{"slug":"khazarzar-john-chrysostom-in-quatriduanum-lazarum","id":"greek:khazarzar:khazarzar-john-chrysostom-in-quatriduanum-lazarum","title":"In quatriduanum Lazarum","title_source":"In quatriduanum 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":"2026-11-15T06:49:30Z","cost_usd":0.005115},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-in-quatriduanum-lazarum","work_id":"khazarzar-john-chrysostom-in-quatriduanum-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%20quatriduanum%20Lazarum.pdf"},"stats":{"passages":9,"english_words":2364,"coptic_letters":0,"source_letters":9209,"commentary_units":53,"commentary_kinds":8,"derived_notes":0,"ambiguities":13,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"khazarzar-john-chrysostom-in-quatriduanum-lazarum","abstract":"John Chrysostom's homily on the four-day Lazarus (In quatriduanum Lazarum) is a late fourth-century Antiochene sermon that interprets the raising of Lazarus as a response to heretical and Jewish objections. Chrysostom employs Antiochene literalism and polemic against Origenist allegory, arguing that Christ's prayer before the miracle was an act of condescension (συγκατάβασις), not subordination. The homily survives in multiple medieval Greek manuscripts and was later incorporated into Byzantine Lenten matins for Lazarus Saturday, shaping the liturgical association of the resurrection narrative with pre-Paschal preparation.","historical_context":"The homily was likely delivered in Antioch during Chrysostom's presbyterate (c. 386–397), though the exact year is uncertain. The Greek text is transmitted through medieval manuscripts, with the khazarzar edition based on Migne's Patrologia Graeca, lacking a full critical apparatus. The homily is part of a series on the four-day Lazarus, indicating a multi-homily cycle possibly delivered during Holy Week or Lent. Chrysostom's exegesis reflects Antiochene literalism and responds to fourth-century Arian controversies, particularly Eunomian or Anomoean arguments that Christ's prayer implied subordination. The homily's later use in Byzantine liturgy for Lazarus Saturday underscores its enduring influence on the liturgical tradition.","significance":"This homily exemplifies Chrysostom's pastoral and polemical method, using the Lazarus narrative to defend Nicene orthodoxy against Arian subordinationism. It also illustrates the integration of Antiochene exegesis into Byzantine liturgical practice, linking the resurrection story to Lenten preparation. The work is a key witness to fourth-century christological debates and the development of the Lenten lectionary.","timeline":[{"date":"c. 386–397","event":"Chrysostom delivers the homily in Antioch during his presbyterate."},{"date":"4th–5th c.","event":"The homily is transmitted in Greek manuscripts, later included in Byzantine liturgical collections."},{"date":"10th c.","event":"Important manuscript families, such as Athos codices, preserve the text."},{"date":"19th c.","event":"Migne's Patrologia Graeca publishes the Greek text, forming the basis of the khazarzar edition."},{"date":"20th–21st c.","event":"Digital editions like khazarzar make the homily accessible, though without full critical apparatus."}],"relations":[{"work":"John Chrysostom, Homilies on the Gospel of John","relation":"Part of Chrysostom's broader exegetical corpus on John's Gospel, sharing themes and methods.","key":"","label":null,"url":null},{"work":"John Chrysostom, Homily on the Resurrection of Lazarus (CPG 4410)","relation":"Another homily on the same subject, possibly from the same series.","key":"","label":null,"url":null},{"work":"Eunomius, Apologia","relation":"Polemical target; Chrysostom refutes Eunomian arguments about Christ's subordination.","key":"","label":null,"url":null},{"work":"Origen, Commentary on John","relation":"Contrasted exegetical approach; Chrysostom opposes Origenist allegory with Antiochene literalism.","key":"","label":null,"url":null},{"work":"Byzantine Lenten Triodion","relation":"Liturgical use; the homily was read at matins for Lazarus Saturday.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The exact date of the homily is uncertain; it is traditionally placed in the late 380s or early 390s but not fixed by manuscript evidence.","The khazarzar edition lacks a full critical apparatus; variant readings from important manuscript families (e.g., 10th-century Athos codices) are not recorded.","Chrysostom's reference to 'Jews' is rhetorical and does not reflect historical Jewish exegesis; it functions as a polemical foil."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.00051,"generated":"2026-11-15T06:49:30Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/In%20quatriduanum%20Lazarum.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-in-quatriduanum-lazarum","status":"pass","blocking":[],"warnings":[],"stats":{"passages":9,"translated":9,"commentary_passages":9,"commentary_units":53,"english_words":2364,"source_letters":9206,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Chrysostom’s homily on the four-day Lazarus is traditionally dated to the late 380s or early 390s, during his Antiochene presbyterate, but the manuscript evidence does not fix the year precisely.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Greek text survives in multiple medieval manuscripts; the khazarzar edition is a digital compilation based on Migne’s Patrologia Graeca, not a critical edition with full apparatus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This homily was read in Byzantine Lenten matins for Lazarus Saturday, shaping the liturgical association of the resurrection narrative with pre-Paschal preparation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The khazarzar edition lacks a full critical apparatus; variant readings from important manuscript families (e.g., the 10th-century Athos codices) are not recorded here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"Chrysostom’s exegesis of the Lazarus story is shaped by Antiochene literalism and polemic against Origenist allegory; readers should not assume it represents a uniform patristic view.","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: 9 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":9},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΕΙΣ ΤΟΝ ΤΕΤΡΑΗΜΕΡΟΝ ΛΑΖΑΡΟΝ Λόγος ἔνατος.\n\nαʹ. Σήμερον ἐκ νεκρῶν ἐγειρόμενος ὁ Λάζαρος πολ λῶν καὶ διαφόρων σκανδάλων τὴν λύσιν ἡμῖν χαρίζεται. Καὶ γὰρ οὐκ οἶδ' ὅπως τὸ ἀνάγνωσμα τοῦτο καὶ τοῖς αἱρετικοῖς δέδωκε λαβὴν, καὶ τοῖς Ἰουδαίοις ἀντι λογίας ἀφορμὴν, οὐκ ἐξ ἀληθείας, μὴ γένοιτο, ἀλλ' ἐκ τῆς ἐκείνων κακοτέχνου ψυχῆς. Πολλοὶ μὲν γὰρ τῶν αἱρετικῶν λέγουσιν, ὅτι οὐχ ὅμοιος ὁ Υἱὸς τῷ Πατρί. Διὰ τί; Ὅτι ἐδεήθη, φησὶ, προσευχῆς ὁ Χρι-στὸς εἰς τὸ ἐγεῖραι τὸν Λάζαρον· εἰ μὴ γὰρ προσηύξατο, οὐκ ἂν ἤγειρε τὸν Λάζαρον. Καὶ πῶς ἔσται, φησὶν, ὅμοιος ὁ προσευξάμενος τῷ δεξαμένῳ τὴν ἱκεσίαν; ὁ μὲν γὰρ προσεύχεται, ὁ δὲ τὴν προσευχὴν παρὰ τοῦ ἱκετεύοντος ἐδέξατο. Βλασφημοῦσι δὲ μὴ νοοῦντες ὅπως συγκαταβάσεως ἦν καὶ τῆς τῶν παρόν των ἕνεκα ἀσθενείας ἡ προσευχή. Ἐπεὶ, εἰπέ μοι, τίς μείζων, ὁ νίπτων τοὺς πόδας, ἢ ἐκεῖνος, οὗ νίπτει τοὺς πόδας;\n\nΠάντως ὅτι ἐκεῖνος μείζων οὗ ἔνιψε τοὺς πόδας ὁ νίπτων. Ἀλλ' ὁ Σωτὴρ ἔνιψε τοὺς πόδας τοῦ προδότου Ἰούδα· μετὰ γὰρ τῶν μαθητῶν ἦν. Τίς ἄρα μείζων, ὁ προ δότης Ἰούδας τοῦ Δεσπότου Χριστοῦ, ἐπείπερ ὁ Χρι στὸς ἔνιψε τοὺς πόδας αὐτοῦ; Μὴ γένοιτο. Τί δὲ ταπεινότερόν ἐστι, τὸ νίψαι τοὺς πόδας, ἢ τὸ προσεύ ξασθαι; πάντως ὅτι τὸ νίψαι τοὺς πόδας. Ὁ οὖν τὸ ταπεινότερον μὴ παραιτησάμενος ποιῆσαι, πῶς τὸ ὑψηλότερον παρῃτήσατο ἂν ποιῆσαι; Ἀλλὰ πᾶν διὰ τὴν τῶν παρόντων ἀσθένειαν ἐγένετο Ἰουδαίων, ὡς προϊὼν ὁ λόγος ἀποδείξει. Ἀλλὰ καὶ Ἰουδαῖοι λαβόντες ἐντεῦθεν ἀντιλογίας ἀφορμὴν, λέγουσι·","english":"On the Four-Day Lazarus, Ninth Homily.\n\n1. Today, Lazarus, being raised from the dead, grants us the resolution of many and various scandals. For somehow this reading has given a handle to heretics and an occasion for contradiction to Jews, not from truth, heaven forbid, but from their malicious soul. Many of the heretics say that the Son is not like the Father. Why? Because, they say, Christ had need of prayer to raise Lazarus; for if he had not prayed, he would not have raised Lazarus. And how, they say, will he who prayed be like the one who received the supplication? For one prays, the other receives the prayer from the suppliant. They blaspheme, not understanding that the prayer was a matter of condescension and for the sake of the weakness of those present. For, tell me, who is greater, the one washing the feet, or the one whose feet are washed?\n\nSurely that one is greater whose feet are washed by the washer. But the Savior washed the feet of the traitor Judas; for he was among the disciples. Who then is greater, the traitor Judas or the Lord Christ, since Christ washed his feet? Heaven forbid. And what is more humble, to wash the feet or to pray? Surely, to wash the feet. Therefore, he who did not refuse to do the more humble thing, how would he have refused to do the more exalted? But everything was done for the weakness of the Jews present, as the discourse will show as it proceeds. But Jews also, taking from this an occasion for contradiction, say:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Σήμερον ἐκ νεκρῶν ἐγειρόμενος ὁ Λάζαρος","severity":"info","text":"Chrysostom opens by declaring that Lazarus’ resurrection resolves many scandals, framing the homily as a response to both heretical and Jewish objections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"αἱρετικοῖς","severity":"info","text":"The heretics cited are likely Eunomians or Anomoeans, who argued that Christ’s prayer before raising Lazarus proved his subordination to the Father, a key point in fourth-century Arian controversies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προσευχῆς","severity":"info","text":"Chrysostom counters the heretical argument by interpreting Christ’s prayer as an act of condescension (συγκατάβασις) for the weak, not a sign of inferiority, a common patristic apologetic strategy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"νίπτων τοὺς πόδας","severity":"info","text":"The foot-washing of Judas (cf. John 13:5) is used as a parallel: if washing feet does not imply inferiority, neither does praying, thus refuting the heretical claim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Λόγος ἔνατος","severity":"info","text":"This is the ninth homily in a series on the four-day Lazarus, indicating a multi-homily cycle, likely delivered during Holy Week or Lent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἰουδαῖοι","severity":"caution","text":"Chrysostom’s reference to Jews as taking occasion for contradiction reflects his polemical rhetoric, not historical Jewish exegesis; the term often functions as a rhetorical foil in his homilies.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The specific heretical group is not named; the identity of the 'Jews' as actual interlocutors or rhetorical constructs is ambiguous."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"πῶς τοῦτον οἱ Χριστιανοὶ Θεὸν ἔχουσι, τὸν καὶ τὸν τόπον ἀγνοήσαντα, ἔνθα τεθνηκὼς κατέκειτο Λάζαρος; ἐπει δήπερ ἔλεγεν ὁ Σωτὴρ ταῖς περὶ Μάρθαν καὶ Μαρίαν ἀδελφαῖς Λαζάρου, Ποῦ τεθείκατε αὐτόν; Εἶδες, φησὶν, ἄγνοιαν; εἶδες ἀσθένειαν; ὁ καὶ τὸν τόπον ἀγνοήσας, οὗτος Θεός; Ἀλλ' ἐρῶ πρὸς αὐτοὺς, οὐχ οὕτως ἔχων, ἀλλὰ τὴν ἀντίθεσιν αὐτῶν καταισχῦναι βουλόμενος. Ἠγνόησε, λέγεις, ὁ Χριστὸς, ὦ Ἰουδαῖε, διὰ τὸ εἰ πεῖν, Ποῦ τεθείκατε αὐτόν; Οὐκοῦν καὶ ὁ Πατὴρ ἠγνόησεν ἐν τῷ παραδείσῳ, ποῦ κέκρυπτο ὁ Ἀδάμ· περιήρχετο γὰρ ὡς ἐπιζητῶν αὐτὸν ἐν τῷ παραδείσῳ, λέγων· Ἀδὰμ, ποῦ εἶ; ἀντὶ τοῦ, ποῦ ἐκρύβης;\n\nΔιὰ τί τὸ πρότερον οὐκ εἶπε τὸν τόπον, ὅθεν μετὰ παῤῥησίας ὡμίλει τῷ Θεῷ ὁ Ἀδάμ; Ἀδὰμ, ποῦ εἶ; Κἀκεῖνος τί; Τῆς φωνῆς σου ἤκουσα περιπατοῦντος ἐν τῷ παραδείσῳ, καὶ ἐφοβήθην, ὅτι γυμνός εἰμι, καὶ ἐκρύβην. Εἰ ταύτην, ὦ Ἰουδαῖε, ἄγνοιαν καλεῖς, κἀ κείνην κάλεσον ἄγνοιαν· ἔλεγε γὰρ ὁ Χριστὸς ταῖς περὶ Μάρθαν καὶ Μαρίαν, Ποῦ τεθείκατε αὐτόν; Ταύτην οὖν ἄγνοιαν καλεῖς; Τί οὖν λέγεις, ὅταν ἀκούσῃς τοῦ Θεοῦ λέγοντος τῷ Κάϊν, Ποῦ Ἄβελ ὁ ἀδελφός σου; Τί λέγεις; εἰ ταύτην ἄγνοιαν καλεῖς, κἀκείνην ἄγνοιαν κάλεσον. Λάβε καὶ ἑτέραν ἀπό δειξιν ἀπὸ τῆς θείας Γραφῆς. Εἶπεν ὁ Θεὸς τῷ Ἀβραὰμ, Κραυγὴ Σοδόμων καὶ Γομόῤῥας ἥκει πρός με. Καταβὰς οὖν ὄψομαι εἰ κατὰ τὴν κραυ γὴν αὐτῶν τὴν ἐρχομένην πρός με συντελοῦνται· εἰ δὲ μὴ, ἵνα γνῶ. Ὁ εἰδὼς τὰ πάντα πρὶν γενέσεως αὐτῶν, ὁ ἐτάζων καρδίας καὶ νεφροὺς ὁ Θεὸς, ὁ εἰδὼς τοὺς διαλογισμοὺς τῶν ἀνθρώπων μονώτατος, ἔλεγε·","english":"How do Christians have this man as God, the one who did not even know the place where the dead Lazarus lay? For the Savior said to Martha and Mary, the sisters of Lazarus, “Where have you placed him?” Do you see, they say, ignorance? Do you see weakness? The one who did not even know the place—is this God? But I will speak to them, not because it is so, but because I wish to put their objection to shame. He was ignorant, you say, O Jew, because he said, “Where have you placed him?” Then did not the Father also show ignorance in Paradise, not knowing where Adam was hidden? For he went about as if seeking him in Paradise, saying, “Adam, where are you?”—that is, “Where have you hidden yourself?”\n\nWhy did he not earlier name the place where Adam spoke with God with boldness? “Adam, where are you?” And what did Adam say? “I heard your voice as you walked in Paradise, and I was afraid, because I am naked, and I hid myself.” If you call this ignorance, O Jew, call that ignorance as well; for Christ said to Martha and Mary, “Where have you placed him?” Do you call this ignorance? What then do you say when you hear God saying to Cain, “Where is your brother Abel?” What do you say? If you call this ignorance, call that ignorance as well. Take also another proof from divine Scripture. God said to Abraham, “The cry of Sodom and Gomorrah has come to me. I will go down and see if their cry that comes to me is being fulfilled; if not, that I may know.” The one who knows all things before their generation, the God who examines hearts and kidneys, the one alone who knows the thoughts of men, said this.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ποῦ τεθείκατε αὐτόν","severity":"info","text":"Chrysostom quotes Christ's question to Martha and Mary, 'Where have you placed him?' This is a paraphrase of John 11:34, where Jesus asks, 'Where have you laid him?'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀδὰμ, ποῦ εἶ","severity":"info","text":"The phrase 'Adam, where are you?' is not a direct biblical quotation but a paraphrase of God's call to Adam in Genesis 3:9, where God seeks Adam after the Fall.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ποῦ Ἄβελ ὁ ἀδελφός σου","severity":"info","text":"Chrysostom cites God's question to Cain, 'Where is your brother Abel?' This refers to Genesis 4:9, where God confronts Cain after Abel's murder.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κραυγὴ Σοδόμων καὶ Γομόῤῥας ἥκει πρός με","severity":"info","text":"The phrase 'The cry of Sodom and Gomorrah has come to me' is a paraphrase of Genesis 18:20-21, where God tells Abraham he will investigate the cities' outcry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐτάζων καρδίας καὶ νεφροὺς","severity":"info","text":"The phrase 'examines hearts and kidneys' reflects a biblical idiom for inner thoughts and emotions, common in the Septuagint (e.g., Psalm 7:10). Kidneys were considered a seat of feeling.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἰουδαῖε","severity":"info","text":"Chrysostom addresses a hypothetical Jewish interlocutor as 'O Jew,' reflecting the adversus Iudaeos tradition in patristic literature, where Jewish objections to Christian claims are refuted.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor textual variants (e.g., Γομόῤῥας for Γομόρρας) that do not affect the sense. The exact source of the Adam dialogue is unclear; it may derive from Jewish exegetical tradition rather than a canonical text."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Καταβὰς οὖν ὄψομαι εἰ κατὰ τὴν κραυγὴν αὐτῶν τὴν ἐρχομένην πρός με συντελοῦνται· εἰ δὲ μὴ, ἵνα γνῶ. Εἰ ἐκεῖνο ἀγνοίας, καὶ τοῦτο ἀγνοῆσαί ἐστιν. Ἀλλ' οὔτε ὁ Πατὴρ κατὰ τὴν παλαιὰν Διαθήκην ἠγνόησεν, οὔτε ὁ Υἱὸς κατὰ τὴν καινὴν Διαθήκην. Τί οὖν ἐστι, Καταβὰς ὄψομαι εἰ κατὰ τὴν κραυ γὴν αὐτῶν τὴν ἐρχομένην\n\nπρός με συντελοῦνται· εἰ δὲ μὴ, ἵνα γνῶ; Ἀκοὴ, φησὶν, ἦλθε πρός με. Ἀλλὰ θέλω πάλιν ἀκριβέστερον δι' αὐτῶν τῶν πραγμάτων τὴν πεῖραν λαβεῖν, οὐχ ὅτι ἐγὼ ἀγνοῶ, ἀλλ' ὅτι διδάξαι βούλομαι τοὺς ἀνθρώπους, μὴ ἁπλῶς τοῖς λόγοις προσέχειν, μηδὲ, ἐὰν εἴπῃ τίς τι κατὰ τοῦ ἑτέρου, πιστεύειν εὐχερῶς· ἀλλὰ πρότερον αὐτοὺς ψηλαφήσαντας ἀκριβῶς καὶ δι' αὐτῶν τῶν πραγμάτων τὴν πεῖραν κατα μαθόντας, οὕτω πιστεύειν χρή. Καὶ διὰ τοῦτο ἐν Γραφῇ ἑτέρᾳ ἔλεγε· Μὴ πιστεύετε παντὶ λόγῳ. Οὐδὲν γὰρ οὕτως ἀνατρέπει τὴν ζωὴν τῶν ἀνθρώπων, ὡς τὸ ταχέως πιστεύειν τινὰ τοῖς λογισμοῖς. Τοῦτο καὶ ὁ προφήτης Δαυῒδ προφητεύων ἔλεγε, Τὸν κατα λαλοῦντα λάθρα τὸν πλησίον αὐτοῦ, τοῦτον ἐξεδίωκον. βʹ. Εἶδες πῶς οὐκ ἐγένετο ἄγνοια τῷ Σωτῆρι ἐν τῷ εἰπεῖν, Ποῦ τεθείκατε αὐτὸν, ὡς οὐδὲ τῷ Πατρὶ ἐν τῷ εἰπεῖν τῷ Ἀδὰμ, Ποῦ εἶ, ἢ τῷ Κάϊν, Ποῦ ὁ ἀδελφός σου Ἄβελ, ἢ, Καταβὰς ὄψομαι εἰ κατὰ τὴν κραυγὴν αὐτῶν τὴν ἐρχομένην πρός με συν τελοῦνται· εἰ δὲ μὴ, ἵνα γνῶ. Οὐκοῦν ὥρα δὴ λοιπὸν πρὸς ἐκείνους παρατάξασθαι τοὺς λέγοντας, ὅτι δι' ἀσθένειαν ὁ Χριστὸς προσευξάμενος ἤγειρε τὸν Λάζαρον. Προσέχετε δὴ, ἀγαπητοὶ, μετὰ πάσης ἀκρι βείας, παρακαλῶ.","english":"So I will go down and see if they are being done according to the cry that comes to me; and if not, that I may know. If that is ignorance, then this too is ignorance. But neither the Father according to the Old Testament was ignorant, nor the Son according to the New Testament. What then is, \"I will go down and see if they are being done according to the cry that comes to me; and if not, that I may know\"? A report, he says, came to me. But I wish again to take a more precise experience through the things themselves, not because I am ignorant, but because I wish to teach men not to attend simply to words, nor, if someone says something against another, to believe readily; but first they must examine them accurately and learn through the things themselves, and thus believe. And for this reason he said in another Scripture: Do not believe every word. For nothing so overturns the life of men as quickly believing in some reports. This also the prophet David said in prophecy: The one who secretly slanders his neighbor, this one they drove out. See how there was no ignorance in the Savior when he said, \"Where have you placed him,\" just as there was none in the Father when he said to Adam, \"Where are you,\" or to Cain, \"Where is your brother Abel,\" or, \"I will go down and see if they are being done according to the cry that comes to me; and if not, that I may know.\" So then it is time now to array ourselves against those who say that Christ raised Lazarus through weakness, having prayed. Pay attention then, beloved, with all accuracy, I beg you.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καταβὰς ὄψομαι εἰ κατὰ τὴν κραυγὴν αὐτῶν τὴν ἐρχομένην πρός με συντελοῦνται","severity":"info","text":"Chrysostom quotes and reinterprets a phrase from the Old Testament (likely Genesis 18:21, God's words about Sodom), applying it to Christ's inquiry about Lazarus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ποῦ τεθείκατε αὐτὸν","severity":"info","text":"The phrase 'Where have you placed him?' is attributed to Christ in the Gospel of John (11:34), where Jesus asks where Lazarus was buried.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ποῦ εἶ, ἢ τῷ Κάϊν, Ποῦ ὁ ἀδελφός σου Ἄβελ","severity":"info","text":"Chrysostom cites God's questions to Adam (Genesis 3:9) and to Cain (Genesis 4:9) as parallels to show divine questioning does not imply ignorance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μὴ πιστεύετε παντὶ λόγῳ","severity":"info","text":"This saying, 'Do not believe every word,' is not a direct biblical quotation but a proverbial wisdom echoed in Proverbs and early Christian paraenesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὸν καταλαλοῦντα λάθρα τὸν πλησίον αὐτοῦ, τοῦτον ἐξεδίωκον","severity":"info","text":"Chrysostom attributes this to the prophet David; it likely refers to Psalm 101 (LXX) or a similar passage about slanderers being expelled.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προσευξάμενος ἤγειρε τὸν Λάζαρον","severity":"info","text":"Chrysostom refutes the claim that Christ raised Lazarus by praying out of weakness, a polemic against pagan or heretical critics who denied Christ's divine power.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Καταβὰς ὄψομαι' is ambiguous: it may be a direct Old Testament citation (Gen 18:21) or a general expression; Chrysostom treats it as scriptural.","The source of 'Μὴ πιστεύετε παντὶ λόγῳ' is unclear; it may be a loose paraphrase of Proverbs or a common saying."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Ἐτελεύτησε τοίνυν ὁ Λάζαρος, καὶ οὐκ ἦν ἐν τοῖς τόποις ἐκείνοις ὁ Ἰησοῦς, ἀλλ' ἐν τῇ Γαλιλαίᾳ, καὶ ἔλεγε τοῖς μαθηταῖς αὐτοῦ· Λάζαρος ὁ φίλος ἡμῶν κεκοίμηται. Ἐκεῖνοι δὲ νομίζοντες ὅτι περὶ τοῦ ὕπνου τούτου διαλέγεται, λέγουσιν αὐτῷ· Κύριε, εἰ κεκοίμηται, σωθήσεται. Λέγει αὐτοῖς φανερῶς ὁ Ἰησοῦς, Λάζαρος ἀπέθανεν. Ἔρχεται λοιπὸν ὁ Σωτὴρ ἐν τοῖς Ἱεροσολύμοις εἰς τὸν τόπον ὅπου ὁ Λάζαρος ἔκειτο, καὶ ἀπαντᾷ αὐτῷ ἡ ἀδελφὴ τοῦ Λαζάρου, καὶ λέγει αὐτῷ· Κύριε, εἰ ἦς ὧδε, οὐκ ἂν ἀπέθανέ μου ὁ ἀδελφός.\n\nΕἰ ἦς ὧδε. Ἀσθε νεῖς, ὦ γύναι. Οὐκ ἐπίσταται νῦν ἡ γυνὴ ὅτι καὶ μὴ παρὼν ὁ Χριστὸς σωματικῶς, παρῆν τῇ τῆς θεότητος ἐξουσίᾳ· ἀλλὰ τῇ τοῦ σώματος παρουσίᾳ ἐπιμετρεῖ ται τοῦ διδασκάλου τὴν δύναμιν. Λέγει αὐτῷ ἡ Μάρθα, Κύριε, εἰ ἦς ὧδε, οὐκ ἂν ἀπέθανέ μου ὁ ἀδελφός. Καὶ νῦν, φησὶν, οἶδα ὅτι ὅσα ἂν αἰτήσῃ τὸν Θεὸν, δίδωσί σοι. Ὁ Σωτὴρ οὖν πρὸς τὴν αἴτησιν αὐτῆς ποιεῖ τὴν προσευχήν. Οὐ γὰρ προσευχῆς ἐδέετο ὁ Θεὸς, ἵνα τὸν νεκρὸν ἐγείρῃ. Μὴ γὰρ καὶ ἄλλους νεκροὺς οὐκ ἤγειρεν; Ὅτε ὑπήντησέ τινα ἐκφερόμενον ἐν τῇ πύλῃ νεκρὸν, μόνον ἥψατο τῆς σοροῦ, καὶ ἀνέστησε τὸν νεκρόν. Μὴ προσευχῆς ἐδεήθη τότε εἰς τὸ ἐγεῖραι τὸν τεθνεῶτα; Καὶ πάλιν ἄλλοτε μόνον λόγῳ εἶπεν ἐπὶ τῆς κόρης, Ταλιθὰ κοῦμι, καὶ εὐθέως παρέδωκεν αὐτὴν τοῖς γονεῦσιν αὐτῆς ὑγιῆ. Μὴ προσευχῆς ἐδεήθη τότε; Καὶ τί λέγω περὶ τοῦ διδασκάλου; οἱ μαθηταὶ αὐτοῦ λόγῳ μόνῳ τοὺς νεκροὺς ἤγειραν. Πέτρος τὴν Ταβιθὰν οὐ λόγῳ διήγειρε; Παῦλος οὐ διὰ τῶν ἱματίων αὐτοῦ πολλὰ σημεῖα πεποίηκε;","english":"Lazarus therefore died, and Jesus was not in those places, but in Galilee, and he said to his disciples: \"Lazarus, our friend, has fallen asleep.\" And they, thinking that he was speaking about this sleep, say to him: \"Lord, if he has fallen asleep, he will be saved.\" Jesus says to them plainly: \"Lazarus has died.\" So the Savior comes to Jerusalem, to the place where Lazarus lay, and the sister of Lazarus meets him, and says to him: \"Lord, if you had been here, my brother would not have died.\"\n\n\"If you had been here.\" You are weak, O woman. The woman does not now understand that even when Christ was not present bodily, he was present by the authority of his divinity; but she measures the power of the teacher by his bodily presence. Martha says to him: \"Lord, if you had been here, my brother would not have died.\" \"And now,\" she says, \"I know that whatever you ask of God, he gives you.\" So the Savior, in response to her request, makes the prayer. For God did not need prayer to raise the dead. Did he not raise other dead? When he met a dead man being carried out at the gate, he only touched the bier and raised the dead. Did he need prayer then to raise the deceased? And again, at another time, he said only a word over the girl, \"Talitha cumi,\" and immediately gave her back to her parents healthy. Did he need prayer then? And why do I speak of the teacher? His disciples raised the dead by word alone. Did not Peter raise Tabitha by word? Did not Paul perform many signs through his garments?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Εἰ ἦς ὧδε","severity":"info","text":"Chrysostom critiques Martha's statement, arguing she measures Christ's power by bodily presence, not divine authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ταλιθὰ κοῦμι","severity":"info","text":"The phrase 'Talitha cumi' is from Mark 5:41, where Jesus raises a girl. Chrysostom uses it to show Christ raised the dead without prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πέτρος τὴν Ταβιθὰν","severity":"info","text":"Peter raising Tabitha (Dorcas) is from Acts 9:36-42. Chrysostom cites this to argue that even disciples raised the dead by word alone.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Παῦλος οὐ διὰ τῶν ἱματίων","severity":"info","text":"Paul's signs through garments likely refer to Acts 19:11-12, where handkerchiefs from Paul heal. Chrysostom uses this to minimize the need for prayer in miracles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐτελεύτησε τοίνυν ὁ Λάζαρος","severity":"info","text":"This passage transitions from narrative of Lazarus's death to a theological argument about Christ's divine power, using Martha's dialogue as a pivot.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Οὐ γὰρ προσευχῆς ἐδέετο ὁ Θεὸς","severity":"info","text":"Chrysostom emphasizes that Christ's prayer was for Martha's sake, not a divine need, reflecting a common patristic theme of Christ's pedagogical actions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which sister of Lazarus is speaking; Chrysostom names her Martha, but the Gospel of John (11:20) identifies her as Martha. The passage assumes this identification without comment."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Μάθε δὲ καὶ τὸ παραδοξότερον τούτων. Ἡ σκιὰ τῶν ἀποστόλων νεκροὺς ἤγειρεν. Ἔφερον γὰρ, φησὶν, ἐπὶ κραββάτων τοὺς κακῶς ἔχοντας, ἵνα κἂν ἡ σκιὰ Πέτρου ἐπισκιάζῃ τινὶ αὐτῶν, καὶ εὐθέως διηγεί-ροντο. Τί οὖν; ἡ σκιὰ τῶν μαθητῶν διήγειρε τοὺς νεκροὺς, καὶ ὁ διδάσκαλος προσευχῆς ἐδέετο, ἵνα τὸν νεκρὸν ἐγείρῃ; Ἀλλὰ διὰ τὴν ἀσθένειαν τῆς γυναικὸς ποιεῖ τὴν προσευχὴν ὁ Σωτήρ· λέγει γὰρ αὐτῷ, Κύριε, εἰ ἦς ὧδε, οὐκ ἂν ἀπέθανέ μου ὁ ἀδελφός· καὶ νῦν οἶδα, ὅτι ὅσα ἂν αἰτήσῃ τὸν Θεὸν, δίδωσί σοι ὁ Θεός. Προσευχὴν ᾔτησας, προσευχὴν δίδωμι. Κεῖται ἡ πηγή· οἷον, ἐάν τις προσενέγκῃ ἀγγεῖον, γεμίζει αὐτό· ἐὰν ᾖ μέγα, μέγα λαμβάνει· ἐὰν ᾖ μικρὸν, μικρὸν λαμβάνει. Αὕτη τοίνυν προσευχὴν ᾔτησε, καὶ δίδωσι προσευχὴν ὁ Σωτήρ. Ἄλλος εἶπεν, Οὐκ εἰμὶ ἄξιος, ἵνα μου ὑπὸ τὴν στέγην εἰσέλθῃς, ἀλλὰ μόνον, γενηθήτω σοι, εἰπὲ λόγῳ, καὶ ἰαθήσεται ὁ παῖς μου· καὶ εἶπεν αὐτῷ ὁ Σωτήρ· Κατὰ τὴν πίστιν σου γενηθήτω σοι. Ἄλλος εἶπε, Δεῦρο, θεράπευσόν μου τὴν θυγατέρα· καὶ","english":"Learn also this even more astonishing thing: the shadow of the apostles raised the dead. For they carried, it says, on beds those who were ill, so that if even the shadow of Peter fell upon any of them, they immediately arose. What then? The shadow of the disciples raised the dead, and the teacher needed a prayer to raise the dead? But the Savior makes the prayer because of the woman's weakness; for she says to him, \"Lord, if you had been here, my brother would not have died; and now I know that whatever you ask of God, God gives you.\" You asked for a prayer, I give a prayer. The spring lies there; for example, if someone brings a vessel, it fills it; if it is large, it receives much; if it is small, it receives little. So this woman asked for a prayer, and the Savior gives a prayer. Another said, \"I am not worthy for you to enter under my roof, but only, let it be so, speak a word, and my child will be healed\"; and the Savior said to him, \"According to your faith, let it be so.\" Another said, \"Come, heal my daughter\"; and","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἡ σκιὰ τῶν ἀποστόλων νεκροὺς ἤγειρεν","severity":"info","text":"Chrysostom reports that the shadow of the apostles raised the dead, a claim he treats as more astonishing than previous miracles. This hyperbolic example underscores the power of apostolic presence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔφερον γὰρ, φησὶν, ἐπὶ κραββάτων τοὺς κακῶς ἔχοντας","severity":"info","text":"The phrase 'they carried on beds those who were ill' likely alludes to Acts 5:15, where the sick are brought out so that Peter's shadow might heal them, a tradition known from apocryphal acts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Προσευχὴν ᾔτησας, προσευχὴν δίδωμι","severity":"info","text":"Chrysostom explains that the Savior accommodates the woman's request for a prayer because of her weakness, comparing it to filling a vessel according to its size. This reflects the patristic theme of divine oikonomia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Κατὰ τὴν πίστιν σου γενηθήτω σοι","severity":"info","text":"The saying 'According to your faith, let it be so' parallels a logion found in some Gospel traditions (cf. Mark 9:23-24 variant) and illustrates the principle that divine response matches the recipient's faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἄλλος εἶπεν... Ἄλλος εἶπε","severity":"info","text":"Chrysostom uses a series of contrasting examples (apostles' shadow, woman's prayer, two other supplicants) to argue that the Savior's actions are tailored to each person's capacity, a rhetorical pattern of synkrisis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the tradition about Peter's shadow raising the dead is not specified; it may derive from apocryphal Acts of Peter or oral tradition.","The identity of the woman (Martha or Mary) is not stated in this passage, though the context of Lazarus suggests Martha."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"εἶπεν αὐτῷ, Ἀκολουθήσω σοι. Πρὸς τὰς προαιρέσεις τοίνυν τῶν ἀνθρώπων καὶ ἡ θεραπεία τοῦ ἰατροῦ προσάγεται.\n\nἌλλη πάλιν ἥψατο τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ λάθρα, καὶ λάθρα τὴν θεραπείαν ἐκαρπώσατο· ἕκαστος ὡς ἐπίστευε καὶ τὴν θεραπείαν ἐλάμβανε. Αὕτη λέγει, Οἶδα ὅτι ὅσα ἂν αἰτήσῃ τὸν Πατέρα, δίδωσί σοι ὁ Πατήρ· καὶ ἐπειδὴ προσευχὴν ᾔτησεν ἡ Μάρθα, προσευχὴν δίδωσιν ὁ Σωτὴρ, οὐκ αὐτὸς τῆς προσευχῆς ἐπιδεόμενος, ἀλλὰ τὴν τῆς γυναικὸς ἀσθένειαν συμπεριφερόμενος, καὶ ἵνα δείξῃ, ὅτι οὐκ ἔστιν ἀντίθεος, ἀλλ' ὅτι καὶ ὃ ἂν αὐτὸς ποιῇ, τοῦτο καὶ ὁ Πατὴρ ποιεῖ. Ἔπλασεν ὁ Θεὸς ἐξ ἀρχῆς τὸν ἄνθρωπον· ἀμφοτέρων ἐγένετο τὸ πλάσμα· Ποιήσωμεν γὰρ, φησὶν, ἄνθρωπον κατ' εἰκόνα ἡμετέραν καὶ καθ' ὁμοίωσιν. Πάλιν ἠθέλησε τὸν λῃστὴν εἰς τὸν παράδεισον εἰσενεγκεῖν, καὶ εὐθέως λόγον εἶπε, καὶ τὸν λῃστὴν εἰς τὸν παράδεισον εἰσήγαγε, καὶ οὐκ ἐδεήθη προσευχῆς, καίτοι γε πάντας τοὺς μετὰ τὸν Ἀδὰμ κωλύσας ἦν ὁ Χριστὸς ἐξ ἐκείνης τῆς εἰσόδου· ἔθηκε γὰρ τὴν φλογίνην ῥομφαίαν φυλάττειν τὸν παράδεισον. Ἀλλ' αὐθεντίᾳ Χριστὸς τὸν παράδεισον ἠνέῳξε, καὶ τὸν λῃστὴν εἰσήγαγε. Λῃστὴν, Δέσποτα, εἰσάγεις εἰς τὸν παράδεισον; Ὁ Πατὴρ ὁ σὸς διὰ μόνην ἁμαρτίαν τὸν Ἀδὰμ ἐξήγαγεν ἐκ τοῦ παραδείσου, καὶ σὺ τὸν λῃστὴν εἰσάγεις, τὸν μυρίοις κακοῖς καὶ μυρίαις παρανομίαις ὑπεύθυνον; καὶ ἁπλῶς οὕτω διὰ μίαν φωνὴν εἰς τὸν παράδεισον αὐτὸν εἰσάγεις; Ναί· οὔτε γὰρ ἐκεῖνο χωρὶς ἐμοῦ γέγονεν, οὔτε τοῦτο χωρὶς τοῦ Πατρός μου· ἀλλὰ καὶ τοῦτο ἐμὸν, κἀκεῖνο τοῦ Πατρός μου. Ἐγὼ γὰρ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί. γʹ.","english":"He said to him, \"I will follow you.\" So the healing of the physician is applied according to the choices of men.\n\nAnother woman again touched the fringe of his garment secretly, and secretly she reaped the healing; each one as he believed also received the healing. This one says, \"I know that whatever you ask of the Father, the Father gives you.\" And since Martha asked for a prayer, the Savior gives a prayer, not because he himself is in need of prayer, but accommodating the weakness of the woman, and in order to show that he is not opposed to God, but that whatever he himself does, this also the Father does. God originally formed man; the creation was of both: \"Let us make,\" he says, \"man according to our image and likeness.\" Again he wished to bring the robber into paradise, and immediately he spoke a word, and brought the robber into paradise, and he had no need of prayer, although Christ had barred all those after Adam from that entrance; for he placed the flaming sword to guard paradise. But by his own authority Christ opened paradise and brought the robber in. \"Master, are you bringing a robber into paradise? Your Father expelled Adam from paradise for sin alone, and you bring in the robber, who is liable for countless evils and countless lawless acts? And do you simply bring him into paradise for one utterance?\" Yes; for neither did that happen without me, nor this without my Father; but both this is mine and that is my Father's. For I am in the Father, and the Father is in me.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"προαίρεσις","severity":"info","text":"The term προαίρεσις (prohairesis) denotes a deliberate choice or moral disposition, central to Chrysostom's ethical framework. Here it explains why healing varies according to individual readiness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ποιήσωμεν ἄνθρωπον κατ' εἰκόνα ἡμετέραν","severity":"info","text":"This echoes Genesis 1:26 LXX: 'Let us make man according to our image and likeness.' Chrysostom uses it to argue that the Father and Son share creative authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"λῃστὴν εἰς τὸν παράδεισον","severity":"info","text":"The story of the robber (λῃστής) admitted to paradise is not found in the canonical Gospels but appears in early Christian tradition, possibly from the Gospel of Nicodemus or oral legend. Chrysostom uses it to illustrate Christ's sovereign power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"γʹ","severity":"info","text":"The numeral γʹ (3) at the end marks a section division in the manuscript tradition, possibly indicating a chapter or homily break.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Chrysostom on the robber","severity":"info","text":"Chrysostom's use of the robber tradition is unusual; it emphasizes Christ's unilateral authority over paradise, a theme later developed in Byzantine iconography and homiletics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀμφοτέρων ἐγένετο τὸ πλάσμα","severity":"caution","text":"The phrase 'the creation was of both' is ambiguous: it could mean the Father and Son jointly created humanity, or that both the Father and Son are involved in every act. The context supports the former.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'robber' (λῃστής) is not specified; it may refer to the penitent thief crucified with Christ (Luke 23:39-43) or a different tradition. The reading taken assumes a non-canonical story.","The phrase 'ἀμφοτέρων ἐγένετο τὸ πλάσμα' could be read as 'the creation was of both' (Father and Son) or 'the creation was of both' (Adam and Eve). The context favors the former."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Καὶ ἵνα ἴδῃς, ὅτι οὐκ ἐγένετο προσευχῆς ἔργον τὸ ἀναστῆναι τὸν νεκρὸν, ἄκουσον τῆς προσ-ευχῆς. Τί γάρ φησιν; Εὐχαριστῶ σοι, Πάτερ, ὅτι ἤκουσάς μου. Τί οὖν; τοῦτο προσευχῆς εἶδός ἐστι, τοῦτο τύπος ἱκεσίας; Εὐχαριστῶ σοι, ὅτι ἤκουσάς μου. Ἐγὼ δὲ, φησὶν, ᾔδειν ὅτι πάντοτέ μου ἀκούεις. Εἰ οὖν οἶδας, ὦ Κύριε, ὅτι πάντοτέ σου ἀκούει ὁ Πατὴρ, τί λοιπὸν περὶ ὧν οἶδας παρενοχλεῖς; Ἐγὼ μὲν, φησὶν, οἶδα ὅτι πάντοτέ μου ἀκούει ὁ Πατὴρ, Ἀλλὰ διὰ τὸν περιεστῶτα ὄχλον εἶπον, ἵνα γνῶσι πάντες, ὅτι σύ με ἀπέστειλας. Μή τι διὰ τὸν νεκρὸν προσηύξατο; μὴ ἱκέτευσεν ἵνα ἀναστῇ ὁ Λάζαρος; μὴ εἶπε· Πάτερ, κέλευσον τὸν θάνατον ὑπακοῦσαι; μὴ εἶπε, Πάτερ, κέλευσον τῷ ᾅδῃ, μὴ τὰς πύλας ἀποκλείσῃ, ἀλλὰ προθύμως τὸν νεκρὸν ἀποδοῦναι; Ἀλλὰ διὰ τὸν περιεστῶτα τοῦτον ὄχλον εἶπον, φησὶν, ἵνα γνῶσι πάντες, ὅτι σύ με ἀπέστειλας. Οὐκοῦν οὐκ ἔστι τὸ γινόμενον σημεῖον, ἀλλὰ κατήχησις τῶν παρόντων. Εἶδες πῶς οὐκ ἐγένετο ἡ προσευχὴ διὰ τὸν νεκρὸν, ἀλλὰ διὰ τοὺς παρόντας ἀπίστους, ἵνα γνῶσι, φησὶν, ὅτι σύ με ἀπέστειλας. Καὶ πῶς ἔχομεν γνῶναι, φησὶν, ὅτι αὐτός σε ἀπέστειλε;","english":"And that you may see that the raising of the dead man was not a work of prayer, listen to the prayer. For what does he say? \"I thank you, Father, that you have heard me.\" What then? Is this a form of prayer, a type of supplication? \"I thank you that you have heard me.\" But I, he says, knew that you always hear me. If then you know, O Lord, that the Father always hears you, why do you still trouble him about things you know? I, he says, know that the Father always hears me, but I said it for the sake of the surrounding crowd, so that all might know that you sent me. Did he pray for the dead man? Did he entreat that Lazarus rise? Did he say, \"Father, command death to obey\"? Did he say, \"Father, command Hades not to close its gates but to willingly give up the dead man\"? But I said it for the sake of this surrounding crowd, he says, so that all might know that you sent me. Therefore, what is happening is not a sign, but a catechesis of those present. You see how the prayer was not for the dead man, but for the unbelievers present, so that they might know, he says, that you sent me. And how, he says, are we to know that he sent you?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Εὐχαριστῶ σοι, Πάτερ, ὅτι ἤκουσάς μου","severity":"info","text":"Chrysostom argues that the prayer of Christ is not a petition but a thanksgiving, thus not a work of prayer for the resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κατήχησις","severity":"info","text":"The term 'catechesis' here means oral instruction of the bystanders, contrasting with a 'sign' (σημεῖον) as a miraculous demonstration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Lazarus","severity":"info","text":"The passage alludes to the raising of Lazarus (John 11:41-44), where Jesus thanks the Father, but Chrysostom reinterprets the prayer as didactic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προσευχῆς ἔργον","severity":"info","text":"Chrysostom addresses a contemporary debate on whether Christ's prayer was efficacious for the dead, reflecting anti-Origenist or anti-Arian concerns about prayer's nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκοῦν οὐκ ἔστι τὸ γινόμενον σημεῖον","severity":"info","text":"Chrysostom presents a rhetorical climax: the resurrection is not a sign but a catechesis, reversing the expected miraculous interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πάντοτέ μου ἀκούεις","severity":"caution","text":"The Greek 'πάντοτέ μου ἀκούεις' could mean 'you always hear me' or 'you always listen to me'; Chrysostom exploits the ambiguity to contrast Christ's knowledge with the crowd's ignorance.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πάντοτέ μου ἀκούεις' is ambiguous between 'always hear me' and 'always listen to me'; Chrysostom takes it as 'always grant my requests'.","The identity of the speaker in 'φησὶν' shifts between Christ and the interlocutor; the text assumes a dialogic reading."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Πρόσεχε, παρακαλῶ, μετὰ πάσης ἀκριβείας. Ἰδοὺ, φησὶ, μετὰ τῆς ἐμῆς αὐθεντίας καλῶ τὸν νεκρόν· ἰδοὺ τῇ οἰκείᾳ ἐξουσίᾳ ἐπιτάττω τῷ θανάτῳ· καλῶ τὸν Πατέρα πατέρα· καλῶ καὶ τὸν Λάζαρον ἐκ τοῦ τάφου. Εἰ οὐκ ἔστι τὸ πρῶτον ἀληθὲς, μηδὲ τοῦτο γενέσθω· εἰ δὲ ἀληθῶς ὁ Πατὴρ πατὴρ, ὑπακουέτω καὶ ὁ νεκρὸς πρὸς διδασκαλίαν τῶν παρόντων. Τί γὰρ ὁ Χριστὸς ἔλεγε; Λάζαρε, δεῦρο ἔξω. Ὅτε γέγονεν ἡ προσευχὴ, οὐκ ἀνέστη ὁ νεκρός· ἀλλ' ὅτε εἶπε, Λάζαρε, δεῦρο ἔξω, τότε ἀνέστη ὁ νεκρός. Ὢ τυραννὶς τοῦ θανάτου· ὢ τυραννὶς τῆς δυνάμεως ἐκείνης τῆς κατεχούσης τὴν ψυχήν· ὢ ᾅδη, προσευχὴ γέγονε, καὶ οὐκ ἀπολύεις τὸν νεκρόν; Οὐχὶ, φησί. Διὰ τί; Ὅτι οὐ προσετάχθην. Δέσμιός εἰμι αὐτόθι κατέχων τὸν ὑπεύθυνον· ἐὰν μὴ προσταχθῶ, φησὶν, οὐκ ἀπολύω· ἡ γὰρ προσευχὴ, φησὶν, οὐ δι' ἐμὲ γέγονεν, ἀλλὰ διὰ τοὺς παρόντας ἀπίστους. Ἐγὼ γὰρ, ἐὰν μὴ προσταχθῶ, οὐκ ἀπολύω τὸν ὑπεύθυνον· ἀναμένω τὴν φωνὴν, ἵνα ἀπολύσω τὴν ψυχήν. Λάζαρε, δεῦρο ἔξω.","english":"Attend, I beseech you, with all exactness. Behold, he says, with my own authority I call the dead man; behold, by my own power I command death; I call the Father \"Father\"; I call also Lazarus from the tomb. If the first is not true, let not this happen; but if the Father is truly Father, let the dead man also obey for the instruction of those present. For what did Christ say? \"Lazarus, come forth.\" When the prayer occurred, the dead man did not rise; but when he said, \"Lazarus, come forth,\" then the dead man rose. O tyranny of death! O tyranny of that power which holds the soul! O Hades, a prayer has occurred, and you do not release the dead man? No, he says. Why? Because I was not commanded. I am a prisoner there, holding the one under my charge; unless I am commanded, he says, I do not release; for the prayer, he says, did not occur for my sake, but for the unbelievers present. For I, unless I am commanded, do not release the one under my charge; I await the voice, so that I may release the soul. \"Lazarus, come forth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πρόσεχε, παρακαλῶ, μετὰ πάσης ἀκριβείας","severity":"info","text":"Chrysostom calls for exact attention, framing the following as a precise theological argument about the nature of Christ's power over death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"αὐθεντίας","severity":"info","text":"αὐθεντίας (authority) here denotes Christ's own inherent power, distinct from delegated or prayer-mediated authority, underscoring the direct command over death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λάζαρε, δεῦρο ἔξω","severity":"info","text":"The command 'Lazarus, come forth' echoes John 11:43, where Jesus raises Lazarus. Chrysostom contrasts this direct command with the preceding prayer to argue that the resurrection was an act of authority, not supplication.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προσευχὴ","severity":"info","text":"Chrysostom distinguishes between prayer (προσευχὴ) as a didactic tool for unbelievers and the authoritative command that actually raises Lazarus, reflecting early Christian debates on the nature of Christ's miracles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὢ τυραννὶς τοῦ θανάτου","severity":"info","text":"The repeated exclamations 'O tyranny of death' and 'O Hades' create a rhetorical climax, personifying death and Hades as entities bound by divine command, reinforcing the argument that Christ's word alone liberates.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Δέσμιός εἰμι αὐτόθι κατέχων τὸν ὑπεύθυνον","severity":"info","text":"Chrysostom personifies Hades as a prisoner-keeper awaiting a command, a motif later influential in Byzantine homiletics and iconography of the Anastasis, where Christ's descent frees the dead.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Ἤκουσε τοῦ δεσποτικοῦ προστάγματος ὁ νεκρὸς, καὶ εὐθέως τοῦ θανάτου τοὺς νόμους παρέλυσεν. Αἰσχυνέσθωσαν οἱ αἱρετικοὶ, καὶ ἀπολέσθωσαν ἀπὸ προσώπου τῆς γῆς. Καὶ γὰρ ἀπέδειξεν ὁ λόγος, ὅτι οὐ διὰ τὴν τοῦ νεκροῦ ἀνάστασιν γέγονεν ἡ προσευχὴ, ἀλλὰ διὰ τὴν τῶν τότε παρόντων ἀπίστων ἀσθένειαν. Λάζαρε, δεῦρο ἔξω. Καὶ διὰ τί ὀνομαστὶ τὸν νεκρὸν ἐκάλεσε; Διὰ τί; Ἵνα μὴ τὴν φωνὴν ἀπολελυμένην εἰς τοὺς νεκροὺς ἀποτείνας, πάντας τοὺς ἐν τοῖς τάφοις ἐγείρῃ, διὰ τοῦτό φησι, Λάζαρε, δεῦρο ἔξω. Σὲ μόνον ἐπὶ τοῦ παρόντος τέως ἀνακαλοῦμαι ὄχλου, ἵνα διὰ τοῦ μέρους καὶ τὴν τῶν μελλόντων ἐπιδείξω δύναμιν· ὁ γὰρ ἕνα ἐγείρας ἐγὼ, τὴν οἰκουμένην ἀνιστῶ· Ἐγὼ γάρ εἰμι ἡ ἀνάστασις καὶ ἡ ζωή. Λάζαρε, δεῦρο ἔξω. Καὶ ἐξῆλθεν ὁ νεκρὸς δεδεμένος κειρίαις. Ὢ τῶν παραδόξων πραγμάτων· ὁ τὴν ψυχὴν ἐκ τῶν δεσμῶν τοῦ θανάτου λύσας, ὁ τὰς πύλας τοῦ ᾅδου διαῤῥήξας, ὁ πύλας χαλκᾶς καὶ μοχλοὺς σιδηροῦς συντρίψας, καὶ τὴν ψυχὴν ἐκ τῶν δεσμῶν τοῦ θανάτου ἐλευθερώσας, οὐκ ἠδύνατο καὶ τὰς κειρίας λῦσαι τοῦ νεκροῦ; Ναὶ, ἠδύνατο· ἀλλὰ κελεύει τοῖς Ἰουδαίοις λῦσαι τὰς κειρίας, ἃς αὐτοὶ πρότερον ἐν-ταφιάζοντες ἔσφιγξαν, ἵνα τῶν οἰκείων δεσμῶν ἐπιγνώσωσι τὰ γνωρίσματα, ἵνα τῇ πείρᾳ μάθωσιν, ἐξ ὧν ἔπραξαν, ὅτι Λάζαρός ἐστιν ὁ παρ' αὐτῶν ἐνταφιασθεὶς, καὶ Χριστός ἐστιν ὁ κατ' εὐδοκίαν τοῦ Πατρὸς παραγενόμενος εἰς τὸν κόσμον, ὁ ζωῆς καὶ θανάτου τὴν ἐξουσίαν ἔχων. Αὐτῷ ἡ δόξα καὶ τὸ κράτος σὺν τῷ ἀνάρχῳ σου Πατρὶ καὶ τῷ παναγίῳ καὶ ζωοποιῷ σου Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"The dead man heard the master's command and immediately dissolved the laws of death. Let the heretics be ashamed and perish from the face of the earth. For the argument has shown that the prayer was not made for the sake of the dead man's resurrection, but because of the weakness of the unbelievers then present. Lazarus, come out. And why did he call the dead man by name? Why? So that, not directing his voice loosely toward the dead, he might raise all those in the tombs; for this reason he says, Lazarus, come out. For the present I summon you alone from the crowd, so that through the part I may also demonstrate the power of what is to come; for I, who have raised one, raise the world. For I am the resurrection and the life. Lazarus, come out. And the dead man came out bound in graveclothes. O marvelous things: he who loosed the soul from the bonds of death, who burst the gates of Hades, who shattered bronze gates and iron bars, and freed the soul from the bonds of death—could he not also loose the graveclothes of the dead man? Yes, he could; but he orders the Jews to loose the graveclothes, which they themselves had tightened when burying him, so that they might recognize the marks of their own bonds, so that by experience they might learn from what they did that this is Lazarus, whom they buried, and that Christ is the one who came into the world by the Father's good will, having authority over life and death. To him be glory and power, together with your Father who has no beginning and your all-holy and life-giving Spirit, now and always, and unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἤκουσε τοῦ δεσποτικοῦ προστάγματος ὁ νεκρὸς","severity":"info","text":"The dead man's immediate obedience to the 'master's command' underscores Christ's authority over death, a central theme in Chrysostom's argument against heretics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγὼ γάρ εἰμι ἡ ἀνάστασις καὶ ἡ ζωή","severity":"info","text":"This is a direct quotation of John 11:25, where Christ declares himself the resurrection and the life, reinforcing the theological claim of the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"αἱρετικοὶ","severity":"info","text":"Chrysostom's polemic against 'heretics' likely targets contemporary opponents such as Arians or Apollinarians, who denied Christ's full divinity and his power over death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Λάζαρε, δεῦρο ἔξω","severity":"info","text":"The repeated command 'Lazarus, come out' frames the narrative, first as a rhetorical question, then as a direct address, emphasizing Christ's deliberate limitation of the miracle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ὢ τῶν παραδόξων πραγμάτων","severity":"info","text":"The exclamation 'O marvelous things' reflects a homiletic style typical of Chrysostom, designed to engage the congregation and highlight the paradox of Christ's power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"δεδεμένος κειρίαις","severity":"info","text":"The detail that Lazarus emerged 'bound in graveclothes' is unique to Chrysostom's account; the canonical Gospels do not mention this, suggesting a homiletic embellishment for dramatic effect.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῶν τότε παρόντων ἀπίστων ἀσθένειαν' could refer either to the weakness of unbelievers present at the miracle or to the general weakness of faith among the audience; the reading taken follows the former."],"confidence":"high","notes":[]}]}