{"slug":"budge-misc.pseudocyril-jerusalem-discourse-mary-theotokos","id":"coptic:coptic-ocr:budge-misc.pseudocyril-jerusalem-discourse-mary-theotokos","title":"PseudoCyril Jerusalem Discourse Mary Theotokos","author":"Anonymous","genre":"apocryphon","date":"","tradition":"coptic","coverage":"unknown","publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-14T04:23:18Z","cost_usd":0.031595},"source":{"registry_id":"coptic:coptic-ocr:budge-misc.pseudocyril-jerusalem-discourse-mary-theotokos","work_id":"budge-misc.pseudocyril-jerusalem-discourse-mary-theotokos","edition":"coptic-ocr","license":"GNU GPL-3.0","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoCyril%20Jerusalem_Discourse%20Mary%20Theotokos%20Results/complete.txt"},"stats":{"passages":46,"english_words":8003,"coptic_letters":23623,"commentary_units":272,"commentary_kinds":9,"derived_notes":50,"ambiguities":93,"work_notes":6,"external_links":4,"timeline":5},"summary":{"work":"budge-misc.pseudocyril-jerusalem-discourse-mary-theotokos","abstract":"This work is an anonymous apocryphal homily attributed to Cyril of Jerusalem, focusing on the life and repose of the Virgin Mary as Theotokos. Preserved in Coptic and likely translated from Greek, it blends biblical narrative with legendary embellishment, reflecting post-Ephesian (431 CE) Marian devotion. The text survives in a single damaged manuscript, first edited by E. A. Wallis Budge in 1915, with no modern critical edition. Its homiletic and liturgical register includes direct addresses to the congregation and doxological conclusions, but lacunae and uncertain readings affect interpretation.","historical_context":"The text likely dates between the 5th and 7th centuries, a period of intense Marian devotion following the Council of Ephesus (431 CE), which affirmed Mary as Theotokos. It is attributed pseudepigraphically to Cyril of Jerusalem (c. 313–386 CE), a 4th-century bishop known for his catechetical lectures, but the work's legendary content and post-Ephesian theology indicate a later origin. The Coptic version, probably translated from a Greek original, survives in a single manuscript from Egypt, suggesting circulation in Egyptian monastic or liturgical communities. The homily's mention of Mary's repose on the 24th of Tobe aligns with Coptic liturgical calendars. Its fragmentary state and lack of a critical edition limit precise dating and provenance, but it belongs to a broader corpus of apocryphal Marian literature, such as the Dormition traditions.","significance":"This homily is significant as a witness to post-Ephesian Marian piety in Coptic Christianity, blending theological affirmation of Mary's divine motherhood with legendary narrative. It reflects the adaptation of Greek homiletic traditions into Coptic liturgical contexts and contributes to the study of apocryphal Dormition literature. Its survival, though fragmentary, offers insights into the transmission of Marian devotion in late antique Egypt.","timeline":[{"date":"431 CE","event":"Council of Ephesus affirms Mary as Theotokos, shaping later Marian devotion."},{"date":"5th–7th c.","event":"Probable composition of the Greek original of this homily."},{"date":"5th–7th c.","event":"Translation into Coptic and circulation in Egyptian monastic communities."},{"date":"1915","event":"First edition by E. A. Wallis Budge based on a single damaged Coptic manuscript."},{"date":"20th–21st c.","event":"No modern critical edition; text remains fragmentary and understudied."}],"relations":[{"work":"Dormition of the Virgin (various apocrypha)","relation":"Shares thematic focus on Mary's death and assumption, common in post-Ephesian literature.","key":"","label":null,"url":null},{"work":"Cyril of Jerusalem, Catechetical Lectures","relation":"Pseudepigraphically attributed to Cyril, but differs in genre and theology.","key":"","label":null,"url":null},{"work":"Coptic Marian homilies (e.g., by Theophilus of Alexandria)","relation":"Part of a broader corpus of Coptic homilies on Mary, often legendary.","key":"","label":null,"url":null},{"work":"Greek Apocryphal Acts of the Apostles","relation":"Similar blend of biblical narrative and legendary embellishment in apocryphal tradition.","key":"","label":null,"url":null}],"external_links":[{"key":"ed:budge-misc.pseudocyril-jerusalem-discourse-mary-theotokos","label":"Budge edition of the homily","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoCyril%20Jerusalem_Discourse%20Mary%20Theotokos%20Results/complete.txt","reason":"Primary source for the text, though outdated and based on a single manuscript."},{"key":"wikipedia:Council of Ephesus","label":"Council of Ephesus","url":"https://en.wikipedia.org/wiki/Council_of_Ephesus","reason":"Historical context for the theological emphasis on Mary as Theotokos."},{"key":"wikipedia:Coptic literature","label":"Coptic literature","url":"https://en.wikipedia.org/wiki/Coptic_literature","reason":"Provides background on the literary tradition to which this work belongs."},{"key":"wikipedia:Cyril of Jerusalem","label":"Cyril of Jerusalem","url":"https://en.wikipedia.org/wiki/Cyril_of_Jerusalem","reason":"The attributed author, though the work is pseudepigraphical."}],"cautions":["Date is uncertain; the text is placed between the 5th and 7th centuries based on theological content and manuscript evidence, but no firm dating exists.","Authorship is pseudepigraphical; the attribution to Cyril of Jerusalem is not accepted as historical.","The text survives in a single damaged Coptic manuscript, with lacunae and uncertain readings that affect interpretation.","No modern critical edition exists; the only edition (Budge 1915) is outdated and may contain errors."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000526,"generated":"2026-11-14T03:32:07Z"},"checks":{"work":"budge-misc.pseudocyril-jerusalem-discourse-mary-theotokos","status":"pass","blocking":[],"warnings":[],"stats":{"passages":46,"translated":46,"commentary_passages":46,"commentary_units":272,"english_words":8003,"coptic_letters":23623,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Coptic text survives only in a single manuscript (Morgan M595) copied in the 10th century, though the original composition likely dates to the 5th–6th century.","cites":[{"key":"ed:budge-misc.pseudocyril-jerusalem-discourse-mary-theotokos","label":"source edition: PseudoCyril Jerusalem Discourse Mary Theotokos","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoCyril%20Jerusalem_Discourse%20Mary%20Theotokos%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This homily is attributed to Cyril of Jerusalem but is pseudepigraphical; it was later translated into Ethiopic and incorporated into the Taʾammǝrā Maryam cycle.","cites":[{"key":"dossier:ethiopic-anonymous-taammera-maryam","label":"gap dossier: Miracles of Mary (Taʾammǝra Māryām)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-taammera-maryam"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"The work’s ascription to Cyril (d. 386) is untenable; internal references to the Council of Ephesus (431) and later Christological debates suggest a 5th- or 6th-century date.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The Coptic text used here is from an OCR edition; it may contain uncorrected transcription errors and lacks a critical apparatus for variant readings.","cites":[],"named_sources":[],"dropped_cites":["coptic-ocr"]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The homily was read liturgically in Coptic churches on the feast of the Dormition (21 Tobi) and influenced later Marian devotion in Egypt and Ethiopia.","cites":[],"named_sources":[],"dropped_cites":["hollis:alma990001936390203941"]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft occasionally paraphrases the Coptic; readers should consult the original for precise wording, especially in theological passages.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"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: apocryphon in Sahidic Coptic; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 33 narrative, 10 dialogue, 2 address to the congregation, 1 doxology."},{"kind":"terminology","severity":"info","text":"17 glossary term(s) recorded at first occurrence from a curated list of 53; the term index below gives the rendering and the count."},{"kind":"caution","severity":"caution","text":"12 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: coptic-ocr — GNU GPL-3.0"}],"derived_structure":{"narrative":33,"address":2,"dialogue":10,"doxology":1},"term_index":[{"coptic":"ⲛⲟⲩⲧⲉ","english":"God","count":36,"first_passage":1,"note":"Sahidic ⲛⲟⲩⲧⲉ is the ordinary word for 'god'. With the definite article (ⲡⲛⲟⲩⲧⲉ) in Christian texts it names God; without it, a god or the divine."},{"coptic":"ⲡⲁⲣⲑⲉⲛⲟⲥ","english":"virgin","count":18,"first_passage":5,"note":"Greek παρθένος. In Marian texts the technical sense is fixed; the non-technical 'young woman' belongs to Greek, not to the Coptic usage."},{"coptic":"ⲧⲡⲉ","english":"heaven","count":9,"first_passage":20,"note":"The abode of God in these texts; 'sky' only in strictly cosmological passages, which are rare here."},{"coptic":"ⲥⲱⲙⲁ","english":"body","count":8,"first_passage":34,"note":"In martyrdom accounts ⲥⲱⲙⲁ after death is the corpse; in ascetic literature it is the body as the site of struggle."},{"coptic":"ⲁⲡⲁ","english":"Apa","count":7,"first_passage":1,"note":"A title of a monastic father. Left as 'Apa' because it is a form of address, and 'father' would collide with the biological sense in the same sentence."},{"coptic":"ⲁⲙⲏⲛ","english":"amen","count":6,"first_passage":1,"note":"Transliterated Hebrew, left untranslated in the liturgy and in the doxologies that close a homily."},{"coptic":"ⲁⲅⲅⲉⲗⲟⲥ","english":"angel","count":6,"first_passage":14,"note":"Greek ἄγγελος; 'messenger' only where a human envoy is meant (rare in this corpus)."},{"coptic":"ϫⲟⲉⲓⲥ","english":"Lord","count":5,"first_passage":2,"note":"Renders Yahweh in the Sahidic Bible and names Christ in homilies; 'master' is the everyday social sense and the right one in a parable about slaves."},{"coptic":"ⲥⲙⲟⲩ","english":"bless","count":5,"first_passage":2,"note":"The Coptic verb covers both 'bless' and 'praise'; the object decides — God is praised, a person is blessed."},{"coptic":"ⲡⲣⲟⲫⲏⲧⲏⲥ","english":"prophet","count":5,"first_passage":6,"note":""},{"coptic":"ϩⲙⲟⲧ","english":"grace","count":4,"first_passage":10,"note":"The unearned favour of God; 'favour' where a human patron is meant."},{"coptic":"ⲉⲑⲛⲟⲥ","english":"nation","count":2,"first_passage":2,"note":"Greek ἔθνος. In the plural, the Gentiles as a category over against Israel; in the singular, a nation like any other."},{"coptic":"ⲁⲣⲭⲁⲅⲅⲉⲗⲟⲥ","english":"archangel","count":2,"first_passage":13,"note":"Michael, Gabriel, Raphael, Suriel; the rank is fixed in Coptic liturgical usage."},{"coptic":"ⲕⲁⲣⲡⲟⲥ","english":"fruit","count":1,"first_passage":8,"note":"Greek καρπός; in homiletic allegory the fruit is a virtue or a work, and the note should say so rather than leaving 'fruit' literal."},{"coptic":"ⲙⲁⲑⲏⲧⲏⲥ","english":"disciple","count":1,"first_passage":30,"note":""},{"coptic":"ⲯⲩⲭⲏ","english":"soul","count":1,"first_passage":34,"note":"Greek ψυχή; 'life' where the sense is the living person rather than the soul that survives death."},{"coptic":"ϣⲗⲏⲗ","english":"pray","count":1,"first_passage":34,"note":""}],"citations":{"dossier:coptic-pseudo-cyril-jerusalem-mary":{"label":"gap dossier: Discourse on Mary Theotokos, describing her human origin and death","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-jerusalem-mary"},"ed:budge-misc.pseudocyril-jerusalem-discourse-mary-theotokos":{"label":"source edition: PseudoCyril Jerusalem Discourse Mary Theotokos","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoCyril%20Jerusalem_Discourse%20Mary%20Theotokos%20Results/complete.txt"},"dossier:ethiopic-anonymous-taammera-maryam":{"label":"gap dossier: Miracles of Mary (Taʾammǝra Māryām)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-taammera-maryam"},"dossier:coptic-anonymous-lament-mary":{"label":"gap dossier: Lament of the Virgin (Lament of Mary)","url":"https://naxiai.com/christian/gaps/coptic-anonymous-lament-mary"}},"segments":[{"i":1,"ref":"p1","source":"⁘ ⲦⲘⲈϨ ϪⲞⲨⲦⲞⲨⲈ Ⲛ̄ ⲈⲜⲎⲄⲎⲤⲒ̄Ⲥ Ⲉ\nⲀϤⲦⲀⲞⲨⲞⲤ • Ⲛ̄ϬⲒ ⲠⲠⲀⲦⲢⲒ̄ⲀⲢⲬⲎⲤ Ⲉ̄Ⲧ\nⲞⲨⲀⲀⲂ • ⲀⲠⲀ ⲔⲨⲢⲒ̄ⲖⲖⲞⲤ ⲠⲀⲢⲬⲎⲈⲠⲒ̄ⲤⲔⲞⲠⲞⲤ Ⲛ̄ ⲐⲒ̄ⲖⲎ︦Ⲙ︦ • Ⲉ ⲠⲂⲒ̄ⲞⲤ Ⲛ̄ⲦⲈ ⲐⲈⲰⲆⲞⲄⲞⲤ Ⲉ̄Ⲧ ⲞⲨⲀⲀⲂ ⲘⲀⲢⲒ︤Ⲁ︥ • ⲀϤϢⲀ[ϪⲈ]\nⲆⲈ ⲞⲚ ϪⲈ ⲞⲨϨⲞ[ⲞⲨ]Ⲧ ⲘⲚ̄ ⲞⲨⲤϨⲒ̄ⲘⲈ [ⲚⲈ\nⲈ]ⲦⲀⲨϪⲠⲞⲤ Ⲛ̄[ⲐⲈ Ⲛ̄]ⲞⲨⲞⲚ ⲚⲒ̄Ⲙ • ⲀϤ[ϢⲀ]ϪⲈ\nⲆⲈ ⲞⲚ Ⲉ ⲦⲂⲈ [ⲠⲈ]ϨⲞⲞⲨ Ⲛ̄ⲦⲀⲤⲘⲦⲞⲚ\nⲘ̄ⲘⲞⲤ Ⲛ̄ϨⲎⲦϤ̄ • ⲈⲦⲈ ⲠⲀⲒ̄ ⲠⲈ ⲤⲞⲨ ϪⲞⲨⲦⲞⲨⲈ Ⲛ̄ ⲦⲰⲂⲈ • ϨⲚ̄ ⲞⲨⲈⲒ̄ⲢⲎⲚⲎ Ⲛ̄ⲦⲈ\nⲠⲚⲞⲨⲦⲈ • ϨⲀⲘⲎⲚ •\nⲈⲣϣⲁⲛ ⲟⲩⲁⲝⲓ̄ⲱⲙⲁⲇⲓ̄ⲕⲟⲥ ⲟⲩⲱϣ ⲉ ⲧⲱϩⲙ̄ ⲛ̄[ⲛⲉϥ]ϣⲃⲏ[ⲣ] [ⲉ ⲡ]ⲁⲣⲓ̄ⲥⲧⲟⲛ • ⲏ̄ ⲟⲩⲇⲓ̄ⲡⲛⲟⲛ • Ⲙⲏ ⲙⲉϥϩ̄ⲙⲟⲟⲥ\nϣⲟⲣⲡ̄ ⲙ̄ ⲡⲁⲧ▨▨ⲙⲟⲩⲧⲉ ⲉ̄ ⲛⲉⲧ ⲧⲁϩⲙ̄ • ⲛϥ̄ⲉⲡⲉⲓ̄ⲇⲁⲍⲉ\nⲛ̄ ⲛ̄ϭⲓ ⲛ̄ⲟⲩⲱⲙ ⲉⲩϣⲟⲃⲉ ⲉ ⲛⲉⲩⲉⲣⲏⲩ • ϫⲉ ⲕⲁⲥ ⲉϥⲉⲧⲣⲉⲫⲏ ⲛ̄ ⲛⲉⲧ ⲛⲁⲩ ⲉ̄ ⲣⲟⲟⲩ • ⲁⲩⲱ̄ ⲛ̄ⲥⲉϫⲓ̄ ϯⲡⲉ ⲙ̄ⲙⲟⲟⲩ • ⲁⲩⲱ̄ ⲟⲛ [ⲁϥⲧⲣⲉⲩ]ⲙⲟⲩⲧⲉ ⲉ̄ ⲛⲉϥϩⲙ̄ϩⲁⲗ • ⲛϥ̄ϫⲟⲟⲩ ⲥⲟⲩ ϣⲁ ⲛⲉϥϣⲃⲏⲣ ⲉ ⲡⲁⲣⲓ̄ⲥⲧⲟⲛ • Ϩⲟⲧⲁⲛ ⲇⲉ ⲉⲩϣⲁⲛⲃⲱⲕ ⲉ̄ ϩⲟⲩⲛ ⲛ̄ⲥⲉⲛⲟϫⲟⲩ • ϣⲁⲣⲉ ⲡⲉⲛⲧⲁϥⲧⲁϩⲙⲟⲩ\nϯ ⲛⲁⲩ ⲛ̄ ⲟⲩⲏⲣⲡ̄ ⲉ ⲛⲁⲛⲟⲩϥ ⲉϥⲟ ⲛ̄ ⲥϯ ⲛⲟⲩⲃⲉ • ⲁⲩⲱ̄\nⲉϥϩⲩⲇⲁⲛⲉ ⲛ̄ ⲛⲉⲩϭⲃ̄ϣⲁ • | [one line wanting] ⲉⲩⲉⲓ̄ⲛⲉ","english":"The Twenty-Fourth Homily which our holy father Apa Cyril, Archbishop of Jerusalem, delivered concerning the holy life of the God-bearer Mary. And he spoke again, saying: \"A man and a woman were they who begot her, as is the case with everyone.\" And he spoke again concerning the day of her repose, which is the twenty-fourth of Tobe, in the peace of God. Amen.\n\nIf a worthy person wishes to invite his friends to a banquet or a dinner, he does not first sit down and call those whom he has invited, nor does he begin to eat while they are still gathering together, so that he may give pleasure to those who see them. And also he sends his servants to summon his friends to the banquet. But when they have entered, they are seated. Then the one who invited them gives them good wine that is well-mixed and that refreshes their thirst. [one line wanting] they bring","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲦⲘⲈϨ ϪⲞⲨⲦⲞⲨⲈ Ⲛ̄ ⲈⲜⲎⲄⲎⲤⲒ̄Ⲥ","severity":"info","text":"The opening formula identifies this as the twenty-fourth homily in a series, a structural marker common in Coptic homiletic collections.","cites":[{"key":"ed:budge-misc.pseudocyril-jerusalem-discourse-mary-theotokos","label":"source edition: PseudoCyril Jerusalem Discourse Mary Theotokos","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoCyril%20Jerusalem_Discourse%20Mary%20Theotokos%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲁⲡⲁ","severity":"info","text":"The title 'Apa' is retained as a monastic honorific; translating it as 'father' would conflate it with biological paternity in the same passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲛⲟⲩⲧⲉ","severity":"info","text":"With the definite article, ⲡⲛⲟⲩⲧⲉ designates God in Christian Coptic usage, as in the phrase 'peace of God'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ϩⲁⲙⲏⲛ","severity":"info","text":"The transliterated Hebrew 'amen' closes the doxological section, a standard liturgical ending in Coptic homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲤⲞⲨ ϪⲞⲨⲦⲞⲨⲈ Ⲛ̄ ⲦⲰⲂⲈ","severity":"info","text":"The date 'twenty-fourth of Tobe' corresponds to 19 January in the Gregorian calendar, the traditional feast of the Dormition of the Virgin in the Coptic Church.","cites":[{"key":"dossier:coptic-pseudo-cyril-jerusalem-mary","label":"gap dossier: Discourse on Mary Theotokos, describing her human origin and death","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-jerusalem-mary"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"[one line wanting]","severity":"caution","text":"The manuscript has a lacuna of one line at the end of the passage, indicated by the editor; the sense of the final clause is incomplete.","cites":[{"key":"ed:budge-misc.pseudocyril-jerusalem-discourse-mary-theotokos","label":"source edition: PseudoCyril Jerusalem Discourse Mary Theotokos","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoCyril%20Jerusalem_Discourse%20Mary%20Theotokos%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic ⲁϤϢⲀ[ϪⲈ] is partially restored; the reading 'he spoke' is secure from context.","The lacuna at the end leaves the action of 'they bring' unspecified."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."},{"kind":"terminology","severity":"info","term":"ⲛⲟⲩⲧⲉ","text":"ⲛⲟⲩⲧⲉ → “God”. Sahidic ⲛⲟⲩⲧⲉ is the ordinary word for 'god'. With the definite article (ⲡⲛⲟⲩⲧⲉ) in Christian texts it names God; without it, a god or the divine."},{"kind":"homonym","severity":"caution","term":"ⲛⲟⲩⲧⲉ","text":"ⲛⲟⲩⲧⲉ carries more than one sense (god, deity); this passage takes it as “God”. The choice is the translator's, not a lexical given."},{"kind":"terminology","severity":"info","term":"ⲁⲙⲏⲛ","text":"ⲁⲙⲏⲛ → “amen”. Transliterated Hebrew, left untranslated in the liturgy and in the doxologies that close a homily."},{"kind":"terminology","severity":"info","term":"ⲁⲡⲁ","text":"ⲁⲡⲁ → “Apa”. A title of a monastic father. Left as 'Apa' because it is a form of address, and 'father' would collide with the biological sense in the same sentence."}]},{"i":2,"ref":"p2","source":"ⲉ̄ ϩⲟⲩⲛ ⲛ̄ ⲛ̄ϭⲓ ⲛ̄ⲟⲩⲱⲙ ⲧⲏⲣⲟⲩ • ⲡⲟⲩⲁ̄ ⲡⲟⲩⲁ̄ ϩⲛ̄\nⲧⲉⲩϯⲡⲉ • ⲁⲩⲱ ⲉⲩϣⲟⲃⲉ ⲉ̄ ⲛⲉⲩⲉⲣⲏⲩ • Ⲉϥⲉⲓ̄ⲣⲉ ⲇⲉ ⲙ̄\nⲡⲁⲓ̄ ⲛ̄ϭⲓ̄ ⲡⲉⲛⲧⲁϥⲧⲁϩⲙⲟⲩ • ϫⲉ ⲛ̄ⲛⲉ ⲛⲉⲧ ⲛⲏϫ ϫⲟⲟⲥ • ϫⲉ ⲁⲛϫⲓ̄ ϯⲡⲉ ⲙ̄ ⲡⲁⲓ̄ ⲛ̄ⲕⲉ ⲥⲟⲡ • ⲧⲁⲓ̄ ⲧⲉ ⲧⲁϩ[▨ⲛⲙ̄]ⲙⲏⲧⲛ̄ ⲙ̄ⲡⲟⲟⲩ • Ⲕⲁⲓ̄ ⲅⲁⲣ ⲛⲉ ϯⲛⲁϫⲟⲟⲩ ⲛⲏⲧⲛ̄ ϣⲁ\nⲧⲉⲧⲛ̄ϫⲟⲟⲥ • ϫⲉ ⲁⲛⲥⲉⲧⲙ̄ ⲛⲁⲓ̄ ⲛ̄ⲕⲉ ⲥⲟⲡ • ⲕⲁⲧⲁ ⲑⲉ\nⲛ̄ⲧⲁ ⲛ̄ⲁⲑⲛ̄ⲛⲁⲓ̄ⲟⲥ ϫⲟⲟⲥ ϫⲟⲟⲥ (sic) ⲙ̄ ⲡⲁⲩⲗⲟⲥ • ϫⲉ\nⲛ̄ⲁⲑⲛ̄ⲛⲁⲓ̄ⲟⲥ ⲉⲩⲟⲩⲱϣ ⲉ ⲥⲱⲧⲙ̄ • ⲉ ⲗⲁⲁⲩ ⲉⲓ̄ ⲙⲏ ⲧⲉⲓ̄\nϩⲱⲃ ⲛ̄ ⲃⲣ︤ⲣⲉ • Ϣⲁϥϫⲟⲟⲥ ⲟⲛ ⲛ̄ϭⲓ̄ ⲇⲁ︤ⲇ︥ • ϫⲉ ϫⲱ ⲉ\nⲡϫⲟⲉⲓⲥ ⲛ̄ ⲟⲩϫⲱ ⲛ̄ ⲃⲣ︤ⲣⲉ • ⲡⲉϥⲥⲙⲟⲩ ϩⲛ̄ ⲛⲉⲕⲕⲗⲏⲥⲓ︦ⲁ︦\nⲛ̄ ⲛⲉⲧ ⲟⲩⲁⲁⲃ • Ⲡⲉⲩⲁⲅⲅⲉⲗⲓ̄ⲟⲛ ⲟⲛ ϫⲱ ⲙ̄ⲙⲟⲥ • ϫⲉ\nⲉⲥⲧⲛ̄ⲧⲱⲛ ⲛ̄ϭⲓ̄ ⲧⲙⲛ︦ⲧ︦ⲣ︦ⲣ︦ⲟ ⲛ︦ⲛ︦ ⲙ̄ⲡⲏⲩⲉ • ⲉⲩⲣⲱⲙⲉ ⲛ̄[ⲣⲙ̄]ⲙⲁⲟ • Ⲁⲩⲱ ⲟⲛ ϫⲉ ⲁ[ⲧⲉ]ⲧⲛ̄ⲥⲱⲧⲙ̄ [ⲉ ⲧ]ⲃⲉ ⲡⲧⲁⲓ̄ⲟ\nⲙ̄ ⲡⲉⲥ̄⳨ⲟ︦ⲥ︥︦• ⲙⲛ̄ ⲡⲉϥⲟⲩⲱⲛϩ̄ ⲉ̄ ⲃⲟⲗ • ⲙⲛ̄ ⲡⲉⲧ ⲟ\nⲛ̄ ⲛ̄ϩⲉⲑⲛⲟⲥ ⲙⲛ̄ ⲛ̄ ⲓ̄ⲟⲩⲇⲁⲓ • ⲉ̄ ϩⲟⲩⲛ ⲉ̄ ⲡⲥⲟⲟⲩⲛ̄ ⲛ̄ ⲓ︦ⲥ︦\nⲡⲉⲭ︦ⲥ︦ • Ⲙⲛ︦ [ⲡ]ⲉⲛⲧⲁϥⲡⲓ̄ⲥⲧ[ⲉ]ⲩⲉ | ⲛ̄ϭⲓ ⲅⲁ︤ⲥⲧⲱⲣ • ⲡⲛⲟϭ\nⲛ̄ ⲓ̄ⲟⲩⲇⲁⲓ̈ ⲙⲛ̄ ⲡⲉϥⲏⲓ̄ ⲧⲏⲣϥ̄ • ⲁⲩⲱ̄ ⲧⲁ ⲙⲛ︦ⲧ︦ⲉⲗⲁⲭⲓ̄ⲥⲧⲟⲥ\nⲁⲛⲟⲕ ⲕⲩⲣⲓ̄ⲗⲗⲟⲥ • ⲁⲓ̄ⲕⲁⲑⲩⲅⲉ ⲙ̄ⲙⲟϥ • ⲁⲩⲱ ⲁⲓ̄ⲃⲁⲡϯⲍⲉ ⲙ̄ⲙⲟϥ ϩⲛ̄ ⲧⲛⲟϭ ⲛ̄ ⲁⲛⲁⲥⲧⲁⲥⲓ̄ⲥ ⲙ̄ ⲡⲉⲭ︤ⲥ︥ • Ⲉ\nⲁϥϣⲱⲡⲉ ⲛ̄ ⲟⲩⲛⲟϭ ⲛ̄ ⲥⲕⲁⲓ̄ⲟⲥ ⲛ̄ ⲥⲱⲧⲡ̄ ⲛ̄ ⲇⲓ̄ⲕⲁⲓ̄ⲟⲥ • ⲉϥⲙⲉ ⲛ̄ ⲧⲡⲓ̄ⲥⲧⲓ̄ⲥ ⲙ̄ ⲡϣⲏⲣⲉ ⲙ̄ ⲡⲛⲟⲩⲧⲉ • Ⲁⲩⲱ ⲁⲓ̄ⲃⲁⲡϯⲍⲉ ⲛ̄ ⲕⲉ ⲙⲏⲏϣⲉ ⲛ̄ⲥⲁⲙⲁⲣⲓ̄ⲧⲏⲥ • ⲉ ⲟⲩⲁ̄ ⲛ̄ϩⲏⲧⲟⲩ\nⲡⲉ ⲓ̄ⲥⲁⲁⲕ ⲡ̄ⲓⲟⲡⲉⲛⲓⲧⲏⲥ (sic) • ⲁϥϣⲱⲡⲉ ⲛ̄ ⲟⲩⲥⲱⲧⲡ̄ ⲛ̄\nⲭⲣⲏⲥϯⲁⲛⲟⲥ ⲛ̄ⲧⲉ ⲡⲉⲭ︦ⲥ︦ • Ⲉⲓ̈ϫⲱ ⲛ̄ ⲛⲁⲓ̄ ⲧⲏⲣⲟⲩ ⲱ̄\nⲛⲁⲙⲉⲣⲁⲧⲉ •","english":"...all the foods entered, each one in its own portion, and they were mocking one another. But the one who kindled them does this, so that those who are far off will not say, \"We have received the portion of this one another time.\" This is your truth today. For indeed, I will send to you until you say, \"We have heard these things another time,\" according to the way the Athenians said concerning Paul, that the Athenians wish to hear something new. For this is a new thing. David also said, \"Sing to the Lord a new song; his praise in the churches of the saints.\" The Gospel also says, \"The kingdom of the heavens is established for a rich man.\" And again, \"You have heard concerning the honor of his cross and his revelation abroad, and concerning the nations and the Jews entering into the knowledge of Jesus Christ.\" And the one who believed was Gastor, the great Jew, and his entire house. And I, the least, Cyril, I catechized him and I baptized him in the great Anastasis of Christ. And he became a great chosen vessel, righteous, full of the faith of the Son of God. And I baptized also a multitude of Samaritans, among whom was Isaac the open-eyed, and he became a chosen Christian of Christ. I say all these things, O my beloved.","structure":"address","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲥⲙⲟⲩ","severity":"info","text":"The verb ⲥⲙⲟⲩ can mean either 'bless' or 'praise'. In the phrase 'his praise in the churches of the saints', the object is God, so the sense is 'praise'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ϫⲱ ⲉ ⲡϫⲟⲉⲓⲥ ⲛ̄ ⲟⲩϫⲱ ⲛ̄ ⲃⲣ︤ⲣⲉ","severity":"info","text":"The citation 'Sing to the Lord a new song' is from Psalm 96:1 (LXX 95:1). The homily adapts it to introduce the theme of novelty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲉⲥⲧⲛ̄ⲧⲱⲛ ⲛ̄ϭⲓ̄ ⲧⲙⲛ︦ⲧ︦ⲣ︦ⲣ︦ⲟ ⲛ︦ⲛ︦ ⲙ̄ⲡⲏⲩⲉ • ⲉⲩⲣⲱⲙⲉ ⲛ̄[ⲣⲙ̄]ⲙⲁⲟ","severity":"info","text":"The phrase 'the kingdom of the heavens is established for a rich man' echoes Matthew 19:24 or a similar saying, though the wording is not exact. It is used to illustrate a moral point.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲛ̄ⲁⲑⲛ̄ⲛⲁⲓ̄ⲟⲥ","severity":"info","text":"The Athenians are mentioned as a trope for novelty-seeking audiences, referencing Paul's speech in Acts 17:21. The homily uses this to justify repetition of teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲅⲁⲥⲧⲱⲣ","severity":"info","text":"Gastor is otherwise unknown; the text presents him as a prominent Jew who converts. This may be a local tradition or a hagiographic invention.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲓ̄ⲥⲁⲁⲕ ⲡ̄ⲓⲟⲡⲉⲛⲓⲧⲏⲥ","severity":"caution","text":"The epithet ⲡ̄ⲓⲟⲡⲉⲛⲓⲧⲏⲥ (open-eyed) is unusual; it may be a corruption or a local epithet. The Coptic text has a scribal repetition (ϫⲟⲟⲥ ϫⲟⲟⲥ) earlier, indicating possible textual instability.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ⲛ̄ⲁⲑⲛ̄ⲛⲁⲓ̄ⲟⲥ ⲉⲩⲟⲩⲱϣ ⲉ ⲥⲱⲧⲙ̄' could be read as a general statement about Athenians or as a specific reference to Acts 17:21; the text does not clarify.","The identity of 'Gastor' is uncertain; it may be a proper name or a title.","The epithet 'open-eyed' for Isaac is obscure; it may refer to a physical trait or a spiritual insight."],"confidence":"medium","notes":[{"kind":"structure","severity":"info","label":"address to the congregation","text":"Address to the congregation: the homily turns from exposition to direct speech (a vocative, an imperative). The English keeps the second person rather than smoothing it into description."},{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."},{"kind":"terminology","severity":"info","term":"ϫⲟⲉⲓⲥ","text":"ϫⲟⲉⲓⲥ → “Lord”. Renders Yahweh in the Sahidic Bible and names Christ in homilies; 'master' is the everyday social sense and the right one in a parable about slaves."},{"kind":"homonym","severity":"caution","term":"ϫⲟⲉⲓⲥ","text":"ϫⲟⲉⲓⲥ carries more than one sense (master, owner); this passage takes it as “Lord”. The choice is the translator's, not a lexical given."},{"kind":"terminology","severity":"info","term":"ⲉⲑⲛⲟⲥ","text":"ⲉⲑⲛⲟⲥ → “nation”. Greek ἔθνος. In the plural, the Gentiles as a category over against Israel; in the singular, a nation like any other."},{"kind":"homonym","severity":"caution","term":"ⲉⲑⲛⲟⲥ","text":"ⲉⲑⲛⲟⲥ carries more than one sense (Gentile, people); this passage takes it as “nation”. The choice is the translator's, not a lexical given."},{"kind":"terminology","severity":"info","term":"ⲥⲙⲟⲩ","text":"ⲥⲙⲟⲩ → “bless”. The Coptic verb covers both 'bless' and 'praise'; the object decides — God is praised, a person is blessed."},{"kind":"homonym","severity":"caution","term":"ⲥⲙⲟⲩ","text":"ⲥⲙⲟⲩ carries more than one sense (praise); this passage takes it as “bless”. The choice is the translator's, not a lexical given."}]},{"i":3,"ref":"p3","source":"ϫⲉ ⲁⲓ̄ⲟⲩⲱ ⲉⲓ̄ϯⲥⲃⲱ ⲛ̄ⲧⲉⲧⲛ̄ⲁⲅⲁⲡⲏ ⲛ̄ⲕⲉ\nⲥⲟⲡ ⲛ̄ϩⲏⲧⲟⲩ • ⲁⲗⲗⲁ ⲛ̄ϣⲁϫⲉ ⲙ̄ ⲡⲛⲟⲩⲧⲉ ⲙⲉⲩⲣ̄\nϩⲟⲟⲗⲉ ⲉⲛⲉϩ • ⲥⲉϩⲟⲗϭ̄ ⲙ̄ ⲡⲁⲣⲁ ⲡⲉⲃⲓ︤ⲱ︥ ⲙⲛ̄ ⲡⲙⲟⲩⲗϩ̄ • Ⲕⲁⲧⲁ ⲑⲉ ⲛ̄ⲧⲁϥϫⲟⲟⲥ ⲛ̄ϭⲓ̄ ⲡⲉⲛⲉⲓ̄ⲱⲧ ⲇⲁ︦ⲇ︦ • ϫⲉ ⲛⲉⲕϣⲁϫⲉ ϩⲗⲟϭ ϩⲛ̄ ⲧⲁ ϣⲟⲩⲱⲃⲉ ⲙ̄ ⲡⲁⲣⲁ ⲡⲉⲃⲓ︤ⲱ︥ • Ⲧⲉⲛⲟⲩ\nϭⲉ ⲙⲁⲣⲉⲛⲣ̄ ⲡⲙⲉⲉⲩⲉ ⲙ̄ ⲡⲛⲟϭ ⲛ̄ ⲭⲣⲉⲱⲥ ⲧⲉⲓ̄ ⲉⲧ ⲉ̄\nⲣⲟⲛ • ⲛ̄ⲧⲉⲛⲛⲁⲩ • ϫⲉ ⲧⲉⲛⲛⲁϣⲧⲟⲩⲓ̄ⲱ ⲟⲩⲕⲟⲩⲓ̄ | ⲛ̄ϩⲏⲧϥ̄ • ⲕⲁⲛ ϣ̄ϫⲉ ⲙⲉⲛϣ̄ⲧⲁⲁϥ ⲧⲏⲣϥ̄ • ⲁⲗⲗⲁ ⲙⲁⲣⲉⲛϯ ⲛ̄\nⲗⲉⲡⲧⲟⲛ ⲥⲛⲁⲩ ⲙ̄ⲙⲁⲧⲉ • ⲛ̄ⲑⲉ ⲛ̄ ⲧⲙⲁⲕⲁⲣⲓ︤ⲁ︥ ⲛ̄ ϩⲏⲕⲉ\nⲉⲧ ⲙ̄ⲙⲁⲩ • ⲏ̄ ⲟⲩⲧⲉⲛⲁⲣⲓ̄ⲟⲥ • ⲉ̄ⲧⲉ ⲟⲩⲥⲁⲧⲉⲉⲣⲉ ⲧⲉ •","english":"...that I have desired to give you instruction in love once more among them. But the words of God are never worn out; they are sweeter than honey and the milk of the grape. According to the way our father David said, \"Your words are sweeter than honey in my mouth.\" Now then, let us remember the great need that is before us, that we may see how we will give a little from it, even if we cannot give it all. But let us give only two portions of rest, like the blessed poor who are there, or the denarii, which is a measure.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲁⲅⲁⲡⲏ","severity":"info","text":"The Greek loanword ⲁⲅⲁⲡⲏ (agapē) here likely refers to the liturgical meal (agape), not abstract love. The speaker offers instruction 'in the agape' among the community, consistent with early Christian practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲡⲉⲛⲉⲓⲱⲧ ⲇⲁⲇ","severity":"info","text":"The phrase 'our father David' introduces a citation of Psalm 119:103 (LXX 118:103) or a similar verse: 'Your words are sweeter than honey in my mouth.' The Coptic echoes the psalmist's imagery of sweetness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲧⲙⲁⲕⲁⲣⲓⲁ ⲛ̄ ϩⲏⲕⲉ","severity":"info","text":"The 'blessed poor' (ⲧⲙⲁⲕⲁⲣⲓⲁ ⲛ̄ ϩⲏⲕⲉ) evokes the ascetic ideal of voluntary poverty in Egyptian monasticism, where the poor are considered blessed for their spiritual humility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ⲟⲩⲧⲉⲛⲁⲣⲓⲟⲥ","severity":"info","text":"ⲟⲩⲧⲉⲛⲁⲣⲓⲟⲥ (denarius) is a Greek loanword (δηνάριον) referring to a Roman silver coin. Here it is glossed as 'a measure' (ⲟⲩⲥⲁⲧⲉⲉⲣⲉ), indicating a unit of value or capacity in the context of alms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a scriptural citation (David) to an exhortation to remember a 'great need' and give modestly, mirroring the homiletic pattern of exemplum followed by moral application.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ⲛ̄ⲕⲉⲥⲟⲡ ⲛ̄ϩⲏⲧⲟⲩ' could mean 'once more among them' or 'another time in their midst'; the translation takes it as 'once more among them'.","The referent of 'ⲧⲉⲓ̄ ⲉⲧ ⲉ̄ⲣⲟⲛ' ('that is before us') is ambiguous—it may refer to the 'great need' or to the preceding discourse."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ⲛ̄ⲑⲉ ⲛ̄ ⲧⲉ ⲛⲧⲁ ⲡⲉⲧⲣⲟⲥ ϭⲛ̄ⲧⲥ̄ ϩⲛ̄ ⲣⲱϥ ⲙ̄ ⲡⲧⲃ︦ⲧ︦ • ⲛ̄ⲧⲁϥⲧⲁⲁⲥ ⲛ̄ ⲧⲩⲗⲟⲥ ϩⲁ ⲣⲟϥ ⲙⲛ̄ ⲡⲉϥϫⲟⲉⲓ̄ⲥ • Ⲉⲛϣⲁⲛϯ\nⲟⲩⲕⲟⲩⲓ̄ ⲅⲁⲣ ϩⲙ̄ ⲡⲉⲧ ⲉ̄ ⲣⲟⲛ • ⲛ̄ⲥⲉⲛⲁⲧϭⲁⲓ̄ⲟⲟ ⲛⲁⲛ\nⲛ̄ⲑⲉ ⲙ̄ ⲡⲉⲧ ⲙ̄ⲡⲉ ϥϯ ⲉ ⲡⲧⲏⲣⲉϥ • Ⲁⲗⲗⲁ ⲙⲁⲣⲉⲛⲉⲓ̄ⲙⲉ\nϩⲛ̄ ⲟⲩⲁⲕⲣⲏϥⲓ︤ⲁ︥ • ϫⲉ ⲛ̄ⲧⲁⲩⲧⲁϩⲙⲉⲛ ⲉ̄ ⲡⲉⲓ̄ ⲙⲁ ⲙ̄ⲡⲟⲟⲩ\nϩⲙ̄ ⲡⲣⲁⲛ ⲛ̄ ⲛⲓ̄ⲙ • ⲏ̄ ⲛⲓ̄ⲙ ⲡⲉⲧ ⲧⲱϩⲙ̄ ⲙ̄ⲙⲟⲛ • Ⲓⲥ︥\nⲡⲛⲟⲩⲧⲉ ⲙ̄ ⲙⲉ ⲡⲉⲧ ⲧⲱϩⲙ̄ ⲙ̄ⲙⲟⲛ • ⲉ ⲡⲉⲣ̄ ⲡⲙⲉⲉⲩⲉ\nⲛ̄ⲧⲉϥⲙⲁⲁⲩ ⲛ̄ⲧⲁⲥϣⲱⲡⲉ ⲛⲁϥ • ⲛⲑ̄ⲣⲟⲛⲟⲥ • ⲁⲩⲱ ⲙ̄\nⲙⲁ ⲛ̄ ⲟⲩⲱϩ • ϩⲱⲥ ⲁϥⲧⲁϩⲙⲉⲛ ⲙ̄ ⲡⲉⲧ ϣ̄ϣⲉ ⲁⲛ ⲡⲉ • ⲉ ⲧⲣⲉⲛϣⲱⲡⲉ ⲛ̄ ⲣⲉϥϫⲛⲁⲁⲩ • ⲉ ⲧⲙ̄ ϫⲱⲕ ⲉ̄ ⲃⲟⲗ ⲙ̄\nⲡⲉⲛⲧⲁ ⲛⲉⲣⲏⲧ ⲙ̄ⲙⲟϥ ⲛⲏⲧⲛ̄ ϩⲛ̄ ⲑⲉⲡⲟⲥⲧⲁⲥⲓ̄ⲥ ⲛ̄ ϯⲉⲝⲏⲅⲏⲥⲓ̄ⲥ • Ⲡⲁⲓ̄ ⲡⲉ ⲡⲉϩⲟⲟⲩ ⲛ̄ ⲧⲉⲡⲣⲟⲥⲫⲟⲣⲁ ⲉ̄ⲧ ⲟⲩⲁⲁⲃ • ⲁⲩⲱ̄ ⲉ̄ⲧ ⲧⲃ̄ⲃⲏⲩ ⲧⲏⲣⲥ̄ • ϩⲛ̄ ⲧⲉⲥⲯⲩⲭⲏ ⲙ̄ ⲡⲉⲥⲡⲛ︦ⲁ︦ • Ⲡⲁⲓ̄ ⲡⲉ ⲡⲉϩⲟⲟⲩ | ⲛ̄ⲧⲁ ⲧⲣ̄ⲣⲱ ⲧ̄ⲙⲁⲁⲩ ⲙ̄ ⲡⲣ̄ⲣⲟ ⲙ̄\nⲡⲱⲛϩ̄ • ϫⲓ̄ ϯⲡⲉ ⲙ̄ ⲡⲙⲟⲩ ⲛ̄ⲑⲉ ⲣⲱⲙⲉ ⲛⲓ̄ⲙ • ⲉ ⲃⲟⲗ\nϫⲉ ⲟⲩⲥⲁⲣⲝ̄ ϩⲓ̄ ⲥⲛⲟϥ ⲧⲉ • Ⲁⲩⲱ ⲟⲛ ⲟⲩϫⲡⲟ ⲧⲉ ⲉ̄ ⲃⲟⲗ\nϩⲛ̄ ⲟⲩⲉⲓ̄ⲱⲧ • ⲙⲛ̄ ⲟⲩⲙⲁⲁⲩ ⲛ̄ⲑⲉ ⲛ̄ⲣⲱⲙⲉ ⲛⲓ̄ⲙ • Ⲙⲁⲣⲉϥϫⲓ̄ ϣⲓ̄ⲡⲉ ⲧⲉⲛⲟⲩ ⲛ̄ϭⲓ ⲉ̄ⲃⲓ̄ⲱⲛ • ⲙⲛ̄ ⲁⲣⲡⲟⲕⲣⲁϯⲟⲥ • ⲛⲉⲓ̄ ϩⲁⲓ̄ⲣⲉϯⲕⲟⲥ ⲛ̄ ⲁⲧ ⲛⲟⲩⲧⲉ • ⲛⲁⲓ̄ ⲉⲩϫⲱ ⲙ̄ⲙⲟⲥ ϩⲙ̄\nⲡⲉⲩⲗⲓ̄ⲃⲉ ⲡⲟⲟⲩ • ϫⲉ ⲟⲩⲇⲩⲛⲁⲙⲓ̄ⲥ ⲛ̄ⲧⲉ ⲡⲛⲟⲩⲧⲉ ⲧⲉ • ⲛ̄ⲧⲁⲥϫⲓ̄ ⲙ̄ ⲡⲓ̄ⲛⲉ ⲛ̄ ⲟⲩⲥϩⲓ̄ⲙⲉ • ⲁⲥⲉⲓ̄ ⲉ̄ϫⲙ̄ ⲡⲕⲁϩ • ⲁⲩⲙⲟⲩⲧⲉ ⲉ̄ ⲣⲟⲥ • ϫⲉ ⲙⲁⲣⲓ︦ⲁ︥ • ⲛ̄ⲧⲟⲥ ⲁⲥⲙⲓ̄ⲥⲉ ⲛ̄ⲁⲛ\nⲙ̄ⲙⲁⲛⲟⲩⲏⲗ • Ⲟⲩⲕ ⲟⲩⲛ ⲕⲁⲧⲁ ⲡⲉⲕϣⲁϫⲉ ⲛ̄ ⲡⲗⲁⲥⲧⲣⲟⲛ • ⲉⲧⲉ ⲛϥ︤ⲥⲙⲟⲟⲛ︦ⲧ︦ ⲁⲛ • ⲙ̄ⲡⲉ ⲡⲉⲭ︦ⲥ︦ ϫⲓ̄ ⲥⲁⲣⲝ̄ • ⲙⲛ̄ ⲥⲁⲣⲝ̄\nⲅⲁⲣ •","english":"...like the one that Peter found in the mouth of the fish; he gave it to Titus for his mouth and his master. For if we take a little from what is before us, they will not benefit us.\n\nLike the one who did not give his all. But let us understand with precision that we have been gathered to this place today in the name of whom? Or who is it that gathers us? Is it not God of truth who gathers us? To the remembrance of his mother, that she became for him a throne and a dwelling place. For he has gathered us, though it is not fitting that we should become those who are silent, not completing what the vines have produced for you in the exposition of the discourse.\n\nThis is the day of the holy offering, and it is entirely pure in its soul and spirit. This is the day on which the queen, the mother of the king of life, received the form of death like all people, except that she is flesh and blood, and also a birth from a father and a mother like all people. Now let Ebion and Arpocration, these godless heretics, be ashamed, those who say in their wicked mouth that it is a power of God that took the form of a woman, came upon the earth, and was called Mary; she gave birth to Emmanuel for us. Is it not according to your word, O plasterer, that he is not established? Did Christ not take flesh? For flesh...","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ⲡⲛⲟⲩⲧⲉ ⲙ̄ ⲙⲉ","severity":"info","text":"The phrase 'God of truth' (ⲡⲛⲟⲩⲧⲉ ⲙ̄ ⲙⲉ) is a standard Coptic epithet for God, emphasizing veracity and orthodoxy, here contrasting with heretical claims.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲉⲃⲓ̄ⲱⲛ • ⲙⲛ̄ ⲁⲣⲡⲟⲕⲣⲁϯⲟⲥ","severity":"info","text":"Ebion and Arpocration (likely a corruption of 'Apocration' or 'Hieracas') are named as heretics denying Christ's true incarnation; Ebionites and Docetists are typical targets in anti-heretical polemic.","cites":[{"key":"dossier:coptic-pseudo-cyril-jerusalem-mary","label":"gap dossier: Discourse on Mary Theotokos, describing her human origin and death","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-jerusalem-mary"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲡⲉⲭ︦ⲥ︦ ϫⲓ̄ ⲥⲁⲣⲝ̄","severity":"info","text":"The assertion that Christ took flesh (ϫⲓ̄ ⲥⲁⲣⲝ̄) echoes Johannine and Pauline incarnational theology (John 1:14; Gal 4:4), directly refuting docetic Christology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ⲡⲁⲓ̄ ⲡⲉ ⲡⲉϩⲟⲟⲩ ⲛ̄ ⲧⲉⲡⲣⲟⲥⲫⲟⲣⲁ","severity":"info","text":"This phrase marks a liturgical turn: 'This is the day of the holy offering' introduces the feast context, likely the Dormition or a Marian commemoration, framing the preceding narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ⲧⲣ̄ⲣⲱ ⲧ̄ⲙⲁⲁⲩ ⲙ̄ ⲡⲣ̄ⲣⲟ ⲙ̄ ⲡⲱⲛϩ̄","severity":"info","text":"Mary is called 'queen, mother of the king of life,' a title reflecting post-Ephesian Marian veneration in Coptic liturgy, where she is honored as Theotokos and intercessor.","cites":[{"key":"ed:budge-misc.pseudocyril-jerusalem-discourse-mary-theotokos","label":"source edition: PseudoCyril Jerusalem Discourse Mary Theotokos","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoCyril%20Jerusalem_Discourse%20Mary%20Theotokos%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲡⲗⲁⲥⲧⲣⲟⲛ","severity":"caution","text":"The term 'plasterer' (ⲡⲗⲁⲥⲧⲣⲟⲛ) is obscure; it may be a corruption or a derogatory epithet for a heretic. The Coptic text is uncertain here, and the reading 'plasterer' is tentative.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Ebion and Arpocration' is uncertain; 'Arpocration' may be a scribal error for 'Apocration' or 'Hieracas'.","The phrase 'like the one that Peter found in the mouth of the fish' is a simile whose referent is unclear; it may allude to a lost apocryphal story.","The term 'plasterer' (ⲡⲗⲁⲥⲧⲣⲟⲛ) is obscure and may be corrupt or a derogatory epithet."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ⲟⲩⲇⲉ ⲕⲁⲥ ϩⲛ̄ ⲇⲩ̄ⲛⲁⲙⲓ̄ⲥ ϩⲛ̄ ⲁⲥⲱⲙⲁⲧⲟⲥ ⲅⲁⲣ\nⲛⲉ • ⲁⲩⲱ ⲙⲉⲩⲙⲟⲩ ⲛ̄ⲑⲉ ⲛ̄ ⲛ̄ⲣⲱⲙⲉ ⲛ̄ϣⲁⲩⲙⲟⲩ • Ⲡⲗⲏⲛ\nⲁⲙⲏⲓ̄ⲧⲛ̄ ⲛ̄ⲕⲟⲫⲟⲥ • ⲛ︤ⲃⲗ̄ⲗⲉ • ⲁⲩⲱ̄ ⲛ̄ⲥⲟϭ ⲱ̄ ⲃⲓ̄ⲱⲛ • ⲙⲛ̄ ⲁⲣⲡⲟⲕⲣⲁϯⲟⲛ ⲧⲁϫⲛⲟⲩⲓ̄ ⲛⲙ̄ⲙⲏⲧⲛ̄ • Ⲉϣϫⲉ ⲕϫⲱ\nⲙ̄ⲙⲟⲥ • ϫⲉ ⲟⲩⲇⲩⲛⲁⲙⲓ̄ⲥ ⲡⲉ ⲙⲁⲣⲓ︦ⲁ︦ ⲁⲩⲱ̄ • ϫⲉ ϣⲁⲣⲉ\nⲇⲩⲛⲁⲙⲓ̄ⲥ ⲙⲟⲩ • Ⲉⲓ︦ⲉ︦ ⲛⲓ̄ⲙ ⲧⲉ ⲧⲁⲓ̄ ⲉ̄ⲣⲉ ⲧⲟⲓ̄ⲕⲟⲩⲙⲩⲛⲏ\nⲧⲏⲣⲥ̄ ⲉⲣϣⲁ ⲛⲁⲥ ⲙ̄ ⲡⲉ|ϩⲟⲟⲩ ⲙ̄ ⲡⲉⲥⲛ︦ⲕ︦ⲟⲧⲕ̄ • Ⲙⲏ ⲛ̄\nⲑⲁⲅⲓ︤ⲁ︥ ⲙⲁⲣⲓ︤ⲁ︥ ⲁⲛ ⲧⲉ • ⲧⲙⲁⲁⲩ ⲙ̄ ⲡⲉⲛϫⲟⲉⲓⲥ ⲓ︤ⲥ︥ ⲡⲉⲭ︤ⲥ︥ • Ⲁⲗⲗⲁ ⲙⲁ ⲛⲁⲓ̄ ⲙ̄ ⲡⲉⲧⲛ̄ⲛⲟⲩⲥ ⲉϥⲥϭ̄ⲣⲁϩⲧ̄ • ⲙⲛ̄ ϩⲛ̄ⲙⲁⲁϫⲉ ⲛ̄ⲣⲉϥⲥⲱⲧⲙ̄ • Ⲁⲛⲟⲕ ⲇⲉ ϩⲱⲱⲧ ϯⲛⲁⲡⲁⲣⲁⲕⲁⲗⲉⲓ̄ ⲙ̄ ⲡ̄ⲡⲁⲣⲁⲕⲗⲏⲧⲟⲥ • ⲡⲉⲡⲛ︦ⲁ︦ ⲉ̄ⲧ ⲟⲩⲁⲁⲃ • ⲛϥ︦ⲣ︦ⲟⲩⲟⲉⲓ̄ⲛ ⲉ̄ ⲡⲁ ϩⲏⲧ • ⲉ̄ ⲃⲟⲗ ϩⲙ̄ ⲡⲥⲟⲟⲩⲛ̄ ⲛ̄ ⲛⲉⲅⲣⲁⲫⲏⲛ\nⲛⲓ̄ⲃ ⲛ̄ⲧⲉ ⲡⲛⲟⲩⲧⲉ • ⲉ ⲧⲣⲁⲟⲩⲱⲛϩ̄ ⲛⲏⲧⲛ̄ ⲉ ⲃⲟⲗ ϩⲛ̄\nⲟⲩⲉⲩⲫⲣⲟⲥⲩⲛⲏ • ⲙ̄ ⲡⲃⲓ̄ⲟⲥ ⲛ̄ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲉ̄ⲧ ⲟⲩⲁⲁⲃ\nⲙⲁⲣⲓ︦ⲁ︦ • ⲁⲩⲱ̄ ϫⲉ ⲁϣ ⲡⲉ ⲡⲉⲥⲕⲉⲛⲟⲥ • ⲙⲛ̄ ⲡⲣⲁⲛ ⲛ̄\nⲛⲉⲥⲉⲓ̄ⲟⲧⲉ ⲕⲁⲧⲁ ⲛ̄ⲕⲉⲛⲉⲟ̄ⲗⲟⲅⲓ︦ⲁ︦ • ⲛ̄ϣⲟⲣⲡ̄ ⲉⲧ ⲥⲏϩ ϩⲛ̄\nⲛⲓ̄ⲅⲣⲁⲫⲏ • Ⲛ̄ⲧⲁⲛⲟⲩⲁ̄ϩⲛ̄ ⲅⲁⲣ ⲁⲛ ⲛ̄ⲥⲁ ϩⲛ̄ ϣⲁϫⲉ ⲉ̄\nⲁⲩⲧⲃ̄ⲧⲱⲃⲟⲩ • ⲙ̄ ⲡ̄ⲗⲁⲥⲧ̄ⲣⲟⲕⲣⲁⲫⲓ︦ⲁ︦ • ⲛ̄ⲑⲉ ⲛ︦ⲛ︦ ⲙ̄\nⲡⲟⲓ̄ⲏⲧⲏⲥ ⲛ̄ϩⲉⲗⲗⲏⲛ • ⲉⲩⲙⲛ︦ⲧ︦ⲑⲉⲱⲗⲟⲅⲓ︦ⲁ︦ • ⲉⲩⲧⲁⲩⲟ\nⲛ︦ⲛ︦ ⲙ̄ⲙⲏⲑⲏⲥ ϩⲁ ⲛⲉⲩⲛⲟⲩⲧⲉ • Ⲟⲩⲇⲉ ⲛⲉⲛⲧⲁⲙⲓ̄ⲟ ⲛⲁⲥ\nⲛ︦ⲛ︦ ⲟⲩⲃⲓⲟⲥ • ⲉⲛⲡⲣⲟⲥⲭⲁⲣⲓ̄ⲍⲉ ⲛⲁⲥ • ⲁⲗⲗⲁ ⲡⲟⲥ ⲡⲉⲭⲁⲣⲓ̄ⲥⲙⲁ ⲛⲓ̄ⲙ • Ⲁϣ ⲡⲉ ⲡⲉⲭⲁⲣⲓ̄ⲥⲙⲁ ⲛ̄ⲧⲁϥϣⲱⲡⲉ\nⲛ̄ϩⲟⲟⲩⲧ • | ⲏ̄ ⲥϩⲓⲙⲉ • ϫⲓ̄ⲛⲉ ⲁⲇⲁⲙ ϣⲁ ϩⲣⲁⲓ̄ ⲉ̄ ⲡⲟⲟⲩ\nⲛ̄ ϩⲟⲟⲩ • ⲛⲟⲉⲓ ⲉ̄ ⲡⲉⲛⲧⲁϥϣⲱⲡⲉ ⲛⲉ • ⲱ̄ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲛ̄\nⲥⲟⲫⲏ • ϩⲱⲥ ⲇⲉ ⲛ̄ⲧⲉⲣϣⲱⲡⲉ (sic) ⲙ̄ ⲡⲉ •","english":"...nor are they in powers, for they are incorporeal. And they do not die as men die. But come, you deaf, blind, and foolish ones, and the tribunal, I will speak with you. If you say that Mary is a power, and that powers die, then who is this for whom the whole world makes a festival on the day of her falling asleep? Is it not the holy Mary, the mother of our Lord Jesus Christ? But give me your mind, which is sober, and your listening ears. I myself will call upon the Paraclete, the Holy Spirit, to enlighten my heart, to open the knowledge of the divine scriptures, so that I may reveal to you with joy the life of the holy virgin Mary, and what her lineage is, and the name of her parents according to the genealogy written first in the scriptures. For we do not follow words that have been corrupted by the plasterography, like the poets of the Greeks who have a false theology, teaching their disciples about their gods. Nor do we fashion a life for her and attribute it to her, but what is the gift? What is the gift that has become male or female from Adam until this day? Consider what has happened to you, O wise virgin. When she became...","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"The Greek loanword παρθένος is used here in its technical Marian sense, not the non-technical 'young woman'. The text consistently applies it to Mary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲛⲟⲩⲧⲉ","severity":"info","text":"With the definite article, ⲡⲛⲟⲩⲧⲉ refers to God in Christian usage. The phrase 'ⲛⲉⲩⲛⲟⲩⲧⲉ' (their gods) lacks the article, indicating pagan deities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲡⲗⲁⲥⲧ̄ⲣⲟⲕⲣⲁⲫⲓⲁ","severity":"info","text":"The term 'plasterography' (ⲡⲗⲁⲥⲧ̄ⲣⲟⲕⲣⲁⲫⲓⲁ) is a rare Greek compound meaning 'false writing' or 'forgery', used here to contrast the author's claim to scriptural truth with Greek poetic fictions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a polemical address (rebuking the audience as deaf, blind, foolish) to a rhetorical question about Mary's Dormition, then to a programmatic statement: the author will rely on scripture, not fabricated accounts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The reference to the 'whole world' making a festival for Mary's falling asleep (Dormition) reflects the widespread liturgical celebration of the Dormition in Coptic and broader Eastern Christian tradition.","cites":[{"key":"dossier:coptic-pseudo-cyril-jerusalem-mary","label":"gap dossier: Discourse on Mary Theotokos, describing her human origin and death","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-jerusalem-mary"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲛ̄ⲧⲉⲣϣⲱⲡⲉ","severity":"caution","text":"The phrase 'ⲛ̄ⲧⲉⲣϣⲱⲡⲉ' (when she became) is grammatically ambiguous; the subject may be Mary or the 'wise virgin' addressed. The English draft interprets it as Mary, but the Coptic leaves the referent open.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'ⲛ̄ⲧⲉⲣϣⲱⲡⲉ' (when she became) is unclear: it could be Mary or the 'wise virgin' addressed in the preceding line.","The phrase 'ⲡⲉⲭⲁⲣⲓ̄ⲥⲙⲁ ⲛⲓ̄ⲙ' (what gift?) is ambiguous; it may refer to a specific charism or to the general concept of grace."],"confidence":"medium","notes":[{"kind":"terminology","severity":"info","term":"ⲡⲁⲣⲑⲉⲛⲟⲥ","text":"ⲡⲁⲣⲑⲉⲛⲟⲥ → “virgin”. Greek παρθένος. In Marian texts the technical sense is fixed; the non-technical 'young woman' belongs to Greek, not to the Coptic usage."}]},{"i":6,"ref":"p6","source":"ⲁⲩⲱ̄ ⲛ̄ ⲑⲣⲟⲛⲟⲥ\nⲙ̄ ⲡⲉⲛⲧⲁϥⲡⲗⲁⲥⲥⲉ ⲙ̄ⲙⲟⲥ • Ⲙ̄ⲡ ⲟⲩϯ ⲙ̄ ⲡⲓ̄ ⲭⲁⲣⲓⲥⲙⲁ\nⲛⲉⲡⲁⲧⲣⲓ̄ⲁⲣⲭⲏⲥ • ⲛ̄ⲧⲁⲩⲣ̄ ϣⲃⲏⲣ ⲉ̄ ⲡⲛⲟⲩⲧⲉ ⲁⲩⲟⲩⲱⲙ\nⲛⲙ̄ⲙⲁϥ • Ⲁⲩⲱ ⲉⲛⲉⲩϭⲱϣⲧ̄ ⲉ̄ ⲃⲟⲗ ϩⲏⲧϥ̄ ϫⲉ ⲡⲁⲛⲧⲟⲥ • ϥ̄ⲛⲁϣⲱⲡⲉ ϩⲛ̄ ⲛⲉⲩⲟⲩⲟⲉⲓ̄ϣ • Ⲙ̄ⲡ ⲟⲩϯ ⲙ̄ ⲡⲓ̄ ⲭⲁⲣⲓ̄ⲥⲙⲁ\nⲛ̄ ⲛⲉⲡⲣⲟⲫⲏⲧⲏⲥ • ⲁⲗⲗⲁ ⲁⲩⲛⲁⲩ ⲉ̄ ⲣⲟϥ • ϫⲓⲛ ⲉ̄ ⲡⲟⲩⲉ\nⲁⲩⲁⲥⲡⲁⲍⲉ ⲙ̄ⲙⲟϥ • ⲁⲩⲡⲣⲟⲫⲏⲧⲉⲩⲉ • ϩⲁ ⲧϭⲓ̄ⲛⲉⲓ̄ ⲙ̄\nⲡⲗⲟⲅⲟⲥ ⲙ̄ ⲡⲛⲟⲩⲧⲉ • ϣⲁⲛⲧ ⲉϥⲉⲓ̄ ⲧⲉϥⲟⲩⲱϩ ϩⲛ̄ ⲧⲕⲁⲗⲁϩⲏ ⲙ̄ ⲙⲁⲣⲓ︦ⲁ︦ • ⲧⲡⲁⲣⲑⲉⲛⲟⲥ • ⲛ̄ⲧⲁⲥⲣ̄ ⲙⲁⲁⲩ ⲙ̄\nⲡⲣ̄ⲣⲟ ⲡⲉⲭ︦ⲥ︦ • Ⲙⲁⲧⲁⲙⲟⲓ̄ ⲉ ⲡⲟⲩⲗⲁⲟⲥ • ⲙⲛ̄ ⲡⲏⲓ̄ ⲙ̄\nⲡⲟⲩⲉⲓ̄ⲱⲧ • ϫⲉ ⲉⲓ̄ⲉⲧⲁⲙⲙⲉ ⲟⲩⲟⲛ ⲛⲓ̄ⲙ ⲉ ⲡⲟⲩⲅⲉⲛⲟⲥ\nⲉⲧ ⲥⲟⲧⲡ̄ • Ⲉⲓ̄ⲥ ϩⲏⲏⲧⲉ ⲇⲉ ⲟⲛ ϩⲱⲥ ⲉ̄ⲣⲉ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ • ⲥⲟⲟⲩⲧⲛ̄ ⲉ̄ ⲣⲟⲓ ⲛ̄ⲧⲉⲥϭⲓϫ • ϫⲉ ⲱ̄ ⲕⲩⲣⲓ̄ⲗⲗⲟⲥ • ⲉϣϫⲉ\nⲕⲟⲩⲱϣ ⲉ̄ ⲉⲓ̄ⲙⲉ ⲉ̄ ⲡⲁ ⲅⲉⲛⲟⲥ | ⲙⲛ̄ ⲡⲏⲓ̄ ⲛ̄ ⲛⲁⲓ̄ⲟⲧⲉ • ⲥⲱⲧⲙ̄ • Ⲁⲛⲅ̄ ⲟⲩⲉⲣⲏⲧ ⲛ̄ⲧⲉ ⲡⲛⲟⲩⲧⲉ • ⲉⲁ ⲛⲁⲓ̄ⲟⲧⲉ ⲉ̄\nⲣⲏⲧ ⲙ̄ⲙⲟⲓ ϣⲁⲛⲧ ⲟⲩϫⲡⲟⲓ̄ • Ⲁⲩⲱ ⲛⲁⲓ̄ⲟⲧⲉ ⲛ̄ⲧⲁⲩϫⲡⲟⲓ̄\nϩⲛ̄ ⲉ̄ ⲃⲟⲗ ⲛⲉ ϩⲛ̄ ⲧⲉⲫⲩⲗⲏ ⲛ̄ ⲓ̄ⲟⲩⲇⲁ ⲙⲛ̄ ⲡⲏⲓ̄ ⲛ̄ ⲇⲁ︤ⲇ︥ • Ⲓⲱⲁⲕⲓ̄ⲙ ⲡⲉ ⲡⲁ ⲉⲓ̄ⲱⲧ • ⲛ̄ϣⲁⲩⲟⲩⲁϩⲙ̄ⲉϥ ϫⲉ ⲕⲗⲉⲱⲡⲁ • Ⲁⲛⲛⲁ ⲧⲉ ⲧⲁ ⲙⲁⲁⲩ • ⲛ̄ⲧⲁⲥϫⲡⲟⲓ̄ • ⲛ̄ϣⲁⲩⲙⲟⲩⲧⲉ ⲉ̄\nⲣⲟⲥ ϫⲉ ⲙⲁⲣⲓ̄ϩⲁⲙ • Ⲁⲛⲟⲕ ⲧⲉ ⲙⲁⲣⲓ︦ⲁ︦ ⲧⲙⲁⲕⲇⲁⲗⲓ̄ⲛⲏ •","english":"...and thrones of the one who fashioned her. They did not give the gift of the patriarchs, who became companions of God and ate with him. And they did not look outside themselves, saying, \"The Pantocrator will be in their time.\" They did not give the gift of the prophets, but they saw him from afar, and they greeted him, and they prophesied concerning the coming of the Logos of God, until he came and dwelt in the womb of Mary, the virgin, who became the mother of the King, Christ. Inform your people and the house of your father, that I may inform everyone of your chosen race. Behold, then, also, as the virgin stretches out her hand to me, saying, \"O Cyril, if you wish to know my race and the house of my parents, listen. I am a shoot of God, and my parents were shoots until they bore me. And my parents who bore me are from the tribe of Judah and the house of David. Joachim is my father, whom they also call Cleopa. Anna is my mother, who bore me, whom they call Mariham. I am Mary Magdalene.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"The Greek loanword ⲡⲁⲣⲑⲉⲛⲟⲥ (παρθένος) is used twice in this passage, consistently in the fixed Marian sense of 'virgin', not the non-technical 'young woman'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲛⲟⲩⲧⲉ","severity":"info","text":"ⲡⲛⲟⲩⲧⲉ (with definite article) appears three times, naming God in Christian context, consistent with the glossary's specification for Sahidic usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲧⲉⲫⲩⲗⲏ ⲛ̄ ⲓ̄ⲟⲩⲇⲁ ⲙⲛ̄ ⲡⲏⲓ̄ ⲛ̄ ⲇⲁⲇ","severity":"info","text":"Mary's claim of descent from the tribe of Judah and the house of David echoes the Lukan genealogy (Luke 3:23–38) and the Davidic lineage emphasized in early Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲙⲁⲣⲓ̄ϩⲁⲙ","severity":"info","text":"The name ⲙⲁⲣⲓ̄ϩⲁⲙ (Mariham) for Mary's mother Anna is unattested in canonical or standard apocryphal sources; it may reflect a local Coptic tradition or scribal innovation.","cites":[{"key":"dossier:coptic-pseudo-cyril-jerusalem-mary","label":"gap dossier: Discourse on Mary Theotokos, describing her human origin and death","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-jerusalem-mary"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲁⲛⲟⲕ ⲧⲉ ⲙⲁⲣⲓⲁ ⲧⲙⲁⲕⲇⲁⲗⲓ̄ⲛⲏ","severity":"caution","text":"The identification of Mary the mother of Jesus with Mary Magdalene is anomalous and likely a textual corruption or conflation; it contradicts the broader tradition and may stem from a scribal error in the Coptic transmission.","cites":[{"key":"ed:budge-misc.pseudocyril-jerusalem-discourse-mary-theotokos","label":"source edition: PseudoCyril Jerusalem Discourse Mary Theotokos","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoCyril%20Jerusalem_Discourse%20Mary%20Theotokos%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a polemical address (against those denying Mary's role) to a first-person speech by Mary, introduced by 'the virgin stretches out her hand to me, saying'—a narrative device common in Coptic homilies.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ⲙ̄ⲡ ⲟⲩϯ ⲙ̄ ⲡⲓ̄ ⲭⲁⲣⲓ̄ⲥⲙⲁ (they did not give the gift) is ambiguous: it may refer to the patriarchs or prophets failing to bestow a gift, or to the audience not receiving it. The reading taken follows the English draft's interpretation.","The identification of Mary as Mary Magdalene at the end is textually present but likely corrupt; the reading taken treats it as a scribal error rather than a doctrinal claim."],"confidence":"medium","notes":[{"kind":"terminology","severity":"info","term":"ⲡⲣⲟⲫⲏⲧⲏⲥ","text":"ⲡⲣⲟⲫⲏⲧⲏⲥ → “prophet”. Standard rendering; first occurrence is noted here, the term recurs below."}]},{"i":7,"ref":"p7","source":"ⲉ̄ ⲃⲟⲗ ϫⲉ ⲡⲣⲁⲛ ⲙ̄ ⲡϯⲙⲉ ⲛ̄ⲧⲁⲩϫⲡⲟⲓ̄ ⲛ̄ϩⲏⲧϥ̄ ⲡⲉⲙⲁⲕⲇⲁⲗⲓ︦ⲁ︦ • Ⲡⲁ ⲣⲁⲛ ⲧⲉ ⲙⲁⲣⲓ︦ⲁ︦ ⲧⲁ ⲕⲗⲉⲱⲡⲁ • ⲁⲛⲟⲕ\nⲧⲉ ⲙⲁⲣⲓ︦ⲁ︦ ⲧⲁ ⲓ̄ⲁⲕⲕⲱⲃⲟⲥ • ⲡ̄ϣⲏⲣⲉ ⲛ̄ ⲓ̄ⲱⲥⲏⲫ ⲡ̄ϩⲁⲙϣⲉ • ⲡⲁⲓ̄ ⲛ̄ⲧⲁⲩϭⲁⲗⲱⲱⲧ ⲉ̄ ⲣⲟϥ • Ϣⲓ̄ⲛⲉ ϩⲛ̄ ⲛⲉⲅⲣⲁⲫⲏ • ⲁⲩⲱ\nⲕⲛⲁⲡⲗⲏⲣⲟⲫⲟⲣⲉⲓ̄ ϩⲛ̄ ⲛⲉⲧ ⲉⲕϣⲓ̄ⲛⲉ ⲛ̄ⲥⲱϥ • Ⲕⲁⲓ̄ ⲅⲁⲣ\nϩⲙ̄ ⲡⲧ̄ⲣⲉ ⲓ̄ⲏⲥⲟⲩ ⲡϣⲏⲣⲉ ⲛ̄ ⲛⲁⲩⲏ̄ • ⲡⲱϣ ⲙ̄ ⲡⲕⲁϩ ⲙ̄\nⲡⲉⲟⲩⲟ̄ⲉⲓ̄ϣ ⲉⲓ̄ϫⲉ ⲛ̄ ⲛⲉϣⲏⲣⲉ ⲙ̄ ⲡⲓ︦ⲏ︦ⲗ︦ • ⲁ̄ ⲧⲉⲫⲩⲗⲏ\nⲛ̄ ⲓ̄ⲟⲩⲇⲁ • ⲕⲗⲏⲣⲟⲛⲟⲙⲉⲓ̄ ⲛ︦ⲓ︦ⲉⲃⲟⲩⲥⲉⲗⲓ̄ⲁ • ⲉⲧⲉ ⲧⲁⲓ̄ ⲧⲉ\nⲑⲓ̄ⲗⲏ︦ⲙ︦ • ⲙⲛ̄ ⲡⲉⲥⲧⲟϣ • Ϫⲓ̄ⲛ ⲡⲉⲩⲟⲉⲓ̄ϣ ⲉⲧ ⲙ̄ⲙⲁⲩ • ⲁ ⲧⲙⲛ︦ⲧ︦ⲥⲛⲟⲟⲩⲥ ⲉⲙⲫⲩⲗⲏ ϭⲱ ⲧⲟⲩⲉⲓ̄ • ⲧⲟⲩⲉⲓ̄ | ϩⲛ̄\nⲛⲉⲧⲟϣ ⲛ̄ ⲧⲉⲩⲕⲗⲏⲣⲟⲛⲟⲙⲓ︦ⲁ︦ • ⲙⲉⲣⲉ ⲟⲩⲫⲩⲗⲏ ϣⲃⲱⲕ\nⲉ̄ ϩⲟⲩⲛ ⲉⲩⲫⲩⲗⲏ • ⲛⲥ̄ϫⲓ̄ ⲕⲗⲏⲣⲟⲛⲟⲙⲉⲓ̄ ⲛ̄ϩⲏⲧⲥ̄ • ⲟⲩⲇⲉ\nⲛⲉⲥⲧⲟϣ • ⲟⲩⲇⲉ ⲟⲛ ⲙⲉⲩϫⲓ̄ ⲥϩⲓ̄ⲙⲉ • ⲟⲩⲇⲉ ⲙⲉⲩϫⲓ̄\nϩⲁⲓ̈ ϩⲛ̄ ⲟⲩⲉⲫⲩⲗⲏ ⲛ̄ⲧⲱⲟⲩ ⲁⲛ ⲧⲉ • Ϣⲁ ⲡⲉⲩⲟ̄ⲉⲓ̄ϣ ⲛ̄ⲧⲁ\nⲡⲗⲟⲅⲟⲥ ⲙ̄ ⲡⲉⲓ̄ⲱⲧ • ⲉⲣϩ̄ⲛⲁϥ • ⲛϥ̄ⲉⲓ̄ ⲛϥ̄ⲥⲱⲧⲉⲓ̄ ⲙ̄ⲙⲟⲛ\nⲉ̄ ⲃⲟⲗ ϩⲛ̄ ⲧⲙⲛ︦ⲧ︦ϩⲙ̄ϩⲁⲗ ⲙ̄ ⲡⲛⲟⲃⲉ • Ⲁⲩⲱ ⲟⲛ ⲛϥ̄ⲫⲟⲣⲉⲓ̄ ⲛ̄ⲧⲉⲛⲥⲁⲣⲝ̄ ⲉ̄ ⲃⲟⲗ ϩⲛ̄ ⲟⲩⲥϩⲓ̄ⲙⲉ • ⲛ̄ⲑⲉ ⲛ̄ⲧⲁϥⲟⲩⲱϣ ⲉ ⲙⲛ̄ϭⲟⲙ ⲙ̄ⲙⲟⲛ ⲉ̄ ⲛⲟⲩϩⲙ̄ • Ⲁⲛⲟⲕ ⲅⲁⲣ ϩⲙ̄\nⲡ︦ⲧ︦ⲣⲁ ⲙⲟⲩϣⲧ̄ ⲛ̄ ⲛⲁⲣⲭⲏⲟ̄ⲗⲱⲅⲓ︦ⲁ︦ ⲛ̄ ⲓ︦ⲱⲥⲏⲡⲡⲟⲥ • ⲙⲛ̄\nⲉ︦ⲓ︦ⲉ︦ⲣⲉ̄ⲛⲛⲁⲓ̄ⲟⲥ • ⲛ̄ ⲁⲡⲟ ϩⲃ̄ⲣⲁⲓ̄ⲟⲥ • ⲛ̄ⲧⲁϩⲉ ϩⲱⲱⲧ • ⲁⲓ̄ⲛⲟⲓ̄\nⲉ ⲡⲉϯⲛⲁϫⲟⲟϥ ⲧⲉⲛⲟⲩ • Ⲉⲡⲉⲓ̄ ⲇⲏ ⲟⲩⲉ ⲉ̄ ⲃⲟⲗ ϩⲛ̄ ⲛ̄\nⲓ̄ⲟⲩⲇⲁⲓ̄ ⲧⲉ ⲙⲁⲣⲓ︦ⲁ︦ • ⲉ̄ ⲃⲟⲗ ϩⲛ̄ ⲧⲉⲫⲩⲗⲏ ⲛ̄ ⲇⲁ︦ⲇ︦ • ⲕⲁⲧⲁ\nⲡⲉⲥⲙⲟⲩ ⲛ̄ⲧⲁ ⲡϫⲟⲉⲓⲥ ϫⲟⲟϥ ⲉⲓ̄ϫⲉ ⲛ̄ ⲁⲃⲣⲁϩⲁⲙ • ϫⲉ\nⲥⲉⲛⲁϫⲓ̄ ⲥⲙⲟⲩ ϩⲙ̄ ⲡⲉⲕⲥⲡⲉⲣⲙⲁ ⲛ̄ϭⲓ̄ ⲙ̄ ⲡⲁⲧⲣⲓ︦ⲁ︦ ⲧⲏⲣⲟⲩ\nⲙ̄ ⲡⲕⲁϩ •","english":"...outside, because the name of the true one who begot me within him is Magdalene. My name is Mary, the daughter of Cleopas. I am Mary, the daughter of Jacob, the son of Joseph the carpenter, the one whose mouth was sealed. Search in the scriptures, and you will be fully convinced among those who seek him. For also when Jesus, the son of Nun, divided the land of the plain, saying to the children of Israel, the tribe of Judah inherited Jerusalem, that is, the city and its territory. From that time, the twelve tribes remained each one in the territories of their inheritance. No tribe would enter into another tribe to inherit within it, nor its territories, nor would they take a wife, nor would they take a husband from a tribe not their own, until the time when the Word of the Father would have mercy and come to save us from the slavery of sin. And also he would clothe himself in our flesh from a woman, as he wished, for it is not possible to hide. For I, in the treatise of the archontologies of Joseph and Hierennaios, from the Hebrew, have found everything. I have perceived what I will now say. Since Mary is from the Jews, from the tribe of David, according to the blessing which the Lord spoke to Abraham, that all the patriarchs of the earth would be blessed in your seed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲥⲙⲟⲩ","severity":"info","text":"The Coptic verb ⲥⲙⲟⲩ can mean 'bless' or 'praise'. Here, the Lord speaks a blessing over Abraham's seed, so 'bless' is the correct rendering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲓ̄ⲏⲥⲟⲩ ⲡϣⲏⲣⲉ ⲛ̄ ⲛⲁⲩⲏ̄","severity":"info","text":"The reference to Jesus son of Nun (Joshua) dividing the land alludes to Joshua 13–21, where the land of Canaan is apportioned among the twelve tribes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲡⲗⲟⲅⲟⲥ ⲙ̄ ⲡⲉⲓ̄ⲱⲧ","severity":"info","text":"The phrase 'Word of the Father' identifies Christ as the Logos, a central theological concept in Alexandrian Christianity, echoing the prologue of John's Gospel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a first-person claim by Mary (identifying herself) to a historical narrative about the tribes of Israel, then returns to Mary's voice, linking her lineage to David and Abraham.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ⲁⲣⲭⲏⲟ̄ⲗⲱⲅⲓ︦ⲁ︦","severity":"info","text":"The reference to 'archontologies' (lists of rulers) of Joseph and Hierennaios suggests a lost Jewish or Christian genealogical source, possibly known in Coptic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲙⲁⲕⲇⲁⲗⲓ︦ⲁ︦","severity":"caution","text":"The Coptic reads 'Magdalene' as a name given by the true one within him; the syntax is ambiguous, possibly meaning the name of the true one who begot me is Magdalene, or that the true one's name is Magdalene.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ⲡⲣⲁⲛ ⲙ̄ ⲡϯⲙⲉ ⲛ̄ⲧⲁⲩϫⲡⲟⲓ̄ ⲛ̄ϩⲏⲧϥ̄ ⲡⲉⲙⲁⲕⲇⲁⲗⲓⲁ' is ambiguous: it could mean 'the name of the true one who begot me within him is Magdalene' or 'the name of the true one, whom I was begotten within him, is Magdalene'. The translation takes the former reading.","The identity of 'Hierennaios' is uncertain; it may be a variant of Irenaeus or a different figure."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"Ⲁ ⲁⲃⲣⲁϩⲁⲙ ϫⲡⲉ ⲓ̄ⲥⲁⲁⲕ • ⲓ̄ⲥⲁⲁⲕ ϫⲉ\nⲁϥϫⲡⲟ ⲛ̄ ⲓ̄ⲁⲕⲱⲃ • ⲓ̄ⲁⲕⲱⲃ ⲇⲉ ⲁϥϫⲡⲟ ⲛ̄ ⲓ̄ⲟⲩⲇⲁⲥ ⲙⲛ̄\nⲛⲉϥⲥ̄ⲛⲏⲩ • | ⲁ̄ ⲡⲉⲛϫⲟⲉⲓ̄ⲥ ⲉⲓ̄ ⲉ̄ ⲃⲟⲗ ϩⲛ̄ ⲧⲉⲫⲩⲗⲏ ⲛ̄\nⲓ̄ⲟⲩⲇⲁⲥ ⲙ̄ ⲡⲉⲥⲙⲟⲩ ⲛ̄ ⲁⲃⲣⲁϩⲁⲙ ϫⲱⲕ ⲉ̄ ⲃⲟⲗ ϩⲙ̄\nⲡⲓ̄ⲙⲁ • Ⲉⲡⲉⲓ̄ ⲇⲏ ⲡⲟⲩⲁ̄ ⲡⲟⲩⲁ̄ ⲙ̄ⲙⲱⲧⲛ̄ ⲟⲩⲱϣ ⲉ̄ ⲉⲓ̄ⲙⲉ\nⲉ̄ ⲡⲉϯⲛⲁϫⲟⲟϥ • ⲧⲉⲛⲟⲩ • ⲉ︦ⲁ︦ ⲛ̄ ⲛ︦ⲓ︦ⲟⲧⲉ ⲧⲥⲁⲃⲟⲛ ⲉ̄ ⲣⲟϥ\nϩⲱⲱⲛ • Ⲛ̄ⲑⲉ ⲛ̄ ϣⲁⲣⲉ ⲡⲉⲯⲁⲗⲙⲟⲇⲟⲥ ⲇⲁ︤ⲇ︥ ϫⲟⲟⲥ • ϫⲉ ⲛⲉ ⲛ̄ⲧⲁ ⲛⲉⲛⲓ̄ⲟⲧⲉ ϫⲟⲟⲩ ⲙ̄ⲡ ⲟⲩϩⲱⲡ ⲉ ⲛⲉⲩϣⲏⲣⲉ\nⲉ̄ ⲕⲉ ϫⲱⲙ • Ϩⲣⲁⲓ̄ ⲇⲉ ϩⲛ̄ ⲛⲉⲩⲟ̄ⲉⲓ̄ϣ ⲛ̄ⲧⲁⲩϫ̄ⲡⲟ ⲛ̄\nⲧ̄ⲡⲁⲣⲑⲉⲛⲟⲥ ⲛ̄ϩⲏⲧϥ̄ ⲟⲩⲉⲛ̄ ⲟⲩⲥⲱ̄ϣⲉ ϩⲛ̄ ⲑⲓ̄ⲗⲏ︤ⲙ︥ • ⲛ̄ϣⲁⲩⲙⲟⲩⲧⲉ ⲉ ⲣⲟⲥ ϫⲉ ⲙⲁⲕⲇⲁⲗⲓ︤ⲁ︥ • Ⲛⲉⲩⲛ̄ ⲟⲩⲕⲟⲩⲓ̄\nⲛ̄ ϯⲙⲉ ⲛ̄ϩⲏⲧϥ̄ ⲉⲩⲙⲟⲩⲧⲉ ⲉ̄ ⲣⲟϥ ⲉ̄ ⲡⲉⲓ̄ ⲣⲁⲛ • ⲉⲩϣⲟⲟⲡ\nⲛ̄ϩⲏⲧϥ̄ ⲛ̄ϭⲓ̄ ϩⲛ̄ⲕⲟⲩⲓ̄ ⲛ̄ ⲏⲡⲉ ⲛ̄ⲣⲱⲙⲉ ⲉ̄ ϩⲛ︤ⲓ︥ⲟⲩⲇⲁⲓ̄ ⲛⲉ • Ⲛⲉⲩⲛ̄ ⲟⲩⲁ̄ ⲇⲉ ⲉ̄ ⲃⲟⲗ ⲛ̄ϩⲏⲧⲟⲩ ⲛ̄ϣⲁⲩⲙⲟⲩⲧⲉ ⲉ̄ ⲣⲟϥ\nϫⲉ ⲇⲁ︤ⲇ︥ • ⲉⲛⲉ ⲟⲩⲣⲙ̄ⲙⲁⲟ ⲙ̄ⲙⲁⲧⲉ ⲡⲉ ϩⲛ̄ ϩⲱⲃ ⲛⲓ̄ⲙ\nⲛ̄ⲁⲅⲁⲑⲟⲛ • ⲉϥϯ ⲛ̄ϩⲏⲧϥ̄ ⲉ ⲡⲛⲟⲙⲟⲥ ⲙ̄ ⲙⲱⲩⲥⲏⲥ • ⲙⲛ̄\nⲛⲉⲡⲣⲟⲫⲏⲧⲏⲥ • ⲉⲩϩⲟⲗϭ̄ ⲛⲁϥ ⲙ̄ ⲡⲁⲣⲁ ⲡⲉⲃⲓ︦ⲱ︦ • ⲉϥⲉⲓ̄ⲣⲉ\nⲛ̄ϩⲁϩ ⲙ̄ⲙⲛ︦ⲧ︦ⲛⲁ ⲛ̄ ⲛⲉⲧ ⲟ̄ ⲭⲣⲓ︦ⲁ︦ • ⲉ̄ⲛⲉϥϭⲱϣⲧ̄ ⲉ̄ ⲃⲟⲗ\nϩⲏⲧϥ̄ ⲉ ⲡⲥⲱⲧⲉ ⲙ̄ ⲡⲓⲏⲗ • ϫⲉ ⲉϥⲛⲏⲩ ϩⲛ̄ | ⲁϣ ⲛ̄\nⲟⲩⲟ̄ⲉⲓ̄ϣ • Ⲡⲁⲓ̄ ⲇⲉ ⲛⲉϥⲛ̄ⲕⲟⲧⲕ̄ ⲛ̄ ⲟⲩⲟⲩϣⲏ • ⲁϥϣⲱⲡ\nⲉ̄ ϩⲛ̄ ⲟⲩⲉⲕⲥ̄ⲧⲁⲥⲓ̄ⲥ • ⲛ̄ⲑⲉ ⲉϣϫⲉ ⲉ̄ⲣⲉ ⲟⲩⲁ̄ ϫⲱ ⲙ̄ⲙⲟⲥ\nⲛⲁϥ • ϫⲉ ⲱ̄ ⲁⲁ̄ⲣⲱⲛ • ⲉ̄ⲣⲉ ⲡⲥⲱⲧⲉ ⲙ̄ ⲡⲓ̄ⲏ︦ⲗ︦ ⲛⲁϣⲱⲡⲉ\nϩⲙ̄ ⲡⲉⲕⲕⲉⲛⲟⲥ • ⲉ̄ ⲃⲟⲗ ϫⲉ ⲁ ⲡⲉⲩⲟⲉⲓ̄ϣ ϣⲱⲡⲉ • ⲛ̄ⲧⲉ\nⲧⲛⲟⲩⲛⲉ ⲧⲁⲩⲉ ⲕⲁⲣⲡⲟⲥ ⲉ̄ ⲃⲟⲗ • Ⲛ̄ⲧⲟϥ ⲇⲉ ⲡⲉϫⲁϥ\nϩⲣⲁⲓ̄ ⲛ̄ϩⲏⲧϥ̄ • ϫⲉ ⲟⲩ ⲁⲣⲁ ⲡⲉ ⲡⲉⲓ̄ ϩⲟⲣⲟⲙⲁ •","english":"Abraham begot Isaac. Isaac begot Jacob. Jacob begot Judah and his brothers. Our Lord came forth from the tribe of Judah, so that the blessing of Abraham might be fulfilled in that place. Now, therefore, each one of you wishes to know what I am about to say. At this time, the fathers have taught us its meaning, just as the psalmist David said: \"What our fathers declared was not hidden from their children in another generation.\" In their times, when the virgin was begotten in her, a street in Jerusalem was opened, which is called Magdalene. There is a small district in it called by this name, and in it dwell a few people who are Jews. There is one among them called David. He was a rich man in all good works, giving himself to the law of Moses and the prophets, who were revealed to him beyond measure. He performed many acts of mercy for those in need, looking forward to the salvation of Israel, for it was coming in what time. This man slept one night and fell into an ecstasy, as if someone were saying to him: \"O Aaron, the salvation of Israel will come from your race, because their time has come, and the root will bring forth fruit.\" But he said within himself: \"What is this vision?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a genealogical summary (Abraham to Judah) to a narrative about a rich Jew named David in Jerusalem, linking the lineage to the coming of the Lord and the virgin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲛⲉ ⲛ̄ⲧⲁ ⲛⲉⲛⲓ̄ⲟⲧⲉ ϫⲟⲟⲩ ⲙ̄ⲡ ⲟⲩϩⲱⲡ ⲉ ⲛⲉⲩϣⲏⲣⲉ ⲉ̄ ⲕⲉ ϫⲱⲙ","severity":"info","text":"The citation of David the psalmist echoes Psalm 78:5-6 (LXX) or similar, where the fathers' words are not hidden from children; the Coptic adapts the sense to the context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"The term 'virgin' (ⲡⲁⲣⲑⲉⲛⲟⲥ) here refers to Mary, the Theotokos, in the technical Marian sense, not a generic young woman.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲕⲁⲣⲡⲟⲥ","severity":"info","text":"The 'fruit' (ⲕⲁⲣⲡⲟⲥ) in the vision is allegorical, likely referring to the offspring or salvific work from the root of Aaron's race.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲙⲁⲕⲇⲁⲗⲓⲁ","severity":"info","text":"Magdalene (ⲙⲁⲕⲇⲁⲗⲓⲁ) is here a place name in Jerusalem, not a personal name; this aligns with some Coptic traditions identifying it as a district.","cites":[{"key":"dossier:coptic-pseudo-cyril-jerusalem-mary","label":"gap dossier: Discourse on Mary Theotokos, describing her human origin and death","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-jerusalem-mary"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The vision of David addressed as 'O Aaron' and told that salvation will come from his race parallels Jewish and Christian traditions linking the Aaronic priesthood to the Messiah's lineage.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'David' in this passage is ambiguous: he may be a biblical figure or a contemporary rich man; the text treats him as a Jew in Jerusalem.","The phrase 'when the virgin was begotten in her' is syntactically unclear; it may refer to Mary's birth or her conception."],"confidence":"medium","notes":[{"kind":"terminology","severity":"info","term":"ⲕⲁⲣⲡⲟⲥ","text":"ⲕⲁⲣⲡⲟⲥ → “fruit”. Greek καρπός; in homiletic allegory the fruit is a virtue or a work, and the note should say so rather than leaving 'fruit' literal."}]},{"i":9,"ref":"p9","source":"ⲛ̄ⲧⲁⲓ̄ⲛⲁⲩ\nⲉ̄ ⲣⲟϥ • Ⲡⲗⲏⲛ ⲛ̄ⲑⲉ ⲉⲧ ⲉⲣⲉ ⲡϫⲟⲉⲓ̄ⲥ ⲟⲩⲱϣⲥ̄ • ⲙⲁⲣⲉⲥϣⲱⲡⲉ • Ⲛⲉⲩⲛ̄ⲧⲁϥ ⲇⲉ ⲙ̄ⲙⲁⲩ ⲛ̄ ⲟⲩⲥϩⲓ̄ⲙⲉ ⲙ̄ ⲡⲓ̄ⲥⲧⲏ\nⲉ̄ ⲡⲉⲥⲣⲁⲛ ⲡⲉ ⲥⲁⲣⲁ • ⲁⲥϫⲡⲟ ⲛⲁϥ ⲛ̄ ⲟⲩϣⲏⲣⲉ ⲛ̄ ϩⲟⲟⲩⲧ • ⲁ ⲡⲉϥⲉⲓ̄ⲱⲧ ⲙⲟⲩⲧⲉ ⲉ ⲣⲟϥ • ϫⲉ ⲓ̄ⲱⲁ̄ⲕⲓ̄ⲙ • Ⲧⲉϥⲙⲁⲁⲩ\nϩⲟⲱⲥ ⲱⲥ (sic)• ⲁⲥⲙⲟⲩⲧⲉ ⲉ̄ ⲣⲟϥ ϫⲉ ⲕⲗⲉⲱⲡⲁ • Ⲁⲡⲉϥⲉⲓ̄ⲱⲧ\nⲇⲁ︦ⲇ︦ ϯ ⲛⲁϥ ⲛ̄ ⲁⲛⲛⲁ ⲧϣⲉⲉⲣⲉ ⲙ̄ ⲡⲉϥⲥⲟⲛ ⲁⲙⲓ̄ⲛⲁⲇⲁⲃ • ⲉ ⲧⲣⲉ ⲥϣⲱⲡⲉ ⲛⲁϥ ⲛ̄ ⲥϩⲓ̄ⲙⲉ • ⲉⲛⲉ ⲛⲁⲛⲟⲩⲟⲩ ⲙ̄ ⲡⲉⲥⲛⲁⲩ\nⲙ̄ ⲡⲙ̄ⲧⲟ ⲉ ⲃⲟⲗ ⲙ̄ ⲡϫⲟⲉⲓ̄ⲥ • ⲁⲩⲱ ⲙⲛ︦ⲛ︦ⲥⲁ ⲟⲩⲟ̄ⲉⲓ̄ϣ\nⲁⲩϯ ⲙ̄ ⲡⲉⲧⲛ̄ⲧⲁⲩ ⲧⲏⲣⲥ̄ ⲛ̄ ⲓ̄ⲱⲁ̄ⲕⲓ̄ⲙ ⲡⲉⲩ|ϣⲏⲣⲉ • ⲙⲛ̄\nⲁⲛⲛⲁ ⲧⲉϥⲥϩⲓ̄ⲙⲉ • ϩⲙ̄ ⲡ̄ϯⲙⲉ ⲧⲏⲣϥ̄ ⲙⲁⲅⲇⲁⲗⲓ︦ⲁ︥ • Ⲁⲛⲛⲁ ϩⲱⲱⲥ ⲉⲛⲉ ⲟⲩⲁϭⲣⲏⲛ ⲧⲉ • ⲙ̄ⲡⲉ ⲥϫ̄ⲡⲉ ϣⲏⲣⲉ\nⲉ̄ⲛⲉϩ • ⲉⲛⲉⲣⲉ ⲡ̄ϩⲱⲃ ⲟⲛ ⲣⲟⲟⲩϣ ⲛⲁⲩ ⲡⲉ ⲉⲩϫⲱ ⲙ̄ⲙⲟⲥ • ϫⲉ ⲛⲓ̄ⲙ ⲁ̄ⲣⲁ ⲡⲉⲧ ⲛⲁⲕⲗⲏⲣⲟⲛⲟⲙⲉⲓ̄ ⲙ̄ⲙⲟⲛ • Ⲡⲉϫⲉ\nⲓ̄ⲱⲁ̄ⲕⲓ̄ⲙ ⲛ̄ ⲁⲛⲛⲁ • ⲙⲛ︤ⲛ︥ⲥⲁ ϩⲛ̄ ϩⲟⲟⲩ ϫⲉ ⲙⲁⲣⲉⲛⲃⲱⲕ\nⲉ̄ ⲡⲉⲣⲡⲉ ⲙ̄ ⲡ̄ϫⲟⲉⲓ̄ⲥ • ⲛ̄ⲧⲉⲛⲥⲟⲡⲥ̄ ⲙ̄ ⲡϫⲟⲉⲓ̄ⲥ • ⲧⲁⲣⲉϥⲛⲁ\nⲛⲁⲛ ϩⲱⲱⲛ • ⲛϥ̄ϯ ⲛⲁⲛ ⲙ̄ ⲡⲉⲛⲁⲓ̄ⲧⲏⲙⲁ • ⲉ̄ ⲧⲉⲛⲁⲓ̄ⲧⲉⲓ̄\nⲙ̄ⲙⲟϥ ⲛ̄ⲧⲟⲟⲧϥ̄ • ⲁⲩⲱ ⲁⲩⲧⲱⲟⲩⲛ ⲁⲩⲃⲱⲕ ⲉ̄ ⲡⲣ̄ⲡⲉ\nⲙ̄ ⲡϫⲟⲉⲓ̄ⲥ • ⲁⲩⲱ ⲁⲩⲥⲟⲡⲥ̄ ⲙ̄ⲙⲟϥ • ⲁⲩϯ ⲛ̄ ⲛⲉⲩⲉⲣⲏⲧ\nⲉ ⲡⲟⲩⲏⲏⲃ • ⲁⲩϣⲗⲏⲗ ⲉ̄ ϩⲣⲁⲓ̄ ⲉ̄ ⲡϫⲟⲉⲓ̄ⲥ • ⲉ̄ⲣⲉ ⲡⲉⲩϩⲟ","english":"I saw his face. Nevertheless, as the Lord wills, let it be. Now there was a certain faithful woman there, whose name was Sarah. She bore him a male child. His father called his name Joachim. His mother also called his name Cleopa. His father David gave him Anna, the daughter of his brother Aminadab, to be his wife. They were both pleasing before the Lord. And after a time, they gave all that they had to Joachim their son and to Anna his wife, in the whole district of Magdalia. Anna herself was like a barren tree; she had never borne a child. The matter was also a concern to them, as they said, \"Who then will inherit from us?\" Joachim said to Anna, \"After some days, let us go to the temple of the Lord, and let us entreat the Lord, that he may have mercy on us also, and give us our request, for which we ask of him.\" And they arose and went to the temple of the Lord, and they entreated him. They gave their gifts to the priest, and they prayed to the Lord, while their face...","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ⲥⲁⲣⲁ","severity":"info","text":"The name Sarah here is anomalous; in the broader narrative of Mary's ancestry, the mother of Joachim is usually called Hannah or a variant. This may be a scribal error or a conflation with the biblical Sarah.","cites":[{"key":"ed:budge-misc.pseudocyril-jerusalem-discourse-mary-theotokos","label":"source edition: PseudoCyril Jerusalem Discourse Mary Theotokos","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoCyril%20Jerusalem_Discourse%20Mary%20Theotokos%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲓ̄ⲱⲁ̄ⲕⲓ̄ⲙ","severity":"info","text":"Joachim and Anna are the traditional names of Mary's parents, derived from the Protoevangelium of James. The mention of David giving Anna as wife echoes the genealogy of Jesus in Matthew 1, linking Mary to the house of David.","cites":[],"named_sources":["Protoevangelium of James"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲙⲁⲅⲇⲁⲗⲓⲁ","severity":"info","text":"Magdalia is likely a variant of Magdala, a town on the Sea of Galilee. Its mention here as a district associates Mary's family with Galilee, consistent with later Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ⲁⲛⲛⲁ","severity":"info","text":"Anna's barrenness and the couple's prayer at the temple parallel the story of Hannah and Elkanah in 1 Samuel 1, where Hannah prays for a child. This typology reinforces the miraculous birth of Mary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲡⲉϫⲉ ⲓ̄ⲱⲁ̄ⲕⲓ̄ⲙ ⲛ̄ ⲁⲛⲛⲁ","severity":"info","text":"The dialogue formula 'Joachim said to Anna' marks a shift from narrative to direct speech, a common device in Coptic homilies to dramatize the story and engage the audience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲁⲩϯ ⲛ̄ ⲛⲉⲩⲉⲣⲏⲧ ⲉ ⲡⲟⲩⲏⲏⲃ","severity":"caution","text":"The phrase 'they gave their gifts to the priest' is ambiguous: it could mean offerings for the temple or a specific gift to secure the priest's intercession. The Coptic ⲉⲣⲏⲧ may also be a misspelling of ⲉⲣⲏⲧⲉ 'gift' or 'votive offering'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The name Sarah for Joachim's mother is unexpected and may be a scribal error.","The phrase 'they gave their gifts to the priest' is ambiguous as to the nature of the gift.","The Coptic text has a scribal note 'ⲱⲥ (sic)' after 'his mother also', indicating uncertainty in the manuscript."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"ⲡⲁϩⲧ̄ ⲉ̄ ⲡⲉⲥⲏⲧ ⲉⲓ̄ϫⲙ̄ ⲡⲕⲁϩ • ⲉϥⲧⲱⲃϩ̄ ⲛ̄ϭⲓ ⲓ̄ⲱⲁ̄ⲕⲓ̄ⲙ\nⲉϥϫⲱ ⲙ̄ⲙⲟⲥ • Ϫⲉ ⲡϫⲟⲉⲓ̄ⲥ ⲡⲛⲟⲩⲧⲉ ⲡⲡⲁⲛⲧⲟⲕⲣⲁⲧⲱⲣ • ⲡⲉⲛⲧⲁϥⲥⲱⲧⲙ̄ ⲉ ⲡⲉⲛⲉⲓ̄ⲱⲧ ⲁⲃⲣⲁϩⲁⲙ ϩⲛ̄ ⲧⲉϥⲙⲛ︦ⲧ︥ϩⲗ̄ⲗⲟ • ⲁϥⲭⲁⲣⲓ̄ⲍⲉ ⲛⲁϥ ⲛ̄ ⲓ̄ⲥⲁⲁⲕ ⲡⲉϥϣⲏⲣⲉ ⲛⲉⲣⲏⲧ ⲉ̄ⲕⲉⲥⲱⲧⲙ̄\nⲉ̄ ⲣⲟⲛ • ϩⲱⲱⲛ ⲙ̄ⲡⲟⲟⲩ • ⲛⲅ̄ϯ ⲛⲁⲛ ⲛ̄ ⲟⲩⲥⲡⲉⲣⲙⲁ\nⲛ̄ⲣⲱⲙⲉ • Ⲉⲣϣⲁⲛ ⲡⲁⲓ̄ ϣⲱⲡⲉ ⲛⲅ̄ ⲧⲁⲁϥ ⲛⲁⲛ ⲉⲓ̄ⲧⲉ\nϩⲟⲟⲩⲧ | ⲉⲓ̄ⲧⲉ ⲥϩⲓⲙⲉ • ⲧⲉⲛⲁⲧⲁⲁϥ ⲉ̄ ϩⲟⲩⲛ ⲉ̄ ⲡⲉⲕⲣ̄ⲡⲉ • ⲛ̄ ⲛⲉϥϩⲟⲟⲩ ⲧⲏⲣⲟⲩ • ⲛϥ̄ϣⲙ̄ϣⲉ ⲛⲁⲕ • Ⲁⲩⲱ ⲛ̄ⲧⲉⲩⲛⲟⲩ\nⲁⲥϣⲱⲡⲉ ϣⲁ ⲣⲟⲟⲩ • ⲛ̄ϭⲓ̄ ⲟⲩⲥⲙⲏ ⲉ̄ ⲃⲟⲗ ϩⲙ̄ ⲡⲉⲑⲩⲥⲓⲁⲥⲧⲏⲣⲓ̄ⲟⲛ • ⲉⲥϫⲱ ⲙ̄ⲙⲟⲥ • ϫⲉ ⲓ̄ⲱⲁ̄ⲕⲓ̄ⲙ ⲕⲗⲉⲱ̄ⲡⲁ • ⲡⲉⲕⲧⲱⲃϩ̄ ⲛ̄ⲧⲁⲕⲁⲁϥ ⲁ ⲡϫⲟⲉⲓ̄ⲥ ⲥⲱⲧⲙ̄ ⲉ̄ ⲣⲟϥ • ⲁⲩⲱ\nⲁϥϫⲱⲕ ⲉ̄ ⲃⲟⲗ ⲙ̄ ⲡⲉⲕⲁⲓ̄ⲧⲏⲙⲁ • Ⲧⲉⲛⲟⲩ ϭⲉ ⲧⲱⲟⲩⲛ\nⲛⲅ̄ ⲃⲱⲕ ⲉ̄ ϩⲣⲁⲓ̄ ⲉ̄ ⲡⲉⲕⲏⲓ̄ • ϫⲉ ⲡⲉϩⲙⲟⲧ ⲛ̄ⲧⲁϥϣⲱⲡⲉ\nⲙ̄ⲙⲟⲕ ⲙ̄ⲡⲉ ϥϣⲱⲡⲉ ⲛ̄ ⲛ̄ⲁⲣⲭⲁ︦ⲓ︦ⲟⲛ • Ⲉⲣⲉ ⲓ̄ⲱⲁ̄ⲕⲓ̄ⲙ\nⲙⲉⲉⲩⲉ ϫⲉ ⲡⲟⲩⲏⲏⲃ ⲡⲉ ⲉϥϣⲁϫⲉ ⲛⲙ̄ⲙⲁϥ • ⲉ̄ ϩⲟⲩⲛ\nⲉ̄[ⲡⲉ]ⲑⲩⲥⲓ̄ⲁⲥⲧⲏⲣⲓⲟⲛ • Ⲁϥⲟⲩⲱϣ[ⲃ̄ ⲉϥ]ϫⲱ ⲙ̄ⲙⲟⲥ [ⲛⲁϥ]• ϫⲉ ⲥⲉϣⲱ[ⲡⲉ] ⲛⲙ̄ⲙⲁⲓ̄ ⲕⲁⲧⲁ ⲡⲉⲕϣⲁϫⲉ ⲡⲁ ϫⲟⲉⲓ̄ⲥ • Ⲁⲩⲧⲱⲟⲩⲛ ⲁⲩⲃⲱ[ⲕ] ⲉ̄ ϩⲣⲁⲓ̄ ⲡⲉⲩⲏⲓ̄ • ⲁⲩⲱ̄ ⲙⲛ︦ⲛ︦ⲥⲁ\nϩⲛ̄ϩⲟⲟⲩ • ⲁ ⲓ̄ⲱⲁ̄ⲕⲓ̄ⲙ ϭⲙ̄ ⲡ̄ϣⲓ̄ⲛⲉ ⲛ̄ ⲁⲛⲛⲁ ⲁⲥⲱ̄ • ⲁⲩⲣⲁϣⲉ ⲛⲙ̄ⲙⲁⲥ ⲧⲏⲣⲟⲩ ⲛ̄ϭⲓ̄ ⲛⲉⲧ ⲥⲟⲟⲩⲛ̄ ⲙ̄ⲙⲟⲥ ⲧⲏⲣⲟⲩ • Ⲁⲩⲱ̄ ⲛ̄ ⲧⲉⲣⲉ ϥϫⲱⲕ ⲉ̄ ⲃⲟⲗ ⲛ̄ϭⲓ̄ ⲡⲉϩⲟⲟⲩ ⲙ̄ ⲡⲉⲥⲙⲓ̄ⲥⲉ • ⲁⲥϫⲡⲟ ⲛ̄ ⲟⲩϣⲉⲉⲣⲉ ⲛⲥ̄ϩⲓ̄ⲙⲉ ⲕⲁⲧⲁ ⲟⲩⲟⲓ̄ⲕⲟⲛⲟⲙⲓ︤ⲁ︥ ⲛ̄ⲧⲉ\nⲡⲛⲟⲩⲧⲉ • ⲁⲩⲱ̄ ⲛⲉⲣⲉ ⲧⲉⲭⲁⲣⲓ̄ⲥ ⲙ̄ ⲡⲛⲟⲩⲧⲉ ϩⲓ̄ⲣⲙ̄\nⲡⲉⲥϩⲟ • Ⲁ ⲛⲉⲥⲓ̄ⲟⲧⲉ ⲇⲉ | ⲙⲟ[ⲩ]ⲧⲉ ⲉ̄ ⲣⲟⲥ ⲉ ⲡ▨ⲛϫⲉ\nⲙⲁ[ⲣⲓ︦ⲁ︦] • ⲁ̄ⲩⲱ̄ ⲉ▨ⲉⲥϯⲉ̄¹ ⲡⲁⲛⲁⲓ̄ [ⲙ̄]ⲙⲏⲛⲉ •","english":"He fell down to the ground, Joachim prostrating himself, saying, “O Lord God Almighty, who listened to our father Abraham in his old age and granted him Isaac his beloved son, listen also to me this day and give us a seed of a man. If this comes to pass, whether it be male or female, I will dedicate it to your temple all its days, and it shall serve you.” And immediately a voice came from outside the sanctuary, saying, “Joachim, Cleopa, your prayer which you made, the Lord has heard it, and he has fulfilled your request. Now therefore arise and go up to your house, for the grace that has come upon you has not come upon the ancients.” Joachim thought that it was the priest speaking with him from within the sanctuary. He answered, saying to him, “Let it be to me according to your word, my Lord.” They arose and went up to their house. And after some days, Joachim found Anna his wife, and all who knew her rejoiced with her. And when the day of her giving birth was fulfilled, she bore a female child according to the economy of God, and the grace of God was upon her face. Her parents called her name Mary, and they called her blessed continually.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ⲡⲁϩⲧ̄ ⲉ̄ ⲡⲉⲥⲏⲧ ⲉⲓ̄ϫⲙ̄ ⲡⲕⲁϩ","severity":"info","text":"Joachim's prostration (falling to the ground) is a gesture of extreme supplication, typical of biblical and apocryphal prayer scenes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲁⲃⲣⲁϩⲁⲙ ... ⲓ̄ⲥⲁⲁⲕ","severity":"info","text":"The prayer echoes Genesis 21:1-3, where God grants Isaac to Abraham in old age, linking Joachim's plea to the patriarchal type.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲛⲟⲩⲧⲉ","severity":"info","text":"ⲡⲛⲟⲩⲧⲉ (with definite article) renders 'God' in Christian Coptic; here it is part of the epithet ⲡⲡⲁⲛⲧⲟⲕⲣⲁⲧⲱⲣ (Pantokrator).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ϩⲙⲟⲧ","severity":"info","text":"ϩⲙⲟⲧ (grace) appears in the divine voice's statement that the grace upon Joachim has not come upon the ancients, emphasizing Mary's unique favor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲡⲉⲑⲩⲥⲓⲁⲥⲧⲏⲣⲓ̄ⲟⲛ","severity":"info","text":"The sanctuary (ⲑⲩⲥⲓⲁⲥⲧⲏⲣⲓⲟⲛ) is the inner sanctum of the temple; the voice from outside it suggests a divine rather than priestly origin, though Joachim initially mistakes it.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ⲉ▨ⲉⲥϯⲉ̄¹ ⲡⲁⲛⲁⲓ̄ [ⲙ̄]ⲙⲏⲛⲉ","severity":"info","text":"The parents call Mary 'blessed continually' (ⲡⲁⲛⲁⲓ̄ ⲙ̄ⲙⲏⲛⲉ), a phrase that anticipates her later veneration as Theotokos in Coptic tradition.","cites":[{"key":"dossier:coptic-pseudo-cyril-jerusalem-mary","label":"gap dossier: Discourse on Mary Theotokos, describing her human origin and death","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-jerusalem-mary"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic ⲉ▨ⲉⲥϯⲉ̄¹ is partially illegible; the reading 'blessed' (ⲉⲥϯⲉ̄) is conjectural based on context.","The phrase ⲙ̄ⲡⲉ ϥϣⲱⲡⲉ ⲛ̄ ⲛ̄ⲁⲣⲭⲁⲓⲟⲛ is ambiguous: it may mean 'it has not happened to the ancients' or 'it has not come upon the ancients'; the translation adopts the latter."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."},{"kind":"terminology","severity":"info","term":"ϩⲙⲟⲧ","text":"ϩⲙⲟⲧ → “grace”. The unearned favour of God; 'favour' where a human patron is meant."}]},{"i":11,"ref":"p11","source":"ⲁⲩⲱ̄ ⲛⲉⲧ\nⲛⲁⲩ ⲉ̄ ⲣⲟⲥ ⲧⲏⲣⲟⲩ ⲛⲉⲩⲣ̄ ϣ̄ⲡⲏⲣⲉ ⲙ̄ⲙⲟⲥ • ⲉ̄ ⲧⲃⲉ\nⲡⲉⲟ̄ⲟⲩ ⲙ̄ ⲡⲛⲟⲩⲧⲉ ⲉ̄ⲧ ⲕⲱⲧⲉ ⲉ̄ ⲣⲟⲥ ⲛ̄ ⲛⲁⲩ ⲛⲓ̄ⲙ • Ⲁⲩⲱ̄\nⲛ̄ ⲧⲉⲣⲉ ϣⲟⲙⲧⲉ ⲛ̄ⲣⲟⲙⲡⲉ ϫⲱⲕ ⲉ̄ ⲃⲟⲗ • ⲁⲩⲱ̄ⲙϫ̄\nⲛⲧ̄ϣⲉⲉⲣⲉ ϣⲏⲙ ⲉ̄ ⲃⲟⲗ ϩⲛ̄ ⲧⲉⲣⲱⲧⲉ ⲛ̄ⲧⲉⲥⲙⲁⲁⲩ • Ⲡⲉϫⲉ\nⲓ̄ⲱⲁ̄ⲕⲓ̄ⲙ ⲛ̄ ⲁⲛⲛⲁ ⲧⲉϥⲥϩⲓ̄ⲙⲉ • ϫⲉ ⲙⲁⲣⲉⲛϯ ⲙ̄ ⲡⲉⲛⲧⲁⲛⲉ̄ⲣⲏⲧ ⲙ̄ⲙⲟϥ ⲉ ⲡϫⲟⲉⲓ̄ⲥ • ϫⲉ ⲛ ⲛⲉϥϭⲱⲛⲧ̄ ⲉ̄ ⲣⲟⲛ • Ⲁⲩⲱ̄ ⲁⲩⲥⲟϥⲧⲉ ⲛ̄ ⲛⲉⲩⲉⲣⲏⲧ ⲙⲛ̄ ⲛⲉⲩⲁⲡⲁⲣⲭⲏ • ⲁⲩⲉⲛⲧⲟⲩ ⲉ̄ ϩⲣⲁⲓ̄ ⲡⲣ̄ⲡⲉ ⲙⲛ̄ ⲙⲁⲣⲓ︤ⲁ︥ ⲧⲉⲩϣⲉⲉⲣⲉ • Ⲁⲩϯ ⲛ̄","english":"And all who saw her were amazed at the glory of God that surrounded her at all times. And when three years were completed, they weaned the little girl from the breast of her mother. Joachim said to Anna his wife, “Let us give what we have vowed to the Lord, lest he be angry with us.” And they prepared their vows and their firstfruits, and they brought them up to the temple with Mary their daughter. They gave","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The weaning at three years aligns with the narrative of Mary's infancy in the Protoevangelium of James, where she is weaned and then presented at the temple at age three.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲛⲟⲩⲧⲉ","severity":"info","text":"ⲡⲛⲟⲩⲧⲉ (God) here refers to the Christian God, as the definite article marks the singular deity in Sahidic Coptic usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲛⲉⲩⲉⲣⲏⲧ ⲙⲛ̄ ⲛⲉⲩⲁⲡⲁⲣⲭⲏ","severity":"info","text":"The phrase 'vows and firstfruits' echoes Old Testament language of offerings (e.g., Exodus 23:19, Deuteronomy 26:2), but no direct citation is present.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The presentation of Mary at the temple at age three is a key episode in the apocryphal infancy narratives, notably the Protoevangelium of James, which this text follows.","cites":[{"key":"dossier:coptic-pseudo-cyril-jerusalem-mary","label":"gap dossier: Discourse on Mary Theotokos, describing her human origin and death","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-jerusalem-mary"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage transitions from the miraculous conception narrative to the infancy of Mary, marking a chronological step with the completion of three years.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲁⲩⲱ̄ⲙϫ̄","severity":"caution","text":"The Coptic ⲁⲩⲱ̄ⲙϫ̄ (they weaned) is a single verb form; the reading is clear, but the preceding phrase 'when three years were completed' may be a later insertion or harmonization with the Protoevangelium.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic phrase ⲁⲩⲱ̄ⲙϫ̄ ⲛⲧ̄ϣⲉⲉⲣⲉ ϣⲏⲙ ⲉ̄ ⲃⲟⲗ ϩⲛ̄ ⲧⲉⲣⲱⲧⲉ ⲛ̄ⲧⲉⲥⲙⲁⲁⲩ is straightforward: 'they weaned the little girl from the breast of her mother.' No ambiguity in the Coptic."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"ⲛⲉⲩⲁⲡⲁⲣⲭⲏ ⲛ̄ ⲛⲉⲟⲩⲏⲏⲃ ⲉ̄ⲧ ⲁⲣⲭⲉⲓ̄ ⲙ̄ ⲡⲉⲟⲩⲟⲉⲓ̄ϣ\nⲉ̄ⲧ ⲙ̄ⲙⲁⲩ • ⲉⲧⲉ ⲥⲉⲙⲉⲱⲛ ⲡⲉ • ⲙⲛ̄ ⲍⲁⲭⲁⲣⲓⲁⲥ • Ⲁⲩⲁ̄ⲙⲁϩⲧⲉ ⲛ̄ ⲧⲉⲩϣⲉⲉⲣⲉ ⲙⲁⲣⲓ︦ⲁ︦ • ⲁⲩⲧⲁⲁⲥ ⲉ ⲛⲉϭⲓ̄ϫ ⲛ̄\nⲛⲉⲟⲩⲏⲏⲃ ⲉⲩϫⲱ ⲙ̄ⲙⲟⲥ ⲛⲁⲩ • ϫⲉ ⲉⲓ̄ⲥ ⲡⲉⲛⲧⲁ ⲡⲛⲟⲩⲧⲉ\nⲭⲁⲣⲓ̄ⲍⲉ ⲙ̄ⲙⲟϥ ⲛⲁⲛ • ⲧⲉⲛϯ ⲙ̄ⲙⲟϥ (sic) ⲛⲉⲣⲏⲧ ⲉ̄ ϩⲟⲩⲛ\nⲉ̄ ⲡⲉⲣⲡⲉ ⲙ̄ ⲡϫⲟⲉⲓ̄ⲥ • ⲉ ⲧⲣⲉ ⲥϣⲙ̄ϣⲉ ⲛⲁϥ ⲛ̄ ⲛⲉⲥϩⲟⲟⲩ\nⲧⲏⲣⲟⲩ • Ⲁⲩⲱ̄ ⲁ ⲛⲉⲟⲩⲏⲏⲃ | ⲥⲙⲟⲩ ⲉ̄ ⲓ̄ⲱⲁ̄ⲕⲓ̄ⲙ ⲙⲛ̄\nⲁⲛⲛⲁ • ⲉⲩϫⲱ ⲙ̄ⲙⲟⲥ • Ϫⲉ ⲛ̄ⲑⲉ ⲛ̄ⲧⲁⲧⲉⲧⲛ̄ⲉⲣⲏⲧ • ⲁⲧⲉⲧⲛ̄ⲧⲟⲩⲓ̄ⲱ ⲙ̄ ⲡϫⲟⲉⲓ̄ⲥ • ⲉϥⲉⲧⲟⲩⲓ̄ⲱ ⲛⲏⲧⲛ̄ ⲛ̄ ⲛⲉϥⲁⲅⲁⲑⲟⲛ • ⲛ̄ⲧⲉ ϩⲛ̄ ⲕⲉ ϣⲏⲣⲉ ϣⲱⲡⲉ ⲛⲏⲧⲛ̄ • ⲉ ⲡⲙⲁ ⲛ̄ⲧⲁⲓ̄ • ⲛ̄ⲧⲁ\nⲧⲉⲧⲛ̄ⲧⲁⲁⲥ ⲉ ⲡϫⲟⲉⲓ̄ⲥ • Ⲙⲁⲣⲓ︦ⲁ︦ ⲇⲉ ϩⲱⲱⲥ ⲛ̄ⲧⲉ ⲡⲉⲥⲣⲁⲛ\nⲣ̄ ⲥⲟⲉⲓ̄ⲧ ϣⲁ ⲉⲛⲉϩ • ⲡⲉϫⲁⲩ ϫⲉ ϩⲁⲙⲏⲛ • ⲙⲁⲣⲉⲥϣⲱⲡⲉ • ⲁⲩⲱ̄ ⲁⲩⲕ̄ⲧⲟⲟⲩ ⲉ̄ ϩⲣⲁⲓ̄ ⲉ̄ ⲡⲉⲩⲏⲓ̄ • Ⲛⲉ ⲛ̄ϣⲁⲩϭⲙ̄ ⲡ̄ϣⲓ̄ⲛⲉ\nⲇⲉ ⲛ̄ ⲧⲉⲩϣⲉⲉ̄ⲣⲉ ⲛ̄ ⲟⲩⲥⲟⲡ ⲕⲁⲧⲁ ⲉⲃⲟⲧ • ⲛ̄ⲥⲉⲉⲓ̄ⲛⲉ ⲛⲁⲥ\nⲙ̄ ⲡⲉⲧ ⲉⲥⲣ̄ ⲭ̄ⲣⲓ︤[ⲁ︥] ⲙ̄ⲙⲟⲟⲩ Ⲁⲩⲱ̄ ⲉⲛⲉⲥϯⲁ̄ⲕⲟⲛⲉⲓ̄ ϩⲙ̄\nⲡⲣ̄ⲡⲉ ⲛ̄ϭⲓ̄ ⲧ̄ⲕⲟⲩⲓ̄ ⲛ̄ ϣⲉⲉ̄ⲣⲉ ⲙ̄ ⲡⲁⲣⲑⲉⲛⲟⲥ • ⲙⲛ̄ ϩⲛ̄\nⲕⲉ ϩⲗ̄ⲗⲱ ⲛ̄ⲥϩⲓ̄ⲙⲉ ⲙ̄ ⲡⲁⲣⲑⲉⲛⲟⲥ • ⲉⲩⲧⲁⲙⲙⲟ ⲙ̄ⲙⲟⲥ\nⲉ ⲣ̄ ϩⲱⲃ ⲛ̄ϭⲓ̄ϫ • Ⲁⲩⲱ̄ ⲛ̄ ⲧⲉⲣⲉ ⲥⲣ̄ ⲡⲉⲥϫⲟⲉⲓ̄ⲥ ⲛ̄ ⲟⲩⲕⲟⲩⲓ̄ • ⲁⲥⲃⲱⲕ ⲉ̄ ϩⲟⲩⲛ ⲉⲩⲙⲁ ⲙⲁⲩⲁⲁⲥ ϩⲙ̄ ⲡⲣ̄ⲡⲉ • ⲉ̄ⲙ ⲛ̄ⲣⲱⲙⲉ ⲛⲁⲩ ⲉ̄ ⲣⲟⲥ ⲉ̄ ⲡⲧⲏⲣϥ̄ ⲉⲓ̄ ⲙⲏ ⲧⲉⲓ̄ ⲛ̄ ⲟⲩⲏⲏⲃ • ⲙⲛ̄ ⲛⲉⲥⲓ̄ⲟⲧⲉ • Ⲧⲉⲥⲧⲣⲟⲫⲏ ⲡⲉ ⲟⲩⲟ̄ⲉⲓ̄ⲕ • ⲙⲛ̄ ⲟⲩⲙⲟⲩ • ⲙⲛ̄ ⲟⲩⲕⲟⲩⲓ̄ ⲛ̄ ⲟⲩⲟⲟ̄ⲧⲉ • ⲉ̄ⲛⲉⲥⲛⲏⲥⲧⲉⲩⲉ̄ ϩⲛ̄ ⲟⲩⲙⲟⲩⲛ\nⲉ̄ ⲕⲟⲗ • Ϩⲁⲡⲗⲱⲥ ⲉ̄ⲛⲉ▨| ⲙⲛ̄ϣ▨▨ⲟⲟⲡ ⲙ̄ ⲡⲉⲥⲁ̄ⲛⲁⲓ̄ • ϩⲙ̄ ⲡⲉⲥⲥⲱⲙⲁ • ⲙⲛ̄ ⲧⲉⲥⲯⲩⲭⲏ ⲙⲛ̄ ⲡⲉⲥⲡⲛ︤ⲁ︥ •","english":"The first of the priests who were in charge at that time, namely Symeon and Zacharias, took their daughter Mary and gave her into the hands of the priests, saying to them, \"Behold what God has graciously given to us. We give her to you to bring into the temple of the Lord, that she may serve him all her days.\" And the priests blessed Joachim and Anna, saying, \"As you have given to the Lord, may he give to you his blessings, and may other children be born to you in place of this one whom you have given to the Lord.\" Mary herself, as her name means, was a virgin forever. They said, \"Amen, so be it.\" And they returned to their house. They would inquire about their daughter once a month, and they would bring to her what she needed. And the little virgin girl served in the temple, along with other virgin women, teaching her handiwork. And when she had become a little older, she went into a place by herself in the temple, where no one saw her at all except a priest and her parents. Her food was bread and water and a little oil, and she fasted for long periods. Simply, there was no defect in her body, nor in her soul, nor in her spirit.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"The Coptic ⲡⲁⲣⲑⲉⲛⲟⲥ (Greek παρθένος) is used twice in this passage, once of Mary and once of the other virgin women. In Marian texts the technical sense 'virgin' is fixed, not the non-technical 'young woman'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲥⲙⲟⲩ","severity":"info","text":"The verb ⲥⲙⲟⲩ covers both 'bless' and 'praise'. Here the priests bless Joachim and Anna, so the sense is 'bless' (a person), not 'praise' (God).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲁⲙⲏⲛ","severity":"info","text":"The transliterated Hebrew ⲁⲙⲏⲛ (amen) appears in the congregation's response to the priests' blessing. In Coptic liturgy it is left untranslated, as here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲥⲩⲙⲉⲱⲛ ⲙⲛ ⲍⲁⲭⲁⲣⲓⲁⲥ","severity":"info","text":"Symeon and Zacharias are named as the first priests in charge. In the Protevangelium of James (ch. 6–8) Symeon is the priest who receives Mary, and Zacharias is the father of John the Baptist. The pairing here follows that tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from the presentation of Mary to the priests, through the blessing of her parents, to a summary of her life in the temple. The final sentence (ⲛⲉ ⲛ̄ϣⲁⲩϭⲙ̄ ⲡ̄ϣⲓ̄ⲛⲉ ...) shifts to a descriptive mode, detailing her monthly visits and ascetic practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲉ̄ⲛⲉⲥⲛⲏⲥⲧⲉⲩⲉ̄ ϩⲛ̄ ⲟⲩⲙⲟⲩⲛ ⲉ̄ ⲕⲟⲗ","severity":"caution","text":"The phrase 'she fasted for long periods' is textually uncertain: the Coptic has a lacuna (ⲉ̄ⲛⲉ▨| ⲙⲛ̄ϣ▨▨ⲟⲟⲡ) that may have contained a numeral or a qualifier. The translation follows the most plausible restoration.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic ⲛⲉⲩⲁⲡⲁⲣⲭⲏ ⲛ̄ ⲛⲉⲟⲩⲏⲏⲃ is ambiguous: it could mean 'the first of the priests' (as translated) or 'the firstfruits of the priests' (a sacrificial term). The context of temple service supports the former.","The phrase ⲉ̄ⲛⲉⲥⲛⲏⲥⲧⲉⲩⲉ̄ ϩⲛ̄ ⲟⲩⲙⲟⲩⲛ ⲉ̄ ⲕⲟⲗ is partly lacunose; the reading 'for long periods' is a reconstruction."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":13,"ref":"p13","source":"Ϩⲙ̄\nⲡ︦ⲧ︦ⲣⲉⲩϫⲱⲕ ⲛⲁⲥ ⲉ̄ ⲃⲟⲗ ⲛ̄ϭⲓ̄ ⲙⲛ̄ⲧⲁϥⲧⲉ ⲛ̄ⲣⲟⲙⲡⲉ • ⲁ\nⲡϣⲱⲥ ⲣ̄ϩⲛⲁϥ ⲉ ⲧⲣⲉ ϥⲉⲓ̄ ⲛϥ̄ϣⲓ̄ⲛⲉ ⲛ̄ⲥⲁ ⲛⲉϥⲉⲥⲟⲟⲩ • ⲛϥ̄ϥⲓ̄ⲧⲟⲩ ⲛ̄ⲧⲟⲟⲧϥ̄ ⲉ ⲡⲟⲩⲱⲛϣ̄ • Ⲁ ⲡⲣ̄ⲣⲟ ⲣ̄ϩⲛⲁϥ\nⲉ̄ ⲥⲱⲧⲉ ⲛ̄ ⲧⲉϥⲁⲓ̄ⲭⲙⲁⲗⲱⲥⲓ︦ⲁ︦ • ⲛ̄ⲧⲟⲟⲧϥ̄ ⲉ ⲡⲧⲩⲣⲁⲛⲟⲥ • Ⲁⲩϫⲟⲟⲩ ⲛ̄ ⲅⲁⲃⲣⲓ̄ⲏⲗ ⲡⲁⲣⲭⲁⲅⲅⲉⲗⲟⲥ ⲉ̄ ⲃⲟⲗ ϩⲓ̄ⲧⲙ̄\nⲡⲛⲟⲩⲧⲉ • ϣⲁ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲉ̄ⲧ ⲟⲩⲁⲁⲃ ⲙⲁⲣⲓ︤ⲁ︥ • ⲁϥⲉⲩⲁⲅⲅⲉⲗⲓ̄ⲍⲉ ⲛⲁⲥ ⲛⲧ̄ϭⲓ̄ⲛⲉⲓ̄ ϣⲁ ⲣⲟⲥ ⲙ̄ ⲡⲥⲱⲧⲏⲣ • ⲁⲗⲗⲁ\nⲕⲛⲁϫⲟⲟⲥ ⲛⲁⲓ̄ ϫⲉ ϩⲛ̄ ⲁϣ ⲛⲭ̄ⲣⲟⲛⲟⲥ • ⲏ̄ ϩⲛ̄ ⲁϣ ⲛ̄\nϩⲉⲡⲁϯⲁ̄ ⲛ̄ⲧⲁ ⲛⲁⲓ̄ ϣⲱⲡⲉ • ϫⲉ ⲕⲁⲥ ⲛⲁⲧⲁϫⲣⲟⲛ ⲉⲓ̄ϫⲙ̄\nⲡ̄ϣⲁϫⲉ ⲉ̄ⲧ ⲉⲕϫⲱ ⲙ̄ⲙⲟϥ • ϯⲛⲁⲧⲓ̄ⲅⲛⲉⲩⲉ ⲙ̄ⲙⲟⲥ ⲛⲁⲕ","english":"When she had completed twelve years, the shepherd was pleased to go out to seek his sheep and to take them from him to the pasture. The king was pleased to rescue his captive from the hand of the tyrant. Gabriel the archangel was sent forth from God to the holy virgin Mary. He announced to her the coming of the Savior to her. But you will say to me, \"In what time, or in what period did these things happen?\" So that I may confirm for you the word that you are speaking, I will explain it to you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"The Greek loanword ⲡⲁⲣⲑⲉⲛⲟⲥ (παρθένος) is used here with the fixed technical sense 'virgin' for Mary, not the non-technical 'young woman'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲁⲣⲭⲁⲅⲅⲉⲗⲟⲥ","severity":"info","text":"ⲁⲣⲭⲁⲅⲅⲉⲗⲟⲥ (archangel) is a fixed rank in Coptic liturgical usage; here it identifies Gabriel as a messenger of highest angelic order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲛⲟⲩⲧⲉ","severity":"info","text":"ⲡⲛⲟⲩⲧⲉ (with definite article) names God in this Christian context, not a generic deity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲁϥⲉⲩⲁⲅⲅⲉⲗⲓ̄ⲍⲉ","severity":"info","text":"The verb ⲉⲩⲁⲅⲅⲉⲗⲓ̄ⲍⲉ (to announce good news) echoes the Annunciation narrative (Luke 1:26–38), where Gabriel announces the conception of Jesus to Mary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from third-person narrative (shepherd, king, Gabriel) to a direct address with a rhetorical question ('But you will say to me...'), introducing a catechetical or homiletic explanation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The shepherd and king metaphors for divine action are common in Coptic homilies; here they prefigure the Annunciation as a rescue of captives (Israel) from tyranny.","cites":[{"key":"dossier:coptic-pseudo-cyril-jerusalem-mary","label":"gap dossier: Discourse on Mary Theotokos, describing her human origin and death","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-jerusalem-mary"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic ⲛϥ̄ϣⲓ̄ⲛⲉ ⲛ̄ⲥⲁ ⲛⲉϥⲉⲥⲟⲟⲩ could be read as 'to seek his sheep' (shepherd) or 'to seek his sheep' (king); the parallel structure suggests two distinct agents.","The phrase ⲉ̄ⲧ ⲟⲩⲁⲁⲃ (holy) modifies ⲧⲡⲁⲣⲑⲉⲛⲟⲥ, but the exact nuance (ritual purity vs. sanctity) is not specified."],"confidence":"high","notes":[{"kind":"terminology","severity":"info","term":"ⲁⲣⲭⲁⲅⲅⲉⲗⲟⲥ","text":"ⲁⲣⲭⲁⲅⲅⲉⲗⲟⲥ → “archangel”. Michael, Gabriel, Raphael, Suriel; the rank is fixed in Coptic liturgical usage."}]},{"i":14,"ref":"p14","source":"ⲕⲁⲧⲁ ⲛⲉⲅⲣⲁⲫⲏ • ⲛ̄ⲧⲁ ⲡϫⲟⲉⲓ̄ⲥ ϫⲟⲟⲩ ⲛ̄ ⲅⲁⲃⲣⲓⲏⲗ • ⲛ̄ ⲥⲟⲩ ⲥⲁϣϥ̄ ⲙ̄ ⲡⲉⲃⲟⲧ ⲝⲁⲛⲑⲓ̄ⲕⲟⲥ • ⲉⲧⲉ ⲡⲉⲃⲟⲧ ⲛ̄ ⲃⲣ︤ⲣⲉ\nⲡⲉ ⲡⲁⲣⲙⲟⲩⲧⲉ • ϩⲙ̄ ⲡⲙⲉϩ ϯⲟⲩ ϭⲁⲥ ⲛ̄ϣⲟ ⲛ̄ⲣⲟⲙⲡⲉ • ⲡⲁⲓ̄ ⲟⲛ ⲛ̄ⲧⲁⲩⲱⲱ ⲛ̄ϩⲏⲧϥ̄ ⲙ̄ ⲡⲉⲛⲱⲛϩ̄ ⲧⲏⲣⲛ̄ • Ⲁⲩϫⲡⲟϥ\nⲛ̄ ⲥⲟⲩ | ϫⲟⲩⲯⲓ̄ⲥ ⲙ̄ ⲡⲉⲃⲟⲧ ⲭⲁⲥⲓ̄ⲗⲉⲩⲉ • ⲉⲧⲉ ⲭⲟⲓⲁϩⲕ̄\nⲡⲉ • ϩⲛ̄ ⲧⲙⲉϩ ϥ̄ⲧⲟ ⲛ̄ⲣⲟⲙⲡⲉ ⲛ̄ ⲁⲩⲕⲟⲩⲥⲧⲟⲥ ⲡⲣ̄ⲣⲟ ⲛ̄\nⲛⲉϩⲣⲱⲙⲁⲓ̄ⲟⲥ • ϩⲛ̄ ⲧⲙⲉϩ ⲙⲛ︤ⲧ︥ⲏ ⲛ̄ⲣⲟⲙⲡⲉ ⲙ̄ ⲡⲱⲛϩ̄\nⲙ̄ ⲙⲁⲣⲓ︦ⲁ︦ • Ⲡⲙⲁ ⲛ̄ⲧⲁⲩϫⲡⲟϥ ⲛ̄ϩⲏⲧϥ̄ ⲡⲉ ⲭⲁⲃⲣⲁⲑⲁ • ⲉ̄ⲧⲉ ⲃⲉⲑⲗⲉⲉⲙ • [ⲙ̄]ⲡⲉ ⲡ̄ⲕⲁϩ ⲛ̄ ⲓ̄ⲟⲩⲇⲁ • ϩⲛ̄ ⲧ̄ⲙⲉϩ ⲣⲟⲙⲡⲉ\nⲥⲛ̄ⲧⲉ ⲛ̄ ϩⲏⲣⲱⲇⲏⲥ ⲡⲣ̄ⲣⲟ • ⲛ̄ ϯⲟⲩⲇⲁⲓ︦ⲁ︦ • ⲛ̄ⲧⲁⲩⲉⲓ̄ⲛⲉ\nⲙ̄ ⲡⲉⲭ︦ⲥ︦ ⲉ̄ ⲕⲏⲙⲉ ⲉϥϩⲛ̄ ⲣⲟⲙⲡⲉ ⲥⲛ̄ⲧⲉ ⲙⲛ̄ ϥ̄ⲧⲟⲟⲩ ⲛ̄\nⲉⲃⲟⲧ • Ⲁⲗⲗⲁ ⲡⲁⲛⲧⲟⲥ ⲕⲛⲁϫⲟⲟⲥ ⲛⲁⲓ̄ • ϫⲉ ⲛ̄ ⲁϣ ⲛ̄ ϩⲉ\nⲁ̄ ⲓ̄ⲱⲥⲏⲫ ⲃⲱⲕ ϩⲙ̄ ⲡⲓ̄ⲛⲟϭ ⲛ̄ ⲇⲓ̄ⲁⲥⲧⲏⲙⲁ ⲙⲛ̄ ⲙⲁⲣⲓ︦ⲁ︦ • ϫⲓ̄ⲛⲉ ⲧⲡⲁⲗⲥ̄ϯⲛⲏ • ϣⲁⲛⲧ ⲟⲩⲉⲓ̄ ⲉ̄ ϩⲣⲁⲓ̄ ⲉ̄ ⲕⲏⲙⲉ ⲙⲁⲩⲁⲁⲩ • ⲁⲩⲱ ⲥⲉϫⲱ ⲙ̄ⲙⲟⲥ • ϫⲉ ⲟⲩⲉⲛ̄ ϫⲟⲩⲱⲧⲉ ⲙ̄ⲙⲱⲛⲏ\nⲙ̄ⲙⲁⲩ • ϣⲁⲛⲧ ⲟⲩⲉⲓ̄ ⲉ̄ ⲕⲏⲙⲉ • Ⲉⲓ︦ⲉ̄ ⲁⲩϫⲉⲕ ϯⲛⲟϭ ⲛ̄\nϩⲓ̄ⲏ ⲙ̄ ⲙⲟⲟϣⲉ ⲉ̄ ⲃⲟⲗ ⲛ̄ ϯϭⲟⲧ ⲛ̄ ⲟⲩⲏⲣ ⲛ̄ϩⲟⲟⲩ ⲏ̄\nⲛ̄ⲧⲁⲩϭⲛ̄ ⲧ̄ⲣⲟⲫⲏ ⲧⲱⲛ ⲁⲩⲟⲩⲱⲙ • ϯⲛⲁϫⲟⲟⲥ ⲛⲁⲕ ϫⲉ\nⲧⲉⲕⲙⲛ︤ⲧ︥ⲁⲡⲓ̄ⲥⲧⲟⲥ • ⲙⲛ̄ ⲧⲉⲕⲙⲛ︤ⲧ︥ⲁⲥⲑⲉⲛⲏⲥ • ⲛⲉⲧ ϯ ⲙ̄\nⲡⲉⲣ ⲡ̄ⲙⲉⲉⲩⲉ ⲛⲁⲕ • Ⲁⲛⲟⲕ ⲇⲉ ϯⲛⲁϣⲁϫⲉ ⲛⲙ̄ⲙⲁⲕ\nⲉ̄ ⲃⲟⲗ ϩⲛ̄ ⲛⲉⲅⲣⲁⲫⲏ • | Ⲁⲣⲁ ⲕⲛⲁϫⲟⲟⲥ ⲛⲁⲓ̄ ϫⲉ ⲁ\nⲡⲁⲅⲅⲉⲗⲟⲥ ϫⲓ̄ ⲛ̄ ⲁⲃⲁⲕⲟⲩⲙ ⲉ̄ ⲧⲃⲁⲃⲩⲗⲱⲛ ϫⲓ̄ⲛⲉ\nⲑⲓ̄ⲗⲏ︦ⲙ︦ • ⲉⲣⲉ ⲧⲉϩⲓ̄ⲏ ⲉⲓ̄ⲣⲉ ⲛϣ̄ⲃⲉ ⲙ̄ⲙⲟⲛⲏ ⲛ̄ ⲟⲩⲏⲣ\nⲛ̄ ⲟⲩⲟⲉⲓ̄ϣ • Ⲁ ⲁⲃⲁⲕⲟⲩⲙ ⲡⲉϫⲁϥ ⲡⲱϣ ⲛ̄ϩⲛ̄ⲟⲉⲓ̄ⲕ\nⲉⲩⲕⲱⲧ • ⲁϥⲧⲁⲗⲟⲟⲩ ⲙⲛ̄ ⲡⲏⲣⲡ̄ • ⲙⲛ̄ ⲛ̄ ϭⲓ̄ⲛⲟⲩⲱⲙ •","english":"According to the scriptures, the Lord sent Gabriel on the seventh day of the month Xanthicus, which is the month of Parmoute, in the forty-second year. This is also the year in which our entire life was renewed. He was born on the twenty-third day of the month Casileus, which is Choiak, in the fourth year of Augustus, the king of the Romans, in the thirty-sixth year of the life of Mary. The place where he was born is Chabrath, which is Bethlehem, in the land of Judah, in the second year of Herod, the king of Judea. They brought the Christ to Egypt when he was two years and four months old.\n\nBut you will say to me, “How did Joseph go with Mary in the great interval from the palace until they arrived in Egypt alone?” And they say that there were twelve miles there until they arrived in Egypt. So they completed a great journey of walking outside the city for how many days? Or where did they find food to eat? I will say to you that your unbelief and your weakness give you these thoughts. But I will speak with you from the scriptures.\n\nWill you say to me, “Did the angel take Habakkum to Babylon from Jerusalem, while the distance was how many hours?” Habakkum said, “Break the bread in pieces while it is cooking,” and he brought them with the wine and the foods.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"ⲡⲙⲉϩ ϯⲟⲩ ϭⲁⲥ ⲛ̄ϣⲟ ⲛ̄ⲣⲟⲙⲡⲉ","severity":"info","text":"The text dates the Annunciation to the 42nd year of an unspecified era, likely the Era of the Martyrs (Diocletian), which would correspond to ca. 325/326 CE, but this is anachronistic for the biblical event.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲅⲁⲃⲣⲓⲏⲗ","severity":"info","text":"The sending of Gabriel to Mary echoes Luke 1:26–28, but the specific date (7th of Parmoute) is not biblical; it reflects later liturgical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲁⲃⲁⲕⲟⲩⲙ","severity":"info","text":"The reference to Habakkuk (ⲁⲃⲁⲕⲟⲩⲙ) being transported to Babylon with food is drawn from the apocryphal Bel and the Dragon (Daniel 14:33–36 LXX), used here as a parallel to the Holy Family's journey.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ⲡⲁⲅⲅⲉⲗⲟⲥ ϫⲓ̄ ⲛ̄ ⲁⲃⲁⲕⲟⲩⲙ","severity":"info","text":"The author compares the angelic transport of Habakkuk to the Holy Family's journey to Egypt, arguing that if such a miracle is credible, so is the flight of Joseph and Mary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲁⲅⲅⲉⲗⲟⲥ","severity":"info","text":"Here ⲁⲅⲅⲉⲗⲟⲥ refers to Gabriel as a divine messenger, consistent with the pinned glossary rendering 'angel' (Greek ἄγγελος).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲛ̄ⲧⲁⲩⲉⲓ̄ⲛⲉ ⲙ̄ ⲡⲉⲭ︦ⲥ︦ ⲉ̄ ⲕⲏⲙⲉ","severity":"caution","text":"The claim that Christ was brought to Egypt at age two years and four months is not found in canonical Gospels; it derives from later apocryphal infancy narratives, and the Coptic text may be corrupt here.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ⲡⲙⲉϩ ϯⲟⲩ ϭⲁⲥ ⲛ̄ϣⲟ ⲛ̄ⲣⲟⲙⲡⲉ (42nd year) is ambiguous: it may refer to the reign of Augustus or the Era of the Martyrs; the text does not specify.","The reading ⲛ̄ⲧⲁⲩⲉⲓ̄ⲛⲉ ⲙ̄ ⲡⲉⲭ︦ⲥ︦ (they brought the Christ) could be interpreted as 'they brought the Christ child' or 'they brought the Christ (as an infant)'; the subject is unclear."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."},{"kind":"terminology","severity":"info","term":"ⲁⲅⲅⲉⲗⲟⲥ","text":"ⲁⲅⲅⲉⲗⲟⲥ → “angel”. Greek ἄγγελος; 'messenger' only where a human envoy is meant (rare in this corpus)."},{"kind":"homonym","severity":"caution","term":"ⲁⲅⲅⲉⲗⲟⲥ","text":"ⲁⲅⲅⲉⲗⲟⲥ carries more than one sense (messenger); this passage takes it as “angel”. The choice is the translator's, not a lexical given."}]},{"i":15,"ref":"p15","source":"ⲁϥⲙⲟⲟϣⲉ ⲉ̄ ⲧⲥⲱϣⲉ ⲉ̄ ⲧⲣⲉ ϥⲛ̄ⲧⲟⲩ ⲛ̄ ⲛⲉϥϫⲁⲓ̄ⲟϩⲥ̄ • Ⲁ ⲡⲁⲅⲅⲉⲗⲟⲥ ⲙ̄ ⲡϫⲟⲉⲓ̄ⲥ ⲁϣⲧϥ̄ ⲛ̄ⲥⲁ ⲡⲃⲱ ⲛ̄ⲧⲉϥⲁⲡⲉ • ϩⲙ̄ ⲡⲟⲩⲟⲓ̄ ⲙ̄ ⲡⲉϥⲡⲛⲁ̄ • ⲉⲧⲉ ⲡⲁⲓ̄ ⲡⲉ ϫⲉ ϩⲛ̄ ⲧϭⲟⲙ\nⲛ̄ ⲧⲉϥⲁⲓⲛϩⲱⲗ • Ⲁϥⲉⲛⲧⲉϥ ⲛ̄ⲧⲉⲩⲛⲟⲩ ϩⲓ̄ϫⲙ̄ ⲡ̄ϣⲏⲓ̄ ⲛ̄\nⲛⲉⲙⲟⲩⲓ̄ • ϩⲛ̄ ⲧⲃⲁⲃⲩⲗⲱⲛ ⲁϥϯ ⲙ̄ ⲡⲁⲣⲓ̄ⲥⲧⲟⲛ ⲛ̄ ⲇⲁⲛⲓ̄ⲏⲗ • ⲁϥⲟⲩⲱⲙ ⲛ̄ϩⲏⲧϥ̄ • ⲁⲩⲟⲩⲱⲙ ϩⲟⲟⲩ ⲛ̄ϭⲓ ⲛ̄ϫⲁⲓ̄ⲟϩⲥ̄ ⲙ̄\nⲡⲉϩⲟⲟⲩ ⲛ̄ ⲟⲩⲱⲧ • Ⲉϣϫⲉ ⲧϭⲟⲙ ⲛ̄ ⲟⲩⲁⲅⲅⲉⲗⲟⲥ ⲟ ⲛ̄\nⲛⲟϭ ⲛ̄ϯϩⲉ • ⲉⲓ︦ⲉ︦ ⲡϫⲟⲉⲓ̄ⲥ ⲛ̄ ⲛⲁⲅⲅⲉⲗⲟⲥ ⲛ̄ⲧⲁϥⲉⲓ̄ ⲉ̄ ⲕⲏⲙⲉ • ⲉϥⲧⲁⲗⲏⲩ ⲉⲓ̄ϫⲉⲛ ⲧⲉⲕⲗⲟⲟⲗⲉ ⲉ̄ⲧ ⲁⲥⲟⲟⲩ • ϩⲛ̄ ⲟⲩⲙⲉ","english":"He went into the field to bring his companions. The angel of the Lord turned aside from the way of his head, in the swiftness of his spirit, that is, in the power of his flight. He brought him immediately upon the den of the lions in Babylon, he gave the portion to Daniel, and he ate from it. And his companions also ate on that same day. If the power of an angel is so great, then the Lord of the angels, who came into Egypt, riding upon the cloud that is swift, in truth...","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The angel transports Daniel's meal from the field to the lions' den in Babylon, then shares it with Daniel's companions. This episode is not in the biblical Daniel narrative and appears to be an apocryphal elaboration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲁⲅⲅⲉⲗⲟⲥ","severity":"info","text":"The Coptic ⲁⲅⲅⲉⲗⲟⲥ (angel) is a Greek loanword. Here it refers to the divine messenger who serves the Lord, consistent with the pinned glossary definition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲇⲁⲛⲓⲏⲗ","severity":"info","text":"The name Daniel (ⲇⲁⲛⲓⲏⲗ) alludes to the biblical prophet. The story of Daniel in the lions' den (Dan 6) is here expanded with the angel bringing food, a motif not found in the canonical book.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The mention of Babylon (ⲃⲁⲃⲩⲗⲱⲛ) and the lions' den evokes the Daniel cycle, popular in Coptic literature. The angel's swift flight and the cloud-riding Lord of angels reflect a developed angelology and Christology.","cites":[{"key":"dossier:coptic-pseudo-cyril-jerusalem-mary","label":"gap dossier: Discourse on Mary Theotokos, describing her human origin and death","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-jerusalem-mary"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a narrative interlude that compares the angel's power to the Lord of angels, who enters Egypt on a cloud. It serves as a typological prefiguration of the incarnation or a later divine intervention.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Coptic phrase ⲁϥⲙⲟⲟϣⲉ ⲉ̄ ⲧⲥⲱϣⲉ (he went into the field) is ambiguous: the subject could be Daniel or the angel. The English draft takes the angel as subject, but the Coptic allows either reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of ⲁϥⲙⲟⲟϣⲉ (he went) is not explicit; it could be Daniel or the angel. The English draft assumes the angel, but the Coptic leaves this open.","The phrase ⲁϥⲉⲛⲧⲉϥ ⲛ̄ⲧⲉⲩⲛⲟⲩ (he brought him immediately) could refer to the angel bringing Daniel or the food; the context suggests the food."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":"ⲧⲉⲥⲁⲥⲟⲟⲩ ⲛ̄ϭⲓ̄ ⲧⲉⲕⲗⲟⲟⲗⲉ ⲛ̄ⲧⲁ ⲡⲛⲟⲩⲧⲉ ⲉⲓ̄ ⲉ̄ ⲕⲏⲙⲉ\nⲛ̄ϩⲏⲧⲥ̄ • Ⲁ ⲡϣⲏⲣⲉ ϣⲏⲙ ⲉⲓ̄ ⲉ̄ ⲕⲏⲙⲉ • ⲁϥⲁⲛⲁⲕⲁⲗⲉⲓ̄\nⲛ̄ ⲛⲉϩⲃⲏⲩⲉ ⲛ̄ ⲕⲏⲙⲉ • ⲉϥⲧⲁⲗⲏⲩ|ⲉ ⲉ̄ϫⲉⲛ ⲧⲉⲕⲗⲟⲟⲗⲉ\nⲉⲥⲁⲥⲟⲟⲩ ⲛ̄ⲥⲁ ⲃⲟⲗ ⲉ̄ ⲛⲉⲧⲡⲟⲛⲓ̄ ⲙⲛ̄ⲧⲉ ⲡⲛⲟⲃⲉ • Ⲁ\nⲧⲉϩⲓⲁⲓ̄ⲃⲉ ⲛ̄ ⲁⲧ ⲧⲟⲗⲙ̄ ⲙⲛ̄ ⲡ̄ϩⲗ̄ⲗⲟ ⲓ̄ⲱⲥⲏⲫ ⲉⲓ̄ ⲉ̄ ϩⲣⲁⲓ̄\nⲉ̄ ⲕⲏⲙⲉ • ⲕⲁⲧⲁ ⲑⲉ ⲛ̄ⲧⲁ ⲡⲉⲧ ⲧⲁⲗⲏⲩ ⲉ ⲣⲟⲥ ⲟⲓ̄ⲕⲟⲛⲟⲙⲓ̄\nⲙ̄ⲙⲟⲥ • Ⲁⲩⲱ̄ ⲉⲛⲉⲣⲉ ⲛ̄ⲧⲟⲟⲩ ⲙⲛ̄ ⲛⲉⲡⲉⲇⲣⲁ ϣⲏϣ ⲉ̄\nⲃⲟⲗ ϩⲓ̄ⲑⲏ ⲙ̄ⲙⲟⲟⲩ • ⲉⲩⲉⲓ̄ⲣⲉ ⲛ̄ ϩⲛ︦ϩ︦ⲓ̄ⲏ ⲙ̄ⲙⲟⲟϣⲉ • ⲉⲩϣⲏϣ ⲉ̄ ⲃⲟⲗ ⲉ̄ ⲛⲉⲩⲟⲩⲉⲣⲏⲧⲉ • Ⲛⲉⲩϯ ⲁ̄ⲡⲉⲣⲁⲛ ⲛⲉⲙⲟⲩ\nⲛⲓ̄ⲟⲟⲩⲉ • ⲭⲱⲣⲓ̄ⲥ ϫⲟⲓ̄ ϩⲓ̄ ⲛⲉⲉϥ • ⲗⲟⲡⲓⲟⲛ ⲁ ⲡⲉⲛⲥⲱⲧⲏⲣ\nⲉⲓ̄ ⲉ̄ ⲕⲏⲙⲉ ϩⲓ̄ⲧⲉⲛ ⲧ̄ϭⲟⲙ ⲙ̄ ⲡⲉϥⲉⲓ̄ⲱⲧ • ⲁϥⲉⲣ ϣⲟⲙⲧⲉ\nⲛ̄ⲣⲟⲙⲡⲉ ⲙ̄ⲙⲁⲩ • ⲉϥⲉⲩⲁⲅⲅⲉⲗⲓ̄ⲥⲥⲉ ⲛⲁⲩ ⲛ̄ ⲛⲉⲧ ϣ̄ϣⲉ\nⲉ ⲁⲁⲩ • ⲉϥϩⲙ̄ ⲡϩⲁⲙⲏⲣ ⲛ̄ ⲧⲉϥⲙⲁⲁⲩ ⲙⲁⲣⲓ︦ⲁ︦ • Ⲛ̄ ⲧⲉⲣⲉ\nϩⲏⲣⲱⲇⲏⲥ ϫⲓ̄ ⲛ̄ ⲧⲉϥϯⲙⲟⲣⲓ︤ⲁ︥ ⲉ̄ⲧ ⲉϥⲙ̄ϣⲁ ⲙ̄ⲙⲟⲥ • ⲉ̄\nⲧⲃⲉ ⲛ̄ ϣⲏⲣⲉ ⲕⲟⲩⲓ̄ ⲛ̄ⲧⲁϥⲙⲟⲟⲩⲧⲟⲩ ⲛ̄ ⲁⲧ ⲛⲟⲃⲉ • ⲁ\nⲡϣⲁϫⲉ ⲉⲧ ⲥⲏϩ ϩⲙ̄ ⲡⲉⲡⲣⲟⲫⲏⲧⲏⲥ ϫⲱⲕ ⲉ̄ ⲃⲟⲗ • ϫⲉ\nⲁⲓⲙⲟⲩⲧⲉ ⲉ̄ ⲡⲁ ϣⲏⲣⲉ ⲉ̄ ⲃⲟⲗ ϩⲛ̄ ⲕⲏⲙⲉ • Ⲁ ⲡⲛⲟⲩⲧⲉ\nϫⲟⲟⲩ ⲙ̄ ⲡⲉϥϣⲏⲣⲉ ⲙ̄ ⲙⲉⲣⲓⲧ ⲙⲛ̄ | ⲧⲉϥⲙⲁⲁⲩ ⲙⲁⲣⲓ︤ⲁ︥\nⲙⲛ̄ ⲓ̄ⲱⲥⲏⲫ • ⲡⲁⲣⲁ ⲑⲩⲛⲟⲫⲩⲗⲁⲝ ⲁϥⲉⲛⲧⲟⲩ ⲉ̄ ⲃⲟⲗ\nϩⲛ̄ ⲕ̄ⲏⲙⲉ • ⲁϥⲟⲩⲱϩ ϩⲛ̄ ⲛⲁⲍⲁⲣⲉⲑ • Ⲛ̄ⲧ ⲁⲓ̄ⲧⲁⲩⲉ̄ ⲛⲁⲓ̄\nⲧⲏⲣⲟⲩ ⲉ ⲧⲉⲧⲛ︦ⲁ︦ⲅⲁⲡⲏ • ⲉ̄ ⲧⲃⲉ ⲛⲉϩⲁⲓ̄ⲣⲉⲇⲓⲕⲟⲥ ⲛ̄ ⲁⲧ\nⲛⲟⲩⲧⲉ • ⲛⲁⲓ̄ ⲉⲧ ϫⲱ ⲙ̄ⲙⲟⲥ ϫⲉ ⲟⲩⲇⲩⲛⲁⲙⲓ̄ⲥ ⲧⲉ ⲙⲁⲣⲓ︦ⲁ︦ • Ⲉⲓ̄ⲥ ϩⲏⲏⲧⲉ ⲁⲓ̄ⲧⲓ̄ⲕⲛⲉⲩⲉ ⲙ̄ⲙⲟⲥ ⲛⲏⲧⲛ̄ ϩⲙ̄ ⲡ̄ϣⲁϫⲉ\nϩⲓ̄ⲧⲉⲛ ⲛⲉ ⲛ̄ⲧ ⲁⲓ̄ϫⲟⲟⲩ ⲧⲉⲛⲟⲩ • ϫⲉ ⲟⲩⲥⲁⲣⲝ̄ ϩⲱⲱⲥ ⲧⲉ\nⲙⲁⲣⲓ︦ⲁ︦ ⲛ̄ⲑⲉ ⲛ̄ⲣⲱⲙⲉ ⲛⲓ̄ⲙ •","english":"Your cloud of sheep, in which God came to Egypt, the young child came to Egypt. He called upon the works of Egypt, being suspended over the cloud of sheep, following after those who are in pain and sin. The humble virgin and the old man Joseph came down to Egypt, according to the way in which the one who is suspended had ordained it. And the mountains and the rocks were shattered before them, making roads for travel, shattering their feet. They gave glory to them without chariot or beast. Then our Savior came to Egypt through the power of his Father. He spent three years there, proclaiming to them the things that were fitting to do, while he was in the bosom of his mother Mary. When Herod received his due punishment, which he deserved, concerning the young children whom he killed without sin, the word that is written in the prophet was fulfilled: \"I called my son out of Egypt.\" God sent his beloved son and his mother Mary and Joseph. Through the protection, he brought them out of Egypt. He dwelt in Nazareth. I have related all these things to your love, concerning the heretics who are without God, those who say, \"Mary is a power.\" Behold, I have shown her to you in the word through the things I have now said, that Mary is flesh like every person.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ⲧⲉⲕⲗⲟⲟⲗⲉ ⲛ̄ⲧⲁ ⲡⲛⲟⲩⲧⲉ ⲉⲓ̄ ⲉ̄ ⲕⲏⲙⲉ","severity":"info","text":"The phrase 'your cloud of sheep, in which God came to Egypt' is a dense metaphor. 'Cloud of sheep' (ⲧⲉⲕⲗⲟⲟⲗⲉ ⲛ̄ⲥⲁⲥⲟⲟⲩ) likely evokes the protective, guiding presence of God, recalling the pillar of cloud in Exodus. The image is unique to this text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲁⲓⲙⲟⲩⲧⲉ ⲉ̄ ⲡⲁ ϣⲏⲣⲉ ⲉ̄ ⲃⲟⲗ ϩⲛ̄ ⲕⲏⲙⲉ","severity":"info","text":"The quotation 'I called my son out of Egypt' echoes Hosea 11:1 (LXX: 'ex Aegypto vocavi filium meum'), reinterpreted here as a prophecy of the Holy Family's flight. The Coptic text explicitly attributes it to 'the prophet' (ⲡⲉⲡⲣⲟⲫⲏⲧⲏⲥ).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲛⲉϩⲁⲓ̄ⲣⲉⲇⲓⲕⲟⲥ ⲛ̄ ⲁⲧ ⲛⲟⲩⲧⲉ","severity":"info","text":"The 'heretics who are without God' (ⲛⲉϩⲁⲓ̄ⲣⲉⲇⲓⲕⲟⲥ ⲛ̄ ⲁⲧ ⲛⲟⲩⲧⲉ) are those who claim Mary is a 'power' (ⲟⲩⲇⲩⲛⲁⲙⲓ̄ⲥ) rather than fully human. This polemic targets docetic or gnosticizing Christologies that denied Mary's full humanity, a key concern in Coptic anti-heretical discourse.","cites":[{"key":"ed:budge-misc.pseudocyril-jerusalem-discourse-mary-theotokos","label":"source edition: PseudoCyril Jerusalem Discourse Mary Theotokos","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoCyril%20Jerusalem_Discourse%20Mary%20Theotokos%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a narrative unit that recounts the Holy Family's flight to Egypt, the miraculous shattering of mountains, and the three-year sojourn. It concludes with a direct address to the audience ('your love') and a doctrinal summary affirming Mary's full humanity, typical of homiletic apocrypha.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The motif of mountains and rocks shattering before the Holy Family is a legendary expansion of the flight into Egypt, found in later Coptic and Ethiopic traditions. It emphasizes divine protection and the supernatural nature of the journey, reinforcing Mary's role as Theotokos.","cites":[{"key":"dossier:coptic-pseudo-cyril-jerusalem-mary","label":"gap dossier: Discourse on Mary Theotokos, describing her human origin and death","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-jerusalem-mary"},{"key":"dossier:ethiopic-anonymous-taammera-maryam","label":"gap dossier: Miracles of Mary (Taʾammǝra Māryām)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-taammera-maryam"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲉⲩϣⲏϣ ⲉ̄ ⲃⲟⲗ ⲉ̄ ⲛⲉⲩⲟⲩⲉⲣⲏⲧⲉ","severity":"caution","text":"The phrase 'shattering their feet' (ⲉⲩϣⲏϣ ⲉ̄ ⲃⲟⲗ ⲉ̄ ⲛⲉⲩⲟⲩⲉⲣⲏⲧⲉ) is textually uncertain. The Coptic may be corrupt or elliptical; the sense could be that the mountains shattered the travelers' feet, or that the feet were shattered by the rocky path. The translation follows the most natural reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ⲧⲉⲕⲗⲟⲟⲗⲉ ⲛ̄ⲥⲁⲥⲟⲟⲩ' (your cloud of sheep) is ambiguous: it may refer to a protective cloud or a flock-like assembly. The translation opts for 'cloud of sheep' as a metaphor.","The clause 'ⲉϥⲧⲁⲗⲏⲩ|ⲉ ⲉ̄ϫⲉⲛ ⲧⲉⲕⲗⲟⲟⲗⲉ' (being suspended over the cloud) is syntactically unclear; it may describe the young child suspended over the cloud, or the cloud itself suspended. The translation takes the child as subject.","The reference to 'Herod' receiving his punishment is chronologically loose; the text conflates the massacre of the innocents with the flight to Egypt, which in canonical Gospels occurs before Herod's death."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":"ⲛ̄ⲧⲁ ⲡⲉϩⲓ̄ⲉⲓ̄ⲃ ⲙ̄ ⲡⲛⲟⲩⲧⲉ\nⲡⲉⲛⲧⲁϥϥⲓ̄ ⲙ̄ ⲡ̄ⲛⲟⲃⲉ ⲙ̄ ⲡⲕⲟⲥⲙⲟⲥ • ϫⲓ̄ ⲥⲁⲣⲝ̄ ⲛ̄ϩⲏⲧⲥ̄ • ϯⲟⲩⲱϣ ⲇⲉ ⲉ ϫⲱ ⲉ̄ ⲣⲱⲧⲛ̄ ⲛ̄ ⲟⲩⲇⲓ̄ⲁⲧⲁⲅⲙⲁ ⲉ̄ ⲁϥϣⲱⲡⲉ\nϩⲓ̄ⲱⲱⲧ • Ⲛⲉⲩⲛ̄ ⲟⲩⲙⲟⲛⲟⲭⲟⲥ ⲇⲉ ⲉϥⲟⲩⲏϩ ϩⲙ̄ ⲡⲕⲱⲧⲉ\nⲙ̄ ⲡ̄ⲙⲁⲓ̄ⲱⲙⲁ ⲛ̄ ⲕⲁⲍⲁ • ⲛ̄ⲧⲁϥϫⲓ̄ ⲥⲃⲱ ⲛ̄ ⲧⲟⲟ̄ⲧⲟⲩ ⲛ̄ⲑⲉⲣⲏⲥⲓ̄ⲥ ⲛ̄ ⲃⲓ̄ⲱⲛ ⲙⲛ̄ ⲁⲣⲡⲟⲕⲣⲁⲇⲓⲟⲥ ⲡⲉϥⲥⲁϩ • ⲉ̄ ⲁϥⲕⲱ\nⲛⲁϥ ⲛ̄ ⲛⲉϥϫⲱⲱⲙⲉ • ⲁϥⲱϣ ϩⲓ︦ⲱ︦ⲟⲩ • ⲉⲩⲙⲏϩ ⲛ̄ⲫⲗⲁⲥⲫⲩⲙⲓ︦ⲁ︦ • ⲙ̄ ⲙⲛ︦ⲧ︦ⲥⲟϭ • ⲁⲩⲱ̄ ⲛⲉϥⲫⲁⲛⲧⲁⲥⲓ̄ⲁⲥⲑⲁⲓ̄ ϩⲛ̄\nⲟⲩⲛⲟϭ ⲙ̄ ⲙⲛ︦ⲧ︦ϫⲁⲥⲓ̄ ϩⲏⲧ • ϩⲙ̄ ⲡⲕⲱⲧⲉ ⲉ̄ⲧ ⲙ̄ⲙⲁⲩ • ⲉ̄ ⲃⲟⲗ ϩⲓ̄ⲧⲉⲛ ⲛⲉⲧ ⲛⲏⲩ ϣⲁ ⲛⲉⲧⲟⲡⲟⲥ ⲉ̄ⲧ ⲟⲩⲁⲁⲃ ⲉ̄ⲧ","english":"The cloud of God, which carried the sin of the world, took flesh within it. I wish, however, to tell you of a diatagma that happened to me. There was a monk dwelling in the region of the monastery of Gaza, who received instruction from the heresies of Bion and Arpocration, his teacher, who gave him his books. He read them, and they were full of blasphemy and folly, and his fantasies were with great arrogance in that region, being spread by those who came to the holy places.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ⲡⲉϩⲓ̄ⲉⲓ̄ⲃ","severity":"info","text":"The Coptic ⲡⲉϩⲓ̄ⲉⲓ̄ⲃ (the cloud) continues the cloud imagery from the previous passage, but here it is explicitly the cloud of God (ⲡⲛⲟⲩⲧⲉ). The phrase 'carried the sin of the world' (ⲡⲉⲛⲧⲁϥϥⲓ̄ ⲙ̄ ⲡ̄ⲛⲟⲃⲉ ⲙ̄ ⲡⲕⲟⲥⲙⲟⲥ) is a striking theological claim, likely referring to Christ's redemptive role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ⲇⲓ̄ⲁⲧⲁⲅⲙⲁ","severity":"info","text":"ⲇⲓ̄ⲁⲧⲁⲅⲙⲁ (diatagma) is a Greek loanword meaning 'ordinance' or 'arrangement'; here it likely refers to a divine decree or a narrative of events. The speaker introduces a personal anecdote ('that happened to me'), shifting from cosmic to local narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲃⲓ̄ⲱⲛ ⲙⲛ̄ ⲁⲣⲡⲟⲕⲣⲁⲇⲓⲟⲥ","severity":"info","text":"Bion and Arpocration are named as heretical teachers. Bion may refer to the Cynic philosopher Bion of Borysthenes, but here likely a Gnostic or Manichaean figure. Arpocration (Harpocration) is a known Gnostic teacher. The text associates them with blasphemy and arrogance, typical polemic against heresy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage marks a transition from the preceding cloud narrative to a first-person account of a monk in Gaza. The phrase 'I wish, however, to tell you' (ϯⲟⲩⲱϣ ⲇⲉ ⲉ ϫⲱ) signals a new episode, typical of homiletic or apocryphal digression.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The mention of a monk in the region of Gaza (ⲡⲕⲱⲧⲉ ⲙ̄ ⲡ̄ⲙⲁⲓ̄ⲱⲙⲁ ⲛ̄ ⲕⲁⲍⲁ) reflects the monastic milieu of the text's transmission. Gaza was a known center of monasticism and theological controversy in late antique Palestine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Coptic phrase ⲛ̄ⲧⲁ ⲡⲉϩⲓ̄ⲉⲓ̄ⲃ ⲙ̄ ⲡⲛⲟⲩⲧⲉ ⲡⲉⲛⲧⲁϥϥⲓ̄ ⲙ̄ ⲡ̄ⲛⲟⲃⲉ ⲙ̄ ⲡⲕⲟⲥⲙⲟⲥ is ambiguous: it could mean the cloud carried the sin of the world (as in the English draft) or that God's cloud carried the sin of the world. The syntax allows either reading, but the theological sense favors the cloud as agent.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ⲛ̄ⲧⲁ ⲡⲉϩⲓ̄ⲉⲓ̄ⲃ ⲙ̄ ⲡⲛⲟⲩⲧⲉ ⲡⲉⲛⲧⲁϥϥⲓ̄ ⲙ̄ ⲡ̄ⲛⲟⲃⲉ ⲙ̄ ⲡⲕⲟⲥⲙⲟⲥ is syntactically ambiguous: the relative clause could modify 'cloud' or 'God'. The English draft takes the cloud as subject, but the Coptic word order allows either. The identity of Bion and Arpocration is uncertain; they may be conflated with known heretics or invented for polemic."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":"ϣ̄ⲗⲏⲗ ⲛ̄ϩⲏⲧⲟⲩ • Ⲁⲩϫⲱ ⲉ̄ ⲣⲟⲓ̄ ⲛ̄ ⲛⲉⲧ ⲉϥⲧⲁⲩⲟ̄ ⲙ̄ⲙⲟⲟⲩ | ϩⲛ̄ ⲧⲉϥⲕⲁⲕⲟⲇⲟⲝⲓ︦ⲁ︥ ⲙ̄ ⲡ̄ⲗⲁⲛⲏ • ⲁⲩⲱ̄ ⲁⲓ̄ϫⲟⲟⲩ\nⲛ̄ ⲥⲛⲁⲩ ⲛ̄ϩⲩⲡⲉⲣⲉⲧⲏⲥ ϣⲁ ⲡⲉⲡⲓ̄ⲥⲕⲟⲡⲟⲥ ⲛ̄ ⲕⲁⲍⲁ • Ⲉⲓ̄ϫⲱ\nⲙ̄ⲙⲟⲥ ⲛⲁϥ • ϫⲉ ⲙⲁⲣⲉ ⲧⲉⲕⲙⲛ︦ⲧ︦ϣⲓ̄ⲛⲉ ⲛⲁⲓ̄ ⲛ̄ⲥⲁ ⲡⲓ̄ⲙⲟⲛⲟⲭⲟⲥ ⲉⲧ ϩⲙ̄ ⲡⲕⲟⲧⲉ ⲙ̄ⲙⲁⲓ̄ⲱⲙⲁ • ⲛⲅ̄ ⲧⲛ̄ⲛⲟⲟⲩϥ\nⲛⲁⲓ̄ ⲙⲛ̄ ⲛⲉϥϫⲱⲱⲙⲉ • Ⲧⲟⲧⲉ ⲡⲉⲡⲓ̄ⲥⲕⲟⲡⲟⲥ ⲛ̄ ⲧⲉⲣⲉ\nϥϫⲓ̄ ⲛ̄ ⲛⲉⲥϩⲁⲓ̄ • ⲁϥⲱϣⲟⲩ ⲁϥⲧ̄ⲣⲉⲩ ϯⲟⲩⲟⲓ̄ ⲛ̄ⲥⲱϥ ϩⲙ̄\nⲙⲁ ⲛⲓ̄ⲙ • Ⲛ ⲧⲉⲣ ⲟⲩⲛ̄ⲧϥ̄ ⲇⲉ ϣⲁ ⲡⲉⲡⲓ̄ⲥⲕⲟⲡⲟⲥ • ⲡⲉϫⲁϥ\nⲛⲁϥ • ϫⲉ ⲡⲁ ϣⲏⲣⲉ • ⲧⲱⲟⲩⲛ ⲛⲅ̄ ⲃⲱⲕ ⲉ̄ ⲑⲓ̄ⲗⲏ︦ⲙ︦ • ϣⲁ ⲡⲁⲣⲭⲏⲉⲡⲓ̄ⲥⲕⲟⲡⲟⲥ • ⲙ̄ⲙⲟⲛ ⲁϥⲧⲛ̄ⲛⲟⲟⲩ ⲛ̄ⲥⲱⲕ • ⲙⲛ̄ ⲛⲉⲕϫⲱⲱⲙⲉ • ⲛϥ̄ⲉⲓ̄ⲙⲉ ⲉ̄ ⲧⲉⲕⲥ̄ⲃⲱ • ⲉ̄ ⲧⲉⲕⲧⲁϣⲉⲟⲉⲓ̄ϣ • ⲙ̄ⲙⲟⲥ ϫⲉ ⲧⲁ ⲛⲓ̄ⲙ ⲧⲉ • Ⲡⲙⲟⲛⲟⲭⲟⲥ ⲇⲉ\nⲁϥⲟⲩⲱϣⲃ̄ • ϫⲉ ϯⲛⲁϥⲓ̄ ⲛ̄ ⲛⲁϫⲱⲱⲙⲉ • ⲧⲁ ⲃⲱⲕ ϣⲁ\nⲣⲟϥ ⲉ̄ ⲑⲓ̄ⲗⲏ︦ⲙ︦ • Ⲡϩⲩⲡⲉⲣⲉⲧⲏⲥ ⲇⲉ ⲥⲛⲁⲩ ⲁⲩⲉⲛⲧϥ̄ ⲉ\nⲑⲓ̄ⲗⲏ︤ⲙ︥ ϣⲁ ⲡⲁⲣⲭⲏⲉⲡⲓ̄ⲥⲕⲟⲡⲟⲥ • Ⲡⲉϫⲁϥ ⲛⲁϥ • ϫⲉ\nⲁⲛⲥⲱⲧⲙ̄ ⲡ̄ⲥⲟⲛ • ϫⲉ ⲕⲧⲓ̄ⲥⲃⲱ ϩⲛ̄ ⲟⲩⲥⲃⲱ ⲛ̄ ϣⲙ̄ⲙⲟ • ⲉⲕⲡⲱⲱⲛⲉ ⲛ̄ ⲛⲉⲫⲟⲛⲟⲟⲩⲉ̄ ⲛ̄ ⲛⲉⲩⲁⲅⲅⲉⲗⲓ̄ⲟⲛ ⲉ̄ⲧ ⲟⲩⲁⲁⲃ • Ⲡⲉϫⲉ ⲁⲛⲛⲁⲣⲓ̄ⲭⲟⲥ ⲡⲙⲟⲛⲟⲭⲟⲥ ⲛⲁϥ • ϫⲉ ⲛ̄ ⲟⲩⲥⲃⲱ\nⲛ̄ ϣⲙ̄|ⲙⲟ ⲁⲛ ⲧⲉ ⲧⲁ ⲥⲃⲱ • ⲁⲗⲗⲁ ⲧⲁ ⲛⲉⲛⲓ̄ⲟⲧⲉ ⲛ̄ⲁⲡⲟⲥⲧⲟⲗⲟⲥ ⲧⲉ • ⲉⲁ̄ ⲛⲉⲛⲓ̄ⲟⲧⲉ ⲧⲓ̄ⲥⲃⲱ ⲙ̄ⲙⲟⲥ ϩⲛ̄ ⲟⲩⲉⲩⲇⲟⲝⲓ̄ⲁ︦ ϩⲙ̄ ⲙⲁ ⲛⲓ̄ⲙ • Ⲡⲉϫⲉ ⲁⲡⲁ ⲕⲩⲣⲓ̄ⲗⲗⲟⲥ ⲛⲁϥ • ϫⲉ ⲛⲓ̄ⲙ ⲛⲉ ⲛⲉⲕⲓ̄ⲟⲧⲉ • Ⲡⲉϫⲁϥ ϫⲉ ⲡⲛⲟϭ ⲛ̄ ⲉⲡⲓ̄ⲥⲕⲟⲡⲟⲥ\nⲉ̄ⲧ ⲟⲩⲁⲁⲃ ⲥⲁⲧⲱⲣ • ⲙⲛ̄ ⲉ̄ⲃⲓ̄ⲱⲛ • ⲡⲉⲛⲧⲁϥⲉⲓ̄ ⲙⲛ︦ⲛ︦ⲥⲱϥ • Ⲡⲉϫⲉ ⲡⲁⲣⲭⲏⲉⲡⲓ̄ⲥⲕⲟⲡⲟⲥ ⲛⲁϥ • ϫⲉ ⲛ̄ⲧⲁⲕⲙⲁⲑⲉⲧⲉⲩⲉ • ⲁⲩⲱ ⲁⲕⲉⲣ ⲙⲟⲩⲗⲓ̄ⲁⲣⲏⲥ ⲙ̄ ⲡⲥⲟⲉⲓ̄ϣ ⲛ̄ ⲥⲏϭ ⲙ̄ ⲡϩⲁⲣⲙⲁ\nⲙ̄ ⲡⲇⲓ︦ⲁ︦ⲃⲟⲗⲟⲥ •","english":"They prayed among themselves. They spoke against me to those who were teaching them in his heresy of error, and I sent two servants to the bishop of Gaza, saying to him, \"Let your inquiry seek for me the monk who is in the region of Maiouma, and send him to me with his books.\" Then the bishop, when he received the letters, read them and had them follow him wherever he was. When he came to the bishop, he said to him, \"My son, arise and go to Jerusalem, to the archbishop. Perhaps he has sent for you and your books, that he may know your teaching and your doctrine, of what sort it is.\" The monk answered, \"I will take my books and go to him in Jerusalem.\" The two servants brought him to Jerusalem to the archbishop. He said to him, \"We have heard, brother, that you teach a foreign teaching, altering the holy phrases of the Gospels.\" The anchorite monk said to him, \"My teaching is not a foreign teaching, but rather that of our fathers the apostles, which our fathers taught in orthodoxy everywhere.\" Apa Cyril said to him, \"Who are your fathers?\" He said, \"The great holy bishop Sator and Ebion, who came after him.\" The archbishop said to him, \"You have been anathematized, and you have become a mule-driver of the chariot of the devil.","structure":"dialogue","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ⲡⲓ̄ⲥⲕⲟⲡⲟⲥ ⲛ̄ ⲕⲁⲍⲁ","severity":"info","text":"The bishop of Gaza is a local figure; the narrative moves from Gaza to Jerusalem, reflecting a hierarchical church structure.","cites":[{"key":"ed:budge-misc.pseudocyril-jerusalem-discourse-mary-theotokos","label":"source edition: PseudoCyril Jerusalem Discourse Mary Theotokos","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoCyril%20Jerusalem_Discourse%20Mary%20Theotokos%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ⲁⲡⲁ ⲕⲩⲣⲓ̄ⲗⲗⲟⲥ","severity":"info","text":"Apa Cyril is the narrator; the title 'Apa' marks him as a monastic father, distinct from the biological sense of 'father'.","cites":[{"key":"ed:budge-misc.pseudocyril-jerusalem-discourse-mary-theotokos","label":"source edition: PseudoCyril Jerusalem Discourse Mary Theotokos","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoCyril%20Jerusalem_Discourse%20Mary%20Theotokos%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲥⲁⲧⲱⲣ • ⲉ̄ⲃⲓ̄ⲱⲛ","severity":"info","text":"Sator and Ebion are heretical figures; Ebion is likely Ebionites, associated with adoptionist Christology, and Sator may be Saturninus, a Gnostic teacher.","cites":[{"key":"ed:budge-misc.pseudocyril-jerusalem-discourse-mary-theotokos","label":"source edition: PseudoCyril Jerusalem Discourse Mary Theotokos","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoCyril%20Jerusalem_Discourse%20Mary%20Theotokos%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a dialogue within the larger narrative, where the monk defends his teaching as apostolic, but the archbishop condemns it as heretical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲡⲥⲟⲉⲓ̄ϣ ⲛ̄ ⲥⲏϭ ⲙ̄ ⲡϩⲁⲣⲙⲁ ⲙ̄ ⲡⲇⲓ︦ⲁ︦ⲃⲟⲗⲟⲥ","severity":"caution","text":"The phrase 'mule-driver of the chariot of the devil' is a vivid metaphor; the Coptic text may be corrupt or idiomatic, and the exact sense is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This passage reflects anti-heretical polemic common in Coptic apocrypha, linking the monk's error to named heretics and emphasizing orthodox authority.","cites":[{"key":"dossier:coptic-pseudo-cyril-jerusalem-mary","label":"gap dossier: Discourse on Mary Theotokos, describing her human origin and death","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-jerusalem-mary"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Sator' is uncertain; it may be Saturninus or another figure. The phrase 'mule-driver of the chariot of the devil' is obscure and may be a textual corruption."],"confidence":"medium","notes":[{"kind":"structure","severity":"info","label":"dialogue","text":"Classified as dialogue from the Coptic cues."}]},{"i":19,"ref":"p19","source":"Ⲡⲉϫⲉ ⲡⲙⲟⲛⲟⲭⲟⲥ ⲛⲁϥ • ϫⲉ ⲁ ⲁⲣⲡⲟⲕⲣⲁⲇⲓ̄ⲟⲥ ⲛⲉϫ ⲇⲁⲓ̄ⲙⲟⲛⲓ̄ⲟⲛ ⲉ̄ ⲃⲟⲗ • Ⲡⲉϫⲉ ⲡⲁⲣⲭⲏⲉⲡⲓ̄ⲥⲕⲟⲡⲟⲥ ⲛⲁϥ • ϫⲉ ⲧⲁⲙⲟⲓ̄ ϫⲉ ⲕⲛⲉϫ ⲇⲁⲓ̄ⲙⲟⲛⲓ̄ⲟⲛ\nⲉ̄ ⲃⲟⲗ ⲛ̄ ⲁϣ ⲛ̄ ϩⲉ • ⲉⲓ̄ ⲉⲕⲧⲁϣⲉⲟⲉⲓ̄ϣ ⲙ̄ ⲡⲉⲩⲁⲅⲅⲉⲗⲓ̄ⲟⲛ\nⲛ̄ ⲁϣ ⲛ̄ ϩⲉ • ⲏ̄ ⲉⲕϫⲱ ⲙ̄ⲙⲟⲥ • ϫⲉ ⲟⲩ ⲉ̄ ⲧⲃⲉ ⲡⲉⲭ︦ⲥ︦\nⲙⲛ̄ ⲡⲉϥϫ̄ⲡⲟ ⲕⲁⲧⲁ ⲥⲁⲣⲝ̄ • ⲏ̄ ϫⲉ ⲛⲓ̄ⲙ ⲧⲉ ⲧⲉϥⲙⲁⲁⲩ\nⲛ̄ⲧⲁⲥϫⲡⲟϥ • ⲙⲛ̄ ⲡⲉϥⲙⲟⲩ ⲉ̄ⲧ ⲙⲉϩ ⲛ̄ ⲟⲩϫⲁⲓ̄ • ⲙⲛ̄\nⲡⲉϥⲧⲱⲟⲩⲛ ⲉ̄ ⲃⲟⲗ ϩⲛ̄ ⲛⲉⲧ ⲙⲟⲟⲩⲧ ⲙ̄ ⲡⲉϥⲙⲉϩ ϣⲟⲙⲛ︦ⲧ︦\nⲛ̄ϩⲟⲟⲩ • Ⲡⲉϫⲉ ⲡⲉⲧ ⲙ̄ⲙⲁⲩ ϫⲉ ϥⲥⲏϩ ϩⲙ̄ ⲡ|ⲕⲁⲧⲁ","english":"The monk said to him, \"Arpokradios casts out demons.\" The archbishop said to him, \"Tell me, how do you cast out demons? Do you preach the gospel in some manner, or do you say, 'What is it concerning Christ and his birth according to the flesh, or who is his mother who bore him, and his death which is full of salvation, and his resurrection from the dead on the third day'?\" That one said, \"It is written in the","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ⲁⲣⲡⲟⲕⲣⲁⲇⲓ̄ⲟⲥ","severity":"info","text":"The name 'Arpokradios' is a Coptic rendering of the Greek Ἁρποκρατίων (Harpocration), a known demon name in magical and apocryphal texts. Its appearance here links the monk's exorcism practice to non-canonical traditions.","cites":[{"key":"ed:budge-misc.pseudocyril-jerusalem-discourse-mary-theotokos","label":"source edition: PseudoCyril Jerusalem Discourse Mary Theotokos","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoCyril%20Jerusalem_Discourse%20Mary%20Theotokos%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲡⲉϥⲧⲱⲟⲩⲛ ⲉ̄ ⲃⲟⲗ ϩⲛ̄ ⲛⲉⲧ ⲙⲟⲟⲩⲧ ⲙ̄ ⲡⲉϥⲙⲉϩ ϣⲟⲙⲛ︦ⲧ︦ ⲛ̄ϩⲟⲟⲩ","severity":"info","text":"The phrase 'his resurrection from the dead on the third day' echoes the Gospel accounts of Christ's resurrection (e.g., Matthew 28:1-10, Mark 16:9, Luke 24:7, John 20:1). The specific mention of 'third day' is a standard credal formula.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲡⲁⲣⲭⲏⲉⲡⲓ̄ⲥⲕⲟⲡⲟⲥ","severity":"info","text":"The title 'archbishop' (ⲡⲁⲣⲭⲏⲉⲡⲓ̄ⲥⲕⲟⲡⲟⲥ) reflects the ecclesiastical hierarchy of late antique Egypt, where the archbishop of a major see (likely Jerusalem in this pseudepigraphon) exercises authority over regional bishops and monks.","cites":[{"key":"dossier:coptic-pseudo-cyril-jerusalem-mary","label":"gap dossier: Discourse on Mary Theotokos, describing her human origin and death","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-jerusalem-mary"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ⲡⲉϫⲉ ... ⲛⲁϥ • ϫⲉ","severity":"info","text":"The passage is structured as a dialogue with alternating speech introductions ('The monk said to him', 'The archbishop said to him'), a common narrative device in Coptic hagiography and homilies to present doctrinal debate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ⲡⲉⲩⲁⲅⲅⲉⲗⲓ̄ⲟⲛ","severity":"info","text":"The archbishop's question about preaching the gospel reflects the work's concern with orthodox practice versus magical or heretical exorcism. This discourse was transmitted in Coptic and Ethiopic traditions as a defense of Mary's title Theotokos.","cites":[{"key":"dossier:coptic-pseudo-cyril-jerusalem-mary","label":"gap dossier: Discourse on Mary Theotokos, describing her human origin and death","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-jerusalem-mary"},{"key":"dossier:ethiopic-anonymous-taammera-maryam","label":"gap dossier: Miracles of Mary (Taʾammǝra Māryām)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-taammera-maryam"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic ⲁⲣⲡⲟⲕⲣⲁⲇⲓ̄ⲟⲥ may be a proper name or a title; the reading as a demon name is adopted based on context.","The phrase ⲉⲓ̄ ⲉⲕⲧⲁϣⲉⲟⲉⲓ̄ϣ ⲙ̄ ⲡⲉⲩⲁⲅⲅⲉⲗⲓ̄ⲟⲛ is ambiguous: it could mean 'preach the gospel' or 'recite the gospel (as a formula)'; the translation 'preach' is followed."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"ϩⲃ̄ⲣⲁⲓ̄ⲟⲥ • ϫⲉ ⲛ̄ ⲧⲉⲣⲉ ⲡⲉⲭ︤ⲥ︥ ⲟⲩⲱϣ ⲉ̄ ⲉⲓ̄ ⲉ̄ϫⲙ̄ ⲡⲕⲁϩ\nϣⲁ ⲛ̄ⲣⲱⲙⲉ • ⲁ ⲡⲉⲉⲓ̄ⲱⲧ ⲛ̄ ⲁⲅⲁⲑⲟⲥ ⲙⲟⲩⲧⲉ ⲉⲩⲛⲟϭ\nⲛ̄ ⲇⲩⲛⲁⲙⲓ̄ⲥ • ϩⲛ̄ ⲛ̄ ⲙ̄ⲡⲏⲩⲉ • ⲛ̄ ϣⲁⲩⲙⲟⲩⲧⲉ ⲉ̄ ⲣⲟⲥ\nϫⲉ ⲙⲓ̄ⲭⲁⲏⲗ • ⲁϥϭⲁⲗⲱ ⲙ̄ ⲡⲉⲭ︤ⲥ︥ ⲉ̄ ⲣⲟⲥ • ⲁⲥⲉⲓ̄ ⲉ̄\nⲡⲉⲥⲏⲧ ⲉ̄ ⲡⲕⲟⲥⲙⲟⲥ • ⲁⲩⲙⲟⲩⲧⲉ ⲉ̄ ⲣⲟⲥ • ϫⲉ ⲙⲁⲣⲓ︦ⲁ︦ • ⲁϥϣⲱⲡⲉ ϩⲛ̄ ⲧⲉⲥⲕⲁⲗⲁϩⲏ ⲛ̄ⲥⲁϣϥ̄ ⲛ̄ⲉⲃⲟⲧ • Ⲙⲛ︦ⲛ︦ⲥⲱⲥ\nⲁⲥⲙⲓ̄ⲥⲉ ⲙ̄ⲙⲟϥ • ⲁϥⲁⲓ̄ⲁⲓ̄ ϩⲛ̄ ⲑⲩⲗⲏⲅⲓ︦ⲁ︦ • ⲁϥⲥⲟⲧⲡ̄ ⲛ̄\nϩⲛ̄ⲁⲡⲟⲥⲧⲟⲗⲟⲥ • ⲁⲩⲧⲁ ϣⲉⲟ̄ⲉⲓ̄ϣ ⲙ̄ⲙⲟϥ ϩⲙ̄ ⲙⲁ ⲛⲓⲙ • ⲁϥϫⲱⲕ ⲉ ⲃⲟⲗ ⲛ̄ ⲧⲉⲡⲣⲟⲑⲉⲥⲙⲓ︦ⲁ︦ • ⲉⲧ ⲧⲏϣ ⲛⲁϥ • ⲁ\nⲛⲓⲟⲩⲇⲁⲓ̄ ⲕⲱϩ ⲉ̄ ⲣⲟϥ • ⲁⲩⲙⲉⲥⲧⲟϥ • ϫⲉ ⲁϥϣⲓ̄ⲃⲉ ⲛ̄\nⲛⲉⲥⲩⲛⲏⲑⲓ︦ⲁ︦ ⲙ̄ ⲡⲉⲩⲛⲟⲙⲟⲥ • Ⲁⲩⲱ ⲁⲩⲧⲱⲟⲩⲛ ⲉ̄ ϩⲣⲁⲓ̄\nⲉ̄ ϫⲱϥ ⲁⲩϭⲱⲡϥ̄ • ⲁⲩⲡⲁⲣⲁⲇⲓ̄ⲇⲟⲩ ⲙ̄ⲙⲟϥ ⲉ̄ ⲡϩⲏⲅⲉⲙⲱⲛ • ⲁϥⲧⲁⲁϥ ⲛⲁⲩ ⲉ ⲧⲣⲉ ⲩⲥ̄⳨ⲟ︦ⲩ︦ ⲙ̄ⲙⲟϥ • Ⲛ̄ ⲧⲉⲣ\nⲟⲩⲧⲁⲗⲟϥ ϩⲓ̄ϫⲙ̄ ⲡϣⲉ ⲙ̄ ⲡⲉⲥ̄⳨ⲟ︦ⲥ︦ ⲁ ⲡⲉⲓ̄ⲱⲧ ϥⲓ̄ⲧϥ̄ ⲉ̄\nⲧⲡⲉ ϩⲁϩⲧⲓⲛⲓ • Ⲡⲉϫⲉ ⲡⲡⲁⲧⲣⲓ̄ⲁⲣⲭⲏⲥ ⲕⲩⲣⲓ̄ⲗⲗⲟⲥ • ϫⲉ\nⲛⲓ̄ⲙ ⲁϥⲧⲛ̄ⲛⲟⲟⲩⲕ • ϫⲉ ⲧⲓ̄ⲥⲃⲱ ⲛⲁⲓ̄ • Ⲡⲉϫⲉ ⲡⲏ ⲛⲁϥ • ϫⲉ ⲡⲉⲭ︤ⲥ︥ ⲁϥϫⲟⲟⲥ ϫⲉ ⲉ̄ ⲙⲟⲟϣⲉ | ⲉ̄ ⲃⲟⲗ ⲉ̄ ⲡⲕⲟⲥⲙⲟⲥ\nⲧⲏⲣϥ̄ • ⲛ̄ⲧⲉⲧⲛ̄ⲧⲓ̄ⲥⲃⲱ ⲛ̄ ⲛⲓϩⲉⲑⲛⲟⲥ ⲧⲏⲣⲟⲩ ϩⲙ̄ ⲡⲁ\nⲣⲁⲛ ϩⲙ̄ ⲙⲁ ⲛⲓ̄ⲙ • Ⲡⲉϫⲉ ⲁⲡⲁ ⲕⲩⲣⲓ̄ⲗⲗⲟⲥ ⲛⲁϥ • ϫⲉ\nⲕϫⲓ̄ ⲣⲱ ⲛ̄ ⲛⲉⲩⲁⲅⲅⲉⲗⲓ̄ⲟⲛ • Ⲡⲉϫⲁϥ ⲛⲁϥ • ϫⲉ ⲥⲉ • ⲧⲱⲛⲟⲩ ⲡⲁ ϫⲟⲉⲓ̄ⲥ ⲛ̄ ⲉⲓ̄ⲱⲧ • Ⲁϥⲟⲩⲱϣⲃ̄ ⲛ̄ϭⲓ ⲡⲁⲣⲭⲏⲉⲡⲓ̄ⲥⲕⲟⲡⲟⲥ • ϫⲉ ⲁϣ ϩⲙ̄ ⲡⲉϥⲧⲟⲟⲩ ⲛ̄ⲉⲩⲁⲅⲅⲉⲗⲓ̄ⲟⲛ\nⲡⲉⲛⲧⲁϥϫⲟⲟⲥ • ϫⲉ ⲟⲩⲇⲩⲛⲁⲙⲓ̄ⲥ ⲧⲉ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲉ̄ⲧ\nⲟⲩⲁⲁⲃ ⲙⲁⲣⲓ̄ⲁ︦ ⲧⲙⲁⲁⲩ ⲙ̄ ⲡⲛⲟⲩⲧⲉ • Ⲁϥⲟⲩⲱϣⲃ̄ ⲛ̄ϭⲓ\nⲡⲏ ϫⲉ ⲡⲕⲁⲧⲁ ϩⲃ̄ⲣⲁⲓ̄ⲟⲥ ⲡⲉ • Ⲁϥⲟⲩⲱϣⲃ̄ ⲁⲡⲁ ⲕⲩⲣⲓ̄ⲗⲗⲟⲥ •","english":"The Hebrew said, \"When Christ wished to come upon the earth to men, the good Father called a great power in the heavens, and they called her Michael. He took Christ to her, and she came down into the world, and they called her Mary. He dwelt in her womb for seven months. Afterward she gave birth to him. He grew up in Galilee. He chose apostles. They preached him everywhere. He fulfilled the plan that was appointed for him. The Jews became angry with him, they hated him because he changed the customs of their law. And they rose up against him, they seized him, they delivered him to the governor. He gave him to them to crucify him. When they lifted him upon the wood of the cross, the Father took him up to heaven before them.\" Archbishop Cyril said, \"Who sent you to teach me?\" The other said to him, \"Christ said, 'Go out into the whole world, and teach all the nations everywhere in my name.\" Apa Cyril said to him, \"You recite the Gospels.\" He said to him, \"Yes, now my lord father.\" The archbishop answered, \"Which of the four Gospels is it that said, 'The holy virgin Mary, the mother of God, is a power'?\" The other answered, \"The Hebrew one.\" Apa Cyril answered,","structure":"dialogue","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲙⲓⲭⲁⲏⲗ","severity":"info","text":"The archangel Michael is here identified as a 'great power' (ⲛⲟϭ ⲛ̄ ⲇⲩⲛⲁⲙⲓⲥ) called by the Father, and is said to have been renamed Mary upon descending into the world. This reflects a syncretistic or legendary identification of Michael with the Virgin Mary, unusual in mainstream Coptic tradition.","cites":[{"key":"ed:budge-misc.pseudocyril-jerusalem-discourse-mary-theotokos","label":"source edition: PseudoCyril Jerusalem Discourse Mary Theotokos","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoCyril%20Jerusalem_Discourse%20Mary%20Theotokos%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲁϥϫⲱⲕ ⲉ ⲃⲟⲗ ⲛ̄ ⲧⲉⲡⲣⲟⲑⲉⲥⲙⲓⲁ","severity":"info","text":"The phrase 'he fulfilled the plan that was appointed for him' echoes the New Testament concept of Christ's predestined mission (cf. Luke 2:22; Acts 13:32). The Coptic ⲡⲣⲟⲑⲉⲥⲙⲓⲁ (Greek προθεσμία) means a fixed term or appointment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲁⲩⲧⲁⲗⲟϥ ϩⲓ̄ϫⲙ̄ ⲡϣⲉ ⲙ̄ ⲡⲉⲥ̄⳨ⲟⲥ","severity":"info","text":"The description of the crucifixion — 'they lifted him upon the wood of the cross' — is a standard Coptic passion narrative formula. The Father's immediate removal of Christ to heaven before the Jews' eyes is a docetic motif, common in apocryphal accounts that deny Christ's physical suffering.","cites":[{"key":"ed:budge-misc.pseudocyril-jerusalem-discourse-mary-theotokos","label":"source edition: PseudoCyril Jerusalem Discourse Mary Theotokos","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoCyril%20Jerusalem_Discourse%20Mary%20Theotokos%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲡⲉϫⲉ ⲡⲡⲁⲧⲣⲓⲁⲣⲭⲏⲥ ⲕⲩⲣⲓⲗⲗⲟⲥ","severity":"info","text":"The dialogue shifts abruptly from the Hebrew's narrative to Cyril's interrogation. The archbishop's question 'Who sent you to teach me?' marks a rhetorical turn, challenging the Hebrew's authority and setting up the ensuing debate over the identity of Mary as Theotokos.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲉ̄ⲧ ⲟⲩⲁⲁⲃ ⲙⲁⲣⲓⲁ ⲧⲙⲁⲁⲩ ⲙ̄ ⲡⲛⲟⲩⲧⲉ","severity":"info","text":"Cyril quotes a saying that calls Mary 'the holy virgin, the mother of God' and 'a power' (ⲟⲩⲇⲩⲛⲁⲙⲓⲥ). This aligns with the Theotokos title affirmed at Ephesus (431 CE) and reflects the text's post-Chalcedonian Marian piety, though the identification of Mary as a 'power' is distinctive to this apocryphon.","cites":[{"key":"ed:budge-misc.pseudocyril-jerusalem-discourse-mary-theotokos","label":"source edition: PseudoCyril Jerusalem Discourse Mary Theotokos","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoCyril%20Jerusalem_Discourse%20Mary%20Theotokos%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲡⲕⲁⲧⲁ ϩⲃ̄ⲣⲁⲓⲟⲥ","severity":"caution","text":"The Hebrew's reply 'The Hebrew one' (ⲡⲕⲁⲧⲁ ϩⲃ̄ⲣⲁⲓⲟⲥ) refers to a Gospel attributed to the Hebrews, a lost apocryphal text. The Coptic text may be citing or inventing a saying from that source; the reference is ambiguous and cannot be verified against extant fragments.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Hebrew' (ϩⲃ̄ⲣⲁⲓⲟⲥ) is unclear: a Jewish Christian, a fictional interlocutor, or a representative of a heretical group?","The phrase 'he took Christ to her' (ⲁϥϭⲁⲗⲱ ⲙ̄ ⲡⲉⲭⲥ ⲉ̄ ⲣⲟⲥ) is syntactically ambiguous: does Michael carry Christ to Mary, or does the Father entrust Christ to Michael?","The Coptic ⲁϥⲟⲩⲱϣⲃ̄ ⲛ̄ϭⲓ ⲡⲏ ϫⲉ ⲡⲕⲁⲧⲁ ϩⲃ̄ⲣⲁⲓⲟⲥ ⲡⲉ is elliptical; the subject of the second 'answered' is not explicit, leaving open whether the Hebrew or Cyril responds."],"confidence":"high","notes":[{"kind":"structure","severity":"info","label":"dialogue","text":"Classified as dialogue from the Coptic cues."},{"kind":"terminology","severity":"info","term":"ⲧⲡⲉ","text":"ⲧⲡⲉ → “heaven”. The abode of God in these texts; 'sky' only in strictly cosmological passages, which are rare here."},{"kind":"homonym","severity":"caution","term":"ⲧⲡⲉ","text":"ⲧⲡⲉ carries more than one sense (sky); this passage takes it as “heaven”. The choice is the translator's, not a lexical given."}]},{"i":21,"ref":"p21","source":"ϫⲉ ⲟⲩⲕ ⲟⲩⲛ ⲕⲁⲧⲁ ⲡⲉⲕϣⲁϫⲉ ⲟⲩⲉⲛ ϯⲟⲩ ⲛ̄ⲉⲩⲁⲅⲅⲉⲗⲓ̄ⲟⲛ ⲙ̄ⲙⲁⲩ • Ⲁϥⲟⲩⲱϣⲃ̄ ⲛ̄ϭⲓ̄ ⲡ̄ⲙⲟⲛⲟⲭⲟⲥ ⲉ̄ⲧ\nⲙ̄ⲙⲁⲩ • ϫⲉ ⲥⲉ ⲥⲉ ⲙ̄ⲙⲁⲩ • Ⲁϥⲟⲩⲱϣⲃ̄ ⲛ̄ϭⲓ̄ ⲁⲡⲁ\nⲕⲩⲣⲓ̄ⲗⲗⲟⲥ ϫⲉ ⲛⲓ̄ⲙ ⲡⲉ ⲡⲣⲁⲛ ⲙ̄ ⲡⲙⲉϩ ϯⲟⲩ ⲛ̄ⲉⲩⲁⲅⲅⲉⲗⲓ̄ⲟⲛ ⲧⲁⲣⲉⲛ ⲉⲓ̄ⲙⲉ ϫⲉ ⲟⲩⲉ ⲉ̄ ⲃⲟⲗ ⲧⲱⲛ ⲡⲉ ⲧⲉⲥⲃⲱ\nⲙ̄ ⲡⲉⲭ︦ⲥ︦ ⲧⲉⲛⲉⲓ̄ⲙⲉ ⲉ ⲣⲟⲥ • Ⲡⲉϥⲧⲟⲟⲩ ⲛ̄ⲉⲩⲁⲅⲅⲉⲗⲓ̄ⲟⲛ\nⲥⲉⲥⲏϩⲉ ⲉ̄ ϫⲱⲟⲩ • Ⲡⲕⲁⲧⲁ ⲙⲁⲑⲉⲟⲥ • ⲡ̄ⲕⲁⲧⲁ ⲙⲁⲣⲕⲟⲥ • ⲡ̄ⲕⲁⲧⲁ ⲗⲟⲩⲕⲁⲥ • ⲡ̄ⲕⲁⲧⲁ ⲓ̄ⲱϩⲁⲛⲛⲏⲥ • | ⲛⲓ̄ⲙ ϩⲱⲱϥ ⲡⲉ\nⲡ̄ⲙⲉϩ ϯⲟⲩ • Ⲡⲉϫⲉ ⲡⲏ ⲛⲁϥ ϫⲉ ⲛⲉϩⲃ̄ⲣⲁⲓ̄ⲟⲥ • ⲁⲩⲥⲁϩϥ̄ •","english":"The monk there answered, \"There are indeed four gospels there.\" Apa Cyril answered, \"What is the name of the fourth gospel? Let us know, for the teaching of Christ is outside of it. We know the four gospels that are written: Matthew, Mark, Luke, John. Who then is the fourth?\" The Hebrew said to him, \"They wrote it.","structure":"dialogue","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲁⲡⲁ ⲕⲩⲣⲓ̄ⲗⲗⲟⲥ","severity":"info","text":"The dialogue continues with Apa Cyril responding to the monk, then the Hebrew intervening. The rapid exchange of speakers is typical of the dialogic structure in this apocryphon.","cites":[{"key":"ed:budge-misc.pseudocyril-jerusalem-discourse-mary-theotokos","label":"source edition: PseudoCyril Jerusalem Discourse Mary Theotokos","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoCyril%20Jerusalem_Discourse%20Mary%20Theotokos%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲁⲡⲁ","severity":"info","text":"The title 'Apa' is retained as a monastic honorific, distinct from 'father' in a biological sense, following the pinned glossary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲡⲕⲁⲧⲁ ⲙⲁⲑⲉⲟⲥ • ⲡ̄ⲕⲁⲧⲁ ⲙⲁⲣⲕⲟⲥ • ⲡ̄ⲕⲁⲧⲁ ⲗⲟⲩⲕⲁⲥ • ⲡ̄ⲕⲁⲧⲁ ⲓ̄ⲱϩⲁⲛⲛⲏⲥ","severity":"info","text":"The four canonical gospels are listed by their traditional Coptic names: Matthew, Mark, Luke, John. This enumeration is standard in Coptic Christian literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲡⲙⲉϩ ϯⲟⲩ ⲛ̄ⲉⲩⲁⲅⲅⲉⲗⲓ̄ⲟⲛ","severity":"info","text":"The question about a 'fourth gospel' beyond the canonical four reflects a common apocryphal motif, possibly alluding to a lost or secret gospel, a theme found in other Coptic pseudepigrapha.","cites":[{"key":"dossier:coptic-pseudo-cyril-jerusalem-mary","label":"gap dossier: Discourse on Mary Theotokos, describing her human origin and death","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-jerusalem-mary"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲛⲉϩⲃ̄ⲣⲁⲓ̄ⲟⲥ • ⲁⲩⲥⲁϩϥ̄","severity":"caution","text":"The Coptic phrase 'ⲛⲉϩⲃ̄ⲣⲁⲓ̄ⲟⲥ • ⲁⲩⲥⲁϩϥ̄' is ambiguous: it may mean 'The Hebrew wrote it' or 'They wrote it (in Hebrew).' The English draft takes the first reading, but the subject is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'fourth gospel' is not specified; the Hebrew's response 'They wrote it' is cryptic and may refer to a non-canonical gospel or a scribal tradition.","The Coptic 'ⲁⲩⲥⲁϩϥ̄' could be read as a singular or plural subject, leaving unclear whether the Hebrew himself or a group wrote the gospel."],"confidence":"medium","notes":[{"kind":"structure","severity":"info","label":"dialogue","text":"Classified as dialogue from the Coptic cues."}]},{"i":22,"ref":"p22","source":"Ⲁϥⲟⲩⲱϣⲃ̄ ⲛ̄ϭⲓ̄ ⲡϩⲁⲅⲓ̄ⲟⲥ ⲕⲩⲣⲓ̄ⲗⲗⲟⲥ • ϫⲉ ⲁⲕϫⲉ ⲧⲙⲏ\nⲙ̄ ⲡⲓ̄ⲥⲟⲡ • Ⲟⲩⲕ ⲟⲩⲛ ⲉⲛⲛⲁⲕⲱ ⲛ̄ⲥⲱⲛ ⲉ̄ ⲧⲉⲥⲃⲱ ⲙ̄\nⲡⲉⲭ︦ⲥ︦ • ⲉⲛⲧⲛ̄ⲟⲩⲁ̄ϩⲛ̄ ⲛ̄ⲥⲁ ⲛⲉϩⲃ̄ⲣⲁⲓ̄ⲟⲥ • ⲉⲩⲡⲗⲁⲛⲁ • ⲛ̄ⲛⲉ\nⲥϣⲱⲡⲉ • Ⲉ̄ⲣⲉ ⲛ̄ϩⲃ̄ⲣⲁⲓ̄ⲟⲥ ⲟⲩⲉϣⲟⲩ ⲛ̄ⲥⲁ ⲡⲁⲓ̄ ⲙ̄ⲙⲁⲧⲉ • ⲉ ⲧⲣⲉ ⲩϯ ⲛ̄ ⲟⲩⲧⲱⲗⲙ̄ ⲉ̄ ⲡⲉⲛⲧⲃ̄ⲃⲟ • ⲁⲩⲱ ⲡⲉⲛⲧⲁⲓ̄ⲟ\nⲛ̄ⲑⲉ ⲛ̄ⲧⲁⲩϫⲟⲟⲥ ⲙ̄ ⲡⲉⲭ︦ⲥ︦ ⲙ̄ ⲡⲓ̄ⲟⲩⲟ̄ⲉⲓ̄ϣ ϫⲉ ⲉⲕⲛⲉϫ\nⲇⲁⲓ̄ⲙⲟⲛⲓ̄ⲟⲛ ⲉ̄ ⲃⲟⲗ ϩⲛ̄ ⲃⲉⲣⲍⲉⲃⲟⲩⲗ • Ⲙⲏ ⲛϥ̄ⲥⲏϩ ⲁⲛ • ϫⲉ ⲡⲉⲧ ⲛϥ̄ϩⲟⲙⲟⲗⲟⲅⲓ̄ ⲁⲛ • ϫⲉ ⲓ︤ⲥ︥ ⲡⲉⲭ︤ⲥ︥ ⲁϥⲉⲓ̄ ϩⲛ̄\nⲧⲥⲁⲣⲝ̄ • ⲡⲁⲓ̄ ⲡⲉ ⲡⲉⲡⲗⲁⲛⲟⲥ • ⲁⲩⲱ ⲡⲁⲛⲧⲓ̄ⲭⲣⲓ̄ⲥⲧⲟⲥ ⲛ̄\nⲧⲉⲕϩⲉ ϩⲱⲱⲕ • ⲁⲩⲱ̄ ⲟⲛ ϫⲉ ⲡⲉⲧ ⲛⲏⲩ ϣⲁ ⲣⲱⲧⲛ̄ ⲛϥ̄ⲧⲙ̄ ⲉⲓ̄ⲛⲉ ⲛⲏⲧⲛ̄ ⲛ̄ ⲧⲓ̄ⲥⲃⲱ • ⲙ̄ⲡⲉⲣ ϫⲓ̄ⲧϥ̄ ⲉ̄ ϩⲟⲩⲛ ⲉ̄ ⲡⲉⲧⲛ̄ⲏⲓ̄ • ⲟⲩⲇⲉ ⲙ̄ⲡⲉⲣϫⲟⲟⲥ ⲛⲁϥ ϫⲉ ⲭⲁⲓ̄ⲣⲉ • ⲁⲩⲱ̄ ⲟⲛ ϫⲉ ⲉⲛⲉ\nϩⲛ̄ ⲉ̄ ⲃⲟⲗ ⲙ̄ⲙⲟⲛ ⲛⲉ ⲛⲉⲩⲛⲁⲉⲓ̄ⲛⲉ ⲙ̄ⲙⲟⲛ ⲡⲉ • ⲛ̄ⲧⲁⲩⲉⲓ̄\nⲉ̄ ⲃⲟⲗ ⲛ̄ϩⲏⲧⲛ̄ • Ⲁⲗⲗⲁ ϩⲛ̄ ⲉ̄ ⲃⲟⲗ ⲛ̄ϩⲏⲧⲛ̄ ⲁⲛ ⲛⲉ • ⲉⲧⲉ\nⲡⲁⲓ̄ ⲡⲉ ϫⲉ ⲥⲉϫⲱ ⲙ̄ ⲡⲣⲁⲛ ⲙ̄ ⲡⲉⲭ︤ⲥ︥ ⲉ ⲃⲟⲗ ϩⲛ̄ ⲣⲱⲟⲩ • ⲉⲩϩⲩⲡⲟⲕⲣⲓ̄ⲛⲉ ϩⲙ̄ ⲡⲉⲩϩⲏⲧ ⲛ̄ⲁⲧⲉⲣϩ̄ⲧⲏⲉⲩ|ⲥⲉⲩϩ̄ ϭⲱⲛⲧ̄\nⲛⲁⲩ ⲉ̄ ϩⲟⲩⲛ ⲙ̄ ⲡⲉϩⲟⲟⲩ ⲙ̄ ⲡϩⲁⲡ ⲙ̄ ⲙⲉ • ⲙⲛ̄ ⲡ̄ϭⲱⲛⲧ̄\nⲉ ⲃⲟⲗ ⲛ̄ ⲓ︦ⲥ︦ ⲡⲉⲭ︦ⲥ︦ • Ⲙⲉⲣⲉ ⲧⲉⲥⲃⲱ ⲛ̄ ⲛ̄ⲓⲟⲩⲇⲁⲓ̄ ϣ̄ϩⲱⲧⲉⲣ\nⲙⲛ̄ ⲧⲉⲥⲃⲱ ⲙ̄ ⲡⲉⲭ︦ⲥ︦ • Ⲁϣ ⲡⲉ ⲡϣⲟⲛϥ̄ ⲛ̄ ⲛⲉϩⲃ̄ⲣⲁⲓ̄ⲟⲥ • ⲙⲛ̄ ⲡϣⲟⲛϥ̄ ⲛ̄ ⲛ̄ⲉⲩⲁⲅⲅⲉⲗⲓ̄ⲟⲛ ⲉ̄ⲧ ⲟⲩⲁⲁⲃ • Ⲁ[ⲓ] ϯ ⲅⲁⲣ\nⲛ̄ϩⲁⲓ̄ⲣⲉⲥⲓ̄ⲥ ϣⲱⲡⲉ • ⲛⲁⲓ̄ ⲛ̄ⲧⲁ ⲁⲡⲁ ⲉ̄ⲡⲓ̄ⲫⲁⲛⲓ̄ⲟⲥ ϣⲁϫⲉ\nϩⲁ ⲣⲟⲟⲩ • ϩⲙ̄ ⲡⲉϥⲉⲩⲁⲅⲅⲉⲣⲟⲇⲟⲥ • ⲟⲩⲉⲧ ⲧⲉⲡⲗⲁⲛⲏ\nⲛ̄ⲧⲟⲩⲉⲓ̄ ⲧⲟⲩⲉⲓ̄ ⲙ̄ⲙⲟⲟⲩ ⲧⲟⲕ ϩⲟⲟⲩ ⲡⲁⲣⲁ ⲧⲟⲟⲩ ⲧⲏⲣⲟⲩ • Ⲡⲉϫⲉ ⲁⲛⲛⲁⲣⲓ̄ⲭⲟⲥ ⲡⲙⲟⲛⲟⲭⲟⲥ ⲛ̄ ⲁⲡⲁ ⲕⲩⲣⲓ̄ⲗⲗⲟⲥ •","english":"The holy Cyril answered, \"You said the truth this time. Are we not going to set aside the teaching of Christ? Are we going to follow the Hebrews who are in error? That will not happen. The Hebrews seek only this, to give boldness to our pure one and our honored one, as Christ said at the time, 'If you cast out a demon from Beelzebul.' Is it not written that he who does not confess that Jesus Christ came in the flesh—this one is the deceiver and the antichrist, like you? And also, he who comes to you, if he does not bring you the teaching, do not bring him into your house, nor say to him 'Hail.' And also, if they are outside us, they are not our neighbors who came out from among us. But they are not from among us, that is, they speak the name of Christ outwardly, while they are hypocrites in their heart, without conscience. They are angry inwardly at the judgment of the true law and the anger outwardly at Jesus Christ. The teaching of the Jews is not to be confused with the teaching of Christ. What is the difference between the Hebrews and the holy gospels? For heresies have arisen, about which Apa Epiphanius spoke in his Panarion. The error of each one of them is worse than all the others.\" The anchorite monk said to Apa Cyril,","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ⲡⲉⲛⲧⲃ̄ⲃⲟ","severity":"info","text":"The Coptic ⲡⲉⲛⲧⲃ̄ⲃⲟ (our pure one) is a title for Mary, reflecting her purity. The English draft renders it as 'our pure one' and pairs it with ⲡⲉⲛⲧⲁⲓ̄ⲟ (our honored one), both Marian epithets.","cites":[{"key":"ed:budge-misc.pseudocyril-jerusalem-discourse-mary-theotokos","label":"source edition: PseudoCyril Jerusalem Discourse Mary Theotokos","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoCyril%20Jerusalem_Discourse%20Mary%20Theotokos%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲉⲕⲛⲉϫ ⲇⲁⲓ̄ⲙⲟⲛⲓ̄ⲟⲛ ⲉ̄ ⲃⲟⲗ ϩⲛ̄ ⲃⲉⲣⲍⲉⲃⲟⲩⲗ","severity":"info","text":"This phrase echoes a saying of Christ, likely a reference to Matthew 12:27 or a similar exorcism logion. The text uses it to argue that Hebrews seek to give boldness to Mary, the pure one.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲁⲡⲁ ⲉ̄ⲡⲓ̄ⲫⲁⲛⲓ̄ⲟⲥ","severity":"info","text":"Apa Epiphanius is likely Epiphanius of Salamis (c. 310–403), known for his work the Panarion (Medicine Chest) against heresies. The text cites his authority on heresies, linking the discourse to anti-heretical tradition.","cites":[],"named_sources":["Epiphanius of Salamis"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ⲡⲉϫⲉ ⲁⲛⲛⲁⲣⲓ̄ⲭⲟⲥ ⲡⲙⲟⲛⲟⲭⲟⲥ","severity":"info","text":"This passage ends with a speech tag introducing the anchorite monk's response, marking a shift in speaker. The Coptic ⲁⲛⲛⲁⲣⲓ̄ⲭⲟⲥ (anchorite) is a Greek loanword, emphasizing the monk's ascetic status.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ⲡⲁⲛⲧⲓ̄ⲭⲣⲓ̄ⲥⲧⲟⲥ","severity":"info","text":"The term antichrist appears in a polemical context, equating those who deny Christ's incarnation with the antichrist. This reflects the work's anti-Jewish and anti-heretical stance, common in Coptic apocryphal literature.","cites":[{"key":"dossier:coptic-pseudo-cyril-jerusalem-mary","label":"gap dossier: Discourse on Mary Theotokos, describing her human origin and death","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-jerusalem-mary"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲁⲩⲱ ⲡⲉⲛⲧⲁⲓ̄ⲟ","severity":"caution","text":"The Coptic ⲡⲉⲛⲧⲁⲓ̄ⲟ (our honored one) is ambiguous: it could refer to Mary or to Christ. The English draft takes it as a Marian title, but the context of 'our pure one and our honored one' suggests a pair of epithets for Mary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ⲡⲉⲛⲧⲁⲓ̄ⲟ (our honored one) could refer to Mary or Christ; the reading as Marian is supported by the parallel with ⲡⲉⲛⲧⲃ̄ⲃⲟ (our pure one).","The reference to 'casting out a demon from Beelzebul' is unclear in its exact scriptural source; it may be a paraphrase of Matthew 12:27 or a similar exorcism logion."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":23,"ref":"p23","source":"ϫⲉ\nⲙⲛ̄ ϭⲟⲙ ⲛ̄ⲧⲉⲩϣⲏ ⲉ ϯⲧⲟⲛ ⲙⲛ̄ ⲡⲉϩⲟⲟⲩ • ⲟⲩⲇⲉ ⲙⲉⲣⲉ\nⲡⲕⲁⲕⲉ ⲉϣⲁϩⲉ ⲣⲁⲧϥ̄ ϩⲓ̄ ⲑⲏ ⲙ̄ ⲡⲟⲩⲟⲉⲓ̄ⲛ • Ⲁⲓ̄ϭⲱⲧⲡ̄\nⲛⲁϩⲣⲉⲛ ⲧⲉⲕⲛⲟϭ ⲛ̄ⲥⲟⲫⲓⲁ • ⲁⲩⲱ ⲁⲓ̄ⲉⲓ̄ⲙⲉ ϩⲱⲱⲧ ϫⲉ\nϯϣⲟⲃⲧ̄ • ⲙⲁⲣⲉ ⲧⲉⲕⲙⲛ︤ⲧ︥︥ⲱⲧ • ϯ ⲙⲉⲧⲁⲛⲟⲓ︤ⲁ︥ ⲛⲁⲓ̄ ϩⲱⲱⲧ • ⲁⲩⲱ̄ ⲛⲁⲓ̄ ⲧⲏⲣⲟⲩ ⲛ̄ⲧⲁⲓ̄ϣⲣ̄ϣⲟⲣⲟⲩ ϯⲛⲁⲕⲟⲧⲟⲩ • Ⲁⲗⲗⲁ\nϫⲓ̄ ⲛ̄ ⲛⲁϫⲱⲱⲙⲉ ⲛⲅ̄ ⲣⲟⲕϩⲟⲩ • ⲁⲩⲱ ⲛⲁ ⲭ̄ⲣⲏⲙ[ⲁ] • ⲛⲅ̄ ⲧⲁⲁⲩ ⲛ̄ ⲛⲉϩⲏⲕⲉ • ϫⲉ ⲁ̄ ⲡⲁ ϩⲏⲧ ⲟⲩⲁϩϥ̄ ⲛ̄ⲥⲁ\nⲛⲉⲕϣⲁϫⲉ • ⲙⲛ̄ ⲛⲉⲩⲁⲅⲅⲉⲗⲓ̄ⲟⲛ ⲉ̄ⲧ ⲟⲩⲁⲁⲃ • Ⲁⲩⲱ̄ ⲛ̄\nⲧⲉⲣ ⲓ̄ⲣⲱⲕϩ̄ ⲛ̄ ⲛⲉϥϫⲱⲱⲙⲉ • ⲡⲉϫⲁⲓ̄ ⲛⲁϥ ϫⲉ ⲛⲓ̄ⲙ |","english":"for the night cannot be compared with the day, nor does darkness stand in the presence of light. I have chosen before your great wisdom, and I myself have come to know that I am weak. Let your goodness grant me repentance myself. And all these things that I have scattered, I will gather again. But take my books and burn them, and my money, and give them to the poor, for my heart has followed your words and your holy gospels. And when I had burned his books, I said to him, \"Who","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The speaker contrasts night and day, darkness and light, to express a conversion from error to truth, a common trope in Coptic homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ⲧⲉⲕⲛⲟϭ ⲛ̄ⲥⲟⲫⲓⲁ","severity":"info","text":"The phrase 'your great wisdom' addresses Cyril, aligning with the work's attribution to Cyril of Jerusalem as a teacher of orthodox doctrine.","cites":[{"key":"ed:budge-misc.pseudocyril-jerusalem-discourse-mary-theotokos","label":"source edition: PseudoCyril Jerusalem Discourse Mary Theotokos","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoCyril%20Jerusalem_Discourse%20Mary%20Theotokos%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲛⲉⲩⲁⲅⲅⲉⲗⲓ̄ⲟⲛ ⲉ̄ⲧ ⲟⲩⲁⲁⲃ","severity":"info","text":"The phrase 'your holy gospels' refers to the canonical Gospels, emphasizing their authority in the conversion narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The instruction to burn books and give money to the poor reflects a motif of renouncing heretical or Jewish texts, common in anti-heretical Coptic literature.","cites":[{"key":"dossier:coptic-pseudo-cyril-jerusalem-mary","label":"gap dossier: Discourse on Mary Theotokos, describing her human origin and death","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-jerusalem-mary"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage marks a turning point: the speaker confesses weakness, seeks repentance, and destroys his own books, leading to a dialogue with Cyril.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲛⲁϫⲱⲱⲙⲉ","severity":"caution","text":"The Coptic 'ⲛⲁϫⲱⲱⲙⲉ' (my books) is ambiguous: it could refer to Jewish scriptures or heretical writings; the context suggests the latter, but the text does not specify.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker is not explicitly stated; the context suggests a Jewish or heretical interlocutor converting to Christianity.","The phrase 'ⲛⲁϫⲱⲱⲙⲉ' (my books) could refer to Jewish scriptures or heretical texts; the reading as heretical is supported by the subsequent burning and the contrast with 'holy gospels'."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":24,"ref":"p24","source":"Ⲡⲉⲧ ⲙ̄ⲡ ⲟⲩϯ ⲥⲭⲏⲙⲁ ⲉ ⲣⲟϥ ⲟⲩϫⲡⲟ ⲛ̄ ϣⲏⲣⲉ ⲡⲉ • ⲟⲩⲁⲣⲭⲏ̄ ⲇⲉ ⲡⲉ • ⲁⲩϫⲡⲟϥ ⲉⲧⲉ ⲙⲛ︦ⲧ︦ϥ︦ ⲁⲣⲭⲏ • Ⲧⲁⲣⲭⲏ\nⲙⲛ̄ ⲁⲥϣⲱⲡⲉ ⲛ̄ ⲧⲙⲛ︦ⲧ︦ⲣⲱⲙⲉ • ⲧⲙⲛ︦ⲧ︦ⲛⲟⲩⲧⲉ ⲇⲉ ⲙⲛ︦ⲧ︦ⲥ︦\nⲁⲣⲭⲏ • ⲡⲉⲓ̄ ⲁⲧ ⲙⲟⲣⲫⲏ • Ⲁⲩⲱ̄ ⲙ̄ⲡⲉ ⲡⲣⲟⲥⲑⲩⲕⲏ\nϣⲱⲡⲉ ϩⲛ̄ ⲧⲉⲧⲣⲓ̄ⲁⲥ • ⲉ ⲧⲣⲉ ⲥϣⲱⲡⲉ ⲛ̄ ⲧⲉⲧⲣ[ⲓ̄]ⲁⲥ • ⲉⲧⲉ\nⲡⲁⲓ̄ ⲡⲉ ϫⲉ ⲛ̄ⲧⲉ ϣⲟⲙⲛ︦ⲧ︦ ⲣ̄ ϥ̄ⲧⲟⲟⲩ • Ⲟⲩⲥⲩⲛϩⲟⲇⲟⲥ ⲛ̄\nⲟⲩⲱⲧ • ⲟⲩϭⲓ̄ⲛⲓ̄ ⲉ ϩⲟⲩⲛ ⲛ̄ ⲟⲩⲱⲧ ⲉ̄ ⲃⲟⲗ ϩⲛ̄ ⲫⲩⲥⲓ̄ⲥ ⲥⲛ̄ⲧⲉ • ⲁⲩⲱ̄ ⲟⲩϫⲡⲟ ⲛ̄ ⲟⲩϣⲏⲣⲉ ⲛ̄ ⲟⲩⲱⲧ ⲟⲩⲙⲛ︦ⲧ︦ⲟⲩⲁ̄ ⲛ̄ ⲧⲥⲁⲣⲝ̄ • ⲁϫⲛ̄ ⲗⲁⲁⲩ ⲛ̄ϫⲣⲟⲡ • Ⲙⲉϥϣⲓ̄ⲃⲉ ⲅⲁⲣ ϩⲛ̄ ⲧⲉϥⲫⲩⲥⲓ̄ⲥ • ⲟⲩⲇⲉ ⲙⲉϥϭⲟϫϥ̄ ϩⲛ̄ ⲧⲉϥϭⲟⲙ • ⲟⲩⲇⲉ ⲙⲉϥⲡⲱⲣϫ̄ ⲥⲁ\nⲃⲟⲗ ⲉ̄ ⲡⲉⲛⲧⲁϥϫⲡⲟϥ ⲛ̄ ⲁⲣⲭⲁⲓ̄ⲟⲥ • ⲉⲧⲉ ⲡⲁⲓ̄ ⲡⲉ ⲛ̄\nⲁⲣⲭⲏ • ⲁⲗⲗⲁ ⲟⲩⲙⲛ︦ⲧ︦ⲟⲩⲁ̄ ⲇⲉ ⲛ̄ ⲧⲥⲁⲣⲝ̄ ⲙ̄ ⲡⲛⲟⲩⲧⲉ • ⲉⲩϫⲓ̄ ⲛ̄ ⲟⲩⲫⲩⲥⲓ̄ⲥ ⲛ̄ ⲟⲩⲱⲧ • ⲛ̄ⲧⲉⲧϭⲓ̄ⲛⲓ̄ ϣⲁ ⲣⲟⲛ ⲙ̄\nⲡⲉϫⲏⲟ ⲉⲧ ⲥⲙⲁⲙⲁⲁⲧ ⲙ̄ ⲡ̄ⲛⲟⲩⲧⲉ ⲡⲗⲟⲅⲟⲥ • ⲧⲉ ϣⲡⲏⲣⲉ\nⲉⲧ ϩⲏⲡ ϩⲙ̄ ⲡⲛⲟⲩⲧⲉ ϫⲓ̄ⲛ ⲉⲛⲉϩ • ⲉⲓ̄ϣⲁϫⲉ ⲉ̄ ⲧⲉϣⲡⲏⲣⲉ\nⲙ̄ ⲡ̄ⲛⲟⲩⲧⲉ ⲛ̄ⲧⲁϥⲣ̄ ⲣⲱⲙⲉ • Ⲡⲙⲩⲥⲧⲏⲣⲓ̄ⲟⲛ ⲛ̄ ⲁⲧ ⲡⲟϣϥ̄ • ⲧⲉ ⲫⲩⲥⲓ̄ⲥ • ⲡⲉⲛⲧⲁϥⲃⲱⲗ ⲉ̄ ⲃⲟⲗ ⲉ̄ ⲡⲥⲁϩⲟⲩ • ⲁϥⲧⲁⲕⲟ\nⲛ̄ ⲧⲁⲡⲟⲫⲁⲥⲓ̄ⲥ ⲙ̄ ⲡⲙⲟⲩ • Ⲡⲉⲛⲧⲁϥⲧⲥⲁⲃⲟⲛ ⲉ ⲑⲩⲡⲟⲥⲧⲁⲥⲓ̄ⲥ ⲉ̄ⲧⲉ ⲙⲛ︦ⲧ︦ⲥ︦ ⲁⲣⲭⲏ • ⲛ̄ⲧⲉ ⲡⲙⲟⲛⲟⲅⲉⲛⲏⲥ ⲙⲁⲩⲁⲁϥ\nⲓ︦ⲥ̄ ⲡⲉⲭ︦ⲥ︦ ⲡⲉⲛϫⲟⲉⲓ̄ⲥ • Ⲡⲉϫⲡⲟ ⲕⲁⲧⲁ ⲥⲁⲣⲝ̄ ϩⲛ̄ ⲧⲉⲧⲟ ⲙ̄\nⲡⲁⲣⲑⲉⲕⲟⲥ ⲛ̄ ⲟⲩⲟⲉⲓ̄ϣ ⲛⲓ̄ⲙ ⲑⲁⲅⲓ̄ⲁ︦ ⲙⲁⲣⲓ︦ⲁ̄ • ⲧⲁⲓ̄ ⲉ̄ⲧ\nⲉⲛⲥⲱⲟⲩϩ ⲉ̄ ϩⲟⲩⲛ | ⲉ̄ ⲡⲉⲥⲏⲓ̄ ⲉ̄ⲧ ⲟⲩⲁⲁⲃ ⲙ̄ⲡⲟⲟⲩ • ⲉⲛⲉⲓ̄ⲣⲉ\nⲙ ⲡ̄ⲙⲉⲉⲩⲉ̄ ⲙ̄ ⲡⲉϩⲟⲟⲩ ⲙ̄ ⲡⲉⲥⲛ̄ⲕⲟⲧⲕ̄ • Ⲉϣϫⲉ ⲕ̄ⲛⲁϩⲟⲙⲟⲗⲟⲅⲉⲓ̄ ⲛ̄ ⲛⲁⲓ̄ • ⲛ̄ⲟⲩⲡⲓ̄ⲥⲧⲓ̄ⲥ ⲛ̄ ⲁⲧⲁ̄ⲣⲓ̄ⲕⲉ •","english":"He who did not take on a form gave birth to a son. He is a beginning, and he was born who has no beginning. The beginning and humanity came to be, but divinity has no beginning. This form, and the addition did not come to be in the Trinity, so that it might become the Trinity, that is, that three might become four. A single consubstantial, a single interpenetration from two natures, and a single birth of a single son, a single unity of flesh without any mixture. For he does not change in his nature, nor does he diminish in his power, nor does he separate from the one who gave birth to him in the beginning, that is, the beginning. But it is a single unity of the flesh of God, taking on a single nature, whose interpenetration reaches the blessed breast of God the Logos. The miracle hidden in God from eternity, I speak of the miracle of God becoming man. The mystery that cannot be divided is the nature. He who dissolved the darkness destroyed the decree of death. He who taught us the hypostasis that has no beginning of the only-begotten alone, Jesus Christ our Lord. The birth according to flesh at the time of the holy virgin Mary, she who is gathered together in her pure house today, as we make the memorial of the day of her repose. If you will confess these things, it is a faith that cannot be shaken.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ⲟⲩⲁⲣⲭⲏ̄","severity":"info","text":"The Coptic ⲟⲩⲁⲣⲭⲏ̄ (a beginning) is used here in a paradoxical sense: the Father is a beginning, yet the Son is born who has no beginning. This reflects the theological language of eternal generation.","cites":[{"key":"ed:budge-misc.pseudocyril-jerusalem-discourse-mary-theotokos","label":"source edition: PseudoCyril Jerusalem Discourse Mary Theotokos","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoCyril%20Jerusalem_Discourse%20Mary%20Theotokos%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ⲟⲩⲥⲩⲛϩⲟⲇⲟⲥ ⲛ̄ ⲟⲩⲱⲧ","severity":"info","text":"ⲟⲩⲥⲩⲛϩⲟⲇⲟⲥ ⲛ̄ ⲟⲩⲱⲧ (single consubstantial) is a calque of Greek ὁμοούσιος, a key term from the Nicene Creed. Its use here anchors the passage in post-Nicene Trinitarian orthodoxy.","cites":[{"key":"ed:budge-misc.pseudocyril-jerusalem-discourse-mary-theotokos","label":"source edition: PseudoCyril Jerusalem Discourse Mary Theotokos","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoCyril%20Jerusalem_Discourse%20Mary%20Theotokos%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲡⲉⲛⲧⲁϥⲃⲱⲗ ⲉ̄ ⲃⲟⲗ ⲉ̄ ⲡⲥⲁϩⲟⲩ","severity":"info","text":"The phrase 'he who dissolved the darkness' echoes the language of creation and light in Genesis 1:3-4, but also resonates with the prologue of John (John 1:5) where light shines in darkness. The Coptic text uses ⲡⲥⲁϩⲟⲩ (darkness) as a metaphor for ignorance or death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲑⲩⲡⲟⲥⲧⲁⲥⲓ̄ⲥ","severity":"info","text":"ⲑⲩⲡⲟⲥⲧⲁⲥⲓ̄ⲥ (hypostasis) is a technical term from Christological debates, referring to the individual reality of a person in the Trinity. The text insists that the hypostasis of the only-begotten has no beginning, aligning with Miaphysite or Chalcedonian positions.","cites":[{"key":"ed:budge-misc.pseudocyril-jerusalem-discourse-mary-theotokos","label":"source edition: PseudoCyril Jerusalem Discourse Mary Theotokos","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoCyril%20Jerusalem_Discourse%20Mary%20Theotokos%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ⲧⲁⲅⲓ̄ⲁ ⲙⲁⲣⲓ̄ⲁ̄","severity":"info","text":"The reference to the holy virgin Mary and the memorial of her repose (ⲡⲉϩⲟⲟⲩ ⲙ̄ ⲡⲉⲥⲛ̄ⲕⲟⲧⲕ̄) indicates a liturgical context. This passage likely comes from a homily for the Feast of the Dormition, a major Marian feast in Coptic tradition.","cites":[{"key":"dossier:coptic-pseudo-cyril-jerusalem-mary","label":"gap dossier: Discourse on Mary Theotokos, describing her human origin and death","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-jerusalem-mary"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲡⲉⲧ ⲙ̄ⲡ ⲟⲩϯ ⲥⲭⲏⲙⲁ","severity":"caution","text":"The phrase ⲡⲉⲧ ⲙ̄ⲡ ⲟⲩϯ ⲥⲭⲏⲙⲁ (he who did not take on a form) is ambiguous: it could refer to the Father as formless, or to the Son as not assuming a human form before incarnation. The translation follows the former, but the Coptic syntax allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'he who did not take on a form' is ambiguous: it may refer to the Father (as formless) or to the Son (as not yet incarnate). The translation opts for the Father, but the text does not resolve this.","The phrase 'the beginning and humanity came to be' is syntactically unclear; it may mean that the beginning (the Father) and humanity (the Son's human nature) came into being together, or that the beginning and humanity are co-eternal in some sense."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":25,"ref":"p25","source":"ⲉⲓ̄ⲉ ⲧⲉⲛⲥⲃ̄ⲧⲱⲧ ⲉ̄ ϫⲓ︦ⲕ︦ ⲉ̄ ϩⲟⲩⲛ ⲉ̄ ⲧⲁⲩⲗⲏ ⲛ̄ ⲛⲉⲥⲟⲟⲩ ⲧⲏⲣⲟⲩ • ⲙ̄\nⲡ̄ϣⲱⲥ ⲙ̄ⲙⲉ ⲙ̄ ⲡⲉⲭ︦ⲥ︦ • ⲙⲏ ⲉⲕⲟ ⲛ̄ϩⲏⲧ ⲥⲛⲁⲩ • ⲉⲕⲟⲩⲏϩ\nⲛ̄ⲥⲁ ⲛⲉϣⲁϫⲉ ⲛ̄ⲧⲁⲩⲧⲥⲁⲃⲟⲕ ⲉ ⲣⲟⲟⲩ • ⲉⲓ̄ⲉ ⲁ̄ⲛⲁⲭⲱⲣⲉⲓ̄\nⲛⲁⲕ ⲥⲁ ⲃⲱⲗ ⲉ̄ ⲡⲓ̄ⲙⲁ • Ⲁϥⲟⲩⲱⲛ ⲉ̄ ⲣⲟϥ ⲛ̄ϭⲓ ⲁⲛⲛⲁⲣⲓ̄ⲭⲟⲥ • ⲁϥⲁⲛⲁⲑⲏⲙⲁϯⲍⲉ ⲉ̄ ⲑⲁⲓⲣⲏⲥⲓ̄ⲥ ⲛ̄ ⲉⲃⲓ̄ⲱⲛ • ⲙⲛ̄\nⲁⲣⲡⲟⲕⲣⲁⲧⲓ̄ⲥ • ⲉϥϫⲱ ⲙ̄ⲙⲟⲥ • ϫⲉ ⲁ̄ⲛⲁⲑⲩⲙⲁ ⲉ̄ ϩⲩⲣⲏⲥⲓ̄ⲥ ⲛⲓ̄ⲙ • ⲉ̄ⲧⲛ̄ⲥⲉⲡⲓ̄ⲥⲧⲉⲩⲉ̄ ⲁⲛ ⲉ̄ ⲛⲉⲛⲧⲁⲕϫⲟⲟⲩ ⲛⲁⲓ̄ • Ⲧⲉⲛⲟⲩ ⲧⲉ ⲡⲁ ⲉⲓ̄ⲱⲧ • ϣⲟⲡⲧ̄ ⲉ̄ ⲣⲟⲕ ⲉⲩⲁ̄ⲅⲁⲑⲟⲛ ⲛⲁⲕ • Ⲛ̄ ⲧⲉⲣ ⲓ̄ⲉⲓ̄ⲙⲉ ⲇⲉ • ϫⲉ ⲁ ⲡⲉϥⲛⲟⲩⲥ ϫⲓ̄ ⲟⲩⲟⲉⲓ̄ⲛ • ⲁⲓ̄ⲃⲁⲡϯⲍⲉ ⲙ̄ⲙⲟϥ ϩⲙ̄ ⲡ̄ⲣⲁⲛ ⲛ̄ ⲧⲉⲛϫⲟⲉⲓ̄ⲥ • ⲧⲏⲣⲉⲛ ⲑⲁⲅⲓ︤ⲁ︥","english":"Therefore, let us all enter into the court of the sheep, the true pasture of Christ. Are you of two minds, dwelling upon the words that were taught to you? Therefore, I withdraw from you to another place. The archon opened his mouth and anathematized the heresy of Ebion and the Encratites, saying, \"Anathema to every heresy that does not believe in the things you have told me. Now, O my father, accept me into your presence as a good thing for you.\" When I understood that his mind had received light, I baptized him in the name of our Lord, all of us holy.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ⲁⲛⲁⲑⲏⲙⲁϯⲍⲉ","severity":"info","text":"The Greek loan verb anathematizein indicates a formal ecclesiastical condemnation; here the archon pronounces anathema against Ebion and the Encratites, aligning the narrative with anti-heretical polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ⲁⲣⲡⲟⲕⲣⲁⲧⲓ̄ⲥ","severity":"info","text":"Encratites (from enkrateia, 'self-control') were a rigorist Christian group condemned for rejecting marriage and meat; their pairing with Ebion (Jewish-Christian) is conventional in heresiology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲧⲁⲩⲗⲏ ⲛ̄ ⲛⲉⲥⲟⲟⲩ","severity":"info","text":"The phrase 'court of the sheep' echoes John 10:1-16 (the Good Shepherd) and the Sheep Pool (Bethesda) in Jerusalem, a site associated with healing and Christ's pastoral imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲁⲛⲛⲁⲣⲓ̄ⲭⲟⲥ","severity":"info","text":"The term 'archon' (ruler) may refer to a local magistrate or a synagogue leader; in Coptic apocrypha it often denotes a Jewish authority figure who converts after a theological debate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from direct exhortation ('let us enter') to a narrated conversion scene, with the archon's anathema and baptism forming a discrete episode within the larger discourse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲧⲏⲣⲉⲛ ⲑⲁⲅⲓ︤ⲁ︥","severity":"caution","text":"The final phrase 'all of us holy' is ambiguous: it may be a liturgical formula (the baptizer and community as 'the holy ones') or a textual corruption; the Coptic ⲧⲏⲣⲉⲛ could be emended to ⲧⲏⲣⲛ 'all of us' or ⲧⲏⲣⲟⲩ 'all of them'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'archon' is not specified; he could be a Jewish leader or a Roman official. The phrase 'all of us holy' may be a scribal error or a liturgical tag."],"confidence":"medium","notes":[]},{"i":26,"ref":"p26","source":"ⲙⲁⲣⲓ︦ⲁ︦ • ⲉ̄ⲧⲉ ⲡⲟⲟⲩ ⲛ̄ϩⲟⲟⲩ ⲡⲉ • ⲗⲟⲓ̄ⲡⲟⲛ ⲁϥⲃⲱⲕ ⲉⲩⲙⲟⲛⲁⲥⲧⲏⲣⲓ̄ⲟⲛ ϩⲙ̄ ⲡ̄ⲧⲟⲟⲩ ⲛ̄ ⲛⲉϫⲟⲉⲓ̄ⲧ • ⲉϥⲕⲱⲧ ⲉⲓ̄ϫⲉⲛ\nⲧ̄ⲥⲩⲛⲧⲉ ⲛ̄ ⲛ̄ⲁⲡⲟⲥⲧⲟⲗⲟⲥ ϣⲁ ⲡⲉϩⲟⲟⲩ ⲙ̄ ⲡⲉϥⲙⲟⲩ • Ⲛ̄ⲧⲁⲓ̄ϫⲱ ⲉ̄ ⲣⲱⲧⲛ̄ ⲙ̄ ⲡⲓ̄ ⲇⲓ̄ⲏⲅⲓ̄ⲙⲓ︦ⲁ︦ ⲧⲏⲣϥ̄ ⲉ̄ ⲧⲃⲉ ⲑⲁⲓ̄ⲣⲏⲥⲓ̄ⲥ ⲛ̄ ⲉⲃⲓ̄ⲱⲛ • ⲉϥϫⲱ ⲙ̄ⲙⲟⲥ • ϫⲉ ⲟⲩⲇⲩⲛⲁⲙⲓ̄ⲥ ⲧⲉ\nⲙⲁⲣⲓ︦ⲁ︦ ⲧⲙⲁⲁⲩ ⲙ̄ ⲡ̄ϫⲟⲉⲓ̄ⲥ • Ⲙⲁⲣⲉⲛⲕⲧⲟⲛ ⲧⲉⲛⲟⲩ\nⲉⲓ̄ϫⲉⲛ | ⲡⲉⲛⲧⲁⲛⲉⲣⲏⲧ ⲙ̄ⲙⲟϥ ⲛⲏⲧⲛ̄ ϩⲛ̄ ⲁⲩⲡⲟⲑⲩⲥⲓⲥ ⲛ̄\nⲧⲉ̄ⲝⲏⲅⲏⲥⲓ̄ⲥ • ⲉⲧⲉ ⲡϫⲱⲕ ⲉ̄ ⲃⲟⲗ ⲡⲉ ⲛ̄ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲉ̄ⲧ\nⲟⲩⲁⲁⲃ ⲙⲁⲣⲓ︦ⲁ︦ • ϯⲟⲩⲱϣ ⲇⲉ ⲟⲛ ⲉ ⲧⲣⲁⲕⲧⲟⲓ̄ ⲉ̄ ϩⲣⲁⲓ̄\nⲉⲓ̄ϫⲙ̄ ⲡⲉⲛⲧⲁⲛⲉⲣⲏⲧ ⲙ̄ⲙⲟϥ ⲛⲏⲧⲛ̄ • ϫⲓ̄ⲛⲉ ϣⲟⲣⲡ̄ ⲧⲁ\nϣⲁϫⲉ ⲉ̄ ⲣⲟϥ • Ⲁϫⲓ̄ⲥ ⲉ̄ ⲣⲟⲓ ⲱ̄ ⲅⲁⲃⲣⲓ̄ⲏⲗ • ⲛ̄ϯⲁⲧⲟⲭⲟⲥ\nⲙⲡ̄ⲛⲟⲩⲧⲉ ϣⲁ ⲛⲉⲣⲱⲙⲉ • ϫⲉ ⲧⲥⲩⲛⲅⲉⲛⲏⲥ ⲙ̄ ⲙⲁⲣⲓ︦ⲁ︦ • ⲧⲉ ⲉⲗⲓ̄ⲥⲁⲃⲉⲧ ⲛ̄ ⲁϣ ⲛ̄ ϩⲉ • ϯⲥⲱⲧⲙ̄ ⲅⲁⲣ ⲉ̄ ⲣⲟⲕ ⲉⲕⲧⲁϣⲉⲟⲉⲓ̄ϣ ⲛⲁⲥ • ϫⲉ ⲉⲓ̄ⲥ ⲉ̄ⲗⲓ̄ⲥⲁⲃⲉⲧ • ⲧⲟⲩⲥⲩⲅⲅⲉⲛⲏⲥ • ⲁⲥⲱⲱ̄ ⲛ̄ ⲟⲩϣⲏⲣⲉ ϩⲛ̄ ⲧⲉⲥⲙⲛ︦ⲧ︦ϩⲗ̄ⲗⲟ • ⲕⲁⲧⲁ ⲧⲉⲡⲣⲟⲫⲏϯⲁ̄ ⲙ̄ ⲡⲉⲩⲁⲅⲅⲉⲗⲓ̄ⲟⲛ • Ⲛⲉⲓ̄ⲟⲧⲉ ⲛⲧ̄ⲡⲁⲣⲑⲉⲛⲟⲥ ϩⲛ̄ ⲉ̄\nⲃⲟⲗ ⲛⲉ ϩⲛ̄ ⲧⲉⲫⲩⲗⲏ ⲛ̄ ⲓ̄ⲟⲩⲇⲁ • ⲉⲗⲓ̄ⲥⲁⲃⲉⲧ ϩⲱⲱⲥ ⲟⲩⲉ\nⲉ̄ ⲃⲟⲗ ⲧⲉ ϩⲛ̄ ⲛⲉϣⲉⲉⲣⲉ ⲛ̄ ⲁⲁⲣⲱⲛ • Ⲁⲁⲣⲱⲛ ⲇⲉ ϩⲱⲱϥ\nⲟⲩⲉ ⲉ̄ ⲃⲟⲗ ⲡⲉ ϩⲛ̄ ⲧⲉⲫⲩⲗⲏ ⲛ̄ ⲗⲉⲩⲉⲓ̄ • ⲡⲉⲓ̄ ϣⲁϫⲉ ⲛ̄ϯϩⲉ\nⲟⲛ ⲧⲓ̄ⲡⲗⲟⲩⲛ • ⲁⲩⲱ ϥ̄ⲛⲏⲩ ⲉⲓ̄ϫⲉⲛ ϩⲱ (?) ⲥ̄ⲛⲁⲩ • Ⲓⲟⲩⲇⲁⲥ\nⲙⲛ̄ ⲗⲉⲩⲉⲓ̄ • ϩⲛ̄ⲥⲛⲏⲩ ⲛⲉ • ⲙⲛ̄ ⲛⲉⲩⲉⲣⲏⲩ • ⲟⲩⲉⲓ̄ⲱⲧ\nⲙⲛ̄ ⲟⲩⲙⲁⲁⲩ ⲛⲉ ⲛ̄ⲧⲁⲩϫⲡⲟⲟⲩ • ⲉⲧⲉ ⲓ̄ⲁⲕⲱⲃ ⲡⲉ • Ⲉϣϫⲉ\nⲧ̄ϣⲉⲉⲣⲉ ⲛ̄ ⲗⲉⲩⲉⲓ̄ ⲧⲉ ⲉⲗⲓ̄ⲥⲁⲃⲉⲧ • ⲁⲩⲱ̄ ⲟⲩⲉ ⲉ̄ ⲃⲟⲗ ϩⲛ̄\nⲓ̄ⲟⲩⲇⲁ ⲡⲉ ⲙⲁⲣⲓ︦ⲁ︦ • ⲉⲓ̄ⲉ ⲛ̄ϣⲉⲉⲣⲉ ⲛⲉ ⲛ̄ⲥⲟⲛ ⲥⲛⲁⲩ •","english":"Mary, this day is the day. Then he went to a monastery in the mountain of the sheep, building upon the foundation of the apostles until the day of his death. I have related to you the entire narrative concerning the heresy of Ebion, saying, “It is a power.” Mary, the mother of the Lord. Let us now return upon what we have recounted to you with desire in the exposition, which is the completion of the holy virgin Mary. I wish also to return again upon what we have recounted to you. From the beginning, let me speak concerning it. Speak to me, O Gabriel, the partaker of God among men, for the kinswoman of Mary, Elizabeth, how is it? For I hear you proclaiming to her, “Behold, Elizabeth, your kinswoman, has conceived a son in her old age,” according to the prophecy of the Gospel. The parents of the virgin are from the tribe of Judah. Elizabeth herself is from the daughters of Aaron. Aaron himself is from the tribe of Levi. This word likewise is plain, and it comes upon two (things): Judah and Levi are brothers with each other, one father and one mother who bore them, that is Jacob. If Elizabeth is the daughter of Levi, and Mary is from Judah, then they are daughters of two brothers.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲙⲁⲣⲓⲁ","severity":"info","text":"The name Mary is written with a supralinear stroke (ⲙⲁⲣⲓ︦ⲁ︦), a common scribal abbreviation in Coptic manuscripts, indicating the sacred name.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"Greek παρθένος, 'virgin', is used here in its technical Marian sense, not as 'young woman'. The phrase 'holy virgin Mary' is a fixed epithet.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲉⲗⲓⲥⲁⲃⲉⲧ","severity":"info","text":"The reference to Elizabeth conceiving in old age echoes Luke 1:5–7, 24–25, 36, 57, where Elizabeth, kinswoman of Mary, bears John the Baptist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲉⲃⲓⲱⲛ","severity":"info","text":"The heresy of Ebion (Ebionites) is anathematized; this group denied the perpetual virginity of Mary and the divinity of Christ, a standard polemic in Marian texts.","cites":[{"key":"dossier:coptic-pseudo-cyril-jerusalem-mary","label":"gap dossier: Discourse on Mary Theotokos, describing her human origin and death","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-jerusalem-mary"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲙⲁⲣⲉⲛⲕⲧⲟⲛ ⲧⲉⲛⲟⲩ","severity":"info","text":"The phrase 'Let us now return' marks a rhetorical transition, typical of homiletic discourse, signaling a shift from narrative to doctrinal exposition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ϩⲱ (?)","severity":"caution","text":"The Coptic text has a lacuna or uncertain reading at ϩⲱ (?) ⲥ̄ⲛⲁⲩ; the English draft supplies 'two (things)', but the exact phrase is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ϩⲱ (?) ⲥ̄ⲛⲁⲩ' is uncertain; the reading 'two (things)' is conjectural.","The identity of the 'monastery in the mountain of the sheep' is not specified; it may be a symbolic or real location."],"confidence":"medium","notes":[]},{"i":27,"ref":"p27","source":"ⲟⲩⲕ\nⲟⲩⲛ ⲉⲩⲟ ⲛ̄ ⲥⲩⲅⲅⲉⲛⲏⲥ ⲉ ⲛⲉⲩⲉⲣⲏⲩ • | Ⲁⲓ̄ϯ ⲟⲛ ⲉ̄ⲣⲉ\nⲧⲕⲟⲩⲓ̄ ⲙ̄ ⲡⲁⲣⲑⲉⲛⲟⲥ ⲙⲁⲣⲓ︦ⲁ︦ ϩⲙ̄ ⲡⲣ̄ⲡⲉ • ⲉⲛⲉⲥϭⲉⲉⲧ\nⲙⲁⲩⲁⲁⲥ ⲡⲉ ϩⲁ ⲑⲏ ⲉ ⲧⲣⲉ ⲡⲁⲣⲭⲁⲅⲅⲉⲗⲟⲥ ⲅⲁⲃⲣⲓ̄ⲏⲗ\nⲃⲱⲕ ϣⲁ ⲣⲟⲥ ⲙⲛ̄ ⲡϣⲙ̄ ⲛⲟⲩⲃⲉ • Ⲁ ⲍⲁⲭⲁⲣⲓⲁⲥ ⲡⲟⲩⲏⲏⲃ\nⲡϩⲁⲓ̄ ⲛ̄ ⲉⲗⲓ̄ⲍⲁⲃⲉⲧ • ϫⲱ ⲉ̄ ⲣⲟⲥ ⲛ̄ ⲛⲉⲡⲁⲓ̄ⲛⲟⲥ ⲛ̄ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ • ⲁⲓ̄ϯ ⲉⲥϩⲙ̄ ⲡⲣ̄ⲡⲉ ⲙ̄ⲡⲁⲧ ⲟⲩⲧⲁⲁⲥ ⲛ̄ ⲇⲱⲣⲟⲛ ⲉ̄\nⲡϫⲟⲉⲓ̄ⲥ • ⲉⲛⲉ ⲙⲛ̄ ϣⲓ ϣⲟⲟⲡ ⲙ̄ ⲡⲉⲥⲁ̄ⲛⲁⲓ̄ • Ⲉⲛⲉ ⲛ̄\nϣⲁⲣⲉ ⲡⲣ̄ⲡⲉ ⲧⲏⲣϥ̄ ⲙⲟⲩϩ ⲛ̄ⲁⲅⲅⲉⲗⲟⲥ ⲉ̄ ⲃⲟⲗ ϩⲙ̄ ⲡⲉⲥϯ\nⲛⲟⲩⲃⲉ • ⲉⲩⲛⲏⲩ ϣⲁ ⲣⲟⲥ ⲉⲩϭⲓ̄ⲛⲉ ⲙ̄ ⲡⲉⲥϣⲓ̄ⲛⲉ • ⲉ̄ ⲧⲃⲉ\nⲛⲉⲥⲡⲟⲗⲩϯⲁ • Ⲛ̄ ⲧⲉⲣⲉ ⲥⲥⲱⲧⲙ̄ ⲉ ⲛⲁⲓ̄ • ⲛ̄ϭⲓ̄ ⲉⲗⲓ̄ⲍⲁⲃⲉⲧ •","english":"Now there were relatives of one another. I also gave the little virgin Mary in the temple, while she was alone, so that the archangel Gabriel might go to her, and with the golden censer. Zacharias the priest, the husband of Elizabeth, spoke to her concerning the praises of the virgin. I gave her in the temple before they offered her as a gift to the Lord, while there was no blemish in her innocence. The whole temple used to be filled with angels outside from her golden censer, coming to her, seeking her greeting, because of her conduct. When Elizabeth heard these things,","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"The Greek loanword ⲡⲁⲣⲑⲉⲛⲟⲥ (παρθένος) is used twice in this passage for Mary, consistently with the fixed Marian sense 'virgin' rather than the generic 'young woman'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲁⲣⲭⲁⲅⲅⲉⲗⲟⲥ","severity":"info","text":"ⲁⲣⲭⲁⲅⲅⲉⲗⲟⲥ (archangel) is applied to Gabriel, consistent with Coptic liturgical usage where the rank is fixed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The scene of Mary alone in the temple with a golden censer and angels filling the temple echoes traditions of her purity and angelic service, common in apocryphal infancy narratives.","cites":[{"key":"ed:budge-misc.pseudocyril-jerusalem-discourse-mary-theotokos","label":"source edition: PseudoCyril Jerusalem Discourse Mary Theotokos","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoCyril%20Jerusalem_Discourse%20Mary%20Theotokos%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative from the previous section, shifting from the heresy of Ebion to a detailed account of Mary's early life in the temple, introduced by 'I also gave the little virgin Mary in the temple'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Coptic phrase ⲁⲓ̄ϯ ⲉⲥϩⲙ̄ ⲡⲣ̄ⲡⲉ ⲙ̄ⲡⲁⲧ ⲟⲩⲧⲁⲁⲥ ⲛ̄ ⲇⲱⲣⲟⲛ is ambiguous: it may mean 'I gave her in the temple before they offered her as a gift' or 'I gave her in the temple, not having offered her as a gift'. The English draft adopts the former reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"","severity":"info","text":"The motif of angels filling the temple and the golden censer appears in other Coptic Marian texts, such as the Lament of Mary (dossier:coptic-anonymous-lament-mary), suggesting a shared hagiographic tradition.","cites":[{"key":"dossier:coptic-anonymous-lament-mary","label":"gap dossier: Lament of the Virgin (Lament of Mary)","url":"https://naxiai.com/christian/gaps/coptic-anonymous-lament-mary"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ⲙ̄ⲡⲁⲧ ⲟⲩⲧⲁⲁⲥ ⲛ̄ ⲇⲱⲣⲟⲛ could be read as 'before they offered her as a gift' (temporal) or 'not having offered her as a gift' (negation of a past action). The English draft takes the temporal reading.","The identity of the speaker ('I') is not explicitly named in this passage; it may be the narrator (Pseudo-Cyril) or a character within the narrative."],"confidence":"medium","notes":[]},{"i":28,"ref":"p28","source":"ⲁⲥⲧⲱⲟⲩⲛ • ⲁⲥⲕⲁ ⲣⲁⲧⲥ̄ ⲉ̄ ⲃⲟⲗ ϫⲓ̄ⲛⲉ ⲇⲱⲣⲓ̄ⲛⲏ • ⲁⲥⲃⲱⲕ\nⲉ̄ ⲑⲓ̄ⲗⲏ︦ⲙ︦ • ⲁⲥⲃⲱⲕ ⲉ̄ ϩⲟⲩⲛ ⲉ̄ ⲡⲣ̄ⲡⲉ ⲙ̄ ⲡϫⲟⲉⲓ̄ⲥ • Ⲛ̄ ⲧⲉⲣⲉ\nⲥⲛⲁⲩ ⲉ̄ ⲙⲁⲣⲓ︦ⲁ︦ • ⲁⲥⲉⲣ ϣⲡⲏⲣⲉ • ⲛ̄ ⲧⲉⲭⲁⲣⲓⲥ ⲙ̄ ⲡ̄ϫⲟⲉⲓ̄ⲥ\nⲉ̄ⲧ ϩⲓ̄ⲣⲙ̄ ⲡⲉⲥϩⲟ • ⲁⲩⲱ̄ ⲁⲩⲁⲥⲡⲁⲍⲉ ⲛ̄ ⲛⲉⲩⲉⲣⲏⲩ • ⲁⲩϩ̄ⲙⲟⲟⲥ • Ⲡⲉϫⲉ ⲉ̄ⲗⲓ̄ⲍⲁⲃⲉⲧ ⲙ̄ ⲙⲁⲣⲓ︤ⲁ︥ • ϫⲉ ⲁⲣⲧⲟϭⲉ\nⲛ̄ⲧⲟⲩⲯⲩⲭⲏ ⲙⲛ̄ ⲡⲟⲩⲥⲱ̄ⲙⲁ ⲉ̄ ⲡϫⲟⲉⲓ̄ⲥ • ϫⲓ̄ⲛⲉ ⲧⲟⲩⲙⲛ︦ⲧ︦ⲕⲟⲩⲓ̄ • ⲁⲣⲟⲩⲁϩⲉ ⲛ̄ⲥⲱϥ ϩⲙ̄ ⲡⲟⲩϩⲏⲧ ⲧⲏⲣⲉϥ • ⲛ̄ⲑⲉ\nϫⲉ ⲉ̄ⲣⲉ ⲡⲥⲱⲧⲉ ⲙ̄ ⲡⲓ︤ⲏ︦ⲗ︥ ⲛⲏⲩ ⲉ̄ ⲃⲟⲗ ⲛ̄ϩⲏⲧⲉ • Ⲡⲉϫⲉ\nⲙⲁⲣⲓ︦ⲁ︦ • ϫⲉ ϥⲥⲙⲁⲙⲁⲁⲧ ⲛ̄ϭⲓ ⲡⲛⲟⲩⲧⲉ ⲙ̄ ⲡⲓⲏ︦ⲗ︦ • ⲡⲉⲛⲧⲁϥⲧⲁϩⲙⲉⲧ ⲛⲁϥ • ϫⲓ̄ⲛⲉ ⲧⲁ ⲙⲛ︦ⲧ︦ⲕⲟⲩⲓ̈ • | ⲉ ⲧⲣⲁ ϣⲙ̄ϣⲉ\nⲛⲁϥ ϩⲙ̄ ⲡⲣ̄ⲡⲉ ϩⲛ̄ ⲟⲩϫⲱⲕ ⲉ̄ ⲃⲟⲗ • Ⲁⲩⲱ̄ ⲛⲉⲩⲥⲟⲗⲥⲗ̄ ⲛ̄\nⲛⲉⲩⲉⲣⲏⲩ • ⲛ̄ⲧⲥⲛ̄ⲧⲉ ⲉ̄ ⲃⲟⲗ ϩⲙ̄ ⲡⲛⲟⲙⲟⲥ • ⲙⲛ̄ ⲛⲉⲡⲣⲟⲫⲏⲧⲏⲥ ⲛ̄ ⲟⲩⲙⲏⲏϣⲉ ⲛ̄ϩⲟⲟⲩ • Ⲙⲛ︦ⲛ︦ⲥⲱⲥ ⲁ̄ ⲉⲗⲓ̄ⲍⲁⲃⲉⲧ\nⲕⲟⲧⲥ̄ ⲉ̄ ϩⲣⲁⲓ̄ ⲉ̄ ⲇⲱⲣⲓ̄ⲛⲏ ⲛ̄ ⲧⲉⲥϩⲉ • ⲉ̄ⲛⲉⲛϣⲁⲥϭⲛ̄ ⲡϣⲓ̄ⲛⲉ\nⲛⲧ̄ⲡⲁⲣⲑⲉⲛⲟⲥ ⲛ̄ ⲟⲩⲙⲏⲏϣⲉ ⲛ̄ⲥⲟⲡ ⲛ̄ⲧⲉⲣⲟⲙⲡⲉ • ⲁⲥϯⲁⲕⲟⲛⲓ̄ ⲛⲁⲥ ⲙ̄ ⲡⲉⲧ ⲉⲥⲣ̄ ⲭⲣⲓ︦ⲁ︦ ⲙ̄ⲙⲟϥ • ϣⲁ ⲡⲉϩⲟⲟⲩ ⲛ̄ⲧⲁ\nⲅⲁⲃⲣⲓ̄ⲏⲗ ⲉⲓ̄ ϣⲁ ⲣⲟⲥ • ⲁϥϫⲟⲟⲥ ⲛⲁⲥ ⲉⲓ̄ⲥ ⲉ̄ⲗⲓ̄ⲍⲁⲃⲉⲧ\nⲧⲟⲩⲥⲩⲅⲅⲉⲛⲏⲥ ⲁⲥⲱⲱ̄ • ⲗⲟⲓ̄ⲡⲟⲛ ⲉⲓ̄ⲥ ⲡϩⲱⲃ ⲁϥⲟⲩⲱ̄ⲛϩ̄\nⲉ̄ ⲃⲟⲗ • ϫⲉ ⲛ̄ⲥⲩⲅⲅⲉⲛⲏⲥ ⲛ̄ ⲛⲉⲩⲉⲣⲏⲩ ⲡⲉ ⲙⲁⲣⲓ︦ⲁ︦ ⲙⲛ̄\nⲉ̄ⲗⲓ̄ⲍⲁⲃⲉⲧ • ⲡⲣⲟⲥ ⲡⲉⲧ ⲥⲏϩ ϩⲛ̄ ⲛⲉⲩⲁⲅⲅⲉⲗⲓ̄ⲟⲡ • ⲛⲉ\nⲛ̄ⲧⲁⲓ̄ϣⲉⲣⲡ̄ ϫⲟⲟⲥ • Ⲁⲩⲉⲓ̄ⲥ ⲧⲉⲛⲟⲩ • ⲛ̄ⲧⲉⲛⲕ̄ⲧⲟⲛ ⲉ ϩⲣⲁⲓ̄\nⲉⲓ̄ϫⲙ̄ ⲡⲉⲡⲣⲟⲕⲓ̄ⲙⲉⲛⲟⲛ • ⲉ̄ⲧ ⲕⲏ ⲛⲁⲛ ⲉ̄ ϩⲣⲁⲓ • ⲉ̄ ⲧⲃⲉ\nⲧⲣ̄ⲣⲱ ⲧⲙⲁⲁⲩ ⲙ̄ ⲡⲣ̄ⲣⲟ • ⲛ̄ ⲟⲩϩⲓ̄ⲥⲉ ⲁⲛ ⲡⲉ ⲙ̄ ⲡⲉⲧ\nϣⲁϫⲉ ⲉ̄ ⲣⲟⲥ • ⲛ̄ⲟⲩⲉⲧ̄ⲡⲟ ⲁⲛ ⲧⲉ ⲙ̄ ⲡⲉⲧ ⲥⲱⲧⲙ̄ •","english":"She arose and stood outside of Dorinne. She went to Jerusalem. She went into the temple of the Lord. When the two saw Mary, she marveled at the grace of the Lord which was upon her face. And they greeted one another and sat down. Elizabeth said to Mary, “You have united your soul and your body to the Lord from your youth. You have followed after him with all your heart, for the salvation of Israel is coming forth from you.” Mary said, “Blessed is God of Israel, who has chosen me from my youth to serve him in the temple in perfection.” And they conversed with one another, the two of them, according to the law and the prophets for many days. Afterward, Elizabeth returned to Dorinne, to her house, while the virgin would visit her many times in the year. She ministered to her what she needed until the day when Gabriel came to her. He said to her, “Behold, Elizabeth your relative has conceived.” Therefore, behold, the matter was revealed: that Mary and Elizabeth were relatives of one another, according to what is written in the Gospels, which I have previously said. Now then, let us return to the subject that lies before us, concerning the queen, the mother of the king. It is not a labor to speak of her, nor a burden to hear.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"The Greek loanword ⲡⲁⲣⲑⲉⲛⲟⲥ (παρθένος) is used here in its technical Marian sense, not the generic 'young woman'. This aligns with the fixed usage in Coptic Marian texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲡⲛⲟⲩⲧⲉ ⲙ̄ ⲡⲓⲏ︦ⲗ︦","severity":"info","text":"Mary's exclamation 'Blessed is God of Israel' echoes the LXX and New Testament doxologies (e.g., Lk 1:68), but the phrasing is not a direct quotation. The Coptic uses ⲡⲛⲟⲩⲧⲉ with the definite article, naming the Christian God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲇⲱⲣⲓ̄ⲛⲏ","severity":"info","text":"The toponym ⲇⲱⲣⲓ̄ⲛⲏ (Dorinne) is obscure; it may be a variant of Dora or a place in the Judean hill country. Its identification is uncertain, but it serves as Elizabeth's home in this narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ⲉ̄ⲗⲓ̄ⲍⲁⲃⲉⲧ","severity":"info","text":"The portrayal of Elizabeth as Mary's relative and a prophetic figure (cf. Lk 1:5-25) is expanded here. The claim that they are συγγενεῖς (relatives) is not in the canonical Gospels but appears in later apocrypha.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲡⲣⲟⲕⲓ̄ⲙⲉⲛⲟⲛ","severity":"info","text":"The narrator signals a return to the main subject (ⲡⲣⲟⲕⲓ̄ⲙⲉⲛⲟⲛ, from Greek προκείμενον), a rhetorical device common in homilies. This marks the end of the digression about Mary and Elizabeth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲁⲥⲧⲱⲟⲩⲛ • ⲁⲥⲕⲁ ⲣⲁⲧⲥ̄ ⲉ̄ ⲃⲟⲗ ϫⲓ̄ⲛⲉ ⲇⲱⲣⲓ̄ⲛⲏ","severity":"caution","text":"The Coptic phrase 'she arose and stood outside of Dorinne' is ambiguous: it may mean she left Dorinne and stood outside it, or that she stood outside the house in Dorinne. The English draft takes the former, but the text is not explicit.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The toponym ⲇⲱⲣⲓ̄ⲛⲏ is not securely identified; it may be a scribal variant or a place name otherwise unattested.","The phrase ⲁⲥⲕⲁ ⲣⲁⲧⲥ̄ ⲉ̄ ⲃⲟⲗ ϫⲓ̄ⲛⲉ ⲇⲱⲣⲓ̄ⲛⲏ could mean either 'she stood outside of Dorinne' (i.e., left the town) or 'she stood outside (the house) in Dorinne'."],"confidence":"medium","notes":[]},{"i":29,"ref":"p29","source":"ⲙ̄\nⲡⲉⲥⲙⲟⲧ ⲛ̄ ⲟⲩⲁ̄ ⲉϥⲛⲁϫⲱⲗϩ̄ ⲛ̄ ⲟⲩⲙⲟⲟⲩ ⲉ̄ ⲃⲟⲗ ϩⲛ̄\nⲟⲩⲡⲩⲅⲏ • ϩⲙ̄ ⲡⲧⲣⲉ ϥϩⲓ̄ ⲧⲟⲟⲧϥ̄ ⲅⲁⲣ ⲉ̄ ϫⲱⲗϩ̄ ⲉ̄ ⲃⲟⲗ • ϣⲁⲣⲉ ⲧⲡⲩⲅⲉⲓ ⲃⲉⲉⲃⲉ ⲉ̄ ⲡⲉϩⲟⲩⲟ̄ • ⲧⲁⲓ̄ ⲧⲉ ⲧⲁ ϩⲉ ϩⲱ ϩⲙ̄\nⲡⲧⲣⲁ ⲁⲣⲭⲉⲓ̄ ⲉ̄ ⲡⲃⲓⲟⲥ ⲛⲧ̄ⲡⲁⲣⲑⲉⲛⲟⲥ • ϣⲁⲣⲉ ⲧⲡⲩⲅⲏ\nⲙ̄ ⲡⲗⲟⲅⲟⲥ ⲃⲉⲉⲃⲉ ⲉ̄ ⲡⲉϩⲟⲩⲟ • ϯⲛⲁ ⲱϣ ⲉ̄ ⲃⲟⲗ ϩⲱ ⲙⲛ̄\nⲡⲉⲏⲣⲟⲫⲏⲧⲏⲥ ⲇ︦ⲁ︦ⲇ︦ • ⲧⲁϫⲓ̄ⲥⲉ ⲛ̄ ⲧⲁ ⲥⲙⲏ • | ϫⲉ ⲁⲕⲧⲥⲁⲃⲟⲓ̄\nⲛ̄ ϩⲟⲩ ⲉ̄ ⲛⲉⲧ ⲧⲥⲁⲃⲟ ⲙ̄ⲙⲟⲓ ⲧⲏⲣⲟⲩ • Ⲁⲩⲱ̄ ⲟⲛ ϫⲉ\nⲡⲟⲩⲱⲛϩ̄ ⲉ̄ ⲃⲟⲗ ⲛ̄ ⲛⲉⲕϣⲁϫⲉ • ⲡⲉⲧ ⲣ̄ ⲟⲩⲟ̄ⲉⲓⲛ ⲉ̄ ⲣⲟⲛ • Ⲉⲓ̄ⲙⲟⲩϣⲧ̄ ⲅⲁⲣ ⲙ̄ⲙⲟⲓ̄ • ϫⲉ ⲉⲓ̄ⲛⲁⲁⲣⲭⲉⲓ̄ ⲛ̄ϣⲁϫⲉ ⲉ̄ ⲃⲟⲗ\nⲧⲱⲛ • ⲁⲓ̄ⲉⲣ ⲡ̄ⲙⲉⲉⲩⲉ ⲅⲁⲣ ⲛ̄ ⲛⲉϣⲁϫⲉ ⲙ̄ ⲡⲥⲱⲧⲏⲣ •","english":"of her form like one drawing water from a spring. For when he begins to draw water, the spring flows more abundantly. So also is my situation when I begin to recount the life of the virgin: the spring of the word flows more abundantly. I will cry out also with the prophet David: \"Lift up my voice, for you have taught me concerning those who teach me all things.\" And again: \"The revelation of your words gives light to us.\" For I am perplexed, wondering where I should begin to speak. For I have remembered the words of the Savior.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"The Greek loanword ⲡⲁⲣⲑⲉⲛⲟⲥ (παρθένος) is used here in its technical Marian sense, 'virgin', not the non-technical 'young woman'. This aligns with the fixed usage in Coptic Marian texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲇ︦ⲁ︦ⲇ︦","severity":"info","text":"The speaker invokes 'the prophet David' and quotes phrases that echo Psalm 51:17 (LXX 50:17) and Psalm 119:130 (LXX 118:130), though the Coptic wording is not a direct citation of a known Coptic Psalter verse. The reference to 'lift up my voice' and 'revelation of your words' suggests a free adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲡⲩⲅⲏ","severity":"info","text":"The image of a spring (ⲡⲩⲅⲏ, from Greek πηγή) that flows more abundantly when drawn from is a common topos in early Christian and patristic literature for the inexhaustible nature of divine truth or of a saint's life. Here it introduces the 'life of the virgin' as an endless source of discourse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage marks a transition from the preceding narrative (Elizabeth's speech to Mary) to a first-person authorial aside. The speaker reflects on the difficulty of beginning the account, using the spring metaphor and a scriptural invocation before returning to the words of the Savior.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲉⲓ̄ⲙⲟⲩϣⲧ̄","severity":"caution","text":"The Coptic ⲉⲓ̄ⲙⲟⲩϣⲧ̄ ⲙ̄ⲙⲟⲓ̄ is rendered 'I am perplexed' in the English draft, but the verb ⲙⲟⲩϣⲧ̄ can also mean 'to be troubled' or 'to be in doubt'. The sense of hesitation before beginning a sacred narrative is clear, but the precise nuance is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the Davidic quotations is uncertain; they may be paraphrases rather than direct citations from a known Coptic Psalter.","The phrase ⲉⲓ̄ⲙⲟⲩϣⲧ̄ ⲙ̄ⲙⲟⲓ̄ could indicate either intellectual perplexity or emotional distress; the English draft chooses 'perplexed' but the range is broader."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"ⲛ̄ⲧⲁϥϫⲟⲟⲩ ⲛ̄ⲧⲉϥⲙⲁⲁⲩ • ⲉϥⲧⲁⲗⲏⲩ ⲉ ⲡⲉⲥ̄⳨ⲟ︦ⲥ︥︦• ϫⲉ\nⲧⲉⲥϩⲓ̄ⲙⲉ ⲉⲓ̄ⲥ ⲡⲟⲩϣⲏⲣⲉ • ⲉϥϣⲁϫⲉ ⲉ̄ ⲓ̄ⲱϩⲁⲛⲛⲏⲥ • Ⲁϥⲕⲟⲧϥ̄ ⲟⲛ ⲉ ⲓ̄ⲱϩⲁⲛⲛⲏⲥ • ⲡⲉϫⲁϥ ⲛⲁϥ ϫⲉ ⲉⲓ̄ⲥ ⲧⲉⲕⲙⲁⲁⲩ • ϫⲓ̄ⲛⲉ ⲡⲉϩⲟⲟⲩ ⲉ̄ⲧ ⲙ̄ⲙⲁⲩ ⲁ ⲡⲙⲁⲑⲏⲧⲏⲥ ϫⲓ̄ⲧⲥ̄\nⲉ̄ ϩⲟⲩⲛ ⲉ̄ ⲡⲉϥⲏⲓ̄ • ⲛⲉϥⲇⲓ︦ⲁ︦ⲕⲟⲛⲉⲓ̄ ⲛⲁⲥ ϩⲛ̄ ⲇⲓⲁ̄ⲕⲟⲛⲓ︦ⲁ̄ • ⲛⲓ̄ⲙ ⲛ̄ⲑⲉ ⲛ̄ ⲟⲩϩⲙ̄ϩⲁⲗ • ⲉϥⲇⲓ︦ⲁ︦ⲕⲟⲛⲓ̄ ⲉ ⲡⲉϥϫⲟⲉⲓ̄ⲥ • ⲛⲉⲥⲙⲉ ⲙ̄ⲙⲟϥ • ϩⲱⲱϥ • ⲛ̄ⲑⲉ ⲛ̄ⲟⲩⲙⲁⲁⲩ ⲙⲛ̄ ⲛⲉⲥϣⲏⲣⲉ • ⲉ̄ⲛⲉⲥⲉⲓ̄ⲣⲉ ⲛ̄ ϩⲛ̄ⲛⲟϭ ⲛ̄ϭⲟⲙ • ⲙⲛ̄ ϩⲛ̄ⲧⲁⲗϭⲟ\nϩⲙ̄ ⲡ̄ⲗⲁⲟⲥ • ⲉⲩⲧⲛ̄ⲧⲟⲛ ⲉ ⲛⲁ ⲓ︤ⲥ︥ ⲡⲉⲛⲛⲟⲩⲧⲉ • ⲁⲗⲗⲁ\nⲛⲉⲥⲕⲱ ⲁⲛ ⲛ̄ ⲛ̄ⲁⲡⲟⲥⲧⲟⲗⲟⲥ ⲉⲓ̄ⲙⲉ • ϫⲉ ⲛⲉⲥⲡⲏⲧ ⲉ̄ ⲃⲟⲗ\nⲉ̄ ⲡⲉⲟⲟⲩ ⲛ̄ ⲛ̄ⲣⲱⲙⲉ • Ⲛⲉⲣⲉ ⲛ̄ⲁⲡⲟⲥⲧⲟⲗⲟⲥ ⲙⲏⲣ ⲉ̄ ⲣⲟⲥ\nⲛ̄ⲛⲁⲩ ⲛⲓ̄ⲙ • ⲉ̄ ⲃⲟⲗ ϩⲓ̄ ⲧⲟⲟⲧⲥ̄ ⲙⲡ̄ⲧⲁϣⲉⲟ̄ⲉⲓ̄ϣ • Ⲁⲥⲥⲱⲟⲩϩ ⲇⲉ ⲉ̄ ⲣⲟⲥ ⲛ̄ ⲟⲩⲙⲏⲏϣⲉ ⲙ̄ⲡⲁⲣⲑⲉⲛⲟⲥ • ⲉⲥⲡ︦ⲣ︦ⲟⲉⲓ̄ⲥⲧⲁ ⲉ̄ ϫⲟⲟⲩ ⲉⲥϯ ⲟⲩⲣⲟⲧ ⲛⲁⲩ • ⲉ̄ ϩⲟⲩⲛ ⲉ̄ ⲡⲁⲅⲁⲑⲟⲛ\nⲚ̄ ⲧ̄ⲡⲁⲣⲑⲉⲛⲓ︤ⲁ︥ • ⲛ̄ϭⲓ ⲧⲉ ⲛ̄ⲧⲁⲥⲥⲟⲕ ϣⲁ ⲣⲟⲥ • ⲙ̄ ⲡ̄ⲛⲟⲩⲧⲉ • ϣⲁⲛⲧ ⲉϥⲉⲓ̄ ⲧ ⲉϥ | ⲟⲩⲱϩ ϩⲛ̄ ⲧⲉⲥⲕⲁⲗⲁϩⲏ • ⲙ̄ ⲯⲓ̄ⲥ ⲛ̄ⲉⲃⲟⲧ • ⲛⲥ̄ϯ ⲧⲉϩⲓ̄ⲏ • ⲛⲁⲛⲉ ⲧϭⲓ̄ⲛⲃⲱⲕ ⲉ̄ ϩⲣⲁⲓ̄ ⲉ̄ ⲧⲡⲉ • ϣⲁ ⲡⲉⲥⲙⲉⲣⲓ̄ⲧ ⲛ̄ ϣⲏⲣⲉ ⲁ̄ϫⲛ̄ ϫⲣⲟⲡ • Ⲁⲥϣⲱⲡⲉ ⲇⲉ ⲙⲛ︤ⲛ︥ⲥⲁ\nⲙⲏⲧⲉ ⲛ̄ⲣⲟⲙⲡⲉ • ϫⲓ̄ⲛ ⲛ̄ⲧⲁ ⲡⲉⲛϫⲟⲉⲓ̄ⲥ ⲧⲱⲟⲩⲛ ⲉ̄ ⲃⲟⲗ\nϩⲛ̄ ⲛⲉⲧ ⲙⲟⲟⲩⲧ • ⲕⲁⲧⲁ ⲛ̄ ⲁⲣⲭⲏⲟ̄ⲗⲟⲅⲓ︤ⲁ︥ ⲛ̄ ⲓ̄ⲱⲥⲏⲡⲡⲟⲥ • ⲙⲛ̄ ⲉⲓ︦ⲉ︦ⲣⲓ̄ⲛⲁⲓ̄ⲟⲥ • ⲛ̄ ⲁⲡⲟ ϩⲃ̄ⲣⲁⲓ̄ⲟⲥ • Ⲁⲩϫⲟⲟⲩ • ϫⲉ\nⲛⲉⲣⲉ ⲓ̄ⲱϩⲁⲛⲛⲏⲥ ⲙⲛ̄ ⲙⲁⲣⲓ︦ⲁ︦ • ⲟⲩⲏϩ ϩⲛ̄ ⲟⲩⲏⲓ̄ ⲛ̄ ⲟⲩⲱⲧ\nϩⲛ̄ ⲑⲓ̄ⲗⲏ︤ⲙ︥ • Ⲁϥϣⲱⲡⲉ ⲛ̄ϭⲓ̄ ⲟⲩϩⲟⲟⲩ ⲛ̄ϯϩⲉ ⲡⲉϫⲁϥ • ⲁ\nⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲉ̄ⲧ ⲟⲩⲁⲁⲃ ⲙⲁⲣⲓ︦ⲁ︦ • ⲙⲟⲩⲧⲉ ⲉ̄ ⲉⲓ̄ⲱϩⲁⲛⲛⲏⲥ •","english":"He sent his mother, while she was raised upon her cross, saying, “Woman, behold your son,” speaking to John. He turned again to John, saying to him, “Behold your mother.” From that day, the disciple took her into his own house. He served her in service, like a slave serving his master. She loved him also, as a mother with her children. She performed great works and healings among the people, which were equal to those of Jesus our God. But she did not allow the apostles to know that she was fleeing from the glory of men. The apostles were always bound to her, because of the care of the stewardship. And a multitude of virgins gathered to her, presiding over them, giving them joy toward the good of virginity, she who had drawn God to herself until he came and dwelt in her womb for nine months, and she gave the way. Blessed is her journey upward to heaven, to her beloved Son without hindrance. It happened after ten years from when our Lord rose from the dead, according to the chronology of Joseph and Irenaeus of the Hebrews. They said that John and Mary were living in one house in Jerusalem. It happened one day thus: the holy virgin Mary called to John.","structure":"dialogue","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"The term ⲡⲁⲣⲑⲉⲛⲟⲥ (Greek παρθένος) is used here in its fixed Marian sense, not as 'young woman'. The 'multitude of virgins' (ⲟⲩⲙⲏⲏϣⲉ ⲙ̄ⲡⲁⲣⲑⲉⲛⲟⲥ) gathered to Mary reflects her role as model of ascetic virginity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲗⲁⲟⲥ","severity":"info","text":"ⲡ̄ⲗⲁⲟⲥ here denotes the congregation or laity, as distinct from clergy. Mary's 'great works and healings among the people' (ϩⲙ̄ ⲡ̄ⲗⲁⲟⲥ) are set in a liturgical context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲓ̄ⲱϩⲁⲛⲛⲏⲥ","severity":"info","text":"The scene of Jesus entrusting Mary to John (ⲓ̄ⲱϩⲁⲛⲛⲏⲥ) echoes the Johannine tradition of the Beloved Disciple receiving Mary into his home (John 19:26-27). The Coptic text explicitly cites this as the origin of their cohabitation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲓ̄ⲱⲥⲏⲡⲡⲟⲥ ⲙⲛ̄ ⲉⲓⲉⲣⲓ̄ⲛⲁⲓ̄ⲟⲥ ⲛ̄ ⲁⲡⲟ ϩⲃ̄ⲣⲁⲓ̄ⲟⲥ","severity":"info","text":"The 'chronology of Joseph and Irenaeus of the Hebrews' (ⲁⲣⲭⲏⲟ̄ⲗⲟⲅⲓⲁ ⲛ̄ ⲓ̄ⲱⲥⲏⲡⲡⲟⲥ ⲙⲛ̄ ⲉⲓⲉⲣⲓ̄ⲛⲁⲓ̄ⲟⲥ ⲛ̄ ⲁⲡⲟ ϩⲃ̄ⲣⲁⲓ̄ⲟⲥ) is a pseudepigraphic source, likely Josephus and a lost work attributed to Irenaeus, used to date Mary's life after the resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲁⲥϣⲱⲡⲉ ⲇⲉ ⲙⲛⲛⲥⲁ ⲙⲏⲧⲉ ⲛ̄ⲣⲟⲙⲡⲉ","severity":"info","text":"The phrase 'after ten years' (ⲙⲏⲧⲉ ⲛ̄ⲣⲟⲙⲡⲉ) marks a temporal shift in the narrative, transitioning from Mary's post-resurrection life with John to the specific day she calls him. This is a typical structural marker in Coptic hagiography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲛⲉⲥⲕⲱ ⲁⲛ ⲛ̄ ⲛ̄ⲁⲡⲟⲥⲧⲟⲗⲟⲥ ⲉⲓ̄ⲙⲉ","severity":"caution","text":"The Coptic ⲛⲉⲥⲕⲱ ⲁⲛ ⲛ̄ ⲛ̄ⲁⲡⲟⲥⲧⲟⲗⲟⲥ ⲉⲓ̄ⲙⲉ is ambiguous: it could mean 'she did not allow the apostles to know' (as in the English draft) or 'she did not allow the apostles to understand'. The latter reading would imply a deliberate concealment of her motives.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ⲛⲉⲥⲕⲱ ⲁⲛ ⲛ̄ ⲛ̄ⲁⲡⲟⲥⲧⲟⲗⲟⲥ ⲉⲓ̄ⲙⲉ: 'allow to know' vs. 'allow to understand'.","The identity of ⲓ̄ⲱⲥⲏⲡⲡⲟⲥ and ⲉⲓⲉⲣⲓ̄ⲛⲁⲓ̄ⲟⲥ ⲛ̄ ⲁⲡⲟ ϩⲃ̄ⲣⲁⲓ̄ⲟⲥ: likely Josephus and a lost Irenaean work, but not certain.","The phrase ⲉⲥⲡⲣⲟⲉⲓ̄ⲥⲧⲁ ⲉ̄ ϫⲟⲟⲩ: 'presiding over them' or 'caring for them'? The Greek προΐστημι can mean either."],"confidence":"high","notes":[{"kind":"structure","severity":"info","label":"dialogue","text":"Classified as dialogue from the Coptic cues."},{"kind":"terminology","severity":"info","term":"ⲙⲁⲑⲏⲧⲏⲥ","text":"ⲙⲁⲑⲏⲧⲏⲥ → “disciple”. Standard rendering; first occurrence is noted here, the term recurs below."}]},{"i":31,"ref":"p31","source":"ⲡⲉϫⲁⲥ ⲛⲁϥ • ϫⲉ ⲃⲱⲕ • ⲙⲟⲩⲧⲉ ⲛⲁⲓ̄ ⲉ̄ ⲡⲉⲧⲣⲟⲥ ⲙⲛ̄\nⲓ̄ⲁⲕⲕⲟⲃⲟⲥ • ⲙⲁⲣⲟⲩⲉⲓ̄ ⲛⲁⲓ̄ ⲙ̄ ⲡⲓ̄ ⲙⲁ • Ⲁϥⲃⲱⲕ ⲇⲉ ϩⲛ̄\nⲟⲩϭⲉⲡⲏ • ⲁϥⲙⲟⲩⲧⲉ ⲉ̄ ⲣⲟⲟⲩ • ⲁⲩⲉⲓ̄ ⲁⲩϩ̄ⲙⲟⲟⲥ ϩⲁϩⲧⲏⲥ • ⲙ ⲡ̄ϣⲟⲙ︦ⲛ︦ⲧ • Ⲡⲉϫⲁⲥ ⲛⲁⲩ ϫⲉ ⲥⲱⲧⲙ̄ ⲉ̄ ⲣⲟⲓ̄ ⲛⲉ\nⲛ̄ⲧⲁ ⲡⲛⲟⲩⲧⲉ ⲥⲟⲧⲡⲟⲩ ⲉ ⲧⲣⲉ ⲩⲧⲁϣⲉⲟ̄ⲉⲓ̄ϣ ⲙ̄ ⲡⲉⲩⲁⲅⲅⲉⲗⲓ̄ⲟⲛ ϩⲛ̄ ⲧⲟⲓ̄ⲕⲟⲩⲙⲩⲛⲏ ⲧⲏⲣⲥ̄ • Ⲛ̄ⲧⲉⲧⲛ̄ ⲇⲉ ⲁⲧⲉⲧⲛ̄ⲛⲁⲩ ϩⲉⲛ ⲛⲉⲧⲛ̄ⲃⲁⲗ • ⲉⲛϭⲟⲙ ⲙⲛ̄ ⲛⲉϣⲡⲏⲣⲉ • ⲛ̄ⲧⲉ\nⲡⲛⲟⲩⲧⲉ ⲁⲁⲩ • ⲙ̄ ⲡⲉⲩⲟ̄ⲉⲓ̄ϣ ⲉϥϩⲙ̄ ⲡⲕⲟⲥⲙⲟⲥ ⲛⲙ̄ⲙⲏⲧⲛ̄ • ⲁⲩⲱ̄ ⲛ̄ⲧⲉⲧⲛ︦ⲣ︦ ⲭⲣⲓ︦ⲁ︦ ⲁⲛ ⲛ̄ ⲟⲩⲁ̄ • ⲉ ⲧⲣⲉ ϥⲣ̄ ⲙⲛ̄ⲧⲣ̄ⲉⲛⲏⲧⲛ̄ | ⲛ̄ⲧⲟⲧⲛ ⲛ̄ ⲙ̄ ⲡϣⲟⲙⲛ︦ⲧ︦ • ⲁϥϫⲓ̄ ⲧⲏⲩⲧⲛ̄ ϩⲓϫⲙ̄","english":"She said to him, “Go, call for me Peter and James. Let them come to me at this place.” He went in haste, called them, and they came and sat beside her on the third day. She said to them, “Listen to me, my children, whom God has chosen to proclaim the gospel throughout the whole world. You have seen with your own eyes the power and the wonders that God has performed during their time in the world with you, and you have no need of anyone to bear witness for you. You three, he has taken you upon","structure":"dialogue","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲡϣⲟⲙⲛⲧ","severity":"info","text":"The phrase 'on the third day' (ⲙ̄ ⲡ̄ϣⲟⲙ︦ⲛ︦ⲧ) marks a temporal transition, likely echoing the resurrection chronology and structuring the dialogue as a post-crucifixion scene.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲛⲟⲩⲧⲉ","severity":"info","text":"ⲡⲛⲟⲩⲧⲉ (God) appears twice, once in the phrase 'whom God has chosen' and once in 'the power and the wonders that God has performed'. The definite article indicates the Christian God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲡⲉⲩⲁⲅⲅⲉⲗⲓⲟⲛ","severity":"info","text":"The phrase 'proclaim the gospel throughout the whole world' echoes the Great Commission (Matthew 28:19–20) and Acts 1:8, linking Mary’s speech to apostolic mission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲡⲉⲧⲣⲟⲥ ⲙⲛ̄ ⲓ̄ⲁⲕⲕⲟⲃⲟⲥ","severity":"info","text":"Peter and James are named as the apostles summoned by Mary. This reflects a tradition that Mary remained with the apostolic community after the crucifixion, as in Acts 1:14.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ⲛⲉⲧⲛ̄ⲃⲁⲗ","severity":"info","text":"Mary’s appeal to 'your own eyes' as witnesses of miracles aligns with the Coptic emphasis on eyewitness testimony in Marian apocrypha, reinforcing her authority as a source of tradition.","cites":[{"key":"dossier:coptic-pseudo-cyril-jerusalem-mary","label":"gap dossier: Discourse on Mary Theotokos, describing her human origin and death","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-jerusalem-mary"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲁϥϫⲓ̄ ⲧⲏⲩⲧⲛ̄ ϩⲓϫⲙ̄","severity":"caution","text":"The Coptic breaks off mid-sentence: 'he has taken you upon...' The English draft supplies 'upon the cross' or similar, but the text is fragmentary, and the exact completion is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ⲙ̄ ⲡ̄ϣⲟⲙ︦ⲛ︦ⲧ' could mean 'on the third day' or 'the three' (referring to the apostles), but the context of sitting beside her favors a temporal reading.","The broken clause 'ⲁϥϫⲓ̄ ⲧⲏⲩⲧⲛ̄ ϩⲓϫⲙ̄' is incomplete; the intended object (e.g., 'the cross' or 'the world') is not preserved in the Coptic."],"confidence":"medium","notes":[{"kind":"structure","severity":"info","label":"dialogue","text":"Classified as dialogue from the Coptic cues."}]},{"i":32,"ref":"p32","source":"ⲡⲉⲧⲟⲟⲩ ⲛ̄ ⲛⲉϫⲟⲉⲓⲧ • ⲁⲩⲱ̄ ⲁ ⲛⲉⲧⲛ̄ⲙⲁⲁϫⲉ ⲥⲱⲧⲙ̄ ⲉ̄\nⲧⲉⲫⲟⲛⲏ ⲙ̄ ⲡⲉⲓ̄ⲱⲧ ⲉⲥⲉⲣ ⲙⲛ︦ⲧ︦ⲣⲉ ϩⲁ ⲣⲟϥ • ϫⲉ ⲡⲁⲓ̄ ⲡⲉ\nⲡⲁ ϣⲏⲣⲉ ⲡⲁ ⲙⲉⲣⲓ̄ⲧ • ⲡⲉⲛⲧⲁ ⲡⲁ ⲟⲩⲱϣ ϣⲱⲡⲉ ⲛ̄ϩⲏⲧϥ̄ • Ⲁⲧⲉⲧⲛ̄ⲛⲁⲩ ⲉⲛϩⲓ̄ⲥⲉ ⲛ̄ⲧⲁ ⲛⲓ̄ⲟⲩⲇⲁⲓ̄ ⲧⲁⲁⲩ ⲛⲁϥ • ⲉϥⲁⲗⲏⲩ (sic) ⲥ̄ ⲡⲉⲥ̄ⳁⲟ︦ⲥ︦ • ⲁⲩⲱ̄ ⲁⲩⲙⲟⲟⲩⲧϥ̄ • ⲁ ⲡⲉϥⲉⲓ̄ⲱⲧ\nⲧⲟⲩⲛⲟⲥϥ̄ ⲉ̄ ⲃⲟⲗ ϩⲛ̄ ⲛⲉⲧ ⲙⲟⲟⲩⲧ • ⲙ̄ ⲡⲉϥⲙⲉϩ ϣⲟⲙⲛ︦ⲧ︦\nⲛ̄ϩⲟⲟⲩ • Ⲁⲩⲱ ⲁⲓ̄ⲃⲱⲕ ⲉ̄ ⲃⲟⲗ ⲉ̄ ⲡⲧⲁⲫⲟⲥ • ⲁϥⲟⲩⲱ̄ⲛϩ̄ ⲉ̄\nⲣⲟⲓ • ⲁϥϣⲁϫⲉ ⲛⲙ̄ⲙⲁⲓ̄ ⲉϥϫⲱ ⲙ̄ⲙⲟⲥ • ϫⲉ ⲃⲱⲕ ⲧⲁⲙⲙⲉ\nⲛⲁⲥⲛⲏⲩ • ⲉ ⲛⲉⲛⲧⲁⲣⲛⲁⲩ ⲉ ⲣⲟⲟⲩ • ⲛⲁⲓ̄ ⲛ̄ⲧⲁ ⲡⲁ ⲉⲓ̄ⲱⲧ\nⲙⲉⲣⲓ̄ⲧⲟⲩ • ⲙⲁⲣⲟⲩⲉⲓ̄ ⲉ̄ ⲧⲅⲁⲗⲓ̄ⲗⲉⲁ • Ⲁⲩⲱ ⲁϥⲉⲓ̄ ⲉ̄ ϩⲟⲩⲛ\nϣⲁ ⲣⲟⲧⲛ̄ ⲉ̄ⲣⲉ ⲛ̄ ⲣⲟ ϣⲟⲧⲙ̄ • ⲁϥϣⲁϫⲉ ⲛⲙ̄ⲙⲏⲧⲛ̄ ⲉ̄\nⲧⲃⲉ ⲧⲙⲛ︦ⲧ︦ⲣ︦ⲣⲟ ⲛ︦ⲛ︦ ⲙ̄ⲡⲏⲩⲉ • Ⲁⲩⲱ̄ ⲡ̄ϫⲱⲕ ⲛ̄ ϩ̄ⲙⲏ\nⲛ̄ϩⲟⲟⲩ ⲉ̄ⲧⲉⲧⲛ̄ⲥⲟⲟⲩϩ ⲧⲏⲣⲧⲛ̄ • ⲉⲩⲙⲁ ⲛ̄ ⲟⲩⲱⲧ • ⲛⲉ ⲙ̄ⲙⲁⲩ ⲅⲁⲣ ⲛⲙ̄ⲙⲏⲧⲛ̄ ⲡⲉ ϩⲓ̄ϫⲙ̄ ⲡ̄ⲧⲟⲟⲩ ⲛ̄ ⲛⲉϫⲟ̄ⲉⲓ̄ⲧ • Ⲁϥⲉⲓ̄ ⲟⲛ ϣⲁ ⲣⲱⲧⲛ̄ ⲛ̄ϭⲓ̄ ⲡ̄ϫⲟⲉⲓ̄ⲥ • ⲡⲉϫⲁϥ ⲛⲏⲧⲛ̄ • ϫⲉ\nⲁⲓ̄ϫⲉⲕ ⲧⲟⲓ̄ⲕⲟⲛⲟⲙⲓ︦ⲁ︦ ⲉ̄ ⲃⲟⲗ ⲉ̄ⲧ ⲕⲏ ⲛⲁⲓ̄ ⲉ̄ ϩⲣⲁⲓ̄ • ϩⲙ̄\nⲡⲕⲟⲥⲙⲟⲥ • ⲁⲩⲱ ⲉⲓ̄ⲛⲁⲃⲱⲕ ⲉ ϩⲣⲁⲓ̄ ϣⲁ ⲡⲁ ⲉⲓ̄ⲱⲧ • Ⲁⲧⲉⲧⲛ̄ⲟⲩⲱϣⲃ̄ • ϫⲉ ⲉⲕⲛⲁⲃⲱⲕ ⲛⲅ̄ ⲕⲁⲁⲛ ⲉⲛⲉ|ⲛⲟⲣⲫⲁⲛⲟⲥ • Ⲛ̄ⲧⲟϥ ⲇⲉ ⲡⲉϫⲁϥ ϫⲉ ⲉⲓ̄ϣⲁⲛⲃⲱⲕ • ϯⲛⲁⲧⲛ̄ⲛⲟⲟⲩ ⲛⲏⲧⲛ̄ ⲉ ⲡⲡⲁⲣⲁⲕⲗⲏⲧⲟⲥ • ⲡⲉⲡⲛ︦ⲁ︦ ⲉⲧ ⲟⲩⲁⲁⲃ • ⲛ̄ ⲧⲁ ϣⲃ̄ⲃⲓ̄ⲟ • ⲙⲛ︦ⲛ︦ⲥⲁ ϩⲁϩ ⲁⲛ ⲛ̄ϩⲟⲟⲩ • ⲁⲗⲗⲁ ϣⲁ\nⲧⲡⲉⲛⲧⲏⲕⲟⲥⲧⲏ • Ⲁⲗⲗⲁ ⲉⲓ̄ⲥ ⲧⲉⲛⲧ ⲁⲥϣⲱⲡⲉ ⲛⲁⲓ̄ ⲙ̄ ⲙⲁ\nⲛ ⲟⲩⲱϩ • ⲁⲓ̄ϣⲱⲡⲉ ⲛⲁⲥ ⲛ̄ ϣⲏⲣⲉ ϩⲛ̄ ⲧⲉⲥⲁⲣⲝ̄ • ⲥϣⲟⲟⲡ\nϩⲁⲧⲛ̄ ⲧⲏⲩⲧⲛ̄ ⲧⲉⲛⲟⲩ • Ⲁⲗⲗⲁ ⲁⲛⲟⲕ ϯϣⲟⲟⲡ ⲛⲙ̄ⲙⲏⲧⲛ̄\nϣⲁ ⲧⲥⲩⲛⲧⲉⲗⲉⲁ̄ ⲙ̄ ⲡⲁⲓ̄ⲱⲛ •","english":"The evil of the Jews, and your ears heard the voice of the Father speaking through his mouth, saying, “This is my son, my beloved, in whom my will was fulfilled. You have seen the sufferings the Jews inflicted on him, how they crowned him with thorns and killed him. His Father raised him from among the dead on the third day. And I went to the tomb; he appeared to me and spoke with me, saying, ‘Go, tell the brothers what you have seen. These are the ones my beloved Father loves. Let them come to Galilee.’ And he came in to you when the doors were shut, and spoke with you concerning the kingdom of the heavens. And the completion of the forty days, when you were all gathered together in one place—there he was with you on the Mount of Olives. The Lord came to you again and said to you, ‘I have completed the economy that was laid out for me in the world, and I am going up to my Father.’ You answered, ‘If you go, you will leave us orphans.’ But he said, ‘If I go, I will send you the Paraclete, the Holy Spirit, to be my substitute. Not after many days, but at Pentecost. But behold, the place where she dwelt has become for me; I became a son to her in the flesh. She is now with you. But I am with you until the end of this age.’","structure":"dialogue","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ⲡⲉⲧⲟⲟⲩ ⲛ̄ ⲛⲉϫⲟⲉⲓⲧ","severity":"info","text":"The phrase 'the evil of the Jews' introduces a polemical characterization common in Coptic apocrypha, reflecting post-Nicene anti-Jewish rhetoric.","cites":[{"key":"dossier:coptic-pseudo-cyril-jerusalem-mary","label":"gap dossier: Discourse on Mary Theotokos, describing her human origin and death","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-jerusalem-mary"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲡⲁⲓ̄ ⲡⲉ ⲡⲁ ϣⲏⲣⲉ ⲡⲁ ⲙⲉⲣⲓ̄ⲧ","severity":"info","text":"Echoes the divine voice at Jesus' baptism (Matthew 3:17) and transfiguration (Matthew 17:5), adapted here as a post-resurrection address.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲁϥⲟⲩⲱ̄ⲛϩ̄ ⲉ̄ ⲣⲟⲓ","severity":"info","text":"The appearance to Mary at the tomb recalls John 20:11-18, but here the risen Christ instructs her to tell the brothers to go to Galilee, conflating Matthew 28:10 and John 20:17.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲁϥⲉⲓ̄ ⲉ̄ ϩⲟⲩⲛ ϣⲁ ⲣⲟⲧⲛ̄ ⲉ̄ⲣⲉ ⲛ̄ ⲣⲟ ϣⲟⲧⲙ̄","severity":"info","text":"The appearance through shut doors is from John 20:19, 26, here placed after the Galilee command, altering the canonical sequence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲁⲓ̄ϫⲉⲕ ⲧⲟⲓ̄ⲕⲟⲛⲟⲙⲓⲁ ⲉ̄ ⲃⲟⲗ","severity":"info","text":"The term 'economy' (οἰκονομία) is a patristic technical term for the divine plan of salvation, here placed in Christ's own speech before the ascension.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲡⲡⲁⲣⲁⲕⲗⲏⲧⲟⲥ","severity":"info","text":"The Paraclete (παράκλητος) is the Holy Spirit promised in John 14:16, 26; 15:26; 16:7. The mention of Pentecost aligns with Acts 2:1-4.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic ⲁⲧⲉⲧⲛ̄ⲛⲁⲩ ⲉⲛϩⲓ̄ⲥⲉ could be read as 'you have seen the sufferings' or 'you saw the sufferings'; the translation takes the perfective sense.","The phrase ⲉϥⲁⲗⲏⲩ ⲥ̄ ⲡⲉⲥ̄ⳁⲟⲥ is corrupt; the translation 'crowned him with thorns' is a plausible reconstruction based on Matthew 27:29."],"confidence":"medium","notes":[{"kind":"structure","severity":"info","label":"dialogue","text":"Dialogue: the passage is carried by direct speech and the verbs that introduce it. Speech boundaries are the translator's punctuation, not the manuscript's."}]},{"i":33,"ref":"p33","source":"Ⲁⲩⲱ̄ ⲛ̄ ⲧⲉⲣⲉ ϥϫⲉ ⲛⲁⲓ̄\nⲛⲁⲛ • ⲁϥⲡⲟⲣϫ̄ ⲉ ⲃⲟⲗ ⲙ̄ⲙⲟⲛ • ⲛ̄ ⲟⲩⲕⲟⲩⲓ̄ • ⲁϥⲁⲗⲉ\nⲉⲓ̄ϫⲙ̄ ⲡⲧⲟⲟⲩ ⲙ̄ ⲡⲓ̄ⲏⲃⲧ̄ • ⲁϥⲁⲗⲉ ⲉⲓ̄ϫⲉⲛ ⲛⲉⲭⲁⲓ̄ⲣⲟⲩⲃⲓ̄ⲛ • ⲁϥⲃⲱⲕ ⲉ̄ ⲡϫⲓ̄ⲥⲉ ϩⲛ̄ ⲧⲥⲁⲣⲝ̄ • ⲛ̄ⲧⲁϥϫⲓ̄ⲧⲥ̄ ⲛ̄ϩⲏⲧ • ⲁⲩⲱ̄ ⲁⲩϩⲩⲙⲛⲉⲩⲉ ⲉ̄ ⲣⲟϥ • ⲛ̄ϭⲓ̄ ϩⲛ̄ϣⲟ ⲛ̄ϣⲟ • ⲙⲛ̄ ϩⲛ̄ⲧⲃⲁ ⲛ̄ⲧⲃⲁ • ⲁⲩⲱ̄ ⲛⲉⲩϭⲱϣⲧ̄ ⲛ̄ⲥⲱϥ • ϣⲁⲛⲧ ⲉϥⲃⲱⲕ ⲉ̄\nϩⲣⲁⲓ̄ ⲉ̄ ⲧⲡⲉ • Ⲁⲩⲱ̄ ⲁⲛⲛⲁⲩ ⲟⲛ ⲉ̄ ⲣⲱⲙⲉ ⲥⲛⲁⲩ ⲉⲩⲁϩⲉ\nⲣⲁⲧⲟⲩ ϩⲓ̄ⲧⲟⲩⲱϥ • ⲡⲉϫⲁⲩ • ϫⲉ ⲛ̄ⲣⲱⲙⲉ ⲁϩⲣⲱⲧⲛ̄\nⲉⲧⲉⲧⲛ̄ϭⲱϣⲧ̄ ⲉ̄ ϩⲣⲁⲓ̄ ⲉ̄ ⲧⲡⲉ • ⲡⲁⲓ̄ ⲡⲉ ⲓ︦ⲥ︦ ⲡⲉⲛⲧⲁⲩⲥ̄ⳁⲟ︦ⲩ︦\nⲙ̄ⲙⲟϥ • ⲉⲩⲛⲁϥⲓ̄ⲧϥ̄ ⲉ̄ ϩⲣⲁⲓ̄ ⲉ̄ ⲧⲡⲉ • ⲁⲩⲱ̄ ⲧⲁⲓ̄ ⲧⲉ ⲑⲉ ⲉⲧ","english":"And when he said these things to us, he separated himself from us a little. He ascended upon the mountain of the north. He ascended upon the cherubim. He went up into the height in the flesh which he had taken from the womb. And they sang hymns to him, hundreds upon hundreds and thousands upon thousands, and they gazed after him until he went up into the sky. And again we saw two men standing beside him. They said, \"O men, why do you gaze up into the sky? This is Jesus, whom they crucified, as they are taking him up into the sky.\" And this is the way that","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ⲁϥⲁⲗⲉ ⲉⲓ̄ϫⲙ̄ ⲡⲧⲟⲟⲩ ⲙ̄ ⲡⲓ̄ⲏⲃⲧ̄","severity":"info","text":"The mountain of the north is a symbolic location, possibly evoking the mount of ascension or a cosmic axis; the detail is unique to this narrative.","cites":[{"key":"ed:budge-misc.pseudocyril-jerusalem-discourse-mary-theotokos","label":"source edition: PseudoCyril Jerusalem Discourse Mary Theotokos","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoCyril%20Jerusalem_Discourse%20Mary%20Theotokos%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲧⲡⲉ","severity":"info","text":"Rendered 'sky' in the English draft, but the pinned glossary requires 'heaven' for this term in cosmological contexts; the ascension scene demands the divine abode.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲁⲩⲱ̄ ⲁⲛⲛⲁⲩ ⲟⲛ ⲉ̄ ⲣⲱⲙⲉ ⲥⲛⲁⲩ","severity":"info","text":"The two men standing beside Jesus echo Acts 1:10–11, where two angels address the apostles after the ascension.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ϩⲛ̄ϣⲟ ⲛ̄ϣⲟ • ⲙⲛ̄ ϩⲛ̄ⲧⲃⲁ ⲛ̄ⲧⲃⲁ","severity":"info","text":"The angelic hymn by 'hundreds upon hundreds and thousands upon thousands' parallels the heavenly liturgy in Revelation 5:11.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲁϥⲁⲗⲉ ⲉⲓ̄ϫⲉⲛ ⲛⲉⲭⲁⲓ̄ⲣⲟⲩⲃⲓ̄ⲛ","severity":"info","text":"Ascending upon the cherubim is a theophanic motif drawn from Psalm 18:10 and Ezekiel's visions, emphasizing Christ's divine glory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲁⲩⲱ̄ ⲧⲁⲓ̄ ⲧⲉ ⲑⲉ ⲉⲧ","severity":"caution","text":"The Coptic breaks off mid-sentence; the English draft ends with 'And this is the way that', indicating a lacuna or incomplete transmission.","cites":[{"key":"ed:budge-misc.pseudocyril-jerusalem-discourse-mary-theotokos","label":"source edition: PseudoCyril Jerusalem Discourse Mary Theotokos","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoCyril%20Jerusalem_Discourse%20Mary%20Theotokos%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ⲡⲧⲟⲟⲩ ⲙ̄ ⲡⲓ̄ⲏⲃⲧ̄' (mountain of the north) may be a specific geographical or symbolic reference; its exact significance is unclear.","The subject of 'ⲁⲩϩⲩⲙⲛⲉⲩⲉ' (they sang hymns) is ambiguous; likely the angelic hosts, but not explicitly stated."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"ⲉϥⲛⲏⲩ ⲙ̄ⲙⲟⲥ ⲉ ⲕⲣⲓ̄ⲛⲉ ⲛ̄ ⲛⲉⲧ ⲟⲛϩ̄ • ⲙⲛ̄ ⲛⲉⲧ ⲙⲟⲟⲩⲧ • Ⲁⲩⲱ̄ ⲙⲛ︦ⲛ︦ⲥⲁ ⲡϫⲱⲕ ⲙ̄ ⲙⲏⲧ ⲛ̄ϩⲟⲟⲩ • ⲁϥⲧⲛ̄|ⲧⲟⲟⲩ\nⲉⲓ̄ϫⲉⲛ ⲛ̄ⲧⲏⲩⲧⲛ̄ ⲙ̄ ⲡⲉⲡⲛ︦ⲁ︦ ⲉ̄ⲧ ⲟⲩⲁⲁⲃ • ⲁⲩⲱ̄ ⲉⲛⲉϥⲉ̄ⲛⲉⲣⲅⲓ̄ ⲛⲏⲧⲛ̄ ⲛ̄ ⲛⲓ̄ϭⲟⲙ • ⲡⲣⲟⲥ ⲑⲉ ⲉⲧⲉⲧⲛ̄ⲁϣ̄ϭⲙ̄ϭⲟⲙ\nⲙ̄ⲙⲟⲥ • ⲁⲩⲱ̄ ⲙ̄ⲡⲉⲣ ⲕⲱ ⲛ̄ⲥⲱⲧⲛ̄ ⲉ̄ⲛⲉⲛⲧⲟⲗⲏ ⲙ̄ ⲡ̄ϣⲏⲣⲉ\nⲙ̄ ⲡ̄ⲛⲟⲩⲧⲉ • Ⲙ̄ⲡⲉⲣ ⲣ̄ ϩⲟⲧⲉ ϩⲏⲧⲥ̄ ⲉ̄ ⲧⲁⲡⲓ̄ⲗⲏ ⲛ̄ ⲛ︦ⲣ︦ⲣ︦ⲱⲟⲩ\nⲙⲛ̄ ⲛ̄ⲁⲣⲭⲱⲛ ⲙ̄ ⲡⲕⲁϩ • ⲛ̄ⲧⲉⲧⲛ̄ⲕⲱ ⲛ̄ ⲥⲱⲧⲛ̄ ⲉ̄ ⲛⲉⲡⲁⲣⲁⲅⲅⲉⲗⲓ︦ⲁ︦ ⲙ̄ ⲡⲉⲧⲛ̄ϫⲟⲉⲓ̄ⲥ • ⲁⲩⲱ ⲡⲉⲧⲛ̄ⲥⲁϩ • Ⲧⲉⲛⲟⲩ ϭⲉ\nⲙ̄ⲡⲉⲣ ⲗⲩⲡⲏ ϩⲙ̄ ⲡⲉⲧⲛ̄ϩⲏⲧ ϩⲙ̄ ⲡⲉ ϯⲛⲁϫⲟⲟϥ ⲛⲏⲧⲛ̄ • Ⲁϥϩⲱⲛ ⲉ̄ ϩⲟⲩⲛ ⲉ̄ ⲣⲟⲓ̄ ⲛ̄ϭⲓ ⲡⲉⲩⲟ̄ⲉⲓ̄ϣ ⲙ̄ ⲡⲁ ϭⲙ̄\nⲡ̄ϣⲓ̄ⲛⲉ • ⲧⲁⲕⲱ ⲉ̄ ϩⲣⲁⲓ̄ ⲙ̄ ⲡⲁ ⲥⲱⲙⲁ ⲛ̄ⲧⲉ ⲧⲁ ⲯⲩⲭⲏ\nⲙⲛ̄ ⲡⲁ ⲡⲛ︦ⲁ︦ ⲃⲱⲕ ⲉ̄ ϩⲣⲁⲓ̄ ϩⲁⲧⲙ̄ ⲡ̄ϫⲟⲉⲓ̄ⲥ • ϫⲉ ⲕⲁⲥ\nⲉϥⲉϯ ⲛⲁⲓ̄ ⲛ̄ ⲛⲉⲛⲧⲁϥⲉ̄ⲣⲏⲧ ⲙ̄ⲙⲟⲟⲩ ⲛⲁⲓ̄ • Ⲕⲁⲓ̄ ⲅⲁⲣ\nⲁϥⲉⲓ̄ ϣⲁ ⲣⲟⲓ̄ ⲛ̄ϭⲓ̄ ⲡⲁ ϫⲟⲉⲓⲥ ⲛ̄ ⲧⲉⲩϣⲏ ⲛ̄ ⲥⲁⲃ (sic)• ⲉⲓ̄ⲁ̄ϩⲉ ⲣⲁⲧ ⲉ̄ ϣⲗⲏⲗ • ⲡⲉϫⲁϥ ⲛⲁⲓ̄ • ϫⲉ ⲁⲣⲥⲟⲩⲱ̄ⲛⲧ̄ • ⲡⲉϫⲁⲓ̄ ⲛⲁϥ • ϫⲉ ⲛ̄ⲧⲟⲕ ⲡⲉ ⲡⲁ ϫⲟⲉⲓ̄ⲥ • ⲁⲩⲱ̄ ⲡⲁ ϣⲏⲣⲉ\nⲙ̄ ⲙⲉⲣⲓ̄ⲧ • ⲟⲩ ⲡⲉ ⲡⲉⲧ ⲉⲕⲟⲩⲉϩⲥⲁϩⲛⲉ ⲙ̄ⲙⲟϥ ⲛⲁⲓ̄ • Ⲡⲉϫⲁϥ ⲛⲁⲓ̄ • ϫⲉ ⲧⲁⲙⲙⲉ ⲡⲉⲧⲣⲟⲥ ⲙⲛ̄ ⲓ̄ⲱϩⲁⲛⲛⲏⲥ ⲉ̄\nⲛⲁⲓ̄ • ϫⲉ ⲛ̄ⲧⲟⲟⲩ ⲛⲉ ⲛ̄ϣⲁⲩⲕⲱ ⲛ̄ ⲛⲉⲩϭⲓ̄ϫ ⲉⲓ̄ϫⲛ̄ ⲛ̄ ⲟⲩⲃⲁⲗ • Ⲧⲉⲛⲟⲩ ϭⲉ ⲕⲉ ϣⲟⲙⲛⲧ ⲛ̄ϩⲟⲟⲩ ⲛⲉ ϣⲁⲛⲧⲁⲉⲓ̄ |\nⲛ̄ⲥⲱ ⲧⲁϫⲓ̄ ⲧⲟⲩⲯⲩⲭⲏ ⲙⲛ̄ ⲡⲟⲩⲥⲱⲙⲁ ⲉ̄ ϩⲟⲩⲛ ⲉ̄ ⲧⲁ\nⲡⲟⲗⲓⲥ ⲑⲓ̄ⲗⲏ︦ⲙ︦ ⲛ̄ ⲧⲡⲉ • ⲛ̄ⲧⲉ ⲛⲁⲡⲉⲧ ⲟⲩⲁⲁⲃ ⲧⲏⲣⲟⲩ ⲣ̄\nϣⲡⲏⲣⲉ ⲙ̄ ⲡⲉⲟⲟⲩ ⲉ ϯⲛⲁⲧⲁⲁϥ ⲛⲏ ϩⲙ̄ ⲡ̄ⲙⲁ ⲉ̄ⲧ ⲙ̄ⲙⲁⲩ • ϫⲉ ⲛ̄ⲧⲟ ⲡⲉ ⲛ̄ⲧⲁⲣ̄ ϩⲱⲧⲡ̄ ⲉ̄ ⲡⲛⲟⲩⲧⲉ ⲙⲛ̄ ⲛⲉϥⲁⲅⲅⲉⲗⲟⲥ • ⲉ̄ ⲧⲙ︦ⲛ︦ⲧⲣⲱⲙⲉ •","english":"He is coming to judge the living and the dead. And after the completion of forty days, he prepared himself to come upon you with the Holy Spirit, and to bestow upon you the powers, in the manner in which you will be able. And do not neglect the commandments of the Son of God. Do not fear the punishment of the kings and the rulers of the earth, that you might neglect the injunctions of your Lord and your teacher. Now then, do not be grieved in your heart at what I will say to you. The hour of my departure drew near to me. I will lay down my body, and my soul and my spirit will go up to the Lord, so that he may give me what he promised me. For indeed, my Lord came to me last night, while I was standing praying. He said to me, \"You have recognized me.\" I said to him, \"You are my Lord and my beloved son. What is it that you command me?\" He said to me, \"Tell Peter and John to come to me, for they are the ones who will place their hands upon my eyes. Now then, three days remain until I come to take their soul and their body into my city, heavenly Jerusalem, so that all my saints may marvel at the glory which I will give them there, because you are the one who has hidden God and his angels from humanity.","structure":"dialogue","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲉϥⲛⲏⲩ ⲙ̄ⲙⲟⲥ ⲉ ⲕⲣⲓ̄ⲛⲉ ⲛ̄ ⲛⲉⲧ ⲟⲛϩ̄ • ⲙⲛ̄ ⲛⲉⲧ ⲙⲟⲟⲩⲧ","severity":"info","text":"Echoes the Nicene Creed and Acts 10:42; Christ as judge of living and dead is a standard eschatological formula.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲯⲩⲭⲏ","severity":"info","text":"Greek ψυχή; here 'soul' as distinct from body and spirit, consistent with the glossary sense of the soul that survives death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲥⲱⲙⲁ","severity":"info","text":"Greek σῶμα; here 'body' laid down at death, not yet a corpse in the martyrdom sense but the physical vessel surrendered to the Lord.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲧⲁⲡⲟⲗⲓⲥ ⲑⲓ̄ⲗⲏ︦ⲙ︦ ⲛ̄ ⲧⲡⲉ","severity":"info","text":"Heavenly Jerusalem (Gal 4:26, Rev 21:2) as the destination of the saints' souls and bodies; a common trope in Coptic eschatology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲡⲉϫⲁϥ ⲛⲁⲓ̄ • ϫⲉ ⲧⲁⲙⲙⲉ ⲡⲉⲧⲣⲟⲥ ⲙⲛ̄ ⲓ̄ⲱϩⲁⲛⲛⲏⲥ","severity":"info","text":"Christ commands the speaker to summon Peter and John to place hands on his eyes, a detail unique to this dialogue and not in canonical accounts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲛ̄ ⲧⲉⲩϣⲏ ⲛ̄ ⲥⲁⲃ","severity":"caution","text":"The phrase 'last night' (ⲛ̄ ⲧⲉⲩϣⲏ ⲛ̄ ⲥⲁⲃ) is ambiguous; ⲥⲁⲃ may be a scribal error for ⲥⲁⲡ (side) or a variant of ⲥⲁⲃⲉ (wise). The translation 'last night' follows the expected sense.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker is not explicit in this passage; the preceding context suggests it is Mary, but the text does not name her here.","The phrase 'you are the one who has hidden God and his angels from humanity' is obscure; it may refer to Mary's role in the incarnation or to a lost tradition."],"confidence":"medium","notes":[{"kind":"structure","severity":"info","label":"dialogue","text":"Classified as dialogue from the Coptic cues."},{"kind":"terminology","severity":"info","term":"ⲯⲩⲭⲏ","text":"ⲯⲩⲭⲏ → “soul”. Greek ψυχή; 'life' where the sense is the living person rather than the soul that survives death."},{"kind":"homonym","severity":"caution","term":"ⲯⲩⲭⲏ","text":"ⲯⲩⲭⲏ carries more than one sense (life); this passage takes it as “soul”. The choice is the translator's, not a lexical given."},{"kind":"terminology","severity":"info","term":"ⲥⲱⲙⲁ","text":"ⲥⲱⲙⲁ → “body”. In martyrdom accounts ⲥⲱⲙⲁ after death is the corpse; in ascetic literature it is the body as the site of struggle."},{"kind":"homonym","severity":"caution","term":"ⲥⲱⲙⲁ","text":"ⲥⲱⲙⲁ carries more than one sense (corpse); this passage takes it as “body”. The choice is the translator's, not a lexical given."},{"kind":"terminology","severity":"info","term":"ϣⲗⲏⲗ","text":"ϣⲗⲏⲗ → “pray”. Standard rendering; first occurrence is noted here, the term recurs below."}]},{"i":35,"ref":"p35","source":"Ⲁⲩⲱ̄ ⲧⲉⲣⲛⲁϣⲱⲡⲉ ⲉⲣ ϫⲟⲥⲉ ⲉ̄ ⲛⲉⲧ\nⲟⲩⲁⲁⲃ ⲧⲏⲣⲟⲩ • ϯⲛⲁⲧⲣⲉ ⲛⲁⲁⲅⲅⲉⲗⲟⲥ ϣⲱⲡⲉ • ⲉⲩϩⲩⲙⲛⲉⲩⲉ̄ ⲉ̄ⲣⲟ ⲛ̄ⲛⲁⲩ ⲛⲓ̄ⲙ • ϫⲉ ⲉⲣⲧⲛ̄ⲧⲱⲛ ⲉ ⲣⲟⲟⲩ ϩⲙ̄\nⲡⲟⲩⲧⲃ̄ⲃⲟ ⲙⲛ̄ ⲧⲟⲩⲁⲓ̄ ⲛ̄ ⲧ̄ⲡⲁⲣⲑⲉⲛⲟⲥ • Ⲥⲉⲛⲁⲣⲁϣⲉ ⲛ̄ϭⲓ\nⲛ̄ ⲁⲅⲅⲉⲗⲟⲥ ⲧⲏⲣⲟⲩ • ⲙⲛ̄ ⲛⲉⲧⲁⲅⲙⲁ ⲛ̄ ⲧⲡⲉ • ⲉⲓ̄ϫⲛ̄ ⲧⲟⲩϭⲓ̄ⲛⲁⲡⲁⲛⲧⲁ ⲉ̄ ⲣⲟⲟⲩ • Ⲙ̄ⲡⲁⲧⲣⲓ̄ⲁⲣⲭⲏⲥ ⲙⲛ̄ ⲛⲉⲡⲣⲟⲫⲏⲧⲏⲥ ⲛⲁⲉⲓ̄ ⲉ̄ ⲃⲟⲗ ⲉ̄ⲧ ⲟⲩⲁ̄ⲡⲁⲛⲧⲏ • ⲉⲩⲧⲉⲗⲏⲗ ⲙ̄ⲙⲟⲟⲩ • ϫⲉ ⲁ ⲧⲙⲁⲁⲩ ⲙ̄ ⲡϫⲟⲉⲓ̄ⲥ ⲉⲓ̄ ϣⲁ ⲣⲟⲛ • Ⲕⲁⲓ̄ ⲅⲁⲣ ⲙ̄ⲡⲟⲩϣϭⲙ̄ϭⲟⲙ ⲛ̄ ⲛⲁⲩ ⲉ̄ ⲣⲟⲥ ϩⲛ̄ ⲧ̄ⲥⲁⲣⲝ̄ • ⲉⲓ̄ⲥ ϩⲏⲏ̄ⲧⲉ\nⲁⲩⲛⲁⲛ(sic) ⲉ̄ ⲣⲟⲥ • ⲉⲩϯ ⲉ̄ⲟⲟⲩ ⲛⲁⲥ ϩⲓ̄ⲧⲙ̄ ⲡⲛⲟⲩⲧⲉ ⲡ̄ⲉⲓ̄ⲱⲧ •","english":"And you will become exalted above all the saints. I will cause the angels to become hymning to you at all times, for you are equal to them in their purity and the holiness of the virgin. All the angels will rejoice, and the ranks of heaven, at their encounter with you. The patriarchs and the prophets will come forth to meet you, rejoicing among themselves, because the mother of the Lord has come to us. For they were not able to see her in the flesh; behold, now they have seen her, giving glory to her through God the Father.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲧⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"The Greek loanword ⲡⲁⲣⲑⲉⲛⲟⲥ (παρθένος) is used here in its fixed Marian sense, not as a generic 'young woman'. The phrase 'the holiness of the virgin' refers to Mary's perpetual virginity, a standard trope in Coptic Marian literature.","cites":[{"key":"dossier:coptic-pseudo-cyril-jerusalem-mary","label":"gap dossier: Discourse on Mary Theotokos, describing her human origin and death","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-jerusalem-mary"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲁⲅⲅⲉⲗⲟⲥ","severity":"info","text":"ⲁⲅⲅⲉⲗⲟⲥ (ἄγγελος) appears twice in this passage, always in the sense of heavenly beings, not human messengers. The angels' hymning and rejoicing at Mary's arrival is a common motif in Coptic homilies on the Dormition.","cites":[{"key":"dossier:coptic-pseudo-cyril-jerusalem-mary","label":"gap dossier: Discourse on Mary Theotokos, describing her human origin and death","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-jerusalem-mary"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲧⲙⲁⲁⲩ ⲙ̄ ⲡϫⲟⲉⲓⲥ","severity":"info","text":"The phrase 'mother of the Lord' (ⲧⲙⲁⲁⲩ ⲙ̄ ⲡϫⲟⲉⲓⲥ) echoes Luke 1:43, where Elizabeth calls Mary 'the mother of my Lord'. This is a key scriptural basis for the Theotokos title, central to the discourse's argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The patriarchs and prophets coming forth to meet Mary reflects a common apocalyptic scene in Coptic Dormition narratives, where the Old Testament righteous greet her as the fulfillment of prophecy. This motif appears in other Coptic homilies attributed to Cyril of Jerusalem.","cites":[{"key":"dossier:coptic-pseudo-cyril-jerusalem-mary","label":"gap dossier: Discourse on Mary Theotokos, describing her human origin and death","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-jerusalem-mary"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is part of a direct speech by Christ to Mary, promising her exaltation and the veneration of angels and saints. The shift from second-person address ('you will become exalted') to third-person description ('the mother of the Lord') marks a rhetorical climax.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲁⲩⲛⲁⲛ","severity":"caution","text":"The Coptic ⲁⲩⲛⲁⲛ (sic) is likely a scribal error for ⲁⲩⲛⲁⲩ (they saw). The English draft reads 'they have seen her', which is the intended sense. The error does not affect the overall meaning but indicates a copying slip.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'their encounter with you' (ⲧⲟⲩϭⲓ̄ⲛⲁⲡⲁⲛⲧⲁ ⲉ̄ ⲣⲟⲟⲩ) could refer to the angels' encounter with Mary or to the meeting of the patriarchs and prophets; the English draft takes it as the latter, which is consistent with the context."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"Ⲙ̄ⲡⲁⲣⲑⲉⲛⲟⲥ ⲧⲏⲣⲟⲩ ⲛ︦ⲛ︦ ⲙ̄ⲡⲏⲩⲉ̄ • ⲥⲉⲛⲁⲣⲁϣⲉ ⲛⲙ̄ⲙⲏ\nϩⲛ̄ ⲟⲩϭⲓ̄ⲛⲁⲡⲁⲛⲧⲁ ⲉ̄ ⲣⲟⲟⲩ • ⲛⲁⲓ̄ ⲛ̄ⲧⲁⲩϩⲁⲣⲉϩ ⲉ̄ ⲧⲉⲩⲡⲁⲣⲑⲉⲛⲓ︦ⲁ︦ • ⲥⲉⲛⲏⲩ ⲉ ⲃⲟⲗ ϩⲁ ϫⲱ • ⲉⲩⲡ̄ⲣⲟⲥⲕⲩⲛⲏ\nⲙ̄ⲙⲟ • ⲉⲩϫⲱ ⲙ̄ⲙⲟⲥ • ϫⲉ ⲕⲁⲗⲱⲥ ⲁⲣⲉⲓ̄ ⲧ̄ⲙⲁⲁⲩ ⲛ̄\nⲛⲉ|ⲡⲁⲣⲑⲉⲛⲟⲥ ⲧⲏⲣⲟⲩ • ⲗⲟⲓ̄ⲡⲟⲛ ⲁ ⲡⲉⲩⲟⲉⲓ̄ϣ ϣⲱⲡⲉ ⲉ̄\nⲧⲣⲉ ⲣ ⲉⲓ̄ ϩⲁϩⲧⲏⲛ ⲱ̄ ⲧⲁ ⲙⲁⲁⲩ • Ⲙ︦ⲡⲉⲣ ⲗⲩⲡⲏ ⲱ̄ ⲧⲁⲙⲁⲁⲩ ⲉ̄ ⲧⲃⲉ ⲡⲟⲩⲥⲱⲙⲁ ⲉ̄ⲧ ⲟⲩⲁⲁⲃ • ϫⲉ ⲟⲩ ⲡⲉⲧ\nⲛⲁϣⲱⲡⲉ ⲙ̄ⲙⲟϥ • Ⲛ̄ ⲉⲩⲛⲁⲕⲁⲁϥ ⲧⲱⲛ • Ⲛⲓ̄ⲙ ⲛ̄ ⲣⲱⲙⲉ\nϩⲱⲗⲟⲥ ⲛ̄ ϫⲡⲟ ⲛ̄ ⲥⲁⲣⲝ̄ • ⲡⲉⲧⲉ ⲙⲉϥϫⲓ̄ ϯⲡⲉ ⲙ̄ ⲡ̄ⲙⲟⲩ • ⲁⲩⲱ ⲛ̄ⲧⲉ ⲡⲉϥⲥⲱⲙⲁ ⲕⲟⲧϥ̄ ⲉ ⲡⲕⲁϩ • ⲛ̄ⲧⲁϫⲓ̄ⲧϥ̄ ⲛ̄ϩⲏⲧϥ̄ • Ⲁⲛⲟⲕ ⲁⲓ̄ϫⲓ̄ ϯⲡⲉ ⲙ̄ ⲡⲙⲟⲩ • ⲁⲗⲗⲁ ⲁⲓ̄ⲧⲱⲟⲩⲛ ⲉ̄ ⲃⲟⲗ\nϩⲛ̄ ⲛⲉⲧ ⲙⲟⲟⲩⲧ • ⲙ̄ ⲡ̄ⲙⲉϩ ϣⲟⲙⲛ︤ⲧ︥ ⲛ̄ϩⲟⲟⲩ • ⲁⲓ̄ⲃⲱⲗ\nⲉ̄ ⲃⲟⲗ ⲙ̄ ⲡⲉⲧ ⲉⲩⲉⲛⲧϥ̄ ⲡⲁⲙⲁϩⲧⲉ ⲙ̄ⲙⲁⲩ ⲙ̄ ⲡⲙⲟⲩ • ϯⲛⲁⲥⲕⲩⲡⲁⲍⲉ ⲙ̄ ⲡⲟⲩⲥⲱⲙⲁ ϩⲙ̄ ⲡⲕⲁϩ • ⲧⲁⲧⲣⲉ ⲛⲁⲁⲅⲅⲉⲗⲟⲥ ⲥⲕⲩⲡⲁⲍⲉ ⲙ̄ ⲡⲟⲩⲥⲱⲙⲁ ϩⲙ̄ ⲡⲕⲁϩ ⲛ̄ⲛⲁⲩ ⲛⲓ̄ⲙ • Ⲛ̄ⲛⲉ ⲗⲁⲁⲩ ⲛ̄ⲣⲱⲙⲉ ϭⲛ̄ ⲡⲟⲩⲥⲱⲙⲁ ϩⲙ̄ ⲡⲕⲁϩ ϩⲙ̄ ⲡⲙⲁ\nⲉϯⲛⲁⲕⲁⲁϥ ⲛ̄ϩⲏⲧϥ̄ • ϣⲁ ⲡⲉϩⲟⲟⲩ ⲉ ϯⲛⲁⲧⲟⲩⲛⲟⲥϥ̄ ⲉϥⲟ\nⲛ̄ ⲁⲧ ⲧⲁⲕⲟ • Ⲁⲗⲗⲁ ⲟⲩⲉⲛ ⲟⲩⲥϯ ⲛⲟⲩⲃⲉ ⲛⲁϣⲟⲩϣⲟⲩ\nⲉ̄ ⲃⲟⲗ ϩⲙ̄ ⲡⲟⲩⲥⲱⲙⲁ ϣⲁ ⲡⲉϩⲟⲟⲩ ⲉ̄ⲧ ⲉϥⲛⲁⲧⲱⲟⲩⲛ\nⲛ̄ϩⲏⲧϥ̄ • Ⲥⲉⲛⲁⲕⲱⲧ ⲛ̄ ⲟⲩⲛⲟϭ ⲛ̄ ⲉⲕⲕⲗⲏⲥⲓ︦ⲁ︦ ⲉⲓ̄ϫⲙ̄\nⲡⲟⲩⲥⲱⲙⲁ ⲉ̄ⲧ ⲧⲁⲓ̄ⲏⲩ • ⲁⲩⲱ̄ ⲉ̄ⲧ ⲥⲟⲧⲡ̄ • ⲙ̄ ⲡⲁⲣⲁ ⲡⲡⲁⲗⲗⲁϯⲟⲛ ⲛ̄ ⲛ︦ⲣ︦ⲣⲱⲟⲩ • ϭⲉⲡⲏ ⲙ̄ⲙⲟ ⲟⲩⲉϩⲥⲁϩⲛⲉ ⲛ̄\nⲛ̄ⲁⲡⲟⲥⲧⲟⲗⲟⲥ • | ϯ ⲡⲧⲱϣ ⲛ̄ ⲛⲉⲡⲁⲣⲑⲉⲛⲟⲥ • ⲁⲛⲟⲕ\nϯⲛⲏⲩ ⲙⲛ̄ ⲛⲁⲁⲅⲅⲉⲗⲟⲥ • ⲧⲁⲥⲕⲉⲡⲁⲍⲉ ⲙ̄ ⲡⲟⲩⲥⲱⲙⲁ • ⲙⲛ̄ ⲧⲟⲩⲯⲩⲭⲏ • ⲛ̄ⲧⲉ ⲧⲙ̄ ⲣ̄ ϩⲟⲧⲉ ⲉ ϩⲏⲧϥ̄ ⲉ̄ ⲡⲙⲟⲩ ⲉ̄ⲧ\nⲛⲏⲩ ⲛ̄ⲥⲱ •","english":"all the virgins of the heavens will rejoice with you in a meeting of welcome. Those who have preserved their virginity will come forth to you, prostrating themselves and saying, \"Well done, you are the mother of all the virgins.\" Then their time came to be near you, O my mother. Do not grieve, O my mother, concerning your pure body, for what will happen to it? Where will they put it? What man at all who is born of flesh does not receive the honor of death, and his body returns to the earth from which it was taken? I received the honor of death, but I rose from the dead on the third day. I loosed the grip of death there. I will care for your body in the earth, I will cause the angels to care for your body in the earth at all times. No man will find your body in the earth in the place where I will put it, until the day when I will raise it up incorruptible. But a covering of gold will shine forth from your body until the day when it will rise from it. They will build a great church over your body, which is honored and chosen, beyond the palace of kings. I command the apostles: I appoint the virgins. I am coming with the angels to care for your body and your soul, so that you will not fear the death that is coming after you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"The term ⲡⲁⲣⲑⲉⲛⲟⲥ (Greek παρθένος) is used here in its technical Marian sense of 'virgin', not the non-technical 'young woman'. The phrase 'all the virgins of the heavens' refers to angelic or saintly virgins, not earthly women.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲥⲱⲙⲁ","severity":"info","text":"ⲥⲱⲙⲁ ('body') appears repeatedly in this passage, referring to Mary's physical body after death. The text emphasizes its preservation and eventual incorruptible resurrection, a theme common in Marian dormition traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲁⲓ̄ⲧⲱⲟⲩⲛ ⲉ̄ ⲃⲟⲗ ϩⲛ̄ ⲛⲉⲧ ⲙⲟⲟⲩⲧ • ⲙ̄ ⲡ̄ⲙⲉϩ ϣⲟⲙⲛ︤ⲧ︥ ⲛ̄ϩⲟⲟⲩ","severity":"info","text":"The phrase 'I rose from the dead on the third day' echoes the resurrection of Christ, a central Christian belief. This is not a direct quotation but a clear allusion to the Gospel accounts of the resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲥⲕⲩⲡⲁⲍⲉ","severity":"info","text":"The verb ⲥⲕⲩⲡⲁⲍⲉ (from Greek σκεπάζω, 'to cover, protect') is used twice: Christ will 'care for' Mary's body, and angels will do the same. This reflects the motif of divine protection of Mary's body in the tomb, common in Coptic dormition literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from direct address to Mary (second person) to a first-person speech by Christ, who comforts her about her body's fate. This dialogic structure is typical of apocryphal discourses where Christ reassures Mary of her special status.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ⲉⲕⲕⲗⲏⲥⲓ︦ⲁ︦","severity":"info","text":"The mention of building a 'great church' over Mary's body reflects the later tradition of the Church of the Dormition in Jerusalem or the Basilica of the Assumption. This detail aligns with Coptic and broader Christian veneration of Mary's tomb.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ⲛⲁⲓ̄ ⲛ̄ⲧⲁⲩϩⲁⲣⲉϩ ⲉ̄ ⲧⲉⲩⲡⲁⲣⲑⲉⲛⲓ︦ⲁ︦' could refer to virgins who preserved their virginity, but the identity (angelic or human) is ambiguous. The reading taken is that they are angelic or saintly virgins.","The phrase 'ⲟⲩⲥϯ ⲛⲟⲩⲃⲉ' ('a covering of gold') is ambiguous: it may refer to a literal golden shroud or a metaphorical radiance. The reading taken is a literal covering, as it parallels the building of a church."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"Ⲧⲉⲛⲟⲩ ϭⲉ ⲙⲟⲩⲧⲉ ⲛⲁⲛ ⲛ̄ ⲛⲉⲡⲁⲣⲑⲉⲛⲟⲥ\nⲧⲏⲣⲟⲩ • ⲧⲁϯ ⲡⲧⲟϣ ⲛⲁⲩ • Ⲛ̄ⲧⲟⲟⲩ ⲇⲉ ⲁⲩⲉⲓ̄ⲣⲉ ⲕⲁⲧⲁ\nⲑⲉ ⲛ̄ⲧⲁⲥϫⲟⲟⲥ ⲛⲁⲩ • Ⲛ̄ ⲧⲉⲣ ⲟⲩⲉⲓ̄ ⲇⲉ ϣⲁ ⲣⲟⲥ • ⲁⲩⲁⲥⲡⲁⲍⲉ ⲙ̄ⲙⲟⲥ • ⲡⲉϫⲁⲥ ⲛⲁⲩ • ϫⲉ ϯϣⲓ̄ⲛⲉ ⲉ̄ ⲣⲱⲧⲛ̄ ⲙ̄ⲙⲟⲛ ⲉⲓ̄ⲃⲏⲕ ⲉ̄ ⲑⲓ̄ⲗⲏ︦ⲙ︦ ⲛ̄ ⲧⲡⲉ • ⲛ̄ⲧⲟⲟⲩ ⲇⲉ ⲙ̄ⲡ ⲟⲩϯ\nϩⲧⲏⲩ ⲉ̄ ⲡϣⲁϫⲉ • Ⲁⲥⲁⲙⲁϩⲧⲉ ⲛ̄ ⲧϭⲓϫ ⲛ̄ ⲟⲩⲉⲓ̄ ⲛ̄ϩⲏⲧⲟⲩ\nⲉ̄ ⲁⲥⲣ̄ ϩⲗ̄ⲗⲱ ⲙ̄ⲙⲁⲧⲉ • ⲉⲧⲉ ⲙⲁⲣⲓ︦ⲁ︦ ⲧⲉⲧ ⲙⲁⲕⲧⲁⲗⲓ̄ⲛⲏ • ⲧⲉ ⲛ̄ⲧⲁ ⲡⲉⲭ︦ⲥ︦ ⲛⲉϫ ⲥⲁϣϥ̄ ⲛ̄ ⲇⲁⲓ̄ⲙⲱⲛⲓⲟⲛ ⲉ̄ ⲃⲟⲗ\nⲛ̄ϩⲏⲧⲥ̄ • Ⲡⲉϫⲁⲥ ⲛ̄ ⲛⲉⲡⲁⲣⲑⲉⲛⲟⲥ • ϫⲉ ⲉⲓ̄ⲥ ⲧⲉⲧⲛ̄ⲙⲁⲁⲩ","english":"Now then, call all the virgins to us, that I may give them their portion. And they did as she had told them. When they came to her, they greeted her. She said to them, \"I ask you, I am going to the heavenly Jerusalem.\" But they did not pay attention to the word. She took the hand of one of them, only she who was called Mary Magdalene, from whom Christ had cast out seven demons. She said to the virgins, \"Behold your mother.","structure":"dialogue","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ⲧⲡⲉ","severity":"info","text":"The phrase ⲛ̄ ⲧⲡⲉ (literally 'of the heaven') modifies ⲑⲓ̄ⲗⲏ︦ⲙ︦, yielding 'heavenly Jerusalem'. This is a standard Coptic circumlocution for the celestial city, not the earthly one.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"ⲛⲉⲡⲁⲣⲑⲉⲛⲟⲥ (the virgins) refers to the group of virgin companions of Mary, a standard trope in Coptic Marian literature. The term is technical, not merely 'young women'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲙⲁⲣⲓ︦ⲁ︦ ⲧⲉⲧ ⲙⲁⲕⲧⲁⲗⲓ̄ⲛⲏ","severity":"info","text":"Mary Magdalene is identified with the phrase 'from whom Christ had cast out seven demons', echoing Luke 8:2. This is a standard identification in Coptic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲑⲓ̄ⲗⲏ︦ⲙ︦ ⲛ̄ ⲧⲡⲉ","severity":"info","text":"The 'heavenly Jerusalem' is a common motif in Coptic apocryphal discourses, representing the eschatological destination of the righteous. Here Mary announces her departure to it.","cites":[{"key":"dossier:coptic-pseudo-cyril-jerusalem-mary","label":"gap dossier: Discourse on Mary Theotokos, describing her human origin and death","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-jerusalem-mary"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a dialogue: Mary instructs the virgins to call others, they obey, she announces her journey, and they ignore her. The narrative then singles out Mary Magdalene as a key interlocutor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲧⲁϯ ⲡⲧⲟϣ ⲛⲁⲩ","severity":"info","text":"The phrase 'give them their portion' (ⲧⲁϯ ⲡⲧⲟϣ ⲛⲁⲩ) is ambiguous: it may refer to a spiritual inheritance or a final blessing before Mary's departure. The Coptic does not specify the content.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the virgins' is not further specified; they may be a generic group of holy women or specific companions of Mary.","The phrase 'give them their portion' (ⲧⲁϯ ⲡⲧⲟϣ ⲛⲁⲩ) is ambiguous: it could mean a spiritual inheritance, a blessing, or a material gift; the text does not clarify."],"confidence":"high","notes":[{"kind":"structure","severity":"info","label":"dialogue","text":"Classified as dialogue from the Coptic cues."}]},{"i":38,"ref":"p38","source":"ϫⲓ̄ⲛⲉ ⲧⲉⲩⲛⲟⲩ • ϯ ⲙ̄ⲧⲟⲛ ⲉ ⲡⲉⲥⲡⲛ︤ⲁ︥ • ⲛ̄ⲑⲉ ⲛ̄ⲧⲁⲥϯ ⲙ̄ⲧⲟⲛ ⲉ̄ ⲡⲟⲓ ϩⲱ ⲛ̄ⲛⲁϩⲟⲟⲩ • ϩⲁⲣⲉϩ ⲉⲛⲥⲩⲛⲏⲑⲓ︦ⲁ︦ ⲛ̄ⲧⲁⲧⲉⲧⲛ︦ⲥ̄ⲙⲛ̄ⲧⲟⲩ ⲙⲛ̄ ⲡⲉⲭ︦ⲥ︦ • ⲧⲁⲣⲉⲧⲉⲧⲛ̄ϣⲱⲡⲉ ⲛⲙ̄ⲙⲁϥ • Ⲛⲁⲓ̄ ⲇⲉ ⲉⲥϫⲱ ⲙ̄ⲙⲟⲟⲩ ⲙ̄ⲡⲉ ⲥⲧⲁⲙⲟⲟⲩ ⲉ̄ ⲡⲉⲥⲛ̄ⲕⲟⲧⲕ̄ • Ⲁⲩⲱ̄ ⲁⲥⲕⲟⲧⲥ̄ ⲉⲛⲁⲡⲟⲥⲧⲟⲗⲟⲥ • ⲡⲉϫⲁⲥ ⲛ̄ ⲥⲓ̄ⲙⲱⲛ\nⲡⲉⲧⲣⲟⲥ • ϫⲉ ⲥⲓ̄ⲙⲱⲛ ⲡⲉⲧⲣⲟⲥ • ⲡⲉⲛⲧⲁ ⲡϫⲟⲉⲓ̄ⲥ\nⲙⲉⲣⲓ̄ⲧϥ̄ • ⲁϥⲧⲁⲛ | ϩⲟⲩⲧϥ̄ ⲉ̄ ⲧⲙⲛ︦ⲧ︦ⲣ︦ⲣⲟ ⲛ︦ⲛ︦ ⲙ̄ⲡⲏⲩⲉ • ϣⲱⲡⲉ ⲛ̄ ϣⲉⲛϩⲧⲏϥ ⲛ̄ⲑⲉ ⲙ̄ ⲡⲉⲧⲛ̄ⲉⲓ̄ⲱⲧ ⲉ̄ⲧ ϩⲛ̄ ⲙ̄ⲡⲏⲩⲉ • ⲉⲩϣⲉⲛϩ̄ⲧⲏϥ ⲡⲉ • Ⲓ̄ⲁⲕⲕⲱⲃⲟⲥ ⲙⲛ̄ ⲓ̄ⲱϩⲁⲛⲛⲏⲥ ⲣⲟⲉⲓ̄ⲥ ⲉ̄\nⲡⲉⲧⲛ̄ⲕⲁⲑⲟⲗⲓⲕⲟⲥ ⲉϥⲟⲩⲁⲁⲃ • ϣⲱⲡⲉ ⲛ̄ⲣⲙ̄ⲣⲁϣ ⲉ ϩⲟⲩⲛ\nⲉ̄ ⲣⲱⲙⲉ ⲛⲓ̄ⲙ • Ⲛ̄ⲧⲟⲕ ⲇⲉ ⲱ̄ ⲡⲉⲧⲣⲟⲥ • ⲃⲱⲕ ⲉ̄ ⲡⲏⲓ̄\nⲃⲓⲃⲣⲟⲥ ⲡⲉⲕⲙⲁⲑⲏⲧⲏⲥ • ⲛⲅ̄ ϫⲓ̄ ⲛ̄ ⲛⲓ̄ⲥⲩⲛⲇⲟⲛⲓ̄ⲟⲛ ⲛ̄ⲧⲁⲕϭⲁⲗⲟⲟⲩ ⲉ̄ ⲣⲟϥ • ⲛⲅ̄ ⲛ̄ⲧⲟⲩ ⲛⲁⲓ̄ ⲉ̄ ⲡⲓ̄ ⲙⲁ • ⲁⲩⲱ̄ ⲁϥⲉⲓ̄ⲣⲉ\nⲕⲁⲧⲁ ⲑⲉ ⲛ̄ⲧⲁⲥϫⲟⲟⲥ ⲛⲁϥ • ⲁϥⲉⲓ̄ⲛⲉ ⲛ̄ ⲛⲉⲥⲩⲛⲧⲟⲛⲓ̄ⲟⲛ\nⲛ̄ⲧⲁϥϭⲁⲗⲟⲟⲩ ⲉ ⲃⲓϥⲣⲟⲥ • ⲁⲩⲱ̄ ⲡⲉϫⲁⲥ ⲛ̄ ⲓ̄ⲁⲕⲕⲟⲃⲟⲥ • ϫⲉ ⲧⲱⲟⲩⲛ ⲛⲅ̄ ϫⲓ̄ ⲛ̄ ϯⲥⲁⲧⲉⲉⲣⲉ • ⲛⲅ̄ ⲃⲱⲕ ϣⲁ ⲛⲉⲧ\nϯ ϣⲟⲩϩⲏⲛⲉ ⲉ̄ ⲃⲟⲗ • ⲛⲅ̄ ϫⲓ̄ⲧⲥ̄ ⲛ̄ ⲥⲧⲟⲓ̄ ⲛⲅ̄ ⲛ̄ⲧⲟⲩ ⲛⲁⲓ̄ ⲉ̄\nⲡⲓ̄ ⲙⲁ • ⲁⲩⲱ̄ ⲁϥⲉⲓ̄ⲣⲉ ⲕⲁⲧⲁ ⲑⲉ ⲛ̄ⲧⲁⲥϫⲟⲟⲥ ⲛⲁϥ • ⲛ̄\nⲧⲉⲣⲉ ⲛⲉϩⲟⲟⲩ ⲛ̄ ⲧⲉⲥⲁ̄ⲛⲁⲗⲩⲯⲓⲥ ϣⲱⲡⲉ • ⲡⲉϫⲉ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲙⲁⲣⲓ︦ⲁ︦ ⲛⲁϩⲣⲉⲛ ⲓ̄ⲱϩⲁⲛⲛⲏⲥ • ϫⲉ ⲧⲱⲟⲩⲛ ⲛⲅ̄\nϫⲉⲣⲟ ⲛ̄ ⲟⲩⲙⲏⲏϣⲉ ⲛ̄ ⲗⲁⲙⲡⲁⲥ • ⲙⲛ̄ ϩⲛ̄ⲫⲁⲛⲟⲥ • ϫⲉ\nⲛⲉ ⲁ̄ ⲣⲟⲩϩⲉ ⲅⲁⲣ ϣⲱⲡⲉ • ⲁⲥϫⲓ̄ ⲛ̄ ⲛⲉⲥⲩⲛⲇⲟⲛⲓ̄ⲟⲛ • ⲁⲥⲡⲟⲣϣⲟⲩ ϩⲙ̄ ⲡⲕⲁϩ • ⲁⲥⲡⲱϩⲧ̄ ⲛ̄ ⲛⲉⲥϯ ⲛⲟⲩⲃⲉ ⲉⲓ̄ϫⲉⲛ\nⲛⲉⲩⲉⲣⲏⲩ • ⲉⲓ̄ϫⲉⲛ ⲛⲉⲥⲩⲛⲇⲟⲛⲓ̄ⲟⲛ • ⲁⲥⲁϩⲉ ⲣⲁⲧⲥ̄ ⲉ̄\nϫⲟⲟⲩ •","english":"Immediately she gave rest to her spirit, just as she had given rest to them also in the days. Keep the customs which you have established with Christ, that you may be with him. While she was saying these things, they did not know that she was sleeping. And she turned to the apostles. She said to Simon Peter, \"Simon Peter, whom the Lord loved, he has established you as ruler of the kingdom of the heavens. Be compassionate, like your Father who is in heaven, for he is compassionate. James and John, watch over the holy catholic church. Be joyful toward all people. But you, O Peter, go to the house of your disciple, the book, and take the linen cloths which you placed upon it, and bring them to me to this place.\" And he did according to the way she had told him. He brought the linen cloths which he had placed upon the book. And she said to James, \"Arise, take the censer, and go to those who are near outside, and take it, prepare it, and bring it to me to this place.\" And he did according to the way she had told him. When the days of her departure came, the Virgin Mary said before John, \"Arise, light a multitude of lamps and lanterns, for evening has come.\" She took her linen cloths, spread them on the ground, and arranged her feet upon them, one upon the other, upon the linen cloths. She stood upright.","structure":"dialogue","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"The Coptic ⲡⲁⲣⲑⲉⲛⲟⲥ (Greek παρθένος) is used here as a fixed title for Mary, not as a generic 'young woman'. This aligns with Marian discourse conventions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲡⲉⲧⲛ̄ⲉⲓ̄ⲱⲧ ⲉ̄ⲧ ϩⲛ̄ ⲙ̄ⲡⲏⲩⲉ","severity":"info","text":"The phrase 'your Father who is in heaven' echoes the Lord's Prayer (Matthew 6:9) and the call to be compassionate (Luke 6:36).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲕⲁⲑⲟⲗⲓⲕⲟⲥ","severity":"info","text":"The term ⲕⲁⲑⲟⲗⲓⲕⲟⲥ (catholic) here refers to the universal church, a standard usage in early Christian literature, not a denominational label.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a dialogue where Mary gives final instructions to the apostles, mirroring a farewell discourse. The repeated pattern 'he did according to the way she had told him' emphasizes obedience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Mary's request for linen cloths and her standing upright before death are motifs found in later Coptic Dormition traditions, as seen in other apocryphal texts.","cites":[{"key":"dossier:coptic-pseudo-cyril-jerusalem-mary","label":"gap dossier: Discourse on Mary Theotokos, describing her human origin and death","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-jerusalem-mary"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲃⲓⲃⲣⲟⲥ","severity":"caution","text":"The phrase 'house of your disciple, the book' is ambiguous: ⲃⲓⲃⲣⲟⲥ (book) may refer to a physical codex or metaphorically to a disciple's dwelling. The reading here follows the literal sense.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["ⲃⲓⲃⲣⲟⲥ: could be a book or a place name; taken as 'book'.","ⲛⲉⲥⲩⲛⲇⲟⲛⲓ̄ⲟⲛ: linen cloths, possibly burial shrouds; the context suggests preparation for death."],"confidence":"high","notes":[{"kind":"structure","severity":"info","label":"dialogue","text":"Classified as dialogue from the Coptic cues."}]},{"i":39,"ref":"p39","source":"ⲡⲉϫⲁⲥ ⲛ̄ ⲛ̄ⲁⲡⲟⲥⲧⲟⲗⲟⲥ ϫⲉ ⲙⲁⲣⲉⲛϣⲗⲏⲗ ⲉ̄\nϩⲣⲁⲓ̄ ⲉ̄ ⲡ|ϫⲟⲉⲓ̄ⲥ • ⲧⲁⲣⲉϥⲛⲁ ⲛⲁⲛ • ⲁⲩⲱ̄ ⲁⲥⲡⲱⲣϣ̄ ⲛ̄\nⲛⲉⲥϭⲓϫ ⲉ̄ ⲃⲟⲗ • ⲉ̄ ⲡⲥⲁ ⲛ̄ ⲧⲁⲛⲁⲧⲟⲗⲏ • ⲁⲥⲥⲟⲡⲥⲡ̄ ⲉ̄\nⲡϫⲟⲉⲓ̄ⲥ • ⲉⲥϫⲱ ⲙ̄ⲙⲟⲥ • Ϫⲉ ϯϣⲡ̄ ϩⲙⲟⲧ ⲛ̄ ⲧⲟⲟⲧⲕ̄\nⲡϫⲟⲉⲓ̄ⲥ ⲡⲛⲟⲩⲧⲉ • ⲡ̄ⲡⲁⲛⲧⲟⲕⲣⲁⲧⲱⲣ • ⲙⲛ̄ ⲡⲉⲕⲙⲟⲛⲟⲅⲉⲛⲏⲥ ⲛ̄ ϣⲏⲣⲉ ⲓ︦ⲥ︦ ⲡⲉⲭ︦ⲥ︦ • ⲡ̄ⲗⲟⲅⲟⲥ • ⲙ̄ ⲡⲉⲓ̄ⲱⲧ • ϫⲉ\nⲁϥⲉⲓ̄ ϣⲁ ⲣⲟⲛ • ⲁϥⲕⲱⲧ ⲛⲁϥ ⲟⲩⲁ̄ⲁϥ ⲛ̄ ⲟⲩⲙⲁ ϩⲛ̄ ⲧⲁ\nⲕⲁⲗⲁϩⲏ • ⲛ̄ⲑⲉ ⲛ̄ⲧⲁϥⲟⲩⲁϣⲥ̄ • ⲁⲓ︤ϫ︥ⲡⲟϥ ⲁϫⲛ̄ ϫⲱϩⲙ̄\nⲁϫⲛ̄ ϩ̄ⲧⲟⲡ • ⲁⲓ̄ⲥⲁⲛⲟⲩⲱϣϥ̄ ⲁϫⲛ̄ ⲣⲟⲟⲩϣ ⲛ̄ⲧⲟϥ ⲡⲉⲧ\nⲥⲁⲁ̄ⲛϣ̄ ⲙ̄ⲙⲟⲓ̄ • ϯϣⲡ̄ ϩⲙⲟⲧ ⲛ̄ ⲧⲟⲟⲧϥ̄ ⲛ̄ⲧⲉ ⲡⲉⲕⲡⲛ︦ⲁ︦ ⲉ̄ⲧ","english":"She said to the apostles, “Let us pray to the Lord, that he may have mercy on us.” And she stretched out her hands toward the east, and she prayed to the Lord, saying, “I give thanks to you, O Lord God, the Pantocrator, and to your only-begotten Son Jesus Christ, the Word of the Father, because he came to us, he built for himself a dwelling place in my womb, as he willed. I bore him without defilement, without stain. I nursed him without care, he who nourishes me. I give thanks to your Holy Spirit, who","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ϩⲙⲟⲧ","severity":"info","text":"The Coptic ϩⲙⲟⲧ (rendered 'grace' in the glossary) is here translated 'thanks' in the phrase ϯϣⲡ̄ ϩⲙⲟⲧ, literally 'I receive grace/favour'. The sense is eucharistic, echoing the Greek εὐχαριστῶ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ⲡⲁⲛⲧⲟⲕⲣⲁⲧⲱⲣ","severity":"info","text":"ⲡⲁⲛⲧⲟⲕⲣⲁⲧⲱⲣ is a Greek loanword (παντοκράτωρ) meaning 'almighty' or 'all-ruler'. In Coptic liturgy it is a standard epithet for God the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲙⲟⲛⲟⲅⲉⲛⲏⲥ ⲛ̄ ϣⲏⲣⲉ","severity":"info","text":"The phrase 'only-begotten Son' (ⲙⲟⲛⲟⲅⲉⲛⲏⲥ ⲛ̄ ϣⲏⲣⲉ) echoes John 1:14, 1:18, and 3:16, where Christ is described as μονογενής. The Coptic text uses the Greek loanword ⲙⲟⲛⲟⲅⲉⲛⲏⲥ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲁⲥⲡⲱⲣϣ̄ ⲛ̄ ⲛⲉⲥϭⲓϫ ⲉ̄ ⲃⲟⲗ • ⲉ̄ ⲡⲥⲁ ⲛ̄ ⲧⲁⲛⲁⲧⲟⲗⲏ","severity":"info","text":"Mary prays facing east (ⲧⲁⲛⲁⲧⲟⲗⲏ), a standard Christian practice in late antique Egypt, symbolizing the direction of paradise and the risen Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲁⲥⲥⲟⲡⲥⲡ̄","severity":"info","text":"The verb ⲥⲟⲡⲥⲡ̄ ('pray, entreat') introduces Mary's direct prayer, which is a formal thanksgiving (ϯϣⲡ̄ ϩⲙⲟⲧ). This prayer is a key structural unit within the narrative, marking her final address before death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ⲁϥⲕⲱⲧ ⲛⲁϥ ⲟⲩⲁ̄ⲁϥ ⲛ̄ ⲟⲩⲙⲁ ϩⲛ̄ ⲧⲁ ⲕⲁⲗⲁϩⲏ","severity":"info","text":"Mary's claim that Christ 'built for himself a dwelling place in my womb' (ⲕⲁⲗⲁϩⲏ, from Greek καλάθη, 'womb') is a common trope in Coptic Marian homilies, emphasizing her role as theotokos without physical defilement.","cites":[{"key":"dossier:coptic-pseudo-cyril-jerusalem-mary","label":"gap dossier: Discourse on Mary Theotokos, describing her human origin and death","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-jerusalem-mary"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ⲁϫⲛ̄ ϫⲱϩⲙ̄ ⲁϫⲛ̄ ϩ̄ⲧⲟⲡ: 'without defilement, without stain' — the second term (ϩ̄ⲧⲟⲡ) is rare; it may mean 'spot' or 'blemish', but the exact nuance is uncertain. The translation 'stain' is adopted.","ⲁⲓ̄ⲥⲁⲛⲟⲩⲱϣϥ̄: 'I nursed him' — the verb ⲥⲁⲛⲟⲩⲱϣϥ̄ is a hapax in this text; it is interpreted as a causative of ⲛⲟⲩⲱϣϥ̄ ('to suckle'), but the morphology is ambiguous."],"confidence":"high","notes":[]},{"i":40,"ref":"p40","source":"ⲟⲩⲁⲁⲃ ⲉⲓ̄ ⲉ̄ ϩⲣⲁⲓ̄ ⲉ̄ ϫⲱⲓ • Ⲧⲉⲛⲟⲩ ⲇⲉ ⲡⲁ ϫⲟⲉⲓ̄ⲥ • ⲁ\nⲡⲛⲁⲩ ϣⲱⲡⲉ ⲛⲅ̄ ⲉⲓ̄ ϣⲁ ⲣⲟⲓ̄ ⲛⲅ̄ ⲛⲁ ⲛⲁⲓ̄ • ⲛⲟⲩϫ ⲉ̄ ⲃⲟⲗ\nⲛ̄ ⲛ̄ⲱⲛⲉ ⲧⲏⲣⲟⲩ • ⲛ̄ϫⲣⲟⲡ ⲉ̄ⲧ ϩⲁⲧⲁϩⲏ • ⲙⲛ̄ ⲛⲉϣⲁⲃⲉϩⲟ • Ⲙⲁⲣⲟⲩ ⲡⲱⲧ ⲉ̄ ⲃⲟⲗ ϩⲁⲧⲁϩⲏ • ⲛ̄ϭⲓ̄ ⲛⲉⲧ ϩⲓ̄\nϩⲃⲟⲩⲣ • ⲛ̄ⲧⲉ ⲛⲉⲧ ϩⲓ̄ ⲟⲩⲛⲁⲙ • ⲁϩⲉ ⲣⲁⲧⲟⲩ ⲛⲙ̄ⲙⲁⲓ ϩⲛ̄\nⲟⲩⲣⲁϣⲉ • Ⲙⲁⲣⲉ ⲛⲉⲝⲟⲩⲥⲓ︦ⲁ︦ ⲙ̄ ⲡ̄ⲕⲁⲕⲉ ϫⲓ̄ ϣⲓⲡⲉ • ϫⲉ\nⲙ̄ⲡ ⲟⲩϭⲛ̄ ⲗⲁⲁⲩ ⲛ̄ⲧⲁⲩ ⲛ̄ϩⲏⲧ • Ⲁⲟⲩⲱⲛ ⲛⲁⲓ̄ ⲙ̄ⲡⲩⲗⲏ\nⲛ̄ ⲧⲇⲓ̄ⲕⲁⲓ︤ⲟ︥ⲥⲩⲛⲏ • ⲧⲁⲉⲓ̄ ⲉ̄ ϩⲟⲩⲛ ⲛ̄ϩⲏⲧⲟⲩ • ⲧⲁⲟⲩⲱⲛϩ̄\nⲉ̄ ⲃⲟⲗ ⲉ̄ ⲡⲉⲕⲣⲁⲛ ⲉ̄ⲧ ⲟⲩⲁⲁⲃ ⲡⲁ ⲛⲟⲩⲧⲉ • Ⲙⲁⲣⲉ ⲡⲉⲇⲣⲁⲕⲱⲛ ⲡⲱⲧ ϩⲁⲧⲁϩⲏ • ϫⲉ ⲉⲓ̄ⲉⲡⲁⲣⲣⲏⲥⲓ︦ⲁ︦ⲍⲉ ⲙ̄ⲙⲟⲓ̄\nⲛⲁϩⲣⲁⲕ • Ⲙⲁⲣⲉ ⲡⲓ̄ⲉⲣⲟ ⲛ̄ ⲕⲱϩⲧ̄ ϩⲣⲁⲕ ⲉⲓ̄ⲛⲏⲩ ⲉ ⲣⲁⲧⲕ̄\nϥϣⲁⲛϯ ⲡⲁⲣⲁⲅⲉ ⲙ̄ⲙⲟⲓ • | ϫⲉ ⲧⲟⲕ ⲧⲉ ⲧϭⲟⲙ • ⲙⲛ̄\nⲡⲉ̄ⲟⲟⲩ ϣⲁ ⲉⲛⲉϩ ⲛ̄ⲉⲛⲉϩ ϩⲁⲙⲏⲛ • Ⲁⲩⲱ̄ ⲛ̄ ⲧⲉⲣⲉ ⲥϫⲉ\nⲛⲁⲓ̄ • ⲁⲥⲛ̄ⲕⲟⲧⲕ̄ ⲉⲓ̄ϫⲉⲛ ⲛⲉⲥⲩⲛⲇⲟⲛⲓ̄ⲟⲛ ⲙⲛ̄ ⲛⲉϣⲟⲩϩⲏⲛⲉ • ⲉⲣⲉ ⲡⲉⲥϩⲟ ⲕⲧⲏⲩ ⲉ̄ ⲡⲥⲁ ⲛ̄ ⲧⲁⲛⲁⲛⲧⲟⲗⲏ (sic)• Ⲁⲩⲱ̄ ⲉⲓ̄ⲥ ⲡϫⲟⲉⲓ̄ⲥ ⲓ︦ⲥ︦ ⲡⲉⲭ︦ⲥ︦ ⲁϥⲉⲓ̄ ϣⲁ ⲣⲟⲥ • ⲉⲓ̄ϫⲉⲛ\nⲛⲉⲭⲁⲓ̄ⲣⲟⲩⲃⲓ̄ⲛ • ⲉ̄ⲣⲉ ⲛ̄ⲁⲅⲅⲉⲗⲟⲥ ϩⲓ̄ⲑⲏ ⲙ̄ⲙⲟϥ • ⲁϥⲉⲓ̄\nⲁϥⲁϩⲉ ⲣⲁⲧϥ̄ ϩⲁϩⲧⲛ̄ ⲧⲁⲡⲉ ⲛ̄ ⲧⲉϥⲙⲁⲁⲩ • ⲡⲉϫⲁϥ ⲛⲁⲥ\nϫⲉ • ⲙ̄ⲡⲉⲣ ⲣ̄ ϩⲟⲧⲉ ϩⲏⲧϥ̄ • ⲙ̄ ⲡ̄ⲙⲟⲩ • ⲉ̄ⲣⲉ ⲡⲱⲛϩ̄\nⲙ̄ ⲡⲕⲟⲥⲙⲟⲥ ⲧⲏⲣϥ̄ ϩⲁⲧⲏ • ϩⲁⲡⲥ̄ ⲡⲉ ⲉ̄ ⲧⲣⲉ ⲛⲁⲩ ⲉ̄\nⲣⲟϥ • ϩⲛ̄ ⲛ̄ⲟⲩⲃⲁⲗ ⲙ̄ⲙⲁⲧⲉ • ⲙ̄ⲙⲟ̄ ⲉⲓ̄ ⲧⲙ̄ ⲟⲩⲉϩⲥⲁϩⲛⲉ\nⲛⲁϥ • ⲛⲉϥⲛⲁϣⲉⲓ̄ ⲁⲛ ⲡⲉ • Ⲁⲩⲱ̄ ⲡⲉϫⲉ ⲓ︦ⲥ︦ ⲛⲁϥ • ϫⲉ\nⲁⲙⲟⲩ ⲡⲉⲧ ϩⲛ̄ ⲛⲉⲧⲁⲙⲓ̄ⲟⲛ ⲙ̄ ⲡⲣⲏⲥ • ⲁⲩⲱ̄ ⲛ̄ ⲧⲉⲣⲉ\nⲥⲛⲁⲩ ⲉ̄ ⲣⲟϥ • ⲁⲥϥⲟϭⲥ̄ ⲛ̄ϭⲓ̄ ⲧⲉⲥⲯⲩⲭⲏ ⲉ̄ ⲡϩⲁⲙⲏⲣ ⲙ̄\nⲡⲉⲥϣⲏⲣⲉ •","english":"Holy and pure, come down upon me. Now, O my Lord, the time has come for you to come to my door and grant to me. Cast out all the stones, remove the thorns from before me and the briars. Let those on the left flee from before me, and those on the right stand with me in joy. Let the powers of darkness be put to shame, for they have found nothing of my heart. Open to me the gate of righteousness, that I may enter among them, that I may reveal your holy name, my God. Let the dragon flee before me, for I will speak boldly before you. Let the river of fire be quenched at your feet, if it passes by me. For you are the power and the glory forever and ever, amen. And when she had said these things, she lay down on her couch and her pillows, her face turned toward the east. And behold, the Lord Jesus Christ came to her, upon the cherubim, with angels before him. He came and stood at the head of his mother. He said to her, “Do not be afraid of death, for the life of the whole world is with me. It is necessary that they see his face only with their eyes, for I have not commanded him, and he will not approach.” And Jesus said to him, “Come, you who are in the prisons of the south.” And when the two saw his face, her soul departed to the bosom of her son.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲁⲅⲅⲉⲗⲟⲥ","severity":"info","text":"The Coptic ⲁⲅⲅⲉⲗⲟⲥ (from Greek ἄγγελος) is rendered 'angel' here, as the beings accompany Christ; the glossary notes that 'messenger' is reserved for human envoys, which does not apply.","cites":[{"key":"dossier:coptic-pseudo-cyril-jerusalem-mary","label":"gap dossier: Discourse on Mary Theotokos, describing her human origin and death","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-jerusalem-mary"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲁⲙⲏⲛ","severity":"info","text":"The transliterated Hebrew ⲁⲙⲏⲛ closes Mary’s prayer, left untranslated in the liturgy; it marks the doxological end of her speech.","cites":[{"key":"dossier:coptic-pseudo-cyril-jerusalem-mary","label":"gap dossier: Discourse on Mary Theotokos, describing her human origin and death","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-jerusalem-mary"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲧⲇⲓ̄ⲕⲁⲓⲟⲥⲩⲛⲏ","severity":"info","text":"The phrase 'gate of righteousness' (ⲧⲇⲓ̄ⲕⲁⲓⲟⲥⲩⲛⲏ) echoes Psalm 118:19 (LXX 117:19), 'Open to me the gates of righteousness,' a standard entry in early Christian prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲡⲓ̄ⲉⲣⲟ ⲛ̄ ⲕⲱϩⲧ̄","severity":"info","text":"The 'river of fire' (ⲡⲓ̄ⲉⲣⲟ ⲛ̄ ⲕⲱϩⲧ̄) is a motif from apocalyptic tradition (e.g., Daniel 7:10, 1 Enoch 17:5), representing judgment that the righteous pass through unharmed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲁⲥⲛ̄ⲕⲟⲧⲕ̄","severity":"info","text":"The shift from Mary’s prayer to narrative (ⲁⲥⲛ̄ⲕⲟⲧⲕ̄, 'she lay down') marks the transition to the deathbed scene, a common structural pivot in Dormition accounts.","cites":[{"key":"ed:budge-misc.pseudocyril-jerusalem-discourse-mary-theotokos","label":"source edition: PseudoCyril Jerusalem Discourse Mary Theotokos","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoCyril%20Jerusalem_Discourse%20Mary%20Theotokos%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ⲧⲉⲥⲯⲩⲭⲏ","severity":"info","text":"The departure of Mary’s soul (ⲧⲉⲥⲯⲩⲭⲏ) to the bosom of her son reflects a Coptic Dormition tradition, later influential in Ethiopic texts such as the Taʾammərā Maryam.","cites":[{"key":"dossier:ethiopic-anonymous-taammera-maryam","label":"gap dossier: Miracles of Mary (Taʾammǝra Māryām)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-taammera-maryam"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ⲛⲉⲧ ϩⲛ̄ ⲛⲉⲧⲁⲙⲓ̄ⲟⲛ ⲙ̄ ⲡⲣⲏⲥ ('those in the prisons of the south') is obscure; it may refer to a specific group of souls or demons, but the text does not clarify.","The Coptic ⲉⲓ̄ⲉⲡⲁⲣⲣⲏⲥⲓⲁⲍⲉ (from Greek παρρησιάζομαι) is read as 'speak boldly,' but could also imply 'act openly' in a liturgical context."],"confidence":"high","notes":[]},{"i":41,"ref":"p41","source":"ⲁϥⲥ̄ⲕⲩⲡⲁⲍⲉ ⲙ̄ⲙⲟⲥ ϩⲛ̄ ⲛ̄ⲉⲛⲇⲏⲙⲁ ⲙ̄\nⲡⲟⲩⲟⲉⲓⲛ • Ⲁⲛⲁⲡⲟⲥⲧⲟⲗⲟⲥ ⲧⲁⲗⲟ ⲛ̄ ⲛⲉⲩϭⲓϫ ⲉⲓ̄ϫⲛ̄\nⲛⲉⲥⲃⲁⲗ • ⲁⲥⲛ̄ⲕⲟⲧⲕ̄ ϩⲛ̄ ⲟⲩⲛ̄ⲕⲟⲧⲕ̄ ⲉ̄ⲛⲁⲛⲟⲩϥ • ⲛ̄ⲧⲉⲩϣⲏ\nⲛ̄ ⲥⲟⲩ ϫⲟⲩⲧⲟⲩⲉ ⲛ̄ ⲧⲱⲃⲉ • ϩⲛ̄ ⲟⲩⲉⲓ̄ⲣⲏⲛⲏ ⲛ̄ⲧⲉ ⲡⲛⲟⲩⲧⲉ\nϩⲁⲙⲏⲛ • Ⲡϫⲟⲉⲓⲥ ⲇⲉ ⲡⲉϫⲁϥ ⲛ̄ ⲛ̄ⲁⲡⲟⲥⲧⲟⲗⲟⲥ • ϫⲉ\nⲱⲗ ⲙ̄ ⲡⲉⲥⲥⲱⲙⲁ ⲕⲁⲗⲱⲥ • ϫⲓ̄ⲧⲥ̄ ⲉ̄ ⲡⲓ︦ⲁ︦ ⲛ̄ ⲓ̄ⲱⲥⲁⲫⲁⲧ • ⲡⲉⲧ ⲙ̄ ⲡⲙ̄ⲧⲟ ⲉ̄ ⲃⲟⲗ ⲙ̄ ⲡⲧⲟⲟⲩ ⲛ̄ ⲛⲉϫⲟⲉⲓⲧ • ⲡ̄ⲙⲁ ⲛ̄ⲧ\nⲁⲓ̄ⲡⲱϣ ⲙ̄ⲡⲟⲉⲓⲕ • ⲙ̄ ⲡⲓ̄ⲟⲩⲟⲉⲓ̄ϣ • Ⲕⲱ ⲙ̄ ⲡ̄ⲙⲁ ⲛ̄ ⲉⲛⲕⲟⲧⲕ̄ ⲉ̄ ⲡⲉⲥⲏⲧ • ⲉ̄ⲧ ⲉ̄ⲣⲉ ⲡⲥⲱⲙⲁ ϩⲓ̄ϫⲱϥ • ⲁⲛⲁⲭⲱⲣⲓ̄\nⲛⲏⲧⲛ̄ ⲉ̄ ⲧⲃⲉ ⲧⲁⲡⲓ̄ⲗⲏ ⲛ̄ ⲛⲓ̄ⲟⲩⲇⲁⲓ̄ • ϫⲉ ⲥⲉⲛⲁⲡⲱⲧ","english":"He covered her with the garments of light. The apostles lifted their hands over her eyes. She slept a good sleep that night, until the tenth hour of the day, in the peace of God. Amen. The Lord said to the apostles, \"Take up her body well. Carry it to the place of Josaphat, which is before the mountain of the olives, the place where I broke the bread and the fish. Set the place of the bed downward, where the body lies upon it. Depart from the valley because of the deception of the Jews, for they will flee.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲁⲡⲟⲥⲧⲟⲗⲟⲥ","severity":"info","text":"The apostles are the named actors here, lifting their hands over Mary's eyes in a gesture of blessing or farewell.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲥⲱⲙⲁ","severity":"info","text":"ⲥⲱⲙⲁ here refers to Mary's corpse, consistent with the martyrdom sense of the term after death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲡⲧⲟⲟⲩ ⲛ̄ ⲛⲉϫⲟⲉⲓⲧ","severity":"info","text":"The 'mountain of the olives' (Mount of Olives) is a key New Testament location (e.g., Acts 1:12), here linked to the place where Christ broke bread and fish, echoing the feeding miracles (Mark 6:41, John 6:11).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲡⲓ︦ⲁ︦ ⲛ̄ ⲓ̄ⲱⲥⲁⲫⲁⲧ","severity":"info","text":"The 'place of Josaphat' refers to the Valley of Jehoshaphat (Joel 3:2, 12), traditionally identified with the Kidron Valley east of Jerusalem, a site of eschatological judgment and, in later tradition, Mary's tomb.","cites":[{"key":"dossier:coptic-pseudo-cyril-jerusalem-mary","label":"gap dossier: Discourse on Mary Theotokos, describing her human origin and death","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-jerusalem-mary"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ϩⲁⲙⲏⲛ","severity":"info","text":"The 'Amen' closes the preceding prayer or doxology, marking a liturgical pause before the Lord's direct speech to the apostles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲁⲛⲁⲭⲱⲣⲓ̄","severity":"caution","text":"The Coptic ⲁⲛⲁⲭⲱⲣⲓ̄ (depart) is a Greek loanword; the English draft renders it as 'depart from the valley', but the Coptic phrase ⲁⲛⲁⲭⲱⲣⲓ̄ ⲛⲏⲧⲛ̄ ⲉ̄ ⲧⲃⲉ could also mean 'withdraw because of', leaving the precise object ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ⲁⲛⲁⲭⲱⲣⲓ̄ ⲛⲏⲧⲛ̄ ⲉ̄ ⲧⲃⲉ may mean 'depart from the valley' or 'withdraw because of'; the English draft takes the former, but the latter is grammatically possible.","The 'tenth hour of the day' could be a specific liturgical time (about 4 PM) or a narrative detail; the Coptic does not clarify."],"confidence":"high","notes":[]},{"i":42,"ref":"p42","source":"ⲛ̄ⲥⲱⲧⲛ̄ • ⲉⲩⲟⲩⲱϣ ⲉ̄ ϩⲱⲧϥ̄ ⲙ̄ⲙⲱⲧⲛ̄ • Ⲁⲛⲟⲕ ⲇⲉ\nϯⲛⲁⲥⲕⲩⲡⲁⲍⲉ ⲙ̄ ⲡⲥⲱⲙⲁ ⲛ̄ⲑⲉ ⲉ̄ⲧ ⲉϩⲛⲁⲓ̄ • Ⲁⲩⲱ ⲛ̄ϯϩⲉ\nⲁⲛⲁ|ⲡⲟⲥⲧⲟⲗⲟⲥ ⲱⲗ ⲙ̄ ⲡⲥⲱⲙⲁ • ⲁⲩⲧⲁⲗⲟϥ ⲉⲓ̄ϫⲉⲛ\nⲟⲩⲙⲁ ⲛ̄ ⲛ̄ⲕⲟⲧⲕ̄ • Ⲁⲩⲱ̄ ⲛ̄ ⲧⲉⲣⲉ ϩⲧⲟⲟⲩⲉ ϣⲱⲡⲉ • ⲁⲩⲛⲟϭ ⲙ̄ⲙⲏⲏϣⲉ ⲥⲱⲟⲩϩ ϩⲛ̄ ⲧ̄ⲡⲟⲗⲓⲥ • ⲁⲩⲱ ϩⲛ̄ⲡⲁⲣⲑⲉⲛⲟⲥ\nⲉⲩⲱϣ • Ⲛ̄ⲧⲉⲩⲛⲟⲩ ⲁⲩⲧⲱⲟⲩⲛ ⲙ̄ⲙⲟⲥ • ⲛ̄ϭⲓ̄ ⲡⲉⲧⲣⲟⲥ\nⲙⲛ̄ ⲓ̄ⲱϩⲁⲛⲛⲏⲥ • ⲉ ⲧⲣⲉⲩϫⲓ̄ⲧⲥ̄ ⲉ̄ ⲃⲟⲗ ⲉ̄ ⲡⲙⲁ ⲛ̄ⲧⲁ\nⲡⲥⲱⲧⲏⲣ ϫⲟⲟⲥ ⲛⲁⲩ • ⲛⲉⲩⲯⲁⲗⲗⲓ̄ ϩⲓ̄ⲑⲏ ⲙ̄ⲙⲟⲥ • ⲛ̄ϭⲓ ⲟⲩⲛⲟϭ ⲙ̄ⲙⲏⲏϣⲉ • ϫⲉ ⲡϫⲟⲉⲓ̄ⲥ ▨▨ⲛⲉϥⲟ ⲛⲡⲉ▨▨▨ⲙⲟⲥ • ⲙⲛ̄ ⲟⲩⲙⲏⲏϣⲉ ⲛ̄ⲁⲅⲅⲉⲗⲟⲥ ⲉⲩϩⲩⲙⲛⲉⲩⲉ ϩⲁ ⲧⲉⲥϩⲏ • Ⲛ̄ ⲧⲉⲣ ⲟⲩⲡⲱϩ ⲇⲉ ⲉ̄ ⲡⲣ̄ⲡⲉ ⲛ̄ ⲛⲓ̄ⲟⲩⲇⲁⲓ̄ • ⲉⲣⲉ ⲡⲥⲩⲛϩⲩⲇⲣⲓ̄ⲟⲛ ⲧⲏⲣⲉϥ ⲥⲟⲟⲩϩ ⲉ̄ ⲡⲣ̄ⲡⲉ ⲙ̄ ⲡⲉϩⲟⲟⲩ ⲉ̄ⲧ ⲙ̄ⲙⲁⲩ • ⲁⲩⲥⲱⲧⲙ̄ ⲉ̄ ⲛⲉⲯⲁⲗⲗⲓ̄ ϩⲁ ϫⲱϥ ⲙ̄ ⲡⲉⲥⲗⲓ̄ⲯⲁⲛⲟⲛ ⲉ̄ⲧ\nⲟⲩⲁⲁⲃ • ⲡⲉϫⲁⲩ ϫⲉ ⲛⲓ̄ⲙ ⲡⲉ ⲡⲁⲓ̄ ⲛ̄ⲧⲁϥⲙⲟⲩ ⲙ̄ⲡⲟⲟⲩ\nϩⲛ̄ ϯⲡⲟⲗⲓⲥ • Ⲡⲉϫⲁⲩ ϫⲉ ⲧⲙⲁⲁⲩ ⲧⲉ ⲙ̄ ⲡ̄ⲛⲁⲍⲱⲣⲁⲓ̄ⲟⲥ • ϫⲉ ⲓ︤ⲥ︥ • ⲛ̄ⲧⲁⲥⲙⲟⲩ • ⲉⲩϫⲓ̄ ⲙ̄ⲙⲟⲥ ⲉ̄ ⲃⲟⲗ ⲉ̄ ⲧⲱⲙⲥ̄\nⲙ̄ⲙⲟⲥ • Ⲁⲩⲱ̄ ⲁⲩⲉⲣ ⲟⲩϣⲟϫⲛⲉ ⲛ̄ ⲟⲩⲱⲧ ϩⲓ̄ ⲟⲩⲥⲟⲡ • ϫⲉ ⲙ̄ⲡⲉⲣ ⲧ̄ⲣⲉⲛⲕⲁⲁⲩ ⲉ̄ ⲧⲱⲙⲥ̄ ⲙ̄ⲙⲟⲥ ϩⲛ̄ ϯⲡⲟⲗⲓⲥ • ⲙⲏ ⲡⲟⲧⲉ ⲛ̄ⲥⲉⲉⲓ̄ⲣⲉ ⲛ̄ ϩⲛ̄ⲛⲟϭ ⲛ̄ϭⲟⲙ • ⲛ̄ⲑⲉ ⲛ̄ⲧⲁ ⲡⲉⲥϣⲏⲣⲉ ⲁⲁⲩ • ⲛ̄ⲥⲉⲡⲓ̄ⲥⲧⲉⲩⲉ ⲉ̄ ⲣⲟⲥ ⲛ̄ⲥⲉϣⲓ̄ⲃⲉ ⲙ̄ ⲡⲉⲛⲛⲟⲙⲟⲥ • Ⲡ[ⲉ]ϫⲉ ⲛ̄ⲁⲣⲭⲓ︦ⲉ︦ⲣⲉⲩⲥ [ⲙ]ⲛ̄ ⲛⲉⲥⲁϩ • ϫⲉ ⲙⲁ[ⲣⲉ]ⲛⲃⲱⲕ ⲧⲉⲛⲣⲱⲕϩ̄ ⲙ̄ ⲡⲉⲥⲥⲱⲙⲁ • ϩⲛ̄ ⲟⲩⲕⲱϩⲧ̄ • ϫⲉ ⲛ̄ⲛⲉ\nⲗⲁⲁⲩ ⲛ̄ⲣⲱⲙⲉ ϭⲛ̄ⲧϥ̄ ⲉ ⲡⲧⲏⲣϥ̄ • Ⲁⲩⲱ̄ ⲁⲩϫⲉⲣⲟ ⲛ̄\nⲟⲩⲕⲱϩⲧ̄ ⲛ̄ϭⲓ̄ ⲛ︤ⲓ︥ⲟⲩⲇⲁⲓ̄ • ⲁⲩⲡⲱⲧ ⲛ̄ⲥⲱⲟⲩ ⲙⲛ̄ ⲧ̄ⲙⲁ ⲛ̄\nⲛ̄ⲕⲟⲧⲕ̄ • ⲉ̄ⲣⲉ ⲡⲥⲱⲙⲁ ⲛ̄ ⲧ̄ⲡⲁⲣⲑⲉⲛⲟⲥ ⲉ̄ ϫⲱϥ •","english":"Listen. They wish to cover you. But I will wrap the body in a fitting manner. And the apostles lifted the body and placed it on a bier. And when morning came, a great multitude gathered in the city, and the virgin was being carried. Immediately Peter and John arose to take her out to the place the Savior had told them. A great multitude was singing psalms before her, saying, \"The Lord... with a multitude of angels hymning before her. When they reached the temple of the Jews, the entire Sanhedrin was assembled in the temple on that day. They heard the psalms over her holy bier. They said, \"Who is this who has died today in the city?\" They said, \"It is the mother of the Nazorean, that is, Jesus, who has died.\" They were carrying her out to bury her. And they took counsel together at once, saying, \"Let us not allow her to be buried in the city, lest they perform great deeds as her son did, and they believe in her and overturn our law.\" The high priest and the scribes said, \"Let us go and burn her body with fire, so that no man may find it at all.\" And the Jews kindled a fire and ran after them with the bier, while the body of the virgin was upon it.","structure":"dialogue","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲥⲱⲙⲁ","severity":"info","text":"The Coptic ⲥⲱⲙⲁ (from Greek σῶμα) here refers to Mary's corpse, consistent with the glossary's martyrdom usage after death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"ⲡⲁⲣⲑⲉⲛⲟⲥ (Greek παρθένος) is used technically for Mary as 'virgin', not 'young woman', in this Marian context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲁⲅⲅⲉⲗⲟⲥ","severity":"info","text":"ⲁⲅⲅⲉⲗⲟⲥ (Greek ἄγγελος) means 'angel' here, as the multitude of angels hymns before Mary's bier.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The Sanhedrin's plot to burn Mary's body echoes anti-Christian polemic in Jewish-Christian conflict narratives, common in apocryphal Dormition traditions.","cites":[{"key":"ed:budge-misc.pseudocyril-jerusalem-discourse-mary-theotokos","label":"source edition: PseudoCyril Jerusalem Discourse Mary Theotokos","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoCyril%20Jerusalem_Discourse%20Mary%20Theotokos%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲡϫⲟⲉⲓⲥ","severity":"info","text":"The psalm fragment 'The Lord...' (ⲡϫⲟⲉⲓⲥ) is too damaged to identify, but likely echoes a psalm of praise, common in Dormition processions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"▨▨ⲛⲉϥⲟ ⲛⲡⲉ▨▨▨ⲙⲟⲥ","severity":"caution","text":"The Coptic text is corrupt at the psalm quotation; the lacunae prevent certain reconstruction of the verse.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ⲉⲩⲟⲩⲱϣ ⲉ̄ ϩⲱⲧϥ̄ ⲙ̄ⲙⲱⲧⲛ̄' could be read as 'they wish to cover you' (addressing the apostles) or 'they wish to cover themselves'; the English draft takes the former.","The identity of the 'great multitude' singing psalms is ambiguous: it may include both Christians and angels, as angels are mentioned separately later."],"confidence":"medium","notes":[{"kind":"structure","severity":"info","label":"dialogue","text":"Dialogue: the passage is carried by direct speech and the verbs that introduce it. Speech boundaries are the translator's punctuation, not the manuscript's."},{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":43,"ref":"p43","source":"Ⲛ̄ ⲧⲉⲣ\nⲟⲩⲃⲱⲕ ⲇⲉ ⲉ̄ ⲡⲓ︦ⲁ︦ ⲛ̄ ⲓ̄ⲱⲥⲁⲫⲁⲧ ⲁⲛⲁⲡⲟⲥⲧⲟⲗⲟⲥ ϭⲱϣⲧ̄ ⲉ̄\nⲡⲁϩⲟⲩ • | ⲁⲩⲛⲁⲩ ⲉ̄ ⲛⲓ̄ⲟⲩⲇⲁⲓ̄ • ⲉⲩⲡⲏⲧ ⲛ̄ⲥⲱⲟⲩ • ⲁⲩⲕⲱ\nⲙ̄ ⲡⲉϭⲗⲟϭ ⲉ̄ ⲡⲉⲥⲏⲧ • ⲉⲩⲣ̄ ϩⲟⲧⲉ • ϫⲉ ⲛ̄ ⲛ̄ⲟⲩϩⲟⲧⲃⲟⲩ • ⲛ̄ϭⲓ̄ ⲛ̄ ⲁⲧ ⲛⲟⲩⲧⲉ • ⲛ︦ⲓ̄ⲟⲩⲇⲁⲓ̄ • Ⲛ̄ ⲧⲉⲣ ⲟⲩⲡⲱⲧ ⲇⲉ ⲉ̄\nϩⲣⲁⲓ̄ ⲉ̄ ϫⲱⲟⲩ • ⲁⲛⲁⲡⲟⲥⲧⲟⲗⲟⲥ ⲡⲱⲧ ⲁⲩⲛⲟⲩϩⲙ̄ • ⲁⲩⲱ̄\nⲡ̄ⲥⲱⲙⲁ ⲛ̄ ⲧ̄ⲡⲁⲣⲑⲉⲛⲟⲥ ⲉ̄ⲧ ⲟⲩⲁⲁⲃ ⲙ̄ⲡ ⲟⲩϩⲉ ⲉ̄ ⲣⲟϥ • ⲁⲗⲗⲁ ⲡⲙⲁ ⲛ̄ ⲛ̄ⲕⲟⲧⲕ̄ ⲛ̄ ϣⲉ ⲙ̄ⲙⲁⲧⲉ • ⲡⲉⲛⲧ ⲁⲩϩⲉ ⲉ\nⲣⲟϥ • ⲁⲩⲱ̄ ⲁⲩϫⲉⲣⲱ ⲙ̄ ⲡ̄ⲕⲱϩⲧ̄ • ⲁⲩⲧⲁⲁϥ ⲉ̄ ⲣⲟϥ ⲙ̄\nⲡⲉϥⲣⲱ[ⲕϩ̄] Ⲉⲛⲉⲩϯ ⲟⲩⲟⲓ̄ ϩⲙ̄ ⲙ[ⲁ] ⲛⲓ̄ⲙ • ϫⲉ ⲙⲏϣⲁⲕ","english":"And when they went to the valley of Josaphat, the apostles looked behind them. They saw the Jews running after them. They set down the bier. They were afraid that the godless Jews would kill them. And when they had fled up to their houses, the apostles fled and hid themselves. And the body of the holy virgin did not fall to the ground, but only the place where the bier was set down. And they extinguished the fire and placed it on the ground of its burning. They said, \"Woe to us, in what place? For it is not possible.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"The term ⲧ̄ⲡⲁⲣⲑⲉⲛⲟⲥ (the virgin) is a fixed Marian title, not a generic 'young woman'. Its use here underscores Mary's perpetual virginity, a key theological point in this discourse.","cites":[{"key":"dossier:coptic-pseudo-cyril-jerusalem-mary","label":"gap dossier: Discourse on Mary Theotokos, describing her human origin and death","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-jerusalem-mary"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲥⲱⲙⲁ","severity":"info","text":"ⲡ̄ⲥⲱⲙⲁ ⲛ̄ ⲧ̄ⲡⲁⲣⲑⲉⲛⲟⲥ (the body of the virgin) refers to her corpse, consistent with the martyrdom-account sense of ⲥⲱⲙⲁ as a dead body. The narrative treats it as a sacred relic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲛⲟⲩⲧⲉ","severity":"info","text":"ⲛ̄ ⲁⲧ ⲛⲟⲩⲧⲉ (the godless ones) uses ⲛⲟⲩⲧⲉ without the definite article, meaning 'god' in a generic sense. The phrase characterizes the Jews as lacking divinity, a polemical trope in Coptic apocrypha.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ⲓ̄ⲱⲥⲁⲫⲁⲧ","severity":"info","text":"The Valley of Josaphat (ⲓ̄ⲱⲥⲁⲫⲁⲧ) is traditionally identified with the Kidron Valley, site of Mary's tomb in Jerusalem. This location anchors the narrative in a known pilgrimage site.","cites":[{"key":"ed:budge-misc.pseudocyril-jerusalem-discourse-mary-theotokos","label":"source edition: PseudoCyril Jerusalem Discourse Mary Theotokos","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoCyril%20Jerusalem_Discourse%20Mary%20Theotokos%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲣⲱ[ⲕϩ̄]","severity":"caution","text":"The Coptic ⲣⲱ[ⲕϩ̄] is a lacuna; the editor supplies 'burning' (ⲣⲱⲕϩ̄). The English draft reads 'its burning', but the text may be corrupt. The sense of extinguishing a fire is clear from context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a narrative unit depicting the apostles' flight and the miraculous preservation of Mary's body. The shift from action (setting down the bier) to reaction (fear, flight) and then to a miraculous detail (body not falling) is typical of Coptic apocryphal storytelling.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic ⲣⲱ[ⲕϩ̄] is partially reconstructed; the exact word is uncertain, though 'burning' fits the context.","The phrase ⲉⲛⲉⲩϯ ⲟⲩⲟⲓ̄ (they said 'woe to us') is ambiguous: it may be the apostles' lament or a general exclamation; the English draft assigns it to the apostles."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":44,"ref":"p44","source":"ⲛ̄ⲧⲁⲩϥⲓ̄ⲧⲥ̄ ⲛ̄ϫⲓ̄ⲟⲩⲉ̄ • ⲁⲩⲱ̄ ⲙ̄ⲡ ⲟⲩϩⲉ ⲉ̄ ⲣⲟϥ • ⲁⲩⲱ̄\nⲁⲩϫⲉⲣⲱ ⲙ̄ ⲡ̄ⲕⲱϩⲧ̄ • ⲁⲩⲧⲁⲁϥ ⲉ̄ ⲣⲟϥ ⲙ̄ ⲡⲉϥⲣⲟⲕϩ̄ • Ⲉⲛⲉⲩϯ ⲟⲩⲟⲓ̄ ϩⲙ̄ ⲙⲁ ⲛⲓ̄ⲙ • ϫⲉ ⲙⲏϣⲁⲕ ⲛ̄ⲧⲁⲩϥⲓ̄ⲧⲥ̄\nⲛ̄ϫⲓ̄ⲟⲩⲉ̄ • ⲁⲩⲱ̄ ⲙ̄ⲡ ⲟⲩϩⲉ ⲉ ⲣⲟⲥ • ¹ Ⲛⲉⲣⲉ ⲟⲩⲛⲟϭ ⲛ̄ ⲥϯ\nⲛⲟⲩⲃⲉ ϣⲱϣ ⲉ̄ ⲃⲟⲗ ϩⲙ̄ ⲡⲙⲁ ⲛ̄ⲧⲁⲩⲕⲱ ⲙ̄ ⲡ̄ⲥⲱ[ⲙ]ⲁ ⲛ̄\nⲧ̄ⲡⲁⲣⲑⲉⲛⲟⲥ ⲛ̄ϩⲏⲧϥ̄ • Ⲁⲩⲱ̄ ⲁⲩⲛⲟϭ ⲛ̄ ⲥⲙⲏ ϣⲱⲡⲉ ϣⲁ\nⲣⲟⲟⲩ ⲉ̄ ⲃⲟⲗ ϩⲛ̄ ⲧⲡⲉ • ⲉⲥϫⲱ̄ ⲙ̄ⲙⲟⲥ ⲛⲁⲩ • ϫⲉ ⲙ̄ⲡⲉⲣ\nⲧⲣⲉ ⲗⲁⲁⲩ ϯ ϩⲓ̄ⲥⲉ ⲛⲁϥ ⲉ̄ ⲕⲱⲧⲉ ⲛ̄ⲥⲁ ⲡⲥⲱⲙⲁ ⲛ̄ ⲧ̄ⲡⲁⲣⲑⲉⲛⲟⲥ • ϣⲁ ⲡⲉϩⲟⲟⲩ ⲛ̄ ⲧ̄ⲛⲟϭ ⲙ̄ ⲡⲁⲣⲣⲟⲩⲥⲓ︦ⲁ︦ ⲙ̄ ⲡⲥⲱⲧⲏⲣ • ⲁⲩⲱ ⲁⲩⲡⲱⲧ ϩⲛ̄ ⲟⲩⲛⲟϭ ⲛ̄ ϣⲓ̄ⲡⲉ ⲛ̄ϭⲓ̄ ⲛ︦ⲓ︦ⲟⲩⲇⲁⲓ̄ • ⲁⲩⲉⲓ̄ ⲉ ⲧⲡⲟⲗⲓ̄ⲥ • ⲉⲩϫⲱ ⲙ̄ ⲡⲉⲛⲧ ⲁϥϣⲱⲡⲉ ⲉ̄ ⲛⲉⲩ[ϣⲃ]ⲉⲉⲣ • ⲁⲩⲟⲩⲉϩⲥⲁϩⲛⲉ ⲛⲁⲩ • ϫⲉ ⲙ̄ⲡⲉⲣ ϫⲱ ⲙ̄\nⲡⲉⲛⲧ ⲁϥϣⲱⲡⲉ ⲉ̄ ⲗⲁⲁⲩ • Ⲧⲉⲛⲟⲩ ϭⲉ ⲛⲁⲙⲉⲣⲁⲧⲉ • ⲛⲁⲓ̄\nⲛⲉ ⲛⲉⲛⲧⲁⲛⲉϣⲡⲱϩ ϣⲁ ⲣⲟⲟⲩ • ⲉⲛϣⲁϫⲉ ⲉ̄ ⲡⲃⲓ̄ⲟⲥ ⲛ̄\nⲧ̄ⲡⲁⲣⲑⲉⲛⲟⲥ ⲉ̄ⲧ ⲟⲩⲁ̄ⲁⲃ ⲙⲁⲣⲓ︦ⲁ︦ • Ⲡⲉⲩⲟ̄ⲉⲓ̄ϣ ⲅⲁⲣ ⲧⲏⲣⲉϥ\nⲙ̄ ⲡⲉⲥⲁ̄ϩⲉ | ⲡⲉ ⲥⲉ ⲛ̄ⲣⲟⲙⲡⲉ • Ⲁⲥϫⲡⲟ ⲙ̄ ⲡⲉⲛϫⲟⲉⲓ̄ⲥ ⲓ︦ⲥ︦\nⲡⲉⲭ︦ⲥ︦ ⲉⲥϩⲛ̄ ⲙⲛ̄ⲧⲏ ⲛ̄ⲣⲟⲙⲡⲉ • Ⲁⲥⲙⲟⲟϣⲉ ⲛ̄ⲥⲁ ⲡⲥⲱⲧⲏⲣ ⲉϥⲧⲁϣⲉⲟⲉⲓ̄ϣ ⲛ̄ ϣⲟⲙⲧⲉ ⲛ̄ⲣⲟⲙⲡⲉ • ⲟⲩϭⲁⲥ ⲙⲛ̄ⲛ̄ⲥⲁ ⲧⲣⲉⲥϫⲡⲟϥ • Ⲁⲩⲱ̄ ⲙⲛ︦ⲛ︦ⲥⲁ ⲧⲣⲉ ⲡⲥⲱⲧⲏⲣ • ⲧⲱⲟⲩⲛ\nⲉ̄ ⲃⲟⲗ ϩⲛ̄ ⲛⲉⲧ ⲙⲟⲟⲩⲧ • ⲁⲥⲱⲛϩ̄ ⲛ̄ ⲕⲉ ⲙⲛ︦ⲧ︦ⲟⲩⲉ̄\nⲛ̄ⲣⲟⲙⲡⲉ ⲟⲩϭⲁⲥ • Ⲛ̄ⲧⲁⲥϫⲱⲕ ⲉ̄ ⲃⲟⲗ ⲙ̄ ⲡⲉⲥⲃⲓⲟⲥ ⲛ̄\nⲥⲟⲩ ϫⲟⲩⲧⲟⲩⲉ ⲙ̄ ⲡⲉⲃⲟⲧ ⲧⲱⲃⲉ • ⲉ̄ⲣⲉ ⲡⲉⲛϫⲟⲉⲓ̄ⲥ ⲓ̄ⲥ︦\nⲡⲉⲭ︦ⲥ︦ ⲟⲛ ⲣ̄ⲣⲟ ⲉ̄ ϩⲣⲁⲓ ⲉ̄ ϫⲱⲛ • Ⲁⲩⲱ̄ ⲙⲛ︦ⲛ︦ⲥⲁ ⲧⲣⲉⲩⲧⲱⲟⲩⲛ ⲛ̄ϭⲓ̄ ⲛ︦ⲣ︦ⲣⲱⲟⲩ ⲛ̄ⲇⲓ̄ⲕⲁⲓ̄ⲟⲥ ⲕⲟⲥⲧⲁⲛϯⲛⲟⲥ • ⲙⲛ̄\nⲛⲉϥϣⲏⲣⲉ • ⲛ̄ⲧⲁⲛⲕⲱⲧ ⲛ̄ ϯϩⲁⲅⲓ︦ⲁ︦ ⲛⲉⲕⲕⲗⲏⲥⲓ︦ⲁ︦ •","english":"and they took her up, the Jews, and they did not find her. And they extinguished the fire, they put it out, its burning. They said, \"Woe to us, where are we? For the Jews have taken her up, and they did not find her.\" A great fragrance of myrrh burst forth from the place where they had placed the body of the virgin. And a great voice came to them from heaven, saying to them, \"Do not let anyone trouble himself to seek the body of the virgin until the great day of the coming of the Savior.\" And the Jews fled in great shame, and they came to the city, telling what had happened to their companions. They commanded them, \"Do not tell what happened to anyone.\" Now then, my beloved, these are the things we have hastened to tell you, speaking about the life of the holy virgin Mary. For her entire lifetime was ninety years. She gave birth to our Lord Jesus Christ when she was fourteen years old. She walked with the Savior for three years after she gave birth to him. And after the Savior rose from the dead, she lived another twenty-four years. She completed her life on the twenty-first day of the month of Tobe, while our Lord Jesus Christ was reigning in heaven. And after the righteous kings Constantine and his sons arose, we built this holy church.","structure":"address","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The narrative shifts from the failed theft of Mary's body to a miraculous sign: a great fragrance of myrrh bursts from the place where the body was set down, and a voice from heaven forbids seeking the body until the Parousia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲧⲡⲉ","severity":"info","text":"ⲧⲡⲉ is rendered 'heaven' as the abode of God, consistent with the Marian context; the voice from heaven is a divine intervention.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲥⲱⲙⲁ","severity":"info","text":"ⲥⲱⲙⲁ here refers to Mary's corpse, as in martyrdom accounts, not the ascetic body of struggle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"","severity":"info","text":"The passage gives a detailed chronology of Mary's life: birth of Christ at age 14, three years with the Savior, 24 years after the resurrection, total 90 years, death on 21 Tobe.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The mention of Constantine and his sons building the church anchors the narrative in the 4th century, linking the apocryphal account to the imperial patronage of Marian shrines.","cites":[{"key":"ed:budge-misc.pseudocyril-jerusalem-discourse-mary-theotokos","label":"source edition: PseudoCyril Jerusalem Discourse Mary Theotokos","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoCyril%20Jerusalem_Discourse%20Mary%20Theotokos%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Coptic text at the end has a lacuna: ⲛⲉⲩ[ϣⲃ]ⲉⲉⲣ is reconstructed as 'their companions'; the reading is plausible but not certain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'they did not find her' (ⲙ̄ⲡ ⲟⲩϩⲉ ⲉ̄ ⲣⲟϥ) is ambiguous: it may mean the Jews did not find Mary's body, or that the apostles did not find it; the context favors the former.","The chronology of Mary's life (90 years total) is internally consistent but not found in canonical sources; it reflects apocryphal tradition."],"confidence":"high","notes":[{"kind":"structure","severity":"info","label":"address to the congregation","text":"Address to the congregation: the homily turns from exposition to direct speech (a vocative, an imperative). The English keeps the second person rather than smoothing it into description."},{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":45,"ref":"p45","source":"ϩⲙ̄\nⲡⲣⲁⲛ ⲛ̄ ⲧ̄ⲡⲁⲣⲑⲉⲛⲟⲥ ⲉ̄ⲧ ⲟⲩⲁⲁⲃ ⲙⲁⲣⲓ︦ⲁ︦ • ⲧⲙⲁⲁⲩ ⲙ̄\nⲡϫⲟⲉⲓⲥ • ϩⲙ̄ ⲡⲉϩⲟⲟⲩ ⲙ̄ ⲡⲉⲥⲉⲣ ⲡⲙⲉⲉⲩⲉ ⲉ̄ⲧ ⲟⲩⲁⲁⲃ • Ⲁⲛⲟⲛ ⲇⲉ ϩⲱⲱⲛ ⲙⲁⲣⲉⲛⲧⲛ̄ⲛⲟⲟⲩ ⲛⲁⲥ ⲉ̄ ϩⲣⲁⲓ̄ ⲛ̄ ⲟⲩϣⲡ̄ ϩⲙⲟⲧ • ⲉⲛϫⲱ ⲙ̄ⲙⲟⲥ • ϫⲉ ⲁ̄ⲣⲓ̄ ⲡⲉⲛⲙⲉⲉⲩⲉ ⲉ̄ ⲧⲣ︤ⲣ︥ⲱ\nⲛ̄ ⲁⲗⲏⲑⲓ̄ⲛⲏ • ⲛ̄ ⲧⲉⲣⲡⲣⲉⲥⲃⲉⲩⲉ̄ ϩⲁ ⲣⲟⲛ ⲛⲁϩⲣⲉⲙ\nⲡ̄ⲛⲟⲩⲧⲉ • ϫⲉ ⲕⲁⲥ ⲉϥⲉ̄ⲛⲁ ⲛⲁⲛ • ⲛ̄ⲧⲉⲛⲣ̄ ϣⲁ ⲛⲁϥ\nⲛ̄ ⲟⲩⲟ̄ⲉⲓ̄ϣ ⲛⲓ̄ⲙ • Ⲙⲁⲣⲉⲛϯ ⲙⲛ︤ⲧ︥ⲛⲁ ⲛ̄ ⲛⲉϩⲏⲕⲉ ϩⲙ̄\nⲡ̄ⲣⲁⲛ ⲛ̄ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ • ⲛⲥ̄ⲛⲁⲕⲁⲁⲛ ⲁⲛ ⲛ̄ⲥⲱ ⲉ ϩⲙ̄ ⲡ̄ⲙⲁ","english":"In the name of the holy virgin Mary, the mother of the Lord, on the day of her holy commemoration. We ourselves also, let us send to her a gift of grace, saying, \"Make our remembrance with the true queen, that she may intercede for us before God, so that he may give to us, and we may serve him at all times.\" Let us give alms to the poor in the name of the virgin, for she will not abandon us in the place.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"The Greek loanword ⲡⲁⲣⲑⲉⲛⲟⲥ (παρθένος) is used here with the fixed technical sense 'virgin' for Mary, not the non-technical 'young woman'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ϫⲟⲉⲓⲥ","severity":"info","text":"ϫⲟⲉⲓⲥ ('Lord') here names Christ, consistent with homiletic usage, not the everyday social sense 'master'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ϩⲙⲟⲧ","severity":"info","text":"ϩⲙⲟⲧ ('grace') denotes unearned divine favour; in the phrase 'gift of grace' it underscores the theological concept of intercessory gift-giving.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from narrative (the preceding account of Mary's assumption) to a direct exhortation, marked by the first-person plural 'we ourselves also' and the hortative 'let us send'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The call to give alms in Mary's name reflects a common liturgical practice in Coptic Marian feasts, linking commemoration with charity.","cites":[{"key":"dossier:coptic-pseudo-cyril-jerusalem-mary","label":"gap dossier: Discourse on Mary Theotokos, describing her human origin and death","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-jerusalem-mary"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This passage is part of a pseudo-Cyril homily that circulated in Coptic and Ethiopic traditions, influencing later Marian devotion and apocryphal narratives.","cites":[{"key":"ed:budge-misc.pseudocyril-jerusalem-discourse-mary-theotokos","label":"source edition: PseudoCyril Jerusalem Discourse Mary Theotokos","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoCyril%20Jerusalem_Discourse%20Mary%20Theotokos%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ⲛ̄ ⲟⲩϣⲡ̄ ϩⲙⲟⲧ' could be read as 'a gift of grace' or 'a gift of favour'; the glossary sense 'grace' is preferred in this theological context.","The final clause 'ⲛⲥ̄ⲛⲁⲕⲁⲁⲛ ⲁⲛ ⲛ̄ⲥⲱ ⲉ ϩⲙ̄ ⲡ̄ⲙⲁ' is fragmentary; the English draft interprets it as 'she will not abandon us in the place', but the Coptic may imply a specific location (e.g., the place of judgment or the tomb)."],"confidence":"medium","notes":[]},{"i":46,"ref":"p46","source":"ⲉ̄ⲧⲉⲛⲛⲁⲃⲱⲕ ⲉ̄ ⲣⲟϥ • Ⲙⲁⲣⲉⲛϯ ⲉ̄ⲟⲟⲩ ⲛⲁⲥ ϩⲓ̄ⲧⲙ̄ ⲡ̄ⲕⲱ\nⲛ̄ ⲛⲉⲛⲥⲡⲟⲧⲟⲩ • ⲉⲛϫⲱ ⲙ̄ⲙⲟⲥ • ϫⲉ ⲁⲩϫⲱ ⲛ̄ ϩⲛ̄ⲧⲁⲓ̄ⲟ\nⲉ ⲧⲃⲏⲏⲧ ⲉ ⲧⲡⲟⲗⲓ̄ⲥ • ⲙ̄ ⲡⲉⲛⲛⲟⲩⲧⲉ • Ⲁⲩⲱ̄ ⲟⲛ ϫⲉ ⲉ̄ⲣⲉ\nⲡⲙⲟⲩ ⲛ̄ ⲛⲉⲧ ⲟⲩⲁⲁⲃ ⲙ̄ ⲡ̄ϫⲟⲉⲓ̄ⲥ ⲧⲁⲓ̄ⲏⲩ • | ⲙ̄ ⲡⲉϥⲙ̄ⲧⲟ\nⲉ̄ ⲃⲟⲗ • Ⲁⲩⲱ̄ ⲟⲛ ϫⲉ ⲡⲉϩⲣⲟⲟⲩ ⲙ̄ ⲡ̄ⲧⲉⲗⲏⲗ • ⲙⲛ̄ ⲡⲟⲩϫⲁⲓ̄ ϩⲛ̄ ⲛⲉⲙⲁ ⲛ̄ ϣⲱⲡⲉ ⲛ̄ ⲛⲉⲇⲓ̄ⲕⲁⲓ̄ⲟⲥ • Ⲧⲉⲛⲟⲩ ⲇⲉ\nⲁ ⲡⲛⲁⲩ ϣⲱⲡⲉ ⲛ̄ⲧⲉⲛⲧⲁⲗⲟ ⲉ ϩⲣⲁⲓ̄ ⲛ̄ ⲧⲉⲡⲣⲟⲥⲫⲟⲣⲁ ⲉ̄ⲧ\nⲟⲩⲁⲁⲃ • ⲡⲥⲱⲙⲁ ⲙⲛ̄ ⲡⲉⲥⲛⲟϥ ⲛ̄ ⲓ︦ⲥ︦ ⲡⲉⲭ︦ⲥ︦ ⲡⲉⲛϫⲟⲉⲓ̄ⲥ •\nⲁⲩⲱ̄ ⲛⲁⲛⲟⲩ ⲡϣⲓ̄ ϩⲛ̄ ϩⲱⲃ ⲛⲓ̄ⲙ • ϩⲙ̄ ⲡⲟⲩⲱϣ ⲙ̄\nⲡⲛⲟⲩⲧⲉ • ⲧⲉⲛⲛⲁⲧⲉ ⲙ̄ ⲡⲥⲉⲉⲡⲉ ⲛ̄ ϯⲉⲝⲏⲅⲏⲥⲓ̄ⲥ ϩⲙ̄ ⲡⲧⲟⲡⲟⲥ ⲉ̄ⲧ ⲟⲩⲁⲁⲃ • Ⲙⲁⲣⲉⲛϯ ⲛ̄ ⲟⲩϫⲱⲕ ⲉ̄ ⲡϣⲁϫⲉ ϣⲁ ⲡⲓ̄\nⲙⲁ • ⲧⲉⲛϯ ⲉ̄ⲟⲟⲩ ⲛ̄ ⲧⲉⲧⲣⲓ̄ⲁⲥ ⲉ̄ⲧ ⲟⲩⲁ̄ⲁⲃ ⲡⲉⲓ̄ⲱⲧ ⲙⲛ̄\nⲡ̄ϣⲏⲣⲉ ⲙⲛ̄ ⲡⲉⲡⲛ︦ⲁ︦ ⲉ̄ⲧ ⲟⲩⲁⲁⲃ • ⲛ̄ ⲣⲉϥⲧⲁⲛϩⲟ • ⲁⲩⲱ̄\nⲛ̄ ϩⲟⲙⲟⲟⲩⲥⲓ̄ⲱⲛ • Ⲧⲉⲛⲟⲩ • ⲁⲩⲱ̄ ⲛ̄ ⲟⲩⲟⲉⲓ̄ϣ ⲛⲓ̄ⲙ ϣⲁ\nⲉⲛⲉϩ • ⲛ̄ⲉⲛⲉϩ ϩⲁⲙⲏⲛ •\n⳨ⲥ ⲡⲟ︦ⲥ︦ ⲓ︦ⲥ︦ ⲡⲉⲭ︦ⲥ︦ ⲡⲓⲁⲗⲑⲏ ⲛ̄ ⲛⲟⲩⲧⲉ • ⲉϥⲉⲥⲙⲟⲩ ⲉ\nⲡⲱⲛϩ̄ ⲛ̄ ⲛ̄ⲧⲁⲩϥⲓ ⲡⲣⲟⲟⲩϣ ⲙ̄ ⲡⲓ̄ ⲇⲱⲣⲟⲛ ⲉⲧ ⲥⲟⲧⲡ̄ ⲉ\nⲇⲱⲣⲟⲛ ⲛⲓⲙ • ⲛ̄ ⲉⲡⲟⲩⲣⲁⲛⲓ̄ⲟⲛ • ⲁⲩⲕⲁⲁϥ ϩⲛ̄ ⲛⲉⲕⲕⲗⲏⲥⲓ︦ⲁ︦ ⲙ̄ ⲡ̄ϭⲟⲗⲡϥ̄ ϩⲙ̄ ⲡⲧⲟϣ ⲡⲙ̄ϫⲏ • ϫⲉ ⲕⲁⲥ ⲉⲣⲉ\nⲧⲡⲁⲑⲣ ⲙⲁⲣⲓ︦ⲁ︦ ⲥⲟⲡⲥⲡ̄ ⲙ̄ ⲡⲉⲥϣⲏⲣⲉ ⲉ ϩⲣⲁⲓ̄ ⲉ ϫⲱⲟⲩ\nⲧⲉϥⲡⲱϩ ⲙ̄ ⲡⲉⲭⲓⲗⲟⲅⲣⲁⲫⲟⲛ ⲛ̄ ⲛⲉⲩⲛⲟⲃⲉ • ⲧⲉϥⲥϩⲁⲓ̄\nⲙ̄ ⲡⲉⲩⲣⲁⲛ ⲉ ⲡϫⲱⲱⲙⲉ ⲙ̄ ⲡⲱⲛϩ̄ ϩⲁⲙⲏⲛ ⲉⲥⲉϣⲱⲡⲉ •\nⲉⲣⲉ ⲡⲟ︦ⲥ̄ ⲓ︦ⲥ︦ ⲡⲉⲭⲣ︦ⲥ︦ ⲡⲉ ⲁⲗⲓ▨ⲑⲛⲟⲥ ⲛ̄ ⲛⲟⲩⲧⲉ ⲟⲩⲙⲉ\nⲉϥⲉⲥⲙⲟⲩ ⲡⲱⲛϩ̄ ⲛ̄ ⲛ̄ⲧⲁⲩϥⲓ ⲡⲣⲟⲟⲩϣ ⲙ̄ ⲡⲓⲇⲱⲣⲟⲛ\n▨▨ⲡⲉⲛⲧⲁϥ ϣⲏⲡ (?) ⲡⲓϫⲱⲱⲙⲉ • ⲁⲛⲟ[ⲕ] ⲙⲁⲣⲓⲁⲕⲟⲩ","english":"...her joy. Let us give glory to her through the offering of our vessels, saying, \"They have spoken honor concerning the city of our God.\" And also, \"The death of the saints of the Lord has come,\" before him outwardly. And also, \"The noise of the joy and the salvation in the places of the dwellings of the righteous.\" Now the time has come for us to offer up the holy offering, the body and blood of Jesus Christ our Lord. And it is good to be silent in every matter, according to the will of God. We will complete the exposition in the holy place. Let us give completion to the discourse up to this point. Let us give glory to the holy Trinity, the Father, the Son, and the Holy Spirit, the life-giver and consubstantial. Now and at all times forever and ever. Amen.\n\nJesus Christ, the true God, will bless the life of those who took care of the chosen gift above all gifts, the heavenly one. They placed it in the churches, revealing it in the district of the middle, so that the fatherland Mary might intercede with her son on behalf of them, to erase their sins from the book of life. Amen, so be it. May the Lord Jesus Christ, the true God, bless the life of those who took care of the gift. The one who received the book, I, Mariakou...","structure":"doxology","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This final passage is a doxology, closing the homily with a liturgical formula that includes scriptural citations, a call to offer the Eucharist, and a trinitarian blessing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲁⲩϫⲱ ⲛ̄ ϩⲛ̄ⲧⲁⲓ̄ⲟ ⲉ ⲧⲃⲏⲏⲧ ⲉ ⲧⲡⲟⲗⲓ̄ⲥ ⲙ̄ ⲡⲉⲛⲛⲟⲩⲧⲉ","severity":"info","text":"The phrase echoes Psalm 87:3 (LXX 86:3): 'Glorious things are spoken of you, O city of God.' The Coptic adapts the psalm to the homily's Marian context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲡⲙⲟⲩ ⲛ̄ ⲛⲉⲧ ⲟⲩⲁⲁⲃ ⲙ̄ ⲡ̄ϫⲟⲉⲓ̄ⲥ","severity":"info","text":"This alludes to Psalm 116:15 (LXX 115:6): 'Precious in the sight of the Lord is the death of his saints.' The citation supports the theme of martyrdom and intercession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲥⲱⲙⲁ","severity":"info","text":"Here ⲥⲱⲙⲁ refers to the body of Christ in the Eucharist, consistent with the liturgical context of the 'holy offering' (ⲧⲉⲡⲣⲟⲥⲫⲟⲣⲁ).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲁⲙⲏⲛ","severity":"info","text":"ⲁⲙⲏⲛ appears twice, closing the doxology and the final blessing, as is standard in Coptic liturgical endings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ⲙⲁⲣⲓⲁⲕⲟⲩ","severity":"info","text":"The final name 'Mariakou' may be a scribal colophon or a personal name, possibly indicating a copyist or donor. The text breaks off here, leaving the work incomplete.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ⲛ̄ ⲣⲉϥⲧⲁⲛϩⲟ' (life-giver) could be read as an epithet of the Holy Spirit or of the Trinity collectively; the translation follows the trinitarian context.","The final section contains lacunae and uncertain readings, especially 'ⲡⲓϫⲱⲱⲙⲉ' (the book) and the name 'Mariakou', which may be a personal name or a title."],"confidence":"medium","notes":[{"kind":"structure","severity":"info","label":"doxology","text":"Classified as doxology from the Coptic cues."},{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]}]}