gratuity of the miracle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὰ σπάργανα","severity":"info","text":"The term 'swaddling clothes' is ambiguous: it may refer to Lazarus's burial wrappings or, metaphorically, to the state of infancy in death; the English draft takes the literal sense.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ σπάργανα' could be read literally as burial cloths or metaphorically as the trappings of death; the translation opts for the literal 'swaddling clothes'.","The source of the trumpet and shaking powers quotations is not explicitly identified in the text; they are likely scriptural allusions but not verbatim citations."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ἀπάντησις δικαίων ἐν νεφέλαις μετάρσιος, θρῆνος δαιμόνων συρομένων εἰς κρίσιν, πενθήρης διάβολος προσαγόμενος δέσμιος, ἑλκόμενοι τύραννοι πρὸς φοβερὸν λογοθέσιον, πλουτούντων ἁρπαγαὶ κολαζόμεναι, πενήτων ὑπομοναὶ στεφανούμεναι, ἐξομολογούμεναι συμμορίαι βασιλέων, ἱερέων ἐρευνώμενοι βίοι, τάγματα παρθένων τιμώμενα, πομπευόμεναι κεκρυμμέναι πορνεῖαι, σωφρόνων τιμωμένη σεμνότης, ἀκολασία κολαζομένη μοιχῶν, χρηστότης μακροθύμων στεφανουμένη, καταλάλων ἔλεγχος ἀφανής, μετανοησάντων γνησίως μακαριζόμενοι δῆμοι, ὑποκριτῶν εἰρωνεία μαστιζομένη.\n\n10 Οὐκ ἐμὸς ὁ λόγος, ἠκούσατε πάντες πᾶσι κεκραγότος τοῦ Παύλου· «Πάντες παραστησόμεθα τῷ βήματι» «τοῦ Χριστοῦ, ἵνα κομίσηται ἕκαστος τὰ διὰ τοῦ σώματος πρὸς ἃ ἔπραξεν εἴτε ἀγαθὰ εἴτε κακά». Τῇ τούτων τοίνυν πάντες ῥυθμιζόμενοι μνήμῃ, μάρανον τὴν ἡδονήν, ὁ φιλήδονος· ὕλη γάρ ἐστι τοῦ τῆς γεέννης πυρός. Κόλασον, ὁ τρυφητής, τὴν γαστέρα· καύσιμον γὰρ γαστριμαργία φορτίον, καὶ τοῦτο μεμφόμενος ὁ προφήτης Σοδομίταις ἐβόα· «Πλήν», φησίν, «τοῦτο ἀνόμημα Σοδόμων ὅτι εὐθηνίᾳ καὶ πλησμονῇ ἄρτων ἐσπατάλων.» Μίσησον πλεονεξίαν, ὁ πλούσιος, ὡς καλάμην τῆς ἀσβέστου φλογώσεως. Νευρώθητι πρὸς καρτερίαν, ὁ πένης· ὑπομονὴ γὰρ εὐσεβὴς γεέννης κατάψυξις. Μετάμαθε τὴν ἀσέβειαν, ὁ Ἕλλην· μόνῳ γὰρ πυρὶ χρησιμεύουσιν ἄκανθαι. Ἀνάζησον ἐξ αἱρετικῶν δογμάτων ὡς ἐκ τάφων, αἱρετικέ, πρὶν ἐλθεῖν τὴν τοῖς νεκροῖς βοῶσαν ἐκείνην φωνήν· «Ἰδοὺ ὁ νυμφίος ἔρχεται, ἐξέλθετε εἰς ἀπάντησιν αὐτοῦ», Χριστὸς ὁ θεὸς ἡμῶν, «ὁ μέλλων κρῖναι ζῶντας καὶ νεκρούς».","english":"the meeting of the righteous in the clouds aloft, the lament of demons dragged to judgment, the devil in mourning brought in chains, tyrants hauled to a fearful accounting, the plunderings of the rich punished, the endurance of the poor crowned, the confederacies of kings confessed, the lives of priests scrutinized, the orders of virgins honored, hidden fornications paraded, the chastity of the temperate honored, the licentiousness of adulterers punished, the goodness of the patient crowned, the secret exposure of slanderers, the multitudes of the genuinely repentant blessed, the irony of hypocrites scourged.\n\n10 The word is not mine; you have all heard Paul crying out to all: \"We shall all stand before the judgment seat\" \"of Christ, so that each may receive through the body what he has done, whether good or evil.\" Therefore, all of you, regulated by the memory of these things, wither pleasure, O pleasure-lover; for it is fuel for the fire of Gehenna. Chastise the belly, O voluptuary; for gluttony is a combustible burden, and the prophet, reproaching the Sodomites, cried out concerning this: \"But,\" he says, \"this was the lawlessness of Sodom, that they reveled in abundance and satiety of bread.\" Hate covetousness, O rich man, as the straw of the inextinguishable flame. Be strengthened for endurance, O poor man; for pious patience is a cooling of Gehenna. Unlearn impiety, O Greek; for thorns serve only for fire. Come to life again from heretical doctrines as from tombs, O heretic, before that voice comes which cries to the dead: \"Behold, the bridegroom comes, go out to meet him,\" Christ our God, \"who is about to judge the living and the dead.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀπάντησις δικαίων ... μαστιζομένη","severity":"info","text":"This long anaphoric list of contrasting eschatological scenes (righteous vs. demons, rich vs. poor, etc.) builds a rhetorical climax before the Pauline citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πάντες παραστησόμεθα τῷ βήματι τοῦ Χριστοῦ","severity":"info","text":"A paraphrase of 2 Corinthians 5:10, though the exact wording differs; Paul’s original speaks of standing before the judgment seat of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῦτο ἀνόμημα Σοδόμων","severity":"info","text":"Likely a reference to the sin of Sodom as gluttony and excess, echoing a tradition found in some patristic interpretations of Genesis 19.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ ὁ νυμφίος ἔρχεται","severity":"info","text":"An allusion to the parable of the bridegroom (Matthew 25:1-13) and the judgment of the living and the dead, a common eschatological motif.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἕλλην","severity":"info","text":"Here 'Ἕλλην' refers to a pagan, not a Greek by ethnicity; in patristic usage, it often denotes non-Christians or polytheists.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πενθήρης διάβολος","severity":"caution","text":"The phrase 'devil in mourning' is unusual; it may reflect a specific iconographic or liturgical tradition, but the exact source is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πενθήρης διάβολος' (devil in mourning) is ambiguous: it could be a literal description of the devil’s state at judgment or a metaphorical expression of his defeat.","The reference to 'Σοδόμων' (Sodom) is ambiguous: it may refer to the biblical city or be used typologically for any sinful community."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Αὐτὸν δοξάσωμεν σὺν τῷ Πατρὶ καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"Let us glorify Him together with the Father and the Holy Spirit, now and always and unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Αὐτὸν δοξάσωμεν σὺν τῷ Πατρὶ καὶ τῷ ἁγίῳ Πνεύματι","severity":"info","text":"This closing doxology shifts from the preceding narrative of judgment to a trinitarian glorification, typical of homiletic conclusions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δοξάσωμεν","severity":"info","text":"The aorist subjunctive 'let us glorify' is a hortatory form, inviting the congregation to join in praise, common in liturgical endings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς τοὺς αἰῶνας τῶν αἰώνων","severity":"info","text":"The phrase 'unto the ages of ages' echoes New Testament doxologies (e.g., Gal 1:5; Eph 3:21) and is a standard liturgical formula for eternity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"σὺν τῷ Πατρὶ καὶ τῷ ἁγίῳ Πνεύματι","severity":"info","text":"The trinitarian formula reflects post-Nicene orthodoxy, emphasizing co-glorification of Father, Son, and Holy Spirit, a hallmark of Hesychius's theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Ἀμήν","severity":"info","text":"The concluding 'Amen' is a standard liturgical response, indicating the homily's use in a communal worship setting, likely in a monastic context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no textual ambiguities in this closing doxology."],"confidence":"high","notes":[]}]}