{"slug":"mambre-homily-2","id":"armenian:matenagirk:mambre-homily-2","title":"Homily on the resurrection of Lazarus, Sabbath day (Mambre, 2)","title_source":"Homily on the resurrection of Lazarus, Sabbath day (Mambre, 2)","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":0.018958},"source":{"registry_id":"armenian:matenagirk:mambre-homily-2","work_id":"mambre-homily-2","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":42,"english_words":7551,"coptic_letters":0,"source_letters":26653,"commentary_units":242,"commentary_kinds":9,"derived_notes":1,"ambiguities":71,"work_notes":4,"external_links":0,"timeline":4},"summary":{"work":"mambre-homily-2","abstract":"This homily on the resurrection of Lazarus, attributed to the obscure Armenian author Mambre Vercanoł (fl. 5th–6th c.), survives only in Classical Armenian (grabar) and is assigned in liturgical manuscripts to the Sabbath of Lazarus, the Saturday before Palm Sunday. It likely served a catechetical and festal function within the pre-Lenten or Lenten cycle. The text presents Lazarus’s resurrection as a pledge of universal resurrection, employing typological and eschatological themes. No Greek or Syriac source is known; it may be an original composition or a free adaptation of a lost patristic work. The edition (matenagirk) does not collate all manuscripts, and variant readings may exist.","historical_context":"The homily is attributed to Mambre Vercanoł, a shadowy figure active in the 5th–6th centuries, but the attribution rests solely on manuscript colophons, not contemporary testimony, so no firm date can be assigned. It survives only in Armenian (grabar), with no known Greek or Syriac Vorlage, suggesting it may be an original Armenian composition or a free adaptation of a lost patristic source. The text was used liturgically on the Sabbath of Lazarus, indicating its place in the Armenian liturgical calendar during the pre-Lenten or Lenten cycle. The homily’s transmission is limited to Armenian manuscripts, and the edition (matenagirk) does not collate all known witnesses, leaving potential variant readings unexamined. The work reflects early Christian catechetical and festal traditions, linking the resurrection of Lazarus to eschatological themes.","significance":"This homily is significant as a rare witness to early Armenian liturgical and homiletic traditions, particularly the festal celebration of Lazarus’s resurrection. It illustrates the development of typological and eschatological themes in Armenian Christianity, presenting Lazarus’s resurrection as a pledge of universal resurrection. The work also highlights the challenges of attributing texts to shadowy figures like Mambre Vercanoł and the complexities of manuscript transmission in the Armenian tradition.","timeline":[{"date":"5th–6th c.","event":"Mambre Vercanoł active (floruit), based on manuscript colophons; no contemporary testimony."},{"date":"5th–6th c.","event":"Homily composed, possibly as an original Armenian work or adaptation of a lost patristic source."},{"date":"Medieval period","event":"Homily transmitted in Armenian manuscripts, assigned to the Sabbath of Lazarus in liturgical use."},{"date":"Modern period","event":"Edition published in matenagirk, but not collating all known manuscripts."}],"relations":[{"work":"Gospel of John (11:1-44)","relation":"Source for the Lazarus narrative; homily expands on it with typological and eschatological themes.","key":"","label":null,"url":null},{"work":"Armenian Lectionary","relation":"Liturgical context; homily assigned to the Sabbath of Lazarus in the pre-Lenten or Lenten cycle.","key":"","label":null,"url":null},{"work":"Patristic homilies on Lazarus (e.g., by John Chrysostom, Cyril of Jerusalem)","relation":"Possible sources or parallels; homily may adapt or echo such works.","key":"","label":null,"url":null},{"work":"Armenian liturgical commentary tradition","relation":"Themes of resurrection as pledge (առհաւատչեայ) appear in later Armenian commentaries.","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to Mambre Vercanoł is uncertain, based only on manuscript colophons; no contemporary testimony confirms authorship.","No firm date can be assigned; the 5th–6th century floruit is conjectural.","No Greek or Syriac Vorlage is known; the homily may be an original composition or a free adaptation.","The edition (matenagirk) does not collate all manuscripts; variant readings may exist in unexamined witnesses."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000479,"generated":"2026-11-15T05:07:47Z"},"links":[{"kind":"source","label":"Digital Matenagirk Hayots (Zenodo)","url":"https://zenodo.org/records/14841249"}],"checks":{"work":"mambre-homily-2","status":"warn","blocking":[],"warnings":[{"code":"commentary-length","i":"31"}],"stats":{"passages":42,"translated":42,"commentary_passages":42,"commentary_units":242,"english_words":7551,"source_letters":27010,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Mambre Vercanoł (fl. 5th–6th c.) is a shadowy figure; the homily’s attribution rests on manuscript colophons, not contemporary testimony. No firm date can be assigned.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The homily survives only in Armenian (grabar). No Greek or Syriac Vorlage is known; it may be an original composition or a free adaptation of a lost patristic source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Assigned in Armenian liturgical manuscripts to the Sabbath of Lazarus (Saturday before Palm Sunday), this homily was read during the pre-Lenten or Lenten cycle, indicating its catechetical and festal use.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"The edition (matenagirk) does not collate all known manuscripts. Variant readings, especially in biblical quotations, may exist in unexamined witnesses.","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: 42 narrative."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 4:10."},{"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":42},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Բ. ՎԱՍՆ ՅԱՐՈՒԹԵԱՆ ՂԱԶԱՐՈՒ ՅԱՒՈՒՐ ՇԱԲԱԹՈՒ\n\nՎեց շաբաթս այս զվեց հազար դարն նշանակէ, քանզի այս շաբաթս զմեր բնութեանս ունի զյարութիւն եւ զդատաստան, վասն որոյ գնալն յԵրուսաղէմ եւ դղորդիլ քաղաքին զյարութիւն մեռելոցն յայտնէ, որպէս ի Պասեկին շաբաթու աւրն ճրագալուցին զՔրիստոսի Աստուծոյ մերոյ, զի ի գիշերի զյարութիւնն պատմէ, եւ չեւ եւս յարութիւն եղեալ, գուշակէ զյարութիւն։\n\nՆմանապէս եւ ի սմա զհամաւրէն մարդկան յարութիւն ցուցանէ, որ լինի ի կիւրակէի, որպէս նախ ասաց յաղագս իւրոյ յարութեանն եւ ապա յարեաւ, եւ նախ մարգարէքն գուշակեցին, եւ ապա Քրիստոս կատարեաց։\n\nՆոյնպէս եւ Տէրն նախ աւետարանեաց. Եկեսցէ ժամանակ վերջին աւրն, եւ լուիցեն ձայնի նորա, եւ եկեսցեն արտաքյա.\n\nԵւ այժմ է, զի աւրինակ էր Ղազարու յարութիւնն մարդկային բնութեանս. քանզի կամեցաւ զնախաստեղծին բժշկել զբովանդակ մարմինն, ի փոքրագոյն անդամոցն առնու սկիզբն. զումեմն զգաւսացեալ ձեռն, զայլոյ զբորոտութիւն. զուրուք զտեսարանն, եւ զորդի այրւոյն ի Նային քաղաքի յարոյց եւ զդուստը հազարապետին սակաւ սակաւ, եւ ապա զՂազար ի Բեթանիա, առհաւատչեայ յարութիւն ամենայն մարմնոց։","english":"II. On the Resurrection of Lazarus, on the Sabbath Day\n\nThese six weeks signify the six thousand years, for this week holds the resurrection and the judgment of our nature. Therefore, the journey to Jerusalem and the circuit of the city manifest the resurrection of the dead, as on the Sabbath day of Passover the lamp-lighting proclaims the resurrection of Christ our God; for it foretells the resurrection by night, and the resurrection has not yet occurred, but it presages it.\n\nLikewise, here it shows the universal resurrection of mankind, which will occur on the Lord's Day, as he first spoke concerning his own resurrection and then arose; and first the prophets foretold, and then Christ fulfilled.\n\nSimilarly, the Lord first evangelized: \"The time of the last day shall come, and they shall hear his voice, and they shall come forth from without.\"\n\nAnd now it is that the resurrection of Lazarus was a type for human nature; for he wished to heal the whole body of the first-created, beginning from the smallest members: the withered hand of one, the leprosy of another, the blindness of a third; and he raised the son of the widow in the city of Nain, and the daughter of the centurion little by little, and then Lazarus in Bethany, as a pledge of the resurrection of all bodies.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Վեց շաբաթս","severity":"info","text":"The opening phrase 'six weeks' introduces a typological framework linking the liturgical season to cosmic history, a common homiletic device.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ճրագալուցին","severity":"info","text":"The 'lamp-lighting' (ճրագալուցին) refers to the Easter vigil service in the Armenian tradition, where the resurrection is proclaimed before the actual event.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Եկեսցէ ժամանակ վերջին աւրն","severity":"info","text":"The quotation 'The time of the last day shall come...' echoes eschatological passages such as John 5:28-29, though not verbatim; it reflects a common Armenian homiletic paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"զգաւսացեալ ձեռն, զայլոյ զբորոտութիւն. զուրուք զտեսարանն","severity":"info","text":"The list of healings (withered hand, leprosy, blindness) parallels Gospel miracles (e.g., Mark 3:1-5, Luke 17:11-19), but the specific sequence is unique to this homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"զՂազար ի Բեթանիա","severity":"info","text":"The resurrection of Lazarus is presented as a 'pledge' (առհաւատչեայ) of universal resurrection, a theme developed in early Christian catechesis and Armenian liturgical commentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'six weeks' may refer to the period of Great Lent or to a symbolic number; the text interprets it as six thousand years, but the exact calendrical reference is ambiguous."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Ի շաբաթու յաւուր, յորում մատնեցաւ Յիսուս, մեռաւ Ղազար, եւ յաւուր, յորում Տէրն ննջեաց ի գերեզման, յարոյց զՂազար։\n\nՎասն այսորիկ Ադամ գոհացողական ձայնիւ նուագէ ծննդովք իւր. Տէ՛ր, հաներ ի դժոխոց զանձն իմ, փրկեցեր յայնցանէ, որ իջանեն ի գուբ. զբնաւից նորոգումն մարմնոց։\n\nԻսկ զկատարեալ փրկագործութիւնն եւ Քրիստոսի չարչարանսն եւ յարութեան պահին, իսկ Ղազարու յարութիւն զկնի քառասնիցն ցուցանէ, թէ պահք եւ աղաւթք. Քրիստոսի չարչարակից առնէ զմեզ, որպէս յարոյցն զՂազար։\n\nՊահաւք եւ աղաւթիւք զհոգիս մեր կանգնեսցուք ի պէսպէս ախտից գլորմանէ։\n\nԵւ քանզի ի տասն ժամուն մեղաք եւ ի նոյն ժամուն՝ յորում ելաք արտաքս ի դրախտէն, ի նոյն ժամու եւ Տէրն բոլորից էջ ի խաչէն ի գերեզման, ի նոյն ժամու յարոյց զՂազար ի գերեզմանէն։\n\nէր ոմն հիւանդ Ղազարոս։\n\nՈր ըստ եբրայեցւոցն «աւգնականել» ասի։","english":"On the Sabbath day, on which Jesus was betrayed, Lazarus died, and on the day on which the Lord slept in the tomb, he raised Lazarus.\n\nFor this reason Adam, with a voice of thanksgiving, sings with his offspring: Lord, you brought me out of the abyss, you saved me from those who descend into the pit, the renewal of bodies from their origin.\n\nBut the completed work of salvation and the passion of Christ and the feast of the resurrection, and the resurrection of Lazarus after the forty days shows that by fasts and prayers it makes us companions of Christ's passion, as he who raised Lazarus.\n\nBy fasts and prayers we shall set our souls upright from the rolling of various passions.\n\nAnd since we sinned at the tenth hour, and at the same hour in which we went out from paradise, at the same hour the Lord of all descended from the cross into the tomb, at the same hour he raised Lazarus from the tomb.\n\nThere was a certain sick man, Lazarus.\n\nWhich, according to the Hebrews, means \"to help.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ի շաբաթու յաւուր","severity":"info","text":"The passage opens with a temporal marker linking the betrayal of Jesus, the death of Lazarus, and the resurrection, establishing a typological parallel between Christ and Lazarus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Տէ՛ր, հաներ ի դժոխոց զանձն իմ","severity":"info","text":"This phrase echoes Psalm 30:3 (LXX) or similar petitions for deliverance from the underworld, adapted to Adam's voice as a type of humanity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"զկատարեալ փրկագործութիւնն","severity":"info","text":"The 'completed work of salvation' refers to Christ's passion and resurrection as a salvific event, a common theme in patristic homilies on Lazarus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ղազարոս","severity":"info","text":"The name Lazarus is glossed from Hebrew as 'to help' (עזר), a folk etymology found in patristic sources, emphasizing his role as a type of divine aid.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ի տասն ժամուն","severity":"info","text":"The tenth hour is identified as the time of sin, expulsion from paradise, Christ's descent from the cross, and Lazarus's resurrection, creating a symbolic timeline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Պահաւք եւ աղաւթիւք","severity":"info","text":"Fasts and prayers are presented as a means to emulate Christ's passion and achieve spiritual renewal, paralleling the resurrection of Lazarus.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'զբնաւից նորոգումն մարմնոց' (renewal of bodies from their origin) is ambiguous: it may refer to the resurrection of the dead or a spiritual rebirth.","The identity of 'ո՞մն հիւանդ' (a certain sick man) is unclear; it may be a gloss on Lazarus's name or a separate figure."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Եւ հիւանդութիւն ըստ իմանալի տեսութեան, զմեղացն ասէ զազգի մարդկան, եւ մեռանելն՝ զմեղացն մահն, որ է չար։\n\nԻ Բեթանիայ՝ ի տուն սգոյ ասի աշխարհիս, ըստ նմանութեան յանցաւորութեանն Ադամայ։\n\nՍգակցեն ամենայն արարածք, ողբան հեծեն եւ երկնեն մինչեւ ցայժմ, զանկեալն Ադամայ ի փառաց դրախտին վայելչութենէ, ի կենդանութենէն Աստուծոյ, եւ Քրիստոսիւ արձակեցաք ի կապանաց մեղացն ի նորոգումն կենացն ի Քրիստոս Յիսուս։\n\nԻ գեղջէ Մարիամու՝ լուսաւորիլ տէրունական լուսովն եւ եկաւորութեամբն։\n\nԱյս այն Մարիամն էր, որ զամենայն գոյսն վաճառեալ գնեաց զեւղն, որով աւծ զոտս Տեառն, եւ լուաց ջրով, եւ հերով գլխոյն մաքրեաց՝ վասն եղբաւրն յարութեան ի տան իւրեանց. Եւ Ղազար մի էր ի բազմելոցնա։\n\nՈչ այն պոռնիկն, որ ի տուն Սիմոնի բորոտի էաւծ զՏէրն, զոր երեք աւետարանիչքն ասեն, այլ սա լի մաքրութեամբ եւ պարկեշտութեամբ եւ լաւագոյն առ աստուածայինսն։","english":"And the illness, according to the knowable vision, speaks of the sins of the human race, and the dying, of the death of sins, which is evil.\n\nIn Bethany, in the house of mourning of this world, according to the likeness of the transgression of Adam.\n\nAll creatures mourn together, lament, groan, and weep even until now, for Adam’s fall from the glory of the enjoyment of paradise, from the life of God, and through Christ we were released from the bonds of sins into the renewal of life in Christ Jesus.\n\nIn the village of Mary, she was illumined by the Lord’s light and by the coming.\n\nThis was that Mary who, having sold all her possessions, bought the ointment with which she anointed the feet of the Lord, and washed them with water, and cleansed them with the hair of her head, for the sake of her brother’s resurrection in their house. And Lazarus was one of those who sat at table.\n\nNot that harlot who, in the house of Simon the Leper, anointed the Lord, of whom the three evangelists speak, but this one, full of purity and chastity and most excellent toward the divine things.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Եւ հիւանդութիւն ըստ իմանալի տեսութեան","severity":"info","text":"The illness is interpreted allegorically as sin, and death as the death of sin, linking Lazarus's sickness to humanity's moral condition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ի Բեթանիայ","severity":"info","text":"Bethany is glossed as 'house of mourning' (տուն սգոյ), a symbolic etymology connecting the place to the world's lament over Adam's fall.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"զանկեալն Ադամայ ի փառաց դրախտին","severity":"info","text":"Alludes to Genesis 3: Adam's expulsion from Eden, interpreted as a fall from divine life and glory, echoed in the mourning of all creation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ի գեղջէ Մարիամու","severity":"info","text":"Mary of Bethany is distinguished from the sinful woman who anointed Jesus in Simon the Leper's house (cf. Luke 7:36-50), emphasizing her purity and chastity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"զեւղն, որով աւծ զոտս Տեառն","severity":"info","text":"The anointing of Jesus' feet by Mary parallels John 12:3, but here it is linked to Lazarus's resurrection, blending the Bethany narrative with Christ's passion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ոչ այն պոռնիկն","severity":"caution","text":"The homily explicitly denies that Mary of Bethany is the harlot who anointed Jesus, a conflation common in Western tradition but rejected here.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Mary: the text insists she is not the sinful woman of Luke 7, but the anointing story (with ointment, water, and hair) is not canonical and may reflect apocryphal tradition."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Եւ Մարթայ տէրունական, ասի, եկաւորութեամբն բերկրեալ։\n\nՈրոց եղբայրն հիւանդ էր։\n\nԵղբայր զհարազատութիւն յայտնէ քերցն, վասն սոցա թուի ասացեալն. Վասն այնորիկ աւրիորդք սիրեցին զքեզ՝ առ ի յաւգնել եղբաւրն վտանգելոյ։\n\nՍովորութիւն է պատմագրաց, որպէս զիրսն բացայայտեն, այսպէս եւ զտեղին ցուցանել՝ առ ի հաւատարիմ լինել բանին։\n\nէ՞ր վասն կանանցն եւ ոչ զՂազարու գեղն կոչէ։\n\nԶի թէպէտեւ հասարակաց էր տեղին, մանաւանդ Ղազարու քան քերցն, այլ կենդանեացն ի դէպ էր զտեղին կոչել քան մեռելոյն։\n\nԻսկ աւծանել զոտս Տեառն վասն սիրոյն առաւելութեան ըստ երախտագործութեան եղբաւրն, իսկ հերովն ջնջելն, զի ոչ ունէր այլ պատուական քան զգլուխն, որով սպասէր կենսաբեր ոտիցն։\n\nՅիսուս յայն կոյս Յորդանանու եւ փարէր զտեղեաւն, զբոլոր անապատն որսայր ի կենդանութիւն։\n\nԱռաքեցին առ նա քորք նորա։","english":"And Martha, the lordly one, it is said, was joyful at the arrival.\n\nWhose brother was ill.\n\nBrother reveals the kinship of the sisters, for this reason the saying seems to be: Because of that, the sisters loved you, to help the brother who was in danger.\n\nIt is the custom of historians, just as they make the words clear, so also to show the place, for the sake of the trustworthiness of the account.\n\nWhy for the women and not call it the village of Lazarus?\n\nFor although the place was common, especially Lazarus's more than the sisters', yet it was fitting for the living to call the place rather than for the dead.\n\nBut to anoint the feet of the Lord because of the excess of love according to the gratitude of the brother, and to wipe them with her hair, because she had nothing more precious than her head, with which she served the life-giving feet.\n\nJesus at that ford of the Jordan and he spread over the place, he hunted the whole desert for life.\n\nThey sent to him his crumbs.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Մարթայ տէրունական","severity":"info","text":"The epithet 'lordly' (տէրունական) for Martha is unusual; it may reflect her role as the household head or a typological link to the Church as 'domina'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"եղբայր զհարազատութիւն յայտնէ քերցն","severity":"info","text":"The homilist explains that 'brother' (եղբայր) reveals the sisters' kinship, clarifying the familial relationship in the Lazarus narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Սովորութիւն է պատմագրաց","severity":"info","text":"The author notes a historiographical convention: historians clarify words and show locations to ensure trustworthiness, justifying the topographical detail.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Զի թէպէտեւ հասարակաց էր տեղին","severity":"info","text":"The homilist argues that the place is called after the living (the sisters) rather than the dead (Lazarus), because it was fitting for the living to name it.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"աւծանել զոտս Տեառն","severity":"info","text":"The anointing of Jesus' feet and wiping with hair alludes to Luke 7:38 (the sinful woman), here applied to Martha as an act of gratitude and devotion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Յիսուս յայն կոյս Յորդանանու","severity":"caution","text":"The reference to Jesus at the Jordan ford and 'hunting the desert for life' is obscure; it may be a corrupt or allusive passage, possibly conflating John the Baptist's ministry.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'They sent to him his crumbs' (Առաքեցին առ նա քորք նորա) is unclear; 'crumbs' (քորք) may be a textual corruption or a metaphor for disciples or fragments of teaching."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"Որ նշանակէ զմարգարէիցն դասքն։\n\nՏէ՛ր, զոր սիրէիրն հիւանդացաւ։\n\nԹէպէտեւ դեռեւս ոչ ունէին կատարեալ հաւատս, սակայն սիրոյն յիշատակաւն խորհէին ձգել զնա ի գութ եղբաւրն։\n\nԻբրեւ լուաւ Յիսուս։\n\nԼուաւ զգուժ հիւանդին, թոյլ ետ մահուն իշխել նմա եւ մահացուցանել։\n\nԱյն հիւանդութիւն ոչ է առ ի մահ, այլ վասն փառացն Աստուծոյ։\n\nՑուցանէ թէ հիւանդութիւն ոչ ունի իշխանութիւն մահացուցանել զնա, բայց սուղ ինչ ժամանակ, զի քարոզեսցէ զփառսն Աստուծոյ։\n\nՑուցանէ թէ ի հեռաստանէ կալաւ զերակս հիւանդին, եւ մանր զննեաց, զճշմարիտ պատմութիւնն արար, եւ որպէս Տէր ի քնոյ զարթուցանէ իշխանութեամբ զծառայ իւր։\n\nԻ քուն լինելն մարդիկ ոտնահար լինին սիրելեացն ոչ կարացեալ աւգնել, ընդոստուցանելն՝ Աստուած փառաւորի ի հայրական փառս իւր, եւ Որդին ցնծացեալ բերկրի վասն փառացն Աստուծոյ։","english":"Which signifies the ranks of the prophets.\n\nLord, the one whom you loved fell ill.\n\nAlthough they did not yet have perfect faith, yet by the memory of love they thought to draw him into the compassion of the brother.\n\nWhen Jesus heard.\n\nHe heard the news of the sick man, he allowed death to rule over him and to cause him to die.\n\nThat illness is not unto death, but for the glory of God.\n\nIt shows that illness has no power to cause him to die, but a short time, that he might proclaim the glory of God.\n\nIt shows that from afar he held the veins of the sick man, and examined them minutely, made the true account, and as the Lord awakens from sleep with authority his servant.\n\nIn sleeping, men are trampled upon, unable to help their loved ones; in awakening, God is glorified in his paternal glory, and the Son rejoices and delights because of the glory of God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"զմարգարէիցն դասքն","severity":"info","text":"The phrase 'the ranks of the prophets' interprets the sisters' plea for their brother as a prophetic act, aligning Martha and Mary with Old Testament prophets who intercede for the sick.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Տէ՛ր, զոր սիրէիրն հիւանդացաւ","severity":"info","text":"This echoes John 11:3, where Martha reports Lazarus's illness to Jesus. The Armenian text adapts the biblical narrative to emphasize the sisters' love.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"զգուժ հիւանդին","severity":"info","text":"The 'news of the sick man' reflects the Armenian homiletic tradition of expanding Gospel episodes with psychological and theological commentary, typical of Mambre Vercanoł's style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Իբրեւ լուաւ Յիսուս","severity":"info","text":"This short clause marks a narrative pivot: Jesus's hearing of the illness leads to his deliberate allowance of death, structuring the homily's argument about divine providence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"զփառսն Աստուծոյ","severity":"info","text":"The repeated phrase 'glory of God' reflects the Armenian liturgical emphasis on theosis, where Lazarus's illness and resurrection serve to manifest divine glory, a theme in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"զերակս հիւանդին","severity":"caution","text":"The phrase 'held the veins of the sick man' is ambiguous: it may refer to medical diagnosis or a symbolic act of divine control. The text does not clarify whether this is literal or metaphorical.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the brother' in the first paragraph is unclear—possibly Lazarus or a symbolic figure.","The phrase 'from afar he held the veins' could be a medical metaphor or a reference to Jesus's omniscience."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"Թուի ինձ ի Հայր ձգէ զբանն, որպէս յաղաւթելն ի վերայ գերեզմանին վասն ժխտող հրէիցն, որ զնա հակառակ Աստուծոյ անուանէին։\n\nԵւ ապա առ Հայր աղաւթէ, որ աստուածական հրամանաւն կոչելոց էր զմեռեալն, զՀաւր եւ զիւր կամացն զփառակցութիւն յայտնելով։\n\nԴարձեալ զփառաբանութիւն որ ի ծերոցն եւ ի տղայոցն լինելոց էր, կանխաւ գուշակեաց։\n\nԱռաքեցին առ նա քորքն։\n\nԲազում աղերսանաւք յղեցին, եւ մեծ թախանձաՆԱւք\n\nաղաչեցին, ոչ երկբայութեամբ հաւատացին յարուցիչն մեռելոց ամենից, բայց մարդկաբար փութային մինչ դեռ հիւանդն ոչ էր վճարեալ ի կենաց։\n\nԶինչ դիւրավնասելի քան զմարմին. յաճախագոյն սայթաքէ քան յառողջութեան կայ, զի ոգի, որ ելանէ այլ ոչ դառնայ. շարժողն հոգին գնայ եւ ամենայն մարմինն անկանի ընդ ապականութեամբ, եւ գոյութիւն մարմնոյն ի հողոյ բնութիւն դառնայ։","english":"It seems to me that the Father sets aside the word, as in the prayer over the tomb on account of the clamorous Jews, who named him contrary to God.\n\nAnd then the Father prays, revealing the partnership of the Father and his own will with the divine command, by which the dead one was to be summoned.\n\nAgain, he foretold in advance the praise that was to come from the elders and from the children.\n\nThey sent to him the *korkn*.\n\nWith many entreaties they sent, and with great urgency\n\nthey begged, not doubting in faith the raiser of the dead of all, but in a human manner they hastened while the sick one had not yet departed from life.\n\nHow much more easily harmed than the body; it stumbles more frequently than it stands in health, for the spirit, once it departs, does not return; the moving spirit goes, and the entire body falls into decay, and the existence of the body returns to the nature of dust.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Թուի ինձ ի Հայր ձգէ զբանն","severity":"info","text":"The opening phrase 'It seems to me that the Father sets aside the word' is ambiguous: it may mean God the Father sets aside the speaker's own word, or that the Father sets aside the word of the Jews. The context of prayer over the tomb favors the latter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"քորքն","severity":"info","text":"The term 'korkn' (քորքն) is a hapax legomenon in this corpus, likely a loanword or scribal error. It may refer to a type of messenger or a ritual object; the translation leaves it untranslated as a proper noun.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ժխտող հրէիցն","severity":"info","text":"The 'clamorous Jews' who named Jesus 'contrary to God' reflect a common trope in early Christian polemic, where Jewish opponents are depicted as denying Christ's divinity. This aligns with the homily's anti-Jewish rhetoric typical of patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Դարձեալ զփառաբանութիւն","severity":"info","text":"The phrase 'Again, he foretold in advance' marks a structural shift: the homilist moves from the Father's prayer to a prophetic announcement of future praise, emphasizing the narrative's forward-looking typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ոգի, որ ելանէ այլ ոչ դառնայ","severity":"info","text":"The reflection on the spirit's departure and the body's decay echoes a common patristic meditation on mortality, paralleling themes in early Armenian funeral orations and the broader Christian tradition of vanitas.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Թուի ինձ ի Հայր ձգէ զբանն","severity":"caution","text":"The syntax of the opening clause is ambiguous: 'Թուի ինձ' (it seems to me) may be a first-person authorial intrusion, but the subject of 'ձգէ' (sets aside) is unclear. The translation assumes 'Father' as subject, but the Armenian could also read 'the Father sets aside the word' as a divine act.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Father' in the first sentence: whether God the Father or a human father (e.g., a church father) is ambiguous; the translation opts for God the Father.","The term 'korkn' (քորքն) is unattested elsewhere; its meaning is uncertain, possibly a scribal corruption or a rare loanword."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"Այնը աղագաւ քորքն Ղազարու ալեկոծութեամբ կէին ի միտս իւրեանց, եւ իբր յԱստուած հաւատացեալ, զոր որպէս բժիշկ ճարտար ի հիւանդն կոչէին։\n\nԶտեղի առ աւուրս երկու։\n\nԹոյլ ետ աւազակին մտանել ի տուն սիրելոյն, եւ ապականութիւն եւ խռովութիւն գործել։\n\nԳոռոզացաւ մահ եւ զկամս իւր կատարեաց։\n\nԼուաւ Յիսուս եւ ասէ։\n\nՅիսուս ոչ ինչ ետ պատասխանի եւ ոչ երթալ եւ բժշկել եւ ոչ չերթալ եւ անփոյթ առնել։\n\nԶանուն հիւանդին ասացին, եւ ըզփառաց անուն լուան եւ գնացին տրտմութեամբ։\n\nԿալ մնալ երկու աւուրս զգալստեան ժամանակս առ նախահարս բացայայտէ. կամ վասն լանդիմանութեան մոլեգնոտ հրէիցն, զի հրապարակատէս եւ լուր աշխարհի լիցի մահն, զի աստուածագործ հրաշքն պայծառագոյն երեւեսցին։\n\nՍիրէր Յիսուս զՄարիամ եւ զՄարթայ եւ զՂազար եղբայր նոցա։\n\nԸստ այնմ որ առակողն ասէ ի դէմս Քրիստոսի. Ես որ զիսն սիրեն, սիրեմ եւ բաշխեմ պարգեւս բարեկամաց իմոցա։","english":"Because of the turmoil of Lazarus's tomb, they were in their minds, and as if believing in God, they called him like a skilled physician to the sick.\n\nHe gave place for two days.\n\nHe allowed the robber to enter the house of the beloved, and to work destruction and disturbance.\n\nDeath grew proud and fulfilled its will.\n\nJesus heard and said.\n\nJesus gave no answer, neither to go and heal, nor not to go and neglect.\n\nThey spoke the name of the sick, and heard the name of the feast, and went away in sorrow.\n\nHe remained for two days, revealing the time of perception before the bride, or because of the raging madness of the Jews, that the death might become public and known to the world, so that the divine miracle might appear more brightly.\n\nJesus loved Mary and Martha and their brother Lazarus.\n\nAccording to what the parable says in the person of Christ: I love those who love me, and I distribute gifts to my friends.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Այնը աղագաւ քորքն Ղազարու ալեկոծութեամբ","severity":"info","text":"The phrase 'because of the turmoil of Lazarus's tomb' suggests the crowd's emotional agitation, not a physical disturbance, as they react to the death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"նախահարս","severity":"info","text":"The term 'նախահարս' (naxahars) means 'bride' or 'betrothed', possibly a typological reference to the Church or a specific figure in the Lazarus narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ես որ զիսն սիրեն, սիրեմ եւ բաշխեմ պարգեւս բարեկամաց իմոցա","severity":"info","text":"This saying echoes John 15:12-14 or similar Gospel passages on mutual love and gift-giving, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ղազարու ալեկոծութեամբ","severity":"info","text":"The reference to 'turmoil of Lazarus's tomb' may allude to Jewish opposition or public unrest, a theme in early Christian apologetics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Կալ մնալ երկու աւուրս","severity":"info","text":"The phrase 'He remained for two days' marks a temporal pause in the narrative, emphasizing the delay before the miracle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Զտեղի առ աւուրս երկու","severity":"caution","text":"The phrase 'He gave place for two days' is ambiguous: it may mean Jesus granted time or that the setting allowed a two-day interval.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the robber' (աւազակին) is unclear—possibly a metaphorical figure for death or a literal intruder.","The phrase 'before the bride' (առ նախահարս) could refer to a specific person or allegorically to the Church."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"Զի մինչ Տէր յԵգիպտոս իջանէր, սոքա յառաջ ժամանակաւ գնացեալ էին յԱդրիանուպաւլիս քաղաք, եւ բազում սիրով բնաւորեալ, Բարձողն մեղաց բոլորից զսկզբնակիցն Հաւր զՄիածինն բարձին ուսովք եւ կրեցին բազկաւ զկրողն ամենայնի, եւ ի դառնալ յԵգիպտոսէ Տեառն, եւ սոքա ընդ կուսին Մարիամու եւ Յովսեփու եկին ի Բեթանիա։\n\nԵւ Յիսուս ասէ ցաշակերտսն. եկա՛ յք երթիցուք ի Հրէաստանբ։\n\nԵկն եւ անդ երկեղ մահուն եւ չարաչար տագնապեցոյց զնոսա քան զքորսն Ղազարու։\n\nԶի՞ այդչափ զարհուրեալ էք եւ դողայք. ապաքէն ելանելոց էք ի մարմնոյդ, որ լուայք ի Տեառնէ. Մի՛ երկնչիք յայնցանէ, որ սպանանեն զմարմինն, եւ զհոգին ոչ կարէ սպանանել։\n\nԴա զհոգի եւ զմարմին ապրեցուցանէ ի մահուանէ, զի ոչ էր իսկ սովորութիւն ծանուցանել նոցա զտեղին, ուր երթալոց էր։\n\nՏէ՛ր, ասեն, հրեայքն խնդրեն սպանանել զքեզ, եւ դու ա՞նդը երթաս։","english":"While the Lord was descending into Egypt, they had gone ahead in time to the city of Adrianopolis, and dwelling there with great love, they lifted up the Beginner of all sins, the Father, the Only-begotten, with shoulders and carried the Carrier of all on their arms, and when the Lord returned from Egypt, they came with the side of Mariam and Joseph to Bethany.\n\nAnd Jesus said to the disciples: Come, let us go to the land of the Jews.\n\nHe came and there, with a double death and grievous distress, he troubled them more than the sisters of Lazarus.\n\nWhy are you so terrified and trembling? Surely you are about to depart from your body, who wash yourselves from the Lord. Do not fear those who kill the body, and cannot kill the soul.\n\nHe makes both soul and body live from death, for it was not their custom to reveal the place where he was about to go.\n\nLord, they say, the Jews seek to kill you, and you go there?","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Adrianopolis","severity":"info","text":"Adrianopolis (modern Edirne) is a city in Thrace, not typically associated with the Holy Family's flight into Egypt. This detail may reflect a later legendary expansion of the apocryphal infancy narratives.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Bardzoghyn myatsʻ boritsʻ","severity":"info","text":"The phrase 'Bardzoghyn myatsʻ boritsʻ' (Բարձողն մեղաց բոլորից) is rendered 'the Beginner of all sins' in the English draft. In context, it likely refers to a figure (perhaps Joseph or a symbolic bearer) but the grammar is ambiguous; the Armenian may be corrupt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"John 11:8","severity":"info","text":"The disciples' question 'the Jews seek to kill you, and you go there?' echoes the tension in John 11:8-10, where the disciples warn Jesus about going to Bethany due to the threat from Jewish authorities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative sequence","severity":"info","text":"This passage shifts abruptly from a legendary account of the Holy Family in Egypt and Adrianopolis to Jesus' dialogue with the disciples about going to Judea. The transition is disjointed, suggesting a composite or interpolated source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"double death","severity":"caution","text":"The phrase 'erkel mahun' (երկեղ մահուն, 'double death') is unclear. It may refer to a twofold death (physical and spiritual) or to a specific event. The English draft's 'double death' is literal but the sense is obscure.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Beginner of all sins' and the referent of 'he' in 'He came and there' are ambiguous; the text may be corrupt or rely on lost context.","The relationship between the Adrianopolis episode and the main Lazarus narrative is unclear; it may be a later interpolation."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"Զաշակերտսն այսր անդր տարաբերէր, ոչ կամեցաւ զխորհուրդն յայտնել նոցա, զի տեսին զնշան յարութեան, եւ ոչ հաւատացին։\n\nԶերկոտասանամեայ աղջիկն զՅայրոսին դուստրն յարոյց եւ զորդի այրւոյն ի Նային քաղաքին։\n\nՈր զի մեռեալ կարէ յարուցանել, նա զամենայն ննջեցեալսն. թէ զայլոց մահ հալածական արար, առաւել եւս՝ զձերդ։\n\nԻ լերինն Թափովը ի Հաւրէ լուայք. Դա է իմ սիրելի Որդի, դմա՛ լուարուքդ, բայց դուք փոխանակ նմա լսելոյ, հրաման տայք նմա, մի՛ երթալ ի Հրէաստան. զՂազարայ խորհուրդ եթէ յայտնեալ էի ոչ հաւատայիք վասն ձեր տկար մտաց։\n\nԻսկ Յիսուս ասէ, երկոտասան ժամ է աւուրս։\n\nԶբոլոր աւրն յայտնէ. զի աւր Տեառն որով խաւար կռապաշտութեան լուծանի, որ նովաւ գնան, աւրն լոյս ասի ըստ Եբրայեցի բանիբանիցն. եւ լոյս, Քրիստոս, որ լուսաւորէ։\n\nՈր գնայ ի տունջեան ոչ գայթակղի. որչափ առաւել ձեզ ընդ իս գոլով, որ լոյս եմ աշխարհի։","english":"The disciples he was leading elsewhere, he did not wish to reveal the mystery to them, for they saw the sign of the resurrection and did not believe.\n\nHe raised the twelve-year-old girl, the daughter of Jairus, and the son of the widow in the city of Nain.\n\nIf he can raise the dead, he can raise all who have fallen asleep. If he made the death of others fugitive, even more so that of the chief.\n\nOn the mountain Tabor, in the Hebrew tongue, it is said: \"This is my beloved Son, listen to him.\" But you, instead of listening to him, give him command: \"Do not go to Judea.\" If the mystery of Lazarus had been revealed, you would not have believed because of the weakness of your minds.\n\nBut Jesus says: \"It is the twelfth hour of the day.\"\n\nHe reveals the entire day: for the day of the Lord by which the darkness of idolatry is dissolved, those who go by it call the day \"light\" according to Hebrew speech; and light is Christ, who illuminates.\n\nHe who goes by day does not stumble. How much more for you, being with me, who am the light of the world.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"զերկոտասանամեայ աղջիկն զՅայրոսին դուստրն","severity":"info","text":"The raising of Jairus's daughter (Mark 5:22–24) and the widow's son at Nain (Luke 7:11–15) are cited as prior resurrections by Jesus, reinforcing the pattern of his power over death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ի լերինն Թափովը ի Հաւրէ լուայք","severity":"info","text":"The reference to Mount Tabor and the Hebrew phrase 'This is my beloved Son' echoes the Transfiguration narrative (Matthew 17:1–8), where Peter's response is contrasted with the disciples' disbelief here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"աւրն լոյս","severity":"info","text":"The phrase 'day is light' plays on the Armenian word 'awr' (day) and 'loys' (light), linking the Lord's day to Christ as illuminator, a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Զերկոտասանամեայ աղջիկն ... զորդի այրւոյն","severity":"info","text":"The passage lists two prior resurrections (Jairus's daughter, Nain widow's son) as rhetorical preparation for the claim that Jesus can raise all, including Lazarus, structuring the argument by example.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"զձերդ","severity":"caution","text":"The Armenian 'zšerd' (chief) is ambiguous; it may refer to Lazarus as 'chief' of the dead or to a specific leader. The English draft renders it as 'the chief', but the sense is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the chief' (zšerd) is unclear—possibly Lazarus or a symbolic figure.","The phrase 'twelfth hour of the day' may be literal or eschatological; the text interprets it as the day of the Lord."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Մի՛ զմարմնոյ աչաց տեսիլդ, ասէ, իմասցիս եւ որ է երկեղ մարդկան եւ ամենայն կենդանեաց, տկարքն դողան ի հզաւրագունիցն. այլ ես զի հաւատոյ տեսութենէն ասեմ, որ զառյապայն առժամայն տեսանէ. որ զայն տեսութիւն ոչ ունի ի հոգւոջն, թէ եւ ի միջաւրեայ գնայ գայթակղի, զի զխաւար հանապազ ընդ իւր ունի։\n\nՍակաւիկ մի կրթելով զմիտս նոցա ընդ բանս արկ զաշակերտսն, մինչեւ մեռեալն ի գերեզման էջ։\n\nԱպա ասէ. Ղազար բարեկամ մեր ննջեաց, երթամ զարթուցանել զնա։\n\nԻբրեւ տղայոց կաթն ջամբես, մայրաբար ծնանիս, եւ դայեկաբար սնուցանես, եւ զտգիտութիւն նոցա իմաստութեամբ ծածկես. ե՞րբ էիր դու սենեկապետ Ղազարու, որ երթաս զարթուցանես զնա, երկու աւուր ճանապարհաւ հեռի. մի՞թէ լանապակ ըմպելեաց թմրեալ իցէ. կամ ո՞ ոք չորս տիւ եւ չորս գիշեր ի քուն լինի. քոյրքն նորա ընդէ՞ր ոչ զարթուցանեն։","english":"Do not think, he says, that you will understand by the sight of the bodily eyes, which is common to men and all living creatures; the weak tremble before the powerful. But I speak of the vision of faith, which sees the resurrection at once. He who does not have that vision in his soul, even if he goes by the midday, stumbles, for he always carries darkness with him.\n\nHaving trained their minds a little, he set the disciples among the words, until the dead man descended into the tomb.\n\nThen he says: Lazarus, our friend, has fallen asleep; let us go to awaken him.\n\nAs for children you mix milk, maternally you give birth, and as a nurse you nourish, and you cover their ignorance with wisdom. When were you the chamberlain of Lazarus, that you go to awaken him, two days' journey away? Is he perhaps stupefied by the drinking of wine? Or who is there that sleeps four days and four nights? Why do his sisters not awaken him?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"զհաւատոյ տեսութենէն","severity":"info","text":"The phrase 'vision of faith' contrasts bodily sight with spiritual insight, a common theme in early Christian ascetic and mystical literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ղազար","severity":"info","text":"The narrative of Lazarus's resurrection is from John 11:1-44. The homily expands on the biblical account with imaginative details.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"երկու աւուր ճանապարհաւ","severity":"info","text":"The reference to a two-day journey from Bethany to the location of the disciples reflects a traditional geographical understanding, though not specified in the Gospel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Սակաւիկ մի կրթելով","severity":"info","text":"This passage marks a transition from teaching to action, as the disciples are prepared before the announcement of Lazarus's death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"զտղայոց կաթն ջամբես","severity":"info","text":"The metaphor of mixing milk for children is reminiscent of patristic imagery for gentle instruction, e.g., in Gregory of Nazianzus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ղազար բարեկամ մեր","severity":"caution","text":"The phrase 'our friend Lazarus' may imply a personal relationship between Christ and Lazarus not explicit in the canonical Gospels, possibly a homiletic embellishment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the rhetorical questions (e.g., 'When were you the chamberlain of Lazarus?') is ambiguous; it may be a hypothetical objector or the homilist's own voice."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Գառինք անմեղք էին աշակերտքն, զոր ինչ տեսանէին՝ զնոյնպէս գիտէին, եւ զոր ինչ լսէին՝ նմին եւ հաւատային. յաստուածային խորհուրդն հասու լինել ոչ կարէին։\n\nԱստ յայտնէ զգնալն ի Բեթանիա եւ ոչ յԵրուսաղէմ, զի զերկեւղն ի մտաց նոցա փարատեսցէ, այլ զարթուցանելովն զխնամսն, որ առ Ղազար, յայտնէ։\n\nՏէր, եթէ ննջեաց, ապա ապրի։\n\nԲազում հիւանդք ննջեն, եւ ոչ ապրին, եւ իցեն, որ ոչ ննջեն, եւ ապրին։\n\nՈ՞ փաղաքշանք տգիտացն, զծածկատեսն կամէին սփոփել. գիտէին աշակերտքն, թէ սիրէ Տէր մեր զՂազար անմեղ, եւ ոչ կամէին թէ վիշտ հասցէ ընտանեաց նորա։\n\nԱշակերտքն զննջելն ապրելոյ եւ առողջութեան վարկանէին. Տէրն մերկացաւ զծածուկ խորհուրդն եւ յայտնապէս ասէ. Ղազար բարեկամ մեր մեռաւ։\n\nԶի մի՛ յանկարծակի ընդոստիցեն ճչելով կամ կոծելով։\n\nԻսկ Յիսուս ասէր՝ մեռաւ, որով ըմբռնեալն էր ազգ մարդկան, այսինքն աւրինաւքն. զի Քրիստոսիւ փոխելոց էին յանմահութիւն, յարութեամբն Ղազարու, որ էր գաղափար հանդերձելոցն։","english":"The disciples were innocent lambs; whatever they saw, they knew in the same way, and whatever they heard, they believed likewise. They were unable to comprehend the divine mystery.\n\nHere he reveals the going to Bethany and not to Jerusalem, so that he might remove from their minds the two places, but by the raising he reveals the care concerning Lazarus.\n\nLord, if he fell asleep, then he lives.\n\nMany sick fall asleep and do not live, and there are those who do not fall asleep and live.\n\nWhat flatteries of ignorance, they wished to console the seer of hidden things. The disciples knew that our Lord loved innocent Lazarus, and they did not wish that grief should come to his household.\n\nThe disciples considered falling asleep as living and health. The Lord laid bare the hidden mystery and said openly: Lazarus, our friend, died.\n\nLest they suddenly start up with shrieking or wailing.\n\nBut Jesus said: he died, by which the human race was seized, that is, by the laws. For by Christ they were to be changed into immortality, by the resurrection of Lazarus, which was a figure of those who were to be prepared.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Գառինք անմեղք էին աշակերտքն","severity":"info","text":"The metaphor of disciples as innocent lambs underscores their naivety and inability to grasp divine mysteries, a common trope in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ննջել","severity":"info","text":"The Armenian verb 'nǰel' (to fall asleep) is used euphemistically for death, contrasting the disciples' misunderstanding with Christ's blunt declaration 'Lazarus died'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ղազար բարեկամ մեր մեռաւ","severity":"info","text":"This echoes John 11:14, where Jesus says 'Lazarus is dead', but the homily adds 'our friend' to emphasize personal grief and the disciples' emotional context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Բեթանիա","severity":"info","text":"Bethany is the setting of the Lazarus narrative (John 11:1), contrasted with Jerusalem to highlight the private, familial nature of the miracle versus public ministry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Աստ յայտնէ զգնալն ի Բեթանիա","severity":"info","text":"This passage marks a structural shift from the disciples' confusion to Christ's revelation, using the journey to Bethany as a narrative pivot.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"գաղափար հանդերձելոցն","severity":"info","text":"Lazarus' resurrection is interpreted as a 'figure' (gawaṙ) of the future resurrection of all humanity, a typological reading common in Armenian patristics.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'աւրինաւքն' (by the laws) is ambiguous: it may refer to Mosaic law or natural law, but the context suggests the former, as Christ's resurrection overcomes the law of death."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Ես ուրախ եմ վասն ձեր, զի դուք հաւատացէք, զի ես չէի անդ։\n\nՊատիպատ խաւսք, որ ոչ կարացին ի վերայ հասանել իրին. մահու անուն եւ ուրախութեան ի լսելիս նոցա հռչակեցաւ, եւ զարմացմամբն ոչ կարէին հասու լինել վասն երկշաւիղ բանիցն. բայց երկչոտն Թոմայ տեղեակ առնէ զմեզ վասն տխմարութեան նոցա։\n\nՈչ ի պարծանս ինչ յարուցանեմ զնա, այլ վասն ձեր հաւատոցդ հաստատութեան. ուրախ եմ, զի առնուցուք զչափ իմոյ զաւրութեանս։\n\nԱսէ Թովմաս, եկա՛յք, զի եւ մեք մեռցուք ընդ նմա։\n\nՍա երթայ զմեռեալն յարուցանել, եւ մեք կենդանիքս պատրաստիմք ի մահ, քանզի տարակուսեալ էին յայս տեղւոջս։\n\nԵրկրագործ մշակաց դիւրագոյն է զկորդացեալ երկիր վարել, քան գիտնոց զտգէտսն ածել ի հաւանութիւն. երկրագործ սակաւ աշխատի ընդ ամեհի երկիրն, եւ բազում պտղոց ակն ունի, իսկ մարդ կոյր՝ տգիտութեամբ, Աստուծոյ միայն է կարողութիւն ի գիտութիւն ածել։","english":"I am glad for you, because you believed, for I was not there.\n\nRepeated words, which could not reach the truth. The name of death and of joy was proclaimed in their hearing, and by their astonishment they could not comprehend the twofold word. But the timid Thomas makes us aware of their ignorance.\n\nI do not raise him up for any boast, but for the confirmation of your faith. I am glad, that we may take the measure of my own power.\n\nThomas says, Come, so that we also may die with him.\n\nHe goes to raise the dead, and we, the living, prepare ourselves for death, for they were in doubt at this place.\n\nIt is easier for a farmer to plow hardened land than for scholars to bring the ignorant to agreement. A farmer labors little with the wild land and has hope of many fruits, but a blind man through ignorance—only God has the power to bring to knowledge.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Պատիպատ խաւսք","severity":"info","text":"The phrase 'repeated words' (patipat khawsk‘) likely refers to the disciples' confused repetition of what they heard, unable to grasp the deeper meaning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"երկշաւիղ","severity":"info","text":"The term 'twofold' (erkšawił) denotes the paradoxical nature of death and joy proclaimed together, a key theological concept in this homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Թովմաս","severity":"info","text":"Thomas's exclamation 'Come, so that we also may die with him' echoes John 11:16, where Thomas urges the disciples to follow Jesus to Bethany, though here it is adapted to emphasize their willingness to die.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"երկրագործ","severity":"info","text":"The agricultural metaphor of plowing hardened land reflects a common trope in patristic literature, comparing the labor of teaching the ignorant to tilling difficult soil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from narrative to direct discourse, with Thomas speaking, then returns to a reflective comparison, marking a structural pivot in the homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"զի առնուցուք զչափ իմոյ զաւրութեանս","severity":"caution","text":"The phrase 'take the measure of my own power' is ambiguous: it may refer to Christ's power or to the faith of the disciples; the Armenian allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in 'I am glad for you' is unclear—could be Christ or the homilist; the text takes it as Christ.","The phrase 'take the measure of my own power' is ambiguous between Christ's power and the disciples' faith."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"Որչափ թերահաւատութիւնն զաւրանայր, յամենայն կողմանց ուրախութիւն լինէր. զբոլորիցն անհաւատութիւն հայրենի զաւրութեամբ հզաւր գործեաց։\n\nԵկն Յիսուս եւ եգիտ զՂազար չորեքաւրեայ ի գերեզմանին։\n\nԶի մերձ էր\n\nգիւղն յԵրուսաղէմ, եւ սուգն մերձ էր յուրախութիւն եւ ի խաղաղութիւն։\n\nԱսպարիսաւ հնգետասան. ասպարէսն երկու մղոն է ճանապարհի, մինչ յԵրուսաղէմ։\n\nԻ ծննդենէն կրկին թուաւք մինչեւ ի խաչելութիւնն՝ երեք հնգեաշարժ զգայութեամբ, տեսանելեաւք, լսելեաւք, հոտոտելեաւք, ճաշակելեաւք եւ շաւշափելեաւք։\n\nԶորս միացոյց ընդ իւր էութիւն, որ համբարձաւ յերկինս, ընդ նմին յարոյց եւ ըստ նմին նստոյց ընդ Հաւր։\n\nԲազումք ի հրէիցն եկեալ էին առ Մարթայ եւ առ Մարիամ։\n\nԳալն աստուածային տեսչութեամբն իմանի գոլ, զի տեսողք լիցին աստուածագործ նշանացն. զի ոմանք աւգտեցան հաստատելով ի Քրիստոս հաւատով խարսխեալ։","english":"As much as the disbelief grew strong, from all sides there was joy. The disbelief of all, by ancestral power, wrought mightily.\n\nJesus came and found Lazarus four days in the tomb.\n\nFor the village was near Jerusalem, and the mourning was near to joy and to peace.\n\nFifteen stadia; the stadion is two miles of the road, up to Jerusalem.\n\nFrom his birth twice the number of years up to the crucifixion: three pentecostal senses, by seeing, by hearing, by smelling, by tasting, and by touching.\n\nThose whom he united with his own essence, who ascended into heaven, with him he raised and according to him he seated with the Father.\n\nMany of the Jews had come to Martha and to Mary.\n\nThe coming by divine vision is known to be, that the beholders might be of the divinely wrought signs. For some were benefited, being confirmed, rooted in faith in Christ.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Որչափ թերահաւատութիւնն զաւրանայր, յամենայն կողմանց ուրախութիւն լինէր","severity":"info","text":"The opening contrasts the strengthening of disbelief with universal joy, setting up a paradox that the homily explores through the resurrection narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ասպարիսաւ հնգետասան","severity":"info","text":"The term 'stadia' (ասպարիսաւ) is a Greek loanword in Armenian, here glossed as two miles, indicating a local measure for the distance from Bethany to Jerusalem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"հնգեաշարժ զգայութեամբ","severity":"info","text":"The five senses listed (seeing, hearing, smelling, tasting, touching) reflect a standard ancient classification, here linked to the years from Christ's birth to crucifixion in a symbolic numerological scheme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Եկն Յիսուս եւ եգիտ զՂազար չորեքաւրեայ ի գերեզմանին","severity":"info","text":"This echoes John 11:17, where Jesus arrives to find Lazarus four days in the tomb, a detail unique to John's Gospel and central to the homily's chronology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Բազումք ի հրէիցն եկեալ էին առ Մարթայ եւ առ Մարիամ","severity":"info","text":"This sentence shifts focus to the Jewish mourners at Martha and Mary's house, preparing for the miracle's witnesses, a narrative pivot in the homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"զի տեսողք լիցին աստուածագործ նշանացն","severity":"info","text":"The homily emphasizes that the beholders of the divine signs are themselves part of the miracle's purpose, reflecting a pastoral concern for the audience's faith confirmation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'երկու մղոն' (two miles) for a stadion is ambiguous; a stadion is typically about 185 meters, so this gloss may reflect a local or symbolic redefinition.","The numerical scheme linking years from birth to crucifixion with the five senses is obscure; the text may be corrupt or rely on a lost numerological tradition."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"Զի մխիթարեսցեն զնոսա։\n\nԱգարակն քաղաքացեալ էր, եւ քաղաքն ագարակացեալ, բոլոր ամբոխ քաղաքին եկեալ էին ի վիշտն. զի է բնութեան սովորութիւն զբաւթ սիրեմք լսել զայլոց, եւ մտանել ի տուն սգոյ քան ուրախութեան. ոմն ի լկտութիւն եւ ոմն յոտնհարութիւն, եւ յոլովք ի շատխաւսութիւն. սակաւք լինին կցորդք տրտմութեան, զի ի մէջ Երուսաղեմի գործելոց էին զսքանչելիսն։\n\nՄարթայ իբրեւ լուաւ, թէ Յիսուս գայ, ընդ առաջ գնաց նմա։\n\nՄարթայ յառաջանալ ըստ աւրինացն եւ մարգարէիցն, որ գուշակեալ ցուցանելոց էր զՔրիստոս Փրկիչ աշխարհի։\n\nՄարիամ անդրէն նստէր ի տանն. մինն եղեւ իբրեւ զբան բերանոյ, եւ միւսն իբրեւ զսիրտ շտեմարան խորհրդոյ. սիրտն ի տեղւոջն հաստատուն եկաց, եւ բանն յառաջ ընթացաւ պատմել ըզպաղատանս սգաւոր սրտին ի լսելիս այնորիկ, որ կարող էր բառնալ զսուգ ի տանէ սիրելեացն իւրոց։","english":"That they might comfort them.\n\nThe village had become a city, and the city a village; the whole multitude of the city had come to the mourning. For it is the nature's custom that we love to hear the grief of others, and to enter a house of sorrow rather than of joy: one out of insolence, another out of contempt, and many out of loquacity; few are partakers of the grief, for they were performing the wonders in the midst of Jerusalem.\n\nWhen Martha heard that Jesus was coming, she went forth to meet him.\n\nMartha's going forth was according to the laws and the prophets, who had foretold and were to show forth Christ the Savior of the world.\n\nMary, however, remained sitting in the house. One was like the word of the mouth, and the other like the heart, the treasury of thought. The heart stood firm in its place, and the word went forth to recount the lamentations of the sorrowful heart to that one who was able to remove the mourning from the house of his beloved ones.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ագարակն քաղաքացեալ էր, եւ քաղաքն ագարակացեալ","severity":"info","text":"The inversion of village and city underscores the disruption of normal social order by the mourning, a rhetorical device common in Armenian homiletics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"զբաւթ սիրեմք լսել զայլոց","severity":"info","text":"The observation that people prefer hearing others' grief to joy reflects a classical topos on human curiosity, paralleled in Greco-Roman moralists.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Մարթայ ... Մարիամ","severity":"info","text":"Martha and Mary are contrasted as active and contemplative figures, a typological pairing that structures the narrative and echoes earlier patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"զսքանչելիսն","severity":"info","text":"The term 'wonders' (sksanč‘elis) here refers to the miracles performed by Jesus, specifically the raising of Lazarus, central to the homily's theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Մարթայ յառաջանալ ըստ աւրինացն եւ մարգարէիցն","severity":"info","text":"Martha's going forth is likened to the laws and prophets, a typological reading that frames her action as prefiguring Christ's salvific role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"զսիրտ շտեմարան խորհրդոյ","severity":"info","text":"The heart as a 'treasury of thought' reflects a common Armenian theological metaphor, possibly influenced by Evagrian or Macarian spirituality.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'զբաւթ սիրեմք լսել զայլոց' could be read as a general statement or a specific critique of the crowd; the translation opts for the former.","The identity of 'այնորիկ' (the one able to remove mourning) is clearly Jesus, but the Armenian syntax is ambiguous."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Մարթայ, որ է բան, գիտաց թէ ամենայն մխիթարիչքն, որ ժողովեալ էին նոցա անձինքն լի են տրտմութեամբ. տրտում զտրտում ոչ կարէ զուարթացուցանել, եւ սգաւոր զսգաւոր ոչ մխիթարէ։\n\nՄինն ասէր, մի տապիր եղբայր իմ վաղ մեռաւ տղայ, եւ այլքն ըստ իւրաքանչիւր կարեւորացն ասեն զմահն տարաժամ եւ զսիրտն բեկանեն, եւ զաղիսն գալարեն, վայ ի վերայ վայի։\n\nԶայս ամենայն եթող Մարթայ եւ ասէ ցՅիսուս. Տէր, աստ լիեալ էիր դու, եղբայրն իմ ոչ էր մեռեալ։\n\nՄարգարէացաւ Մարթայ, որ ընդունի զմարգարէ յանուն մարգարէի՝ զվարձս մարգարէի առցէ, իսկ որ զԱստուած ընդունի՝ զփառս աստուածալին ժառանգէ։\n\nԵրկնաւոր իմաստութեամբն ասաց զայս, եւ յաստուածային փառսն վերացաւ. զի ուր կենդանութիւն է՝ անդ մահ ոչ մտանէ։\n\nՏէրն բազում անգամ մտեալ էր ի տունն Մարթայի եւ Մարիամու, եւ զմահն ի գեւղջէն հալածական առնէր թող թէ ի տանէն։","english":"Martha, who is the word, knew that all the comforters who were gathered for their persons were full of sorrow. The sorrowful cannot gladden the sorrowful, and the mourner cannot comfort the mourner.\n\nOne said, \"Do not bury my brother; my child died early.\" And the others, according to each of their own griefs, speak of death as untimely and break the heart, and twist the lament, woe upon woe.\n\nAll this Martha left and said to Jesus: \"Lord, you were here present; my brother was not dead.\"\n\nMartha prophesied, for she who receives the prophet in the name of a prophet takes the reward of a prophet, but she who receives God inherits the glory of the divine.\n\nWith heavenly wisdom she said this, and ascended into the divine glory, for where there is life, death does not enter.\n\nThe Lord had entered the house of Martha and Mary many times, and he would drive death from the village; let him leave it from the house.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Մարթայ, որ է բան","severity":"info","text":"The phrase 'Martha, who is the word' identifies Martha as a type or embodiment of the 'word' (logos), possibly alluding to her role as a spokesperson or to a symbolic interpretation of her actions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"մարգարէացաւ","severity":"info","text":"The verb 'margarēac‘aw' (prophesied) is used here in a non-literal sense, indicating Martha's insight or proclamation, not a formal prophetic utterance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Տէր, աստ լիեալ էիր դու, եղբայրն իմ ոչ էր մեռեալ","severity":"info","text":"This passage echoes the Gospel of John (11:21-27), where Martha tells Jesus that her brother Lazarus would not have died if Jesus had been present, though the wording here is paraphrastic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"զվարձս մարգարէի","severity":"info","text":"The reference to 'reward of a prophet' reflects early Christian and Armenian traditions that those who honor a prophet receive spiritual benefits, a concept rooted in biblical and patristic teachings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Երկնաւոր իմաստութեամբն ասաց զայս","severity":"info","text":"This sentence marks a transition from Martha's earthly lament to a theological reflection on divine wisdom and life, structuring the homily's movement from narrative to doctrinal exposition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Տէրն բազում անգամ մտեալ էր ի տունն Մարթայի","severity":"info","text":"The mention of Jesus' frequent visits to Martha and Mary's house is a detail not found in the canonical Gospels, possibly drawn from apocryphal traditions or local Armenian lore.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'զաղիսն գալարեն' (twist the lament) is ambiguous: it may refer to distorting the mourning ritual or to a physical gesture of grief.","The identity of 'մարգարէ' (prophet) in the reward passage is unclear—whether it refers to a specific biblical prophet or to a general category."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"Իմաստութիւն հոգեւոր, եւ սէր աստուածային, եւ հաւատք ճշմարիտ, եւ ստոյգ մարգարէութիւն. չորք եղբարք են հարազատք. քանզի մի է շարժողն սոցա Աստուած։\n\nՈրպէս արուեստաւորն մի բերան փչէ յերգիոնն, եւ բազում փողքն, ոմն՝ ոոսկ, ոմն՝ թաւ, ոմն թանձրագոյն մի ձայն ասի. այսպէս եւ Մարթայ եւ Մարիամ եւ Ղազար եւ թէ այլ ոք էր ի տան նոցա, մի հաւատք էին ամենեցուն, մի սէր սիրեցին զՔրիստոս, մի հոգեւոր իմաստութիւն էր ամենեցուն։\n\nԱրդ գիտեմ զոր ինչ խնդրես տայ քեզ Աստուած։\n\nՄարգարէացաւ կինն, ոչ զմիոյ մեռելոյ յարութիւնն, այլ զդարուցն կարող ես յարուզանել կամակցութեամբ Հաւր եւ Հոգւոյն։\n\nՏէրն ասէր. Ամենայն ինչ տուաւ ինձ ի Հաւրէ։\n\nԱյս զմիտս լսողացն հաստատէր։\n\nԵւ ոչ ոք գիտէ զՀայր, բայց Որդի, եւ ոչ ոք զՈրդի ճանաչէ, բայց Հայր։\n\nԱյս բան զմիակամութիւն եւ զմի բնութիւն ցուցանեն, եւ ոչ երիցութիւն եւ կըսերութիւն. վասն այսորիկ Քրիստոս հաճեցաւ ընդ հաւատս Մարթայի։","english":"Spiritual wisdom, divine love, true faith, and steadfast prophecy: these are four kindred brothers, for the mover of them is one: God.\n\nJust as a musician blows into a single mouthpiece, and many pipes—one thin, one thick, one deeper—utter a single sound, so also Martha and Mary and Lazarus, and if there was any other in their house, all had one faith, loved Christ with one love, and possessed one spiritual wisdom.\n\nNow I know that whatever you ask, God will give you.\n\nThe woman prophesied not the resurrection of a single dead man, but that you are able to raise the dead of the ages by the will of the Father and the Spirit.\n\nThe Lord said: Everything was given to me by the Father.\n\nThis confirmed the minds of the hearers.\n\nAnd no one knows the Father except the Son, and no one knows the Son except the Father.\n\nThese words show unity of will and unity of nature, not trinity and division. For this reason Christ agreed with the faith of Martha.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The four virtues—spiritual wisdom, divine love, true faith, steadfast prophecy—are personified as kindred brothers, unified by God as their single mover.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The musical analogy of a single mouthpiece producing varied sounds from multiple pipes illustrates the unity of faith, love, and wisdom among Martha, Mary, and Lazarus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The Lord's statement 'Everything was given to me by the Father' echoes John 3:34-35, where Christ speaks of receiving from the Father, reinforcing Trinitarian unity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"միակամութիւն","severity":"info","text":"The term 'miakamut‘iwn' (unity of will) is paired with 'mi bnuth‘iwn' (unity of nature) to assert the oneness of the Trinity against any notion of division or tritheism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Martha's prophecy is interpreted as foretelling the universal resurrection of the dead through the will of the Father and the Spirit, not merely Lazarus's raising.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'no one knows the Father except the Son, and no one knows the Son except the Father' may be read as emphasizing mutual knowledge within the Trinity, but risks implying exclusivity if taken out of context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the woman' who prophesied is ambiguous; the text likely refers to Martha, but could be Mary or another figure.","The phrase 'if there was any other in their house' leaves open whether additional unnamed persons shared the same faith."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"Ասէ ցնա Յիսուս, յարիցէ եղբայրն քո։\n\nՏէրն յայտնեաց նմա զառաջին յարութիւն եղբաւըն իւր եւ զյետինն։\n\nՈչ պէտք են աղաչանաց, եւ ոչ կարծիք հայցուածոց որպէս ոմանց թուի։\n\nԳիտեմ զի յարիցէ յարութեանն յաւուրն յետնումն։\n\nԴրունք երկնից բացան կնոջն. զինքնածագ լոյսն ետես կինն աչաւք, յանմատոյց տեղին եհաս, որդւոյն Զեբեդեայ հաւասարեաց, ոչ զմարմնոյ լանջաւքն Քրիստոսի անկաւ, այլ իմաստութեամբն զաւրացաւ յԱստուծոյ, զԲանն կենաց շաւշափեաց, ի կեանս Աստուծոյ փոխեցաւ, մտաց աչքն բացան, լուսաւորեցաւ ներքին մարդն, եկն արտասուաւք, լցաւ ծաղու։\n\nՎշտացեալն բերկրեցաւ, զուարթացաւ գոյն երեսացն, աւետիս լուաւ յարութեան, մինչ չեւ յարուցեալ ետես զեղբայրն, զի զկենդանացուցիչն ետես ամենայն մեռելոց։\n\nԵս իսկ եմ յարութիւն եւ կեանք։\n\nԵգիտ յարոյց զմեռեալս, եւ դարձեալ մեռան. Եղիսէ երկուս։","english":"Jesus said to her, “Your brother will rise.”\n\nThe Lord revealed to her the first resurrection of her brother and the final one.\n\nThere is no need for entreaties, nor for the expectation of petitions, as some suppose.\n\nI know that he will rise in the resurrection on the last day.\n\nThe gates of heaven opened for the woman; the woman saw the self-kindled light with her eyes, she reached the place that is not to be trodden, she was made equal to the son of Zebedee; she did not fall upon the breast of Christ with her body, but was strengthened by wisdom from God; she brandished the Word of life, she was changed into the life of God; the eyes of her mind opened, the inner man was illuminated; she came with tears, she was filled with laughter.\n\nThe sorrowful one rejoiced; the color of her face brightened; she heard the good news of the resurrection, though she had not yet seen her brother risen, for she had seen the one who brings all the dead to life.\n\n“I am the resurrection and the life.”\n\nI know that he raised the dead, and they died again; Elisha raised two.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ես իսկ եմ յարութիւն եւ կեանք","severity":"info","text":"The phrase 'I am the resurrection and the life' echoes John 11:25, where Jesus declares to Martha, 'I am the resurrection and the life.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Եղիսէ երկուս","severity":"info","text":"The reference to Elisha raising two people alludes to 2 Kings 4:32–37 (the Shunammite's son) and possibly 2 Kings 13:21 (a dead man revived by Elisha's bones), though the latter is apocryphal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"զորդւոյն Զեբեդեայ","severity":"info","text":"The 'son of Zebedee' is John the Evangelist, traditionally associated with mystical insight and the beloved disciple. The text claims Martha was made equal to John in spiritual understanding.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"յանմատոյց տեղին","severity":"info","text":"The phrase 'place that is not to be trodden' (անմատոյց տեղի) likely refers to a heavenly or divine realm inaccessible to ordinary human experience, possibly the celestial paradise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from direct dialogue (Jesus speaking) to a narrative description of Martha's spiritual ascent, then returns to a Christological declaration, creating a chiastic emphasis on resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"զԲանն կենաց շաւշափեաց","severity":"caution","text":"The verb 'brandished' (շաւշափեաց) is unusual; it may mean 'wielded' or 'flourished' the Word of life, possibly implying active proclamation or defense of the faith, but the exact nuance is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'first resurrection of her brother and the final one' could refer to Lazarus's initial raising and the general resurrection at the end of days, but the text does not clarify if 'first' means the historical event or a spiritual resurrection.","The identity of 'the woman' (կինն) is ambiguous; context suggests Martha, but the text does not name her explicitly in this passage."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Ես յարուցանեմ եւ կեցուցանեմ յանմահութիւն։\n\nՈր հաւատայ յիս, թէպէտ եւ մեռանի, կենդանի է, եւ որ հաւատայ յիս՝ մի ճաշակեսցէ զմահ յաւիտեան, որպէս ի մաւտոյ տեսանելոց ես։\n\nԱյսպէս եւ յիս հաւատացեալքն փրկին ի յաւիտենից մահուանէն. զի յոյժ բարձրագոյն ճառեազ Փրկիչն, վասն այսորիկ զվարձ վարդապետութեանն խնդրեաց ի նմանէ. Հաւատա՞ս այսմիկ զոր լուար. թէպէտ երկշաւիղ էր բանն, սակայն յուսայր նա, ասէ. Այո, Տէ՛ր, ես հաւատացի թէ դու ես Քրիստոս Որդի Աստուծոյ, որ յաշխարհ գալոց էիր։\n\nԶմարգարէիցն բանն երկրորդեաց, որպէս շամարտացի կինն ասաց. Յորժամ Մեսիայ գայ, նա պատմեսցէ մեզ զամենայնբ։\n\nԱսաց զկուսական ծնունդն, եւ ակնարկեաց զերկրորդ գալուստն, զամենայն ինչ տեղեկացաւ եւ զմեծամեծսն Աստուծոյ լուաւ։\n\nԵկն իբր մարդ տրտում, եւ գնաց իբր հրեշտակ Աստուծոյ ուրախացեալ, կոչեաց զքոյր իւր լռելեայն, աշակերտեաց ի նոյն վարդապետութիւն հեշտակամ, դիւրահաւան ակնարկելովն վասն հրէիցն, զի եւ քոյրն զնոյն մաղթանսն արկցէ առաջի՝ ի գութ ածելով զՔրիստոս վասն եղբաւրն կենդանութեան. եւ Մարիամ զնոյն բանս քեռն երկրորդէր, ասէ. Վարդապետ եկեալ է եւ կոչէ զքեզ։","english":"I raise and establish in immortality.\n\nHe who believes in me, even if he dies, is alive, and he who believes in me shall never taste death, as from those near me who have seen.\n\nThus also those who have believed in me are saved from eternal death. For the Savior spoke very loftily, and for this reason he demanded the reward of teaching from her: “Do you believe this which you have heard?” Although the word was ambiguous, yet she hoped, and said, “Yes, Lord, I have believed that you are Christ, the Son of God, who was to come into the world.”\n\nShe repeated the word of the myrrh-bearer, as the shameless woman said, “When the Messiah comes, he will tell us everything.”\n\nHe spoke of the virgin birth, and hinted at the second coming; he was informed of everything and heard even the great things of God.\n\nHe came as a sorrowful man, and departed as a joyful angel of God; he called his sister secretly, and instructed her in the same teaching, willingly and easily assenting to the hint concerning the Jews, that the sister also might offer the same entreaties before him, moving Christ to compassion for the brother’s life. And Mary repeated the same words a second time, saying, “The Teacher has come and calls you.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ես յարուցանեմ եւ կեցուցանեմ յանմահութիւն","severity":"info","text":"The opening line declares Christ's power to raise and establish in immortality, setting the theological claim for the homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"զմարգարէիցն","severity":"info","text":"The term 'myrrh-bearer' (margarēitsn) refers to the women who brought spices to Christ's tomb, here linked to Mary's role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"զկուսական ծնունդն","severity":"info","text":"The phrase 'virgin birth' alludes to the incarnation of Christ, a key doctrine in Armenian Christianity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"շամարտացի կինն","severity":"info","text":"The 'shameless woman' likely refers to the Samaritan woman at the well (John 4), who speaks of the Messiah's coming.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Եկն իբր մարդ տրտում, եւ գնաց իբր հրեշտակ","severity":"info","text":"This passage contrasts Christ's sorrowful arrival and joyful departure, framing the narrative of the resurrection miracle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"զերկրորդ գալուստն","severity":"info","text":"The reference to the 'second coming' reflects eschatological themes common in Armenian patristic homilies.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the shameless woman' is ambiguous; it may refer to the Samaritan woman or another figure. The reading taken follows the Samaritan woman interpretation."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"Արդարեւ ճշմարիտ վարդապետ, առանց ալփափատաց ուսուցանէ, զամենայն պէտս դպրութեան կատարէ. ասաց վարդապետ, եւ ինքն եմուտ ի կարգ աշակերտացն։\n\nԻբրեւ լուաւ յարեաւ վաղվաղակի եւ եկն առ Յիսուս. ի նոյն տեղի եւ ի նոյն ուրախութիւն, առ նոյն ուսուցիչն. զոմն ի ծածուկ եւ զոմն յայտնի ձգեաց զերկոսեանն ի սգաւոր աշխարհէս յանտրտում ուրախութիւն կենացն։\n\nՅիսուս չեւ էր եկեալ ի գեղն. այլ կայր ի տեղւոջն, ուր ընդ առաջ եղեւ նմա Մարթա։\n\nէ՞ր վասն արգելոյր զինքն եւ ոչ փութապէս համբաւ գալստեան նորա, զի ատեան գործեսցէ ժողովրդեանն, եւ ամենայն ոք ճեպեսցի առ ի տեսանել զսքանչումն աստուածագործ նշանացն. զի ի լռել մարդոյն ի պատուիրանապահութենէն Աստուծոյ, լռէր եւ աստուածագործ հրաշքն\n\nյերկրէ։\n\nԵւ մերկացաւ մարդն յաստուածատուր փառացն վասն յանցանացն. աստ յաղագս Ղազարու զհրամանն Աստուծոյ պահելոյ, կենագործէր ի գերեզմանէն։","english":"Indeed, the true teacher, without error, instructs, fulfilling all the necessities of learning. The teacher spoke, and he himself entered into the order of the disciples.\n\nAs soon as he heard that he had risen, he quickly came to Jesus, to the same place and the same joy, to the same teacher. He cast one secretly and one openly, both from this sorrowful world into the untroubled joy of life.\n\nJesus had not yet come to the village, but was at the place where Martha met him.\n\nWhy did he delay himself and not hasten the news of his coming, so that the people might hasten to see the wondrous, divinely wrought signs? For when a man is silent in obedience to God, the divinely wrought miracle also falls silent on earth.\n\nAnd the man was stripped of the glory given by God because of his transgressions. Here, concerning Lazarus, by keeping the command of God, he was made alive from the tomb.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Արդարեւ ճշմարիտ վարդապետ","severity":"info","text":"The Armenian opens with a double affirmation of the teacher's truthfulness, reinforcing the homily's didactic tone.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"վարդապետ","severity":"info","text":"The term 'vardapet' denotes a teacher or doctor of the church, a key figure in Armenian ecclesiastical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ղազարու","severity":"info","text":"The passage references Lazarus, alluding to John 11, where Jesus raises him from the dead.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"զերկոսեանն ի սգաւոր աշխարհէս յանտրտում ուրախութիւն կենացն","severity":"info","text":"The contrast between the 'sorrowful world' and 'untroubled joy of life' reflects Armenian ascetic and eschatological themes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Եւ մերկացաւ մարդն","severity":"info","text":"The final sentence shifts to a moralizing conclusion, linking Lazarus's resurrection to obedience and divine command.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the man' stripped of glory is ambiguous: it may refer to a generic sinner or to a specific figure in the Lazarus narrative."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Իսկ հրեայքն, որ եկեալ էին մխիթարել զնոսա, ինքեանք թափուր յերկնային լուրախութենէն մնացին, սգով թաղծեալ նստէին ի տան, յառաջին յարտասուսն շաղախեալ, եւ նովին տրտմութեամբն. Իբրեւ տեսին զՄարիամ, զի յարեաւ, գնացին եւ նոքա զհետ։\n\nՈչ առ ի յարութեանն տեսութիւն, այլ՝ ի գերեզման մեռելոյն։\n\nԶի որում տուեալ է յաւելցի, եւ որում ոչ է տուեալ, եւ զոր ունի, հանցեն ի նմանէ։\n\nՈչ առ ագահութիւն տուողին, այլ վասն անարժանութեան ընդունողին, որպէս առաքելաւքն եւ Յուդաիւ տեսանի։\n\nՀամարէին թէ ի գերեզմանն երթայ, զի լացցեն անդ։\n\nԶի հանապազ գերեզմանասէրք էին, ոչ միայն զմարդիկ մեռեալ, այլ եւ զսուտ Աստուածս ասէին մեռեալ. Եւ նստեալ լային զԹամուզ, մարգարէն ասէ։\n\nԵւ Մարիամ եկն առ Յիսուս։\n\nՄարիամ ի նոցանէ մերժեցաւ, եւ եկն առ այն, որ յառաջն ճանաչէր, թէ որ զբազում մեղս իմ եթող ձրի, կարող է զծանր տրտմութիւնս փարատել։","english":"But the Jews, who had come to console them, themselves remained empty of the heavenly good news, sitting in the house steeped in grief, mingled with the first tears, and with the same sorrow. When they saw that Mary had risen, they also went after her.\n\nNot to the sight of the resurrection, but to the tomb of the dead one.\n\nFor to whom it is given in addition, and to whom it is not given, and what he has, they take from him.\n\nNot because of the greed of the giver, but because of the unworthiness of the receiver, as is seen with the apostles and Judas.\n\nThey thought that she was going to the tomb, to weep there.\n\nFor they were always lovers of tombs, not only saying that men were dead, but also that the false gods were dead. And they sat and wept for Thammuz, as the prophet says.\n\nAnd Mary came to Jesus.\n\nMary was rejected by them, and came to the one whom she knew beforehand, that he who had forgiven my many sins, is able to dispel my heavy sorrow.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Իսկ հրեայքն","severity":"info","text":"The Jews who came to console Mary and Martha are depicted as remaining empty of the heavenly good news, emphasizing their continued grief and rejection of the resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"զԹամուզ","severity":"info","text":"The reference to weeping for Thammuz (Tammuz) alludes to Ezekiel 8:14, where women mourn the Mesopotamian deity, used here to criticize Jewish attachment to tombs and false gods.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"զԹամուզ","severity":"info","text":"Thammuz is a Sumerian god of vegetation whose death and resurrection were mourned annually; the homily contrasts this pagan practice with Christian resurrection faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Յուդաիւ","severity":"info","text":"The comparison of the Jews to Judas Iscariot parallels the apostles and Judas, highlighting unworthiness as the cause of loss, not the giver's greed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Եւ Մարիամ եկն առ Յիսուս","severity":"info","text":"This sentence marks a narrative shift from the Jews' rejection to Mary's approach to Jesus, contrasting their sorrow with her hope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"գերեզմանասէրք","severity":"info","text":"The term 'lovers of tombs' (գերեզմանասէրք) is a pejorative description of the Jews, emphasizing their fixation on death rather than resurrection.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the prophet' who says they wept for Thammuz is not specified; likely Ezekiel, but the text does not name him."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"Անկաւ առաջի ոտիցն Յիսուսի եւ ասէ. Տէ՛ը, աստ լիեալ էիր, եղբայրն իմ ոչ էր մեռեալ։\n\nՄիոյ դպրոցի մանկունք, մի լեզու խաւսէին, միաբան ըստ վարդապետին կամացն յորդորէին յուսումն աստուածային։\n\nՆոյնպէս եւ երկու քորքն ի մի որս կենդանիքն ըմբռնեցան, զմի սէր սիրեցին զՏէրն, ի մի աղբիւրէ արբին զջուրն կենդանի, տեսին մարդացեալ զԱստուած, հաւատացին ի Տէր բոլորից։\n\nԹուի թէ խորհեալ էին ածել զՅիսուսն եղբաւըն ի կենդանութիւն գործել, յերկուցն միաբարբառ լինի վասն մերձաւոր մեռելոյն ասելով՝ Տէր, թէ չէիր անտես արարեալ զազգ մարդկան, ոչ մեռանէին զմեղացն մահ։\n\nԶի մեք մեղաք եւ դու բարկացարդ, ասէ ոմն ի մարգարէիցն՝ առ ի պարկեշտութիւն վարուց եւ ի սքանչելի խրատուցն։\n\nՅիսուս ետես զնա զի լայը, եւ որ ընդ նմայն էին լայինե։\n\nՅաշխատել մարմնոցն բխեն քրտունքն, եւ ի զայրագին սրտէ հեղուն արտասուս ի վերայ մեռելոյն, եւ ի կենդանի սիրելոյ յորժամ ի հեռաստանէ եկեսցէ։","english":"She fell at the feet of Jesus and said, “Lord, you were here, my brother was not dead.”\n\nThe children of one school spoke with one tongue, unanimously exhorting according to the teacher’s will toward divine learning.\n\nLikewise, the two sisters were caught in one hunt for the living, loved the Lord with one love, drank from one spring the living water, saw God incarnate, believed in the Lord of all.\n\nIt seems they had thought to bring Jesus to work the brother’s resurrection, that from the two there might be a unanimous utterance concerning the nearby dead, saying, “Lord, if you had not neglected the human race, they would not die the death of sins.”\n\n“For we sinned and you became angry,” says one of the prophets, concerning the chastity of conduct and the wonderful exhortations.\n\nJesus saw that she wept, and that those with her also wept.\n\nFrom the exertion of bodies sweat flows, and from a grieving heart tears pour forth over the dead, and for a living beloved when he comes from afar.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Անկաւ առաջի ոտիցն Յիսուսի","severity":"info","text":"The opening scene shows Mary falling at Jesus' feet, a gesture of supplication and recognition of his power, which sets up the request for Lazarus's resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Տէ՛, աստ լիեալ էիր, եղբայրն իմ ոչ էր մեռեալ","severity":"info","text":"This echoes John 11:32, where Mary says to Jesus, 'Lord, if you had been here, my brother would not have died,' though the Armenian text has 'was not dead,' implying a belief in his potential survival.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"երկու քորքն","severity":"info","text":"The 'two sisters' are Mary and Martha, figures from the Lazarus narrative (John 11). Their unity in love and faith contrasts with the earlier grief of the Jews, highlighting a spiritual transformation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ի մի աղբիւրէ արբին զջուրն կենդանի","severity":"info","text":"The 'living water' from one spring is a metaphor for Christ's teaching, paralleling John 4:10-14 where Jesus offers living water. It also recalls the baptismal imagery common in early Christian homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Թուի թէ խորհեալ էին ածել զՅիսուսն եղբաւըն ի կենդանութիւն գործել","severity":"info","text":"This sentence shifts from narrative to a reflective, interpretive mode, suggesting the sisters' intent to bring Jesus to resurrect Lazarus, which frames the subsequent dialogue as a theological meditation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Զի մեք մեղաք եւ դու բարկացարդ","severity":"info","text":"This phrase, attributed to 'one of the prophets,' likely alludes to Old Testament prophetic laments (e.g., Jeremiah or Hosea) where human sin provokes divine anger, here applied to the context of death and resurrection.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'one of the prophets' is not specified; it may be a general reference to prophetic literature rather than a specific verse.","The phrase 'if you had not neglected the human race' could be read as a conditional statement about original sin or a specific historical neglect, but the text does not clarify."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 4:10","text":"The English carries the scriptural phrase “living water”, which matches John 4:10. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":22,"ref":"p22","source":"Ետես Մարիամ զՅիսուս, եւ երկունք գթոյն ստիպեցին զնա յիշատակաւ մեռելոյն, այլ ոչ ճչեաց ըստ աշխարհիս կարգազ, այլ ցնծութեամբ եհեղ զարտաւսը առաջի ողորմածին. այնչափ աղիողորմ տեսլեամբ, մինչեւ զհրեայսն բարձրակական լացոյց։\n\nԽռովեցաւ ի հոգի, իբր թէ ամենայն զաւրութեամբ տրտմեցաւ. ոչ կարաց պարզաբար ասել ուր եդիք, այլ մռնչելով ասէ, կիսաբան տրտմակից ի վերայ սիրելւոյն։\n\nՅորդահոս անձրեւաց առատաբեր լինին անդք, եւ բուսուցանեն դալարիս արաւտականաց, նոյնպէս եւ յորդ արտասուք մարդկան ի գութ ածեն զԱստուած։\n\nԵղեւ կցորդ սգոյ նոցա, զի լիցին մարդիկ մխիթարեալք յԱստուծոյ։\n\nԿամ մռնչեաց ի վերայ Սատանայի որպէս առիւծ ի վերայ որսոյ, զի ոչ ստուգապէս կարէին շարժել զնա տրտմականքն,\n\nորպէս զմեզ յաղթահարեն մարմնոյ շարժմունք, զի աստուածային բնութիւն անախտ եւ անտրտում է, այլ խռովելն նշանակէ, թէ հրաման ետ տրտմութեանն գալ եւ բխել զարտաւսըն կամաւորաբար։","english":"I saw Mary see Jesus, and the pangs of compassion compelled her by the memory of the dead one, but she did not shriek according to the world’s custom, but with joy she poured forth tears before the merciful one; with such a piteous sight that she made even the fiery ones weep aloud.\n\nShe was troubled in spirit, as if she were saddened with all her might; she could not speak plainly where they had laid him, but murmuring she speaks, half-uttered, sharing sorrow over the beloved one.\n\nAs copious rains cause streams to flow abundantly and make the green plants of the fields sprout, so likewise the abundant tears of men move God to compassion.\n\nShe became a partner in their mourning, that men might be comforted by God.\n\nOr she roared against Satan like a lion over its prey, for the sorrows could not truly move him,\n\nas the movements of the body overcome us, for the divine nature is impassible and sorrowless, but the disturbance signifies that he gave command for sorrow to come and for tears to flow voluntarily.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ետես Մարիամ զՅիսուս","severity":"info","text":"The opening phrase 'I saw Mary see Jesus' is ambiguous: it could mean the speaker (Mambre) witnessed Mary seeing Jesus, or it may be a rhetorical device placing the audience in the scene. The English draft adopts the first reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"անտրտում","severity":"info","text":"The term 'անտրտում' (antrtum) means 'sorrowless' and is a key attribute of the divine nature in Armenian patristic theology, emphasizing God's impassibility. This aligns with the homily's Christological focus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"զհրեայսն բարձրակական","severity":"info","text":"The phrase 'the fiery ones' (զհրեայսն) likely refers to angels or celestial beings, a common trope in Armenian homiletics. The image of angels weeping underscores the cosmic significance of Lazarus's death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"որպէս առիւծ ի վերայ որսոյ","severity":"info","text":"The simile of Mary roaring like a lion over prey is unusual and may echo Old Testament imagery of divine wrath (e.g., Amos 3:8) or Armenian folk motifs, but no direct scriptural parallel is cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Կամ մռնչեաց","severity":"info","text":"The passage shifts abruptly from Mary's tears to a hypothetical 'or she roared against Satan,' suggesting a structural break. This may reflect an oral homiletic technique of offering alternative interpretations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Խռովեցաւ ի հոգի","severity":"caution","text":"The phrase 'She was troubled in spirit' (Խռովեցաւ ի հոգի) is ambiguous: it could denote genuine emotional disturbance or a rhetorical posture. The homilist later clarifies that divine nature is impassible, so this may be a pedagogical device.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["Whether the speaker is Mambre himself or a narrative persona; the Armenian first-person 'Ետես' (I saw) is ambiguous.","Whether Mary's 'roaring against Satan' is literal or metaphorical; the homilist presents it as an alternative (Կամ)."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"Ցուցանէ թէ յորժամ կամէր զիջանէր յայնոսիկ ի բնական կիրսն, յայտնելով զճշմարիտ մարդեղութիւնն, զի թէպէտեւ Աստուած միացաւ ի մարմնի, այլ ոչ ետ շարժել մարմնոյն ի բնական կիրսն, այլ յորժամ թոյլ տայր իջանէր ի կերակուր եւ լրմպելիս եւ ի քուն, եւ յորժամ կամէր անցանէր, որ բնութեանս գեր ի վերոյ, պահէր զինքն աստուածային միութեամբն։\n\nԱսէ ո՛ւր եդիք զնա, ասեն՝ ե՛կ եւ տես։\n\nՈչ անգիտութեամբ, որպէս Հայր նորա հարցանէր. Ո՞ւր ես Ադամա, եւ ցԿային՝ Ո՞ւր է Աբէլ եղբայր քոբ, եւ ցՄովսէս Զինչ է այդ, որ ի ձեռին քո է։\n\nԽնդրէ Արարիչն զիւր պատկերն, որ ըստ պատկերի իւրոյ արար զնա, եւ չարն նախանձեցաւ ընդ բարւոյն Ադամայ, եւ ընկէց զնա յերանելի կենացն. Տէրն եկեալ որսայր զմարդկան փրկութիւն։\n\nԻ բեթանիայէ մինչեւ ի Բաթաբրէ եաւթանասուն եւ երկու մղոնք են, յայնչափ հեռաստանէն գիտացեր զմահն Ղազարու, եւ մաւտ ի կարմջիդ անգիտանա՞ս։","english":"It shows that when he wished, he would descend to those natural habits, revealing the true humanity, for although God united with the body, he did not allow the body to be moved in its natural habits, but when he permitted, he would descend to food and drink and sleep, and when he wished, he would pass beyond, above nature, keeping himself by the divine union.\n\nHe says, “Where have you placed him?” They say, “Come and see.”\n\nNot out of ignorance, as his Father asked, “Where are you, Adam?” and to Cain, “Where is Abel, your brother?” and to Moses, “What is that in your hand?”\n\nThe Creator seeks his own image, whom he made according to his own image, and the evil one envied the good Adam and cast him out of the blessed life. The Lord came hunting for the salvation of men.\n\nFrom Bethany to Bethphage there are seventy-two miles; from such a distance you knew the death of Lazarus, and near the tomb you are ignorant?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ցուցանէ","severity":"info","text":"The passage explains Christ's dual nature: he voluntarily descended to natural human habits (eating, drinking, sleeping) to reveal true humanity, yet remained above nature through divine union.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ո՞ւր ես Ադամա","severity":"info","text":"The rhetorical questions echo Genesis 3:9 (God calling Adam) and Genesis 4:9 (God asking Cain about Abel), and Exodus 4:2 (God asking Moses about the rod).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Բեթանիայէ մինչեւ ի Բաթաբրէ","severity":"info","text":"Bethany and Bethphage are villages near Jerusalem; the distance of 72 miles (about 115 km) is symbolic or hyperbolic, emphasizing the miracle of Jesus knowing Lazarus's death from afar.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ասէ ո՛ւր եդիք զնա","severity":"info","text":"The passage shifts from theological exposition to a direct dialogue (\"He says, 'Where have you placed him?'\") and then to a series of scriptural parallels, creating a rhetorical contrast.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Խնդրէ Արարիչն զիւր պատկերն","severity":"info","text":"The Creator seeking his image parallels the theme of Christ seeking the lost image of God in humanity, a common motif in early Christian theology (cf. Irenaeus, Against Heresies).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'from Bethany to Bethphage there are seventy-two miles' is geographically implausible; it may be a textual corruption or symbolic number."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"Դի եդիք դուք, եւ ես կենդանի առնում զնա, դագաղաւք տարայք, եւ ես ձայնիւ յարուցանեմ։\n\nԱպա զիա՛րդ հարցանես, Տէր. ասէ, աստուածային հրաշս գործելոց եմ աստ ի տեղւոջս, գուցէ զրկեսցին մարդիկ։\n\nԵրկու կողմանց զգուշանայ՝ հոգւոց եւ մարմնոց, վասն զի Աստուած էր մարդացեալ, այլ զի ինքեանք ցուցցեն եւ վկայ լիցին մեռելոյն եւ տեղւոյն։\n\nԱրտասուեաց Յիսուս։\n\nՄարմնոյն ոչ միայն աչքն արտասուեն, այլ բոլոր մարմինն քրտնի, որով Տէր մեր բազում անգամ վարեցաւ յաշխարհի, մինչեւ ի նուազագոյն պէտս, զի զազգակցութիւնն իւր ի մեր վշտակցութիւնս ցուցցէ։\n\nԴարձեալ զի սահման եւ կէտ զայն վարդապետէ, այնքան արտասուել հաւատացելոց, որք զյարութեան յոյս յինքեանս ունիցի։\n\nԴարձեալ զի տեսանելով զմեռեալն, պարտ է արտասուել ի վերայ մարդոյն, որ ի սկզբանէ ժառանգեցոյց ազգի մարդկան։","english":"You place him in the tomb, and I raise him up; you carry him on a bier, and I rouse him with a shout.\n\nThen how do you ask, Lord? He says, I am about to work divine miracles here in this place, lest men be deceived.\n\nHe is cautious on two sides—of spirits and of bodies—because God had become man, but that they themselves might show and bear witness to the dead one and the place.\n\nJesus wept.\n\nNot only the eyes of the body weep, but the whole body sweats, whereby our Lord many times conducted himself in the world, even to the most insignificant needs, that he might show his kinship with our afflictions.\n\nAgain, he teaches this as a limit and point: that the faithful should weep only so much as they have the hope of resurrection in themselves.\n\nAgain, that upon seeing the dead one, it is necessary to weep over the man, who from the beginning inherited the human race.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Դի եդիք դուք, եւ ես կենդանի առնում զնա","severity":"info","text":"The passage shifts from Christ’s direct speech to a narrative comment on his weeping, marking a transition from dialogue to theological reflection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"զրկեսցին","severity":"info","text":"The verb 'zrkesc‘in' (deceived) echoes a key concern in early Christian polemics against docetism, affirming Christ’s full humanity against those who denied his real suffering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"երկու կողմանց զգուշանայ","severity":"info","text":"The phrase 'cautious on two sides' reflects a Christological balancing act typical of anti-Chalcedonian Armenian theology, preserving both Christ’s divinity and his genuine human affections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Արտասուեաց Յիսուս","severity":"info","text":"The mention of Jesus weeping alludes to John 11:35, where Jesus weeps at Lazarus’s tomb, a key proof-text for Christ’s human emotions in Armenian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"զի զազգակցութիւնն իւր ի մեր վշտակցութիւնս ցուցցէ","severity":"info","text":"Mambre’s emphasis on Christ’s 'kinship with our afflictions' was influential in later Armenian spiritual writings, which stressed Christ’s solidarity with human suffering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"այնքան արտասուել հաւատացելոց","severity":"caution","text":"The phrase 'weep only so much' is ambiguous: it may prescribe moderate mourning or imply that tears are permissible only when grounded in resurrection hope; the Armenian syntax allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'այնքան արտասուել հաւատացելոց' could mean either 'the faithful should weep only that much' (limiting tears) or 'the faithful should weep to that extent' (permitting tears up to a point).","The referent of 'զմեռեալն' (the dead one) is unclear: it may be Lazarus specifically or any deceased person."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"Կամ ի վերայ հրէիցն արտասուեաց, որ յետս կալոց էր յաստուածագործ նշանացն թերահաւատեալք, եւ գեհենոյն ժառանգ լինելոց էին. Հրեայքն, ասեն, տեսէք որչափ սիրէր զնա, զի ինքեամբ արտասուեաց. կէսքն ասեն, ո՞չ կարէ սա, որ եբաց զաչս կուրին, առնել զի եւ սա մի՛ մեռցիդ։\n\nԴուք սովոր էք հայհոյել, որ զծովն բարժանեաց եւ զբազում նշանս արար, հայհոյեցէք եւ ոչ գոհացայք զԱստուծոյ, եւ անասնոց փոխանակեցէք. եւ ի Մովսէս երդմամբ ուրացայք։\n\nՈր ընդ ծովն ճանապարհ արար, զբոլոր ժողովուրդն ի բերանոյ սրոյն Փարաւոնի ապրեցոյց, չկալայք շնորհ, զի վասն կուրին բժշկութեան շնորհակա՞լ լինիցիք։\n\nՀոգի կուրին կենդանի էր եւ շարժէր զմարմինն, եւ աչք կուրին մեռեալ էր. շունչն ի մեռեալ մարմինն ոչ բնակէր, եւ ոչ լոյս արեգական՝ ի մեռեալ աչս, թէ զմեռեալ աչս կենդանացոյց, եւ զլոյսն հրաժարեալ անդրէն դարձոյց, ապա եւ զբոլոր մարմինն կենդանի առնէ։","english":"Or upon the tears of the Jews, who were lagging behind the divinely wrought signs, being of little faith, and were to become heirs of Gehenna. The Jews, they say, see how much he loved him, for he wept himself. Some say, Can he not, who opened the eyes of the blind, cause that this one also not die?\n\nYou are accustomed to blaspheme, who divided the sea and performed many signs; you blaspheme and are not thankful to God, and you are changed into beasts. And you denied by oath in Moses.\n\nHe who made a path through the sea, who saved the whole people from the mouth of Pharaoh's sword, you do not acknowledge grace; will you be thankful for the healing of the blind?\n\nThe soul of the blind man was living and moved the body, but the eyes of the blind man were dead. Breath did not dwell in the dead body, nor the light of the sun in the dead eyes. If he brought the dead eyes to life and turned back the light that had withdrawn from them, then he also makes the whole body living.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Կամ ի վերայ հրէիցն արտասուեաց","severity":"info","text":"The passage opens with a rhetorical question or exclamation about the tears of the Jews, contrasting their lack of faith with the divine signs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"գեհենոյն","severity":"info","text":"Gehenna (գեհեն) is the term for hell in Armenian Christian tradition, derived from the Valley of Hinnom; here it denotes the fate of the faithless Jews.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"զծովն բարժանեաց","severity":"info","text":"The reference to dividing the sea alludes to Moses' miracle at the Red Sea (Exodus 14:21-22), used here to rebuke the Jews for ingratitude despite God's past wonders.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ի Մովսէս երդմամբ ուրացայք","severity":"info","text":"The accusation that the Jews 'denied by oath in Moses' likely refers to their rejection of Christian claims while swearing by the Law of Moses, a common polemical trope in early Armenian homiletics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Հոգի կուրին կենդանի էր","severity":"info","text":"The passage shifts from rebuke to a logical argument: the blind man's soul was alive but his eyes dead; if Christ revived the eyes, he can revive the whole body, mirroring the Lazarus narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Կամ ի վերայ հրէիցն արտասուեաց","severity":"info","text":"The Armenian syntax is ambiguous: 'Կամ' may mean 'or' (continuing a prior alternative) or introduce an exclamation; the English draft takes it as 'Or upon the tears', but a conditional reading is possible.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening 'Կամ' could be read as 'or' (linking to the previous passage about Jesus weeping) or as an emphatic particle; the English draft opts for 'Or upon the tears', but the sense is not fully resolved.","The identity of 'they say' (ասեն) is unclear—whether it refers to the Jews themselves or to Christian witnesses."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"Բայց դուք ի կամս ձեր յաճախեցէք ի հայհոյութիւն. թերեւս ի նմին տեղւոջ ամաչէք, յորժամ բազումք ի ձէնջ փառաւոր առնէին\n\nզիմ Աստուածութիւնս ի վերայ մեծամեծ սքանչելեացն, զոր տեսանելոց են։\n\nՅիսուս դարձեալ զայրացաւ ի միտս իւր։\n\nԱնդ ասէ, թէ խռովեցոյց զանձն իւր կոչելով յինքն զարտաւսրն, եւ աստ սաստէ բնութեանն դադարել ի շարժմանէ տրտմութեանն, զոր կոչեալ խռովեցոյց։\n\nՅիսուս գնաց ի գերեզմանն Ղազարու, եւ էր այր մի եւ վէմ մեծ եդեալ ի վերայ այրինբ։\n\nՍովորութիւն էր առաջնոցն ամրազուցանել զգերեզմանս, վասն զի հեռի էր ի նոցանէ յոյս յարութեանն։\n\nԶայս՝ կեանք համարէին, եւ զայն դառնութիւն մահու, յիշատակ մեռելոյն զշիրիմ համարէին, եւ զանուն մեռելոյն ի վերայ գերեզմանին փորագրէին, եւ Մովսէս ակամայ թոյլ տայր սովորութեանն։\n\nԵղբայր անորդի մեռեալ, առնոյր զկինն եղբայրն, եւ յարուցանէր զաւակ յանուն մեռելոյն վասն ժառանգութեան երկրին վիճակելոյ։","english":"But you, in your will, have increased in blasphemy. Perhaps in that same place you are ashamed, when many from among you were glorifying my Divinity upon the great wonders, which are visible.\n\nJesus again became angry in his mind.\n\nThere he says that he disturbed himself by summoning the artisan to himself, and here he rebukes nature to cease from the movement of sorrow, which he called and disturbed.\n\nJesus went to the tomb of Lazarus, and there was a cave and a great stone placed upon the cave.\n\nIt was the custom of the ancients to seal the tombs firmly, because the hope of resurrection was far from them.\n\nThis they considered life, and that the bitterness of death, they considered the tomb as a memorial of the dead, and they would carve the name of the dead upon the tomb, and Moses unwillingly permitted the custom.\n\nA brother who died without an heir, the brother would take the wife of the brother, and would raise up a child in the name of the dead for the sake of the inheritance of the land to be allotted.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"զարտաւսրն","severity":"info","text":"The term 'artisan' (զարտաւսրն) may refer to a craftsman or builder, possibly alluding to the stone-sealer of the tomb, a role in Jewish burial customs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"վէմ մեծ","severity":"info","text":"The 'great stone' placed over the cave reflects first-century Jewish tomb practices, where a rolling stone (golal) sealed the entrance, as described in later rabbinic sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"զկինն եղբայրն","severity":"info","text":"The levirate marriage custom (a brother taking the deceased brother's wife) is attested in Deuteronomy 25:5–10, though Mambre notes Moses' reluctant permission, indicating a critical stance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Մովսէս ակամայ թոյլ տայր","severity":"info","text":"The reference to Moses reluctantly permitting a custom likely alludes to Deut 25:5–10, which regulates levirate marriage, though the phrase 'unwillingly' is Mambre's interpretive addition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Բայց դուք","severity":"info","text":"The passage shifts from a direct address to the Jewish audience ('But you') to a narrative of Jesus' actions, marking a rhetorical transition from rebuke to the tomb scene.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Յիսուս դարձեալ զայրացաւ","severity":"caution","text":"The phrase 'Jesus again became angry' is ambiguous: it may refer to a prior anger not recorded in the canonical Gospels, or it may be a rhetorical device to emphasize Jesus' emotional response.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the artisan' (զարտաւսրն) is unclear: it could be a tomb builder, a stonecutter, or a metaphorical figure.","The phrase 'Jesus again became angry' has no direct Gospel parallel, leaving its narrative source uncertain."],"confidence":"medium","notes":[]},{"i":27,"ref":"p27","source":"Կամ վէմն կափարիչն նշանակէ զսատանայ, որ ի վերայ դժոխոցն զհոգիսն փակեալ ընդ իւրով իշխանութեամբն պահէր։\n\nՅիսուս ասէ. Ի բաց առէք զվէմդ ի բերանոյ այրոյդ։\n\nՅորմէ երկիր դողայ, եւ լերինք հալին, վասն փոքր մի վիմիդ աւգնակա՞ն խնդրես ի մարդկանէ։\n\nՎկայ կոչեմ յարութեան, դո՛ւք առէք զքարդ ի վեր, եւ հայեցարո՛ւք ի գերեզմանդ. աչք ձեր վկա՛յ լիցին, եւ թիկունք ծանրութեան վիմիդ, եւ հոտ նեխոյդ ռնգացդ, որ ի մաւտ կայք ամենեքին։\n\nԳիտէր զնոցա չար սովորութիւնն. յամենայն կողմանց զգուշանայր արգելուլ զհայհոյութիւնն։\n\nԶի՞նչ պէտք էին բառնալ զվէմն, որոյ հրամանաւ դժոխք փոխելոց էին զմեռեալս։\n\nԱյլ վասն ժխտող հրէիցն, թէ զսքանչելիսն ուրանան, ձեռք նոցա դատախազք գտանին յանդիմանելով զնոցա թերահաւատութիւնն։\n\nԿամ վէմ՝ զբուռն ծանրալուծն սատանայ պահակն մեղաց, որ արգելեալ պահէր ընդ մահու իշխանութեամբ զմեղաւորսն։","english":"Or the stone covering signifies Satan, who, by his authority, kept the souls shut up in the abyss.\n\nJesus says, \"Remove the stone from the mouth of the cave.\"\n\nFrom which the earth trembles and the mountains melt; do you ask for a small, helpful stone from men?\n\nI call witness to the resurrection; you yourselves lift the stone and look into the tomb. Let your eyes be witnesses, and the weight of the stone on your backs, and the stench of the corpse in your nostrils, which you all stand near.\n\nHe knew their evil custom; from every side he was careful to prevent blasphemy.\n\nWhat need was there to remove the stone, by whose command the abyss was to change the dead?\n\nBut for the sake of the blaspheming Jews, if they deny the miracles, their own hands become prosecutors, convicting their unbelief.\n\nOr the stone is the heavy burden of Satan, the guardian of sins, who, by the authority of death, kept the sinners imprisoned.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"վէմն կափարիչն","severity":"info","text":"The stone covering is allegorized as Satan, who imprisons souls in the abyss. This dual interpretation (Satan as stone) recurs in the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ի բաց առէք զվէմդ ի բերանոյ այրոյդ","severity":"info","text":"Jesus’ command echoes the Gospel narrative of the resurrection of Lazarus (John 11:38-44), where the stone is rolled away from the tomb.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ժխտող հրէիցն","severity":"info","text":"The 'blaspheming Jews' reflect a polemical trope in early Christian homiletics, where Jewish disbelief is contrasted with the evidence of miracles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Կամ վէմ՝ զբուռն ծանրալուծն սատանայ","severity":"info","text":"The passage concludes with a second allegorical interpretation of the stone as Satan, mirroring the opening and forming an inclusio.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"վէմ","severity":"info","text":"The Armenian 'vem' (stone) is used both literally (tombstone) and figuratively (Satan, burden of sin), a polysemy central to the homily’s exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Վկայ կոչեմ յարութեան","severity":"info","text":"The call to witness the resurrection through sensory evidence (eyes, weight, stench) is a rhetorical device common in Armenian patristic preaching.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Armenian text does not specify whether the stone's removal is a literal or purely allegorical act; the homily oscillates between both readings."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"Տէր բառնայ զվէմն, զբռնակալութիւն դիւացն, զի դիւրաւ յարիցեն ի մեղացն մարդիկ զկնի Քրիստոսի գալստեանն։\n\nԱսէ Մարթայ քոյր մեռելոյն, Տէր, արդ հոտեալ է։\n\nՆախաստեղծին բերէ աւրինակ, եւ մեռելութիւն եւ նեխութիւն ըստ մարգարէին։\n\nՆեխեզան եւ փտեցան վէրք իմդ։\n\nԵւ այլ մարգարէքն ամբաստանեն վասն ազգի մարդկան, զմեղացն ժահահոտութիւն բացայայտեն Արարչին, իւրաքանչիւր ըստ իւրում բանին, զի ամենայն աշխարհ առ հասարակ նեխեալ էր։\n\nՀոտ նեխոյ մարդոյ գայ ի մեռելոյ, իսկ Աստուծոյ՝ ի մեղաւորէն, իսկ Աստուած յիւր անուշահոտութենէն համեմեաց զամենեսեան։\n\nՄշակին ոչ գոյ հոտ նեխոյ ի սերմանեացն, զի լի են միտք իւր խնդութեամբ, զի պարարեալ են խելք ի հոտոյ անդաստանաց իւր, եւ յԻսահակ ասէր. Հոտ որդւոյ իմ, որպէս անդաստանի լիոյ։\n\nՔանզի չորեքաւրեայ է։\n\nԶչորեքնիւթեան բնութիւնս մարդկան, թուի թէ զչորեքեզերեան աշխարհս նշանակէ, զի ամենեքեան մեղան եւ նուազեալ են ի փառացն Աստուծոյ։","english":"The Lord rolls away the stone, the tyranny of the demons, that with difficulty men rise from sins after the coming of Christ.\n\nMartha, the sister of the dead man, says, \"Lord, he now stinks.\"\n\nHe brings the example of the first-created, and death and putrefaction according to the prophet.\n\n\"My wounds fester and rot.\"\n\nAnd the other prophets accuse concerning the race of men, they reveal the stench of sins to the Creator, each according to his word, for the whole world in general was putrid.\n\nThe smell of a man's rot comes from the dead, but of God from the sinner, and God from his own sweet fragrance perfumed all.\n\nThe laborer has no smell of rot from his plantings, for his mind is full of joy, because his senses are filled with the scent of his gardens, and he said through Isaac, \"The smell of my son is like a full garden.\"\n\nFor it is fourfold.\n\nThe fourfold nature of men, it seems, signifies the four-cornered world, for all are sinful and diminished from the glory of God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Տէր բառնայ զվէմն, զբռնակալութիւն դիւացն","severity":"info","text":"The rolling away of the stone is allegorized as the overthrow of demonic tyranny, linking the physical resurrection of Lazarus to spiritual liberation from sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ասէ Մարթայ քոյր մեռելոյն, Տէր, արդ հոտեալ է","severity":"info","text":"Martha’s remark that Lazarus stinks is not in the canonical Gospels; it may derive from apocryphal tradition or homiletic elaboration to emphasize decay.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Նախաստեղծին բերէ աւրինակ","severity":"info","text":"The 'first-created' likely refers to Adam, whose sin introduced death and putrefaction; the homily draws a typological link between Adam’s fall and humanity’s sinful stench.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Նեխեզան եւ փտեցան վէրք իմդ","severity":"info","text":"This line echoes prophetic laments, possibly from Jeremiah or Isaiah, where wounds fester as metaphors for moral decay; the exact source is not identified in the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"զչորեքնիւթեան բնութիւնս մարդկան","severity":"info","text":"The 'fourfold nature of men' likely refers to the four humors or elements (earth, water, air, fire) in ancient physiology, here symbolizing the four-cornered world and universal sinfulness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Քանզի չորեքաւրեայ է","severity":"info","text":"The phrase 'for it is fourfold' introduces a numerical allegory linking the fourfold human nature to the four-cornered world, a common homiletic device in Armenian patristic literature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'prophet' in the phrase 'according to the prophet' is unspecified; it may refer to a specific Old Testament book or a general prophetic tradition.","The phrase 'he said through Isaac' could refer to a saying attributed to the patriarch Isaac or to a homiletic figure named Isaac; the context is unclear."],"confidence":"medium","notes":[]},{"i":29,"ref":"p29","source":"Բազմաւրեայք\n\nընդ չորեքաւրէին յարոյց Քրիստոս ի մեղացն ապականութենէ։\n\nԱսէ ցնա Յիսուս՝ հաւատա՛ եւ տեսցես զփառս Աստուծոյ։\n\nՈ՛վ Մարթայ. այտի բուսանելոց են անապական կեանք մարդկան, միայն հաւատա՛ յԱստուած, եւ հարկանի քեզ հոտ անուշ կենդանի, եւ զփառսն Աստուծոյ տեսանես, եւ պապանձին բերանք հայհոյիչ մարդկան, յորժամ զչորեքաւրեայդ մեռեալ կենդանի տեսանիցեն ի հրապարակիդ. աղ է դա անուշացուցիչ է ամենայն հարեալ մարմնոյ, եւ լոյս է դա թափանցիկ կուրացեալ աչաց, եւ ձայն է խլացեալ ականչաց, զոր գործով առ եղբայր քո տեսանես, եւ մտաւք զփառսն Աստուծոյ իմանաս։\n\nԻբրեւ ի վեր առին զվէմն։\n\nՄինչ չեւ զվէմն ի վեր առեալ էր, Ղազար լարուցեալ էր ի գերեզմանէն. ոչ է արժան գերեզման ասել, այլ յարութիւն անուանել։\n\nԱմբարձ զաչս իւր յերկինս\n\nՄինչ չեւ զաչս Յիսուսն յերկինս համբարձեալ էր, զՀայր տեսանէր։","english":"Many of the four-day dead did Christ raise from the corruption of sins.\n\nJesus says to her: \"Believe, and you will see the glory of God.\"\n\nO Martha, the imperishable life of men is like that of budding plants; only believe in God, and a sweet living fragrance will come to you, and you will see the glory of God, and the mouths of blasphemous men will be silenced when they see that four-day dead man alive in the public square. That is salt that sweetens every risen body, and that is light that penetrates blinded eyes, and that is a voice for deafened ears, which you see by deed for your brother, and by thought you will know the glory of God.\n\nWhen they lifted the stone.\n\nBefore the stone was lifted, Lazarus was weeping from the tomb. It is not fitting to call it a tomb, but rather to name it resurrection.\n\nHe raised his eyes to heaven.\n\nBefore Jesus had raised his eyes to heaven, he saw the Father.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Բազմաւրեայք","severity":"info","text":"The term 'bazmawreaykʿ' (many of the four-day dead) is a key theological motif in this homily, linking the resurrection of Lazarus to the universal restoration of the dead after four days, a period symbolizing complete corruption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"հաւատա՛ եւ տեսցես զփառս Աստուծոյ","severity":"info","text":"The exhortation 'Believe, and you will see the glory of God' echoes John 11:40, where Jesus tells Martha, 'Did I not tell you that if you believed, you would see the glory of God?'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"աղ է դա անուշացուցիչ","severity":"info","text":"The metaphor of salt as a sweetener of the risen body draws on patristic typology, where salt symbolizes the preserving and purifying power of Christ's resurrection, counteracting the stench of death mentioned in the previous passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Իբրեւ ի վեր առին զվէմն","severity":"info","text":"The phrase 'When they lifted the stone' marks a narrative shift from dialogue to action, echoing the Gospel account (John 11:41) and serving as a structural cue for the climactic moment of the resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"Մինչ չեւ զվէմն ի վեր առեալ էր","severity":"info","text":"The note that Lazarus was weeping before the stone was lifted introduces a temporal paradox, suggesting that the resurrection event transcends linear time, a common theme in Armenian exegetical homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"զաչս Յիսուսն յերկինս համբարձեալ էր","severity":"caution","text":"The phrase 'Before Jesus had raised his eyes to heaven, he saw the Father' is ambiguous: it may imply a pre-incarnate vision or a theological statement about Christ's divine nature, but the Armenian syntax allows multiple interpretations.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'զաչս Յիսուսն յերկինս համբարձեալ էր' could be read as either a temporal sequence (Jesus raised his eyes and then saw the Father) or a logical priority (the seeing preceded the raising).","The identity of 'the four-day dead' (Բազմաւրեայք) may refer to Lazarus specifically or to a general category of sinners raised by Christ."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"Հայր գոհանամ զքէն, զի լուար ինձ, գոհանամ զքէն, Հայր զի ծածկեցեր զայս յիմաստնոց եւ ի գիտնոց, եւ յայտնեցեր տղայոց անմեղաց։\n\nՄինչ չեւ ձայնիւ կարդացեալ էր, Հայր լսէր նմա յամենայն ժամ։\n\nԱմաչեսցէ Թէոդորիտոս է նմանք նորա հերձուածոցն, որ ասէր, թէ ոմն կարդայ եւ ոմն լսէ. բան լի յիմարութեամբ. ո՛վ անիրաւ։\n\nԻ տան քահանայապետին յարոյց զդուստրն նորա ի մեռելոց, ոչ աղաչեաց եւ ոչ յերկինս հայեցաւ, եւ ոչ առ Հայր կարդաց. հայեցաւ ի մեռեալն եւ ասէ. Տալիթա կումի, աղջիկ դու քեզ ասեմ արի՛ կաց. եւ կանգնեցաւ ողջ, նոյնպէս եւ ի Նային քաղաքի բազում ամբոխ էր, եւ ոչ ոք թախանձեազ զնա, եւ ոչ առ Հայր կարդաց, ձեռն միայն ձգեաց ի դագաղսն, եւ մեռեալն կանգնեցաւ, նոյնպէս եւ յայլ նշանսն։\n\nՈւր անձամբ առնէր՝ զաստուածային զաւրութիւնն ցուցանէր, ուր առ Հայր աղաչէր՝ զսիրելութիւն ցուցանէր, քանզի երանելի բնութեան Սրբոյ Երրորդութեանն բնութիւնն, անսահմանելի միապէս յերիս անձինսն, ի Հայր եւ յՈրդի եւ ի Հոգին Սուրբ։","english":"Father, I thank you, for you heard me; Father, I thank you, for you concealed this from the wise and the learned, and revealed it to innocent children.\n\nWhile he had not yet called out with a voice, the Father heard him at all times.\n\nLet Theodoretus and those like him of his heresies be ashamed, who said that one calls and another hears—a word full of folly. O wicked one!\n\nIn the house of the high priest he raised his daughter from the dead; he did not entreat, 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, I say to you, arise, stand up.\" And she stood up alive. Likewise also in the city of Nain, there was a great crowd, and no one importuned him, nor did he call upon the Father; he merely stretched out his hand toward the bier, and the dead one stood up. Likewise also in his other signs.\n\nWhere he acted in person, he showed the divine power; where he entreated the Father, he showed his belovedness. For the nature of the blessed Holy Trinity is the nature of the one infinite in three persons: Father, Son, and Holy Spirit.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"զի լուար ինձ","severity":"info","text":"The speaker thanks the Father for having heard him, implying a prior prayer that was answered, consistent with the homily's theme of divine responsiveness.","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 (Syriac/Aramaic), where Jesus raises a girl. The homily uses this to illustrate Jesus' divine power without intercession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Թէոդորիտոս","severity":"info","text":"Theodoretus of Cyrus (c. 393–c. 458) was a Syrian bishop and theologian associated with Antiochene Christology, which emphasized the distinction between divine and human agency in Christ. The homily polemicizes against his view that 'one calls and another hears,' seen as undermining unity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ուր անձամբ առնէր... ուր առ Հայր աղաչէր","severity":"info","text":"The passage contrasts two modes of Christ's action—acting in person (showing divine power) and entreating the Father (showing belovedness)—to articulate the dual nature of Christ within the Trinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"երանելի բնութեան Սրբոյ Երրորդութեանն","severity":"info","text":"The concluding Trinitarian formula reflects the Armenian theological tradition's emphasis on the unity of nature in three persons, a key point in post-Chalcedonian Armenian orthodoxy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Մինչ չեւ ձայնիւ կարդացեալ էր","severity":"caution","text":"The Armenian phrase is ambiguous: it could mean 'while he had not yet called out with a voice' (as in the English draft) or 'while he had not yet been called by a voice,' affecting the interpretation of whether the Father's hearing is prior to or simultaneous with the Son's action.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Մինչ չեւ ձայնիւ կարդացեալ էր' is syntactically ambiguous: the subject of the passive participle 'kardac'eal' could be the Son (he had not yet called) or the Father (he had not yet been called). The English draft takes the former, but the latter would align with the preceding line about the Father hearing at all times.","The identity of 'tłayoc'' (children) in the first sentence is unclear: it may refer to literal children, to the spiritually innocent, or to the apostles as 'children' of God."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"Իսկ յատկութիւնն յիւրաքանչիւր յերեսս բաժանին եւ ի դէմս, քանզի բնութիւն երիցն այս է։\n\nՏէր Աստուած ամենակալ ամենախնամ, արարիչ անիմանալի, անպարագրելի, անորակ, անքանակ, անուր, աներբ, ոչ սկսեալ եւ ոչ դադարեալ։\n\nԻսկ առանձնաւորութիւն Հաւր ծնող, եւ պատճառք, անսկիզբն եւ սկիզբն, եւ ոչ սկսեալ յումեքէ, առաքող, ոչ ծնեալ յումեքէ եւ ոչ արարեալ կամ յինքենէ կամ յայլմէ ումեքէ։\n\nԻսկ Որդւոյ առանձնաւորութիւնն Որդի, Բան, ծնունդ, լոյս, կերպարան, իմաստութիւն, ճառագայթ, պատկեր, կնիք, նկարագիր։\n\nԻսկ Հոգւոյն Սրբոյ առանձնաւորութիւնն՝ բղխումն ճշմարիտ, նորոգող, մխիթարիչ, ուղիղ, բարի։\n\nԻ հաւրէն Որդի եւ Հոգին Սուրբ, այլ ոչ կոչին եղբարք եւ ոչ որդիք երկոքեանն. զոր աւրինակ յԱդամալ են Սեթ եւ Եւայ, այլ ոչ եղբարք եւ ոչ որդիք երկոքեան։\n\nՔանզի Հայր ծնող է, եւ Որդին՝ ծնունդ, եւ Հոգին Սուրբ ելող է. եւ նստի Որդի ընդ աջմէ Հաւր, եւ Հոգի Սուրբ ընդ աջմէ Որդւոյ։","english":"But the property is divided among each of the faces and aspects, for this is the nature of the three.\n\nLord God, almighty, all-provident, creator, incomprehensible, indescribable, without quality, without quantity, without beginning, without time, neither begun nor ceased.\n\nBut the particularity of the Father: begetter, and cause, beginningless and beginning, and not begun from anything, sender, not born from anything nor created either from himself or from any other.\n\nBut the particularity of the Son: Son, Word, offspring, light, form, wisdom, ray, image, seal, depiction.\n\nBut the particularity of the Holy Spirit: true emanation, renewer, comforter, straight, good.\n\nFrom the Father are the Son and the Holy Spirit, but they are not called brothers, nor are both called sons. As in the example of Adam are Seth and Eve, but they are not brothers, nor are both children.\n\nFor the Father is begetter, and the Son is offspring, and the Holy Spirit is emanator. And the Son sits at the right of the Father, and the Holy Spirit at the right of the Son.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"property / particularity","severity":"info","text":"The homilist distinguishes between the common nature (բնութիւն) of the Trinity and the particular properties (յատկութիւն / առանձնաւորութիւն) of each person, a standard Trinitarian distinction in Armenian patristic theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"բղխումն","severity":"info","text":"The term 'բղխումն' (błxum) for the Holy Spirit's particularity is rendered 'emanation' or 'effluence', reflecting a technical usage in Armenian Trinitarian discourse, distinct from 'generation' or 'procession'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Trinitarian analogy of Adam, Seth, Eve","severity":"info","text":"The analogy comparing the Trinity to Adam, Seth, and Eve is unusual and likely drawn from earlier Armenian or Syriac sources; it illustrates that the Son and Spirit are from the Father but not siblings or both sons, countering subordinationist or adoptionist views.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"Trinitarian seating order","severity":"info","text":"The description of the Son at the Father's right and the Spirit at the Son's right echoes liturgical and iconographic traditions, possibly reflecting the order in the Armenian Creed or early Armenian baptismal creeds.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"example of Adam are Seth and Eve","severity":"caution","text":"The text says 'զոր աւրինակ յԱդամալ են Սեթ եւ Եւայ' (as in the example of Adam are Seth and Eve). The grammar is ambiguous: it may mean 'from Adam are Seth and Eve' or 'in Adam's case are Seth and Eve'. The intended point is that Seth and Eve are not siblings or both children of Adam in the same sense, but the analogy is strained.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'յԱդամալ' is obscure; it may be a scribal error or a rare form. The reading 'from Adam' is adopted, but 'in Adam' is also possible.","The seating order of the Spirit at the Son's right is theologically unusual and may reflect a local Armenian tradition or a misremembered liturgical detail."],"confidence":"medium","notes":[]},{"i":32,"ref":"p32","source":"Քանզի ի հարիւրերորդի իններորդի սաղմոսին ասէ. Ասաց տէր ցտէր իմ՝ նիստ ընդ աջմէ իմմէ։\n\nՀայր զՈրդի ասէ, եւ յետ սակաւուց ասէ. Դու ես քահանայ յաւիտեան ըստ կարգին Մելքիսեդեկի,\n\nեւ տէր ընդ աջմէ քումմէս։\n\nՀայր ընդ Որդւոյ վասն Հոգւոյն Սրբոյ ասէ։\n\nԵւ արդ, ոչ մեծ եւ ոչ փոքր ի Սուրբ Երրորդութեանն երեւի, զի զմեծ եւ զփոքր, զծանր եւ զթեթեւ, զշատ եւ զսակաւ, ժամք եւ ժամանակք բովանդակեն։\n\nԻսկ ուր ոչ ժամք եւ ոչ ժամանակք, ոչ չափ եւ ոչ կշիռ մերձենայ յանբաւելի բնութիւնն, անդ ոչ նկարի ոչ փոքր եւ ոչ մեծ։\n\nԿամեցայ զՀայր մեծ ասել որպէս զծնող եւ զպատճառ, այլ երկեայ նոյն ինքն ի Հաւրէ, զի մի տկար զսկիզբն արարից եւ թշնամանեցից մեծարանաւքն, քանզի ոչ են փառք Հաւր, թէ որ յինքենէ են փոքրագոյն են քան զնա, քանզի այս տկարութիւն գործի ոչ կարել իւր հաւասար Որդի ծնանել, կամ Հոգի՝ բղխիչ, այլ վայելէր նորա հրաշափառ զաւրութեան, զի որ ի նորա բնութենէն՝ ինքեան փառակից գոլով ճանաչին։","english":"For in the one hundred and ninth psalm it says: The Lord said to my Lord, \"Sit at my right hand.\"\n\nThe Father speaks of the Son, and after a little while it says: You are a priest forever according to the order of Melchizedek,\n\nand the Lord at your right hand.\n\nThe Father speaks of the Son concerning the Holy Spirit.\n\nAnd thus, neither great nor small appears in the Holy Trinity, for great and small, heavy and light, many and few, times and seasons encompass.\n\nBut where there are no times and no seasons, no measure and no weight approach the infinite nature, there neither small nor great is depicted.\n\nI wished to call the Father great as the begetter and the cause, but I feared from the Father himself, lest I make the beginning weak and become hostile with honors, for the glories of the Father are not such that if they are from him they are lesser than he, for this weakness would produce that he cannot beget a Son equal to himself, or a Spirit that emanates; rather, it befits his wondrous power that those which are from his nature be recognized as partakers of his glory.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ասաց տէր ցտէր իմ՝ նիստ ընդ աջմէ իմմէ","severity":"info","text":"The citation of Psalm 109 (110 in LXX) verse 1, 'The Lord said to my Lord, Sit at my right hand,' is used in Armenian patristic tradition to support Trinitarian exegesis, identifying the speaker as the Father and the addressee as the Son.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Դու ես քահանայ յաւիտեան ըստ կարգին Մելքիսեդեկի","severity":"info","text":"The reference to Melchizedek as a priest forever echoes Psalm 109:4 (LXX 110:4), 'You are a priest forever according to the order of Melchizedek,' interpreted here as a Christological typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Սուրբ Երրորդութիւն","severity":"info","text":"The term 'Holy Trinity' (Սուրբ Երրորդութիւն) is a standard Armenian theological formulation, reflecting the Nicene-Constantinopolitan creedal tradition, and is used here to assert the co-equality of the three persons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Մելքիսեդեկ","severity":"info","text":"Melchizedek, the priest-king of Genesis 14, is a typological figure in Christian exegesis, prefiguring Christ's eternal priesthood. The Armenian tradition, following earlier patristic sources, uses this to affirm Christ's divine and sacerdotal role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage transitions from scriptural citation to theological argument, using the psalm to introduce a Trinitarian discussion. The author then refutes the notion of hierarchy within the Trinity, emphasizing the co-equality of Father, Son, and Holy Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"երկեայ","severity":"caution","text":"The Armenian verb 'երկեայ' (I feared) is ambiguous: it could indicate the author's personal hesitation or a rhetorical device to avoid subordinationism. The translation 'I feared from the Father himself' suggests a theological caution against diminishing the Father's glory.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'tēr ənd aǰmē kummēs' (the Lord at your right hand) could be read as a direct address to the Son or as a continuation of the psalm citation; the text takes it as the latter, supporting Trinitarian interpretation.","The clause 'vasa'n Hogwoyn Srboy' (concerning the Holy Spirit) is ambiguous: it may mean the Father speaks to the Son about the Spirit, or that the psalm verse implies the Spirit's role; the translation opts for the former."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"Արդ, Հայր ոչ ծնունդ եւ ոչ ելող, եւ Որդի ոչ ծնող է եւ ոչ ելող, եւ Հոգին Սուրբ ոչ ծնող է եւ ոչ ծնունդ, այլ միշտ զելողութիւն ունի։\n\nՑնծայ Հայր ընդ փառս Որդւոյ, եւ զուարճանայ Որդի ընդ պատիւ Հոգւոյն, եւ փառաւորէ Հոգի զՀայր եւ զՈրդի, զի ի նոցունց էութենէ առնու եւ նորակերտէ զարարածս, յորմէ ամենայն եղեւ յերկինս եւ յերկրի, երեւելիք եւ աներեւոյթք, զգալիք եւ իմանալիք, մարմինք եւ անմարմինք։\n\nԱրդ զայս դաւանութիւն ընկալան Հայք ի մեծէն Գրիգորէ եւ ի սրբոյն Ռստակիսէ եւ յերանելւոյն Ներսիսէ։\n\nՎասն ժողովրդեանս առնեմ։\n\nՄեկնութիւն առնէ ինքն, զի Աստուած ոչ հայի յիւր պատիւնն, որպէս ի մեր փրկութիւնս, զի յորժամ զինքն հաւասար Աստուծոյ առնէր, եւ զմեղս թողոյր, նոքա հայհոյիչ եւ դիւահար կոչէին, զի հաւատասցեն թէ դու առաքեցեր զիս։\n\nԹէ հակառակ Հաւր զիս գոլ ասէք եւ հայհոյիչ, մի՛ լիցի գործակից հակառակողիս. կոչեմ զքեզ ի գործակցութիւն՝ հաւատացելոց ի հաստատութիւն եւ անհաւատիցն յանդիմանութիւն։","english":"Now, the Father is not born and does not issue forth, and the Son does not beget and does not issue forth, and the Holy Spirit does not beget and is not born, but always has the property of emanation.\n\nThe Father rejoices in the glory of the Son, and the Son delights in the honor of the Spirit, and the Spirit glorifies the Father and the Son, for from their essence it takes and newly creates the creatures, from which everything came to be in the heavens and on the earth, visible and invisible, sensible and intelligible, corporeal and incorporeal.\n\nNow this confession the Fathers received from the great Gregory and from the holy Rstakes and from the blessed Nerses.\n\nI make this for the sake of the congregation.\n\nHe himself provides an interpretation, that God did not look to his own honor, as to our salvation, for when he made himself equal to God and would forgive sins, they called him blasphemer and possessed by a demon, so that they might believe that you sent me.\n\nIf you say that I am opposed to the Father and a blasphemer, let me not be a partner with the one who opposes you. I call you to partnership, for the confirmation of the faithful and the refutation of the unbelievers.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ելողութիւն","severity":"info","text":"The Armenian term 'ելողութիւն' (eloghut'iwn) is rendered as 'emanation' in the English draft. It denotes a property of the Holy Spirit distinct from generation or procession, reflecting a technical theological term in Armenian Trinitarian discourse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Հայր, Որդի, Հոգի Սուրբ","severity":"info","text":"The passage articulates a Trinitarian theology emphasizing the distinct properties of each person: the Father is unbegotten and non-emanating, the Son does not beget, and the Holy Spirit neither begets nor is born but emanates. This reflects the Nicene-Constantinopolitan framework as received in Armenian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Հայք ի մեծէն Գրիգորէ եւ ի սրբոյն Ռստակիսէ եւ յերանելւոյն Ներսիսէ","severity":"info","text":"The author claims that this confession was received from Gregory the Illuminator, Rstakes (likely a variant of Rstakēs, a fourth-century Armenian patriarch), and Nerses (probably Nerses the Great). This situates the homily within the authoritative lineage of Armenian church fathers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Վասն ժողովրդեանս առնեմ","severity":"info","text":"The phrase 'I make this for the sake of the congregation' marks a rhetorical shift from doctrinal exposition to a pastoral or apologetic address, indicating the homiletic purpose of the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"զի յորժամ զինքն հաւասար Աստուծոյ առնէր, եւ զմեղս թողոյր","severity":"info","text":"The reference to making oneself equal to God and forgiving sins alludes to accusations against Christ in the Gospels (e.g., Mark 2:7, John 10:33), where opponents charge him with blasphemy for claiming divine authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Թէ հակառակ Հաւր զիս գոլ ասէք եւ հայհոյիչ","severity":"caution","text":"The shift to first-person speech ('if you say that I am opposed to the Father') is ambiguous: it may be Christ speaking, or the homilist adopting a persona. The English draft treats it as Christ's voice, but the Armenian does not explicitly mark the speaker.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the final paragraph is ambiguous: it could be Christ addressing his accusers, or the homilist speaking in a rhetorical persona. The English draft assumes Christ, but the Armenian text does not provide an explicit marker."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"Ընդ անքաւելի մեղաւք են, որ յանբաժանելի բնութիւն բաժինս արկանեն, ի մարդկանէ հայհոյին եւ լԱստուծոյ դատապարտին, եւ ջնջին ի դպրութենէ կենացն։\n\nԶայս իբրեւ ասաց Յիսուս, ի ձայն մեծ աղաղակեաց։\n\nԱղաղակեաց վասն մարդկան, զամենեցուն լսելիս եւ տեսանելիս առ ինքն ձգելով։\n\nՀեռի եկաց ի գերեզմանէն կանգունս երկոտասան չմերձենալով ի մեռեալն։\n\nՓոխանակ ձեռինն զձայնն սաստկացոյց, կատարեաց զաւրէնսն, որ ասէ. Որ մերձենայ ի մեռեալ, պիղծ է մինչեւ ցերեկոյ։\n\nՁայնն այն եղեւ որոտումն երկնաւոր. զի թէ մի հատն բուսանի, վաղվաղակի եւ ապա ամենեցուն ակնկալութիւն է յարութեան։\n\nՀոտ նեխոյն դարձաւ ի հոտ անուշութեան առ մեռեալն, եւ ի դուրս եկեալ կենդանի։\n\nԵմուտ ձայնն ի գերեզմանն, կալաւ զձեռանէ մեռելոյն, զի ի մեռելոյ զգայութիւն ոչ ազդէ հնչումն ձայնի, զի նայեսցին յաստուածային հրամանն՝ ձայնիւն լսել որք անդ էին, եւ յայտնի երեւեսցի ի նորա հրամանէն արտաքս գալ մեռելոյն։","english":"With inexcusable sins, they who divide the indivisible nature into parts, blaspheme among men and are condemned by God, and are erased from the book of life.\n\nWhen Jesus said this, he cried out with a great voice.\n\nHe cried out for the sake of men, drawing all who hear and see to himself.\n\nHe stood far from the tomb, twelve cubits away, not approaching the dead one.\n\nInstead of the hand, he intensified the voice, fulfilling the law which says: He who approaches a dead body is unclean until evening.\n\nThat voice was a heavenly thunder; for if even one grain sprouts, immediately thereafter is the expectation of resurrection for all.\n\nThe stench of decay turned into a sweet fragrance for the dead one, and he came forth alive.\n\nThe voice entered the tomb, took hold of the dead one’s hand, for the perception of the dead is not affected by the sound of a voice, so that those who were there might look upon the divine command through the voice, and the dead one’s coming forth might appear manifestly by his command.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"անբաժանելի բնութիւն","severity":"info","text":"The phrase 'indivisible nature' echoes the Trinitarian language of the Nicene Creed, asserting the unity of the divine essence against those who would divide it.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Որ մերձենայ ի մեռեալ, պիղծ է մինչեւ ցերեկոյ","severity":"info","text":"This alludes to the Levitical purity laws (Lev 11:24-25; Num 19:11-13) regarding contact with a corpse, here applied to the narrative of Lazarus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"կանգունս երկոտասան","severity":"info","text":"The specification of twelve cubits (approx. 5.5 meters) as the distance Jesus stands from the tomb is a detail not found in the canonical Gospels, likely drawn from apocryphal or liturgical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ձայնն այն եղեւ որոտումն երկնաւոր","severity":"info","text":"The comparison of Jesus' voice to heavenly thunder marks a rhetorical climax, emphasizing the divine power of the command that effects the resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"զի թէ մի հատն բուսանի, վաղվաղակի եւ ապա ամենեցուն ակնկալութիւն է յարութեան","severity":"info","text":"The metaphor of a single grain sprouting as a sign of universal resurrection reflects early Christian typology, where Lazarus' raising prefigures the general resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Եմուտ ձայնն ի գերեզմանն, կալաւ զձեռանէ մեռելոյն","severity":"caution","text":"The statement that the voice 'took hold of the dead one’s hand' is a literal rendering of an Armenian idiom; the sense is that the voice acted as an agent of divine command, not that sound physically grasped the hand.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'զի ի մեռելոյ զգայութիւն ոչ ազդէ հնչումն ձայնի' is ambiguous: it may mean that the dead cannot perceive sound, or that the voice's effect is not through auditory perception but through divine will. The reading taken is the latter, emphasizing the miraculous nature."],"confidence":"high","notes":[]},{"i":35,"ref":"p35","source":"Ըստ սովորութեան մարդկան ի բացուստ կացեալ ձայնիւ գոչէ, ընտելականաւն մատակարարէ, եւ ձայնին զաւրութեամբն ի ձեռաց բանսարկուին վերածէ զհոգին՝ կապելով ընդ լուծեալ մարմնոյն, եւ զհողեղէն մասն ի հող դարձեալ, եւ զջուրն՝ ի յաւիշտ, եւ հուրն՝ ի հրանիւթն, եւ զաւդն ի յաւդն ցնդեալ. ոչ ձեռաւք ստեղծագործէ կենդանի, որպէս զառաջինն, այլ սոսկ ձայնիւ անուամբ կոչէ, եւ սարսափմամբ արագապէս ելանէ։\n\nԲեթանիա\n\nտուն հնազանդութեան, վասն զի Ղազար հնազանդէր մահու վասն Ադամայ, որ անկաւ ընդ իշխանութեամբ մահու։\n\nՀնազանդէր մահ Յիսուսի յաղագս արարչական զաւրութեան, եւ ծառայապէս լսէր տէրունական ձայնին, եւ ընձեռէր զմեռեալն աստուածային հրամանատրութեանն։\n\nԳայ Յիսուս ի տուն հնազանդութեանն, որ զանհնազանդութիւն մարդկան ընդ հնազանդութեամբ Բանին Աստուծոյ միաւորէ եւ հնազանդի աստուածախառն մարմնովն հասարակաց Հաւրն փոխանակ անհնազանդութեանն Ադամայ, եւ ըստ Աստուածութեան առնու բարեբանութիւն ընդ Հաւր ի հրաբուն զաւրացն։","english":"According to the custom of men, standing apart, he cries out with a voice, ministers in the accustomed manner, and by the power of the voice, from the hands of the slanderer he turns the spirit, binding it with the loosened body, and turns the earthy part to earth, and the water to moisture, and the fire to its fiery substance, and the air to the air, dispersed. He does not create a living being with his hands, as the first one, but merely calls by name with his voice, and with trembling he quickly departs.\n\nBethany\n\na house of obedience, because Lazarus was obedient to death on account of Adam, who fell under the dominion of death.\n\nDeath was obedient to Jesus concerning the creative power, and served the lordly voice as a servant, and delivered the dead one to the divine command.\n\nJesus comes to the house of obedience, which unites the disobedience of men with the obedience of the Word of God, and is obedient with the theandric body to the common Father in place of the disobedience of Adam, and according to the divinity receives praise with the Father in the fiery powers.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Բեթանիա","severity":"info","text":"The passage shifts from a narrative of Jesus’ action to an interpretive gloss on the name Bethany, marking a structural break typical of homiletic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Բեթանիա","severity":"info","text":"Bethany is glossed as 'house of obedience' (տուն հնազանդութեան), a symbolic etymology not found in the biblical text, used to frame Lazarus’ death and resurrection in terms of obedience and disobedience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ղազար","severity":"info","text":"Lazarus is said to be 'obedient to death on account of Adam,' linking his death to the fall of Adam, a common patristic typology that sees Christ’s resurrection of Lazarus as reversing Adam’s disobedience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ղազար","severity":"info","text":"The reference to Adam's fall under the dominion of death echoes Genesis 3 and Pauline theology (Romans 5:12), though no direct citation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"աստուածախառն մարմնովն","severity":"info","text":"The phrase 'theandric body' (աստուածախառն մարմնովն) is a technical term in Armenian Christology, emphasizing the union of divine and human natures in Christ, central to anti-Chalcedonian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"հրաբուն զաւրացն","severity":"caution","text":"The phrase 'fiery powers' (հրաբուն զաւրացն) is ambiguous; it may refer to divine glory or to angelic hosts, but the exact referent is unclear in context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'fiery powers' (հրաբուն զաւրացն) is ambiguous: it could denote divine glory, angelic beings, or a liturgical image; the intended sense is not specified.","The relationship between the 'slanderer' (բանսարկուին) and the 'hands' (ձեռաց) is unclear; it may refer to Satan or a human adversary."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"Ղազարէ, եկ արտաքս։\n\nԲազում մեռեալք դնին ի գերեզմանի, բայց միոյն պէտք էին կոչելոյ արտաքս. թէ առանց անուան ասացեալ էր ո՞ գիտէր ի մեռելոցն եւ գայր արտաքս, վասն այսորիկ յանուանէ կոչէ՝ Ղազարէ, ե՛կ արտաքս։\n\nԲազում Ղազարք էին անդ, իսկ ակնարկումն կամացն Յիսուսի զմինն կոչեաց, որ Մարթայի եւ Մարիամու եղբայրդ ես, զոր ես սիրեմ, վասն որոյ զիս աղաչելով կոչեցին, առ այժմ դու միայն եկ, քեւ այլոց յոյս լինի։\n\nԹէ ոչ յանուանէ կոչեալ էր զաւրութիւն ձայնին Քրիստոսի զամենայն գերեզմանս քակէր։\n\nԺամանակ է սերմանելոլ եւ ժամանակ հնձելոյ, դեռեւս սերմանիք սերմանին, բոյսք բուսանին, պտուղք ատոքանան եւ մատուցանին միածնի Որդւոյն Աստուծոյ։\n\nՆա եւ ոյ այլոյ անուամբ զմեռեալն կոչէ ի գերեզմանէն, որոյ գումարտակ մարգարէքն յանուն Տեառն եւ առաքեալքն յանուն Յիսուսի Քրիստոսի, այլ ինքն ազատիշխանական ձայնիւ հրամայէ ե՛կ արտաքս։","english":"Lazarus, come out.\n\nMany dead are placed in the tomb, but it was necessary for one to be called out. If it had been said without a name, who among the dead would know and come out? For this reason, he calls by name: \"Lazarus, come out.\"\n\nMany Lazaruses were there, but the intention of Jesus' will called that one who was the brother of Martha and Mary, whom I love, for whose sake they called me, beseeching me. Now you alone come, and for others you will be a hope.\n\nIf he had not called by name, the power of Christ's voice would have shattered every tomb.\n\nThere is a time for sowing and a time for reaping; still the sowers sow, the plants sprout, the fruits ripen and are offered to the only-begotten Son of God.\n\nHe also, by another's name, calls the dead from the tomb, whose company the prophets call by the name of the Lord, and the apostles by the name of Jesus Christ, but he himself commands with an autocratic voice: \"Come out.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ղազարէ, եկ արտաքս","severity":"info","text":"The opening command 'Lazarus, come out' is the narrative climax of the homily, emphasizing the power of Christ's direct address.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ղազարէ","severity":"info","text":"The name 'Lazarus' (from Hebrew Eleazar) is used here as a proper noun, but the homily plays on its generic sense of 'many Lazaruses' to highlight Christ's specific call.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ղազարէ","severity":"info","text":"The passage alludes to John 11:43, where Jesus calls Lazarus from the tomb, but the homily expands the narrative with theological reflection on naming.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"զաւրութիւն ձայնին","severity":"info","text":"The 'power of Christ's voice' reflects early Christian belief in the divine efficacy of Jesus' words, common in Armenian homiletic tradition.","cites":[],"named_sources":["Mambre Vercanoł"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ժամանակ է սերմանելոլ","severity":"info","text":"The agricultural metaphor (sowing and reaping) serves as a structural digression, contrasting temporal cycles with the eternal act of resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"գումարտակ","severity":"caution","text":"The term 'gumartak' (company) is ambiguous; it may refer to a group of prophets or apostles, but the syntax is unclear in the Armenian.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the slanderer' in the previous passage is not clarified here; the homily assumes prior context.","The phrase 'by another's name' could refer to Christ calling through others (prophets, apostles) or to a different named figure."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"Զի ուսցին կենդանի եւ զգայական գոլ հոգւոյն եւ յոյժ հեռաւորք ի մարմնոյ հոգւոց, զմահու լուծանէ զիշխանութիւն, եւ զրմբռնեալն ի նմանէ հանդերձ հոգւով եւ մարմնով կորզեալ վերածէ կենդանի՝ ըստ զաւրութեան այնմ որ ասաց. Հանցեն ջուրք զեռունս կենդանիսա, որ ասաց եւ եղեն, նոյն ձայն էր առ գերեզմանին։\n\nԵլ մեռեալն ոտիւք կապելովք եւ ձեռաւք երիզապնդեալ եւ երեսաւք վարշամակապատ։\n\nՈչ քարշեաց եւ ոչ գնացոյց ըստ սովորութեանն մարդկան, վասն զի կապեալ էր կապանաւք եւ պատեալ պատանաւք. որպէս հրեշտակն զԱմբակում մարգարէ հացիւն եւ թանիւ զբոլոր կերակուր հնձողին տարաւ ի Բաբելոն։\n\nԱրագ է բանն Աստուծոյ քան զհրեշտակս երկնից, ըստ արագութեանն առաւել հզաւր, նա առեալ զվարսից զբոլոր մարմինն տանէր ընդ իւր. եւ Յիսուս սաստիկ ձայնիւն ոչ ի կատարին մերձեցաւ, այլ յական քթթելն էած զհոգին ի հեռաստանէ, եւ միաբանեաց ընդ լուծեալ մարմնոյն, եւ ընդոստոյց յանդնդային քնոյն առանց քայլափոխելոյ, ուր կամք Տեառն կամեցան, վաղվաղակի անդ գտաւ։","english":"So that the living and sentient may learn the nature of the soul, and that souls are very far from the body, he dissolves the dominion of death, and the one seized by it, together with soul and body, having been rescued, he transforms into a living being, according to that power of which he said: \"Let the waters bring forth living creatures,\" which he spoke and they came to be; the same voice was at the tomb.\n\nThe dead man came out with feet bound and hands swathed and face covered with a shroud.\n\nHe did not drag himself nor walk according to the custom of men, for he was bound with bonds and covered with wrappings. As the angel carried the prophet Habakkuk by the hair with the meal and the bowl, all the food of the reaper, to Babylon.\n\nThe word of God is swifter than the angels of heaven, more powerful in its swiftness; taking the whole body by the hair, he would carry it with him. And Jesus, with his vehement voice, did not approach the end, but from the very moment of the call, he brought the soul from afar and united it with the loosened body, and raised it from the sleep of the abyss without changing its step, where the will of the Lord willed, there it immediately was found.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Հանցեն ջուրք զեռունս կենդանիսա","severity":"info","text":"The phrase 'Let the waters bring forth living creatures' echoes Genesis 1:20, where God commands the waters to produce living things, linking Christ's creative power at the tomb to divine creation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"որպէս հրեշտակն զԱմբակում մարգարէ","severity":"info","text":"The comparison of Jesus' swift action to the angel carrying Habakkuk by the hair to Babylon is a non-biblical tradition, likely from the apocryphal Bel and the Dragon or later hagiography, illustrating divine speed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"վարշամակապատ","severity":"info","text":"The Armenian term 'վարշամակապատ' (covered with a shroud) is a compound of 'վարշամ' (shroud) and 'կապատ' (covered), emphasizing the burial wrappings that bind Lazarus, contrasting his bound state with the miraculous release.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"զհոգին ի հեռաստանէ","severity":"info","text":"The phrase 'brought the soul from afar' reflects a theological concept in early Armenian Christianity that the soul is distant from the body during death, requiring divine intervention to reunite them, as seen in Mambre's homiletic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ել մեռեալն ոտիւք կապելովք","severity":"info","text":"This passage shifts from theological exposition to a vivid narrative description of Lazarus emerging bound, using repetitive imagery of bonds and wrappings to heighten the miraculous nature of the resurrection.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'angel' carrying Habakkuk is unspecified; it may refer to a specific angelic figure from apocryphal texts, but the text does not name it.","The phrase 'without changing its step' (առանց քայլափոխելոյ) is ambiguous: it may mean Lazarus did not walk or that his location was instantly changed without movement."],"confidence":"high","notes":[]},{"i":38,"ref":"p38","source":"Կտաւեղէն կապարանն ոչ կարաց արգելուլ զտէրունական հրամանն, լուծանէր զիւր կարգն զԱրարչին կամսն կատարելով,\n\nեւ մահ ծառայաբար Տեառն հնազանդէր հրամանին։\n\nԱյսաւր զառաջին մարդոյն կապանսն արձակէ յանիծից մահուն, եւ առաւելութիւն մեղացն ոչ բաւէ զտէրունեան արգելուլ զհրամանն, եւ յինքն զյանցանսն կորզէ, եւ որպէս զյանցաւոր, փոխանակ յանցաւորի մարդոյն պարտաւորի անպարտ, զպարտաւորն կացուցանէ առաջի Հաւրն։\n\nԱսէ ցնոսա Յիսուս. լուծէ՛ք զդա եւ թողէ՛ք երթալ։\n\nՈր կապեցիքդ, լուծէք, եւ որ պատեցէքդ քակեցէք, եւ որ պատատեցիքդ, կողոպտեցէ՛ք. մի՛ գարշիք ոչ գոյ հոտ նեխոյ, մի՛ խորշիք ըստ աւրինացն, չէ մեռեալ, այլ կենդանի է, տեսէ՛ք ձերովք նշանաւքդ, ծաներո՛ւք ձեռաւք ձեր, զպատեալ բերանդ բացէ՛ք, եւ դուք ընդ այլ վկայսն վասն մահու դորա ամենեքեան վկա՜յ լերուք յարութեանդ, զոր տեսէքդ։","english":"The linen shroud could not hinder the Lord's command; it was loosening its own order, fulfilling the Creator's will,\n\nand death, in servitude, was obedient to the Lord's command.\n\nToday he releases the first man from the bonds of the curse of death, and the preeminence of sins does not suffice to hinder the Lord's command; he rescues the transgressions into himself, and as one who has transgressed, in exchange for the guilty man, he sets the debtor, guiltless, before the Father.\n\nJesus says to them: Loose this one and let him go.\n\nYou who bound, loose; and you who wrapped, unwrap; and you who swathed, strip away. Do not shrink back; there is no odor of decay. Do not recoil according to the law; he is not dead, but alive. See with your own signs; feel with your own hands; open the covered mouth; and you, together with the other witnesses, be all witnesses concerning this death of the resurrection which you see.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Կտաւեղէն կապարանն","severity":"info","text":"The linen shroud (կտաւեղէն կապարանն) symbolizes the physical restraint of death, which yields to the divine command, emphasizing the power of Christ's word over material bonds.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"յանցանսն","severity":"info","text":"The term յանցանսն (transgressions) is used here in a theological sense, referring to the sins of humanity that Christ takes upon himself, as indicated by 'rescues the transgressions into himself'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ասէ ցնոսա Յիսուս. լուծէ՛ք զդա եւ թողէ՛ք երթալ","severity":"info","text":"This direct speech echoes the Gospel narrative of Jesus commanding the release of Lazarus (cf. John 11:43-44), though the wording is paraphrastic, not a verbatim citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"մի՛ խորշիք ըստ աւրինացն","severity":"info","text":"The phrase 'according to the law' (ըստ աւրինացն) likely refers to Jewish purity laws regarding corpse contamination, which the homily urges the witnesses to disregard in light of the miraculous resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Այսաւր","severity":"info","text":"The temporal marker 'Today' (Այսաւր) shifts the narrative from the past event of Lazarus's resurrection to its liturgical re-presentation, a common homiletic device in Armenian patristic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"վկա՜յ լերուք յարութեանդ","severity":"info","text":"The call for witnesses to the resurrection reflects the homily's liturgical context, likely read during the Sabbath of Lazarus in the Armenian church, reinforcing the congregation's role as participants in the miracle.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'first man' (առաջին մարդոյն) could refer to Adam or to Lazarus as the first resurrected; the context suggests Lazarus, but the typology with Adam is implicit.","The identity of 'you who bound' (որ կապեցիքդ) is ambiguous—possibly the disciples, the mourners, or the congregation addressed directly."],"confidence":"high","notes":[]},{"i":39,"ref":"p39","source":"Մի մրգով ճանաչի բոլոր պտուղ երկրի, մասնաւոր առժամայն եւ աւետիք առ յապայ։\n\nԸնդէ՞ր հրամայէ նոցա լուծանել. զի անամաւթք էին, եւ միշտ եղծանել ջանային զճշմարտութիւնն, վասն որոյ զձեռսն եւ զհոտոտելիսն կացուցանէ նոցա դատախազ եւ վկայ։\n\nԻ նախնումն ի բարերարութենէն լռէր Աստուած վասն Ադամայ ի պատուիրանապահութենէն լռելոյ, յերկրորդումս վասն Ղազարու քրիստոսասիրութեան նորոգէ ի գերեզմանաց անշնչութենէ, եւ ի մահազգեստ ծածկոյթ կտաւապատութենէ արձակէ։\n\nԲազումք ի հրէից որ եկեալ էին առ Մարիամեանսն, իբրեւ տեսին զոր արարն, հաւատացին ի նա։\n\nՈմանք հաւատացին մեծասքանչ նշանացն, թէեւ յետոյ ուրացան, որք զայլ սգաւորս եկեալ էին մխիթարել, զանձինս մխիթարէին անտրտում ուրախութեամբ, եւ այլոց աւետիս ի քաղաքն տարան։\n\nՈմանք գնացին առ փարիսեցիսն, եւ պատմեցին զոր արար Յիսուս։","english":"Do not know all the fruit of the earth by one fruit, particular at the time and good news to the despairing.\n\nWhy does he command them to untie? Because they were shameless, and always strove to destroy the truth, for which reason he makes their hands and their nostrils prosecutor and witness.\n\nIn the first instance of beneficence, God was silent concerning Adam, who was silent from keeping the commandment; in the second, concerning Lazarus, because of his love for Christ, he renews him from the lifelessness of the tombs, and releases him from the shroud of death, the linen covering.\n\nMany of the Jews who had come to the house of Mary, when they saw what he did, believed in him.\n\nSome believed because of the great miracles, though later they denied; those who had come to console other mourners consoled themselves with untroubled joy, and carried good news to others in the city.\n\nSome went to the Pharisees and reported what Jesus had done.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Մի մրգով ճանաչի բոլոր պտուղ երկրի","severity":"info","text":"The opening aphorism warns against judging the whole by a single part, setting up the contrast between the particular miracle for Lazarus and the universal hope it signifies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"դատախազ","severity":"info","text":"The term 'prosecutor' (dataxaz) is a legal metaphor; here the hands and nostrils of the shameless are made accusers and witnesses, implying their own actions condemn them.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"զձեռսն եւ զհոտոտելիսն","severity":"info","text":"The reference to hands and nostrils may allude to Jewish purity laws or to the testing of food, possibly echoing the trial of Susanna (Dan 13) or the testing of Jesus' miracles by Pharisees.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ի նախնումն ի բարերարութենէն լռէր Աստուած","severity":"info","text":"The passage contrasts God's silence at Adam's transgression with his active renewal of Lazarus, structuring the homily as a typological parallel between the first man and the resurrected man.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Բազումք ի հրէից որ եկեալ էին առ Մարիամեանսն","severity":"info","text":"The mention of Jews coming to Mary's house reflects the early Christian tradition that Mary, sister of Lazarus, hosted the community; this detail appears in John 11 and later apocrypha.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ոմանք գնացին առ փարիսեցիսն","severity":"info","text":"The report to the Pharisees highlights the tension between Jesus' followers and the religious authorities, a theme amplified in Armenian homiletic tradition to underscore the truth of the resurrection.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'particular at the time' (մասնաւոր առժամայն) is ambiguous: it may mean 'timely' or 'temporary', affecting the interpretation of the miracle's significance.","The identity of 'those who were shameless' (անամաւթք) is unclear; they could be the Jews who doubted, the Pharisees, or generic opponents of the faith."],"confidence":"high","notes":[]},{"i":40,"ref":"p40","source":"Իսկ ոմանք որպէս ի դիւաց մոլեալք, գնացին առ սադուկեցիսն եւ ասացին, թէ հաւատացին ի նա բազումք, արդ աճապարեցէք առ ի լռեցուցանել զնորասքանչ նշանացն զաւրութիւն։\n\nի տանն Մարիամու եւ Մարթայի ուտէ հացընթրիս, եւ յանդիման բազմի Ղազարոս ի գերեզմանէ յարուցեալ. ունի ընդ իւր զերիզապինդ կտաւն հաւատարիմ վկայ, զի ի ձեռն կերակրոյ եւ ըմպելոյ եւ գերեզմանական կտաւոյն, ճշմարիտ եւ հաւատարիմ յարութեանն հաւատասցեն Ղազարու։\n\nԶՄարիամու ընդունի զբարեպաշտութիւն, իւղոյն աւծումն խոստովանի սպասաւորութիւն իւրոյ մահուն, եւ անմաքուր վարուցն լուացարան, եւ զհերն մեռեալն մարմնական վարուց, զարտասուսն անմաքուր վարուցն ջնջիչ, զոտսն թորաւք աչաւք թանալ զժամանակս կենդանութեան, եւ զեւթներեկաւորս, որով յառաջ խաղան ամիսք եւ տարիք, յորս անսուրբ գնայր վարուք գործոց։","english":"But some, as if maddened by demons, went to the Sadducees and said, \"Many have believed in him; now hasten to silence the power of the new and wondrous signs.\"\n\nIn the house of Mariam and Martha, they eat the evening meal, and opposite sits Lazarus, risen from the tomb. He has with him the tightly bound shroud, a faithful witness, so that through the food and drink and the burial cloth, they may believe in the true and faithful resurrection of Lazarus.\n\nMariam receives piety, the anointing of oil confesses the service of her death, and the cleansing of impure conduct, and the old dead of bodily conduct, the tears that wipe away impure conduct, the feet that with the moisture of the eyes moisten the times of life, and the seven-day period by which months and years advance, into which she would go with unholy conduct of deeds.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Sadducees","severity":"info","text":"The Sadducees were a Jewish sect that denied the resurrection of the dead, making them natural opponents of the Christian proclamation of Lazarus's resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"զերիզապինդ կտաւն","severity":"info","text":"The phrase 'tightly bound shroud' (երիզապինդ կտաւ) refers to the burial cloth still wrapped around Lazarus, serving as material proof of his death and resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Lazarus","severity":"info","text":"The narrative of Lazarus's resurrection is drawn from John 11:1-44, where Jesus raises Lazarus from the dead after four days in the tomb.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Mariam","severity":"info","text":"The passage shifts from the Sadducees' plot to a domestic scene in the house of Mariam and Martha, where the risen Lazarus shares a meal, emphasizing the tangible evidence of his resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Mariam receives piety","severity":"caution","text":"The English draft's rendering of Mariam's actions is obscure; the Armenian text likely describes her anointing oil as a confession of service to her death and cleansing of impure conduct, but the syntax is convoluted.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Mariam' is ambiguous: she may be Mary of Bethany (sister of Martha and Lazarus) or Mary Magdalene, as later tradition conflates them.","The phrase 'the old dead of bodily conduct' is unclear in the Armenian; it may refer to Lazarus's former state or to Mariam's past sins."],"confidence":"medium","notes":[]},{"i":41,"ref":"p41","source":"Տէրն իւր մաքուր ոտիւքն սրբէր զՄարիամ եւ զՄարթայ, շնորհազարդէ հաւատով, զչորեքաւրեայ մեռեալն ի գերեզմանէ ընդունի կենդանի։\n\nՀայր գայ ի հաճութիւն, Որդի աղաչող, Հոգին Սուրբ բարեխաւս. յորժամ բոլոր պտուղ աշխարհիս բովնդակեսցին առանց մեր կոչելոյ, Տէրն բոլոր էից հայրենի սկզբնատիպ փառաւքն եւ զաւրութեամբ արարող Հոգւովն, եւ բազմութեամբ հրեշտակաց ձայնիւ անձեռագործ փողովն յերկնից յերկիր եկեալ, աթոռք անկանին, ատեանք ուղղին, դպրութիւնք հրաշիցն բանան, ձայնք կենդանեաց հնչեն, երկինք գալարին, լուսաւորք վայրաւք թաւթափին, երկիր դղորդի, վէմք պատառին, գերեզմանք աւարին, մեռեալք յառնեն, յայնժամ եւ Ղազարոս ընդ մեզ յարուցեալ տեսանի։\n\nՎերինք եւ ներքինք\n\nմիաբանին, խառնքն որոշին, եւ համառաւտքն սահմանին, կողմ արդարոցն վերաբերին հանապազ ընդ Տեառն լինելով ի վերայ անուշ աւդոց անմահիցն, կակուղ եւ փափուկ գարշապարաւք անմահական մարդոց ի պարս հրեշտակաց միաւորին։","english":"The Lord with his pure feet cleanses Mariam and Martha, adorns them with grace through faith, receives the one dead for four days from the tomb alive.\n\nThe Father comes in benevolence, the Son entreats, the Holy Spirit intercedes. When all the fruit of this world shall be gathered without our calling, the Lord with all the ancestral primordial glories and with the power of the creative Spirit, and with the multitude of angels, by the voice of the unhandmade trumpet, having come from heaven to earth, thrones are set, tribunals are ordered, the writings of wonders are opened, voices of the living resound, the heavens roll, the luminaries in the lower regions are shaken, the earth quakes, rocks split, tombs are plundered, the dead rise; then also Lazarus appears risen with us.\n\nThe upper and the lower\n\nare united, the mixed are separated, and the confused are defined; the side of the righteous ascends continually, being with the Lord over the sweet airs of the immortals, soft and tender with the immortal garments of men, united in the host of angels.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"զչորեքաւրեայ մեռեալն","severity":"info","text":"The phrase 'the one dead for four days' refers to Lazarus, emphasizing the duration of his death as a sign of the miracle's magnitude.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Տէրն իւր մաքուր ոտիւքն սրբէր","severity":"info","text":"The Lord cleansing with his feet echoes John 13:5, where Jesus washes the disciples' feet, but here applied to Mariam and Martha, not found in the canonical Lazarus narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"անձեռագործ փող","severity":"info","text":"The 'unhandmade trumpet' (անձեռագործ փող) is a distinctive Armenian liturgical image, possibly derived from apocalyptic traditions, symbolizing divine proclamation without human agency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Վերինք եւ ներքինք","severity":"info","text":"The passage shifts from a narrative of the resurrection to an eschatological vision, marked by the phrase 'The upper and the lower', structuring the homily's climax.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"զաւրութեամբ արարող Հոգւովն","severity":"info","text":"The description of the Spirit as 'creative' (արարող) parallels the Nicene Creed's 'life-giving' (կենարար) but emphasizes agency in resurrection, a theme in Mambre's theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"գարշապարաւք","severity":"caution","text":"The term 'գարշապարաւք' (garments) is ambiguous; it may refer to the shroud of Lazarus or to angelic vestments, but the context suggests the latter, as the righteous are united with angels.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'գարշապարաւք' could be interpreted as Lazarus's burial cloth or as angelic garments; the reading taken is 'immortal garments of men' based on the parallel with angelic host.","The identity of 'Mariam and Martha' is assumed to be the sisters of Lazarus, but the text does not specify their relation to the resurrection narrative."],"confidence":"high","notes":[]},{"i":42,"ref":"p42","source":"Յորս լիցի ամենեցուն մեզ հասանել, շնորհաւք եւ մարդասիրութեամբ Տեառն մերոյ եւ փրկչին Յիսուսի Քրիստոսի, որում փառք յաւիտեանս յաւիտենից. ամէն։","english":"May it be granted to all of us to attain, by the grace and philanthropy of our Lord and Savior Jesus Christ, to whom is glory for ever and ever. Amen.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Յորս լիցի ամենեցուն մեզ հասանել","severity":"info","text":"This final sentence concludes the homily with a doxological prayer, typical of early Armenian liturgical texts, invoking grace and philanthropy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"մարդասիրութեամբ","severity":"info","text":"The term 'philanthropy' (մարդասիրութիւն) in Armenian Christian usage often denotes divine love for humanity, echoing Greek φιλανθρωπία, a key attribute of Christ in patristic theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Տեառն մերոյ եւ փրկչին Յիսուսի Քրիստոսի","severity":"info","text":"The formula 'our Lord and Savior Jesus Christ' is a standard Armenian creedal title, reflecting the Chalcedonian Christology of the Armenian Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"որում փառք յաւիտեանս յաւիտենից. ամէն","severity":"info","text":"The closing doxology 'to whom is glory for ever and ever. Amen' is a liturgical formula, sealing the homily with a note of eternal praise.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Armenian text is clear; no significant ambiguities in this concluding passage."],"confidence":"high","notes":[]}]}