being in the midst of their hands; for the evangelist said this as if marveling, by which he signifies that easily escaping from the midst of those who would kill him without danger, this one would never have been caught, unless willingly.

9Jo 11, 1 Therefore, on account of the women's love, their brother was also worthy to be loved by Christ, since indeed he also loved him greatly.

10 Jo 11, 11-12 How is it not unreasonable for them to believe that he is coming there to wake him up. Wherefore they also say: if he has fallen asleep, he will be saved. They do not think he is speaking about sleep nor about death, but they think he is saying some riddle, since as he was traveling fifteen stadia, he would not have arrived in time to wake him up.

11 Jo 11, 25 Since, therefore, Christ saw that she did not clearly understand the things from him, clarifying he says: I am the life, instead of: you should not ask me for it from another nor hope that the resurrection of your brother will be after long ages; for I am here, the one who calls to this. And the Son is life by nature, the one who calls all things into being and raises all by his own power, but raising them not simply, but to life; for on account of this he also joined life to the name of resurrection. And it must be noted that the Lord calls himself life, but not a living being, as some have impiously dared to say this of him; for there is another difference between a living being and life; for the living being is receptive of life, but life is productive of living, just as wisdom and the wise one. The one receives, the other gives.

12 Jo 11, 253 For just as the saints of old did not yet attain the resurrection and the honors, but awaited us, so also the faithful must await the common resurrection, so that all might rise again also <with> the saints of old. As they waited for us, not having received the honors owed to them, so that all might enjoy them in common, so also we alone do not enjoy the resurrection, so that having risen with the saints of old we might together obtain the good.

13 Jo 11, 33 For he seems to have considered what was said in the psalms: Command, O God, your strength, strengthen, O God, this which you have wrought in us, understanding 'command' in a manner befitting God, even if it is spoken with human voices, leading us from things that concern us to a conception that is beyond us.

14Jo 11, 33 The evangelist called the harsh threat against death an indignant groan.

15Jo 11, 38 Just as, therefore, when Christ goes forth to the tomb of Lazarus, it is written that Jesus, groaning in himself, comes to the tomb, so therefore we understand the indignant groan in him as the authoritative will, as it were, with motion.

16 Jo 11, 43-44 The command is befitting of God and kingly. And for this reason the savior cries out contrary to his custom, so that through the type of Lazarus he might prefigure the universal resurrection, in what manner it is to happen, with the trumpet sounding something great and with the dead being raised by the power of God. But he does not pray here nor does he say, Thus says the Lord, so that he might not be thought in the rank of a servant, but authoritatively as God he calls the dead man from the tomb. And he immediately came out, since there is nothing that resists a commanding God, in order to show that in a moment and in the twinkling of an eye the resurrection of all is also to happen, just as it also happened in the case of Lazarus. And he comes out bound for the full assurance of those watching, preserving the whole form of the dead, so that some might not say that Lazarus had not died at all.

17 Jo 12, 31 Men, having become incorruptible, thus seek glory for God, being without sin. How should one understand what has been said, and thus they have become in their mind and strangers to passions, attending only to the good things? But since every

μέσῳ ὢν τῶν ἐκείνων χειρῶν· τοῦτο γὰρ ὡς θαυμάζων ὁ εὐαγγελιστὴς εἶπεν, δι' ὧν σημαίνει, ὅτι εὐκόλως ἐκ μέσου τῶν φονώντων διαφεύγων ἀκινδύνως οὗτος οὐκ ἂν ἑάλω ποτέ, εἰ μὴ ἑκών.

9Jo 11, 1 ∆ιὰ οὖν τὴν τῶν γυναικῶν ἀγάπην ἄξιος ἦν καὶ ὁ τούτων ἀδελφὸς ὑπὸ τοῦ Χριστοῦ ἀγαπᾶσθαι ὅπου γε καὶ αὐτὸν ἠγάπα σφόδρα.

10 Jo 11, 11-12 Πῶς οὐκ ἄλογον αὐτοὺς πιστεύειν, ὅτι διὰ τὸ ἐξυπνίσαι αὐτὸν ἐκεῖ παραγίνεται. διὸ καὶ λέγουσιν· εἰ κεκοίμηται, σωθήσεται. οὐ περὶ ὕπνου νομίζουσιν λέγειν αὐτὸν οὐδὲ περὶ θανάτου, ἀλλὰ αἴνιγμα νομίζουσί τι αὐτὸν λέγειν, ἐπεί πως πέντε καὶ δέκα στάδια πορευομένου αὐτοῦ οὐκ ἂν ἔφθασεν ἐξυπνίσαι.

11 Jo 11, 25 Ἐπεὶ οὖν ὁ Χριστὸς ἑώρα αὐτὴν οὐ νοοῦσαν σαφῶς τὰ παρ' ἑαυτοῦ σαφηνίζων φησίν· ἐγώ εἰμι ἡ ζωὴ ἀντὶ τοῦ οὐ δεῖ σε παρὰ ἄλλου με αἰτεῖν οὐδὲ ἐλπίζειν μετὰ χρόνους μακροὺς ἔσεσθαι τοῦ σοῦ ἀδελφοῦ τὴν ἀνάστασιν· πάρειμι γὰρ ἐγὼ ὁ πρὸς τοῦτο καλῶν. ζωὴ δέ ἐστι κατὰ φύσιν ὁ υἱὸς ὁ πάντα πρὸς τὸ εἶναι καλῶν καὶ ἀνιστῶν μὲν ἅπαντας ἰδίᾳ δυνάμει, ἀνιστῶν δὲ οὐχ ἁπλῶς, ἀλλὰ πρὸς ζωήν· διὰ γὰρ τοῦτο καὶ παρέζευξε τῷ τῆς ἀναστάσεως ὀνόματι τὴν ζωήν. σημειωτέον δέ, ὅτι ζωὴν ἑαυτὸν ὁ κύριος καλεῖ, οὐ μὴν ζῷον ὥς τινες ἀσεβῶς ἐτόλμησαν εἰπεῖν ἐπ' αὐτοῦ τοῦτο· ἄλλη γὰρ διαφορὰ ζῴου καὶ ζωῆς· τὸ μὲν γὰρ ζῷον δεκτικόν ἐστι ζωῆς, ἡ δὲ ζωὴ παρεκτικὴ τοῦ ζῆν ὥσπερ ἡ σοφία καὶ ὁ σοφός. ὁ μὲν λαμβάνει, ἡ δὲ δίδωσιν.

12 Jo 11, 253 Ὥσπερ γὰρ οἱ πάλαι ἅγιοι οὐκέτι ἔφθησαν τῇ ἀναστάσει καὶ ταῖς τιμαῖς, ἀλλὰ ἀνέμειναν ἡμᾶς, οὕτω καὶ τοὺς πιστοὺς δεῖ ἀναμεῖναι τὴν κοινὴν ἀνάστασιν, ἵνα καὶ <σὺν> τοῖς πάλαι ἁγίοις ἅπαντες ἀναστῶσιν. ὡς ἐκεῖνοι ἔμειναν δι' ἡμᾶς μὴ λαβόντες τὰς ἐποφειλομένας τιμὰς διὰ τὸ κοινῇ ἀπολαῦσαι πάντας, οὕτω καὶ ἡμεῖς μόνοι οὐκ ἀπολαύομεν τῆς ἀναστάσεως, ἵνα σὺν τοῖς πάλαι ἁγίοις ἀναστάντες ἅμα τύχωμεν τοῦ ἀγαθοῦ.

13 Jo 11, 33 Ἔοικε γὰρ ἐννοῆσαι τὸ ἐν ψαλμοῖς εἰρημένον· ἔντειλαι, ὁ θεός, τῇ δυνάμει σου, δυνάμωσον, ὁ θεός, τοῦτο, ὃ κατειργάσω ἐν ἡμῖν θεοπρεπῶς νοοῦντες τὸ ἔντειλαι, εἰ καὶ λέγεται φωναῖς ἀνθρωπίναις ἐκ τῶν καθ' ἡμᾶς ἀνάγων ἡμᾶς εἰς ἔννοιαν τὴν ὑπὲρ ἡμᾶς.

14Jo 11, 33 Τὴν κατὰ τοῦ θανάτου δριμείαν ἀπειλὴν ἐμβρίμησιν ἐκάλεσεν ὁ εὐαγγελιστής.

15Jo 11, 38 Ὥσπερ οὖν, ὅτε ὁ Χριστὸς ἐπὶ τὸ τοῦ Λαζάρου μνημεῖον πρόεισιν, γέγραπται, ὅτι Ἰησοῦς ἐμβριμώμενος ἑαυτῷ ἔρχεται εἰς τὸ μνημεῖον, οὕτως οὖν ἐπ' αὐτοῦ νοοῦμεν τὴν ἐμβρίμησιν τὴν οἱονεὶ μετὰ κινήσεως τῆς κατ' ἐξουσίαν θέλησιν.

16 Jo 11, 43-44 Θεοπρεπὲς καὶ βασιλικὸν τὸ κέλευσμα. διὰ δὲ τοῦτο κράζει παρὰ τὸ σύνηθες ἑαυτῷ ὁ σωτήρ, ἵνα διὰ τοῦ ἐπὶ Λαζάρου τύπου τὴν καθόλου ἀνάστασιν προδιατυπώσῃ, ποίῳ μέλλει γίνεσθαι τρόπῳ τῆς σάλπιγγος μέγα τι ἠχούσης καὶ δυνάμει θεοῦ τῶν νεκρῶν ἐγειρομένων. οὐκ εὔχεται δὲ ὧδε οὐδὲ λέγει τάδε λέγει κύριος, ἵνα μὴ ἐν οἰκέτου τάξει νοῆται, ἀλλ' ἐξουσιαστικῶς ὡς θεὸς καλεῖ τὸν νεκρὸν ἀπὸ τοῦ μνήματος. ὁ δὲ εὐθέως ἐξῆλθεν, ἐπείπερ θεῷ ἐπιτάττοντι ἀντιτεῖνον οὐδέν, ἵνα δείξῃ, ὅτι ἐν ἀτόμῳ καὶ ἐν ῥιπῇ ὀφθαλμοῦ μέλλει καὶ ἡ πάντων γενέσθαι ἀνάστασις, καθὼς καὶ ἐπὶ Λαζάρου γέγονεν. δεδεμένος δὲ ἔξεισι πρὸς πληροφορίαν τῶν ὁρώντων ὅλον ἀποσῴζων τὸ τῶν νεκρῶν σχῆμα, ἵνα μή τινες εἴπωσι μηδὲ ὅλως τεθνάναι τὸν Λάζαρον.

17 Jo 12, 31 Ἄφθαρτοι γεγονότες οἱ ἄνθρωποι οὕτω δόξαν τῷ θεῷ ἀναμάρτητοι ζητοῦσιν. πῶς δεῖ νοεῖν τὸ εἰρημένον καὶ οὕτως αὐτῶν νοῒ γεγόνασιν καὶ παθῶν ἀλλότριοι μόνοις προσανέχοντες τοῖς ἀγαθοῖς; ἐπειδὴ δὲ ἑάλω πᾶς ὁ