{"slug":"mambre-homily-4","id":"armenian:matenagirk:mambre-homily-4","title":"Homily on the Saviour's coming to Jerusalem (Mambre, 4)","title_source":"Homily on the Saviour's coming to Jerusalem (Mambre, 4)","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":0.004913},"source":{"registry_id":"armenian:matenagirk:mambre-homily-4","work_id":"mambre-homily-4","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":10,"english_words":1758,"coptic_letters":0,"source_letters":6930,"commentary_units":57,"commentary_kinds":8,"derived_notes":0,"ambiguities":16,"work_notes":5,"external_links":0,"timeline":3},"summary":{"work":"mambre-homily-4","abstract":"This homily, attributed to the shadowy Mambre Vercanoł (fl. 5th–6th c.), narrates Christ’s entry into Jerusalem, linking it typologically to the raising of Lazarus. It survives in a single medieval manuscript (Matenadaran 1234) and was never incorporated into the Armenian lectionary. The classical Armenian text contains hapax legomena and syntactical ambiguities, making the English translation interpretive at points. No critical edition of Mambre’s corpus exists, and the attribution rests solely on manuscript colophons.","historical_context":"The homily is attributed to Mambre Vercanoł, a figure active in the 5th–6th centuries, but external contemporary evidence is lacking. The sole witness is Matenadaran 1234, a medieval manuscript from which the present edition is transcribed; no other recension is known. The work was never adopted into the Armenian lectionary or fixed liturgical cycle, indicating a limited readership within monastic scribal circles. The text’s classical Armenian includes rare words and ambiguous syntax, complicating interpretation. The homily’s authenticity cannot be verified beyond the manuscript’s ascription, and no critical edition of Mambre’s corpus exists.","significance":"This homily provides a rare witness to early Armenian Christological reflection, using typological links between Lazarus’s resurrection and Christ’s entry. Its survival in a single manuscript highlights the fragility of early Armenian literary transmission. The work’s two-nature theology and symbolic use of olive branches (erasanak) offer insights into monastic exegesis, though its limited circulation suggests it was not mainstream.","timeline":[{"date":"5th–6th c.","event":"Probable composition of the homily by Mambre Vercanoł (attribution uncertain)."},{"date":"Medieval period","event":"Copying of the sole surviving manuscript (Matenadaran 1234)."},{"date":"Modern","event":"Transcription and English translation from the manuscript."}],"relations":[{"work":"Gospel of John (11:38-44)","relation":"References the raising of Lazarus as a prelude to Christ’s entry.","key":"","label":null,"url":null},{"work":"Gospel of Mark (10:46-52)","relation":"Evokes the healing of a blind man near Jericho and palm branches.","key":"","label":null,"url":null},{"work":"Isaiah 7:14","relation":"Uses the title Emmanuel ('God with us') for Christ.","key":"","label":null,"url":null},{"work":"Noahic covenant","relation":"The olive branch (erasanak) may symbolize peace, as in the Noah story.","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to Mambre Vercanoł is based solely on manuscript colophons; no external contemporary witness confirms it.","The sole surviving manuscript (Matenadaran 1234) is medieval; no other recension is known.","The classical Armenian text contains hapax legomena and syntactical ambiguities, making the English translation interpretive.","No critical edition or comprehensive study of Mambre’s corpus exists; authenticity cannot be verified beyond the manuscript’s ascription."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.00038,"generated":"2026-11-15T04:59:51Z"},"links":[{"kind":"source","label":"Digital Matenagirk Hayots (Zenodo)","url":"https://zenodo.org/records/14841249"}],"checks":{"work":"mambre-homily-4","status":"pass","blocking":[],"warnings":[],"stats":{"passages":10,"translated":10,"commentary_passages":10,"commentary_units":57,"english_words":1758,"source_letters":6983,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Mambre Vercanoł (fl. 5th–6th cent.) is a shadowy figure; the homily’s attribution rests on manuscript colophons, not on external contemporary witness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The sole surviving witness is a single medieval manuscript (Matenadaran 1234), from which the present edition is transcribed; no other recension is known.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This homily was never incorporated into the Armenian lectionary or the fixed liturgical cycle; its readership remained limited to monastic scribal circles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The classical Armenian text contains several hapax legomena and syntactical ambiguities; the English rendering is necessarily interpretive at those points.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"external","lemma":"","severity":"info","text":"No critical edition or comprehensive study of Mambre’s corpus exists; the present edition cannot verify the homily’s authenticity beyond the manuscript’s ascription.","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: 10 narrative."},{"kind":"source","severity":"info","text":"Source edition: matenagirk — CC BY 4.0 (Zenodo licence field cc-by-4.0, access_right open; the DMHP project page states no licence of its own)"}],"derived_structure":{"narrative":10},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Դ. ՆՈՐԻՆ՝ ՅԱՂԱԳՍ ԵԿԱՒՈՐՈՒԹԵԱՆ ՓՐԿՉԻՆ ՅԵՐՈՒՍԱՂԷՄ\n\nԶբազումս թողլով Էմմանուէլի զսքանչելագործութիւնս, յերիկեան եւ ի սերկեանս փութասցուք բացայայտութիւնս հրաշից եւ զերկաքանչիւրոցն զարմանագործութիւնս ի պատմագով ասպարիսին հանդիսայայտել զքաջայայտ առաւելութիւնս, քանզի նախագործեալ աստուածեղէն եւ նախագործ հրաշս, երեկ զխոստովանեալ երկաւորութիւնն ի Բեթանիա կատարէ, եւ զյառաջաճառեալ զՂազարու յարութիւնն գայ ի լնուլ, իսկ այսաւր մտանէ յԵրուսաղէմ, նստեալ ի վերայ յաւանակի՝ զմարգարէական նախագուշակումն հաւատարմացուցանելով։\n\nԵրեկ զՄարիամ եւ զՄարթա շնորհազարդէ հաւատով. զչորեքաւրեայ մեռեալն ի գերեզմանէն ընդունի կենդանի, այսաւր զաշակերտսն եւ զտղայսն սրբէ աստուածաբար եւ զեկսն ի փրկութիւն բոլորիցն մանկանցն փայլէ բարեբանունութիւն եւ զըմբռնեալն ի նմանէ հանդերձ չնչով եւ մարմնով կորզեալ վերածէ ի կենդանութիւն, այսաւր զհեթանոսս եւ զհրեայս լուծանէ ի հակառակամարտին ծառայութեան եւ նստի ի վերայ վարդապետութեամբ, եւ ուղղէ ի խաղաղութիւն զերասանակն նշանակաւ՝ երկուց կենդանեաց նստելով ի վերայ մտանէ յԵրուսաղէմ։","english":"IV. AGAIN: ON THE COMING OF THE SAVIOUR TO JERUSALEM\n\nLeaving aside many of the wondrous works of Emmanuel, let us hasten to the clear revelations of the miracles at Jericho and at the palm tree, and to the twofold marvels of wonder-working, to display in the arena of historical praise the manifest pre-eminences. For the divinely pre-wrought and pre-working miracles: yesterday, the confessed twofold nature was accomplished in Bethany, and the foretold resurrection of Lazarus came to fulfillment; but today He enters Jerusalem, seated upon a foal, confirming the prophetic foretelling.\n\nYesterday, He adorned Mary and Martha with faith through grace; He received the four-day dead man from the tomb alive; today, He sanctifies the disciples and the children in a godly manner, and for the salvation of all the children, the radiance of good repute shines forth, and what was seized from Him, together with the soul and body, He rescues and transforms into life; today, He frees the pagans and the Jews from the service of the adversary, and sits upon the seat of teaching, and directs the olive branch to peace, entering Jerusalem seated upon two living creatures.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Էմմանուէլ","severity":"info","text":"Emmanuel (Hebrew: 'God with us') is a Christological title drawn from Isaiah 7:14, used here to refer to Christ without naming him directly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"զՂազարու յարութիւնն","severity":"info","text":"The resurrection of Lazarus (John 11:38-44) is referenced as a prelude to Christ's entry into Jerusalem, linking the two events typologically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"յերիկեան եւ ի սերկեանս","severity":"info","text":"Jericho and the palm tree (sērk) evoke the Gospel account of Christ's healing of a blind man near Jericho (Mark 10:46-52) and the palm branches used at the entry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Երեկ ... այսաւր","severity":"info","text":"The homily contrasts 'yesterday' (the raising of Lazarus in Bethany) with 'today' (the entry into Jerusalem), creating a temporal and theological parallel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"երկուց կենդանեաց","severity":"info","text":"Christ seated on two living creatures (the foal and the ass) echoes the two-nature theology (divine and human) introduced earlier in the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"զերասանակն","severity":"caution","text":"The term 'erasanak' (olive branch) is ambiguous: it may refer to a literal olive branch used in the entry narrative or symbolise peace, as in the Noahic covenant.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the children' (տղայսն) is unclear: they may be the children of Jerusalem who greet Christ, or a symbolic group representing the faithful.","The phrase 'what was seized from Him' (զըմբռնեալն ի նմանէ) is ambiguous: it could refer to a person (e.g., Lazarus) or a spiritual quality (e.g., grace)."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Երէկ զՂազարոս երիզապնդեալ ոտիւք\n\nձայնէ արտաքս, եւ կտաւեղէն կապարանն անկարացեալ արգելուլ զտէրունեան հրամանն, լուծանէր զիւր կարգն ողջ զինքեան Արարչին պահելով զհրամանն, եւ մահու ծառայակցէր՝ արարչական հնազանդելով հրամանին։\n\nԱյսաւր զառաջին մարդն ի կապարանէն արձակէ յանիծիցն, եւ առաւելութիւն յանցանացն ոչ բաւէ զտէրունեանն արգելուլ զհրամանն եւ յինքն զյանցումնն կորզէր որպէս զյանցաւոր, եւ փոխանակ յանցաւորի մարդոյն դատապարտի. անպարտն զպարտաւորն առաջի ինքեան կացուցանէր Հաւրն։\n\nՅանցելումն աւուրն զգայութեանցն կենագործէ զմեռելութիւն, եւ զվարշամակեայ պատառէ զկապն, եւ լուծանէ յերիզապնդէ շղթայիցն զձեռսն, եւ զարարչականն ծանուցանէ զաւրութիւն եւ հողեղէն մասն ի հող դարձուցեալ՝ ոչ ձեռաւք իբրեւ զառաջինն կենդանաստեղծու, այլ սոսկ ձայնելով անուանակոչութեան եւ սարսափմամբ արագապէս զելսն կատարէ։","english":"Yesterday, Lazarus, bound with a bandage on his feet, was cast out, and the linen binding, unable to restrain the Lord’s command, loosed its own order, preserving himself whole for the Creator, obeying the command, and he served death, submitting to the creative command.\n\nToday, he releases the first man from the bonds of the curses, and the abundance of transgressions does not suffice to restrain the Lord’s command, and he draws out the transgression into himself as the transgressor, and instead of the guilty man, the innocent one is condemned; the blameless one would set the guilty one before the Father himself.\n\nThe day of transgression vitalizes the deadness of the senses, and from the cloth it tears the knot, and looses the hands from the bound chains, and makes known the creative power, and having turned the earthly part to earth, not with hands as the first life-creator, but merely by calling out with a name-call and with terror, swiftly accomplishes the shoots.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Lazarus","severity":"info","text":"The raising of Lazarus (John 11) is a standard prefiguration of Christ's resurrection. Here it is linked typologically to the release of Adam from the curse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"երիզապնդեալ (erizapndeal)","severity":"info","text":"The Armenian term means 'bound with a bandage' or 'swathed', evoking Lazarus's burial wrappings. The English draft renders it as 'bound with a bandage on his feet'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"զառաջին մարդն (zaṙaǰin mardn)","severity":"info","text":"The 'first man' is Adam, whose release from the bonds of curses echoes Pauline typology (Rom 5:12-21) and Armenian traditions of Christ's descent into the underworld.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Երէկ ... Այսաւր (Yerēk ... Aysawr)","severity":"info","text":"The passage contrasts 'yesterday' (Lazarus's binding) with 'today' (Adam's release), a temporal parallel common in Armenian homiletics to juxtapose type and antitype.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"անպարտն զպարտաւորն (anpartn zpartaworn)","severity":"info","text":"The paradox of the innocent one (Christ) taking the place of the guilty (Adam) parallels the scapegoat motif in Armenian Christology, akin to the 'sweet exchange' in Ephrem the Syrian.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"զվարշամակեայ (zvaršamakeay)","severity":"caution","text":"The Armenian term 'varšamakeay' is obscure; it may refer to a type of cloth or winding sheet. The English draft renders it as 'from the cloth', but the precise meaning is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the first man' is clearly Adam, but the phrase 'from the bonds of the curses' could refer to the curse of death or the curse of sin; the text does not specify.","The term 'varšamakeay' is hapax or rare; its exact referent (a specific cloth, a shroud, or a bandage) is uncertain."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"Իսկ ի սերկեան աւուրս զտիեզերաց զկոչումն ընդ փարիսեցիսն եւ ընդ սատուկեցիսն ճառեալ ասէր՝ եթէ տղայքդ լռեն՝ զաւրհնաբանումն քարինքդ աղաղակեսցեն. որով նշանակէ զանպտուղ հեթանոսաց պտղաւետեալ բարեպաշտութեանն զհաւատս։\n\nՅերեկւոջ աւուրն ի Բեթանիա, որ է տուն չարչարանաց եւ տուն հնազանդութեան։\n\nՏուն չարչարանաց յաղագս ննջելոյն Ղազարու բարեկամի, վասն որոյ եւ արտասուաթորէր յաչաց Արարչին՝ բոլոր մարդկեղէնս կարեկցեալ բնութեանս բարեկամապէս եւ ազգակցաբար բերեալ լինի։\n\nԻսկ տուն հնազանդութեան վասն զի հնազանդէր Ղազարոս մահու յաղագս նախահաւրն ընդ մահու անկեալ իշխանութեան, եւ հնազանդէր մահ Յիսուսի յաղագս արարչական զաւրութեան. ծառայապէս լսէր տէրունեան հրամանին եւ ընդձեռէր զմեռեալն աստուածային հրամանատրութեանն։\n\nԻսկ այսաւը գայ յԵրուսաղէմ յիւր չարչարանաց տունն. վասն զի անդ հանդերձեալ էր չարչարանաւք ի չարչարանաց զմարդկայինս ազատել զբնութիւնս, եւ ի տուն հնազանդութեան գալ, որ զանհնազանդ մարդկեղէն բնութիւնս ընդ հնազանդի Բանին միաւորէ. եւ հնազանդի փոխանակ անհնազանդելոյ առաջին մարդոյն՝ իւրում Հաւրն. վասն զի ըստ մարմնոյն հնազանդէր ծառայակերպ տեսակաւ հասարակաց Հաւրն, իսկ ըստ Աստուածութեանն ընդունէր զբարեպաշտութիւնս արարչապէս ընդ Հաւր համապատուաբար։","english":"And on the third day, speaking of the call of the universe among the Pharisees and the Sadducees, he said: \"Let the children be silent, let the stones cry out the blessing,\" by which he signifies the faith of the barren pagans, made fruitful in piety.\n\nOn the previous day, in Bethany, which is the house of torments and the house of obedience.\n\nThe house of torments on account of the sleep of Lazarus, the friend, for which tears were shed from the eyes of the Creator, the whole of humanity having been brought to compassion for this nature in a friendly and kindred manner.\n\nAnd the house of obedience, because Lazarus was obedient to death on account of the first man having fallen under the dominion of death, and death was obedient to Jesus on account of the creative power; it served the Lord's command in a servile manner and executed the dead one under the divine command.\n\nAnd this day he comes to Jerusalem, to his house of torments, because there he was prepared with torments to free the human nature from torments, and to come to the house of obedience, which unites the disobedient human nature with the obedient Word; and obedient in place of the disobedience of the first man to his Father, because according to the flesh he was obedient in a servile manner to the common Father, but according to the divinity he received piety in a creative manner, co-honorably with the Father.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"սերկեան աւուր","severity":"info","text":"The phrase 'on the third day' likely refers to the third day of Holy Week, aligning with the narrative of Christ's entry into Jerusalem and the raising of Lazarus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"տղայքդ լռեն՝ զաւրհնաբանումն քարինքդ աղաղակեսցեն","severity":"info","text":"This saying, 'Let the children be silent, let the stones cry out the blessing,' is not a direct biblical quotation but echoes the idea of inanimate objects praising God, as in Luke 19:38-40 or Psalm 148.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Բեթանիա","severity":"info","text":"Bethany is interpreted here as 'house of torments' (տուն չարչարանաց) and 'house of obedience' (տուն հնազանդութեան), a symbolic etymology not found in standard biblical geography but common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage contrasts the previous day (yesterday) in Bethany with the current day in Jerusalem, structuring the homily around the progression of Holy Week events.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The obedience of Lazarus to death and death to Jesus parallels the earlier mention of the first man's disobedience, creating a typological link between Adam and Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'according to the flesh he was obedient in a servile manner to the common Father' may reflect a subordinationist tendency, but it is likely a rhetorical device emphasizing Christ's humanity rather than a doctrinal statement.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the first man' is ambiguous: it could refer to Adam or to a generic human archetype. The reading taken is Adam, based on the context of disobedience and the fall."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Ի գնացելումն աւուրն ի տան Մարիամայ եւ Մարթայի ուտէր ընթրիս, եւ յանդիման բազմի Ղազարոս ի գերեզմանէն յարուցեալ. ունի ընդ իւր զերիզապինդ կտաւն հաւատարիմ վկայ, զի ի ձեռն կերակրոյն եւ ըմպելւոյն եւ գերեզմանական կտաւոյն ճշմարիտ եւ հաւատարիմ յարութեանն հաւատասցեն Ղազարու։\n\nԻսկ ի հանդիպելում աւուրս, դղրդեցուցանէ զբոլորն Երուսաղէմ ի պասեքատաւնիս մտանելով ի սա, եւ ի նորեկաց ժողովրդոցն փորձեալ ստուգէր Յիսուս ի Նազարեթէ գալիլեացւոց, որոց խոստովանութիւնն համաբանի ընդ հրեշտակին երեւելով հովուացն ի Բեթղահեմ։\n\nԻ գնացելումն աւուրն զՄարիամայ ընդունի զբարեպաշտութիւնն զպատուական իւղոյն աւծումն խոստովանի սպասաւորութիւն իւրոյ մահու, ի չարչարանացն գործակցութիւն։\n\nԶարտասուսն անմաքուր վարուցն լուացարան, հերն՝ զմեռելութիւն ի մարմնեղէն վարուցն,","english":"On the day of the visit, at the house of Mary and Martha, he partook of the evening meal, and in their presence Lazarus, risen from the tomb, was present. He held with him the tightly-wound shroud, a faithful witness, so that through the food and drink and the burial cloth, they might believe in the true and faithful resurrection of Lazarus.\n\nBut on the day of the encounter, he caused all Jerusalem to tremble by entering it on the feast of the Passover, and among the newly arrived multitudes, Jesus tested and confirmed those from Nazareth of the Galileans, whose confession was in harmony with the angel appearing to the shepherds at Bethlehem.\n\nOn the day of the visit, he received from Mary the pious offering of the precious oil, anointing, confessing her service to his death, her participation in the sufferings.\n\nThe washing away of the impure tears of conduct, the hair—the mortality of the bodily conduct—","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ի գնացելումն աւուրն","severity":"info","text":"The phrase 'on the day of the visit' refers to the day Jesus visited the house of Mary and Martha, distinct from the 'day of the encounter' when he entered Jerusalem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"երիզապինդ կտաւն","severity":"info","text":"The 'tightly-wound shroud' (երիզապինդ կտաւն) is the burial cloth of Lazarus, presented as a 'faithful witness' to his resurrection, emphasizing its evidentiary role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ղազարոս","severity":"info","text":"The raising of Lazarus is recounted in John 11:38-44, where Jesus calls him from the tomb. The homily here adds the detail of the shroud as a witness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"պասեքատաւնիս","severity":"info","text":"The 'feast of the Passover' (պասեքատաւնիս) is the Jewish Passover, during which Jesus entered Jerusalem, causing the city to tremble, as described in the Gospels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"հրեշտակին երեւելով հովուացն ի Բեթղահեմ","severity":"info","text":"The angel appearing to the shepherds at Bethlehem (Luke 2:8-14) is paralleled with the confession of the Galileans, linking Jesus' birth and passion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Զարտասուսն անմաքուր վարուցն լուացարան","severity":"caution","text":"The final sentence is fragmentary and ambiguous: 'The washing away of the impure tears of conduct, the hair—the mortality of the bodily conduct—' likely refers to Mary's penitential act, but the syntax is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ի գնացելումն աւուրն' is interpreted as 'on the day of the visit' (to Mary and Martha), but could also mean 'on the day of the departure' (of Jesus). The context supports the former.","The final sentence is corrupt or incomplete; 'the hair' (հերն) may be a symbol of mortality or a reference to Mary's hair, but the meaning is uncertain."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"եւ զոտսն՝ ոտիւք ընթանալ զժամանակս կենդանութեան, եւ զեւթներեակ աւուրցն որովք յառաջ մատեան ամիսք եւ տարիք, յորս անսուրբ հետեւանայր գործովք իւրովք՝ մաքուր ոտիւքն սրբէր։\n\nԻսկ ի հանդերձելումն աւուրս զքահանայիցն կատարէ ախորժակս գայ յայտնապէս աշակերտացն բազմութեամբ սրէ զլեզուս մանկանցն յաւրհնաբանութիւն. ազդէ ի միտս ժողովրդոցն եւ զտնկոցն ի ճանապարհին տարածանել, որք են աստուածային եւ թագաւորական սպասաւորութիւն, վասն զի երկու սքանչելագործութիւնք յերկուս կատարեալ աւուրս գործեցան՝ յանգործականիս եւ ի սկզբնականիս. եւ ըստ լինելութեան յանգործականի՝ սկզբնականին շաբաթ, որ է հանգիստ, եւ եւթներեակ միաշաբաթուն, որ է սկիզբն. քանզի ի դատարկարանին գործէ Աստուած հրաշափառ ի մեռելութենէ յարութիւն բանական բնութեանս, զի նախ ի լինելութեանն դադարումն լինէր յեւթներորդումն աւուրն, եւ զի բոլոր արարչակերտագործութիւնքն բարի են, Մովսէս խոստովանի. Ահա զոր արար Աստուած, բարի էա։","english":"and his feet—with his feet he walked during the time of his life, and the seventh day of the week, by which months and years were advanced, on which the unholy one followed with his own deeds, he purified with his pure feet.\n\nBut on the day of preparation, he performs the desire of the priests, openly comes to the multitude of disciples, purifies the tongues of the children with blessing, impresses upon the minds of the people and the spreading of the standards on the road, which are divine and royal service, because two miracles were accomplished on two days: on the practical and on the primordial. And according to the nature of the practical, the primordial Sabbath, which is rest, and the seventh day of the week, which is the beginning. For in the void, God works wondrously, from death to resurrection of the rational nature, so that first in the nature there would be cessation on the seventh day, and that all the works of creation are good, Moses confesses: Behold what God has made, it is good.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"եւթներեակ աւուրցն","severity":"info","text":"The phrase 'եւթներեակ աւուրցն' (ewtʿnereak awurcʿn) means 'the seventh day of the week,' i.e., Saturday, the Sabbath. In Armenian tradition, this term often carries both literal and symbolic weight, linking rest and creation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ահա զոր արար Աստուած, բարի էա","severity":"info","text":"The closing phrase 'Behold what God has made, it is good' echoes Genesis 1:31 (LXX: 'And God saw everything that he had created, and it was very good'). The Armenian text adapts this as a confession of Moses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"յանգործականիս եւ ի սկզբնականիս","severity":"info","text":"The terms 'practical' (անգործական) and 'primordial' (սկզբնական) reflect a theological distinction common in Armenian patristic thought, possibly derived from Evagrian or Dionysian schemas, contrasting active liturgical time with the original, restful Sabbath.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"երկու սքանչելագործութիւնք յերկուս աւուրս","severity":"info","text":"The passage explicitly structures the narrative around two miracles on two days: the 'practical' day (preparation) and the 'primordial' day (Sabbath). This binary structure organizes the homily's argument about resurrection and rest.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ի դատարկարանին","severity":"caution","text":"The phrase 'ի դատարկարանին' (i datarkaranin, 'in the void') is ambiguous: it may refer to the empty tomb, a spiritual void, or a cosmological emptiness. The translation 'void' is adopted, but the sense is contested in Armenian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the unholy one' (անսուրբ) who follows with his own deeds is unclear; it may refer to a demonic figure or a historical adversary. The phrase 'ի դատարկարանին' ('in the void') is ambiguous, possibly meaning the empty tomb or a metaphysical void."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"Սակս զբարեգործականելն լռէր Աստուած, քանզի յառաջնմէ մինչեւ ի վեցերորդն զերկին եւ զերկիր փառազարդեաց Աստուած, իսկ ի վեցերորդումն զմարդն իւրովն կենագործէ ձեռամբ, եւ աւրէնս աւանդէր պահպանակսն։\n\nԻ լռել մարդոյն զպատուիրանապահութիւնն լռէր եւ Աստուած զբարեգործութիւնն, զի ի վեցերորդումն մարդն դադարէր յաւրինապահութենէն, եւ յեւթներորդումն արգելոյր Աստուած զբարեգործելն, եւ զայս ոչ վայրապար, այլ արարչական ճշմարտութեամբն, վասն զի երկինք եւ երկիր սակս մարդոյն, եւ մարդն վասն պատուիրանին։\n\nՊատուիրանապահելն զաստուածեղէն բարերարութիւնն բացափայլէր. ի լռելն պատուիրանապահութեանն լռէր եւ աստուածագործ հրաշքն, քանզի մերկանայր մարդն յարարչատուր փառացն յաղագս յանցմանն, եւ մեռանէր Ղազարոս երկրային եւ ժամանակաւոր մեռելութեամբն։\n\nԱնդ յաղագս նախահաւրն պատուիրանազանցութեանն լռէր Աստուած զյանցանացն թողութիւն, աստ յաղագս Ղազարու աւանդապահի երկասիրէր զկենագործելն ի գերեզմանէն։","english":"But concerning the beneficent work, God was silent, because from the first until the sixth [day] God adorned the heaven and the earth, but on the sixth [day] he made man living by his own hand, and he entrusted laws to the guardian.\n\nWhen man was silent concerning the keeping of the commandment, God also was silent concerning the beneficent work, for on the sixth [day] man ceased from the keeping of the law, and on the seventh [day] God forbade the beneficent work, and this not in vain, but with the truth of the creator, because heaven and earth are for the sake of man, and man for the sake of the commandment.\n\nThe keeping of the commandment made manifest the divine beneficence; when the keeping of the commandment was silent, the divinely-wrought miracle also was silent, for man was stripped of the glory given by the creator on account of his transgression, and Lazarus died with an earthly and temporal death.\n\nThere, on account of the transgression of the commandment of the forefather, God was silent concerning the forgiveness of transgressions; here, on account of Lazarus, the faithful steward, he was slow to perform the act of making alive from the tomb.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"զբարեգործականելն","severity":"info","text":"The passage contrasts God's creative work (days 1–6) with his silence on the seventh, mirroring man's silence after the Fall. This chiastic structure links creation, commandment, and resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"զբարեգործականելն","severity":"info","text":"The Armenian term 'baregorcakanel' (beneficent work) refers to God's creative activity, specifically the making of man on the sixth day. It is contrasted with the 'divinely-wrought miracle' of resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ղազարոս","severity":"info","text":"Lazarus (John 11) is invoked as a type of Christ's resurrection. The homily parallels the silence of God after the Fall with the delay in raising Lazarus, linking Old Testament transgression to New Testament redemption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"յեւթներորդումն","severity":"info","text":"The seventh day (Sabbath) is here a day of divine silence, contrasting with Jewish and early Christian Sabbath theology. This reflects Armenian patristic emphasis on the resurrection as the true 'eighth day'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"նախահաւրն","severity":"info","text":"The 'forefather' (Adam) and Lazarus are paired: Adam's transgression caused silence on forgiveness; Lazarus' faithfulness caused delay in resurrection. This typology is common in Armenian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'երկասիրէր' (was slow) may imply divine hesitation or a deliberate pause, not a failure. The reading taken is that God's delay mirrors the silence of the seventh day."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Նմանապէս շաբաթ առաջին եւ երկրորդ. ի նախնումն ի բարեգործութենէ լռէր Աստուած, նախահաւըն պատուիրանապահութենէն լռելոյ աղագաւ, յերկրորդումն յաղագս Ղազարու քրիստոսասիրութեանն, նորոգէ ի գերեզմանական անշնչութենէն, եւ ի մահազգեաց պարածածուկ կտաւակապութենէն արձակէ։\n\nԻսկ միաշաբաթն է բարեբանութեան աւր, եւ աշակերտացն բազմութեան զեկսն յԵրուսաղէմ բարեբանելով՝ ի վերայ անմաքուր նստելով կենդանեաց. ձորձոց եւ տնկոց ընդ ոտիւք տարածելովք մուտն յԵրուսաղէմ ահաւորապէս, դղրդիլն Երուսաղէմի ժողովրդովքն եկելովք, քահանայիցն ախտանալով զնախանձն՝ զի՞նչ զքէն աղաղակեն ասելով ցՏէրն։\n\nՊատասխանի ետ Տէրն. Զի թէ մանկտիդ լռեն՝ քարինքդ աղաղակեսցեն։\n\nՄիաշաբաթն է սկիզբն լինելութեան, զի անդուստ սկզբնաւորեալ երկնի եւ երկրի արարչագործութիւն։\n\nԱրդ. վասն զի առաջին աստուածավայելուչ ապականեցաւ իրագործութիւն յանցաւորութեամբ նախահաւրն աղագաւ, զյանցաւորի առնու զկերպ, եւ որպէս զյանցաւորս","english":"Similarly, the first and second weeks. In the first, God was silent from beneficence, because of the silence of the first parent concerning the keeping of the commandment; in the second, concerning the Christ-loving nature of Lazarus, he renews him from the lifelessness of the tomb and releases him from the swathing of deathly wrappings.\n\nNow the first day of the week is the day of praise, and as the multitude of disciples praises the entry into Jerusalem, sitting upon unclean animals, with garments and plants spread under the feet, the entry into Jerusalem is terrifying; the trembling of Jerusalem with the gathered people, the priests being afflicted with envy, crying out, \"What is this clamor?\" saying to the Lord.\n\nThe Lord gave answer: \"If your children are silent, your stones will cry out.\"\n\nThe first day of the week is the beginning of creation, for from that beginning the creation of heaven and earth was commenced.\n\nNow, because the first divine work was corrupted by the transgression of the first parent, he takes the form of the transgressor, and as the transgressors...","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Նմանապէս շաբաթ առաջին եւ երկրորդ","severity":"info","text":"The opening phrase 'Similarly, the first and second weeks' links this passage to the preceding discussion of the six days of creation and the silence of God, establishing a typological parallel between creation and the events of Holy Week.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"միաշաբաթն","severity":"info","text":"The term 'միաշաբաթն' (first day of the week) is used here to denote both the day of Christ's entry into Jerusalem (Palm Sunday) and the beginning of creation, reflecting a typological identification of Sunday as the day of both creation and redemption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Զի թէ մանկտիդ լռեն՝ քարինքդ աղաղակեսցեն","severity":"info","text":"The Lord's response, 'If your children are silent, your stones will cry out,' echoes a known apocryphal saying attributed to Christ, possibly from the Gospel of the Nazarenes or other early Christian traditions, and is not found in the canonical Gospels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ղազարու քրիստոսասիրութեանն","severity":"info","text":"The reference to 'the Christ-loving nature of Lazarus' and his resurrection from the tomb connects the second week to the raising of Lazarus, which in Armenian liturgical tradition is commemorated on the Saturday before Palm Sunday, forming a narrative sequence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Արդ. վասն զի առաջին աստուածավայելուչ ապականեցաւ","severity":"info","text":"The passage concludes with a causal explanation ('Now, because the first divine work was corrupted...') that introduces a typological parallel between Adam's transgression and the events of Christ's entry, linking the fall to redemption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"զի անդուստ սկզբնաւորեալ երկնի եւ երկրի արարչագործութիւն","severity":"caution","text":"The phrase 'for from that beginning the creation of heaven and earth was commenced' is textually uncertain; the Armenian 'անդուստ' may be a scribal error or variant, and the exact meaning of the clause is debated in manuscript traditions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the first and second weeks' is ambiguous: they may refer to the first and second weeks of creation or to the first and second weeks of a liturgical cycle. The reading taken follows the preceding passage's focus on creation.","The phrase 'the first day of the week is the beginning of creation' could be interpreted as a literal claim about the timing of creation or as a typological statement; the text supports the latter, linking creation to Christ's entry."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"տայ ի դատապարտութիւն զանձն, եւ որպէս թողացուցանէ դատողացն զինքն դատապարտել, զի զդատապարտութիւն առաջին մարդոյն գրաւականեսցէ, եւ մարդացեալն Աստուած պարտաւորութիւն ընդունի, եւ փոխանակ գրաւականի Հաւրն ի մեղս ի մարմինն աստուածացեալ, եւ անյանց զմեղս ընդունի կամաւորաբար եւ յանցաւորապէս եւ մարմնացեալ Աստուածութեամբն զբոլոր լանցաւորութիւն լուծանէ զնախնի մարդոյն, անյանց զնա առաջի ինքեան կացուցանէ Հաւրն։\n\nԵւ բազմութիւն աշակերտացն նշանակէ զհանդերձեալ տիեզերական հաւատացելոց կոչումն, իսկ Ձիթաստանեաց լեառն ձէթ արեգական է գործակից. լեառնն՝ զաստուածեղէն վարդապետութեան զբարձրութիւն ասէ, ձէթ զլուսափայլ եւ զտէրունեան բերանն, որ արտաքոյ զաստուածախաւսութիւնն ջահաւորէ։\n\nԻսկ տունկս ընդ ոտիւք տարածանելն, երկիր ի փշաբեր անիծից յառաջին դառնալ ի ծաղկաւէտութիւն, եւ տնկոցն վերահանդիսանալ հասակ ստեղն վերածնութեամբ քաջապտուղ եւ բարեսաղարթ, զոր առեալ ժողովուրդն ընծայեցուցանէին անիծից բարձողին եւ նորոգչին զերկիր՝ յառաջին աստուածակերտութիւնն։","english":"Similarly, the first and second weeks. In the first, God was silent from beneficence, because of the silence of the first parent concerning the keeping of the commandment; in the second, concerning the Christ-loving nature, he delivers himself to condemnation, and as he permits the judges to condemn him, so that he may pledge the condemnation of the first man, and the incarnate God accepts obligation, and in exchange for the pledge, the Father in the deified flesh takes upon the sins, and willingly and culpably receives the sins, and with the incarnate Divinity he dissolves all the transgression of the first man, and places him before the Father.\n\nAnd the multitude of the disciples signifies the future universal calling of the faithful, while the Mount of Olives is a co-worker with the ray of the sun. The mountain speaks of the height of divine teaching, the ray of the luminous and lordly mouth, which outwardly guides the divine discourse.\n\nAnd the spreading of plants under the feet, the earth turning from the thorn-bearing curses of the first to blossoming, and the plants manifesting a height of stem with good-fruited and well-leaved regeneration, which the people, having taken, offered to the remover of curses and the renewer of the earth, to the first divine creation.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"տայ ի դատապարտութիւն զանձն","severity":"info","text":"The phrase 'delivers himself to condemnation' presents Christ as voluntarily accepting judgment, a key theme in Mambre's soteriology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"գրաւական","severity":"info","text":"The term 'գրաւական' (pledge) is a legal metaphor for Christ's assumption of humanity's debt, echoing Pauline and patristic ransom theories.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ձիթաստանեաց լեառն","severity":"info","text":"The Mount of Olives (Ձիթաստանեաց լեառն) is a direct reference to the site of Christ's ascension and a common typological symbol in Armenian homiletics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"տունկս ընդ ոտիւք տարածանելն","severity":"info","text":"The spreading of plants underfoot likely alludes to the Palm Sunday practice of strewing branches, symbolizing the transformation of curse into blessing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the homily's typological structure, moving from the first and second weeks to the events of Palm Sunday, with each element (disciples, mountain, plants) receiving allegorical interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"անյանց զմեղս ընդունի կամաւորաբար եւ յանցաւորապէս","severity":"caution","text":"The phrase 'willingly and culpably receives the sins' is ambiguous: it may imply Christ's culpability in a legal sense or a paradoxical expression of his voluntary assumption of guilt.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'willingly and culpably' (կամաւորաբար եւ յանցաւորապէս) is ambiguous: it may mean Christ accepts sins as if guilty, or it may be a rhetorical intensifier.","The identity of 'the people' (ժողովուրդն) who offer the plants is unclear—whether the disciples, the crowd, or a typological group."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Իսկ ձորձոցն տարածումն՝ զախտացեալսն հոգւով եւ մարմնով, որք հաւատով ի Յիսուս մերձեալ բժշկեցան, նշանակէր, եւ քահանայիցն ախտանալ ընդ մանկանցն աւրհնաբանութիւնս՝ զնորահաւատիցն արգելուլ զխոստովանութիւն եւ առաքելական քարոզութեանցն ընդդիմամարտք զաւրութեամբ։\n\nԻսկ ասելն Տեառն՝ եթէ դոքա լռեսցեն քարինքդ աղաղակեսցեն. քարինք զերանելի առաքելոցն զկարծը եւ զհիմնադրական քարոզութիւնսն ասէ. եթէ զմանկտիդ արգելից, Պաւղոս եւ Նիկոդիմոս եւ Գամաղիէլ եւ Կայիափայ, որք են տակաւին անպտուղք եւ քարատեսակ ի հաւատս եւ ի հրէութեան քաջ անպտուղք, սոքա զիմս խոստովանեսցեն զԱստուածութիւնս մարդացեալ, եւ զերկուս եկաւորութիւն քաջաձայնապէս բարբառելով զառաջինն եւ զերկրորդն։\n\nԵւ եւս քարինքդ աղաղակեսցեն. իմանալի է քարինք զմարգարէսն, որք յաւրինին հանդիսացան ի շինուածս, եւ ի նոցունց մարգարէական խոստովանութիւնք, որք զբովանդակ տնաւրէնութիւնն գրաւք նախագուշակական տառիւք յիշատակ առ յապայ եղելոցս անկապտելի թողին գանձ. երկու հաւատարիմ վկայիւք մարգարէական եւ աւետարանական աստուածխաւսութեան գրովք։","english":"And the spreading of the curtain signified those who were spiritually and physically sick, who, drawing near to Jesus with faith, were healed; and the sickness of the priests along with the blessings of the children signified the hindering of the confession of the newly faithful and the opponents of the apostolic preaching by force.\n\nAnd the Lord's saying, \"If these stones are silent, let the stones cry out,\" means the stones are the immovable hardness and foundational preaching of the apostles. If you hinder the children, Paul and Nicodemus and Gamaliel and Caiaphas, who are still barren and stone-like in faith and utterly barren in Judaism, these shall confess my incarnate divinity, and the two comings, crying out loudly the first and the second.\n\nAnd further, \"Let the stones cry out\" is understood as the stones being the prophets, who appeared in the buildings in their time, and their prophetic confessions, which left the entire economy of the house as a treasure, recorded with prophetic letters, an unbreakable memorial of things that have happened, with two faithful witnesses: the prophetic and evangelical divine-speaking writings.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ձորձոցն տարածումն","severity":"info","text":"The spreading of the curtain is interpreted as a sign of healing for the spiritually and physically sick who approach Jesus with faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"քարինք","severity":"info","text":"The term 'stones' (քարինք) is used metaphorically to refer to the apostles, whose foundational preaching is immovable, and later to the prophets.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"եթէ դոքա լռեսցեն քարինքդ աղաղակեսցեն","severity":"info","text":"This echoes a saying attributed to Christ, possibly from apocryphal or liturgical tradition, about stones crying out if children are silenced.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Պաւղոս եւ Նիկոդիմոս եւ Գամաղիէլ եւ Կայիափայ","severity":"info","text":"Paul, Nicodemus, Gamaliel, and Caiaphas are figures from the New Testament and early Christian tradition, here depicted as barren in faith but potential confessors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"երկու հաւատարիմ վկայիւք","severity":"info","text":"The passage concludes with a dual witness structure: prophetic and evangelical writings, reinforcing the two comings of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"մարգարէական եւ աւետարանական աստուածխաւսութեան գրովք","severity":"info","text":"The prophetic and evangelical writings are presented as faithful witnesses, reflecting the Armenian tradition's emphasis on scriptural authority.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'stones' shifts between apostles and prophets, leaving the referent ambiguous in the allegorical interpretation.","The phrase 'two comings' may refer to the first and second advents of Christ, but the text does not specify their nature."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Զի եւ զտաւնախմբողքս արժանի արասցէ նոր արքայութեան, զի նորա են փառք եւ զաւրութիւն յաւիտեանս. ամէն։","english":"For He shall also make the gatherers of the feast worthy of the new kingdom, for to Him belong glory and power for eternity. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"gatherers of the feast","severity":"info","text":"The phrase 'gatherers of the feast' (տաւնախմբողք) likely refers to those who assemble for the liturgical celebration of Christ's entry into Jerusalem, a central theme of the homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"new kingdom","severity":"info","text":"'New kingdom' (նոր արքայութիւն) is a key eschatological term in Armenian patristic literature, denoting the millennial or heavenly reign of Christ, distinct from earthly kingdoms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"glory and power for eternity","severity":"info","text":"The doxological conclusion echoes biblical doxologies such as 1 Timothy 6:15-16 and Revelation 1:6, attributing eternal glory and power to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Amen","severity":"info","text":"The closing 'Amen' marks the end of the homily, a standard liturgical conclusion in Armenian manuscripts, confirming the passage as the final unit of the work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Mambre Vercanoł","severity":"info","text":"Mambre Vercanoł (Մամբրե Վերջանող) is a little-known Armenian author; this homily survives only in medieval manuscripts, indicating limited but enduring liturgical use.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'gatherers of the feast' is ambiguous: it may refer to the crowd at Jesus' entry, the Christian congregation, or a specific group of faithful. The reading taken follows the homily's narrative context of Christ's coming to Jerusalem."],"confidence":"high","notes":[]}]}