{"slug":"khazarzar-john-chrysostom-in-martham-mariam-et-lazarum","id":"greek:khazarzar:khazarzar-john-chrysostom-in-martham-mariam-et-lazarum","title":"In Martham Mariam et Lazarum","title_source":"In Martham Mariam et Lazarum","author":"John Chrysostom","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":"2026-11-15T07:14:11Z","cost_usd":0.007949},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-in-martham-mariam-et-lazarum","work_id":"khazarzar-john-chrysostom-in-martham-mariam-et-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/John%20Chrysostom_PG%2047-64/In%20Martham%20Mariam%20et%20Lazarum.pdf"},"stats":{"passages":14,"english_words":3852,"coptic_letters":0,"source_letters":15063,"commentary_units":83,"commentary_kinds":8,"derived_notes":1,"ambiguities":19,"work_notes":5,"external_links":6,"timeline":5},"summary":{"work":"khazarzar-john-chrysostom-in-martham-mariam-et-lazarum","abstract":"This homily, attributed to John Chrysostom, is a festal oration for the feast of Saints Martha, Mary, and Lazarus. It blends encomium with moral exhortation in an elevated Antiochene style, employing rhetorical questions and apostrophes. The text survives in multiple Greek manuscript families, though the edition used lacks a critical apparatus. The homily was later incorporated into Byzantine liturgical readings for Lazarus Saturday and influenced hymnography. Notably, it conflates Mary of Bethany with the sinful woman of Luke 7:36-50, a trope that became standard in Eastern exegesis. The work also contains allegorical interpretations and anti-Jewish polemic, typical of patristic exegesis.","historical_context":"The homily is traditionally dated to Chrysostom's Antiochene period (c. 386–397), but no external evidence confirms a precise year. It was composed in Greek for a Christian community in Antioch, a major center of early Christianity. The feast of Saints Martha, Mary, and Lazarus is attested later in Byzantine calendars, suggesting the homily may have been written for a local celebration that later gained wider acceptance. The text survives in multiple manuscript families, indicating a complex transmission history. Variant readings in the exordium affect the interpretation of the opening scriptural allusion. The homily's incorporation into Byzantine liturgical readings for Lazarus Saturday shows its enduring influence. Its association of Mary with the sinful woman of Luke 7:36-50 became a standard exegetical trope in the East, shaping later theological and liturgical traditions.","significance":"This homily is significant for its role in shaping the Eastern Christian exegetical tradition, particularly the conflation of Mary of Bethany with the sinful woman of Luke 7:36-50. It also exemplifies Chrysostom's Antiochene style and his use of allegory and anti-Jewish polemic. The homily's incorporation into Byzantine liturgy for Lazarus Saturday demonstrates its lasting impact on Christian worship and hymnography.","timeline":[{"date":"c. 386–397","event":"Probable composition during Chrysostom's Antiochene period."},{"date":"4th–5th c.","event":"Transmission of the Greek text in multiple manuscript families."},{"date":"Byzantine period","event":"Incorporation into liturgical readings for Lazarus Saturday."},{"date":"Medieval period","event":"Influence on Byzantine hymnography and exegetical tradition."},{"date":"Modern period","event":"Publication in editions lacking critical apparatus, such as the khazarzar edition."}],"relations":[{"work":"John Chrysostom, Homilies on the Gospel of John","relation":"Similar exegetical style and themes.","key":"","label":null,"url":null},{"work":"Luke 7:36-50","relation":"Source for the conflation of Mary of Bethany with the sinful woman.","key":"","label":null,"url":null},{"work":"John 11-12","relation":"Biblical narrative of the raising of Lazarus and anointing of Jesus.","key":"","label":null,"url":null},{"work":"Byzantine liturgical texts for Lazarus Saturday","relation":"Incorporated into liturgical readings and hymnography.","key":"","label":null,"url":null},{"work":"Patristic anti-Jewish polemic","relation":"Reflects common exegetical tropes of the period.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:John Chrysostom","label":"John Chrysostom","url":"https://en.wikipedia.org/wiki/John_Chrysostom","reason":"Author of the homily."},{"key":"wikipedia:Martha","label":"Martha","url":"https://en.wikipedia.org/wiki/Martha","reason":"Subject of the homily."},{"key":"wikipedia:Mary of Bethany","label":"Mary of Bethany","url":"https://en.wikipedia.org/wiki/Mary_of_Bethany","reason":"Subject of the homily."},{"key":"wikipedia:Lazarus of Bethany","label":"Lazarus of Bethany","url":"https://en.wikipedia.org/wiki/Lazarus_of_Bethany","reason":"Subject of the homily."},{"key":"wikipedia:Lazarus Saturday","label":"Lazarus Saturday","url":"https://en.wikipedia.org/wiki/Lazarus_Saturday","reason":"Liturgical context for the homily's later use."},{"key":"wikipedia:Antiochene School","label":"Antiochene School","url":"https://en.wikipedia.org/wiki/School_of_Antioch","reason":"Theological and exegetical tradition of Chrysostom."}],"cautions":["The precise date of composition is unknown; the traditional dating to Chrysostom's Antiochene period (c. 386–397) lacks external confirmation.","The feast of Saints Martha, Mary, and Lazarus is attested later in Byzantine calendars, so the homily may have been written for a local celebration.","The edition used (khazarzar) does not specify its base manuscript, and variant readings in the exordium may affect interpretation.","The present edition lacks a critical apparatus, so readers cannot verify the text's fidelity to any single witness or stemma.","The homily's association of Mary with the sinful woman of Luke 7:36-50 is a later exegetical trope, not necessarily original to Chrysostom."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000514,"generated":"2026-11-15T07:14:11Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/In%20Martham%20Mariam%20et%20Lazarum.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-in-martham-mariam-et-lazarum","status":"pass","blocking":[],"warnings":[],"stats":{"passages":14,"translated":14,"commentary_passages":14,"commentary_units":83,"english_words":3852,"source_letters":15063,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The homily is a festal oration for the feast of Saints Martha, Mary, and Lazarus, blending encomium with moral exhortation. Its register is elevated, with rhetorical questions and apostrophes typical of Chrysostom’s Antiochene style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"The homily is traditionally dated to Chrysostom’s Antiochene period (c. 386–397), but no external evidence confirms a precise year. The feast itself is attested later in Byzantine calendars.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The Greek text survives in multiple manuscript families; the edition used (khazarzar) does not specify its base manuscript. Variant readings in the exordium may affect the interpretation of the opening scriptural allusion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This homily was incorporated into Byzantine liturgical readings for Lazarus Saturday, influencing later hymnography. Its association of Mary with the sinful woman of Luke 7:36-50 became a standard exegetical trope in the East.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The present edition lacks a critical apparatus; it does not record manuscript sigla, scribal corrections, or marginalia. Readers cannot verify the text’s fidelity to any single witness or stemma.","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: 14 narrative."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: Luke 2:14."},{"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":14},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Εἰς Μάρθαν καὶ Μαρίαν καὶ Λάζαρον, καὶ Ἠλίαν τὸν προφήτην. Ὅσοι τῆς Δεσποτικῆς ἀναστάσεως ἔρωτα φέρετε, τῆς ἀρτίως ἀναγνωσθείσης μαρτυρίας τὸ φιλόχριστον μύρον γνησίως ὑποδέξασθε. Ἤδη γὰρ Μαρία μυρίζει, καὶ ἡ Ἐκκλησία εὐωδιάζεται· ἤδη τὸ ἀλάβαστρον κενοῦται, καὶ τὸ θυσιαστήριον θυμηδίας πληροῦται. Μαρία μυρίζει, Μάρθα διακονεῖ, καὶ ὁ ἐκ νεκρῶν τῷ Κυρίῳ συνανάκειται. Ἔντιμον γὰρ τὸ τῶν ἀνδρῶν γένος, ὅτι ἀνὴρ κατ' εἰκόνα Θεοῦ ἐγένετο, ἡ δὲ γυνὴ ἐκ τῆς εἰκόνος τοῦ ἀνδρὸς, τὸν μὲν ἄνδρα δοξάζουσα, τὸν δὲ Χριστὸν οὐ χαρακτηρίζουσα. Καὶ τίς τούτων μάρτυς, ἵνα μὴ μέμψιν καρπωσώμεθα; Ἄκουε τοῦ Παύλου βοῶντος· Ἀνὴρ μὲν γὰρ οὐκ ὀφείλει τὴν κεφαλὴν κατακαλύπτεσθαι, εἰκὼν καὶ δόξα Θεοῦ ὑπάρχων· γυνὴ δὲ δόξα ἀνδρός ἐστι. Γυνὴ δὲ δόξα τοῦ ἰδίου ἀνδρός· οὐ γὰρ τῶν ἀλλοτρίων οὐ διὰ τὴν ἀρχαίαν ματαιοσυμβουλίαν, ἀλλὰ διὰ τὴν τελευταίαν γνησίαν τεκνογονίαν. Αὕτη γὰρ τὴν γυναῖκα τῆς κατάρας ἀπήλλαξεν ἡ γνησία τεκνογονία. Καὶ τίς τούτων μάρτυς; Ὁ αὐτὸς Ἀπόστολος βοῶν· Ὁ Ἀδὰμ οὐκ ἠπατήθη, ηδὲ γυνὴ ἀπατηθεῖσα ἐν παραβάσει γέγονε. Σωθήσεται δὲ πάλιν διὰ τεκνογονίας. Ὁρᾷς ὅτι διὰ τῆς τεκνογονίας σώζεται ἡ γυνή; οὐχ ὅτι Εὔα τὸν Κάϊν ἐξέβρασεν, ἀλλ' ὅτι ἡ ἔνδοξος Παρθένος τὸν Ἰησοῦν ἐκυοφόρησε. Μαρία τοίνυν μυρίζει, Μάρθα διακονεῖ, καὶ ὁ Λάζαρος τῷ Κυρίῳ συνανάκειται, καθὼς ἀρτίως ἤκουσας. Μαρία τὴν Ἐκκλησίαν εἰκονογραφεῖ· ἀνεκλιπὲς γὰρ τῆς Ἐκκλησίας τὸ μύρον. Μάρθα δὲ τὴν συναγωγὴν ὑποδεικνύει· ὀλιγόπιστος γὰρ, καὶ τῶν ἐπιγείων φίλη·","english":"On Martha, Mary, and Lazarus, and the Prophet Elijah. All who bear the love of the Lord’s resurrection, genuinely receive the Christ-loving myrrh of the testimony just read. For already Mary anoints, and the Church is fragrant; already the alabaster is emptied, and the altar is filled with gladness. Mary anoints, Martha serves, and the one from the dead reclines with the Lord. For the race of men is honored, because man was made in the image of God, but woman from the image of man, glorifying the man, but not characterizing Christ. And who is witness to these things, that we may not incur blame? Listen to Paul crying out: For a man ought not to cover his head, being the image and glory of God; but woman is the glory of man. And woman is the glory of her own husband; not of others, nor because of the ancient vain counsel, but because of the final genuine childbearing. For this genuine childbearing freed woman from the curse. And who is witness to these things? The same Apostle crying out: Adam was not deceived, nor did woman, being deceived, come to be in transgression. But she will be saved again through childbearing. Do you see that woman is saved through childbearing? Not because Eve aborted Cain, but because the glorious Virgin bore Jesus in her womb. So then Mary anoints, Martha serves, and Lazarus reclines with the Lord, as you have just heard. Mary depicts the Church; for the myrrh of the Church is inexhaustible. But Martha indicates the synagogue; for it is of little faith and fond of earthly things.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Εἰς Μάρθαν καὶ Μαρίαν καὶ Λάζαρον, καὶ Ἠλίαν τὸν προφήτην","severity":"info","text":"The title announces the homily's subjects: Martha, Mary, Lazarus, and Elijah. Elijah is not mentioned again in the surviving text, suggesting a lacuna or a thematic link now lost.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνὴρ μὲν γὰρ οὐκ ὀφείλει τὴν κεφαλὴν κατακαλύπτεσθαι, εἰκὼν καὶ δόξα Θεοῦ ὑπάρχων· γυνὴ δὲ δόξα ἀνδρός ἐστι","severity":"info","text":"This is a paraphrase of 1 Corinthians 11:7, where Paul discusses head coverings. Chrysostom adapts the verse to argue that man is the image of God, woman the image of man.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ Ἀδὰμ οὐκ ἠπατήθη, ηδὲ γυνὴ ἀπατηθεῖσα ἐν παραβάσει γέγονε. Σωθήσεται δὲ πάλιν διὰ τεκνογονίας","severity":"info","text":"This is a loose citation of 1 Timothy 2:13-15, which refers to Eve's transgression and salvation through childbearing. Chrysostom reinterprets 'childbearing' as the Virgin Mary's birth of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μαρία μυρίζει, Μάρθα διακονεῖ, καὶ ὁ Λάζαρος τῷ Κυρίῳ συνανάκειται","severity":"info","text":"This scene conflates the anointing of Jesus by Mary (John 12:3) with the raising of Lazarus (John 11:43-44). Chrysostom reads the anointing as a type of the Church and Martha's service as a type of the synagogue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μαρία τὴν Ἐκκλησίαν εἰκονογραφεῖ· ἀνεκλιπὲς γὰρ τῆς Ἐκκλησίας τὸ μύρον. Μάρθα δὲ τὴν συναγωγὴν ὑποδεικνύει· ὀλιγόπιστος γὰρ, καὶ τῶν ἐπιγείων φίλη","severity":"info","text":"Chrysostom allegorizes Mary as the Church (inexhaustible myrrh) and Martha as the synagogue (of little faith, earthly). This reflects anti-Jewish polemic common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Γυνὴ δὲ δόξα τοῦ ἰδίου ἀνδρός· οὐ γὰρ τῶν ἀλλοτρίων οὐ διὰ τὴν ἀρχαίαν ματαιοσυμβουλίαν, ἀλλὰ διὰ τὴν τελευταίαν γνησίαν τεκνογονίαν","severity":"caution","text":"The syntax is convoluted; 'οὐ γὰρ τῶν ἀλλοτρίων' likely means 'not of others' but the logic is unclear. The 'ancient vain counsel' probably refers to Eve's temptation; 'final genuine childbearing' to Mary's virgin birth.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The title includes Elijah, but the homily does not mention him, suggesting a lacuna or a lost section. The phrase 'οὐ γὰρ τῶν ἀλλοτρίων' is grammatically ambiguous; the reading taken is 'not of others'."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"Λάζαρος τὸ σκῆπτρον τῆς ἀναστάσεως βαστάζει, ὡς ἤκουσας ἀρτίως τοῦ εὐαγγελιστοῦ βοῶντος· Ἦλθεν ὁ Ἰησοῦς εἰς Βηθανίαν, ὅπου ἦν Λάζαρος, ὃν ἤγειρεν ἐκ νεκρῶν. Ἐποίησαν οὖν αὐτῷ δεῖπνον ἐκεῖ, καὶ ἡ Μάρθα διηκόνει· ὁ δὲ Λάζαρος εἷς ἦν τῶν ἀνακειμένων αὐτῷ. Ἡ οὖν Μαρία λαβοῦσα λίτραν μύρου νάρδου πιστικῆς πολυτίμου, ἤλειψε τοὺς πόδας τοῦ Ἰησοῦ, καὶ ταῖς θριξὶν αὐτῆς ἐξέμαξεν· ἡ δὲ οἰκία ὅλη ἐπλήσθη ἐκ τῆς ὀσμῆς τοῦ μύρου. Εἶδες γυναικὸς ἐργασίαν, καὶ πῶς τὴν Ἐκκλησίαν προεικονογράφησεν; Ἡ Μαρία τὰς πολλὰς τῶν γυναικῶν ἀπεσόβησεν ἐκ τῆς κακεργασίας αὐτῶν, καὶ ἐδίδαξε λίτραν μύρου βαστάζειν, καὶ μὴ κεφαλὴν Βαπτιστοῦ ἀποτέμνειν· τὸν Κύριον μυρίζειν, καὶ μὴ τῷ Ἰούδᾳ συγκλέπτειν· τὰς τρίχας ἐκλύειν, καὶ μὴ τὰς ἁμαρτίας συσφίγγειν· ἀδελφὴν Λαζάρου προσαγορεύεσθαι, καὶ μὴ θυγατέρα τοῦ διαβόλου φημίζεσθαι. Ταῦτά μοι διὰ τὴν συναγωγὴν Ἰουδαίων εἴρηται, τὴν τὸν Κύριον μὴ μυρίσασαν, ἀλλ' ὄξος καὶ χολὴν ποτίσασαν, τὴν αἱμάτων φίλην, τὴν ἀεὶ ἐναντίως τοῦ Δεσπότου Χριστοῦ διαπραττομένην, τὴν σπουδάζουσαν τὸν Λάζαρον θανατῶσαι, ὃν ἤγειρεν ἐκ νεκρῶν. Καὶ τίς ἄρα πιστικώτερος; ὁ Κύριος ἐγείρων, ἢ ἐκεῖνοι ἀποκτείνοντες; Ὡς ἀρτίως ἤκουσας τοῦ εὐαγγελιστοῦ λέγοντος· Ἔγνω ὄχλος πολὺς τῶν Ἰουδαίων, ὅτι ἐκεῖ ἐστιν Ἰησοῦς· καὶ ἦλθον οὐ διὰ τὸν Ἰησοῦν μόνον, ἀλλ' ἵνα καὶ τὸν Λάζαρον ἴδωσιν, ὃν ἤγειρεν ἐκ νεκρῶν· ὅτι πολλοὶ δι' αὐτὸν ὑπῆγον τῶν Ἰουδαίων, καὶ ἐπίστευον εἰς τὸν Ἰησοῦν.","english":"Lazarus bears the scepter of the resurrection, as you have just heard the evangelist proclaim: Jesus came to Bethany, where Lazarus was, whom he raised from the dead. So they made a dinner for him there, and Martha served; and Lazarus was one of those reclining with him. Then Mary, taking a litra of costly spikenard ointment, anointed the feet of Jesus, and wiped them with her hair; and the whole house was filled with the fragrance of the ointment. Do you see the work of a woman, and how she prefigured the Church? Mary drove away many women from their evil deeds, and taught them to carry a litra of ointment, and not to cut off the head of the Baptist; to anoint the Lord, and not to conspire with Judas; to let down their hair, and not to tighten their sins; to be called the sister of Lazarus, and not to be reputed a daughter of the devil. These things have been said by me against the synagogue of the Jews, which did not anoint the Lord, but gave him vinegar and gall, which is fond of blood, which always acts contrary to the Lord Christ, which strives to put to death Lazarus, whom he raised from the dead. And which is more faithful? The Lord raising, or those killing? As you have just heard the evangelist saying: A great crowd of Jews knew that Jesus was there; and they came not only for Jesus, but also to see Lazarus, whom he raised from the dead; because many of the Jews were going over to him, and were believing in Jesus.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Λάζαρος τὸ σκῆπτρον τῆς ἀναστάσεως βαστάζει","severity":"info","text":"The phrase 'Lazarus bears the scepter of the resurrection' uses σκῆπτρον metaphorically to denote Lazarus as a symbol or proof of resurrection, a common rhetorical device in Chrysostom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἦλθεν ὁ Ἰησοῦς εἰς Βηθανίαν...","severity":"info","text":"This passage echoes John 11:1-44, specifically the raising of Lazarus, though the exact wording is not a direct quotation but a paraphrase by Chrysostom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὴν συναγωγὴν Ἰουδαίων","severity":"info","text":"Chrysostom's polemic against the synagogue reflects the late 4th-century Christian-Jewish tensions in Antioch, where he delivered several homilies against Judaizing Christians.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μαρία... προεικονογράφησεν","severity":"info","text":"Chrysostom interprets Mary's anointing as a prefiguration (προεικονογράφησεν) of the Church, a typological reading common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"λίτραν μύρου νάρδου πιστικῆς","severity":"info","text":"The mention of 'a litra of costly spikenard ointment' parallels John 12:3, where Mary anoints Jesus' feet, but Chrysostom expands the narrative with details like wiping with hair.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπεσόβησεν ἐκ τῆς κακεργασίας","severity":"info","text":"The verb ἀπεσόβησεν ('drove away') is rare and may be a textual variant; the sense is clear but the reading could be contested in manuscript traditions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὴν συναγωγὴν Ἰουδαίων' could refer to the Jewish community or a specific synagogue; Chrysostom uses it generically for Jews.","The identity of 'the evangelist' is not specified but likely refers to John, given the Lazarus narrative."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Εἶδες τὴν τῶν Ἰουδαίων συναγωγὴν, πῶς ἀνθρωποκτόνος, προφητοκτόνος, ὥστε εἰς Κυριοκτονίαν ἐλάσαι; ᾗ καὶ αὐτὸς ὁ Κύριος αὐτοπροσώπως ὡς φιλοφόνῳ καὶ λῃστρικῇ ἔλεγεν· Ἱερουσαλὴμ, Ἱερουσαλὴμ, ἡ ἀποκτείνουσα τοὺς προφήτας, καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτὴν, ἕως πότε φονεύσῃ, καὶ οὐκ ἐπιστρέφεις; Μέθῃ μεθύεις μὴ οἰνοποτοῦσα, ἡ αἱμάτων φίλη. Καὶ ἵνα μάθῃς, ὅτι οὐ\n\nκόμπος τὰ ῥήματα, ἄκουε τοῦ Κυρίου λέγοντος διὰ τοῦ προφήτου· Ἀκούσατε ταῦτα πάντα οἱ ἡγούμενοι οἴκου Ἰακὼβ, καὶ οἱ κατάλοιποι τοῦ Ἰσραὴλ, οἱ βδελυσσόμενοι κρῖμα, καὶ πάντα τὰ ὀρθὰ διαστρέφοντες, οἱ οἰκοδομοῦντες Σιὼν ἐν αἵμασι, καὶ Ἱερουσαλὴμ ἐν ἀδικίαις· καὶ πάλιν· Ἐὰν ἐκτείνητε τὰς χεῖρας ὑμῶν πρός με, ἀποστρέψω τὸ πρόσωπόν μου ἀφ' ὑμῶν· καὶ ἐὰν πληθύνητε τὴν δέησιν, οὐκ εἰσακούσομαι· αἱ γὰρ χεῖρες ὑμῶν αἵματος πλήρεις; Τί οὖν ὁ εὐαγγελιστής; Πρὸ ἓξ ἡμερῶν τοῦ πάσχα ἦλθεν ὁ Ἰησοῦς εἰς Βηθανίαν. Ὁ εἰς Βηθανίαν ἐλθὼν Κύριος, αὐτὸς καὶ ὧδε πάρεστιν· ὧδε γὰρ κυρίως Βηθανία ὁ παρὼν οἶκος ὀνομάζεται ἐπεὶ Βηθανία οἶκος εἰρήνης λέγεται, οἶκος δὲ εἰρήνης ὁ παρὼν τοῦ Κυρίου οἶκος, εἰς ὃν ἡμεῖς οἰκήτορες καθ' ἑκάστην ἡμέραν πρὸς τὸν οἰκοδεσπότην βοῶμεν· Δόξα ἐν ὑψίστοις Θεῷ, καὶ ἐπὶ γῆς εἰρήνη, ἐν ἀνθρώποις εὐδοκία. Ὁ εἰς Βηθανίαν ἐλθὼν, αὐτὸς καὶ ὧδε παραγίνεται· παραγίνεται δὲ οὐχ ὡς μὴ παρὼν, ἀλλ' ὡς ὢν, καὶ παρὼν, καὶ ἐρχόμενος.","english":"You have seen the synagogue of the Jews, how it is man-slaying, prophet-slaying, so as to rush into Lord-slaying; to which the Lord himself in person said, as to a murder-loving and brigand-like place: \"Jerusalem, Jerusalem, that kills the prophets and stones those sent to her, how long will you murder, and will you not turn back? You are drunk with a drunkenness not from wine, you lover of blood.\" And that you may know these words are not boast, hear the Lord speaking through the prophet: \"Hear all this, you rulers of the house of Jacob, and the remnants of Israel, who abhor judgment and pervert all that is right, who build Zion in blood and Jerusalem in injustices.\" And again: \"If you stretch out your hands to me, I will turn my face from you; and if you multiply your entreaty, I will not listen; for your hands are full of blood.\" What then does the evangelist say? \"Six days before the Passover, Jesus came to Bethany.\" The Lord who came to Bethany is himself also present here; for here this house is properly called Bethany, since Bethany means \"house of peace,\" and this house of the Lord is a house of peace, into which we inhabitants cry out daily to the master of the house: \"Glory to God in the highest, and on earth peace, goodwill among men.\" He who came to Bethany, he himself also arrives here; and he arrives not as one not present, but as one who is, and is present, and is coming.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ἱερουσαλὴμ, Ἱερουσαλὴμ","severity":"info","text":"Chrysostom adapts a Jewish tradition of a personified Jerusalem rebuked for violence, echoing 2 Esdras and later Christian anti-Jewish rhetoric.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀκούσατε ταῦτα πάντα οἱ ἡγούμενοι οἴκου Ἰακὼβ","severity":"info","text":"This is a paraphrase of a prophetic oracle, likely from the Old Testament, but the exact source is not identified in the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Βηθανία","severity":"info","text":"Chrysostom etymologizes Bethany as 'house of peace' (οἶκος εἰρήνης), a common patristic interpretation, linking the place name to the present church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὁ εἰς Βηθανίαν ἐλθὼν Κύριος","severity":"info","text":"Chrysostom uses a repetitive rhetorical pattern to equate Christ's past arrival in Bethany with his present presence in the congregation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Δόξα ἐν ὑψίστοις Θεῷ","severity":"info","text":"This doxology echoes the angelic hymn from Luke 2:14, adapted here as a congregational acclamation, showing liturgical reception.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προφητοκτόνος","severity":"caution","text":"The term 'prophet-slaying' is hyperbolic; Chrysostom's anti-Jewish rhetoric here is historically contextual and not literal.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the prophetic quotation beginning 'Ἀκούσατε ταῦτα πάντα' is not identified; it may be a loose paraphrase or a lost text.","The phrase 'ἡ καὶ αὐτὸς ὁ Κύριος αὐτοπροσώπως' could imply a direct biblical citation, but the exact verse is unclear."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"Luke 2:14","text":"The English carries the scriptural phrase “glory to god in the highest”, which matches Luke 2:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":4,"ref":"p4","source":"Ταύτην τὴν τοῦ Κυρίου ἔλευσιν καὶ ὁ προφήτης προθεωρήσας ἔλεγεν· Ἰδοὺ Κύριος μετὰ ἰσχύος ἔρχεται, ὁ βραχίων αὐτοῦ μετὰ κυρίας. Ἰδοὺ Κύριος μετὰ ἰσχύος ἔρχεται. Ἀληθὴς ὁ λόγος, Μετὰ ἰσχύος ὁ Κύριος ἔρχεται. Πῶς μετὰ ἰσχύος; Ὡς τὸν ᾅδην σκυλεύσας, ὡς τὸν Λάζαρον τῆς ἀναστάσεως γεύσας, ὡς μυρίας εὐεργεσίας τὸν κόσμον ἐμπλήσας. Ἰδοὺ Κύριος μετὰ ἰσχύος ἔρχεται. Τίς γὰρ ἰσχυρότερος τοῦ εἰπόντος, Λάζαρε, δεῦρο ἔξω; Ἰδοὺ Κύριος μετὰ ἰσχύος ἔρχεται. Ἔρχεται ὁ μὴ ἀπών· ἤκουσας γὰρ, Ἐξέλθωμεν εἰς ἀπάντησιν τοῦ παρόντος καὶ ἐρχομένου, οὐ γῆν βαδίζοντες τῇ τῶν ποδῶν μεταστάσει, ἀλλὰ τὰς ψυχὰς καθαίροντες τῇ τῶν τρόπων βελτιώσει. Ἐξέλθωμεν εἰς ἀπάντησιν τοῦ παρόντος εὐχαριστοῦντες· ποιήσωμεν ὃ ἐποίησεν ἡ ἀδελφὴ Μωϋσέως· δραστικωτέρας ἐκείνης φωνὰς βάλωμεν, ἐπειδὴ καὶ χαλεπώτερος τοῦ Φαραὼ ὁ τῇ λίμνῃ τοῦ ὕδατος καταποντισθεὶς διάβολος. Ἀσπάσωμεν οὖν τὰ τῆς νίκης σύμβολα, οὐ τύμπανα χειροκρατούμενα, ἀλλὰ καὶ βαΐα φοινίκων βλαστήματα· βοήσωμεν μετὰ τῶν ὁμοπίστων ἀδελφῶν, ἅπερ ἀρτίως ἠκούσαμεν· Ὡσαννὰ, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου, ὁ βασιλεὺς τοῦ Ἰσραήλ. Ταύτην τὴν βασιλικὴν τοῦ Κυρίου ἔλευσιν Ἡσαΐας ὁ προφήτης προθεωρήσας ἔλεγε, καθὼς προεῖπον· Ἰδοὺ Κύριος μετὰ ἰσχύος ἔρχεται, ὡς νεκροὺς ἐγείρας· καὶ οὐχ ἁπλῶς νεκροὺς, ἀλλὰ σεσηπότας, διαῤῥυέντας, ἰχωροστατήσαντας, τριχορυήσαντας, τεταρταῖον τὸν Λάζαρον ἐκ τῶν τάφων ἀναστήσας, ὡς ἤκουες τοῦ εὐαγγελιστοῦ λέγοντος· Πρὸ ἓξ ἡμερῶν τοῦ Πάσχα ἦλθεν ὁ Ἰησοῦς εἰς Βηθανίαν, ὅπου ἦν Λάζαρος, ὃν ἤγειρεν ἐκ νεκρῶν.","english":"This arrival of the Lord the prophet also foresaw and said: Behold, the Lord comes with strength, his arm with dominion. Behold, the Lord comes with strength. The word is true: the Lord comes with strength. How with strength? As one who has plundered Hades, as one who has made Lazarus taste resurrection, as one who has filled the world with countless benefactions. Behold, the Lord comes with strength. For who is stronger than the one who said, \"Lazarus, come forth\"? Behold, the Lord comes with strength. He comes who is not absent; for you heard, \"Let us go out to meet the one who is present and coming,\" not walking the earth by the shifting of feet, but purifying souls by the improvement of ways. Let us go out to meet him, giving thanks; let us do what the sister of Moses did; let us utter more effective cries than she, since the devil drowned in the lake of water is more dangerous than Pharaoh. Let us therefore greet the symbols of victory, not hand-held timbrels, but also branches of palm shoots; let us cry out with our fellow believers what we have just heard: Hosanna, blessed is the one who comes in the name of the Lord, the king of Israel. This royal arrival of the Lord the prophet Isaiah foresaw and said, as I said before: Behold, the Lord comes with strength, as one who has raised the dead; and not simply the dead, but those putrefied, dissolved, suppurating, shedding hair, having raised Lazarus on the fourth day from the tombs, as you heard the evangelist saying: Six days before Passover, Jesus came to Bethany, where Lazarus was, whom he raised from the dead.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ Κύριος μετὰ ἰσχύος ἔρχεται","severity":"info","text":"This phrase echoes Isaiah 40:10 LXX: 'ἰδοὺ κύριος μετὰ ἰσχύος ἔρχεται'. Chrysostom attributes it to 'the prophet' and later to Isaiah explicitly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λάζαρε, δεῦρο ἔξω","severity":"info","text":"A paraphrase of John 11:43, where Jesus calls Lazarus from the tomb. Chrysostom uses it to illustrate Christ's power over death.","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":"A direct citation of John 12:1, establishing the narrative setting of Lazarus's resurrection six days before Passover.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἡ ἀδελφὴ Μωϋσέως","severity":"info","text":"Refers to Miriam (Moses' sister), who led the Israelites in song after the crossing of the Red Sea (Exodus 15:20-21). Chrysostom compares her victory hymn to the Christian acclamation of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῇ λίμνῃ τοῦ ὕδατος καταποντισθεὶς διάβολος","severity":"info","text":"Alludes to the tradition that Pharaoh and his army were drowned in the Red Sea; Chrysostom typologically equates Pharaoh with the devil, who is 'drowned' by Christ's power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ὡσαννὰ, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου, ὁ βασιλεὺς τοῦ Ἰσραήλ","severity":"info","text":"This acclamation reflects liturgical usage in the Antiochene church, possibly from a festal hymn for Palm Sunday, blending Psalm 118:25-26 with messianic acclamation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μετὰ κυρίας' in the first line is ambiguous: it may mean 'with dominion' (κυρία) or be a textual corruption; the translation follows the latter sense.","The identity of 'the sister of Moses' is clear, but the 'more effective cries' she uttered are not specified in the biblical text; Chrysostom may be drawing on extra-biblical tradition."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Τί τοιοῦτον Μωϋσῆς ἐποίησεν, οἷον ὁ Δεσπότης ἡμῶν Χριστός; Μωϋσῆς μὲν ἐθανάτωσεν· οὐ γὰρ ἐζωοποίησεν. Αἰσχυνέσθωσαν λοιπὸν Ἰουδαίων παῖδες, οἱ τὸν Μωϋσῆν ἐγκωμιάζοντες, καὶ τὸν Δεσπότην Χριστὸν λοιδοροῦντες. Ἀλλ' εὐθέως Ἰουδαῖος παρεκπηδᾷ λέγων· Καὶ παρ' ἡμῖν οὐκ ἀνέστη νεκρός; οὐκ ἤγειρεν Ἠλίας ὁ προφήτης τὸν τῆς Σαρεπτίας χήρας υἱόν; ἄνθρωπος δὲ ὁ Ἠλίας.\n\nΠῶς οὖν ἐπὶ τοῦ διδασκάλου ὑμῶν μεγαλοφρονεῖτε, θεοδυναμίαν αὐτῷ μαρτυροῦντες, διότι ἤγειρε Λάζαρον ἐκ νεκρῶν; Τί λέγεις, ὦ Ἰουδαῖε; συγκρίνεις τὸν Ἠλίαν, καὶ τὸν Δεσπότην Χριστόν; Ἄλλο παιδεία δουλικὴ, καὶ ἄλλο ἐξουσία θεϊκή. Εἰ μὴ γὰρ ἔγνως πρῶτον τὸν τρόπον τῆς νεκρεγερσίας, οὐ μὴ συνίδῃς τὸν λόγον τῆς θεϊκῆς ἐξουσίας. Ἄκουε συνετῶς· ὁ ἐπὶ τοῦ Ἠλία νεκρὸς, ὁ υἱὸς τῆς Σαρεπτίας χήρας, εἰ καὶ θανάτῳ παρεδόθη, ἀλλ' ὅμως οὐ διὰ τὴν φυσικὴν ἔκλειψιν, ἀλλὰ διὰ παιδείαν καὶ θλῖψιν τοῦ Ἠλία, πρὸς τὸ καμφθῆναι τὸν Ἠλίαν ἐκ τῆς σκληροκαρδίας εἰς συμπάθειαν. Ὀργισθεὶς γάρ ποτε ὁ Ἠλίας, καθὼς ἴστε σαφῶς, τῷ οἴκῳ Ἀχαὰβ, καὶ τῷ Ἰσραηλιτικῷ λαῷ διὰ τὴν παρανομίαν τῆς Ἰεζάβελ, μεθ' ὅρκου ἀπεφήνατο λέγων· Ζῇ Κύριος ὁ Θεὸς, εἰ ἔσται τὰ ἔτη ταῦτα δρόσος, ἢ ὑετὸς ἐπὶ γῆς, εἰ μὴ διὰ στόματός μου. Ταύτῃ τῇ ἀνύδρῳ ἀποφάσει τοῦ Ἠλία ὁ τῶν ὅλων Θεὸς οὐκ ἠρέσθη, πληροῖ δὲ","english":"What did Moses do that was like what our Master Christ did? Moses caused death; he did not bring to life. Let the children of the Jews be ashamed, then, those who praise Moses and revile the Master Christ. But immediately a Jew jumps up and says: Did not a dead man rise among us? Did not the prophet Elijah raise the son of the widow of Sarepta? Yet Elijah was a man.\n\nHow then do you boast about your teacher, attributing divine power to him because he raised Lazarus from the dead? What are you saying, O Jew? Do you compare Elijah and the Master Christ? One thing is the discipline of a servant, and another is divine authority. For if you do not first understand the manner of the raising from the dead, you will not perceive the meaning of divine authority. Listen attentively: the dead man in the case of Elijah, the son of the widow of Sarepta, even if he was given over to death, was nevertheless not so because of natural expiration, but because of the discipline and affliction of Elijah, so that Elijah might be bent from his hard-heartedness to compassion. For once Elijah, as you clearly know, became angry with the house of Ahab and the Israelite people because of the lawlessness of Jezebel, and declared under oath, saying: As the Lord God lives, if there will be dew or rain on the earth in these years, except through my mouth. The God of all was not pleased with this rainless declaration of Elijah, and he fulfills","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Τί τοιοῦτον Μωϋσῆς ἐποίησεν, οἷον ὁ Δεσπότης ἡμῶν Χριστός;","severity":"info","text":"Chrysostom contrasts Moses (who caused death) with Christ (who gives life), a rhetorical move to elevate Christ over the Lawgiver.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἠλίας ὁ προφήτης τὸν τῆς Σαρεπτίας χήρας υἱόν","severity":"info","text":"Elijah raising the widow's son at Sarepta (1 Kings 17:17–24) is the scriptural parallel the Jewish interlocutor invokes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"παιδεία δουλικὴ, καὶ ἄλλο ἐξουσία θεϊκή","severity":"info","text":"Chrysostom distinguishes between 'servile discipline' (Elijah's miracle as a lesson) and 'divine authority' (Christ's miracle as an act of power), a key theological contrast.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ζῇ Κύριος ὁ Θεὸς, εἰ ἔσται τὰ ἔτη ταῦτα δρόσος, ἢ ὑετὸς ἐπὶ γῆς, εἰ μὴ διὰ στόματός μου","severity":"info","text":"Chrysostom paraphrases Elijah's oath to withhold rain (1 Kings 17:1), though the biblical account does not record this exact wording; it reflects a homiletic expansion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀλλ' εὐθέως Ἰουδαῖος παρεκπηδᾷ λέγων","severity":"info","text":"This phrase introduces a rhetorical objection (prosopopoeia), a common device in Chrysostom's homilies to dramatize debate with a Jewish opponent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πληροῖ δὲ","severity":"caution","text":"The Greek text breaks off mid-sentence at 'πληροῖ δὲ' (and he fulfills...), indicating a lacuna or incomplete transmission in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact wording of Elijah's oath is not attested in the biblical text; Chrysostom may be drawing on a haggadic tradition or his own rhetorical invention.","The passage ends abruptly; it is unclear whether the original homily continued with a fuller narrative of Elijah's story or a return to the Lazarus miracle."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"τὴν τοῦ δούλου ἀπόφασιν. Ἤθελε γὰρ αὐτὸν τὸν δήσαντα τὰς νεφέλας τῇ στειρώσει τῶν πλουτιαίων ὑετῶν, θᾶττον λυθῆναι τὴν συμφορὰν τῆς ἀνυδρίας. Ὁ δὲ Ἠλίας οὐ προσέθετο τῇ διαλλαγῇ. Ἄλλως γὰρ ὁ Θεὸς σπλαγχνίζεται, καὶ ἄλλως ἄνθρωπος σκληρύνεται. Ὁ Κύριος οὖν ἐπὶ τῇ σκληρίᾳ τοῦ δούλου ἤθελε παρακαλέσαι τὸν δοῦλον, ἵνα δανείσῃ τῇ γῇ ὑετὸν διὰ τοῦ λόγου. Ἀνοίκειον γὰρ τῷ Θεῷ ἦν ἄνθρωπον παρακαλέσαι· διὸ καὶ ὡς Θεὸς ἄλλην μετῆλθε πραγματείαν. Ποίαν ταύτην; Ἄκουε συνετῶς· τῆς ἀβροχίας τοίνυν ἐπιτεινομένης, ἐπὶ ἔτη τρία καὶ μῆνας ἓξ οὐκ ὠγκώθη πρὸς ὄμβρων τόκον νεφέλη. Ἤρξατο οὖν ὁ Ἠλίας ὀλιγωρεῖν τῇ δίψῃ, ἀλλ' ὅμως ἐκαρτέρει βαστάζων τὴν ἔνδειαν, ἐκ φιλονεικίας τοῦτο ποιῶν· ἤθελε γὰρ καὶ αὐτὸς ἐκτριβῆναι, ἢ διαλλαγῆναι τῷ οἴκῳ Ἀχαάβ. Τί οὖν ὁ Κύριος; Σοφί ζεται τὸν ἴδιον δοῦλον, οὐ παρακαλῶν, ἀλλὰ λέγων· Ἀνάστηθι ἐντεῦθεν, καὶ πορεύθητι εἰς τὸν χειμάῤῥουν Χοῤῥὰθ τοῦ ἐπὶ προσώπου τοῦ Ἰορδάνου, καὶ πίεσαι ὕδωρ ἐκ τοῦ χειμάῤῥου, καὶ τοῖς κόραξιν ἐντελοῦμαι τοῦ διατρέφειν σε ἐκεῖ. Ταῦτα δὲ ἔφη ὁ Κύριος, οὐχ ἵνα θρέψῃ τὸν Ἠλίαν, ἀλλ' ἵνα ὑβρίσῃ· οὐχ ἵνα τιμήσῃ, ἀλλ' ἵνα διὰ τῆς ἐφυβρίστου τροφῆς εἰς συμπάθειαν αὐτὸν ἑλκύσῃ. Ἀνοίκειον γὰρ ἦν τὸν προφήτην διὰ κοράκων τραφῆναι, καὶ κρεοφόρον αὐτῷ τράπεζαν παρατεθῆναι τῷ ἐξ ἀρχῆς ἀσκητικοὺς πόνους διατεμόντι. Ἴσχυε γὰρ ὁ Κύριος ἢ διὰ περιστερῶν θρέψαι τὸν δίκαιον, ἢ διὰ τῆς τοῦ μάννα δόσεως, καθ' ὁμοιότητα τῶν υἱῶν Ἰσραὴλ, ἢ παραπλησίως τῷ Δανιὴλ φακοφόρον ἄνδρα τὸν Ἀμβακοὺμ παραστῆσαι·","english":"the servant’s decree. For he wanted the one who had bound the clouds with the sterility of the wealthy rains to quickly dissolve the calamity of the drought. But Elijah did not consent to the reconciliation. For God is compassionate in one way, and man is hardened in another. The Lord therefore, on account of the servant’s hardness, wished to entreat the servant, so that he might lend rain to the land through his word. For it was unseemly for God to entreat a man; therefore, as God, he pursued another course. What course was this? Listen attentively: as the lack of rain intensified, for three years and six months no cloud swelled to produce rain. So Elijah began to grow faint with thirst, but nevertheless he persevered, bearing the deprivation, doing this out of contentiousness; for he wished either to be worn away or to be reconciled with the house of Ahab. What then did the Lord do? He deals wisely with his own servant, not by entreating, but by saying: Arise from here, and go to the torrent bed Chorrath, which is opposite the Jordan, and you will drink water from the torrent, and I will command the ravens to feed you there. The Lord said these things not in order to feed Elijah, but to insult him; not to honor him, but to draw him into compassion through the insulting food. For it was unseemly for the prophet to be fed by ravens, and for a table of meat to be set before him who from the beginning had cut through ascetic labors. For the Lord was able either to feed the righteous man through doves, or through the gift of manna, after the likeness of the sons of Israel, or, similarly to Daniel, to present a lentil-bearing man, Ambakoum, before him.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Χοῤῥὰθ","severity":"info","text":"Chorrath (Χοῤῥὰθ) is a wadi or torrent bed near the Jordan, associated with Elijah's retreat in 1 Kings 17:3-5. Chrysostom here elaborates on the biblical narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀμβακοὺμ","severity":"info","text":"Ambakoum (Habakkuk) is mentioned in the context of Daniel's story (Daniel 14:33-36 LXX), where Habakkuk is transported to feed Daniel in the lions' den. Chrysostom uses this as a parallel for divine provision.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"στειρώσει","severity":"info","text":"στειρώσει (sterility) is a rare term, here metaphorically describing the lack of rain. It underscores Chrysostom's rhetorical contrast between divine and human action.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a narrative elaboration within Chrysostom's homily, using the story of Elijah to argue for Christ's superiority over Moses and Elijah. The structure moves from divine plan to specific divine ruse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Δανιὴλ","severity":"info","text":"Chrysostom compares Elijah's feeding by ravens to Daniel's feeding by Habakkuk, both instances of God providing for a prophet in distress. This reinforces the theme of divine intervention without human entreaty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Chrysostom's interpretation of Elijah's ravens as an insult rather than a miracle is distinctive, reflecting his rhetorical strategy to elevate Christ by diminishing Old Testament figures.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor orthographic variations (e.g., χειμάῤῥουν for χειμάρρουν) that do not affect meaning. The identity of 'Ambakoum' as Habakkuk is clear from context."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ἴσχυεν ὁ Κύριος τὸν Ἠλίαν σεμνῶς διαθρέψαι, ἐπειδὴ καὶ ἐν ἄλλῃ καθόδῳ σεμνῶς αὐτὸν διέθρεψεν. Ἡνίκα γὰρ ἄλλοτε Ἠλίας φεύγων τὴν Ἰεζάβελ ἔρημον κατέλαβε, καὶ ἐν τῇ ἐρήμῳ ἐκάθευδε σὺν πολλῷ τῷ λιμῷ καὶ τῇ δίψῃ, ὅτι πολλὴ ἡ τῆς φυγῆς ὁδὸς, τίθησιν οὖν ὁ Κύριος πρὸς κεφαλὴν αὐτοῦ ἄρτον καὶ ὕδωρ, καὶ αὖθις νύττει τὴν πλευρὰν αὐτοῦ, καὶ οὐκ ἄλλο μέρος. Διὰ τί; Ἄκουε συνετῶς· τὴν πλευρὰν αὐτοῦ νύττει, ἐπειδὴ ἀπειλὴν πλευρᾶς ἔφυγε. Καὶ πρὸς αὐτὸν ὁ Κύριος· Ἠλία, ἀνάστηθι, καὶ φάγε καὶ πίε, ὅτι πολλὴ ἀπὸ σοῦ ἡ ὁδός. Ἀναστὰς δὲ ὁ Ἠλίας καὶ φαγὼν καὶ πιὼν, ἐπορεύθη ἐν τῇ ἰσχύϊ τῆς βρώσεως ἐκείνης τεσσαράκοντα ἡμέρας καὶ τεσσαράκοντα νύκτας, οὐχ ὡς πεινῶν, ἀλλ' ὡς ἐμπεπλησμένος. Τοιαύτη γὰρ ἡ θεοδώρητος βρῶσις. Ὁ ἐκεῖσε τοίνυν γνησίως διαθρέψας, ἴσχυσε καὶ ἐν τῷ παρόντι οὐρανόθεν αὐτὸν διαθρέψαι· ἀλλὰ παρίστησιν αὐτῷ ἀνοίκειον τράπεζαν, ὅπως διὰ τῆς ἐφυβρίστου τροφῆς καμφθῇ πρὸς συμπάθειαν καὶ οἶκτον. Ὁ δὲ ἔμενεν ἀκαμπής. Δέον γὰρ τὸν Ἠλίαν ἀκούσαντα τοῦ Κυρίου λέγοντος· Πίεσαι ἐκ τοῦ χειμάῤῥου, καὶ τοῖς κόραξιν ἐντελοῦμαι τοῦ διατρέφειν σε ἐκεῖ, προσπεσεῖν, ἱκετεῦσαι, καὶ εἰπεῖν, Μηδαμῶς, Κύριε· οὐδέποτε εἰσῆλθεν εἰς τὸ στόμα μου πᾶν κοινὸν καὶ ἀκάθαρτον· κόρακάς μοι παριστᾷς τοὺς ἐπιβούλους τοῦ Νῶε; κρεοφόρον τράπεζαν εὐτρεπίζεις ὡς ἐθνικῷ καὶ ἀλλοφύλῳ, ἀσκητικοῖς ἔθεσιν ἐξ ἀρχῆς προσεντραφέντι; ἔδει ταῦτα παρακλητικῶς τὸν Ἠλίαν προσενέγκαι τὰ ῥήματα. Ἀλλ' οὐδὲν τούτων ὁ Ἠλίας· ᾔδει γὰρ, ὅτι ἐὰν αἰτιάσηται τὴν ἀνοίκειον τράπεζαν, ἐρεῖ πρὸς αὐτὸν ὁ Κύριος· Τί λέγεις, ὦ Ἠλία;","english":"The Lord was able to nourish Elijah in a dignified manner, since also on another occasion he nourished him in a dignified manner. For when at another time Elijah, fleeing Jezebel, took refuge in the desert, and in the desert he slept with great hunger and thirst, because the journey of flight was long, the Lord places bread and water at his head, and again pricks his side, and no other part. Why? Listen attentively: he pricks his side, because he fled a threat to his side. And the Lord says to him: “Elijah, arise, and eat and drink, for the journey from you is long.” And Elijah, having arisen and eaten and drunk, went on the strength of that food for forty days and forty nights, not as one hungry, but as one filled. For such is the God-given food. Therefore the one who there genuinely nourished him was able also in the present to nourish him from heaven; but he sets before him an unsuitable table, so that through the insulting food he might be bent to sympathy and pity. But he remained unbent. For it was necessary that Elijah, hearing the Lord say, “You will drink from the stream, and I will command the ravens to feed you there,” should fall down, entreat, and say, “By no means, Lord; never has anything common and unclean entered my mouth; do you set ravens over me, the plotters against Noah? Do you prepare a meat-bearing table as for a pagan and foreigner, who from the beginning was reared in ascetic customs?” It was necessary for Elijah to offer these words suppliantly. But Elijah did none of these things; for he knew that if he reproached the unsuitable table, the Lord would say to him, “What are you saying, Elijah?","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ἠλίας φεύγων τὴν Ἰεζάβελ","severity":"info","text":"The flight of Elijah from Jezebel is narrated in 1 Kings 19:1-3. Chrysostom here expands the biblical account with a legendary detail of the Lord personally bringing bread and water.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τεσσαράκοντα ἡμέρας καὶ τεσσαράκοντα νύκτας","severity":"info","text":"The forty days and nights echo the journey of Elijah to Horeb in 1 Kings 19:8, but Chrysostom applies the number to the effect of the divine food.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"κόρακάς μοι παριστᾷς τοὺς ἐπιβούλους τοῦ Νῶε","severity":"info","text":"The reference to ravens as plotters against Noah alludes to a Jewish or Christian tradition that a raven was sent out from the ark and did not return, sometimes seen as treacherous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κρεοφόρον τράπεζαν","severity":"info","text":"κρεοφόρον τράπεζαν means 'meat-bearing table', i.e., a table with meat, which for an ascetic like Elijah would be an insult.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διὰ τί; Ἄκουε συνετῶς","severity":"info","text":"Chrysostom uses a rhetorical question and an imperative ('Listen attentively') to introduce an allegorical explanation of why the Lord pricks Elijah's side.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπειλὴν πλευρᾶς","severity":"caution","text":"The phrase 'threat to his side' is obscure; it may refer to Jezebel's threat to kill Elijah, but the connection to 'side' is not explicit in the biblical text.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀπειλὴν πλευρᾶς' is ambiguous: it could mean a threat to his side (i.e., his life) or a threat from his side (i.e., from his wife Jezebel). The reading taken is that it refers to the threat to his life."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"οὐ καταδέχῃ πιεῖν ῥυπαρὸν ὕδωρ, ὑετὸν μὴ ἐάσας κατελθεῖν; ἐπυράκτωσας γὰρ τὴν γῆν τοῦ Ἰσραήλ· οὐκ ἔστιν εὑρεῖν σταγόνα ὕδατος ἐν φρέατι, οὔτε ἐν πηγῇ νοτίδα. Ὃ οὖν ἐποίησας, κατάδεξαι. Οὐ προσδέχῃ κρεοφόρον κοράκων τροφήν; Οὐκ ἔστιν εὑρεῖν ἄρτον, οὐδὲ στάχυν, οὐδὲ χλοηφόρον λάχανον, μήποτε ὄμβρου μήτε δρόσου πεσούσης ἐπὶ τῆς γῆς τῇ σῇ τοῦ στόματος κλειθρώσει· οὐδὲν ἔστιν εὑρεῖν, εἰ μὴ κρέα μόνα, καὶ ταῦτα νεκριμαῖα, τῶν ζώων τελευτησάντων τῇ ἐκλείψει τῶν τροφῶν. Τί οὖν οὐ προσδέχῃ τὴν τράπεζαν τῶν σῶν καμάτων; Ὅπως οὖν μηδὲν τούτων ἀκούσῃ ὁ Ἠλίας, κατεδέξατο τὴν ἀνοίκειον τράπεζαν. Εἵλατο γὰρ μᾶλλον ἀνομβρίαν βαστάσαι πολυχρόνιον, ἢ τὸν ὀμβροφόρον δανεῖσαι λόγον. Τί οὖν ὁ πάνσοφος Κύριος; Ὡς εἶδεν αὐτὸν προσμένοντα τῇ σκληρίᾳ,\n\nἄλλην πραγματείαν μετέρχεται ἰσχυροτέραν τῆς πρώτης. Ποίαν ταύτην· Ξηραίνει τὸν ποταμὸν, συστέλλει τοὺς κόρακας, βάλλει φωνὴν πρὸς αὐτόν· Πορεύου εἰς Σάρεπτα τῆς Σιδωνίας· ἰδοὺ ἐντελοῦμαι γυναικὶ χήρᾳ τοῦ διατρέφειν σε ἐκεῖ. Ὁρᾷς πῶς ἔσπευδεν εἰς συμπάθειαν αὐτὸν κλῖναι ὁ Κύριος; Οὐ γὰρ ἀπέστειλεν αὐτὸν εἰς οἶκον ἀρχοντικὸν, ἢ εἰς βασιλικὸν, ἢ εἰς εὔπορόν τινα γυναῖκα, ἀλλὰ πρὸς χήραν ἐνδεομένην, ὅπως κἂν οὕτω καμφθῇ πρὸς συμπάθειαν. Ὁ δὲ καὶ οὕτως ἀκαμπὴς ἔμενε. Δέον γὰρ αὐτὸν ἀκούσαντα τοῦ Κυρίου λέγοντος· Πορεύθητι εἰς Σάρεπτα τῆς Σιδωνίας· ἰδοὺ ἐντελοῦμαι γυναικὶ χήρᾳ τοῦ διατρέφειν σε ἐκεῖ, προσπεσεῖν, βοῆσαι, ἱκετεῦσαι, καὶ εἰπεῖν, Μὴ καταγάγῃς με εἰς ταπείνωσιν, ὦ Δέσποτα·","english":"You do not deign to drink foul water, having prevented rain from falling? For you have scorched the land of Israel; there is not a drop of water to be found in a well, nor a moist spot in a spring. What you have done, then, accept. Do you not accept the flesh-bearing food of ravens? There is no bread to be found, nor an ear of grain, nor a green vegetable, since neither rain nor dew has fallen upon the earth because of the sealing of your mouth; nothing is to be found except meat alone, and that carrion, from animals that have died due to the lack of food. Why, then, do you not accept the table of your own labors? So that Elijah might hear none of this, he accepted the unseemly table. For he chose rather to endure a prolonged drought than to lend a rain-bearing word. What, then, does the all-wise Lord do? When he saw him persisting in his harshness, he employs another device, stronger than the first. What is this? He dries up the river, he restrains the ravens, he sends a voice to him: \"Go to Sarepta of Sidonia; behold, I will command a widow woman to support you there.\" Do you see how the Lord hastened to incline him to compassion? For he did not send him to the house of a ruler, or to a royal one, or to some wealthy woman, but to a needy widow, so that even thus he might be bent toward compassion. Yet even so he remained unbending. For when he heard the Lord saying, \"Go to Sarepta of Sidonia; behold, I will command a widow woman to support you there,\" he ought to have fallen down, cried out, supplicated, and said, \"Do not bring me down to humiliation, O Master.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Σάρεπτα τῆς Σιδωνίας","severity":"info","text":"Sarepta (modern Sarafand, Lebanon) was a Phoenician town between Tyre and Sidon. The reference to a widow there recalls 1 Kings 17:8–16, where Elijah stays with a widow during the drought.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πορεύου εἰς Σάρεπτα τῆς Σιδωνίας· ἰδοὺ ἐντελοῦμαι γυναικὶ χήρᾳ τοῦ διατρέφειν σε ἐκεῖ","severity":"info","text":"This is a paraphrase of 1 Kings 17:9, where God commands Elijah to go to Sarepta and promises that a widow will provide for him.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κρεοφόρον κοράκων τροφήν","severity":"info","text":"Literally 'flesh-bearing food of ravens'. The ravens bringing food to Elijah are a haggadic expansion of 1 Kings 17:6, where ravens bring him bread and meat in the wilderness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἄλλην πραγματείαν μετέρχεται ἰσχυροτέραν τῆς πρώτης","severity":"info","text":"This marks a narrative pivot: the Lord escalates from withholding rain and ravens to drying up the river and sending Elijah to Sarepta, intensifying the test of his humility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"καταδέχῃ / κατεδέξατο","severity":"info","text":"Chrysostom uses καταδέχομαι ('deign to accept') repeatedly to highlight Elijah's initial refusal of divine provision, a theme of obedience and humility common in patristic exegesis of the Elijah cycle.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the 'rain-bearing word' (ὀμβροφόρον λόγον) refers to a prayer for rain or a prophetic utterance; the translation takes it as a request for rain."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Σιδωνίοις με παραπέμπεις, καὶ γυναικὶ χήρᾳ παρενοχλεῖν με προστάττεις, ἧς ὁ ἄρτος δακρύων πεπληρωμένος, ἡ τράπεζα στεναγμῶν ἀνάμεστος, ἡ κλίνη κατάρας προσκεφάλαιον ἔχουσα; ἀλλ' οὐδὲν τούτων ὁ Ἠλίας. Ἔγνω γὰρ ὅτι, ἐὰν παραιτήσηται τῆς χήρας τὴν τράπεζαν, ἐρεῖ πρὸς αὐτὸν ὁ Κύριος· Τί λέγεις, ὦ Ἠλία; παραιτῇ τῆς χήρας τὴν τράπεζαν, ὁ πᾶσαν τὴν γῆν Ἰσραὴλ στειρεύειν παρασκευάσας, χήραν αὐτὴν ἐργασάμενος, στεῖραν καὶ ἄτεκνον, καρποὺς μὴ τίκτουσαν, καὶ σὺ παραιτῇ τῆς χήρας τὴν τράπεζαν; Ὅπως οὖν μηδὲν τούτων ἀκούσῃ ὁ Ἠλίας, εὐθέως ἐστείλατο τὴν ἐπὶ Σιδωνίους ἀποδημίαν, ἐν εὐφροσύνῃ, ἢ ὀδύνῃ ποριζόμενος. Ἄκουσον δὲ πρὸς ταῦτα. Ξενισθεὶς ὁ Ἠλίας ὑπὸ τῆς χήρας εὗρεν ἀδαπάνητον τράπεζαν, γνησίαν, ἁρμόδιον, ἀσκητικὴν, ὕδωρ καὶ ἔλαιον καὶ ἄλευρον, καὶ δύο ξυλάρια. Τί γὰρ οὖν; δύο ξυλάρια μόνα εἶχεν ἡ χήρα; Ναί. Πῶς; Ἄκουσον, καὶ ἐρῶ σοι. Αὕτη ἡ μνημονευθεῖσα χήρα εἰκόνα τῆς Ἐκκλησίας ἔφερε· διὸ πρὸς αὐτὴν ἀποστέλλεται ὁ προφήτης. Εἰσελθὼν τοιγαροῦν ὁ προφήτης εἰς τὸν οἶκον τῆς χήρας· εὗρεν ὡς ἀληθῶς τῆς Ἐκκλησίας ἡμῶν τὴν ἐνθήκην· εὗρεν ὕδωρ καὶ ἔλαιον καὶ ἄλευρον, καὶ δύο ξυλάρια· ὕδωρ, τὸ βάπτισμα· ἔλαιον, τὸ χρίσμα· ἄλευρον, ὁ ἄρτος· δύο ξυλάρια, τοῦ σταυροῦ τὸ κατόρθωμα. Ἦν δὲ καὶ πρὸς τὴν χήραν βοήσας ὁ Ἠλίας· Ὁ καμψάκης τοῦ ἐλαίου οὐκ ἐλαττονήσει, καὶ ἡ ὑδρία τοῦ ἀλεύρου οὐκ ἐκλείψει. Ἀνελλιπὲς γὰρ ἡ χάρις τῆς ὀρθοδόξου πίστεως. Εὑρὼν τοιγαροῦν ὁ Ἠλίας τὴν ἀδάπανον τράπεζαν τῆς χήρας, ηὐφράνθη, ἠγαλλιάσατο, λέγων πρὸς ἑαυτόν·","english":"You send me to the Sidonians, and you order me to trouble a widow woman, whose bread is filled with tears, whose table is full of groans, whose bed has a pillow of curses? But Elijah did none of these things. For he knew that, if he should refuse the widow's table, the Lord would say to him: What are you saying, O Elijah? Do you refuse the widow's table, you who caused the whole land of Israel to become barren, making her a widow, barren and childless, bearing no fruit, and do you refuse the widow's table? So in order that Elijah might hear none of these things, he immediately set out on his journey to the Sidonians, traveling in joy or in pain. But listen to this. Having been hosted by the widow, Elijah found a table without expense, genuine, fitting, ascetic: water and oil and flour, and two small pieces of wood. What then? Did the widow have only two small pieces of wood? Yes. How? Listen, and I will tell you. This mentioned widow bore an image of the Church; therefore the prophet is sent to her. So entering the widow's house, the prophet found indeed the storehouse of our Church: he found water and oil and flour, and two small pieces of wood: water, baptism; oil, anointing; flour, the bread; two small pieces of wood, the achievement of the cross. And Elijah also cried out to the widow: The flask of oil will not diminish, and the jar of flour will not run out. For the grace of the orthodox faith is inexhaustible. So finding the widow's table without expense, Elijah rejoiced, exulted, saying to himself:","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Σιδωνίοις","severity":"info","text":"Sidon (Phoenicia) is the traditional setting for Elijah’s sojourn with the widow of Zarephath (1 Kings 17:8–16). Chrysostom uses the toponym to evoke the biblical narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"χήρᾳ","severity":"info","text":"The widow of Zarephath is the biblical figure from 1 Kings 17:8–16. Chrysostom here elaborates on her poverty and the miraculous provision of oil and flour.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δύο ξυλάρια","severity":"info","text":"The phrase 'two small pieces of wood' is allegorized as the 'achievement of the cross' (τοῦ σταυροῦ τὸ κατόρθωμα). This typological reading is characteristic of Chrysostom’s homiletic method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἄκουσον δὲ πρὸς ταῦτα","severity":"info","text":"This phrase marks a transition from the imagined divine rebuke to the allegorical interpretation of the widow’s provisions. It signals a new exegetical move.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῆς ὀρθοδόξου πίστεως","severity":"info","text":"Chrysostom explicitly identifies the inexhaustible grace with 'orthodox faith,' reflecting the post-Nicene context of his audience and the polemical use of typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὕδωρ, τὸ βάπτισμα· ἔλαιον, τὸ χρίσμα· ἄλευρον, ὁ ἄρτος· δύο ξυλάρια, τοῦ σταυροῦ τὸ κατόρθωμα","severity":"info","text":"This fourfold allegory (water=baptism, oil=chrism, flour=bread, wood=cross) is a standard catechetical schema in Chrysostom’s baptismal homilies.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν εὐφροσύνῃ, ἢ ὀδύνῃ ποριζόμενος' is ambiguous: it may mean 'traveling in joy or in pain' (as translated) or 'providing joy or pain.' The reading taken follows the English draft."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Ὧδε διάξω τοῦ λοιποῦ, ὧδε τὸν ἅπαντά μου χρόνον διατρίβω· ἁρμόδιον γὰρ τὴν τράπεζαν εὗρον, οὐδείς μοι λόγος τῷ οἴκῳ Ἀχαὰβ, καὶ τῷ λαῷ Ἰσραὴλ, καὶ τῇ μανίᾳ τῆς Ἰεζάβελ· ἐχέτωσαν κληρονομίαν, τὴν ἀβροχίαν· ἐγὼ γὰρ τῶν ἐνταῦθα οὐδ' ὅλως χωρίζομαι. Ταῦτα λέγων ὁ Ἠλίας πρὸς ἑαυτὸν εὐφραντικῶς λογιζόμενος, μὴ συνειδὼς, ὡς ἄνθρωπος, ὅτι ἐν τῇ εὐφρασίᾳ τὴν ὀδύνην ἔμελλεν εὑρίσκειν. Ἴστε πάντες, πῶς ἡ χήρα δύο παῖδας ἔχουσα γνησίους καὶ ὁμοκοιλίους, ὄρθρου τῆς κλίνης διεγερθεῖσα, θεωρεῖ τὸν ἕνα αὐτῆς υἱὸν θανάτῳ παραδοθέντα. Εἰ δὲ πέφυκε χήραν ἐπιτηδεύειν ἐπὶ τέκνῳ ἄῤῥενι τελείῳ τελευτῶντι, οὐδεὶς ὑμῶν ἀγνοεῖ· ἐνδοξοτέραν γὰρ ἡγεῖται τὴν τοῦ τέκνου ζωὴν ὑπὲρ πάντα τὸν πλοῦτον τοῦ κόσμου. Οὐ γὰρ προσετέθη κατὰ τὸ εἰωθὸς τῷ νεκρῷ ἡ γυνὴ, οὔτε ἐκήδευσεν, οὔτε πρὸς τὴν ἔξοδον ἠσχολήθη· ἀλλὰ καταλιποῦσα αὐτῆς τὸν νεκρὸν, τοῦ Ἠλία καθήψατο, κρατοῦσα, περιάγουσα, ὀχλοποιοῦσα, κράζουσα ἐπὶ πάντων· Τί ἐμοὶ καὶ σοὶ, ἄνθρωπε τοῦ Θεοῦ; ἦλθες πρός με τοῦ ἀναμνῆσαι τὰς ἁμαρτίας μου, καὶ θανατῶσαι τὸν υἱόν μου. Τουτέστι, Σὺ αὐτὸν ἐθανάτωσας. Εἶδες πῶς ἡ εὐφροσύνη τοῦ Ἠλία εἰς ὀδύνην μετῆλθεν; Ὡς φονεὺς κατείχετο· οὕτω γὰρ ἔλεγεν ἡ χήρα, Τί ἐμοὶ καὶ σοὶ, ἄνθρωπε τοῦ Θεοῦ; Εἰσῆλθες πρός με τοῦ ἀναμνῆσαι τὰς ἁμαρτίας μου, θανατῶσαι τὸν υἱόν μου. Σὺ αὐτὸν ἐθανάτωσας· ἡ σὴ εἴσοδος παρεσκεύασε τοῦτο. Μὴ εὗρες τὸν παῖδά μου ἀσθενοῦντα; μὴ ἠῤῥώστησεν ἡμέραν μίαν; ἡ σὴ εἴσοδος τὸν θάνατον τοῦ υἱοῦ μου παρέσχε. Τί μοι ἄλευρον ἐχαρίσω, τοῦ ἐσθίοντος μὴ παρόντος; δός μοι τὸν υἱόν μου·","english":"Here I will spend the rest of my life; here I will pass all my time. For I have found a suitable table; I have no concern with the house of Ahab, nor with the people of Israel, nor with the madness of Jezebel. Let them have as their inheritance the drought; for I will not separate myself from this place at all. Saying these things, Elijah reasoned joyfully with himself, not knowing, as a man, that in his joy he was about to find pain. You all know how the widow, having two legitimate children of her own womb, rising from her bed at dawn, sees one of her sons given over to death. And if a widow is naturally disposed to be distressed over a grown son who dies, none of you is ignorant of that; for she considers the life of her child more honorable than all the wealth of the world. For the woman was not added to the corpse according to custom, nor did she prepare it for burial, nor was she occupied with the funeral; but leaving her dead, she laid hold of Elijah, seizing him, dragging him about, raising a crowd, crying out before everyone: \"What have I to do with you, man of God? You came to me to remind me of my sins and to kill my son.\" That is, \"You killed him.\" Do you see how Elijah’s joy turned into pain? He was held as a murderer; for thus the widow said, \"What have I to do with you, man of God? You came to me to remind me of my sins, to kill my son. You killed him; your coming caused this. Did you not find my son ill? Was he not sick for a single day? Your coming provided the death of my son. Why did you give me flour, when the one who eats is not present? Give me my son.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ἀχαὰβ, Ἰεζάβελ","severity":"info","text":"Ahab and Jezebel are the royal couple of the northern kingdom of Israel in 1 Kings 16–21, archetypes of impiety and persecution of prophets.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀβροχίαν","severity":"info","text":"The drought (ἀβροχίαν) alludes to the three-year famine Elijah announced in 1 Kings 17:1, which the widow's son's death ironically echoes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὧδε διάξω... ὧδε... διατρίβω","severity":"info","text":"The passage shifts from Elijah's joyful soliloquy to the widow's accusation, marking a dramatic reversal of fortune typical of Chrysostom's homiletic narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὁμοκοιλίους","severity":"info","text":"ὁμοκοιλίους (lit. 'from the same womb') emphasizes the widow's two biological sons, heightening the pathos of one son's sudden death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"χήρα","severity":"info","text":"Chrysostom's portrayal of the widow's grief and public accusation draws on late antique rhetorical conventions of emotional appeal (ethos and pathos) in homiletics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προσετέθη τῷ νεκρῷ","severity":"caution","text":"The phrase 'was not added to the corpse' is ambiguous: it may mean she did not perform customary mourning rites or did not remain with the body. The translation follows the latter sense.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'προσετέθη τῷ νεκρῷ' could mean either 'she did not join the corpse (in mourning)' or 'she was not added to the number of the dead'; the context favors the former."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"σὺ αὐτὸν ἐθανάτωσας κληρονομῆσαι τὸν οἶκόν μου βουλόμενος. Δέξαι σὺ τὸ ἄλευρον, καὶ δός μοι τὸν υἱόν μου. Ἐμὲ σιτεύεις, καὶ τὸ\n\nτέκνον μου φονεύεις; μετὰ ἰδίων λιμώξω, καὶ μὴ μετὰ ξένων πλουτήσω. Τί ἐμοὶ καὶ σοὶ, ὦ ἄνθρωπε τοῦ Θεοῦ; εἰσῆλθες πρός με τοῦ ἀναμνῆσαι τὰς ἁμαρτίας μου, καὶ θανατῶσαι τὸν υἱόν μου. Σὺ τὸν υἱόν μου ἐθανάτωσας, σκληρός μοί τις φαίνῃ· οὐκ ἔστιν ἡ εἴσοδός σου εἰθεῖα; Τί διαπράξω, ἀπάγγειλόν μοι. Μὴ ἔφυγες τὸν Θεόν σου; μὴ τὰ τοῦ Ἰωνᾶ διεπράξω πράγματα. Τραχύς τίς μοι φαίνῃ. Πῦρ πνέεις, φόνον ὀρέγῃ, ἀβροχίαν βαστάζεις, πεντηκοντάρχας κατακαίεις· ἐγνώσθη μοι γὰρ οὖν τὰ κατὰ σέ. Οὐκ ἀρκεῖ σοι ὅτι τοὺς ὁμοφύλους σου ἔπνιξας, ἀλλὰ καὶ ὧδε παραγέγονας τὰ ὅμοια διαπράξασθαι; Πολλοὺς ἔπαιξας, ἐμὲ δὲ οὐ παίξεις· δός μοι τὸν υἱόν μου. Τί οὖν ὁ Ἠλίας; Συνεκάμφθη εὐθέως· ἔγνω γὰρ τοῦ Κυρίου τὸ σφύγμα. Διὸ μέγα στενάξας ὡς ἡττηθεὶς, ἐβόησε λέγων· Οἴμοι, Κύριε, ὁ μάρτυς τῆς χήρας, μεθ' ἧς ἐγὼ οἰκῶ μετ' αὐτῆς, σὺ ἐκάκωσας τοῦ θανατῶσαι τὸν υἱὸν αὐτῆς· σὸν τὸ ἔργον· ἐπέγνω γὰρ, Δέσποτα. Ἰδοὺ ὑπὸ χήρας βιάζομαι· ἀεὶ γὰρ σκληροτάταις γυναιξὶ παραπέμπεις με. Τὴν Ἰεζάβελ ἔφυγα, καὶ εἰς ταύτην περιέπεσα. Πολλοὺς πειρασμοὺς ὑπέμεινα, ταύτης δὲ τὴν γλῶτταν βαστάσαι οὐ δύναμαι. Σὺ εἶ ὁ εἰρηκώς μοι, Δέσποτα· Πορεύθητι εἰς Σάρεπτα τῆς Σιδωνίας· ἰδοὺ ἐντελοῦμαι γυναικὶ χήρᾳ τοῦ διατρέφειν σε ἐκεῖ. Καὶ ἰδοὺ διαστρέφει· οὐ γὰρ διατρέφει. Ὡς φονεὺς κατέχομαι· καὶ καλῶς κατέχομαι· ἀνθηρὸς γὰρ ἦν ὁ παῖς ἐν τῇ εἰσόδῳ μου· πῶς οὖν ἀθρόυς θανάτῳ παρεδόθη, οὐκ οἶδα.","english":"You killed him, wanting to inherit my house. Take the flour, and give me back my son. Are you fattening me, and murdering my child? Shall I starve with my own, and not grow rich with strangers? What have I to do with you, O man of God? You came in to me to remind me of my sins, and to kill my son. You killed my son; you seem harsh to me. Is your entrance not straightforward? What shall I do? Tell me. Did you not flee from your God? Did you not do the things of Jonah? You seem rough to me. You breathe fire, you reach for murder, you bring drought, you burn up captains of fifty; for I have learned of your deeds. Is it not enough that you drowned your own countrymen, but you have also come here to do the same? You have deceived many, but you will not deceive me; give me my son. What then of Elijah? He was immediately bent; for he recognized the Lord's constraint. Therefore, groaning greatly as if defeated, he cried out, saying: Alas, Lord, the witness of the widow with whom I dwell, you have afflicted her to cause the death of her son; it is your work; for she recognized it, Master. Behold, I am pressed by a widow; for you always send me to the harshest women. I fled Jezebel, and I have fallen into this one. I endured many trials, but I cannot bear her tongue. You are the one who said to me, Master: Go to Sarepta of Sidon; behold, I will command a widow woman to support you there. And behold, she perverts it; for she does not support me. I am held as a murderer; and rightly I am held; for the boy was healthy at my entrance; how then he was suddenly given over to death, I do not know.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The widow's accusation that Elijah 'breathes fire' and 'burns up captains of fifty' alludes to the biblical account of Elijah calling down fire on the soldiers of King Ahaziah (2 Kings 1:9-12).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ τοῦ Ἰωνᾶ διεπράξω πράγματα","severity":"info","text":"The widow compares Elijah to Jonah, referencing Jonah's flight from God's command (Jonah 1:3). This echoes the biblical narrative of a prophet resisting his divine mission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πορεύθητι εἰς Σάρεπτα τῆς Σιδωνίας","severity":"info","text":"Elijah's command to go to Sarepta parallels 1 Kings 17:9, where God directs Elijah to the widow of Zarephath. Chrysostom dramatizes this as a direct divine instruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from the widow's direct accusation to Elijah's internal lament, marked by the phrase 'What then of Elijah?' This transition highlights the rhetorical dialogue structure of Chrysostom's homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Chrysostom's portrayal of the widow as a harsh, accusing figure reflects a common patristic trope of the 'shrewish widow,' used to explore themes of suffering and divine testing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"σὺ αὐτὸν ἐθανάτωσας","severity":"caution","text":"The Greek phrase 'you killed him' is ambiguous: it could be a literal accusation of murder or a hyperbolic charge of causing death through divine agency. The context suggests the latter, as Elijah is a prophet, not a killer.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The widow's accusation that Elijah 'killed' her son is ambiguous: it may be literal or hyperbolic, reflecting her grief and misunderstanding of divine will. The reading taken is hyperbolic, consistent with the homiletic context."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Λύτρωσαί με, Κύριε, τῆς ὀχλήσεως ταύτης· θέατρόν μοι περιέστησεν, αἰσχύνην μοι περιέθηκε, θλίψιν μοι πολλὴν ἐπήγαγε. Δὸς τὴν ψυχὴν, καὶ παρέχω τὴν βροχήν· πληροφόρησον τὴν χήραν, καὶ ἀρδεύω τὴν χώραν· δὸς τοῦ παιδὸς τὴν παλαιβίωσιν, καὶ κινῶ τὴν γλῶτταν πρὸς ὀμβροδοσίαν. Ταῦτα μέντοι διὰ τὴν προῤῥηθεῖσαν τοῦ Λαζάρου νεκρεγερσίαν, καὶ τὴν τῶν Ἰουδαίων ἀντιλογίαν, ὅτι ἄλλως Δεσπότης αὐθεντεῖ, καὶ ἄλλως δοῦλος ἐγείρει. Ἠλίας ἤγειρε νεκρὸν, ἀλλ' ὅμως οὐκ ηὐθέντησεν· ὠδυνήθη γὰρ πολλὰ καὶ ἐθλίβη καὶ στενώσει περιέπεσε. Διὸ ἐβόησεν ἐν προσευχῇ λέγων· Οἴμοι! Ὅπου δὲ τὸ, οἴμοι· ἐκεῖ ὀδύνη ψυχῆς. Οὕτω γὰρ καὶ ἀλλαχοῦ εὑρήσεις τὸν προφήτην ὀδυρόμενον καὶ λέγοντα· Οἴμοι! ὅτι κατελείφθην ὡς συνάγων καλάμην ἐν ἀμητῷ, καὶ ὡς ἐπιφυλλίδα ἐν τρυγητῷ· καὶ πάλιν ἕτερος προφήτης, Οἴμοι, οἴμοι εἰς ἡμέραν! ὅτι ἐγγὺς ἡ ἡμέρα Κυρίου, καὶ αὐτὴ ὡς ταλαιπωρία· καὶ πάλιν ἄλλος, Οἴμοι! ὅτι ἀπόλωλεν ἀπὸ τῆς γῆς. Πανταχοῦ ὀδύνη τὸ Οἴμοι. Οὕτω καὶ Ἠλίας ἐνταῦθα· Οἴμοι, Κύριε, ὁ μάρτυς τῆς χήρας, σὺ ἐκάκωσας τοῦ θανατῶσαι τὸν υἱὸν αὐτῆς. Καὶ ἐνεφύσησε τῷ παιδαρίῳ τρίτον. Ὅρα οὖν ἐνταῦθα, πῶς ἐν τῷ νόμῳ τῆς χάριτος τὸ μυστήριον εἰκονογραφεῖται. Τὸ γὰρ, Ἐνεφύσησε τρίτον, τῆς ἀδιαιρέτου Τριάδος τὴν εἴσοδον παριστᾷ. Καὶ ἐπεκαλέσατο τὸν Θεὸν, καὶ εἶπεν· Ἐπιστραφήτω δὴ, Κύριε, ἡ ψυχὴ τοῦ παιδαρίου εἰς αὐτόν. Καὶ ἐγένετο οὕτω.","english":"Deliver me, Lord, from this annoyance: he has set up a spectacle around me, he has covered me with shame, he has brought great distress upon me. Give the soul, and I provide the rain; satisfy the widow, and I water the land; give the boy’s renewed life, and I set my tongue to rain-giving. These things, however, are because of the aforementioned raising of Lazarus from the dead and the contradiction of the Jews, that the Master acts in one way, and the slave raises in another. Elijah raised a dead man, but he did not act with authority; for he suffered greatly and was distressed and fell into straits. Hence he cried out in prayer, saying: Woe is me! And where there is “Woe is me,” there is grief of the soul. For thus you will also find the prophet elsewhere lamenting and saying: Woe is me! that I was left behind like one gathering stubble at harvest time, and like a gleaning at vintage; and again another prophet: Woe, woe to the day! for the day of the Lord is near, and it is like misery; and again another: Woe is me! that it has perished from the earth. Everywhere “Woe is me” is grief. Thus also Elijah here: Woe is me, Lord, the witness of the widow, you have afflicted her to cause the death of her son. And he breathed into the boy a third time. Observe then here how the mystery is depicted in the law of grace. For the “He breathed a third time” represents the entry of the undivided Trinity. And he called upon God and said: Let the soul of the boy return to him, Lord. And so it happened.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Λύτρωσαί με, Κύριε, τῆς ὀχλήσεως ταύτης","severity":"info","text":"The speaker shifts to a prayer for deliverance from the widow's harassment, framing the confrontation as a public spectacle and personal shame.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"νεκρεγερσίαν","severity":"info","text":"A rare compound noun meaning 'raising of the dead,' used here to refer to the resurrection of Lazarus, which is the narrative's theological pivot.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οἴμοι! ὅτι κατελείφθην ὡς συνάγων καλάμην ἐν ἀμητῷ","severity":"info","text":"Chrysostom adapts a lament from the Septuagint (Isaiah 17:5? or a prophetic paraphrase) to illustrate Elijah's distress; the exact source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐνεφύσησε τρίτον","severity":"info","text":"The threefold breath is interpreted as a typological prefiguration of the Trinity, a common patristic reading of Old Testament actions as foreshadowing Christian doctrine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταῦτα μέντοι διὰ τὴν προῤῥηθεῖσαν τοῦ Λαζάρου νεκρεγερσίαν","severity":"info","text":"This sentence explicitly links the preceding dialogue to the earlier resurrection of Lazarus, marking a transition from narrative to theological reflection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἠλίας ἤγειρε νεκρὸν","severity":"info","text":"Chrysostom contrasts Elijah's raising of the dead with Christ's, emphasizing that Elijah acted without authority and in distress, a point used in anti-Jewish polemic.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source of the 'Woe is me' quotations is not identified; they may be composite or paraphrased from prophetic books.","The phrase 'law of grace' (νόμῳ τῆς χάριτος) is ambiguous: it may refer to the Gospel or to a Christian hermeneutic reading the Old Testament as typology."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Τί λέγεις, ὦ Ἰουδαῖε; μήτι τοιοῦτον ὁ Κύριος, οἷον Ἠλίας; μήτι τοιοῦτον Ἠλίας, οἷον ὁ Κύριος; μὴ ἔκλινεν ὁ Κύριος γόνυ; μὴ ἐπλάτυνε τὴν προσευχήν; Αὐτῷ γὰρ πᾶσα προσευχὴ ἀναπέμπεται· φωνὴν ἀφῆκε μόνον, Λάζαρε, δεῦρο ἔξω, ὡς δεσπότης δοῦλον καλῶν. Τί οὖν; ἐξῆλθεν ὡς δοῦλος ὑπακούσας δεσπότῃ; Ἐξῆλθεν, οὐκ ἐβράδυνεν, οὐκ ἀνέμεινεν ὁ ᾅδης, οὐκ ἐστασίασεν ὁ θάνατος, οὐκ ἀνεβάλοντο αἱ κάτω δυνάμεις· ἀλλὰ μᾶλλον κατεπλάγησαν. Ὁ γὰρ ᾅδης ἔχων τὸν Λάζαρον ἤδη τέσσαρας ἡμέρας ἐν τοῖς ἰδίοις χωρίοις πανταχόθεν διαλυθέντα, ὡς ἀγόμφωτον σκάφος, λοιπὸν ἀμέριμνος ἦν· αἱ κάτω δυνάμεις οὐκ εἶχον ἔννοιαν, ὡς Λάζαρος τῶν καταχθονίων ἀνασπασθήσεται λοιπόν. Ὡς δὲ ἀθρόον ἡ Δεσποτικὴ φωνὴ ἐν τῷ τάφῳ κατελθοῦσα σὺν φωτισμῷ πολλῷ ἤρξατο θᾶττον τὰς μὲν τρίχας τοῦ Λαζάρου ἀντιφυτεύειν τῇ κεφαλῇ, τὸν μυελὸν ἐνθηκιάζειν τῇ κενότητι τῶν καλάμων, τῶν δὲ φλεβῶν τὴν μέστωσιν πρὸς ζωτικὸν κατευθύνειν αἷμα, κατεπλάγησαν αἱ κάτω δυνάμεις πρὸς ἀλλήλας βοῶσαι· Τίς οὗτος ὁ καλῶν; τίς οὗτος ὁ αὐθεντῶν; τίς ὁ","english":"What are you saying, O Jew? Is the Lord like Elijah? Is Elijah like the Lord? Did the Lord not bend his knee? Did he not spread out his prayer? For every prayer is sent up to him. He only uttered a voice, \"Lazarus, come out,\" as a master calling a slave. What then? Did he come out as a slave obeying his master? He came out, he did not delay, Hades did not wait, death did not rebel, the nether powers did not resist; rather, they were struck with awe. For Hades, having held Lazarus already four days in his own regions, dissolved from every side like a ship without bolts, was henceforth carefree; the nether powers had no thought that Lazarus would ever be drawn up from the underworld. But when suddenly the Lord's voice, descending into the tomb with great illumination, began quickly to replant the hairs of Lazarus on his head, to store the marrow in the hollow of the bones, and to direct the filling of the veins toward life-giving blood, the nether powers were struck with awe, crying out to one another, \"Who is this who calls? Who is this who commands? Who is","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ἠλίας","severity":"info","text":"Elijah is the Old Testament prophet who raised the son of the widow of Zarephath (1 Kings 17:17–24). Chrysostom contrasts Elijah’s prayerful, kneeling miracle with Christ’s effortless command, underscoring Christ’s superior authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λάζαρε, δεῦρο ἔξω","severity":"info","text":"The command “Lazarus, come out” echoes John 11:43, where Jesus raises Lazarus. Chrysostom’s phrasing emphasizes the master-slave dynamic absent in the Gospel narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Δεσποτικὴ φωνὴ","severity":"info","text":"“Lordly voice” (Δεσποτικὴ φωνὴ) is a technical term in Chrysostom for Christ’s authoritative utterance, distinct from human prayer. It underscores the divine power that descends into the tomb with illumination.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a rhetorical question (τί λέγεις) to a series of negations (μὴ ἔκλινεν… μὴ ἐπλάτυνε) and then to a vivid description of the resurrection, building to the nether powers’ astonished cry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀγόμφωτον σκάφος","severity":"info","text":"The image of a ship without bolts (ἀγόμφωτον σκάφος) is a common patristic metaphor for a body whose joints have disintegrated. It emphasizes the completeness of decay that Christ reverses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text breaks off mid-sentence at τίς ὁ, leaving the nether powers’ question incomplete. The English draft supplies “Who is” but the original lacks a predicate; the sense is clear from context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek breaks off at τίς ὁ, so the final question of the nether powers is incomplete; the English draft supplies 'Who is' but the predicate is lost."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"ἀναπλάττων διαλελυμένον χοῦν; τίς ὁ ἐξυπνίζων νεκρὸν ὡς ἐξ ὕπνου; τίς ὁ ἀδαμαντίνας πύλας διαῤῥήσσων; τίς ὁ βοῶν, Λάζαρε, δεῦρο ἔξω; ἡ φωνὴ μὲν ἀνθρωπόφθογγος, καὶ ἡ δύναμις θεοδύναμος. Τίς ὁ καλῶν; οὐκ ἔστιν ἄνθρωπος· τὸ μὲν σχῆμα ἀνθρώπου, ἡ δὲ φωνὴ Θεοῦ. Προπέμψωμεν Λάζαρον, ὀξέως αὐτὸν ἀναφορήσωμεν, μὴ κατέλθῃ ὧδε ὁ καλῶν αὐτὸν, μὴ βραδύνοντος τούτου ὧδε κατέλθῃ ὁ καλῶν. Ἤρξαντο σαλεύεσθαι οἱ νεκροὶ καὶ κινεῖσθαι. Ἕνα ζημιωθῶμεν, φησὶ, καὶ μὴ ἅπαντας ἀπολέσωμεν.\n\nΟὕτως ὁ Λάζαρος ἐξεπήδησεν ἐκ τοῦ κόλπου τοῦ ᾅδου αἰνῶν καὶ εὐλογῶν καὶ δοξάζων τὸν Κύριον ἡμῶν Ἰησοῦν Χριστόν. Ἐνταῦθα τὸν λόγον σφραγίσωμεν· τὰ βαΐα τῶν φοινίκων ἀναλεγόμενοι εἰς ἀπάντησιν τοῦ Κυρίου ἐξέλθωμεν βοῶντες καὶ λέγοντες· Ὡσαννὰ, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου. Αὐτῷ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας.","english":"reforming dissolved dust? Who is it that awakens a corpse as from sleep? Who is it that breaks through adamantine gates? Who is it that cries, \"Lazarus, come outside\"? The voice is human-sounding, but the power is God-powered. Who is the one calling? He is not a man: the form is of a man, but the voice is of God. Let us send Lazarus forth, let us carry him up quickly, lest the one who calls him come down here, lest while he delays here the one who calls come down. The dead began to stir and move. Let us lose one, he says, and not destroy all.\n\nThus Lazarus leaped forth from the bosom of Hades, praising and blessing and glorifying our Lord Jesus Christ. Here let us seal the word; gathering the palm branches to meet the Lord, let us go out crying and saying: Hosanna, blessed is the one who comes in the name of the Lord. To him be the glory and the power for the ages.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀναπλάττων διαλελυμένον χοῦν","severity":"info","text":"The rhetorical questions emphasize Christ's divine power over death, contrasting human limitations with divine action.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀδαμαντίνας πύλας","severity":"info","text":"Adamantine gates refer to the gates of Hades, described as unbreakable, highlighting the miracle's magnitude.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λάζαρε, δεῦρο ἔξω","severity":"info","text":"This phrase echoes the Gospel of John (11:43), where Jesus calls Lazarus from the tomb, though the wording here is slightly adapted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ὡσαννά","severity":"info","text":"Hosanna is a transliteration of a Hebrew phrase meaning 'save, please,' used in Jewish liturgy and adopted in Christian worship, especially during Palm Sunday processions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"προπέμψωμεν Λάζαρον","severity":"info","text":"This passage reflects Chrysostom's homiletic style, urging the congregation to participate in the narrative, a common feature in his Antiochene exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἤρξαντο σαλεύεσθαι οἱ νεκροὶ","severity":"caution","text":"The phrase 'the dead began to stir' may be hyperbolic or allegorical, as the Gospel account (John 11) only mentions Lazarus's resurrection, not a general stirring.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἰς ἀπάντησιν τοῦ Κυρίου' could mean either 'to meet the Lord' (as in a procession) or 'in response to the Lord'; the translation opts for the former, aligning with Palm Sunday imagery."],"confidence":"high","notes":[]}]}