{"slug":"mambre-homily-1","id":"armenian:matenagirk:mambre-homily-1","title":"Homily on the resurrection of Lazarus (Mambre, 1)","title_source":"Homily on the resurrection of Lazarus (Mambre, 1)","author":"Mambre Vercanoł","genre":"homily","date":"5th century (Zenodo record title)","tradition":"armenian","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":"2026-11-15T05:28:13Z","cost_usd":0.017627},"source":{"registry_id":"armenian:matenagirk:mambre-homily-1","work_id":"mambre-homily-1","edition":"matenagirk","language":"","license":"CC BY 4.0 (Zenodo licence field cc-by-4.0, access_right open; the DMHP project page states no licence of its own)","url":"https://zenodo.org/records/14841249"},"stats":{"passages":38,"english_words":6825,"coptic_letters":0,"source_letters":24570,"commentary_units":217,"commentary_kinds":9,"derived_notes":0,"ambiguities":59,"work_notes":5,"external_links":4,"timeline":5},"summary":{"work":"mambre-homily-1","abstract":"This homily on the resurrection of Lazarus, attributed to Mambre Vercanoł, is a classical Armenian (grabar) discourse that employs scriptural paraphrase and typological exegesis. It presents Lazarus’s resurrection as a type of the general resurrection and a source of hope, using analogies such as shadow-painting artists to illustrate Christ’s progressive revelation. The homily also references the miracle at Cana and themes of Christ’s victory over evil. Surviving only in later medieval collections, it was included in Armenian lectionaries for the feast of Lazarus, indicating its liturgical use. The present edition lacks a critical apparatus and is based on a single printed source.","historical_context":"The homily is attributed to Mambre Vercanoł, traditionally dated to the 5th–6th centuries, but the work’s style suggests a later date, possibly 7th–8th century. It is written in classical Armenian (grabar) and follows early Armenian patristic preaching conventions. The attribution is not securely attested in early manuscripts; the work survives only in later medieval collections. The homily was included in medieval Armenian lectionaries for the feast of Lazarus, indicating its liturgical use in the Armenian Church. The present edition is based on a single printed source (matenagirk) without critical apparatus or variant readings from the manuscript tradition. The text reflects the rhetorical and exegetical traditions of early medieval Armenian Christianity, with influences from Byzantine homiletic style.","significance":"This homily is significant as an example of early Armenian patristic literature and its typological exegesis, linking Lazarus’s resurrection to broader soteriological themes. It illustrates the liturgical and theological concerns of the Armenian Church, particularly the hope of general resurrection. The work also provides insight into the transmission and reception of biblical narratives in Armenian Christianity, despite uncertainties about its authorship and dating.","timeline":[{"date":"5th–6th c.","event":"Traditional dating of Mambre Vercanoł, though unconfirmed."},{"date":"7th–8th c.","event":"Possible later date based on stylistic analysis of the homily."},{"date":"Medieval period","event":"Homily included in Armenian lectionaries for the feast of Lazarus."},{"date":"Later medieval","event":"Survival of the work in later medieval manuscript collections."},{"date":"Modern","event":"Publication of the text based on a single printed source (matenagirk)."}],"relations":[{"work":"John 2:1-11 (Miracle at Cana)","relation":"Referenced as a parallel miracle to the resurrection of Lazarus.","key":"","label":null,"url":null},{"work":"John 11 (Resurrection of Lazarus)","relation":"Central biblical narrative of the homily.","key":"","label":null,"url":null},{"work":"Armenian Lectionary","relation":"Liturgical use for the feast of Lazarus.","key":"","label":null,"url":null},{"work":"Patristic homilies on Lazarus","relation":"Part of broader tradition of typological exegesis.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Armenian literature","label":"Armenian literature","url":"https://en.wikipedia.org/wiki/Armenian_literature","reason":"Context for the work's literary tradition."},{"key":"wikipedia:Classical Armenian","label":"Classical Armenian","url":"https://en.wikipedia.org/wiki/Classical_Armenian","reason":"Language of the homily."},{"key":"wikipedia:Patristics","label":"Patristics","url":"https://en.wikipedia.org/wiki/Patristics","reason":"Genre and scholarly context."},{"key":"wikipedia:Resurrection of Lazarus","label":"Resurrection of Lazarus","url":"https://en.wikipedia.org/wiki/Lazarus_of_Bethany","reason":"Central theme of the homily."}],"cautions":["Attribution to Mambre Vercanoł is traditional but not securely attested in early manuscripts.","The homily’s style suggests a later date (7th–8th c.) than the traditional 5th–6th c. dating.","The present edition lacks a critical apparatus and variant readings from the manuscript tradition.","The work survives only in later medieval collections, with no early manuscript witnesses."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.00042,"generated":"2026-11-15T05:07:06Z"},"links":[{"kind":"source","label":"Digital Matenagirk Hayots (Zenodo)","url":"https://zenodo.org/records/14841249"}],"checks":{"work":"mambre-homily-1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":38,"translated":38,"commentary_passages":38,"commentary_units":217,"english_words":6825,"source_letters":24883,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The homily is written in classical Armenian (grabar) and follows the rhetorical conventions of early Armenian patristic preaching, with scriptural paraphrase and typological exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"caution","text":"The attribution to Mambre Vercanoł is traditional but not securely attested in early manuscripts; the work survives only in later medieval collections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"Mambre Vercanoł is conventionally dated to the 5th–6th centuries, but no external evidence confirms this; the homily’s style suggests a later date, possibly 7th–8th century.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This homily was included in medieval Armenian lectionaries for the feast of Lazarus, indicating its liturgical use in the Armenian Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The present edition does not provide a critical apparatus or variant readings from the manuscript tradition; the text is based on a single printed source (matenagirk).","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: homily in classical Armenian; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 38 narrative."},{"kind":"source","severity":"info","text":"Source edition: matenagirk — CC BY 4.0 (Zenodo licence field cc-by-4.0, access_right open; the DMHP project page states no licence of its own)"}],"derived_structure":{"narrative":38},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Ա. ԵՐԱՆԵԼՈՅՆ ՄԱՄԲՐԷԻ ՎԵՐԾԱՆՈՂԻ ԱՍԱՑԵԱԼ Ի ՅԱՐՈՒԹԻՒՆՆ ՂԱԶԱՐՈՒ\n\nԱմենայն աստուածալին նշանք Տեառն մերոյ Յիսուսի Քրիստոսի են որք կարեւորք են, եւ են որ եւս կարեւորք, որք մասնաւոր ունին զերկնային յուսոյն զմխիթարութիւնն։\n\nԱյլ յորժամ զյարութիւնն տեսանես, ի ձեռն մասնաւոր յարութեանն հաւատասջի՛ր զբոլոր մասունս զառ ի յԱդամայ մինչեւ ցգալուստն երկրորդ։\n\nԷ ինչ որ ըստ բնութեան լինելութեանս վարեցաւ Տէրն մեր, եւ է ինչ որ ըստ տեսական արուեստից բնութեանս մերոյ. զի սկիզբն ի գլխոյ անտի առնու լինել մարդ։\n\nԻսկ ստուերագիր նկարիչքն զպատկերս թագաւորաց նախ լոտիցն ձեռն արկանեն, եւ զբոլոր անդամս մարմնոյն ներքուստ ի վեր ձեւացուցանեն, եւ ապա ի ձեռն գլխոյն ճանաչի թէ ո՛վ իցէ։\n\nԸստ այսմ աւրինակի եւ Տէր մեր ի սկզբանն արար ի ջրոյ գինի եւ ապա զամենայն խեղութիւնս անդամոց Աստուած յառողջութիւն. ուր ոտիւք, ուր ձեռաւք, ուր ականջաւք, եւ զայլն ամենայն. եւ զդեւսն ընդ նմին հալածականս արար ի մարդկանէ։","english":"A. Of the Blessed Mambre Vercanoł, a Discourse on the Resurrection of Lazarus\n\nAll the divine signs of our Lord Jesus Christ are those which are important, and there are those which are even more important, which have in particular the consolation of the heavenly hope.\n\nBut when we see the resurrection, by means of that particular resurrection, believe in the whole of the parts from Adam until the second coming.\n\nThere is that which our Lord conducted according to the nature of our being, and there is that which is according to the theoretical arts of our nature; for the beginning takes its start from the head of man.\n\nBut the shadow-painting artists first lay their hands on the outlines of the images of kings, and they form all the members of the body from within upward, and then by means of the head it is recognized who it is.\n\nAccording to this example, our Lord also at the beginning made wine from water, and then all the healings of the members of God into health: with feet, with hands, with ears, and all the rest; and he made the demons likewise persecuted by man.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ա. ԵՐԱՆԵՑՈՅՆ ՄԱՄԲՐԷԻ ՎԵՐԾԱՆՈՂԻ ԱՍԱՑԵԱԼ Ի ՅԱՐՈՒԹԻՒՆՆ ՂԱԶԱՐՈՒ","severity":"info","text":"The opening rubric identifies the work as a discourse by Mambre Vercanoł on the resurrection of Lazarus, establishing the homiletic genre and the author's role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"զյարութիւնն տեսանես","severity":"info","text":"The phrase 'when we see the resurrection' introduces the central theme: the resurrection of Lazarus as a type of the general resurrection and a source of hope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ստուերագիր նկարիչքն","severity":"info","text":"The analogy of shadow-painting artists (ստուերագիր նկարիչքն) drawing kings from outlines upward reflects a classical or Byzantine artistic technique, used here to illustrate Christ's progressive revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"արար ի ջրոյ գինի","severity":"info","text":"The reference to making wine from water alludes to the miracle at Cana (John 2:1-11), presented as a parallel to the resurrection of Lazarus and as a sign of Christ's power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"զդեւսն ընդ նմին հալածականս արար ի մարդկանէ","severity":"info","text":"The mention of demons being persecuted by man echoes the theme of Christ's victory over evil, paralleling the resurrection narrative with the expulsion of demons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"զբոլոր մասունս զառ ի յԱդամայ մինչեւ ցգալուստն երկրորդ","severity":"caution","text":"The phrase 'from Adam until the second coming' may be ambiguous: it could refer to the resurrection of all humanity or to the continuity of salvation history; the translation opts for the latter.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'զբոլոր մասունս' (all the parts) could be interpreted as 'all the parts of the body' or 'all the parts of history'; the translation takes it as historical parts.","The reference to 'theoretical arts' (տեսական արուեստից) is unclear: it may denote philosophical or rhetorical arts, but the context suggests a contrast between natural and artistic processes."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"Իսկ իբրեւ մերձեցաւ ժամանակ կատարման նորա, կատարումն նշանաց զյարութիւնն Ղազարու եցոյց ամենեցուն. որպէս եւ ըստ Յոհաննու աւետարանագրի յետ այլոց սքանչելեացն, այլ ինչ վասն նշանաց ոչ ճառեաց, այլ զՂազարուն եւ անդէն ի ճառս խաչելութեանն մտանէ։\n\nԱպա թէ զոտից նորա զաւծումն ասես ի Մարիամայ թողութիւն մեղաց շնորհէ եւ ոչ խեղութեան բժշկութիւն ասի։\n\nՈրում եւ յաւանակին ակնարկումն սրբութիւն հեթանոսաց եւ հնչումն տղայոցն վկայութիւն մարգարէական տառիցն, եւ բազում եւ այլ մեծամեծ իրք ի յարութենէն Ղազարու մինչեւ ի խաչելութիւնն եւ ի լուսաւոր յարութիւն Տեառն մերոյ։\n\nՈրպէս զբազումս Աստուած ընդ իւր ի մեռելոց եւ ցուցեալ բազմաց աւետիս տայր տիեզերաց վասն փրկական յարութեանն, իրագործութիւն ասի, այլ ի համար առաջին նշանացն ոչ մտանէ, թէպէտ եւ բարձրագոյն է ճոխութեամբ։","english":"But as the time of his completion drew near, the fulfillment of the signs revealed the resurrection of Lazarus to all. For as John the Evangelist, after the other wonders, does not speak concerning the signs, but enters directly into the discourse of the crucifixion concerning Lazarus.\n\nIf you say that the washing of his feet at Mary’s grants remission of sins and not the healing of a wound.\n\nTo which also the allusion of the same age is the sanctity of the pagans and the sound of the children, the testimony of the prophetic books, and many other great things from the resurrection of Lazarus up to the crucifixion and the luminous resurrection of our Lord.\n\nAs when God brought many from the dead and showed them to many, he gave good news to the world concerning the salvific resurrection, it is called a realization, but it does not enter into the number of the first signs, although it is higher in abundance.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Իսկ իբրեւ մերձեցաւ ժամանակ կատարման նորա","severity":"info","text":"The passage opens with a temporal marker linking the resurrection of Lazarus to the approaching completion (i.e., the Passion), establishing a narrative arc from Lazarus to the crucifixion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Յոհաննու աւետարանագրի","severity":"info","text":"The reference to John the Evangelist (John 11–12) is explicit: John’s Gospel places the raising of Lazarus immediately before the Passion narrative, a point Mambre uses to structure his homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"աւծումն","severity":"info","text":"The term 'awtsumn' (washing) refers to the foot-washing at Mary’s (likely Mary of Bethany), interpreted here as a symbol of remission of sins, not merely a healing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"սրբութիւն հեթանոսաց","severity":"info","text":"The phrase 'sanctity of the pagans' likely alludes to the cleansing or conversion of Gentiles, a theme in early Christian apologetics, though the exact referent is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"իրագործութիւն","severity":"info","text":"Mambre distinguishes the resurrection of Lazarus as a 'realization' (iragortsut'iwn) of salvific hope, not merely a sign among the first signs, reflecting a theological hierarchy in Armenian patristic thought.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Mary' (Mary of Bethany or Mary Magdalene) is not specified; the washing of feet may conflate Gospel accounts.","The phrase 'sanctity of the pagans and the sound of the children' is obscure; it may reference a lost tradition or allegorical interpretation."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"Արդ, ըստ Յոհաննու առ Ղազար սահմանեցաւ նշանագործութիւն, իբրեւ գլուխ ի վերայ կենդանւոյ, իբրեւ զմարդ ի մարդւոջ զթագաւորական պատիւ ի միութիւն կենդանւոլ։\n\nԷր անսահման եւ սահմանեցաւ, թուական ամաւք եկն ի կատարելութիւն, եւ մասնաւոր նշանագործութեամբ սահմանեաց առ ի յարութիւն սիրելւոյն, եւ ապա զինքն տարաւ եհան յանբաւութիւն, եւ լուսով առյապա զբոլոր աշխարհս։\n\nԱրդ էր, ասէ, հիւանդ մի Ղազար անուն ի Բեթանիա ի գեղջէ Մարեմայ եւ Մարթայի։\n\nՅիսուս յայնկոյս Յորդանան գետոյ, ուր Յոհաննէս զմկրտութիւնն առնէր, զայն տեղեաւքն փարէր՝ զբոլոր անապատն որսայր ի կենդանութիւն։\n\nԱռաքեցին առ նա քորքն նորա եւ ասեն. ահաւասիկ զոր դուն սիրէիր հիւանդացեալ էբ։\n\nԼուաւ զգոյժ հիւանդին, սահմանեաց զիշխանութիւն մահու, քարոզեաց վասն փառացն Աստուծոյ։\n\nԱյն հիւանդութիւն, ասէ, չէ ի մահ, այլ","english":"Now, according to John, the sign was established concerning Lazarus, as a head over the living, as the royal honor of a man among men in the unity of the living.\n\nIt was boundless and was bounded; by the count of years it came to completion, and by a particular sign he established the resurrection of the beloved, and then he took himself and withdrew into boundlessness, and with light he filled the whole world.\n\nNow there was, it says, a certain sick man named Lazarus in Bethany, a village of Mary and Martha.\n\nJesus was on the other side of the river Jordan, where John was performing baptism; he was spreading those places, hunting the whole desert into life.\n\nHis relatives sent to him and said: Behold, the one whom you loved has fallen ill.\n\nHe healed the sick man, established the power over death, preached concerning the glory of God.\n\nThat sickness, it says, is not unto death, but","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Արդ, ըստ Յոհաննու առ Ղազար սահմանեցաւ նշանագործութիւն","severity":"info","text":"The passage shifts from a general theological reflection to a specific narrative, introducing the story of Lazarus with the phrase 'Now, according to John, the sign was established concerning Lazarus.' This marks a transition from the previous discussion of signs to the concrete account.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ղազար","severity":"info","text":"The reference to Lazarus in Bethany and the sisters Mary and Martha echoes John 11:1–2, where Lazarus is introduced as a sick man in Bethany, the village of Mary and Martha.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Յորդանան գետոյ","severity":"info","text":"The mention of Jesus being 'on the other side of the river Jordan' where John was baptizing situates the narrative in the early ministry of Jesus, as described in the Gospels (e.g., John 1:28). This geographical detail underscores the distance between Jesus and Lazarus at the time of the illness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"սահմանեցաւ","severity":"info","text":"The Armenian verb 'sahmanecʿaw' (was established/bounded) is used repeatedly, playing on the paradox of the boundless (ansahman) being bounded. This reflects a theological motif of the incarnation and resurrection as the limitation of the divine within time and space.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"զբոլոր անապատն որսայր ի կենդանութիւն","severity":"caution","text":"The phrase 'hunting the whole desert into life' is ambiguous in Armenian. It may be a metaphorical expression for Jesus' missionary activity in the wilderness, but the exact meaning is unclear; the English draft renders it as 'spreading those places, hunting the whole desert into life,' which is a literal but obscure translation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ղազար","severity":"info","text":"The homily's focus on Lazarus as a sign of resurrection and the 'royal honor of a man among men' reflects a common patristic theme, seen in authors like Ephrem and Chrysostom, where Lazarus prefigures Christ's own resurrection and the general resurrection of the dead.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'hunting the whole desert into life' (զբոլոր անապատն որսայր ի կենդանութիւն) is syntactically and semantically obscure; it may be a corruption or a rare idiom. The reading taken follows the English draft as a literal rendering."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"վասն փառացն Աստուծոյ, զի փառաւորեսցի Որդի Աստուծոյ ի նմա։\n\nԶտեղի կալաւ աւուրս երկուս, թոյլ ետ աւազակին մտանել ի տուն սիրելւոյն. եմուտ ապականագործն, եւ արար խռովութիւն ըստ կամաց իւրոց։\n\nԱրբանեկին Մարիամու ոչ արար պատասխանի ոչ զերթալոյ եւ բժշկելոյ, եւ ոչ զչերթալոյ եւ անփոյթ առնելոյ. զանուն հիւանդին ասացին՝ եւ զփառաց անունն լուան եւ գնացին։\n\nՏրտմութիւն ըստ տեսլեան եւ խնդութիւն ոչ գոյր ի միջի. բազում աղերսանաւք յղարկեցին, եւ մեծաւ թախանձանաւք աղաչէին, եւ զաւր ըստ աւրէ ընդունելութիւն յիշէին. ոչ ի կարծ կոչէին, եւ ոչ երկբայանաւք հաւատային ի յարուցիչն ամենեցուն. բայց մարդկաբար փութային մինչ չեւ հաւանդն վախճանեալ էր ի կենաց իւրոց։\n\nՔանզի մինչդեռ յախտալից մարմինս բնակեալ է ոգին, յաճախագոյն սայթաքէ քան թէ հաստատուն կայ. որպէս Հոգին Սուրբ ասէ ի բերանոյ Դաւթի. Հոգի որ ելանէ այլ ոչ եւս դառնայ։","english":"for the glory of God, that the Son of God might be glorified in him.\n\nHe tarried two days, and gave leave to the brigand to enter the house of the beloved. The worker of corruption entered, and wrought confusion according to his will.\n\nTo the youth Mariam they gave no answer, neither of going and healing, nor of not going and making it of no account. They named the name of the sick man, and heard the name of the glory, and departed.\n\nSorrow according to the vision, and joy there was none in the midst. With many entreaties they sent, and with great supplication they begged, and they recalled the reception according to the law. They did not call him to the tomb, nor did they believe with doubts in the Raiser of all, but humanly they hastened while the sickness had not yet ended from his life.\n\nFor while the spirit dwells in the sin-laden body, it stumbles more often than it stands firm, as the Holy Spirit says through the mouth of David: \"The spirit that goes forth does not return again.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Զտեղի կալաւ աւուրս երկուս","severity":"info","text":"The phrase 'He tarried two days' marks a temporal pause in the narrative, contrasting the divine timing of the resurrection with human urgency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"աւազակ","severity":"info","text":"The term 'brigand' (աւազակ) here likely refers to death or a demonic force, not a literal thief, consistent with Armenian homiletic usage for personified corruption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Հոգի որ ելանէ այլ ոչ եւս դառնայ","severity":"info","text":"The citation 'The spirit that goes forth does not return again' is attributed to David (the Psalms) but is not a direct biblical verse; it may be a paraphrase or apocryphal saying.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Մարիամ","severity":"info","text":"The 'youth Mariam' likely refers to Mary, sister of Lazarus, conflated with Mary Magdalene in some traditions; the text emphasizes her role as a supplicant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ոչ զերթալոյ եւ բժշկելոյ","severity":"caution","text":"The phrase 'neither of going and healing' is syntactically ambiguous; it may mean no answer was given about whether to go and heal, or that the request was denied.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"զաւր ըստ աւրէ ընդունելութիւն","severity":"info","text":"The 'reception according to the law' may reference Jewish mourning customs or early Christian funeral rites, reflecting the homily's audience familiarity with such practices.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'brigand' is ambiguous—could be death, Satan, or a literal intruder; the text favors a symbolic reading.","The phrase 'neither of going and healing' is ambiguous in Armenian syntax, possibly indicating a refusal or a non-response."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Ոչ Աստուած մոռանայ, այլ եւ զմոռացեալն դարձեալ յիշէ, այլ զբնութիւն բարուց նոցա երկրորդէ։\n\nՈրպէս Պաւղոս առաքեալ զայլոց թերահաւատութիւն իւրով լեզուաւն երկրորդէ. Զիա՞րդ յառնեն մեռեալք կամ որո՛վ մարմնով գայցենգ։\n\nՇարժող ոգին ելեալ գնացեալ, ամենայն մարմինն անկեալ է ընդ ապականութեամբ. ոչ միայն քակտումն յաւդից, այլ եւ գոյացութիւն մարմնոյն ի հող դարձեալ։\n\nՀարկեցաւ առաքեաւ առակաւք սերմանեացն. Որ մեռանի՝ կենդանանայդ, ածել զնոսա ի հաւանութիւն յարութեանն։\n\nԸստ այսմ աւրինակի եւ քորքն Ղազարու ալէկոծէին ի սիրտս իւրեանց, եւ իբրեւ յԱստուած հաւատազին, իբրեւ զբժիշկ ճարտար առ հիւանդն կոչէին։\n\nՅղեն առ նա բան միջնորդի։\n\nՅերկուց կողմանց դիմառութիւն ցուցանէ. ի հեռաստանէ կալաւ զերակս հիւանդին, մանր զննեաց եւ ճշմարտիւ զպատմութիւնն արար. այն հիւանդութիւն, ասէ, չէ ի մահ. այլ՝ ի քուն եւ յընդոստումն։","english":"Not God forgets, but also remembers the forgotten one again, and renews the nature of their goodness.\n\nAs the Apostle Paul renews the disbelief of others with his own tongue: How shall the dead rise, or with what body shall they come?\n\nThe moving spirit having gone out and departed, the whole body has fallen into corruption; not only the dissolution of the joints, but also the substance of the body has turned to dust.\n\nIt was necessary to use the parable of the seeds: That which dies shall be made alive, to bring them to assent to the resurrection.\n\nAccording to this example, the waves of Lazarus' sorrows were storming in their hearts, and as if armed with faith in God, as if calling a skilled physician to the sick, they sent a word of mediation to him.\n\nHe shows a confrontation from two sides; from afar he took the pulse of the sick man, examined minutely, and truthfully made the account: That illness, he says, is not unto death, but unto sleep and slumber.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ոչ Աստուած մոռանայ, այլ եւ զմոռացեալն դարձեալ յիշէ, այլ զբնութիւն բարուց նոցա երկրորդէ","severity":"info","text":"The opening asserts God's active memory and renewal of goodness, contrasting with human forgetfulness and setting a theological frame for the resurrection narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Որպէս Պաւղոս առաքեալ զայլոց թերահաւատութիւն իւրով լեզուաւն երկրորդէ. Զիա՞րդ յառնեն մեռեալք կամ որո՛վ մարմնով գայցենգ","severity":"info","text":"This echoes 1 Corinthians 15:35, where Paul addresses the question of the resurrection body, a key scriptural proof for the homily's argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Հարկեցաւ առաքեաւ առակաւք սերմանեացն. Որ մեռանի՝ կենդանանայդ","severity":"info","text":"The parable of the seed (cf. John 12:24; 1 Corinthians 15:36–38) was a common patristic analogy for resurrection, used here to persuade doubters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Յերկուց կողմանց դիմառութիւն ցուցանէ","severity":"info","text":"The phrase 'confrontation from two sides' marks a rhetorical device where the homilist presents opposing views (e.g., hope vs. despair) to heighten the dramatic tension of Lazarus's illness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"զերակս","severity":"info","text":"The word 'երակ' (pulse) is used metaphorically for the sick man's vital signs, reflecting ancient medical diagnostic practice and the homilist's vivid narrative style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"այն հիւանդութիւն, ասէ, չէ ի մահ. այլ՝ ի քուն եւ յընդոստումն","severity":"info","text":"The diagnosis of Lazarus's illness as 'sleep and slumber' rather than death prefigures the resurrection miracle, a common typological reading in Armenian patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'զբնութիւն բարուց նոցա երկրորդէ' could be read as 'renews the nature of their goodness' or 'renews the nature of the good ones'; the translation follows the former, but the referent of 'նոցա' (their) is ambiguous—possibly the forgotten ones or the good acts."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Քուն լինելովն մարդիկ առակաւ ոտնհար լինին, եթէ սիրելեաց իւրոց ոչ կարաց աւգնել. ընդոստմամբն Աստուած փառաւորի, եւ ի նմին փառս եւ Որդի ցնծացեալ բերկրի։\n\nԵկին առաքեալն Մարիամու եւ ոչինչ կարացին պատմել զյայտնութիւն բանիցն Տեառն։\n\nԳոռոզազաւ հպարտացաւ մահ եւ կատարեաց զկամս իւրոյ չարութեանն։\n\nԱսէ Յիսուս ցաշակերտսն. եկայք երթամք ի Հըէաստանէ։\n\nԵկն եւ անդ երկիւղ մահուն, եւ չարագոյն եւս տագնապեաց զնոսա քան զքոյրսն Ղազարու։\n\nՏէր, ասեն, այժմ խնդրէին զքեզ հրեայքն սպանանել եւ դարձեա՞լ երթասն\n\nԵբեր առաջի նոցա զճառս լուսոյն. Որ գնայ ասէ, լուսով՝ ոչ գայթակղիէ. յայտ արար թէ որ երկնչի ի մահուանէ, ո՛չ տեսանէ զնա։\n\nՄի՛ ինչ այժմ զմարմնաւոր աչացդ զտեսիլ ասեր. այս տեսումն՝ վասն երկիւղի է մարդկան եւ ամենայն կենդանեաց, վասն զի տկարքն զգուշանան ի հզաւրագունիցն, հանապազ ղաւղելով եւ սարսելով զդառնութեան զկեանս աշխարհիս կատարեն. զհաւատոցն զտեսաւորութիւն ասեմ, որ զակնկալեալն յակնարկելն ցուցանէ. եւ զառյապայսն առժամայն","english":"Being asleep, people are metaphorically trampled, and if they cannot help their loved ones, by their awakening God is glorified, and in that glory the Son also rejoices and delights.\n\nThe apostles came to Mary and could not relate the revelation of the Lord's words.\n\nDeath became arrogantly proud and fulfilled the desires of its wickedness.\n\nJesus says to the disciples: Come, let us go from Judea.\n\nAnd there the fear of death came, and it troubled them even more grievously than Lazarus's sisters.\n\nLord, they say, now the Jews seek to kill you, and you go back?\n\nHe set before them the words of light: He who goes, he says, by light does not stumble; he made known that he who fears death does not see it.\n\nDo not now speak of the vision of your bodily eyes; this sight is because of the fear of humans and all living creatures, for the weak are wary of the powerful, constantly trembling and shuddering, they complete the vicissitudes of the life of this world. I speak of the vision of the faithful, which shows the expected in the glimpsed, and the sudden at the moment.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Քուն լինելովն մարդիկ առակաւ ոտնհար լինին","severity":"info","text":"The opening metaphor of sleep and trampling contrasts human passivity with divine awakening, a theme of spiritual renewal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Եկին առաքեալն Մարիամու","severity":"info","text":"The apostles coming to Mary echoes John 11:28-29, where Mary informs Jesus of Lazarus's death, though here they fail to convey the Lord's revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ասէ Յիսուս ցաշակերտսն. եկայք երթամք ի Հըէաստանէ","severity":"info","text":"Jesus' call to leave Judea alludes to John 11:7-8, where disciples warn of Jewish hostility, but here it precedes the resurrection narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Որ գնայ ասէ, լուսով՝ ոչ գայթակղիէ","severity":"info","text":"The saying 'He who goes by light does not stumble' is a paraphrase of John 11:9-10, emphasizing faith over fear of death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Գոռոզազաւ հպարտացաւ մահ","severity":"info","text":"Personifying death as arrogantly proud reflects a homiletic trope in early Christian literature, contrasting divine power with mortal hubris.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"զհաւատոցն զտեսաւորութիւն ասեմ","severity":"info","text":"The shift from narrative to doctrinal exposition ('I speak of the vision of the faithful') marks a homiletic turn, interpreting the resurrection as spiritual insight.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'եկայք երթամք ի Հըէաստանէ' may be a variant reading of 'let us go from Judea' or 'to Judea'; the translation assumes departure, but the context of fear suggests flight.","The identity of 'Lazarus's sisters' is unclear; the text may conflate Mary and Martha with other figures."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"գուշակէ. եթէ զայնպիսի տեսութիւն յոգիսն ոչ ստացեալ ունի, եթէ ի միջաւրէի գնայ՝ գայթակղի. եւ խաւարն ընդ նմա իսկ է հանապազ։\n\nՈրպէս զառաքեալսն Մարիամու իբրեւ զգուժկանս ունայն մտաւք արձակեաց անդրէն, նոյնպէս եւ կամեցաւ զյայտնութիւն խորհրդոյն ցուցանել նոցա։\n\nՎասն է՞ր. զի միանգամ եւ երկիցս տեսին նշան յարութեան եւ ոչ հաւատացին. փոխանակ զանձինս աներկիւղս ունելով, զնա եւս երկնչոտ ուսուցանէին։\n\nԱյժմ, ասեն, սպառնային հրեայքն սպանանել զքեզ՝ եւ դարձեա՞լ անդը երթաս։\n\nՍպանանիլն եւ մեռանելն նոյն է։\n\nԶերկոտասանամեայ դուստր քահանայապետին յարոյց, նոյնպէս եւ զմիամաւրն ի Նային քաղաքի կալաւ եւ կանգնեաց ի դագաղաց անտի. որ զմի մեռեալ կարէ կեցուցանել, նա եւ զբազումս. եւ եթէ զայլոց մահ հալածական արար, եւս առաւել զձերդ. զի՞ այդչափ զահի հարեալ էք եւ դողայք. ո՞չ ապաքէն ելանելոց էք ի մարմնոյ այտի. ո՞չ հանապազ ընդ այդ բան կրթեցարուք, թէ՝ Մի՛ երկնչիք յայնցանէ, որ զմարմինն սպանանեն, եւ զոգին ոչ կարեն սպանանել. դա միանգամայն զոգի եւ զմարմին թափէ ի մահուանէ առ հասարակ։","english":"He foretells. If one has not obtained such a vision in the soul, if one goes in the middle of the night, he stumbles; and the darkness is always with him.\n\nJust as he dismissed the apostles from Mary as if they were careless with empty thoughts, so also he wished to reveal to them the manifestation of the mystery.\n\nWhy? Because once and twice they saw the sign of the resurrection and did not believe; instead, having themselves without fear, they taught him also to be fearful.\n\nNow, they say, the Jews threaten to kill you, and have you returned there again?\n\nTo be killed and to die are the same.\n\nHe raised the twelve-year-old daughter of the high priest; likewise, he took the one-month-old child in the city of Nain and set him up from the bier. He who can restore one dead person can also restore many. And if he made the death of others fugitive, even more so yours. Why are you so struck with fear and trembling? Are you not about to depart from this body? Are you not always instructed by this word: Do not fear those who can kill the body, but cannot kill the soul? He once and for all casts both soul and body away from death altogether.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"գուշակէ","severity":"info","text":"The Armenian verb 'gušakē' (foretells) introduces a prophetic or interpretive statement, linking the preceding metaphor of sleep to a warning about spiritual vision.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"զերկոտասանամեայ դուստր քահանայապետին","severity":"info","text":"The twelve-year-old daughter of the high priest is a reference to a non-canonical tradition, possibly from the Infancy Gospel of Thomas or later Armenian apocrypha, not found in the canonical Gospels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"զմիամաւրն ի Նային քաղաքի","severity":"info","text":"The one-month-old child in Nain alludes to Luke 7:11-17, where Jesus raises a young man, but the age is altered to an infant, reflecting a variant tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"զգուժկանս ունայն մտաւք","severity":"info","text":"The phrase 'careless with empty thoughts' echoes a theme in early Christian ascetic literature, where the apostles are portrayed as initially lacking spiritual insight, a motif found in Armenian patristic commentaries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Վասն է՞ր","severity":"info","text":"The rhetorical question 'Why?' marks a structural shift from narrative to explanation, typical of homiletic exegesis, where the preacher addresses a perceived inconsistency in the disciples' behavior.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Մի՛ երկնչիք յայնցանէ","severity":"info","text":"The exhortation 'Do not fear those who can kill the body' reflects a common martyrological topos in Armenian Christianity, emphasizing the soul's immortality, likely drawn from earlier patristic sources.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the twelve-year-old daughter of the high priest' is unclear; it may derive from apocryphal traditions not specified in the text.","The phrase 'he made the death of others fugitive' is ambiguous in Armenian, possibly meaning he caused death to flee or he drove away death from others."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Եւ ի Թաբոր լերինն զդոյն բարբառ ի Հաւրէ լուարուք Դա է Որդի իմ սիրելի, դմա՛ լուարուքբ։\n\nԴուք փոխանակ դմա լսելոյ՝ հրամանատու կամիք լինել. Մի՛ երթար, ասեն, ի Հրէաստան, զի սպանանեն զքեզ։\n\nԵւ եթէ զՂազարու յարութեանն զխորհուրդն ի վեր հանեալ էր ձեզ, դուք ո՛չ հաւատայիք։\n\nՎասն նոզա տկար մտացն՝ այսրը անդը տարուբերեաց զզաւրութիւն բանիցն, զի սակաւիկ մի կրթեսցէ զլսելիս նոցա. մերթ ասէ. Այն հիւանդութիւն չէ ի մահ. եւ դարձեալ ասէ. Վասն փառացն Աստուծոյ է, զի փառաւորեսցի ի նմա Որդի Աստուծոյ։\n\nՀիւանդութիւնն անվրէպ ի մահ էր. եւ փառքն ի մահուանէն յորդեցին ի տեսարանս ամենայն թերահաւատ ժողովրդեանն։\n\nՅայնժամ զբանիւք արար զաշակերտսն, մինչեւ մեռեալն թաղմամբ գերեզմանին վճարեցաւ, ապա յետ այսորիկ ասէ ցնոսա.։\n\nՂազար բարեկամ մեր ննջեաց, եւ ես երթամ զի զարթուցից զնադ։","english":"And on Mount Tabor, the same voice from the Father with tears: \"This is my beloved Son, hear him with tears.\"\n\nYou, instead of hearing him, wish to give orders. \"Do not go,\" they say, \"to Judea, for they will kill you.\"\n\nAnd if the mystery of the resurrection of Lazarus had been revealed to you, you would not have believed.\n\nTherefore, because of the weakness of the mind, he here disturbed the power of the words, so that he might instruct their hearers a little. At one time he says: \"That illness is not unto death.\" And again he says: \"It is for the glory of God, that the Son of God may be glorified in him.\"\n\nThe illness was inevitably unto death, and the glory flowed from the death to the sight of the entire incredulous multitude.\n\nThen, with words, he made the disciples, until the dead man was finished with burial in the tomb; after this he says to them:\n\n\"Lazarus, our friend, has fallen asleep, and I go to awaken him.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Եւ ի Թաբոր լերինն զդոյն բարբառ ի Հաւրէ լուարուք","severity":"info","text":"The reference to Mount Tabor and the voice from the Father echoes the Synoptic accounts of the Transfiguration (Matthew 17:1-8, Mark 9:2-8, Luke 9:28-36), where Jesus is proclaimed as the beloved Son.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Մի՛ երթար, ասեն, ի Հրէաստան, զի սպանանեն զքեզ","severity":"info","text":"The disciples' warning not to go to Judea recalls the Gospel accounts of Jesus' journey to Jerusalem and the foretelling of his passion (e.g., Matthew 16:21, Mark 8:31-32).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ղազար բարեկամ մեր ննջեաց, եւ ես երթամ զի զարթուցից զնադ","severity":"info","text":"The phrase 'Lazarus, our friend, has fallen asleep, and I go to awaken him' paraphrases John 11:11-14, where Jesus announces Lazarus's death and his intention to raise him.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Վասն նոզա տկար մտացն՝ այսրը անդը տարուբերեաց զզաւրութիւն բանիցն","severity":"info","text":"The homilist interrupts the narrative to explain Jesus' pedagogical strategy: he deliberately weakens his words to accommodate the disciples' weak understanding, a rhetorical device common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"զի սակաւիկ մի կրթեսցէ զլսելիս նոցա","severity":"info","text":"The notion of 'instructing their hearers a little' reflects the catechetical purpose of the homily, typical of early Armenian preaching, which aimed to edify a lay audience familiar with Gospel narratives.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Եւ եթէ զՂազարու յարութեանն զխորհուրդն ի վեր հանեալ էր ձեզ, դուք ո՛չ հաւատայիք","severity":"caution","text":"The conditional 'if the mystery had been revealed, you would not have believed' may be a rhetorical address to the congregation, but the shift from third-person narrative to second-person plural is abrupt and could reflect a textual corruption or homiletic license.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the same voice from the Father with tears' is ambiguous: it may refer to the Father's voice at the Transfiguration or to a later revelation; the homilist conflates Gospel scenes.","The identity of 'you' in 'you would not have believed' is unclear—whether the disciples, the audience, or a generic 'you'."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Ո՛վ Տէր, իբրեւ ընդ մանկունս խաւսիս. իբրեւ տղայոց կաթն ջամբես. մայրաբար ծնանիս, եւ դայեկաբար սնուցանես. ե՞րբ էիր դու սենեկապետ Ղազարու, զի երթաս զարթուցանես զնա ի քնոլ. երկուց աւուրց գնացք է հեռաւորութիւն ճանապարհիդ, եւ մինչեւ դու երթաս Ղազարոս համակ ի քո՞ւն կայ. միթէ ի մանրագորա՞ց թմբրեալ իցէ. եւ կամ ի սաստիկ անապակա՞ց զմրեալ իցէ. եւ կամ ո՞ ոք ի մարդկանէ զչորս տիւ եւ զչորս գիշեր անհատ ի քուն լինիցի։\n\nԵւ արդ, դո՞ւ երթաս զարթուցանես զնա. եւ զքորքն նորա, որք փութացան յղեցին առ քեզ զարբանեակս իւրեանց, նոքին ընդէ՞ր ոչ զարթուցանեն զնա։\n\nՎասն քնոյ նորա առ քեզ ոչ յղէին, այլ վասն մահաբեր ախտին ստէպ աղաչէին, զի երթիցես եւ բժշկեսցես։\n\nԱրդարեւ գառինք անմեղք էին աշակերտքն, զոր ինչ տեսանէին զնոյն եւ գիտէին, եւ զոր ինչ լսէին զնոյն եւ հաւատային. աստուածային խորհրդոյն ամենեւին հասու ոչ կարէին լինել։","english":"O Lord, you speak as if to children. You offer milk as to infants. You give birth in a motherly way, and you nurture in a nurse-like manner. When were you the chamberlain of Lazarus, that you should go and awaken him from his sleep? The distance of your journey is a two days' walk, and until you go, does Lazarus remain entirely in sleep? Is he perhaps drowsy from a light slumber? Or is he stupefied from a deep, unbroken sleep? Or is there any man who could be in sleep for four days and four nights without end?\n\nAnd now, do you go to awaken him? And his disciples, who hastened to send their servants to you, why do they not awaken him?\n\nThey did not send to you because of his sleep, but rather they earnestly begged you because of his mortal illness, that you might go and heal him.\n\nIndeed, the disciples were innocent lambs; whatever they saw of him and knew, and whatever they heard of him and believed, they were utterly unable to comprehend the divine mystery.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ո՛վ Տէր, իբրեւ ընդ մանկունս խաւսիս","severity":"info","text":"The speaker addresses Christ with a rhetorical complaint, accusing him of speaking as if to children. This continues the narrative's dramatic irony, where the disciples misunderstand Christ's divine power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"զարթուցանես զնա ի քնոյ","severity":"info","text":"The reference to awakening Lazarus from sleep alludes to John 11:11-14, where the disciples summon Jesus to heal the dying Lazarus. The homily reinterprets the miracle as a resurrection, not a mere awakening.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"երկուց աւուրց գնացք է հեռաւորութիւն ճանապարհիդ","severity":"info","text":"The two-day journey reflects the traditional distance from Bethany to Jerusalem, consistent with John 11:18. This detail grounds the homily in the Gospel narrative, emphasizing the temporal challenge to the disciples' skepticism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Եւ արդ, դո՞ւ երթաս զարթուցանես զնա","severity":"info","text":"This rhetorical question marks a structural shift from the disciples' incredulous speech to a direct challenge of Christ's authority. It heightens the dramatic tension before the resolution of the miracle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"գառինք անմեղք էին աշակերտքն","severity":"info","text":"The description of the disciples as 'innocent lambs' parallels the Gospel of John's portrayal of the disciples as naive but faithful (John 11:7-10). This metaphor underscores their inability to grasp the divine mystery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"զչորս տիւ եւ զչորս գիշեր անհատ ի քուն լինիցի","severity":"caution","text":"The phrase 'four days and four nights' may be a textual corruption or hyperbole. In John 11:17, Lazarus is said to have been in the tomb for four days, but the homily's emphasis on 'sleep' blurs the line between death and slumber.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Armenian text uses 'քուն' (sleep) ambiguously, possibly conflating death with sleep, a common patristic metaphor. The homily's rhetorical questions leave unclear whether the disciples truly believed Lazarus was merely asleep or if this is a literary device."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Տէր, ասեն, եթէ ննջեաց, ապա ապրի։\n\nԲազում հիւանդք ննջեն եւ ոչ ապրին։\n\nՈ՛վ փաղաքշանք տգիտաց. զծածկագէտ զաւրութիւնն կամէին սփոփել. գիտէին թէ սիրէ Տէր մեր զտունն զայն ի Բեթանիա, եւ ի տան անդ զՂազար անմեղ. եւ ոչ կամէին թէ վիշտ ինչ հասցէ ի տան անդ ընտանեաց նորա. վասն այնորիկ քան ի Ղազար ի նոսա առաւել գթացաւ Տէրն. մերկացաւ զծածկոյթ խորհրդոյն, եւ ասէ յայտնապէս՝ Ղազար բարեկամ մեր մեռաւ։\n\nԵւ զի մի՛ յանկարծակի ընդոստիցեն կամ ճչելով՝ կամ կոծելով կամ արտաւսր ի վերայ բանիցն արկանելով, անդէն վաղվաղակի մխիթարութիւն մատոյց. Եւ ես ուրախ եմ, ասէ, վասն ձեր, զի դուք հաւատասջի՛ք, քանզի ես չէի անդ։\n\nԱհա դարձեալ պատ ի պատ պատասխանիք, որ ոչ կարացին համաւրէն հասանել ի վերայ. մահու անուն եւ ուրախութեան միանգամայն հնչեցին ի լսելիս նոցա, եւ ոչ ի զարմացումն անգամ կարացին հասանել վասն երկձայն բարբառոյն. որպէս երկչոտութիւնն Թովմայի տեղեակ առնէ զմեզ վասն տխմար անուսումնութեան նոզա։","english":"Lord,\" they say, \"if he slept, then he lives.\"\n\nMany sick persons sleep and do not live.\n\nO flatteries of the ignorant! They wished to appease the hidden power; they knew that our Lord loved that house in Bethany, and in that house, the innocent Lazarus; and they did not wish any grief to come upon that house and his household. Therefore, more than for Lazarus, the Lord had compassion on them. He stripped bare the hidden mystery, and said plainly: \"Lazarus, our friend, is dead.\"\n\nAnd so that they might not suddenly be startled—either by shrieking, or by lamenting, or by shedding tears upon the words—immediately he offered consolation. \"And I am glad,\" he says, \"for your sake, that you may believe, because I was not there.\"\n\nBehold, again, wall upon wall, responses that could not wholly reach the surface. The name of death and of joy sounded simultaneously in their ears, and they could not even attain to astonishment because of the double-tongued utterance, just as the timidity of Thomas makes us aware of his dull ignorance.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Բազում հիւանդք ննջեն եւ ոչ ապրին","severity":"info","text":"The speaker counters the claim that sleep implies life, noting that many sick sleep but do not live, emphasizing the distinction between literal sleep and death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ծածկագէտ զաւրութիւն","severity":"info","text":"The phrase 'hidden power' refers to Christ's divine ability to raise the dead, which the ignorant flatterers seek to appease by denying Lazarus's death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ղազար բարեկամ մեր մեռաւ","severity":"info","text":"This direct statement echoes John 11:14, where Jesus plainly declares Lazarus's death, contrasting with the disciples' earlier evasions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Թովմա","severity":"info","text":"Thomas is cited as an example of timidity and ignorance, likely referencing his later doubt about the resurrection (John 20:24-29), used here to highlight the disciples' confusion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"պատ ի պատ պատասխանիք","severity":"info","text":"The phrase 'wall upon wall' indicates a layered rhetorical structure, where responses fail to reach the surface, mirroring the disciples' inability to grasp the paradox of death and joy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"երկձայն բարբառ","severity":"caution","text":"The 'double-tongued utterance' may refer to the simultaneous proclamation of death and joy, but the Armenian text is ambiguous; it could also imply a linguistic or rhetorical duality.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'flatteries of the ignorant' is unclear—possibly the disciples or a specific group. The 'double-tongued utterance' may refer to the mixed message of death and joy or to a specific speech act."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Նա ասէ. Եկա՛յք երթիցուք անդը. եւ Թովմաս ասէ. Ա՛ւն եկայք եւ մեք երթամք անդր, զի մեռանիմք ընդ նմագ։\n\nՆա երթայ զմեռեալն լարուցանել, նոքա կենդանւոյն ի մահ պատրաստին։\n\nՔանի տարակուսանք էին ի տեղւոջ անդը։\n\nԴիւրագոյն է երկրագործ մշակաց զկորդացեալ երկիր ի գործ արկանել, քան գիտնոց զտգէտսն ածել ի գիտութիւն՝ հաւանութեան, երկրագործ ի սակաւ ժամանակի աշխատի ընդ ամեհի երկիրն, եւ բազում մխիթարութիւն ունի ի նմանէ. իսկ զմարդ կորդացեալ տգիտութեամբ Աստուծոյ միայն է կարողութիւն ի գործ արկանել։\n\nՈրչափ թերահաւատութիւնն զաւրանայր յերկուց կողմանց, չարին կրկին ուրախութիւն էր յամենայն կուսէ։\n\nԲայց քանզի Աստուած էր մարդացեալ միջնորդ Աստուծոլ եւ մարդկան, ո՛չ դանդաղեցաւ եւ ոչ զանգիտեաց յամաւթ առնել զբոլոր թերահաւատութիւնն, այլ ըստ հայրենի զաւրութեան հզաւր գործ գործեաց։","english":"He says, \"Come, let us go there.\" And Thomas says, \"Let us also come and go there, for we die with him.\"\n\nHe goes to raise the dead man; they prepare the living one for death.\n\nHow many perplexities there were in that place!\n\nIt is easier for a farmer to put fallow land to work than for the learned to bring the ignorant to knowledge and agreement. The farmer labors with the untamed land for a short time and has much consolation from it; but to put a man hardened by ignorance to work is the power of God alone.\n\nAs much as the disbelief grew on both sides, the evil one had double joy from every quarter.\n\nBut since He was God incarnate, the mediator between God and men, He neither delayed nor was ashamed to put all disbelief to shame, but according to His paternal power He performed a mighty deed.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"զկորդացեալ երկիր","severity":"info","text":"The phrase 'fallow land' (զկորդացեալ երկիր) is a metaphor for the spiritually barren state of the ignorant, contrasting the ease of agricultural labor with the difficulty of converting the unbelieving.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Աստուած էր մարդացեալ միջնորդ","severity":"info","text":"The description of Christ as 'God incarnate, the mediator between God and men' echoes New Testament passages such as 1 Timothy 2:5, where Christ is the one mediator, and reflects the Armenian theological emphasis on Christ's dual nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Թովմաս","severity":"info","text":"Thomas's words 'we die with him' reflect a tradition in Armenian exegesis where Thomas is portrayed as the apostle of doubt, here expressing solidarity with Lazarus in death, a motif not found in the canonical Gospels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Քանի տարակուսանք","severity":"info","text":"The exclamation 'How many perplexities there were in that place!' serves as a rhetorical pivot, summarizing the preceding dialogue and introducing the homiletic reflection on the difficulty of overcoming disbelief.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"երկրագործ մշակաց","severity":"info","text":"The comparison of the learned to a farmer and the ignorant to fallow land is a common patristic trope, found in works such as John Chrysostom's homilies, adapted here to the Armenian context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Աստուծոլ","severity":"caution","text":"The Armenian text reads 'Աստուծոլ' (genitive of Astuac) in the phrase 'միջնորդ Աստուծոլ եւ մարդկան', which is likely a scribal error for 'Աստուծոյ' (Astucoy), the standard genitive form; the English draft correctly renders 'of God'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'He' in 'He says' is ambiguous; the context suggests Christ, but the preceding passage (not fully preserved) may have named another speaker. The reading taken follows the English draft's implication that Christ is the speaker."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Եկն, ասէ, Քրիստոսն եւ եգիտ զՂազար չորեքաւրեայ մեռեալ, զի կայր ի գերեզմանի։\n\nԵւ զի մերձ էր գեղն յԵրուսաղէմ մղոնաւք երիւք, համարեա թէ բոլոր ամբոխ քաղաքին ելեալ հեղեալ եկեալ էին ի վիշտ անդր։\n\nԷ իսկ բնութեանս մերում սովորութիւն՝ քան զաւետիս զբաւթ սիրեմք լսել. մանաւանդ զայլոց քան զանձանց, եւ մտանել ի տուն կոծոյ, քան ի տուն ուրախութեան։\n\nՈմն ի մարմնոյ լկտութիւն, միւս ոմն չարասէր յոտնհարութիւն, եւ բազումք ի շատախաւսութիւն եւ յընդվայրաբանութիւն, եւ սակաւք այն են, որ կցորդ լինին սգոյն տրտմութեան։\n\nՅայս պատճառս բոլոր բազմութիւն քաղաքին ժողովեալ էին առ քորս նորա. ագարակն քաղաքացեալ էր եւ քաղաքն ագարակացեալ, թէպէտ եւ ոչ ի կամաց էր բազմութեան ամբոխն. ի մէջ Երուսաղէմի գործելոց էին սքանչելիքն։\n\nՄարթա իբրեւ լուաւ թէ Յիսուս գայ, ընդ առաջ գնաց նորա. բայց Մարիամ անդէն ի տան նստէրէ։","english":"He came, says [the text], Christ, and found Lazarus, dead for four days, for he was in the tomb.\n\nAnd since the village was near Jerusalem, three miles away, consider that the whole multitude of the city had gone out, poured forth, and come to that place of mourning.\n\nNow it is the custom of our nature that we love to hear bad news more than good news, especially that of others rather than of ourselves, and to enter a house of mourning rather than a house of rejoicing.\n\nOne [comes] from bodily shamelessness, another from a love of evil in trampling [others], and many from talkativeness and backbiting, and few are those who share in the sorrow of the mourner.\n\nFor this reason the whole multitude of the city had gathered at his tomb; the village had become a city and the city a village, although the multitude of the crowd was not of [their] own will; the miracle was wrought in the midst of Jerusalem.\n\nMartha, as soon as she heard that Jesus was coming, went forth to meet him; but Mary remained sitting in the house.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Եկն, ասէ, Քրիստոսն եւ եգիտ զՂազար չորեքաւրեայ մեռեալ","severity":"info","text":"The homilist introduces Christ’s finding of Lazarus as a narrative cue, emphasizing the four-day death as a scriptural given (John 11:39).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"գեղն յԵրուսաղէմ մղոնաւք երիւք","severity":"info","text":"The distance of three miles (about 4.5 km) from Jerusalem to Bethany is a traditional detail, consistent with patristic and Armenian geographical lore.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"բնութեանս մերում սովորութիւն","severity":"info","text":"The phrase 'custom of our nature' reflects a moral-psychological observation, not a technical term; it underscores the homilist’s rhetorical move from narrative to exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Մարթա իբրեւ լուաւ ... Մարիամ անդէն ի տան նստէրէ","severity":"info","text":"The contrast between Martha’s active going out and Mary’s remaining seated sets up a typological pairing, common in Armenian exegesis of the Lazarus story.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ագարակն քաղաքացեալ էր եւ քաղաքն ագարակացեալ","severity":"info","text":"The inversion of village and city is a rhetorical figure (chiasmus) that later Armenian commentators, such as Grigor Narekatsi, echo to highlight the miraculous reversal of social order.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'բոլոր ամբոխ քաղաքին' may be hyperbolic; the homilist does not specify whether the crowd is historical or symbolic.","The identity of 'միւս ոմն' (another one) in the list of motives is ambiguous; it could refer to a specific type of onlooker or be a generic rhetorical placeholder."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Երկոքեան անկանէիՆ\n\nընդ գովելի աւրհնութեամբ. մինն իբրեւ զբան բերանոյ, եւ միւսն իբրեւ զսիրտ աման խորհրդոյ. սիրտն ի տեղին հաստատուն կառուցաւ, բանն թարգման սրտին՝ ընթացաւ յառաջագոյն եւ պատմեաց զպաղատանս սգաւոր սրտին ի լսելիս այնորիկ, որ եկեալ էր բառնալ զսուգն ի տանէ սիրելւոյն։\n\nԳիտաց Բանն, թէ ամենայն մխիթարիչքն, որ եկեալ ժողովեալ էին իւրաքանչիւր անձինք լի են սգով եւ տրտմութեամբ, եւ տրտում զտրտում ոչ զուարթացուցանէ, եւ սգաւոր զսգաւոր ո՛չ մխիթարէ, բայց եթէ կրկին ուգ ի վերայ սգոյ յաւելու։\n\nՄի՛ տագնապիր, ասեն, իմ եղբայր եւս մատաղագոյն մեռաւ քան զնա. այն ինչ հարսն ի տուն ածեալ էր, անզաւակ էանց յաշխարհէս, չմնաց յիշատակ, բարձաւ անուն նորա ի միջոյ կենդանեաց։\n\nՄիւս այլ ոմն կին յառաջ մատչի եւ ասէ. միամաւր որդեակ ունէի, այր մեռեալ, քոյր եւ եղբայր չունիմ, եւ այն մանուկ, ի պսակի իբրեւ ծաղիկ մի թառամեցաւ, չեհաս ի քաղաք ընկալջին իւրոյ, չեմուտ յառագաստն, չետես զվայելչութիւն աշխարհիս, յետս դարձաւ յոյսն եղծեալ ապականեցան կարգք տուրեւառիկ փոխանորդութեան։","english":"Both fell down\n\nwith praiseworthy blessing: one as the word of the mouth, and the other as the heart, the vessel of thought. The heart was established firmly in its place; the word, interpreter of the heart, proceeded forward and recounted the lamentations of the grieving heart to the hearer of that one who had come to remove the mourning from the house of the beloved.\n\nThe Word knew that all the comforters who had come and gathered, each individual person, were full of grief and sadness, and the sad do not cheer the sad, and the mourner does not console the mourner, unless they add a double woe upon the woe.\n\n\"Do not be troubled,\" they say, \"my brother also died more prematurely than he. That one had brought a bride into the house, but departed from this world childless; no memory remained, his name was lifted from among the living.\"\n\nAnother woman comes forward and says: \"I had an only son; my husband died, I have no sister or brother, and that child, like a flower at its crown, withered; he did not reach the city of his betrothal, did not enter the bridal chamber, did not see the enjoyment of this world; the hope turned back, broken; the orders of succession and inheritance were destroyed.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from the narrator's voice to direct speech, presenting two exempla of mourners who attempt to console by recounting their own greater losses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Բանն","severity":"info","text":"Բանն (Ban) means 'the Word' and here refers to Christ, the divine Logos, who is personified as the comforter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The description of comforters who are themselves full of grief reflects a common theme in early Christian consolation literature, where true comfort comes only from one outside the circle of mourners.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The motif of mourners recounting greater personal losses to console another appears in classical and biblical literature, e.g., in the Book of Job (Job's friends) and in Greco-Roman consolatory speeches.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft's 'Both fell down' is ambiguous; the Armenian 'Երկոքեան անկանէիՆ' likely means 'both fell down' but the referent of 'both' is unclear—possibly the heart and the word, or two types of comforters.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'both' in the opening phrase is unclear; it may refer to the heart and the word, or to two groups of mourners.","The phrase 'the word, interpreter of the heart' could be read as a metaphor for speech or for Christ as Logos."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"Եւ այլք եւս քան զայս խանդաղատագոյնս երկրորդեն, զսիրտն բեկանեն, զաղիսն գալարեն, զերիկամունսն գողացուցանեն, ջիլքն թուլանան, յաւդքն լուծանին, բոլոր զաւրութիւն մարմնոյն մեղկի եւ անկանի. վայ ի վերոյ վայոյ, եւ ճիչ ի վերայ ճչոյ, եւ այրումն ի վերայ այրման եւ խարխարումն առաջին վիրացն, եւ կեղեքումն առաջին չարեացն. եթէ արժա՞ն իցէ այսպիսի բանից մխիթարութիւն ասել, ես ոչ գիտեմ, զմի մարդ եկեալ էին մխիթարել, եւ ամենեքեան նստէին ի սուգ անմխիթար։\n\nԶայս ամենայն ամբոխ եթող Մարթա, եւ Ասէ ցՅիսուս, Տէ՛ր, եթէ աստ լեալ էիր դու, եղբայրն իմ չէր մեռեալ. այլ եւ արդ գիտեմ եթէ որ ինչ միանգամ խնդրես դու յԱստուծոյ, տացէ քեզ Աստուածա.\n\nԻմաստութիւն հոգեւոր եւ սէր աստուածային եւ հաւատք ճշմարիտք, եւ անսուտ մարգարէութիւնք, չորեքեան եղբարք հարազատք են, քանզի մի է շարժող նոցա Աստուած։","english":"And others, even more grievous than these, repeat: they break the heart, they twist the sinews, they steal the eyelids, the nerves become slack, the joints are loosened, the whole strength of the body grows weak and falls; woe upon woe, and cry upon cry, and burning upon burning, and the reopening of the first wounds, and the torment of the first evils. Whether it is fitting to speak consolation in such a matter, I do not know; for one man had come to console, and all sat in inconsolable mourning.\n\nAll this crowd Martha left, and said to Jesus, \"Lord, if you had been here, my brother would not have died. But now I know that whatever you once ask of God, God will give you.\"\n\nSpiritual wisdom and divine love and true faith and unerring prophecies—these four are kindred brothers, for the mover of them is one: God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"խանդաղատագոյնս","severity":"info","text":"The Armenian term 'խանդաղատագոյնս' (khandaghatagoyns) means 'more grievous' or 'more painful,' intensifying the description of the mourners' physical and emotional suffering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"սուգ անմխիթար","severity":"info","text":"The phrase 'սուգ անմխիթար' (sug anmkht'iar) means 'inconsolable mourning,' a key term in Armenian Christian literature for grief without divine comfort, contrasting with the consolation Christ brings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Տէ՛ր, եթէ աստ լեալ էիր դու, եղբայրն իմ չէր մեռեալ","severity":"info","text":"Martha's words to Jesus echo John 11:21, where Martha says to Jesus, 'Lord, if you had been here, my brother would not have died.' The Armenian text closely follows the biblical narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Մարթա","severity":"info","text":"Martha is a figure from the Gospel of John (11:1-44), sister of Lazarus. In this homily, she leaves the crowd of mourners to address Jesus directly, highlighting her faith and desperation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Զայս ամենայն ամբոխ եթող Մարթա","severity":"info","text":"This sentence marks a structural shift from the general description of mourning to Martha's direct speech to Jesus, focusing the narrative on the personal interaction central to the Lazarus story.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Իմաստութիւն հոգեւոր եւ սէր աստուածային եւ հաւատք ճշմարիտք, եւ անսուտ մարգարէութիւնք","severity":"info","text":"The homily concludes with a theological statement that spiritual wisdom, divine love, true faith, and unerring prophecies are 'kindred brothers' moved by one God, emphasizing unity of divine attributes.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Armenian text does not specify whether the 'others' in the first sentence refer to additional mourners or to other forms of grief; the reading taken is that they are more grievous mourners.","The phrase 'որ ինչ միանգամ խնդրես դու յԱստուծոյ' could be interpreted as 'whatever you once ask of God' or 'whatever you ask of God at once'; the translation opts for 'once' to convey immediacy."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Որպէս եւ յերգիոնն արուեստապետն ընդ մի բերան փչէ, եւ բազմութիւն փողոցն առ հասարակ գոչեն. ոմն սոսկ, ոմն թաւ, եւ ոմն եւս թանձրագոյն, եւ այլքն ըստ իւրաքանչիւր կարգի. թէպէտ եւ բազումք են թուով, մի ձայն ասի եւ ոչ բազում. ըստ ձեռին շարժողին ընտրութիւնք ձայնիցն երեւին, եւ գործին մի է, եւ նոյն բաւական առ ամենեսեան։\n\nԱյսպէս եւ Մարիամ եւ Մարթա եւ Ղազար ի մեռեալսն, եւ եթէ այլ ոք գոյր ի տան անդր իբրեւ զնոսա հաւատացեալ, թէպէտ եւ որիշ որիշ բարբառէին, սակայն մի հաւատք էր ամենեցուն. զմի սէր սիրէին զՔրիստոս, զմի հոգեւոր իմաստութիւն ունէին ամենեքեան։\n\nԻ բազմացն միաբանութենէ մարգարեացաւ Մարթա եւ ասէ. Տէր եթէ աստ լեալ էիր՝ եղբայրն իմ չէր մեռեալ։\n\nՈւր կեանք են, մահ անդը ոչ մտանէ. բազում անգամ մտեալ էր Տէրն ի տուն Մարթայի եւ Մարիամու, մահն ի գեղջէն փախստական լինէր՝ թող թէ ի տանէն։","english":"Just as the master craftsman blows into a single mouthpiece, and the multitude of pipes sound together—one thin, one thick, and one even deeper, and the others each according to their own register—though they are many in number, it is one voice and not many; according to the hand of the player, the choices of the sounds appear, and the work is one, and that same suffices for all.\n\nThus also Mary and Martha and Lazarus among the dead, and if there was any other in that house who believed like them, though each spoke differently, yet the faith of all was one: they loved one love, Christ, and all had one spiritual understanding.\n\nFrom the unanimity of the many, Martha prophesied and said: Lord, if you had been here, my brother would not have died.\n\nWhere life is, death does not enter. Many times the Lord had entered the house of Martha and Mary; death would flee from the village, let alone from the house.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Յերգիոնն արուեստապետն","severity":"info","text":"The image of a master craftsman blowing into a single mouthpiece to produce multiple sounds from a pipe organ illustrates unity in diversity, a common homiletic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Տէր եթէ աստ լեալ էիր՝ եղբայրն իմ չէր մեռեալ","severity":"info","text":"Martha’s statement echoes John 11:21, where she says to Jesus, 'Lord, if you had been here, my brother would not have died.' The Armenian text closely follows the biblical wording.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Մարիամ եւ Մարթա եւ Ղազար","severity":"info","text":"Mary, Martha, and Lazarus are the siblings from Bethany in John 11. The homily assumes their household as a model of faith, with Lazarus already dead at this point in the narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Այսպէս եւ","severity":"info","text":"The passage uses a simile (organ pipes) followed by 'Thus also' to transition to the biblical narrative, a typical homiletic structure linking illustration to scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"զմի սէր սիրէին զՔրիստոս","severity":"info","text":"The emphasis on a single love for Christ among the siblings parallels early Christian exhortations to unity in faith, as seen in Paul’s letters (e.g., 1 Cor 1:10).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'զմի հոգեւոր իմաստութիւն' could mean 'one spiritual wisdom' or 'one spiritual understanding'; the translation opts for 'understanding' to align with the context of shared faith."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"Երկնաւոր իմաստութեամբ ասաց զայն. Որ ընդունի զմարգարէ յանուն մարգարէի, զվարձս մարգարէի առցէ։\n\nԻսկ որ զԱստուած ընդունի, զաստուածային իմաստոՒԹիւնն\n\nժառանգեսցէ։\n\nՅիմաս տութենէ անտի մարգարէութիւն վերաբերեցաւ։\n\nԱյլ եւ արդ գիտեմ, ասէ, որ ինչ միանգամ խնդրեսցես դու յԱստուծոյ՝ տայ քեզ Աստուած։\n\nԱյլ բարբառ մարգարէութիւն է. քան զամենայն ինչ Աստուած էած եւ փակեաց. ի տալ անդը քեզ ոչ միայն զմիոյ մեռելոյ զյարութիւն, այլ եւ զվաղնջուցն անցեալ դարուցն։\n\nԲայց գուցէ ումեք թերի բանս թուեսցի. կամ զխնդրելն յԱստուծոյ, կամ զտալն նորուն։\n\nԶայս եւ ինքն Տէրն ասաց. Ամենայն ինչ տուաւ ինձ ի Հաւրէ իմմէ։\n\nԵւ զմիտս լսողացն հաստատէ. Ոչ ոք գիտէ զՀայր, եթէ ոչ Որդի. եւ ոչ զՈրդի ոք ճանաչէ, բայց Հայրե։\n\nԱյս բարբառ զմիաբանութիւնն ուսուցանէ եւ ոչ զերիցութիւն եւ զկրտսերութիւն. վասն այսորիկ եւ Տէրն մեր հաճեցաւ ընդ հաւատսն Մարթայի։","english":"He spoke this with heavenly wisdom: “He who receives a prophet in the name of a prophet shall take the reward of a prophet. But he who receives God shall inherit the divine wisdom.” From wisdom, prophecy was withdrawn. “But now I know,” he says, “that whatever you once ask of God, God gives you.” Yet this is a prophetic utterance: more than anything, God has opened and closed. In giving to you, not only the resurrection of one dead, but also of the ages past from eternity. But perhaps to some this speech may seem deficient—either the asking of God, or the giving of him. This the Lord himself said: “All things were given to me by my Father.” And he confirms the minds of the hearers: “No one knows the Father except through the Son, and no one knows the Son except through the Father.” This utterance teaches unity, not duality or subordination. For this reason our Lord also agreed with the faith of Martha.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Որ ընդունի զմարգարէ յանուն մարգարէի, զվարձս մարգարէի առցէ","severity":"info","text":"The saying about receiving a prophet echoes a biblical principle, possibly alluding to 2 Kings 2 or Matthew 10:41, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ամենայն ինչ տուաւ ինձ ի Հաւրէ իմմէ","severity":"info","text":"This is a paraphrase of Matthew 11:27 or John 17:7, where Christ speaks of receiving all from the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ոչ ոք գիտէ զՀայր, եթէ ոչ Որդի. եւ ոչ զՈրդի ոք ճանաչէ, բայց Հայրե","severity":"info","text":"This echoes John 1:18 and Matthew 11:27, emphasizing mutual knowledge of Father and Son.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"բարբառ մարգարէութիւն","severity":"info","text":"The phrase 'prophetic utterance' (բարբառ մարգարէութիւն) is a technical term in Armenian exegesis for a divinely inspired saying, distinct from ordinary speech.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"զմիաբանութիւնն ... ոչ զերիցութիւն եւ զկրտսերութիւն","severity":"info","text":"This passage counters Arian or subordinationist views, affirming Nicene orthodoxy on the unity of Father and Son.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Զայս եւ ինքն Տէրն ասաց","severity":"info","text":"The homilist shifts from paraphrase to direct citation of Christ's words, reinforcing the argument with scriptural authority.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'prophet' in the opening saying is ambiguous; it may refer to a biblical prophet or to Christ as prophet.","The phrase 'God has opened and closed' is obscure; it may refer to divine revelation or to the resurrection of the dead."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"Ասէ ցնա Յիսուս. յարիցէ եղբայրն քո. ասէ ցնա Մարթա. գիտեմ զի յարիցէ անդ ի յարութեան յաւուրն յետնումգե։\n\nԵւ Տէրն միանգամ յայտնեաց նմա զյետինն եւ զառաջինն. «Ես իսկ եմ յարութիւն եւ կեանքդ։\n\nԴրունք երկնից բացան կնոջն, զինքնածագ լոյսն ետես, յանմատոյց տեղին եհաս, որդւոյն Զեբեթեայ նմանեաց։\n\nՈչ զտեսական լանջաւքն Քրիստոսի անկաւ, այլ յիմացական զաւրութիւնն վերաբերեցաւ. զԲանն կենաց շաւշափեաց, ի նոյն կեանս ընկղմեցաւ, եկն արտասուաւք եւ լցաւ ծաղու, էր վշտագնեալ եւ եղեւ բերկրեալ, մտացն աչք բացան, ներքին մարդն լուսաւորեցաւ, ի բաց գնաց թախծութիւնն, զուարթացաւ գոյն երեսացն, ողջացաւ կեղեքածք մարմնոյն, մոռացաւ զսուտ մխիթարիչսն բաւթաբեր եղբաւրն, աւետիս լուաւ զյարութեան, մինչ չեւ լարուցեալ եղբաւրն ի ձեռն մեռելոյն զկենդանին ետես զկենդանին եւ զկենդանացուցիչն ամենայն մեռելոց։","english":"Jesus said to her: “Your brother will rise.” Martha said: “I know that he will rise there on the day of resurrection, the last day.”\n\nAnd the Lord revealed to her at once the last and the first: “I myself am the resurrection and the life.”\n\nThe doors of heaven opened to the woman; she saw the self-kindled light; she reached the place without descent; she became like the son of Zebedee.\n\nShe did not fall upon the visible breast of Christ, but she ascended to the intellectual power; she kindled the Word of life; she was immersed in that same life; she came with tears and was filled with laughter; she was sorrowful and became joyful; the eyes of her mind opened; the inner man was illuminated; grief departed; the color of her face brightened; the afflictions of her body were healed; she forgot the false comforters, the bringers of news of her brother; she heard the good news of the resurrection; while her brother had not yet been raised from the dead by the hand of the dead one, she saw the living one, the living one and the life-giver of all the dead.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"յարիցէ","severity":"info","text":"The Armenian verb 'yaric‘ē' (he will rise) echoes the Gospel narrative of Lazarus's resurrection, but Martha's response shifts the expectation from immediate to eschatological resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ես իսկ եմ յարութիւն եւ կեանքդ","severity":"info","text":"This is a direct quotation of John 11:25, where Jesus declares 'I am the resurrection and the life,' emphasizing Christ's identity over temporal miracle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"որդւոյն Զեբեթեայ","severity":"info","text":"The reference to 'the son of Zebedee' (John the Evangelist) alludes to his visionary ascent, a common trope in Armenian mystical literature, likening Martha's spiritual elevation to John's.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Դրունք երկնից բացան","severity":"info","text":"The passage shifts from dialogue to a series of antithetical clauses (tears/laughter, sorrow/joy), structuring Martha's inner transformation as a progressive revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"յիմացական զաւրութիւնն","severity":"info","text":"'Intellectual power' (imats‘akan zawrut‘iwn) denotes the noetic faculty in Armenian theology, contrasting with physical senses, indicating Martha's ascent to spiritual understanding.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"զկենդանին եւ զկենդանացուցիչն","severity":"info","text":"The repetition of 'the living one' and 'life-giver' underscores Christ's dual role as both resurrected and resurrector, a theme central to Armenian paschal homiletics.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'by the hand of the dead one' (ի ձեռն մեռելոյն) is ambiguous: it may refer to Lazarus as dead before resurrection or to Christ as the dead one (in his humanity) who raises the dead."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Ես իսկ եմ յարութիւն եւ կեանք.\n\nԵղիա յարոյց զմեռեալն եւ դարձեալ մեռաւ. սոյնպէս եւ Եղիսէէ մի եւ երկուս. ես ոչ միայն յարուցիչ եմ, այլ եւ յարութիւն. յարուցանեմ եւ կեցուցանեմ յանմահութիւն. Որ հաւատայ յիս, թէպէտեւ մեռանի՝ կենդանի է. եւ որ կենդանի է եւ հաւատայ յիս, ոչ ճաշակեսցէ զմահ յաւիտենից։\n\nԶայս ասաց Տէրն մեր ցՄարթա. եւ անդէն վաղվաղակի զվարձս վարդապետութեանն պահանջեաց ի նմանէ. Հաւատա՞ ս այսմիկ զոր լուար արդ. եւ նա ասէ ցնա. այո, Տէ՛ր, ես հաւատացի եթէ դու ես Որդի Աստուծոյ կենդանւոյ, որ յաշխարհս գալոց էիր.\n\nՈրպէս վերագոյն ասացաք, ըզչորս մասունս մարգարէականս զգեցաւ կինն ի տեղւոջ անդ։\n\nԴու ես որ գալոց էիր յաշխարհս։\n\nՅաշխարհի էր, ասէ. եւ դու գալո՛ց ասես. զմարգարէիցն բանս երկրորդեաց, զոր եւ շամրտացի կինն ասաց. Յորժամ Մեսիա գայ, պատմեսցէ մեզ զամենայնէ։","english":"I myself am the resurrection and the life.\n\nElijah raised the dead man, and he died again; likewise Elisha raised one and two. I am not only the raiser, but also the resurrection. I raise and I make alive unto immortality. He who believes in me, even if he dies, is alive; and he who is alive and believes in me shall not taste death eternally.\n\nThis our Lord said to Martha, and immediately he demanded from her the reward of the teaching: “Do you believe this which you have now heard?” And she said to him: “Yes, Lord, I believed that you are the Son of the living God, who was to come into the world.”\n\nAs we said above, the woman put on the four prophetic portions in that place.\n\n“You are the one who was to come into the world.”\n\n“He was in the world,” she says, “and you say ‘was to come.’” She repeated the words of the prophets, which the woman also said in her confusion: “When the Messiah comes, he will tell us everything.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ես իսկ եմ յարութիւն եւ կեանք","severity":"info","text":"The speaker identifies himself not merely as the agent of resurrection but as the essence of resurrection and life itself, a Christological claim that elevates the discourse from narrative to theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Եղիա յարոյց զմեռեալն եւ դարձեալ մեռաւ","severity":"info","text":"Alludes to 1 Kings 17:17–24 (Elijah raising the widow’s son) and 2 Kings 4:32–37 (Elisha raising the Shunammite’s son), contrasting their temporary resurrections with Christ’s permanent gift of immortality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"վարձս վարդապետութեանն","severity":"info","text":"The phrase 'reward of the teaching' (վարձս վարդապետութեանն) is a technical term in Armenian patristic literature for the expected confession of faith following catechetical instruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"զչորս մասունս մարգարէականս","severity":"info","text":"The 'four prophetic portions' likely refer to a set of Old Testament prophecies concerning the Messiah, possibly those read in the Armenian liturgy for the feast of Lazarus, though the exact list is not specified in the text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Յորժամ Մեսիա գայ, պատմեսցէ մեզ զամենայնէ","severity":"info","text":"The woman’s confused statement echoes a Jewish eschatological expectation that the Messiah would reveal all hidden things, a motif also found in early Christian apocryphal dialogues.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"զոր եւ շամրտացի կինն ասաց","severity":"caution","text":"The phrase 'the woman who was confused' (շամրտացի կինն) is ambiguous: it may refer to Martha in a moment of bewilderment or to a different female figure; the Armenian text does not clarify the referent.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the woman who was confused' (շամրտացի կինն) is unclear—possibly Martha or another figure.","The 'four prophetic portions' are not enumerated in the text, leaving their content uncertain."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"Ասաց զառ ի Կուսէ ծնունդն, եւ ակնարկեաց զերկրորդ գալուստն. քանզի որ զսկիզբն տեսանէ եւ ի կատարումն հայի. իբրեւ անգամ մի ի ներքո յարքունիս անդ առաւ, զամենայն ինչ տեղեկացաւ, սակաւիկ ինչ խաւսեցաւ եւ զմեծամեծս Աստուծոյ լուաւ. եկն իբրեւ զմարդ տրտում, գնաց իբրեւ զհրեշտակ Աստուծոյ ուրախութեամբ։\n\nՉոգաւ եւ ասէ ցքոյր իւր. վարդապետ եկեալ է եւ կոչէ զքեզ։\n\nԱրդարեւ ճշմարիտ. առանց ալփաբետաց ուսուցանէ, եւ առանց սողոբայից հեգէ եւ զամենայն պէտս դպրութեան լնու եւ կատարէ, ասաց վարդապետ, եւ եմուտ ի կարգ աշակերտացն, խաւսեցաւ ընդ Մարիամու լռելեայն, եւ աշակերտեաց ի նոյն վարդապետութիւն հեշտակամ, դիւրահաւան։\n\nԻբրեւ լուաւ, յարեաւ վաղվաղակի եւ եկն առ յԱստուած. ի նոյն տեղի եւ ի նոյն ուրախութիւն, առ նոյն Ուսուցիչ։\n\nԶոմն ի ծածուկ եւ զոմն յայտնի ձգեաց զերկոսեանն ի սգաւոր աշխարհէս յանտրտմական ուրախութիւն կենացն։","english":"He spoke of the birth from the Virgin, and he hinted at the second coming. For he who sees the beginning also looks to the end. As if once he had gone down to the underworld, he learned everything, spoke a little, and heard the great things of God. He came as a sorrowful man, he departed as an angel of God with joy.\n\nHe did not go and say to his sister, \"The teacher has come and is calling you.\"\n\nTruly indeed: without letters he teaches, and without syllables he composes and fulfills all the needs of learning. He said \"teacher,\" and entered into the order of the disciples. He spoke with Mary in silence, and he made disciples in that same teaching, willingly, easily persuaded.\n\nWhen he heard, he arose immediately and came to God. To the same place and the same joy, to the same Teacher.\n\nHe cast one part in secret and one part openly, both of them from this sorrowful world into the unsorrowing joy of life.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"զառ ի Կուսէ ծնունդն","severity":"info","text":"The phrase 'birth from the Virgin' refers to the incarnation of Christ, a central theme in Armenian Christology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"զերկրորդ գալուստն","severity":"info","text":"The 'second coming' alludes to eschatological passages such as Revelation 22:20, though not directly quoted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ի ներքո յարքունիս","severity":"info","text":"The descent 'into the underworld' echoes the Harrowing of Hell tradition, common in Armenian patristic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Չոգաւ եւ ասէ ցքոյր իւր","severity":"info","text":"This sentence marks a shift from Christ's actions to the narrative of the sister's response, structuring the homily's progression.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"վարդապետ","severity":"info","text":"The term 'vardapet' denotes a teacher or master in Armenian ecclesiastical tradition, here applied to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"զերկոսեանն ի սգաւոր աշխարհէս","severity":"info","text":"The contrast between the 'sorrowful world' and 'unsorrowing joy' reflects the homily's pastoral emphasis on resurrection as liberation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the sister' (քոյր) is ambiguous; it may refer to Mary or Martha, but the context suggests Mary."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Հրեայքն որ եկեալ էին մխիթարել զՄարեմանսն վասն եղբաւըն, մնացին ունայնք եւ թափուրք յերկնային մխիթարութենէն. սգաւորք եւ թախծեալքն նստէին անդէն ի տան լառաջին արտասուսն շաղեալք, եւ նովին տրտմութեամբն ասեն ցմիմեանս՝ երթալ ուրեմն ի գերեզմանն լալ զնա։\n\nՅարեան եւ նոքա եւ գնացին ընդ նմագ. ոչ առ յարութիւն անդր, այլ ի գերեզման մեռելոյ։\n\nՈրում տուեալն է, ասէ, տացի նմա եւ յաւելցի, եւ որում ոչն է տուեալ, թէ եւ ունիցի եւս, եւ զայն հանցեն ի նմանէդ։\n\nՈչ առ ագահութեան տուողին, այլ վասն վատթարութեան ընդունողացն։\n\nՀանապազ գերեզմանասէրք էին. թո՛ղ անդը զմարդիկ մեռեալ, այլ եւ սուտ աստուածս առնէին եւ զնոսա մեռեալս անուանէին. Նստէին, ասէ մարգարէն, կանայք նոցա եւ լային զԹամուզէ։\n\nԻ նոցանէն յարեաւ Մարիամ եւ եկն առ այն, զոր յառաջագոյն ճանաչէր, եթէ որ զբազում մեղս իմ կարաց շնորհեալ ինձ ձրի. նոյն կարող է եւ զծանրատաղտուկ տրտմութիւնս իմ փարատել յինէն։","english":"The Jews who had come to console Mary about her brother remained empty and devoid of heavenly consolation. The mourners and the sorrowful sat there in the front of the house, mingled with tears, and with that same grief they said to one another: Let us go then to the tomb to weep for him.\n\nThey arose and went with him—not to the resurrection, but to the tomb of the dead.\n\nTo whom it is given, it is said, let it be given to him and increased; and to whom it is not given, even if he has something more, they take that from him.\n\nNot because of the generosity of the giver, but because of the baseness of the recipients.\n\nThey were always lovers of tombs. Not only did they leave the dead men there, but they also made false gods and called them dead. The prophet says: Their women sat and wept for Tammuz.\n\nFrom among them Mary arose and came to that one whom she had known beforehand, that he who had been able to grant me many sins is worthy; the same is able to dispel from me my grievous sorrow.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Թամուզէ","severity":"info","text":"Tammuz is a Mesopotamian deity whose cult involved ritual mourning by women, referenced in Ezekiel 8:14. The homily draws a parallel between pagan lamentation and the Jews' mourning for Lazarus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Նստէին, ասէ մարգարէն, կանայք նոցա եւ լային զԹամուզէ","severity":"info","text":"This alludes to Ezekiel 8:14, where the prophet describes women weeping for Tammuz. The homily uses this to criticize the Jews' funerary practices as idolatrous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Յարեան եւ նոքա եւ գնացին ընդ նմագ","severity":"info","text":"The passage contrasts the Jews' movement toward the tomb with the resurrection theme, emphasizing their failure to grasp spiritual consolation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Որում տուեալն է, ասէ, տացի նմա եւ յաւելցի","severity":"info","text":"This aphoristic statement reflects a principle of divine economy: gifts are granted and multiplied to the worthy, while the unworthy lose even what they have.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Մարիամ","severity":"info","text":"Mary here is likely Mary of Bethany, sister of Lazarus, who recognizes Christ's power to forgive sins and alleviate sorrow, prefiguring her role in later Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Mary' is ambiguous: she could be Mary of Bethany or Mary Magdalene, but the context of Lazarus's resurrection favors the former.","The phrase 'զբազում մեղս իմ կարաց շնորհեալ' may imply a prior relationship of sin and forgiveness, but the exact nature is unspecified."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"Անկաւ առ ոտս նորա եւ երկրորդեաց զնոյն բանս, զորս ասաց քոյր նորա. Տէր եթէ աստ դիպեալ էին, եղբայրն իմ չէր մեռեալն\n\nՄիոյ դպրոցի մանկունք՝ զմի բան բարբառեալ խաւսին հաճք եւ հաւանք եւ միաբանք, ըստ վարդապետին կամաց յորդորին ի նոյն ուսումնն։\n\nՍոյնպէս եւ քորքն երկոքեան՝ միով արուեստիւ ի մի որս կենդանի երկնաւոր ըմբռնեցան. զմի սէր սիրեցին զՏէրն եւ զմի գիտութիւն արբին երկոքեանն. տեսին մարդ եւ հաւատացին Աստուած. ի լրութենէ սրտից նոցա եւ բանք զնոյն երկրորդեցին։\n\nՅաշխատեալ մարմնոյ բղխեն քրտունք, եւ ի տրտմագին սրտէ բղխեն աչք զարտասուս, ոչ միայն ի վերայ մեռելոյ, այլ եւ ի վերայ կենդանի սիրելւոյ յորժամ եկեսցէ ի հեռաստանէ։\n\nԵտես Մարիամ զՅիսուս. երկու երկունք սիրոյ ստիպէին զնա. յիշատակ մեռելոյն եւ տեսիլ կենդանի սիրելւոյն. ոչ ճչեաց ըստ աշխարհական կարգի, այլ յոյժ ցածութեամբ եհեղ արկ զարտասուսն առաջի ողորմածին. այնչափ աղիողորմ տեսիլ մինչեւ զամենայն հրեայսն բարձրակական լացոյց։","english":"She fell at his feet and repeated the same words which her sister had spoken: \"Lord, if you had been here, my brother would not have died.\"\n\nThe children of one school, speaking one word, speak with pleasure and agreement and unanimity, according to the teacher's will, urging them to the same learning.\n\nThus also both sisters, by one art, were caught in one living heavenly hunt; they loved one love, the Lord, and one knowledge they both drank; they saw a man and believed in God; from the fullness of their hearts they repeated the same words.\n\nFrom a laboring body sweat bursts forth, and from a sorrowful heart tears burst from the eyes, not only over the dead, but also over a living beloved when he comes from afar.\n\nMary saw Jesus; two pangs of love pressed her: the memory of the dead and the sight of the living beloved. She did not cry out according to worldly custom, but with great humility she shed tears before the merciful one; so piteous a sight that it made all those Jews weep aloud.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Միոյ դպրոցի մանկունք","severity":"info","text":"The simile of schoolchildren (Միոյ դպրոցի մանկունք) illustrates the sisters' unanimity, reinforcing the homily's rhetorical pattern of analogy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"զմի որս կենդանի երկնաւոր","severity":"info","text":"The phrase 'one living heavenly hunt' (զմի որս կենդանի երկնաւոր) metaphorically describes the sisters' spiritual pursuit of Christ, blending hunting imagery with divine capture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Տէր եթէ աստ դիպեալ էին, եղբայրն իմ չէր մեռեալն","severity":"info","text":"Mary's words echo John 11:21 (Martha's reproach to Jesus), though the Armenian text adapts the phrasing to fit the homiletic context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Յաշխատեալ մարմնոյ բղխեն քրտունք","severity":"info","text":"The comparison of tears to sweat from labor reflects a common ascetic trope in Armenian patristic literature, linking physical exertion to spiritual emotion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"երկու երկունք սիրոյ","severity":"info","text":"The 'two pangs of love' (երկու երկունք սիրոյ) parallel earlier themes of dual grief and joy, a recurring motif in Mambre's homily on the resurrection.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Armenian text does not specify whether Mary's repetition of Martha's words is verbatim or paraphrased; the homily assumes it is identical.","The phrase 'զմի որս կենդանի երկնաւոր' may be interpreted as either a literal hunt or a spiritual metaphor; the context favors the latter."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"Ի նոյն միաբանութիւն եւ Տէր մեր հաւասարեաց, արտասուս առ արտասուս, եւ տրտմութիւն առ տրտմութիւն. համարեա՛ց թէ զնոյն սուգ սգացաւ։\n\nՔանզի ասէ աւետարանագիրն, եթէ՝ Զնոյն տեսեալ Յիսուսի խռովեցաւ յոգի իւր. իբրեւ թէ յամենայն զաւրութենէ իւրմէ տրտմեցաւ։\n\nՈչ կարաց պարզաբար բարբառել, թէ՝ Ո՞ւր եդիք զնա. այլ մռնչելով ասէ. ոչ այպանելով, այլ լալով եւ արտասուաւք, կիսաբանութեամբ իբրեւ զտրտմակից եւ զսգակից ի վերայ սիրելւոյ իւրոյ։\n\nԻ յորդահոս անձրեւաց առատաբեր լինին անդաստանք մշակաց. առապարք եւ անապատք բուսուցանեն զդալարիս արաւտականաց։\n\nՍոյնպէս եւ լորդ արտասուք մարդկանն ի գութ մեծ ածին զԱստուածն մարդացեալ. եղեւ նոցա կցորդ սգոյ. զի լիցին մարդիկ մխիթարակից Աստուծոյ։\n\nԲազում սերմանիք ի բազում ամաց ընդարմացեալ կային ընդ հողով անբոյսք. վայելէր իսկ երկնի եւ երկրի տեղալ ի վերայ նոցա. զի եթէ մի հատն բուսցի, վաղվաղակի ապա եւ ամենեցուն ակնկալութիւն է բուսանելոյ։","english":"In the same unanimity our Lord equalized, tear to tear, and sorrow to sorrow; he considered that he mourned the same mourning.\n\nFor the evangelist says: \"Seeing the same, Jesus was troubled in his spirit;\" as if he was saddened by all his power.\n\nHe could not speak plainly, \"Where have you laid him?\" but he spoke with a groan, not reproaching, but weeping and with tears, with half-speech as one sharing in sorrow and mourning over his beloved.\n\nIn the torrential rains, the fields of the laborers become abundant; cliffs and deserts put forth the green shoots of the cultivated.\n\nLikewise, the tears of men bring the incarnate God to great compassion; he became their companion in mourning, so that men might be consolers together with God.\n\nMany seeds, lying hardened for many years under the soil, were without sprout; it was fitting for heaven and earth to rain upon them; for if one grain should sprout, immediately then there is expectation for all to sprout.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Զնոյն տեսեալ Յիսուսի խռովեցաւ յոգի իւր","severity":"info","text":"The phrase echoes John 11:33, where Jesus is 'troubled in spirit' upon seeing Mary weep. The Armenian evangelist citation likely refers to this verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"միաբանութիւն","severity":"info","text":"The term 'unanimity' (miabanut‘iwn) is a key theological concept in Mambre, denoting spiritual concord. Here it links the sisters' shared grief to Christ's response.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"լորդ արտասուք","severity":"info","text":"The image of tears as rain that softens God reflects a patristic topos, common in Armenian homiletics, where human weeping moves the incarnate Christ to compassion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Բազում սերմանիք","severity":"info","text":"The seed metaphor (many seeds hardened for years) introduces a typological comparison: as rain prompts sprouting, so tears prompt divine mercy, preparing for the resurrection miracle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"զտրտմակից եւ զսգակից","severity":"info","text":"The pairing 'sorrow-sharing and mourning-sharing' parallels earlier descriptions of the sisters' unity, reinforcing the theme of communal grief that draws Christ into empathetic response.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'as if he was saddened by all his power' (իբրեւ թէ յամենայն զաւրութենէ իւրմէ տրտմեցաւ) is ambiguous: it may mean Christ was saddened to the full extent of his power, or that his sadness affected his divine power. The reading taken is the former, emphasizing emotional depth."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"Ո՞ւր եդիք, ասէ, զնա. Տէր, ասեն, Ե՛կ եւ տես։\n\nԴեռեւս որսայր զմարդկան փրկութիւն. ի Բեթանւոյ մինչեւ ցԲեթաբրէ եւթանասուն եւ երկու մղոնք են. յայնչափ հեռաստանէ գիտաց զմահն Ղազարու. ի մաւտ եւս եկեալ եւ ի կամըջին տգիտանայ։\n\nՈ՞ւր եդիք, ասէ, զնա։\n\nԴուք եդիք, եւ ես առնում. մեռեալ եդիք, եւ ես կենդանի բառնամ. դագաղաւք տարայք, եւ ձայնիւ ընթացուցանեմ։\n\nԻսկ եթէ այդ այդպէս իցէ, առ ի՞նչ հարցանես, Տէր։\n\nԱստուածային գործք գործելոց էին ի տեղւոջ անդր, գուցէ զրկիցին ինչ մարդիկ. քանզի բազում անգամ եղեն առ նոսա յայտնութիւնք երկնաւորք. անմարմին զաւրութիւնքն մարմնաձեւ երեւեցան, այլ ոչ մարմնացան. սա միայն կրէ զերկուս ներգործութիւնս։\n\nՎասն այսորիկ երկոցունց կողմանց զգուշանայ առ հասարակ. ոչ միայն արտասուաւքն շատացաւ, այլ եւ հարցանելովն ստուգեաց, եւ ի նոցունց ընկալաւ անսուտ վկայութիւն։","english":"Where have you laid him?\" he says. \"Lord,\" they say, \"come and see.\"\n\nHe was still hunting for the salvation of men. From Bethany to Bethabara there are seventy-two miles. From such a distance he knew of Lazarus's death. Having come near, and at the very gate, he is ignorant.\n\n\"Where have you laid him?\" he says.\n\nYou have laid him, and I take him. You have laid him dead, and I take him alive. You carry him with a bier, and I make him proceed with a voice.\n\nBut if this is so, why do you ask, Lord?\n\nDivine works were to be wrought in that place, lest men be deprived of something. For many times heavenly revelations occurred among them. The incorporeal powers appeared in bodily form, but did not become incarnate. This one alone bears both operations.\n\nFor this reason he is cautious on both sides alike. Not only did he increase the tears, but also by asking he confirmed, and from them he received true testimony.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ո՞ւր եդիք, ասէ, զնա","severity":"info","text":"The question 'Where have you laid him?' echoes John 11:34, where Jesus asks where Lazarus has been buried. The Armenian text closely follows the Gospel narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ի Բեթանւոյ մինչեւ ցԲեթաբրէ եւթանասուն եւ երկու մղոնք են","severity":"info","text":"The distance of seventy-two miles from Bethany to Bethabara (likely Bethabara, a site on the Jordan) is not attested in canonical Gospels; it may derive from local tradition or apocryphal sources, emphasizing Jesus' supernatural knowledge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"անմարմին զաւրութիւնքն մարմնաձեւ երեւեցան, այլ ոչ մարմնացան","severity":"info","text":"The phrase 'incorporeal powers appeared in bodily form, but did not become incarnate' distinguishes angelic manifestations from the Incarnation of Christ, a key Christological point in Armenian theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Իսկ եթէ այդ այդպէս իցէ, առ ի՞նչ հարցանես, Տէր","severity":"info","text":"The rhetorical question 'But if this is so, why do you ask, Lord?' introduces a dialogic structure typical of homilies, where the preacher anticipates an objection to explain Jesus' actions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Վասն այսորիկ երկոցունց կողմանց զգուշանայ առ հասարակ","severity":"info","text":"The homily interprets Jesus' question as a deliberate act of caution and testimony, reflecting Mambre's pastoral concern to harmonize Jesus' divine knowledge with his human actions, a theme in Armenian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The location 'Bethabara' (Բեթաբրէ) is ambiguous; it may refer to a site near the Jordan or be a variant of Bethany, but the text treats it as distinct."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"Տեսէ՛ք, ասեն, որչափ սիրէր զնա, զի ինքնին արտասուեաց։\n\nՄարմնոյ ոչ միայն աչք արտասուեն, այլ բոլոր անդամքն քրտնուն. որով եւ Տէր մեր բազում անգամ վարեցաւ յաշխարհի. այնչափ խորամուխ ուսոյց զմարմնաւորութիւն, մինչ զի եւս վատթարագոյն պատճառս հայհոյութեան առնել. Մինչ զի ասէին, ոչ կարէր սա, որ զաչս կուրին եբաց՝ առնել, զի եւ աս մի՛ մեռցիդ։\n\nԴուք, ասէ, սովոր էք հայհոյել. որ զմեծն զծովն բաժանեաց, եւ բազում սքանչելիսն արար, հայհոյեցէք, եւ ոչ գոհացարուք զԱստուծոյ, այլ անասնոյ փոխանակեցէք. եւ ի Մովսիսէ երդմամբ ուրացարուք. եթէ չէր Մովսէսի ընդ ծովն ճանապարհ արարեալ, զբոլոր ժողովուրդն արկանէր Փարաւոն ի սուր սուսերի իւրոյ։\n\nՈր զայնչափ բազմութիւնն ի բերանոյ մահու ապրեցոյց, չկալայք շնորհ. եւ ոչ վասն կուրին բժշկելոյ շնորհակալուք լինիցիք։","english":"See, they say, how much he loved him, for he himself wept.\n\nNot only the eyes of the body weep, but all the limbs sweat. By this also our Lord was many times brought low in the world; so deeply did he learn embodiment, even to the point of giving more contemptible causes for blasphemy. So that they might say, \"This one, who opened the eyes of the blind, could not do it, for he said, 'Do not die.'\"\n\n\"You,\" he says, \"are accustomed to blaspheme. You who divided the great sea and performed many wonders, you blaspheme, and you are not grateful to God, but you liken him to a beast; and you deny by oath in Moses. If Moses had not made a path through the sea, Pharaoh would have cast the whole people upon the edge of his own sword.\"\n\nYou who saved such a multitude from the jaws of death, you do not accept grace; and you are not grateful for the healing of the blind.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Տեսէ՛ք, ասեն, որչափ սիրէր զնա, զի ինքնին արտասուեաց","severity":"info","text":"The speaker addresses an audience, interpreting Christ's weeping as a sign of love for Lazarus, not weakness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"մարմնաւորութիւն","severity":"info","text":"The Armenian term 'marmnaworut'iwn' (embodiment) here refers to Christ's incarnation and his human experiences, including weeping and sweating.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"զի ասէին, ոչ կարէր սա, որ զաչս կուրին եբաց՝ առնել, զի եւ աս մի՛ մեռցիդ","severity":"info","text":"This alludes to the healing of the blind man (John 9) and Christ's command to Lazarus not to die, echoing John 11:43.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"զի ինքնին արտասուեաց","severity":"info","text":"Christ's weeping at Lazarus's tomb is a rare Gospel detail (John 11:35), often interpreted in patristic exegesis as a sign of his humanity and compassion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Դուք, ասէ, սովոր էք հայհոյել","severity":"info","text":"The passage shifts from narrative to direct speech, with Christ rebuking the audience for blasphemy, contrasting their ingratitude with his miracles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"եթէ չէր Մովսէսի ընդ ծովն ճանապարհ արարեալ","severity":"info","text":"The reference to Moses dividing the sea (Exodus 14) parallels Christ's miracles, emphasizing the audience's failure to acknowledge divine acts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker ('he says') is ambiguous; it may be Christ or the homilist. The reading taken assumes Christ is the speaker in the rebuke."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"Շունչ կուրին կենդանի էր, եւ շարժէր մարմինն. աչք նորա մեռեալ էին. շունչ ի մեռեալ մարմին ոչ բնակէ եւ ոչ լոյս արեգական՝ յաչս մեռեալս. եթէ զմեռեալ աչսն կենդանացոյց, եւ զհրաժարեալ լոյսն անդրէն շնորհեաց. ապա եթէ բոլոր մարմնովն մեռեալ էր անդէն կենդանանայր։\n\nԲայց դուք որչափ կամիք յաճախեցէք ի նոյն հայհոյութիւն. թերեւս ի\n\nնմին տեղւոջ ամաչեսջիք վասն առաջին եւ վերջին հայհոյութեան ձերոյ. մանաւանդ յորժամ բազումք ի ձէնջ փառաւոր առնիցեն զԱստուած ի վերայ մեծամեծ սքանչելեացն, զոր տեսանիցէք։\n\nՅիսուս գնաց ի գերեզման անդըա. ուր եդեալ էին զՂազար, յայրի միոջ եւ վէմ մի յեցուցեալ ի դուրս այրին։\n\nՍովորութիւն էր առաջնոցն մեծաւ աշխատութեամբ ամրացուցանել զգերեզմանս իւրեանց. վասն զի հեռի էր ի նոցանէ յոյսն յարութեան. զայս միայն գիտէին կեանս եւ զսոյն մահ դառնութեան միայն հաւատային, եւ յիշատակ մեռելոցն զգերեզմանսն համարէին, շիրիմ յիշատակ նոցա առնէին, եւ զանուն մեռելոյն ի վերայ դրանն փորագրէին։","english":"The breath of the blind man was living, and it moved the body; his eyes were dead. Breath does not dwell in a dead body, nor does the light of the sun in dead eyes. If he had revived the dead eyes and granted the departed light from within, then if he were dead in the whole body, he would be revived from there.\n\nBut you, as much as you wish, persist in the same blasphemy; perhaps in the same place you will be ashamed because of the first and last blasphemy of yours, especially when many from your midst glorify God over the great wonders that you will see.\n\nJesus went to the tomb there, where they had placed Lazarus, in a cave, and a stone was set at the entrance of the cave.\n\nIt was the custom of the ancients to fortify their tombs with great labor, because the hope of resurrection was far from them; they knew only this life and believed only in the bitterness of this death, and they considered the tombs as the memorial of the dead, they made the grave a memorial for them, and they carved the name of the dead upon the door.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Շունչ կուրին կենդանի էր","severity":"info","text":"The argument contrasts the blind man's living breath with his dead eyes, setting up a conditional: if Jesus revived dead eyes, then a wholly dead body could also be revived.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"վէմ մի յեցուցեալ ի դուրս այրին","severity":"info","text":"The description of a stone set at the cave entrance reflects standard Judean rock-cut tomb architecture of the Second Temple period, where a rolling stone (golal) sealed the burial chamber.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Սովորութիւն էր առաջնոցն մեծաւ աշխատութեամբ ամրացուցանել զգերեզմանս","severity":"info","text":"The homilist contrasts elaborate ancient tomb construction with Christian hope of resurrection, reflecting a common patristic trope that pagan or Jewish funerary practices lacked eschatological hope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Բայց դուք որչափ կամիք յաճախեցէք ի նոյն հայհոյութիւն","severity":"info","text":"The passage shifts from a hypothetical argument to a direct address to opponents, accusing them of persisting in blasphemy, which frames the following narrative of Jesus at the tomb as a corrective.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Յիսուս գնաց ի գերեզման անդըա","severity":"info","text":"This echoes John 11:38, where Jesus approaches the tomb of Lazarus. The homilist adds details (cave, stone) not in the Gospel, drawing on local tradition or harmonization.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'զհրաժարեալ լոյսն անդրէն շնորհեաց' is ambiguous: it may mean 'granted the departed light from within' (as in the English draft) or 'restored the light that had withdrawn from there'.","The identity of the 'you' addressed in the homily is not specified; it may refer to Jewish or pagan opponents, or to a specific group of Christian heretics."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"Ակնկալութիւն յարութեան անցեալ էր զամենեքումբք, վասն որոյ եւ Մովսէս ակամայ խոնարհի ի սովորութիւն անդր առաջնոցն. Եթէ ուրուք եղբայր մեռանիցի անորդի, մտցէ միւս եւս եղբայրն առ կին մեռելոյն եւ յարուսցէ զաւակ յանուն եղբաւր իւրոյբ. հնարք վասն ժառանգութեան երկրին վիճակելոյ։\n\nԵւ դարձեալ երկրորդ աւրինաւքն անդրէն ընդդիմացաւ. եւ իսրայելացիքն զնոյն սովորութիւն ունէին առ գերեզմանս մեռելոցն։\n\nԱսէ Յիսուս. ի բա՛ց արարէք զվէմդ ի բերանոյ գերեզմանիդ։\n\nՅորմէ երկիր դողայ, լերինք հալին, վասն փոքր վիմին աւգնական խնդրէր ի մարդկանէ. ոչ աւգնական, այլ վկայս։\n\nՍատարութիւն զոր արկ առ մարդիկ արտասուաւք, զնոյն փոխարէն պահանջէր առ ի վիմին ի բաց վերացումն։\n\nԶերկիր մարդիկ գործեն, եւ զերկինս հրեշտակք ունին. Տէրն հրեշտակաց եւ մարդկան եկեալ էր ի տեղի անդր. հրեշտակք ինչ ոչ պիտոյ էին յաւգնականութիւն, որոց սովորութիւն է գործել զերկիր նոցուն եւ հրամայեաց։","english":"The expectation of the resurrection had passed among all, for which reason even Moses unwillingly bowed to the custom of the ancients: If someone’s brother should die childless, another brother shall enter the wife of the deceased and raise up offspring in the name of his brother—devices for the sake of the inheritance of the land to be allotted.\n\nAnd again, the second law opposed this, and the Israelites had the same custom at the tombs of the dead.\n\nJesus says: Remove the stone from the mouth of the tomb.\n\nFrom which the earth trembled, the mountains melted; for the sake of a small stone he sought help from men—not help, but witnesses.\n\nThe assistance that he placed upon men with tears, the same he demanded in return for the removal of the stone.\n\nMen work the earth, and angels have the heavens. The Lord of angels and men had come to that place; angels were of no use in assistance, whose custom it is to work their own earth, and he commanded.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Ակնկալութիւն յարութեան","severity":"info","text":"The phrase 'expectation of the resurrection' refers to Jewish and early Christian beliefs in bodily resurrection, which Mambre contrasts with the Levirate marriage custom as a failed substitute.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Եթէ ուրուք եղբայր մեռանիցի անորդի, մտցէ միւս եւս եղբայրն առ կին մեռելոյն եւ յարուսցէ զաւակ յանուն եղբաւր իւրոյ","severity":"info","text":"This alludes to the biblical law of levirate marriage (Deuteronomy 25:5-10), where a brother must marry the widow of a childless deceased brother to produce an heir.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Եւ դարձեալ երկրորդ աւրինաւքն անդրէն ընդդիմացաւ","severity":"info","text":"The 'second law' likely refers to later biblical legislation (e.g., Numbers 27 or 36) that opposed levirate marriage, reflecting Mambre's typological reading of Old Testament laws.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ասէ Յիսուս. ի բա՛ց արարէք զվէմդ ի բերանոյ գերեզմանիդ","severity":"info","text":"This is a paraphrase of Jesus' command at the tomb of Lazarus (John 11:39: 'Take away the stone'), central to the homily's narrative of the resurrection miracle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Յորմէ երկիր դողայ, լերինք հալին","severity":"info","text":"The hyperbolic description of cosmic reaction (earth trembling, mountains melting) contrasts with the small stone, emphasizing the theological significance of the miracle over its physical scale.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"վկայս","severity":"info","text":"The term 'witnesses' (վկայս) here carries a theological sense: the men Jesus asks for help are not needed for physical aid but to testify to the miracle, aligning with early Christian martyrdom and witness theology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'second law' is ambiguous; it may refer to a specific biblical passage or a later rabbinic tradition. The reading taken is that it opposes levirate marriage, as per Mambre's contrast."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"Դուք, ասէ, առէք զվէմդ ի վեր աստի, եւ դուք հայեցարուք ի գերեզման անդը, եթէ կայ ի ներքս մեռեալդ, եթէ չարաչար է տեսիլ մեռելոյդ. աչք ձեր վաղիւն վկայ լիցին, թիկունք ձեր ծանրութեան վիմիդ։\n\nԱչք ձեր մեռեալ դիականդ, եւ հոտ նեխոյդ ռնգացդ ամենեցուն, որ մաւտ կայք։\n\nԵւ ի մէջ այդչափ վկայիցդ բազում զյարութիւն մեռելոյդ յուրաստ ոչ կարէք լինել։\n\nԳիտէր զնոցա չար սովորութիւնն, լամենայն կողմանց հնարէր արգելուլ ի հայհոյութենէն։ յեաց քոյր մեռելոյն. Տէ՛ր, ասէ, արդ հոտեալ իցէ, քանզի չորեքաւրեայ է։\n\nԱսէ ցնա Յիսուս, ո՞չ ասացի քեզ եթէ հաւատասցես՝ տեսցես զփառսն Աստուծոյդ։\n\nՄարդկան՝ ի մեռելոյ գայ հոտ նեխոյ, եւ Աստուծոլ՝ ի մեղաւորէ. ամենայն աշխարհ առ հասարակ նեխեալ էր, ոչ գարշեցաւ եւ ոչ դարձոյց զերեսս իւր յումեքէ, այլ յիւր անուշահոտութիւնն համեմեաց զամենեսեան։","english":"You say, \"Take this stone from above,\" and you look into that tomb, whether the dead one is inside, whether the sight of the dead one is dreadful. Your eyes shall be witnesses tomorrow, your backs to the weight of this stone.\n\nYour eyes to the dead corpse, and the stench of the putrefaction to the nostrils of all who are near.\n\nAnd amid so many witnesses, you cannot be certain of the resurrection of the dead one.\n\nHe knew their evil custom; from all sides he contrived to restrain them from blasphemy. The sister of the dead one said, \"Lord,\" she says, \"now he must be putrid, for it is the fourth day.\"\n\nJesus says to her, \"Did I not tell you that if you believe, you will see the glory of God?\"\n\nTo men, from the dead comes the stench of putrefaction; to God, from the sinner. The whole world was putrid in common; He was not disgusted nor turned His face from anyone, but seasoned all with His own sweet fragrance.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Դուք, ասէ, առէք զվէմդ ի վեր աստի","severity":"info","text":"The speaker addresses a group, likely the bystanders at the tomb, commanding them to remove the stone. The shift to direct speech heightens the dramatic tension of the narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Տէ՛ր, ասէ, արդ հոտեալ իցէ, քանզի չորեքաւրեայ է","severity":"info","text":"The sister's remark that Lazarus is putrid on the fourth day echoes John 11:39, where Martha notes the same. This detail underscores the advanced decay, heightening the miracle of resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Գիտէր զնոցա չար սովորութիւնն","severity":"info","text":"The 'evil custom' likely refers to Jewish or pagan practices of mourning or disbelief in resurrection, which Jesus seeks to counter. This reflects early Christian polemics against non-Christian views of death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Աստուծոլ՝ ի մեղաւորէ","severity":"info","text":"The comparison of the stench of the dead to the stench of sin parallels patristic exegesis, e.g., in Origen and Ephrem, where physical decay symbolizes spiritual corruption, and Christ's fragrance redeems.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Եւ ի մէջ այդչափ վկայիցդ բազում զյարութիւն մեռելոյդ յուրաստ ոչ կարէք լինել","severity":"info","text":"This sentence serves as a rhetorical pivot: despite sensory evidence (sight, smell), the witnesses cannot grasp the resurrection, emphasizing the need for faith over empirical proof.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ամենայն աշխարհ առ հասարակ նեխեալ էր","severity":"info","text":"The image of the whole world as putrid and Christ seasoning it with fragrance is a distinctive Armenian theological motif, possibly influenced by early Syriac hymnography, emphasizing Christ's universal redemption.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the opening direct speech ('You say...') is ambiguous; it may be Jesus addressing the crowd or the homilist's rhetorical device. The reading taken assumes a dramatic reenactment by the homilist.","The phrase 'զյարութիւն մեռելոյդ' (resurrection of the dead one) could refer to Lazarus specifically or to resurrection in general; the context favors Lazarus."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"Մշակի ոչ գոյ հոտ ի նեխեալ սերմանէ, այլ լի են միտք իւր խնդութեամբ, եւ պարարին խելք իւր ի հոտ անդաստանացն իւրոց, որում սակաւիկ մի ետ վկայութիւն եւ Իսահակ ի զննելն իւրում եւ յաւրհնելն զՅակոբ։\n\nԶոր դու ապականութիւն ասացեր, ով Մարթա, անտի բուսանելոց են անապական կեանք մարդկան. միայն աներկբայ հաւատա՛ յԱստուած, եւ անտի հարկանի քեզ հոտ անոյշ եւ կենդանի, այնչափ պայծառ եւ լուսաւոր, մինչ զի զփառս Աստուծոյ անտի հաւատով կարես տեսանել։\n\nՅերկիր, ուր ոչ են արկեալ\n\nսերմանք, թէ եւ բազում անգամ ամպք տեղասցեն ի վերայ նորա ոչ բուսանի ցորեան. եւ ի գերեզմանի, յորում ոչ է եդեալ մեռեալ, թէ եւ բազում շիփորք երկնաւորք հնչեսցեն ի վերայ նորա, ոչ ոք տեսանէ ի նմա զյարութիւն մեռելոզ։\n\nԱւադիկ մեռեալ եւ եդեալ ի գերեզմանիդ. դու զմահն դաւանես, եւ Տէրն կենդանի կեանք խոստանայ եւ յարուցանէ։","english":"The laborer has no stench from the rotted seed, but his mind is full of joy, and his intellect is intoxicated with the fragrance of his own fields, to which Isaac gave a small testimony in his own examination and in his blessing of Jacob.\n\nThat which you called corruption, O Martha, from it spring forth the incorruptible lives of men. Only believe in God without doubt, and from that source a sweet and living fragrance will be your foundation, so bright and luminous that you can even see the glory of God through that faith.\n\nIn earth where seeds have not been cast, even if clouds rain upon it many times, wheat will not sprout. And in a tomb where no dead one has been placed, even if many heavenly trumpets sound over it, no one will see in it the resurrection of a dead person.\n\nTruly a dead one has been placed in this tomb of yours. You confess death, but the Lord promises and bestows living life and resurrection.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Իսահակ","severity":"info","text":"The reference to Isaac blessing Jacob recalls Genesis 27:27-29, where Isaac smells the fragrance of Jacob's garments and blesses him. This is used as a typological parallel for spiritual perception.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"անապական կեանք","severity":"info","text":"The phrase 'incorruptible lives' (անապական կեանք) is a key theological term in Armenian patristic literature, denoting the resurrected state of believers, free from decay.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Մարթա","severity":"info","text":"Martha is addressed directly, reflecting the homiletic tradition of Lazarus's sister as a figure of doubt or grief, as in John 11:20-27. The homily uses her as a rhetorical foil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a tripartite argument: first, the laborer's joy from seed (analogy), then Martha's corruption yielding life (thesis), then the necessity of a dead body for resurrection (conclusion).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Տէրն կենդանի կեանք խոստանայ","severity":"info","text":"The promise of 'living life' by the Lord echoes John 11:25-26, where Jesus says 'I am the resurrection and the life.' The homily contrasts Martha's confession of death with Christ's promise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"շիփորք երկնաւորք","severity":"caution","text":"The phrase 'heavenly trumpets' (շիփորք երկնաւորք) is ambiguous: it may refer to apocalyptic trumpets (cf. Revelation) or to liturgical signals. The sense here is metaphorical, emphasizing the futility of sound without a body.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Isaac' is not specified; it is taken as the patriarch Isaac, but could theoretically refer to another Isaac in Armenian tradition. The reading as the patriarch is supported by the blessing of Jacob.","The phrase 'heavenly trumpets' may be an allusion to eschatological or liturgical imagery; the homily does not clarify, but the context suggests a general metaphor for divine proclamation."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"Կրկնեա՛ եւ երեքկնեա՛ զդոյն վկայութիւն, զի պապանծեսցին բերանք հայհոյիչ մարդկան, յորժամ զչորեքաւրեայ մեռեալն կենդանի տեսցեն ի մէջ հրապարակիդ։\n\nՎասն չարահոտութեան մի՛ ինչ կասկածեր յամենեցունց Տեառնէդ, աղ է դա անուշացուցիչ ամենալն հոտեալ մարմնոյ, լոյս է թափանցանց ամենայն կուրացելոց աչաց, ձայն է դա, բացումն ամենայն խլացեալ լսելեաց, զոր եւ այժմ գործով առ սիրելի եղբաւրդ քում տեսանիցես. զնա աչաւք գտանես եւ մտաւք զփառս նորա իմանաս։\n\nԵւ իբրեւ ի վեր առին զվէմն ի դրաց գերեզմանին։\n\nՅիսուս ամբարձ զաչս իւր յերկինս եւ ասէ. Հայր, գոհանամ զքէն զի լուար ինձ, եւ ես գիտէի զի յամենայն ժամ լսես ինձ, այլ վասն ժողովըդեանս, որ շուրջ կան, առնեմ, զի հաւատասցեն եթէ դու առաքեցեր զիսա։\n\nՄինչ չեւ զվէմն ի վեր առեալ, Տէր մեզ զՂազար յարոյց, եւ մինչ չեւ Յիսուսի զաչսն ի վեր համբարձեալ զՀայր տեսանէր, եւ մինչ չեւ ձայնիւ կարդացեալ, Հայր լսէր նմա. ոչ յայնմ ժամու միայն, այլ եւ յամենայն ժամու, իսկ տեսողացն եւ լսողացն յայնմ ժամու միայն։","english":"Repeat and triple the same testimony, so that the mouths of blasphemous men may be put to shame, when they see the four-day dead alive in the midst of your square.\n\nDo not doubt at all concerning the stench of your Lord’s all-holy ones; it is salt that sweetens the most foul-smelling body, it is light that penetrates all blinded eyes, it is a voice, the opening of all deafened hearings, which even now you see in deed with your beloved brother: you find him with your eyes and with your mind you comprehend his glory.\n\nAnd as they lifted the stone from the door of the tomb,\n\nJesus raised his eyes to heaven and said: Father, I thank you because you heard me, and I knew that you always hear me, but for the sake of this assembly that stands around, I do this so that they may believe that you sent me.\n\nBefore the stone was lifted, the Lord raised Lazarus for us, and before Jesus raised his eyes to see the Father, and before he called out with a voice, the Father heard him—not only at that time, but at all times; but for the beholders and hearers, only at that time.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Կրկնեա՛ եւ երեքկնեա՛ զդոյն վկայութիւն","severity":"info","text":"The exhortation to 'repeat and triple' the testimony underscores the rhetorical emphasis on the miraculous resurrection, aiming to confound blasphemers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"աղ","severity":"info","text":"The term 'աղ' (salt) is used metaphorically for the transformative power of the holy ones' stench, which sweetens foul bodies, echoing patristic typology of salt as preservative and purifier.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Յիսուս ամբարձ զաչս իւր յերկինս եւ ասէ. Հայր, գոհանամ զքէն","severity":"info","text":"Jesus' prayer of thanks to the Father echoes John 11:41-42, where Jesus thanks God before raising Lazarus, though the Armenian text adds a didactic purpose for the assembly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Եւ իբրեւ ի վեր առին զվէմն ի դրաց գերեզմանին","severity":"info","text":"This passage marks a narrative shift from exhortation to the Gospel account, describing the stone being lifted from the tomb, setting the scene for Jesus' prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"Մինչ չեւ զվէմն ի վեր առեալ","severity":"info","text":"The homily notes that Lazarus was raised before the stone was lifted, and Jesus' prayer was heard before it was spoken, emphasizing divine foreknowledge and timelessness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"վասն ժողովըդեանս","severity":"info","text":"The phrase 'for the sake of this assembly' reflects the homily's liturgical context, where the miracle is presented as a public demonstration to strengthen faith.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Armenian text uses 'զչորեքաւրեայ' (four-day) to describe Lazarus, consistent with John 11:17, but the homily may conflate narrative details for rhetorical effect."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"Ո՞յը ուրուք հոգի զատ իցէ ի մարմնոյն. ոչ ուրուք ի կենդանեաց եւս քան զայս անզատական է միաբանութիւն միասնական Երրորդութեանն։\n\nԱմաչեա՛ Թէոդորիտոն, մի՛ ամբառնար զաչսդ յերկինս, Նեստորիոս, քանզի կոյր աչաւք էք ի միաբանութենէ Սուրբ Երրորդութեանն վասն կորստեան ձերոյ միաբանեցէք պատմել զամաւթալից վարդապետութիւն։\n\nՈմն, ասեն, կարդայ եւ ոմն՝ լսէ. ոմն աղաչէ եւ ոմն աղաչի. ոմն խանդաղատի եւ զոմն ի խանդաղատանս ածէ. իբրեւ զի ոչ ունի իշխանութիւն յարութեան, զՀայր կարդայ ձայնիւ յաւգնականութիւն մեռելոյն։\n\nՈվ, քանի դսրովելի են բանք արանցս այսոցիկ, ոչ միայն յաչս իմաստնոց, այլ եւ որ կարի տխմարագոյնք իցեն ի սուրբ եկեղեցւոջ։\n\nԻ տան քահանայապետին յորժամ յարոյց զդուստրն նորա ի մեռելոց, ոչ աղաչեաց, ոչ թախանձեազ, ոչ պաղատեցաւ եւ ոչ յերկինս հայեցաւ եւ ոչ առհաՅրն կարդաց. հայեցաւ ի մեռեալն եւ ասէ. Տալիթա կումի, աղջիկ դու, արի՛ կացբ։","english":"Who is there whose soul is separate from the body? No one among the living, for this is inseparable: the unity of the single Trinity.\n\nBe ashamed, Theodoret! Do not raise your eyes to the heavens, Nestorius! For you are blind of eye from the unity of the Holy Trinity, because of your corrupt unity you narrate a shameful teaching.\n\nOne, they say, reads, and one listens; one entreats, and one is entreated; one is compassionate, and one is brought to compassion; as if he has no power of resurrection, he calls upon the Father with a voice for the help of the dead one.\n\nO, how detestable are the words of these men, not only in the eyes of the wise, but even among those who are most ignorant in the holy Church.\n\nIn the house of the high priest, when he raised his daughter from the dead, he did not entreat, did not implore, did not beseech, nor did he look to the heavens, nor did he call upon the Father. He looked at the dead one and said, \"Talitha cumi: girl, arise!","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ո՞յը ուրուք հոգի զատ իցէ ի մարմնոյն","severity":"info","text":"The rhetorical question asserts the inseparability of soul and body in the living, drawing an analogy to the indivisible unity of the Trinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Թէոդորիտոն, Նեստորիոս","severity":"info","text":"Theodoret of Cyrus and Nestorius were key figures in the Nestorian controversy, which rejected the unity of Christ's natures. The author condemns their Christology as a 'shameful teaching' that undermines Trinitarian unity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Տալիթա կումի","severity":"info","text":"The phrase 'Talitha cumi' is a direct transliteration of Mark 5:41 (Greek: Ταλιθὰ κούμ), where Jesus raises a young girl. The author uses this to argue that Christ's power of resurrection requires no intercessory prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ի տան քահանայապետին","severity":"info","text":"This passage shifts from polemic against heretics to a scriptural exemplum, contrasting their 'detestable words' with Christ's direct, unmediated act of raising the high priest's daughter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"զամաւթալից վարդապետութիւն","severity":"info","text":"The accusation of 'shameful teaching' reflects the Armenian Church's post-Chalcedonian stance against dyophysite Christologies, aligning with the Miaphysite tradition that emphasized the single nature of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"զայս անզատական է միաբանութիւն միասնական Երրորդութեանն","severity":"caution","text":"The phrase 'inseparable unity of the single Trinity' may be ambiguous: it could refer to the unity of the Trinity itself or to the analogy with the soul-body union. The context supports the latter, but the syntax is compressed.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'high priest' whose daughter is raised is not specified in the text; it may conflate Mark 5:41 with later traditions about the high priest's daughter.","The phrase 'զայս անզատական է միաբանութիւն միասնական Երրորդութեանն' could be read as either the soul-body union being inseparable like the Trinity, or the Trinity itself being the subject of the analogy."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"Զարթեաւ որպէս ի քնոյ. կանգնեցաւ վաղվաղակի իբրեւ զառողջ. առժամայն եւ բազմականի արժանի եղեւ։\n\nՆոյնպէս եւ ի Նային քաղաքի բազում ամբոխ էր զհետ դագաղացն. ոչ ոք զնա ի մարդկանէ թախանձեաց, եւ ոչ նա առ Հայր աղաչանս մատոյց. ձեռն միայն ձգեաց ի դագաղն եւ մեռեալն վաղվաղակի կանգնեցաւ։\n\nՆոյնպէս եւ յամենայն նշանագործութիւնն. ուր անձամբն առնէր, զզաւրութիւն Աստուածութեանն ցուցանէր, եւ ուր առ Հայր աղաչանս մատուցանէր, զկատարեալ սիրելութիւնն ցուցանէր։\n\nՎասն ժողովրդեանս, ասէ, առնեմ։\n\nԵւ զմեկնութիւնն ինքն թարգմանէ. Զի սոքա հաւատասցեն եթէ դու առաքեցեր\n\nզիս յաշխարհ։\n\nՃշմարիտ գոհութիւն զՀաւրէ վասն մարդկան. Գոհանամ զքէն, Հա՛յր, ասէ, զի ծածկեցեր զայս յիմաստնոց եւ ի գիտնոց եւ յայտնեցեր տղայոց անմեղաց։\n\nԱմենեքեան անկեալ եմք ընդ կարեւոր մեղաւք. այլ եւ ընդ անքաւելի մեղաւք անկեալ այնոքիկ են, որք յանբաժանելի բնութիւնն բաժինս արկանեն. իբրեւ անդ ոչ են ձեռնհաս առնել խռովութիւն, ինքեանք յանձինս իւրեանց խռովեալ տագնապին. ի մարդկանէ հայհոյին եւ յԱստուծոյ դատապարտին եւ ջնջին ի դպրութենէ կենաց։","english":"He arose as from sleep; he stood up immediately as if healthy; at once and many times he became worthy.\n\nLikewise in the city of Nain, a great crowd was following the bier; no one among men besought him, nor did he present entreaties to the Father; he merely stretched forth his hand to the bier, and the dead one immediately stood up.\n\nLikewise in every miracle: where he performed it in person, he showed the power of the Divinity; and where he presented entreaties to the Father, he showed the perfect love.\n\nFor the sake of the people, he says, I do it.\n\nAnd he himself interprets the meaning: That these may believe that you sent me into the world.\n\nTrue thanksgiving to the Father on behalf of men: I thank you, Father, he says, for you concealed this from the wise and the learned, and revealed it to innocent children.\n\nWe all have fallen under grave sins; but those who divide the indivisible nature have fallen under unforgivable sins; as if they are unable to cause disturbance there, they themselves are disturbed and distressed within themselves; they are blasphemed by men and condemned by God, and are erased from the book of life.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Նային քաղաք","severity":"info","text":"The raising of the widow's son at Nain (Luke 7:11–17) is here cited as a parallel to the resurrection of Lazarus, emphasizing Christ's direct power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"անբաժանելի բնութիւն","severity":"info","text":"The phrase 'indivisible nature' refers to the single nature of Christ, a key point in Armenian anti-Chalcedonian Christology, opposing any division into two natures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Theodoret, Nestorius","severity":"info","text":"Theodoret of Cyrus and Nestorius are named as heretics associated with dyophysite Christology, which the homily condemns as dividing the indivisible nature of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Նոյնպէս","severity":"info","text":"The repeated 'Likewise' (Նոյնպէս) structures the passage as a series of parallels between Lazarus, the Nain miracle, and other miracles, reinforcing the argument for Christ's unified divine power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"զայս յիմաստնոց եւ ի գիտնոց","severity":"info","text":"The motif that divine truths are hidden from the wise and revealed to innocent children reflects a common ascetic and anti-intellectual theme in Armenian patristic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"զկատարեալ սիրելութիւնն","severity":"caution","text":"The phrase 'perfect love' (զկատարեալ սիրելութիւնն) is ambiguous: it may refer to Christ's love for humanity or to the Father's love, but the context suggests Christ's intercessory role.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'զկատարեալ սիրելութիւնն' could be interpreted as either Christ's love or the Father's love; the reading taken is Christ's love shown through intercession.","The identity of 'սոքա' (these) in 'զի սոքա հաւատասցեն' is ambiguous; it likely refers to the people for whose sake the miracle is performed."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"Այլ մեք փութասցուք անդրէն առ գերեզման Ղազարու հասանել, զոր ոչ է արժան գերեզման անուանել, այլ յարութիւն մեռելոց։\n\nԶայս իբրեւ ասաց Յիսուս, ի ձայն բարձր աղաղակեաց եւ ասէ. Ղազարէ, արի՛ եկ արտաքս։\n\nԵւ ել մեռեայն ոտիւքն կապելովք եւ ձեռաւք երիզապնդովք եւ երեսաւքն պատատելովք։\n\nՔաջ միտ դիր աղաչեմ։\n\nՅորժամ յաստուածային գիրս մխեսցիս ընթեռնուլ եւ իմանալ զզաւրութիւն բանիցն, գիր մի ձայնաւոր մի՛ անցցէ զմտաւք քոյովք, ամենայն շարագրածքն յղի են երկնաւոր իմաստութեամբ, եւ ծնանին զբանս հոգեւորս իմաստուն մտաց. առ վատուսմունսն ամլանան, եւ առ քաջունակսն յիշատակաց բազմորդիք լինին. սոյնպէս եւ ի լսելիս իւրաքանչիւրոց, որոց առողջք են միտք ականջաց, ըստ այնմ եւ հանգամանք մտացն անուշանան։\n\nԻ ձայն բարձր աղաղակեաց եւ կարդաց զմեռեալն. ոչ եթէ սաստկութիւն ձայնին ընդոստոյց, ո՛չ. եւ զմտաւ անգամ մի՛ ածեր։","english":"But let us hasten from there to reach the tomb of Lazarus, which it is not fitting to call a tomb, but rather the resurrection of the dead.\n\nWhen Jesus said this, he cried out with a loud voice and said: \"Lazarus, come forth outside!\"\n\nAnd the dead man came out, with his feet bound and his hands swathed in bandages and his face wrapped.\n\nPay close attention, I beseech you.\n\nWhen you apply yourself to reading the divine Scripture and understanding the power of its words, let not a single word pass through your mind unheeded; all the sequences are pregnant with heavenly wisdom, and they give birth to spiritual words for wise minds. For the unlearned they become barren, and for those capable of memory they become prolific. So too for each of the hearers whose ears are sound, according to that, the circumstances of the mind become sweet.\n\nHe cried out with a loud voice and called the dead man. Not that the intensity of the voice roused him—no. And do not even think that.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"զգերեզման Ղազարու","severity":"info","text":"The homilist redefines the tomb of Lazarus as 'the resurrection of the dead,' emphasizing the miracle's typological significance for Christian hope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ղազարէ, արի՛ եկ արտաքս","severity":"info","text":"This echoes John 11:43, where Jesus calls Lazarus forth. The Armenian text adds 'outside' (արտաքս), intensifying the dramatic exit from the tomb.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"գիր մի ձայնաւոր","severity":"info","text":"The phrase 'a single word' (գիր մի ձայնաւոր) underscores the homilist's insistence on attentive reading; each word is 'pregnant with heavenly wisdom.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"զզաւրութիւն բանիցն","severity":"info","text":"The homilist warns against literalism: the power (զաւրութիւն) of the words is not in the loudness of Jesus' voice but in the divine meaning, a common patristic hermeneutic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Քաջ միտ դիր աղաչեմ","severity":"info","text":"This parenthetical exhortation ('Pay close attention, I beseech you') marks a rhetorical pause, shifting from narrative to interpretive instruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ոչ եթէ սաստկութիւն ձայնին ընդոստոյց","severity":"caution","text":"The homilist explicitly denies that the loudness of the voice raised Lazarus, but the Armenian syntax is ambiguous: it could also mean 'not that the intensity of the voice roused him'—the negation is clear, but the exact nuance of 'intensity' (սաստկութիւն) is debated.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'սաստկութիւն ձայնին' could be read as 'intensity of the voice' or 'harshness of the voice'; the homilist rejects a literal interpretation but the precise connotation is open.","The clause 'զոր ոչ է արժան գերեզման անուանել' might be parsed as 'which it is not fitting to call a tomb' or 'which is not worthy to be called a tomb'; the sense is the same but the Armenian syntax allows both."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"Թէ մեռեալ զմեռեալ յարոյց երբեմն, մի ձայն բարբառոյ անդ ոչ գոյր ի միջի։\n\nԱղաղակեաց վասն բազմութեան մարդկանն, զի ի ձեռն ձայնին լուծցէ զամենայն հակառակութիւն. հարկեցոյց զամենայն տեսանելիս յինքն կորզելով։\n\nՈը հարցի, ասէ, ընդ մեռեալ՝ պիղծ կացցէ մինչեւ ցերեկոյդ։\n\nԿատարեաց զհրամանս աւրինացն. հեռի եկաց ի գերեզմանէ անտի կանգունս երկոտասան չմերձենալով ի մեռանելն. փոխանակ ձեռինն զձայնն սաստկացոյց, ձայնն եղեւ որոտումն երկնաւոր, արտասուքն՝ ցաւղ շայեկան ամպոց. խստութիւն վիմին կակղացաւ, եւ եղեւ անդաստան բերրի։\n\nՔարինք որ անբոյսք են ի խոտոց, մալեաց կակղեաց սաստկութիւն ձայնին, եւ առ ընկալաւ զշայեկան անձրեւին լիութիւն, եւ մածոյց զլուծութիւն սերմանն։\n\nՀոտ նեխոյն դարձաւ ի հոտ անուշութեան. եմուտ ձայնն ի գերեզմանն, կալաւ զձեռանէ մեռելոյն, ոչ քարշեաց եւ ոչ գնացոյց, վասն զի կապեալ էր կապանաւք, որպէս հրեշտակն զԱմբակում մարգարէ՝ հացիւն եփելով եւ թանիւն հասելով զբոլոր կերակուր հնձողացն տարաւ։","english":"If the dead once raised the dead, there was no voice of speech in between.\n\nHe cried out because of the multitude of people, that through the voice he might dissolve all opposition; he compelled all that is visible, drawing them to himself.\n\nBut he asks, he says, with the dead: \"Let it remain unclean until this evening.\"\n\nHe fulfilled the commands of the laws; he stood far from that tomb, twelve paces, not approaching the dead; instead of the hand, he intensified the voice; the voice became a heavenly thunder; the tears, the dew of shining clouds; the hardness of the stone softened, and it became a fruitful garden.\n\nThe stones, which are without shoots from grasses, withered and softened at the intensity of the voice, and received the fullness of the shining rain, and applied the dissolution of the seed.\n\nThe smell of decay turned into a sweet fragrance; the voice entered the tomb, took hold of the hand of the dead, neither dragged nor led, for he was bound with bonds, as the angel took the prophet Habakkuk by the hair, bringing the cooked food and the stew, and carried the entire meal to the reapers.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Թէ մեռեալ զմեռեալ յարոյց","severity":"info","text":"The opening phrase 'If the dead once raised the dead' is paradoxical, likely referring to Christ (the dead in the tomb) raising Lazarus (the dead man), or a typological reading of Old Testament resurrections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"զԱմբակում մարգարէ","severity":"info","text":"The reference to the angel taking the prophet Habakkuk by the hair alludes to the apocryphal story of Bel and the Dragon (Daniel 14) or the tradition in the Armenian Bible, where Habakkuk is transported to feed Daniel in the lions' den.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"կանգունս երկոտասան","severity":"info","text":"The detail of standing 'twelve paces' from the tomb reflects Jewish purity laws (e.g., Mishnah Oholot) regarding distance from a corpse, showing Mambre's integration of legal tradition into the narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ձայնն եղեւ որոտումն երկնաւոր","severity":"info","text":"The passage shifts from narrative to poetic amplification, using natural imagery (thunder, dew, stone softening) to heighten the miraculous nature of the resurrection, typical of Mambre's homiletic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"պիղծ","severity":"info","text":"The term 'պիղծ' (unclean) carries ritual impurity connotations, linking the dead body to Levitical purity laws, which Mambre uses to contrast Christ's act of purification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ոը հարցի, ասէ, ընդ մեռեալ","severity":"caution","text":"The phrase 'But he asks, he says, with the dead' is syntactically ambiguous in Armenian; it may mean Christ questions the dead or that the dead is addressed, but the English draft smooths this into a command.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the dead' in the opening line is ambiguous: it could refer to Christ (as dead in the tomb) or to a prior resurrection figure; the reading taken is that Christ raises Lazarus.","The phrase 'with the dead' (ընդ մեռեալ) could be instrumental ('by means of the dead') or associative ('together with the dead'); the English draft interprets it as addressing the dead."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"Արագ է բանն Աստուծոյ քան հրեշտակ երկնից, եւ որչափ արագ է, առաւել եւս հզաւրագոյն է։\n\nԱսէ ցնոսա Յիսուս, լուծէ՛ք զդա եւ թողէք երթալե։\n\nՈր կապեցիքդ լուծէ՛ ք, եւ որ պատեցիքդ քակեցէ՛ք, եւ որ պատատեցէքդ կողոպտեցէք. մի՛ գարշիք ոչ գոյ հոտ նեխոյ. մի՛ խորշիք ըստ աւրինացն, չէ մեռեալ, այլ կենդանի է. տեսէ՛ք ձերաւքն նշանաւքդ, ծաներուք ձեռաւք ձեր։\n\nԶպատեալ բերանդ բացէք, եւ դուք ընդ այլ վկայսն վասն մահուդ, ամենեքեան վկայ լերուք յարութեանդ զոր տեսէքդ։\n\nՄի մրգով ճանաչի բոլոր\n\nպտուղ երկրի, մասնաւոր առժամայն, եւ աւետիք առ յապայ։\n\nՈ՛վ հիւանդութիւն, կենդանութեան յոյս. ո՛վ հիւանդութիւն, յարութեան նշանակ. ով հիւանդութիւն, մահու ընդդիմամարտիկ. ո՛վ հիւանդութիւն, բանսարկուին ոսոխ. ո՛վ հիւանդութիւն, հաւատոյ հիմն. ո՛վ հիւանդութիւն, թերահաւատից յանդիմանութիւն։","english":"The word of God is swifter than an angel of heaven, and as swift as it is, so much the more powerful is it.\n\nJesus says to them, “Untie this one and let him go.”\n\nThose whom you bound, untie; and those whom you wrapped, unwrap; and those whom you swathed, strip away. Do not shrink back, for there is no odor of decay. Do not recoil according to the laws, for he is not dead, but alive. See with your own eyes the signs; touch with your own hands.\n\nOpen the closed mouth, and you, along with the other witnesses concerning the shroud, all of you be witnesses of the resurrection which you see.\n\nBy one fruit the whole fruit of the earth is known, particularly at the present time, and the good news for the future.\n\nO sickness, hope of life; O sickness, sign of resurrection; O sickness, antagonist of death; O sickness, enemy of the slanderer; O sickness, foundation of faith; O sickness, reproach of the half-believers.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Արագ է բանն Աստուծոյ քան հրեշտակ երկնից","severity":"info","text":"The opening simile compares the speed of God's word to that of an angel, emphasizing both swiftness and power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"լուծէ՛ք զդա եւ թողէք երթալե","severity":"info","text":"Jesus' command to untie and let go echoes the Gospel accounts of the raising of Lazarus, particularly John 11:44.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"բանսարկու","severity":"info","text":"The term 'slanderer' (բանսարկու) is a standard Armenian epithet for Satan, derived from the root 'ban' (word) and 'sarkel' (to slander).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"մի՛ խորշիք ըստ աւրինացն","severity":"info","text":"The reference to recoiling 'according to the laws' alludes to Jewish purity laws regarding corpse contamination, which the homily argues are superseded by the miracle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ո՛վ հիւանդութիւն","severity":"info","text":"The sixfold anaphora 'O sickness' forms a rhetorical climax, transforming the concept of illness into a positive sign of resurrection and faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ո՛վ հիւանդութիւն, հաւատոյ հիմն","severity":"info","text":"This line, calling sickness the 'foundation of faith', reflects a distinctive Armenian theological emphasis on suffering as a catalyst for belief.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ձերաւքն նշանաւքդ' (with your own eyes the signs) could be read as either 'the signs' (nšanawk‘) or 'the miracles' (nšanawk‘), but the context favors 'signs' as evidence of resurrection."],"confidence":"high","notes":[]},{"i":35,"ref":"p35","source":"Ոչ հիւանդութիւն կոչել ախորժեմ, այլ հիւանդացեալ մտաց առողջութիւն. ոչ հիւանդութիւն մահացուցիչ, այլ ախտացեալ անձանց բժշկութիւն. ոչ հիւանդութիւն առ ի մահ ննջումն, այլ ննջեցելոց առ ի մահ կանգնումն. ոչ հիւանդութիւն, այլ մերոյ յարութեանն պատկեր։\n\nՍքանչասցուք ընդ նորահրաշ յարութիւնն Ղազարու, պայծառասցուք ընդ աստուածային ներգործութիւնն, բերկրեսցուք Ղազարու յարութեամբն, զնոյն յոյս յանձինս մեր հաստատելով։\n\nԽայտասցեն եւ հոգիք սրբոցն, զի վերստին զգենլոց են զմարմինս, զոր մահացոյց բանսարկուն։\n\nՈղբասցէ մահ զկործանումն իւրոյ թագաւորութեանն, կոծեսցին եւ դժոխք զքակտումն իւրոյ զաւրութեանն, հրճուեսցի նախաստեղծն ընդ գալուստ հովուին ի խնդիր կորուսեալ ոչխարին, ծափս հարցեն հաւատացեալք ի նորոգմանն Ղազարու, սուգ առցեն դեւք զինքեանց տեսանելով զկործանումն։","english":"I do not call it sickness, but health of sickened minds. I do not call it deadly sickness, but healing of afflicted persons. I do not call it sickness unto the sleep of death, but the standing up of those who have fallen asleep unto death. I do not call it sickness, but the image of our own resurrection.\n\nLet us marvel at the wondrous resurrection of Lazarus, let us be illumined by the divine operation, let us rejoice in the resurrection of Lazarus, confirming the same hope in ourselves.\n\nLet the souls of the saints also be delighted, for they are to put on again the bodies which the slanderer caused to die.\n\nLet death mourn the destruction of its kingdom, let hell also lament the breaking of its power, let the first-created one rejoice at the coming of the shepherd in search of the lost sheep, let the faithful clap their hands at the renewal of Lazarus, let the demons take up mourning for themselves, seeing their destruction.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ոչ հիւանդութիւն կոչել ախորժեմ","severity":"info","text":"The homilist redefines Lazarus's condition not as sickness but as health, healing, and a type of the resurrection, using a series of negations and positive replacements.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"նորահրաշ","severity":"info","text":"The term 'norašraš' (wondrous) is a compound of 'nor' (new) and 'hraš' (miracle), emphasizing the unprecedented and miraculous nature of Lazarus's resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"գալուստ հովուին ի խնդիր կորուսեալ ոչխարին","severity":"info","text":"The image of the shepherd seeking the lost sheep echoes the parable of the Good Shepherd (John 10:11-18) and the theme of Christ seeking the lost, applied here to Lazarus's resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"նախաստեղծն","severity":"info","text":"The 'first-created one' likely refers to Adam, who rejoices at the shepherd's coming, linking Lazarus's resurrection to the hope of humanity's restoration and the reversal of the Fall.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Սքանչասցուք ... պայծառասցուք ... բերկրեսցուք","severity":"info","text":"The passage shifts from a series of negations to a series of hortatory subjunctives ('let us marvel', 'let us be illumined', 'let us rejoice'), marking a rhetorical climax that invites communal participation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ղազարու յարութեամբն","severity":"info","text":"The homily frames Lazarus's resurrection as a type of the general resurrection, a common theme in Armenian patristic literature, reinforcing eschatological hope for the faithful.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'naxastełcn' (first-created one) is ambiguous: it could refer to Adam or to a primordial being; the reading taken is Adam, consistent with Armenian exegetical tradition."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"Աւետարանեսցեն՝ որոց ի գերեզմանսն բնակեն զյոյս յարութեանն. մի՛ այսուհետեւ զարհուրեցուսցէ զմեզ մահ, մի՛ դողացուսցէ բանսարկուն, որ մահացոյցն։\n\nԳտաք զկենաց ծառն, ի բաց եկաց քերովբէն բոցեղէն սրոյն պահպանութեամբն, խափանեցաւ ներգործութիւն մահաբեր ծառոյն, տերեւ թզենւոյն պատառեցաւ, զի անապականութեան գուշակ մեզ այսր աւուր յարութեան եղեւ։\n\nՈվ աստուածային ձայնին զաւրութիւնն, որ զդժոխս պատառեաց եւ զըմբռնեալն ի մահուանէ ոգին արտաքս կորզեաց։\n\nՈվ աստուածային ձայնի զաւրութեանն, որ զլուծեալ անդամսն վերստին նորոգեաց ի կեանս։\n\nՈվ աստուածային ձայնին զաւրութեան, որ զորոշեալ ոգին ի քթթել ական ժողովեաց առ լուծեալ մարմինն, ոչինչ անպատուականագոյն հրաշագործեալ քան զառաջին ստեղծածն։\n\nՈվ ձայնին զաւրութեան, կանգնելով ի շիրմէն զչորեքաւրեայ մեռեալն պարաուանդեալ ոտիւք, ճեպով ածէ ի տեղին, ուր էրն։","english":"They will be evangelized, who dwell in the tombs with the hope of the resurrection. Let not death any longer terrify us, let not the slanderer who caused death make us tremble.\n\nWe have found the tree of life; the cherub’s flaming sword’s guardianship has withdrawn; the operation of the death-dealing tree has been obstructed; the leaf of the fig tree has been torn, for it has become for us a herald of incorruption on this day of resurrection.\n\nO the power of the divine voice, which rent the underworld and snatched the spirit seized by death from without!\n\nO the power of the divine voice, which renewed the dissolved limbs again into life!\n\nO the power of the divine voice, which gathered the dried-up spirit from the nostrils into the dissolved body, working nothing more dishonorable than the first creation!\n\nO the power of the voice, which, raising the four-days-dead from the tomb, delivered on foot, brought him in haste to the place where he was.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"զկենաց ծառն","severity":"info","text":"The 'tree of life' recalls Genesis 2:9 and is a typological reference to the cross, which in Armenian exegesis is often linked to the resurrection of Lazarus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"բանսարկուն","severity":"info","text":"The 'slanderer' (բանսարկուն) is a standard Armenian term for Satan, derived from the idea of the accuser or calumniator, common in patristic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ով աստուածային ձայնին զաւրութիւնն","severity":"info","text":"The repeated exclamation 'O the power of the divine voice' forms an anaphoric series, emphasizing the miraculous agency of Christ's command in the resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"զչորեքաւրեայ մեռեալն","severity":"info","text":"The phrase 'four-days-dead' (զչորեքաւրեայ մեռեալն) is a fixed epithet for Lazarus, reflecting the tradition that he was in the tomb for four days before resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"զյոյս յարութեանն","severity":"info","text":"The 'hope of the resurrection' connects Lazarus's raising to the universal Christian hope, a theme central to Mambre's homily and Armenian eschatology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'զի անապականութեան գուշակ մեզ այսր աւուր յարութեան եղեւ' could be read as the fig leaf becoming a herald of incorruption for 'this day of resurrection' or for 'our resurrection'; the translation opts for the former."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"Կացուսցուք, ով սիրելիք, զմիտս մեր ի վերայ ձայնիս ամբիծ հաւատովք, եւ տեսցուք մտաց աչաւք զնոյն ինքն զկենսատուն Քրիստոս, եւ զնոյն ինքն դաւանելով մեզ յարութիւն եւ կեանք, ի հասարակաց յարութենէն մի երկմտեսցուք, զի ահա այն ձայն եւ զմեզ յարուցանելոց է ի գերեզմանացն։\n\nՓութասցուք այսուհետեւ աստէն ամբարել զգործս աւգտակարագոյնս առ հանդերձեալ յարութիւնն, զի մի՛ չիջեալ լապտերաւք ելցուք ընդ առաջ փեսային. զի յորժամ կոչիցիմք ի գերեզմանացն, առ ձեռն պատրաստ գտցուք զողորմութեան, եւղ, որով լապտերքն մեր պայծառանան։\n\nԶի ոչ է յետ այնորիկ ժողովք վաճառուց, ոչ ունիս գնել, զոր յուսասն։\n\nԱյժմ է հանդէս վաճառաց, աստէն են աղքատացն ժողովքն, ի նոսա գանձեսցուք, որ ոչ ցեց մերձենայ՞, նոցա հաւատասցուք զգանձն, եւ ոչ գողն կարէ ական հատանել, ի ձեռն նոցա դիցուք ի պահեստի, զի անդ ի ձեռս դատաւորին գտցուք։","english":"Let us stand, O beloved ones, with our minds upon this voice with pure faith, and let us see with the eyes of the mind the same life-giving Christ himself, and by confessing the same to us—resurrection and life—let us not doubt the common resurrection, for behold, that voice is about to raise us also from the tombs.\n\nLet us hasten from now on to store up the most beneficial works for the coming resurrection, so that we do not go forth without lamps to meet the bridegroom; for when we are summoned from the tombs, let us find mercy ready at hand, the oil by which our lamps are illumined.\n\nFor after that there is no market of merchants; you have no means to buy what you hope for.\n\nNow is the season of commerce; now are the gatherings of the poor; let us store up treasure with those whom the moth does not approach; let us entrust the treasure to them, and the thief cannot cut through the corner; let us place it in their hands for safekeeping, so that we may find it in the hands of the judge.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Կացուսցուք","severity":"info","text":"The exhortation to 'stand' with the mind on the voice of Christ echoes the liturgical posture of the faithful awaiting resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"լապտերաւք","severity":"info","text":"Lamps (լապտեր) symbolize preparedness and the light of faith; the bridegroom is Christ, alluding to the parable of the wise and foolish virgins (Matthew 25:1–13).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"փեսային","severity":"info","text":"The bridegroom (փեսայ) is a standard Christological title drawn from the Song of Songs and the parable of the ten virgins (Matthew 25:1–13).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"վաճառուց","severity":"info","text":"The market (վաճառուց) metaphor for the present life as a time to acquire spiritual goods through almsgiving is common in patristic homiletics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Այժմ է հանդէս վաճառաց","severity":"info","text":"This sentence shifts from eschatological warning to present exhortation, marking a structural turn toward practical charity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"գանձ","severity":"info","text":"The treasure (գանձ) entrusted to the poor, safe from moth and thief, reflects the Armenian monastic tradition of almsgiving as preparation for judgment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the poor' (աղքատացն) may be literal or allegorical for the Church; the reading taken is literal almsgiving."],"confidence":"high","notes":[]},{"i":38,"ref":"p38","source":"Ընթասցուք առ լուծումն մեղացն սրագոյն քան զդնել ատենին, կաշառեսցուք զդատաւորն նախ քան զդնել աթոռոյն, մի՛ կացցուք մերկս ի հրապարակատԵՍ\n\nատենին, լաւագոյն է այժմ միայն խաւսել ընդ դատաւորին, դիւրին է աստէն լուծանել զմեղադրանսն։\n\nԶի յորժամ ծագեսցէ լոյսն ի մէջ գիշերի, եւ երեւեսցի արդարոցն պարծանքն, այսինքն՝ յամեցեալ Փեսայն, կարասզուք ժամանել ընդ առաջ նորա պայծառ լապտերաւք, զի ի դատաստանէն ապրեալք առագաստին մտիցն լինիցիմք արժանի՝ ընդ հրաւիրեալսն ժառանգելով զանպատում ուրախութիւնսն ի Քրիստոս Յիսուս ի Տէր մեր, որում փառք յաւիտեանս. ամէն։","english":"Let us hasten to the loosening of the sins, sharper than the setting of the tribunal; let us propitiate the judge before the setting of the throne; let us not stand naked in the public square of the tribunal; it is better now to speak only with the judge; it is easy from here to loosen the accusations.\n\nFor when the light dawns in the midst of the night, and the boast of the righteous appears—that is, the promised Bridegroom—let us be able to meet him with bright lamps, so that, having survived the judgment, we may be worthy to enter the bridal chamber, inheriting with the invited ones the unending joy in Christ Jesus our Lord, to whom is glory forever. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ընթասցուք առ լուծումն մեղացն","severity":"info","text":"The opening exhortation to 'hasten to the loosening of sins' uses a legal metaphor (tribunal, judge, accusations) to urge repentance before the final judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Փեսայն","severity":"info","text":"The 'promised Bridegroom' (Փեսայն) alludes to Christ as the bridegroom in the parable of the wise and foolish virgins (Matthew 25:1-13) and the Song of Songs, a common typology in Armenian patristics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"լապտերաւք","severity":"info","text":"The 'bright lamps' (լապտերաւք) evoke the lamps used in the parable of the virgins (Matthew 25) and the liturgical practice of the Armenian Church during the Easter vigil, symbolizing readiness for the resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Զի յորժամ ծագեսցէ լոյսն","severity":"info","text":"The passage shifts from a series of imperatives (hasten, propitiate, do not stand) to a conditional eschatological vision ('For when the light dawns'), marking a structural climax in the homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Քրիստոս Յիսուս ի Տէր մեր","severity":"info","text":"The closing doxology ('glory forever. Amen') is a standard formula in Armenian homilies, reflecting the liturgical context of the work and its use in the Armenian Church's Easter cycle.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'loosening of the sins' (լուծումն մեղացն) could be interpreted as absolution or as a metaphor for repentance; the reading taken is the latter, given the legal imagery.","The 'public square of the tribunal' (հրապարակատԵՍ ատենին) is a hapax or rare construction; the translation assumes a metaphorical public exposure before judgment."],"confidence":"high","notes":[]}]}