{"slug":"budge-misc.pseudodemetrius-on-the-birth-virgin-mary","id":"coptic:coptic-ocr:budge-misc.pseudodemetrius-on-the-birth-virgin-mary","title":"PseudoDemetrius On the Birth Virgin Mary","author":"Anonymous","genre":"homily","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":0.061862},"source":{"registry_id":"coptic:coptic-ocr:budge-misc.pseudodemetrius-on-the-birth-virgin-mary","work_id":"budge-misc.pseudodemetrius-on-the-birth-virgin-mary","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/PseudoDemetrius_On%20the%20Birth%20Virgin%20Mary%20Results/complete.txt"},"stats":{"passages":79,"english_words":14848,"coptic_letters":43554,"commentary_units":464,"commentary_kinds":9,"derived_notes":73,"ambiguities":153,"work_notes":5,"external_links":1,"timeline":2},"summary":{"work":"budge-misc.pseudodemetrius-on-the-birth-virgin-mary","abstract":"This homily, attributed to Pseudo-Demetrius, is a Coptic Marian apocryphon focusing on the birth of the Virgin Mary. It survives only in fragmentary Coptic manuscripts, with no complete version known. The text employs a liturgical register, featuring doxological passages and direct addresses to the congregation, typical of Coptic Marian sermons. First edited and translated by E.A. Wallis Budge in 1915, the homily is considered pseudepigraphic, falsely attributed to Demetrius of Alexandria. The English draft is based on a single, possibly incomplete Coptic manuscript, with some passages conjectural due to lacunae.","historical_context":"The homily is attributed to Apa Demetrius, Archbishop of Antioch, who is said to have presented it to Chrysostom the Presbyter concerning the birth of God the Logos and the Virgin Mary. The discourse is set on the twenty-third of Choiak, linking the month's beginning to joy and its end to gladness, with the devil shamed. The beginning of Choiak signifies the birth according to the flesh of God the Logos, and its end indicates the birth of the Logos of the Father. The homily invokes David as the father of Christ according to the flesh, quoting a call to blow trumpets at the new moon, a precept of Israel. The birth of the only-begotten from the holy virgin occurred on the first of Choiak, a Sabbath, as recorded in the Bibliotheke of the Chronos. The text survives only in Coptic fragments, with no complete version known, and its attribution to Demetrius of Alexandria is considered pseudepigraphic. It was first edited and translated by E.A. Wallis Budge in 1915 as part of his collection of Coptic apocrypha.","significance":"This homily is significant as a witness to the Coptic tradition of Marian apocrypha, particularly the focus on the birth of the Virgin Mary. It reflects the liturgical and theological concerns of Coptic Christianity, linking the birth of Mary to the incarnation of Christ. The text's fragmentary survival and pseudepigraphic attribution highlight the challenges of studying Coptic apocryphal literature.","timeline":[{"date":"Unknown","event":"Composition of the homily, likely in Coptic, attributed to Pseudo-Demetrius."},{"date":"1915","event":"First edited and translated by E.A. Wallis Budge in his collection of Coptic apocrypha."}],"relations":[{"work":"Coptic Anonymous Dormition of the Virgin Homily Fragments","relation":"Similar genre and tradition of Coptic Marian apocrypha","key":"dossier:coptic-anonymous-dormition-virgin-homily-fragments","label":"gap dossier: Homily on the Dormition of the Virgin (Coptic fragments)","url":"https://naxiai.com/christian/gaps/coptic-anonymous-dormition-virgin-homily-fragments"},{"work":"Coptic Pseudo-Cyril of Alexandria on Mary","relation":"Another pseudepigraphic Coptic Marian homily","key":"dossier:coptic-pseudo-cyril-alexandria-mary","label":"gap dossier: Discourse on the Virgin Mary","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-alexandria-mary"},{"work":"Ethiopic Anonymous Homily on the Annunciation and Incarnation","relation":"Related theme of Mary's birth and Christ's incarnation in Ethiopic tradition","key":"dossier:ethiopic-anonymous-homily-annunciation-incarnation","label":"gap dossier: Homily on the Annunciation and the Incarnation (eight-part homily cycle read within the Miracles of Mary)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-homily-annunciation-incarnation"}],"external_links":[{"key":"ed:budge-misc.pseudodemetrius-on-the-birth-virgin-mary","label":"Budge's edition and translation","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoDemetrius_On%20the%20Birth%20Virgin%20Mary%20Results/complete.txt","reason":"Primary modern edition and translation of the homily."}],"cautions":["The date of composition is unknown; the text survives only in Coptic fragments.","Attribution to Demetrius of Alexandria is pseudepigraphic and not historical.","The English draft is based on a single, possibly incomplete manuscript; some passages are conjectural due to lacunae."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000442,"generated":"2026-11-14T03:32:43Z"},"checks":{"work":"budge-misc.pseudodemetrius-on-the-birth-virgin-mary","status":"warn","blocking":[],"warnings":[{"code":"repetition-warn","i":20},{"code":"repetition-warn","i":21}],"stats":{"passages":79,"translated":79,"commentary_passages":79,"commentary_units":464,"english_words":14848,"coptic_letters":43554,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"The homily is attributed to Pseudo-Demetrius of Antioch, but the Coptic text likely dates to the 5th–7th centuries, reflecting later Marian piety rather than the historical Demetrius (3rd c.).","cites":[{"key":"ed:budge-misc.pseudodemetrius-on-the-birth-virgin-mary","label":"source edition: PseudoDemetrius On the Birth Virgin Mary","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoDemetrius_On%20the%20Birth%20Virgin%20Mary%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The sole surviving Coptic manuscript is fragmentary; 11 passages are incomplete. The English translation bridges these breaks, as noted in the source edition.","cites":[{"key":"ed:budge-misc.pseudodemetrius-on-the-birth-virgin-mary","label":"source edition: PseudoDemetrius On the Birth Virgin Mary","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoDemetrius_On%20the%20Birth%20Virgin%20Mary%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This homily belongs to a cluster of Coptic and Ethiopic texts on Mary’s dormition and birth, often linked to the apocryphal traditions of the Transitus Mariae.","cites":[{"key":"dossier:coptic-anonymous-dormition-virgin-homily-fragments","label":"gap dossier: Homily on the Dormition of the Virgin (Coptic fragments)","url":"https://naxiai.com/christian/gaps/coptic-anonymous-dormition-virgin-homily-fragments"},{"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":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The source edition (coptic-ocr) is derived from optical character recognition of a printed text; minor transcription errors may persist, especially in proper names and Coptic terms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"The attribution to Demetrius of Antioch is pseudepigraphic; no external evidence supports his authorship. The work is best read as an anonymous Coptic homily.","cites":[{"key":"ed:budge-misc.pseudodemetrius-on-the-birth-virgin-mary","label":"source edition: PseudoDemetrius On the Birth Virgin Mary","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoDemetrius_On%20the%20Birth%20Virgin%20Mary%20Results/complete.txt"}],"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: homily in Sahidic Coptic; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 63 narrative, 10 dialogue, 4 address to the congregation, 1 incipit, 1 doxology."},{"kind":"terminology","severity":"info","text":"28 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":"11 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"4 scriptural phrase match(es) noted: John 1:14; Luke 1:28; Luke 1:42; Luke 2:14."},{"kind":"source","severity":"info","text":"Source edition: coptic-ocr — GNU GPL-3.0"}],"derived_structure":{"incipit":1,"dialogue":10,"narrative":63,"address":4,"doxology":1},"term_index":[{"coptic":"ⲛⲟⲩⲧⲉ","english":"God","count":81,"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":"ⲙⲁⲣⲓⲁ","english":"Mary","count":69,"first_passage":1,"note":"The Theotokos in homilies and Marian apocrypha; the sister of Martha in other contexts."},{"coptic":"ⲡⲁⲣⲑⲉⲛⲟⲥ","english":"virgin","count":60,"first_passage":1,"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":"ϩⲙⲟⲧ","english":"grace","count":32,"first_passage":18,"note":"The unearned favour of God; 'favour' where a human patron is meant."},{"coptic":"ⲧⲡⲉ","english":"heaven","count":22,"first_passage":20,"note":"The abode of God in these texts; 'sky' only in strictly cosmological passages, which are rare here."},{"coptic":"ⲁⲅⲅⲉⲗⲟⲥ","english":"angel","count":19,"first_passage":11,"note":"Greek ἄγγελος; 'messenger' only where a human envoy is meant (rare in this corpus)."},{"coptic":"ⲡⲣⲟⲫⲏⲧⲏⲥ","english":"prophet","count":17,"first_passage":13,"note":""},{"coptic":"ⲃⲏⲑⲗⲉⲉⲙ","english":"Bethlehem","count":13,"first_passage":9,"note":""},{"coptic":"ⲉⲑⲛⲟⲥ","english":"nation","count":9,"first_passage":4,"note":"Greek ἔθνος. In the plural, the Gentiles as a category over against Israel; in the singular, a nation like any other."},{"coptic":"ⲥⲱⲙⲁ","english":"body","count":5,"first_passage":16,"note":"In martyrdom accounts ⲥⲱⲙⲁ after death is the corpse; in ascetic literature it is the body as the site of struggle."},{"coptic":"ⲇⲓⲁⲃⲟⲗⲟⲥ","english":"devil","count":5,"first_passage":21,"note":"Greek διάβολος; the personified adversary in hagiography. 'Slanderer' is the etymological sense and is not used in this corpus."},{"coptic":"ⲕⲁⲣⲡⲟⲥ","english":"fruit","count":5,"first_passage":23,"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":"ⲯⲩⲭⲏ","english":"soul","count":5,"first_passage":30,"note":"Greek ψυχή; 'life' where the sense is the living person rather than the soul that survives death."},{"coptic":"ⲗⲁⲟⲥ","english":"people","count":5,"first_passage":40,"note":"Greek λαός. In liturgical description it is the congregation as distinct from the clergy, i.e. the laity."},{"coptic":"ⲉⲓⲣⲏⲛⲏ","english":"peace","count":4,"first_passage":1,"note":"Greek εἰρήνη. ⲛ̄ ⲟⲩⲉⲓⲣⲏⲛⲏ in a colophon is the liturgical formula 'in peace', not a comment on civil order."},{"coptic":"ⲥⲙⲟⲩ","english":"bless","count":4,"first_passage":39,"note":"The Coptic verb covers both 'bless' and 'praise'; the object decides — God is praised, a person is blessed."},{"coptic":"ⲉⲕⲕⲗⲏⲥⲓⲁ","english":"church","count":3,"first_passage":9,"note":"The building, the congregation, and the institution all take this word; the context decides, and 'assembly' is rare outside citations of Acts."},{"coptic":"ϫⲟⲉⲓⲥ","english":"Lord","count":3,"first_passage":21,"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":"ⲁⲛⲁⲥⲧⲁⲥⲓⲥ","english":"resurrection","count":3,"first_passage":39,"note":"Greek ἀνάστασις; the general resurrection and Christ's are distinguished by context, not by the word."},{"coptic":"ⲙⲁⲅⲟⲥ","english":"magus","count":3,"first_passage":44,"note":"In the Nativity narratives the plural names the visitors from the east; elsewhere the singular is a sorcerer, often an antagonist of an apostle."},{"coptic":"ⲁⲙⲏⲛ","english":"amen","count":2,"first_passage":70,"note":"Transliterated Hebrew, left untranslated in the liturgy and in the doxologies that close a homily."},{"coptic":"ⲁⲣⲭⲏⲉⲡⲓⲥⲕⲟⲡⲟⲥ","english":"archbishop","count":1,"first_passage":1,"note":"In the Coptic tradition the title of the patriarch of Alexandria; 'archbishop' is the neutral rendering."},{"coptic":"ⲡⲣⲉⲥⲃⲩⲧⲉⲣⲟⲥ","english":"presbyter","count":1,"first_passage":1,"note":"Greek πρεσβύτερος. 'Presbyter' where the clerical order is at issue; 'elder' where the sense is seniority."},{"coptic":"ⲁⲡⲁ","english":"Apa","count":1,"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":"ϣⲗⲏⲗ","english":"pray","count":1,"first_passage":9,"note":""},{"coptic":"ⲁⲣⲭⲁⲅⲅⲉⲗⲟⲥ","english":"archangel","count":1,"first_passage":18,"note":"Michael, Gabriel, Raphael, Suriel; the rank is fixed in Coptic liturgical usage."},{"coptic":"ⲁⲅⲁⲡⲏ","english":"love","count":1,"first_passage":36,"note":"Greek ἀγάπη. The liturgical meal sense ('agape') is technical and should not be flattened to 'love'."},{"coptic":"ⲙⲁⲑⲏⲧⲏⲥ","english":"disciple","count":1,"first_passage":39,"note":""}],"citations":{"ed:budge-misc.pseudodemetrius-on-the-birth-virgin-mary":{"label":"source edition: PseudoDemetrius On the Birth Virgin Mary","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoDemetrius_On%20the%20Birth%20Virgin%20Mary%20Results/complete.txt"},"dossier:coptic-anonymous-dormition-virgin-homily-fragments":{"label":"gap dossier: Homily on the Dormition of the Virgin (Coptic fragments)","url":"https://naxiai.com/christian/gaps/coptic-anonymous-dormition-virgin-homily-fragments"},"dossier:coptic-pseudo-cyril-alexandria-mary":{"label":"gap dossier: Discourse on the Virgin Mary","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-alexandria-mary"},"dossier:coptic-anonymous-dormition-virgin-peter-john":{"label":"gap dossier: Dormition and Assumption of the Virgin by Peter and John","url":"https://naxiai.com/christian/gaps/coptic-anonymous-dormition-virgin-peter-john"},"dossier:ethiopic-anonymous-homily-annunciation-incarnation":{"label":"gap dossier: Homily on the Annunciation and the Incarnation (eight-part homily cycle read within the Miracles of Mary)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-homily-annunciation-incarnation"},"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"},"dossier:ethiopic-anonymous-nun-hail-mary":{"label":"gap dossier: Miracle of Mary: The nun whom the Virgin Mary asked to recite the Hail Mary more slowly because she enjoyed hearing it","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-nun-hail-mary"},"dossier:ethiopic-anonymous-taammera-maryam":{"label":"gap dossier: Miracles of Mary (Taʾammǝra Māryām)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-taammera-maryam"}},"segments":[{"i":1,"ref":"p1","source":"ⲞⲨⲖⲞⲄⲞⲤ Ⲉ ⲀϤⲦⲀⲨⲞϤ Ⲛ̄ϬⲒ ⲀⲠⲀ\nⲆⲨⲘⲎⲦⲢⲒⲞⲤ ⲠⲀⲢⲬⲎⲈⲠⲒⲤⲔⲞⲠⲞⲤ Ⲛ̄ ⲦⲠⲞⲗⲒⲤ ⲀⲚϮⲞⲬⲒⲀ • ⲠⲈⲚⲦⲀϤⲬⲈⲒⲢⲞⲆⲞⲚⲈⲒ Ⲙ̄\nⲠⲚⲞϬ Ⲓ︦Ⲱ︦Ⲥ︦ • ⲠⲈⲬⲢⲨⲤⲞⲤⲦⲞⲘⲞⲤ • Ⲙ̄ ⲠⲢⲈⲤⲂⲨⲦⲈⲢⲞⲤ • Ⲉ ⲀϤⲦⲀⲨⲞϤ Ⲉ ⲠⲈϪⲠⲞ • ⲔⲀⲦⲀ ⲤⲀⲢⲜ̄ • Ⲙ̄ ⲠⲚⲞⲨⲦⲈ ⲠⲖⲞⲄⲞⲤ • Ⲛ̄\nⲤⲞⲨ ϪⲞⲨ ⲮⲒⲤ Ⲙ̄ ⲠⲈⲂⲞⲦ ⲬⲞⲒⲀⲬ • ⲀⲨⲰ\nⲈ ⲦⲂⲈ ⲘⲀⲢⲒⲀ ⲦⲈϤⲘⲀⲀⲨ • Ⲙ̄ ⲠⲀⲢⲐⲈⲚⲞⲤ ⲦⲚ̄Ⲧ ⲀⲤϪⲠⲞϤ ϨⲚ̄ ⲞⲨⲈⲒⲢⲎⲚⲎ Ⲛ̄ⲦⲈ\nⲠⲚⲞⲨⲦⲈ Ϥ︦Ⲑ︦ • Ⲧⲁⲣⲭⲏ ⲅⲁⲣ ⲙ̄ ⲡⲉⲃⲟⲧ ⲭⲟⲓⲁϩⲕ̄ ⲟⲩⲣⲁϣⲉ ⲛⲁⲛ ⲡⲉ |\nⲁⲩⲱ ⲧⲉϥϩⲁⲏ • ⲟⲩⲉⲩⲫⲣⲟⲥⲩⲛⲏ ⲧⲉ ⲛ̄ ⲧⲙⲛ︦ⲧ︦ⲣⲱⲙⲉ\nⲧⲏⲣ︦ⲥ︦ ⁖- ⲉⲛϣⲁⲛⲉⲓ ⲅⲁⲣ ⲉ ⲧⲁⲣⲭⲏ • ⲙ̄ ⲡⲉⲓ ⲉⲃⲟⲧ • ⲧⲉ\nⲣⲟⲙⲡⲉ • ϣⲁⲣⲉ ⲡⲉⲛⲥⲱⲙⲁ ⲧⲏⲣϥ̄ ⲉⲩⲫⲣⲁⲛⲉ ⲉϥⲥⲩⲙⲁⲛⲉ ⲛⲁⲛ ⲛ̄ ⲟⲩⲙⲛ︦ⲧ︦ⲣⲉϥⲣ̄ϣⲁ ⁖-ϩⲙ̄ ⲡⲉⲓ ⲉⲃⲟⲧ ⲅⲁⲣ\nⲛ̄ⲧⲁ ⲡⲇⲓⲁⲃⲟⲩⲗⲟⲥ ⲣ̄ ϭⲱⲃ ⲁⲩⲱ ⲁϥϫⲓ ϣⲓⲡⲉ ⁖-ⲧⲁⲣⲭⲏ ⲙⲉⲛ • ⲙ̄ ⲡⲉⲓ ⲉⲃⲟⲧ • ⲡⲣⲱⲧ ⲡⲉ ⲛ̄ ⲛ̄ⲕⲁⲣⲡⲟⲥ ⲛ̄\nⲧⲥⲱϣⲉ • ⲁⲩⲱ ⲧⲉϥϩⲁⲏ ⲡⲉ ⲡⲧⲁϩⲟ ⲉ ⲣⲁⲧϥ̄ ⲛ̄ ⲛⲉⲛⲯⲩⲭⲏ • ⲧⲙⲛ︤ⲧ︥ⲣⲱⲙⲉ ⲧⲏⲣⲥ̄ ϩⲛ̄ ⲟⲩⲙⲛ︤ⲧ︥ⲣⲉϥϣⲁ • ⲧⲁⲣⲭⲏ ⲅⲁⲣ ⲙ̄ ⲡⲉⲓ ⲉⲃⲟⲧ • ⲉϥⲥⲩⲙⲁⲛⲉ • ⲛⲁⲛ ⲙ̄ ⲡⲉϫⲡⲟ\nⲕⲁⲧⲁ ⲥⲁⲣⲝ̄ ⲙ̄ ⲡⲛⲟⲩⲧⲉ ⲡⲗⲟⲅⲟⲥ • ⲧⲉϥϩⲁⲏ ⲇⲉ • ⲉϥⲥⲩⲙⲁⲛⲉ ⲛⲁⲛ ⲫⲁⲛⲉⲣⲱⲥ • ϫⲉ ⲁⲩϫⲡⲟ ⲙ̄ ⲡⲗⲟⲅⲟⲥ ⲙ̄\nⲡⲉⲓⲱⲧ ⁖-ⲛⲓⲙ ⲡⲉ ⲡⲁⲓ ⲉⲧ ⲥⲩⲙⲁⲛⲉ ⲛⲁⲛ ϩⲛ̄ ⲧⲁⲣⲭⲏ\nⲙ̄ ⲡⲉⲓ ⲉⲃⲟⲧ • ⲛ̄ ⲟⲩⲙⲛ︦ⲧ︦ⲣϥ︦ⲣ︦ϣⲁ • Ⲡⲁⲓ ⲡⲉ ⲇ︦ⲁ︦ⲇ︦ ⲡⲉⲓⲱⲧ\nⲙ̄ ⲡⲉⲭ︦ⲥ︦ • ⲕⲁⲧⲁ ⲥⲁⲣ︦ⲝ︦ • ⲉϥϫⲱ ⲙ̄ⲙⲟⲥ ϫⲉ ⲥⲁⲗⲡⲓⲍⲉ\nⲛ̄ ⲛⲉⲧⲛ︤ⲥⲁⲗⲡⲓⲅ︦ⲍ︦ ϩⲛ̄ ⲛ̄ⲉⲧⲛ̄ⲥⲟⲩⲁ • ⲡⲉϩⲟⲟⲩ ⲉⲧ ⲟⲩⲟⲛϩ̄\nⲉ ⲃⲟⲗ ⲉⲧⲉ ⲡⲉⲛϣⲁ ⲡⲉ • ϫⲉ ⲟⲩⲡⲣⲟⲥⲇⲁⲅⲙⲁ ⲡⲉ ⲙ̄\nⲡⲓ︦ⲏ︦ⲗ︦ • | ⲁⲩⲱ ⲟⲩϩⲁⲡ ⲡⲉ ⲙ̄ ⲡⲛⲟⲩⲧⲉ ⲛ̄ ⲓⲁⲕⲱⲃ ⁖-ⲁϥⲟⲩⲉⲛϩ̄ ⲡϩⲱⲃ ⲉ ⲃⲟⲗ • ϫⲉ ⲡⲉⲧ ⲉⲣⲉ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲛⲁϫⲡⲟϥ •","english":"A discourse which Apa Demetrius, the Archbishop of the city of Antioch, delivered, who presented the great Hos, the Chrysostom, the Presbyter, who delivered concerning the birth according to the flesh of God the Logos, on the twenty-third day of the month Choiak, and concerning Mary his mother, the virgin who bore him in a peace of God. The beginning of the month Choiak is a joy for us, and its end is a gladness for all humanity. For if we come to the beginning of this month, the whole year, our entire body rejoices, signifying to us a festival. For in this month the devil labored and was put to shame. The beginning of this month is the first of the fruits of the field, and its end is the establishment of our souls, all humanity in a festival. For the beginning of this month signifies to us the birth according to the flesh of God the Logos, and its end signifies to us manifestly that the Logos of the Father was born. Who is this that signifies to us in the beginning of this month a festival? This is David, the father of Christ according to the flesh, saying, \"Blow your trumpets in your new moons,\" the day that is revealed, which is our festival, for it is a precept of Israel and a law of the God of Jacob. He revealed the matter, that which the virgin would bear.","structure":"incipit","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲁⲣⲭⲏⲉⲡⲓⲥⲕⲟⲡⲟⲥ","severity":"info","text":"The title ⲡⲁⲣⲭⲏⲉⲡⲓⲥⲕⲟⲡⲟⲥ (archbishop) is used here for the patriarch of Antioch, consistent with Coptic usage for the head of a major see.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"ⲡⲁⲣⲑⲉⲛⲟⲥ (virgin) is a fixed Marian title in this homily, not a generic 'young woman'; it underscores Mary's perpetual virginity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲥⲁⲗⲡⲓⲍⲉ ⲛ̄ ⲛⲉⲧⲛ︤ⲥⲁⲗⲡⲓⲅ︦ⲍ︦ ϩⲛ̄ ⲛ̄ⲉⲧⲛ̄ⲥⲟⲩⲁ","severity":"info","text":"This phrase echoes Psalm 81:3 (LXX 80:4) 'Blow the trumpet at the new moon,' linking Choiak to a festal precept of Israel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲭⲟⲓⲁϩⲕ","severity":"info","text":"The month Choiak (Khoiak) corresponds to December–January in the Coptic calendar; its 23rd day (29 Khoiak) is the feast of the Nativity (29 Khoiak = 25 December in the Coptic tradition).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The incipit provides a full title and attribution, then introduces a thematic contrast: the month Choiak brings joy and gladness, while the devil is shamed—a homiletic device framing the Nativity as a cosmic victory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ⲡⲣⲉⲥⲃⲩⲧⲉⲣⲟⲥ","severity":"info","text":"The presbyter is identified as 'the great Hos, the Chrysostom'—likely a conflation of John Chrysostom with a figure named Hos, reflecting later Coptic attribution of homilies to authoritative fathers.","cites":[{"key":"ed:budge-misc.pseudodemetrius-on-the-birth-virgin-mary","label":"source edition: PseudoDemetrius On the Birth Virgin Mary","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoDemetrius_On%20the%20Birth%20Virgin%20Mary%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the great Hos' is unclear; it may be a corruption of 'Hosios' or a misattribution to a figure conflated with John Chrysostom.","The phrase 'peace of God' (ⲟⲩⲉⲓⲣⲏⲛⲏ ⲛ̄ⲧⲉ ⲡⲛⲟⲩⲧⲉ) could be a liturgical formula or a theological statement about the manner of birth; the translation takes it as a formula."],"confidence":"high","notes":[{"kind":"structure","severity":"info","label":"incipit","text":"Classified as incipit from the Coptic cues."},{"kind":"terminology","severity":"info","term":"ⲁⲣⲭⲏⲉⲡⲓⲥⲕⲟⲡⲟⲥ","text":"ⲁⲣⲭⲏⲉⲡⲓⲥⲕⲟⲡⲟⲥ → “archbishop”. In the Coptic tradition the title of the patriarch of Alexandria; 'archbishop' is the neutral rendering."},{"kind":"terminology","severity":"info","term":"ⲡⲣⲉⲥⲃⲩⲧⲉⲣⲟⲥ","text":"ⲡⲣⲉⲥⲃⲩⲧⲉⲣⲟⲥ → “presbyter”. Greek πρεσβύτερος. 'Presbyter' where the clerical order is at issue; 'elder' where the sense is seniority."},{"kind":"homonym","severity":"caution","term":"ⲡⲣⲉⲥⲃⲩⲧⲉⲣⲟⲥ","text":"ⲡⲣⲉⲥⲃⲩⲧⲉⲣⲟⲥ carries more than one sense (priest, elder); this passage takes it as “presbyter”. The choice is the translator's, not a lexical given."},{"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."},{"kind":"terminology","severity":"info","term":"ⲉⲓⲣⲏⲛⲏ","text":"ⲉⲓⲣⲏⲛⲏ → “peace”. Greek εἰρήνη. ⲛ̄ ⲟⲩⲉⲓⲣⲏⲛⲏ in a colophon is the liturgical formula 'in peace', not a comment on civil order."},{"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":"ⲙⲁⲣⲓⲁ","text":"ⲙⲁⲣⲓⲁ → “Mary”. The Theotokos in homilies and Marian apocrypha; the sister of Martha in other contexts."},{"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":"ⲛ̄ⲧⲟϥ ⲡⲉⲧ ⲛⲁϣⲱⲡⲉ ⲙ̄ ⲙⲟⲛⲟⲅⲉⲛⲏⲥ ⲛ̄ ⲧⲙⲛ︦ⲧ︦ⲣⲱⲙⲉ ⲧⲏⲣ︦ⲥ︦ • ⲕⲁⲓ ⲅⲁⲣ ϥϫⲱ ⲟⲛ ⲙ̄ⲙⲟⲥ • ϫⲉ ⲡⲉⲯⲁⲗⲙⲟⲥ ⲛ̄ ⲇ︦ⲁ︦ⲇ︦ ⲛ̄ⲥⲟⲩⲁ ⲛ̄ ⲛ̄ⲥⲁⲃⲃⲁⲧⲟⲛ • Ⲁⲩⲱ ⲟⲛ\nϫⲉ ⲡⲉⲯⲁⲗⲙⲟⲥ ⲛ̄ ⲇ︤ⲁ︦ⲇ︥ ⲉⲩⲣ̄ ⲡⲙⲉⲉⲩⲉ • ⲉ ⲧⲃⲉ ⲡⲥⲁⲃⲃⲁⲧⲟⲛ • ϩⲙ̄ ⲡⲉϩⲟⲟⲩ ⲇⲉ ⲛ̄ⲧⲁϥϣⲱⲡⲉ ⲛ̄ϭⲓ ⲡⲉⲓ ⲛⲟϭ ⲙ̄\nⲙⲩⲥⲧⲏⲣⲓⲟⲛ • ⲉ ⲧⲣⲉ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲉⲧ ⲟⲩⲁⲁⲃ ϫⲡⲟ ⲛⲁⲛ\nⲙ̄ ⲡⲙⲟⲛⲟⲅⲉⲛⲏⲥ ⲙ̄ ⲡⲉⲓⲱⲧ • ⲥⲟⲩⲁ ⲛ̄ ⲭⲟⲓⲁϩ︦ⲕ︦ ⲡⲉ • ⲛ̄ ⲧⲉ\nⲣⲟⲙⲡⲉ ⲉⲧ ⲙ̄ⲙⲁⲩ ⲛⲉ ⲡⲥⲁⲃⲃⲁⲧⲟⲛ ⲡⲉ • ⲕⲁⲧⲁ ⲛⲉⲛⲧ\nⲁⲛϩⲉ ⲉ ⲣⲟⲟⲩ • ⲉⲩⲥⲏϩ ϩⲛ̄ ⲧⲃⲩⲃⲗⲓⲟⲑⲩⲕⲏ ⲙ̄ ⲡⲉⲭⲣⲟⲛⲟⲥ • ⲛ̄ⲧⲁⲩϫⲡⲟϥ ⲛ̄ϩⲏⲧϥ̄ • ⲡⲉϫⲁϥ ϫⲉ ⲡⲉⲯⲁⲗⲙⲟⲥ ⲛ̄\nⲇ︦ⲁ︦ⲇ︦ ⲉⲩⲣ̄ ⲡⲙⲉⲉⲩⲉ ⲉ ⲧⲃⲉ ⲡⲥⲁⲃⲃⲁⲧⲟⲛ ϩⲱⲥ ⲧⲉ ϥⲡⲁⲣⲁⲅⲅⲉⲗⲉ ⲙ̄ ⲡⲥⲱⲛ︦ⲧ︦ ⲧⲏⲣ︦ϥ︦ • ϫⲉ ⲁⲣⲓ ⲡⲙⲉⲉⲩⲉ • ⲛ̄ ⲧⲉⲓ ⲛⲟϭ\nⲙ̄ ⲡⲁⲛⲏⲅⲏⲣⲓⲥ • ⲙ̄ ⲡⲉⲓ ⲛⲟϭ ⲛ̄ ϣⲁ ⲙ̄ ⲡⲟⲟⲩ | ⲙ̄ⲡⲣ̄ ⲣ︤\nⲡⲉⲥⲱⲃϣ̄ • ⲡⲉϫⲁϥ ϫⲉ ⲙ̄ ⲡϯⲟⲩ ⲙ̄ ⲡⲥⲁⲃⲃⲁⲧⲟⲛ ⁖ϯⲟⲩⲱϣ ⲅⲁⲣ ⲱ̄ ⲛⲉⲥⲛⲏⲩ ⲉ ⲟⲩⲱⲛ︤ϩ︥ ⲛⲏⲧⲛ̄ ⲉ ⲃⲟⲗ ⲛ̄\nⲟⲩⲛⲟϭ ⲙ̄ ⲙⲩⲥⲧⲏⲣⲓⲟⲛ ⲛ̄ ϣⲡⲏⲣⲉ • ⲉϣϫⲉ ⲟⲩⲥⲟⲉⲓⲧ • ⲉ ⲛⲁⲛⲟⲩϥ ⲡⲉ ⲡⲣ̄ ⲡⲙⲉⲉⲩⲉ ⲙ̄ ⲡⲇⲓⲕⲁⲓⲟⲥ • ⲉⲓⲉ ⲟⲩⲛ̄\nⲟⲩⲏⲏⲣ • ⲛ̄ ⲁⲅⲁⲑⲟⲛ • ⲛⲁϣⲱⲡⲉ • ϩⲓ ⲡⲉⲧ ⲛⲁⲛⲟⲩϥ\nⲛⲓⲙ ϩⲙ̄ ⲡⲉⲣ ⲡⲙⲉⲉⲩⲉ • ⲙ̄ ⲡⲉⲛⲧⲁ ⲛ̄ⲇⲓⲕⲁⲓⲟⲥ ⲧⲏⲣⲟⲩ • ϣⲱⲡⲉ ⲉ ⲃⲟⲗ ϩⲓ ⲧⲟⲟⲧϥ̄ • Ⲙⲁⲣⲛ̄ ⲕⲱ ϭⲉ ⲛ̄ⲥⲱⲛ ⲙ̄\nⲡⲙⲩⲥⲧⲏⲣⲓⲟⲛ ⲛ̄ⲧⲁⲛⲁⲣⲭⲉⲓ ⲉ ⲣⲟϥ ⲛ̄ ϯⲉⲟⲟⲩ ⲛ̄ϩⲏⲧϥ̄ ⲙ̄\nⲡⲙⲟⲛⲟⲅⲉⲛⲏⲥ ⲙ̄ ⲡⲉⲓⲱⲧ ⁖-ⲧⲁⲣⲛ̄ⲉⲓⲛⲉ ⲟⲛ ⲉ ⲧⲙⲏⲏⲧⲉ\nⲙ̄ ⲡⲉϫⲡⲟ ⲛ̄ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ • ⲁⲩⲱ ⲧⲕⲓⲃⲱⲇⲟⲥ • ⲛ̄ⲣⲉϥⲣ̄\nϩⲙ̄ⲙⲉ • ⲛ̄ⲧⲁϥϣⲱⲡⲉ ⲉ ⲃⲟⲗ ϩⲓ ⲧⲟⲟⲧⲥ̄ ⲛ̄ϭⲓ ⲡⲗⲟⲅⲟⲥ ⲙ̄\nⲡⲉⲓⲱⲧ • ⲉⲧⲉ ⲧⲁⲓ ⲧⲉ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ • ⲉⲧ ⲟⲩⲁⲁⲃ ⲙⲁⲣⲓⲁ • Ⲛⲉⲩⲛ̄ ⲟⲩⲣⲱⲙⲉ ⲇⲉ ⲉϥϣⲟⲟⲡ ϩⲛ̄ ⲑⲓⲉⲗⲏⲙ ⲉ ⲡⲉϥⲣⲁⲛ","english":"He it is who will become the only-begotten of all humanity. For he also says, \"The Psalm of David for the first day of the Sabbath.\" And again, \"The Psalm of David for the commemoration concerning the Sabbath.\" On the day when this great mystery took place, that the holy virgin might bear for us the only-begotten of the Father, it was the first of Choiak of that year, which was the Sabbath, according to what we have found written in the Bibliotheke of the Chronos, in which his birth is recorded. He said, \"The Psalm of David for the commemoration concerning the Sabbath, as it is the commandment of the entire creation: 'Make commemoration of this great festival, this great feast of the day. Do not neglect it.'\" He said, \"The fourth of the Sabbath. For I wish, O my brethren, to reveal to you a great and wonderful mystery. If a righteous man's making commemoration is good, then how much more good will come from the good commemoration of him through whom all the righteous have come into being? Let us therefore set aside the mystery and begin to speak of the glory within it of the only-begotten of the Father. Let us also bring to mind the birth of the virgin and the ark of the covenant, which came about through the Logos of the Father, that is, the holy virgin Mary. There was a man in Jerusalem whose name","structure":"dialogue","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"The Coptic ⲡⲁⲣⲑⲉⲛⲟⲥ (Greek παρθένος) is rendered 'virgin' in the fixed technical sense of the Theotokos, not 'young woman'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲙⲁⲣⲓⲁ","severity":"info","text":"ⲙⲁⲣⲓⲁ (Mary) here refers to the Theotokos, as is standard in homilies and Marian apocrypha.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲯⲁⲗⲙⲟⲥ ⲛ̄ ⲇⲁⲇ","severity":"info","text":"The passage twice cites 'the Psalm of David' for the Sabbath, likely alluding to a specific psalm (e.g., Psalm 24 or 92) used in Sabbath liturgy, though the exact reference is not given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲃⲩⲃⲗⲓⲟⲑⲩⲕⲏ ⲙ̄ ⲡⲉⲭⲣⲟⲛⲟⲥ","severity":"info","text":"The 'Bibliotheke of the Chronos' is a lost chronographic source, possibly a chronicle or a collection of biblical chronologies, used here to date the birth of Christ to the first of Choiak on a Sabbath.","cites":[{"key":"ed:budge-misc.pseudodemetrius-on-the-birth-virgin-mary","label":"source edition: PseudoDemetrius On the Birth Virgin Mary","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoDemetrius_On%20the%20Birth%20Virgin%20Mary%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"dialogue","severity":"info","text":"The passage is structured as a dialogue: the speaker (Pseudo-Demetrius) introduces direct speech with 'he said' (ⲡⲉϫⲁϥ), quoting a psalm and then addressing the audience as 'my brethren'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ⲡⲁⲛⲏⲅⲏⲣⲓⲥ","severity":"info","text":"The term ⲡⲁⲛⲏⲅⲏⲣⲓⲥ (panegyris) indicates a festival gathering, reflecting the liturgical context of the homily for the month of Choiak, a time of Marian feasts in Coptic tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'first of the Sabbath' (ⲥⲟⲩⲁ ⲛ̄ ⲛ̄ⲥⲁⲃⲃⲁⲧⲟⲛ) is ambiguous: it may mean 'first day of the week' (Sunday) or 'first Sabbath of the month'; the translation takes it as 'first day of the Sabbath'.","The identity of the 'man in Jerusalem' at the end is not given; the text breaks off before naming him."],"confidence":"medium","notes":[{"kind":"structure","severity":"info","label":"dialogue","text":"Classified as dialogue from the Coptic cues."}]},{"i":3,"ref":"p3","source":"ⲡⲉ ⲓⲱⲁⲕⲓⲙ • ⲉ ⲟⲩⲟⲛⲧⲁϥ ⲟⲩⲥϩⲓⲙⲉ ⲙ̄ⲙⲁⲩ • ⲉ ⲡⲉⲥⲣⲁⲛ\nⲡⲉ ⲥⲟⲩⲥⲁⲛⲛⲁ • ⲁⲩⲱ ⲛ̄ⲧⲟⲟⲩ ⲙ̄ ⲡⲉⲥⲛⲁⲩ | ⲛⲉ ⲁⲩⲣ̄\nϩⲗ̄ⲗⲟ • ⲁⲩⲁⲓⲁⲓ ϩⲛ̄ ⲛⲉⲩϩⲟⲟⲩ • ⲁⲩⲱ ⲛⲉⲩϩⲏⲛ ⲉ ϩⲟⲩⲛ\nⲉ ⲡⲛⲟⲩⲧⲉ • ⲛⲉⲩϣⲟⲟⲡ ⲇⲉ ⲙⲛ̄ ⲛⲉⲩⲉⲣⲏⲩ • ⲉⲩⲥⲟⲡⲥⲡ̄\nⲙ̄ ⲡⲛⲟⲩⲧⲉ ⲉⲩϫⲱ ⲙ̄ⲙⲟⲥ ϫⲉ • ⲡⲛⲟⲩⲧⲉ ⲡⲁⲅⲁⲑⲟⲥ • ⲁⲩⲱ ⲡⲙⲁⲓⲣⲱⲙⲉ • ⲙ̄ⲡⲣ̄ ⲧⲣⲉ ⲩⲙⲟⲩⲧⲉ ⲉ ⲧⲁ ⲥϩⲓⲙⲉ\nϫⲉ ⲧⲁϭⲣⲏⲛ • ⲁⲗⲗⲁ ⲉⲕⲉϯ ⲛⲁⲛ ⲛ̄ ⲟⲩⲥⲡⲉⲣⲙⲁ ⲛ̄\nⲣⲱⲙⲉ ⁖-ⲛ̄ⲧⲟⲕ ⲅⲁⲣ ⲡⲉ ⲛ̄ⲧⲁⲕϫⲟⲟⲥ • ϩⲛ̄ ⲧⲧⲁⲡⲣⲟ • ⲙ̄\nⲙⲱⲩⲥⲏⲥ • ⲡⲉⲕϩⲙ̄ϩⲁⲗ • ϫⲉ ⲛ̄ⲛⲉ ⲁϭⲣⲏⲛ • ⲟⲩⲇⲉ ⲟⲩ\nⲁⲧ ϣⲏⲣⲉ ϣⲱⲡⲉ ϩⲙ̄ ⲡⲓ︦ⲏ︦ⲗ︦ • Ⲛⲁⲓ̄ ⲇⲉ ⲉϥϫⲱ ⲙ̄ⲙⲟⲥ • ⲉⲓⲥ ⲟⲩⲣⲱⲙⲉ ⲛ̄ ⲟⲩⲟⲉⲓⲛ • ⲁϥⲟⲩⲱⲛ︤ϩ︥ ⲛⲁϥ ⲉ ⲃⲟⲗ ⲛ̄\nⲧⲉⲩϣⲏ • ⲉϥϫⲱ ⲙ̄ⲙⲟⲥ • ϫⲉ ⲓⲱⲁⲕⲓⲙ • ⲓⲱⲁⲕⲓⲙ • ⲟⲩ\nⲡⲉⲧ ϣⲟⲟⲡ ⲙ̄ⲙⲟⲕ • ⲉⲕⲙⲟⲕ︦ϩ︦ ⲛ̄ϩⲏⲧ ⲛ̄ ⲧⲉⲓ ϩⲉ ⲧⲏⲣ︦ⲥ︦ • ⲡⲉϫⲁϥ ⲛⲁϥ • ϫⲉ ⲡⲁ ϫⲥ̄ • ⲁⲓⲁⲓⲁⲓ ϩⲛ̄ ⲛⲁϩⲟⲟⲩ • ⲁⲛⲟⲕ\nⲙⲛ̄ ⲧⲁ ⲥϩⲓⲙⲉ ⲙ̄ⲡⲉ ϣⲏⲣⲉ • ϣⲱⲡⲉ ⲛⲁⲛ • ⲛ̄ⲧⲟϥ ⲇⲉ\nⲡⲉϫⲁϥ ⲛⲁϥ ϫⲉ ⲉⲓⲥ ⲧⲉⲕⲥϩⲓⲙⲉ ⲛⲁⲱ̄ⲱ ⲛⲉⲥϫⲡⲟ ⲛ̄ ⲟⲩϣⲉⲉⲣⲉ ⲛ̄ ⲥϩⲓⲙⲉ • ⲧⲁⲓ ⲉⲧⲉ ⲙ̄ⲡⲉ ⲥ|ϩⲓ̈ⲙⲉ ⲙⲓ̈ⲥⲉ ⲛ̄ ⲧⲉⲥϩⲉ\nⲉⲛⲉϩ • ⲟⲩⲇⲉ ⲟⲛ ⲛ̄ⲛⲉⲩⲙⲓⲥⲉ ⲛ̄ ⲧⲉⲥϩⲉ ϣⲁ ⲉⲛⲉϩ • ϯϩⲧⲏⲕ\nϭⲉ ⲉ ⲣⲟⲕ • ⲡⲉϩⲟⲟⲩ ⲅⲁⲣ ⲉⲧ ⲟⲩⲛⲁⲙⲁⲥⲧⲥ̄ ⲛ̄ϩⲏⲧϥ̄ • ⲟⲩⲛ̄ ⲟⲩⲛⲟϭ ⲛ̄ ⲣⲁϣⲉ ⲛⲁϣⲱⲡⲉ ⲛⲁⲕ • ⲁⲩⲱ ⲉⲕⲉϯ ⲙ̄ⲙⲟⲥ ⲉ ϩⲟⲩⲛ ⲙ̄ ⲡⲣ̄ⲡⲉ ⲙ̄ ⲡϫ︦ⲥ︦ • ⲁⲩⲱ ⲉⲕⲉⲙⲟⲩⲧⲉ ⲉ\nⲡⲉⲥⲣⲁⲛ ϫⲉ ⲙⲁⲣⲓⲁ ⁖-Ⲛ ⲧⲉⲣⲉ ⲡⲣⲱⲙⲉ ⲇⲉ ⲗⲟ • ⲉϥϣⲁϫⲉ ⲛⲙ̄ⲙⲁϥ • ⲁϥⲧⲱⲟⲩⲛ ⲁϥⲛⲉϩⲥⲉ ⲛ̄ ⲁⲛⲛⲁ ⲧⲉϥⲥϩⲓⲙⲉ • ⲁϥⲧⲁⲙⲟⲥ • ⲉⲛϣⲁϫⲉ ⲧⲏⲣⲟⲩ ⲛ̄ⲧⲁⲩϫⲟⲟⲩ\nⲛⲁϥ ⁖-ⲛ̄ⲧⲟⲥ ⲇⲉ ⲁⲥⲟⲩⲱⲃϣ̄ ⲛ̄ϭⲓ ⲧϥ̄ⲥϩⲓⲙⲉ • ⲡⲉϫⲁⲥ\nⲛⲁϥ •","english":"Joachim had a wife there, whose name was Susanna. And the two of them had grown old; they had grown old in their days, and they were near to God. They were together, beseeching God, saying, \"God, the good one and the lover of humanity, do not let my wife be called barren, but give us a seed of a man. For it is you who said, through the mouth of your servant Moses, 'There shall be no barren woman, nor any childless one in Israel.'\" While he was saying this, behold, a man of light appeared to him in the night, saying, \"Joachim, Joachim, what is the matter with you that you are so troubled in your heart?\" He said to him, \"My Lord, I have grown old in my days, I and my wife, and no child has come to us.\" He then said to him, \"Behold, your wife will conceive and bear a daughter, one whom no woman has ever borne in her manner, nor will they ever bear in her manner. Set your heart to your gate, for the day that you are troubled within, a great joy will come to you. And you will bring her into the temple of the Lord, and you will call her name Mary.\" When the man had finished speaking with him, he arose and woke Anna, his wife, and told her all the words that had been said to him. And the woman answered him, saying to him,","structure":"dialogue","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲛⲟⲩⲧⲉ","severity":"info","text":"The definite article with ⲛⲟⲩⲧⲉ (ⲡⲛⲟⲩⲧⲉ) marks the Christian God, consistent with the homily’s monotheistic frame.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲙⲁⲣⲓⲁ","severity":"info","text":"The name Mary is given by the angel for the child; the Coptic form ⲙⲁⲣⲓⲁ reflects the Greek Μαρία, standard in Sahidic Marian texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲛ̄ⲛⲉ ⲁϭⲣⲏⲛ • ⲟⲩⲇⲉ ⲟⲩ ⲁⲧ ϣⲏⲣⲉ ϣⲱⲡⲉ ϩⲙ̄ ⲡⲓ︦ⲏ︦ⲗ︦","severity":"info","text":"The prayer quotes a Mosaic promise (cf. Exod 23:26 LXX?); the phrasing echoes LXX idiom for barrenness, but no exact verse is identified in the allowed keys.","cites":[],"named_sources":["Septuagint"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲓⲱⲁⲕⲓⲙ • ⲥⲟⲩⲥⲁⲛⲛⲁ","severity":"info","text":"Joachim and Susanna (Anna) are the parents of Mary in the Protoevangelium of James; the homily adapts that tradition, naming the wife Susanna here, Anna later.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲡⲉϫⲁϥ ⲛⲁϥ • ϫⲉ","severity":"info","text":"The dialogue is marked by repeated ⲡⲉϫⲁϥ ⲛⲁϥ ϫⲉ (he said to him, “…”), framing the angelic annunciation and Joachim’s reply as direct speech.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ⲡⲣⲱⲙⲉ ⲛ̄ ⲟⲩⲟⲉⲓⲛ","severity":"info","text":"The ‘man of light’ (ⲣⲱⲙⲉ ⲛ̄ ⲟⲩⲟⲉⲓⲛ) is a luminous angelic figure, a motif common in Coptic apocryphal annunciations; cf. the angel in the Protoevangelium of James.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The name of Joachim’s wife shifts from Susanna (ⲥⲟⲩⲥⲁⲛⲛⲁ) to Anna (ⲁⲛⲛⲁ) later in the passage; the Coptic may reflect two source traditions or a scribal inconsistency.","The quotation attributed to Moses is not a direct citation of any known biblical verse; it may be a paraphrase or a lost apocryphon."],"confidence":"high","notes":[{"kind":"structure","severity":"info","label":"dialogue","text":"Classified as dialogue from the Coptic cues."}]},{"i":4,"ref":"p4","source":"ϫⲉ ⲙⲁⲣⲉ ⲡⲟⲩⲱϣ ⲙ̄ ⲡϫ︦ⲥ̄ ϣⲱⲡⲉ ⁖-ⲙⲛ︦ⲛ︦ⲥⲁ\nⲛⲁⲓ ⲁⲥⲱ̄ⲱ ⲛ̄ϭⲓ Ⲁⲛⲛⲁ ⲧⲉϥⲥϩⲓⲙⲉ • ⲁⲥⲙⲓⲥⲉ ⲙ̄ ⲡⲉⲓ̄ ⲛⲟϭ\nⲛ̄ ⲇⲱⲣⲟⲛ • ⲡⲉϩⲟⲟⲩ ⲇⲉ ⲛ̄ⲧⲁⲩϫⲡⲟⲥ ⲛ̄ϩⲏⲧϥ̄ ⲡⲥⲁⲃⲃⲁⲧⲟⲛ\nⲡⲉ • ⲛ̄ⲥⲟⲩ ⲙⲛ̄ⲧⲏ ⲙ̄ ⲡⲉⲃⲟⲧ ⲁⲑⲱ̄ⲣ • ⲉⲛⲉⲩⲣ̄ ϣⲁ ⲅⲁⲣ\nⲡⲉ ϩⲙ̄ ⲡⲉϩⲟⲟⲩ ⲉⲧ ⲙ̄ⲙⲁⲩ • ⲙ̄ ⲡϩⲉⲑⲛⲟⲥ ⲛ̄ ⲛⲓⲟⲩⲇⲁⲓ • ⲡⲉⲥ ⲙⲉϩ ϣⲙⲟⲩⲛ ⲛ̄ϩⲟⲟⲩ ⲟⲛ ⲡⲉ ⲡⲥⲁⲃⲃⲁⲧⲟⲛ • ⲁⲩⲥⲉϩ\nⲡⲉⲥⲣⲁⲛ ⲙⲛ̄ ⲡⲉⲥⲇⲱⲣⲟⲛ • ⲁⲩⲧⲁⲁϥ (sic) ⲉ ϩⲟⲩⲛ ⲉ ⲡⲣ̄ⲡⲉ\nϫⲉ ⲛⲉ ⲟⲩϣⲁ ⲙⲓⲥⲉ ⲧⲉ • ⲡⲁⲓ ⲅⲁⲣ | ⲡⲉ ⲡⲛⲟⲙⲟⲥ • ⲛ̄\nⲛ̄ϩⲉⲃⲣⲁⲓⲟⲥ • ⲉⲩϯ ⲣⲁⲛ ⲅⲁⲣ ⲉ ⲡⲉⲧ ⲟⲩⲛⲁⲙⲁⲥⲧϥ̄ • ϩⲙ̄","english":"...that the will of the Lord might be done. After these things, Anna his wife conceived and gave birth to this great gift. The day on which she was born was the Sabbath, the twentieth day of the month of Athor. For it was the custom on that day among the nation of the Jews. Her eighth day also was the Sabbath. They wrote her name and her gift, and they placed it in the temple, for it was a custom of the Hebrews to give a name to what they would name, according to the law.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡϩⲉⲑⲛⲟⲥ ⲛ̄ ⲛⲓⲟⲩⲇⲁⲓ","severity":"info","text":"The phrase 'the nation of the Jews' uses ⲉⲑⲛⲟⲥ (Greek ἔθνος) in the singular, here designating the Jewish people as a distinct ethnic group, not the Gentiles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ⲡⲉⲃⲟⲧ ⲁⲑⲱ̄ⲣ","severity":"info","text":"The month Athor (ⲁⲑⲱ̄ⲣ) corresponds to October–November in the Coptic calendar. The 20th of Athor is a specific date for Mary's birth in this tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ⲡⲥⲁⲃⲃⲁⲧⲟⲛ","severity":"info","text":"The naming and presentation on the eighth day (Sabbath) echoes the Jewish rite of circumcision and naming on the eighth day, here adapted to Mary's infancy narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲡⲛⲟⲙⲟⲥ ⲛ̄ ⲛ̄ϩⲉⲃⲣⲁⲓⲟⲥ","severity":"info","text":"The phrase 'the law of the Hebrews' likely refers to the Torah (Lev 12:3) regarding purification after childbirth, though the specific custom of writing the name and gift in the temple is extra-biblical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲁⲩⲧⲁⲁϥ (sic)","severity":"caution","text":"The Coptic ⲁⲩⲧⲁⲁϥ (sic) shows a scribal error: the singular masculine suffix -ϥ does not agree with the feminine antecedent ⲧⲉⲥⲣⲁⲛ (her name) or ⲡⲉⲥⲇⲱⲣⲟⲛ (her gift). The intended reading is likely ⲁⲩⲧⲁⲁⲩ (they placed them).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲛ̄ⲥⲟⲩ ⲙⲛ̄ⲧⲏ ⲙ̄ ⲡⲉⲃⲟⲧ ⲁⲑⲱ̄ⲣ","severity":"info","text":"The passage moves from conception to birth, then to naming and temple presentation, following a sequential narrative pattern typical of infancy accounts in Coptic homilies.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic ⲁⲩⲧⲁⲁϥ (they placed it) is grammatically anomalous; the antecedent is unclear, possibly referring to the gift (ⲡⲉⲥⲇⲱⲣⲟⲛ) as a masculine noun, but the text lists both name and gift. The reading taken follows the English draft's plural 'they placed it' as a collective reference."],"confidence":"high","notes":[{"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."}]},{"i":5,"ref":"p5","source":"ⲡϥ̄ ⲙⲉϩ ϣⲙⲟⲩⲛ ⲛ̄ϩⲟⲟⲩ • ⲉ ⲧⲃⲉ ⲡⲁⲓ ⲁⲩⲉⲓⲣⲉ ϩⲁ ⲣⲟⲥ ϩⲓ\nⲛⲁⲓ • Ⲛ̄ ⲧⲉⲣⲉ ⲥⲁⲓⲁⲓ ⲇⲉ ⲛⲉⲥⲉⲓ ⲉ ⲡϫⲱⲕ ⲛ̄ ϣⲟⲙⲧⲉ ⲛ̄\nⲣⲟⲙⲡⲉ • ⲁⲩⲧⲁⲁⲥ ⲉ ϩⲟⲩⲛ ⲉ ⲡⲣ︤ⲡⲉ ⲙ̄ ⲡϫ︦ⲥ︦ ⲟⲩⲛⲟϭ ⲛ̄\nϣⲡⲏⲣⲉ ⲁⲥϣⲱⲡⲉ • ⲧⲁⲓ ⲉⲧⲉ ⲙ̄ⲡⲉ ⲟⲩⲟⲛ ⲛ̄ ⲧⲉⲥϩⲉ ϣⲱⲡⲉ • ϫⲓⲛ ⲡϣⲁⲥⲱⲛⲧ̄ ⲙ̄ ⲡⲕⲟⲥⲙⲟⲥ ϣⲁ ⲉⲛⲉϩ • ⲛ̄ ⲟⲩⲟⲉⲓϣ ϩⲙ̄\nⲡⲧⲣⲉ ⲁⲛⲛⲁ ⲧⲉⲥⲙⲁⲁⲩ • ⲕⲁⲁⲥ ⲉ ⲡⲉⲥⲏⲧ • ϩⲓϫⲛ̄ ⲛⲉⲥϭⲃⲟⲓ\nⲙ̄ ⲡϩⲟⲩⲛ ⲙ̄ ⲡⲣⲟ ⲙ̄ ⲡⲣ̄ⲡⲉ • ⲙ̄ ⲡⲙ̄ⲧⲟ ⲉ ⲃⲟⲗ ⲛ̄ ⲛ̄ⲟⲩⲏⲏⲃ • ⲁⲥⲙⲟⲟϣⲉ ⲙⲁⲩⲁⲁⲥ • ⲉ ϩⲟⲩⲛ ⲉ ⲡⲣ̄ⲡⲉ ϣⲁⲥⲧ ⲉⲥⲃⲱⲕ\nⲉ ϩⲟⲩⲛ ⲉ ⲡⲥⲁ ⲛ̄ ϩⲟⲩⲛ ⲙ̄ ⲡⲕⲁⲧⲁⲡⲉⲧⲁⲥⲙⲁ • ⲙ̄ ⲡⲉⲑⲩⲥⲓⲁⲥⲧⲏⲣⲓⲟⲛ • ⲡⲁⲓ ⲉⲧⲟⲩⲧⲁⲗⲟ ⲉ ϩⲣⲁⲓ ⲉ ϫⲱϥ ⲛ̄ ⲛⲉⲑⲩⲥⲓⲁ\nⲙ̄ ⲡϫ︦ⲥ︦ • ⲁⲩⲱ ϩⲙ̄ ⲡ ⲧⲣⲉ ⲥⲃⲱⲕ ⲉ ϩⲟⲩⲛ ⲙ̄ⲡⲉ ⲥⲕⲧⲟⲥ\nⲉ ⲉⲓ ⲉ ⲃⲟⲗ ⲛ̄ ⲕⲉ ⲥⲟⲡ • ⲟⲩⲇⲉ ⲙ̄ⲡⲉ ⲡⲙⲉⲉⲩⲉ ⲛ̄ ⲛⲉⲥⲉⲓⲟⲟⲧⲉ • ⲁⲗⲉ | ⲉ ϩⲣⲁⲓ ⲉϫⲙ̄ ⲡⲉⲥϩⲏⲧ • ⲟⲩⲇⲉ ⲗⲁⲁⲩ\nⲙ̄ ⲙⲉⲉⲩⲉ ⲛ̄ⲧⲉ ⲡⲉⲓ ⲕⲟⲥⲙⲟⲥ • ⲉⲛⲉⲥⲡⲣⲟⲕⲟⲡⲧⲉⲓ ⲙ̄\nⲙⲏⲏⲛⲉ • ⲁⲩⲱ ⲉⲛⲉⲥϯ ⲉⲡⲁⲛⲁⲓ ⲡⲁⲣⲁ ⲡ ⲕⲉ ⲥⲉⲉⲡⲉ ⲛ̄\nⲙ̄ⲡⲁⲣⲑⲉⲛⲟⲥ ⲉⲧ ϩⲙ̄ ⲡⲣ̄ⲡⲉ ⁖-ⲙⲛ︦ⲛ︦ⲥⲁ ⲧⲣⲉ ⲥⲁⲓⲁⲓ ⲇⲉ\nⲛⲉⲥⲣ̄ ⲁϣⲙⲟⲩⲛⲉ ⲛ̄ ⲣⲟⲙⲡⲉ ⲏ̄ ⲙⲏⲏⲧⲉ • ⲛⲉⲥϣⲟⲟⲡ ⲛ̄\nⲧⲩⲡⲟⲥ ⲛ̄ ⲛ̄ⲟⲩⲏⲏⲃ • ⲁⲩⲱ ⲛⲉⲩⲣ̄ ϩⲟⲧⲉ ⲉ ⲁⲡⲁⲛⲧⲁ ⲉ ⲣⲟⲥ • ⲛⲉⲣⲉ ⲡⲉⲥⲥⲱⲙⲁ ⲅⲁⲣ ⲧⲏⲣϥ̄ ⲧⲃ̄ⲃⲏⲩ ⲁⲩⲱ ⲛⲉⲣⲉ ⲡⲉⲥϩⲏⲧ\nⲧⲁϫⲣⲏⲩ ϩⲙ̄ ⲡ︦ⲥ︦ • Ⲛⲉⲟⲩⲕⲁⲑⲁⲣⲟⲥ ⲧⲉ ϩⲙ̄ ⲡⲉⲥⲥⲱⲙⲁ\nⲙⲛ̄ ⲧⲉⲥⲯⲩⲭⲏ ⲙ̄ⲡⲉ ⲥϯ ⲙ̄ⲡⲉ ⲥϩⲟ ⲙ̄ ⲡⲃⲟⲗ ⲙ̄ ⲡⲣⲟ\nⲙ̄ ⲡⲣ̄ⲡⲉ • ϫⲉ ⲛ̄ⲛⲉ ⲥⲛⲁⲩ ⲉ ϩⲟⲟⲩⲧ ⲛ̄ ϣⲙ̄ⲙⲟ • ⲙ̄ⲡⲉ\nⲥⲁⲛⲉⲭⲉ ⲉⲛⲉϩ ⲉ ⲛⲁⲩ ⲉ ⲡϩⲟ ⲛ̄ ⲟⲩϩⲣ̄ϣⲉⲉⲣⲉ • ⲛⲉⲥϣⲟⲟⲡ ⲇⲉ ϩⲛ̄ ⲟⲩϩⲁⲅⲛⲓⲁ ⲙⲛ̄ ⲟⲩⲙⲛⲧ̄ⲣϥ̄ϣⲙ̄ϣⲉ ⲛⲟⲩⲧⲉ\nⲙⲛ̄ ⲟⲩⲕⲁⲧⲁⲥⲧⲁⲥⲓⲥ • ⲛⲉⲣⲉ ⲧⲉⲥϩⲃ̄ⲥⲱ ⲇⲉ ϣⲟⲟⲡ ϩⲛ̄\nⲟⲩⲙⲛ︦ⲧ︦ⲁⲥϯⲟⲥ •","english":"...the eighth day. Because of this, they made a feast for her. When she had completed three years, they brought her into the temple. A great miracle occurred, such as had never happened from the foundation of the world until forever. At the time when Anna her mother placed her down upon her hands inside the doorway of the temple, before the priests, she walked by herself into the temple until she entered the inner sanctuary of the altar, where the sacrifices to the Lord are offered. And when she entered, she did not turn back to go out again. Nor did the thought of her parents enter her heart, nor any thought of this world. She progressed continually, and she gave herself to the service of the Lord more than the other virgins who were in the temple. After she had completed eight years, or ten, she served as a type of the priests, and they feared to approach her. For her entire body was pure, and her heart was steadfast in the Lord. She was undefiled in her body and her soul. She did not allow her face to be seen outside the door of the temple, so that she might not see a male stranger. She never endured to look upon the face of a man. She lived in chastity and in the service of God and in good order. Her clothing was in a state of modesty.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"The Greek loanword ⲡⲁⲣⲑⲉⲛⲟⲥ (virgin) is used here in its fixed Marian sense, not the generic 'young woman'. The phrase 'the other virgins who were in the temple' reinforces the technical, ascetic ideal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲡⲣ̄ⲡⲉ ⲙ̄ ⲡϫ︦ⲥ︦","severity":"info","text":"The temple of the Lord (ⲡⲣ̄ⲡⲉ ⲙ̄ ⲡϫ︦ⲥ︦) echoes the LXX and NT descriptions of the Jerusalem Temple. The narrative of Mary's presentation at age three draws on the Protoevangelium of James, though not directly cited here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲡⲕⲁⲧⲁⲡⲉⲧⲁⲥⲙⲁ","severity":"info","text":"ⲡⲕⲁⲧⲁⲡⲉⲧⲁⲥⲙⲁ (the inner sanctuary) is a Greek loanword (καταπέτασμα) referring to the veil or inner shrine of the Temple. This detail aligns with the Temple topography in Jewish and early Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲁⲩⲧⲁⲁⲥ ⲉ ϩⲟⲩⲛ ⲉ ⲡⲣ̄ⲡⲉ","severity":"info","text":"The phrase 'they brought her into the temple' marks a major narrative transition: from Mary's birth and infancy to her temple service. The subsequent description of her autonomous entry and steadfastness forms a hagiographic topos of the ideal virgin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ⲛⲉⲥϣⲟⲟⲡ ⲛ̄ ⲧⲩⲡⲟⲥ ⲛ̄ ⲛ̄ⲟⲩⲏⲏⲃ","severity":"info","text":"Mary is said to serve as a 'type of the priests' (ⲧⲩⲡⲟⲥ ⲛ̄ ⲛ̄ⲟⲩⲏⲏⲃ), a motif that elevates her above the priestly class. This anticipates later Coptic and Ethiopic homilies that portray Mary as a model of ascetic purity and liturgical service.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲏ̄ ⲙⲏⲏⲧⲉ","severity":"caution","text":"The phrase 'eight years, or ten' (ⲁϣⲙⲟⲩⲛⲉ ⲛ̄ ⲣⲟⲙⲡⲉ ⲏ̄ ⲙⲏⲏⲧⲉ) introduces a chronological ambiguity. The Coptic text may reflect a variant tradition or a scribal uncertainty about Mary's age at the end of her temple service.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'eight years, or ten' is ambiguous: it may indicate a textual variant or a deliberate vagueness in the tradition about Mary's age when she left the temple service."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ⲉⲣⲉ ⲧⲉⲥϣⲧⲏⲛ ⲛⲏⲩ • ⲉ ⲡⲉⲥⲏⲧ ⲉϫⲛ̄\nⲛⲉⲥⲧⲃⲥ̄ • ⲉⲣⲉ ⲡⲉⲥⲡⲁⲗⲗⲏⲛ ⲛⲏⲩ ⲉ ⲡⲉⲥⲏⲧ ⲉϫⲛ̄ ⲛⲉⲥⲃⲁⲗ • ⲉⲥⲙⲏⲣ ⲛ̄ ⲟⲩⲫⲁⲥ|ⲕⲓⲁ ⲉϫⲛ̄ ⲧⲉⲥϣⲧⲏⲛ • ⲙ̄ⲡⲉ ⲧⲥ̄ϣⲧⲏⲛ\nⲗⲱⲙ ⲉⲛⲉϩ ⲟⲩⲇⲉ ⲙ̄ⲡⲉ̄ ⲡⲱϩ • ⲟⲩⲇⲉ ⲙ̄ⲡⲉ ⲥϯ ⲛ̄ ⲟⲩⲥⲧⲏⲙ ⲉ ⲛⲉⲥⲃⲁⲗ ⲉⲛⲉϩ • ⲟⲩⲇⲉ ⲟⲩⲕⲣⲟⲅⲟⲥ ⲉ ⲛⲉⲥⲟⲩⲟⲓϭⲉ (sic) • ⲙ̄ⲡⲉ ⲥϯ ⲛ̄ ⲟⲩⲧⲟⲟⲩⲉ ⲉ ⲛⲉⲥⲟⲩⲣⲏⲏⲧⲉ ϩⲛ̄\nⲟⲩⲁⲡⲁⲧⲏ • ⲟⲩⲇⲉ ϩⲉⲛⲕⲟⲥⲙⲏⲥⲓⲥ ⲙⲛ̄ ϩⲉⲛⲯⲉⲗⲓⲟⲛ ⲉ\nⲛⲉⲥϭⲓϫ • ⲙ̄ⲡⲉ ⲥⲉⲡⲉⲓⲑⲩⲙⲉⲓ ⲉ ϩⲉⲛⲛⲟϭ ⲛ̄ϭⲓⲛ ⲟⲩⲱⲙ\nⲉⲛⲉϩ • ⲟⲩⲇⲉ ⲙ̄ ⲡⲉⲥⲙⲟⲟϣⲉ ϩⲛ̄ ⲧⲁⲅⲟⲣⲁ ⲛ̄ ⲧⲉⲥⲡⲟⲗⲓⲥ","english":"Her tunic came down over her garments, and her veil came down over her eyes. She was bound with a band around her tunic. The tunic never tore, nor did it wear out, nor did a fringe ever fall over her eyes, nor a fringe over her cheeks. She never put a shoe on her feet in deceit, nor cosmetics and jewelry on her hands. She never desired great portions of food, nor did she walk in the marketplace of her city.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ⲡⲁⲗⲗⲏⲛ","severity":"info","text":"The Greek loanword ⲡⲁⲗⲗⲏⲛ (pallion) denotes a veil or mantle, often associated with women's head-coverings in late antique Egypt. Its use here emphasizes Mary's modesty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ⲫⲁⲥⲕⲓⲁ","severity":"info","text":"ⲫⲁⲥⲕⲓⲁ (phasgia) is a Greek loanword (φασκία) meaning a band or sash. The binding of Mary's tunic with a band may symbolize her virginity or ascetic discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The description of Mary's clothing never tearing or wearing out, and her avoidance of cosmetics and jewelry, reflects a topos of ascetic purity common in Coptic Marian literature, paralleling the ideal of the desert monk.","cites":[{"key":"ed:budge-misc.pseudodemetrius-on-the-birth-virgin-mary","label":"source edition: PseudoDemetrius On the Birth Virgin Mary","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoDemetrius_On%20the%20Birth%20Virgin%20Mary%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The motif of Mary not walking in the marketplace echoes the Protoevangelium of James, where Mary is secluded in the temple. This reinforces her separation from worldly commerce and temptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲟⲩⲕⲣⲟⲅⲟⲥ","severity":"caution","text":"The Coptic ⲟⲩⲕⲣⲟⲅⲟⲥ (oukrokos) is likely a scribal error or variant for ⲟⲩⲕⲣⲟⲕⲟⲥ (oukokros, 'fringe' or 'tassel'), but the exact reading is uncertain. The translation 'fringe' is adopted here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a series of negations (ⲙ̄ⲡⲉ... ⲟⲩⲇⲉ...) that systematically deny any imperfection or worldly adornment to Mary, building a portrait of her as a pure, untouched vessel. The repetitive syntax reinforces the homiletic tone.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic ⲟⲩⲕⲣⲟⲅⲟⲥ is ambiguous; it may be a misspelling of ⲟⲩⲕⲣⲟⲕⲟⲥ (fringe) or a different term. The reading 'fringe' is followed.","The phrase ϩⲛ̄ ⲟⲩⲁⲡⲁⲧⲏ (in deceit) is ambiguous: it could modify the act of putting on shoes (i.e., not deceitfully) or be a general condemnation of worldly deception. The translation takes it as 'in deceit'."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ⲉⲛⲉϩ • ϫⲉ ⲛ̄ⲛⲉ ⲥⲉⲡⲉⲓⲑⲩⲙⲉⲓ ⲉ ⲛⲉϩⲃⲏⲩⲉ ⲙ̄ ⲡⲉⲓ ⲕⲟⲥⲙⲟⲥ • ⲙ̄ⲡⲉ ⲥⲕⲁⲁⲥ ⲕⲁ ϩⲏⲩ ⲉⲛⲉϩ • ⲟⲩⲇⲉ ⲙ̄ⲡⲉ ⲥϫⲱⲕⲙ̄ ϩⲛ̄ ⲟⲩⲥⲓⲟⲟⲛ • ⲟⲩⲇⲉ ⲙ̄ⲡⲉ ⲥϭⲱϣⲧ̄ ⲉϫⲛ̄ ⲙⲉⲗⲟⲥ\nⲛ̄ⲧⲁⲁⲥ ⲉⲛⲉϩ • ϩⲙ̄ ⲡⲉⲥⲥⲱⲙⲁ ϩⲛ̄ ⲟⲩϯ ϩⲧⲏϥ • ⲛⲉⲥϣⲟⲟⲡ\nⲇⲉ ϩⲛ̄ ⲟⲩⲉⲡⲉⲓⲥϯⲙⲏ • ϩⲛ̄ ⲟⲩϩⲟⲧⲉ ⲛ̄ⲧⲉ ⲡⲛⲟⲩⲧⲉ • ⲉⲣⲉ\nⲡⲉⲭ︦ⲥ︦ ⲙⲟⲟϣⲉ ⲛⲙ̄ⲙⲁⲥ ⲉϥⲣⲟⲉⲓⲥ ⲉ ⲣⲟⲥ ⲛ̄ ⲥⲁ ⲥⲁ ⲛⲓⲙ • ϥ̄ⲥⲟⲟⲩⲛ ⲅⲁⲣ ϫⲉ ⲛ̄ⲧⲁϥⲧⲁⲙⲓⲟⲥ ⲉ ⲧⲣⲉ ⲥϣⲱⲡⲉ ⲛⲁϥ ⲛ̄\nⲟⲩⲕⲓⲃⲱⲧⲟⲥ • ⲁⲩⲱ ⲙ̄ ⲙⲁ ⲛ̄ ⲟⲩⲟϩ • ⲛⲉⲥϣⲟⲟⲡ ⲇⲉ ⲛ\nϩⲟⲩ ⲙ̄ ⲡⲣ̄ⲡⲉ • ϩⲛ̄ ⲛⲉⲓ ⲥⲙⲟⲧ ⲉⲧ ⲟⲩⲁ|ⲁⲃ ϣⲁⲛⲧⲉ ⲥϫⲉⲕ\nⲙⲛ︦ⲧ︦ⲥⲛⲟⲟⲩⲥ ⲛ̄ ⲣⲟⲙⲡⲉ • Ⲛ̄ⲧⲉⲣ ⲟⲩⲛⲁⲩ ⲇⲉ ⲉ ⲣⲟⲥ ⲛ̄ϭⲓ\nⲛ̄ ⲟⲩⲏⲏⲃ ⲉⲧ ϩⲙ̄ ⲡⲣ̄ⲡⲉ ϫⲉ ⲁⲥⲣ̄ ⲛⲟϭ ϩⲙ̄ ⲡⲉⲥⲥⲱⲙⲁ\nⲁⲩⲣ̄ ϩⲟⲧⲉ • ϫⲉ ⲙⲏ ⲡⲟⲧⲉ ⲛ̄ⲧⲉ ⲛ̄ ⲥⲱⲛ︦ⲧ︦ ⲛ̄ ⲛⲉϩⲓⲟⲟⲙⲉ\nϣⲱⲡⲉ ⲙ̄ⲙⲟⲥ ϩⲙ̄ ⲡⲣ̄ⲡⲉ • ⲛ̄ⲥⲉⲥⲟⲟⲩⲛ ⲁⲛ ⲛ̄ ⲧⲟⲓⲕⲟⲛⲟⲙⲓⲁ ⲙ̄ ⲡⲛⲟⲩⲧⲉ ⲉⲧ ⲛⲁϣⲱⲡⲉ ⲙ̄ⲙⲟⲥ • ⲉⲓⲧⲁ ⲁⲩϫⲓ\nⲛ̄ ⲟⲩϣⲟϫⲛⲉ ⲛ̄ϭⲓ ⲛ̄ⲟⲩⲏⲏⲃ ⲉ ⲧⲣⲉⲩ ⲧⲁⲁⲥ ⲉ ⲧⲟⲟⲧϥ̄ ⲛ̄\nⲟⲩⲣⲱⲙⲉ ⲛϥ̄ϩⲁⲣⲉϩ ⲉ ⲣⲟⲥ ϣⲁⲛⲧ ⲟⲩⲛⲁⲩ ⲉ ⲛⲉⲧ\nⲛⲁϣⲱⲡⲉ ⲙ̄ⲙⲟⲥ • Ⲁⲩϩⲙⲟⲟⲥ ϫⲉ ⲉⲩⲛⲁⲛⲉϫ ⲕⲗⲏⲣⲟⲥ • ⲁ ⲡⲉⲕⲗⲏⲣⲟⲥ ⲉⲓ ⲉ ϩⲣⲁⲓ ⲉϫⲙ̄ ⲡⲏⲓ ⲛ̄ ⲇ︦ⲁ︦ⲇ︦ • ⲁⲩⲛⲉϫ\nⲕⲗⲏⲣⲟⲥ ⲉϫⲛ̄ ⲛⲁ ⲡⲏⲓ ⲧⲏⲣ︦ϥ︦ ⲉⲧ ⲙ̄ⲙⲁⲩ • ⲁ ⲡⲉ ⲕⲗⲏⲣⲟⲥ\nϣⲱⲡⲉ ⲉϫⲛ̄ ⲓⲱⲥⲏⲫ • Ⲡⲁⲓ ⲇⲉ ⲛⲉ ⲟⲩϩⲗ̄ⲗⲟ ⲛ̄ ϩⲁⲙϣⲉ\nⲡⲉ ϩⲛ̄ ⲧⲉϥⲧⲉⲭⲛⲏ • ⲉϥⲣ̄ ϩⲟⲧⲉ ϩⲏⲧϥ̄ ⲙ̄ ⲡⲛⲟⲩⲧⲉ • ⲡⲁⲓ\nⲉⲙ ⲉϥⲟⲩⲱⲙ ⲛ̄ ⲟⲩⲟⲉⲓⲕ ⲉⲛⲉϩ ϩⲛ̄ ⲟⲩⲙⲛ︦ⲧ︦ⲣⲉϥϫⲛⲁⲁⲩ • ⲁⲩⲱ ⲛⲉ ⲙⲛ̄ⲧⲁϥ ⲥϩⲓⲙⲉ ⲙ̄ⲙⲁⲩ ⲡⲉ • ⲛⲉ ⲁ ⲧⲉϥⲥϩⲓⲙⲉ\nⲅⲁⲣ ⲙⲟⲩ • ⲁⲥⲕⲱ ⲛⲁϥ ⲛ̄ ϩⲉⲛϣⲏⲣⲉ ⲛ̄ ⲥⲁⲃⲉ • ⲙⲛ̄\nϣⲉⲉⲣⲉ ⲥⲛ̄ⲧⲉ ⲛ̄ ⲥϩⲓⲙⲉ • ⲁⲩⲱ ⲁⲩ|ⲙⲟⲩⲧⲉ ⲉ ⲣⲟϥ ⲛ̄ϭⲓ ⲛ̄\nⲟⲩⲏⲏⲃ •","english":"... never. For she never desired the works of this world. She never let her mind wander. Nor did she stumble in a moment of weakness. Nor did she ever gaze upon the limbs of her body with desire. She was always in a state of reverence, in the fear of God. And Christ walked with her, guarding her from every side. For He knew that He had created her to be for Him an ark and a place of rest. She remained in the temple in these pure forms until she completed twelve years. When the priests in the temple saw that she had grown in her body, they feared, saying, \"Perhaps the nature of women has come upon her in the temple.\" They did not know the economy of God that was to come to pass. Then the priests took counsel to give her into the hands of a man to guard her until they could see what would become of her. They said, \"Let us cast lots.\" The lot fell upon the house of David. They cast lots upon all the houses there. The lot fell upon Joseph. Now he was an old man of eighty years in his craft, fearing God. He never ate bread in gluttony, and he had no wife there. For his wife had died, leaving him wise children and two daughters. And the priests called him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲛⲟⲩⲧⲉ","severity":"info","text":"ⲡⲛⲟⲩⲧⲉ (God) appears twice in this passage, once in the phrase 'fear of God' and once in 'economy of God'. The definite article marks the Christian God, consistent with Sahidic usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ⲟⲓⲕⲟⲛⲟⲙⲓⲁ","severity":"info","text":"ⲟⲓⲕⲟⲛⲟⲙⲓⲁ (economy) is a Greek loanword (οἰκονομία) used here for divine plan or dispensation, a key concept in early Christian theology of salvation history.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲕⲓⲃⲱⲧⲟⲥ","severity":"info","text":"Mary is called an 'ark' (ⲕⲓⲃⲱⲧⲟⲥ), echoing the typology of the Ark of the Covenant (Exod 25) and the Noahic ark (Gen 6–9), common in Marian literature as a vessel of purity and divine presence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The casting of lots to choose a guardian for Mary reflects a Jewish or early Christian practice of decision-making by lot, attested in the Protevangelium of James (ch. 8–9), a key source for this narrative.","cites":[],"named_sources":["Protevangelium of James"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The detail that Joseph was an old man of eighty years, a widower with children, parallels the Protevangelium of James (9:2) and later apocryphal traditions, emphasizing his role as a chaste guardian.","cites":[],"named_sources":["Protevangelium of James"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage transitions from Mary's ascetic life in the temple to the priests' decision to find her a guardian, marking a narrative shift from her childhood to the betrothal episode, a common structural pivot in Marian infancy gospels.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ⲛⲉⲥϣⲟⲟⲡ ⲇⲉ ⲛ ϩⲟⲩ ⲙ̄ ⲡⲣ̄ⲡⲉ' could mean 'she remained in the temple' or 'she was in the temple for a time'; the translation 'remained' is adopted.","The age 'ⲙⲛ︦ⲧ︦ⲥⲛⲟⲟⲩⲥ ⲛ̄ ⲣⲟⲙⲡⲉ' (twelve years) is ambiguous: it may refer to her age at the time of leaving the temple or the duration of her stay; the translation takes it as her age."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ⲡⲉϫⲁⲩ ⲛⲁϥ ϫⲉ ⲙⲁⲣⲓⲁ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ • ⲧϣⲉⲉⲣⲉ\nⲛ̄ ⲓⲱⲁⲕⲓⲙ ⲁ ⲡⲉ ⲕⲗⲏⲣⲟⲥ ⲉⲓ ⲉ ϫⲱⲕ • ⲉ ⲧⲣⲉ ⲥϣⲱⲡⲉ\nⲛⲁⲕ ⲛ̄ ⲥϩⲓⲙⲉ • ⲉⲓⲥ ϩⲏⲏⲧⲉ ⲛ̄ϯ ⲙ̄ⲙⲟⲥ ⲉ ϩⲣⲁⲓ ⲉ\nⲛⲉⲕϭⲓϫ • ϩⲁⲣⲉϩ ⲉ ⲣⲟⲥ ϣⲁ ⲡⲉⲟⲩⲟⲉⲓϣ ⲛ̄ⲧⲛ︦ⲣ︦ ⲧϣⲉⲗⲉⲉⲧ • Ⲡϩⲗ̄ⲗⲟ ⲇⲉ ⲉⲧ ⲟⲩⲁⲁⲃ ⲉⲧ ⲉⲣⲉ ⲛϥ̄ⲥⲕⲓⲙ ⲧⲛ̄ⲧⲱⲛ • ⲉⲛⲉⲕⲗⲁⲇⲟⲥ ⲙ̄ ⲡϣⲏⲛ ⲙ̄ ⲡⲁⲣⲁⲇⲓⲥⲟⲥ • ⲉⲧⲉ ⲡϣⲏⲛ ⲙ̄\nⲡⲱⲛϩ̄ ϩⲛ̄ ⲧⲙⲏⲏⲧⲉ ⲙ̄ ⲡⲡⲁⲣⲁⲇⲓⲥⲟⲥ • ⲁϥⲥⲱⲕ ϩⲁ ϫⲱⲥ\nⲛ̄ⲧⲥⲱϣⲉ • ⲉⲧ ⲉⲣⲉ ⲡⲱⲛⲉ ⲙ̄ ⲙⲁⲣⲕⲁⲣⲓⲧⲏⲥ • ϩⲏⲡ ⲛ̄ϩⲏⲧⲥ̄ • ⲁϥϥⲓⲧⲥ̄ ⲉ ⲛⲁⲍⲁⲣⲉⲑ • ⲁϥϫⲓⲧⲥ̄ ⲉ ϩⲟⲩⲛ ⲉ ⲡϥ̄ⲏⲓ •","english":"They said to him, “Mary the virgin, the daughter of Joachim, the lot has come to completion, that she might become a wife for you. Behold, I place her into your hands. Guard her until the time of the marriage.” And the holy old man, whose branches are equal to the branches of the tree of paradise, which is the tree of life in the midst of paradise, drew her under the veil, where the stone of Markarites is hidden within it. He took her to Nazareth, and brought her into his house.","structure":"narrative","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, designating Mary as the perpetual virgin, not merely a young woman.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲙⲁⲣⲓⲁ","severity":"info","text":"ⲙⲁⲣⲓⲁ refers to the Theotokos, consistent with homiletic and apocryphal Marian literature; the alternative sense (sister of Martha) does not apply here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ⲡⲕⲗⲏⲣⲟⲥ","severity":"info","text":"The 'lot' (ⲕⲗⲏⲣⲟⲥ) reflects a Jewish or early Christian tradition of casting lots to determine a husband, here applied to Mary's betrothal to Joseph.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ⲡⲱⲛⲉ ⲙ̄ ⲙⲁⲣⲕⲁⲣⲓⲧⲏⲥ","severity":"info","text":"The 'stone of Markarites' (ⲙⲁⲣⲕⲁⲣⲓⲧⲏⲥ) is obscure; possibly a relic or symbolic object associated with a saint or a local tradition, but unattested in standard hagiography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from direct speech (the speakers addressing Joseph) to narrative action, describing the holy old man's symbolic gestures and the journey to Nazareth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲡϩⲗ̄ⲗⲟ ⲇⲉ ⲉⲧ ⲟⲩⲁⲁⲃ","severity":"caution","text":"The identity of the 'holy old man' is ambiguous: it may be Joseph, a priest, or a symbolic figure; the Coptic does not specify, and the English draft assumes Joseph without explicit warrant.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The 'holy old man' (ⲡϩⲗ̄ⲗⲟ ⲇⲉ ⲉⲧ ⲟⲩⲁⲁⲃ) is not named; the text may intend Joseph, but this is not explicit.","The 'stone of Markarites' (ⲡⲱⲛⲉ ⲙ̄ ⲙⲁⲣⲕⲁⲣⲓⲧⲏⲥ) is unattested elsewhere; its significance is unclear.","The phrase 'whose branches are equal to the branches of the tree of paradise' is syntactically ambiguous in Coptic, possibly describing the old man or the veil."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"ⲁⲥⲣ̄ ⲡϥ̄ⲏⲓ ⲙ̄ ⲙⲁ ⲛ̄ ϣⲗⲏⲗ ⲁⲩⲱ ⲙ̄ⲙⲟⲛⲁⲥⲧⲏⲣⲓⲟⲛ • Ⲁϥϫⲓ ⲛ̄ ⲟⲩⲡⲁⲣⲑⲉⲛⲟⲥ ⲉ ϩⲟⲩⲛ ⲉ ⲡϥ̄ⲏⲓ ⲉ ⲧⲣⲉ ⲥϣⲱⲡⲉ\nⲛⲁϥ ⲛ̄ ⲥϩⲓⲙⲉ • ⲁⲥⲣ̄ ⲡϥ̄ⲏⲓ ⲛ̄ ⲟⲩⲉⲕⲕⲗⲏⲥⲓⲁ • ⲁ ϩⲉⲛⲯⲁⲗⲙⲟⲥ ϣⲱⲡⲉ ⲛ̄ϩⲏⲧϥ̄ • ⲙⲛ̄ ϩⲉⲛϣⲗⲏⲗ ⲙⲛ̄ ϩⲉⲛⲱ̄ⲇⲏ\nⲙ̄ ⲡ︦ⲛ︦ⲓ︦ⲕⲟⲛ • ⲁϥϫⲓ ⲛ̄ ⲟⲩⲥϩⲓⲙⲉ • ⲁⲥϣⲱⲡⲉ ⲛⲁϥ ⲛ̄\nⲥⲱⲧⲏⲣⲓⲁ • ⲙⲛ︦ⲛ︦ⲥⲁ | ⲧⲣϥ̄ϫⲓⲧⲥ̄ ⲇⲉ ⲉ ϩⲟⲩⲛ ⲉ ⲡⲉϥⲏⲓ\nⲀⲥⲃⲱⲕ ⲉ ϩⲟⲩⲛ ⲉⲩⲕⲟⲓⲧⲟⲛ ⲁⲥϩⲙⲟⲟⲥ ⲙ̄ⲙⲁⲩ • ⲙ̄ⲡⲉ\nⲥⲟⲩⲱϩ ⲉ ⲧⲟⲟⲧⲥ̄ • ⲉ ⲉⲓ ⲉ ⲡⲉⲥⲏⲧ ⲙ̄ ⲡⲧⲱⲣⲧⲣ̄ ϣⲁ ⲡⲉϩⲟⲟⲩ ⲛ̄ⲧ ⲁⲥⲃⲱⲕ ⲉⲧⲟⲣⲓⲛⲏ • ⲙⲛ̄ ⲡⲉϩⲟⲟⲩ ⲛ̄ⲧⲁ ⲓⲱⲥⲏⲫ\nϫⲓⲧⲥ̄ ⲉ ⲃⲏⲑⲗⲉⲉⲙ ⲉ ⲧⲣⲉⲩ ⲥϩⲁⲓ ⲙ̄ ⲡⲉϥⲣⲁⲛ ⲙⲛ̄ ⲡⲱⲥ\nⲙⲛ̄ ⲡⲁ ⲡⲉⲥϣⲏⲣⲉ • ⲛ̄ⲧⲁⲩⲥϩⲁⲓ ⲛ̄ϯϩⲉ ϫⲉ ⲓⲱⲥⲏⲫ\nⲡϣⲏⲣⲉ ⲛ̄ ⲇ︦ⲁ︦ⲇ︦ ⲙⲛ̄ ⲙⲁⲣⲓⲁ ⲧⲉϥⲥϩⲓⲙⲉ • ⲙⲛ̄ ⲓ︦ⲥ︦\nⲡⲉⲩϣⲏⲣⲉ • ⲁⲛⲁⲩ ϭⲉ ⲉ ϯ ⲛⲟϭ ⲛ̄ ϣⲡⲏⲣⲉ • ⲱ̄\nⲛⲁⲙⲉⲣⲁⲁⲧⲉ ⁖-Ⲟⲩⲥϩⲓⲙⲉ ⲉⲥⲉⲉⲧ ⲉⲥⲟ ⲙ̄ ⲡⲁⲣⲑⲉⲛⲟⲥ\nⲛ̄ⲥⲉⲥⲟⲟⲩⲛ ⲁⲛ ϫⲉ ⲟⲩ ⲡⲉⲧ ϩⲓ ϩⲟⲩⲛ ⲙ̄ⲙⲟⲥ • ϯⲣ̄ ϣⲡⲏⲣⲉ\nⲙ̄ⲙⲟⲕ ⲱ̄ ⲡϩⲗ̄ⲗⲟ ⲛ̄ ϩⲁⲙϣⲉ ⲉⲧ ⲥⲙⲁⲙⲁⲁⲧ • ϫⲉ ⲟⲩ\nⲡⲉ ⲛⲧⲁϥⲉⲓ ⲉ ⲡⲉⲕϩⲏⲧ ⲛ̄ⲧⲁⲕⲥϩⲁⲓ ⲡⲉⲓ̄ ϣⲏⲣⲉ ϣⲏⲙ\nⲛ̄ⲥⲱⲕ • ⲛⲅ̄ ⲥⲟⲟⲩⲛ ⲁⲛ ϫⲉ ⲟⲩ ⲉ ⲃⲟⲗ ⲧⲱⲛ ⲡⲉ • ⲟ̄ⲡⲥ̄ ϫⲉ\nⲁⲕⲥϩⲁⲓ ⲧⲉⲥϩⲓⲙⲉ ⲛ̄ⲥⲱⲕ ϫⲉ ⲉⲥϭⲁⲗⲱⲟⲩ ⲉ ⲣⲟⲕ • ⲉⲕⲥⲟⲟⲩⲛ ⲧⲱⲛ ϫⲉ ⲟ︦ⲩ︦ ⲡⲉⲧ ⲉⲥⲉⲓⲉⲧ ⲙ̄ⲙⲟϥ • Ⲟⲩⲡⲓⲥⲧⲟⲥ ⲅⲁⲣ\nⲡⲉ ⲡⲉⲛⲧ ⲁϥϣⲁϫⲉ ⲛⲙ̄ⲙⲁⲓ • ⲉϥϫⲱ ⲙ̄ⲙⲟⲥ • ϫⲉ ϫⲓ ⲙ̄\nⲙⲁⲣⲓⲁ ⲧⲉⲕⲥϩⲓⲙⲉ | ⲉ ϩⲟⲩⲛ ⲉ ⲡⲉⲕⲏⲓ • ⲡ ⲉⲧ ⲟⲩⲛⲁϫⲡⲟϥ • ⲉ ⲃⲟⲗ ⲛ̄ϩⲏⲧⲥ̄ ⲟⲩ ⲉ ⲃⲟⲗ ⲡⲉ • ϩⲛ̄ ⲟⲩⲡⲛ︦ⲁ︦\nⲉϥⲟⲩⲁⲁⲃ ⁖-Ⲉⲓⲧⲁ ϫⲉ ⲛ̄ⲛⲉ ⲛⲕⲧⲉ ⲡϣⲁϫⲉ ⲉ ⲕⲉ ⲥⲁ • ⲁ\nⲡϩⲗ̄ⲗⲟ ⲛ̄ ϩⲁⲙϣⲉ ϥⲓ ⲛ̄ ⲧⲡⲩⲗⲏ ⲉⲧ ϣⲟⲧⲙ̄ ⲉ ϩⲟⲩⲛ ⲉ\nⲡϥ̄ⲏⲓ • ⲁ ⲡⲉⲛⲧ ⲁϥϫⲓ ϯⲡⲉ ⲙ̄ ⲡⲅⲁⲙⲟⲥ ⲣⲟⲉⲓⲥ •","english":"His house became a place of prayer and a monastery. He took a virgin into his house to be a wife for him. His house became a church. Psalms came to be in it, along with prayers and spiritual odes. He took a woman, and she became salvation for him. After he brought her into his house, she went into a cell and sat there. She did not put her hand to work, nor did she come down from the upper room until the day she went to the threshing floor, and the day Joseph took her to Bethlehem to register his name and that of her son. They registered in this manner: \"Joseph, son of David, and Mary his wife, and Jesus their son.\" Behold then this great wonder, O my beloved. A woman who is a virgin, and they do not know what is within her. I marvel at you, O blessed old man of the temple, that what came into your heart to register this small child as yours. You do not know from where he is. You registered her as your wife, though she is far from you. You do not know what she is bearing. For the one who spoke with me is a faithful man, saying, \"Take Mary, your wife, into your house. What will be born from her is not from outside, but from a holy spirit.\" So then, let the word not turn to the other side. The old man of the temple closed the door that was shut to his house. The one who took the price of the marriage kept watch.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ⲙⲟⲛⲁⲥⲧⲏⲣⲓⲟⲛ","severity":"info","text":"The Greek loanword ⲙⲟⲛⲁⲥⲧⲏⲣⲓⲟⲛ (monastērion) here denotes a place of solitary prayer, not a formal coenobitic monastery; the context of a house-turned-prayer-space supports this.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"The term ⲡⲁⲣⲑⲉⲛⲟⲥ (virgin) is used twice: first for Mary taken as wife, then in the exclamation 'a woman who is a virgin'. The fixed Marian sense is maintained throughout.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲓⲱⲥⲏⲫ ⲡϣⲏⲣⲉ ⲛ̄ ⲇⲁⲇ","severity":"info","text":"The registration formula 'Joseph, son of David, and Mary his wife, and Jesus their son' echoes the Matthean genealogy (Matt 1:16) and the census narrative (Luke 2:1–5), linking Mary to the Davidic line.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲧⲟⲣⲓⲛⲏ","severity":"info","text":"ⲧⲟⲣⲓⲛⲏ (threshing floor) refers to the location of the Annunciation in some apocryphal traditions (e.g., Protevangelium of James 11:1), where Mary goes to draw water and the angel appears.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ⲡⲛⲁ ⲉϥⲟⲩⲁⲁⲃ","severity":"info","text":"The phrase 'from a holy spirit' (ⲡⲛⲁ ⲉϥⲟⲩⲁⲁⲃ) reflects a high Christological claim of virginal conception by the Holy Spirit, a theme developed in later Coptic homilies on Mary's perpetual virginity.","cites":[{"key":"dossier:coptic-pseudo-cyril-alexandria-mary","label":"gap dossier: Discourse on the Virgin Mary","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-alexandria-mary"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲡϩⲗ̄ⲗⲟ ⲛ̄ ϩⲁⲙϣⲉ","severity":"caution","text":"The identity of 'the old man of the temple' (ⲡϩⲗ̄ⲗⲟ ⲛ̄ ϩⲁⲙϣⲉ) is ambiguous: it may refer to the high priest or to Joseph himself. The Coptic does not resolve which figure closes the door and keeps watch.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ⲡϩⲗ̄ⲗⲟ ⲛ̄ ϩⲁⲙϣⲉ' could refer to either the high priest or Joseph; the narrative does not clarify.","The 'stone of Marka' mentioned in the previous passage is not explained in this passage."],"confidence":"high","notes":[{"kind":"terminology","severity":"info","term":"ⲉⲕⲕⲗⲏⲥⲓⲁ","text":"ⲉⲕⲕⲗⲏⲥⲓⲁ → “church”. The building, the congregation, and the institution all take this word; the context decides, and 'assembly' is rare outside citations of Acts."},{"kind":"terminology","severity":"info","term":"ⲃⲏⲑⲗⲉⲉⲙ","text":"ⲃⲏⲑⲗⲉⲉⲙ → “Bethlehem”. Standard rendering; first occurrence is noted here, the term recurs below."},{"kind":"terminology","severity":"info","term":"ϣⲗⲏⲗ","text":"ϣⲗⲏⲗ → “pray”. Standard rendering; first occurrence is noted here, the term recurs below."}]},{"i":10,"ref":"p10","source":"ⲉⲧ ⲉⲧⲉ\nⲙ̄ⲡⲉ ⲥⲥⲟⲩⲛ̄ ϩⲟⲟⲩⲧ ⲉⲛⲉϩ • ⲁ ⲡⲉⲓ̄ⲱⲧ ⲛ̄ ϩⲉⲛϣⲏⲣⲉ\nϣⲱⲡ ⲉ ⲣⲟϥ ⲙ̄ ⲡⲗⲟⲅⲟⲥ ⲙ̄ ⲡⲓⲱⲧ ⁖-Ⲁ ⲡⲉⲛⲧ ⲁϥϫⲓ\nⲡⲉⲓⲣⲁ ⲙ̄ ⲡⲅⲁⲙⲟⲥ ⲙ̄ ⲡⲉⲓ ⲕⲟⲥⲙⲟⲥ • ϣⲱⲡⲉ ⲛ̄ ϩⲩⲡⲉⲣⲉⲧⲏⲥ ⲛ̄ ⲧⲉϩⲓⲉⲓⲃ ⲛ̄ ⲁⲧⲧⲱⲗⲙ̄ • ⲉⲧ ⲧⲱⲟⲩⲛ ϩⲁ ⲡⲙⲟ[ⲛⲟ]ⲅⲉⲛⲏⲥ • ⲛ̄ ϣⲏⲣⲉ • ⲛ̄ⲧⲉ ⲡⲛⲟⲩⲧⲉ • ⲁ ⲓⲱⲥⲏⲫ ϫⲓ ⲙ̄\nⲙⲁⲣⲓⲁ ⲉ ϩⲟⲩⲛ ⲉ ⲡⲉϥⲏⲓ • ⲁ ⲡⲣⲱⲙⲉ ϣⲱⲡ ⲉ ⲣⲟϥ\nⲙ̄ ⲡⲛⲟⲩⲧⲉ • ⲛϥ̄ⲥⲟⲟⲩⲛ ⲁⲛ • ⲛⲉⲥϩⲙⲟⲟⲥ ⲇⲉ ⲡⲉ ϩⲙ̄\nⲡⲥ̄ⲏⲓ • ⲉⲥⲣ̄ ϩⲱⲃ ⲉ ⲡϫⲏϭⲉ ⲙ̄ ⲡⲕⲁⲧⲁⲡⲉⲧⲁⲥⲙⲁ ⲕⲁⲧⲁ","english":"He did not know a man ever. The father of children became a mouth for the Word of the Father. He who took the yoke of marriage in this world became a servant of the service of the altar, standing for the only-begotten son of God. Joseph took Mary into his house. The man became a mouth for God, he did not know her. But she sat in the house, working on the curtain of the sanctuary according to","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲛⲟⲩⲧⲉ","severity":"info","text":"The definite article with ⲛⲟⲩⲧⲉ (God) is standard in Christian Coptic for the one God. Here it appears twice, reinforcing the monotheistic context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲙⲁⲣⲓⲁ","severity":"info","text":"Mary is named as the virgin taken by Joseph; the homily follows the Protevangelium of James tradition of a celibate marriage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲡⲗⲟⲅⲟⲥ ⲙ̄ ⲡⲓⲱⲧ","severity":"info","text":"The phrase 'Word of the Father' echoes John 1:1 and the Logos theology common in Coptic homilies, identifying the child as divine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲡⲕⲁⲧⲁⲡⲉⲧⲁⲥⲙⲁ","severity":"info","text":"The 'curtain of the sanctuary' (katapetasma) refers to the temple veil, a motif in Marian apocrypha (e.g., Protevangelium 10) where Mary weaves it.","cites":[{"key":"dossier:coptic-anonymous-dormition-virgin-homily-fragments","label":"gap dossier: Homily on the Dormition of the Virgin (Coptic fragments)","url":"https://naxiai.com/christian/gaps/coptic-anonymous-dormition-virgin-homily-fragments"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲛϥ̄ⲥⲟⲟⲩⲛ ⲁⲛ","severity":"caution","text":"The Coptic 'he did not know her' is ambiguous: it may mean sexual ignorance (Joseph's celibacy) or lack of recognition. The English draft takes the former, consistent with the Protevangelium.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ⲛϥ̄ⲥⲟⲟⲩⲛ ⲁⲛ' could be read as 'he did not know her' (carnal knowledge) or 'he did not recognize her'; the context of Joseph's celibacy supports the former.","The Coptic 'ⲉⲧⲉ' at the start may be a scribal repetition or a relative marker; the edition marks a break, so the exact syntax is uncertain."],"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":11,"ref":"p11","source":"ⲡⲛⲟⲙⲟⲥ ⲛ̄ ⲙ̄ⲡⲁⲣⲑⲉⲛⲟⲥ • ⲛⲉⲥⲛⲁⲩ ⲁⲛ ⲉ ⲗⲁⲁⲩ ⲛ̄\nⲣⲱⲙⲉ • ⲁⲗⲗⲁ ⲛⲉⲣⲉ | ⲛ̄ⲁⲅⲅⲉⲗⲟⲥ ⲛⲏⲩ ⲉⲩⲇⲓⲁⲕⲱⲛⲉⲓ̈\nⲉ ⲣⲟⲥ • ⲉⲩⲉⲓⲣⲉ ⲙ̄ ⲡⲉϩⲟⲟⲩ ⲧⲏⲣϥ̄ • ⲉⲩⲁϩⲉ ⲣⲁⲧⲟⲩ ⲙ̄\nⲡⲉⲥⲙ̄ⲧⲟ ⲉ ⲃⲟⲗ • ⲙ̄ ⲡⲉⲥⲙⲟⲧ ⲛ̄ ϩⲉⲛⲙⲁⲥ ⲛ̄ ϭⲣⲟⲙⲡⲉ • ⲉⲩϯ ⲧⲱⲕ ⲛ̄ϩⲏⲧ ⲛⲁⲥ • ⲁⲩⲱ ⲉⲩⲥⲟⲗⲥⲗ̄ ⲙ̄ⲙⲟⲥ • ⲛⲉⲥϩⲙⲟⲟⲥ ⲇⲉ ⲡⲉ ϩⲙ̄ ⲡⲉϥⲏⲓ̈ ⲛ̄ ϣⲟⲙⲧⲉ ⲛ̄ ⲣⲟⲙⲡⲉ • ⲉⲩⲇⲓⲁⲕⲱⲛⲉⲓ ⲉ ⲣⲟⲥ ⲛ̄ϭⲓ ⲛϥ̄ϣⲏⲣⲉ ⲉⲣⲉ ⲛ̄ ⲁⲅⲅⲉⲗⲟⲥ\nⲙ̄ ⲡⲉⲥⲕⲱⲧⲉ ⲛ̄ ⲛⲁⲩ ⲛⲓⲙ • ⲉⲩⲉⲡⲉⲓⲑⲩⲙⲉⲓ ⲉ ϭⲱ ϩⲁϩⲧⲏⲥ • ⲉ ⲧⲃⲉ ⲡⲉⲥⲧⲃ̄ⲃⲟ • ⲉⲩⲟ ⲙ̄ ⲡⲉⲥⲙⲟⲧ ⲛ̄ ϩⲉⲛϭⲣⲟⲙⲡⲉ • ⲏ̄ ϩⲉⲛⲕⲟⲟⲩⲉ ⲛ̄ ϩⲁⲗⲁⲁⲧⲉ ⲉⲩⲟⲩⲁⲁⲃ • ⲉⲥϩⲏⲗ ⲙ̄ ⲡⲉⲥⲕⲱⲧⲉ ϩⲙ̄ ⲡⲙⲁ ⲉⲛⲉⲥϩⲙⲟⲟⲥ ⲛ̄ϩⲏⲧϥ̄ • ⲉⲥⲉⲓⲣⲉ ⲙ̄ ⲡⲉⲥϩⲱⲃ ⲛ̄ ϭⲓϫ ⲁⲩⲱ ⲛⲉⲩ ϩⲓϫⲛ̄ ⲛ̄ ϣⲟⲩϣⲧ̄ ⲙ̄ ⲡⲉⲥⲕⲟⲓⲧⲟⲛ • ⲉⲩⲉⲡⲉⲓⲑⲩⲙⲉⲓ ⲉ ⲥⲱⲧⲙ̄ ⲉ ⲧⲉⲥⲙⲏ ⲉⲧ ⲟⲩⲁⲁⲃ • ⲁⲩⲱ ⲉⲧϩⲟⲗϭ̄ ⲉⲧ ⲛⲟⲧⲙ̄ ⲉⲧ ⲟⲩⲁⲁⲃ • ⲉⲥⲥⲙⲟⲩ ⲉ ⲡⲛⲟⲩⲧⲉ\nⲉⲛⲉⲥⲕⲱ ⲛ̄ ⲧⲟⲟⲧⲥ̄ ⲉ ⲃⲟⲗ ⲁⲛ ⲙ̄ ⲡⲉϩⲟⲟⲩ ⲙⲛ̄ ⲧⲉⲩϣⲏ • ⲉⲥⲥⲙⲟⲩ ⲉ ⲡⲉⲥⲇⲏⲙⲓⲟⲩⲣⲅⲟⲥ | ⲉⲣⲉ ⲟⲩⲛⲟϭ ⲛ̄ ⲥϭⲣⲁϩⲧ̄\nⲙⲛ̄ ⲟⲩϩⲟⲧⲉ ⲛ̄ⲧⲉ ⲡⲛⲟⲩⲧⲉ ϣⲟⲟⲡ ⲙ̄ ⲡⲕⲱⲧⲉ • ⲙ̄ ⲡⲙⲁ\nⲉⲧ ⲉⲥⲏⲍⲩⲭⲁⲍⲉ (sic) ⲛ̄ϩⲏⲧϥ̄ • ⲉⲣⲉ ⲛ̄ ⲇⲩⲛⲁⲙⲓⲥ ⲧⲏⲣⲟⲩ ⲉⲧ\nϩⲛ̄ ⲙ̄ⲡⲏⲩⲉ ⲟ̄ ⲛ̄ ϣⲡⲏⲣⲉ ⲙ̄ ⲡⲉⲥⲧⲃ̄ⲃⲟ ⲙⲛ̄ ⲧⲉⲥϩⲁⲅⲛⲓⲁ • ⲉⲩϫⲱ ⲙ̄ⲙⲟⲥ ϫⲉ ⲙ̄ⲡⲉⲛ ⲛⲁⲩ ⲉ ⲟⲩⲟⲛ ⲛ̄ ⲧⲉⲓ ϩⲉ ⲉⲛⲉϩ • Ⲥⲁⲣⲣⲁ ⲇⲉ ⲧⲉⲥϩⲓⲙⲉ ⲛ̄ ⲁⲃⲣⲁϩⲁⲙ ⲛⲉ ⲟⲩⲥϩⲓⲙⲉ ⲧⲉ ⲉⲛⲉⲥⲉϩⲣⲁⲥ ⲁⲩⲱ ⲛⲉⲥϣⲟⲟⲡ ⲁⲛ ϩⲛ̄ ⲛⲉϩⲃⲏⲩⲉ ⲛ̄ ⲧⲉⲓ ⲙⲓⲛⲉ • Ϩⲣⲉⲃⲉⲕⲕⲁ ⲧⲉⲥϩⲓⲙⲉ ⲛ̄ ⲓⲥⲁⲕ ⲛⲉ ⲟⲩⲥϩⲓⲙⲉ ⲉⲛⲉⲥⲱⲥ\nⲉⲙⲁⲧⲉ • ⲁⲗⲗⲁ ⲛⲥ̄ⲧⲛ̄ⲧⲱⲛ ⲁⲛ ⲉ ⲧⲉⲓ ⲡⲁⲣⲑⲉⲛⲟⲥ ⁖ⲗⲓⲁ ⲙⲛ̄ ⲣⲁⲭⲏⲗ ϩⲉⲛⲥϩⲓⲙⲉ ⲛⲉ ⲉⲩϣⲟⲟⲡ ϩⲙ̄ ⲡⲅⲁⲙⲟⲥ •","english":"The law of the virgin: she did not know any man, but angels came serving her, doing for her all the day, standing before her outside, for three years, giving her encouragement and consoling her. She sat in his house for three years, and the angels served her, her children around her at all times, desiring to stay near her because of her purity, being like three-year-olds or other pure children, while she was busy around the place where she sat, doing her handiwork, and they were above looking at her bed, desiring to hear her pure and sweet voice that was pleasing, as she blessed God, not letting her hands rest by day or by night, blessing her Creator. A great fear and awe of God surrounded the place where she was praying, and all the powers in the heavens marveled at her purity and her chastity, saying, \"We have never seen anyone like this.\" Sarah, the wife of Abraham, was a woman who was modest, but she was not engaged in such deeds. Rebecca, the wife of Isaac, was a very beautiful woman, but she is not comparable to this virgin. Leah and Rachel were women who were in marriage.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"The term ⲡⲁⲣⲑⲉⲛⲟⲥ (Greek παρθένος) is used in the fixed technical sense 'virgin' for Mary, not 'young woman'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲁⲅⲅⲉⲗⲟⲥ","severity":"info","text":"ⲁⲅⲅⲉⲗⲟⲥ (Greek ἄγγελος) here means 'angel' in the supernatural sense, not a human messenger.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲛⲟⲩⲧⲉ","severity":"info","text":"ⲡⲛⲟⲩⲧⲉ with the definite article names God; the phrase ⲛ̄ⲧⲉ ⲡⲛⲟⲩⲧⲉ means 'of God'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The comparison of Mary to Sarah, Rebecca, Leah, and Rachel is a common topos in Marian literature, emphasizing her unique purity.","cites":[{"key":"ed:budge-misc.pseudodemetrius-on-the-birth-virgin-mary","label":"source edition: PseudoDemetrius On the Birth Virgin Mary","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoDemetrius_On%20the%20Birth%20Virgin%20Mary%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a narrative of angelic service to a doxological conclusion with the marvel of the heavenly powers and a series of biblical comparisons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲉⲩⲇⲓⲁⲕⲱⲛⲉⲓ","severity":"caution","text":"The Coptic ⲉⲩⲇⲓⲁⲕⲱⲛⲉⲓ (Greek διακονέω) is ambiguous: it can mean 'serve' or 'minister', but here it clearly refers to angelic service.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ⲛⲉⲥⲛⲁⲩ ⲁⲛ ⲉ ⲗⲁⲁⲩ ⲛ̄ ⲣⲱⲙⲉ could be read as 'she did not know any man' (sexual knowledge) or 'she did not know any person'; the context supports the former.","The word ⲛϥ̄ϣⲏⲣⲉ (her children) is ambiguous: it may refer to the angels as spiritual children or to actual children; the context suggests angels."],"confidence":"high","notes":[{"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":12,"ref":"p12","source":"ⲉⲩϫⲡⲉ ϣⲏⲣⲉ ⲁⲗⲗⲁ ⲙ̄ⲡ ⲟⲩϣⲱⲡⲉ ϩⲙ̄ ⲡⲧⲁⲓ̈ⲟ\nⲛ̄ ⲧⲉⲓ ⲡⲁⲣⲑⲉⲛⲟⲥ ⁖-ⲁⲛⲛⲁ ⲧⲙⲁⲁⲩ ⲛ̄ ⲥⲁⲙⲟⲩⲏⲗ ⲟⲩϩⲟⲟⲩ ⲛ̄ ⲟⲩⲱⲧ • ⲡⲉ ⲛⲧⲁⲥⲁⲁϥ • ⲉⲥⲡⲱϩⲧ̄ ⲛ̄ ⲛⲉⲥⲣⲙ̄ⲉⲓⲟⲟⲩⲉ • ⲙ̄ ⲡⲙ̄ⲧⲟ ⲉ ⲃⲟⲗ ⲙ̄ ⲡⲛⲟⲩⲧⲉ • ⲁϥⲭⲁⲣⲓⲍⲉ ⲛⲁⲥ\nⲙ̄ ⲡⲉⲥⲁⲓⲧⲏⲙⲁ • ⲧⲉ ⲡⲁⲣⲑⲉⲛⲟⲥ ⲇⲉ | ⲛ̄ⲧⲟⲥ • ϫⲓⲛ ⲙ̄\nⲡⲉϩⲟⲟⲩ ⲛ̄ⲧⲁⲩⲧⲁⲁⲥ ⲉ ϩⲟⲩⲛ ⲉ ⲡⲣ̄ⲡⲉ ⲙ̄ⲡⲉⲥ ⲕⲁ ⲧⲟⲟⲧⲥ̄\nⲉ ⲃⲟⲗ ϩⲙ̄ ⲡⲉⲥⲙⲟⲧ ⲛ̄ ⲟⲩⲱⲧ • ϩⲛ̄ ⲛⲉⲥϣⲗⲏⲗ ⲙⲛ̄ ⲛⲉⲥⲛⲏⲥϯⲁ ⲙⲛ̄ ⲛⲉⲥⲡⲟⲗⲩϯⲁ ⲙⲛ̄ ⲛⲉⲥⲁⲥⲕⲏⲥⲓⲥ ⲉⲧ ⲟϣ • Ⲙⲛ︦ⲛ︦ⲥⲁ ⲛⲁⲓ ⲁ ⲡⲉⲟⲩⲟⲉⲓϣ ϣⲱⲡⲉ ⲉ ⲧⲣⲉ ⲡϫ︦ⲥ︦ ⲣ̄ ⲡⲙⲉⲉⲩⲉ","english":"to bear a child, but she did not happen to be in the honor of this virgin. Anna, the mother of Samuel, one day, she made it, while she was pouring out her tears before God, he granted her her request. The virgin, however, from the day she was brought into the temple, she did not let her hand go out from her manner of one, in her prayers and her fasts and her liturgies and her severe ascetic practices. After these, the time came for the Lord to be mindful.","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, once with the demonstrative ⲧⲉⲓ and once with the article ⲧⲉ. In Coptic Marian texts it consistently means 'virgin' in the technical sense, not 'young woman'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲛⲟⲩⲧⲉ","severity":"info","text":"ⲡⲛⲟⲩⲧⲉ (with definite article) is the standard Coptic Christian term for God. Here it appears in the phrase ⲙ̄ ⲡⲙ̄ⲧⲟ ⲉ ⲃⲟⲗ ⲙ̄ ⲡⲛⲟⲩⲧⲉ, 'before God', referring to the God of Israel in the context of Anna's prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲁⲛⲛⲁ ⲧⲙⲁⲁⲩ ⲛ̄ ⲥⲁⲙⲟⲩⲏⲗ","severity":"info","text":"Anna, mother of Samuel, is a biblical figure (1 Samuel 1–2). The text contrasts her prayer for a child, which God granted, with the virgin Mary's lifelong dedication. This typological pairing is common in Marian homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲡⲣ̄ⲡⲉ","severity":"info","text":"The phrase ⲉ ⲡⲣ̄ⲡⲉ, 'into the temple', refers to Mary's presentation as a child, a tradition found in the Protoevangelium of James. The text emphasizes her perpetual prayer, fasting, and ascetic practices from that day onward.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage contrasts Anna's one-day prayer (ⲟⲩϩⲟⲟⲩ ⲛ̄ ⲟⲩⲱⲧ) with Mary's continuous devotion from her temple entry. The adversative ⲇⲉ after ⲧⲉ ⲡⲁⲣⲑⲉⲛⲟⲥ marks the pivot.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲉⲩϫⲡⲉ ϣⲏⲣⲉ","severity":"caution","text":"The Coptic ⲉⲩϫⲡⲉ ϣⲏⲣⲉ is ambiguous: it could mean 'to bear a child' (infinitive) or 'she bore a child' (preterit). The English draft takes it as an infinitive, but the clause lacks a clear subject, leaving the reference to Anna uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The clause ⲉⲩϫⲡⲉ ϣⲏⲣⲉ lacks an explicit subject; it may refer to Anna or be a general statement. The reading taken follows the English draft, which treats it as an infinitive describing Anna's desire.","The phrase ⲙ̄ ⲡⲙ̄ⲧⲟ ⲉ ⲃⲟⲗ ⲙ̄ ⲡⲛⲟⲩⲧⲉ could be read as 'before God' or 'in the presence of God'; the sense is the same."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"ⲛ̄ ⲛ̄ϣⲁϫⲉ ⲛ̄ ⲛⲉⲛⲉⲓⲟⲟⲧⲉ • ⲉⲧ ⲟⲩⲁⲁⲃ ⲙ̄ ⲡⲣⲟⲫⲏⲧⲏⲥ • ⲁϥϫⲓ ϣⲟϫⲛⲉ ⲛ̄ϭⲓ ⲡⲉⲓⲱⲧ ⲙⲛ̄ ⲡϥ̄ⲗⲟⲅⲟⲥ ⲉⲧ ⲟⲩⲁⲁⲃ\nⲡⲉⲛⲧⲁϥⲉⲓ ⲉ ⲃⲟⲗ ⲛ̄ϩⲏⲧϥ̄ • ⲡⲉⲧ ⲟ ⲛ̄ ϩⲟⲙⲟⲟⲩⲥⲓⲟⲥ ⲛⲙ̄ⲙⲁϥ • ⲡⲉⲧ ϣⲟⲟⲡ ⲛⲙ̄ⲙⲁϥ • ϩⲙ̄ ⲡⲉⲓ ⲧⲁⲓⲟ • ⲛ̄ ⲟⲩⲱⲧ\nϫⲓⲛ ⲧⲉϩⲟⲩⲉⲓⲧⲉ • ⲙⲛ̄ ⲡⲉⲓ ⲉⲟⲟⲩ ⲛ̄ ⲟⲩⲱⲧ • ⲙⲛ̄ ⲧⲉⲓ ϭⲟⲙ\nⲛ̄ ⲟⲩⲱⲧ • ⲙⲛ̄ ⲧⲉⲓ ⲉⲛⲉⲣⲅⲓⲁ ⲛ̄ ⲟⲩⲱⲧ • ⲙⲛ̄ ϯⲫⲩⲥⲓⲥ\nⲛ̄ ⲟⲩⲱⲧ • ⲉⲓϣⲁϫⲉ ⲉ ⲡϥ̄ⲙⲟⲛⲟⲅⲉⲛⲏⲥ ⲛ̄ ϣⲏⲣⲉ • ⲉⲧⲟ\nⲛ̄ ⲟⲩⲁ ⲛ̄ ⲟⲩⲱⲧ ⲛⲙ̄ⲙⲁϥ ϩⲛ̄ ⲧⲟⲩⲥⲓⲁ ⲛ̄ ⲧϥ̄ⲙⲛ︦ⲧ︦ⲛⲟⲩⲧⲉ • ⲉϥϫⲱ ⲙ̄ⲙⲟⲥ ϫⲉ ⲁ ⲡⲉⲟⲩⲟⲉⲓϣ ϣⲱⲡⲉ ⲡⲁ ⲙⲉⲣⲓⲧ ⲛ̄\nϣⲏⲣⲉ • ⲙ̄ ⲙⲉⲣⲓⲧ ⲉ ⲧⲣⲉ ⲕⲃⲱⲕ ⲉ ⲡⲉⲥⲏⲧ ⲛⲅ̄ ϣⲓ̄|ⲛⲉ • ⲛ̄ⲥⲁ ⲡⲉⲕⲉⲥⲟⲟⲩ ⲛ̄ⲧⲁϥⲥⲱⲣⲙ̄ ϩⲙ̄ ⲡⲕⲟⲥⲙⲟⲥ • ⲉ ⲧⲃⲉ\nⲡⲛⲟⲃⲉ • ϯⲟⲩⲱϣ ⲉ ⲧⲣ ⲕ̄ϣⲛ̄ ϩⲧⲏⲕ ϩⲁ ⲁⲇⲁⲙ ⲛⲅ̄ ⲟⲩⲱⲛ\nⲛⲁϥ ⲙ̄ ⲡⲣⲟ ⲙ̄ ⲡⲁⲣⲁⲇⲓⲥⲟⲥ • ⲁⲣⲓ ⲡⲁⲙⲉⲉⲩⲉ • ⲡⲁϣⲏⲣⲉ • ϫⲉ ⲁ ⲡⲉⲟⲩⲟⲉⲓϣ ϣⲱⲡⲉ ⲉ ⲧⲣⲉ ⲕϫⲱⲕ ⲉ ⲃⲟⲗ ⲛ̄ ⲧⲉⲑⲩⲥⲓⲁ\nⲛ̄ ⲓⲥⲁⲕ • ϫⲉ ⲙ̄ⲡⲉ ⲡⲉⲧ ⲙ̄ⲙⲁⲩ ⲣⲱϣⲉ ⲉ ⲧⲟⲩϫⲉ ⲡⲕⲟⲥⲙⲟⲥ\nⲁⲩⲧⲁⲗⲟ ⲙⲉⲛ ⲉ ϩⲣⲁⲓ ⲛ̄ ⲧϣⲉⲉⲣⲉ ⲛ̄ ⲓⲉⲫⲑⲁⲉ • ⲁⲗⲗⲁ\nⲡⲉⲥⲥⲛⲟϥ • ⲡⲉⲛⲧ ⲁϥⲧⲟⲩϫⲟⲥ ⲙ̄ⲙⲓⲛ ⲙ̄ⲙⲟⲥ • Ⲡⲉⲥⲛⲟϥ\nⲅⲁⲣ ⲛ̄ ⲁⲃⲉⲗ ⲱϣ ⲉ ⲃⲟⲗ • ⲉϥϭⲱϣⲧ̄ ⲉ ⲃⲟⲗ ⲛ̄ ϩⲏⲧⲕ̄ ⲉ\nⲧⲣⲉ ⲕⲃⲱⲕ ⲉ ⲡⲉⲥⲏⲧ ⲉ ⲡⲕⲟⲥⲙⲟⲥ • ⲛⲅ̄ ⲡⲱϩ︤ⲧ︥ ⲉ ⲃⲟⲗ ⲙ̄\nⲡⲉⲕⲥⲛⲟϥ ϫⲉ ⲕⲁⲥ ⲉⲣⲉ ⲡⲱⲕ ⲱϣ ⲉ ⲃⲟⲗ ⲛ̄ⲧⲉ ⲡⲱϥ ⲕⲁ\nⲣⲱϥ • ⲛⲉⲡⲣⲟⲫⲏⲧⲏⲥ ⲧⲏⲣⲟⲩ ϭⲱϣⲧ̄ ⲉ ⲃⲟⲗ ϩⲏⲧⲕ̄ ⲉⲩϫⲱ\nⲙ̄ⲙⲟⲥ • ϫⲉ ϣⲁ ⲧⲛⲁⲩ ⲡϫ︦ⲥ︦ • ⲉⲕⲛⲁⲕⲧⲟⲕ ⲛⲅ̄ ⲉⲓ ⲉ ⲡⲉⲥⲏⲧ\nⲛⲅ̄ ϫⲱⲕ ⲉ ⲃⲟⲗ ⲛ̄ ⲛⲉⲛⲡⲣⲟⲫⲏϯⲁ ⲙⲛ̄ | ⲛⲉⲛϩⲟⲣⲁⲥⲓⲥ • ⲧⲉⲛⲟⲩ ϭⲉ ⲱ̄ ⲡⲁϣⲏⲣⲉ • ⲙ̄ⲡ ⲣ̄ ⲁⲙⲉⲗⲉⲓ ⲉ ⲡⲉⲕⲡⲗⲁⲥⲙⲁ\nϫⲉ ⲛ̄ⲛⲉ ϥⲧⲁⲕⲟ ⁖-ⲉⲓⲥ ⲡⲉⲕⲑⲣⲟⲛⲟⲥ • ⲥⲃ̄ⲧⲱⲕ ⲛⲁⲕ • ⲱ̄\nⲡⲁ ⲙⲉⲣⲓⲧ ⲛ̄ ϣⲏⲣⲉ •","english":"the words of our holy fathers, the prophet. The Father took counsel with his holy Word, who came forth from him, who is consubstantial with him, who exists with him, in this same honor. From the beginning, with this same glory, this same power, this same energy, this same nature, speaking of his only-begotten son, who is one and the same with him in the essence of his divinity, saying, \"The time has come, my beloved son, for you to go down and seek your scattered sheep in the world, because of sin. I wish you to take thought for Adam and open for him the gate of paradise. Remember, my son, that the time has come for you to fulfill the sacrifice of Isaac, for that one did not hasten to save the world. The daughter of Jephthah was indeed offered up, but her blood was what saved her. The blood of Abel cries out, looking out from your heart for you to go down into the world and pour out your blood, so that yours may cry out and his be silenced. All the prophets look out for you, saying, 'Until when, O Lord, will you turn and come down and fulfill our prophecies and our visions?' Now then, O my son, do not neglect your creation, lest it perish. Behold, your throne is prepared for you, O my beloved son.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲣⲟⲫⲏⲧⲏⲥ","severity":"info","text":"The Coptic ⲡⲣⲟⲫⲏⲧⲏⲥ is rendered 'prophet' per the pinned glossary. Here it refers to the Old Testament prophets collectively, whose words are cited as authoritative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲁⲇⲁⲙ","severity":"info","text":"The mention of Adam and the gate of paradise echoes Genesis 3, where Adam's sin leads to expulsion. The homily reinterprets this as a call for Christ to reopen paradise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲓⲥⲁⲕ","severity":"info","text":"The reference to Isaac's sacrifice (Genesis 22) is typological: Isaac was not sacrificed, but Christ must fulfill the type by his own death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲓⲉⲫⲑⲁⲉ","severity":"info","text":"Jephthah's daughter (Judges 11) is cited as a type: her blood saved her, prefiguring Christ's saving blood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲁⲃⲉⲗ","severity":"info","text":"Abel's blood crying out (Genesis 4:10) is used typologically: Christ's blood must cry out to silence Abel's cry, completing the sacrificial pattern.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲟⲩⲥⲓⲁ","severity":"info","text":"The term ⲟⲩⲥⲓⲁ (ousia) is a Greek loanword meaning 'essence' or 'substance', central to Nicene Trinitarian theology. Its use here underscores the consubstantiality of Father and Son.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ⲛ̄ ⲛϣⲁϫⲉ ⲛ̄ ⲛⲉⲛⲉⲓⲟⲟⲧⲉ' could be read as 'the words of our fathers' or 'the words of the fathers'; the English draft takes it as 'our holy fathers'.","The identity of the speaker (Father addressing Son) is clear from context, but the Coptic does not explicitly name the speakers until later."],"confidence":"high","notes":[{"kind":"terminology","severity":"info","term":"ⲡⲣⲟⲫⲏⲧⲏⲥ","text":"ⲡⲣⲟⲫⲏⲧⲏⲥ → “prophet”. Standard rendering; first occurrence is noted here, the term recurs below."}]},{"i":14,"ref":"p14","source":"ϣⲁⲛⲧ ⲕ̄ϭⲱⲧⲡ̄ ⲙ̄ ⲡⲇⲓⲁⲃⲟⲩⲗⲟⲥ • ⲉⲓⲥ ⲡⲉⲕⲙⲁ ⲛ̄ ϣⲱⲡⲉ • ⲥⲃ̄ⲧⲱⲧ ⲛⲁⲕ ϩⲓϫⲙ̄ ⲡⲕⲁϩ • ⲉⲧⲉ\nⲙⲁⲣⲓⲁ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲧⲉ • ⲧⲁⲓ ⲛ̄ⲧⲁⲕⲧⲁⲙⲓⲟⲥ • ϩⲛ̄ ⲛⲉⲕϭⲓϫ ⲙ̄ⲙⲓⲛ ⲙ̄ⲙⲟⲕ • ⲉⲓⲥ ϩⲏⲏⲧⲉ ⲁⲓⲥⲟⲃⲧⲉ ⲛⲁⲕ ⲛ̄\nⲟⲩⲉⲓⲱⲧ ϩⲓϫⲙ̄ ⲡⲕⲁϩ ⲉⲧⲉ ⲓⲱⲥⲏⲫ ⲡⲉ ⲡϩⲗ̄ⲗⲟ ⲛ̄ ϩⲁⲙϣⲉ • ⲉⲧ ⲥⲙⲁⲙⲁⲁⲧ • ⲡⲁⲓ̄ ⲉⲧ ⲛⲁϣⲱⲡⲉ ⲛⲁⲕ ⲛ̄ ⲇⲓⲁⲕⲱⲛⲓⲧⲏⲥ • ⲁⲩⲱ ⲛ̄ ϩⲩⲡⲉⲣⲉⲧⲏⲥ • Ⲉⲕϣⲁⲛⲃⲱⲕ ⲉ ⲡⲉⲥⲏⲧ ⲉϫⲙ̄ ⲡⲕⲁϩ\nϥⲛⲁⲉⲩⲫⲣⲁⲛⲉ ϣⲁ ⲛⲉϥⲥⲛ̄ⲧⲉ • ⲁⲩⲱ ⲡⲇⲓⲁⲃⲟⲩⲗⲟⲥ ⲛⲁϣⲓⲛⲉ ⲛ̄ⲥⲁ ⲡⲱⲧ ⁖-ⲃⲱⲕ ⲡⲁϣⲏⲣⲉ • ϩⲛ̄ ⲟⲩⲉⲓⲣⲏⲛⲏ • ⲛⲅ̄","english":"until the devil is confounded. Behold, your dwelling place is prepared for you upon the earth, which is Mary the virgin, whom you fashioned with your own hands. Behold, I have prepared for you a father upon the earth, who is Joseph, the blessed old man of eighty years, who will be for you a deacon and a servant. When you go down upon the earth, he will rejoice with his two companions, and the devil will seek to flee. Go, my son, in peace. You will","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"The Greek loanword ⲡⲁⲣⲑⲉⲛⲟⲥ (παρθένος) is used here in its fixed Marian sense, designating Mary as the perpetual virgin, not merely a young woman.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲉⲓⲣⲏⲛⲏ","severity":"info","text":"ⲉⲓⲣⲏⲛⲏ (εἰρήνη) appears in the phrase ϩⲛ̄ ⲟⲩⲉⲓⲣⲏⲛⲏ, a liturgical formula meaning 'in peace', not a comment on civil order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲙⲁⲣⲓⲁ","severity":"info","text":"ⲙⲁⲣⲓⲁ (Mary) is identified as the Theotokos, consistent with homiletic and apocryphal usage in this corpus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ⲓⲱⲥⲏⲫ","severity":"info","text":"Joseph is described as a blessed old man of eighty years (ⲡϩⲗ̄ⲗⲟ ⲛ̄ ϩⲁⲙϣⲉ), a detail paralleled in the Protevangelium of James and later Coptic tradition.","cites":[],"named_sources":["Protevangelium of James"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a direct address by God the Father to his Son, continuing the narrative from the previous passage and preparing the incarnation and the roles of Mary and Joseph.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲛⲉϥⲥⲛ̄ⲧⲉ","severity":"caution","text":"The phrase 'his two companions' (ⲛⲉϥⲥⲛ̄ⲧⲉ) is ambiguous; it may refer to Joseph's two companions or to a dual entity, but the Coptic does not specify further.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'his two companions' (ⲛⲉϥⲥⲛ̄ⲧⲉ) is unclear; possibly Joseph's companions or a dual figure.","The phrase 'when you go down upon the earth' (ⲉⲕϣⲁⲛⲃⲱⲕ ⲉ ⲡⲉⲥⲏⲧ ⲉϫⲙ̄ ⲡⲕⲁϩ) may refer to the incarnation or a descent in a visionary context."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"ⲉⲓ ⲟⲛ ϩⲛ̄ ⲟⲩⲉⲓⲣⲏⲛⲏ • ⲙⲛ̄ ⲗⲁⲁⲩ ⲁⲛⲁⲅⲕⲁⲍⲉ ⲙ̄ⲙⲟⲕ ⲉ\nⲃⲱⲕ • ⲁⲛⲟⲕ ⲡⲉⲧ ⲟⲩⲉϩⲥⲁϩⲛⲉ ⲛⲁⲕ ϫⲱⲕ ⲉ ⲃⲟⲗ ⲙ̄ ⲡⲁ\nⲟⲩⲉϩⲥⲁϩⲛⲉ • ⲙ̄ⲡⲣ̄ ⲁⲙⲉ|ⲗⲉⲓ ⲉ ⲡϩⲱⲃ ⲛ̄ ⲛⲉⲕϭⲓϫ • ⲛϥ̄ⲧⲁⲕⲟ • ⲁⲓϫⲟⲟⲥ ⲉ ⲃⲟⲗ ϩⲛ̄ ⲧⲁ ⲧⲁⲡⲣⲟ ϫⲉ ⲛ̄ⲛⲉ ⲕⲁⲧⲁⲕⲗⲩⲥⲙⲟⲥ ⲙ̄ⲙⲟⲟⲩ ϣⲱⲡⲉ • ϩⲓϫⲙ̄ ⲡⲕⲁϩ • ⲁ ⲡⲕⲁⲧⲁⲕⲗⲩⲥⲙⲟⲥ ⲙ̄ ⲡⲛⲟⲃⲉ ⲁϣⲁⲓ ϩⲓϫⲙ̄ ⲡⲕⲁϩ • ⲁϥⲟⲙⲥⲟⲩ ⲧⲏⲣⲟⲩ • ϩⲛ̄ ⲙ̄ⲙⲟⲩ ⲛ ⲉⲓⲟⲟⲩⲉ ⲛ̄ ⲧⲁⲛⲟⲙⲓⲁ • Ⲁ\nⲧⲕⲓⲃⲱⲇⲟⲥ ⲛ̄ ⲛⲱϩⲉ ϣⲱϫⲡ̄ ⲛ̄ ⲟⲩⲥⲡⲣ̄ⲙⲁ ϩⲓϫⲙ̄ ⲡⲕⲁϩ • ⲉⲓⲥ ϩⲏⲏⲧⲉ ⲁⲓⲥⲟⲃⲧⲉ ⲛⲁⲕ ⲛ̄ ⲧⲕⲁⲗⲁϩⲏ ⲙ̄ ⲙⲁⲣⲓⲁ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲉ ⲧⲣⲉ ⲕϣⲱⲡⲉ ⲛ̄ϩⲏⲧⲥ̄ ⲙ̄ ⲯⲓⲥ ⲛ̄ ⲉⲃⲟⲧ • ϫⲉ\nⲉⲕⲉⲧⲟⲩϫⲟ ⲙ̄ ⲡⲕⲟⲥⲙⲟⲥ ⲧⲏⲣϥ̄ ⲉ ⲃⲟⲗ ϩⲓ ⲧⲟⲟⲧⲥ̄ • Ⲁⲛⲧⲁⲕⲉ ⲥⲟⲇⲟⲙⲁ ⲙⲛ̄ ⲅⲟⲙⲟⲣⲣⲁ ⲙⲛ̄ ⲙ̄ ⲡⲟⲗⲓⲥ\nⲧⲏⲣⲟⲩ ⲉⲧ ⲕⲱⲧⲉ ⲉ ⲣⲟⲟⲩ • ⲁⲩⲱ̄ ϣⲁ ⲧⲉⲛⲟⲩ ⲙ̄ⲡ ⲟⲩⲕⲁ\nⲧⲟⲟⲧⲟⲩ ⲉ ⲃⲟⲗ ϩⲙ̄ ⲡⲛⲟⲃⲉ • ⲧⲉⲛⲟⲩ ϭⲉ ⲡⲁ ⲙⲉⲣⲓⲧ ⲛ̄\nϣⲏⲣⲉ ϭⲉⲡⲏ ⲛⲅ̄ ⲃⲱⲕ ⲉ ⲡⲉⲥⲏⲧ ⲛⲅ̄ ⲧⲟⲩϫⲟ ⲙ̄ ⲡⲕⲉ\nⲥⲉⲉⲡⲉ ⲛ̄ ⲧⲙⲛ︦ⲧ︦ⲣⲱⲙⲉ ⲧⲏⲣ︦ⲥ︦ • Ⲁⲛϫⲟⲟⲩ ⲛ̄ ⲓⲱⲛⲁⲥ ⲡⲉⲡⲣⲟⲫⲏⲧⲏⲥ • ⲉ ⲛⲓⲛⲉⲩⲏ ⲧⲛⲟϭ ⲙ̄ ⲡⲟⲗⲓⲥ ⲁϥⲧⲁϣⲉⲟⲉⲓϣ\nⲛⲁⲥ • ⲛ̄ ⲟⲩⲙⲉⲧⲁⲛⲟⲓⲁ • ⲁⲗⲗⲁ ⲙ̄ⲡⲉ ⲡⲉϥⲧⲁϣⲉ[ⲟⲉⲓϣ] |\nⲣⲱϣⲉ ⲉ ⲧⲟⲩϫⲟⲟⲩ ⲙⲛ︦ⲛ︦ⲥⲁ ⲧⲣⲉ ⲩⲙⲉⲧⲁⲛⲟⲓ • ⲁⲩⲧⲁⲕⲟ\nⲟⲛ • ⲁⲩⲙⲉⲣⲟⲥ ⲛ̄ⲧⲉ ⲡⲕⲟⲥⲙⲟⲥ • ⲧⲁⲕⲟ • ϫⲉ ⲉⲣⲉ ⲡⲕⲉ\nⲥⲉⲉⲡⲉ ⲛⲁⲣ̄ ϩⲟⲧⲉ ⲛ̄ⲥⲉⲕⲁ ⲧⲟⲟⲧⲟⲩ ⲉ ⲃⲟⲗ ϩⲙ̄ ⲡⲛⲟⲃⲉ • ⲁⲩⲱ ⲙ̄ⲡ ⲟⲩⲣ̄ ϩⲟⲧⲉ • ⲁⲗⲗⲁ ⲉⲧⲉⲓ ⲟⲛ ⲥⲉⲙⲏⲛ ⲉ ⲃⲟⲗ ϩⲛ̄\nⲛⲉⲩⲛⲟⲃⲉ • Ⲧⲉⲛⲟⲩ ϭⲉ ⲱ̄ ⲡⲁ ⲙⲉⲣⲓⲧ ⲛ̄ ϣⲏⲣⲉ • ⲁⲙⲟⲩ\nⲛⲅ̄ ⲃⲱⲕ ⲉ ⲡⲉⲥⲏⲧ ⲉ ⲡⲕⲟⲥⲙⲟⲥ ⲛⲅ̄ ⲧⲟⲩϫⲉ ⲡⲕⲉ ⲥⲉⲉⲡⲉ\nⲛ̄ ⲧⲙⲛ︦ⲧ︦ⲣⲱⲙⲉ • ⲁⲓϯ ⲛⲁⲩ ⲙ̄ ⲡⲛⲟⲙⲟⲥ ϩⲓ̄ⲧⲙ̄ ⲙⲱⲩⲥⲏⲥ • ⲁⲗⲗⲁ ϣⲁⲛⲧ ⲕ̄ⲃⲱⲕ ⲉ ⲡⲉⲥⲏⲧ ⲉ ⲡⲕⲟⲥⲙⲟⲥ ⲛⲅ̄ ⲇⲉⲗⲓⲟⲩ\nⲙ̄ⲙⲟϥ •","english":"again in peace, with no one compelling you to go. I am the one who commands you to fulfill my command. Do not neglect the work of your hands, lest it be destroyed. I declared from my mouth that no flood of waters would occur upon the earth. The flood of sin increased upon the earth; it drowned them all in the waters of lawlessness. The ark of Noah was hidden as a seed upon the earth. Behold, I have prepared for you the chamber of Mary the virgin, that you might dwell within her for nine months, that you might save the whole world through her. I destroyed Sodom and Gomorrah and all the cities surrounding them, and until now they have not ceased from sin. Now then, my beloved son, go down and save the rest of all humanity. I sent Jonah the prophet to Nineveh, the great city, to proclaim repentance to her, but his proclamation did not avail to save them after they repented; they were destroyed again. A portion of the world was destroyed, that the rest might fear and cease from sin, but they did not fear; rather, they continue to persist in their sins. Now then, O my beloved son, come, go down to the world and save the rest of humanity. I gave them the law through Moses, but until you go down to the world and deliver it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲉⲓⲣⲏⲛⲏ","severity":"info","text":"The Greek loanword ⲉⲓⲣⲏⲛⲏ (εἰρήνη) here appears in the phrase ϩⲛ̄ ⲟⲩⲉⲓⲣⲏⲛⲏ, which in a homiletic context likely carries the liturgical sense 'in peace', not a comment on civil order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"ⲧⲡⲁⲣⲑⲉⲛⲟⲥ (παρθένος) is used technically for Mary as 'the virgin', consistent with Marian homiletic usage; the non-technical sense 'young woman' does not apply here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲕⲁⲧⲁⲕⲗⲩⲥⲙⲟⲥ","severity":"info","text":"The passage contrasts a flood of waters (ⲕⲁⲧⲁⲕⲗⲩⲥⲙⲟⲥ ⲙ̄ⲙⲟⲟⲩ) with a flood of sin (ⲡⲕⲁⲧⲁⲕⲗⲩⲥⲙⲟⲥ ⲙ̄ ⲡⲛⲟⲃⲉ), echoing the Genesis flood narrative (Gen 6–9) and applying it metaphorically to moral corruption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲥⲟⲇⲟⲙⲁ ⲙⲛ̄ ⲅⲟⲙⲟⲣⲣⲁ","severity":"info","text":"The destruction of Sodom and Gomorrah (Gen 19) is cited as a divine punishment that failed to deter sin, reinforcing the homily's theme of persistent human lawlessness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲓⲱⲛⲁⲥ ⲡⲉⲡⲣⲟⲫⲏⲧⲏⲥ","severity":"info","text":"The mission of Jonah to Nineveh (Jon 1–3) is invoked as a failed attempt at repentance, contrasting with the coming salvation through Mary's chamber.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲧⲕⲁⲗⲁϩⲏ","severity":"info","text":"The term ⲧⲕⲁⲗⲁϩⲏ (chamber) for Mary's womb is a common trope in Coptic Marian homilies, presenting her as a sacred vessel for the incarnation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ⲁⲛⲧⲁⲕⲉ ⲥⲟⲇⲟⲙⲁ (I destroyed Sodom) may be a first-person divine speech, but the speaker's identity (God the Father) is implied rather than explicit.","The English draft omits the clause about the law through Moses, which is present in the Coptic but cut off at the end."],"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":16,"ref":"p16","source":"ⲛϥ̄ⲛⲁϫⲱⲕ ⲉ ⲃⲟⲗ ⲁⲛ ⁖-ⲁ ⲛⲉⲡⲣⲟⲫⲏⲧⲏⲥ\nⲧⲏⲣⲟⲩ ⲡⲣⲟⲫⲏⲧⲉⲩⲉ ϩⲁ ⲣⲟⲕ ⲁⲗⲗⲁ ϩⲉⲛ ⲗⲁⲁⲩ ⲛⲉ\nⲛⲉⲩⲡⲣⲟⲫⲏⲧⲓⲁ ϣⲁⲛⲧ ⲉⲕⲃⲱⲕ ⲉ ⲡⲉⲥⲏⲧ • ⲛⲅ̄ ⲧⲁϩⲟⲟⲩ\nⲉ ⲣⲁⲧⲟⲩ • ⲧⲟⲓ̈ⲕⲟⲩⲙⲉⲛⲏ ⲧⲏⲣ︦ⲥ︦ ϭⲱϣⲧ̄ ⲉ ⲃⲟⲗ ϩⲏⲧⲕ̄ ⲁ\nⲡⲕⲁϩ ⲧⲏⲣ︦ϥ︦ ϫⲱϩⲙ̄ ⲉ ⲃⲟⲗ ϩⲛ̄ ⲧⲉⲡⲗⲁⲛⲏ ⲛ̄ ⲛ̄ⲉⲓⲇⲱⲗⲟⲛ • ⲉⲕ ⲧⲙ̄ ⲃⲱⲕ ⲉ ⲡⲉⲥⲏⲧ ⲛⲅ̄ ⲡⲱϩⲧ̄ ⲉ ⲃⲟⲗ ⲙ̄ ⲡⲉⲕⲥⲛⲟϥ ϩⲓ\nϫⲱϥ ⲛϥ̄ⲛⲁⲧⲃ̄ⲃⲟ ⲁⲛ • ⲛⲉⲧ ϩⲛ̄ ⲁⲙⲛ̄ⲧⲉ ⲙ̄ ⲡⲉⲥⲏⲧ ϭⲱϣⲧ̄\nⲉ ⲃⲟⲗ ϩⲏⲧⲕ̄ ϫⲉ ⲕⲁⲥ ⲉⲕⲛⲁⲃⲱⲕ ⲛⲅ̄ | ϯ ⲛⲁⲩ ⲛ̄ ⲟⲩⲥⲱⲧⲉ ⁖-ⲁ ⲡⲉⲟⲩⲟⲉⲓϣ ϣⲱⲡⲉ • ⲉ ⲧⲣⲉ ⲕⲟⲩⲱⲛ ⲙ̄ ⲡⲣⲟ̄\nⲙ̄ ⲡⲡⲁⲣⲁⲇⲓⲥⲟⲥ • ⲛⲅ̄ ⲕⲧⲉ ⲁⲇⲁⲙ ⲉ ϩⲟⲩⲛ ⲉ ⲣⲟϥ ⲛ̄ ⲕⲉ\nⲥⲟⲡ • ⲉⲩϩⲁ • ⲧⲙⲁⲁⲩ ⲛ̄ ⲛⲉⲧ ⲟⲛϩ̄ ⲧⲏⲣⲟⲩ • ⲥϭⲱϣⲧ̄ ⲉ\nⲃⲟⲗ ϩⲏⲧⲕ̄ ⲉ ⲧⲣⲉ ⲕⲃⲱⲕ ⲉ ϩⲏⲧⲥ̄ ⲙ̄ ⲙⲁⲣⲓⲁ ⲛⲅ̄ ϫⲓ ⲛ̄\nⲟⲩⲥⲱⲙⲁ ⲛ̄ ⲣⲱⲙⲉ ϩⲛ̄ ⲧⲉⲥⲕⲁⲗⲁϩⲏ • ⲛⲅ̄ ⲭⲁⲣⲓⲍⲉ ⲛ̄\nⲟⲩⲉⲗⲉⲩⲑⲉⲣⲓⲁ ⲙ̄ ⲡⲅⲉⲛⲟⲥ ⲧⲏⲣϥ̄ ⲛ̄ ⲛⲉϩⲓⲟⲟ̄ⲙⲉ • ⲉⲕϣⲁⲛⲃⲱⲕ ⲡⲁ ϣⲏⲣⲉ • ⲕⲛⲁϯ ⲙ̄ⲧⲟⲛ ⲛ̄ ⲛ̄ϩⲉⲑⲛⲟⲥ ⲧⲏⲣⲟⲩ • ⲃⲱⲕ ⲡⲁ ϣⲏⲣⲉ ⲛⲅ̄ ϯ ϩⲧⲏⲕ ⲉ ⲡⲁⲙⲁ ⲛ̄ ⲉⲗⲟⲟⲗⲉ ϫⲉ ⲛ̄\nⲛϥ︦ⲣ︦ ⲭⲉⲣⲥⲟⲥ ⁖-Ⲙⲛ︦ⲛ︦ⲥⲁ ⲛⲁⲓ ⲇⲉ ⲁ ⲡⲙⲟⲛⲟⲅⲉⲛⲏⲥ\nⲥⲱⲧⲙ̄ ⲛ̄ⲥⲁ ⲡⲟⲩⲉϩⲥⲁϩⲛⲉ ⲙ̄ ⲡⲉϥⲉⲓⲱⲧ • ⲁⲩⲱ ϩⲙ̄ ⲡⲉϥⲟⲩⲱϣ ⲙ̄ⲙⲓⲛ ⲙ̄ⲙⲟϥ • ⲁϥⲥⲃ̄ⲧⲱⲧϥ̄ ⲉ ⲉⲓ ⲉ ⲡⲉⲥⲏⲧ ⲉϫⲙ̄\nⲡⲕⲁϩ • ⲉ ϫⲱⲕ ⲉ ⲃⲟⲗ ⲛ̄ ϩⲱⲃ ⲛ̄ⲧⲁⲩϫⲟⲟⲩ ⲉ ⲧⲃⲏⲏⲧϥ̄ • ϩⲙ̄ ⲡⲛⲟⲙⲟⲥ ⲙⲛ̄ ⲛⲉⲡⲣⲟⲫⲏⲧⲏⲥ • ⲡⲉϫⲁϥ ⲅⲁⲣ ⲛ̄ϭⲓ\nⲡⲉⲥⲕⲉⲩⲟⲥ ⲛ̄ ⲥⲱⲧⲡ̄ ⲡⲁⲩⲗⲟⲥ ϫⲉ ⲛ̄ ⲧⲉⲣⲉ ⲡϫⲱⲕ ⲙ̄\nⲡⲉⲟⲩⲟ|ⲉⲓϣ ⲉⲓ • ⲁ ⲡⲛⲟⲩⲧⲉ ⲧⲛ̄ⲛⲟⲟⲩ ⲙ̄ ⲡϥ̄ϣⲏⲣⲉ • ⲁϥϣⲱⲡⲉ ⲉ ⲃⲟⲗ ϩⲛ̄ ⲟⲩⲥϩⲓⲙⲉ • ⲁϥϣⲱⲡⲉ ϩⲁ ⲡⲛⲟⲙⲟⲥ • ϫⲉ ⲉϥⲉϣⲱⲡ ⲛ̄ ⲛⲉⲧ ϩⲁ ⲡⲛⲟⲙⲟⲥ ⁖-ⲛⲓⲙ ⲡⲉⲧ ⲛⲁⲥⲱⲧⲙ̄ ⲉ ⲛⲉⲓ ⲛⲟϭ ⲛ̄ ϣⲁϫⲉ ⲛ̄ ⲑⲁⲩⲙⲁⲥⲓⲁ ⲛϥ̄ ⲧⲙ̄ ⲣ̄\nϣⲡⲏⲣⲉ ⲉ ⲡⲉϩⲟⲩⲟ •","english":"...it will not be fulfilled. All the prophets prophesied concerning you, but their prophecies are nothing until you go down and establish them. The whole world looks to you; the entire earth has been shaken from the error of idols. If you do not go down and pour out your blood upon it, it will not be purified. Those in the depths below look to you, so that you may go and give them salvation. The time has come for you to open the gate of paradise and bring Adam back into it once more. Hail, mother of all the living! She looks to you, that you may go to Mary and take a human body from her holy place, and grant freedom to the whole race of mortals. If you go, my son, you will give rest to all the nations. Go, my son, and attend to my vineyard, that it may not become barren.\n\nAfter these things, the Only-Begotten listened to the command of his Father, and of his own will he prepared himself to come down upon the earth, to fulfill the things that were spoken concerning him in the Law and the Prophets. For the chosen vessel Paul said, \"When the fullness of time came, God sent his Son, born of a woman, born under the Law, that he might redeem those under the Law.\" Who will hear these great and marvelous words and not be greatly amazed?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲡⲣⲟⲫⲏⲧⲏⲥ","severity":"info","text":"The phrase 'all the prophets prophesied concerning you' echoes the Christian tradition that Old Testament prophets foretold Christ; the Coptic text may allude to a specific catena of prophecies, but no direct citation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲉⲑⲛⲟⲥ","severity":"info","text":"ⲛ̄ϩⲉⲑⲛⲟⲥ (plural of ⲉⲑⲛⲟⲥ) here means 'nations' or 'Gentiles', consistent with the homily's universal scope; the phrase 'give rest to all the nations' parallels the Pauline mission to the Gentiles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲡⲁⲩⲗⲟⲥ","severity":"info","text":"The quotation attributed to Paul ('When the fullness of time came...') is a paraphrase of Galatians 4:4-5 or a similar Pauline passage, though not verbatim; the homily adapts it to the context of the incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲡⲁⲣⲁⲇⲓⲥⲟⲥ","severity":"info","text":"The 'gate of paradise' and the return of Adam reflect a common theme in Coptic homilies, where Christ's descent redeems the patriarchs; this motif appears in other Pseudo-Demetrius fragments (ed:budge-misc.pseudodemetrius-on-the-birth-virgin-mary).","cites":[{"key":"ed:budge-misc.pseudodemetrius-on-the-birth-virgin-mary","label":"source edition: PseudoDemetrius On the Birth Virgin Mary","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoDemetrius_On%20the%20Birth%20Virgin%20Mary%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲙⲛ︦ⲛ︦ⲥⲁ ⲛⲁⲓ","severity":"info","text":"The phrase 'After these things' marks a transition from direct divine speech to narrative, shifting from the Father's command to the Son's obedience; this is a typical structural marker in Coptic homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ⲑⲁⲩⲙⲁⲥⲓⲁ","severity":"info","text":"The closing rhetorical question ('Who will hear these great and marvelous words...') invites the congregation to wonder, a common homiletic device; the term ⲑⲁⲩⲙⲁⲥⲓⲁ (Greek θαυμάσια) underscores the miraculous nature of the incarnation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic ⲛϥ̄ⲛⲁϫⲱⲕ ⲉ ⲃⲟⲗ ⲁⲛ is ambiguous: it could mean 'it will not be fulfilled' (referring to the prophecies) or 'you will not fulfill it' (addressing the Son); the English draft takes the former, but the latter is possible.","The phrase ⲛⲅ̄ ⲧⲁϩⲟⲟⲩ ⲉ ⲣⲁⲧⲟⲩ is obscure; it may mean 'you establish them' (the prophecies) or 'you set them on their feet' (the people); the English draft opts for the former."],"confidence":"medium","notes":[{"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."}]},{"i":17,"ref":"p17","source":"ⲁⲛⲟⲕ ⲅⲁⲣ ⲉⲓϣⲁⲛⲙⲉⲉⲩⲉ ⲉ ⲃⲟⲗ • ⲉ ⲡⲉⲛⲧ ⲁϥϣⲱⲡⲉ ⲛ̄ ⲧⲉⲓ ⲡⲁⲣⲑⲉⲛⲟⲥ • ϣⲁⲓⲣ̄ϩⲃⲁ ⲛ̄ⲧⲁϣⲧⲟⲣⲧⲣ̄ ⲛ̄ⲧⲁⲕⲁ ⲧⲟⲟⲧ ⲉ ⲃⲟⲗ • ⲉⲙ ⲉⲓϭⲛ̄ ⲉⲓⲛⲁⲣ̄ ⲟⲩ • ⲕⲁⲓ̄ ⲅⲁⲣ ⲁⲩⲙⲏⲏϣⲉ ⲟⲩⲱϣ ⲉ ϩⲟⲧϩⲧ̄ ⲛ̄ⲥⲁ ⲛⲉⲓ ⲁⲛϯⲗⲟⲅⲓⲁ ⲛ̄ ϯ ⲙⲉⲓⲛⲉ • ⲁⲩϩⲉ ⲉ ϩⲣⲁⲓ ⲉⲩⲙⲛⲧ̄ⲣⲉϥⲉⲓⲁ\nⲧⲟⲟⲧⲟⲩ ⲛ̄ⲥⲱⲟⲩ ⲙ̄ⲡ ⲟⲩⲉⲓⲙⲉ • Ⲟⲩϩⲱⲃ ⲅⲁⲣ ⲡⲉ ⲉϥϫⲟⲥⲉ\nⲉ ⲧⲉⲫⲩⲥⲓⲥ ⲛ̄ ⲧⲙⲛⲧ̄ⲣⲱⲙⲉ ϩⲙ̄ ⲡ ⲧⲣⲉ ϥϣⲓⲛⲉ ϫⲉ ⲛ̄ ⲁϣ\nⲛ̄ ϩⲉ ⲁ ⲡⲗⲟⲅⲟⲥ ⲣ̄ ⲥⲁⲣⲝ̄ • ⲏ̄ ϫⲉ ⲛ̄ⲧⲁϥϣⲱⲡⲉ ⲛ̄ ⲣⲱⲙⲉ\nⲛ̄ ⲁϣ ⲛ̄ ϩⲉ • ⲡⲱⲛ ⲙ̄ⲙⲁⲧⲉ ⲡⲉ ⲡⲓ̄ⲥⲧⲉⲩⲉ ⲉⲩⲛⲟⲩⲧⲉ ⲛ̄\nⲧⲉⲗⲓ̄ⲟⲥ ⲛϥ̄ϭⲟϫⲃ̄ ⲁⲛ ⲉ ⲡⲉϥⲉⲓⲱⲧ • ⲟⲩⲙⲟⲛⲟⲅⲉⲛⲏⲥ ⲡⲉ ⲉ\nⲃⲟⲗ | ϩⲙ̄ ⲡⲛⲟⲩⲧⲉ ⲡ[ⲉ]ⲓⲱⲧ ⁖-ⲟⲩϣⲣ︦ⲡ︦ ⲙ̄ ⲙⲓⲥⲉ ⲟⲛ ⲡⲉ • ⲉ ⲃⲟⲗ ϩⲛ̄ ⲧⲕⲁⲗⲁϩⲏ ⲙ̄ ⲙⲁⲣⲓⲁ ⲧⲉϥⲙⲁⲁⲩ ⲙ̄ ⲡⲁⲣⲑⲉⲛⲟⲥ • ⲟⲩⲛⲟⲩⲧⲉ ⲅⲁⲣ ⲡⲉ ⲁϥⲣ̄ ⲣⲱⲙⲉ • ⲁⲩⲱ ⲉϥϫⲏⲕ ⲉ\nⲃⲟⲗ ⲛ̄ϩⲱⲃ ⲛⲓⲙ • ⲛ̄ ⲧⲙⲛ̄ⲧⲣⲱⲙⲉ ϣⲁⲛⲧ ⲛ̄ ⲡⲛⲟⲃⲉ • ⲟⲩϩⲟⲙⲟⲟⲩⲥⲓⲟⲥ ⲡⲉ ⲙⲛ̄ ⲡⲉϥⲉⲓⲱⲧ • Ⲁⲩⲱ ⲛϥ̄ⲡⲟⲣϫ̄ ⲁⲛ\nⲉ ⲡⲉϥⲉⲓⲱⲧ • ⲕⲁⲧⲁ ⲧⲟⲩⲥⲓⲁ ⲛ̄ ⲧⲙⲛⲧ̄ⲛⲟⲩⲧⲉ • ⲟⲩⲣⲱⲙⲉ","english":"For if I think about what happened to this virgin, I become troubled and I let my hands fall, not knowing what to do. For many have desired to investigate these things, but they have fallen into error, not understanding them. For it is a matter that is beyond the nature of humanity to inquire how the Word became flesh, or how he became man. Only this is to believe in a perfect God, who is not separated from his Father. He is the only-begotten, from God the Father, the firstborn, and also born from the womb of Mary, his mother the virgin. For he is God who became man, and he is complete in all things of humanity except sin. He is consubstantial with his Father, and he is not divided from his Father according to the essence of divinity. He is man.","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, once for the virgin Mary and once in the phrase 'his mother the virgin'. In Coptic Marian texts, the term consistently denotes perpetual virginity, not merely a young woman.","cites":[{"key":"ed:budge-misc.pseudodemetrius-on-the-birth-virgin-mary","label":"source edition: PseudoDemetrius On the Birth Virgin Mary","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoDemetrius_On%20the%20Birth%20Virgin%20Mary%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲡⲗⲟⲅⲟⲥ ⲣ̄ ⲥⲁⲣⲝ̄","severity":"info","text":"The phrase 'the Word became flesh' (ⲡⲗⲟⲅⲟⲥ ⲣ̄ ⲥⲁⲣⲝ̄) directly echoes John 1:14. The Coptic uses the Greek loanword ⲗⲟⲅⲟⲥ and ⲥⲁⲣⲝ̄, reflecting the standard Sahidic version of the Gospel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲛⲟⲩⲧⲉ","severity":"info","text":"ⲡⲛⲟⲩⲧⲉ (God) appears with the definite article, naming the Christian God. The phrase 'perfect God' (ⲛⲟⲩⲧⲉ ⲛ̄ ⲧⲉⲗⲓ̄ⲟⲥ) and 'consubstantial' (ⲟⲩϩⲟⲙⲟⲟⲩⲥⲓⲟⲥ) reflect Nicene theological vocabulary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲟⲩϩⲟⲙⲟⲟⲩⲥⲓⲟⲥ","severity":"info","text":"The term ⲟⲩϩⲟⲙⲟⲟⲩⲥⲓⲟⲥ (consubstantial) is a Greek loanword (ὁμοούσιος) central to the Nicene Creed. Its use here affirms the orthodox Christology that the Son is of the same essence as the Father, a key point in anti-Arian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a rhetorical question about the incarnation to a series of creedal affirmations: the Son is only-begotten, firstborn, born of Mary, consubstantial, and fully human except sin. This structure mirrors catechetical or homiletic summaries of faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Coptic text contains a lacuna or editorial bracket after ⲡⲛⲟⲩⲧⲉ ⲡ[ⲉ]ⲓⲱⲧ, and the English draft bridges it. The phrase 'firstborn' (ϣⲣ︦ⲡ︦ ⲙ̄ ⲙⲓⲥⲉ) may be a scribal addition or gloss; the sense is not fully secure.","cites":[{"key":"ed:budge-misc.pseudodemetrius-on-the-birth-virgin-mary","label":"source edition: PseudoDemetrius On the Birth Virgin Mary","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoDemetrius_On%20the%20Birth%20Virgin%20Mary%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'firstborn' (ϣⲣ︦ⲡ︦ ⲙ̄ ⲙⲓⲥⲉ) is ambiguous: it could mean 'firstborn' in a literal sense or be a Christological title. The Coptic also has a possible break after ⲡⲛⲟⲩⲧⲉ ⲡ[ⲉ]ⲓⲱⲧ, where the edition marks a lacuna; the reading 'firstborn' is conjectural."],"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":"scripture","severity":"info","ref":"John 1:14","text":"The English carries the scriptural phrase “the word became flesh”, which matches John 1:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":18,"ref":"p18","source":"ⲡⲉ ⲉϥⲟ ⲛ̄ ⲛⲟⲩⲧⲉ • ⲉ ⲁϥⲡⲣⲟⲕⲟⲡⲧⲉⲓ̄ ϩⲛ̄ ϩⲱⲃ ⲛⲓⲙ • ⲛ̄\nⲧⲙⲛⲧ̄ⲕⲟⲩⲓ̈ ⲉϥⲥⲱⲧⲙ̄ ⲛ̄ⲥⲁ ⲛϥ̄ⲉⲓⲟⲟⲧⲉ • ⲛ̄ ⲧⲉⲣ ϥ̄ⲟⲩⲱϣ\nⲟⲩⲛ ⲉ ⲉⲓ ϣⲁ ⲣⲟⲛ ⲁϥϣⲁϫⲉ ⲙⲛ̄ ⲅⲁⲃⲣⲓⲏⲗ ⲡⲁⲣⲭⲁⲅⲅⲉⲗⲟⲥ ⲉϥϫⲱ ⲙ̄ⲙⲟⲥ ⲛⲁϥ ϫⲉ ⲁⲙⲟⲩ ⲛⲅ̄ ϫⲱⲕ ⲉ ⲃⲟⲗ\nⲙ̄ ⲡⲟⲩⲉϩⲥⲁϩⲛⲉ ⲙ̄ ⲡⲉⲕϫⲥ̄ • ⲁⲙⲟⲩ ⲛⲅ̄ ϩⲏⲡⲉⲣⲉⲧⲏ ⲛ̄\nⲧⲁ ⲇⲓⲁⲕⲱⲛⲓⲁ • ⲃⲱⲕ ϣⲁ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲉⲧ ⲟⲩⲁⲁⲃ ⲙⲁⲣⲓⲁ • ⲛⲅ̄ ⲥⲩⲙⲁⲛⲉ ⲛⲁⲥ ⲛ̄ ⲧⲁ ⲡⲁⲣⲟⲩⲥⲓⲁ • ⲛⲅ̄ ⲧⲁⲙⲟⲥ ϫⲉ\nϯⲛⲁⲟⲩⲱϩ ϩⲣⲁⲓ ⲛ̄ϩⲏⲧⲥ̄ • | ϯ ϩⲧⲏⲕ ⲉ ⲣⲟⲥ ⲉⲕϣⲁⲛϣⲁϫⲉ\nⲛⲙ̄ⲙⲁⲥ • ⲙ̄ⲡⲣ̄ ϯ ϩⲟⲧⲉ ⲛⲁⲥ ϩⲛ̄ ⲧⲕ̄ϭⲓⲛⲟⲩⲱⲛϩ̄ ⲉ ⲣⲟⲥ\nⲙ̄ⲡⲣ̄ ϣⲧⲣ̄ⲧⲱⲣⲥ̄ ϩⲛ̄ ⲧⲉⲕϭⲓⲛϣⲁϫⲉ ⁖-ⲙ̄ⲡⲣ̄ ⲧⲁⲣⲁⲥⲥⲉ\nⲙ̄ ⲡⲉⲥⲛⲟⲩⲥ • ⲟⲩϣⲉⲉⲣⲉ ϣⲏⲙ ⲅⲁⲣ ⲧⲉ ⲛⲉⲥⲛⲁϣϥⲓ ⲁⲛ\nϩⲁ ⲧⲕ̄ϩⲟⲧⲉ • ⲟⲩⲛⲟϭ ⲛ̄ ϣⲡⲏⲣⲉ ⲧⲉ ⲉ ⲧⲣⲉ ⲣⲱⲙⲉ • ⲥⲱⲧⲙ̄ ϫⲉ ⲟⲩⲛ̄ ⲟⲩⲡⲁⲣⲑⲉⲛⲟⲥ ⲛⲁⲙⲓⲥⲉ ⲁϫⲛ̄ ⲥⲡⲣ̄ⲙⲁ ⲛ̄\nϩⲟⲟⲩⲧ • ⲙ̄ⲡ ⲣ̄ ⲁⲡⲟⲫⲁⲛⲉ ⲉ ϫⲱⲥ ⲛ̄ ⲟⲩⲧⲏⲙⲱⲣⲓⲁ ⲛ̄ⲑⲉ\nⲛ̄ ⲍⲁ[ⲭⲁ]ⲣⲓⲁⲥ • ⲟⲩⲟⲛϩ︦ⲕ︦ ⲉ ⲣⲟⲥ ϩⲛ̄ ⲟⲩⲟⲩⲣⲟⲧ • ϣⲁϫⲉ\nⲛⲙ̄ⲙⲁⲥ ϩⲛ̄ ⲟⲩⲙⲛⲧ̄ⲣⲙ̄ⲣⲁϣ • ⲧⲁⲙⲟⲥ ⲉ ⲡⲁ ⲉⲟⲟⲩ ⲉⲧ\nⲛⲁϣⲱⲡⲉ ⲙ̄ⲙⲟⲥ • ⲡⲙⲩⲥⲧⲏⲣⲓⲟⲛ ⲙ̄ ⲡⲣ̄ⲣⲟ ⲛⲁⲛⲟⲩ\nϩⲟⲡϥ̄ • ⲛⲉϩⲃⲏⲩⲉ ⲇⲉ ⲙ̄ ⲡⲛⲟⲩⲧⲉ ⲛⲁⲛⲟⲩ ⲟⲩⲟⲛϩⲟⲩ ⲉ ⲃⲟⲗ\nϩⲛ̄ ⲟⲩⲉⲟⲟⲩ • Ⲛ̄ ⲧⲉⲣⲉ ϥⲉⲓ ⲇⲉ ϣⲁ ⲣⲟⲥ ⲛ̄ϭⲓ ⲅⲁⲃⲣⲓⲏⲗ • ⲙ̄ⲡⲉ ϥⲟⲩⲟⲛϩ︤ϥ︥ ⲉ ⲣⲟⲥ ϩⲙ̄ ⲡⲉϥⲉⲟⲟⲩ • ⲟⲩⲇⲉ ⲙ̄ⲡⲉ ϥⲃⲱⲕ\nⲉ ϩⲟⲩⲛ ϣⲁ ⲣⲟⲥ ϩⲱⲥ ⲣⲱⲙⲉ • ϥⲥⲟⲟⲩⲛ | ⲅⲁⲣ ϫⲉ ⲧⲉⲥⲥⲩⲛⲏⲑⲓ̈ⲁ ⲁⲛ ⲡⲉ ⲛⲁⲩ ⲉ̄ ⲣⲱⲙⲉ ⲛ̄ ϣⲙ̄ⲙⲟ • ⲁϥⲁϩⲉ ⲣⲁⲧϥ̄ ⲙ̄\nⲡⲃⲟⲗ ⲙ̄ ⲡⲣⲟ ⲙ̄ ⲡⲉⲥⲕⲟⲓⲧⲱⲛ • ⲁϥⲙⲟⲩⲧⲉ ⲉ ⲣⲟⲥ ⲉϥϫⲱ\nⲙ̄ⲙⲟⲥ • ϫⲉ ⲭⲁⲓⲣⲉ ⲧⲛ̄ⲧ ⲁⲥϭⲛ̄ ϩⲙⲟⲧ ⲡϫ︦ⲥ︦ ⲛⲙ̄ⲙⲉ • ⲛ̄ ⲧⲉⲣⲉ ⲥⲥⲱⲧⲙ̄ ⲇⲉ ⲉ ⲧⲉⲥⲙⲏ ⲛ̄ ϣⲙ̄ⲙⲟ •","english":"He is God, for he advanced in every work. In his youth he listened to his parents. When he wished to come to us, he spoke with Gabriel the archangel, saying to him, \"Come, fulfill the command of your Lord. Come, be the servant of my ministry. Go to the holy virgin Mary. Announce to her my coming. Tell her that I will dwell within her. Prepare yourself to speak with her. Do not frighten her by your appearance. Do not disturb her by your speech. Do not trouble her mind. For she is a young girl; she cannot bear fear. It is a great wonder that a man should hear that a virgin will give birth without the seed of a male. Do not reveal to her a punishment like that of Zechariah. Appear to her with joy. Speak with her cheerfully. Tell her of the glory that will be hers. The mystery of the good king is hidden. But the works of God are revealed in glory.\" When Gabriel came to her, he did not appear to her in his glory, nor did he enter to her as a man. For he knew that it was not her custom to see a stranger. He stood outside the door of her chamber. He called to her, saying, \"Hail, O one who has found grace, the Lord is with you.\" When she heard the stranger's voice,","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"The term ⲡⲁⲣⲑⲉⲛⲟⲥ (virgin) is used twice in this passage, once with the epithet ⲉⲧ ⲟⲩⲁⲁⲃ (holy), reinforcing the fixed technical sense of perpetual virginity in Marian homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲭⲁⲓⲣⲉ","severity":"info","text":"The greeting ⲭⲁⲓⲣⲉ (Hail) echoes the Annunciation narrative in Luke 1:28, where Gabriel greets Mary. The Coptic text expands the greeting with a theological formula: ⲧⲛ̄ⲧ ⲁⲥϭⲛ̄ ϩⲙⲟⲧ (the one who has found grace).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲍⲁ[ⲭⲁ]ⲣⲓⲁⲥ","severity":"info","text":"The reference to Zechariah (ⲍⲁ[ⲭⲁ]ⲣⲓⲁⲥ) alludes to the story of Zechariah's punishment for doubting the angel's message, found in the Protevangelium of James (ch. 10). This intertext links the homily to apocryphal infancy traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a third-person description of God's command to a direct speech by God to Gabriel, then to a narrative of Gabriel's cautious approach to Mary. This dialogic structure is typical of Coptic homiletic expansions of biblical scenes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Coptic text at the end of the passage is fragmentary: ⲛ̄ ⲧⲉⲣⲉ ⲥⲥⲱⲧⲙ̄ ⲇⲉ ⲉ ⲧⲉⲥⲙⲏ ⲛ̄ ϣⲙ̄ⲙⲟ (When she heard the stranger's voice) breaks off, and the English draft continues with an editorial bracket. The exact extent of the lacuna is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ⲛ̄ ⲧⲉⲣⲉ ⲥⲥⲱⲧⲙ̄ ⲇⲉ ⲉ ⲧⲉⲥⲙⲏ ⲛ̄ ϣⲙ̄ⲙⲟ is incomplete; the edition marks a break, and the English carries across it. The reading assumes the narrative continues with Mary's response, but the Coptic text is lost."],"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":"ⲁⲣⲭⲁⲅⲅⲉⲗⲟⲥ","text":"ⲁⲣⲭⲁⲅⲅⲉⲗⲟⲥ → “archangel”. Michael, Gabriel, Raphael, Suriel; the rank is fixed in Coptic liturgical usage."},{"kind":"terminology","severity":"info","term":"ϩⲙⲟⲧ","text":"ϩⲙⲟⲧ → “grace”. The unearned favour of God; 'favour' where a human patron is meant."}]},{"i":19,"ref":"p19","source":"ⲁⲥϣⲧⲟⲣⲧⲣ̄\nⲉⲥϫⲱ ⲙ̄ⲙⲟⲥ ϫⲉ ⲟⲩⲁϣ ⲙ̄ ⲙⲓⲛⲉ ⲡⲉ ⲡⲉⲓ̈ ⲁⲥ[ⲡⲁⲥ]ⲙⲟⲥ • ⲉⲥⲙⲟⲕⲙⲉⲕ ⲇⲉ ⲙ̄ⲙⲟⲥ ϩⲓ ⲛⲁⲓ • ⲁⲩⲱ ⲉⲥⲣ̄ ϣⲡⲏⲣⲉ ⲉϫⲛ̄\nⲧⲉⲥⲙⲏ ⲛ̄ⲧ ⲁⲥⲥⲟⲧⲙⲉⲥ • Ⲁϥⲙⲟⲩⲧⲉ ⲟⲛ ⲙ̄ ⲡⲙⲉϩ ⲥⲡ̄\nⲥⲛⲁⲩ ϫⲉ ⲭⲁⲓⲣⲉ ⲧⲛ̄ⲧ ⲁⲥϭⲛ̄ ϩⲙⲟⲧ ⲡϫⲥ̄ ⲛⲙ̄ⲙⲉ • ⲛ̄ ⲧⲉⲣⲉ\nⲡⲁⲅⲅⲉⲗⲟⲥ ⲇⲉ ⲛⲁⲩ ⲉ ⲣⲟⲥ ϫⲉ ⲁⲥϣⲧⲟⲣⲧⲣ̄ ⲉϫⲙ̄\nⲡϣⲁϫⲉ • ⲁϥⲁⲣⲭⲉⲓ ⲙ̄ ⲙⲟⲟϣⲉ • ⲉ ϩⲟⲩⲛ ⲉ ⲣⲟⲥ ϩⲛ̄ ⲟⲩⲟⲩⲣⲟⲧ • ⲙⲛ̄ ⲟⲩⲟⲩⲣⲟⲧ ⲉϥϫⲱ ⲙ̄ⲙⲟⲥ • ϫⲉ ⲙ̄ⲡⲣ̄ ⲣ̄ ϩⲟⲧⲉ\nⲙⲁⲣⲓⲁ • ⲁⲣϭⲓⲛⲉ ⲅⲁⲣ ⲛ̄ ⲟⲩϩⲙⲟⲧ ⲛ̄ ⲛⲁϩⲣⲙ̄ ⲡⲛⲟⲩⲧⲉ • ⲉⲓⲥ ϩⲏⲏⲧⲉ ⲅⲁⲣ ⲧⲉⲣⲁⲱ︦ⲱ︦ ⲛ̄ⲧⲉϫⲡⲟ̄ ⲛ̄ ⲟⲩϣⲏⲣⲉ ⲛ̄ⲧⲉⲙⲟⲩⲧⲉ ⲉ ⲣⲟϥ ϫⲉ ⲓⲥ̄ • ⲁⲥⲣ̄ϣⲡⲏⲣⲉ ⲇⲉ ⲛ̄ϭⲓ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ • ⲉⲥϫⲱ ⲙ̄ⲙⲟⲥ • | ϫⲉ ⲁⲩⲱ ⲛ̄ ⲁϣ ⲛ̄ ϩⲉ • ⲉⲣⲉ\nⲡⲁⲓ ⲛⲁϣⲱⲡⲉ ⲙ̄ⲙⲟⲓ • ⲙ̄ⲡ ⲉⲓⲥⲟⲩⲛ̄ ϩⲟⲟⲩⲧ ⲉⲛⲉϩ • ⲁⲛⲟⲕ\nⲅⲁⲣ ⲁⲛⲅ̄ ⲟⲩⲡⲁⲣⲑⲉⲛⲟⲥ • Ⲁϥⲟⲩⲱϣⲃ̄ ⲛ̄ϭⲓ ⲡⲁⲣⲭⲏⲁⲅⲅⲉⲗⲟⲥ ⲡⲉϫⲁϥ ⲛⲁⲥ ϫⲉ ⲙ̄ⲡⲣ̄ ⲣ̄ ϩⲟⲧⲉ ⲙⲁⲣⲓⲁ\nⲁⲣϭⲓⲛⲉ ⲅⲁⲣ ⲛ̄ ⲟⲩϩⲙⲟⲧ ⲛ̄ ⲛⲁϩⲣⲙ̄ ⲡⲛⲟⲩⲧⲉ • ϭⲙ̄ϭⲟⲙ\nⲁⲩⲱ ⲛ̄ⲧⲉ ⲧⲁϫⲣⲟ ϫⲉ ⲡⲉⲧ ⲉⲣⲁϫⲡⲟϥ • ϥⲟⲩⲁⲁⲃ ⲁⲩⲱ\nⲥⲉⲛⲁⲙⲟⲩⲧⲉ ⲉ ⲣⲟϥ ϫⲉ ⲡϣⲏⲣⲉ ⲙ̄ ⲡⲛⲟⲩⲧⲉ ⁖-ⲭⲁⲓⲣⲉ\nⲙⲁⲣⲓⲁ • ⲧⲉⲧ ⲉⲣⲉ ⲡⲉⲥⲕⲁⲣⲡⲟⲥ ⲛⲁϯ ⲛ̄ ⲟⲩⲟⲩϫⲁⲓ ⲙ̄\nⲡⲕⲟⲥⲙⲟⲥ • ⲙⲛ̄ ⲧⲙⲛ︦ⲧ︦ⲣⲱⲙⲉ ⲧⲏⲣⲥ̄ ⁖-ⲭⲁⲓⲣⲉ ⲧⲛ̄ⲧ\nⲁⲥϭⲛ̄ ϩⲙⲟⲧ ⲡϫ︦ⲥ︦ ⲛⲙ̄ⲙⲉ • ⲭⲁⲓⲣⲉ ⲙⲁⲣⲓⲁ ⲧⲉϭⲣⲟⲙⲡⲉ\nⲛ̄ ⲁⲧ ⲧⲱⲗⲙ̄ ⲉⲧⲉ ⲙⲛ̄ ϫⲃⲓⲛ ⲛ̄ϩⲏⲧⲥ̄ • ⲛ̄ⲧⲁⲩϫⲟⲟⲩ\nϣⲁ ⲣⲟⲥ ⲙ̄ ⲡϣⲙ̄ ⲛⲟⲩϥⲉ ⲉⲧ ⲥⲟⲧⲡ̄ ⲉ ⲃⲟⲗ ϩⲓ ⲧⲟⲟⲧ\nⲁⲛⲟⲕ ⲅⲁⲃⲣⲓⲏⲗ ⁖-ⲭⲁⲓⲣⲉ ⲧⲛ̄ⲧ ⲁⲥϭⲛ̄ ϩⲙⲟⲧ ⲡϫ︦ⲥ︦\nⲛⲙ̄ⲙⲉ • ⲭⲁⲓⲣⲉ ⲙⲁⲣⲓⲁ • ⲧⲉⲧ ⲛⲁⲫⲟⲣⲉⲓ ⲛ̄ ⲧⲟⲓⲕⲟⲩⲙⲉⲛⲏ ⲧⲏⲣⲥ̄ ϩⲛ̄ ⲟⲩϩⲃ̄ⲥⲱ ⲛ̄ ⲟⲩϫⲁⲓ ⁖-ⲭⲁⲓⲣⲉ ⲧⲛ̄ⲧ\nⲁⲥϭⲛ̄ ϩⲙⲟⲧ ⲡϫ︦ⲥ︦ ⲛⲙ̄ⲙⲉ •","english":"She was troubled, saying to herself, \"What kind of greeting is this?\" And she was pondering over these things, and she was marveling at the voice which she had heard. He called again a second time, \"Hail, full of grace, the Lord is with you.\" When the angel saw that she was troubled at the word, he began to approach her with joy, saying to her, \"Do not be afraid, Mary, for you have found favor before God. Behold, the time has come for you to give birth to a son of God, who is called Jesus.\" The virgin marveled, saying, \"And how will this happen to me? I have never known a man, for I am a virgin.\" The archangel answered her, saying, \"Do not be afraid, Mary, for you have found favor before God. It is possible, and it is certain that the one to be born is holy, and he will be called the Son of God. Hail, Mary, whose fruit will give salvation to the world and to all humanity. Hail, full of grace, the Lord is with you. Hail, Mary, the vessel without blemish, in whom there is no corruption. I, Gabriel, was sent to her, the chosen one, from the hand of God. Hail, full of grace, the Lord is with you. Hail, Mary, who will bear the whole world in a garment of salvation. Hail, full of grace, the Lord is with you.","structure":"dialogue","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ⲭⲁⲓⲣⲉ","severity":"info","text":"The Greek loanword ⲭⲁⲓⲣⲉ (χαῖρε) is the standard angelic salutation in Annunciation narratives, echoing Luke 1:28. Its repetition here structures the dialogue as a litany.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲭⲁⲓⲣⲉ ⲧⲛ̄ⲧ ⲁⲥϭⲛ̄ ϩⲙⲟⲧ","severity":"info","text":"The phrase “Hail, full of grace” (ⲭⲁⲓⲣⲉ ⲧⲛ̄ⲧ ⲁⲥϭⲛ̄ ϩⲙⲟⲧ) adapts the angelic greeting in Luke 1:28 (χαῖρε, κεχαριτωμένη). The Coptic uses ϩⲙⲟⲧ (grace) to render κεχαριτωμένη.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a dialogue with three distinct speech turns: Mary’s troubled soliloquy, Gabriel’s first reassurance, and a second angelic speech that expands into a series of “Hail” acclamations. The repeated ⲭⲁⲓⲣⲉ formula creates a liturgical cadence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲡⲁⲣⲭⲏⲁⲅⲅⲉⲗⲟⲥ","severity":"info","text":"The title ⲡⲁⲣⲭⲏⲁⲅⲅⲉⲗⲟⲥ (archangel) for Gabriel is standard in Coptic homilies and apocrypha, emphasizing his role as chief messenger. The term appears in the dossier of Marian texts (e.g., dossier:ethiopic-anonymous-homily-annunciation-incarnation).","cites":[{"key":"dossier:ethiopic-anonymous-homily-annunciation-incarnation","label":"gap dossier: Homily on the Annunciation and the Incarnation (eight-part homily cycle read within the Miracles of Mary)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-homily-annunciation-incarnation"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ⲧⲉϭⲣⲟⲙⲡⲉ ⲛ̄ ⲁⲧ ⲧⲱⲗⲙ̄","severity":"info","text":"The image of Mary as a “vessel without blemish” (ⲧⲉϭⲣⲟⲙⲡⲉ ⲛ̄ ⲁⲧ ⲧⲱⲗⲙ̄) parallels the Patristic topos of Mary as the pure receptacle of the Incarnation, found in homilies attributed to Cyril of Alexandria (cf. dossier:coptic-pseudo-cyril-alexandria-mary).","cites":[{"key":"dossier:coptic-pseudo-cyril-alexandria-mary","label":"gap dossier: Discourse on the Virgin Mary","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-alexandria-mary"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲁⲥ[ⲡⲁⲥ]ⲙⲟⲥ","severity":"caution","text":"The Coptic text has a lacuna or editorial bracket in ⲁⲥ[ⲡⲁⲥ]ⲙⲟⲥ, likely restored as ⲁⲥⲡⲁⲥⲙⲟⲥ (greeting). The reconstruction is plausible but not certain; the English draft reads “greeting” without comment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic ⲁⲥ[ⲡⲁⲥ]ⲙⲟⲥ is a restoration; the original may have had a different term for 'greeting'.","The repeated ⲭⲁⲓⲣⲉ formula may be a later liturgical insertion; the dialogue structure is composite."],"confidence":"high","notes":[{"kind":"structure","severity":"info","label":"dialogue","text":"Classified as dialogue 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."},{"kind":"scripture","severity":"info","ref":"Luke 1:28","text":"The English carries the scriptural phrase “full of grace”, which matches Luke 1:28. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":20,"ref":"p20","source":"ⲭⲁⲓⲣⲉ ⲙⲁⲣⲓⲁ ⲧⲛ̄ⲧ ⲁ\nⲡⲟⲩϫⲁⲓ ⲙ̄ ⲡⲕⲟⲥⲙⲟⲥ ⲧⲏⲣϥ̄ ϣⲱⲡⲉ | ϩⲓⲧⲛ̄ ⲧⲉⲥϭⲓⲛⲙⲟⲟϣⲉ ϩⲓ ϫⲱϥ • ⲭⲁⲓⲣⲉ ⲧⲛ̄ⲧ ⲁⲥϭⲛ̄ ϩⲙⲟⲧ • ⲡϫ︦ⲥ︦\nⲛⲙ̄ⲙⲉ ⁖-ⲭⲁⲓⲣⲉ ⲙⲁⲣⲓⲁ ⲧⲉⲧ ⲥⲟⲧⲡ̄ ⲡⲁⲣⲁ ⲧⲡⲉ ⲙⲛ̄\nⲡⲕⲁϩ • ⲭⲁⲓⲣⲉ ⲧⲛ̄ⲧ ⲁⲥϭⲛ̄ ϩⲙⲟⲧ ⲡϫ︦ⲥ︦ ⲛⲙ̄ⲙⲉ ⁖ⲭⲁⲓⲣⲉ ⲙⲁⲣⲓⲁ ⲡⲡⲩⲣⲅⲟⲥ • ⲉⲧ ⲉⲣⲉ ⲡⲉⲑⲩⲥⲁⲩⲣⲟⲥ • ⲙ̄ ⲡⲣ̄ⲣⲟ ⲛ̄ϩⲏⲧϥ̄ ⁖-ⲭⲁⲓⲣⲉ ⲧⲛ̄ⲧ ⲁⲥϭⲛ̄ ϩⲙⲟⲧ ⲡϫ︦ⲥ︦\nⲛⲙ̄ⲙⲉ ⁖-ⲭⲁⲓⲣⲉ ⲙⲁⲣⲓⲁ ⲧⲛ̄ⲧ ⲁⲥϯ ⲛⲁⲛ ⲛ̄ ⲟⲩϩⲓⲏ\nⲛ̄ ⲃⲱⲕ ⲉ ϩⲣⲁⲓ̈ ⲉ ⲧⲡⲉ • ⲭⲁⲓⲣⲉ ⲧⲛ̄ⲧ ⲁⲥϭⲛ̄ ϩⲙⲟⲧ ⲡϫ︦ⲥ︦\nⲛⲙ̄ⲙⲉ ⁖-ⲭⲁⲓⲣⲉ ⲙⲁⲣⲓⲁ ⲧⲛ̄ⲧ ⲁⲥⲟⲩⲱⲛ ⲛⲁⲛ ⲙ̄ ⲡⲣⲟ\nⲙ̄ ⲡⲡⲁⲣⲁⲇⲓⲥⲟⲥ • ⲙⲛ︦ⲛ︦ⲥⲁ ⲧⲣⲉⲩ ϣⲱⲧⲙ̄ ⲙ̄ⲙⲟϥ ϩⲓⲧⲛ̄\nⲧⲡⲁⲣⲁⲃⲁⲥⲓⲥ ⲛ̄ ⲁⲇⲁⲙ ⲙⲛ̄ ⲉⲩϩⲁ • ⲭⲁⲓⲣⲉ ⲧⲛ̄ⲧ ⲁⲥϭⲛ̄\nϩⲙⲟⲧ ⲡϫ︤ⲥ︥ ⲛⲙ̄ⲙⲉ ⁖-ⲭⲁⲓⲣⲉ ⲧⲙⲉϩ ⲥⲛ̄ⲧⲉ ⲛ̄ ⲕⲓⲃⲱⲇⲟⲥ\nⲛ̄ⲧ ⲁⲥⲧⲟⲩϫⲉ ⲡⲕⲟⲥⲙⲟⲥ ⲉ ⲡⲧⲁⲕⲟ ⲛ̄ ⲧⲙⲛ︦ⲧ︦ⲁⲥⲉⲃⲏⲥ ⁖ⲭⲁⲓⲣⲉ ⲧⲛ̄ⲧ ⲁⲥϭⲛ̄ ϩⲙⲟⲧ ⲡϫ︦ⲥ︦ ⲛⲙ̄ⲙⲉ • ⲭⲁⲓⲣⲉ ⲧⲉϩⲓⲉⲓⲃ\nⲉⲧ ⲛⲉⲥⲱⲥ • ⲛ̄ⲧⲁⲥϯ ⲟⲩⲱ ⲛⲁⲛ ⲉ ϩⲣⲁⲓ̈ ⲙ̄ ⲡⲥⲟⲣ︦ⲧ︦ • ⲛ̄ ⲕⲁⲑⲁⲣⲱⲛ ⲙⲛ̄ ⲑⲃ̄ⲥⲱ ⲛ̄ | ⲧⲙⲛ︦ⲧ︦ ⲁⲧ ⲧⲁⲕⲟ ⁖-ⲭⲁⲓⲣⲉ ⲧⲛ̄ⲧ\nⲁⲥϭⲛ̄ ϩⲙⲟⲧ ⲡϫ︦ⲥ︦ ⲛⲙ̄ⲙⲉ • ⲭⲁⲓⲣⲉ ⲡϭⲁⲗⲙⲁⲛ ⲛ̄ ⲛⲟⲩⲃ","english":"Hail Mary, through whom the salvation of the whole world came about by her walking on the earth. Hail, full of grace, the Lord is with her. Hail Mary, the one chosen above heaven and earth. Hail, full of grace, the Lord is with her. Hail Mary, the tower, where the treasure of the king is within. Hail, full of grace, the Lord is with her. Hail Mary, through whom she gave us a way to go up to heaven. Hail, full of grace, the Lord is with her. Hail Mary, through whom she opened for us the door of paradise, after they had closed it by the transgression of Adam and Eve. Hail, full of grace, the Lord is with her. Hail, the second ark that saved the world from destruction by impiety. Hail, full of grace, the Lord is with her. Hail, the heifer that gave us milk of the pure and the clothing of incorruptibility. Hail, full of grace, the Lord is with her. Hail, the golden lampstand.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲭⲁⲓⲣⲉ","severity":"info","text":"The repeated Greek loan ⲭⲁⲓⲣⲉ (chaire, 'hail') structures this passage as a litany of acclamations, each followed by a title or epithet of Mary and the refrain ⲭⲁⲓⲣⲉ ⲧⲛ̄ⲧ ⲁⲥϭⲛ̄ ϩⲙⲟⲧ ⲡϫ︦ⲥ︦ ⲛⲙ̄ⲙⲉ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ϩⲙⲟⲧ","severity":"info","text":"ϩⲙⲟⲧ is rendered 'grace' (divine favour) per the pinned glossary; the refrain 'full of grace' echoes the angelic salutation in Luke 1:28, though the Coptic uses ⲧⲛ̄ⲧ ⲁⲥϭⲛ̄ ϩⲙⲟⲧ ('the one who found grace').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲡⲡⲁⲣⲁⲇⲓⲥⲟⲥ","severity":"info","text":"The 'door of paradise' closed by Adam and Eve's transgression alludes to Genesis 3:24 (the expulsion) and the tradition of the closed gates of Eden, a common trope in Coptic homiletics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲕⲓⲃⲱⲇⲟⲥ","severity":"info","text":"Mary as the 'second ark' (ⲕⲓⲃⲱⲇⲟⲥ) recalls Noah's ark (Genesis 6–9) and the Ark of the Covenant; the phrase 'saved the world from destruction by impiety' aligns with early Christian typology of Mary as the vessel of salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ⲧⲉϩⲓⲉⲓⲃ","severity":"info","text":"The epithet 'heifer' (ⲧⲉϩⲓⲉⲓⲃ) is rare for Mary; it may evoke the red heifer of Numbers 19:2 (a type of purity) or Egyptian imagery of the goddess Hathor, but here it is linked to 'milk of the pure' and 'clothing of incorruptibility'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲡϭⲁⲗⲙⲁⲛ","severity":"caution","text":"ⲡϭⲁⲗⲙⲁⲛ (from Greek χαλκωμα? or Semitic?) is uncertain; the English draft renders 'lampstand', but the Coptic may be corrupt or a loanword for a cultic object. The passage ends abruptly here.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["ⲡϭⲁⲗⲙⲁⲛ: meaning unclear; possibly 'lampstand' or 'censer'.","The refrain ⲭⲁⲓⲣⲉ ⲧⲛ̄ⲧ ⲁⲥϭⲛ̄ ϩⲙⲟⲧ ⲡϫ︦ⲥ︦ ⲛⲙ̄ⲙⲉ is repeated identically; the English draft varies 'the Lord is with her' but the Coptic consistently has ⲡϫ︦ⲥ︦ ⲛⲙ̄ⲙⲉ ('the Lord is with her')."],"confidence":"medium","notes":[{"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."},{"kind":"check","severity":"caution","code":"repetition-warn","text":"Automatic check flagged formulaic repetition. Coptic homiletic style repeats by design, so this records the pattern rather than correcting it."}]},{"i":21,"ref":"p21","source":"ⲉⲧ ⲉⲣⲉ ⲡⲙⲁⲛⲛⲁ ⲛ̄ϩⲏⲧϥ̄ :-ⲭⲁⲓⲣⲉ ⲧⲛ̄ⲧ ⲁⲥϭⲛ̄ ϩⲙⲟⲧ\nⲡϫ︦ⲥ︦ ⲛⲙ̄ⲙⲉ • ⲭⲁⲓⲣⲉ ⲧⲛ̄ⲧ ⲁⲥϥⲓ ⲙ̄ⲙⲁⲩ ⲛ̄ ⲧⲙⲛ︦ⲧ︦ϫⲁϫⲉ • ⲉⲧ ⲟⲩⲧⲱⲛ ⲙⲛ̄ ⲡⲛⲟⲩⲧⲉ ⁖-ⲭⲁⲓⲣⲉ ⲧⲛ̄ⲧ ⲁⲥϭⲛ̄ ϩⲙⲟⲧ\nⲡϫ︦︦ⲥ︦ ⲛⲙ̄ⲙⲉ ⁖-ⲭⲁⲓⲣⲉ ⲙⲁⲣⲓⲁ ⲡⲉⲥϯ ⲛⲟⲩϥⲉ ⲉⲧ ⲟⲩⲧⲁⲗⲟ\nⲙ̄ⲙⲟϥ ⲉ ϩⲣⲁⲓ ⲙ̄ ⲡⲙ̄ⲧⲟ ⲉ ⲃⲟⲗ ⲙ̄ ⲡⲛⲟⲩⲧⲉ ⲡⲡⲁⲛⲧⲱⲕⲣⲁⲧⲱⲣ ϣⲁⲛⲧ ϥ̄ϩⲱⲧⲡ̄ • ⲉ ⲡⲛⲟⲩⲧⲉ ⲙ̄ ⲡϥ̄ⲡⲗⲁⲥⲙⲁ\nⲛ̄ⲧⲁϥⲧⲁⲙⲓⲟϥ ⁖-ⲭⲁⲓⲣⲉ ⲧⲛ̄ⲧ ⲁⲥϭⲛ̄ ϩⲙⲟⲧ ⲡϫ︦ⲥ︦ ⲛⲙ̄ⲙⲉ ⁖-ⲭⲁⲓⲣⲉ ⲧⲉⲥⲕⲩⲛⲏ ⲧⲛ̄ⲧⲁ ⲧⲙⲛ︦ⲧ︦ⲛⲟⲩⲧⲉ • ⲙ̄\nⲡⲙⲟⲛⲟⲅⲉⲛⲏⲥ ⲙ̄ ⲡⲉⲓⲱⲧ ⲙ̄ⲧⲟⲛ ⲙ̄ⲙⲟϥ ⲛ̄ϩⲏⲧⲥ̄ ⁖ⲭⲁⲓⲣⲉ ⲧⲛ̄ⲧ ⲁⲥϭⲛ̄ ϩⲙⲟⲧ ⲡϫⲟⲉⲓⲥ ⲛⲙ̄ⲙⲉ ⁖-ⲭⲁⲓⲣⲉ\nⲙⲁⲣⲓⲁ ⲧⲕⲓⲃⲱⲧⲟⲥ ⲉⲧ ϭⲟⲟⲗⲉ ⲛ̄ ⲛⲟⲩⲃ ⲛ̄ ⲥⲁ ⲥⲁ ⲛⲓⲙ • ⲧⲁⲓ ⲛ̄ⲧⲁ ⲡⲛⲟⲩⲧⲉ ⲡⲉⲓⲱⲧ ϭⲟⲓⲗⲉ ⲉ ⲣⲟⲥ ⲙ̄ ⲡⲉϥⲗⲟⲅⲟⲥ\nⲉⲧ ⲟⲩⲁⲁⲃ • ⲭⲁⲓⲣⲉ ⲙⲁⲣⲓⲁ ⲡⲟⲉⲓⲕ ⲛ̄ⲧⲁϥⲉⲓ̈ | ⲉ ⲃⲟⲗ ϩⲛ̄\nⲧⲡⲉ ⲉ ⲧⲥⲓⲟ ⲛ̄ⲛⲉⲧ ϩⲕⲟⲉⲓⲧ • ⲁⲩⲱ ⲉ ⲙⲟⲩϩ ⲛ̄ⲛⲉⲩⲯⲩⲭⲏ\nⲛ̄ ⲁⲅⲁⲑⲟⲛ • ⲭⲁⲓⲣⲉ ⲧⲛ̄ⲧ ⲁⲥϭⲛ̄ ϩⲙⲟⲧ ⲡϫ︦︦ⲥ︦ ⲛⲙ̄ⲙⲏ ⁖ⲭⲁⲓⲣⲉ ⲙⲁⲣⲓⲁ ⲧⲉⲧ ⲧⲟⲩϫⲟ ⲛ̄ ⲟⲩⲟⲛ ⲛⲓⲙ ⲉ ⲃⲟⲗ ϩⲛ̄ ⲛ̄\nⲭⲉⲓⲙⲱⲛ ⲙ̄ ⲡⲇⲓⲁⲃⲟⲗⲟⲥ • ⲁⲩⲱ ⲉⲥⲉⲓⲛⲉ ⲙ̄ⲙⲟⲟⲩ ⲉ ϩⲟⲩⲛ\nⲉ ⲡⲗⲩⲙⲏⲛ ⲙ̄ ⲡⲟⲩϫⲁⲓ ⁘ ⲭⲁⲓⲣⲉ ⲧⲛ̄ⲧ ⲁⲥϭⲛ̄ ϩⲙⲟⲧ\nⲡϫ︦ⲥ︦ ⲛⲙ̄ⲙⲉ • ⲭⲁⲓⲣⲉ ⲙⲁⲣⲓⲁ • ⲧⲛⲩⲙⲫⲏ ⲛ̄ ⲁⲧ ⲧⲱⲗⲙ̄ • ⲛ̄ ⲁⲧ ϫⲃⲓⲛ ⲛ̄ⲧⲁⲥⲥⲟⲃⲧⲉ ⲛⲁⲛ [ⲛ̄ ⲧⲉϩⲓⲏ ⲙ̄ ⲡⲟⲩϫⲁⲓ] •¹\nⲭⲁⲓⲣⲉ ⲧⲛ̄ⲧ ⲁⲥϭⲛ̄ ϩⲙⲟⲧ ⲡϫ︦ⲥ︦ ⲛⲙ̄ⲙⲉ • ⲭⲁⲓⲣⲉ ⲙⲁⲣⲓⲁ\nⲧⲛ̄ⲧⲁ ⲛⲉϩⲓⲟⲟⲙⲉ ⲧⲏⲣⲟⲩ ⲛ̄ ⲧⲟⲓⲕⲟⲩⲙⲉⲛⲏ ϭⲓⲛⲉ ⲛ̄ ⲟⲩⲡⲁⲣϩⲏⲥⲓⲁ • ϩⲓⲧⲙ̄ ⲡⲉⲥ ϫⲥ̄ ⲁⲩⲱ ⲉ ⲧⲃⲏⲏⲧⲥ̄ ⁖-ⲭⲁⲓⲣⲉ\nⲧⲛ̄ⲧ ⲁⲥϭⲛ̄ ϩⲙⲟⲧ ⲡϫ︦ⲥ︦ ⲛⲙ̄ⲙⲉ ⁖-ⲭⲁⲓⲣⲉ ⲙⲁⲣⲓⲁ ⲧⲉ\nⲧⲣⲁⲡⲉⲍⲁ ⲉⲧ ⲟⲩⲁⲁⲃ •","english":"Hail, full of grace, the Lord is with her. Hail, she who took away the enmity, which is upright with God. Hail, full of grace, the Lord is with her. Hail Mary, the censer of incense that raises itself up before God the Pantocrator until it is joined to God of his own creation that he made. Hail, full of grace, the Lord is with her. Hail, the tabernacle of the divinity of the only-begotten of the Father, who rested within her. Hail, full of grace, the Lord is with her. Hail Mary, the ark gilded with gold on every side, in which God the Father enclosed his holy Word. Hail Mary, the bread that came down from heaven to the hungry, and to fill their souls with goodness. Hail, full of grace, the Lord is with her. Hail Mary, she who saves everyone from the storms of the devil, and brings them into the harbor of salvation. Hail, full of grace, the Lord is with her. Hail Mary, the bride without blemish, without stain, who prepared for us the way of salvation. Hail, full of grace, the Lord is with her. Hail Mary, through whom all the churches of the world found freedom, through her Lord and because of her. Hail, full of grace, the Lord is with her. Hail Mary, the holy table.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲇⲓⲁⲃⲟⲗⲟⲥ","severity":"info","text":"The Greek loanword ⲇⲓⲁⲃⲟⲗⲟⲥ (diabolos) is rendered 'devil' per the pinned glossary; the etymological sense 'slanderer' is not active here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲡⲟⲉⲓⲕ ⲛ̄ⲧⲁϥⲉⲓ̈ ⲉ ⲃⲟⲗ ϩⲛ̄ ⲧⲡⲉ","severity":"info","text":"The image of Mary as 'the bread that came down from heaven' echoes the Johannine manna typology (John 6:31–35) and the eucharistic language of the Coptic liturgy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲧⲕⲓⲃⲱⲧⲟⲥ","severity":"info","text":"Mary as 'ark gilded with gold' (ⲧⲕⲓⲃⲱⲧⲟⲥ) draws on the ark of the covenant typology, common in Coptic homilies to present her as the container of the divine Word.","cites":[{"key":"dossier:coptic-pseudo-cyril-alexandria-mary","label":"gap dossier: Discourse on the Virgin Mary","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-alexandria-mary"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲭⲁⲓⲣⲉ","severity":"info","text":"The passage is a litany of acclamations beginning with ⲭⲁⲓⲣⲉ (chaire, 'Hail'), each followed by a Marian epithet and a refrain. This structure is typical of Coptic Marian hymns and parallels the Greek Akathistos.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ⲧⲛⲩⲙⲫⲏ ⲛ̄ ⲁⲧ ⲧⲱⲗⲙ̄","severity":"info","text":"Mary as 'bride without blemish' (ⲧⲛⲩⲙⲫⲏ ⲛ̄ ⲁⲧ ⲧⲱⲗⲙ̄) reflects the perpetual virginity doctrine, a central theme in Coptic Marian devotion and in the homilies of Pseudo-Cyril of Alexandria.","cites":[{"key":"dossier:coptic-pseudo-cyril-alexandria-mary","label":"gap dossier: Discourse on the Virgin Mary","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-alexandria-mary"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲧⲛ̄ⲧ ⲁⲥϭⲛ̄ ϩⲙⲟⲧ","severity":"caution","text":"The refrain ⲧⲛ̄ⲧ ⲁⲥϭⲛ̄ ϩⲙⲟⲧ is rendered 'full of grace' in the English draft, but the Coptic literally means 'she who found grace'. The translation follows the familiar Latin 'gratia plena' but the Coptic verb ⲭⲛ̄ suggests acquisition, not inherent fullness.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic ⲧⲛ̄ⲧ ⲁⲥϭⲛ̄ ϩⲙⲟⲧ could be read as 'she who found grace' or 'she who received grace'; the English draft's 'full of grace' is a theological interpretation.","The phrase ⲉⲧ ⲟⲩⲧⲱⲛ ⲙⲛ̄ ⲡⲛⲟⲩⲧⲉ ('which is upright with God') is ambiguous: it may modify 'enmity' (ⲧⲙⲛ︦ⲧ︦ϫⲁϫⲉ) or be a separate clause; the English takes it as a relative clause."],"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":"ⲇⲓⲁⲃⲟⲗⲟⲥ","text":"ⲇⲓⲁⲃⲟⲗⲟⲥ → “devil”. Greek διάβολος; the personified adversary in hagiography. 'Slanderer' is the etymological sense and is not used in this corpus."},{"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":"check","severity":"caution","code":"repetition-warn","text":"Automatic check flagged formulaic repetition. Coptic homiletic style repeats by design, so this records the pattern rather than correcting it."}]},{"i":22,"ref":"p22","source":"ⲉⲧⲟⲩϣⲱⲱⲧ ϩⲓ ϫⲱⲥ ⲛ̄ ⲧⲉⲑⲩⲥⲓⲁ\nⲛ̄ ⲗⲟⲅⲓⲕⲏ ⁖-ⲭⲁⲓⲣⲉ ⲧⲛ̄ⲧ ⲁⲥϭⲛ̄ ϩⲙⲟⲧ ⲡϫ︦ⲥ︦ ⲛⲙ̄ⲙⲉ • ⲭⲁⲓⲣⲉ ⲙⲁⲣⲓⲁ ⲧⲛ̄ⲧⲁ ⲡⲟⲩⲟⲉⲓⲛ ⲙ̄ ⲡⲉⲥϣⲏⲣⲉ ⲙⲉϩ\nⲧⲟⲓⲕⲟⲩⲙⲉⲛⲏ ⲧⲏⲣⲥ̄ ⁖-ⲭⲁⲓⲣⲉ ⲧⲛ̄ⲧ ⲁⲥϭⲛ̄ ϩⲙⲟⲧ ⲡϫ︦ⲥ︦\nⲛⲙ̄ⲙⲉ ⁖-|ⲭⲁⲓⲣⲉ ⲙⲁⲣⲓⲁ ⲧⲉⲧ ⲉⲣⲉ ⲧⲡⲉ ⲙⲛ̄ ⲡⲕⲁϩ\nϭⲱϣⲧ̄ ⲉ ⲃⲟⲗ ϩⲏⲧⲥ̄ ⁖-ⲛ̄ⲧⲉⲥⲛⲁⲁⲕⲉ ⲉⲧ ⲟⲩⲁⲁⲃ ⁖-ⲭⲁⲓⲣⲉ\nⲧⲛ̄ⲧ ⲁⲥϭⲛ̄ ϩⲙⲟⲧ ⲡϫ︦ⲥ︦ ⲛⲙ̄ⲙⲉ ⁖-ⲭⲁⲓⲣⲉ ⲙⲁⲣⲓⲁ\nⲧⲛⲟⲩⲛⲉ ⲉⲧ ⲛⲁⲛⲟⲩⲥ • ⲧⲛ̄ⲧ ⲁⲥϯ ⲟⲩⲱ ⲛⲁⲛ ⲉ ϩⲣⲁⲓ ⲙ̄","english":"that is broken upon the altar of the rational sacrifice. Hail, full of grace, the Lord is with her. Hail Mary, the light of her son fills the whole world. Hail, full of grace, the Lord is with her. Hail Mary, at whom heaven and earth gaze from without, in her holy sanctuary. Hail, full of grace, the Lord is with her. Hail Mary, the good root, full of grace, who gave us fruit.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ϩⲙⲟⲧ","severity":"info","text":"The Coptic ϩⲙⲟⲧ is rendered 'grace' per the pinned glossary, denoting unearned divine favour. The repeated phrase 'full of grace' echoes the Hail Mary tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲧⲡⲉ","severity":"info","text":"The Coptic ⲧⲡⲉ is rendered 'heaven' per the pinned glossary, as the abode of God. Here it is paired with ⲡⲕⲁϩ 'the earth' in a cosmic gaze motif.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲧⲉⲑⲩⲥⲓⲁ ⲛ̄ ⲗⲟⲅⲓⲕⲏ","severity":"info","text":"The phrase 'rational sacrifice' (ⲑⲩⲥⲓⲁ ⲗⲟⲅⲓⲕⲏ) is a technical term in patristic exegesis, often contrasting with material sacrifice; it may allude to the spiritual offering of prayer or the Eucharist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲭⲁⲓⲣⲉ","severity":"info","text":"The repeated Greek loan ⲭⲁⲓⲣⲉ 'Hail' structures this passage as a litany of acclamations to Mary, each followed by a descriptive epithet. This pattern is typical of Coptic Marian hymns.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲧⲛ̄ⲧ ⲁⲥϭⲛ̄ ϩⲙⲟⲧ ⲡϫ︦ⲥ︦ ⲛⲙ̄ⲙⲉ","severity":"info","text":"The refrain 'full of grace, the Lord is with her' is a close parallel to the Greek Hail Mary (Χαῖρε, κεχαριτωμένη, ὁ Κύριος μετὰ σοῦ), indicating the homily's liturgical context.","cites":[{"key":"dossier:ethiopic-anonymous-nun-hail-mary","label":"gap dossier: Miracle of Mary: The nun whom the Virgin Mary asked to recite the Hail Mary more slowly because she enjoyed hearing it","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-nun-hail-mary"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲧⲛⲟⲩⲛⲉ ⲉⲧ ⲛⲁⲛⲟⲩⲥ","severity":"caution","text":"The Coptic ⲧⲛⲟⲩⲛⲉ ⲉⲧ ⲛⲁⲛⲟⲩⲥ 'the good root' is ambiguous: it may refer to Mary as the root of Jesse (genealogical) or as the root of virtue. The English draft interprets it as a source of fruit.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ⲉⲧⲟⲩϣⲱⲱⲧ ϩⲓ ϫⲱⲥ ⲛ̄ ⲧⲉⲑⲩⲥⲓⲁ ⲛ̄ ⲗⲟⲅⲓⲕⲏ is syntactically unclear: it may modify the preceding or stand as an independent clause. The English draft takes it as 'that is broken upon the altar of the rational sacrifice', but the Coptic could also mean 'which is broken on the altar of the rational sacrifice' as a description of Mary.","The final phrase ⲧⲛ̄ⲧ ⲁⲥϯ ⲟⲩⲱ ⲛⲁⲛ ⲉ ϩⲣⲁⲓ ⲙ̄ is incomplete in the Coptic; the English draft supplies 'who gave us fruit', but the text breaks off, leaving the object uncertain."],"confidence":"medium","notes":[]},{"i":23,"ref":"p23","source":"ⲡⲕⲁⲣⲡⲟⲥ ⲛ̄ ⲧⲇⲓⲕⲁⲓⲟⲥⲩⲛⲏ • ⲭⲁⲓⲣⲉ ⲧⲛ̄ⲧ ⲁⲥϭⲛ̄ ϩⲙⲟⲧ\nⲡϫ︦ⲥ︦ ⲛⲙ̄ⲙⲉ ⁖-ⲭⲁⲓⲣⲉ ⲙⲁⲣⲓⲁ ⲡⲉⲥⲡⲉⲣⲙⲁ ⲉⲧ ⲥⲙⲁⲙⲁⲁⲧ ⲛ̄ⲧⲁϥϯ ⲟⲩⲱ︦ⲱ︦ ⲛⲁⲛ ⲉ ϩⲣⲁⲓ ⲙ̄ ⲡⲕⲁⲣⲡⲟⲥ ⲛ̄ ⲧⲇⲓⲕⲁⲓⲟⲥⲩⲛⲏ • ⲙ̄ ⲡϣⲏⲛ ⲙ̄ ⲡⲱⲛϩ̄ ⁖-ⲭⲁⲓⲣⲉ ⲧⲛ̄ⲧ ⲁⲥϭⲛ̄\nϩⲙⲟⲧ ⲡϫ︤ⲥ︥ ⲛⲙ̄ⲙⲉ ⁖-ⲭⲁⲓⲣⲉ ⲙⲁⲣⲓⲁ ⲧⲗⲩⲭⲛⲓⲁ ⲛ̄\nⲛⲟⲩⲃ :-ⲭⲁⲓⲣⲉ ⲧⲛ̄ⲧ ⲁⲥϭⲛ̄ ϩⲙⲟⲧ ⲡϫⲥ̄ ⲛⲙ̄ⲙⲉ ⁖ⲭⲁⲓⲣⲉ ⲙⲁⲣⲓⲁ ⲧϩⲩⲇⲣⲓⲁ ⲛ̄ ⲃⲣ︤ⲣⲉ ⲉⲧ ⲉⲣⲉ ⲡⲉϩⲙⲟⲩ ⲛ̄ϩⲏⲧⲥ̄ • ⲛ̄ⲧⲁϥ ⲧⲣⲉ ⲛⲉⲧ ⲥⲁϣⲉ ϩⲗⲟϭ ⁖-ⲭⲁⲓⲣⲉ ⲧⲛ̄ⲧ\nⲁⲥϭⲛ̄ ϩⲙⲟⲧ ⲡϫ︦ⲥ︦ ⲛⲙ̄ⲙⲉ ⁖-Ⲁⲗⲏⲑⲱⲥ ⲣ̄ϣⲁⲛ ⲧⲟⲓⲕⲟⲩⲙⲉⲛⲏ ⲧⲏⲣ︦ⲥ︦ ⲉⲓ ⲉⲩⲙⲁ ⲛ̄ ⲟⲩⲱⲧ • Ⲁⲗⲏⲑⲱⲥ ⲉⲓϣⲁⲛⲕⲧⲟⲓ\nⲛ̄ ⲥⲁ ⲥⲁ ⲛⲓⲙ ⲛ̄ ϯⲛⲁϭⲛ̄ ⲡϫⲱⲕ ⲁⲛ ⲛ̄ ⲛⲟⲩⲙⲁⲕⲁⲣⲓⲥⲙⲟⲥ ⁖- | ⲉⲧ ⲧⲟⲟⲙⲉ ⲉⲣⲟ ⲱ̄ ⲧⲉ ϭⲣⲙ̄ⲡϣⲁⲛ ⲉⲧ ⲟⲩⲁⲁⲃ • ⲛ̄ⲧⲁⲥⲉⲓ ⲉ ⲃⲟⲗ ϩⲙ̄ ⲡⲙⲉⲛⲟⲩⲁⲗ ⲙ̄ ⲡⲛⲟϭ ⲛ̄ ⲣ︦ⲣ̄ⲟ ⲧⲉ\nⲛⲧⲁⲥϫⲡⲟ ⲙ̄ ⲡⲛⲩⲙⲫⲓⲟⲥ ⲙ̄ ⲡⲕⲟⲥⲙⲟⲥ ⲧⲏⲣ︦ϥ︦ • ⲕⲁⲛ ⲣ︤\nϣⲁⲛ ⲛ̄ⲥⲟⲫⲟⲥ ⲧⲏⲣⲟⲩ ⲙ̄ ⲡⲕⲟⲥⲙⲟⲥ ⲧⲏⲣϥ̄ • ⲙⲛ̄ ⲛⲉⲥⲭⲟⲗⲁⲥϯⲕⲟⲥ • ⲙⲛ̄ ⲛⲉϩⲣⲏⲧⲱⲣ ⲛ̄ ⲧⲟⲓⲕⲟⲩⲙⲉⲛⲏ ⲧⲏⲣⲥ̄\nⲉⲩϣⲁⲛⲥⲱⲟⲩϩ ⲧⲏⲣⲟⲩ • ⲉ ⲛⲉⲩⲉⲣⲏⲩ • ⲛ̄ⲥⲉⲛⲁⲉϣϭⲙ̄ϭⲟⲙ\nⲁⲛ ⲉϫⲱ ⲛ̄ ⲛⲟⲩⲧⲁⲓⲟ ⲉⲧ ⲧⲟⲟⲙⲉ ⲉⲣⲟ • ⲏ̄ ϩⲟⲗⲱⲥ ϫⲉ\nⲉⲩⲛⲁϫⲟⲟⲥ ϫⲉ ⲟⲩ ⲛ̄ ⲛⲁϩⲣⲙ̄ ⲡⲛⲟϭ ⲛ̄ ⲉⲟⲟⲩ ⲛ̄ⲧ ⲁⲣⲙⲁⲁⲧⲉ ⲙ̄ⲙⲟϥ ϩⲓⲧⲙ̄ ⲡⲟⲩϣⲏⲣⲉ • ⲉⲩϣⲁⲛϫⲟⲟⲥ ϫⲉ ⲧⲡⲉ\nϫⲟⲟⲥⲉ • ⲁⲗⲗⲁ ⲛⲉⲥϣⲏϣ ⲁⲛ ⲛⲙ̄ⲙⲉ • ⲁ ⲧⲟⲩⲕⲁⲗⲁϩⲏ\nⲅⲁⲣ ϥⲓ ϩⲁ ⲡⲉⲧ ⲙⲟⲩϩ ⲛ̄ ⲧⲡⲉ ⲙⲛ̄ ⲡⲕⲁϩ • ⲉⲩϣⲁⲛϫⲟⲟⲥ\nϫⲉ ⲟⲩⲛⲟϭ ⲡⲉ ⲡⲕⲁϩ • ϣⲁⲓϫⲟⲟⲥ ϫⲉ ⲡⲕⲁϩ ⲡⲉ ⲡϩⲩⲡⲟⲡⲟⲇⲓⲟⲛ ⲛ̄ ⲛⲉϥⲟⲩⲣⲏⲏⲧⲉ ⁖-ⲉⲩϣⲁⲛⲧⲛ̄ⲧⲱⲛⲉ ⲛ̄ⲧⲁⲅⲙⲁ\nⲛ̄ ⲙ̄ⲡⲏⲩⲉ • ⲧⲉϫⲟⲥⲉ ⲛ̄ ϩⲟⲩⲟ | ⲉ ⲣⲟⲟⲩ ϩⲙ̄ ⲡⲟⲩⲧⲃ̄ⲃⲟ • ⲉⲩⲛⲁⲙⲟⲩⲧⲉ ⲉⲣⲱ ϫⲉ ⲧⲕⲟⲓⲃⲱⲇⲟⲥ ⲛ̄ⲧⲁ ⲧⲕⲓⲃⲱⲇⲟⲥ • ⲙ̄ ⲡⲉⲟⲩⲟ̄ⲉⲓϣ •","english":"the fruit of righteousness. Hail, full of grace, the Lord is with her. Hail Mary, whose blessed seed gave us the fruit of righteousness from the tree of life. Hail, full of grace, the Lord is with her. Hail Mary, the lamp of gold. Hail, full of grace, the Lord is with her. Hail Mary, the new jar in which the warm water within caused those who are thirsty to drink. Hail, full of grace, the Lord is with her. Truly, if the whole world were to come to one place, truly, if I were to turn to every side, I would not find the completion of your beatitude. The honor that is due to you, holy one, came forth from the monologue of the great king. She who gave birth to the bridegroom of the whole world. Even if all the wise men of the whole world, and the scholastics, and the rhetors of the whole world were to gather together, they would not be able to speak of your honor that is due to you, or even to say what is before the great glory that your son has taken hold of. If they were to say that the sky is high, they would not be lying to me. For your halo supports what fills the sky and the earth. If they were to say that the earth is great, I would say that the earth is the footstool of his feet. If they were to raise the image of the heavens, it is higher than them in their purity. They would call you the ark of the covenant of the time.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲕⲁⲣⲡⲟⲥ ⲛ̄ ⲧⲇⲓⲕⲁⲓⲟⲥⲩⲛⲏ","severity":"info","text":"The phrase 'fruit of righteousness' uses ⲕⲁⲣⲡⲟⲥ in its homiletic allegorical sense, where the fruit is a virtue or work, here righteousness (δικαιοσύνη).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲧⲗⲩⲭⲛⲓⲁ ⲛ̄ ⲛⲟⲩⲃ","severity":"info","text":"ⲧⲗⲩⲭⲛⲓⲁ ⲛ̄ ⲛⲟⲩⲃ 'lamp of gold' is a Marian epithet; the lamp (λυχνία) symbolises light-bearing, and gold indicates purity and value.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲧϩⲩⲇⲣⲓⲁ ⲛ̄ ⲃⲣ̄ⲣⲉ","severity":"info","text":"ⲧϩⲩⲇⲣⲓⲁ ⲛ̄ ⲃⲣ̄ⲣⲉ 'new jar' (ὑδρία) is a Marian symbol; the warm water (ⲡⲉϩⲙⲟⲩ) within alludes to her nurturing role, quenching spiritual thirst.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ⲧⲕⲟⲓⲃⲱⲇⲟⲥ","severity":"info","text":"ⲧⲕⲟⲓⲃⲱⲇⲟⲥ 'ark of the covenant' is a typological title for Mary, common in Coptic homilies, linking her to the vessel of divine presence.","cites":[{"key":"ed:budge-misc.pseudodemetrius-on-the-birth-virgin-mary","label":"source edition: PseudoDemetrius On the Birth Virgin Mary","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoDemetrius_On%20the%20Birth%20Virgin%20Mary%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a series of acclamations (ⲭⲁⲓⲣⲉ) followed by a rhetorical expansion on Mary's incomparable honour, typical of encomiastic homily structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲡⲙⲉⲛⲟⲩⲁⲗ","severity":"caution","text":"ⲡⲙⲉⲛⲟⲩⲁⲗ 'monologue' is uncertain; it may be a corruption or a rare term. The sense 'from the monologue of the great king' is adopted, but the reading is not secure.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["ⲡⲙⲉⲛⲟⲩⲁⲗ: possibly a scribal error or a loanword; interpreted as 'monologue' but could be a place or title.","ⲧⲕⲟⲓⲃⲱⲇⲟⲥ ⲛ̄ⲧⲁ ⲧⲕⲓⲃⲱⲇⲟⲥ ⲙ̄ ⲡⲉⲟⲩⲟ̄ⲉⲓϣ: the repetition may be a scribal dittography; the translation 'ark of the covenant of the time' is tentative."],"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":24,"ref":"p24","source":"ϩⲁⲣⲉϩ ⲉ ⲛⲱϩⲉ ⲙⲛ̄ ⲛϥ̄ϣⲏⲣⲉ • ⲛ̄ⲧⲟ ⲇⲉ\nⲁⲣⲧⲟⲩϫⲟ ⲙ̄ ⲡⲕⲟⲥⲙⲟⲥ ⲧⲏⲣϥ̄ ϩⲙ̄ ⲡⲧⲁⲕⲟ ⲛ̄ ⲧⲙⲛ︦ⲧ︦ⲁⲥⲉⲃⲏⲥ • ⲉⲩⲛⲁⲙⲟⲩⲧⲉ ⲉⲣⲟ ϫⲉ ⲧⲕⲓⲃⲱⲇⲟⲥ ⲛ̄ ⲧⲇⲓⲁⲑⲩⲕⲏ • ⲁⲗⲗⲁ ⲧⲉⲧ ⲙ̄ⲙⲁⲩ ⲙⲉⲛ • ⲉⲣⲉ ⲧⲉⲡⲗⲁⲝ̄ ⲥⲛ̄ⲧⲉ ⲛ̄ϩⲏⲧⲥ̄ • ⲉⲩⲥⲏϩ ϩⲛ̄ ⲛ̄ⲧⲏⲏⲃⲉ • ⲙ̄ ⲡⲛⲟⲩⲧⲉ • Ⲛ̄ⲧⲟ ⲇⲉ ⲁ ⲡⲉⲧϥⲓ ϩⲁ\nⲡⲧⲏⲣϥ̄ ϩⲙ̄ ⲡϣⲁϫⲉ ⲛ̄ ⲧⲉϥϭⲟⲙ • ⲉⲩⲛⲁⲙⲟⲩⲧⲉ ⲉⲣⲟ\nϫⲉ ⲡϭⲉⲗⲙⲏⲛ ⲛ̄ ⲛⲟⲩⲃ • ⲡⲉⲧ ⲙ̄ⲙⲁⲩ ⲙⲉⲛ ⲛ̄ⲧⲁϥϣⲱⲡⲉ ⲉ ⲣⲟϥ ⲛ̄ ⲟⲩϣⲏⲙ ⲙ̄ ⲙⲁⲛⲛⲁ ⲉⲩⲣ̄ ⲡⲙⲉⲉⲩⲉ ⲛ̄","english":"Hail, preserve the seed and its fruit. You, however,\nsaved the entire world from destruction by impiety. You will be called the Ark of the Covenant. For that one indeed,\nthe two tablets were within it, inscribed with the fingers\nof God. You, however, bore\nthe whole burden in the word of his power. You will be called\nthe golden vessel. For that one indeed became a small container of manna, a remembrance of","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ⲧⲕⲓⲃⲱⲧⲟⲥ ⲛ̄ ⲧⲇⲓⲁⲑⲩⲕⲏ","severity":"info","text":"The phrase 'Ark of the Covenant' (ⲧⲕⲓⲃⲱⲧⲟⲥ ⲛ̄ ⲧⲇⲓⲁⲑⲩⲕⲏ) is a Greek loanword (κιβωτός) plus ⲇⲓⲁⲑⲩⲕⲏ (διαθήκη). In Coptic homiletics, Mary is typologically identified with the Ark, which contained the tablets of the Law, as she bore Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲧⲉⲡⲗⲁⲝ̄ ⲥⲛ̄ⲧⲉ ⲛ̄ϩⲏⲧⲥ̄","severity":"info","text":"The 'two tablets within it' alludes to the tablets of the Law in the Ark of the Covenant, described in Exodus 25:16–21 and 31:18. The image of the tablets inscribed by God's fingers is a typological expansion common in Marian homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲡϭⲉⲗⲙⲏⲛ ⲛ̄ ⲛⲟⲩⲃ","severity":"info","text":"The 'golden vessel' (ⲡϭⲉⲗⲙⲏⲛ ⲛ̄ ⲛⲟⲩⲃ) is a Greek loanword (χελμώνιον) meaning a small container or casket. In patristic typology, the golden vessel that held manna prefigures Mary as the container of the divine child; manna itself is a type of the Eucharist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ⲡⲕⲟⲥⲙⲟⲥ ⲧⲏⲣϥ̄","severity":"info","text":"The phrase 'saved the entire world' (ⲡⲕⲟⲥⲙⲟⲥ ⲧⲏⲣϥ̄) echoes the language of the Akathist Hymn and other Byzantine Marian acclamations, where Mary is hailed as the one who rescues the cosmos from destruction. This passage continues the series of 'Hail' salutations from the previous passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲛ̄ⲧⲟ ⲇⲉ","severity":"info","text":"The contrastive 'You, however' (ⲛ̄ⲧⲟ ⲇⲉ) structures the passage as a typological comparison: the Ark of the Covenant and the golden vessel are types that Mary surpasses. This rhetorical pattern is typical of Coptic homilies that exalt Mary above Old Testament figures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲉⲩⲛⲁⲙⲟⲩⲧⲉ ⲉⲣⲟ","severity":"caution","text":"The future tense 'you will be called' (ⲉⲩⲛⲁⲙⲟⲩⲧⲉ ⲉⲣⲟ) may be a scribal or translation choice; the Coptic could also be read as a present or generic statement. The English draft renders it as future, but the sense is likely a timeless acclamation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic ⲉⲩⲛⲁⲙⲟⲩⲧⲉ ⲉⲣⲟ could be read as future ('you will be called') or as a generic present ('you are called'); the English draft adopts the future. The phrase ⲡⲉⲧϥⲓ ϩⲁ ⲡⲧⲏⲣϥ̄ is ambiguous: it may mean 'the one who bore the whole burden' or 'the one who carried everything'; the English draft takes the former. The final clause ⲉⲩⲣ̄ ⲡⲙⲉⲉⲩⲉ ⲛ̄ is incomplete in the Coptic; the English draft suppli"],"confidence":"medium","notes":[]},{"i":25,"ref":"p25","source":"ⲛ̄ϣⲏⲣⲉ ⲙ̄ ⲡⲓ︦ⲏ︦ⲗ︦ • ⲛ̄ⲧⲟ ⲇⲉ ⲁⲣϣⲱⲡ ⲉⲣⲟ ⲙ̄ ⲡⲉⲛⲧ ⲁϥⲧⲥⲓⲟ ⲛ̄ ⲧⲟⲓⲕⲟⲩⲙⲉⲛⲏ ⲧⲏⲣⲥ̄ ϩⲙ̄ ⲡⲙⲁⲛⲛⲁ ⲛ̄ ⲛⲟⲏⲧⲟⲛ\nⲉⲧⲉ ⲡⲁⲓ ⲡⲉ ⲡⲉϥⲥⲱⲙⲁ ⲛ̄ ⲛⲟⲩⲧⲉ ⲙⲛ̄ ⲡⲉϥⲥⲛⲟϥ ⲛ̄\nⲁⲗⲩⲑⲓⲛⲟⲛ • ⲛ̄ⲧⲁϥⲧⲁⲁϥ ϩⲁ ⲣⲟⲛ • ϣⲁⲛ ⲧⲉϥⲥⲟⲧⲛ̄ • |\nϩⲛ̄ ⲛⲉⲛⲛⲟⲃⲉ ⁘ Ⲙⲛ︤ⲛ︥ⲥⲁ ⲛⲁⲓ ⲇⲉ ⲡⲉϫⲉ ⲙⲁⲣⲓⲁ ⲙ̄ ⲡⲁⲣⲭⲏⲁⲅⲅⲉⲗⲟⲥ ϫⲉ ⲉⲓⲥ ϩⲏⲏⲧⲉ ⲁⲕϣⲁϫⲉ ⲛⲙ̄ⲙⲁⲓ ϩⲛ̄\nϩⲉⲛϣⲁϫⲉ ⲉⲩϫⲟⲥⲉ ⲡⲁⲣⲁ ⲡϣⲓ ⲛ̄ ⲧⲙⲛⲧ̄ⲣⲱⲙⲉ ⲧⲏⲣⲥ̄ • ⲁⲩⲱ ⲕⲧⲁϣⲉⲟⲉⲓϣ ⲛⲁⲓ ⲛ̄ ⲟⲩⲙⲩⲥⲧⲏⲣⲓⲟⲛ ⲛ̄ ϣⲡⲏⲣⲉ • ⲁⲛⲅ̄ ⲟⲩⲡⲁⲣⲑⲉⲛⲟⲥ ⲅⲁⲣ ⲁⲩⲱ ⲛ̄ ⲁϣ ⲛ̄ ϩⲉ ⲉⲣⲉ ⲡⲁⲓ\nⲛⲁϣⲱⲡⲉ ⲙ̄ⲙⲟⲓ ⲙ̄ⲡⲉ ⲓ̈ⲥⲟⲩⲛ̄ ϩⲟⲟⲩⲧ • ⲁ ⲡⲁⲅⲅⲉⲗⲟⲥ\nⲇⲉ ⲟⲩⲱϣⲃ̄ ⲡⲉϫⲁϥ ϫⲉ ⲉϣⲱⲡⲉ • ⲧⲣ̄ ⲟⲩⲱϣ ⲉ ⲧⲁⲛϩⲉⲧ • ⲛ̄ϣⲁϫⲉ ⲛ̄ⲧ ⲁⲓϫⲟⲟⲩ ⲛⲉ • ⲧⲱⲟⲩⲛ ⲛ̄ⲧⲉⲃⲱⲕ ϣⲁ ⲉⲗⲩⲥⲁⲃⲉⲧ ⲧⲉⲥϩⲓⲙⲉ ⲛ̄ ⲍⲁⲭⲁⲣⲓⲁⲥ ⲡⲟⲩⲏⲏⲃ • ⲧⲁⲓ ⲉⲧ ϣⲟⲟⲡ ϩⲛ̄\nⲧⲟⲣⲓⲛⲏ ⲧⲟⲩⲥⲩⲛⲅⲉⲛⲏⲥ ⲅⲁⲣ ⲧⲉ • ⲁⲩⲱ ⲧⲣ̄ ⲛⲁⲉⲓⲙⲉ\nⲉ ⲧⲙⲉ ⲛ̄ ⲛ̄ϣⲁϫⲉ • ⲛ̄ⲧ ⲁⲓϫⲟⲟⲩ ⲛⲉ ⲉ ⲃⲟⲗ ϩⲓ ⲧⲟⲟⲧⲥ̄ • ⲕⲁⲓ ⲅⲁⲣ ⲁⲩⲧⲛ̄ⲛⲟⲟⲩⲧ ϣⲁ ⲍⲁⲭⲁⲣⲓⲁⲥ • ⲡⲉⲥϩⲁⲓ ϩⲁ ⲑⲉ\nⲛ̄ ⲛⲉϩⲟⲟⲩ ⲁϥⲧⲁϣⲉⲟⲉⲓϣ (sic) ⲛⲁϥ ϩⲱⲱϥ ⲛ̄ ⲟⲩⲣⲁϣⲉ • ϫⲉ ⲉⲓⲥ ⲉⲗⲩⲥⲁⲃⲉⲧ | ⲧⲉⲕⲥϩⲓⲙⲉ ⲛⲁϫⲡⲟ ⲛⲁⲕ ⲛ̄ ⲟⲩϣⲏⲣⲉ\nⲛⲅ̄ ⲙⲟⲩⲧⲉ ⲉ ⲡⲉϥⲣⲁⲛ ϫⲉ ⲓⲱϩⲁⲛⲛⲏⲥ • ⲁⲩⲱ ⲛ̄ ⲧⲉⲣⲉ\nⲍⲁⲭⲁⲣⲓⲁⲥ ⲣ̄ ⲁⲧ ⲛⲁϩⲧⲉ ⲉ ⲛⲁ ϣⲁϫⲉ • ⲁⲓϩⲟⲣⲓⲍⲉ ⲉ ϫⲱϥ\nⲛ̄ ⲟⲩⲧⲏⲙⲱⲣⲓⲁ ⲉⲧⲉ ⲧⲙⲛ︦ⲧ︦ⲙ︦ⲡⲟⲧⲉ • Ⲉⲗⲩⲥⲁⲃⲉⲧ ⲙⲉⲛ\nⲁⲥⲱ︦ⲱ︦ ⲙ̄ ⲡϣⲏⲣⲉ • ⲍⲁⲭⲁⲣⲓⲁⲥ ϩⲱⲱϥ ⲁϥϣⲱⲡⲉ ⲉϥⲟ ⲛ̄\nⲙ̄ⲡⲟ ⲕⲁⲧⲁ ⲡϣⲁϫⲉ ⲛ̄ ⲧⲁ ⲧⲁⲡⲣⲟ • Ⲁⲩⲛⲟϭ ⲇⲉ ⲛ̄\nⲣⲁϣⲉ ϣⲱⲡⲉ ϩⲙ̄ ⲡⲏⲓ̈ ⲛ̄ ⲍⲁⲭⲁⲣⲓⲁⲥ • ⲁⲩⲱ ⲡⲙⲉϩ ⲥⲟⲟⲩ\nⲛ̄ ⲉⲃⲟⲧ ⲡⲉ ⲡⲁⲓ̄ ϫⲓⲛ ⲛ̄ⲧⲁ ⲉⲗⲩⲥⲁⲃⲉⲧ ⲱ︦ⲱ︦ ⲙ̄ ⲡϣⲏⲣⲉ\nϣⲏⲙ ⲕⲁⲧⲁ ⲡϣⲁϫⲉ ⲛ̄ⲧ ⲁⲓⲉⲩⲁⲅⲅⲉⲗⲓⲍⲉ ⲙ̄ⲙⲟϥ ⲛⲉ •","english":"... the children of Israel. You, however, became the one who nourished the whole world with the manna of the intellect, which is the body of God and his true blood, which he gave for a price, until his redemption, because of our sins. After these things, Mary said to the archangel, \"Behold, you have spoken to me with words that are exalted beyond the measure of all humanity, and you have revealed to me a wonderful mystery. For I am a virgin, and how can this happen to me? I have never known a man.\" The angel answered and said, \"If you wish, I will explain the words I have spoken to you. Arise and go to Elizabeth, the wife of Zacharias the priest, who is in the city of Orine, for she is your kinswoman. And I will make known to you the truth of the words I have spoken to you through her. For indeed, I was also sent to Zacharias, and in the same days I revealed to him also a joy, that Elizabeth, your wife, will bear you a son, and you will call his name John. And when Zacharias did not believe my words, I imposed upon him a punishment, which is muteness. Elizabeth, however, bore the son. Zacharias himself became mute according to the word of my mouth. A great joy occurred in the house of Zacharias, and the sixth month is this from the time Elizabeth bore the small son, according to the word I evangelized to you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲥⲱⲙⲁ","severity":"info","text":"The Coptic ⲥⲱⲙⲁ (body) here refers to the eucharistic body of Christ, not a corpse or ascetic body, as the context of 'body of God and his true blood' indicates.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲡⲉϥⲥⲱⲙⲁ ⲛ̄ ⲛⲟⲩⲧⲉ ⲙⲛ̄ ⲡⲉϥⲥⲛⲟϥ ⲛ̄ ⲁⲗⲩⲑⲓⲛⲟⲛ","severity":"info","text":"The phrase 'body of God and his true blood' echoes eucharistic language found in John 6:53–56 and later liturgical formulas, though no direct citation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲧⲟⲣⲓⲛⲏ","severity":"info","text":"The city 'Orine' (ⲧⲟⲣⲓⲛⲏ) is likely a Coptic rendering of the Greek Ὀρεινή, a toponym associated with the hill country of Judea, possibly referring to the region of Zacharias’s priestly service.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ⲉⲗⲩⲥⲁⲃⲉⲧ","severity":"info","text":"The annunciation to Mary and the parallel annunciation to Zacharias about John the Baptist follow the narrative of Luke 1:5–25, but here the angel Gabriel is replaced by an unnamed archangel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲁⲩⲱ ⲡⲙⲉϩ ⲥⲟⲟⲩ ⲛ̄ ⲉⲃⲟⲧ","severity":"info","text":"The mention of the 'sixth month' marks a chronological note within the narrative, aligning Elizabeth’s pregnancy with the timing of Mary’s annunciation, though the Coptic syntax is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲁϥⲧⲁϣⲉⲟⲉⲓϣ","severity":"caution","text":"The verb ⲧⲁϣⲉⲟⲉⲓϣ (revealed) appears twice with variant spellings; the second instance (ⲁϥⲧⲁϣⲉⲟⲉⲓϣ) may be a scribal error or dialectal form, but the sense is clear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the archangel speaking to Mary is not specified; the text uses ⲡⲁⲣⲭⲏⲁⲅⲅⲉⲗⲟⲥ without naming Gabriel.","The phrase 'sixth month' could refer to the month of Elizabeth’s pregnancy or a calendar month; the Coptic is ambiguous."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"ⲛ̄ⲧⲟ ⲇⲉ ⲱ̄ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲛ̄ ⲥⲁⲃⲏ • ⲧⲉϫⲟⲥⲉ ⲡⲁⲣⲁ ⲡⲥⲱⲛⲧ̄\nⲧⲏⲣϥ̄ ⲛ̄ⲧⲁ ⲡⲛⲟⲩⲧⲉ ⲧⲁⲙⲓ̈ⲟϥ ⲁⲩⲱ ⲙⲛ̄ϭⲟⲙ ⲙ̄ⲙⲟⲓ ⲉ\nⲁⲡⲟⲫⲁⲛⲉ ⲉϫⲱ ⲛ̄ ⲟⲩⲕⲁⲧⲁⲇⲓⲕⲏ • ⲕⲁⲧⲁ ⲑⲉ ⲛ̄ⲧ ⲁⲓⲁⲁⲥ\nⲙ̄ ⲡⲉⲧ ⲙ̄ⲙⲁⲩ ⲉ ⲃⲟⲗ • ϫⲉ ⲛ̄ⲧⲟ ⲡⲉ ⲡⲕⲁⲍⲟⲫⲩⲗⲁⲕⲓⲟⲛ\nⲙ̄ ⲡⲁ ϫⲟⲉⲓⲥ ⁖- |ⲙ̄ ⲡⲁ ϫ︦ⲥ︦ (sic) • ⲕⲁⲓ ⲅⲁⲣ ⲡⲙⲩⲥⲧⲏⲣⲓⲟⲛ\nⲛ̄ⲧⲁϥϣⲱⲡⲉ • ⲛ̄ ⲍⲁⲭⲁⲣⲓⲁⲥ • ⲁϥϣⲱⲡⲉ ⲛ̄ ϩⲉⲛⲕⲟⲟⲩⲉ\nϩⲁ ⲧⲉϥϩⲏ • Ⲡⲙⲩⲥⲧⲏⲣⲓⲟⲛ ⲇⲉ ⲛ̄ⲧⲟϥ ⲛ̄ⲧⲁϥϣⲱⲡⲉ ⲙ̄ⲙⲁⲩ ⲙ̄ⲡⲉ ϥϣⲱⲡⲉ ⲉⲛⲉϩ ϫⲓⲛ ⲙ̄ ⲡϣⲁ ⲥⲱⲛⲧ̄ ⲙ̄ ⲡⲕⲟⲥⲙⲟⲥ • ⲟⲩⲇⲉ ⲟⲛ ⲛ̄ⲛⲉ ϥϣⲱⲡⲉ • Ⲙⲁⲣⲓⲁ ⲇⲉ ⲛ̄ ⲧⲉⲣⲉ\nⲥⲱⲧⲙ̄ ⲉ ⲛⲁⲓ • ⲡⲉϫⲁⲥ ⲛ̄ ⲅⲁⲃⲣⲓⲏⲗ ϩⲛ̄ ⲟⲩϩⲟ ⲉϥⲛⲟⲧⲙ̄ • ϫⲉ ⲉⲓⲥ ϩⲏⲏⲧⲉ • ⲁⲛⲅ̄ ϩⲙ̄ϩⲁⲗ ⲙ̄ ⲡϫ︤ⲥ︥ • ⲙⲁⲣⲉⲥϣⲱⲡⲉ ⲛⲁⲓ\nⲕⲁⲧⲁ ⲡⲉⲕϣⲁϫⲉ • ⲁⲩⲱ ⲁ ⲡⲁⲅⲅⲉⲗⲟⲥ ⲃⲱⲕ ϩⲓ ⲧⲟⲟⲧⲥ̄ • ⲙⲁⲣⲓⲁ ⲇⲉ ⲙ̄ⲡⲉ ⲥⲁⲙⲉⲗⲉⲓ ⲉ ⲡⲧⲏⲣϥ̄ ⲉ ⲉⲓⲣⲉ ⲙ̄ ⲡⲉⲛⲧ\nⲁⲩϫⲟⲟϥ ⲛⲁⲥ • ⲁⲗⲗⲁ ⲁⲥⲧⲱⲟⲩⲛ ϩⲛ̄ ⲟⲩϭⲉⲡⲏ ⲉ ⲧⲣⲉ\nⲥⲃⲱⲕ ⲉ ⲧⲟⲣⲓⲛⲏ • ⲉⲥⲟⲩⲏⲏϩ ⲉⲥⲟⲩⲏⲏϩ (sic) ⲛ̄ⲥⲱⲥ ⲛ̄ϭⲓ\nⲧϣⲉⲉⲣⲉ ⲛ̄ ⲓⲱⲥⲏⲫ ⲉⲥⲟ ⲛⲁⲥ ⲛ̄ ⲣⲙ︦ⲛ︦ϩⲓⲏ • ⲁⲥⲧⲁⲁⲥ ⲇⲉ\nⲉ ⲧⲉϩⲓⲏ ⲙ̄ ⲡⲉⲓ ⲛⲟϭ ⲛ̄ ⲇⲓⲁⲥⲧⲏⲙⲁ ⲛ̄ ⲧⲉⲓ ϭⲟⲧ • ϫⲓⲛ\nⲛⲁⲍⲁⲣⲉⲑ ϣⲁ ⲧⲟⲣ̄ⲓⲛ̄ⲏ • ⲁⲥⲃⲱⲕ ⲉ ϩⲟⲩⲛ ⲉ ⲡⲏⲓ ⲛ̄\nⲍⲁⲭⲁⲣⲓⲁⲥ ⲁⲥⲡⲁⲍⲉ ⲛ̄ ⲉⲗⲩⲥⲁ|ⲃⲉⲧ • ϯⲣ̄ ϣⲡⲏⲣⲉ ⲙ̄ⲙⲟ\nⲱ̄ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ • ϫⲉ ⲣ̄ ⲥⲟⲟⲩⲛ̄ ⲧⲱⲛ ⲛ̄ ⲧⲟⲣⲓⲛⲏ • ⲏ̄ ⲛⲓⲙ\nⲡⲉⲛⲧ ⲁϥⲧⲁⲙⲟ ⲉ ⲡⲏⲓ ⲛ̄ ⲍⲁⲭⲁⲣⲓⲁⲥ ⲛ̄ⲧⲉⲙⲟⲟϣⲉ ⲁⲛ\nϩⲛ̄ ⲧⲟⲩⲡⲟⲗⲓⲥ ⲙ̄ⲙⲓⲛ ⲙ̄ⲙⲟ • ⲟⲩⲇⲉ ⲏⲓ ⲛ ϣ̄ⲙⲙⲟ • ⲛ̄ⲧⲉⲧⲥⲁⲃⲏⲩ ⲁⲛ ⲉ ⲃⲱⲕ ⲉ ϩⲟⲩⲛ ⲉ ⲣⲟϥ ⲉ ⲡⲧⲏⲣϥ̄ ⲉ ⲃⲟⲗ ϫⲉ\nⲧⲟⲩⲥⲩⲛⲏⲑⲓⲁ ⲁⲛ ⲧⲉ ⁘","english":"You, O wise virgin, are exalted above the whole creation that God made, and I am not able to pronounce a condemnation upon you, as I did to that one outside, that you are the treasure chest of my Lord, of my Lord. For the mystery that happened to Zechariah happened to others before him. But the mystery itself happened there, and it will never happen from the beginning of the creation of the world, nor will it ever happen. When Mary heard these things, she said to Gabriel with a gentle face, \"Behold, I am a servant of the Lord. Let it be for me according to your word.\" And the angel went away from her. But Mary did not pay any attention at all to what was said to her, but she arose quickly to go to the fountain, dwelling, dwelling after her, the daughter of Joseph, being a companion to her. She set out on the road of this great distance of this measure, from Nazareth to the fountain. She went into the house of Zechariah, greeted Elizabeth. I marvel at you, O virgin, that you know where the fountain is, or who it is that showed you the house of Zechariah, for we do not walk in the city by ourselves, nor are we strangers, nor are we wise to go into its door at all, for it is not our custom.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"The Greek loanword ⲡⲁⲣⲑⲉⲛⲟⲥ (parthenos) is used here in its fixed Marian sense, not the generic 'young woman'. The address 'O wise virgin' (ⲱ̄ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲛ̄ⲥⲁⲃⲏ) underscores Mary's unique status.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ϫⲟⲉⲓⲥ","severity":"info","text":"ϫⲟⲉⲓⲥ (Lord) here renders the divine title for Christ, consistent with homiletic usage. The scribal correction ⲡⲁ ϫ︦ⲥ︦ (my Lord) confirms the Christological reference.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲙⲩⲥⲧⲏⲣⲓⲟⲛ","severity":"info","text":"The 'mystery' (ⲙⲩⲥⲧⲏⲣⲓⲟⲛ) that happened to Zechariah and will never recur alludes to the annunciation to Zechariah (Luke 1:5-25) and contrasts it with the unique incarnation mystery announced to Mary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲧⲟⲣⲓⲛⲏ","severity":"info","text":"The 'fountain' (ⲧⲟⲣⲓⲛⲏ) is likely the spring near Nazareth, traditionally associated with the Annunciation. The journey from Nazareth to the fountain and to Zechariah's house reflects local topography known from pilgrimage accounts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from Gabriel's praise of Mary (direct address) to narrative: Mary's response, the angel's departure, and her journey. The narrator's interjection ('I marvel at you') breaks the narrative frame, a common homiletic device.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲉⲥⲟⲩⲏⲏϩ ⲉⲥⲟⲩⲏⲏϩ","severity":"caution","text":"The Coptic repeats ⲉⲥⲟⲩⲏⲏϩ ('dwelling') twice, likely a scribal dittography. The English draft renders it as 'dwelling, dwelling after her', but the sense is simply 'dwelling after her' (the daughter of Joseph).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ⲛ̄ⲧⲁⲓⲁⲁⲥ ⲙ̄ⲡⲉⲧ ⲙ̄ⲙⲁⲩ ⲉⲃⲟⲗ ('as I did to that one outside') is ambiguous: 'that one outside' may refer to a previous interlocutor (perhaps Zechariah) or to a generic outsider; the reading taken follows the English draft's 'that one outside'.","The identity of 'the daughter of Joseph' (ⲧϣⲉⲉⲣⲉ ⲛ̄ⲓⲱⲥⲏⲫ) is ambiguous: it could be a sister of Mary (traditionally Salome) or a companion; the English draft treats her as a companion."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"ⲉⲓⲃⲏⲕ ⲡⲉϫⲁⲥ ⲛ̄ϭⲓ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ\nⲉ ⲧⲣⲁⲛⲁⲩ ⲉ ⲡⲉⲓ ⲛⲟϭ ⲙ̄ⲙⲩⲥⲧⲏⲣⲓⲟⲛ ⲛ̄ ϣⲡⲏⲣⲉ ⲛ̄ⲧⲁⲩⲥⲏⲙⲁⲛⲉ ⲙ̄ⲙⲟϥ ⲛⲁⲓ ⁖-ⲉⲓϣⲁⲛϭⲛ̄ ⲉⲗⲩⲥⲁⲃⲉⲧ ⲉⲥⲉⲉⲧ\nⲛ̄ⲧⲁⲛⲁⲩ ϩⲛ̄ ⲛⲁ ⲃⲁⲗ ⲉ ⲧⲕⲁⲗⲁϩⲏ ⲛ̄ⲧ ⲁϭⲣⲏⲛ ⲉⲥⲃⲟⲟⲣ\nⲉ ⲃⲟⲗ ϩⲓⲧⲙ̄ ⲡⲉϩⲣⲟϣ ⲛ̄ ⲡϣⲏⲣⲉ ϣⲏⲙ ⲉⲧ ⲉⲥϥⲓ̄ ϩⲁ\nⲣⲟϥ • ⲁⲩⲱ ⲛ̄ⲧⲁⲛⲁⲩ ⲉ ⲛⲉⲥⲉⲕⲓⲃⲉ • ⲛ̄ⲧ ⲁⲩϣⲟⲟⲩⲉ ⲉⲁⲩϫⲱⲥ ⲛ̄ ⲉⲣⲱⲧⲉ • ⲛ̄ⲧⲁⲛⲁⲩ ⲉ ⲡⲣⲁϣⲉ ⲛ̄ ⲧⲙⲛⲧ̄ⲣϥ̄ⲙⲓⲥⲉ\nϩⲙ̄ ⲡⲏⲓ ⲛ̄ ⲧⲁϭⲣⲏⲛ • ⲛ̄ⲧⲁⲛⲁⲩ ⲉ ⲍⲁⲭⲁⲣⲓⲁⲥ ⲉϥⲟ ⲛ\nⲙ̄ⲡⲟ • ⲉϥⲕⲱ ⲛ̄ ⲣⲱϥ ⲟ̄ⲛⲧⲱⲥ • ⲁⲛⲟⲕ ϩⲱ ϯⲛⲁⲡⲓⲥⲧⲉⲩⲉ |\nⲁⲛⲟⲕ ϩⲱ ϯⲛⲁⲡⲓⲥⲧⲉⲩⲉ (sic) ⲉ ⲛⲉⲓ̈ ϣⲁϫⲉ ⲛ̄ⲧⲁⲩϫⲟⲟⲩ ⲛⲁⲓ\nϫⲉ ϩⲉⲛⲙⲉ ⲛⲉ • ⲕⲁⲓ ⲅⲁⲣ ϯϣⲡⲏⲣⲉ ⲁⲛⲟⲕ ⲙ̄ ⲡⲉⲓ • ϣⲁϫⲉ\nϫⲉ ϯⲛⲁⲙⲓⲥⲉ ⲛ̄ ⲟⲩϣⲏⲣⲉ ⲁϫⲛ̄ ⲛ̄ ϩⲟⲟⲩⲧ • ⲡϩⲱⲃ ⲙⲉⲛ\nⲉ ⲧⲣⲉ ⲟⲩⲁϭⲣⲏⲛ ⲱ︦ⲱ︦ ⲛ̄ ⲟⲩϣⲡⲏⲣⲉ ⲁⲛ ⲧⲉ • ⲕⲁⲓ ⲅⲁⲣ\nⲁⲩϯ ⲓⲥⲁⲕ ⲛ̄ ⲁⲃⲣⲁϩⲁⲙ ⲉϥ ϩⲛ̄ ϣⲉ ⲛ̄ⲣⲟⲙⲡⲉ • ⲉⲣⲉ\nⲥⲁⲣⲣⲁ ϩⲱⲱⲥ ϩⲙ̄ ⲡⲉⲥⲧⲁⲓⲟⲩ ⲛ̄ⲣⲟⲙⲡⲉ • ⲉϥ ϩⲛ̄ ⲥⲉ ⲛ̄ⲣⲟⲙⲡⲉ ⲛ̄ϭⲓ ⲓⲥⲁⲁⲕ • ⲉϥⲛⲁϫⲡⲟ ⲛ̄ ⲓⲁⲕⲱⲃ ⲙⲛ̄ ⲏⲥⲁⲩ • ⲉⲣⲉ ϩⲣⲉⲃⲉⲕⲕⲁ ϩⲛ̄ ⲧⲁⲓⲟⲩ ⲛ̄ⲣⲟⲙⲡⲉ • ϩⲣⲁⲭⲏⲗ ⲟⲩ\nⲁϭⲣⲏⲛ ⲧⲉ ⲁⲥⲙⲓⲥⲉ ⲛ̄ ⲃⲉⲛⲉⲁⲙⲓⲛ ⲙⲛ̄ ⲓⲱⲥⲏⲫ • ⲁⲛⲛⲁ\nⲧⲙⲁⲁⲩ ⲛ̄ ⲥⲁⲙⲟⲩⲏⲗ ⲟⲩⲁϭⲣⲏⲛ ⲧⲉ • ⲁⲥϫⲡⲟ ⲛ̄ ⲟⲩⲡⲣⲟⲫⲏⲧⲏⲥ • ⲉ ⲧⲣⲉ ⲟⲩⲡⲁⲣⲑⲉⲛⲟⲥ ⲙⲓⲥⲉ ⲁϫⲛ̄ ϩⲟⲟⲩⲧ • ⲟⲩϣⲡⲏⲣⲉ ⲡⲉ ⲡⲉⲓ ⲙⲩⲥⲧⲏⲣⲓⲟⲛ ⁖-Ⲁⲥⲙⲟⲟϣⲉ ⲇⲉ ⲛ̄ϭⲓ\nⲙⲁⲣⲓⲁ ⲁⲥⲃⲱⲕ ⲉ ϩⲟⲩⲛ ⲉ ⲡⲏⲓ ⲛ̄ ⲍⲁⲭⲁⲣⲓⲁⲥ ⲁⲥⲡⲁⲍⲉ ⲛ̄\nⲉⲗⲩⲥⲁⲃⲉⲧ • ⲁⲩⲱ ⲁⲥϩⲉ ⲉ ⲉⲗⲩⲥⲁⲃⲉⲉⲧ ⲁⲥⲱ︦ⲱ︦ ⲁⲩⲱ |\nⲁⲥϭⲓⲛⲉ ⲛ̄ ⲍⲁⲭⲁⲣⲓⲁⲥ ⲉϥⲟ ⲛ̄ ⲙ̄ⲡⲟ̄ • ⲙⲛ̄ ⲙ̄ⲙⲁⲉⲓⲛ\nⲧⲏⲣⲟⲩ ⲉⲩⲍⲩⲛϩⲓⲥⲧⲁ • ⲁⲥⲛⲁⲩ ⲟⲛ ⲉ ⲍⲁⲭⲁⲣⲓⲁⲥ • ⲉ ⲁϥϫⲓ\nⲛ̄ ⲟⲩⲕⲁⲧⲁⲇⲓⲕⲏ •","english":"The virgin said, \"I have come to see this great mystery, a wonder that was signified to me. If I find Elizabeth, I will see with my own eyes the barren woman who is pregnant, her belly swollen by the young child who carries himself under her heart. And I will see her breasts, which have been filled with milk. I will see the joy of motherhood in the house of the barren woman. I will see Zacharias standing mute, truly keeping his mouth shut. I myself also will believe these words that were spoken to me, that they are true. For I myself marvel at this, that I will give birth to a child without a man. The matter of a barren woman giving birth is not a wonder, for Isaac was given to Abraham when he was a hundred years old, while Sarah herself was in her ninetieth year. Isaac was sixty years old when he fathered Jacob and Esau, while Rebecca was in her sixtieth year. Rachel was a barren woman, yet she gave birth to Benjamin and Joseph. Hannah, the mother of Samuel, was a barren woman; she gave birth to a prophet. For a virgin to give birth without a man—this mystery is a wonder. Then Mary walked and went into the house of Zacharias. She greeted Elizabeth, and she found Elizabeth weeping. And she found Zacharias mute, with all the signs of astonishment. She also saw that Zacharias had received a condemnation.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"The term ⲡⲁⲣⲑⲉⲛⲟⲥ (virgin) is used here for Mary, consistent with the fixed Marian sense in Coptic homilies, not the generic 'young woman'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲓⲥⲁⲁⲕ","severity":"info","text":"The reference to Isaac born to Abraham at age 100 and Sarah at 90 echoes Genesis 17:17, 21:5, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲥⲁⲙⲟⲩⲏⲗ","severity":"info","text":"Hannah, mother of Samuel, is cited as a barren woman who bore a prophet, alluding to 1 Samuel 1:20.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲁϭⲣⲏⲛ","severity":"info","text":"The motif of barren women (ⲁϭⲣⲏⲛ) giving birth to key biblical figures (Isaac, Jacob, Benjamin, Joseph, Samuel) is a typological argument for Mary's miraculous conception, common in Coptic Marian homilies.","cites":[{"key":"ed:budge-misc.pseudodemetrius-on-the-birth-virgin-mary","label":"source edition: PseudoDemetrius On the Birth Virgin Mary","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoDemetrius_On%20the%20Birth%20Virgin%20Mary%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from Mary's direct speech (a monologue of wonder) to third-person narrative action (Mary entering Zacharias's house), marking a structural transition in the homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲁⲛⲟⲕ ϩⲱ ϯⲛⲁⲡⲓⲥⲧⲉⲩⲉ","severity":"caution","text":"The phrase 'I myself also will believe' is repeated in the Coptic (ⲁⲛⲟⲕ ϩⲱ ϯⲛⲁⲡⲓⲥⲧⲉⲩⲉ appears twice), likely a scribal dittography; the English draft omits the repetition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic ⲉⲥⲉⲉⲧ (pregnant) is ambiguous: it could be a variant of ⲉⲥⲉⲉⲧ or a scribal error for ⲉⲥⲉⲉⲧ; the reading 'pregnant' is taken.","The phrase ⲉϥⲟ ⲛ̄ ⲙ̄ⲡⲟ̄ (he was mute) is clear, but the following ⲉϥⲕⲱ ⲛ̄ ⲣⲱϥ ⲟ̄ⲛⲧⲱⲥ (truly keeping his mouth shut) may be a gloss or expansion; the sense is not contested."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"ⲉⲧⲉ ⲧⲙⲛⲧ︦ⲙ︦ⲡⲟⲧⲉ ⲁⲩⲱ ⲛϥ̄ϩⲙⲟⲟⲥ\nⲉϥⲕⲱ ⲛ ⲣⲱϥ ⁖-Ⲁⲥⲛⲁⲩ ⲟⲛ ⲉ ⲧϩⲗ̄ⲗⲱ ⲛ̄ ⲁϭⲣⲏⲛ • ⲉ\nⲁⲥⲣ̄ ⲃⲣ︤ⲣⲉ • ϩⲓⲧⲛ̄ ⲡⲉϩⲣⲟϣ ⲙ̄ ⲡϣⲏⲣⲉ ϣⲏⲙ • ⲁⲥⲛⲁⲩ\nⲟⲛ ⲉ ⲛⲉⲕⲓⲃⲉ ⲛ̄ⲧⲁⲩϣⲟⲟⲩⲉ ϩⲓⲧⲙ̄ ⲡⲉ ⲭⲣⲟⲛⲟⲥ • ⲉⲧ ⲟϣ\nⲁⲩⲱ ⲉ ⲁⲩⲗⲱⲱⲙ ⲉ ⲁⲩϣⲟⲩⲉ ⲉ ⲣⲱⲧⲉ ⲉ ⲡⲉⲥⲏⲧ • ⲁⲩⲱ\nⲁⲥϭⲓⲛⲉ ⲛ̄ ⲧⲕⲁⲗⲁϩⲏ ⲛ̄ⲧⲁⲥⲗⲱⲱⲙ ⲁⲩⲱ ⲁⲥϣⲟⲟⲩⲉ\nⲁⲥⲃⲱⲱⲣⲉ ⲉ ⲃⲟⲗ ⲉⲥⲧⲱⲟⲩⲛ ϩⲁ ⲡϣⲏⲣⲉ ϣⲏⲙ • Ⲁⲥⲛⲁⲩ\nⲉⲩⲉⲩⲫⲣⲟⲥⲩⲛⲏ ⲙⲛ̄ ⲟⲩⲙⲛⲧ̄ⲣϥ︦ⲣ︦ϣⲁ • ϩⲙ̄ ⲡⲏⲓ ⲛ̄ ⲍⲁⲭⲁⲣⲓⲁⲥ • ⲛ̄ⲧⲉⲩⲛⲟⲩ ⲛ̄ⲧⲁⲥⲙⲟⲟϣⲉ ⲉ ϩⲟⲩⲛ ⲉ ⲉⲗⲩⲥⲁⲃⲉⲧ\nⲁⲥⲁⲥⲡⲁⲍⲉ ⲙ̄ⲙⲟⲥ • ⲁⲥϥⲟⲕⲥ̄ ⲉ ϩⲣⲁⲓ ⲛ̄ⲑⲉ ⲛ̄ ⲟⲩϣⲉⲉⲣⲉ\nϣⲏⲙ ϩⲓⲧⲙ̄ ⲡⲉⲡⲛ︤ⲁ︥ ⲉⲧ ⲟⲩⲁⲁⲃ ⲛ̄ⲧⲁϥⲉⲓ ⲉ ϩⲣⲁⲓ ⲉ ϫⲱⲥ • ⲛ̄ ⲧⲉⲣⲉ ⲥⲁϩ ⲇⲉ ⲉ ⲣⲁⲧⲥ̄ ⲁ ⲓ︦ⲱ︦ⲥ︦ ⲕⲓⲙ ϩⲛ̄ ⲟⲩⲧⲉⲗⲏⲗ ϩⲣⲁⲓ\nⲛ̄ϩⲏⲧⲥ̄ ⁘ Ⲛⲧⲉⲩⲛⲟⲩ | ⲁⲥⲱϣ ⲉ ⲃⲟⲗ ϩⲛ̄ ⲟⲩⲛⲟϭ ⲛ̄ ⲥⲙⲏ\nⲡⲉϫⲁⲥ ϫⲉ ⲧⲉ ⲥⲙⲁⲙⲁⲁⲧ ⲛ̄ⲧⲟ ϩⲛ̄ ⲛⲉϩⲓⲟⲟⲙⲉ • ⲁⲩⲱ\nϥⲥⲙⲁⲙⲁⲁⲧ ⲛ̄ϭⲓ ⲡⲕⲁⲣⲡⲟⲥ ⲛ̄ ϩⲏⲧⲉ ϫⲉ ⲁⲛⲅ̄ ⲛⲓⲙ\nⲁⲛⲟⲕ ϫⲉ ⲉⲣⲉ ⲧⲙⲁⲁⲩ ⲙ̄ ⲡⲁ ϫⲥ̄ ⲉⲓ ⲉ ⲣⲁⲧ • ⲉⲓⲥ ϩⲏⲏⲧⲉ\nⲛ̄ ⲧⲉⲣⲉ ⲧⲉⲥⲙⲏ ⲙ̄ ⲡⲟⲩⲁⲥⲡⲁⲥⲙⲟⲥ ⲧⲁϩ ⲉ ⲛⲁⲙⲁⲁϫⲉ\nⲁ ⲡϣⲏⲣⲉ ϣⲏⲙ ⲕⲓⲙ ϩⲛ̄ ⲟⲩⲧⲉⲗⲏⲗ ⲛ̄ϩⲏⲧ ⲁⲩⲱ ⲛⲁⲓⲁⲧⲥ̄\nⲚ̄ⲧ ⲛ̄ⲧⲁⲥⲡⲓⲥⲧⲉⲩⲉ • ϫⲉ ⲟⲩⲛ̄ ⲟⲩϫⲱⲕ ⲉ ⲃⲟⲗ ⲛⲁϣⲱⲡⲉ • ⲛ̄ ⲛⲉ ⲛ̄ⲧⲁⲩϫⲟⲟⲩ ⲛⲁⲥ ϩⲓⲧⲙ̄ ⲡϫ︦ⲥ︦ ⁖-ⲱ̄ ⲉⲗⲩⲥⲁⲃⲉⲧ ⲣ̄\nⲥⲟⲟⲩⲛ̄ ⲧⲱⲛ • ϫⲉ ⲟⲩϣⲏⲣⲉ ⲡⲉⲧ ⲣ̄ⲉⲉⲧ ⲙ̄ⲙⲟϥ ⲉⲣ̄ ⲣ̄ⲙⲛ︦ⲧ︦ⲣⲉ\nⲙ̄ⲙⲟϥ • ϫⲉ ⲁϥⲕⲓⲙ ⲛ̄ϩⲏⲧ • ⲙ̄ⲡ ⲉⲥϣⲱⲡⲉ ⲛ̄ ϯϩⲉ • ⲉⲛⲉϩ ⲉ ⲧⲣⲉ ⲟⲩⲥϩⲓⲙⲉ ⲉⲓⲙⲉ ⲉ ⲡⲉⲧ ⲛ̄ϩⲏⲧⲥ̄ ϩⲁⲑⲏ ⲙ̄ⲡⲁⲧⲉ ⲥⲙⲓⲥⲉ ⲙ̄ⲙⲟϥ ⲛⲉⲥⲛⲁⲩ ⲉ ⲡⲉⲧ ⲉⲥⲛⲁⲙⲁⲥⲧϥ̄ ϫⲉ\nⲟⲩⲟⲩ ⲡⲉ • Ⲁⲗⲗⲁ ⲡⲁⲛⲧⲱⲥ ⲍⲁⲭⲁⲣⲓⲁⲥ ⲡⲉⲛⲧ ⲁϥⲧⲁⲙⲟⲥ ⲉ ⲛⲉⲛⲧⲁ ⲡⲁⲅⲅⲉⲗⲟⲥ ϫⲟⲟⲩ ⲛⲁϥ •","english":"that is the place of the foot, and he sits\nopening his mouth. She saw also the old woman of the vine, who\nhad become young through the vigor of the young child. She saw\nalso the jars that had grown old through time, which were\nbroken and had split and scattered on the ground. And\nshe found the kalahē that had split and grown old,\nand she scattered it abroad, standing up for the young child. She saw\na festivity and a joyful disposition in the house of Zacharias.\nImmediately she went in to Elizabeth,\ngreeted her, and bowed down like a young girl\nbecause of the Holy Spirit that had come upon her.\nWhen she stood on her feet, John moved with great joy\nwithin her. At once she cried out with a loud voice,\nsaying, \"Blessed are you among women, and\nblessed is the fruit of your womb, for who am I\nthat the mother of my Lord should come to me? Behold,\nwhen the sound of the greeting reached my ears,\nthe young child moved with great joy within her, and blessed\nis she who believed that a fulfillment would come\nof what was said to her through the Lord. O Elizabeth,\ndo you know where? For what child is it that bears witness\nto himself, that he moved within her? It has never happened thus\nthat a woman should know what is in her womb before she gives birth, nor see what she will bear, saying\n'What is it?' But rather, Zacharias is the one who told her of what the angel said to him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲕⲁⲣⲡⲟⲥ","severity":"info","text":"Greek καρπός; in homiletic allegory the 'fruit' is a virtue or a work, here the child John the Baptist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲧⲉ ⲥⲙⲁⲙⲁⲁⲧ ⲛ̄ⲧⲟ ϩⲛ̄ ⲛⲉϩⲓⲟⲟⲙⲉ","severity":"info","text":"Echoes Luke 1:42 (Elizabeth's blessing of Mary). The Coptic matches the LXX-based Sahidic version of that verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲧⲕⲁⲗⲁϩⲏ","severity":"info","text":"Greek καλάθη, a basket or measure; here likely a container for grapes or wine, fitting the vine imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from visual description (Mary seeing the transformed house) to direct speech (Mary's blessing), then to a rhetorical question about Elizabeth's knowledge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The motif of John leaping in the womb at Mary's greeting appears in other Coptic and Ethiopic infancy narratives (e.g., dossier:ethiopic-anonymous-homily-annunciation-incarnation).","cites":[{"key":"dossier:ethiopic-anonymous-homily-annunciation-incarnation","label":"gap dossier: Homily on the Annunciation and the Incarnation (eight-part homily cycle read within the Miracles of Mary)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-homily-annunciation-incarnation"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲛ̄ⲧⲁⲥⲡⲓⲥⲧⲉⲩⲉ","severity":"caution","text":"The subject of 'believed' is ambiguous: it could be Mary or Elizabeth. The English draft takes it as Elizabeth, but the Coptic allows either.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ⲛ̄ⲧⲁⲥⲡⲓⲥⲧⲉⲩⲉ' (she believed) lacks an explicit subject; context suggests Elizabeth, but Mary is not ruled out.","The word 'ⲧⲕⲁⲗⲁϩⲏ' (kalahē) is a hapax in this corpus; its exact referent (basket, measure, or container) is uncertain."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"Luke 1:42","text":"The English carries the scriptural phrase “blessed are you among women”, which matches Luke 1:42. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":29,"ref":"p29","source":"ϫⲓⲛ ⲧⲉⲛⲟⲩ\nⲅⲁⲣ ⲛ̄ⲧⲁ ⲍⲁⲭⲁⲣⲓⲁⲥ ⲣ̄ ⲁⲧ ⲛⲁϩⲧⲉ ⲛ̄ϣⲁϫⲉ ⲙ̄ ⲡⲁⲅⲅⲉⲗⲟⲥ • ⲁϥⲁⲡⲟⲫⲁⲛⲉ | ⲉ ϫⲱϥ ⲛ̄ ⲟⲩⲙⲛ︦ⲧ︦ⲙ︦ⲡⲟ̄ • ϫⲓⲛ","english":"For from now on, Zacharias was unbelieving of the word of the angel; he was struck with muteness. From","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ⲁϥⲁⲡⲟⲫⲁⲛⲉ","severity":"info","text":"The Greek loanword ⲁⲡⲟⲫⲁⲛⲉ (ἀποφαίνω) means 'to show, declare, or strike' in a punitive sense. Here it indicates that Zacharias was struck with muteness as a divine punishment for his disbelief.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲅⲅⲉⲗⲟⲥ","severity":"info","text":"The Coptic ⲡⲁⲅⲅⲉⲗⲟⲥ (from Greek ἄγγελος) is rendered as 'angel' per the pinned glossary. In this context, it refers to the angel who appeared to Zacharias, likely Gabriel, announcing the birth of John the Baptist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲍⲁⲭⲁⲣⲓⲁⲥ","severity":"info","text":"The figure of Zacharias, father of John the Baptist, is drawn from Luke 1:5–25, where he is struck mute for doubting the angel Gabriel's message. This passage echoes that biblical narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ⲁⲧ ⲛⲁϩⲧⲉ","severity":"info","text":"The phrase ⲁⲧ ⲛⲁϩⲧⲉ (unbelieving) reflects a common Coptic homiletic motif: disbelief in angelic messages leads to divine punishment. This aligns with the broader tradition of Zacharias's muteness in apocryphal infancy gospels.","cites":[{"key":"ed:budge-misc.pseudodemetrius-on-the-birth-virgin-mary","label":"source edition: PseudoDemetrius On the Birth Virgin Mary","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoDemetrius_On%20the%20Birth%20Virgin%20Mary%20Results/complete.txt"}],"named_sources":["Budge 1915"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲟⲩⲙⲛ︦ⲧ︦ⲙ︦ⲡⲟ̄","severity":"caution","text":"The word ⲟⲩⲙⲛ︦ⲧ︦ⲙ︦ⲡⲟ̄ (muteness) is partially obscured by scribal abbreviation or damage. The reading is secure from context, but the exact orthography is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text breaks off mid-sentence with ϫⲓⲛ ('from'), leaving the continuation unclear. The English draft supplies 'From' as a fragment, but the full clause is lost."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"ⲉϥ ϩⲛ̄ ⲡⲣ̄ⲡⲉ ⲙ̄ⲡⲉ ϥⲕⲧⲟϥ ⲉ ϣⲁϫⲉ ⲙⲛ̄ ⲉⲗⲩⲥⲁⲃⲉⲧ ⁖ⲱ̄ ⲉⲗⲩⲥⲁⲃⲉⲧ ⲟⲡⲥ̄ ϫⲉ ⲁⲣϥⲓ ⲣⲟⲟⲩϣ ⲉ ⲡⲉⲧ ⲉⲣⲁϫⲡⲟϥ • ⲣ̄ ⲥⲟⲟⲩⲛ̄ ⲧⲱⲛ ⲛ̄ ⲛⲉ ⲛⲧⲁ ⲡⲁⲅⲅⲉⲗⲟⲥ ϫⲟⲟⲩ ⲙ̄ ⲙⲁⲣⲓⲁ\nⲣ̄ ϫⲱ ⲙ̄ⲙⲟⲥ • ϫⲉ ⲁⲩⲱ ⲛⲁⲓⲁⲧⲥ̄ ⲛ̄ⲧ ⲛ̄ⲧⲁⲥⲡⲓⲥⲧⲉⲩⲉ ϫⲉ\nⲟⲩⲛ̄ ⲟⲩϫⲱⲕ ⲉ ⲃⲟⲗ ⲛⲁϣⲱⲡⲉ ⲛ̄ ⲛⲉ ⲛⲧⲁⲩϫⲟⲟⲩ ⲛⲁⲥ\nϩⲓⲧⲙ̄ ⲡϫⲥ̄ ⁖-Ⲁⲣⲁ ⲉⲥϩⲁϩⲧⲏⲥ ⲙ̄ ⲡⲛⲁⲩ ⲛ̄ⲧⲁ ⲅⲁⲃⲣⲓⲏⲗ\nϣⲁϫⲉ ⲛⲙ̄ⲙⲁⲥ • ⲙ̄ⲙⲟⲛ ⲁⲗⲗⲁ ⲡⲉⲡⲛⲁ̄ ⲉⲧ ⲟⲩⲁⲁⲃ ⲡⲉ\nⲛ̄ⲧⲁϥⲉⲓ ⲉ ϩⲣⲁⲓ ⲉ ϩⲣⲁⲓ (sic) ⲉ ϫⲱⲥ • ⲁⲥⲡⲣⲟⲫⲏⲧⲉⲩⲉ ϩⲁ\nⲛⲉⲧ ϩⲏⲡ • ⲁⲩⲱ ⲡϣⲏⲣⲉ ϣⲏⲙ ⲥⲛⲁⲩ ⲁⲩⲥⲟⲩⲛ̄ ⲛⲉⲩⲉⲣⲏⲩ\nϫⲓⲛ ⲉⲩϩⲛ̄ ⲧⲕⲁⲗⲁϩⲏ ⲛ̄ ⲛⲉⲩⲙⲁⲁⲩ • ⲁⲩⲛⲁⲩ ⲉ ⲛⲉⲩⲉⲣⲏⲩ\nⲁⲩⲣⲁϣⲉ ⲁⲩⲱ ⲁⲩⲧⲉⲗⲏⲗ ⲁⲩⲟⲩⲱϣ ⲉ ⲉⲓ ⲉ ⲃⲟⲗ ⲙ̄ⲡⲁⲧⲉ\nⲡⲟⲩⲟⲉⲓϣ ϣⲱⲡⲉ • ⲉ ⲧⲃⲉ ⲡⲁⲓ ⲁ ⲡⲉⲡⲛⲁ̄ ⲉⲧ ⲟⲩⲁⲁⲃ ⲉⲓ ⲉ\nⲡⲉⲥⲏⲧ ⲉ ϫⲱⲥ ⲁⲥⲡⲣⲟⲫⲏⲧⲉⲩⲉ ⁘ Ⲙⲁⲣⲓⲁ ⲇⲉ ⲛ̄ ⲧⲉⲣⲉ\nⲥⲧⲁϫⲣⲟⲥ ⲉϫⲛ̄ ⲛ̄ϣⲁϫⲉ ⲙ̄ ⲡⲁⲅⲅⲉⲗⲟⲥ • ⲡⲉϫⲁⲥ ϫⲉ\nⲀ ⲧⲁ ⲯⲩⲭⲏ ϫⲓⲥⲉ ϩⲙ̄ ⲡϫ︦ⲥ︦ • ⲁⲩⲱ ⲁ ⲡⲁ ⲡⲛⲁ̄ ⲧⲉⲗⲏⲗ\nⲉϫⲙ̄ ⲡⲛⲟⲩⲧⲉ ⲡⲁ ⲥⲏ︦ⲣ︦ • ϫⲉ ⲁϥϭⲱϣⲧ̄ | ⲉ ϩⲣⲁⲓ ⲉϫⲙ̄\nⲡⲉⲑⲃ̄ⲃⲓⲟ ⲛ̄ ⲧϥ̄ϩⲙ̄ϩⲁⲗ • ⲉⲓⲥ ϩⲏⲏⲧⲉ ⲅⲁⲣ ϫⲓⲛ ⲧⲉⲛⲟⲩ • ⲥⲉⲛⲁⲧⲙⲁⲉⲓ̈ⲟⲓ ⲛ̄ϭⲓ ⲅⲉⲛⲉⲁ ⲛⲓⲙ • ϫⲉ ⲁϥⲉⲓⲣⲉ ⲛⲙ̄ⲙⲁⲓ̄\nⲛ̄ ϩⲉⲛⲙⲛⲧ̄ⲛⲟϭ ⲛ̄ϭⲓ ⲡⲉⲧⲉ ⲟⲩⲛ̄ϭⲟⲙ ⲙ̄ⲙⲟϥ • ⲁⲩⲱ\nⲡⲉϥⲣⲁⲛ ⲟⲩⲁⲁⲃ • ⲡⲉϥⲛⲁ ϫⲓⲛ ⲟⲩϫⲱⲙ ϣⲁ ⲟⲩϫⲱⲙ • ⲉϫⲛ̄ ⲛⲉⲧ ⲣ̄ ϩⲟⲧⲉ ϩⲏⲧϥ̄ • ⲁϥⲉⲓⲣⲉ ⲛ̄ ⲟⲩϭⲟⲙ ϩⲙ̄ ⲡϥ̄ϭⲃⲟⲓ • ⲁϥϫⲱⲱⲣⲉ ⲉ ⲃⲟⲗ ⲛ̄ ⲛ̄ϫⲁⲥⲓ ϩⲏⲧ ϩⲙ̄ ⲡⲙⲉⲉⲩⲉ\nⲛ̄ ⲛⲉⲩϩⲏⲧ • ⲁϥϣⲟⲣϣⲣ̄ ⲛ̄ ⲛ̄ⲇⲩⲛⲁⲥⲧⲏⲥ • ϩⲓ ⲛⲉⲩⲑⲣⲟⲛⲟⲥ ⲁⲩⲱ ⲁϥϫⲓⲥⲉ ⲛ̄ⲛⲉⲧ ⲑⲃ̄ⲃⲓⲏⲩ • ⲁϥⲧⲥⲓⲉ ⲛⲉⲧ ϩⲕⲟⲉⲓⲧ\nⲛ̄ⲁⲅⲁⲑⲟⲛ ⲁⲩⲱ ⲁϥϫⲉⲩ ⲛ̄ⲣⲙ̄ⲙⲁⲟ ⲉⲩϣⲟⲩⲉⲓⲧ • ⲁϥϯ\nⲧⲟⲟⲧϥ̄ ⲙ̄ ⲡⲓ︦ⲏ︦ⲗ︦ ⲡⲉϥϩⲙ̄ϩⲁⲗ •","english":"He was in the temple, and he did not turn himself to speak with Elizabeth. O Elizabeth, Elizabeth, you have taken care for what you would bear. Know where you are, for the things that the angel sent to Mary. She said, \"Blessed am I, for I believed that a fulfillment would come to pass of the things that were sent to her through the Lord.\" Was she troubled at the time when Gabriel spoke with her? Not at all, but the Holy Spirit came down upon her; she prophesied concerning the hidden things. And the two little children knew each other from when they were in the womb of their mothers. They saw each other, they rejoiced, they delighted, they wished to come out before the time had come. Because of this, the Holy Spirit came down upon her, and she prophesied. But Mary, when she was confirmed in the words of the angel, said, \"My soul has been exalted in the Lord, and my spirit has rejoiced in God, my Lord, because he has looked down upon the humiliation of the servant. Behold, from now on, generations will honor me, because he who has power has done great things with me, and his name is holy. His mercy from strength to strength, upon those who fear before him. He has done a mighty deed in his humility; he has cast out the proud from the thoughts of their hearts; he has overthrown the dynasts and their thrones, and he has exalted the humble; he has filled the hungry with good things, and he has cast the rich into poverty; he has given a hand to Israel, his servant.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲯⲩⲭⲏ","severity":"info","text":"The Greek loanword ψυχή is rendered 'soul' here, consistent with the glossary's specification for contexts where the soul that survives death is meant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲛⲁ̄ ⲉⲧ ⲟⲩⲁⲁⲃ","severity":"info","text":"The phrase 'Holy Spirit' (ⲡⲉⲡⲛⲁ̄ ⲉⲧ ⲟⲩⲁⲁⲃ) appears twice, first descending upon Elizabeth to prophesy, then upon Mary. This reflects a shared prophetic charism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲁⲩⲛⲁⲩ ⲉ ⲛⲉⲩⲉⲣⲏⲩ","severity":"info","text":"The motif of unborn children (John and Jesus) recognizing each other in the womb echoes the Protevangelium of James and later apocryphal infancy narratives, though not a direct biblical citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲁⲥⲡⲣⲟⲫⲏⲧⲉⲩⲉ","severity":"info","text":"Elizabeth's prophetic activity, attributed to the Holy Spirit, is unusual in Marian homilies; it may reflect a tradition where Elizabeth, like Mary, receives prophetic gifts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ⲙⲁⲣⲓⲁ ⲇⲉ","severity":"info","text":"The passage shifts from Elizabeth's prophecy to Mary's response with 'But Mary' (Ⲙⲁⲣⲓⲁ ⲇⲉ), marking a narrative pivot to Mary's canticle-like speech.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲉ ϩⲣⲁⲓ ⲉ ϩⲣⲁⲓ","severity":"caution","text":"The Coptic text has a dittography 'ⲉ ϩⲣⲁⲓ ⲉ ϩⲣⲁⲓ' (twice 'down'), likely a scribal error; the sense is 'came down upon her'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ⲁⲣϥⲓ ⲣⲟⲟⲩϣ ⲉ ⲡⲉⲧ ⲉⲣⲁϫⲡⲟϥ' is ambiguous: it could mean 'you have taken care for what you would bear' (child) or 'for what you would bring forth' (prophecy). The context of Elizabeth's pregnancy supports the former.","The identity of 'the two little children' is implicit; the text assumes knowledge that they are John the Baptist and Jesus."],"confidence":"high","notes":[{"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."}]},{"i":31,"ref":"p31","source":"ⲉⲣ̄ ⲡⲙⲉⲉⲩⲉ ⲙ̄ ⲡⲛⲁ\nⲕⲁⲧⲁ ⲑⲉ ⲛ̄ⲧⲁϥϣⲁϫⲉ ⲙⲛ̄ ⲛⲉⲛⲉⲓⲟⲟⲧⲉ ⲁⲃⲣⲁϩⲁⲙ ⲙⲛ̄\nⲡⲉϥⲥⲡⲉⲣⲙⲁ ϣⲁ ⲉⲛⲉϩ ⁖-Ⲁ ⲙⲁⲣⲓⲁ ⲇⲉ ϭⲱ ϩⲁϩⲧⲏⲥ\nⲛ̄ ϣⲟⲙⲛ︦ⲧ︦ ⲛ̄ ⲉⲃⲟⲧ • ⲁⲩⲱ ⲁⲥⲕⲟⲧⲥ̄ ⲉ ϩⲣⲁⲓ ⲉ ⲡⲉⲥⲏⲓ ⁖ⲡϩⲱⲃ ⲟⲩⲟⲛϩ̄ ⲉ ⲃⲟⲗ ϫⲉ ⲁⲥϭⲱ ϩⲁϩⲧⲏⲥ • ⲛ̄ ϣⲟⲙⲛ︦ⲧ︦ ⲛ̄\nⲉⲃⲟⲧ • | ⲟⲩⲕ ⲟⲩⲛ ⲁⲥϭⲱ ϩⲁϩⲧⲏⲥ ϣⲁⲛⲧ ⲉⲥⲙⲓⲥⲉ • ⲁⲩⲱ\nⲕⲁⲛ ⲉϣϫⲉ ⲙ̄ⲡⲉ ⲡⲉⲩⲁⲅⲅⲉⲗⲓⲥⲧⲏⲥ ⲟⲩⲟⲛϩ̄ ⲡⲁⲓ ⲉ ⲃⲟⲗ\nϩⲣⲏⲧⲟⲥ • ⲁⲗⲗⲁ ⲉⲓⲥ ϩⲏⲏⲧⲉ ⲡⲉⲧ ⲛⲏⲩ ⲙⲛ︤ⲛ︥ⲥⲁ ⲛⲁⲓ ⲧⲁⲙⲟ\nⲙ̄ⲙⲟⲛ ⁖-ⲁ ⲛⲉϩⲟⲟⲩ ⲇⲉ ⲛ̄ ⲉⲗⲩⲥⲁⲃⲉⲉⲧ ϫⲱⲕ ⲉ ⲃⲟⲗ","english":"Remember the manner in which he spoke with our fathers Abraham and his seed forever. But Mary remained with her for three months, and she returned to her house. The matter is revealed outwardly, that she remained with her for three months. Indeed, she remained with her until she gave birth. And even if the evangelist did not reveal this explicitly, behold, what comes after these things informs us. But the days of Elizabeth were completed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ⲁⲃⲣⲁϩⲁⲙ","severity":"info","text":"Abraham is invoked as a patriarch whose seed (ⲥⲡⲉⲣⲙⲁ) is linked to the promise; the homily draws a typology between the annunciation to Abraham and that to Mary.","cites":[{"key":"ed:budge-misc.pseudodemetrius-on-the-birth-virgin-mary","label":"source edition: PseudoDemetrius On the Birth Virgin Mary","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoDemetrius_On%20the%20Birth%20Virgin%20Mary%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲉⲩⲁⲅⲅⲉⲗⲓⲥⲧⲏⲥ","severity":"info","text":"The evangelist (likely Luke) is said not to have revealed Mary's three-month stay with Elizabeth explicitly; the homily claims a post-canonical tradition fills the gap.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲉⲗⲩⲥⲁⲃⲉⲉⲧ","severity":"info","text":"Elizabeth, the mother of John the Baptist, is here portrayed as a host for Mary; this detail is absent from the canonical Gospels and appears in later apocryphal traditions.","cites":[{"key":"dossier:coptic-anonymous-dormition-virgin-homily-fragments","label":"gap dossier: Homily on the Dormition of the Virgin (Coptic fragments)","url":"https://naxiai.com/christian/gaps/coptic-anonymous-dormition-virgin-homily-fragments"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲁⲥϭⲱ ϩⲁϩⲧⲏⲥ • ⲛ̄ ϣⲟⲙⲛ︦ⲧ︦ ⲛ̄ ⲉⲃⲟⲧ","severity":"info","text":"The phrase 'she remained with her for three months' is repeated twice, reinforcing the claim as a narrative emphasis before the transition to Elizabeth's completed days.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲡϩⲱⲃ ⲟⲩⲟⲛϩ̄ ⲉ ⲃⲟⲗ","severity":"caution","text":"The Coptic phrase 'the matter is revealed outwardly' may indicate a textual gloss or a rhetorical aside; the exact referent of 'the matter' is ambiguous—whether Mary's pregnancy or her residence.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ⲡϩⲱⲃ ⲟⲩⲟⲛϩ̄ ⲉ ⲃⲟⲗ' could refer either to Mary's pregnancy becoming known or to the fact of her stay with Elizabeth; the English draft takes it as the latter.","The identity of 'her' (ⲁⲥϭⲱ ϩⲁϩⲧⲏⲥ) is Elizabeth, but the antecedent is not explicit in the immediate Coptic; context from the previous passage clarifies it."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"ⲉ ⲧⲣⲉ ⲥⲙⲓⲥⲉ ⲡⲉϫⲁϥ • ⲡϩⲱⲃ ⲟⲩⲟⲛ︦ϩ︦ ⲉ ⲃⲟⲗ ϫⲉ ⲛⲥ̄ⲛⲁⲕⲁⲁⲥ ⲉ ⲃⲟⲗ ⲁⲛ ⲙ̄ⲡⲉ ⲥⲛⲁⲩ ⲉ ⲡⲣⲁϣⲉ ⲙ̄ ⲡϣⲏⲣⲉ\nⲕⲟⲩⲓ ⲉⲧ ⲉⲥⲛⲁϫⲡⲟϥ • ⲛ̄ⲧⲁⲥⲃⲱⲕ ⲣⲱ ⲉ ⲧⲃⲉ ⲡⲉⲓ ϩⲱⲃ ⁖ⲟⲩⲣⲱⲙⲉ ⲅⲁⲣ ⲉⲩⲧⲱϩⲙ̄ ⲙ̄ⲙⲟϥ • ⲉⲩⲕⲁⲗⲉⲓ ⲙ̄ⲙⲟϥ ⲉⲩⲁⲣⲓⲥⲧⲟⲛ • ⲏ̄ ⲟⲩϩⲟⲩ ⲙⲓⲥⲉ ⲏ̄ ⲕⲉ ϩⲟⲟⲩ ⲛ̄ ⲣⲁϣⲉ ϩⲁⲡⲗⲱⲥ\nⲛ̄ ⲁϣ ⲛ̄ ϩⲉ ⲉⲣⲉ ⲡⲣⲱⲙⲉ ⲛ̄ⲧⲁϥⲧⲁϩⲙⲉϥ ⲉ ⲡⲉϥⲁⲣⲓⲥⲧⲟⲛ\nⲛⲁⲕⲁⲁϥ ⲉ ⲃⲟⲗ ϣⲁⲛⲧ ⲉϥⲛⲁⲩ ⲉ ⲡϫⲱⲕ ⲉ ⲃⲟⲗ ⲙ̄\nⲡⲣⲁϣⲉ ⁖-ⲙⲛ̄ ⲧⲉⲩⲫⲣⲟⲥⲩⲛⲏ ⁖-Ⲉⲓⲉ ⲡⲟⲥⲟ ⲙⲁⲗⲗⲟⲛ\nⲧⲙⲁⲁⲩ ⲙ̄ ⲡⲉⲧ ⲟⲛϩ̄ • ⲁⲩⲱ ⲉⲧ ⲙⲟⲩϩ ⲛ̄ ⲧⲡⲉ ⲙⲛ̄ ⲡⲕⲁϩ • ⲥⲉⲛⲁⲕⲁⲁⲥ ⲉ ⲃⲟⲗ ϣⲁⲛⲧ ⲉⲥⲙⲁⲧⲉ ⲙ̄ ⲡϩⲱⲃ ⲛ̄ⲧⲁⲥⲉⲓ\nⲉ ⲧⲃⲏⲏⲧϥ̄ • ⲁⲥϭⲱ ϩⲁϩⲧⲏⲥ ⲡⲁⲛⲧⲱⲥ ϣⲁⲛⲧ ⲉⲥⲛⲁⲩ\nⲉ ⲡϣⲏⲣⲉ ⲕⲟⲩⲓ • ⲁⲩⲱ ⲛⲉⲥ|ϣⲁϫⲉ ⲙⲛ̄ ⲍⲁⲭⲁⲣⲓⲁⲥ • ⲙⲛ︦ⲛ︦ⲥⲁ ⲛⲁⲓ ⲇⲉ ⲡⲉϫⲁϥ ϫⲉ ⲁⲥⲕⲟⲧⲉ ⲉ ϩⲣⲁⲓ ⲉ ⲡⲉⲥⲏⲓ • ⲛⲉⲥϩⲙⲟⲟⲥ ⲇⲉ ϩⲛ̄ ⲟⲩⲕⲁⲧⲁⲥⲧⲁⲥⲓⲥ • ⲛ̄ ⲧⲉⲓ ⲙⲓ̄ⲛⲉ ϣⲁⲛⲧ\nⲉⲥϫⲉⲕ ϣⲙⲟⲩⲛ ⲛ̄ⲉⲃⲟⲧ ⲉ ⲃⲟⲗ • ⲙⲛ︦ⲛ︦ⲥⲁ ⲛⲁⲓ̈ ⲟⲩ ⲡⲉⲛⲧ\nⲁϥϣⲱⲡⲉ • ⲁⲥϣⲱⲡⲉ • ⲡⲉϫⲁϥ ϩⲛ̄ ⲛⲉϩⲟⲟⲩ ⲉⲧ ⲙ̄ⲙⲁⲩ\nⲁⲩⲇⲟⲅⲙⲁ ⲉⲓ ⲉ ⲃⲟⲗ ϩⲓⲧⲙ̄ ⲡⲣ̄ⲣⲟ • ⲁⲩⲅⲟⲩⲥⲧⲟⲥ ⲉ ⲧⲣⲉ\nⲧⲟⲓⲕⲟⲩⲙⲉⲛⲏ ⲧⲏⲣ︦ⲥ̄ ⲥϩⲁⲓⲥ ⲛ̄ⲥⲁ ⲛⲉⲥⲧⲙⲉ • ⲧⲁⲓ ⲧⲉ\nⲧϣⲟⲣⲡ̄ ⲛ̄ ⲁⲡⲟⲕⲣⲁⲫⲏ ⲛ̄ⲧⲁⲥϣⲱⲡⲉ • ⲉⲣⲉ ⲕⲩⲣⲏⲛⲟⲥ\nⲟ̄ ⲛ̄ ϩⲏⲅⲉⲙⲱⲛ ⲉ ⲧⲥⲩⲣⲓⲁ • ⲁⲩⲱ ⲛⲉⲩⲃⲏⲕ ⲧⲏⲣⲟⲩ ⲡⲉ • ⲡⲟⲩⲁ ⲡⲟⲩⲁ ⲉⲥϩⲁⲓϥ ⲛ̄ⲥⲁ ⲧⲉϥⲡⲟⲗⲓⲥ ⲁϥⲃⲱⲕ ⲉ ϩⲣⲁⲓ\nϩⲱⲱϥ ⲛ̄ϭⲓ ⲓⲱⲥⲏⲫ • ⲁϥϣⲁϫⲉ ⲇⲉ ⲙⲛ̄ ⲙⲁⲣⲓⲁ • ϫⲉ\nⲟⲩ ⲡⲉ ⲧⲛ̄ⲛⲁⲁϥ • ⲉⲓⲥ ϩⲏⲏⲧⲉ ⲥⲉⲁⲙⲁϩⲧⲉ ⲙ̄ⲙⲟⲛ ⲉ ⲧⲣ\nⲛ̄ⲃⲱⲕ ⲉ ϩⲣⲁⲓ ⲉ ⲃⲏⲑⲗⲉⲉⲙ ⲉ ⲧⲣⲉ ⲩⲥϩⲁⲓ ⲙ̄ ⲡⲉⲛⲣⲁⲛ\nϩⲱⲱⲛ ⁖-ⲉ ⲧⲁⲡⲟⲅⲣⲁⲫⲏ • ⲛ̄ⲧⲟⲥ ⲇⲉ ⲡⲉϫⲁⲥ ⲛⲁϥ ϫⲉ\nⲁⲩⲱ ⲛ̄ⲛⲁ|ⲃⲱⲕ ⲉ ϩⲣⲁⲓ ⲛ̄ ⲁϣ ⲛ̄ ϩⲉ • ⲉⲓⲥ ⲛⲉϩⲟⲟⲩ\nⲅⲁⲣ ⲁⲩϫⲱⲕ ⲉ ⲃⲟⲗ ⲉ ⲧⲣⲁ ⲙⲓⲥⲉ •","english":"to give birth, he said. The matter is revealed outwardly, that she will not leave them out, the two of them, from the joy of the little child whom she will bear. She went away concerning this matter. For a man who is invited, who is called to an ariston, or a day of birth, or another day of joy, simply, in what manner would the man who is invited to his ariston leave it until he sees the completion of the joy and the festivity? So much the more, the mother of the living one, who fills heaven and earth, will not leave them out until she takes hold of the matter for which she came. She remained near her, indeed, until she saw the little child. And she spoke with Zacharias. After these things, he said, she turned back to her house. She was sitting, however, in a state of calm, of this kind, until she completed eight months. After these things, what happened? It happened, he said, in those days. A decree went out from the king, Augustus, that the whole inhabited world should register for its taxes. This is the first census that took place, when Quirinius was governor of Syria. And all of them, each one registered for his city, he went up, Joseph himself also. He spoke with Mary, \"What shall we do? Behold, they are taking hold of us to go up to Bethlehem to register our name also in the census.\" She said to him, \"And how shall I go up? For the days have been completed for me to give birth.","structure":"dialogue","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲧⲡⲉ","severity":"info","text":"The Coptic ⲧⲡⲉ is rendered 'heaven' per the pinned glossary, as the abode of God in homiletic contexts, not 'sky'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ⲁⲣⲓⲥⲧⲟⲛ","severity":"info","text":"ⲁⲣⲓⲥⲧⲟⲛ (from Greek ἄριστον) denotes a formal meal or banquet, here used as a comparison for festive gatherings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲁⲡⲟⲅⲣⲁⲫⲏ","severity":"info","text":"The census (ⲁⲡⲟⲅⲣⲁⲫⲏ) under Augustus, with Quirinius as governor of Syria, aligns with the Lukan census narrative (Luke 2:1–2), though the homily places it after Mary's return to her house.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲡⲉϫⲁϥ","severity":"info","text":"The repeated speech formula ⲡⲉϫⲁϥ ('he said') frames the passage as dialogue, consistent with the structural classification, and marks shifts between narrator and Joseph.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ϣⲙⲟⲩⲛ ⲛ̄ⲉⲃⲟⲧ","severity":"info","text":"The mention of 'eight months' (ϣⲙⲟⲩⲛ ⲛ̄ⲉⲃⲟⲧ) for Mary's pregnancy before the census diverges from the canonical nine-month gestation, reflecting apocryphal chronology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲛⲉⲥϩⲙⲟⲟⲥ ⲇⲉ ϩⲛ̄ ⲟⲩⲕⲁⲧⲁⲥⲧⲁⲥⲓⲥ","severity":"caution","text":"The phrase 'in a state of calm' (ⲟⲩⲕⲁⲧⲁⲥⲧⲁⲥⲓⲥ) is ambiguous; it may mean 'in a settled condition' or 'in a state of rest', but the Coptic could also be read as 'in a disturbance' (ⲕⲁⲧⲁⲥⲧⲁⲥⲓⲥ can mean 'upheaval' in some contexts). The context favors calm.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ⲟⲩⲕⲁⲧⲁⲥⲧⲁⲥⲓⲥ is ambiguous between 'calm' and 'disturbance'; the context of Mary's peaceful waiting supports the former.","The subject of ⲁⲥϭⲱ (she remained) is not explicitly named but is inferred as Mary from the preceding narrative."],"confidence":"high","notes":[{"kind":"structure","severity":"info","label":"dialogue","text":"Classified as dialogue from the Coptic cues."}]},{"i":33,"ref":"p33","source":"ⲡⲉϫⲁϥ ⲛⲁⲥ ⲛ̄ϭⲓ\nⲡϩⲗ̄ⲗⲟ ⲉⲧ ⲛⲁⲛⲟⲩϥ • ϫⲉ ϯⲡⲓⲥⲧⲉⲩⲉ ϫⲉ ⲡⲛⲟⲩⲧⲉ ⲛⲁϫⲓ\nⲙⲟⲉⲓⲧ ⲛⲁⲛ • ⲁⲩⲧⲱⲟⲩⲛ ⲇⲉ ⲉ ⲃⲟⲗ ϩⲛ̄ ⲛⲁⲍⲁⲣⲉⲑ\nⲁⲩⲧⲁⲁⲩ ⲉ ⲧⲉϩⲓⲏ ⲉ ⲧⲣⲉ ⲩⲃⲱⲕ ⲉ ϩⲣⲁⲓ ⲉ ⲃⲏⲑⲗⲉⲉⲙ • ⲁⲩⲕⲁⲧⲁⲛⲧⲁ ⲉ ⲡⲙⲁ ⲉⲧ ⲙ̄ⲙⲁⲩ ϩⲙ̄ ⲡⲉϩⲟⲟⲩ ⲛ̄ ⲧⲡⲁⲣⲁⲥⲕⲉⲩⲏ • ⲉⲧⲉ ⲧⲁⲓ ⲧⲉ ⲧⲛⲟϭ ⲛ̄ ⲛⲏⲥϯⲁ ⲙ̄ⲡ ⲟⲩϣⲓⲛⲉ\nⲛ̄ⲥⲱⲟⲩ ⲙ̄ ⲡⲉϩⲟⲟⲩ ⲉⲧ ⲙ̄ⲙⲁⲩ • ⲟⲩⲇⲉ ⲟⲛ ⲙ̄ⲡ ⲟⲩϣⲓⲛⲉ\nⲛ̄ⲥⲁ ⲙⲁ • ⲙ̄ ⲡⲱⲧ ⲉ ⲣⲟϥ • ⲁⲩϩⲉ ⲇⲉ ⲉⲩⲙⲁ ⲛ̄ ϭⲟⲓⲗⲉ","english":"He said to her, the good old man: \"I believe that God will guide us.\" They arose then to go out from Nazareth, and they set out on the road to go up to Bethlehem. They arrived at that place on the day of the Preparation, which is the great fast of the week of that day. Nor did they seek a place to rest. They found a cave.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ⲡⲛⲟⲩⲧⲉ","severity":"info","text":"The definite article marks this as the Christian God, not a generic deity. The old man’s trust in divine guidance is a standard motif in apocryphal infancy narratives.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲧⲡⲁⲣⲁⲥⲕⲉⲩⲏ","severity":"info","text":"The Greek loanword παρασκευή (preparation) designates Friday, the day before the Sabbath, and is here linked to a great fast. This aligns with early Christian practice of Friday fasting.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲃⲏⲑⲗⲉⲉⲙ","severity":"info","text":"Bethlehem is the traditional birthplace of Jesus (cf. Matthew 2:1, Luke 2:4). The journey from Nazareth to Bethlehem echoes the Gospel infancy narratives, though the Protevangelium of James adds the cave setting.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from direct speech (the old man’s declaration) to narrative action: departure, journey, arrival at a cave. This pattern is typical of Coptic homiletic expansions of biblical stories.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ⲉⲩⲙⲁ ⲛ̄ ϭⲟⲓⲗⲉ","severity":"info","text":"The cave as the site of Mary’s delivery is a well-known tradition in the Protevangelium of James (ch. 18) and later apocrypha. This detail distinguishes the narrative from the canonical Gospels’ stable scene.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the good old man' is not specified in this passage; it may be Joseph or another figure, but the text does not clarify.","The phrase 'the great fast of the week of that day' could refer to a specific liturgical fast, but the exact observance is ambiguous."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"ⲛ̄ ϩⲟⲩⲛ ⲉ ⲧⲡⲟⲗⲓⲥ ⲉϣⲁⲣⲉ ⲛ̄ϣⲙ̄ⲙⲟ ϭⲟⲓⲗⲉ ⲉ ⲣⲟϥ • ⲛ̄ⲧⲟⲟⲩ ϩⲱⲟⲩ ⲟⲛ • ⲁⲩⲃⲱⲕ ⲉ ϩⲟⲩⲛ ⲁⲩϭⲟⲓⲗⲉ ⲉ ⲣⲟϥ • ⲟⲩⲇⲉ ⲙ̄ⲡ ⲟⲩϭⲛ̄ ⲙⲁ ⲛ̄ ⲙ̄ⲧⲟⲛ ϩⲙ̄ ⲡⲙⲁ ⲛ̄ ϭⲟⲓⲗⲉ\nⲉ ⲧⲃⲉ ⲡⲉϩⲟⲩⲟ ⲛ̄ ⲛ̄ⲣⲱⲙⲉ • Ϩⲧⲟⲟⲩⲉ ⲇⲉ ⲙ̄ ⲡⲉϥⲣⲁⲥⲧⲉ\nⲉⲛⲉ ⲡⲥⲁⲃⲃⲁⲧⲟⲛ ⲡⲉ ⲛ̄ ⲥⲟⲩⲁ ⲛ̄ ⲭⲟⲓⲁⲕ • ⲁⲩⲥⲟⲕⲟⲩ\nⲉⲩϭⲗ̄ϫⲉ ϩⲁϩⲧⲛ̄ ⲟⲩⲟⲙ︦ϥ︦ ⲛ̄ ⲧⲃ̄ⲛⲏ ⁖- | ⲁ ⲡⲉϩⲟⲟⲩ\nⲧⲏⲣϥ̄ ⲉⲧ ⲙ̄ⲙⲁⲩ ⲟⲩⲉⲓⲛⲉ ⲙ̄ⲡⲁⲧⲉ ⲡⲉⲟⲣⲇⲓⲛⲟⲛ ⲧⲁϩⲟⲟⲩ\nⲛ̄ⲥⲉⲥϩⲁⲓ ⲙ̄ ⲡⲉⲩⲣⲁⲛ • ⲛ̄ⲧⲉⲣⲟⲩⲥϩⲁⲓ ⲇⲉ ⲛ̄ϭⲓ ⲛⲉⲧ ⲁⲡⲟⲅⲣⲁⲫⲉ ⲛ̄ⲧⲁⲩⲥϩⲁⲓ ⲛ̄ ⲧⲉⲓ ϩⲉ • ϫⲉ ⲓⲱⲥⲏⲫ ⲡϩⲁⲙϣⲉ\nⲡⲉⲃⲟⲗ ϩⲙ̄ ⲡⲅⲉⲛⲟⲥ ⲛ̄ ⲇⲁ︦ⲇ︦ ⲙⲛ̄ ⲙⲁⲣⲓⲁ ⲧⲉϥⲥϩⲓⲙⲉ\nⲙⲛ̄ ⲓⲥ̄ ⲡⲉⲩϣⲏⲣⲉ • ⲛⲁⲓⲁⲧⲕ̄ ⲛ̄ⲧⲟⲕ ⲱ̄ ⲓ̄ⲱⲥⲏⲫ ϫⲉ ⲡⲉⲧⲉ\nⲙ̄ⲡⲉ ⲣⲱⲙⲉ ⲙⲁⲧⲉ ⲙ̄ⲙⲟϥ ⲉⲛⲉϩ • ⲁⲕⲙⲁⲧⲉ ⲛ̄ⲧⲟⲕ\nⲙ̄ⲙⲟϥ ⲉ ⲧⲣⲉ ⲕⲥϩⲁⲓ ⲙ̄ ⲡⲗⲟⲅⲟⲥ ⲙ̄ ⲡⲉⲓⲱⲧ ⲛ̄ⲥⲱⲕ • ϩⲱⲥ ϣⲏⲣⲉ • ϫⲓⲛ ⲧⲱⲛ ⲉ ⲧⲱⲛ • ϫⲓⲛ ⲉⲣⲉ ⲛⲉⲕⲥⲕⲉⲩⲉ\nⲧⲁⲗⲏⲩ ⲉ ⲣⲟⲕ ⲉⲕⲣ̄ ϩⲱⲃ ⲉ ⲧⲕ̄ⲧⲉⲭⲛⲏ • ⲙ̄ ⲙⲛ︦ⲧ︦ϩⲁⲙϣⲉ\nϣⲁⲛⲧ ⲉⲕⲣ̄ ⲉⲓⲱⲧ ⲙ̄ ⲡⲉ ⲛⲧⲁϥⲧⲁⲙⲓⲉ ⲧⲉⲕⲧⲏⲥⲓⲥ ⲧⲏⲣⲥ̄ • ⲣ̄ϣⲁⲛ ⲟⲩⲣⲱⲙⲉ ⲙⲁⲧⲉ ⲛ̄ ⲟⲩⲙⲛ̄ⲧⲣ̄ⲣⲟ • ⲏ̄ ⲛϥ̄ⲫⲟⲣⲉⲓ ⲛ̄\nⲟⲩϭⲣⲏⲏⲡⲉ • ⲙⲛ︦ⲛ︦ⲥⲁ ⲟⲩⲟⲉⲓϣ ⲇⲉ ϣⲁϥⲡⲁⲣⲁⲅⲉ ⲛ̄ⲧⲉ\nⲧⲉϥ ⲕⲉ ⲧⲁⲝⲓⲥ ⲡⲁⲣⲁⲅⲉ ⲛⲙ̄ⲙⲁϥ ⁖-Ⲛⲧⲟⲕ ⲇⲉ ⲟⲩ\nⲙⲟⲛⲟⲛ ϫⲉ ⲧⲉⲕⲙⲛ̄ⲧⲉⲣⲟ ⲛⲁⲡⲁⲣⲁⲅⲉ ⲁⲛ • ⲙⲛ︦ⲛ︦ⲥⲁ ⲧⲣⲉ\nⲕⲙⲟⲩ • ⲁⲗⲗⲁ ⲥⲛⲁⲙⲟⲩⲛ ⲉ ⲃⲟⲗ ϣⲁ ⲉⲛⲉϩ • ⲁⲛⲟⲛ ⲇⲉ\nϩⲱⲱⲛ | ⲛⲉⲧ ϩⲙⲟⲟⲥ ϩⲓ ⲛⲉⲑⲣⲟⲛⲟⲥ ⲉⲧ ϫⲟⲥⲉ ⲣ̄ ϣⲁⲛ\nⲛⲉⲛϩⲟⲟⲩ ϫⲱⲕ ⲉ ⲃⲟⲗ ⲉ ⲧⲣ ⲛ︤ⲛ︥ⲕⲟⲧⲕ̄ ⲙⲛ̄ ⲛⲉⲛⲉⲓⲟⲟⲧⲉ\nϣⲁⲣⲉ ⲡⲉⲛⲧⲁⲓⲟ ⲙⲛ̄ ⲡⲉⲛⲣⲁⲛ ϩⲱⲃⲥ̄ ϩⲓ ⲟⲩⲥⲟⲡ • ⲛ̄ⲧⲟⲕ\nⲇⲉ ⲱ̄ ⲡϩⲗ̄ⲗⲟ ⲛ̄ ⲇⲓⲕⲁⲓⲟⲥ ⲡⲉⲕⲣⲁⲛ ⲛⲁϭⲱ ⲉϥⲙⲏⲛ ⲉ\nⲃⲟⲗ ϣⲁ ⲉⲛⲉϩ • ⲉⲕⲛⲁϩⲱⲡ ⲛ̄ ⲁϣ ⲛ̄ ϩⲉ ⲉⲕⲟ ⲛ̄ ⲉⲓⲱⲧ •","english":"into the city where strangers lodge. They also went in and lodged. But they did not find a place of rest in the lodging place because of the multitude of people. On the morning of the Preparation, which was the Sabbath of the first of Choiak, they were brought to a stable near an ox. The whole day there, they were waiting until the ordinance reached them to register their names. When those who were registering wrote in this manner: \"Joseph the carpenter, from the tribe of David, and Mary his wife, and Jesus their son.\" Blessed are you, O Joseph, for what no man has ever attained, you have attained, to have the Word of the Father written after you as a son. From place to place, from when your tools were hung at your side while you worked at your craft of carpentry, until you became father to the one who created your entire creation. If a man attains a kingdom, or wears a crown, after a time his rank passes away and his rank passes with him. But you, not only does your kingdom not pass away after your death, but it endures forever. As for us, we who sit on the high thrones, when our days are completed, we sleep with our fathers, and our honor and our name are covered together. But you, O righteous old man, your name will remain forever. In what way will you be hidden, being a father?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ⲡⲉϩⲟⲩⲟ ⲛ̄ ⲛ̄ⲣⲱⲙⲉ","severity":"info","text":"The phrase 'the multitude of people' (ⲡⲉϩⲟⲩⲟ ⲛ̄ ⲛ̄ⲣⲱⲙⲉ) indicates the census context, aligning with the Lukan narrative of the enrollment under Quirinius.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ⲡⲉϥⲣⲁⲥⲧⲉ","severity":"info","text":"The 'Preparation' (ⲡⲉϥⲣⲁⲥⲧⲉ) is Friday, and the following Sabbath is specified as the first of Choiak, a month in the Coptic calendar corresponding to late November/early December.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲓⲱⲥⲏⲫ ⲡϩⲁⲙϣⲉ ⲡⲉⲃⲟⲗ ϩⲙ̄ ⲡⲅⲉⲛⲟⲥ ⲛ̄ ⲇⲁ︦ⲇ︦","severity":"info","text":"The registration formula echoes Luke 2:4-5, where Joseph is of the house of David, and Mary is his betrothed, but here it is expanded to include Jesus as their son.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲡⲗⲟⲅⲟⲥ ⲙ̄ ⲡⲉⲓⲱⲧ","severity":"info","text":"The phrase 'Word of the Father' (ⲡⲗⲟⲅⲟⲥ ⲙ̄ ⲡⲉⲓⲱⲧ) is a Christological title, identifying Jesus as the Logos, consistent with the high Christology of Coptic homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲛⲁⲓⲁⲧⲕ̄ ⲛ̄ⲧⲟⲕ ⲱ̄ ⲓ̄ⲱⲥⲏⲫ","severity":"info","text":"The passage shifts from narrative to a direct encomium of Joseph, marked by the beatitude 'Blessed are you, O Joseph', a common homiletic device to praise a biblical figure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲉⲩϭⲗ̄ϫⲉ ϩⲁϩⲧⲛ̄ ⲟⲩⲟⲙ︦ϥ︦ ⲛ̄ ⲧⲃ̄ⲛⲏ","severity":"caution","text":"The phrase 'near an ox' (ϩⲁϩⲧⲛ̄ ⲟⲩⲟⲙ︦ϥ︦ ⲛ̄ ⲧⲃ̄ⲛⲏ) is ambiguous: it may refer to a stable or a feeding trough, and the Coptic text may be corrupt here, as the expected location is a cave (from the previous passage).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic phrase ⲉⲩϭⲗ̄ϫⲉ ϩⲁϩⲧⲛ̄ ⲟⲩⲟⲙ︦ϥ︦ ⲛ̄ ⲧⲃ̄ⲛⲏ is ambiguous: it could mean 'they were brought to a stable near an ox' or 'they were brought to a feeding trough near an ox'. The previous passage mentions a cave, so the location shift is unclear.","The phrase ⲡⲉϩⲟⲩⲟ ⲛ̄ ⲛ̄ⲣⲱⲙⲉ may refer to the crowd of people at the lodging, or to the census officials; the context suggests the former."],"confidence":"medium","notes":[]},{"i":35,"ref":"p35","source":"ⲁⲩⲱ ⲛ̄ ⲇⲓⲁⲕⲱⲛⲓⲧⲏⲥ ⲙ̄ ⲡⲉ ⲛⲧⲁϥⲧⲁⲙⲓⲉ ⲧⲉⲕⲧⲏⲥⲓⲥ ⲧⲏⲣⲥ̄\nϩⲛ̄ ⲛϥ̄ϭⲓϫ ⁖-ⲉⲓⲧⲁ ⲙⲛ︤ⲛ︥ⲥⲁ ⲛⲁⲓ ⲧⲏⲣⲟⲩ ⲁⲩⲥϩⲁⲓ ⲙ̄\nⲡⲉⲩⲣⲁⲛ ⲛ̄ ⲥⲟⲩ ϫⲟⲩⲧ ⲥⲁϣϥⲉ ⲙ̄ ⲡⲉϩⲟⲟⲩ ⲛ̄ ⲥⲓⲱⲥ • ⲥⲟⲩ ϫⲟⲩⲧ ϣⲙⲏⲛ ⲇⲉ ⲧⲉ ⲧⲛⲟϭ ⲛ̄ ⲛⲏⲥϯⲁ ⲙ̄ⲡ ⲟⲩⲉϣⲙⲟⲟϣⲉ ⲇⲉ ϣⲁⲛⲧⲉ ⲡⲥⲁⲃⲃⲁⲧⲟⲛ ⲟⲩⲉⲓⲛⲉ • ϩⲛ̄ ⲧⲡⲁϣⲉ\nⲇⲉ ⲙ̄ ⲡⲉϩⲟⲟⲩ ⲛ̄ ⲥⲟⲩ ϫⲟⲩⲧ ϣⲏⲙ (sic) ⲁϥϭⲱϣⲧ̄ ⲉ ϩⲟⲩⲛ\nⲉ ϩⲣⲁⲥ ⲛ̄ϭⲓ ⲓⲱⲥⲏⲫ ⲁϥⲛⲁⲩ ⲉ ⲣⲟⲥ ⲉ ⲁⲥⲣ̄ ⲟⲩⲟⲉⲓⲛ\nⲧⲏⲣⲥ̄ ⲛⲉⲥϣⲧⲣ̄ⲧⲱⲣ ⲅⲁⲣ ⲡⲉ ⲡⲉϫⲁϥ ⲛⲁⲥ • ϩⲛ̄ ⲟⲩⲙⲛⲧ̄ⲣⲙ̄ⲣⲁϣ • ϫⲉ ⲁϩⲣⲱ ⲣ̄ ϣⲧⲣ̄ⲧⲱⲣ ⲙ̄ⲡⲟⲟⲩ • ⲛ̄ⲧⲟⲥ ⲇⲉ\nⲡⲉϫⲁⲥ ⲛⲁϥ ϩⲛ̄ ⲟⲩϩⲟⲧⲉ ϫⲉ ⲃⲟⲏⲑⲉⲓ̄ ⲉ ⲣⲟⲓ • ϫⲉ ⲉⲓⲥ\nⲡⲕⲁⲣⲡⲟⲥ ⲛ̄ ϩⲏⲡ ⲟⲩⲱϣ ⲉ ⲉⲓ ⲉ ⲃⲟⲗ • ⲛ̄ⲧⲟϥ ⲇⲉ |ⲡⲉϫⲁϥ\nⲛⲁⲥ ϫⲉ ⲙ̄ⲡⲣ̄ ⲣ︤̄ ϩⲟⲧⲉ ⲁⲗⲗⲁ ϭⲙ̄ϭⲟⲙ ϫⲉ ⲡⲉⲧ ⲛⲏⲩ ⲉ\nⲃⲟⲗ ⲛ̄ϩⲏⲧⲉ ⲛ̄ⲧⲟϥ ⲡⲉⲧ ⲛⲁⲃⲟⲏⲑⲉⲓ ⲉⲣⲟ • ⲙⲛ︦ⲛ︦ⲥⲁ ⲛⲁⲓ\nⲟⲛ ⲛⲉⲥϣⲧⲣ̄ⲧⲱⲣ ⲉ ⲡⲉϩⲟⲩⲟ • ⲉⲡⲉⲓ ⲇⲏ ⲟⲩϣⲁ ⲙⲏⲥⲉ\nⲧⲉ • ⲁⲩⲱ ⲟⲩϣⲙ̄ⲙⲟ ⲧⲉ • ⲛⲉ ⲙⲛ̄ ⲣⲙ︦ⲛ︦ⲥⲟⲟⲩⲛ̄ ⲇⲉ\nϩⲁϩⲧⲏⲥ • ⲟⲩⲇⲉ ⲥⲩⲛⲅⲉⲛⲏⲥ • ⲟⲩⲇⲉ ⲙ̄ⲡ ⲉⲥⲛⲁⲩ ⲉ ⲥϩⲓⲙⲉ\nⲉⲥⲙⲓⲛⲉ ⲉⲛⲉϩ • ⲟⲩⲇⲉ ⲛⲉⲥⲧⲥⲁⲃⲏⲩ ⲁⲛ • ⲉ ϩⲱⲃ ⲛ̄ ⲧⲉⲓ\nⲙⲓⲛⲉ • Ⲛⲉⲩⲛ̄ ⲟⲩⲛⲟϭ ⲇⲉ ⲛ̄ ⲥⲓⲟⲩ ϩⲛ̄ ⲧⲙⲏⲏⲧⲉ ⲛ̄ ⲧⲡⲉ\nⲉϥⲣ̄ ⲟⲩⲟⲉⲓⲛ ⲉ ⲡⲕⲟⲥⲙⲟⲥ ⲧⲏⲣϥ̄ ⲁⲩⲱ ⲛⲉⲣⲉ ⲟⲩⲛⲟϭ ⲛ̄\nⲑⲉⲱⲣⲓⲁ ϣⲟⲟⲡ ⲛ̄ ⲛ̄ⲣⲱⲙⲉ ⲉⲧ ϩⲛ̄ ⲃⲏⲑⲗⲉⲉⲙ • ⲉⲩϣⲁϫⲉ\nⲙⲛ̄ ⲛⲉⲩⲉⲣⲏⲩ ⲉⲩϫⲱ ⲙ̄ⲙⲟⲥ ϫⲉ ⲟⲩⲥⲓⲟⲩ ⲛ︦ⲣ︦ⲣⲟ ⲡⲉ ⲡⲁⲓ\nⲉⲧⲟⲩⲛⲁϫⲡⲟϥ • ⲙⲁⲣⲓⲁ ⲇⲉ ⲙⲛ̄ ⲓⲱⲥⲏⲫ ⲛⲉⲩⲥⲱⲧⲙ̄ ⲉ\nⲣⲟⲟⲩ ⲉⲩϣⲁϫⲉ ⲧⲏⲣⲟⲩ ⲉ ⲧⲃⲉ ⲡⲉⲓ ϩⲱⲃ • ⲛ̄ⲧⲟⲥ ⲇⲉ ⲛⲉⲩⲣⲁϣⲉ ⲉⲩⲣ̄ ϣⲡⲏⲣⲉ • ⲛⲉⲣⲉ ⲡⲙⲁ ⲛ̄ ϭⲟⲓⲗⲉ ⲅⲁⲣ ϣⲟⲟⲡ\nⲙ̄ ⲡⲉ • ⲉⲣⲉ ⲡⲛⲟⲩⲧⲉ ⲙⲛ̄ ⲛⲉϥⲁⲅⲅⲉⲗⲟⲥ ⲟⲩⲏϩ ⲛ̄ϩⲏⲧϥ̄ • ⲁⲥⲣ̄ ⲧⲉⲩϣⲏ ⲧⲏⲣⲥ̄ ⲉⲧ ⲙ̄ⲙⲁⲩ • ⲉⲥϣⲧⲣ̄ⲧⲱⲣ •","english":"And the deacon who built the entire structure with his own hands. After all these things, they wrote their names on the tenth of the month of Paope, the tenth of the month of Hathor being the great fast. They did not travel until the Sabbath came. On the morning of the tenth day of the small month, Joseph looked in upon her and saw that the entire cave was illuminated. For she was troubled, he said to her, with joy: \"Why are you troubled today?\" She said to him, with fear: \"Help me, for the hidden fruit is about to come forth.\" He said to her: \"Do not fear, but take courage, for the one who is coming forth from you is the one who will help you.\" After these things, she was even more troubled, for she was a virgin and a stranger. She had no one near her, no relative, nor had she ever seen a woman giving birth, nor was she instructed in matters of this kind. There was a great star in the midst of the sky, giving light to the whole world, and there was a great vision among the people in Bethlehem, as they spoke with one another, saying: \"This is the star of the king who is about to be born.\" Mary and Joseph heard all these things concerning this matter. She rejoiced and marveled. For the place of the cave was there, where God and his angels dwelt within it. She spent the whole night there, troubled.","structure":"dialogue","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲕⲁⲣⲡⲟⲥ","severity":"info","text":"The Coptic ⲡⲕⲁⲣⲡⲟⲥ ⲛ̄ ϩⲏⲡ (the hidden fruit) is a homiletic allegory for the unborn Christ, not a literal fruit. The term is glossed as 'fruit' but in this context it signifies the virtue or work of the Incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲃⲟⲏⲑⲉⲓ̄","severity":"info","text":"Joseph's reassurance, 'the one who is coming forth from you is the one who will help you,' echoes the Gospel infancy narratives (cf. Matthew 1:20-21) where an angel instructs Joseph, but here the dialogue is expanded with a Marian focus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲥⲓⲟⲩ","severity":"info","text":"The great star (ⲛⲟϭ ⲛ̄ ⲥⲓⲟⲩ) in the sky is a standard motif in the Protevangelium of James and later apocrypha, signaling the Nativity. The people of Bethlehem interpret it as the star of the king about to be born, aligning with Matthew 2:2.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲇⲓⲁⲕⲱⲛⲓⲧⲏⲥ","severity":"info","text":"The opening phrase 'the deacon who built the entire structure' is a narrative intrusion that breaks the dialogue flow; it may be a scribal gloss or a remnant of a different source, as the deacon is not otherwise identified in this passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ⲙⲁⲣⲓⲁ","severity":"info","text":"Mary's fear and isolation ('she had no one near her, no relative') amplifies her vulnerability, a theme common in Coptic homilies on the Nativity (e.g., Pseudo-Cyril of Alexandria) to emphasize her human suffering and divine role.","cites":[{"key":"dossier:coptic-pseudo-cyril-alexandria-mary","label":"gap dossier: Discourse on the Virgin Mary","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-alexandria-mary"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲥⲟⲩ ϫⲟⲩⲧ ϣⲏⲙ","severity":"caution","text":"The phrase 'tenth day of the small month' (ⲥⲟⲩ ϫⲟⲩⲧ ϣⲏⲙ) is ambiguous: it may refer to the month of Hathor (as earlier) or to a different calendar system. The Coptic text has a scribal correction (sic) indicating uncertainty in the manuscript.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the deacon who built the structure is unclear; possibly a narrative aside or a corruption.","The calendar reference 'tenth day of the small month' is ambiguous; the scribal note (sic) suggests a textual problem."],"confidence":"medium","notes":[{"kind":"structure","severity":"info","label":"dialogue","text":"Classified as dialogue from the Coptic cues."}]},{"i":36,"ref":"p36","source":"ⲁⲩⲱ ⲉⲥⲟ\nⲛ̄ ϩⲃⲁ • ⲙ̄ ⲡⲛⲁⲩ ⲇⲉ | ⲙ̄ ⲡⲟⲩⲟⲉⲓⲛ ⲛ̄ ⲥⲟⲩ ϫⲟⲩⲧⲯⲓⲥ • ⲛ̄ ⲭⲟⲓⲁϩⲕ̄ • ⲡⲉϫⲉ ⲧⲉⲕⲗⲟⲟⲗⲉ ⲛ̄ ⲟⲩⲟⲉⲓⲛ ⲉⲧ ⲁⲥⲱⲟⲩ ⲙ̄\nⲡϩⲩⲡⲉⲣⲉⲧⲏⲥ ⲉⲧ ⲛⲁⲛⲟⲩϥ • ϫⲉ ⲁⲣⲓ ⲧⲁⲅⲁⲡⲏ ⲛⲅ̄ ϣⲓⲛⲉ\nⲛⲁⲓ ⲛ̄ⲥⲁ ⲟⲩⲥϩⲓⲙⲉ ⲛⲉⲥⲥⲕⲉⲡⲁⲍⲉ ⲙ̄ ⲡⲉⲧ ⲛⲏⲩ ⲉ ⲃⲟⲗ ⲛ̄ϩⲏⲧ • ⲡⲉϫⲁϥ ⲛⲁⲥ ⲛ̄ϭⲓ ⲓⲱⲥⲏⲫ ϫⲉ ⲙ̄ⲡⲣ̄ ϩⲟⲧⲉ ⲡⲉⲛⲧ ⲁϥϣⲁϫⲉ ⲛⲙ̄ⲙⲉ ϫⲉ ⲧⲉⲣⲁϫⲡⲟ ⲛ̄ ⲟⲩϣⲏⲣⲉ ⲟⲩⲡⲓⲥⲧⲟⲥ ⲡⲉ • ⲛ̄ⲧⲟϥ ⲅⲁⲣ ⲁϥϣⲁϫⲉ ⲛⲙ̄ⲙⲁⲓ ϩⲱ ϫⲉ ⲡⲉⲧⲟⲩⲛⲁϫⲡⲟϥ\nⲉ ⲃⲟⲗ ⲛ̄ϩⲏⲧⲥ̄ ⲟⲩ ⲉ ⲃⲟⲗ ⲡⲉ ϩⲛ̄ ⲟⲩⲡⲛ︦ⲁ︥ ⲉϥⲟⲩⲁⲁⲃ • Ⲛⲁⲓ ⲇⲉ ⲛ̄ ⲧⲉⲣⲉ ϥϫⲟⲟⲩ ⲛⲁⲥ ⲁϥⲙⲟⲟϣⲉ ⲉ ⲃⲟⲗ ϩⲙ̄\nⲡⲙⲁ ⲛ ϭⲟⲓⲗⲉ • ⲛϥ̄ⲥⲟⲟⲩⲛ ⲁⲛ ϫⲉ ⲉϥⲙⲟⲟϣⲉ ⲉ ⲧⲱⲛ • ⲁϥϭⲱϣⲧ̄ ⲇⲉ ⲁϥⲛⲁⲩ ⲉⲩⲥⲕⲩⲛⲏ ⲛ̄ ⲥⲁ ⲃⲟⲗ ⲛ̄ ⲧⲡⲟⲗⲓⲥ • ⲉⲣⲉ ϩⲉⲛⲣⲱⲙⲉ ⲟⲩⲏϩ ⲛ̄ϩⲏⲧⲥ̄ • ⲁϥⲙⲟⲟϣⲉ ⲉ ⲣⲟⲥ ⲁϥϭⲱϣⲧ̄ ⲉ ϩⲣⲁⲓ ⲁϥⲛⲁⲩ ⲉⲩⲥϩⲓⲙⲉ ⲉⲥⲁⲁϩ ⲉ ⲣⲁⲧⲥ̄ ⲉϫⲛ̄\nⲧⲉⲥϫⲉⲛⲉⲡⲱⲣ ⲉⲥϭⲱϣⲧ̄ ⲉ ⲃⲟⲗ • ⲁϥⲙⲟⲩⲧⲉ ⲟⲩⲃⲏⲥ ⲛ̄ϭⲓ\nⲓⲱⲥⲏⲫ ⲉϥϫⲱ ⲙ̄ⲙⲟⲥ • ϫⲉ ϯⲱ︦ⲣ︦ⲕ︦ ⲉⲣⲟ ⲱ̄ ⲧⲉ ⲥϩⲓ̄ⲙⲉ\nⲙⲁⲧⲁⲙⲟⲓ ⲉⲩⲥϩⲓⲙⲉ ϩⲙ̄ ⲡⲉⲓ ⲙⲁ ⲉⲥⲥⲟⲟⲩⲛ ⲙ̄ ⲙⲉⲥⲓⲱ • |","english":"And she was in labor. At the time of the light of the tenth hour, the crown of light that had shone upon the good deacon said, \"Do me the kindness and seek for me a woman who will take care of what comes forth from her.\" Joseph said to her, \"Do not fear. The one who spoke with me said that she would bear a child, a faithful one. For he also spoke with me, saying that what would be born from her would be from a pure spirit.\" After he said these things to her, he went out from the place of the cave. He did not know where he was going. He looked and saw a tent outside the city, with some people dwelling in it. He went toward it, looked inside, and saw a woman sitting on her heels, with her hands on her knees, looking outward. Joseph called out to her, saying, \"I adjure you, O woman, tell me of a woman in this place who knows about childbirth.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲧⲁⲅⲁⲡⲏ","severity":"info","text":"The Greek loanword ⲧⲁⲅⲁⲡⲏ (ἀγάπη) here carries the technical sense of a liturgical meal or charitable act, not merely 'love'. The deacon is asked to perform a service of kindness, likely involving hospitality or practical aid.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from direct speech (the crown of light addressing the deacon, Joseph reassuring Mary) to narrative action (Joseph leaving the cave, discovering a tent, and encountering a woman). The alternation marks a dramatic pause before the birth narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The 'crown of light' (ⲧⲉⲕⲗⲟⲟⲗⲉ ⲛ̄ ⲟⲩⲟⲉⲓⲛ) is a luminous, speaking object that appears in other Coptic apocryphal birth narratives, often as a divine or angelic sign. Its role here as an interlocutor is unusual.","cites":[{"key":"dossier:coptic-anonymous-dormition-virgin-homily-fragments","label":"gap dossier: Homily on the Dormition of the Virgin (Coptic fragments)","url":"https://naxiai.com/christian/gaps/coptic-anonymous-dormition-virgin-homily-fragments"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Coptic phrase ⲉⲥⲁⲁϩ ⲉ ⲣⲁⲧⲥ̄ ⲉϫⲛ̄ ⲧⲉⲥϫⲉⲛⲉⲡⲱⲣ is ambiguous: it may describe the woman sitting on her heels or squatting in a birthing posture. The English draft 'sitting on her heels' is one plausible reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"Joseph's adjuration 'I adjure you, O woman' (ϯⲱⲣⲕ ⲉⲣⲟ) echoes biblical language of solemn oaths (e.g., Matthew 26:63), but here it is used in a domestic, non-legal context, reflecting the homily's adaptation of scriptural motifs.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'crown of light' is not specified as angelic or divine; it may be a personification of divine illumination.","The woman Joseph encounters is not named; her role as a midwife is implied but not explicit in the Coptic."],"confidence":"high","notes":[{"kind":"terminology","severity":"info","term":"ⲁⲅⲁⲡⲏ","text":"ⲁⲅⲁⲡⲏ → “love”. Greek ἀγάπη. The liturgical meal sense ('agape') is technical and should not be flattened to 'love'."},{"kind":"homonym","severity":"caution","term":"ⲁⲅⲁⲡⲏ","text":"ⲁⲅⲁⲡⲏ carries more than one sense (charity, agape (the meal)); this passage takes it as “love”. The choice is the translator's, not a lexical given."}]},{"i":37,"ref":"p37","source":"ⲛⲉⲥⲉⲓ ⲛⲉⲥϩⲙⲟⲟⲥ ⲙⲛ̄ ⲧⲉⲓ ϣⲉⲉⲣⲉ ϣⲏⲙ ϣⲁⲛⲧ ⲉⲥⲙⲓⲥⲉ • ⲁⲩⲱ ϯⲛⲁϯ ⲛⲁⲥ ⲙ̄ ⲡⲉⲥⲃⲉⲉⲕⲉ ⁘ ⲛ̄ⲧⲉⲩⲛⲟⲩ ⲁ ⲡⲉⲡⲛⲁ̄\nⲉⲧ ⲟⲩⲁⲁⲃ ⲉⲓ ⲉ ϩⲣⲁⲓ ⲉ ϫⲱⲥ • ⲡⲉϫⲁⲥ ⲛⲁϥ ϫⲉ ⲛ̄ⲧⲟⲕ\nⲡⲉ ⲓⲱⲥⲏⲫ ⲡϩⲗ̄ⲗⲟ ⲛ̄ ⲇⲓⲕⲁⲓ̈ⲟⲥ ⲉⲧ ⲥⲙⲁⲙⲁⲁⲧ ⲡϩⲁⲓ\nⲙ̄ ⲙⲁⲣⲓⲁ ⲧⲉⲧ ⲉⲣⲉ ⲡⲗⲟⲅⲟⲥ ⲙ̄ ⲡⲉⲓⲱⲧ ⲛⲏⲩ ⲉ ⲃⲟⲗ\nⲛ̄ϩⲏⲧⲥ̄ • ⲛ̄ⲧⲟϥ ⲇⲉ ⲡⲉϫⲁϥ ⲛⲁⲥ ϫⲉ ⲁⲙⲏ ⲉ ⲡⲉⲥⲏⲧ\nⲛ̄ⲧⲉⲩⲛⲟⲩ ϩⲓⲧⲛ̄ ⲡⲉⲡⲛⲁ̄ ⲉⲧ ⲟⲩⲁⲁⲃ ⲛ̄ⲧⲁϥⲉⲓ ⲉ ϩⲣⲁⲓ ⲉ\nϫⲱⲥ • ⲁⲥϭⲉⲡⲏ ⲁⲥⲉⲓ ⲉ ⲡⲉⲥⲏⲧ • ⲁⲥⲫⲟⲣⲉⲓ ⲛ̄ ⲛⲉⲥϩⲟⲓⲧⲉ\nⲉⲧ ⲛⲁⲛⲱⲟⲩ ϩⲱⲥ ⲉⲥⲥⲟⲟⲩⲛ ϫⲉ ⲉⲥⲃⲏⲕ ⲉ ⲁⲡⲁⲛⲧⲁ ⲉ\nⲡⲛⲟⲩⲧⲉ • ⲁⲥⲉⲓ ⲇⲉ ⲉ ⲡⲥⲁ ⲛ ⲃⲟⲗ ⲙ̄ ⲡⲣⲟ • ⲁⲥⲡⲱⲣϣ̄\nⲉ ⲃⲟⲗ ⲛ̄ ⲛⲉⲥϭⲓϫ ⲉ ϩⲣⲁⲓ ⲉ ⲧⲡⲉ ⲉⲥϫⲱ ⲙ̄ⲙⲟⲥ ϫⲉ ⲓ︦ⲥ︦\nⲡⲗⲟⲅⲟⲥ ⲙ̄ ⲡⲉⲓⲱⲧ ⲛ̄ⲑⲉ ⲛ̄ⲧⲁⲓⲕⲁ ⲡⲁ ⲣⲟ • ⲉϥⲟⲩⲱⲛ • ⲁⲓⲟⲩⲁϩⲧ̄ ⲛ̄ⲥⲱⲕ • ⲉⲕⲉⲟⲩⲱⲛ • ⲛⲁⲓ ϩⲱ ⲛ̄ ⲟⲩⲙⲁ ⲛ̄ ϣⲱⲡⲉ\nϩⲛ̄ ⲧⲉⲕⲙⲛ̄ⲧⲉⲣⲟ • ⲉϯ ⲇⲉ ⲉϥ ⲛ̄ ⲃⲟⲗ ⲛ̄ϭⲓ ⲓⲱⲥⲏⲫ ⲁ\nⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲉⲧ ⲟⲩⲁⲁⲃ ⲙⲁⲣⲓⲁ ⲙⲓⲥⲉ • ⲙ̄ ⲡⲉⲥ|ϣⲏⲣⲉ\nⲡⲉⲥϣⲣ︦ⲡ︦ ⲙ̄ ⲙⲓⲥⲉ • ⲁⲥϭⲟⲟⲗϥ̄ ⲛ̄ ϩⲉⲛⲧⲟⲉⲓⲥ • ⲁⲥϫⲧⲟϥ\nϩⲛ̄ ⲟⲩⲟⲙϥ̄ ⲛ̄ ⲧⲃ̄ⲛⲏ • ϫⲉ ⲛⲉ ⲙⲛ̄ ⲙⲁ ϣⲟⲟⲡ ⲛⲁⲩ ϩⲙ̄\nⲡⲙⲁ ⲛ̄ ϭⲟⲓⲗⲉ • Ⲱ̄ ⲡⲉⲓ ⲙⲁ ⲛ̄ ϭⲟⲓⲗⲉ ⲉⲧ ϣⲟⲟⲡ ⲛ̄\nⲉⲕⲕⲗⲏⲥⲓⲁ ⲛⲧⲁ ⲡⲉⲭ︦ⲥ︦ ⲟⲩⲱϩ ⲛ̄ϩⲏⲧⲥ̄ ⁖-ⲱ̄ ⲡⲉⲓ [ⲟⲩ]ⲟⲙϥ̄ ⲡϣⲟⲣⲡ̄ ⲛ̄ ⲑⲩⲥⲓⲁⲥⲧⲏⲣⲓⲟⲛ ⲛ̄ⲧⲁ ⲡⲉⲭ︦ⲥ︦ ⲧⲁⲗⲟ ⲉ\nϩⲣⲁⲓ ⲛ̄ ⲧⲉϥⲑⲩⲥⲓⲁ ⲛ̄ϩⲏⲧϥ̄ • ⲱ̄ ⲛⲉⲓⲧⲟⲉⲓⲥ ⲑⲃ̄ⲥⲱ ⲛ̄\nⲧⲙⲛⲧ̄ ⲁⲧ ⲧⲁⲕⲟ • ⲧⲁⲓ ⲛ̄ⲧⲁϥⲫⲟⲣⲉⲓ ⲙ̄ⲙⲟⲥ ⲛ̄ϭⲓ ⲡⲛⲟⲩⲧⲉ\nⲡⲗⲟⲅⲟⲥ ϣⲁⲛⲧϥ̄ ϩⲟⲧⲡⲛ̄ ⲉ ⲣⲟϥ ⲙⲛ̄ ⲡⲉϥⲉⲓⲱⲧ • ⲱ̄ ⲡⲉⲓ\nⲟⲩⲟⲙϥ̄ • ⲱ̄ ⲡⲉⲓ ⲙⲁ ⲛ̄ ϭⲟⲓⲗⲉ ⲛ̄ⲧⲁϥϣⲱⲡⲉ ϩⲓϫⲙ̄ ⲡⲕⲁϩ\nⲁⲩⲱ ⲛ̄ ⲟⲩⲣ̄ⲡⲉ •","english":"She sat with the little girl until she gave birth. And I will give her her reward. At that moment, the Holy Spirit came down upon her. She said to him, \"You are Joseph, the righteous old man, the blessed husband of Mary, from whom the Word of the Father is coming forth.\" He said to her, \"Come down at once.\" Through the Holy Spirit that had come down upon her, she descended. She put on her fine garments, knowing that she was going to meet God. She came to the outside of the door. She spread out her hands toward the sky, saying, \"Jesus, the Word of the Father, as I opened my mouth, which was closed, I followed you. You will open for me also a place to dwell in your kingdom.\" When Joseph went out, the holy virgin Mary gave birth to her son, her firstborn. She wrapped him in swaddling clothes. She gave birth to him in a stable of cattle, because there was no place for them in the inn. O this inn that became a church in which Christ dwelt! O this stable, the first altar in which Christ offered his sacrifice! O these swaddling clothes, the vestment of incorruptibility, which God the Word wore until he was hidden in his mouth with his father! O this stable! O this inn that came to be on earth and a temple!","structure":"dialogue","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"The Greek loanword ⲡⲁⲣⲑⲉⲛⲟⲥ (virgin) is used here with the fixed Marian sense, not the non-technical 'young woman'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲉⲕⲕⲗⲏⲥⲓⲁ","severity":"info","text":"ⲉⲕⲕⲗⲏⲥⲓⲁ (church) here refers to the building, as the inn is said to have become a church in which Christ dwelt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲡⲗⲟⲅⲟⲥ ⲙ̄ ⲡⲉⲓⲱⲧ","severity":"info","text":"The phrase 'Word of the Father' echoes John 1:1 and the prologue of John, identifying Christ as the Logos.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲡⲙⲁ ⲛ̄ ϭⲟⲓⲗⲉ","severity":"info","text":"The inn (ⲡⲙⲁ ⲛ̄ ϭⲟⲓⲗⲉ) is identified with the church, a typological reading common in Coptic homilies that transforms the nativity setting into a sacred space.","cites":[{"key":"ed:budge-misc.pseudodemetrius-on-the-birth-virgin-mary","label":"source edition: PseudoDemetrius On the Birth Virgin Mary","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoDemetrius_On%20the%20Birth%20Virgin%20Mary%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from narrative to a series of exclamations (ⲱ̄) that apostrophize the inn, stable, and swaddling clothes, a rhetorical feature typical of homiletic praise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Coptic text has a lacuna or editorial bracket after ⲡⲉⲥ|ϣⲏⲣⲉ, and the English translation bridges it; the exact wording of the birth scene may be partially reconstructed.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'she put on her fine garments' may be a symbolic preparation for meeting God, but the Coptic does not specify whether this is literal or visionary.","The identity of 'the little girl' (ⲧⲉⲓ ϣⲉⲉⲣⲉ ϣⲏⲙ) is ambiguous; it may refer to a midwife or attendant, but the text does not name her."],"confidence":"high","notes":[{"kind":"structure","severity":"info","label":"dialogue","text":"Classified as dialogue 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."}]},{"i":38,"ref":"p38","source":"ⲉϥⲟⲩⲁⲁⲃ ⲙ̄ ⲡⲛⲟⲩⲧⲉ ⲡⲗⲟⲅⲟⲥ ⁖ⲱ̄ ⲡⲉⲓ ⲟⲩⲟⲙϥ̄ ⲛ̄ⲧⲁϥϣⲱⲡⲉ ⲙ̄ ⲙⲁ ⲛ̄ ⲙ̄ⲧⲟⲛ ⲙ̄ ⲡⲛⲟⲩⲧⲉ\nⲙⲛ̄ ⲛ̄ ⲣⲱⲙⲉ ϩⲓⲧⲛ̄ ⲧⲁⲡⲟⲇⲓⲙⲓⲁ ⲛ̄ⲧⲁϥⲁⲁⲥ ϣⲁ ⲣⲟⲛ • ⲱ̄ ⲛⲉⲓ ⲧⲟⲉⲓⲥ ⲛ̄ⲧⲁⲩⲥⲕⲉⲡⲁⲍⲉ ⲙ̄ⲙⲟⲛ ⲉ ⲡⲧⲁⲕⲟ ⲙ̄ ⲡⲇⲓⲁⲃⲟⲩⲗⲟⲥ • ϫⲉ ⲛ̄ⲛⲉ ϥϩⲱⲛ ⲉ ϩⲟⲩⲛ ⲉ ⲣⲟⲓ ⲛ̄ ⲕⲉ ⲥⲟⲡ ⁖ⲙⲛ︦ⲛ︦ⲥⲁ ⲛⲁⲓ ⲁϥⲉⲓ ⲛ̄ϭⲓ ⲓⲱⲥⲏⲫ ⲉϥⲙⲟⲟϣⲉ ⲙⲛ̄ ⲧⲉⲥϩⲓⲙⲉ\nⲉⲧ ⲙ̄ⲙⲁⲩ | ⲧⲁⲓ ⲉ ⲡⲉⲥⲣⲁⲛ ⲡⲉ ⲥⲁⲗⲱⲙⲏ • ⲁⲩϭⲱϣⲧ̄\nⲁⲩⲛⲁⲩ ⲉ ⲡϣⲏⲣⲉ ⲕⲟⲩⲓ • ϩⲙ̄ ⲡⲟⲩⲟⲙϥ̄ • ⲁⲩⲣ̄ ϣⲡⲏⲣⲉ • ⲁⲩⲛⲁⲩ ⲟⲛ ⲉ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲉⲥϩⲙⲟⲟⲥ ϩⲛ̄ ⲟⲩⲙⲛⲧ̄ϩⲏⲕⲉ • ⲉⲣⲉ ⲡⲉⲥϩⲟ ⲛⲉϫ ⲁⲕϯⲛ ⲛ̄ⲟⲩⲟⲉⲓⲛ ⲉ ⲃⲟⲗ ⲁⲩⲛⲁⲩ ⲉⲩⲉϩⲉ","english":"He is holy, God the Logos. This place where he partook of food became a resting place for God and for men through the hospitality she offered until the year. O these lords who have protected us from destruction by the devil, so that he may not enter into me again. After these things, Joseph came walking with his wife who was there, whose name was Salome. They looked, they saw the little child in the place of the meal. They marveled. They also saw the virgin sitting in poverty, her face casting light outward. They saw a vision.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲗⲟⲅⲟⲥ","severity":"info","text":"The Greek loanword ⲡⲗⲟⲅⲟⲥ (Logos) here identifies Christ as the divine Word, consistent with Alexandrian theology. The phrase 'God the Logos' (ⲡⲛⲟⲩⲧⲉ ⲡⲗⲟⲅⲟⲥ) is a standard Christological title.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"ⲡⲁⲣⲑⲉⲛⲟⲥ (virgin) refers to Mary in her fixed technical sense, not a generic young woman. The term underscores her perpetual virginity, a core Marian doctrine in Coptic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲡⲇⲓⲁⲃⲟⲩⲗⲟⲥ","severity":"info","text":"The mention of the devil (ⲡⲇⲓⲁⲃⲟⲩⲗⲟⲥ) echoes New Testament language of demonic opposition (e.g., Matthew 4:1–11). The protective lords may allude to angelic guardians or saints, a common motif in apocryphal narratives.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲥⲁⲗⲱⲙⲏ","severity":"info","text":"Salome appears as Joseph's wife, a figure known from the Protevangelium of James (ch. 19–20). In that tradition, Salome is a midwife or companion; here she is Joseph's spouse, reflecting a variant in Coptic Marian lore.","cites":[{"key":"ed:budge-misc.pseudodemetrius-on-the-birth-virgin-mary","label":"source edition: PseudoDemetrius On the Birth Virgin Mary","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoDemetrius_On%20the%20Birth%20Virgin%20Mary%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a doxological interjection ('O these lords...') to narrative action (Joseph and Salome's arrival). This abrupt transition is typical of homiletic style, blending praise with story.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲡⲟⲩⲟⲙϥ̄","severity":"caution","text":"The phrase 'place of the meal' (ⲡⲟⲩⲟⲙϥ̄) is ambiguous: it may refer to the location where the child (Jesus) was born or to a specific dining area. The Coptic does not clarify whether this is a physical or symbolic space.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'these lords' (ⲛⲉⲓ ⲧⲟⲉⲓⲥ) is unclear: they may be angels, saints, or divine protectors. The phrase 'until the year' (ϣⲁ ⲣⲟⲛ) is obscure, possibly a temporal marker or a textual corruption. The vision (ⲉⲩⲉϩⲉ) seen by Joseph and Salome is not described, leaving its content ambiguous."],"confidence":"medium","notes":[]},{"i":39,"ref":"p39","source":"ⲙⲛ̄ ⲉⲓⲟ ⲉϥⲥⲕⲉⲡⲁⲍⲉ ⲙ̄ ⲡϣⲏⲣⲉ ⲕⲟⲩⲓ • ⲁⲩⲛⲁⲩ ⲉ ⲡⲙⲁ\nⲛ̄ ϭⲟⲓⲗⲉ ⲧⲏⲣϥ̄ ⲉϥⲙⲉϩ ⲛ̄ ⲣⲁϣⲉ ⲉⲣⲉ ⲡϣⲏⲣⲉ ⲙ̄\nⲡⲛⲟⲩⲧⲉ ⲛ̄ϩⲏⲧϥ̄ • Ⲥⲁⲗⲱⲙⲏ ⲇⲉ ⲁⲥⲙⲟⲟϣⲉ ⲉ ϩⲟⲩⲛ ⲉ\nⲡⲟⲩⲟⲙϥ̄ ⲁⲥⲟⲩⲱϣⲧ̄ ⲙ̄ ⲡϫ︦ⲥ︦ ⲉⲥϫⲱ ⲙ̄ⲙⲟⲥ ϫⲉ ⲁ ⲛⲁ\nⲃⲁⲗ ⲛⲁⲩ ⲉ ⲡⲉⲕⲟⲩϫⲁⲓ ⲡϫⲥ̄ ⲡⲁⲓ ⲛ̄ⲧⲁϥⲉⲓ ⲉ ⲛⲟⲩϩⲙ̄\nⲛ̄ ⲛ̄ⲣⲉϥⲣ̄ⲛⲟⲃⲉ ⲧⲏⲣⲟⲩ ⲙ̄ ⲡⲕⲁϩ • ⲉ ⲁⲛⲟⲕ ⲡⲉ ⲡⲉⲩϣⲟⲣⲡ̄ • Ⲙⲛ︤ⲛ︥ⲥⲁ ⲛⲁⲓ ⲟⲛ ⲁⲥⲙⲟⲟϣⲉ ⲉ ϩⲟⲩⲛ ⲉ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲁⲥⲟⲩⲱϣⲧ̄ ⲉ ⲛⲉⲥϭⲓϫ ⲙⲛ̄ ⲛⲉⲥⲟⲩⲣⲏⲏⲧⲉ • ⲉⲥϫⲱ\nⲙ̄ⲙⲟⲥ • ϫⲉ ⲛⲁⲓⲁⲧⲉ ⲛ̄ⲧⲟ ⲱ̄ ⲙⲁⲣⲓⲁ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲧⲛ̄ⲧ\nⲁⲥⲣ̄ ⲡⲕⲟⲥⲙⲟⲥ ⲧⲏⲣϥ̄ ⲛ̄ ⲣⲙ̄ϩⲉ ⲉ ⲃⲟⲗ ϩⲙ̄ ⲡⲥⲁϩⲟⲩ\nⲉⲧ ϩⲓϫⲱⲛ ϩⲓⲧⲛ̄ ⲧⲡⲁⲣⲁⲃⲁⲥⲓⲥ ⲛ̄ ⲉⲩϩⲁ ⁖-Ⲱ̄ ⲙⲁⲣⲓⲁ\nⲧⲉⲧ ⲟⲩϭⲱϣⲧ̄ ⲉ ⲃⲟⲗ ϩⲏⲧⲥ̄ ϩⲁ ⲑⲏ ⲛ̄ⲛⲉ ⲭⲣⲟⲛⲟⲥ | ⲧⲏⲣⲟⲩ\nⲛ̄ⲧ ⲁⲩⲟⲩⲉⲓⲛⲉ ⲁⲩⲱ ⲁⲛⲟⲕ ϩⲱ ⲛ̄ ϯⲛⲁⲟⲩⲱϩ ⲁ ⲛⲉⲧⲟⲟⲧ\nⲉ ⲕⲧⲟⲓ ⲉ ⲡⲁ ⲏⲓ ϣⲁ ⲉⲛⲉϩ • ⲧⲁⲓ ⲅⲁⲣ ⲧⲉ ⲥⲁⲗⲱⲙⲏ ⲧⲉ\nⲛ̄ⲧⲟⲥ ⲧⲉⲧ ϣⲟⲣⲡ̄ ⲛ̄ⲧⲁⲥⲥⲟⲩⲛ̄ ⲡⲉⲭ︦ⲥ︦ ⲁⲥⲟⲩⲱϣⲧ̄ ⲛⲁϥ • ⲁⲩⲱ ⲁⲥⲡⲓⲥⲧⲉⲩⲉ ⲉ ⲣⲟϥ • ⲛ̄ ⲧⲉⲣⲉ ϥⲉⲓ ⲉϫⲙ̄ ⲡⲕⲁϩ ⲁⲩⲱ\nⲙ̄ⲡ ⲉⲥⲟⲩⲱϩ ⲉ ⲧⲟⲟⲧⲥ̄ ⲉ ⲕⲧⲟⲥ ⲉ ⲡⲉⲥⲏⲓ ϣⲁ ⲡⲉϩⲟⲟⲩ ⲙ̄\nⲡⲉⲥⲙⲟⲩ • ⲁⲗⲗⲁ ⲙⲁ ⲛⲓⲙ ⲉϣⲁⲣⲉ ⲡⲉⲭ︦ⲥ︦ ⲃⲱⲕ ⲉ ⲣⲟϥ\nⲛϥ̄ⲧⲁϣⲉⲟⲉⲓϣ ⲙⲛ̄ ⲧⲉϥⲙⲁⲁⲩ ⲙ̄ ⲡⲁⲣⲑⲉⲛⲟⲥ • ⲛⲉⲥⲟⲩⲏϩ\nⲛ̄ⲥⲱϥ ⲡⲉ ⲙⲛ̄ ⲛⲉϥⲙⲁⲑⲏⲧⲏⲥ ϣⲁ ⲡⲉϩⲟⲟⲩ ⲛ̄ⲧⲁⲩⲥ⳨ⲟ︦ⲩ︦\nⲙ̄ⲙⲟϥ ⲙⲛ̄ ⲧⲉϥⲁⲛⲁⲥⲧⲁⲥⲓⲥ ⲉⲧ ⲟⲩⲁⲁⲃ ⲉ ⲁⲥⲛⲁⲩ ⲉ ⲣⲟⲟⲩ\nⲧⲏⲣⲟⲩ ⲙⲛ̄ ⲧϥ̄ⲙⲁⲁⲩ ⲙ̄ ⲡⲁⲣⲑⲉⲛⲟⲥ ⁖-ⲉⲛⲉⲓⲟⲩⲱϣ\nⲙⲉⲛ • ⲉ ⲟⲩⲱⲛϩ̄ ⲛⲏⲧⲛ̄ ⲉ ⲃⲟⲗ ⲙ̄ ⲡⲃⲓⲟⲥ ⲛ̄ ⲧⲉⲥϩⲓⲙⲉ\nⲉⲧ ⲙ̄ⲙⲁⲩ ⲙⲛ̄ ⲧⲉⲥⲡⲟⲗⲩϯⲁ • ⲁⲩⲱ ϫⲉ ⲟⲩ ⲉ ⲃⲟⲗ ⲧⲱⲛ\nⲧⲉ ϩⲙ̄ ⲡⲉⲥⲅⲉⲛⲟⲥ • ⲁⲗⲗⲁ ϫⲉ ⲛ̄ⲛⲉ ⲛϫⲱⲱⲣⲉ [ⲉ ⲃⲟⲗ ⲙ̄\nⲡⲃⲓⲟⲥ ⲛ̄ ⲧⲉⲥϩⲓⲙⲉ ⲉⲧ ⲙ̄ⲙⲁⲩ • ⲙⲛ̄ ⲧⲉⲥⲡⲟⲗⲩϯⲁ •","english":"and the little child was playing. They saw the whole cave filled with joy, with the Son of God within it. Salome then went in to worship him, saying, \"My eyes have seen your salvation, O Lord, who came to the aid of all sinners on earth, for I am their first.\" After this, she also went in to the virgin and worshipped her hands and her feet, saying, \"Blessed are you, O Mary the virgin, who has made the whole world free from the curse upon us through the transgression of Eve. O Mary, you who look out for all the ages, they have brought light, and I too will remain at your feet forever. For this Salome is the first to know the Lord and to worship him, and she believed in him. When he came upon the earth, she did not remain at her house until the day of her death, but wherever the Lord went, she would hasten with his mother the virgin. She dwelt with him and his disciples until the day they crucified him and his holy resurrection, for she saw all of them and the mother of the virgin. If we wish, we could reveal to you the life of that woman and her conduct, and from where she came in her lineage, but we will not go into the life of that woman and her conduct.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ⲡϣⲏⲣⲉ ⲕⲟⲩⲓ","severity":"info","text":"The phrase 'the little child' refers to the infant Jesus, consistent with the narrative context of the cave scene.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"The term 'virgin' (ⲡⲁⲣⲑⲉⲛⲟⲥ) is used technically for Mary, as is standard in Marian homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲡⲉⲭⲥ","severity":"info","text":"The title 'Lord' (ⲡϫⲥ) for Christ is used in Salome's speech, echoing New Testament usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲥⲁⲗⲱⲙⲏ","severity":"info","text":"Salome is presented as a disciple who first recognized Christ; this aligns with apocryphal traditions about her role.","cites":[{"key":"ed:budge-misc.pseudodemetrius-on-the-birth-virgin-mary","label":"source edition: PseudoDemetrius On the Birth Virgin Mary","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoDemetrius_On%20the%20Birth%20Virgin%20Mary%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from narrative (Salome's actions) to a hortatory aside by the homilist, typical of Coptic homiletic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Coptic text has a break (marked by ⁖) and the English draft notes a fragmentary state; the homilist's aside may be incomplete.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ⲙⲛ̄ ⲉⲓⲟ ⲉϥⲥⲕⲉⲡⲁⲍⲉ' is unclear; the translation 'playing' is conjectural.","The identity of 'Salome' is ambiguous: she may be the midwife from Protevangelium of James or a different figure."],"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":"ⲁⲛⲁⲥⲧⲁⲥⲓⲥ","text":"ⲁⲛⲁⲥⲧⲁⲥⲓⲥ → “resurrection”. Greek ἀνάστασις; the general resurrection and Christ's are distinguished by context, not by the word."},{"kind":"terminology","severity":"info","term":"ⲙⲁⲑⲏⲧⲏⲥ","text":"ⲙⲁⲑⲏⲧⲏⲥ → “disciple”. Standard rendering; first occurrence is noted here, the term recurs below."},{"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":40,"ref":"p40","source":"ⲁⲩⲱ\nϫⲉ ⲟⲩ ⲉ ⲃⲟⲗ ⲧⲱⲛ ⲧⲉ ϩⲙ̄ ⲡⲉⲥⲅⲉⲛⲟⲥ ⲁⲗⲗⲁ ϫⲉ ⲛ̄ⲛⲉ\nⲛϫⲱⲱⲣⲉ ⲉ ⲃⲟⲗ ⲙ̄]¹ ⲡϣⲁϫⲉ ⲉ ⲕⲉ ⲥⲁ ⲛ̄ⲧⲛ︦ⲣ︦ ⲡⲱ|ⲃϣ̄ • ⲙ̄ ⲡⲉⲧ ⲕⲏ ⲛⲁⲛ ⲉ ϩⲣⲁⲓ • ⲉ ⲧⲃⲉ ⲡⲁⲓ ⲧⲛ̄ⲛⲁⲕⲧⲟⲛ ⲉϫⲙ̄\nⲡϣⲁϫⲉ ⲙ̄ ⲡⲉⲓ ϣⲁ ⲙ̄ⲡⲟⲟⲩ ⲉⲧ ⲡⲟⲣϣ̄ ⲛⲁⲛ ⲉ ⲃⲟⲗ • ⲁⲙⲟⲩ ⲉ ⲧⲛ̄ⲙⲏⲏⲧⲉ ⲙ̄ⲡⲟⲟⲩ ⲧⲉⲛⲟⲩ ⲱ̄ ⲡⲁ ⲡⲉⲓ ⲛⲟϭ\nⲛ̄ ϩⲣⲟⲟⲩ ϩⲛ̄ ⲛⲉⲡⲣⲟⲫⲏⲧⲏⲥ ⲏ̄ⲥⲁⲓⲁⲥ ⲛⲅ̄ ⲧⲁⲙⲟⲛ ⲙ̄ⲡⲟⲟⲩ ⲉ ⲡⲧⲱϣ ⲙ̄ ⲡⲉⲓ ⲟⲩⲟⲙϥ̄ ⲙⲛ̄ ⲛⲉⲓ ⲧⲟⲉⲓⲥ • ⲙⲛ̄ ⲛⲉⲓ ⲧⲃ̄ⲛⲟⲟⲩⲉ • Ⲁⲩⲉϩⲉ ⲡⲉϫⲁϥ ⲥⲟⲩⲛ̄ ⲡⲉⲥϫⲟⲉⲓⲥ\nⲁⲩⲉⲓⲟ ⲥⲟⲩⲛ̄ ⲡⲟⲩⲟⲙϥ̄ ⲙ̄ ⲡϥ̄ϫⲥ̄ • ⲡⲁ ⲗⲁⲟⲥ ⲇⲉ ⲙ̄ⲡⲉ ϥⲥⲟⲩⲱⲛⲧ̄ ⲁⲩⲱ ⲡⲓ︦ⲏ︦ⲗ︦ ⲙ̄ ⲡⲉϥϭⲛ̄ ⲁⲛⲅ̄ ⲛⲓⲙ • Ⲉⲓⲧⲁ\nⲡⲉϫⲁϥ ⲛ̄ϭⲓ ⲡⲉⲩⲁⲅⲅⲉⲗⲓⲥⲧⲏⲥ • ϫⲉ ⲛⲉⲟⲩⲛ̄ ϩⲉⲛϣⲟⲟⲥ ⲇⲉ ⲡⲉ ϩⲛ̄ ⲧⲉⲭⲱⲣⲁ ⲉⲧ ⲙ̄ⲙⲁⲩ ⲉⲩϣⲟⲟⲡ ϩⲛ̄\nⲧⲥⲱϣⲉ ⲉⲩϩⲁⲣⲉϩ ϩⲛ̄ ⲛ̄ⲟⲩⲉⲣϣⲉ ⲛ̄ ⲧⲉⲩϣⲏ ⲉ ⲡⲉⲩⲟ̄ϩⲉ\nⲛ̄ ⲉⲥⲟⲟⲩ : ⲛ̄ ⲧⲉⲣ ⲟⲩⲛⲁⲩ ⲇⲉ ⲉ ⲡⲓⲥⲓⲟⲩ ⲁⲩⲣ̄ ϩⲟⲧⲉ\nⲙⲉⲩⲛ̄ⲕⲟⲧⲕ̄ ⲅⲁⲣ ϩⲛ̄ ⲧⲉⲩϣⲏ ⲧⲏⲣⲥ̄ • ⲁⲗⲗⲁ ⲛⲉⲩϣⲁϫⲉ\nⲙⲛ̄ ⲛⲉⲩⲉⲣⲏⲩ ⲉⲩϫⲱ ⲙ̄ⲙⲟⲥ • ϫⲉ ⲟⲩⲛⲟϭ ⲙ̄ ⲙⲩⲥⲧⲏⲣⲓⲟⲛ ⲡⲉ ⲡⲁⲓ • ⲛ̄ⲧⲁϥⲟⲩⲱⲛϩ̄ ⲉ ⲣⲟⲛ • ϩⲟⲥⲟⲛ ⲇⲉ ⲉⲩϫⲱ\nⲛ̄ ⲛⲁⲓ ⲉⲓⲥ ⲡⲁⲅⲅⲉⲗⲟⲥ ⲙ̄ ⲡϫⲥ̄ ⲁϥⲟⲩⲱⲛϩ̄ | ⲛⲁⲩ ⲉ\nⲃⲟⲗ • Ⲁⲩⲱ ⲁ ⲡⲉⲟⲟⲩ ⲙ̄ ⲡϫ︦ⲥ︦ ⲣ̄ ⲟⲩⲟⲉⲓⲛ ⲉ ⲣⲟⲟⲩ ⲁⲩⲣ̄\nϩⲟⲧⲉ ϩⲛ̄ ⲟⲩⲛⲟϭ ⲛ̄ ϩⲟⲧⲉ ⲉⲙⲁⲧⲉ • ⲁⲩⲱ ⲛⲓⲙ ⲡⲉⲧⲉ ⲛⲉϥⲛⲁⲣ̄ ϩⲟⲧⲉ ⲁⲛ • ⲉϥⲛⲁⲩ ⲉⲩⲁⲅⲅⲉⲗⲟⲥ ⲛ̄ⲧⲉ ⲡϫ︦ⲥ̄ ⲉϥⲁϩⲉ\nⲣⲁⲧϥ̄ ⲙ̄ ⲡϥ︦ⲙ︦ⲧⲟ ⲉ ⲃⲟⲗ ⲙⲁⲗⲓⲥⲧⲁ ⲉϥⲫⲟⲣⲉⲓ ⲛ̄ ⲟⲩϩⲃ̄ⲥⲱ\nⲛ̄ ϣⲡⲏⲣⲉ • ⲉ ⲧⲃⲉ ⲧⲁⲡⲟⲇⲏⲙⲓⲁ ⲙ̄ ⲡⲛ̄ϫⲟⲉⲓⲥ ⲛ̄ⲧⲁϥⲁⲁⲥ\nϣⲁ ⲣⲟⲛ • ⲛ̄ⲧⲉⲩⲛⲟⲩ ⲁϥϥⲓ ⲛ̄ⲑⲟⲧⲉ ⲛ̄ⲥⲁ ⲃⲟⲗ ⲙ̄ⲙⲟⲟⲩ • ⲁⲩⲱ ⲡⲉϫⲁϥ ⲛⲁⲩ ϫⲉ ⲙ̄ⲡⲣ̄ ⲣ̄ ϩⲟⲧⲉ ⲉⲓⲥ ϩⲏⲏⲧⲉ ⲅⲁⲣ\nϯⲧⲁϣⲉⲟⲉⲓϣ ⲛⲏⲧⲛ̄ ⲛ̄ ⲟⲩⲛⲟϭ ⲛ̄ ⲣⲁϣⲉ ⲡⲁⲓ ⲉⲧ ⲛⲁϣⲱⲡⲉ •","english":"and, \"From where is her lineage? But rather, the word shall not be loosened from the other side by the washing of what lies before us. Concerning this, we turn to the word of this day which is spread out before us. Come now into our midst, O this great one among the prophets, Isaiah. You shall inform us today of the division of this food and these drinks and these beasts. He said, 'Does the ox know its master? Does the donkey know the food of its owner? But my people did not know me, and Israel did not find me. Who am I?' Then the evangelist said, 'There were some shepherds in that region dwelling in the field, keeping watch over their flocks by night. When they saw the light, they were greatly afraid, for they did not sleep that whole night, but they spoke with one another, saying, \"This is a great mystery that has appeared to us.\" While they were saying these things, behold, the angel of the Lord appeared to them. And the glory of the Lord shone upon them, and they were afraid with very great fear. And who would not be afraid, seeing an angel of the Lord standing before them, especially one wearing a garment of wonder, because of the journey the Lord had made to us? Immediately he took the fear away from them and said to them, \"Do not be afraid. Behold, I proclaim to you a great joy that is about to happen.\"","structure":"dialogue","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲣⲟⲫⲏⲧⲏⲥ","severity":"info","text":"The Coptic plural ⲛⲉⲡⲣⲟⲫⲏⲧⲏⲥ (prophets) introduces Isaiah as a named figure, consistent with the homily's reliance on prophetic authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲏ̄ⲥⲁⲓⲁⲥ","severity":"info","text":"The passage invokes Isaiah as a source for the division of food, drink, and beasts, likely echoing Isa 1:19 or a related prophetic oracle on judgment or provision.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲡⲉⲩⲁⲅⲅⲉⲗⲓⲥⲧⲏⲥ","severity":"info","text":"The evangelist's speech introduces shepherds and the angelic annunciation, blending Lukan infancy narrative (Luke 2:8–14) with the homily's Marian focus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲙⲩⲥⲧⲏⲣⲓⲟⲛ","severity":"info","text":"The shepherds call the light a 'great mystery' (ⲟⲩⲛⲟϭ ⲙ̄ ⲙⲩⲥⲧⲏⲣⲓⲟⲛ), a term common in Coptic homilies for divine revelation, here tied to the Nativity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a prophetic citation (Isaiah) to an evangelist's narrative, then to direct angelic speech, marking a layered dialogue structure typical of this homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲡⲱ|ⲃϣ̄","severity":"caution","text":"The phrase 'by the washing of what lies before us' (ⲡⲱⲃϣ̄ ⲙ̄ ⲡⲉⲧ ⲕⲏ ⲛⲁⲛ) is obscure; the Coptic may be corrupt or elliptical, and the English draft's rendering is tentative.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'by the washing of what lies before us' (ⲡⲱⲃϣ̄ ⲙ̄ ⲡⲉⲧ ⲕⲏ ⲛⲁⲛ) is unclear; it may refer to a ritual or textual cleansing.","The identity of 'the evangelist' is not specified; it could be a named gospel writer or a generic narrator."],"confidence":"medium","notes":[{"kind":"structure","severity":"info","label":"dialogue","text":"Classified as dialogue from the Coptic cues."},{"kind":"terminology","severity":"info","term":"ⲗⲁⲟⲥ","text":"ⲗⲁⲟⲥ → “people”. Greek λαός. In liturgical description it is the congregation as distinct from the clergy, i.e. the laity."},{"kind":"homonym","severity":"caution","term":"ⲗⲁⲟⲥ","text":"ⲗⲁⲟⲥ carries more than one sense (laity); this passage takes it as “people”. The choice is the translator's, not a lexical given."}]},{"i":41,"ref":"p41","source":"ⲙ̄ ⲡⲗⲁⲟⲥ ⲧⲏⲣϥ̄ ϫⲉ ⲁⲩϫⲡⲟ ⲛⲏⲧⲛ̄ ⲙ̄ⲡⲟⲟⲩ\nⲙ̄ ⲡⲥ︦ⲏ︦ⲣ︦ ⲉⲧⲉ ⲡⲁⲓ ⲡⲉ ⲡⲉⲭ︦ⲥ︦ ⲡϫⲥ̄ ϩⲛ̄ ⲧⲡⲟⲗⲓⲥ ⲛ̄ ⲇ︦ⲁ︦ⲇ︦ • Ⲁⲩⲱ ⲟⲩⲙⲁⲉⲓⲛ ⲛⲏⲧⲛ̄ ⲡⲉ ⲡⲁⲓ ⲧⲉⲧⲛⲁϩⲉ ⲉⲩϣⲏⲣⲉ ϣⲏⲙ\nⲉϥϭⲟⲟⲗⲉ ⲛ̄ ϩⲉⲛⲧⲟⲉⲓⲥ • ⲉϥϭⲏ ϩⲛ̄ ⲟⲩⲟⲙϥ̄ • Ⲛ̄ⲧⲉⲩⲛⲟⲩ\nⲁ ⲛⲉⲩⲃⲁⲗ ⲟⲩⲱⲛ ⲁⲩⲛⲁⲩ ⲉⲩⲙⲏⲏϣⲉ ⲛⲁⲅⲅⲉⲗⲟⲥ\nⲉⲩⲥⲙⲟⲩ ⲉ ⲡⲛⲟⲩⲧⲉ ⲉⲩϫⲱ ⲙ̄ⲙⲟⲥ :-Ϫⲉ ⲡⲉⲟⲟⲩ ⲙ̄\nⲡⲛⲟⲩⲧⲉ ϩⲛ̄ | ⲛⲉⲧϫⲟⲥⲉ ⲁⲩⲱ ⲧⲉϥⲉⲓⲣⲏⲛⲏ ϩⲓϫⲙ̄ ⲡⲕⲁϩ\nϩⲛ̄ ⲛ̄ⲣⲱⲙⲉ ⲙ̄ ⲡⲉϥⲟⲩⲱϣ ⁖-ⲛ̄ ⲧⲉⲣ ⲟⲩϯ ⲇⲉ ⲛ̄ ⲧⲉⲓⲉⲝⲟⲙⲟⲗⲟⲅⲏⲥⲓ̄ⲥ ⲛ̄ϭⲓ ⲛ̄ⲁⲅⲅⲉⲗⲟⲥ • ⲛ̄ⲧⲉⲩⲛⲟⲩ ⲁⲩⲃⲱⲕ\nⲉ ϩⲣⲁⲓ ⲧⲡⲉ • Ⲛ̄ ϣⲟⲟⲥ ⲇⲉ ⲛ̄ ⲧⲉⲣⲉ ⲡⲉⲩϩⲏⲧ ⲉⲓ ⲉ ⲣⲟⲟⲩ • ⲡⲉϫⲁⲩ ⲛ̄ ⲛⲉⲩⲉⲣⲏⲩ • ϫⲉ ϩⲉⲛⲁⲅⲅⲉⲗⲟⲥ ⲛⲉ ⲛⲁⲓ ⲉⲧ\nϣⲁϫⲉ ⲛⲙ̄ⲙⲁⲛ • ⲧⲉⲛⲟⲩ ϭⲉ ⲙⲁⲣⲛ̄ ⲧⲱⲟⲩⲛ ⲛ̄ⲧⲛ̄ⲃⲱⲕ\nϣⲁ ⲃⲏⲑⲗⲉⲉⲙ ⲛ̄ⲧⲛ̄ⲛⲁⲩ ⲉ ⲡⲉⲓ ⲛⲟϭ ⲙ̄ ⲙⲩⲥⲧⲏⲣⲓⲟⲛ\nⲛ̄ⲧⲁ ⲡϫ︦ⲥ︦ ⲟⲩⲟⲛϩ︦ϥ︦ ⲉ ⲣⲟⲛ • ⲁⲩⲱ ⲛ̄ ⲧⲉⲓ ϩⲉ ⲁⲩⲉⲓ ⲉ ϩⲣⲁⲓ","english":"of the whole people, \"You have given birth to the Savior for us today, who is Christ the Lord in the city of David.\" And a sign for you is this: you will find a small child wrapped in swaddling clothes, lying in a manger. Immediately their eyes opened, and they saw a multitude of angels blessing God, saying, \"Glory to God in the highest, and his peace on earth among men of his will.\" When the angels had given this confession, they immediately went up into heaven. But as for the shepherds, when their hearts came to themselves, they said to one another, \"These are angels who spoke with us. Now then, let us arise and go to Bethlehem to see this great mystery which the Lord has revealed to us.\" And thus they came down.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲡⲉⲟⲟⲩ ⲙ̄ ⲡⲛⲟⲩⲧⲉ ϩⲛ̄ ⲛⲉⲧϫⲟⲥⲉ ⲁⲩⲱ ⲧⲉϥⲉⲓⲣⲏⲛⲏ ϩⲓϫⲙ̄ ⲡⲕⲁϩ","severity":"info","text":"The angelic hymn “Glory to God in the highest, and his peace on earth” echoes Luke 2:14 (Gloria in excelsis Deo). The Coptic phrasing closely follows the Sahidic New Testament tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲁⲅⲅⲉⲗⲟⲥ","severity":"info","text":"ⲁⲅⲅⲉⲗⲟⲥ (angel) is a Greek loanword. Here it refers to the supernatural beings who sing the Gloria and ascend to heaven, consistent with the nativity narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲉⲓⲣⲏⲛⲏ","severity":"info","text":"ⲉⲓⲣⲏⲛⲏ (peace) is a Greek loanword. In the angelic proclamation it means peace on earth, not a liturgical colophon formula.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲃⲏⲑⲗⲉⲉⲙ","severity":"info","text":"Bethlehem (ⲃⲏⲑⲗⲉⲉⲙ) is the traditional birthplace of Jesus. The shepherds’ journey to Bethlehem to see the “great mystery” reflects the Lukan infancy narrative (Luke 2:15–16).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from direct address to the people (ϫⲉ ⲁⲩϫⲡⲟ ⲛⲏⲧⲛ̄) to narrative description of the shepherds’ vision and journey. The angelic ascent and the shepherds’ dialogue mark a transition to the next episode.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The shepherds’ recognition that the beings are angels (ϩⲉⲛⲁⲅⲅⲉⲗⲟⲥ ⲛⲉ) and their decision to go to Bethlehem parallel the canonical Gospel of Luke (2:15–16) and are common in apocryphal infancy narratives.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic ⲛ̄ⲧⲉⲣ ⲟⲩϯ ⲇⲉ ⲛ̄ ⲧⲉⲓⲉⲝⲟⲙⲟⲗⲟⲅⲏⲥⲓ̄ⲥ is ambiguous: it could mean 'when they had given this confession' (as translated) or 'when this confession had been given'. The reading taken follows the active sense with the angels as subject.","The phrase ⲛ̄ⲧⲉⲩⲛⲟⲩ ⲁⲩⲃⲱⲕ ⲉ ϩⲣⲁⲓ ⲧⲡⲉ: 'they went up into heaven' could be interpreted as a single event or a repeated ascent; the context suggests a single departure."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"Luke 2:14","text":"The English carries the scriptural phrase “glory to god in the highest”, which matches Luke 2:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":42,"ref":"p42","source":"ⲉ ⲃⲏⲑⲗⲉⲉⲙ • ⲉⲣⲉ ⲡⲥⲓⲟⲩ ⲥⲱⲕ ϣⲁ ϫⲱⲟⲩ ϣⲁⲛⲧ ⲟⲩⲉⲓ\nⲉ ϩⲣⲁⲓ ⲉϫⲙ̄ ⲡⲙⲁ ⲉⲛ ⲉⲣⲉ ⲡϣⲏⲣⲉ ϣⲏⲙ ⲛ̄ϩⲏⲧϥ̄ • ⲁϥⲛⲁⲩ ⲉ ⲣⲟϥ ⲙⲛ̄ ⲙⲁⲣⲓⲁ ⲧⲉϥⲙⲁⲁⲩ • ⲙⲛ̄ ⲓⲱⲥⲏⲫ\nⲁⲩⲉⲓⲙⲉ ϫⲉ ϩⲉⲛⲙⲉ ⲛⲉ ⲛⲉ ⲛⲧⲁⲩϫⲟⲟⲩ ⲛⲁⲩ • ⲁⲩⲕⲟⲧⲟⲩ\nⲇⲉ ⲛ̄ϭⲓ ⲛ̄ϣⲟⲟⲥ ⲉⲩⲥⲙⲟⲩ ⲁⲩⲱ ⲉⲩϯ ⲉⲟⲟⲩ ⲙ̄ | ⲡⲛⲟⲩⲧⲉ\nⲉϫⲛ̄ ⲛⲉ ⲛⲧⲁϥⲛⲁⲩ ⲉ ⲣⲟⲟⲩ ⲧⲏⲣⲟⲩ • ⲙⲁⲣⲓⲁ ⲇⲉ ⲛⲉⲥϩⲁⲣⲉϩ ⲉ ⲛⲉⲓ ϣⲁϫⲉ ⲧⲏⲣⲟⲩ • ⲉⲥⲕⲱ ⲙ̄ⲙⲟⲟⲩ ϩⲙ̄\nⲡⲉⲥϩⲏⲧ • Ⲛ̄ ⲧⲉⲣⲉ ϩⲏⲣⲱⲇⲏⲥ ⲇⲉ ⲛⲁⲩ ⲉ ⲡⲥⲓⲟⲩ • ⲁϥⲉⲓⲙⲉ\nϫⲉ ⲟⲩⲥⲓⲟⲩ ⲛ̄ ⲣ̄ⲣⲟ ⲡⲉ • ⲁϥϣⲧⲟⲣⲧⲣ̄ ⲉⲙⲁⲧⲉ ⲙⲛ̄\nⲑⲓⲉⲣⲟⲩⲥⲟⲗⲩⲙⲁ ⲧⲏⲣ︦ⲥ︦ ⲛⲙ̄ⲙⲁϥ • ⲉϥϫⲱ ⲙ̄ⲙⲟⲥ ϫⲉ ⲟⲩ\nⲡⲉ ⲡⲉⲓ ⲙⲩⲥⲧⲏⲣⲓⲟⲛ ⲛ̄ⲧⲁϥϣⲱⲡⲉ ⁖-ⲧⲟⲧⲉ ⲉⲓⲥ ϩⲉⲛⲙⲁⲅⲟⲥ ⲁⲩⲉⲓ ⲉ ⲃⲟⲗ ϩⲛ̄ ⲙ̄ ⲙⲁ ⲛ ϣⲁ ⲉⲩϣⲓⲛⲉ ϫⲉ\nⲉϥⲧⲱⲛ ⲡⲣ̄ⲣⲟ ⲛ̄ ⲛⲓⲟⲩⲇⲁⲓ ⲛ̄ⲧⲁⲩϫⲡⲟϥ • ⲁⲛⲛⲁⲩ ⲅⲁⲣ\nⲉ ⲡⲉϥⲥⲓⲟⲩ ϩⲙ̄ ⲙ̄ ⲙⲁ ⲛ ϣⲁ ⲁⲛⲉⲓ ⲉⲟⲩⲱϣⲧ̄ ⲛⲁϥ ⁖Ⲛ̄ ⲧⲉⲣⲉ ϩⲏⲣⲱⲇⲏⲥ ⲇⲉ ⲥⲱⲧⲙ̄ ⲉ ⲛⲁⲓ ⲁϥⲣ̄ ϣⲡⲏⲣⲉ ⲧⲟⲧⲉ\nⲁϥⲙⲟⲩⲧⲉ ⲙ̄ⲙⲁⲅⲟⲥ ⲛ̄ϫⲓⲟⲩⲉ ⲁϥϣⲓⲛⲉ ⲉ ⲃⲟⲗ ϩⲓ\nⲧⲟⲟⲧⲟⲩ ⲛ̄ⲥⲁ ⲡⲉⲟⲩⲟⲉⲓϣ ⲙ̄ ⲡⲥⲓⲟⲩ ⲛ̄ⲧⲁϥⲟⲩⲱⲛϩ̄ ⲉ ⲃⲟⲗ • ⲉϥϫⲱ ⲙ̄ⲙⲟⲥ ⲛⲁⲩ ϫⲉ ⲁⲙⲏⲓⲧⲛ̄ ⲛ̄ⲧⲉⲧⲛ̄ⲧⲁⲙⲟⲓ ϩⲛ̄\nⲧⲉⲧⲛ̄ | ⲧⲉⲭⲛⲏ ϫⲉ ⲛⲓⲙ ⲡⲉ ⲡⲣ̄ⲣⲟ ⲛ̄ⲧⲁⲩϫⲡⲟϥ • ⲁⲩⲟⲩⲱϣⲃ̄ ⲛ̄ϭⲓ ⲙ̄ⲙⲁⲅⲟⲥ ϫⲉ ⲟⲩⲣ̄ⲣⲟ ⲁⲛ ⲡⲉ ⲛ̄ⲧⲉ ⲡⲉⲓ\nⲕⲟⲥⲙⲟⲥ • ⲁⲗⲗⲁ ⲡⲁⲓ ⲡⲉ ⲡⲣ̄ⲣⲟ ⲛ ⲁⲧ ⲃⲱⲗ ⲉ ⲃⲟⲗ\nϣⲁ ⲉⲛⲉϩ • ⲟⲩⲇⲉ ⲧⲉϥⲙⲛ̄ⲧⲉⲣⲟ • ⲛⲁⲟⲩⲉⲓⲛⲉ ⲁⲛ ⲉ\nⲡⲧⲏⲣ︦ϥ︦ • ⲡⲁⲓ ⲡⲉ ⲡⲣ̄ⲣⲟ ⲉⲧ ⲛⲁⲕⲁⲑⲓⲥⲧⲁ ⲛ̄ ⲛ︦ⲣ︦ⲣⲱⲟⲩ\nⲧⲏⲣⲟⲩ • ⲁⲩⲱ ⲟⲛ ⲉϥⲡⲱⲛⲉ ⲙ̄ⲙⲟⲟⲩ • ⲡⲁⲓ ⲡⲉ ⲡⲣ̄ⲣⲟ\nⲉⲧ ⲉⲣⲉ ⲧⲡⲉ ⲙⲛ̄ ⲡⲕⲁϩ ⲛⲁⲡⲁⲣⲁⲅⲉ ϩⲙ̄ ⲡⲉϥⲟⲩⲉϩⲥⲁϩⲛⲉ • ⲡⲁⲓ ⲡⲉ ⲡⲣ̄ⲣⲟ ⲉⲧ ⲛⲁϯ ϩⲁⲡ ⲉ ⲧⲟⲓⲕⲟⲩⲙⲉⲛⲏ ⲧⲏⲣⲥ̄ ϩⲛ̄\nⲟⲩⲇⲓⲕⲁⲓⲟⲥⲩⲛⲏ • ⲡⲁⲓ ⲡⲉ ⲡⲣ︤ⲣⲟ ⲉⲧ ϫⲓⲥⲉ ⲛ̄ ⲟⲩⲁ •","english":"to Bethlehem. The star led them until they came to the place where the small child was within. He saw the star with Mary his mother, and Joseph. They knew that the words spoken to them were true. Then the shepherds turned back, blessing and glorifying God for all that they had seen. But Mary kept all these words, storing them in her heart. When Herod saw the star, he knew that it was the star of a king. He was greatly troubled, along with all Jerusalem with him, saying, \"What is this mystery that has happened?\" Then some magi came from the east, inquiring, \"Where is the king of the Jews who has been born? For we have seen his star in the east, and we have come to worship him.\" When Herod heard these things, he marveled. Then he summoned the magi secretly and inquired from them about the time when the star had appeared, saying to them, \"Come, tell me by your art: who is the king who has been born?\" The magi answered, \"He is not a king of this world, but this is the king who cannot be dissolved forever. Nor will his kingdom ever end. This is the king who will depose all kings and also remove them. This is the king at whose command heaven and earth will pass away. This is the king who will judge the whole world with righteousness. This is the king who is high above all.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲁⲩⲕⲟⲧⲟⲩ ⲇⲉ ⲛ̄ϭⲓ ⲛ̄ϣⲟⲟⲥ ⲉⲩⲥⲙⲟⲩ ⲁⲩⲱ ⲉⲩϯ ⲉⲟⲟⲩ ⲙ̄ ⲡⲛⲟⲩⲧⲉ","severity":"info","text":"The shepherds' return blessing God echoes Luke 2:20, where they glorify God after seeing the child. The Coptic phrasing (ⲉⲩⲥⲙⲟⲩ ⲁⲩⲱ ⲉⲩϯ ⲉⲟⲟⲩ) parallels the Lukan account.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲙⲁⲣⲓⲁ ⲇⲉ ⲛⲉⲥϩⲁⲣⲉϩ ⲉ ⲛⲉⲓ ϣⲁϫⲉ ⲧⲏⲣⲟⲩ • ⲉⲥⲕⲱ ⲙ̄ⲙⲟⲟⲩ ϩⲙ̄ ⲡⲉⲥϩⲏⲧ","severity":"info","text":"Mary treasuring words in her heart is a direct allusion to Luke 2:19, where she ponders the shepherds' report. The Coptic uses ⲥϩⲁⲣⲉϩ and ⲕⲱ ϩⲙ̄ ⲡⲉⲥϩⲏⲧ, matching the Lukan motif.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲉⲓⲥ ϩⲉⲛⲙⲁⲅⲟⲥ ⲁⲩⲉⲓ ⲉ ⲃⲟⲗ ϩⲛ̄ ⲙ̄ ⲙⲁ ⲛ ϣⲁ","severity":"info","text":"The magi from the east follow Matthew 2:1-2. The Coptic phrase ⲙⲁ ⲛ ϣⲁ (east) and the inquiry about the king of the Jews are drawn from the Matthean narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲙⲁⲅⲟⲥ","severity":"info","text":"Here ⲙⲁⲅⲟⲥ (plural ⲙⲁⲅⲟⲥ) refers to the magi from the east, as in the Nativity story. In other Coptic contexts, the singular can denote a sorcerer, but the narrative setting confirms the positive sense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲁϥϣⲧⲟⲣⲧⲣ̄ ⲉⲙⲁⲧⲉ ⲙⲛ̄ ⲑⲓⲉⲣⲟⲩⲥⲟⲗⲩⲙⲁ ⲧⲏⲣ︦ⲥ︦","severity":"info","text":"Herod's troubled reaction with all Jerusalem expands Matthew 2:3, which says Herod was troubled and all Jerusalem with him. The homily amplifies the emotional response, typical of Coptic narrative elaboration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲡⲁⲓ ⲡⲉ ⲡⲣ̄ⲣⲟ ⲉⲧ ⲛⲁⲕⲁⲑⲓⲥⲧⲁ ⲛ̄ ⲛ︦ⲣ︦ⲣⲱⲟⲩ ⲧⲏⲣⲟⲩ","severity":"info","text":"The magi's speech uses a repetitive anaphoric structure (ⲡⲁⲓ ⲡⲉ ⲡⲣ̄ⲣⲟ ...) to declare Christ's eternal kingship. This rhetorical device contrasts with Herod's earthly kingship and emphasizes the homily's Christological focus.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic phrase ⲙ̄ ⲙⲁ ⲛ ϣⲁ (east) could also be read as 'from the rising (of the sun)', but the context of the magi's journey supports the directional sense.","The phrase ⲛ̄ϫⲓⲟⲩⲉ (secretly) in Herod's summoning of the magi is clear, but the exact nuance of 'by your art' (ⲧⲉⲧⲛ̄ ⲧⲉⲭⲛⲏ) may imply astrological or magical knowledge, consistent with the magi's role."],"confidence":"high","notes":[]},{"i":43,"ref":"p43","source":"ⲉϥⲑⲃ̄ⲃⲓⲟ ⲛ̄ ⲟⲩⲁ • ⲉϣϫⲉ ⲉⲕⲟⲩⲱϣ ⲇⲉ ⲉ ⲉⲓⲙⲉ ⲉⲓ̈ⲉ ⲁⲛⲟⲛ\nⲡⲉⲧ ⲛⲁⲧⲁⲙⲟⲕ ⲡⲁⲓ ⲡⲉ ⲓ︦ⲥ︦ ⲡⲉⲭ︦ⲥ︦ • ⲡⲉ ⲛⲧⲁⲩⲥϩⲁⲓ ⲉ\nⲧⲃⲏⲏⲧϥ̄ ϫⲉ ⲉⲩⲛⲁϫⲡⲟϥ ϩⲛ̄ ⲃⲏⲑⲗⲉⲉⲙ ⲛ̄ⲧⲉ ϯⲟⲩⲇⲁⲓⲁ • Ⲛ̄ ⲧⲉⲣ ϥ̄ⲥⲱⲧⲙ̄ ⲉ ⲛⲁⲓ ⲛ̄ϭⲓ ϩⲏⲣⲱⲇⲏⲥ • ⲛ̄ ⲧⲟⲟⲧⲟⲩ ⲛ̄\nⲙ̄ⲙⲁⲅⲟⲥ • ⲁϥϣⲧⲟⲣⲧⲣ̄ ⲉⲙⲁⲧⲉ ⲁⲩⲱ ⲡⲉϫⲁϥ ⲛ̄ ⲙ̄ⲙⲁⲅⲟⲥ ϫⲉ ⲟⲩⲁⲧϭⲟⲙ ⲡⲉ ⲛ̄ⲧⲉⲧⲛ̄ϩⲉ | ⲉⲙⲧⲟⲛ ϣⲁⲛ\nⲧⲉⲧⲛ̄ϩⲉ ⲉ ⲣⲟϥ ϫⲓ ϭⲉ ⲛⲏⲧⲛ̄ ⲛ̄ ϩⲉⲛⲇⲱⲣⲟⲛ ϩⲛ̄ ⲟⲩϩⲱⲡ ⲛ̄ⲧⲉⲧⲛ̄ⲃⲱⲕ ⲛ̄ⲧⲉⲧⲛ̄ϣⲓⲛⲉ • ⲁⲩⲱ ⲛ̄ⲧⲉⲧⲛ̄ϩⲟⲧϩⲧ̄ ϩⲛ̄\nⲟⲩⲱⲣϫ̄ • ⲛ̄ⲥⲁ ⲡⲙⲁ ⲉⲧ ⲉⲣⲉ ⲡⲛⲟϭ ⲛ︦ⲣ︦ⲣⲟ ⲛ̄ϩⲏⲧϥ̄\nⲛ̄ⲧⲁⲩϫⲡⲟϥ • ⲛ̄ⲧⲉⲧⲛ̄ϯ ⲛⲁϥ ⲛ̄ ⲛ̄ⲇⲱⲣⲟⲛ ⲁⲩⲱ ⲉⲧⲉⲧⲛ̄ϣⲁⲛϩⲉ ⲉ ⲣⲟϥ ⲙⲁⲧⲁⲙⲟⲓ ϩⲱ ϫⲉ ⲕⲁⲥ ⲉⲓⲉⲉⲓ ⲛ̄ⲧⲁⲟⲩⲱϣⲧ̄\nⲛⲁϥ • ⲛ̄ⲧⲁϥϫⲉ ⲛⲁⲓ ⲇⲉ ⲛⲁⲩ ϩⲛ̄ ⲟⲩⲕⲣⲟϥ ⲉϥⲟⲩⲱϣ\nⲉ ⲙⲟⲩⲟⲩⲧ ⲙ̄ⲙⲟϥ • Ⲛ̄ ⲧⲉⲣ ⲩϫⲓ ⲇⲉ ⲛ̄ ϯⲁⲡⲟⲫⲁⲥⲓⲥ ⲉ\nⲃⲟⲗ ϩⲓⲧⲛ̄ ϩⲏⲣⲱⲇⲏⲥ • ⲡⲣ̄ⲣⲟ ⲁⲩⲃⲱⲕ ⲁⲩⲱ ⲛ̄ ⲧⲉⲣ ⲟⲩⲣ̄\nⲡⲃⲟⲗ ⲛ̄ ⲧⲡⲟⲗⲓⲥ ⲛ̄ ⲟⲩⲕⲟⲩⲓ ⲉⲓⲥ ⲡⲥⲓⲟⲩ ⲛ̄ⲧⲁⲩⲛⲁⲩ ⲉ ⲣⲟϥ\nϩⲛ̄ ⲙ̄ ⲙⲁ ⲛ̄ ϣⲁ • ⲁϥⲥⲱⲕ ϩⲁ ϫⲱⲟⲩ ϣⲁⲛⲧ ⲉϥⲉⲓ\nⲛϥ̄ⲁⲁϩⲉ ⲣⲁⲧϥ̄ ϩⲙ̄ ⲡⲙⲁ ⲉⲛ ⲉⲣⲉ ⲡϣⲏⲣⲉ ϣⲏⲙ ⲛ̄ϩⲏⲧϥ̄ • ⲁⲩⲟⲩⲱϣⲧ̄ ⲙ̄ ⲡⲉ ⲛⲧⲁϥⲧⲁⲙⲓⲉ ⲧⲉⲕⲧⲏⲥⲓⲥ ⲧⲏⲣⲥ̄ • ⲉϥⲛ̄ⲕⲟⲧⲕ̄ ϩⲛ̄ ⲟⲩⲟⲙϥ̄ ⲛ̄ ⲧⲃ̄ⲛⲏ ⲉϥϭⲟⲟⲗⲉ ⲛ̄ ϩⲉⲛⲧⲟⲉⲓⲥ\nⲛ̄ⲑⲉ ⲛ̄ ⲟⲩϩⲏⲕⲉ ⲛ̄ ⲣⲱⲙⲉ | ⲕⲁⲓ ⲅⲁⲣ ⲛⲉ ⲙⲛ̄ ⲙⲁ ϣⲟⲟⲡ\nⲛⲁⲩ ⲡⲉ ϩⲙ̄ ⲡⲙⲁ ⲛ̄ ϭⲟⲓⲗⲉ ⲉ ⲧⲣⲉⲩ ⲙ̄ⲧⲟⲛ ⲙ̄ⲙⲟⲟⲩ\nⲛ̄ϩⲏⲧϥ̄ • Ⲡⲁⲛⲧⲟⲥ ⲇⲉ ⲛⲉⲩϫⲱ ⲙ̄ⲙⲟⲥ ϫⲉ ⲁⲩⲛⲟϭ ⲛ̄\nⲕⲗⲏⲣⲟⲥ • ⲧⲁϩⲟⲛ ⲙⲛ︦ⲛ︦ⲥⲁ ⲛⲉⲛⲡⲣⲁⲝⲓⲥ ⲉⲑⲟⲟⲩ • ⲁⲛⲟⲕ\nϩⲱ ϯⲟ ⲛ̄ ϣⲡⲏⲣⲉ ⲙ̄ⲙⲱⲧⲛ̄ ⲱ̄ ⲙ̄ⲙⲁⲅⲟⲥ ⲁⲩⲱ ϯⲛⲁϫⲟⲟⲥ ϫⲉ ϫⲓⲛ ⲧⲱⲛ ⲉ ⲧⲱⲛ •","english":"he was pure. If you wish to know, then we are the ones who will tell you. This is Jesus Christ, about whom it was written that he would be born in Bethlehem of Judea. When Herod heard these things from the Magi, he was greatly troubled and said to the Magi, \"You are powerless until you find his resting place. Take gifts for yourselves in secret, go and search, and hasten with precision to the place where the great king was born. Give him gifts, and when you find his resting place, inform me also, so that I may come and worship him.\" But he said these things to them deceitfully, wishing to kill him. When they received the decree from Herod the king, they went, and when they had gone a little way outside the city, they saw the star in the place of the cave. It led them until they came to the place where the small child was within. They worshipped the one who created the whole creation, sleeping in a manger of animals, covered with rags like a poor man. For there was no place for them to rest in the cave. Nevertheless, they said, \"A great lot has befallen us after our evil deeds. I too am amazed at you, O Magi, and I will say, 'From where to where?'","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲙⲁⲅⲟⲥ","severity":"info","text":"The plural ⲙ̄ⲙⲁⲅⲟⲥ here refers to the Magi from the Nativity narrative, not sorcerers. The Coptic distinguishes the two uses contextually.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲉⲩⲛⲁϫⲡⲟϥ ϩⲛ̄ ⲃⲏⲑⲗⲉⲉⲙ ⲛ̄ⲧⲉ ϯⲟⲩⲇⲁⲓⲁ","severity":"info","text":"Echoes Micah 5:2 (LXX: 'Bethlehem of Judea') and Matthew 2:1, where the Magi follow the star to Bethlehem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ϩⲏⲣⲱⲇⲏⲥ","severity":"info","text":"Herod the Great is depicted as deceitfully feigning worship to kill the child, a motif found in later apocryphal Nativity traditions (e.g., Protevangelium of James).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲡⲥⲓⲟⲩ ⲛ̄ⲧⲁⲩⲛⲁⲩ ⲉ ⲣⲟϥ ϩⲛ̄ ⲙ̄ ⲙⲁ ⲛ̄ ϣⲁ","severity":"info","text":"The star leads the Magi to a cave (ⲙⲁ ⲛ̄ ϣⲁ), a common setting in Coptic Nativity homilies, contrasting with the canonical stable.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ⲁⲛⲟⲕ ϩⲱ ϯⲟ ⲛ̄ ϣⲡⲏⲣⲉ ⲙ̄ⲙⲱⲧⲛ̄","severity":"info","text":"The homilist's direct address to the Magi ('I am amazed at you') is a rhetorical device typical of Coptic homilies, engaging the audience in the narrative.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ⲉϥⲑⲃ̄ⲃⲓⲟ ⲛ̄ ⲟⲩⲁ is ambiguous: it may refer to the child's purity or to a preceding subject; the translation takes it as 'he was pure' referring to Jesus.","The clause ⲛ̄ⲧⲁⲩϫⲡⲟϥ (line 5) could be read as 'he was born' or 'they gave birth to him'; the context supports the passive sense."],"confidence":"high","notes":[]},{"i":44,"ref":"p44","source":"ϫⲓⲛ ⲉⲧⲉⲧⲛ̄ⲧⲱⲟⲩⲛ ϩⲁϩⲁ ϩⲛ̄ϫⲱⲱⲙⲉ ⲙ̄ ⲙⲛ︤ⲧ︥ⲙⲁⲅⲟⲥ ⲉⲧⲉⲧⲛ̄ϯ ⲧⲱⲛ ⲙⲛ̄ ⲡⲛⲟⲩⲧⲉ\nⲉⲧⲉⲧⲛ̄ϯ ⲛⲟⲩϭ︦ⲥ︦ ⲛⲁϥ ϣⲁⲛ ⲧⲉⲧⲛ̄ⲉⲓ ⲛ̄ ϣⲟⲣⲡ̄ ⲛ̄ⲧⲉⲧⲛ̄ⲟⲩⲱϣⲧ̄ ⲛⲁϥ • ϫⲓⲛ ⲉⲧⲉⲧⲛ̄ⲧⲁⲕⲟ ⲛ̄ ⲧⲉⲯⲩⲭⲏ ⲛ̄ ⲛ︦ⲣ︦ⲣⲱⲟⲩ\nⲁⲩⲱ ⲉⲧⲉⲧⲛ̄ⲡⲗⲁⲛⲁ ⲙ̄ⲙⲟⲟⲩ ⲉⲧⲉⲧⲛ̄ⲥⲱⲣⲙ̄ ⲛ̄ ⲧⲉⲯⲩⲭⲏ\nⲛ̄ ϩⲉⲛⲙⲏⲏϣⲉ ϣⲁⲛ ⲧⲉⲧⲛ︦ⲣ︦ ϣⲟⲣⲡ̄ ⲛ̄ⲧⲉⲧⲛ̄ⲟⲩⲱϣⲧ̄ ⲙ̄\nⲡⲣ̄ⲣⲟ ⲡⲉⲭ︦ⲥ︦ • ⲉ ⲧⲃⲉ ⲡⲁⲓ ⲛ̄ⲧⲉⲣ ⲟⲩⲙⲁⲧⲉ • ⲛ̄ ⲛⲉⲓ ⲛⲟϭ\nⲛ̄ ϣⲡⲏⲣⲉ ⲁⲩⲉⲓⲛⲉ ⲛⲁϥ ⲛ̄ ϩⲉⲛⲇⲱⲣⲟⲛ • ⲟⲩⲛⲟⲩⲃ ⲙⲛ̄\nⲟⲩⲗⲓⲃⲁⲛⲟⲥ ⲙⲛ̄ ⲟⲩϣⲁⲗ • | ϩⲛ̄ ⲧⲉⲩϣⲏ ⲇⲉ ⲉⲧ ⲛⲏⲩ\nⲉⲩⲛⲁⲃⲱⲕ ⲉ ⲡⲉⲩⲏⲓ̈ :-Ⲙ̄ⲡⲉϥⲣⲁⲥⲧⲉ ⲉⲓⲥ ⲡⲁⲅⲅⲉⲗⲟⲥ\nⲙ̄ ⲡϫⲥ̄ ⲁϥⲟⲩⲱⲛϩ̄ ⲛⲁⲩ ⲉ ⲃⲟⲗ ϩⲛ̄ ⲟⲩⲣⲁⲥⲟⲩ ⲉϥϫⲱ\nⲙ̄ⲙⲟⲥ • ϫⲉ ⲉⲧⲉⲧⲛ̄ⲃⲏⲕ ⲉ ⲧⲱⲛ • ⲛ̄ⲧⲟⲟⲩ ⲇⲉ ⲡⲉϫⲁⲩ ϫⲉ\nⲛ̄ⲧⲟⲕ ⲡϫⲥ̄ ⲉⲧ ⲥⲟⲟⲩⲛ ϫⲉ ⲟⲩ ⲡⲉⲧ ⲛ̄ⲛⲁⲁϥ • ⲡⲉϫⲉ ⲡⲁⲅⲅⲉⲗⲟⲥ ⲇⲉ ⲛⲁⲩ ϫⲉ ⲙ̄ⲡⲣ̄ ⲕⲧⲉ ⲧⲏⲩⲧⲛ̄ ⲛ̄ ⲕⲉ ⲥⲟⲡ ϣⲁ\nϩⲏⲣⲱⲇⲏⲥ ⲁⲗⲗⲁ ⲁⲛⲁⲭⲱⲣⲉⲓ ⲛⲏⲧⲛ̄ ϩⲓⲧⲛ̄ ⲕⲉ ϩⲓⲏ ⲉ\nϩⲣⲁⲓ ⲉ ⲧⲉⲧⲛ̄ⲭⲱⲣⲁ • ⲛ̄ⲧⲟⲟⲩ ⲇⲉ ⲡⲉϫⲁⲩ ϫⲉ ⲛ̄ⲧⲛ̄ⲥⲟⲟⲩⲛ̄\nⲁⲛ ⲛ̄ ⲧⲉϩⲓⲏ ⲉⲧ ⲛ̄ⲛⲁⲃⲱⲕ ⲛ̄ϩⲏⲧⲥ̄ • ⲛ̄ⲧⲟϥ ⲇⲉ ⲁϥϫⲓ","english":"Since you have risen many times from the books of the Magi, you give glory to God, you give a gift to him until you come first and worship him. Since you destroy the soul of the kings and lead them astray, you confuse the soul of the multitudes until you first worship the King, the Christ. Because of this, when these great wonders were accomplished, they brought him gifts: gold, frankincense, and myrrh. In the coming night, they were about to go to their house. Behold, the angel of the Lord appeared to them suddenly, saying, “Where are you going?” They said, “You are the Lord who knows what we will do.” The angel said to them, “Do not return again to Herod, but depart for yourselves by another way to your country.” They said, “We do not know the way by which we will go.” He, however, took","structure":"dialogue","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲙⲁⲅⲟⲥ","severity":"info","text":"The plural ⲙⲁⲅⲟⲥ here refers to the Magi from the Nativity narrative, not sorcerers. The Coptic phrase ⲙⲙⲛ︤ⲧⲙⲁⲅⲟⲥ (from the previous passage) and the context of gifts confirm this.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲟⲩⲱϣⲧ","severity":"info","text":"ⲟⲩⲱϣⲧ (worship) appears twice: the Magi are accused of delaying worship of God until they first worship the King Christ. The verb implies prostration, a key gesture in Coptic martyrdom scenes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲯⲩⲭⲏ","severity":"info","text":"ⲯⲩⲭⲏ (soul) appears twice: the Magi destroy the soul of kings and confuse the soul of multitudes. Here it likely means the living person or life, not the post-mortem soul, given the context of leading astray.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲟⲩⲛⲟⲩⲃ ⲙⲛ̄ ⲟⲩⲗⲓⲃⲁⲛⲟⲥ ⲙⲛ̄ ⲟⲩϣⲁⲗ","severity":"info","text":"The gifts of gold, frankincense, and myrrh echo Matthew 2:11 (traditionally). The Coptic ⲟⲩϣⲁⲗ (myrrh) is a rare word, confirming the Nativity setting.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ϩⲏⲣⲱⲇⲏⲥ","severity":"info","text":"Herod (ϩⲏⲣⲱⲇⲏⲥ) is the biblical Herod the Great, who according to Matthew 2:16–18 sought to kill the infant Jesus. The angel’s warning to avoid him aligns with the Flight into Egypt tradition.","cites":[{"key":"ed:budge-misc.pseudodemetrius-on-the-birth-virgin-mary","label":"source edition: PseudoDemetrius On the Birth Virgin Mary","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoDemetrius_On%20the%20Birth%20Virgin%20Mary%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ϫⲓⲛ ⲉⲧⲉⲧⲛ̄ⲧⲱⲟⲩⲛ","severity":"info","text":"The passage opens with a long conditional clause (ϫⲓⲛ...ϣⲁⲛ) accusing the Magi of delaying worship, then shifts to narrative with ⲛ̄ⲧⲉⲣ (when). This marks a transition from dialogue to action.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic ϫⲓⲛ ⲉⲧⲉⲧⲛ̄ⲧⲱⲟⲩⲛ ϩⲁϩⲁ ϩⲛ̄ϫⲱⲱⲙⲉ is ambiguous: it could mean 'since you have risen many times from the books' (as in the English draft) or 'since you have stood up many times among the books'. The reading 'from the books' is adopted based on the context of the Magi's learning.","The Coptic ⲉⲧⲉⲧⲛ̄ϯ ⲧⲱⲛ ⲙⲛ̄ ⲡⲛⲟⲩⲧⲉ is unclear: ⲧⲱⲛ may be a variant of ⲧⲟⲟⲛⲉ 'to give' or a corruption. The English draft renders 'you give glory to God', which is followed here."],"confidence":"medium","notes":[{"kind":"structure","severity":"info","label":"dialogue","text":"Classified as dialogue from the Coptic cues."},{"kind":"terminology","severity":"info","term":"ⲙⲁⲅⲟⲥ","text":"ⲙⲁⲅⲟⲥ → “magus”. In the Nativity narratives the plural names the visitors from the east; elsewhere the singular is a sorcerer, often an antagonist of an apostle."},{"kind":"homonym","severity":"caution","term":"ⲙⲁⲅⲟⲥ","text":"ⲙⲁⲅⲟⲥ carries more than one sense (sorcerer, astrologer); this passage takes it as “magus”. The choice is the translator's, not a lexical given."}]},{"i":45,"ref":"p45","source":"ⲙⲟⲉⲓⲧ ϩⲏⲧⲟⲩ ⲛ̄ⲥⲉⲥⲟⲟⲩⲛ̄ ⲁⲛ ϫⲉ ⲉⲩⲃⲏⲕ ⲉ ⲧⲱⲛ ϣⲁⲛⲧ\nϥ̄ϫⲓⲧⲟⲩ ⲉ ⲧⲉⲩⲡⲟⲗⲓⲥ ⲙⲛ̄ ⲧⲉⲭⲱⲣⲁ ⲧⲏⲣⲥ̄ ⲛ̄ ⲧⲡⲉⲣⲥⲓⲥ • ⲟⲩⲛⲟϭ ⲇⲉ ⲛ̄ ϩⲟⲧⲉ ⲁⲥⲉⲓ ⲉϫⲛ̄ ϩⲏⲣⲱⲇⲏⲥ ⲙ̄ⲡ ⲉϥⲟⲩⲱϩ\nⲉ ⲧⲟⲟⲧϥ̄ ⲉ ϣⲓⲛⲉ ⲛ̄ⲥⲁ ⲡⲉⲭ︦ⲥ︦ ⲟⲩⲇⲉ ⲙ̄ⲙⲁⲅⲟⲥ • Ⲛ̄ ⲧⲉⲣⲉ\nⲡⲟⲩⲁ ⲡⲟⲩⲁ ⲛ̄ ⲙ̄ⲙⲁⲅⲟⲥ ⲃⲱⲕ ⲉ ⲧⲉϥⲭⲱⲣⲁ ⲁⲩϭⲉⲡⲏ\nⲁⲩⲣⲱⲕϩ̄ ⲛ̄ ⲛ̄ϫⲱⲱⲙⲉ ⲛ̄ ⲧⲉⲩⲙⲛⲧ̄|ⲙⲁⲅⲟⲥ • ⲁⲩⲧⲁϣⲉⲟⲉⲓϣ ⲙ̄ ⲡⲉⲭ︦ⲥ︦ ⲓ︦ⲥ︦ ϩⲛ̄ ⲧⲡⲟⲗⲓⲥ ⲧⲏⲣⲥ̄ ⲙⲛ̄ ⲧⲉⲭⲱⲣⲁ ⲧⲏⲣⲥ̄\nⲛ̄ⲧⲉ ⲡⲉⲣⲥⲓⲥ • ⲧⲟⲧⲉ ⲡⲁⲅⲅⲉⲗⲟⲥ ⲙ̄ ⲡϫⲥ̄ ⲁϥⲟⲩⲱⲛϩ̄ ⲉ\nⲃⲟⲗ ⲛ̄ ⲓⲱⲥⲏⲫ ⲙⲛ︦ⲛ︦ⲥⲁ ⲧⲣⲉ ⲙ̄ⲙⲁⲅⲟⲥ ⲁⲛⲁⲭⲱⲣⲉⲓ\nϫⲉ ⲧⲱⲟⲩⲛ ⲛⲅ̄ ⲃⲱⲕ ⲉ ϩⲣⲁⲓ ⲉ ⲕⲏⲙⲉ • ⲛ̄ⲧⲟⲕ ⲙⲛ̄\nⲡϣⲏⲣⲉ ϣⲏⲙ ⲙⲛ̄ ⲧⲉϥⲙⲁⲁⲩ ϣⲁⲛⲧ ⲉⲓϫⲟⲟⲥ ⲛⲁⲕ ⁖ϩⲏⲣⲱⲇⲏⲥ ⲅⲁⲣ ⲛⲁϣⲓⲛⲉ ⲛ̄ⲥⲁ ⲡϣⲏⲣⲉ ϣⲏⲙ ⲉ ⲧⲁⲕⲟϥ • Ⲁϥⲧⲱⲟⲩⲛ ⲇⲉ ⲛ̄ϭⲓ ⲓⲱⲥⲏⲫ ⲛ̄ ⲧⲉⲩϣⲏ ⲁϥϫⲓ ⲙ̄ ⲙⲁⲣⲓ̈ⲁ\nⲙⲛ̄ ⲓⲥ̄ ⲙⲛ̄ ⲥⲁⲗⲱⲙⲏ ⲁⲩⲙⲟⲟϣⲉ ⲉ ϩⲣⲁⲓ ⲁⲩⲃⲱⲕ ⲉ\nⲕⲏⲙⲉ • ⲉⲕⲃⲏⲕ ⲉ ⲧⲱⲛ ⲱ̄ ⲡⲉⲧ ⲉⲣⲉ ⲡⲛⲟⲩⲧⲉ ⲙⲟⲩⲧⲉ\nⲉ ⲣⲟϥ ⲛⲁϥ ⲛ̄ ⲉⲓⲱⲧ • ⲏ̄ ⲉⲕⲃⲏⲕ ⲉ ⲧⲱⲛ ⲱ̄ ⲡⲉⲧ ⲉⲣⲉ\nⲧⲡⲉ ⲙⲛ̄ ⲡⲕⲁϩ ⲥⲧⲱⲧ ϩⲁ ⲧⲉϥϩⲏ ⲙⲛ̄ ⲡⲥⲱⲛⲧ̄ • ⲁϩⲣⲟⲕ\nⲉⲕⲡⲏⲧ ϩⲏⲧⲥ̄ ⲛ̄ ⲧⲉⲓ ⲃⲁϣⲟⲣ • ⲉⲓⲃⲏⲕ ⲡⲉϫⲁϥ ϫⲉ ⲕⲁⲥ\nⲉⲓⲉϫⲉⲕ ⲡⲥⲱⲛⲧ̄ ⲧⲏⲣ︦ϥ︦ ⲛ̄ ⲧⲙⲛ︦ⲧ︦ⲣⲱⲙⲉ ⲉ ⲃⲟⲗ ϣⲁⲧ\nⲛ̄ⲛⲟⲃⲉ ⲙ̄ⲙⲁⲧⲉ ⁖- | Ⲡⲉⲧⲉ ϣⲁϥϭⲱϣⲧ̄ ⲉϫⲙ̄ ⲡⲕⲁϩ ⲉ\nⲧⲣⲉϥⲥⲧⲱⲧ ϣⲁ ⲛⲉϥⲥⲛ̄ⲧⲉ • Ⲡⲉⲧⲉ ϣⲁϥϫⲱϩ ⲛ̄ⲧⲟⲟⲩ\nⲛ̄ⲥⲉϯ ⲕⲁⲡⲛⲟⲥ • ⲉϥⲡⲏⲧ ϩⲏⲧϥ̄ ⲙ̄ ⲡⲉⲧ ⲉⲣⲉ ⲡⲉϥⲛⲓϥⲉ\nϩⲛ̄ ⲛⲉϥϭⲓϫ • Ⲉⲓⲡⲏⲧ ⲁⲛ ⲡⲉϫⲁϥ ϩⲱⲥ ⲉⲓⲣ̄ ϩⲟⲧⲉ • ⲁⲗⲗⲁ\nϫⲉ ⲕⲁⲥ ⲉⲓⲛⲁⲃⲱⲕ ⲉ ⲧⲉⲭⲱⲣⲁ ⲛ̄ ⲕⲏⲙⲉ • ⲛ̄ⲧⲁⲡⲱⲣⲕ̄\nⲉ ⲃⲟⲗ ⲛ̄ϩⲏⲧⲥ̄ ⲛ̄ ⲧⲙⲛⲧ̄ⲣⲉϥϣⲙ̄ϣⲉ ⲉⲓⲇⲱⲗⲟⲛ ⲛ̄ⲧⲁⲥⲟⲃⲧⲉ\nⲛⲁⲓ ⲛ̄ϩⲏⲧⲥ̄ ⲛ̄ ⲟⲩⲗⲁⲟⲥ ⲉϥⲧⲃ̄ⲃⲏⲩ •","english":"He led them astray, and they did not know where they were going until he brought them to their city and the whole region of Persia. A great fear came upon Herod, and he did not dare to seek after Christ or the Magi. When each of the Magi went to his region, they hid and burned the books of their magian rank. They proclaimed Christ Jesus in the whole city and the whole region of Persia. Then the angel of the Lord appeared to Joseph after the Magi had withdrawn, saying, \"Arise, go down to Egypt, you and the young child and his mother, until I tell you. For Herod will seek the young child to destroy him.\" Joseph arose by night, took Mary and Jesus and Salome, and they journeyed down and went to Egypt. \"Where are you going, O one whom God calls father? Or where are you going, O one for whom heaven and earth tremble at his presence and creation? Stop, you who flee before this confusion.\" \"I am going,\" he said, \"so that I may complete the whole creation of humanity outside, until sin alone remains.\" He who looks upon the earth to make it tremble to its foundations. He who touches the mountains and they give forth smoke. He flees before the one whose breath is in his hands. \"I am not fleeing,\" he said, as if in fear, \"but so that I may go to the region of Egypt, to uproot from it the service of idols, to prepare for myself a people who are pure.","structure":"dialogue","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲙⲁⲅⲟⲥ","severity":"info","text":"The plural ⲙⲁⲅⲟⲥ here refers to the visitors from the east, consistent with the Nativity narrative; the singular elsewhere denotes a sorcerer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲅⲅⲉⲗⲟⲥ","severity":"info","text":"The angel of the Lord (ⲡⲁⲅⲅⲉⲗⲟⲥ ⲙ̄ ⲡϫⲥ̄) appears to Joseph, a standard divine messenger in this corpus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲕⲏⲙⲉ","severity":"info","text":"The flight to Egypt (ⲉ ϩⲣⲁⲓ ⲉ ⲕⲏⲙⲉ) echoes Matthew 2:13–15, a common trope in Coptic homilies on the Nativity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲡⲉⲣⲥⲓⲥ","severity":"info","text":"Persia (ⲡⲉⲣⲥⲓⲥ) is named as the homeland of the Magi, reflecting late antique Christian tradition that the Magi were Persian kings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ϩⲏⲣⲱⲇⲏⲥ","severity":"info","text":"The passage shifts from narrative to direct speech (angel to Joseph, then Joseph’s rhetorical questions) and back, marking a dialogue structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲥⲁⲗⲱⲙⲏ","severity":"caution","text":"Salome (ⲥⲁⲗⲱⲙⲏ) appears without introduction; she is likely the midwife from Protevangelium of James, but the text does not clarify her role here.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic ⲥⲁⲗⲱⲙⲏ may refer to the midwife or another figure; the text does not specify.","The phrase ⲉⲕⲃⲏⲕ ⲉ ⲧⲱⲛ (where are you going) is ambiguous as to speaker—possibly Joseph addressing himself or the angel."],"confidence":"high","notes":[{"kind":"structure","severity":"info","label":"dialogue","text":"Classified as dialogue from the Coptic cues."}]},{"i":46,"ref":"p46","source":"ⲁⲙⲟⲩ ⲉ ⲧⲛ̄ⲙⲏⲏⲧⲉ\nⲙ̄ⲡⲟⲟⲩ ⲱ̄ ⲡⲛⲟϭ ⲙ̄ ⲡⲣⲟⲫⲏⲧⲏⲥ ⲏ̄ⲥⲁⲓⲁⲥ ϩⲛ̄ ⲧⲙⲏⲏⲧⲉ\nⲙ̄ ⲡⲉⲓ ϣⲁ ⲙ̄ⲡⲟⲟⲩ ⲛⲅ̄ ⲧⲁⲙⲟⲛ ⲉ ⲛⲉ ⲛⲧⲁⲕⲡⲣⲟⲫⲏⲧⲉⲩⲉ • ⲙ̄ⲙⲟⲟⲩ ϩⲁ ⲡⲉⲭ︦ⲥ︦ ⲙⲛ̄ ⲧⲉϥⲙⲁⲁⲩ ⲙ̄ ⲡⲁⲣⲑⲉⲛⲟⲥ ϫⲓⲛ ⲛ̄ ϣⲟⲣⲡ̄ • ⲉⲓⲥ ⲡϫ︦ⲥ︦ ⲥⲁⲃⲁⲱⲑ ⲡⲉϫⲁϥ ⲛⲏⲩ\nⲉ ϩⲣⲁⲓ ⲉ ⲕⲏⲙⲉ ⲉϥϩⲙⲟⲟⲥ ϩⲓϫⲛ̄ ⲟⲩⲕⲗⲟⲟⲗⲉ ⲉⲥⲁⲥⲱⲟⲩ • ⲁⲩⲱ ⲙ̄ ⲙⲟⲩⲛⲅ̄ ⲛ̄ ϭⲓϫ ⲧⲏⲣⲟⲩ ⲛ̄ ⲕⲏⲙⲉ ⲛⲁⲕⲓⲙ ⲙ̄\nⲡϥ̄ⲙ̄ⲧⲟ ⲉ ⲃⲟⲗ • ⲉⲓⲧⲁ ⲡⲉϫⲁϥ ⲟⲛ ϫⲉ ⲁⲩⲱ ⲛ̄ⲣⲙ̄\nⲛ̄ⲕⲏⲙⲉ ⲛⲁⲣ̄ⲑⲉ ⲛ̄ ϩⲉⲛⲥϩⲓⲙⲉ ϩⲛ̄ ⲟⲩϩⲟⲧⲉ ⲙⲛ̄ ⲟⲩⲥⲧⲱⲧ","english":"Come into our midst today, O great prophet Isaiah, in the midst of this feast day, and tell us those things which you prophesied concerning Christ and his mother the virgin from the beginning. Behold, the Lord Sabaoth is coming down to Egypt, seated upon a cloud of light, and all the multitudes of Egypt will tremble before him. Then he said again, \"And the Egyptians will become like women in fear and trembling.","structure":"dialogue","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲁⲙⲟⲩ ⲉ ⲧⲛ̄ⲙⲏⲏⲧⲉ","severity":"info","text":"The passage opens with a direct invocation to the prophet Isaiah, continuing the dialogue pattern noted by the pipeline. The speech boundaries are marked by ⲡⲉϫⲁϥ (he said) and the shift to a vision of the Lord Sabaoth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"The Greek loanword ⲡⲁⲣⲑⲉⲛⲟⲥ (parthenos) is used in its fixed Marian sense, referring to the Virgin Mary as mother of Christ. The non-technical meaning 'young woman' is not operative here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲣⲟⲫⲏⲧⲏⲥ","severity":"info","text":"ⲡⲣⲟⲫⲏⲧⲏⲥ (prophet) is a Greek loanword, here applied to Isaiah. The invocation 'O great prophet Isaiah' aligns with the homiletic trope of summoning a biblical figure to interpret prophecy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲡϫ︦ⲥ︦ ⲥⲁⲃⲁⲱⲑ","severity":"info","text":"The title 'Lord Sabaoth' (ⲡϫ︦ⲥ︦ ⲥⲁⲃⲁⲱⲑ) echoes Old Testament usage (e.g., 1 Sam 1:3, LXX κύριος σαβαωθ). The vision of the Lord descending to Egypt on a cloud of light is not a direct biblical quotation but a homiletic expansion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲕⲏⲙⲉ","severity":"info","text":"The reference to Egypt (ⲕⲏⲙⲉ) and the trembling of its multitudes before the Lord Sabaoth reflects a Coptic Christian tradition that Christ's flight into Egypt (cf. Gospel of Pseudo-Matthew) was a theophany causing fear among Egyptians.","cites":[{"key":"ed:budge-misc.pseudodemetrius-on-the-birth-virgin-mary","label":"source edition: PseudoDemetrius On the Birth Virgin Mary","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoDemetrius_On%20the%20Birth%20Virgin%20Mary%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲛ̄ⲣⲙ̄ ⲛ̄ⲕⲏⲙⲉ ⲛⲁⲣ̄ⲑⲉ ⲛ̄ ϩⲉⲛⲥϩⲓⲙⲉ","severity":"caution","text":"The phrase 'the Egyptians will become like women in fear and trembling' is ambiguous: it may be a rhetorical comparison of fear to stereotypical female weakness, or it may reflect a textual corruption. The Coptic ⲛⲁⲣ̄ⲑⲉ (will become like) is clear, but the exact nuance is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'like women in fear and trembling' may be a gendered trope or a textual corruption; the Coptic is not corrupt but the cultural connotation is ambiguous.","The speech boundaries after 'Behold, the Lord Sabaoth' are unclear: the vision may be part of the narrator's speech or a direct quote from Isaiah."],"confidence":"high","notes":[{"kind":"structure","severity":"info","label":"dialogue","text":"Classified as dialogue from the Coptic cues."}]},{"i":47,"ref":"p47","source":"ⲉ ⲧⲃⲉ ⲧϭⲓϫ | ⲙ̄ ⲡϫⲥ̄ ⲥⲁⲃⲁⲱⲑ ⲛ̄ⲧⲁϥⲛ̄ⲧⲥ̄ ⲉ ϫⲱⲟⲩ • ⲉⲡⲉⲓ ⲇⲏ ϩⲁⲑⲏ ⲙ̄ⲡⲁⲧⲉ ⲡⲉⲭ︦ⲥ︦ ⲉⲓ ⲉ ⲡⲕⲟⲥⲙⲟⲥ ⲛⲉⲣⲉ ⲛ̄\nⲣⲙ̄ ⲛ̄ ⲕⲏⲙⲉ ⲛⲁϣ︦ⲧ︦ ⲉⲣⲉ ⲡⲉⲩϭⲉⲣⲱⲃ ϩⲓϫⲙ̄ ⲡⲁϩⲁϩ\nⲛ̄ϩⲉⲑⲛⲟⲥ • ⲟⲩⲛ̄ ⲟⲩϩⲉⲑⲛⲟⲥ ⲅⲁⲣ ⲉϥⲛⲁϣ︦ⲧ︦ ⲛⲁϩⲗ̄ⲡⲓⲍⲉ\nⲉ ⲁϥⲑⲃ̄ⲃⲓⲟ • ⲛⲉ ϩⲉⲛⲣⲉϥϣⲙ̄ϣⲉ ⲉⲓⲇⲱⲗⲟⲛ ⲅⲁⲣ ⲛⲉ ⲛ̄\nⲣⲙ̄ ⲛ̄ ⲕⲏⲙⲉ ⲁⲩⲱ ⲛⲉⲩⲣ̄ ϩⲟⲧⲉ ⲁⲛ ϩⲏⲧϥ̄ ⲙ̄ ⲡⲛⲟⲩⲧⲉ • ⲟⲩⲇⲉ ⲗⲁⲁⲩ ⲛ̄ ϩⲉⲑⲛⲟⲥ ⁖-Ⲛ̄ ⲧⲉⲣⲉ ⲡⲉⲭ︦ⲥ︦ ⲇⲉ ⲉⲓ ⲉ\nⲡⲕⲟⲥⲙⲟⲥ ⲁϥⲉⲓ ⲉ ϩⲣⲁⲓ ⲉ ⲕⲏⲙⲉ ⲁ ⲧⲉϥϩⲟⲧⲉ ⲙⲛ̄\nⲡⲉϥⲥⲧⲱⲧ ⲉⲓ ⲉ ϫⲱⲟⲩ ⲁϥⲧⲃ̄ⲃⲟⲟⲩ ⲛ̄ ⲟⲩⲗⲁⲟⲥ ⲉϥⲟⲩⲁⲁⲃ • ⲟⲩϩⲉⲑⲛⲟⲥ ⲉϥⲧⲃ̄ⲃⲏⲩ ⲁⲩⲱ ⲁϥⲧⲣⲉ ⲡϭⲉⲣⲱⲃ ⲛ̄ ⲛ̄ϩⲉⲑⲛⲟⲥ\nⲧⲏⲣⲟⲩ ⲉⲓ ⲉ ϩⲣⲁⲓ ⲉ ϫⲱⲟⲩ • ⲉ ⲧⲃⲉ ⲡⲁⲓ ϥϫⲱ ⲙ̄ⲙⲟⲥ\nϫⲉ ⲁ ⲕⲏⲙⲉ ϩⲓⲥⲉ ⲙⲛ̄ ⲧⲙ̄ⲡⲟⲣⲓⲁ ⲛ̄ ⲛⲉϭⲟⲟϣⲉ • ⲁⲩⲱ\nⲛ̄ⲥⲁⲃⲉⲛ ⲛ̄ⲣⲱⲙⲉ ⲉⲧ ϫⲟⲥⲉ ⲛⲉⲩ ⲉ ⲣⲁⲧⲕ̄ ⲁⲩⲱ ⲥⲉⲛⲁϣⲗⲏⲗ ⲉ ⲣⲟⲕ ⲛ̄ⲧⲟⲕ ⲅⲁⲣ ⲡⲉⲡⲛⲟⲩⲧⲉ ⲁⲩⲱ | ⲛⲉⲩⲥⲟⲟⲩⲛ̄ ⲁⲛ ⲡⲉ ⲡⲛⲟⲩⲧⲉ ⲙ̄ ⲡⲓ︦ⲏ︦ⲗ︦ ⲡⲉⲛⲥ︦ⲏ︦ⲣ︦ • ⲁⲧⲉⲧⲛ̄ⲛⲁⲩ\nⲉ ⲛⲉⲡⲣⲟⲫⲏⲧⲓⲁ ⲉ ⲁϥⲟⲩⲱⲛϩ̄ ⲉ ⲃⲟⲗ • ⲉⲡⲉⲓ ⲇⲏ ⲛ̄\nⲧⲉⲣ ϥ̄ⲉⲓ ⲉ ϩⲣⲁⲓ ⲉϫⲙ̄ ⲡⲕⲁϩ ⲛ̄ϭⲓ ⲡⲗⲟⲅⲟⲥ ⲙ̄ ⲡⲉⲓⲱⲧ\nⲛ̄ⲧⲁϥⲉⲓ ϩⲛ̄ ⲟⲩⲑⲃ̄ⲃⲓⲟ • ⲙ̄ⲡⲉ ϥⲉⲓ ϩⲛ̄ ⲟⲩⲁⲝⲓⲱⲙⲁ ⲉϥϫⲟⲥⲉ\nⲟⲩⲇⲉ ⲙ̄ⲡ ϥⲫⲟⲣⲉⲓ ⲛ̄ ⲟⲩⲡⲟⲣⲫⲩⲣⲁ ⲛ︦ⲣ︦ⲣⲟ • ⲧⲉϥⲙⲛ︦ⲧ︦ⲉⲣⲟ\nⲅⲁⲣ ϣⲟⲟⲡ ϣⲁ ⲛⲓⲉⲛⲉϩ • ⲁⲩⲱ ⲧⲉϥⲙⲛⲧ̄ϫⲥ̄ ϣⲁ ⲟⲩϫⲱⲙ\nⲙⲛ̄ ⲟⲩϫⲱⲙ • ⲙ̄ⲡⲉ ϥⲉⲓ ⲉϥⲧⲁⲗⲏⲩ ⲉⲩⲕⲁⲣⲟⲩⲭⲓⲱⲛ\nⲁⲗⲗⲁ ⲉϥⲙⲟⲟϣⲉ ⲛ̄ ⲛⲉϥⲟⲩⲣⲏⲏⲧⲉ • ⲡϥ̄ⲕⲁⲣⲟⲩⲭⲓⲱⲛ\nⲅⲁⲣ ⲟⲩⲟⲙϥ̄ ⲛ̄ ⲧⲃ̄ⲛⲏ ⲡⲉ • ⲡⲁⲓ ⲛ̄ⲧⲁϥϯ ⲛⲁⲛ ⲛ̄ ⲧⲉϩⲓⲏ\nⲛ̄ ⲃⲱⲕ ⲉ ϩⲣⲁⲓ ⲉ ⲧⲡⲉ ⲉ ⲡⲙⲁ ⲛ ⲟⲩⲡⲟⲣⲫⲩⲣⲁ ϩⲉⲛⲧⲟⲉⲓⲥ\nⲛⲁⲓ ⲛ̄ⲧⲁⲩⲫⲟⲣⲉⲓ ⲙ̄ⲙⲟⲛ ϩⲛ̄ ⲑⲃ̄ⲥⲱ ⲛ̄ⲧⲙⲛ︦ⲧ︦ ⲁⲧ ⲧⲁⲕⲟ •","english":"concerning the hand of the Lord Sabaoth, which he brought to bear upon them. For before Christ came into the world, the Egyptians were a stiff-necked people, their pride set over many nations. For there is a nation that is stiff-necked, that will not hope for purification. For the Egyptians are idolaters, and they have no fear of God. Nor any nation. But when Christ came into the world, he came down to Egypt, and his fear and trembling came upon them; he purified them into a holy people, a purified nation. And he made the pride of all nations come down upon them. Therefore he says: \"Egypt has suffered with the poverty of the reeds, and the wise, exalted men are at your feet, and they will pray at your door. For you are God, and they do not know the God of Israel, our Lord.\" You have seen the prophecies that were revealed. For when the Word of the Father came down upon the earth, he came in humility. He did not come in a high rank, nor did he wear a royal purple. For his kingdom endures forever, and his lordship to an end without end. He did not come riding in a chariot, but walking on his feet. For his chariot is the flesh of the animal, which gave us the way to go up to heaven, to the place of purple. Lords who wore it in the garment of indestructible glory.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲉⲑⲛⲟⲥ","severity":"info","text":"The Greek loanword ⲉⲑⲛⲟⲥ (ἔθνος) appears repeatedly, here in the plural (ⲛ̄ϩⲉⲑⲛⲟⲥ) to denote 'nations' or 'Gentiles'. The homily contrasts the Egyptians as a stiff-necked nation with the purified holy people.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲁ ⲕⲏⲙⲉ ϩⲓⲥⲉ ⲙⲛ̄ ⲧⲙ̄ⲡⲟⲣⲓⲁ ⲛ̄ ⲛⲉϭⲟⲟϣⲉ","severity":"info","text":"The phrase 'Egypt has suffered with the poverty of the reeds' echoes a prophetic oracle, possibly from Isaiah or a related tradition, linking Egypt's humiliation to the coming of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲡⲗⲟⲅⲟⲥ ⲙ̄ ⲡⲉⲓⲱⲧ","severity":"info","text":"The 'Word of the Father' (ⲡⲗⲟⲅⲟⲥ ⲙ̄ ⲡⲉⲓⲱⲧ) is a Christological title common in Coptic homilies, identifying Christ as the Logos. The passage emphasizes his humility in contrast to royal pomp.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a prophetic quotation (introduced by 'Therefore he says') to a narrative of Christ's descent to Egypt, then to a theological reflection on humility. This tripartite structure is typical of Coptic homiletic exposition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The motif of Christ's humility—walking on foot rather than riding a chariot—and the 'garment of indestructible glory' reflect ascetic and monastic ideals prevalent in Coptic Christianity, possibly influencing later hagiography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲡϥ̄ⲕⲁⲣⲟⲩⲭⲓⲱⲛ ⲅⲁⲣ ⲟⲩⲟⲙϥ̄ ⲛ̄ ⲧⲃ̄ⲛⲏ ⲡⲉ","severity":"caution","text":"The phrase 'his chariot is the flesh of the animal' is obscure; it may refer to the incarnation (the 'flesh' as vehicle) or to a specific allegory. The Coptic text may be corrupt or elliptical here.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the animal' (ⲧⲃ̄ⲛⲏ) in the chariot metaphor is unclear; it may refer to the sacrificial animal or to the body as a beast of burden.","The phrase 'the poverty of the reeds' (ⲧⲙ̄ⲡⲟⲣⲓⲁ ⲛ̄ ⲛⲉϭⲟⲟϣⲉ) is ambiguous: it could denote material poverty or a symbolic reference to the Nile reeds."],"confidence":"medium","notes":[]},{"i":48,"ref":"p48","source":"ⲉ ⲧⲃⲉ ⲡⲁⲓ ⲟⲩⲟⲛ ⲛⲓⲙ ⲉⲧ ⲟ ⲛ̄ ϩⲙ̄ϩⲁⲗ ⲛⲁϥ ⲙⲛ̄ ϭⲟⲙ\nⲙ̄ⲙⲟⲟⲩ ⲉ ⲙⲟⲟϣⲉ ϩⲛ̄ ⲟⲩⲙⲛⲧ̄ ϫⲁⲥⲓ ϩⲏⲧ • Ⲉⲓⲧⲁ ⲟⲛ\nⲡⲉϫⲁϥ ϫⲉ ⲟⲩⲛ ⲟⲩⲑⲩⲥⲓⲁⲥⲧⲏⲣⲓⲟⲛ ⲛⲁϣⲱ|ⲡⲉ ⲙ̄ ⲡϫⲥ︥\nϩⲛ̄ ⲕⲏⲙⲉ ϩⲁϩⲧⲛ̄ ⲛⲉⲭⲱⲣⲁ ⲛ̄ ⲛⲉϭⲟⲟϣⲉ • ⲁⲩⲱ ⲥⲉⲛⲁⲧⲁⲗⲉ ⲇⲱⲣⲟⲛ ⲉ ϩⲣⲁⲓ ⲙ̄ ⲡϫⲥ̄ ϩⲓϫⲱϥ • ⲁ ⲡⲉϩⲗⲟϭ ⲛ̄\nⲛⲉⲕϣⲁϫⲉ ⲱ̄ ⲏ̄ⲥⲁⲓⲁⲥ ⲡⲉⲡⲣⲟⲫⲏⲧⲏⲥ ⲧⲣⲉⲛⲣ̄ ⲡⲱⲃϣ̄ ⲙ̄\nⲡ ⲕⲉⲥⲉⲡⲉ ⲛ̄ ⲛ̄ϣⲁϫⲉ ⲙ̄ ⲡⲉϩⲣⲏⲧⲟⲛ ⲛ̄ⲧⲁⲛⲁⲣⲭⲉⲓ ⲉ\nⲣⲟϥ ⲉ ⲧⲃⲉ ϩⲏⲣⲱⲇⲏⲥ ϫⲉ ⲁⲩⲥⲱⲃⲉ ⲙ̄ⲙⲟϥ ϩⲓⲧⲛ̄ ⲙ̄ⲙⲁⲅⲟⲥ • ⲟⲩⲇⲉ ⲙ̄ⲡⲉ ϥϭⲛ̄ ⲑⲉ ⲛ̄ ϣⲓⲛⲉ ⲛ̄ⲥⲁ ⲙ̄ⲙⲁⲅⲟⲥ","english":"Therefore, whoever is a servant to him has no power to walk in pride. Then again he said, \"There will be an altar of the Lord in Egypt, near the regions of the sorcerers, and they will offer gifts to the Lord upon it.\" The sweetness of your words, O Isaiah the prophet, has caused us to repeat the remaining words of the rhetoric which we began concerning Herod, that he was mocked by the magi, nor did he find a way to seek after the magi.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲙⲁⲅⲟⲥ","severity":"info","text":"The plural ⲙ̄ⲙⲁⲅⲟⲥ here refers to the magi from the Nativity, who mock Herod. The same word in the singular elsewhere denotes a sorcerer, often an apostolic antagonist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲏ̄ⲥⲁⲓⲁⲥ ⲡⲉⲡⲣⲟⲫⲏⲧⲏⲥ","severity":"info","text":"The homily invokes Isaiah the prophet, but the quoted prophecy of an altar in Egypt near sorcerers is not found in the canonical Book of Isaiah; it may be an apocryphal or patristic expansion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲛⲉϭⲟⲟϣⲉ","severity":"info","text":"The phrase 'regions of the sorcerers' (ⲛⲉϭⲟⲟϣⲉ) likely refers to traditional Egyptian magical practitioners, contrasting with the magi who visit Christ. This reflects a polemic against Egyptian religious practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲉⲓⲧⲁ ⲟⲛ ⲡⲉϫⲁϥ","severity":"info","text":"The phrase 'Then again he said' marks a shift from the homilist's own commentary to a direct quotation of a prophetic voice, likely Isaiah, embedded within the narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ϩⲏⲣⲱⲇⲏⲥ","severity":"info","text":"Herod's being mocked by the magi is a motif in apocryphal infancy gospels, such as the Gospel of Pseudo-Matthew, and is here used to contrast the magi's reverence with Egyptian sorcery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲡⲉϩⲣⲏⲧⲟⲛ","severity":"caution","text":"The word ⲡⲉϩⲣⲏⲧⲟⲛ (rhetoric) is a Greek loanword; its precise sense here may be 'discourse' or 'argument,' but the Coptic syntax is ambiguous, possibly indicating a break in the manuscript.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker of 'Then again he said' is not explicit; it may be the homilist or a biblical figure.","The phrase 'the remaining words of the rhetoric which we began' suggests a lacuna or a prior section not fully preserved in this passage."],"confidence":"medium","notes":[]},{"i":49,"ref":"p49","source":"ⲁϥⲙⲟⲩϩ ⲉ ⲃⲟⲗ ϩⲙ̄ ⲡϭⲱⲛⲧ̄ ⲙ̄ ⲡⲉϥⲉⲓⲱⲧ ⲡⲇⲓⲁⲃⲟⲩⲗⲟⲥ • ⲛϥ︦ⲣ︦ ϩⲟⲧⲉ ⲅⲁⲣ ϩⲏⲧⲟⲩ ⲡⲉ • ϫⲉ ϩⲉⲛⲥⲁϩ ⲛⲉ ϩⲛ̄ ⲧⲉⲩⲧⲉⲭⲛⲏ • ⲙⲏ ⲡⲟⲧⲉ ⲛ̄ⲥⲉⲉⲓⲣⲉ ⲛⲁϥ ⲛ̄ ϩⲉⲛⲡⲉⲑⲟⲟⲩ • Ⲟⲩⲇⲉ ⲟⲛ ⲙ̄ⲡⲉ ϥⲉⲓⲙⲉ ϫⲉ ⲉⲣⲉ ⲡⲉⲭ︦ⲥ︦ ⲧⲱⲛ ⲛϥ̄ϣⲓⲛⲉ ⲅⲁⲣ\nⲛ̄ⲥⲱϥ ⲡⲉ ⁖-ⲗⲟⲓⲡⲟⲛ ⲁϥϣⲱⲡⲉ ⲉϥⲙⲏⲛ ⲉ ⲃⲟⲗ ϩⲙ̄\nⲡⲉⲓ ⲥⲛⲁⲩ ⲙ̄ ⲡⲁⲑⲟⲥ ⲉⲑⲟⲟⲩ • ⲡϭⲱⲛⲧ̄ ⲛ̄ⲧ ⲛ̄ ⲙ̄ⲙⲁⲅⲟⲥ\nⲛ̄ⲧⲁⲩⲥⲱⲃⲉ ⲙ̄ⲙⲟϥ • ⲁⲩⲱ ⲡⲉϥⲙⲟⲥⲧⲉ ⲉ ϩⲟⲩⲛ ⲉ ⲡⲉⲭ︦ⲥ︦\nⲉϥⲟⲩⲱϣ ⲉ ϩⲟⲧⲃϥ̄ • ⲛϥ̄ⲙⲏⲛ ⲉ ⲃⲟⲗ ⲉϥϭⲱϣⲧ̄ ϩⲏⲧⲟⲩ\nⲉ ⲧⲣⲉⲩⲕⲧⲟⲟⲩ | ϣⲁ ⲣⲟϥ ϩⲱⲥⲧⲉ ⲛ̄ⲧⲉ ⲥⲛ̄ⲧⲉ ⲣⲟⲙⲡⲉ ϫⲱⲕ\nⲉ ⲃⲟⲗ • ⲛ̄ⲧⲟϥ ⲁⲛ ⲡⲉⲛⲧ ⲁϥⲁⲛⲉⲭⲉ ⲙ̄ⲙⲟϥ • ⲁⲗⲗⲁ\nⲡⲛⲟⲩⲧⲉ ⲡⲉⲛⲧ ⲁϥϯ ⲁⲛⲟⲭⲏ ⲉ ⲡϥ̄ϩⲏⲧ ⲉ ⲧⲙ̄ ⲇⲓⲱⲕⲉⲓ\nⲛ̄ⲥⲁ ⲡⲉⲭ︦ⲥ︦ ϩⲛ̄ ⲟⲩϭⲉⲡⲏ ϣⲁⲛⲧⲉ ⲛⲉⲧ ⲥⲏϩ ⲧⲏⲣⲟⲩ\nⲉ ⲧⲃⲏⲏⲧϥ̄ ϫⲱⲕ ⲉ ⲃⲟⲗ • Ⲕⲁⲓ ⲅⲁⲣ ⲁⲩⲥⲃ̄ⲃⲏⲧϥ̄ ϩⲙ̄ ⲡⲙⲉϩ\nϣⲙⲟⲩⲛ ⲛ̄ ϩⲟⲟⲩ ⲁⲩⲉⲓⲣⲉ ⲙ̄ ⲡⲥⲱⲛ︤ⲧ︥ ⲙ̄ ⲡⲛⲟⲙⲟⲥ ϩⲁ ⲣⲟϥ • ⲁⲩϫⲓⲧϥ̄ ⲉⲡⲣ̄ⲡⲉ ⲁ ⲥⲩⲙⲉⲱⲛ ⲡⲟⲩⲏⲏⲃ ϫⲓⲧϥ̄ ⲉ ⲡⲉϥϩⲁⲙⲏⲣ ⲁϥⲥⲙⲟⲩ ⲉ ⲣⲟϥ • ⲁϥⲉⲓ ⲉ ϩⲣⲁⲓ ϩⲛ̄ ⲑⲩⲗⲓⲕⲓⲁ ϩⲱⲥ\nⲕⲟⲩⲓ ⲉϥⲥⲱⲧⲙ̄ ⲛ̄ⲥⲁ ⲛϥ̄ⲉⲓⲟⲟⲧⲉ ⲙⲛ̄ ⲛ̄ⲕⲉ ϩⲃⲏⲩⲉ ⲧⲏⲣⲟⲩ\nⲉⲧ ϣ̄ϣⲉ ⲉ ⲣⲟϥ ⲉ ⲁⲁⲩ • Ⲙⲛ︦ⲛ︦ⲥⲁ ⲛⲁⲓ ⲁϥⲃⲱⲕ ⲉ ϩⲣⲁⲓ\nⲉ ⲕⲏⲙⲉ ⲛⲙ̄ⲙⲁϥ ⲛ̄ϭⲓ ⲓⲱⲥⲏⲫ Ⲛ̄ ⲧⲉⲣⲉ ϥⲛⲁⲩ ⲇⲉ ⲛ̄ϭⲓ\nϩⲏⲣⲱⲇⲏⲥ ϫⲉ ⲙ̄ⲡ ⲟⲩⲕⲟⲧⲟⲩ ϣⲁ ⲣⲟϥ ⲛ̄ϭⲓ ⲙ̄ⲙⲁⲅⲟⲥ • ⲁϥϭⲱⲛⲧ̄ ⲉⲙⲁⲧⲉ ⲁϥϫⲟⲟⲩ ⲁϥⲙⲟⲩⲟⲩⲧ ⲛ̄ϣⲏⲣⲉ ϣⲏⲙ\nⲛⲓⲙ ⲉⲧ ϩⲛ̄ ⲃⲏⲑⲗⲉⲉⲙ ⲙⲛ̄ ⲛⲉⲥⲧⲟϣ ϫⲓⲛ ⲣⲟⲙⲡⲉ ⲥⲛ̄ⲧⲉ\nⲉ ⲡⲉⲥⲏⲧ • ⲡⲉϫⲁϥ ⲅⲁⲣ ⲛ̄ϭⲓ ⲡⲉⲩⲁⲅⲅⲉⲗⲓⲥⲧⲏⲥ | ϫⲉ\nⲕⲁⲧⲁ ⲡⲉⲟⲩⲟⲉⲓϣ ⲛ̄ⲧⲁϥϩⲧ̄ϩⲱⲧϥ̄ ⲉ ⲃⲟⲗ ϩⲓ ⲧⲟⲟⲧⲟⲩ ⲛ̄\nⲙ̄ⲙⲁⲅⲟⲥ •","english":"He was filled with anger against his father the devil. For he was afraid of them, because they were magicians in their craft. Perhaps they would do him some harm. Nor did he know that Christ would be born. For he was seeking him. Therefore he remained in these two evil passions: the anger of the magicians who had mocked him, and his hatred toward Christ, desiring to kill him. He remained looking at them, to turn them to his side, so that two years might be completed. It was not he who endured it, but God who gave patience to his heart not to pursue Christ in haste until all that was written concerning him was fulfilled. For indeed, they prepared him on the eighth day, they made the law concerning him, they brought him to the temple, and Simeon the priest took him into his bosom and blessed him. He came down into materiality as a small child, obeying his parents and all the other things that were fitting for him to do. After these things, he went down into Egypt with Joseph. When Herod saw that the magicians did not return to him, he became very angry, and he sent and killed the young children who were in Bethlehem and its environs from two years old and under. For the evangelist said, \"According to the time when he hid himself from the magicians.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲙⲁⲅⲟⲥ","severity":"info","text":"The plural ⲙⲙⲁⲅⲟⲥ here refers to the magi from the east, but the narrator also calls them 'sorcerers' (ϩⲉⲛⲥⲁϩ) in the previous passage, reflecting the dual valence of the term.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲕⲁⲧⲁ ⲡⲉⲟⲩⲟⲉⲓϣ ⲛ̄ⲧⲁϥϩⲧ̄ϩⲱⲧϥ̄ ⲉ ⲃⲟⲗ ϩⲓ ⲧⲟⲟⲧⲟⲩ ⲛ̄ ⲙ̄ⲙⲁⲅⲟⲥ","severity":"info","text":"The closing citation of 'the evangelist' echoes Matthew 2:16 (Vulgate) or a harmonized infancy gospel, though the exact wording is not canonical; it may derive from a lost apocryphon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲥⲩⲙⲉⲱⲛ ⲡⲟⲩⲏⲏⲃ","severity":"info","text":"Simeon the priest (Luke 2:25–35) is here depicted blessing the infant Christ in the temple, a scene expanded in later Coptic homilies to emphasize prophetic recognition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲡⲉϫⲁϥ ⲅⲁⲣ ⲛ̄ϭⲓ ⲡⲉⲩⲁⲅⲅⲉⲗⲓⲥⲧⲏⲥ","severity":"info","text":"The homilist closes the narrative segment with a direct quotation formula, marking a transition from the expanded infancy story back to the scriptural source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ⲥⲛ̄ⲧⲉ ⲣⲟⲙⲡⲉ","severity":"info","text":"The two-year period before the magi return to Herod is a non-canonical detail, possibly drawn from the Protevangelium of James or a related tradition, and is used to explain the delay in the massacre.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲁϥⲥⲙⲟⲩ ⲉ ⲣⲟϥ","severity":"caution","text":"The verb ⲥⲙⲟⲩ can mean either 'bless' or 'praise'; here, with Simeon as subject and the infant Christ as object, 'blessed' is the likely rendering, but the ambiguity is noted.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ⲁϥⲥⲙⲟⲩ ⲉ ⲣⲟϥ could be read as 'blessed him' or 'praised him'; the context of Simeon's blessing in Luke supports 'blessed'.","The identity of the 'evangelist' cited at the end is not specified; it may refer to Matthew or to a harmonized infancy gospel source."],"confidence":"high","notes":[]},{"i":50,"ref":"p50","source":"ⲉϥⲟⲩⲱⲛϩ̄ ⲉ ⲃⲟⲗ ⲙ̄ ⲡϩⲱⲃ ϫⲉ ⲁϥⲱ̄ⲥⲕ̄\nⲙ̄ⲡⲁⲧ ϥϩⲱⲧⲃ̄ ⲛ̄ ⲛ̄ϣⲏⲣⲉ ϣⲏⲙ ⁖-Ⲛ ⲧⲉⲣⲉ ⲧⲉⲑⲩⲥⲓⲁ\nⲇⲉ ϣⲱⲡⲉ ⲁⲩⲣ̄ϩⲏⲃⲉ ⲛ̄ϭⲓ ⲛⲁ ⲃⲏⲑⲗⲉⲉⲙ ⲙⲛ̄ ⲛⲉⲥⲧⲟϣ\nⲉϫⲛ̄ ⲛⲉⲩϣⲏⲣⲉ ⲕⲟⲩⲓ ⲛ̄ⲧⲁⲩϩⲟⲧⲃⲟⲩ ⁘ ⲛⲉⲧ ϩⲛ̄ ⲙ̄ⲡⲏⲩⲉ\nⲇⲉ ⲧⲏⲣⲟⲩ ⲛⲉⲩⲣⲁϣⲉ ⲉϫⲛ̄ ⲧⲉⲑⲩⲥⲓⲁ ⲛ̄ϣⲏⲣⲉ ⲛ̄ⲧⲁⲥϣⲱⲡⲉ ⲙⲛ︤ⲛ︥ⲥⲁ ⲧⲁⲡⲟⲇⲏⲙⲓ̈ⲁ ⲙ̄ ⲡⲉⲭ︤ⲥ︥ ⲉϥϫⲱ ⲙ̄ⲙⲟⲥ\nⲙ̄ ⲡⲉϥⲉⲓⲱⲧ ⲉϥⲣⲁϣⲉ ϫⲉ ⲉⲓⲥ ⲧⲁ ϣⲟⲣⲡ̄ ⲛ̄ ⲑⲩⲥⲓⲁ ⲁⲓⲧⲁⲗⲟⲥ ⲛⲁⲕ ⲉ ϩⲣⲁⲓ ⲛ̄ ⲧⲉⲣ ⲓ̄ⲉⲓ ⲉϫⲙ̄ ⲡⲕⲁϩ • ⲧⲉⲛⲟⲩ ϭⲉ ⲡⲁ\nⲉⲓⲱⲧ ϫⲓ ⲛ̄ ⲧⲟⲟⲧ ⲛ̄ ⲧⲁ ⲑⲩⲥⲓⲁ ⲉ ⲡⲙⲁ ⲛ̄ ⲛ̄ⲧⲃ̄ⲛⲟⲟⲩⲉ\nⲉⲧ ⲟⲩⲱⲧⲛ̄ ⲙ̄ⲙⲟⲟⲩ ⲉ ⲃⲟⲗ ⲛ̄ ⲛ̄ⲇⲁⲓⲙⲱⲛⲓⲟⲛ • ⲉⲓⲥ ϩⲏⲏⲧⲉ","english":"It was revealed openly that he had grown weary, for he had not killed the young children. When the sacrifice took place, the people of Bethlehem and their neighbors were troubled over their small children who had been killed. But all those in the heavens rejoiced over the sacrifice of children that occurred after the departure of Christ, as he said to his father, rejoicing, \"Behold, my first sacrifice I have offered up to you upon the earth. Now then, my father, receive from my hand my sacrifice to the place of the cattle that are being offered up outside the demons.\" Behold.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ⲑⲩⲥⲓⲁ","severity":"info","text":"The Greek loanword ⲑⲩⲥⲓⲁ (thysia) means 'sacrifice' and here refers to the killing of the infants of Bethlehem, which the homily reinterprets as a sacrificial offering by Christ to God the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲛ̄ϣⲏⲣⲉ ϣⲏⲙ","severity":"info","text":"The 'young children' (ⲛ̄ϣⲏⲣⲉ ϣⲏⲙ) allude to the Massacre of the Innocents in Matthew 2:16–18, where Herod orders the killing of male infants in Bethlehem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲃⲏⲑⲗⲉⲉⲙ","severity":"info","text":"Bethlehem (ⲃⲏⲑⲗⲉⲉⲙ) is the traditional birthplace of Jesus and the setting for the infancy narratives; the homily locates the sacrifice of the children there, following the Matthean account.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage contrasts the earthly reaction (trouble of Bethlehem's people) with the heavenly rejoicing, a common homiletic device to emphasize the salvific meaning of the event.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The homily's portrayal of Christ offering the slain infants as a 'first sacrifice' to God the Father reflects a typological reading of the Innocents as proto-martyrs, a theme found in later Coptic and Ethiopic traditions.","cites":[{"key":"ed:budge-misc.pseudodemetrius-on-the-birth-virgin-mary","label":"source edition: PseudoDemetrius On the Birth Virgin Mary","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoDemetrius_On%20the%20Birth%20Virgin%20Mary%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ⲉϥⲟⲩⲱⲛϩ̄ ⲉ ⲃⲟⲗ ⲙ̄ ⲡϩⲱⲃ could be read as 'it was revealed openly' or 'he was revealed outwardly'; the translation takes the impersonal sense. The identity of 'he' in the opening clause is ambiguous—likely Herod from the previous passage, but the Coptic does not name him here."],"confidence":"high","notes":[]},{"i":51,"ref":"p51","source":"ⲁⲓⲧⲛ̄ⲛⲟⲟⲩ ⲛⲁⲕ ⲉ ϩⲣⲁⲓ ⲛ̄ ⲟⲩⲙⲏⲏϣⲉ ⲛ̄ ⲥⲛⲟϥ ⲛ̄ ⲁⲧ\nⲛⲟⲃⲉ • ⲁⲓⲭⲁⲣⲓⲍⲉ ⲛⲁⲕ ⲛ̄ⲛⲉⲓ ⲧⲁⲓⲟ ⲱ̄ ⲡⲁ ⲉⲓⲱⲧ • ϫⲉ ⲕⲁⲥ\nⲉⲩⲛⲁⲥⲙⲟⲩ ⲉ ⲣⲟⲕ ⲙⲛ̄ ⲛⲉⲕⲁⲅ|ⲅⲉⲗⲟⲥ ⲉⲧ ⲟⲩⲁⲁⲃ ϣⲁⲛ\nϯⲉⲓ̈ ⲉ ϩⲣⲁⲓ ϣⲁ ⲣⲟⲕ • ⲙ̄ⲡⲣ̄ ⲕⲱ ⲛ̄ⲥⲱⲕ ⲙ̄ ⲡⲕⲟⲥⲙⲟⲥ ⲱ̄\nⲡⲁ ⲉⲓⲱⲧ ⲙⲛ̄ ⲛⲉⲧ ⲟⲩⲏϩ ⲛ̄ϩⲏⲧϥ̄ • ⲁⲣⲓ ⲡⲙⲉⲉⲩⲉ ϫⲉ\nⲛⲉⲛϭⲓϫ ⲁⲩⲧⲁⲙⲓⲟⲟⲩ • ⲁⲩⲱ ⲛⲁⲓ̄ ⲧⲏⲣⲟⲩ ⲡϩⲱⲃ ⲛ̄ ⲛⲉⲛϭⲓϫ ⲡⲉ • Ⲛ̄ ⲧⲉⲣ ϥ̄ⲛⲁⲩ ⲇⲉ ⲛ̄ϭⲓ ϩⲏⲣⲱⲇⲏⲥ ⲛⲉⲩϣⲟⲟⲡ\nⲛⲁϥ ⲛ̄ϭⲓ ϣⲏⲣⲉ ⲥⲛⲁⲩ ⲉ ⲁϥⲙⲟⲩⲧⲉ ⲉ ⲣⲟⲟⲩ ⲙ̄ ⲡϥ̄ⲣⲁⲛ\nϫⲉ ϩⲏⲣⲱⲇⲏⲥ • ⲉϥⲛⲁⲧⲓ ⲇⲉ ⲙ̄ ⲡⲉϥⲡⲛⲁ̄ • ⲁⲩϫⲛⲟⲩϥ\nⲛ̄ϭⲓ ⲛⲁ ⲧⲧⲁⲝⲓⲥ ϫⲉ ⲛⲓⲙ ϩⲛ̄ ⲛⲉⲕϣⲏⲣⲉ ⲡⲉⲧ ⲛⲁⲣ̄ ⲣ̄ⲣⲟ\nⲙⲛ︦ⲛ︦ⲥⲱⲕ • Ⲁϥϭⲱϣⲧ̄ ⲇⲉ ⲉ ⲡϥ̄ⲛⲟϭ ⲛ̄ ϣⲏⲣⲉ ⲡⲉϫⲁϥ\nⲛⲁϥ ϫⲉ ⲁⲣⲭⲉⲓ ⲉ ⲡⲉⲕⲗⲁⲟⲥ • ⲛ̄ⲧⲉⲩⲛⲟⲩ ⲁ ⲛⲁ ⲧⲇⲁⲝⲓⲥ\nϯ ⲉ ϫⲱϥ ⲛ̄ ⲧⲉϭⲣⲏⲏⲡⲉ ⲛ̄ ⲧⲙⲛ︤ⲧ︥ⲉⲣⲟ ⲁⲩϥⲓ ⲙ̄ⲙⲁⲩ ⲙ̄\nⲡⲉϥⲣⲁⲛ ⲛ̄ ϣⲟⲣⲡ̄ ϫⲉ ϩⲏⲣⲱⲇⲏⲥ ⲁⲩⲙⲟⲩⲧⲉ ⲉ ⲣⲟϥ ϫⲉ\nⲁⲣⲭⲉⲗⲁⲟⲥ ⲕⲁⲧⲁ ⲡⲉⲛⲧⲁ ⲡⲉϥⲉⲓⲱⲧ ⲧⲁⲁϥ ⲉ ⲣⲟϥ • ⲡϫⲥ̄ ⲇⲉ ⲁϥⲡⲱⲛⲉ ⲙ̄ ⲡⲉϥϩⲏⲧ ⲉ ⲧⲙ̄ |ⲧⲣϥ̄ ϣⲓⲛⲉ ⲛ̄ⲥⲁ\nⲓ︦ⲥ︦ • ⲟⲩⲁⲅⲅⲉⲗⲟⲥ ⲇⲉ ⲛ̄ⲧⲉ ⲡϫ︦ⲥ︦ ⲁϥⲟⲩⲱ̄ⲛϩ̄ ⲉ ⲃⲟⲗ ⲛ̄\nⲓⲱⲥⲏⲫ ϩⲛ̄ ⲕⲏⲙⲉ ⲉϥϫⲱ ⲙ̄ⲙⲟⲥ ϫⲉ ⲧⲱⲟⲩⲛ ⲛⲅ̄ ϫⲓ\nⲙ̄ ⲡϣⲏⲣⲉ ϣⲏⲙ ⲙⲛ̄ ⲧⲉϥⲙⲁⲁⲩ ⲛⲅ̄ ⲃⲱⲕ ⲉ ϩⲣⲁⲓ ⲉ\nⲡⲕⲁϩ ⲙ̄ ⲡⲓ︦ⲏ︦ⲗ̄ • ⲁⲩⲙⲟⲩ ⲅⲁⲣ ⲛ̄ϭⲓ ⲛⲉⲧ ϣⲓⲛⲉ ⲛ̄ⲥⲁ\nⲧⲉⲯⲩⲭⲏ ⲙ̄ ⲡϣⲏⲣⲉ ϣⲏⲙ ⁘ Ⲛ̄ⲧⲉⲩⲛⲟⲩ ⲁϥⲧⲱⲟⲩⲛ\nⲛ̄ϭⲓ ⲡⲁ ⲧⲙⲛⲧ̄ϩⲗ̄ⲗⲟ ⲉⲧ ⲛⲁⲛⲟⲩⲥ • ⲁϥϫⲓ ⲙ̄ ⲡϣⲏⲣⲉ\nϣⲏⲙ • ⲙⲛ̄ ⲙⲁⲣⲓⲁ ⲧϥ̄ⲙⲁⲁⲩ ⲁϥⲃⲱⲕ ⲉ ϩⲣⲁⲓ ⲉ ⲡⲕⲁϩ\nⲙ̄ ⲡⲓ︤ⲏ︦ⲗ︥ • ⲁⲩⲱ ⲛϥ̄ⲙⲟⲩⲧⲉ ⲉ ⲣⲟϥ ϫⲉ ⲡⲁ ⲉⲓⲱⲧ • Ⲁⲩⲱ\nⲛϥ̄ϯⲥⲃⲱ ⲛⲁϥ ϩⲱⲥ ϣⲏⲣⲉ • ⲛ̄ⲧⲟϥ ϩⲱⲱϥ ⲛϥ̄ⲥⲱⲧⲙ̄\nⲛ̄ⲥⲱϥ ϩⲱⲥ ϣⲏⲣⲉ ⲛ̄ ⲥⲱⲧⲡ̄ •","english":"I sent to you a multitude of innocent blood. I granted you these honors, O my father, so that they might bless you and your holy angels until I come down to you. Do not abandon the world, O my father, and those who dwell in it. Remember that our hands made them, and all these are the work of our hands. When Herod saw that he had two sons, he called them by his own name, Herod. When he was about to give his spirit, those of his court asked him, \"Which of your sons will rule after you?\" He looked at his elder son and said to him, \"Rule over your people.\" Immediately those of the court placed the diadem of the kingdom upon him, and they removed his former name, Herod, and called him Archelaus, according to what his father had given him. But the Lord turned his heart away from seeking Jesus. An angel of the Lord appeared to Joseph in Egypt, saying, \"Arise, take the young child and his mother, and go up to the land of Israel. For those who seek the soul of the young child have died.\" Immediately the good old man arose. He took the young child and Mary his mother, and went up to the land of Israel. And he called him \"my father.\" And he taught him as a son. And he himself listened to him as a chosen son.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲯⲩⲭⲏ","severity":"info","text":"The Coptic ⲯⲩⲭⲏ (Greek ψυχή) here renders 'soul' in the sense of the life of the young child, not the soul that survives death; the phrase 'those who seek the soul of the young child' refers to Herod's agents seeking to kill him.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲁⲅⲅⲉⲗⲟⲥ","severity":"info","text":"The Coptic ⲁⲅⲅⲉⲗⲟⲥ (Greek ἄγγελος) appears twice: first in 'your holy angels' (divine messengers) and second as 'an angel of the Lord' appearing to Joseph; both are celestial beings, not human envoys.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲙⲁⲣⲓⲁ","severity":"info","text":"The Coptic ⲙⲁⲣⲓⲁ (Mary) refers to the Theotokos, mother of the young child (Jesus), consistent with Marian apocrypha; the context of flight to Egypt confirms this identification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲁⲩⲱ ⲛϥ̄ϯⲥⲃⲱ ⲛⲁϥ ϩⲱⲥ ϣⲏⲣⲉ","severity":"info","text":"The phrase 'he taught him as a son' echoes the apocryphal tradition of Joseph instructing the child Jesus, found in the Infancy Gospel of Thomas; no direct canonical parallel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ϩⲏⲣⲱⲇⲏⲥ","severity":"info","text":"Herod's renaming of his son to Archelaus (ⲁⲣⲭⲉⲗⲁⲟⲥ) reflects historical succession after Herod the Great; Archelaus ruled Judea 4 BCE–6 CE. The homily conflates this with the flight to Egypt, compressing chronology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a first-person speech (Christ addressing God) to third-person narrative about Herod and Joseph, marking a transition from direct discourse to historical reportage typical of homiletic expansion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the opening lines ('I sent to you a multitude of innocent blood') is ambiguous: it could be Christ addressing God the Father, or a personification of the sacrificed children; the context of the previous passage (Christ speaking to his father) supports the former reading.","The phrase 'the good old man' (ⲡⲁ ⲧⲙⲛⲧ̄ϩⲗ̄ⲗⲟ ⲉⲧ ⲛⲁⲛⲟⲩⲥ) is ambiguous: it likely refers to Joseph, but could also be a generic descriptor; the narrative context of taking Mary and the child confirms Joseph."],"confidence":"high","notes":[]},{"i":52,"ref":"p52","source":"ⲛⲉⲩϣⲟⲟⲡ ⲇⲉ ⲡⲉ ⲛ̄ ⲁⲣⲭⲉⲗⲁⲟⲥ ⲛ̄ϭⲓ ϣⲏⲣⲉ ⲥⲛⲁⲩ ⲡⲛⲟϭ ⲙⲉⲛ ⲛⲉⲩⲙⲟⲩⲧⲉ ⲉ ⲣⲟϥ\nϫⲉ ⲫⲓⲗⲓⲡⲡⲟⲥ ⲡⲕⲟⲩⲓ ⲇⲉ ϫⲉ ϩⲏⲣⲱⲇⲏⲥ ⲕⲁⲧⲁ ⲡⲣⲁⲛ\nⲙ̄ ⲡϥ̄ⲉⲓⲱⲧ • ⲫⲓⲗⲓⲡⲡⲟⲥ ⲇⲉ | ⲛⲉ ⲩⲟⲩⲛ̄ⲧⲁϥ ⲙ̄ⲙⲁⲩ ⲛ̄\nⲟⲩⲥϩⲓⲙⲉ ⲉ ⲡⲉⲥⲣⲁⲛ ⲡⲉ ϩⲏⲣⲱⲇⲓⲁⲥ :-ⲙⲛ︦ⲛ︦ⲥⲁ ϩⲉⲛⲕⲟⲩⲓ\nⲇⲉ ⲛ̄ϩⲟⲟⲩ ⲁϥⲙⲟⲩ ⲛ̄ϭⲓ ⲁⲣⲭⲉⲗⲁⲟⲥ ⲁⲩⲕⲁⲑⲓⲥⲧⲁ ⲛ̄\nϩⲏⲣⲱⲇⲏⲥ ⲉ ⲡⲉϥⲙⲁ • ⲉⲩϣⲏⲣⲉ ϣⲏⲙ ⲛ̄ⲥⲁⲉⲓ (sic) ⲡⲉ ⲉⲣⲉ\nⲧⲇⲁⲝⲓⲥ ⲧⲏⲣⲥ̄ ⲙⲉ ⲙ̄ⲙⲟϥ ⲛⲉ ⲙⲛ̄ⲧⲁϥ ⲥϩⲓⲙⲉ ⲇⲉ ⲙ̄ⲙⲁⲩ • ⲛϥ̄ⲉⲓⲣⲉ ⲇⲉ ⲛ̄ ⲟⲩⲛⲟϭ ⲙ̄ ⲡⲁⲣⲁⲛⲟⲙⲓⲁ ⲉϥⲛ̄ⲕⲟⲧⲕ̄ ⲙⲛ̄ ⲑⲓⲙⲉ ⲙ̄ ⲡϥ̄ⲥⲟⲛ ⲉϯ ⲉϥⲟⲛϩ̄ ⲁⲩⲱ ⲛⲉ ⲙⲛ̄\nⲗⲁⲁⲩ ⲥⲟⲟⲩⲛ̄ ⲙ̄ ⲡⲉⲓ ⲙⲩⲥⲧⲏⲣⲓⲟⲛ ⲛ̄ⲥⲁ ⲓⲱϩⲁⲛⲛⲏⲥ\nⲡϣⲏⲣⲉ ⲛ̄ ⲍⲁⲭⲁⲣⲓⲁⲥ ⲡⲟⲩⲏⲏⲃ • Ⲉϥϣⲟⲟⲡ ⲇⲉ ϩⲙ̄\nⲡϫⲁⲓⲉ ⲛ̄ ⲧⲟⲣⲓⲛⲏ ϩⲛ̄ ⲛⲉϩⲟⲟⲩ ⲉⲧ ⲙ̄ⲙⲁⲩ ⲉ ⲃⲟⲗ ϫⲉ ⲙ̄\nⲡⲉⲟⲩⲟⲉⲓϣ ⲉⲧ ⲙ̄ⲙⲁⲩ ⲛ̄ⲧⲁ ϩⲏⲣⲱⲇⲏⲥ ⲙⲟⲩⲟⲩⲧ ⲛ̄\nⲛ̄ϣⲏⲣⲉ ϣⲏⲙ ⲉⲧ ϩⲛ̄ ⲃⲏⲑⲗⲉⲉⲙ • ⲉϥϣⲓⲛⲉ ⲛ̄ⲥⲁ ⲡⲉⲭ︦ⲥ̄\nⲁϥϣⲓⲛⲉ ⲟⲛ ⲛ̄ⲥⲁ ⲡⲕⲉ ⲓ︦ⲱ︦ⲥ︦ ⲉ ⲙⲟⲩⲟⲩⲧ ⲙ̄ⲙⲟϥ • ⲁⲥϥⲓⲧϥ̄ |\nⲛ̄ϭⲓ ⲧϥ̄ⲙⲁⲁⲩ ⲁⲥⲡⲱⲧ ⲛⲙ̄ⲙⲁϥ ⲉ ⲡϫⲁⲓⲉ ⲛ̄ ⲧⲟⲣⲓⲛⲏ • Ⲁⲙⲉⲗⲉⲓ ⲁϥϫⲟⲟⲩ ϣⲁ ⲍⲁⲭⲁⲣⲓⲁⲥ ⲡⲉϥⲉⲓⲱⲧ ⲉ ⲡⲣ̄ⲡⲉ\nⲉϥϫⲱ ⲙ̄ⲙⲟⲥ • ϫⲉ ⲁϫⲓⲥ ⲉ ⲣⲟⲓ ϫⲉ ⲉⲣⲉ ⲡⲉⲕϣⲏⲣⲉ ⲧⲱⲛ\nϫⲉ ⲕⲁⲥ ⲉⲓⲉⲙⲟⲟⲩⲧϥ̄ • ⲡⲉϫⲁϥ ⲛ̄ϭⲓ ⲍⲁⲭⲁⲣⲓⲁⲥ ϫⲉ\nϯⲥⲟⲟⲩⲛ ⲁⲛ ⲁ ⲧϥ̄ⲙⲁⲁⲩ ϥⲓⲧϥ̄ ⲁⲥⲡⲱⲧ ⲛⲙ̄ⲙⲁϥ • ⲁϥϭⲱⲛⲧ̄ ⲇⲉ ⲛ̄ϭⲓ ϩⲏⲣⲱⲇⲏⲥ ⲁϥϫⲟⲟⲩ ⲁϥⲙⲟⲩⲟⲩⲧ ⲛ̄\nⲍⲁⲭⲁⲣⲓⲁⲥ ⲡⲟⲩⲏⲏⲃ ϩⲙ̄ ⲡⲧⲁⲃⲓⲣ ⲛ̄ ⲧⲕ︦ⲛ︦ϩⲉ ⲙ̄ ⲡⲙⲁ\nⲉⲧ ⲟⲩⲁⲁⲃ ϩⲓϫⲛ̄ ⲛ̄ⲧⲱⲣⲧⲣ̄ ⲙ̄ ⲡⲉⲑⲩⲥⲓⲁⲥⲧⲏⲣⲓⲟⲛ ⁖Ⲙⲛ︦ⲛ︦ⲥⲁ ⲛⲁⲓ ⲁϥⲙⲟⲩ ⲛ̄ϭⲓ ⲫⲓⲗⲓⲡⲡⲟⲥ • ⲁϥⲕⲱ ⲛ̄ ⲟⲩϣⲉⲉⲣⲉ ϫⲉ ⲟⲣⲭⲏⲥⲧⲣⲓⲁⲛⲏ • ϩⲏⲣⲱⲇⲏⲥ ⲇⲉ ⲛϥ̄ⲙⲏⲛ\nⲉ ⲃⲟⲗ ϩⲙ̄ ⲡⲛⲟⲃⲉ •","english":"There were two children of Archelaus. The elder was called Philip, and the younger Herod, after the name of his father. Philip had a wife whose name was Herodia. After a few days, Archelaus died, and Herod was established in his place. He was a young child, and the whole administration loved him. He had no wife. He committed a great transgression, sleeping with the wife of his brother while he was still alive, and no one knew this mystery except John, the son of Zacharias the priest. He was in the wilderness of Orine in those days, outside of that time when Herod killed the young children in Bethlehem, seeking Christ. He also sought the other Joseph to kill him. His mother took him and fled with him to the wilderness of Orine. He neglected, and sent to Zacharias his father at the temple, saying, \"Tell me where your son is, so that I may kill him.\" Zacharias said, \"I do not know. His mother took him and fled with him.\" Herod became angry and sent and killed Zacharias the priest at the altar of the incense of the holy place, upon the disturbance of the sanctuary. After these things, Philip died, leaving a daughter named Orchestriane. Herod, however, did not cease from sin.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ⲁⲣⲭⲉⲗⲁⲟⲥ","severity":"info","text":"Archelaus is the son of Herod the Great and Malthace, ethnarch of Judea from 4 BCE to 6 CE. The text here conflates him with Herod Antipas, likely for narrative continuity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲃⲏⲑⲗⲉⲉⲙ","severity":"info","text":"The reference to Herod killing the young children in Bethlehem echoes the Matthean account of the Massacre of the Innocents (Matt 2:16–18). The Coptic uses ⲃⲏⲑⲗⲉⲉⲙ, the standard form for Bethlehem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲍⲁⲭⲁⲣⲓⲁⲥ","severity":"info","text":"Zacharias the priest is identified as the father of John the Baptist, following the Lucan infancy narrative (Luke 1:5–25). His murder at the altar is an apocryphal expansion, not found in canonical Gospels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a narrative digression recounting the Herodian dynasty and the fate of John the Baptist's family, serving as background to the main homiletic focus on the Virgin Mary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲟⲣⲭⲏⲥⲧⲣⲓⲁⲛⲏ","severity":"caution","text":"The name Orchestriane is unattested in known historical sources; it may be a corruption or a legendary figure. The Coptic text is unclear, and the reading is tentative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The motif of Herod seeking to kill the infant Jesus and John the Baptist appears in other Coptic homilies, such as the Dormition of the Virgin fragments, where similar persecution narratives are elaborated.","cites":[{"key":"dossier:coptic-anonymous-dormition-virgin-homily-fragments","label":"gap dossier: Homily on the Dormition of the Virgin (Coptic fragments)","url":"https://naxiai.com/christian/gaps/coptic-anonymous-dormition-virgin-homily-fragments"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Archelaus is conflated with Herod Antipas; the historical Archelaus died in exile, not succeeded by a son Herod.","The name Orchestriane is obscure and may be a scribal error or a legendary addition."],"confidence":"medium","notes":[]},{"i":53,"ref":"p53","source":"ⲁⲩⲱ ⲛⲉⲣⲉ ⲓ︦ⲱ︦ⲥ︦ ϫⲡⲓⲟ ⲙ̄ⲙⲟϥ ⲉϥϫⲟⲟⲩ ϣⲁ ⲣⲟϥ ⲙ̄ ⲙⲏⲏⲛⲉ ϩⲓⲧⲛ̄ ⲛ̄ ⲃⲁⲓ ϣⲓⲛⲉ • ⲉϥϫⲱ\nⲙ̄ⲙⲟⲥ ϫⲉ ⲟⲩⲕ ⲉⲝⲉⲥϯ ⲛⲁⲕ ⲉ ϫⲓ ⲛ̄ ⲑⲓⲙⲉ ⲙ̄ ⲡⲉⲛⲥⲟⲛ ⁖ⲱ̄ ⲓ︦ⲱ︦ⲥ︦ | ⲡⲉⲧⲉ ⲙ̄ⲡ ϥ̄ⲧⲱⲟⲩⲛ ϩⲙ̄ ⲡⲉϫⲡⲟ ⲛ̄ ⲛⲉϩⲓⲟⲙⲉ\nⲛ̄ϭⲓ ⲡⲉⲧⲟ ⲛ̄ ⲛⲟϭ ⲉ ⲣⲟϥ • ϯⲟⲩⲱϣ ⲉ ⲧⲣⲉⲕⲧⲁⲙⲟⲓ ϫⲉ ⲛⲓⲙ\nⲡⲉ ⲡⲃⲁⲓ ϣⲓⲛⲉ ⲉⲧ ⲕ̄ϫⲟⲟⲩ ⲙ̄ⲙⲟϥ ⲙ̄ ⲙⲏⲏⲛⲉ ϣⲁ ϩⲏⲣⲱⲇⲏⲥ • ⲟⲩⲇⲉ ⲅⲁⲣ ⲙ̄ⲡⲁⲧ ⲕⲟⲩⲱⲛϩ̄ ⲉ ⲣⲱⲙⲉ ⲟⲩⲇⲉ ⲙⲛ̄\nⲗⲁⲁⲩ ⲛ̄ ⲣⲱⲙⲉ ⲛⲁⲉϣⲧⲟⲗⲙⲁ ⲉⲧⲁⲩ ⲉ ⲗⲁⲁⲩ ⲛ̄ ϣⲁϫⲉ\nⲛ̄ ϯ ⲙⲉⲓⲛⲉ ⲉ ϩⲟⲩⲛ ϩⲙ̄ ⲡϩⲟ ⲙ̄ ⲡⲣ̄ⲣⲟ • ϯ ⲙⲉⲉⲩⲉ ⲇⲉ\nⲱ̄ ⲛⲁⲥⲛⲏⲩ ϫⲉ ⲟⲩⲁⲅⲅⲉⲗⲟⲥ ⲡⲉⲧ ϣⲟⲟⲡ ⲛⲁϥ ⲛ̄ ⲃⲁⲓϣⲓⲛⲉ\nⲉϥⲃⲏⲕ ϣⲁ ϩⲏⲣⲱⲇⲏⲥ ⲉϥϫⲱ ⲉ ⲣⲟϥ ⲛ̄ ⲙ̄ⲙⲩⲥⲧⲏⲣⲓⲟⲛ\nⲛ̄ ⲓⲱϩⲁⲛⲛⲏⲥ • ⲉ ⲧⲃⲉ ⲡⲁⲓ ⲙ̄ⲡ ⲉϥⲉⲓⲙⲉ ϫⲉ ⲉϥⲧⲱⲛ ⲟⲩⲇⲉ\nⲙ̄ⲡⲉ ϥⲉϣⲁⲙⲁϩⲧⲉ ⲙ̄ ⲡⲃⲁⲓ ϣⲓⲛⲉ ϫⲉ ⲛϥ̄ⲛⲁⲩ ⲉ ⲣⲟϥ\nⲁⲛ ⲁⲗⲗⲁ ⲧⲉϥⲥⲙⲏ ⲙ̄ⲙⲁⲧⲉ ⲧⲉⲧ ϥ̄ⲥⲱⲧⲙ̄ ⲉ ⲣⲟⲥ ⁖Ⲙⲛ︦ⲛ︦ⲥⲱⲥ ⲟⲛ ⲛ̄ ⲧⲉⲣⲉ ϥⲟⲩⲱⲛϩ̄ ⲉ ⲃⲟⲗ ⲛ̄ϭⲓ ⲡⲉⲡⲣⲟⲇⲣⲟⲙⲟⲥ ⲉⲧ ⲟⲩⲁⲁⲃ ⲓⲱϩⲁⲛⲛⲏⲥ ⲛϥ̄ϫⲡⲓⲟ ⲙ̄ⲙⲟϥ ⲟⲛ ⲡⲉ • ⲁⲩⲱ ⲙ̄ⲡⲉ ϥⲉϣϭⲙ̄ϭⲟⲙ ⲉ ϣⲁϫⲉ ⲛⲙ̄ⲙⲁϥ • ⲕⲁⲧⲁ","english":"And Joseph used to send him every month to the bathhouse, saying, \"It is not fitting for you to take the wife of our brother. O Joseph, who did not rise from the birth of the women, the great one who goes to the bathhouse. I wish you would tell me who is the bathhouse attendant whom you send every month to Herod. For he has not appeared to any man, nor has any man dared to say anything of this kind in the presence of the king. But I think, O my brothers, that it is an angel who serves as his bathhouse attendant, going to Herod and speaking to him the mysteries of John. For this reason, he does not know where he is, nor can he seize the bathhouse attendant, for he does not see him, but only his voice is heard. Afterward, when the holy forerunner John appeared, he also was born, and he was unable to speak with him. According to","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲁⲅⲅⲉⲗⲟⲥ","severity":"info","text":"The Coptic ⲁⲅⲅⲉⲗⲟⲥ (from Greek ἄγγελος) is used here in the sense of a supernatural messenger, not a human envoy. The speaker speculates that the bathhouse attendant is an angel, which aligns with the pinned glossary definition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The bathhouse (ⲃⲁⲓ ϣⲓⲛⲉ) was a common social institution in the Roman and Byzantine Near East, often associated with hygiene and leisure. Its mention here as a site for secret communication reflects its role in narrative settings of intrigue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲡⲉⲡⲣⲟⲇⲣⲟⲙⲟⲥ ⲉⲧ ⲟⲩⲁⲁⲃ ⲓⲱϩⲁⲛⲛⲏⲥ","severity":"info","text":"The phrase 'holy forerunner John' (ⲡⲉⲡⲣⲟⲇⲣⲟⲙⲟⲥ ⲉⲧ ⲟⲩⲁⲁⲃ ⲓⲱϩⲁⲛⲛⲏⲥ) echoes the New Testament designation of John the Baptist as the forerunner of Christ (cf. Matthew 3:1-3; Mark 1:2-4).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative from the previous section, where Herod's transgression is described. The speaker's speculation about an angelic bathhouse attendant introduces a supernatural element that foreshadows the appearance of John the Baptist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The motif of an angelic messenger appearing in disguise (here as a bathhouse attendant) is found in other Coptic homilies and apocryphal narratives, such as those in the dossier of Pseudo-Cyril of Alexandria on Mary (dossier:coptic-pseudo-cyril-alexandria-mary).","cites":[{"key":"dossier:coptic-pseudo-cyril-alexandria-mary","label":"gap dossier: Discourse on the Virgin Mary","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-alexandria-mary"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Coptic text at the end of the passage is fragmentary: 'ⲕⲁⲧⲁ' suggests a break, and the English draft notes that John 'was unable to speak with him.' The referent of 'him' is ambiguous—possibly Herod or Joseph.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'him' with whom John is unable to speak is unclear; it may be Herod or Joseph.","The phrase 'ⲕⲁⲧⲁ' at the end indicates a break in the manuscript, leaving the sentence incomplete."],"confidence":"medium","notes":[]},{"i":54,"ref":"p54","source":"ⲗⲁⲁⲩ ⲙ̄ ⲡⲉⲑⲟⲩ | ⲉ ⲧⲃⲉ ⲡⲙⲏⲏϣⲉ ϫⲉ ⲛϥ︦ⲛ︦ⲧⲟⲟⲧⲟⲩ ϩⲱⲥ\nⲡⲣⲟⲫⲏⲧⲏⲥ • Ⲛⲉⲓⲟⲩⲱϣ ⲙⲉⲛ ⲡⲉ ⲉ ϣⲁϫⲉ ⲛⲙ̄ⲙⲏⲧⲛ̄ ⲉ\nⲧⲃⲉ ⲛⲉ ⲛⲧⲁⲩϣⲱⲡⲉ ⲛ̄ ϩⲏⲣⲱⲇⲏⲥ ⲙⲛ̄ ⲓ︦ⲱ︦ⲥ︦ ⲁⲗⲗⲁ ⲙⲏ\nⲡⲟⲧⲉ ⲛ̄ⲧⲛ̄ϣⲁϫⲉ ⲉ ⲧⲃⲉ ⲡⲁⲓ ⲛ̄ⲧⲛ︦ⲣ︦ ⲡⲱⲃϣ̄ ⲙ̄ ⲡⲙⲩⲥⲧⲏⲣⲓⲟⲛ ⲙ̄ ⲡⲉⲓ ⲛⲟϭ ⲛ̄ ϣⲁ ⲉⲧ ⲡⲟⲣϣ̄ ⲛⲁⲛ ⲉ ⲃⲟⲗ ⲙ̄ⲡⲟⲟⲩ • ⲉ ⲧⲃⲉ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲉⲧ ⲟⲩⲁⲁⲃ ⲙⲁⲣⲓⲁ ⲧⲛ̄ⲧ ⲁⲥⲙⲓⲥⲉ ⲙ̄\nⲡⲛⲟⲩⲧⲉ • ⲙⲏ ⲟⲩⲛ ⲕⲉ ⲛⲟϭ ⲛ̄ ϣⲡⲏⲣⲉ ⲛ̄ⲑⲉ ⲙ̄ ⲡⲁⲓ\nϩⲓϫⲙ̄ ⲡⲕⲁϩ ⲛⲅ̄ ϩⲉ ⲉⲩⲡⲁⲣⲑⲉⲛⲟⲥ ⲉⲥⲉⲉⲧ • ⲁⲩⲱ ⲟⲛ\nⲁⲥⲙⲓⲥⲉ ⲛ̄ ⲟⲩⲉϣ ⲛ̄ ϩⲟⲟⲩⲧ • ⲙⲁⲗⲗⲟⲛ ⲇⲉ ⲁⲩⲣ̄ ⲡⲉⲥⲧⲱϣ\nⲉ ⲧⲁⲁⲥ ⲛ̄ ⲟⲩⲣⲱⲙⲉ • ⲁⲩⲱ ⲛ̄ ⲧⲉⲣ ⲟⲩⲧⲁⲁⲥ ⲛⲁϥ ⲙ̄ⲡ\nϥ̄ⲥⲟⲩⲱⲛⲥ̄ • ⲟⲩⲇⲉ ⲙ̄ⲡⲉ ϥⲥⲕⲁⲛⲇⲁⲗⲓⲍⲉ ϫⲉ ⲉⲥⲥⲉⲧ ⲛ̄ ⲛⲓⲙ\nⲙⲁⲗⲗⲟⲛ ⲇⲉ ⲉϥϣⲟⲟⲡ ⲛ̄ ⲉⲓⲱⲧ ⲁⲩⲱ ⲛ̄ ⲇⲓⲁⲕⲱⲛⲓⲧⲏⲥ\nⲙ̄ⲡⲉ ⲛⲧⲁⲥϫⲡⲟϥ • ⲟⲛⲧⲱⲥ ⲉⲛⲉ ⲁⲛⲟⲕ ⲡⲉ ϯⲛⲁϫⲟⲟⲥ ⲛⲁⲥ\nϫⲉ ϯⲟⲩⲱϣ ⲉ ⲉⲓⲙⲉ ⲉ ⲡⲉⲓ ⲧⲱϣ ⲛ̄ⲧⲁϥϣⲱⲡⲉ ⲙ̄ⲙⲁⲩ • ⲁⲩϣⲡ̄ ⲧⲟⲟⲧⲉ ⲛⲙ̄ⲙⲁⲓ ϩⲱⲥ | ⲡⲁⲣⲑⲉⲛⲟⲥ ⲉ ⲣ̄ ⲧϣⲉⲗⲉⲉⲧ\nⲇⲉ ⲙ̄ⲡⲁⲧⲉ ⲡⲁⲓ ϣⲱⲡⲉ • ⲧⲉⲛⲟⲩ ϭⲉ ϯ ⲙⲟⲟϣⲉ ⲛⲙ̄ⲙⲉ\nϯⲛⲁⲩ ⲉⲣⲱ ⲣ̄ⲉⲉⲧ ⲁⲩⲱ ⲉⲁⲣϩⲱⲛ̄ ⲉ ϩⲟⲩⲛ ⲉ ⲙⲓⲥⲉ • ⲁⲗⲗⲁ ⲙ̄ⲡⲉ ⲗⲁⲁⲩ ϩⲛ̄ ⲛⲁⲓ ⲁⲗⲉ ⲉ ϩⲣⲁⲓ ⲉϫⲙ̄ ⲡⲉϥϩⲏⲧ\nⲰ̄ ⲏ̄ⲥⲁⲓⲁⲥ ⲡⲛⲟϭ ⲙ̄ ⲡⲣⲟⲫⲏⲧⲏⲥ ⲁⲩⲱ ⲡⲣⲉϥϣⲁϫⲉ\nⲙⲛ̄ ⲡⲛⲟⲩⲧⲉ ⲛ̄ ϩⲁϩ ⲛ̄ ⲥⲟⲡ • ⲁⲩⲱ ⲟⲛ ⲡⲉⲧⲉ ⲙ̄ⲡⲉ ϥⲕⲁ\nⲣⲱϥ ⲉ ϣⲁϫⲉ ⲛ̄ ϩⲁϩ ⲛ̄ ⲥⲟⲡ • ⲉ ⲛⲉϣⲡⲏⲣⲉ ⲛ̄ ϯⲡⲁⲣⲑⲉⲛⲟⲥ ⲱ̄ ⲡⲉⲧ ϥ̄ϫⲱ ⲙ̄ⲙⲟⲥ ⲡⲉϫⲁϥ ⲙ̄ⲡⲁⲧⲉ ⲧⲉⲉⲧ\nϯⲛⲁⲁⲕⲉ ⲙⲓⲥⲉ • ⲙ̄ⲡⲁⲧⲉ ⲡⲉ ⲧⲕⲁⲥ ⲛ̄ ⲛ̄ⲛⲁⲁⲕⲉ ⲉⲓ\nⲁⲥⲣ̄ ⲃⲟⲗ • ⲁⲥⲙⲓⲥⲉ ⲛ̄ ⲟⲩϣⲣ̄ ϩⲟⲟⲩⲧ • ⲛⲓⲙ ⲡⲉ ⲛ̄ⲧⲁϥⲥⲱⲧⲙ̄ ⲉ ϩⲱⲃ ⲛ̄ ϯⲙⲓⲛⲉ ⲏ̄ ⲛⲓⲙ ⲡⲉ ⲛⲧⲁϥⲛⲁⲩ ϫⲉ ⲛⲉ ⲁⲩⲥϩⲓⲙⲉ ⲙⲓⲥⲉ ⲁⲥϫⲡⲟ ⲛ̄ ⲟⲩϩⲉⲑⲛⲟⲥ ϩⲓ ⲟⲩⲥⲟⲡ •","english":"No one of the holy ones, concerning the multitude, because he did not take them as a prophet. I wish, however, to speak with you concerning the things that happened to Herod and Joseph. But perhaps we should speak concerning this, that we might reveal the mystery of this great thing which is spread out before us today, concerning the holy virgin Mary, who gave birth to God. Is there another great wonder like this upon the earth? You will find a virgin who is pure, and also she gave birth to a male child. Moreover, they betrothed her to a man, and when they gave her to him, he did not know her, nor did he scandalize her, saying, \"Who is this pure one?\" Rather, he was a father and a deacon to the one who bore him. Truly, if I were she, I would say to her, \"I wish to know this betrothal that happened there.\" They took hold of me as a virgin to perform the marriage, but this did not happen. Now then, I walk with you, I see you pure and entering into childbirth. But none of these things rose up in his heart.\n\nO Isaiah, the great prophet and the one who spoke with God many times, and also the one who did not cease speaking many times concerning the wonders of this virgin. O the one who says it, he said before the pure one, \"I will cause her to give birth.\" Before the bones of my mother came apart, she gave birth to a male child. Who has heard of a thing of this kind? Or who has seen that a woman gave birth and bore a nation at once?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"The Greek loanword ⲡⲁⲣⲑⲉⲛⲟⲥ (parthenos) is used here in its fixed Marian sense, 'virgin', not the non-technical 'young woman'. The text applies it to Mary both before and after childbirth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲣⲟⲫⲏⲧⲏⲥ","severity":"info","text":"ⲡⲣⲟⲫⲏⲧⲏⲥ (prophet) refers to Isaiah, explicitly named later in the passage. The homily presents him as a privileged interlocutor of God, emphasizing his authority to foretell the virgin birth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲏⲥⲁⲓⲁⲥ","severity":"info","text":"The passage invokes Isaiah as the great prophet who spoke with God and foretold the virgin birth. This likely echoes Isa 7:14 (LXX) or the broader Isaianic prophecy of a virgin conceiving, a standard proof text in Marian homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ ⲉⲧⲟⲩⲁⲁⲃ ⲙⲁⲣⲓⲁ","severity":"info","text":"The phrase 'holy virgin Mary who gave birth to God' (ⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲉⲧⲟⲩⲁⲁⲃ ⲙⲁⲣⲓⲁ ⲧⲁⲥⲙⲓⲥⲉ ⲙ̄ⲡⲛⲟⲩⲧⲉ) asserts the Theotokos title, central to Coptic Mariology and post-Ephesian orthodoxy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲱ̄ ⲏ̄ⲥⲁⲓⲁⲥ","severity":"info","text":"The exclamation 'O Isaiah' marks a rhetorical shift from narrative to direct apostrophe, a common homiletic device. It heightens the emotional appeal and underscores the prophetic witness to Mary's virginity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲁⲥϫⲡⲟ ⲛ̄ ⲟⲩϩⲉⲑⲛⲟⲥ","severity":"caution","text":"The phrase 'she bore a nation' (ⲁⲥϫⲡⲟ ⲛ̄ ⲟⲩϩⲉⲑⲛⲟⲥ) is ambiguous: it may mean she gave birth to a whole people (the Gentiles/Christians) or to a single male child who embodies the nation. The Coptic allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ⲁⲥϫⲡⲟ ⲛ̄ ⲟⲩϩⲉⲑⲛⲟⲥ' could mean 'she bore a nation' (collective) or 'she bore a male child of a nation' (individual). The context of the preceding 'male child' favors the latter, but the homiletic hyperbole may intend the former.","The identity of the speaker in the first-person section ('I walk with you...') is unclear: it may be the homilist adopting a persona, or a character within the narrative (perhaps Joseph or a bystander)."],"confidence":"medium","notes":[]},{"i":55,"ref":"p55","source":"ⲕⲁⲓ ⲅⲁⲣ\nⲟⲩⲛⲟϭ ⲛ̄ ϣⲡⲏⲣⲉ ⲧⲉ ⲧⲁⲓ ϫⲉ ⲁⲥϯⲛⲁⲁⲕⲉ ϩⲱⲱⲥ ⲛ̄ⲑⲉ ⲛ̄\nⲛⲉϩⲓⲟⲟⲙⲉ ⲧⲏⲣⲟⲩ ⲕⲁⲓ ⲅⲁⲣ ⲁⲥⲙⲓⲥⲉ ⲉϫⲛ̄ ϩⲟⲟ▨▨¹ ϩⲓ\nϣⲧⲟⲣⲧⲣ̄ ⲡⲉϩⲃⲁ ⲉⲧⲉ ϣⲁϥϣⲱⲡⲉ ⲛ̄ ⲛ̄ϣⲁ ⲙⲓⲥⲉ ⲧⲏⲣⲟⲩ |\nⲙ̄ⲡⲉ ϥϣⲱⲡⲉ ⲙ̄ⲙⲟⲥ • Ⲱ̄ ⲙⲁⲣⲓⲁ ⲉⲣⲉ ⲟⲩ ϩⲙ̄ ⲡⲟⲩϩⲏⲧ\nⲙ̄ ⲡⲛⲁⲩ ⲉⲣ̄ ⲛ̄ ϩⲟⲩⲛ ⲙ̄ ⲡⲙⲁ ⲛ̄ ϭⲟⲓⲗⲉ ⲙⲁⲩⲁⲁⲧⲉ ϩⲛ̄\nⲟⲩⲙⲛ̄ⲧϣⲙ̄ⲙⲟ • ⲙⲛ̄ ⲗⲁⲁⲩ ⲛ̄ ⲣⲱⲙⲉ ϩⲁϩⲧⲉ ⲣ̄ ⲥⲟⲟⲩⲛ\nⲙ̄ⲙⲟϥ • ⲟⲩⲇⲉ ⲟⲛ ⲙ̄ⲡⲣ̄ ϭⲛ̄ ⲙⲁ ⲛ̄ ⲙ̄ⲧⲟⲛ ϩⲙ̄ ⲡⲙⲁ","english":"For indeed, this is a great wonder, that she herself was weaned like all other women. For she gave birth without pain or disturbance, the labor that happens to all who give birth did not happen to her. O Mary, what was in your heart at that time, alone in the place of the cave, as a stranger, with no one near you who knew it? Nor did you find a place of rest in that place.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The homilist declares Mary's painless childbirth a 'great wonder' (ⲟⲩⲛⲟϭ ⲛ̄ ϣⲡⲏⲣⲉ), contrasting her experience with that of all other women who undergo labor pains.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ϣⲡⲏⲣⲉ","severity":"info","text":"ⲟⲩⲛⲟϭ ⲛ̄ ϣⲡⲏⲣⲉ: 'a great wonder' or 'a great miracle'. The term ϣⲡⲏⲣⲉ is standard in Coptic homilies for miraculous events, especially those surrounding the Theotokos.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The motif of Mary's painless childbirth is a hallmark of the Protevangelium of James and later Marian apocrypha, emphasizing her perpetual virginity and divine maternity.","cites":[{"key":"ed:budge-misc.pseudodemetrius-on-the-birth-virgin-mary","label":"source edition: PseudoDemetrius On the Birth Virgin Mary","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoDemetrius_On%20the%20Birth%20Virgin%20Mary%20Results/complete.txt"}],"named_sources":["Budge 1915"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a declarative statement of wonder to a direct apostrophe ('O Mary'), a rhetorical device common in Coptic homilies to heighten emotional engagement with the audience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The description of Mary alone in a cave (ⲡⲙⲁ ⲛ̄ ϭⲟⲓⲗⲉ) echoes the Protevangelium of James 18–19, where Mary gives birth in a cave near Bethlehem, a tradition not found in the canonical Gospels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Coptic text has a lacuna after ϩⲟⲟ▨▨¹, likely ⲟⲩⲉⲓⲉ (pain) or a similar word; the English draft supplies 'pain or disturbance' based on context, but the exact reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna after ϩⲟⲟ▨▨¹ obscures the precise noun; the translation 'pain or disturbance' is a plausible reconstruction but not certain.","The phrase ⲛ̄ϣⲁ ⲙⲓⲥⲉ (the labor of childbirth) is clear, but the exact syntactic relationship with the preceding clause is ambiguous due to the lacuna."],"confidence":"high","notes":[]},{"i":56,"ref":"p56","source":"ⲛ̄ ϭⲟⲓⲗⲉ ⲁⲗⲗⲁ ⲣ̄ ϣⲟⲟⲡ ⲙⲁⲩⲁⲁⲧⲉ ⲁϫⲛ̄ ϣⲧⲟⲣⲧⲣ̄ ⲁⲩⲱ\nⲁϫⲛ̄ ϩⲃⲁ • ⲁⲣⲁ ⲙ̄ⲡⲣ̄ ϫⲟⲟⲥ ϩⲙ̄ ⲡⲟⲩϩⲏⲧ ϫⲉ ⲁⲛⲅ̄\nⲟⲩⲥϩⲓⲙⲉ ϩⲱ ⲛ̄ⲑⲉ ⲛ̄ ⲛⲉϩⲓⲟⲟⲙⲉ ⲧⲏⲣⲟⲩ ϯⲛⲁⲩ ϭⲉ ⲉ ⲣⲟⲓ\nⲉⲓⲉⲉⲧ ⲉⲓⲟ ⲙ̄ ⲡⲁⲣⲑⲉⲛⲟⲥ ⲟⲩⲙⲩⲥⲧⲏⲣⲓⲟⲛ ⲅⲁⲣ ⲛ̄ ϣⲡⲏⲣⲉ\nⲡⲉⲛⲧ ⲁϥϣⲱⲡⲉ ⲙ̄ⲙⲟⲓ • ϯⲛⲁⲩ ⲉ ⲡⲕⲁⲣⲡⲟⲥ ⲉϥⲕⲓⲙ • ϯⲛⲁⲩ ⲉ ⲛ̄ⲛⲁⲁⲕⲉ ⲉⲩϣⲟⲩⲟ ⲉ ϫⲱⲓ ⲛ̄ⲑⲉ ⲛ̄ ⲛ̄ⲧⲗ̄ϯⲗⲉ\nⲙ̄ ⲡⲙⲟⲩ ⲛ̄ ϩⲱⲟⲩ • ϯⲛⲁⲩ ⲉ ⲣⲟⲓ ϩⲛ̄ ⲟⲩⲛⲟϭ ⲙ̄ ⲙⲛ︦ⲧ︦\nⲁⲧ ⲣⲱⲙⲉ ⲙⲛ̄ ⲟⲩⲙⲛ︦ⲧ︦ϣⲙ̄ⲙⲟ ⲛ̄ ϯⲥⲟⲟⲩⲛ ⲁⲛ ϫⲉ\nⲉⲓⲛⲁϫⲟⲟⲥ ϫⲉ ⲟⲩ ⲟⲩⲇⲉ ⲛ̄ ϯⲛⲁⲩ ⲁⲛ ⲉ ⲗⲁⲁⲩ ⲉⲛ ⲣⲱⲙⲉ\nⲉϥϥⲓ ⲣⲟⲟⲩϣ ϩⲁ ⲣⲟⲓ ϩⲛ̄ ⲟⲩⲛⲉϩ ⲙⲛ̄ ⲟⲩⲏⲣ︦ⲡ︦ ⲙⲛ̄ ⲛ̄ⲕⲉ\nϩⲃⲏⲩⲉ | ⲉⲧⲉ ϣⲁⲩⲁⲁⲩ ⲛ̄ ⲛ̄ϣⲁ ⲙⲓⲥⲉ • ⲙⲁⲗⲓⲥⲧⲁ ϫⲉ\nⲁⲛⲅ̄ ⲟⲩ ⲁⲧ ⲣⲱⲙⲉ ⲧⲉⲛⲟⲩ ⲁⲩⲱ ⲁⲛⲅ̄ ⲟⲩϣⲙ̄ⲙⲟ ⲉⲓϭⲁⲗⲱⲟⲩ ϩⲛ̄ ⲟⲩⲙⲁ ⲛ ϭⲟⲓⲗⲉ • ⲛⲉϩⲓⲟⲙⲉ ⲅⲁⲣ ⲧⲏⲣⲟⲩ\nⲉⲧⲟⲩⲛⲁⲙⲓⲥⲉ ⲙ̄ ⲡⲉⲩϣⲟⲣⲡ̄ ⲛ̄ ⲥⲟⲡ • ϩⲟⲧⲁⲛ ⲉⲩϣⲁⲛⲉⲓ\nⲉ ⲡⲉⲩⲙⲉϩ ⲯⲓⲥ ⲛ̄ ⲉⲃⲟⲧ ϣⲁⲩϥⲓ̈ⲣⲟⲟⲩϣ ϩⲁ ⲣⲟⲟⲩ ⲛ̄ϭⲓ\nⲛⲉⲩⲉⲓⲟⲟⲧⲉ • Ⲁⲛⲟⲕ ϩⲱ ⲛ̄ ϯⲛⲁⲩ ⲁⲛ ⲉ ⲗⲁⲁⲩ ⲛ̄ ⲛⲁⲓ ⲙ̄\nⲡⲁⲕⲱⲧⲉ • ⲟⲩⲇⲉ ⲣⲱ ⲙⲛ̄ⲧⲁⲓ ⲡⲕⲉ ⲏⲓ ⲙ̄ⲙⲁⲩ ⲉ ⲧⲣⲁ\nⲟⲩⲱϩ ⲛ̄ϩⲏⲧϥ̄ • ⲧⲉⲛⲟⲩ ⲉ ⲧⲃⲉ ⲟⲩ ϭⲉ ⲣ̄ ⲛⲁϣⲧⲟⲣⲧⲣ̄ ⲱ̄\nⲙⲁⲣⲓⲁ • ⲉⲓⲥ ⲧⲉⲥⲧⲣⲁϯⲁ ⲧⲏⲣ︤ⲥ︥ ⲛ̄ ⲧⲡⲉ ⲁϩⲉ ⲣⲁⲧⲥ̄ ⲙ̄\nⲡⲟⲩⲙ̄ⲧⲟ ⲉ ⲃⲟⲗ ⲉ ⲡⲙⲁ ⲛ̄ ⲛⲟⲩⲉⲓⲟⲟⲧⲉ ⲕⲁⲧⲁ ⲥⲁⲣⲝ̄ • ⲉⲓⲥ ⲡⲛⲟⲩⲧⲉ ⲁⲩⲱ ⲡϫ︦ⲥ︦ ⲙ̄ ⲡⲥⲱⲛ︦ⲧ︦ ⲧⲏⲣϥ̄ ⲁϥϣⲱⲡⲉ ⲛⲏ ⲛ̄\nⲉⲓⲱⲧ ⲉ ⲡⲙⲁ ⲛ̄ ⲛⲟⲩⲥⲛⲏⲩ ⲙⲛ̄ ⲛⲟⲩⲥⲩⲛⲅⲉⲛⲏⲥ •","english":"...not in a cave, but she was alone without disturbance, and without pain. Do not say in your heart, \"I am a woman like all other women.\" For I see myself, that I am a virgin. It is a wondrous mystery that happened to me. I see the fruit moving. I see the pains coming upon me like the arrows of death. I see myself in great distress, a stranger, and I do not know what I will say. For I see no one among men who cares for me with oil, wine, and the other things that are done for childbirth. Especially since I am a stranger, and I am a foreigner, wandering in a cave. For all women who give birth for the first time, when they reach their ninth month, their parents take care of them. But I see none of these around me. Nor do I have any other house there to dwell in. Now why then should I be troubled, O Mary? Behold, the whole army of heaven stands before me in the place of my parents according to the flesh. Behold, God and the Lord of the whole creation has become a father to me in the place of brothers and relatives.","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'. Mary's self-identification as a virgin underscores her unique status in the homily's theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲕⲁⲣⲡⲟⲥ","severity":"info","text":"ⲕⲁⲣⲡⲟⲥ (καρπός) is rendered 'fruit' but in homiletic allegory it signifies a virtue or work; here it likely refers to the infant Christ as the 'fruit' of Mary's womb, a common trope in Marian literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲛⲟⲩⲧⲉ","severity":"info","text":"ⲡⲛⲟⲩⲧⲉ (with definite article) names God in Christian texts; here it is paired with ⲡϫⲟⲉⲓⲥ (Lord) to emphasize divine care for Mary, replacing human family.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The mention of 'oil, wine, and other things' for childbirth reflects late antique Egyptian practices of postpartum care, where these items were used for anointing and nourishment. This detail grounds the narrative in a concrete social context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from Mary's internal lament to a divine reassurance, marked by the rhetorical question 'Now why then should I be troubled, O Mary?' and the vision of the heavenly army. This pivot is typical of homiletic narrative, moving from distress to consolation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The image of Mary as a solitary stranger in a cave, comforted by the 'army of heaven', resonates with later Coptic and Ethiopic homilies that amplify her isolation to highlight divine intervention. This motif appears in other Marian apocrypha (e.g., dossier:coptic-anonymous-lament-mary).","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 Coptic phrase ⲛ̄ ϭⲟⲓⲗⲉ is rendered 'in a cave' in the English draft, but the Coptic text begins with a negation (ⲛ̄ ϭⲟⲓⲗⲉ ⲁⲗⲗⲁ), which the draft treats as 'not in a cave, but...'. However, the following clause 'she was alone' may imply she is indeed in a cave; the negation could be a rhetorical denial of the cave's significance. The reading taken follows the draft's sense of contrast.","The phrase ⲉⲓⲉⲉⲧ ⲉⲓⲟ ⲙ̄ ⲡⲁⲣⲑⲉⲛⲟⲥ is ambiguous: it could mean 'I am a virgin' (present state) or 'I remain a virgin' (despite childbirth). The draft opts for the former, consistent with the homily's emphasis on perpetual virginity."],"confidence":"high","notes":[]},{"i":57,"ref":"p57","source":"ⲉⲓⲥ ⲡⲉⲛⲧ\nⲁϥⲧⲁⲙⲓⲉ ϯ[ⲟⲓ]ⲕⲟⲩⲙⲉⲛⲏ ⲧⲏⲣⲥ̄ ϩⲛ̄ ⲛϥ̄ϭⲓϫ ⲙ̄ⲙⲓⲛ\nⲙ̄ⲙⲟϥ ⲉϥϩⲓ ϩⲟⲩⲛ ⲙ̄ⲙⲁⲩ ⲉϥⲥⲕⲉⲡⲁⲍⲉ ⲙ̄ⲙⲁⲩ ⲉ ⲡⲙⲁ\nⲛ̄ ⲟⲩⲏⲣ︦ⲡ︦ ⲙⲛ̄ ⲟⲩⲛⲉϩ ⲙⲛ̄ ⲡⲕⲉ | ⲥⲉⲉⲡⲉ ⲛ̄ ⲭⲣⲓⲁ ⲛ̄ⲧⲉ\nⲡⲥⲱⲙⲁ ⲡⲉⲧ ϯ ⲧⲣⲟⲫⲏ ⲛ̄ ⲛⲉⲧ ϩⲙ̄ ⲫⲉⲃⲱⲱⲛ ϥⲛⲏⲩ ⲉ\nⲃⲟⲗ ⲛ̄ϩⲏⲧⲉ • ⲉ ⲡⲙⲁ ⲛ̄ ⲟⲩⲏⲓ ⲙⲛ̄ ⲟⲩⲉⲣⲥⲟⲓ • ⲧⲡⲉ ⲛ̄\nⲧⲡⲉ ⲧⲉⲧⲛⲁϣⲱⲡⲉ ⲛⲉ ⲛ̄ⲏⲓ ⲁⲩⲱ ⲙ̄ ⲙⲁ ⲛ̄ ⲟⲩⲱϩ • ⲉ ⲡⲙⲁ\nⲛ̄ ϩⲉⲛⲙⲁ ⲛ̄ ⲛ̄ⲕⲟⲧⲕ̄ ⲙⲛ̄ ϩⲉⲛⲡⲗⲟⲩⲙⲁⲕⲓⲟⲛ ⲙⲛ̄ ϩⲉⲛ\nⲡⲣⲏϣ • Ⲉⲓⲥ ⲧϩⲃ̄ⲥⲱ ⲛ̄ ⲉⲡⲟⲩⲣⲁⲛⲓⲟⲛ ⲛ̄ ⲁⲧ ⲧⲁⲕⲟ • ⲁⲩⲥⲃ̄ⲧⲱⲧⲥ̄ ⲛⲉ • ⲉ ⲡⲙⲁ ⲛ̄ ⲟⲩϩⲏⲡⲉⲣⲉⲧⲏⲥ ⲙⲛ̄ ⲟⲩⲇⲓⲁⲕⲱⲛⲓⲧⲏⲥ • ⲉⲓⲥ ⲓⲱⲥⲏⲫ ⲡϩⲗ̄ⲗⲟ ⲛ̄ ϩⲁⲙϣⲉ ⲉⲧ ⲥⲙⲁⲙⲁⲁⲧ ⲁⲩⲥⲃ̄ⲧⲱⲧϥ̄ ⲛⲏ ⲛ̄ ⲇⲓⲁⲕⲱⲛⲓⲧⲏⲥ ⲁⲩⲱ ⲛ̄\nϩⲩⲡⲉⲣⲉⲧⲏⲥ ⁖-ⲙ̄ⲡⲣ̄ ⲣ̄ ϩⲟⲧⲉ ⲱ̄ ⲙⲁⲣⲓⲁ ⲡϫ︤ⲥ︥ ⲛⲙ̄ⲙⲉ ϩⲱ","english":"Behold, the one who created the whole world in his own hands alone is present there, sheltering that place with wine and oil and the other necessities of the body, which gives food to those in need. He comes forth from her to a place of a house and a bed. The heaven of heaven will become for you a house and a dwelling place, instead of places for sleeping and couches and rugs. Behold, the incorruptible heavenly garment has been prepared for you, instead of a servant and a deaconess. Behold, Joseph, the blessed old man, has been prepared for me as a deacon and a servant. Do not fear, O Mary, the Lord is with you.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ⲉϥϩⲓ ϩⲟⲩⲛ ⲙ̄ⲙⲁⲩ ⲉϥⲥⲕⲉⲡⲁⲍⲉ ⲙ̄ⲙⲁⲩ","severity":"info","text":"The Coptic repeats ⲙ̄ⲙⲁⲩ ('there') twice, emphasizing the divine presence in the birth-space. The English collapses this to 'present there, sheltering that place'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲥⲱⲙⲁ","severity":"info","text":"ⲥⲱⲙⲁ ('body') here refers to the physical body in need of sustenance, consistent with ascetic usage as the site of struggle, though the context is material provision rather than spiritual combat.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲧⲡⲉ","severity":"info","text":"ⲧⲡⲉ ('heaven') appears in the phrase ⲧⲡⲉ ⲛ̄ⲧⲡⲉ ('the heaven of heaven'), a superlative construction denoting the highest celestial abode, not the physical sky.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲙⲁⲣⲓⲁ","severity":"info","text":"Mary is addressed directly as ⲙⲁⲣⲓⲁ, the Theotokos in this homiletic context, consistent with the work's Marian focus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ⲇⲓⲁⲕⲱⲛⲓⲧⲏⲥ","severity":"info","text":"The term ⲇⲓⲁⲕⲱⲛⲓⲧⲏⲥ ('deaconess') reflects early Christian liturgical roles for women, here applied to Joseph as a male deacon, possibly adapting the term for rhetorical symmetry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲉⲓⲥ ⲡⲉⲛⲧ","severity":"caution","text":"The Coptic begins with ⲉⲓⲥ ⲡⲉⲛⲧ ('Behold, the one who'), but the preceding passage is fragmentary; the subject may be God or Christ, though the English supplies 'the one who created the whole world'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic ⲉϥϩⲓ ϩⲟⲩⲛ ⲙ̄ⲙⲁⲩ could mean 'he is inside there' or 'he is present there'; the English opts for 'present there'.","The phrase ⲉ ⲡⲙⲁ ⲛ̄ ⲟⲩⲏⲓ ⲙⲛ̄ ⲟⲩⲉⲣⲥⲟⲓ is ambiguous: it may mean 'to a place of a house and a bed' (as in the English) or 'instead of a house and a bed'.","The Coptic ⲛ̄ⲏⲓ (line 8) could be read as 'for me' or 'for you'; the English takes it as 'for you', consistent with the address to Mary."],"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":58,"ref":"p58","source":"ⲅⲁⲣ ⲉ ⲡⲉⲟⲩⲟⲉⲓϣ ⲛ̄ⲧⲁϥⲟⲩⲉⲓⲛⲉ • ⲡϣⲁϫⲉ ⲅⲁⲣ ⲛ̄ⲧⲁ\nⲅⲁⲃⲣⲓⲏⲗ ϫⲟⲟϥ ⲛⲉ ϫⲉ ⲭⲁⲓⲣⲉ ⲧⲛ̄ⲧ ⲁⲥ ϭⲛ̄ ϩⲙⲟⲧ ⲡϫⲥ̄\nⲛⲙ̄ⲙⲉ ⲁⲩⲱ ϥⲣⲱϣⲉ ⲉⲣⲟ ⲉⲧⲥⲓⲟ ⲛ̄ ⲁⲅⲁⲑⲟⲛ ⲛⲓⲙ ⲛ̄ⲧⲉ\nⲙ̄ⲡⲏⲩⲉ • ⲁⲩⲱ ⲛⲓⲙ ϩⲛ̄ ⲧⲟⲓⲕⲟⲩⲙⲉⲛⲏ ⲧⲏⲣⲥ̄ ⲡⲉⲛⲧⲁϥϭⲛ̄ ϩⲙⲟⲧ ⲛ̄ⲧⲟⲩϩⲉ • ⲱ̄ ⲧⲡⲟⲗⲓⲥ ⲉⲧ ⲟⲩⲁⲁⲃ | ⲉⲧ ⲉⲣⲉ\nⲛ̄ ⲕⲉ ⲑⲣⲟⲛⲟⲥ • ⲙ̄ ⲡⲛⲟϭ ⲛ̄ ⲣ̄ⲣⲟ ϩⲛ̄ ⲧⲉⲥⲙⲏⲏⲧⲉ • ⲁⲗⲏⲑⲱⲥ ⲱ̄ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲉⲧ ⲟⲩⲁⲁⲃ ⲙⲁⲣⲓⲁ ⲁⲣ ϫⲓⲥⲉ\nⲉⲙⲁⲧⲉ ⲉ ϩⲟⲩⲉ ⲛⲉ ⲛⲧⲁⲩϫⲓⲥⲉ • ⲧⲏⲣⲟⲩ ⲉⲙⲁⲧⲉ ϩⲛ̄ ⲧⲡⲉ\nⲁⲩⲱ ϩⲓϫⲙ̄ ⲡⲕⲁϩ • ⲱⲛⲧⲟⲥ ⲉⲓϣⲁⲛⲙⲉⲉⲩⲉ ⲉ ⲃⲟⲗ ⲉ ⲡⲉⲛⲧⲁϥϣⲱⲡⲉ ⲙ̄ⲙⲟ ϣⲁⲓⲣ̄ ϩⲃⲁ ϩⲱⲥ ϫⲉ ⲛ̄ⲧⲁⲓⲡⲱⲱⲛⲉ ⲉ ⲃⲟⲗ\nϩⲓϫⲙ̄ ⲡⲕⲁϩ ⲉ ϩⲣⲁⲓ ⲉ ⲧⲡⲉ • Ⲕⲁⲓ ⲅⲁⲣ ⲁⲩⲙⲏⲏϣⲉ\nⲛ̄ⲥⲁϩ ⲛ̄ⲉⲡⲓⲥⲕⲟⲡⲟⲥ ⲛ̄ⲑⲉⲟⲗⲟⲅⲟⲥ ⲁⲩⲱ ⲛ̄ⲑⲉⲟⲫⲟⲣⲟⲥ • ⲟⲩⲱϣ ⲉ ϣⲁϫⲉ ⲉ ⲡⲟⲩⲧⲁⲓⲟ ⲙⲛ̄ ⲛⲟⲩⲙⲁⲕⲁⲣⲓⲟⲥ ⲁⲩϩⲓⲥⲉ\nⲁⲩⲕⲁ ⲧⲟⲟⲧⲟⲩ ⲉ ⲃⲟⲗ • ⲉ ⲧⲃⲉ ϫⲉ ⲙ̄ⲡ ⲟⲩϭⲛ̄ ⲡϫⲱⲕ ⲛ̄\nⲛⲟⲩⲧⲁⲓⲟ ⲙⲛ̄ ⲟⲩⲁⲣⲉⲧⲏ ⲙ̄ⲡ ⲟⲩϭⲛ̄ ⲉⲩⲛⲁⲣ̄ ⲟⲩ ϫⲉ ⲁⲩⲣ̄\nⲁⲧ ϭⲟⲙ ⲛ̄ ⲛⲁϩⲣⲛ̄ ⲡϫⲓⲥⲉ ⲛ̄ ⲛⲟⲩⲕⲁⲧⲱⲣⲑⲱⲙⲁ • Ⲉⲓⲥ\nⲡⲁⲥⲉⲃⲏⲥ ⲛⲉⲥⲧⲱⲣⲓⲟⲥ ⲡⲁⲧⲉⲓ ⲧⲁⲡⲣⲟ ⲛ̄ ϣⲟⲩⲧⲟⲙⲥ̄\nⲁⲩⲟⲩⲱ ⲅⲁⲣ ⲉⲩⲧⲱⲙ ⲙ̄ⲙⲟⲥ ϩⲛ̄ ⲟⲩⲕⲱϩⲧ̄ ⲛ̄ ⲁⲧ ⲱϣⲙ̄\nϩⲣⲁⲓ ϩⲛ̄ ⲁⲙⲛ̄ⲧⲉ • ⲁϥϣⲱⲡⲉ ⲉϥⲙⲉⲉⲩⲉ ⲉ ⲃⲟⲗ ⲉ ⲡⲛⲟϭ\nⲙ̄ ⲙⲩⲥⲧⲏⲣⲓⲟⲛ ⲛ̄ⲧⲁϥϣⲱ|ⲡⲉ ⲙ̄ⲙⲁⲩ • ⲁϥⲡⲱϣⲥ̄ ⲁϥⲣ̄\nϩⲃⲁ • ⲁϥϩⲉ ⲉ ϩⲣⲁⲓ ⲉ ⲡⲛⲟϭ ⲛ̄ ϣⲓⲕ ⲛ̄ ⲧⲙⲛ̄ⲧⲣⲉϥⲣ̄\nⲡⲉⲑⲟⲟⲩ • ⲁⲗⲗⲁ ⲁϥϫⲓ ⲧⲕⲁⲧⲁⲇⲓ̈ⲕⲏ ⲉ ⲡϥ︦ⲙ︦ⲡϣⲁ ⲙ̄ⲙⲟⲥ • ⲁϥⲣ̄ ϣⲙ̄ⲙⲟ ⲉ ⲧⲙⲛ̄ⲧⲉⲡⲓⲥⲕⲟⲡⲟⲥ ⲙ̄ ⲡⲉⲓ ⲕⲟⲥⲙⲟⲥ • ⲁϥⲣ̄\nϣⲙ̄ⲙⲟ ⲉ ⲡⲉⲟⲟⲩ ⲛ̄ ⲧⲙⲛ̄ⲧⲉⲣⲟ ⲛ̄ ⲙ̄ⲡⲏⲩⲉ • ⲁ ⲡⲉϥⲣⲁⲛ\nϩⲱⲃⲥ̄ ϩⲙ̄ ⲡⲕⲁⲕⲉ • ⲁ ⲕⲉ ⲟⲩⲁ ϫⲓ ⲛ̄ ⲧⲉϥⲙⲛ̄ⲧⲉⲡⲓⲥⲕⲟⲡⲟⲥ •","english":"For at the time when he revealed himself, the word that Gabriel spoke was, \"Hail, full of grace, the Lord is with you,\" and he rejoices over the holy one, every good thing of the heavens. And who in the whole world has found grace like this? O holy city, where the other thrones of the great king are in its midst. Truly, O holy virgin Mary, you are exalted far above all those who were exalted, both in heaven and on earth. Indeed, if I think about what happened to me, I am amazed, for I have been transported from the earth up to heaven. For a multitude of scribes, bishops, theologians, and God-bearing men desired to speak of her honor and her blessedness, but they labored in vain, for they did not find the completion of her honor and virtue; they were unable to do anything, for they were powerless before the exaltation of her perfections. Behold, the impious Nestorius opened his mouth to blaspheme, for he wished to close it in a fire of unquenchable burning in hell. He came to think about the great mystery that happened there; he was divided, he was amazed, he fell into the great pit of wickedness. But he received the condemnation he deserved; he became a stranger to the episcopacy of this world; he became a stranger to the glory of the kingdom of the heavens; his name was covered in darkness, and another took his episcopacy.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ϩⲙⲟⲧ","severity":"info","text":"The Coptic ϩⲙⲟⲧ renders Greek χάρις, 'grace' as unearned divine favour. The angelic greeting 'Hail, full of grace' echoes Lk 1:28 but is adapted to a Marian acclamation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲭⲁⲓⲣⲉ ⲧⲛ̄ⲧ ⲁⲥ ϭⲛ̄ ϩⲙⲟⲧ","severity":"info","text":"The angel Gabriel's greeting 'Hail, full of grace' adapts Lk 1:28 (Χαῖρε, κεχαριτωμένη). The Coptic text expands it with 'the Lord is with you', blending Annunciation and Theotokos piety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲛⲉⲥⲧⲱⲣⲓⲟⲥ","severity":"info","text":"Nestorius, patriarch of Constantinople (428–431), condemned at Ephesus for refusing the title Theotokos. The homily presents him as impious and punished, reflecting post-Ephesian orthodoxy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ⲁⲩⲙⲏⲏϣⲉ ⲛ̄ⲥⲁϩ ⲛ̄ⲉⲡⲓⲥⲕⲟⲡⲟⲥ ⲛ̄ⲑⲉⲟⲗⲟⲅⲟⲥ","severity":"info","text":"The homily claims that many bishops and theologians failed to fully praise Mary, a topos of Marian encomia that elevates her beyond human eloquence. This aligns with the dossier's homiletic tradition.","cites":[{"key":"dossier:coptic-anonymous-dormition-virgin-homily-fragments","label":"gap dossier: Homily on the Dormition of the Virgin (Coptic fragments)","url":"https://naxiai.com/christian/gaps/coptic-anonymous-dormition-virgin-homily-fragments"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲁⲗⲏⲑⲱⲥ","severity":"info","text":"The adverb 'truly' introduces a direct apostrophe to Mary, marking a shift from narrative to laudatory address. This rhetorical move is typical of Coptic Marian homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲡⲁⲥⲉⲃⲏⲥ ⲛⲉⲥⲧⲱⲣⲓⲟⲥ","severity":"caution","text":"The Coptic ⲡⲁⲥⲉⲃⲏⲥ (impious) is a Greek loanword; the text's condemnation of Nestorius may reflect later redactional layers. The passage's coherence is disrupted by a lacuna after 'blaspheme'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ⲡϣⲁϫⲉ ⲅⲁⲣ ⲛ̄ⲧⲁⲅⲁⲃⲣⲓⲏⲗ ϫⲟⲟϥ' could be read as Gabriel's word or as a citation of the angelic greeting; the Coptic syntax is ambiguous.","The clause 'ⲁϥⲡⲱϣⲥ̄ ⲁϥⲣ̄ ϩⲃⲁ' (he was divided, he was amazed) may describe Nestorius's mental state or a textual corruption; the exact referent is unclear."],"confidence":"medium","notes":[]},{"i":59,"ref":"p59","source":"ⲉⲧⲉⲓ ⲉϥⲟⲛϩ̄ ⲁϥϫⲓ ⲛ̄ ⲟⲩⲁⲛⲁⲑⲉⲙⲁϯⲥⲙⲟⲥ ⲉϥⲙ̄ⲡϣⲁ\nⲙ̄ⲙⲟϥ ⲙⲛ̄ ⲟⲩⲉⲝⲟⲣⲓⲥϯⲁ ⲕⲁⲧⲁ ⲡⲉϥⲙ̄ⲡϣⲁ ϩⲛ̄ ⲟⲩϣⲓⲡⲉ • Ⲉ ⲧⲃⲉ ⲡⲁⲓ ϭⲉ ⲱ̄ ⲛⲁⲙⲉⲣⲁⲧⲉ ⲙ̄ⲡⲣ̄ ⲧⲣⲛ̄ϩⲟⲧϩⲧ̄\nⲛ̄ⲥⲁ ⲧⲟⲓⲕⲟⲛⲟⲙⲓⲁ ⲙ̄ ⲡϣⲏⲣⲉ ⲙ̄ ⲡⲛⲟⲩⲧⲉ ϫⲉ ⲛ̄ⲧⲁⲥϣⲱⲡⲉ ⲛ̄ ⲁϣ ⲛ̄ ϩⲉ ⁖-Ⲡⲉϫⲁϥ ⲅⲁⲣ ϩⲛ̄ ⲙ̄ ⲡⲁⲣϩⲏⲙⲓⲁ\nϫⲉ ⲉⲕϣⲁⲛⲥⲱⲕ ⲛ̄ ϩⲉⲛϣⲁϫⲉ ϣⲁⲣⲉ ⲟⲩⲙⲓϣⲉ ϣⲱⲡⲉ ⁘ ⲉ ϫⲟⲟⲥ ⲙⲉⲛ ϫⲉ ⲁ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲙⲓⲥⲉ ⲙ̄ ⲡⲗⲟⲅⲟⲥ ⲙ̄\nⲡⲉⲓⲱⲧ ⲭⲱⲣⲓⲥ ⲥⲩⲛⲟⲩⲥⲓⲁ ⲛ̄ ϩⲟⲟⲩⲧ • ⲡϩⲱⲃ ⲟⲩⲟⲛϩ̄ ⲉ\nⲃⲟⲗ • ⲉ ϩⲟⲧϩⲧ̄ ⲇⲉ ϫⲉ ⲛ̄ⲧⲁϥⲉⲓ ⲉ ⲡⲉⲥⲏⲧ ⲛ̄ ⲁϣ ⲛ̄ ϩⲉ","english":"He who is alive received an anathematismos worthy of him and an exorcism according to his worth in shame. Because of this, then, O my beloved, do not doubt the economy of the Son of God, that it happened in some way. For he said in the parable, \"If you draw words, a conflict arises.\" To say indeed that the virgin gave birth to the Logos of the Father without sexual union with a male—the matter is evident. But to doubt that he came down in some way.","structure":"address","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ⲁⲛⲁⲑⲉⲙⲁϯⲥⲙⲟⲥ","severity":"info","text":"Greek ἀναθεματισμός, here likely 'curse' or 'anathema', but the context of exorcism suggests a ritual condemnation. The Coptic preserves the Greek loanword.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ⲉⲝⲟⲣⲓⲥϯⲁ","severity":"info","text":"Greek ἐξορκισμός, 'exorcism' or 'adjuration'. The pairing with ⲁⲛⲁⲑⲉⲙⲁϯⲥⲙⲟⲥ suggests a ritual formula against evil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ⲟⲓⲕⲟⲛⲟⲙⲓⲁ","severity":"info","text":"Greek οἰκονομία, 'economy' in the theological sense of divine plan or incarnation. The homily defends the incarnation against doubt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ⲡⲁⲣϩⲏⲙⲓⲁ","severity":"info","text":"Greek παροιμία, 'proverb' or 'parable'. The homily cites a saying to illustrate the danger of disputation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲱ̄ ⲛⲁⲙⲉⲣⲁⲧⲉ","severity":"info","text":"Vocative address 'O my beloved' marks a direct exhortation to the congregation, typical of homiletic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲉⲧⲉⲓ ⲉϥⲟⲛϩ̄","severity":"caution","text":"The phrase 'He who is alive' is ambiguous: it may refer to Christ, the devil, or a generic subject. The English draft takes it as a male figure, but the referent is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'he who is alive' (ⲉⲧⲉⲓ ⲉϥⲟⲛϩ̄) is uncertain; possibly Christ or an adversary.","The phrase 'in shame' (ϩⲛ̄ ⲟⲩϣⲓⲡⲉ) may modify the reception of anathema/exorcism or the subject's state."],"confidence":"medium","notes":[{"kind":"structure","severity":"info","label":"address to the congregation","text":"Classified as address to the congregation from the Coptic cues."}]},{"i":60,"ref":"p60","source":"ⲁϥⲃⲱⲕ ⲉ ϩⲟⲩⲛ ⲉ ϩⲏⲧⲥ̄ ⲛ̄ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲡϩⲱⲃ | ⲙⲟⲕϩ̄\nⲛ̄ⲉⲓⲙⲉ ⲉ ⲣⲟϥ • ⲙⲛ̄ ⲕⲉ ⲙⲩⲥⲧⲏⲣⲓⲟⲛ ⲅⲁⲣ ⲛ̄ⲥⲁ ⲡⲉⲛⲧⲁ\nⲅⲁⲃⲣⲓⲏⲗ ϫⲟⲟϥ ⲛⲁⲥ ϫⲉ ⲟⲩⲡⲛ︦ⲁ︦ ⲉϥⲟⲩⲁⲁⲃ ⲡⲉⲧ ⲛⲏⲩ\nⲉ ϩⲣⲁⲓ ⲉ ϫⲱ • ⲁⲩⲱ ⲧϭⲟⲙ ⲙ̄ ⲡⲉⲧ ϫⲟⲥⲉ ⲧⲉⲧ ⲛⲁⲣ̄ ϩⲁⲓⲃⲥ̄\nⲉⲣⲟ • ⲉ ⲧⲃⲉ ⲡⲁⲓ ⲡⲉⲧ ⲉⲣⲁϫⲡⲟϥ ϥ̄ⲟⲩⲁⲁⲃ ⲁⲩⲱ ⲥⲉⲛⲁⲙⲟⲩⲧⲉ ⲉ ⲣⲟϥ ϫⲉ ⲡϣⲏⲣⲉ ⲙ̄ ⲡⲛⲟⲩⲧⲉ ⁖-Ⲡⲁⲓ ⲅⲁⲣ\nⲡⲉⲛⲧ ⲁⲩⲧⲁⲛϩⲟⲩⲧϥ̄ ⲉ ⲣⲟϥ ⲉ ⲧⲣϥ̄ ϫⲟⲟϥ ⲛ̄ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ • ⲁⲩⲱ ⲛϥ̄ⲥⲟⲟⲩⲛ ⲁⲛ ⲛ̄ ⲕⲉ ⲗⲁⲁⲩ ⲛ̄ⲥⲁ ⲡⲁⲓ\nⲙ̄ⲙⲁⲧⲉ • ⲕⲁⲓ ⲅⲁⲣ ⲛ̄ⲧⲟⲥ ϩⲱⲱⲥ ⲟⲛ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲛⲉⲥⲟ\nⲛ̄ ϣⲡⲏⲣⲉ • ⲉϫⲙ̄ ⲡⲁⲥ[ⲡⲁⲥ]ⲙⲟⲥ ⲁⲩⲱ ⲛⲉⲥⲙⲟⲕⲙⲕ̄ ⲙ̄ⲙⲟⲥ\nⲉⲥϫⲱ ⲙ̄ⲙⲟⲥ ϩⲙ̄ ⲡⲉⲥϩⲏⲧ ϫⲉ ⲉⲓⲥ ⲡϣⲙ̄ ⲛⲟⲩϥⲉ ⲙⲉⲛ\nⲁϥⲡⲱϩ ϣⲁ ⲣⲟⲓ ϩⲓⲧⲛ̄ ⲡⲁⲅⲅⲉⲗⲟⲥ ⁖-ⲁⲩⲱ ⲟⲛ ⲉⲓⲥ ⲡⲉϥϣⲁϫⲉ ⲁϥϫⲱⲕ ⲉ ⲃⲟⲗ • ⲉⲓⲥ ϩⲏⲏⲧⲉ ⲅⲁⲣ ⲁⲓⲱ︤ⲱ︥ ⲁⲩⲱ ⲉⲓⲥ\nⲛⲁⲉⲕⲓⲃⲉ ⲙⲉϩ ⲛ̄ ⲉⲣⲱⲧⲉ • ⲉⲓⲥ ⲧⲁⲕⲁⲗⲁϩⲏ ⲁⲥⲃⲱⲱⲣⲉ\nⲉ ⲃⲟⲗ • ⲁⲗⲗⲁ ⲛ̄ ϯⲥⲟⲟⲩⲛ ⲁⲛ ϫⲉ ⲛ̄ⲧⲁ ⲡⲁⲓ ϣⲱⲡⲉ\nⲙ̄ⲙⲟⲓ̄ ⲉ ⲃⲟⲗ ⲧⲱⲛ • ⲧⲉⲛⲟⲩ ⲇⲉ ⲱ̄ ⲡϩⲁⲓⲣⲉϯⲕⲟⲥ ⲛ̄ ⲁⲧ\nⲛⲁϩⲧⲉ ⲉϣϫⲉ ⲛⲉⲕⲡⲓⲥⲧⲉⲩⲉ ⲁⲛ | ⲙⲛ︦ⲛ︦ⲥⲁ ⲛⲉⲓ ϣⲁϫⲉ\nⲧⲏⲣⲟⲩ ⲉⲧ ⲙⲉϩ ⲛ̄ ϣⲡⲏⲣⲉ • ⲉⲓⲉ ⲧⲱⲟⲩⲛ ⲁⲙⲟⲩ ⲛⲙ̄ⲙⲁⲓ\nⲛ̄ⲧⲛ̄ⲃⲱⲕ ⲉ ⲧⲡⲟⲗⲓ̈ⲥ ⲃⲏⲑⲗⲉⲉⲙ • ⲛ̄ⲧⲁⲧⲥⲁⲃⲟⲕ ⲉ ⲣⲟϥ ⲉϥⲛ̄ⲕⲟⲧⲕ̄ ϩⲛ̄ ⲟⲩⲟⲙϥ̄ ⲛ̄ ⲧⲃ̄ⲛⲏ • ⲁⲩⲱ ϯⲛⲁⲧⲣⲉ ⲕⲡⲓⲥⲧⲉⲩⲉ\nϩⲓⲧⲛ̄ ⲟⲩⲉϩⲉ ⲙⲛ̄ ⲟⲩⲉⲓⲟ̄ ⲉⲩⲣ̄ ϩⲁⲓⲃⲥ̄ ⲉ ⲣⲟϥ ϩⲙ̄ ⲡⲟⲩⲟⲙϥ̄ • Ⲉⲓⲥ ⲛ̄ϣⲟⲟⲥ ⲉⲩⲉⲗⲉⲅⲭⲉ ⲛ̄ ⲧⲉⲕⲙⲛ︦ⲧ︦ⲁⲥⲉⲃⲏⲥ ϩⲓⲧⲛ̄\nⲧⲉⲥⲧⲣⲁϯⲁ ⲛ̄ ⲧⲡⲉ • ⲛ̄ⲧⲁⲥⲟⲩⲱⲛ︦ϩ︦ ⲛⲁⲩ ⲉ ⲃⲟⲗ ⲉⲩⲥⲙⲟⲩ\nⲉ ⲡⲛⲟⲩⲧⲉ • ⲁⲩⲱ ⲉⲣⲉ ⲛⲁ ⲙ̄ⲡⲏⲩⲉ ⲧⲏⲣⲟⲩ ⲣⲁϣⲉ ⲉϫⲙ̄\nⲡⲉϥϫⲡⲟ ⲉⲧ ⲟⲩⲁⲁⲃ •","english":"He went in to the virgin, the matter being difficult for me to understand, and another mystery besides that which Gabriel told her, that a holy spirit is coming upon her, and the power of the Most High will overshadow her. Because of this, the one she bore is holy, and he will be called the Son of God. For this is what was revealed to him, that he might say it to the virgin, and we know nothing else besides this alone. For even she herself, the virgin, was amazed at her greeting, and she was troubled within herself, saying in her heart, \"Behold, the annunciation indeed reached me through the angel, and behold, his word has been fulfilled. Behold, for I have become a mother, and behold, my breasts are full of milk. Behold, my veil has been loosened. But I do not know how this happened to me.\" Now then, O heretic of little faith, if you do not believe after all these words that are full of wonders, then arise, come with me, and let us go to the city of Bethlehem, that I may show him to you sleeping in a manger of cattle, and I will make you believe through the sight and the hour that overshadows him in the manger. Behold, the heavens will convict your impiety through the army of the sky, which will open to them blessing God, and all the powers of the heavens will rejoice at his holy birth.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"The term ⲡⲁⲣⲑⲉⲛⲟⲥ (virgin) is used here in the fixed Marian sense, consistent with the pinned glossary entry. It refers to Mary as the perpetual virgin, not merely a young woman.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲟⲩⲡⲛⲁ ⲉϥⲟⲩⲁⲁⲃ ⲡⲉⲧ ⲛⲏⲩ ⲉ ϩⲣⲁⲓ ⲉ ϫⲱ • ⲁⲩⲱ ⲧϭⲟⲙ ⲙ̄ ⲡⲉⲧ ϫⲟⲥⲉ ⲧⲉⲧ ⲛⲁⲣ̄ ϩⲁⲓⲃⲥ̄ ⲉⲣⲟ","severity":"info","text":"This passage echoes Luke 1:35, where Gabriel tells Mary that the Holy Spirit will come upon her and the power of the Most High will overshadow her. The Coptic phrasing closely follows the biblical account.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲡϣⲏⲣⲉ ⲙ̄ ⲡⲛⲟⲩⲧⲉ","severity":"info","text":"The title 'Son of God' (ⲡϣⲏⲣⲉ ⲙ̄ ⲡⲛⲟⲩⲧⲉ) is a Christological affirmation central to the homily's argument against docetic or adoptionist views. It reinforces the divine nature of Jesus from conception.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ⲡϩⲁⲓⲣⲉϯⲕⲟⲥ","severity":"info","text":"The direct address to a 'heretic' (ⲡϩⲁⲓⲣⲉϯⲕⲟⲥ) reflects the homily's polemical context, likely targeting those who doubted the virgin birth or the incarnation. This rhetorical device is common in Coptic homilies to engage the audience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲉⲓⲥ ⲛ̄ϣⲟⲟⲥ ⲉⲩⲉⲗⲉⲅⲭⲉ ⲛ̄ ⲧⲉⲕⲙⲛ︦ⲧ︦ⲁⲥⲉⲃⲏⲥ ϩⲓⲧⲛ̄ ⲧⲉⲥⲧⲣⲁϯⲁ ⲛ̄ ⲧⲡⲉ","severity":"info","text":"The phrase 'the heavens will convict your impiety through the army of the sky' introduces a dramatic eschatological image, shifting from narrative to exhortation. This structural move is typical of homiletic climaxes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲡⲁⲥ[ⲡⲁⲥ]ⲙⲟⲥ","severity":"caution","text":"The Coptic text shows a scribal repetition or dittography in ⲡⲁⲥ[ⲡⲁⲥ]ⲙⲟⲥ (her greeting). The edition marks a bracket, indicating uncertainty. The sense is clear, but the exact reading is not fully secure.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ⲡϩⲱⲃ ⲙⲟⲕϩ̄ (the matter being difficult) could be read as a parenthetical comment by the preacher or as part of Mary's internal reflection. The English draft takes it as the preacher's aside.","The identity of 'him' in 'I may show him to you sleeping in a manger' is ambiguous: it could refer to the infant Jesus or to a symbolic representation. The context favors Jesus."],"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":61,"ref":"p61","source":"ⲉⲓⲥ ⲙ̄ⲙⲁⲅⲟⲥ ⲛ̄ⲧⲁⲩⲉⲓ ⲉ ⲃⲟⲗ\nϩⲛ̄ ⲙ̄ ⲙⲁ ⲛ̄ ϣⲁ ⲉⲣⲉ ⲡⲉϥⲥⲓⲟⲩ ⲥⲱⲕ ϩⲁ ϫⲱⲟⲩ ϫⲓⲛ\nⲧⲁⲛⲁⲧⲟⲗⲏ ⲧⲏⲣⲥ̄ ϣⲁⲛⲧ ⲟⲩⲉⲓ ⲉ ϩⲣⲁⲓ ⲉ ⲃⲏⲑⲗⲉⲉⲙ • ⲛ̄ⲥⲉⲛⲁⲩ ⲉ ⲣⲟϥ ⲛ̄ⲥⲉⲟⲩⲱϣⲧ̄ ⲛⲁϥ ⲁⲩⲱ ⲛ̄ⲥⲉⲛⲁⲩ ⲉ ⲣⲟϥ\nⲛ̄ⲥⲉⲡⲣⲟⲥⲉⲛⲉⲅⲅⲉⲓ ⲛⲁϥ ⲛ̄ ⲛⲉⲩⲇⲱⲣⲟⲛ ⲛ̄ⲥⲉⲉⲝⲟⲙⲟⲗⲟⲅⲉⲓ\nⲛⲁϥ ⲛ̄ ⲛⲉⲩⲛⲟⲃⲉ • ⲉⲁ ⲡⲛⲟⲩⲧⲉ ⲛ̄ⲧⲁ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ ϫⲡⲟϥ\nⲡⲱϩ ⲙ̄ⲡⲉ ⲭⲉⲓⲣⲟⲅⲣⲁⲫⲟⲛ ⲛ̄ ⲛⲉⲩⲛⲟⲃⲉ ϩⲓⲧⲛ̄ ⲛ̄ ϫⲱⲱⲙⲉ • ⲛ̄ ⲧⲉⲩⲙⲛ︦ⲧ︦ⲙⲁⲅⲟⲥ ⲛ̄ⲧⲁⲩⲣⲟⲕϩⲟⲩ ⲉ ⲁⲩⲁⲧⲑⲉⲧⲉⲓ |ⲙ̄ ⲡⲣ̄ⲣⲟ\nⲙ̄ ⲡⲕⲁϩ • ⲁⲩϩⲟⲙⲟⲗⲟⲅⲉⲓ ⲙ̄ ⲡⲣ̄ⲣⲟ ⲛ̄ ⲧⲡⲉ ⁖-Ⲉⲓⲥ ⲙⲁⲣⲓⲁ\nⲧⲡⲁⲣⲑⲉⲛⲟⲥ ϩⲙⲟⲟⲥ ϩⲙ̄ ⲡⲙⲁ ⲛ̄ ϭⲟⲓⲗⲉ ⲉⲥϯ ⲉⲕⲓⲃⲉ ⲙ̄","english":"Behold the magi who came from the east, from the place of the rising sun, until they arrived at Bethlehem. They saw the child, they worshipped him, and they saw the child. They presented their gifts to him, and they confessed their sins to him, for God had caused the virgin to give birth to him. The book of their sins was torn up by the books, by their magian status, for they had burned and anathematized the king of the earth. They confessed the king of heaven. Behold Mary the virgin sitting in the cave, giving suck to","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲙⲁⲅⲟⲥ","severity":"info","text":"The plural ⲙⲙⲁⲅⲟⲥ (magi) here refers to the visitors from the east in the Nativity narrative, not to sorcerers. The Coptic usage follows the fixed sense of the Nativity context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲃⲏⲑⲗⲉⲉⲙ","severity":"info","text":"Bethlehem is the destination of the magi, consistent with the Nativity setting. The Coptic form is a loan from Greek Βηθλεέμ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"The term ⲧⲡⲁⲣⲑⲉⲛⲟⲥ (the virgin) is used twice, once for Mary and once in the phrase ⲡⲛⲟⲩⲧⲉ ⲛ̄ⲧⲁ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ ϫⲡⲟϥ (God had caused the virgin to give birth to him). The fixed technical sense 'virgin' applies, not 'young woman'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲙⲁⲣⲓⲁ","severity":"info","text":"Mary is identified as the virgin sitting in the cave, nursing the child. This is the Theotokos in the homiletic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The motif of the magi confessing their sins to the infant Christ and having their sins torn up by books is unusual and may reflect a legendary expansion of the Nativity story, possibly from apocryphal sources.","cites":[{"key":"ed:budge-misc.pseudodemetrius-on-the-birth-virgin-mary","label":"source edition: PseudoDemetrius On the Birth Virgin Mary","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoDemetrius_On%20the%20Birth%20Virgin%20Mary%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase ⲡⲱϩ ⲙ̄ⲡⲉ ⲭⲉⲓⲣⲟⲅⲣⲁⲫⲟⲛ ⲛ̄ ⲛⲉⲩⲛⲟⲃⲉ (the book of their sins was torn up) is obscure; the Coptic may be corrupt or elliptical. The English draft interprets it as a tearing up of a record of sins, but the exact mechanism is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ⲡⲱϩ ⲙ̄ⲡⲉ ⲭⲉⲓⲣⲟⲅⲣⲁⲫⲟⲛ ⲛ̄ ⲛⲉⲩⲛⲟⲃⲉ is ambiguous: it may mean the magi's sins were erased by divine intervention, or that a physical book was destroyed. The reading taken follows the English draft's interpretation of a symbolic tearing up.","The clause ⲛ̄ⲥⲉⲛⲁⲩ ⲉ ⲣⲟϥ ⲛ̄ⲥⲉⲟⲩⲱϣⲧ̄ ⲛⲁϥ ⲁⲩⲱ ⲛ̄ⲥⲉⲛⲁⲩ ⲉ ⲣⲟϥ contains a repetition (they saw the child twice) that may be a scribal dittography or a deliberate emphasis; the English draft retains both occurrences."],"confidence":"medium","notes":[]},{"i":62,"ref":"p62","source":"ⲡϣⲏⲣⲉ ⲙ̄ ⲡⲛⲟⲩⲧⲉ ⲛ̄ⲧⲁⲥϫⲡⲟϥ • ⲉⲓⲥ ⲥⲁⲗⲱⲙⲏ ⲛ̄ⲧⲁⲥⲁⲡⲟⲧⲁⲥⲥⲉ ⲙ̄ ⲡⲉⲥⲏⲓ ⲙⲛ̄ ⲛⲉⲥⲡⲟⲗⲩϯⲁ ⲛ̄ ϣⲟⲣⲡ̄ • ⲛⲁⲓⲁⲧⲉ ⲛ̄ⲧⲟ ⲱ̄ ⲙⲁⲣⲓⲁ • ⲧⲛ̄ⲧⲁ ⲟⲩⲥⲏϥⲉ ⲉⲓ ⲉ ⲃⲟⲗ ϩⲛ̄\nⲧⲟⲩⲯⲩⲭⲏ • ϫⲉ ⲕⲁⲥ ⲉⲩⲉϭⲱⲗⲛ̄ ⲉ ⲃⲟⲗ ⲛ̄ϭⲓ ⲙⲟⲕⲙⲕ̄ ⲛ̄\nϩⲁϩ ⲛ̄ϩⲏⲧ • ⲧⲥⲏϥⲉ ⲛ̄ⲧⲁⲥⲉⲓ ⲉ ⲃⲟⲗ ϩⲓⲧⲛ̄ ⲧⲟⲩⲯⲩⲭⲏ\nⲡⲉ ⲡⲗⲟⲅⲟⲥ ⲙ̄ ⲡⲉⲓⲱⲧ ϩⲉⲛⲙⲟⲕⲙⲉⲕ ⲛⲉ ⲛ̄ϩⲁⲓⲣⲉϯⲕⲟⲥ\nⲙ̄ⲙⲁⲓ ⲉⲟⲟⲩ ⲉⲧ ϣⲟⲩⲉⲓⲧ ⲛⲁⲓ ⲉⲧ ⲡⲱⲣϫ̄ ⲛ̄ ⲧⲙⲛ︦ⲧ︦ⲛⲟⲩⲧⲉ\nⲙ̄ ⲡⲙⲟⲛⲟⲅⲉⲛⲏⲥ ⲙ̄ ⲡⲉⲓⲱⲧ ⲉ ⲃⲟⲗ ⲙ̄ⲙⲟϥ • ⲙⲛ̄ ⲛⲓⲟⲩⲇⲁⲓ\nⲛ̄ ⲁⲥⲉⲃⲏⲥ ⲛⲁⲓ ⲉⲧ ϫⲓⲟⲩⲁ • ⲉ ⲧⲉϥⲁⲛⲁⲥⲧⲁⲥⲓⲥ ⲉⲧ ⲟⲩⲁⲁⲃ\nⲙⲛ̄ ⲛ̄ⲕⲉ ⲇⲟⲅⲙⲁ ⲧⲏⲣⲟⲩ ⲛ̄ⲁⲥⲉⲃⲏⲥ ⲛⲁⲓ ⲛ̄ⲧⲁ ⲧⲥⲏϥⲉ\nⲉⲧ ⲙ̄ⲙⲁⲩ ⲟⲩⲟⲛϩⲟⲩ ⲉ ⲃⲟⲗ ⁖-Ⲧⲡⲁⲣⲁⲕⲁⲗⲉⲓ ⲙ̄ⲙⲟ ⲱ̄\nⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲉⲧ ⲟⲩⲁⲁⲃ ⲁⲙⲉ ⲛ̄ϯ ϯⲧⲟⲟⲧⲉ ⲛⲙ̄ⲙⲁⲓ ϩⲙ̄\nⲡⲉⲓ ⲛⲟϭ ⲛ̄ ϣⲁ ⲉⲧ ⲟⲩⲁⲁⲃ ⲙ̄ⲡⲟⲟⲩ • ⲁⲩⲱ ⲙ̄ⲡⲣ̄ ϩⲡ̄ⲧ\nⲟⲩϭⲟⲙ ⲉ ⲣⲟⲓ ϫⲉ ⲕⲁⲥ ⲉⲛⲉⲟⲩⲱⲙ ⲉ ⲃⲟⲗ ϩⲛ̄ ⲛ̄ⲟⲩⲁⲅⲁⲑⲟⲛ | ⲛ̄ⲧⲛ̄ⲥⲉⲓ ⲛ̄ⲧⲛ̄ⲉⲩⲫⲣⲁⲛⲉ ⲉⲧⲉ ⲛ̄ϭⲓⲛⲟⲩⲱⲙ ⲙ̄ ⲡⲛ︦ⲁ︦ⲓ︦ⲕⲟⲛ ⲛⲉ ⲛ̄ⲧⲁⲣⲕⲁⲁⲩ ϩⲁ ⲣⲟⲛ • ϩⲓϫⲛ̄ ⲧⲉⲧⲣⲁⲡⲉⲍⲁ ⲙ̄\nⲡⲟⲩϣⲏⲣⲉ ⲛ̄ ⲛⲟⲩⲧⲉ ⁖-Ⲱ̄ ⲡⲣⲙ̄ⲣⲁϣ ⲇ︦ⲁ︦ⲇ︦ ⲁⲙⲟⲩ ⲛⲅ̄\nⲣⲁϣⲉ ⲛⲙ̄ⲙⲁⲛ ⲙ̄ⲡⲟⲟⲩ ϩⲙ̄ ⲡⲉⲓ ⲛⲟϭ ⲛ̄ ϣⲁ • ⲁⲓⲉⲓ\nⲡⲉϫⲁϥ ⲉⲓⲱϣ ⲉ ⲃⲟⲗ ϫⲉ ⲙⲁⲧⲁϩⲟ ⲉ ⲣⲁⲧϥ̄ ⲛ̄ ⲟⲩϣⲁ\nϩⲛ̄ ⲛⲉⲧ ⲟⲩⲁϩⲙ̄ ϣⲁ ϩⲣⲁⲓ ⲛ̄ⲧⲁⲡ ⲙ̄ ⲡⲉⲑⲩⲥⲓⲁⲥⲧⲏⲣⲓⲟⲛ • ⲛ̄ⲧⲟⲕ ⲡⲉ ⲡⲁ ⲛⲟⲩⲧⲉ • ⲧⲓⲛⲁϯ ⲉⲟⲟⲩ ⲛⲁⲕ • ⲁⲩⲱ ϯⲛⲁⲟⲩⲱⲛϩ̄ ⲛⲁⲕ ⲉ ⲃⲟⲗ • ⲛ̄ⲧⲟⲕ ⲡⲉ ⲡⲁ ⲛⲟⲩⲧⲉ ϯⲛⲁϫⲁⲥⲧⲕ̄\nⲚⲥⲁⲓⲁⲥ ⲟⲛ ⲡⲁ ⲡⲉⲓ ⲛⲟϭ ⲛ̄ ϩⲣⲟⲟⲩ ϩⲛ̄ ⲛⲉⲡⲣⲟⲫⲏⲧⲏⲥ\nⲁⲙⲟⲩ ⲛⲅ̄ ⲧⲁⲙⲟⲛ ⲉ ⲡⲉ ⲛⲧⲁⲕϣⲣⲡ̄ ⲧⲁⲩⲟⲟϥ ⲉ ⲧⲃⲉ\nⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲛ̄ ⲣⲉϥϫⲡⲉ ⲛⲟⲩⲧⲉ •","english":"The son of God, she bore him. Behold, Salome, she renounced her house and her garments first. Blessed are you, O Mary. A sword came out from within your soul, so that the groanings of many hearts might be opened. The sword that came out from the soul is the Word of the Father. Meditations are the heretics, vain-glorious ones, those who separate the divinity of the Only-begotten from the Father, and the impious Jews, those who deny his holy resurrection and all the other impious doctrines. That sword revealed them. I entreat you, O holy virgin, come, give me your hand in this great holy feast today, and do not hide your power from me, so that I may partake of the good things. Let us bring and rejoice, for the spiritual partaking is what I have placed before you, upon the table of your son, God. O David the psalmist, come, rejoice with us today in this great feast. I came, he said, crying out, \"Set up a feast in the fiery places until the top of the altar. You are my God, I will glorify you, and I will reveal myself to you. You are my God, I will exalt you.\" Isaiah also, this great voice among the prophets, come, tell us what you first proclaimed concerning the virgin who bore God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"The term ⲡⲁⲣⲑⲉⲛⲟⲥ (virgin) is used twice in this passage, consistently with the Marian technical sense. The second instance, ⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲛ̄ ⲣⲉϥϫⲡⲉ ⲛⲟⲩⲧⲉ, underscores Mary as the God-bearer, a standard epithet in Coptic homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲇⲁⲇ","severity":"info","text":"The invocation of David (ⲡⲣⲙ̄ⲣⲁϣ ⲇⲁⲇ) and the phrase 'set up a feast' echo Psalm 81 (LXX) and the tradition of David as psalmist and prophet. The homily presents David as a witness to the feast.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲓⲥⲁⲓⲁⲥ","severity":"info","text":"Isaiah is invoked as 'this great voice among the prophets' who proclaimed the virgin who bore God. This likely alludes to Isa 7:14 (LXX) and the prophecy of the virgin birth, a standard proof-text in Marian homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲥⲁⲗⲱⲙⲏ","severity":"info","text":"Salome (ⲥⲁⲗⲱⲙⲏ) appears as a figure who renounced her house and garments. This may refer to Salome the midwife from the Protevangelium of James, or to a different ascetic figure; the context suggests a model of renunciation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from narrative (Salome's renunciation) to direct address (blessing Mary, entreating her, invoking David and Isaiah). This rhetorical structure is typical of homiletic exegesis, blending praise and exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲧⲥⲏϥⲉ","severity":"caution","text":"The metaphor of the 'sword' (ⲧⲥⲏϥⲉ) coming from Mary's soul is ambiguous: it may represent the Word of the Father (as stated) or a polemical weapon against heretics. The Coptic syntax allows both readings, but the text explicitly identifies it as the Word.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Salome is not specified; she could be the midwife from apocryphal tradition or a different figure.","The phrase 'fiery places' (ϩⲛ̄ ⲛⲉⲧ ⲟⲩⲁϩⲙ̄) is obscure; it may refer to the altar or a visionary setting."],"confidence":"medium","notes":[]},{"i":63,"ref":"p63","source":"ⲡⲉϫⲁϥ ⲅⲁⲣ ϫⲉ\nⲁⲛⲟⲩⲱⲛ ⲛ̄ ⲙ̄ⲡⲩⲗⲏ ⲙⲁⲣⲉ ⲡⲗⲁⲟⲥ ⲃⲱⲕ ⲉ ϩⲟⲩⲛ ⲛⲉⲧ\nϩⲁⲣⲉϩ ⲉ ⲧⲇⲓⲕⲁⲓⲟⲥⲩⲛⲏ ⲉⲧ ϩⲁⲣⲉϩ ⲉ ⲧⲙⲉ ⲙⲛ̄ ⲡϩⲁⲡ ϫⲉ\nⲁⲩϩⲗ̄ⲡⲓⲍⲉ ⲉ ⲣⲟⲕ ⲡⲛⲟⲩⲧⲉ ϣⲁ ⲉⲛⲉϩ ⁖-ⲁⲗⲏⲑⲱⲥ\nⲟⲩⲛⲟϭ ⲡⲉ ⲡⲉⲓ ϣⲁ ⲙ̄ⲡⲟⲟⲩ • | ϫⲉ ⲁⲩⲥϩⲓⲙⲉ ⲙⲓⲥⲉ ⲙ̄\nⲡⲛⲟⲩⲧⲉ • Ⲡⲉⲧⲉ ⲙⲉⲣⲉ ⲙⲁ ϣⲟⲡϥ̄ • ⲡⲉⲧⲉ ⲙⲉⲣⲉ ⲡⲕⲁϩ\nⲉϣϥⲓ ϩⲁ ⲣⲟϥ ⲁ ϩⲏⲧⲥ̄ ⲙ̄ ⲙⲁⲣⲓⲁ • ⲧⲡⲁⲣⲑⲉⲛⲟⲥ ϣⲟⲡϥ̄\nⲉ ⲣⲟⲥ • ⲡⲉ ⲛⲧⲁ ⲙ̄ⲡⲏⲩⲉ ⲧⲁϫⲣⲟ ϩⲓⲧⲛ̄ ⲡϥ̄ϣⲁϫⲉ • Ⲁⲩⲱ\nⲛⲉⲩϭⲟⲙ ⲧⲏⲣⲟⲩ ϩⲙ̄ ⲡⲉ ⲡⲛⲁ̄ ⲛ̄ ⲣⲱϥ • ⲁⲙⲏⲓⲧⲛ̄\nⲛ̄ⲧⲉⲧⲛ̄ⲛⲁⲩ ⲉ ⲣⲟϥ • ⲧⲉⲛⲟⲩ ⲉϥⲧⲁⲗⲏⲩ ⲉϫⲛ̄ ⲙ̄ ⲡⲁⲧ","english":"He said, \"Open the gates, let the people go in, those who preserve righteousness, who preserve truth and justice, for they have hoped in you, O God, forever. Truly, this is a great day today, for a woman has given birth to God. He whom the earth cannot bear, he whom the earth cannot lift up to its mouth, the heart of Mary, the virgin, has borne him to her mouth. He whose word the heavens are strengthened by, and all their powers are in the breath of his mouth. Come, let us see him. Now he is hung upon the wood.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ⲡⲉϫⲁϥ ⲅⲁⲣ ϫⲉ ⲁⲛⲟⲩⲱⲛ ⲛ̄ ⲙ̄ⲡⲩⲗⲏ ⲙⲁⲣⲉ ⲡⲗⲁⲟⲥ ⲃⲱⲕ ⲉ ϩⲟⲩⲛ","severity":"info","text":"The speaker (likely a prophet or the homilist) calls for the gates to be opened so that the people—those who preserve righteousness, truth, and justice—may enter. This echoes a liturgical or eschatological invitation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲗⲁⲟⲥ","severity":"info","text":"ⲡⲗⲁⲟⲥ (Greek λαός) here means 'the people' or 'the laity' as distinct from clergy, consistent with liturgical usage in Coptic homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲁⲩϩⲗ̄ⲡⲓⲍⲉ ⲉ ⲣⲟⲕ ⲡⲛⲟⲩⲧⲉ ϣⲁ ⲉⲛⲉϩ","severity":"info","text":"The phrase 'they have hoped in you, O God, forever' echoes Psalm 43:3 (LXX) or similar Old Testament expressions of trust in God, adapted to a Marian context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲁⲩⲥϩⲓⲙⲉ ⲙⲓⲥⲉ ⲙ̄ ⲡⲛⲟⲩⲧⲉ","severity":"info","text":"The declaration 'a woman has given birth to God' affirms the Theotokos title, central to Coptic Marian devotion and the Council of Ephesus (431 CE). This homily likely reflects post-Ephesian theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ⲉϥⲧⲁⲗⲏⲩ ⲉϫⲛ̄ ⲙ̄ ⲡⲁⲧ","severity":"info","text":"The closing phrase 'he is hung upon the wood' parallels the crucifixion imagery in the Dormition homilies (e.g., dossier:coptic-anonymous-dormition-virgin-homily-fragments), linking Mary's birth of God to the Passion.","cites":[{"key":"dossier:coptic-anonymous-dormition-virgin-homily-fragments","label":"gap dossier: Homily on the Dormition of the Virgin (Coptic fragments)","url":"https://naxiai.com/christian/gaps/coptic-anonymous-dormition-virgin-homily-fragments"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲡⲉⲧⲉ ⲙⲉⲣⲉ ⲙⲁ ϣⲟⲡϥ̄ • ⲡⲉⲧⲉ ⲙⲉⲣⲉ ⲡⲕⲁϩ ⲉϣϥⲓ ϩⲁ ⲣⲟϥ","severity":"caution","text":"The Coptic text is ambiguous: 'He whom the earth cannot bear' may be a corruption or variant of a known saying about Christ's transcendence. The phrase 'lift up to its mouth' is unusual and may reflect a textual error.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker (ⲡⲉϫⲁϥ) is not specified; it may be a prophet or the homilist himself.","The phrase 'he is hung upon the wood' could refer to the cross or to a liturgical object; the context is unclear.","The Coptic ⲡⲉⲧⲉ ⲙⲉⲣⲉ ⲙⲁ ϣⲟⲡϥ̄ is syntactically difficult; the translation 'he whom the earth cannot bear' is interpretive."],"confidence":"medium","notes":[]},{"i":64,"ref":"p64","source":"ⲙ̄ ⲙⲁⲣⲓⲁ • ⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲉⲥϯ ⲉⲕⲓⲃⲉ ⲛⲁϥ • Ⲡⲉⲛⲧ ⲁϥⲛ̄\nⲡⲙⲟⲟⲩ ⲉ ⲃⲟⲗ ϩⲛ̄ ⲟⲩⲡⲉⲧⲣⲁ ⲉⲥⲛⲁϣⲧ̄ ⲁϥⲧⲥⲉ ⲛⲉⲧ ⲟⲟⲃⲉ\nϩⲓ ⲡϫⲁⲓⲉ • ⲉⲓⲥ ϩⲏⲏⲧⲉ ⲧⲉⲛⲟⲩ ϥϫⲓ ⲉⲕⲓⲃⲉ ⲧⲉⲛⲟⲩ ϩⲱⲥ\nϣⲏⲣⲉ ⲕⲟⲩⲓ ϩⲛ̄ ⲛ̄ⲉⲕⲓⲃⲉ ⲙ̄ ⲙⲁⲣⲓⲁ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲡⲉⲛⲧ\nⲁϥⲧⲁⲙⲓⲉ ⲡⲕⲁϩ • ⲁⲩⲱ ⲁ ⲡⲣⲱⲙⲉ ϣⲱⲡⲉ ϩⲓ ϫⲱϥ ⁖Ⲉⲓⲥ ϩⲏⲏⲧⲉ ⲧⲉⲛⲟⲩ ϥϣⲟⲟⲡ ϩⲛ̄ ⲟⲩⲙⲁ ⲛ̄ ϭⲟⲓⲗⲉ ⲉⲙⲛ̄ⲧⲁϥ ⲙⲁ ⲛ̄ ⲣⲁⲕⲧ̄ ⲧϥ̄ⲁⲡⲉ • ⲕⲁⲗⲱⲥ ⲁϥϫⲟⲟⲥ ϫⲉ ⲟⲩ\nⲛ̄ⲧⲉⲛⲃⲁϣⲁⲣ ⲛⲉⲩⲃⲏⲃ • ⲁⲩⲱ ⲛ̄ϩⲁⲗⲁⲧⲉ ⲛ̄ ⲧⲡⲉ ⲟⲩⲛ̄ⲧⲁⲩ ⲛⲉⲩⲙⲁϩ • ⲡϣⲏⲣⲉ ⲇⲉ ⲙ̄ ⲡⲣⲱⲙⲉ ⲙⲛ̄ⲧϥ̄ ⲙⲁ |\nⲛ̄ ⲣⲁⲕⲧ̄ ⲧϥ̄ⲁⲡⲉ • ⲡⲉⲭⲥ̄ ⲁⲩϫⲡⲟϥ ⲛⲁⲛ ⲙ̄ⲡⲟⲟⲩ ⲱ̄\nⲛⲁⲙⲉⲣⲁⲧⲉ • ⲁⲛⲟⲛ ⲇⲉ ϩⲱⲱⲛ ⲙⲁⲣⲛ̄ϫⲡⲟⲛ ⲛ̄ ⲕⲉ ⲥⲟⲡ\nϩⲓⲧⲛ̄ ⲧⲙⲉⲧⲁⲛⲟⲓⲁ • ⲁϥⲉⲓ ⲉ ⲡⲉⲥⲏⲧ ϣⲁ ⲣⲟⲛ ϩⲓⲧⲛ̄ ⲡⲉϥⲟⲩⲱϣ ⲉ ϩⲟⲩⲛ ⲉ ⲣⲟⲛ • Ⲁⲛⲟⲛ ϩⲱⲱⲛ ⲙⲁⲣⲛ̄ ⲃⲱⲕ ϣⲁ\nⲣⲟϥ ϩⲛ̄ ⲟⲩⲧⲃ̄ⲃⲟ • ⲁϥⲙ̄ⲧⲟⲛ ⲙ̄ⲙⲟϥ ϩⲛ̄ ⲟⲩⲟⲙϥ̄ ⲡⲁⲓ̈ ⲉⲧ\nⲉⲣⲉ ⲛ̄ⲧⲃ̄ⲛⲟⲟⲩⲉ ⲟⲩⲱⲙ ⲉ ⲃⲟⲗ ⲛ̄ϩⲏⲧϥ̄ • ⲁⲛⲟⲛ ϩⲱⲱⲛ\nⲙⲁⲣⲛ̄ ⲣ̄ ⲧⲉⲗⲓⲟⲥ ϩⲛ̄ ⲟⲩⲙⲛ︦ⲧ︦ ⲁⲧ ⲧⲁⲕⲟ • Ⲁϥⲡⲣⲟⲕⲟⲡⲧⲉⲓ\nϩⲛ̄ ⲧⲥⲟⲫⲓⲁ ⲙⲛ̄ ⲑⲩⲗⲏⲕⲓⲁ • ⲙⲛ̄ ⲧⲉⲭⲁⲣⲓⲥ ⲛ̄ ⲛⲁϩⲣⲙ̄\nⲡⲉϥⲉⲓⲱⲧ ϩⲛ̄ ⲙ̄ⲡⲏⲩⲉ • ⲙⲛ̄ ⲛ̄ⲣⲱⲙⲉ ϩⲓϫⲙ̄ ⲡⲕⲁϩ • ⲁⲛⲟⲛ ϩⲱⲱⲛ ⲙⲁⲣⲛ̄ ⲡⲣⲟⲕⲟⲡⲧⲉⲓ ϩⲛ̄ ⲑⲩⲗⲏⲕⲓⲁ ⲛ̄ ⲧⲙⲛ︦ⲧ︦ⲧⲉⲗⲓⲟⲥ ⲙⲛ̄ ⲧⲁⲣⲉⲧⲏ ⲛ̄ ⲛⲁϩⲣⲙ̄ ⲡⲛⲟⲩⲧⲉ ⲙⲛ̄ ⲛⲉϥⲁⲅⲅⲉⲗⲟⲥ • ⲁϥⲥⲱⲧⲙ̄ ⲛ̄ⲥⲁ ⲡϥ̄ⲉⲓⲱⲧ ⲙⲛ̄ ⲧⲉϥⲙⲁⲁⲩ ϩⲱⲥ\nⲣⲱⲙⲉ • ⲁⲛⲟⲛ ϩⲱⲱⲛ ⲙⲁⲣⲛ̄ ⲥⲱⲧⲙ̄ ⲛ̄ⲥⲁ ⲛϥ︦ⲛ︦ⲧⲟⲗⲏ\nⲙⲛ̄ ⲛϥ̄ⲡⲣⲟⲥⲧⲁⲅⲙⲁ ⲛ̄ⲧⲁϥⲧⲁⲁⲩ ⲉ ⲧⲟⲟⲧⲛ̄ • ⲁϥⲟⲩⲱⲙ\nⲁϥⲥⲱ ϩⲱⲥ ⲣⲱⲙⲉ ϫⲉ ⲕⲁⲥ ⲉϥⲉⲧⲣⲉ ⲡⲣⲱⲙⲉ | ⲟⲩⲱⲙ\nⲛϥ̄ⲥⲱ ϩⲓϫⲛ̄ ⲧⲉϥⲧⲣⲁⲡⲉⲍⲁ ϩⲛ̄ ⲧⲉϥⲙⲛ︦ⲧ︦ⲉⲣⲟ • ⲁϥϩⲓ̄ⲥⲉ\nⲉϥⲙⲟⲟϣⲉ ϩⲓ ⲧⲉϩⲓⲏ ϫⲉ ⲉⲛⲉⲧⲥⲁⲃⲟ ⲉ ϣⲡ̄ ϩⲓⲥⲉ ⲛⲙ̄ⲙⲁϥ •","english":"of Mary. The virgin gave him milk. He who brought forth water from a hard rock gave drink to those who were thirsty in the desert. Behold, now he takes milk, now as a small child in the milk of Mary the virgin, he who created the earth, and man came to be upon it. Behold, now he is in a place of a cave, having no place to rest his head. Well did he say, \"The beasts of the field have their dens, and the birds of the sky have their nests, but the son of man has no place to rest his head.\" Christ was born for us today, O beloved ones. Let us also be born again through repentance. He came down to us through his own will, to enter into us. Let us also go to him in purity. He rested in a manger, which the animals eat from outside. Let us also become perfect in incorruptibility. He progressed in wisdom and age and grace before his Father in the heavens and before men on earth. Let us also progress in the age of perfection and virtue before God and his angels. He obeyed his father and his mother as a man. Let us also obey the commandments and the precepts which he gave into our hands. He ate and drank as a man, so that man might eat and drink at his table in his kingdom. He labored, walking on the path, to teach those who would endure labor with him.","structure":"address","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲧⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"The Greek loanword ⲧⲡⲁⲣⲑⲉⲛⲟⲥ (virgin) is used here in its fixed Marian sense, not the non-technical 'young woman'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲡϣⲏⲣⲉ ⲇⲉ ⲙ̄ ⲡⲣⲱⲙⲉ ⲙⲛ̄ⲧϥ̄ ⲙⲁ ⲛ̄ ⲣⲁⲕⲧ̄ ⲧϥ̄ⲁⲡⲉ","severity":"info","text":"The phrase 'the son of man has no place to rest his head' echoes a saying attributed to Jesus in some Coptic homilies, though not a direct canonical quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ϩⲛ̄ ⲟⲩⲙⲁ ⲛ̄ ϭⲟⲓⲗⲉ","severity":"info","text":"The reference to Christ being in a cave (ⲙⲁ ⲛ̄ ϭⲟⲓⲗⲉ) aligns with the apocryphal tradition of the Cave of the Nativity, common in Coptic and Ethiopic infancy narratives.","cites":[{"key":"dossier:ethiopic-anonymous-homily-annunciation-incarnation","label":"gap dossier: Homily on the Annunciation and the Incarnation (eight-part homily cycle read within the Miracles of Mary)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-homily-annunciation-incarnation"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is an address to the congregation, marked by the vocative ⲱ̄ ⲛⲁⲙⲉⲣⲁⲧⲉ (O beloved ones) and a series of exhortations beginning with ⲙⲁⲣⲛ̄ (let us).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ⲁϥⲡⲣⲟⲕⲟⲡⲧⲉⲓ ϩⲛ̄ ⲧⲥⲟⲫⲓⲁ ⲙⲛ̄ ⲑⲩⲗⲏⲕⲓⲁ","severity":"info","text":"The motif of Christ's progress in wisdom and age (ⲥⲟⲫⲓⲁ, ⲑⲩⲗⲏⲕⲓⲁ) parallels the apocryphal 'Infancy Gospel of Thomas', where the child Jesus grows in knowledge and stature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ⲁⲛⲟⲛ ϩⲱⲱⲛ ⲙⲁⲣⲛ̄ϫⲡⲟⲛ ⲛ̄ ⲕⲉ ⲥⲟⲡ ϩⲓⲧⲛ̄ ⲧⲙⲉⲧⲁⲛⲟⲓⲁ","severity":"info","text":"The call to be 'born again through repentance' (ⲧⲙⲉⲧⲁⲛⲟⲓⲁ) reflects a common Coptic homiletic theme, linking Christ's birth to the believer's spiritual rebirth.","cites":[{"key":"dossier:coptic-anonymous-dormition-virgin-homily-fragments","label":"gap dossier: Homily on the Dormition of the Virgin (Coptic fragments)","url":"https://naxiai.com/christian/gaps/coptic-anonymous-dormition-virgin-homily-fragments"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ⲉⲥϯ ⲉⲕⲓⲃⲉ (she gave milk) is ambiguous: it may refer to Mary nursing the infant Jesus or to a symbolic act of nourishment. The reading taken is literal, as the context describes Christ as a small child.","The clause ⲁϥⲛ̄ ⲡⲙⲟⲟⲩ ⲉ ⲃⲟⲗ ϩⲛ̄ ⲟⲩⲡⲉⲧⲣⲁ (he brought forth water from a rock) could allude to a specific miracle of Moses or Christ; the reading taken is a general typological reference."],"confidence":"high","notes":[{"kind":"structure","severity":"info","label":"address to the congregation","text":"Classified as address to the congregation from the Coptic cues."}]},{"i":65,"ref":"p65","source":"ϣⲁⲛⲧ ⲛ̄ⲃⲱⲕ ⲉ ϩⲣⲁⲓ ⲉ ⲧⲡⲉ ⲛⲙ̄ⲙⲁϥ • Ⲁϥⲙ̄ⲧⲟⲛ ⲙ̄ⲙⲟϥ ϩⲓϫⲛ̄ ⲧⲡⲩⲅⲏ ϫⲉ ⲕⲁⲥ ⲉⲛⲉⲙ̄ⲧⲟⲛ ⲙ̄ⲙⲟⲛ ϩⲱⲱⲛ\nϩⲓϫⲛ̄ ⲛ̄ⲉⲓⲉⲣⲱⲟⲩ ⲙ̄ⲙⲟⲩ ⲛ̄ ⲱⲛϩ̄ ⲉⲧ ϩⲁⲁⲧⲉ ⲉ ⲃⲟⲗ ⲛ̄ϩⲏⲧϥ̄ • ⲁϥϣⲁϫⲉ ⲙⲛ̄ ⲟⲩⲥϩⲓⲙⲉ ⲛ̄ⲥⲁⲙⲁⲣⲓⲧⲏⲥ ϫⲉ ⲕⲁⲥ\nⲁⲛⲟⲛ ϩⲱⲱⲛ ⲉⲛⲉϣⲱⲡⲉ ⲛ̄ϣⲏⲣⲉ ⲛ̄ ⲧⲉϥⲙⲁⲁⲩ ⲙ̄ ⲡⲁⲣⲑⲉⲛⲟⲥ • ⲁϥⲟⲩⲏⲛ ⲛ̄ ⲛ̄ⲃⲁⲗ ⲛ̄ ⲛ̄ⲃⲉⲗⲗⲉ ⲙ̄ ⲙⲓⲥⲉ ϫⲉ\nⲕⲁⲥ ⲉⲛⲉⲟⲩⲱⲛ ⲛ̄ ⲛ̄ⲃⲁⲗ ⲙ̄ ⲡⲉⲛϩⲏⲧ ⲙⲛ̄ ⲧⲛ̄ⲯⲩⲭⲏ ⲉ ⲧⲣ\nⲛ̄ⲧⲱⲟⲩⲛ ⲉ ⲃⲟⲗ ϩⲙ̄ ⲡⲉϩⲧⲟⲡ ⲙ̄ ⲡⲇⲓⲁⲃⲟⲗⲟⲥ • ⲁϥⲧⲟⲩⲛⲉⲥ ⲛⲉⲧ ⲙⲟⲟⲩⲧ • ϫⲉ ⲕⲁⲥ ⲉϥⲉⲧⲟⲩⲛⲟⲥⲛ̄ ϩⲛ̄ ⲛⲉⲛⲡⲁⲣⲁⲡⲧⲱⲙⲁ • ⲁϥⲁⲛⲉⲭⲉ ⲉ ⲧⲣⲉ ⲩϯⲁⲁⲥ ⲉ ϩⲟⲩⲛ ϩⲙ̄\nⲡⲉϥϩⲟ ⲛ̄ϭⲓ ⲛ̄ⲣⲱⲙⲉ ⲛ̄ⲣⲉϥⲣ̄ⲛⲟⲃⲉ ϫⲉ ⲕⲁⲥ ⲉϥⲉⲧⲥⲁⲃⲟⲛ\nⲉ ⲧⲣⲉ ⲛⲕⲱ ⲉ ⲃⲟⲗ ⲛ̄ ⲛⲉⲧ ⲣ̄ ⲛⲟⲃⲉ ⲉ ⲣⲟⲛ • ⲁϥⲁⲛⲉⲭⲉ |\nⲉ ⲧⲣⲉ ⲩⲥⲟϣϥ̄ ϩⲓⲧⲛ̄ ⲛ̄ⲣⲱⲙⲉ ⲛ̄ⲣⲉϥⲣ̄ⲛⲟⲃⲉ ϫⲉ ⲕⲁⲥ\nⲁⲛⲟⲛ ϩⲱⲱⲛ ⲉⲛⲉϫⲓ ⲧⲁⲓⲟ ⲙ̄ ⲡⲙ̄ⲧⲟ ⲉ ⲃⲟⲗ ⲙ̄ ⲡⲉϥⲉⲓⲱⲧ\nⲙⲛ̄ ⲛϥ̄ⲁⲅⲅⲉⲗⲟⲥ ⲉⲧ ⲟⲩⲁⲁⲃ ⁖-Ⲁⲩⲕⲁⲁϥ ⲕⲁ ϩⲏⲩ ⲛ̄\nⲛϥ̄ϩⲟⲓⲧⲉ ⲁⲩⲡⲟϣⲟⲩ ⲉ ϫⲱⲟⲩ ϩⲓⲧⲛ̄ ⲙ̄ⲙⲁⲧⲟⲓ • ϫⲉ ⲕⲁⲥ\nⲉϥⲛⲁⲫⲟⲣⲉⲓ ⲙ̄ⲙⲟⲛ ϩⲛ̄ ⲑⲃ̄ⲥⲱ ⲛ̄ ⲧⲙⲛ︦ⲧ︦ ⲁⲧ ⲧⲁⲕⲟ ϩⲛ̄\nⲙ̄ⲡⲏⲩⲉ ⁖-ⲁⲩϯ ⲛ̄ ⲟⲩⲕⲗⲟⲙ ⲛ̄ ϣⲟⲛⲧⲉ ⲉϫⲛ̄ ⲧϥ̄ⲁⲡⲉ\nϫⲉ ⲕⲁⲥ ⲉϥⲛⲁϯ ⲉ ϫⲱⲛ ⲙ̄ ⲡⲉⲕⲗⲟⲙ ⲉⲧ ⲛⲁⲛⲟⲩϥ\nⲛ̄ⲧⲉ ⲧϥ̄ⲙⲛ︦ⲧ︦ϣⲁⲛϩⲧⲏϥ ⲛ̄ ⲁⲧ ϩⲱϭⲃ̄ ⲙ̄ ⲡⲛⲁⲩ ⲉⲧ\nⲛ̄ⲛⲁⲃⲱⲕ ⲉ ⲁⲡⲁⲛⲧⲁ ⲉ ⲡⲉϥⲉⲓⲱⲧ ⲛ̄ ⲁⲅⲁⲑⲟⲥ ⲉⲧ ϩⲛ̄ ⲙ̄ⲡⲏⲩⲉ • ⲁⲩϯ ⲛ̄ ⲟⲩⲕⲁϣ ⲉ ⲧϥ̄ϭⲓϫ • ⲉⲩⲥⲕⲟⲡⲧⲉⲓ ⲙ̄ⲙⲟϥ\nϩⲓⲧⲛ̄ ⲛⲓⲟⲩⲇⲁⲓ̈ ⲛ̄ⲁⲧ ⲛⲁϩⲧⲉ ϫⲉ ⲕⲁⲥ ⲉϥⲉϯ ⲉ ⲛⲉⲛϭⲓϫ\nⲙ̄ ⲡϭⲉⲣⲱⲃ ⲛ̄ ⲛ̄ ⲧⲙⲛ︦ⲧ︦ϫⲥ̄ ⲉϫⲙ̄ ⲡⲇⲓⲁⲃⲟⲗⲟⲥ ⲙⲛ̄\nⲛϥ̄ⲇⲁⲓⲙⲱⲛ ⲙ̄ ⲡⲟⲛⲏⲣⲟⲛ • ⲁⲩϯ ϩⲓⲱⲱϥ ⲛ̄ ⲟⲩⲭⲗⲁⲙⲓⲥ\nⲛ̄ ϫⲏⲕⲉ ϫⲉ | ⲕⲁⲥ ⲉϥⲛⲁϯ ϩⲓⲱⲱⲛ ⲛ̄ ⲟⲩⲉⲟⲟⲩ ⲙⲛ̄\nⲟⲩⲧⲁⲓⲟ •","english":"until he went up with him into heaven. He rested himself upon the spring so that we too might rest upon the rivers of the water of life that flow forth from it. He spoke with a Samaritan woman so that we too might become children of the mother of the virgin. He opened the eyes of the blind from birth so that we might open the eyes of our heart and our soul to arise from the place of the devil. He raised the dead so that he might raise us from our transgressions. He endured being spat upon in his face by sinful men so that he might teach us to forgive those who sin against us. He endured being beaten by sinful men so that we too might receive honor before his father and his holy angels. They left him abandoned in his garments, they tore them by the soldiers so that he might clothe us in the garment of incorruptibility in the heavens. They placed a crown of thorns upon his head so that he might give us the good crown of his humility, which does not wither, at the time when he goes to meet his good father in the heavens. They placed a reed in his hand, mocking him through the faithless Jews, so that he might place in our hands the scepter of victory over the devil and his evil demons. They placed upon him a cloak of rags so that he might place upon us glory and honor.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲁϥϣⲁϫⲉ ⲙⲛ̄ ⲟⲩⲥϩⲓⲙⲉ ⲛ̄ⲥⲁⲙⲁⲣⲓⲧⲏⲥ","severity":"info","text":"The Samaritan woman episode (John 4:7–26) is invoked as a type of Christ's ministry, here reinterpreted to make believers children of the Virgin Mary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲁϥⲟⲩⲏⲛ ⲛ̄ ⲛ̄ⲃⲁⲗ ⲛ̄ ⲛ̄ⲃⲉⲗⲗⲉ","severity":"info","text":"Healing of the man blind from birth (John 9:1–41) is cited as a model for spiritual enlightenment, a common trope in Coptic homiletics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲁⲩϯ ⲛ̄ ⲟⲩⲕⲗⲟⲙ ⲛ̄ ϣⲟⲛⲧⲉ","severity":"info","text":"The crown of thorns (Matthew 27:29; Mark 15:17) is reinterpreted as a type of the crown of humility, a standard Christological reading in Coptic passion literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"The term 'virgin' (Greek παρθένος) is used technically for Mary, not as 'young woman'; the phrase 'mother of the virgin' (ⲧⲉϥⲙⲁⲁⲩ ⲙ̄ ⲡⲁⲣⲑⲉⲛⲟⲥ) is a Marian title, likely referring to Saint Anne.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲇⲓⲁⲃⲟⲗⲟⲥ","severity":"info","text":"The devil (Greek διάβολος) is the personified adversary; the phrase 'place of the devil' (ⲡⲉϩⲧⲟⲡ ⲙ̄ ⲡⲇⲓⲁⲃⲟⲗⲟⲥ) is a metaphor for sin or the fallen state.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a series of antithetical parallels: each humiliation of Christ (spat upon, beaten, stripped, crowned with thorns, mocked, clothed in rags) is paired with a salvific benefit for believers, a rhetorical pattern typical of Coptic homilies.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ⲛ̄ⲥⲁⲙⲁⲣⲓⲧⲏⲥ' (Samaritan) is a Greek loanword; the Coptic text does not specify which Samaritan woman, but the context points to John 4.","The clause 'ⲁⲩⲕⲁⲁϥ ⲕⲁ ϩⲏⲩ ⲛ̄ ⲛϥ̄ϩⲟⲓⲧⲉ' (they left him abandoned in his garments) is ambiguous: it may refer to the stripping of Christ before the crucifixion or a separate episode of mockery."],"confidence":"high","notes":[]},{"i":66,"ref":"p66","source":"ⲁⲩⲱ ϫⲉ ϥⲛⲁⲧⲣⲉ ⲡⲇⲓⲁⲃⲟⲗⲟⲥ ⲕⲱ ⲕⲁ ϩⲏⲩ\nⲛϥ̄ⲕⲁⲁϥ ⲉϥⲁⲥⲭⲏⲙⲱⲛⲉⲓ̈ • Ⲁϥⲁⲁϩ ⲉ ⲣⲁⲧϥ̄ ⲉ ⲡⲉⲓⲗⲁⲧⲟⲥ\nϫⲉ ⲕⲁⲥ ⲁϥⲉⲛ ϩⲱⲱⲛ ⲉⲛⲉⲁⲁϩ ⲉ ⲣⲁⲧⲛ̄ ⲙ̄ ⲡϥ︤ⲙ︥ⲧⲟ ⲉ\nⲃⲟⲗ ϩⲛ̄ ⲟⲩⲡⲁⲣϩⲩⲥⲓⲁ ϩⲙ̄ ⲡⲉϩⲟⲟⲩ ⲛ̄ ⲧⲉϥⲁⲛⲁⲥⲧⲁⲥⲓⲥ\nⲉⲧ ⲟⲩⲁⲁⲃ ⁖-ⲁⲩⲛⲟϫϥ̄ ⲉ ⲡⲉϣⲧⲉⲕⲟ • ϫⲉ ⲕⲁⲥ ⲉϥⲛⲁⲉⲛⲧⲛ̄ ⲉ ϩⲣⲁⲓ ϩⲙ̄ ⲡⲉϣⲧⲉⲕⲟ ⲛ̄ ⲁⲙⲛ̄ⲧⲉ • ⲛϥ̄ⲧⲁⲁⲛ ⲛ̄\nⲇⲱⲣⲟⲛ ⲙ̄ ⲡⲉϥⲉⲓⲱⲧ ⲛ̄ ⲁⲅⲁⲑⲟⲥ • Ⲁϥⲁⲗⲉ ⲉϫⲙ̄ ⲡϣⲉ\nⲙ̄ ⲡⲉⲥϯⲟ︦ⲥ︦ ϫⲉ ⲉⲩⲛⲁⲥⳁⲟ︦ⲩ︦ ⲙ̄ⲙⲟϥ ϩⲁ ⲣⲟⲛ • ϫⲉ ⲕⲁⲥ\nⲉϥⲉⲧⲁⲕⲟ ⲛ̄ϩⲏⲧⲛ̄ ⲙ̄ ⲡⲛⲟⲃⲉ ⲁⲩⲱ ⲛϥ̄ⲧⲥⲁⲃⲟⲛ ⲉ ⲡⲉⲣϣ̄\nⲛⲉⲛϭⲓϫ ⲉ ⲃⲟⲗ ⲛ̄ⲧⲛ̄ϣⲗⲏⲗ ⲉ ϩⲣⲁⲓ̈ ⲉ ⲣⲟϥ ⲙⲛ̄ ⲡϥ̄ⲉⲓⲱⲧ\nⲛ̄ ⲁⲅⲁⲑⲟⲥ • ⲁϥⲕⲁⲁϥ (sic) ϩⲛ̄ ⲟⲩⲧⲁⲫⲟⲥ ϫⲉ ⲕⲁⲥ ⲉϥⲉⲧⲟⲩⲛⲟⲥⲉⲛ ϩⲱⲱⲛ ⲛⲙ̄ⲙⲁϥ • ⲁⲩⲱ ⲛϥ̄ⲕⲱ ⲛⲁⲛ ⲉ ⲃⲟⲗ ⲛ̄\nⲛⲉⲛⲛⲟⲃⲉ ⲛ̄ⲧⲁⲛⲁⲁⲩ ϩⲛ̄ ⲟⲩⲙⲛ︦ⲧ︦ ⲁⲧ ⲥⲟⲟⲩⲛ • ⲁϥⲧⲱⲟⲩⲛ |\nⲉ ⲃⲟⲗ ϩⲛ̄ ⲛⲉⲧⲙⲟⲟⲩⲧ • ϫⲉ ⲕⲁⲥ ⲉϥⲉⲧⲥⲁⲃⲟⲛ ⲉ ⲡⲧⲩⲡⲟⲥ\nⲛ̄ ⲧϥ̄ⲁⲛⲁⲥⲧⲁⲥⲓⲥ ⲉⲧ ϩⲁ ⲉⲟⲟⲩ ⁘ ⲁϥⲃⲱⲕ ⲉ ϩⲣⲁⲓ ⲙ̄ⲡⲏⲩⲉ ϫⲉ ⲕⲁⲥ ⲉϥⲉϫⲓⲧⲛ̄ ⲛⲙ̄ⲙⲁϥ ϩⲛ̄ ⲧϥ̄ ⲙⲉϩ ⲥⲛ̄ⲧⲉ","english":"and that he would make the devil cease, leaving him in a state of shame. He stood upon the stone so that we too might stand before him in freedom on the day of his holy resurrection. He was thrown into the prison so that he might bring us up from the prison of Hades, giving us as a gift to his good father. He mounted the wood of the cross so that they would kill him for us, so that he might destroy sin within us and teach us to stretch out our hands in prayer to him and his good father. He placed himself in a tomb so that he might raise us up with him, and forgive us our sins which we committed in ignorance. He rose from the dead so that he might teach us the type of his glorious resurrection. He ascended into the heavens so that he might take us with him in his second coming.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲇⲓⲁⲃⲟⲗⲟⲥ","severity":"info","text":"The Coptic ⲇⲓⲁⲃⲟⲗⲟⲥ is a Greek loanword (διάβολος) rendered as 'devil' per the pinned glossary; the etymological sense 'slanderer' is not operative in this corpus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲁⲛⲁⲥⲧⲁⲥⲓⲥ","severity":"info","text":"The Greek loanword ⲁⲛⲁⲥⲧⲁⲥⲓⲥ (ἀνάστασις) appears twice: once for Christ's holy resurrection (ⲧⲉϥⲁⲛⲁⲥⲧⲁⲥⲓⲥ ⲉⲧ ⲟⲩⲁⲁⲃ) and once for the general resurrection (ⲧϥ̄ⲁⲛⲁⲥⲧⲁⲥⲓⲥ ⲉⲧ ϩⲁ ⲉⲟⲟⲩ); context distinguishes them.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ϣⲗⲏⲗ","severity":"info","text":"The Coptic verb ϣⲗⲏⲗ is rendered as 'pray' per the pinned glossary; it appears in the phrase ⲛ̄ⲧⲛ̄ϣⲗⲏⲗ ⲉ ϩⲣⲁⲓ̈ ⲉ ⲣⲟϥ, 'we pray to him'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲡϣⲉ ⲙ̄ ⲡⲉⲥϯⲟⲥ","severity":"info","text":"The phrase 'the wood of the cross' (ⲡϣⲉ ⲙ̄ ⲡⲉⲥϯⲟⲥ) alludes to the crucifixion, a central event in the passion narratives (e.g., Matt 27:32–35, Mark 15:21–24).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲁϥⲃⲱⲕ ⲉ ϩⲣⲁⲓ ⲙ̄ⲡⲏⲩⲉ","severity":"info","text":"The ascension phrase 'he went up into the heavens' (ⲁϥⲃⲱⲕ ⲉ ϩⲣⲁⲓ ⲙ̄ⲡⲏⲩⲉ) echoes Acts 1:9–11 and Luke 24:51, where Christ ascends after the resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a series of typological parallels: each action of Christ (standing on stone, thrown into prison, etc.) is followed by a 'so that we too' clause, linking his salvific acts to the believer's experience.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic ⲁϥⲕⲁⲁϥ (sic) in the phrase ⲁϥⲕⲁⲁϥ ϩⲛ̄ ⲟⲩⲧⲁⲫⲟⲥ is a scribal error for ⲁϥⲕⲁⲁϥ (he placed himself), as the context requires a reflexive sense; the English draft renders it as 'he placed himself'.","The phrase ⲉⲩⲛⲁⲥⳁⲟⲩ ⲙ̄ⲙⲟϥ (they will kill him) is ambiguous as to subject; the English draft supplies 'they' generically, likely referring to the crucifiers."],"confidence":"high","notes":[]},{"i":67,"ref":"p67","source":"ⲙ̄ ⲡⲁⲣⲟⲩⲥⲓⲁ • ⲁϥϩⲙⲟⲟⲥ ϩⲓ ⲟⲩⲛⲁⲙ ⲙ̄ ⲡϥ̄ⲉⲓⲱⲧ ϫⲉ\nⲕⲁⲥ ⲉϥⲉⲑⲙ̄ⲥⲟⲛ ⲛⲙ̄ⲙⲁϥ ϩⲓϫⲛ̄ ⲡⲉⲑⲣⲟⲛⲟⲥ ϩⲙ̄ ⲡⲉϩⲟⲟⲩ\nⲉⲧ ϥⲛⲁⲕⲣⲓⲛⲉ ⲛ̄ⲛⲉⲧ ⲟⲛϩ̄ ⲙⲛ̄ ⲛⲉⲧ ⲙⲟⲟⲩⲧ ⁘ ⲱ̄\nⲛⲁⲙⲉⲣⲁⲧⲉ ⲉⲓⲥ ϩⲏⲏⲧⲉ ⲁⲛⲉⲓⲙⲉ ⲉ ⲡⲉⲓ ⲛⲟϭ ⲙ̄ ⲡⲉⲗⲁⲅⲟⲥ\nⲙ̄ ⲡⲉⲧ ⲛⲁⲛⲟⲩϥ ⲛ̄ⲧ ⲁϥϣⲱⲡⲉ ⲛⲁⲛ ⲙ̄ⲡⲟⲟⲩ • ϩⲓⲧⲛ̄\nⲧⲉⲡⲁⲣⲑⲉⲛⲟⲥ ⲉⲧ ⲟⲩⲁⲁⲃ ⲙⲁⲣⲓⲁ ⲛ̄ⲧ ⲁⲥϫⲡⲉ ⲡⲛⲟⲩⲧⲉ ⁖ⲁⲙⲏⲓⲧⲛ̄ ⲱ̄ ⲛⲉϩⲓⲟⲙⲉ ⲧⲏⲣⲟⲩ ⲛ̄ⲣϥ̄ϫⲡⲉ ϣⲏⲣⲉ ⲛ̄ⲧⲉⲧⲛ̄ϯ\nⲉⲟⲟⲩ ⲛ̄ ⲧⲉⲡⲁⲣⲑⲉⲛⲟⲥ ⲛ̄ⲧ ⲁⲥⲙⲓⲥⲉ ⲙ̄ ⲡⲛⲟⲩⲧⲉ • ⲁⲙⲏⲓⲧⲛ̄\nⲛⲉⲛⲧ ⲁⲩϫⲓϯⲡⲉ ⲙ̄ ⲡⲅⲁⲙⲟⲥ ⲛ̄ⲧⲉⲧⲛ̄ϯ ⲉⲟⲟⲩ ⲛ̄ ⲧⲛ̄ⲧ ⲁⲥⲙⲓⲥⲉ ⲙ̄ ⲡⲛⲟⲩⲧⲉ ⲁϫⲛ̄ ⲥⲩⲛⲟⲩⲥⲓⲁ ⲛ̄ ϩⲟⲟⲩⲧ • ⲁⲙⲏⲓⲧⲛ̄\nⲛⲉⲭⲏⲣⲁ ⲛ̄ⲧⲉⲧⲛ̄ⲣⲁϣⲉ ⲙ̄ⲡⲟⲟⲩ ϫⲉ ⲁϥⲉⲓ ⲛ̄ϭⲓ ⲡⲉⲕⲣⲓⲧⲏⲥ\nⲛ̄ ⲛⲉⲭⲏⲣⲁ ⲁⲩⲱ ⲡⲃⲟⲏⲑⲟⲥ ⲛ̄ ⲛ̄ⲉⲃⲓⲏⲛ • Ⲁⲙⲏⲓⲧⲛ̄ ⲙ̄\nⲡⲁⲣⲑⲉⲛⲟⲥ ⲛ̄ⲧⲉ|ⲧⲛ̄ⲑⲉⲱⲣⲉⲓ ⲙ̄ ⲡⲣ̄ⲣⲟ ⲙ̄ ⲡⲉⲟⲟⲩ • ⲁⲩⲱ\nⲡⲡⲁⲣⲑⲉⲛⲟⲥ ⲉⲧ ⲧⲁⲓⲏⲩ ⲡⲉⲭ︦ⲥ︦ ⲡⲉⲧ ϯ ⲉⲟⲟⲩ ⲛ̄ ⲙ̄ⲡⲁⲣⲑⲉⲛⲟⲥ ⲧⲏⲣⲟⲩ • ⲁⲩϫⲡⲟϥ ⲙ̄ⲡⲟⲟⲩ ⲉ ⲃⲟⲗ ϩⲛ̄ ⲧⲕⲁⲗⲁϩⲏ\nⲛ̄ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲉⲧ ⲟⲩⲁⲁⲃ ⲙⲁⲣⲓⲁ • ⲧⲣ̄ⲣⲱ ⲁⲩⲱ ⲧⲙⲁⲁⲩ\nⲛ̄ ⲙ̄ⲡⲁⲣⲑⲉⲛⲟⲥ ⲧⲏⲣⲟⲩ • ⲁⲩⲱ ⲧϫⲥ̄ ⲙ̄ ⲡⲥⲱⲛ︦ⲧ︦ ⲧⲏⲣϥ̄ ⁖Ⲁⲙⲏⲓⲧⲛ̄ ⲛ̄ ϩⲗ̄ⲗⲟ ⲛ̄ⲧⲉⲧⲛ̄ⲛⲁⲩ ⲉ ⲡϭⲉⲣⲱⲃ ⲉⲧ ϫⲟⲟⲣ • ⲡⲁⲓ ⲉⲧⲉⲧⲛ̄ⲧⲁϫⲣⲏⲩ ⲉ ϫⲱϥ ⲉϥⲛⲏⲩ ⲉ ⲃⲟⲗ ⲙ̄ⲡⲟⲟⲩ\nϩⲛ̄ ⲧⲕⲁⲗⲁϩⲏ ⲙ̄ ⲙⲁⲣⲓⲁ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲛ̄ ⲁⲧ ⲧⲱⲗⲙ̄ ⁖ⲁⲙⲏⲓⲧⲛ̄ ⲛ̄ ϩⲉⲣϣⲉⲉⲣⲉ ⲙⲛ̄ ⲛ̄ϣⲏⲣⲉ ϣⲏⲙ ⲛ̄ⲧⲉⲧⲛ̄ⲛⲁⲩ\nⲉ ⲧⲉⲓ ϣⲉⲉⲣⲉ ϣⲏⲙ ⲉ ⲁⲥⲙⲓⲥⲉ ⲙ̄ ⲡⲛⲟⲩⲧⲉ ⁘ ⲁⲙⲏⲓⲧⲛ̄\nⲛ̄ϣⲙ̄ⲙⲟ ⲛ̄ⲧⲉⲧⲛ̄ⲛⲁⲩ ⲉ ⲡⲉ ⲛⲧⲁϥⲣ̄ ϣⲙ̄ⲙⲟ ⲙⲛ̄\nⲧⲉϥⲙⲁⲁⲩ ⲙ̄ ⲡⲁⲣⲑⲉⲛⲟⲥ ⲉ ⲧⲃⲏⲏⲧⲛ̄ ⁖-Ⲁⲙⲏⲓⲧⲛ̄ ⲛⲉ\nⲫⲩⲗⲟⲟⲩⲉ ⲧⲏⲣⲟⲩ ⲙ̄ ⲡⲕⲁϩ • ⲙⲛ̄ ⲛ̄ϩⲉⲑⲛⲟⲥ ⲧⲏⲣⲟⲩ\nⲛ̄ⲧⲉⲧⲛ̄ⲛⲁⲩ ⲉ ⲡⲉ ⲛⲧⲁⲩϫⲡⲟϥ ⲛⲁⲛ ⲙ̄ⲡⲟⲟⲩ • ϩⲛ̄ ⲟⲩⲙⲁ\nⲛ ϭⲟⲓⲗⲉ •","english":"of his presence. He sat at the right hand of his father so that he might sit with him upon the throne on the day when he will judge the living and the dead. O my beloved, behold, we have come to know this great grace of the good thing that has happened to us today, through the holy virgin Mary, who gave birth to God. Come, all you women who have given birth to sons, and give glory to the virgin who gave birth to God. Come, you who have received the marriage, and give glory to the one who gave birth to God without male union. Come, you widows, and rejoice today, for the judge of widows and the helper of the poor has come. Come, you virgins, and behold the king of glory, and the honored virgin Christ, who gives glory to all virgins. He was born today from the womb of the holy virgin Mary, the queen and mother of all virgins, and the mistress of the whole creation. Come, you elders, and see the strong cherub, which you are unable to bear, as it comes forth today from the womb of Mary the virgin who has no stain. Come, you young men and young women, and see this young woman who gave birth to God. Come, you strangers, and see the one who became a stranger with his mother the virgin for your sake. Come, all you tribes of the earth and all the nations, and see the one who was born for us today in a cave.","structure":"address","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲱ̄ ⲛⲁⲙⲉⲣⲁⲧⲉ","severity":"info","text":"The vocative ⲱ̄ ⲛⲁⲙⲉⲣⲁⲧⲉ ('O my beloved') and the series of imperatives ⲁⲙⲏⲓⲧⲛ̄ ('Come') mark a liturgical address, typical of homiletic conclusions that summon various groups of the congregation.","cites":[{"key":"ed:budge-misc.pseudodemetrius-on-the-birth-virgin-mary","label":"source edition: PseudoDemetrius On the Birth Virgin Mary","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoDemetrius_On%20the%20Birth%20Virgin%20Mary%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"ⲡⲁⲣⲑⲉⲛⲟⲥ (Greek παρθένος) is used throughout in the technical Marian sense of 'virgin', not 'young woman'. The phrase ⲡⲡⲁⲣⲑⲉⲛⲟⲥ ⲉⲧ ⲧⲁⲓⲏⲩ ⲡⲉⲭ︦ⲥ︦ ('the honored virgin Christ') extends the term to Christ, a rare but attested usage in Coptic homiletics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲉⲑⲛⲟⲥ","severity":"info","text":"ⲛ̄ϩⲉⲑⲛⲟⲥ ⲧⲏⲣⲟⲩ ('all the nations') uses the plural of Greek ἔθνος to denote Gentiles as a category, here called to witness the nativity alongside the tribes of the earth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ϩⲛ̄ ⲟⲩⲙⲁ ⲛ ϭⲟⲓⲗⲉ","severity":"info","text":"The phrase 'in a cave' (ϩⲛ̄ ⲟⲩⲙⲁ ⲛ ϭⲟⲓⲗⲉ) reflects the tradition of the nativity in a cave, attested in the Protevangelium of James and early Christian apocrypha, rather than the Lucan stable.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ⲁⲙⲏⲓⲧⲛ̄","severity":"info","text":"The repeated call ⲁⲙⲏⲓⲧⲛ̄ ('Come') to specific groups (women, widows, virgins, elders, etc.) mirrors the liturgical invitation in Coptic Marian feasts, where the congregation is summoned to venerate the Theotokos.","cites":[{"key":"dossier:coptic-anonymous-dormition-virgin-homily-fragments","label":"gap dossier: Homily on the Dormition of the Virgin (Coptic fragments)","url":"https://naxiai.com/christian/gaps/coptic-anonymous-dormition-virgin-homily-fragments"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲡⲉⲗⲁⲅⲟⲥ ⲙ̄ ⲡⲉⲧ ⲛⲁⲛⲟⲩϥ","severity":"caution","text":"The phrase ⲡⲉⲓ ⲛⲟϭ ⲙ̄ ⲡⲉⲗⲁⲅⲟⲥ ⲙ̄ ⲡⲉⲧ ⲛⲁⲛⲟⲩϥ ('this great grace of the good thing') is syntactically ambiguous: ⲡⲉⲗⲁⲅⲟⲥ (Greek ἔλεγχος? or ⲉⲗⲁⲅⲟⲛ?) may be a scribal error or a loanword; the translation 'grace' is conjectural.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["ⲡⲉⲗⲁⲅⲟⲥ: possibly a corruption of ⲉⲗⲁⲅⲟⲛ (ἔλαιον, 'oil') or ⲉⲗⲉⲟⲥ (ἔλεος, 'mercy'); the reading 'grace' is interpretive.","ⲡⲉⲧ ⲛⲁⲛⲟⲩϥ: could refer to the 'good thing' (the nativity) or to Christ himself; the Coptic is ambiguous."],"confidence":"high","notes":[{"kind":"structure","severity":"info","label":"address to the congregation","text":"Classified as address to the congregation from the Coptic cues."}]},{"i":68,"ref":"p68","source":"ⲉϥⲟ ⲛ̄ ϣⲏⲣⲉ ϣⲏⲙ • ⲁⲩⲱ ⲛ̄ ⲑⲉ ⲛ̄ ⲟⲩϩⲏⲕⲉ\nⲛ̄ ⲉⲃⲓⲏⲛ • ⲉ ⲁⲩϭⲟⲟⲗϥ̄ ⲛ̄ ϩⲉⲛⲧⲟⲉⲓⲥ • ⲁⲩϫⲧⲟϥ ϩⲛ̄\nⲟⲩⲟⲙϥ̄ ⲛ̄ ⲧⲃ̄ⲛⲏ ⁖-Ⲛ︦ⲁⲥⲡⲉ ⲧⲏⲣⲟⲩ ⲙ̄ ⲡⲕⲟⲥⲙⲟⲥ ⲧⲏⲣϥ̄\nⲁⲙⲏⲓⲧⲛ̄ | ⲛ̄ⲧⲉⲧⲛ̄ⲛⲁⲩ ⲉ ⲡⲉⲛⲧ ⲁϥϫⲱⲱⲣⲉ ⲉ ⲃⲟⲗ ⲛ̄ ⲛ̄ⲁⲥⲡⲉ ⲧⲏⲣⲟⲩ • ϫⲉ ⲛ̄ⲛⲉ ⲡⲟⲩⲁ ⲡⲟⲩⲁ ⲥⲱⲧⲙ̄ ⲉ ⲧⲁⲥⲡⲉ\nⲙ̄ ⲡⲉⲧ ϩⲓⲧⲟⲩⲱϥ • ⲉϥⲛⲏⲩ ⲉ ⲃⲟⲗ ϩⲛ̄ ⲧⲕⲁⲗⲁϩⲏ ⲙ̄\nⲙⲁⲣⲓⲁ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ • ⲡⲕⲁϩ ⲧⲏⲣϥ̄ ⲧⲉⲗⲏⲗ ⲙ̄ⲡⲟⲟⲩ • ϫⲉ ⲡⲉⲛⲧ ⲁϥⲥⲟⲛⲧϥ̄ ⲁϥⲉⲓ̈ ⲉ ⲡⲉⲥⲏⲧ ⲉ ϫⲱϥ • Ⲛⲁ ⲙ̄ⲡⲏⲩⲉ ⲧⲏⲣⲟⲩ ⲣⲁϣⲉ ⲙ̄ⲡⲟⲟⲩ ϫⲉ ⲡⲉⲛⲧ ⲁϥⲧⲁⲙⲓⲉ ⲙ̄ⲡⲏⲩⲉ ϩⲛ̄ ⲧϥ̄ⲥⲟⲫⲓⲁ ⲉⲓ ⲉ ⲃⲟⲗ ⲙ̄ⲡⲟⲟⲩ ϩⲛ̄ ⲧⲕⲁⲗⲁϩⲏ\nⲙ̄ ⲙⲁⲣⲓⲁ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ • ⲛⲉⲡⲣⲟⲫⲏⲧⲏⲥ ⲣⲁϣⲉ ⲙ̄ⲡⲟⲟⲩ\nϫⲉ ⲁϥⲉⲓ ⲉ ⲃⲟⲗ ⲙ̄ⲡⲟⲟⲩ ϩⲛ̄ ⲙⲁⲣⲓⲁ ⲛ̄ϭⲓ ⲡⲉⲧ ⲛⲁϫⲱⲕ\nⲉ ⲃⲟⲗ ⲛ̄ ⲛⲉⲩⲡⲣⲟⲫⲏϯⲁ • Ⲁⲃⲉⲗ ⲣⲁϣⲉ ⲙ̄ⲡⲟⲟⲩ ϫⲉ\nⲁϥⲉⲓ ⲛ̄ϭⲓ ⲡⲉⲧ ⲛⲁⲣ̄ ⲡⲉⲕⲃⲁ ⲙ̄ ⲡⲉϥⲥⲛⲟϥ ⲙⲛ̄ ⲡⲉϥⲥⲟⲛ • Ϩⲁⲡⲁⲝ ϩⲁⲡⲗⲱⲥ ⲧⲉⲕⲧⲏⲥⲓⲥ ⲧⲏⲣⲥ̄ ⲧⲉⲗⲏⲗ ⲙ̄ⲡⲟⲟⲩ\nϩⲙ̄ ⲡⲉⲓ ⲛⲟϭ ⲛ̄ ϣⲁ ⲉⲧ ⲡⲟⲣϣ̄ ⲉ ⲃⲟⲗ ϩⲛ̄ ⲧⲟⲓⲕⲟⲩⲙⲉⲛⲏ\nⲧⲏⲣⲥ̄ ϫⲉ ⲁ ⲡⲗⲟⲅⲟⲥ ⲙ̄ ⲡⲉⲓⲱⲧ ⲟⲩⲟⲛϩϥ̄ ⲉ ⲃⲟⲗ ϩⲛ̄\nⲧⲕⲟⲩⲓ ⲙ̄ ⲡⲟⲗⲓⲥ ⲃⲏⲑⲗⲉⲉⲙ ⲉ ⲁϥϣⲁ ⲛⲁⲛ ⲉ ⲃⲟⲗ ϩⲛ̄\nⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲉⲧ ⲟⲩⲁⲁⲃ ⲙⲁⲣⲓⲁ • ⲧⲉⲛⲟⲩ ϭⲉ ⲱ̄ ⲛⲁⲙⲉ|ⲣⲁⲧⲉ ⲛ̄ ϩⲟⲥⲟⲛ ⲁⲛⲙⲉⲧⲉⲭⲉ • ⲉ ⲡⲉⲓ ⲛⲟϭ ⲙ̄ ⲙⲩⲥⲧⲏⲣⲓⲟⲛ ⲙ̄ⲡⲟⲟⲩ ⲉⲧⲉ ⲡϩⲟⲩ ⲙⲓⲥⲉ ⲙ̄ ⲡⲉⲭ︦ⲥ︦ ⲡⲗⲟⲅⲟⲥ\nⲙ̄ ⲡⲉⲓⲱⲧ • ⲁⲩⲱ ⲡⲣ̄ⲣⲟ ⲛ̄ ⲛⲣ̄ⲣⲱⲟⲩ • ⲙⲁⲣⲛ̄ ⲉⲓⲣⲉ ⲛ̄\nϩⲉⲛⲡⲣⲁⲝⲓⲥ ⲉ ⲛⲁⲛⲱⲟⲩ ⲉⲩⲧⲟⲟⲙⲉ ⲉ ⲡⲉⲓ ⲛⲟϭ ⲛ̄ ϣⲁ\nⲉⲧ ⲟⲩⲁⲁⲃ • ⲙⲁⲣⲉ ⲡⲉⲓ ϣⲁ ϣⲱⲡⲉ ⲛ̄ ⲧⲓⲡⲗⲱⲛ ⲛⲁⲛ\nⲁⲩⲱ ⲛ̄ ⲟⲩⲛⲟϥ • ϣⲟⲣⲡ̄ ⲙⲉⲛ ϫⲉ ⲁⲩⲙⲟⲩⲧⲉ ⲉ ⲣⲟⲛ\nϫⲉ ⲭⲣⲓⲥϯⲁⲛⲟⲥ • ⲙⲛ︤ⲛ︥ⲥⲱⲥ ϫⲉ ϩⲙ̄ϩⲁⲗ ⲙ̄ ⲡⲉⲭ︤ⲥ︥ •","english":"He was a small child, and like a poor and needy one, for they clothed him in rags, and he was born in a manger of cattle. All the nations of the whole world, come, let you see what he has scattered among all the nations, that each one might not hear the language of his neighbor. He came forth from the womb of Mary the virgin. The whole earth rejoices today, for the one who created it has come down upon it. All the heavens rejoice today, for the one who made the heavens with his wisdom has come forth today from the womb of Mary the virgin. The prophets rejoice today, for the one who will fulfill their prophecies has come forth from Mary. Abel rejoices today, for the one who will avenge his blood and his brother has come. Once and for all, the whole creation rejoices today in this great feast that is spread throughout the whole world, for the Word of the Father has appeared from the small town of Bethlehem, for he has come to us from the holy virgin Mary. Now then, O my beloved, as long as we partake of this great mystery of today, which is the birthday of Christ the Word of the Father, and the King of kings, let us perform good deeds that are fitting for this holy feast. Let this feast be a delight and joy for us. First, because we are called Christians, and then, servants of Christ.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲧⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"The Greek loanword παρθένος is used here in its fixed Marian sense, not the generic 'young woman'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲁⲩϫⲧⲟϥ ϩⲛ̄ ⲟⲩⲟⲙϥ̄ ⲛ̄ ⲧⲃ̄ⲛⲏ","severity":"info","text":"Echoes the Lukan nativity scene (Luke 2:7) where Jesus is laid in a manger, reinforcing the humility of the incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲁⲃⲉⲗ","severity":"info","text":"Abel rejoices because Christ will avenge his blood; this typology connects Christ's birth to the proto-martyr Abel, a common patristic theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲧⲉⲕⲧⲏⲥⲓⲥ ⲧⲏⲣⲥ̄ ⲧⲉⲗⲏⲗ ⲙ̄ⲡⲟⲟⲩ","severity":"info","text":"A repetitive cosmic rejoicing formula (earth, heavens, prophets, Abel, creation) builds rhetorical climax before the feast's proclamation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ⲭⲣⲓⲥϯⲁⲛⲟⲥ","severity":"info","text":"The closing exhortation to be 'Christians' and 'servants of Christ' reflects the homily's liturgical setting, urging ethical response to the mystery.","cites":[{"key":"ed:budge-misc.pseudodemetrius-on-the-birth-virgin-mary","label":"source edition: PseudoDemetrius On the Birth Virgin Mary","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoDemetrius_On%20the%20Birth%20Virgin%20Mary%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ⲛ̄ⲁⲥⲡⲉ ⲧⲏⲣⲟⲩ' (all nations) may be a rhetorical hyperbole or a reference to the Pentecostal dispersion of languages; the text does not specify."],"confidence":"high","notes":[]},{"i":69,"ref":"p69","source":"ⲙ̄ⲡⲣ̄ ⲧⲣⲉ ⲛⲉⲓ ⲉ ⲃⲟⲗ ϩⲛ̄ ⲧⲕ̄ⲕⲗⲏⲥⲓⲁ ⲉⲛⲥⲱⲧⲙ̄ ⲉ ⲛϥ̄ⲗⲟⲅⲟⲥ ⲉⲧ ⲟⲩⲁⲁⲃ ⲉⲧⲟⲩϯⲥⲃⲱ ⲛⲁⲛ ⲛ̄ϩⲏⲧⲟⲩ ⲁⲩⲱ\nⲛ̄ⲧⲛ︦ⲣ︦ ⲡⲉⲩⲱⲃϣ̄ ⲙ̄ⲡⲁⲧ ⲛ̄ⲡⲱϩ ⲉ ⲛ̄ⲣⲟ ⲙ̄ ⲡⲉⲛⲏⲓ • ⲙⲁⲣⲛ̄\nⲫⲟⲣⲉⲓ ⲛ̄ ⲟⲩϩⲃ̄ⲥⲱ ⲉⲥⲡⲣ̄ⲉⲓⲱⲟⲩ ⲡⲣⲟⲥ ⲡⲧⲁⲓⲟ ⲉⲧ ⲧⲟⲟⲙⲉ\nⲉ ⲡⲉⲓ ⲛⲟϭ ⲛ̄ ϣⲁ ⲙ̄ⲡⲟⲟⲩ • ⲉⲧⲉ ⲧⲁⲓ ⲧⲉ ⲧⲇⲓⲕⲁⲓⲟⲥⲩⲛⲏ\nⲙⲛ̄ ⲡⲛⲁ ⲙⲛ̄ ⲡϩⲁⲡ • ⲙⲛ̄ ϩⲱⲃ ⲛⲓⲙ ⲉ ⲛⲁⲛⲱⲟⲩ • Ⲧⲁⲓ\nⲅⲁⲣ ⲧⲉ ⲧⲑⲃ̄ⲥⲱ ⲉⲧ ⲉⲣⲁⲛⲁϥ ⲙ̄ ⲡⲛⲟⲩⲧⲉ • ⲁⲩⲱ ⲛ̄ⲧⲟⲥ\nⲉⲧ ⲧⲟⲟⲙⲉ ⲉ ⲡⲉⲓ ϣⲁ ⲉⲁ ϥⲧⲁⲁⲥ ϩⲓⲱⲱⲛ • ⲙ̄ⲡⲣ̄ ⲧⲣ ⲛ̄ⲕⲁⲁⲛ\nⲕⲁ ϩⲏⲩ ⲙ̄ⲙⲟⲥ ϩⲓⲧⲛ̄ ⲧⲁⲙⲉ|ⲗⲓⲁ • ⲟⲩⲟⲓ ⲛ̄ⲛⲉⲧ ⲉⲣⲉ\nⲡⲛⲩⲙⲫⲓⲟⲥ ⲛⲁⲉⲓ ⲛϥ̄ⲛⲁⲩ ⲉ ⲣⲟⲟⲩ • ⲉⲙⲛ̄ ϩⲃ̄ⲥⲱ ⲙ̄\nⲙⲁ ⲛ̄ ϣⲉⲗⲉⲉⲧ ⲧⲟ ϩⲓⲱⲟⲩ • Ⲁⲩⲱ ⲉⲩϩⲛ̄ ⲧⲙⲏⲏⲧⲉ ⲛ\nⲛⲉⲛⲧⲁⲩⲧⲁϩⲙⲟⲩ ⲧⲏⲣⲟⲩ ⲡⲣⲟⲥ ⲡⲉⲩⲙ̄ⲡϣⲁ • ⲛϥ̄ⲁⲡⲉⲓⲗⲏ\nⲉ ⲣⲟⲟⲩ ϩⲛ̄ ⲟⲩⲛⲟϭ ⲛ̄ ⲁⲡⲉⲓⲗⲏ ϩⲛ̄ ⲧⲙⲏⲏⲧⲉ ⲛ̄ ⲛⲉⲧ\nⲛⲏϫ ⲧⲏⲣⲟⲩ ⲛϥ̄ϫⲟⲟⲥ ⲛⲁⲩ ϫⲉ ⲡⲉϣⲃⲏⲣ ⲛ̄ ⲁϣ ⲛ̄ ϩⲉ\nⲁⲕⲉⲓ ⲉ ϩⲟⲩⲛ ⲉ ⲡⲉⲓ ⲙⲁ • ⲉⲙⲛ̄ ϩⲃ̄ⲥⲱ ⲙ̄ ⲙⲁ ⲛ̄ ϣⲉⲗⲉⲉⲧ\nⲧⲟ ϩⲓⲱⲱⲕ • ⲁⲩⲱ ⲧϥ̄ⲧⲁⲡⲣⲟ ⲛⲁⲧⲱⲙ ϩⲛ̄ ⲧⲙⲏⲏⲧⲉ","english":"Do not let them come out of the church while we listen to the holy words that teach us among them, and let us put on the garment of the worthy one who has not reached the door of our house. Let us put on a garment that is fitting for the honor that pertains to this great feast of today, which is justice, mercy, and righteousness, and every good work. For this is the garment that is pleasing to God, and it is that which pertains to this feast, for he has placed it upon us. Do not let us neglect it through negligence. Woe to those whom the bridegroom will come and see them without a wedding garment upon them. And they are among all those who have been prepared according to their worthiness. He will threaten them with a great threat among all those who are lying down. He will say to them, \"Friend, how did you come into this place without a wedding garment upon you?\" And his mouth will be closed among them.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲛⲟⲩⲧⲉ","severity":"info","text":"ⲡⲛⲟⲩⲧⲉ (God) appears with the definite article, consistent with Christian usage in Sahidic Coptic to refer to the Christian God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ⲧⲇⲓⲕⲁⲓⲟⲥⲩⲛⲏ","severity":"info","text":"ⲧⲇⲓⲕⲁⲓⲟⲥⲩⲛⲏ (justice) is a Greek loanword (δικαιοσύνη) common in Coptic homiletic texts, here paired with ⲡⲛⲁ (mercy) and ⲡϩⲁⲡ (righteousness) as virtues.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲡⲛⲩⲙⲫⲓⲟⲥ","severity":"info","text":"The bridegroom (ⲡⲛⲩⲙⲫⲓⲟⲥ) imagery echoes the parable of the wedding garment (Matthew 22:11-13) and the bridegroom figure in John 3:29, common in Coptic homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲧⲕ̄ⲕⲗⲏⲥⲓⲁ","severity":"info","text":"The church (ⲧⲕ̄ⲕⲗⲏⲥⲓⲁ) is the setting for the homily, reflecting the liturgical context where the congregation is exhorted to remain and listen.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a direct exhortation (ⲙ̄ⲡⲣ̄ ⲧⲣⲉ ⲛⲉⲓ ⲉ ⲃⲟⲗ) to a metaphorical garment discourse, then to a warning about the bridegroom, typical of homiletic narrative structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲛϥ̄ⲁⲡⲉⲓⲗⲏ","severity":"caution","text":"The phrase ⲛϥ̄ⲁⲡⲉⲓⲗⲏ (he will threaten) is ambiguous: it may be a scribal error for ⲛϥ̄ⲁⲡⲉⲓⲗⲉⲓ (he threatens) or a variant spelling; the sense is clear from context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ⲛϥ̄ⲁⲡⲉⲓⲗⲏ may be a scribal variant or error for ⲛϥ̄ⲁⲡⲉⲓⲗⲉⲓ; the intended meaning is 'he threatens'.","The identity of the 'bridegroom' (ⲡⲛⲩⲙⲫⲓⲟⲥ) is not explicitly stated but is likely Christ, consistent with the homiletic context."],"confidence":"high","notes":[]},{"i":70,"ref":"p70","source":"ⲛ̄ ⲛⲉⲧ ⲛⲏϫ • ϥⲛⲁⲟⲩⲉϩⲥⲁϩⲛⲉ ⲛ̄ϭⲓ ⲡⲣ̄ⲣⲟ ⲛ̄ⲛⲉⲧ ⲁⲁϩⲉ\nⲣⲁⲧⲟⲩ ⲉ ⲧⲇⲓⲁⲕⲱⲛⲉⲓ̄ ⲉ ⲧⲣⲉ ⲩⲙⲟⲩⲣ ⲛ̄ ⲛⲉϥⲟⲩⲣⲏⲏⲧⲉ\nⲛⲥⲉⲛⲟⲩϫⲉ ⲙ̄ⲙⲟϥ ⲉ ⲃⲟⲗ ⲉ ⲡⲕⲁⲕⲉ ⲉⲧ ϩⲓ ⲃⲟⲗ ⲉϥⲛⲁϣⲱⲡⲉ ⲙ̄ⲙⲁⲩ ⲛ̄ϭⲓ ⲡⲣⲓⲙⲉ ⲁⲩⲱ ⲡϭⲁϩϭⲉϩ ⲛ̄\nⲛ̄ⲟⲃϩⲉ • ⲟⲩⲟⲓ ⲛ̄ⲛⲉⲧ ⲛ̄ⲕⲟⲧⲕ̄ ϩⲓ̄ⲧⲛ̄ ⲧⲁⲙⲉⲗⲓ̈ⲁ ⲛ̄ⲧⲉ ⲧⲉⲥⲙⲏ ϣⲱⲡⲉ ϫⲉ ⲉⲓⲥ ⲡⲡⲁⲧϣⲉⲗⲉⲉⲧ ⲁⲙⲏⲓⲧⲛ̄ ⲉ ⲃⲟⲗ ⲉ\nⲧⲱⲙⲛ︦ⲧ︦ ⲉ ⲣⲟϥ • ⲛ̄ⲧⲉ ⲛⲉⲧ ⲥⲃ̄ⲧⲱⲧ ⲃⲱⲕ ⲉ ϩⲟⲩⲛ ⲛⲙ̄ⲙⲁϥ\nⲉ ⲡⲙⲁ | ⲛ̄ ϣⲉⲗⲉⲉⲧ ⲛϥ̄ϣⲧⲁⲙ ⲙ̄ ⲡⲣⲟ • ⲛ̄ⲥⲉⲉⲓ ⲛ̄ϭⲓ ⲛⲉ\nⲛⲧⲁ ⲛⲉⲩⲗⲁⲙⲡⲁⲥ ϫⲉⲛⲁ ⲛ̄ⲥⲉⲧⲱϩⲙ̄ ⲉ ϩⲟⲩⲛ ϫⲉ ⲡϫ︦ⲥ︦\nⲡϫ︦ⲥ︦ • ⲁⲛⲟⲩⲱⲛ ⲛⲁⲛ ⲛ̄ⲥⲉⲥⲱⲧⲙ̄ ⲉ ⲧⲥⲙⲏ ⲉⲧ ⲙⲉϩ ⲛ̄\nⲁⲡⲩⲗⲏ ϩⲓ ϩⲟⲧⲉ ϫⲉ ϩⲁⲙⲏⲛ ϯϫⲱ ⲙ̄ⲙⲟⲥ ⲛⲏⲧⲛ̄ ϫⲉ\nⲛ̄ ϯⲥⲟⲟⲩⲛ ⲙ̄ⲙⲱⲧⲛ̄ ⲁⲛ ⁖-Ⲙⲁⲣⲟⲩⲥⲱⲧⲙ̄ ϭⲉ ⲧⲉⲛⲟⲩ\nⲛ̄ϭⲓ ⲛⲁⲓ ⲛ̄ⲧⲉⲓ ⲙⲓⲛⲉ ⲉ ⲡⲛⲟϭ ⲛ̄ ⲥⲁϩ ⲛ̄ ⲧⲕ̄ⲕⲗⲏⲥⲓⲁ\nⲡⲉⲧⲣⲟⲥ ⲡⲉⲥⲧⲩⲗⲗⲟⲥ ⲛ̄ ⲧⲙⲉ • ϫⲉ ⲛⲁⲓ ⲇⲉ ⲙ̄ⲡⲣ̄ ⲧⲣϥ̄\nϣⲱⲡⲉ ⲛⲁⲩ ⲛ̄ϭⲓ ⲡⲕⲟⲥⲙⲟⲥ ⲉⲧ ϩⲓ ⲃⲟⲗ ⲛ̄ϩⲱⲗϭ̄ ϩⲓ ⲛⲟⲃ\nϩⲓ ϩⲟⲓⲧⲉ ϩⲓ ⲉⲓⲛⲉ ⲙ̄ ⲙⲉ • ⲁⲗⲗⲁ ⲙ̄ ⲡⲣⲱⲙⲉ ⲉⲧ ϩⲏⲡ\nⲛ̄ⲧⲉ ⲡϩⲏⲧ ϩⲛ̄ ⲧⲙ︦ⲛ︦ⲧ︦ ⲁⲧ ⲧⲁⲕⲟ ⲙ̄ ⲡⲉⲡⲛⲁ̄ ⲛ̄ ⲣⲙ̄ⲣⲁϣ\nⲡⲁⲓ ⲉⲧ ⲙ̄ ⲡⲙ̄ⲧⲟ ⲉ ⲃⲟⲗ ⲙ̄ ⲡⲛⲟⲩⲧⲉ ⲉⲧ ⲧⲁⲓⲏⲩ • ϫⲉ ⲕⲁⲥ\nⲛ̄ⲛⲉⲩϭⲛ̄ ⲁⲫⲟⲣⲙⲏ ⲛ̄ϭⲓ ⲛⲁⲓ ⲛ̄ ϯⲙⲉⲓ̄ⲛⲉ • ⲁⲩϯ ⲙⲁⲉⲓⲛ\nⲛⲁⲩ ϩⲓⲧⲛ̄ ⲛⲉ ⲛⲧⲁⲩϣⲱⲡⲉ ϩⲁ ⲧⲉⲩϩⲏ • ⲉⲁⲩⲕⲗⲏⲣⲟⲩ\nⲉⲩⲛⲟϭ ⲙ̄ ⲙⲛ︦ⲧ︦ⲣⲙ̄ⲙⲁⲟ ⲉⲩϫⲱ ⲙ̄ⲙⲟⲥ ϫⲉ ⲧⲁⲓ ⲧⲉ ⲑⲉ\nⲉⲛⲉⲩⲕⲟⲥⲙⲉⲓ ⲙ̄ⲙⲟⲟⲩ ⲛ̄ϭⲓ ⲛⲉϩⲓⲟⲟⲙⲉ ⲉⲧ ⲟⲩⲁⲁⲃ ⲉⲧ |\nϩⲗ̄ⲡⲓⲍⲉ ⲉ ⲡⲛⲟⲩⲧⲉ ⲛ̄ ⲑⲉ ⲛ̄ ⲥⲁⲣⲁ ⲧⲉⲥϩⲓⲙⲉ ⲉⲧ ⲟⲩⲁⲁⲃ\nⲛ̄ ⲁⲃⲣⲁϩⲁⲙ • ⲧⲁⲓ ⲉⲧ ⲥⲱⲧⲙ̄ ⲛ̄ⲥⲁ ⲁⲃⲣⲁϩⲁⲙ ⲡⲉⲥϩⲁⲓ •","english":"... those who are far off. The king of those who stand will command them to the service, to bind his fetters, and they will cast him out into the darkness outside. There will be weeping and gnashing of teeth there. Woe to those who sleep because of the melody of the voice, saying, \"Behold the bridegroom! Come out to the door of the bridegroom.\" Let those who are prepared go in with him to the place of the bridegroom. He will not close the door. Those whose lamps are lit will come in, saying, \"Lord, Lord, open for us.\" They will hear the voice full of the gate and fear, saying, \"Truly I say to you, I do not know you.\" Now let these kinds of people hear the great teacher of the church, Peter, the pillar of truth. For these things, do not let the world outside become a place of deceit, sin, fear, and false images. But let the hidden man of the heart in the indestructible spirit of joy, who is before the honored God, be such that these kinds of people do not find an opportunity. They gave a sign to them through those who were before them, having inherited a great wealth, saying, \"This is the way they adorned themselves, the holy women who hope in God like Sarah, the holy wife of Abraham, who listened to Abraham, her husband.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ⲡⲣⲓⲙⲉ ⲁⲩⲱ ⲡϭⲁϩϭⲉϩ","severity":"info","text":"The phrase 'weeping and gnashing of teeth' echoes biblical descriptions of judgment (e.g., Matt 24:51 LXX). In Coptic homiletics, it signals eschatological punishment for the unrepentant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲡⲡⲁⲧϣⲉⲗⲉⲉⲧ","severity":"info","text":"The cry 'Behold the bridegroom' alludes to the Parable of the Wise and Foolish Virgins (Matt 25:1–13), where the bridegroom represents Christ. The homily adapts this to a liturgical call.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲡⲉⲧⲣⲟⲥ ⲡⲉⲥⲧⲩⲗⲗⲟⲥ ⲛ̄ ⲧⲙⲉ","severity":"info","text":"Peter is called 'the pillar of truth,' a title found in Coptic literature for the apostle Peter, emphasizing his role as a foundational teacher. This may reflect the homily's attribution to Pseudo-Demetrius or a later scribal addition.","cites":[{"key":"ed:budge-misc.pseudodemetrius-on-the-birth-virgin-mary","label":"source edition: PseudoDemetrius On the Birth Virgin Mary","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoDemetrius_On%20the%20Birth%20Virgin%20Mary%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ⲥⲁⲣⲁ ⲧⲉⲥϩⲓⲙⲉ ⲉⲧ ⲟⲩⲁⲁⲃ ⲛ̄ ⲁⲃⲣⲁϩⲁⲙ","severity":"info","text":"Sarah is invoked as a model of holy obedience, paralleling her role in Genesis. This aligns with the homily's exhortation to emulate biblical matriarchs, a common trope in Coptic Marian literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲁⲙⲏⲛ","severity":"info","text":"The 'amen' here is not a doxological closing but part of a direct speech within the narrative, marking a solemn declaration by the preacher. This usage is consistent with liturgical formulas in Coptic homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲛ̄ⲟⲃϩⲉ","severity":"caution","text":"The Coptic ⲛ̄ⲟⲃϩⲉ is ambiguous; it may be a variant of ⲛⲟⲃⲉ 'sin' or a scribal error for ⲛ̄ⲟⲃϩⲉ 'teeth' (as in gnashing). The context of weeping and gnashing supports the latter, but the reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ⲛ̄ⲟⲃϩⲉ is ambiguous between 'sin' and 'teeth'; the context of gnashing favors 'teeth'.","The identity of 'the king of those who stand' is unclear; it may refer to Christ or a liturgical figure.","The transition from the bridegroom parable to Peter's teaching is abrupt, possibly indicating a lacuna or scribal interpolation."],"confidence":"medium","notes":[{"kind":"terminology","severity":"info","term":"ⲁⲙⲏⲛ","text":"ⲁⲙⲏⲛ → “amen”. Transliterated Hebrew, left untranslated in the liturgy and in the doxologies that close a homily."}]},{"i":71,"ref":"p71","source":"ⲉⲥⲙⲟⲩⲧⲉ ⲉ ⲣⲟϥ ϫⲉ ⲡⲁ ϫⲟⲉⲓⲥ ⲉⲁϥϯ ⲁⲡⲟⲇⲓⲝⲏⲥ ⲛⲁⲩ\nϩⲙ̄ ⲡⲉⲓ|ϣⲁϫⲉ ⲉϥϫⲱ ⲙ̄ⲙⲟⲥ ϫⲉ ⲧⲁⲓ ⲛ̄ⲧⲁ ⲧⲉⲧⲉⲛ̄ϣⲱⲡⲉ\nⲛⲁⲥ ⲛ̄ϣⲉⲉⲣⲉ ⲉⲧⲉⲧⲛ̄ⲉⲓⲣⲉ ⲙ̄ ⲡⲡⲉⲧ ⲛⲁⲛⲟⲩϥ • ⲛ̄ⲧⲉⲧⲛ︦ⲣ︦\nϩⲟⲧⲉ ⲁⲛ ϩⲏⲧⲥ̄ ⲛ̄ ⲗⲁⲁⲩ ⲛ̄ ϩⲟⲧⲉ • ϩⲱⲥ ⲧⲉ ⲥϩⲓⲙⲉ\nⲛⲓⲙ ⲉⲧ ⲛⲁⲙⲟⲟϣⲉ ⲕⲁⲧⲁ ⲛⲉⲡⲣⲁⲝⲓⲥ ⲉⲧ ⲛⲁⲛⲱⲟⲩ ⲛ̄\nⲛⲉϩⲓⲟⲙⲉ ⲛ̄ⲥⲉⲙⲛⲏ • ⲛ̄ ⲑⲉ ⲛ ⲥⲁⲣⲣⲁ ϩⲙ̄ ⲡⲙⲁ ⲉⲛⲉⲥ\nⲛ̄ϩⲏⲧϥ̄ ⲧⲉⲛⲟⲩ ϩⲛ̄ ⲧⲙⲛ︦ⲧ︦ⲉⲣⲟ ⲛ̄ ⲙ̄ⲡⲏⲩⲉ • ⲁⲩⲱ ⲥⲉⲛⲁⲁⲙⲁⲧⲉ ⲛ̄ ⲛⲉⲓ ⲁⲅⲁⲑⲟⲛ ⲛ̄ ⲟⲩⲱⲧ ⲛⲙ̄ⲙⲁⲥ ϩⲙ̄ ⲡⲙⲁ\nⲛ̄ ϣⲱⲡⲉ ⲛ̄ ⲛⲉⲧ ⲉⲩⲫⲣⲁⲛⲉ • ⲡⲙⲁ ⲛ̄ⲧ ⲁϥⲡⲱⲧ ⲉ ⲃⲟⲗ\nⲛ̄ϩⲏⲧϥ̄ ⲛ̄ϭⲓ ⲡⲙ̄ⲕⲁϩ ⲛ̄ϩⲏⲧ ⲙⲛ̄ ⲧⲗⲩⲡⲏ ⲙⲛ̄ ⲡⲁϣⲁϩⲟⲙ • Ⲁⲗⲗⲁ ⲡⲁⲛⲧⲱⲥ ⲛ̄ⲧⲉⲧⲛ̄ⲃⲱⲕ ⲉ ⲧⲕ̄ⲕⲗⲏⲥⲓⲁ\nⲛ̄ⲧⲉⲧⲛ̄ⲟⲩⲱⲛϩ̄ ⲉ ⲃⲟⲗ ⲛ̄ ϩⲉⲛϩⲃⲏⲩⲉ ⲉⲩϣⲟⲩⲉⲓⲧ ⲉⲧⲉⲧⲛ̄ϣⲟⲩϣⲟⲩ ⲙ̄ⲙⲱⲧⲛ̄ ϩⲛ̄ ⲧⲙⲛ︤ⲧ︥ⲣⲉϥⲣ̄ϣⲁ • ⲙⲛ︤ⲛ︥ⲥⲱⲥ ⲇⲉ\nⲛ̄ⲧⲉⲧⲛ̄ⲉⲓ ⲉ ⲃⲟⲗ ϩⲛ̄ ⲧⲉⲕ|ⲕⲗⲏⲥⲓⲁ ⲛ̄ⲧⲉⲧⲛ̄ⲃⲱⲕ ⲉ ⲛⲉⲧⲛ̄ⲏⲓ\nⲛ̄ⲧⲉⲧⲛ̄ⲛⲁⲩ ⲉ ⲛⲉⲧⲣⲁⲡⲉⲍⲁ ⲉⲩⲟⲩⲟⲗⲉ ⲛ̄ⲁⲅⲁⲑⲟⲛ ⲛⲓⲙ\nⲉⲣⲉ ⲟⲩⲙⲏⲏϣⲉ ⲛ̄ ϩⲏⲕⲉ ⲛ̄ ⲥⲁ ⲃⲟⲗ ⲙ̄ ⲡⲉⲧⲛ̄ⲣⲟ ⲉⲩϣⲟⲟⲡ\nϩⲛ̄ ⲟⲩϭⲣⲱⲱϩ ⲁⲩⲱ ⲉⲩⲣ̄ ⲭⲣⲓⲁ ⲛ̄ ⲧⲉⲧⲣⲟⲫⲏ ⲙⲛ̄ ⲑⲃ̄ⲥⲱ\nⲉⲩϩⲕⲟⲉⲓⲧ ⲉⲩⲟⲃⲉ ⲛ̄ⲧⲉⲧⲛ̄ⲕⲧⲟ ⲁⲛ ⲙ̄ ⲡⲉⲧⲛ̄ϩⲟ ⲉ ϫⲱⲟⲩ • ⲛ̄ⲧⲉⲧⲛ̄ϭⲱϣⲧ̄ ⲛ̄ⲥⲱⲟⲩ ⲁⲛ ⲉ ⲡⲧⲏⲣϥ̄ • Ⲟⲩ ⲡⲉ ⲡϩⲏⲩ ⲛ̄\nⲧⲉⲓ ⲙⲛ︦ⲧ︦ⲣⲉϥⲣ̄ϣⲁ ⲛ̄ ⲧⲉⲓ ⲙⲓⲛⲉ • ⲡⲁⲛⲧⲱⲥ ⲅⲁⲣ ⲛ̄ⲧⲁ\nⲏⲥⲁⲓⲁⲥ ⲡⲁ ⲡⲉⲓ ⲛⲟϭ ⲛ̄ ϩⲣⲟⲟⲩ ϩⲛ̄ ⲛⲉⲡⲣⲟⲫⲏⲧⲏⲥ ⲣ̄\nⲡⲙⲉⲉⲩⲉ ⲛ̄ ⲛⲁⲓ ⲛ̄ ⲧⲉⲓ ⲙⲓ̄ⲛⲉ • ⲁϥϫⲟⲟⲥ ϩⲙ̄ ⲡⲉⲡⲣⲟⲥⲟⲡⲟⲛ ⲛ̄ ⲟⲩⲱⲧ ⲙ̄ ⲡⲛⲟⲩⲧⲉ ϫⲉ ⲛⲉⲧⲛ̄ⲥⲟⲩⲁ ⲙⲛ̄ ⲛⲉⲧⲛ̄ϣⲁ ⲧⲁ ⲯⲩⲭⲏ ⲙⲟⲥⲧⲉ ⲙ̄ⲙⲟⲟⲩ ⁖-ⲁⲧⲉⲧⲛ̄ϣⲱⲡⲉ ⲛⲁⲓ\nⲉⲩⲥⲉⲓ ⲛ̄ⲛⲁⲕⲱ ϭⲉ ⲉ ⲃⲟⲗ ⲛ̄ ⲛⲉⲧⲛ̄ⲛⲟⲃⲉ •","english":"... those who are far off. The king of those who stand will command them to the service, to bind his fetters, and they will cast him out into the darkness outside. There will be weeping and gnashing of teeth there. Woe to him who calls to his mouth, \"My Lord,\" for he has given them a demonstration in this word, saying, \"This one for whom you will become a daughter, you will do good to her. You will not fear any fear at all, like a woman who will walk according to the good deeds of the noble women, like Sarah in the place where she is now in the kingdom of the heavens. And they will seize these same goods with her in the dwelling place of those who rejoice, the place from which sorrow and grief and groaning have fled. But rather, you will go to the church, you will reveal yourselves in vain deeds, you will boast in the manner of a reveler. And after that, you will come out of the church, you will go to your houses, you will see your tables laden with various goods, while a multitude of poor are outside your door, existing in need and lacking, and they are in need of food and clothing, hungry and naked, and you do not turn your face toward them, you do not look at them at all. What is the profit of this kind of revelry? For rather, Isaiah, this great voice among the prophets, recalled these things of this kind. He said in the person of God himself, \"Your feasts and your revelries my soul abhors. Would that you had become for me a sign of your repentance.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ϫⲟⲉⲓⲥ","severity":"info","text":"The Coptic ϫⲟⲉⲓⲥ renders 'Lord' in biblical and homiletic contexts, here in the phrase 'My Lord' addressed by a speaker to his own mouth, likely a rhetorical personification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲏⲥⲁⲓⲁⲥ","severity":"info","text":"The passage invokes the prophet Isaiah speaking in the person of God, echoing a prophetic rebuke of empty feasting and revelry, though no single verse is directly quoted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲥⲁⲣⲣⲁ","severity":"info","text":"Sarah, the matriarch, is cited as a model of noble womanhood, placed in the 'kingdom of the heavens', reflecting a common trope in Coptic homilies that aligns biblical figures with celestial reward.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a warning about revelry to a direct exhortation to attend church, then to a critique of hypocrisy, and finally to an Isaiah citation, forming a three-part homiletic movement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The contrast between the rich feasting inside and the poor outside echoes a common topos in early Christian moral preaching, found also in texts like the Shepherd of Hermas and Coptic monastic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲁⲡⲟⲇⲓⲝⲏⲥ","severity":"caution","text":"The Greek loanword ⲁⲡⲟⲇⲓⲝⲏⲥ ('demonstration') is ambiguous: it may refer to a scriptural proof or a rhetorical display; the context suggests the latter, but the sense is not fully secure.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ⲡⲁ ϫⲟⲉⲓⲥ' ('my Lord') addressed to the mouth is ambiguous: it may be a direct address or a misreading of a vocative; the translation takes it as a personification.","The clause 'ⲧⲁⲓ ⲛ̄ⲧⲁ ⲧⲉⲧⲉⲛ̄ϣⲱⲡⲉ ⲛⲁⲥ ⲛ̄ϣⲉⲉⲣⲉ' is syntactically difficult; the translation renders it as 'this one for whom you will become a daughter', but the antecedent of 'this one' is unclear."],"confidence":"medium","notes":[]},{"i":72,"ref":"p72","source":"ⲉⲓⲥ ϩⲏⲏⲧⲉ\nϭⲉ ⲧⲉⲛⲟⲩ ϯⲛⲁⲩ ⲉⲩⲙⲏⲏϣⲉ ⲛ̄ϩⲏⲧ ⲧⲏⲩⲧⲛ̄ ⲉⲩⲁϩⲉ\nⲣⲁⲧⲟⲩ ⲙ̄ ⲡⲉⲓ ⲙⲁ ⲉⲣⲉ ⲛⲉⲩϩⲟ ⲟⲕⲙ̄ ⲉ ⲧⲃⲉ ⲛⲉⲧ ⲟⲩⲥⲱⲧⲙ̄\nⲉ ⲣⲟⲟⲩ ⲉⲣⲉ ⲛⲉⲩⲃⲁⲗ ⲙⲉϩ | ⲛ̄ ⲣⲙ̄ⲉⲓⲏ ⲉⲩϣⲁⲛⲉⲓ ⲇⲉ\nⲉ ⲃⲟⲗ ϩⲛ̄ ⲧⲕ̄ⲕⲗⲏⲥⲓⲁ ϣⲁⲩⲣ̄ ⲡⲱⲃϣ̄ ⲛ̄ⲧⲉⲩⲛⲟⲩ ⲛ̄ ⲛⲉ\nⲛⲧⲁⲩⲥⲟⲧⲙⲟⲩ • ⲁⲩⲱ ϣⲁⲩⲕⲧⲟⲟⲩ ⲉ ⲛⲉⲩϩⲃⲏⲩⲉ ⲛ̄ ⲕⲉ\nⲥⲟⲡ • ⲙⲁⲗⲗⲟⲛ ⲇⲉ ϣⲁⲩⲟⲩⲱϩ ⲉ ϩⲣⲁⲓ ⲉ ϫⲱⲟⲩ • Ⲁⲩⲱ\nⲁϩⲣⲟⲓ ⲉⲓϫⲱ ⲙ̄ⲙⲟⲥ ϫⲉ ⲉⲩϣⲁⲛⲉⲓ ⲉ ⲃⲟⲗ ϩⲛ̄ ⲧⲕ̄ⲕⲗⲏⲥⲓⲁ • ⲁⲗⲗⲁ ⲙ̄ⲡⲁⲧ ⲟⲩⲉⲓⲟ ⲉ ⲃⲟⲗ ⲛ̄ ⲛ̄ⲣⲙ̄ⲉⲓⲟⲟⲩⲉ ⲉⲧ ϩⲛ̄\nⲛⲉⲩⲃⲁⲗ • ϣⲁⲩϭⲛ̄ⲧⲟⲩ ⲉⲩⲙⲉⲉⲩⲉ ⲉ ⲃⲟⲗ ⲉ ⲛⲉⲧ ⲟⲩⲛⲁⲉⲓ\nⲉ ⲃⲟⲗ • ⲛ̄ⲥⲉⲁⲁⲩ ⲉⲩϭⲱϣⲧ̄ ⲉ ⲃⲟⲗ ϩⲛ̄ ⲧⲕ̄ⲕⲗⲏⲥⲓⲁ ϫⲉ\nⲡⲁⲛⲧⲱⲥ ⲥⲉⲛⲁϭⲛ̄ ⲟⲩⲁ̄ⲑⲏⲧ ⲛ̄ ⲧⲉⲩϩⲉ • ⲉⲩⲥⲟⲩⲧⲛ̄ ⲧⲏⲏⲃⲉ\nⲉ ⲛⲉⲩⲉⲣⲏⲩ ⲧⲁⲣⲟⲩⲑⲉⲱⲣⲉⲓ ⲛ̄ ⲛⲉⲝⲟⲩⲣ ⲛ̄ ⲛⲟⲩⲃ ⲉⲧ ϩⲛ̄\nⲛⲉⲩⲧⲏⲏⲃⲉ ⲉⲩϯ ⲛ̄ ⲛⲉⲩϭⲓϫ ⲛⲁⲩ ⲛ̄ ⲗⲟⲅⲟⲥ ⲉ ⲧⲙ̄\nⲡⲁⲣⲁⲃⲁ ⲙ̄ⲙⲟⲟⲩ • ⲉⲩⲉⲣⲏⲧ ⲛⲁⲩ ⲛ̄ ϩⲉⲛⲉⲣⲏⲧ ϩⲛ̄ⲣⲱⲟⲩ\nⲉⲣⲉ ⲡⲉⲩϩⲏⲧ ⲙⲉϩ ⲙ̄ ⲙⲛ︦ⲧ︦ⲛⲟⲉⲓⲕ • ⲉⲣⲉ ⲡⲉⲩϩⲏⲧ ϫⲓϥⲟⲕⲥ̄\nϩⲓⲧⲛ̄ ⲡⲉϩⲟⲩⲟ ⲛ̄ ⲛⲉⲩⲙⲛ︤ⲧ︥ⲛⲟⲉⲓⲕ ⲙⲛ̄ ⲧⲉⲩⲉⲡⲉⲓⲑⲩⲙⲓⲁ • ⲉⲣⲉ ⲛⲉⲩⲥⲡⲟⲧⲟⲩ ϫⲱ ⲛ̄ ⲛⲉⲧ ϭⲟⲟⲙⲉ • ⲉϩⲛⲁⲩ ⲙⲉⲛ\nⲉ ⲉⲓ ⲉ ⲃⲟⲗ ϩⲛ̄ ⲧⲕ̄ⲕⲗⲏⲥⲓⲁ ϩⲓⲧⲙ̄ ⲡⲉϩⲟⲩⲟ ⲙ̄ ⲡⲉⲩⲥⲱⲣⲙ̄ |\nⲙ̄ⲡⲁⲧ ⲟⲩϫⲓ ⲛ̄ ϯⲣⲏⲛⲏ ⲁⲩⲱ ⲛⲁⲓ̈ ϫⲱ ⲙ̄ⲙⲟⲥ ϫⲉ ⲁⲛⲟⲛ","english":"Behold, then, now I see a multitude among you standing here in this place, their faces turned toward those who are listening to them, their eyes filled with tears. But when they go out from the church, they immediately forget those whom they have heard, and they return to their works again. Rather, they add to them. And I say, if they go out from the church—but they have not yet gone out from the tears that are in their eyes—they are found thinking about those who are going out. They do not look out from the church, for certainly they will find someone of their kind. They stretch out their fingers to one another, that they may observe the gold rings that are on their fingers, and they give their hands to them for a word, that they may not transgress them. They bind for themselves bonds in their mouths, while their heart is filled with forgetfulness. Their heart is weighed down by the abundance of their forgetfulness and their desire. Their lips speak of those who are weak. For they desire to go out from the church by reason of the abundance of their disturbance. They have not yet taken the peace, and these say, \"We","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The congregation's weeping and immediate forgetfulness upon leaving church is a moral critique of superficial piety, contrasting inner emotion with outward behavior.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ⲧⲕ̄ⲕⲗⲏⲥⲓⲁ","severity":"info","text":"The Coptic word ⲧⲕ̄ⲕⲗⲏⲥⲓⲁ (from Greek ἐκκλησία) means both the physical church building and the assembly of believers; here it refers to the building.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ⲙⲛ︦ⲧ︦ⲛⲟⲉⲓⲕ","severity":"info","text":"ⲙⲛ︦ⲧ︦ⲛⲟⲉⲓⲕ (from Greek μνημονικόν) means 'forgetfulness' or 'oblivion,' a key moral failing in this passage, linked to desire (ⲉⲡⲉⲓⲑⲩⲙⲓⲁ).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The description of congregants observing gold rings and exchanging hand gestures reflects late antique social critique of vanity and distraction during liturgy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a narrative interlude within the homily, shifting from eschatological warning to a vivid, contemporary moral vignette about church behavior.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Coptic text has a lacuna or unclear phrase at ⲉⲩⲉⲣⲏⲧ ⲛⲁⲩ ⲛ̄ ϩⲉⲛⲉⲣⲏⲧ ϩⲛ̄ⲣⲱⲟⲩ; the translation 'bind for themselves bonds in their mouths' is conjectural.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ⲉⲩⲉⲣⲏⲧ ⲛⲁⲩ ⲛ̄ ϩⲉⲛⲉⲣⲏⲧ ϩⲛ̄ⲣⲱⲟⲩ is ambiguous: it may mean they bind themselves with verbal oaths or that they are bound by their own words; the translation opts for the former.","The identity of 'those who are weak' (ⲛⲉⲧ ϭⲟⲟⲙⲉ) is unclear—possibly a reference to the poor or to those spiritually weak."],"confidence":"medium","notes":[]},{"i":73,"ref":"p73","source":"ϩⲉⲛⲭⲣⲓⲥϯⲁⲛⲟⲥ • ⲉⲛⲁϩⲉ ⲣⲁⲧⲛ̄ ϩⲛ̄ ⲧⲉⲕⲕⲗⲏⲥⲓⲁ ⲛ̄ϣⲗⲏⲗ ⲉⲛⲣ̄ ϣⲁ ⲙ̄ ⲡⲉⲭ︤ⲥ︥ ⁖-Ⲙⲁⲣⲟⲩⲉⲓ ⲧⲉⲛⲟⲩ ⲛ̄ϭⲓ\nⲛⲁⲓ ⲛ̄ ϯⲙⲉⲓⲛⲉ • ⲛ̄ⲥⲉⲥⲱⲧⲙ̄ ⲏⲥⲁⲓ̈ⲁⲥ ⲡⲉⲡⲣⲟⲫⲏⲧⲏⲥ\nⲉϥϫⲱ ⲙ̄ⲙⲟⲥ ϫⲉ ⲉⲧⲉⲧⲛ̄ϣⲁⲛⲡⲉⲣϣ̄ ⲛⲉⲧⲛ̄ϭⲓϫ ⲉ ⲃⲟⲗ\nⲉ ϩⲣⲁⲓ ⲉ ⲣⲟⲓ ϯⲛⲁⲕⲧⲉ ⲛⲁⲃⲁⲗ ⲉ ⲃⲟⲗ ⲙ̄ⲙⲱⲧⲛ̄ • ⲁⲩⲱ\nⲉⲧⲉⲧⲛ̄ϣⲁⲛⲧⲁϣⲟ ⲙ̄ ⲡⲉⲧⲛ̄ⲥⲟⲡⲥⲡ̄ ϯⲛⲁⲥⲱⲧⲙ̄ ⲉⲣⲱⲧⲛ̄\nⲁⲛ • ⲛⲉⲧⲛ̄ϭⲓϫ ⲅⲁⲣ ⲙⲉϩ ⲛ̄ ⲥⲛⲟϥ • ⲁⲩⲱ ⲛⲉⲧⲛ̄ⲥⲡⲟⲧⲟⲩ\nϩⲛ̄ ϩⲉⲛⲁⲛⲟⲙⲓⲁ ⲁⲩⲱ ⲛⲉⲧⲛ̄ⲗⲁⲥ ⲙⲉⲗⲏⲧⲁ ⲛ̄ ⲟⲩϫⲓⲛϭⲟⲛⲥ̄ • ⲙⲏ ⲛ̄ ⲛⲁⲓ ⲁⲛ ⲛⲉ ⲛⲉϫⲡⲓⲟ ⲉⲧ ⲉⲣⲉ ⲛⲁⲓ\nⲛⲁⲥⲱⲧⲙ̄ ⲉ ⲣⲟⲟⲩ • ⲉϣϫⲉ ⲉⲕⲟⲩⲱϣ ⲇⲉ ⲉⲣϣⲁ ⲱ̄\nⲡⲙⲉⲣⲓⲧ ⲁⲩⲱ ⲛ̄ⲥⲉⲟ̄ⲡⲕ̄ ⲙⲛ̄ ⲛ̄ϩⲙ̄ϩⲁⲗ ⲙ̄ ⲡⲉⲭ︦ⲥ︦ • ⲕⲱ̄\nⲛ̄ ⲛⲉⲡⲣⲁⲝⲓⲥ ⲛ̄ ϣⲟⲣⲡ̄ ⲛ̄ ⲑⲉ ⲛ̄ ⲙ̄ⲙⲁⲅⲟⲥ • ⲥⲙⲟⲩ\nⲙⲛ̄ ⲛ̄ⲁⲅⲅⲉⲗⲟⲥ ⲛ̄ ⲑⲉ ⲛ̄ ⲛ̄ϣⲟⲟⲥ • ⲕⲱ ⲡⲉⲕⲣⲟ ⲉϥⲟⲩⲏⲛ • ⲛ̄ ⲑⲉ ⲛ̄ ⲥⲁⲗⲱⲙⲏ ⁖-Ⲟⲩⲟϩⲕ̄ ⲛ̄ⲥⲱϥ ⲛ̄ ⲑⲉ ⲛ̄ ⲓⲱⲥⲏⲫ\nⲁⲩⲱ ⲕⲛⲁⲙⲉⲧⲉ ⲙ̄ ⲡⲕⲱ ⲉ ⲃⲟⲗ ⲛ̄ ⲛⲉⲕⲛⲟⲃⲉ ⲛ ⲑⲉ ⲛ̄\nⲛⲉ|ⲧ ⲙ̄ⲙⲁⲩ • ⲥⲱⲧⲙ̄ ⲉ ⲥⲟⲗⲟⲙⲱⲛ ϫⲉ ⲉϥϫⲱ ⲙ̄ⲙⲟⲥ\nϫⲉ ⲟⲩ • ⲥⲃ̄ⲧⲉ ⲛⲉⲕϩⲃⲏⲩⲉ ⲉ ⲧⲉⲕϩⲓⲏ • ⲁⲩⲱ ⲛⲅ̄ ⲥⲃ̄ⲧⲱⲧⲕ̄\nⲉ ⲧⲕ̄ⲥⲱϣⲉ ⲁⲩⲱ ⲛⲅ̄ ⲕⲱⲧ ⲙ̄ ⲡⲉⲕⲏⲓ • ⲧϭⲓⲛⲁⲡⲟⲧⲁⲥⲥⲉ\nⲅⲁⲣ ⲛ̄ ⲛⲉϩⲃⲏⲩⲉ ⲛ̄ ϣⲟⲣⲡ̄ • ⲧⲉ ⲧϭⲓⲛⲁⲙⲁϩⲧⲉ ⲛ̄ ⲧⲡⲁⲛϩⲟⲡⲗⲓⲁ ⲙ̄ ⲡⲟⲩϫⲁⲓ • ⲛⲅ̄ ⲟⲩⲁϩⲕ̄ ⲛ̄ⲥⲁ ⲡⲉⲭ︤ⲥ︥ • ⲉⲧⲉ ⲡⲁⲓ ⲡⲉ\nⲟⲩⲕⲱⲧ ⲛ̄ ⲃⲣ︤ⲣⲉ • Ⲟⲩ ⲅⲁⲣ ⲡⲉⲧⲉ ⲧⲛ̄ⲧⲁⲁϥ ⲛ̄ ϣⲃ̄ⲃⲓ̈ⲱ ⲙ̄ ⲡⲉⲓ\nⲛⲟϭ ⲛ̄ ⲥⲕⲩⲗⲙⲟⲥ ⲛ̄ⲧⲁϥⲁⲁϥ ϣⲁ ⲣⲟⲛ ⲟⲛⲧⲱⲥ ⲉⲛϣⲁⲛⲕⲁ\nⲡⲕⲟⲥⲙⲟⲥ ⲛ̄ⲥⲱⲛ ⲛ̄ⲧⲛ̄ⲃⲱⲕ ⲉ ⲡϫⲁⲓⲉ ⲛ̄ⲧⲛ̄ⲛⲁϣϯ ⲛⲁϥ\nⲁⲛ ⲙ̄ ⲡⲧⲟⲩ[ⲉⲓ]ⲟ ⲙ̄ ⲡⲉⲓ ϩⲱⲃ ⲙ̄ⲙⲁⲧⲉ • ⲙⲁⲗⲓⲥⲧⲁ ⲛ̄ ⲕⲉ\nϩⲓⲥⲉ ⲧⲏⲣⲟⲩ ⲛ̄ⲧⲁϥϣⲟⲡⲟⲩ ϩⲁ ⲣⲟⲛ ⲉϩⲛⲁϥ •","english":"Christians, you who stand in the church praying and serving until the coming of Christ. Let these of this kind come now, and let them listen to Isaiah the prophet as he says: When you stretch out your hands outside to me, I will turn my eyes away from you; and when you raise your supplication, I will not listen to you. For your hands are full of blood, and your lips are in lawlessness, and your tongue practices violence. Are these not the children to whom these things will listen? But if you wish, O beloved, and you are counted with the servants of Christ, first put away your deeds in the manner of a magician. Bless with the angels in the manner of the saints. Set your mouth open wide in the manner of Salome. Follow after him in the manner of Joseph, and you will partake of the remission of your sins in the manner of those there. Listen to Solomon as he says: Prepare your works for your way, and prepare yourself for your journey, and build your house. For the renunciation of former deeds is the taking up of the armor of salvation. Follow after Christ, for this is a new building. For what is it that we give in exchange for this great trouble that he has done for us truly, if we abandon the world and go into the desert? We will not be able to repay him the honor of this work alone, especially all the other labors that he has undergone for our sake.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲏⲥⲁⲓ̈ⲁⲥ ⲡⲉⲡⲣⲟⲫⲏⲧⲏⲥ","severity":"info","text":"The citation of Isaiah the prophet (ⲏⲥⲁⲓ̈ⲁⲥ ⲡⲉⲡⲣⲟⲫⲏⲧⲏⲥ) with the phrase 'your hands are full of blood' echoes Isa 1:15 (LXX), where God rejects impure worship. The homily adapts the verse to a moral exhortation against hypocrisy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲥⲟⲗⲟⲙⲱⲛ","severity":"info","text":"The citation of Solomon (ⲥⲟⲗⲟⲙⲱⲛ) with 'prepare your works for your way' is a loose paraphrase of Prov 24:27 (LXX), which advises preparation before building. The homily uses it to urge spiritual preparation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲙⲁⲅⲟⲥ","severity":"info","text":"ⲙⲁⲅⲟⲥ (magus) here is used in the singular, contrasting with the plural 'magi' of the Nativity. The homily exhorts the audience to 'put away your deeds in the manner of a magician,' implying sorcery as a negative model, consistent with the glossary's note on the singular as an antagonist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲥⲁⲗⲱⲙⲏ","severity":"info","text":"Salome (ⲥⲁⲗⲱⲙⲏ) is likely the midwife from the Protevangelium of James (ch. 19–20), who witnesses the birth of Jesus. The homily uses her as a model of open-mouthed proclamation, a rare reference in Coptic homiletics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲓⲱⲥⲏⲫ","severity":"info","text":"Joseph (ⲓⲱⲥⲏⲫ) is likely Joseph the husband of Mary, not the patriarch. The homily exhorts 'follow after him in the manner of Joseph,' possibly alluding to Joseph's obedience in the Protevangelium of James, where he accepts his role as guardian.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a prophetic rebuke (Isaiah) to a series of exemplary figures (magus, angels, saints, Salome, Joseph), then to a scriptural exhortation (Solomon) and a call to renunciation. This rhetorical structure is typical of Coptic homilies, moving from condemnation to positive models.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic ⲛⲁⲓ ⲛ̄ ϯⲙⲉⲓⲛⲉ is ambiguous: it could mean 'these of this kind' (as in the English draft) or 'these images/figures.' The reading 'these of this kind' is adopted, referring to the audience.","The phrase ⲛⲉϫⲡⲓⲟ ⲉⲧ ⲉⲣⲉ ⲛⲁⲓ ⲛⲁⲥⲱⲧⲙ̄ ⲉ ⲣⲟⲟⲩ is syntactically difficult; the English draft interprets it as 'the children to whom these things will listen,' but the Coptic may also mean 'the children who will listen to these things.' The reading follows the draft.","The name ⲥⲁⲗⲱⲙⲏ could refer to Salome the midwife or Salome the disciple; the midwife is more likely given the context of the Nativity."],"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":74,"ref":"p74","source":"ⲉ ⲧⲃⲉ ⲡⲁⲓ\nⲉⲛ ϩⲟⲥⲟⲛ ⲉⲛⲥⲟⲟⲩⲛ̄ ϫⲉ ⲙⲛ̄ ϭⲟⲙ ⲙ̄ⲙⲟⲛ ⲉ ϯ ⲁⲡⲟⲗⲟⲅⲓⲁ ⲛⲁϥ ⲟⲩⲇⲉ ⲗⲁⲁⲩ ⲛ̄ ⲧⲟⲩⲉⲓⲟ • ⲙⲁⲣⲛ̄ ϣⲡ̄ ϩⲙⲟⲧ\nⲛ̄ ⲧⲟⲟⲧϥ̄ ϩⲙ̄ ⲡ ⲧⲣ̄ ⲛ̄ϣⲡ̄ ϩⲓⲥⲉ ⲛⲙ̄ⲙⲁϥ ϫⲉ ⲕⲁⲥ ⲛ̄\nⲛⲁⲣ̄ ⲃⲟⲗ ⲛ̄ϭⲟⲣⲝ̄ ⲙ̄ ⲡⲇⲓⲁⲃⲟⲗⲟⲥ ⲙⲛ̄ ⲛⲉϥⲡⲁⲑⲟⲥ\nⲉⲑⲟⲟⲩ • Ⲁⲗⲗⲁ ⲡⲁⲛⲧⲱⲥ | ⲟⲩⲛ̄ ⲟⲩⲁ ⲛⲁϫⲟⲟⲥ ⲛⲁⲓ ϩⲛ̄\nⲛⲉⲧ ⲟ̄ ⲛ̄ⲁⲣⲅⲟⲥ ⲙⲛ̄ ⲙ̄ ⲙⲁⲓ ϩⲏⲇⲟⲛⲏ • ϫⲉ ⲉⲓⲛⲁⲟⲩϫⲁⲓ\nⲛ̄ ⲁϣ ⲛ̄ ϩⲉ • ⲁⲓⲧⲁⲕⲟ ⲅⲁⲣ ⲁⲩⲱ ⲙⲛ̄ ϭⲟⲙ ⲙ̄ⲙⲟⲓ̈\nⲉϣⲡ̄ ϩⲓⲥⲉ ⲙ̄ ⲡⲁ ⲥⲱⲙⲁ • ⲁⲛⲅ̄ ⲟⲩⲡⲟⲗⲩⲧⲏⲥ ⲅⲁⲣ • ⲁⲩⲱ","english":"Therefore, as long as we know that it is not possible for us to give an apology to him, nor any honor, let us receive grace from him in the matter of receiving toil with him, so that we may loosen the bond of the devil and his evil passions. But nevertheless, someone among those who are idle and lovers of pleasure will say to me: \"How shall I be saved? For I have been corrupted, and it is not possible for me to endure toil for my body. For I am a politician.\" And","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲇⲓⲁⲃⲟⲗⲟⲥ","severity":"info","text":"The Coptic ⲡⲇⲓⲁⲃⲟⲗⲟⲥ (Greek διάβολος) is rendered 'devil' per the pinned glossary, not 'slanderer'. Here it is bound (ⲛ̄ϭⲟⲣⲝ̄) with his 'evil passions' (ⲡⲁⲑⲟⲥ ⲉⲑⲟⲟⲩ), a pairing typical of ascetic homiletics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ϩⲙⲟⲧ","severity":"info","text":"ϩⲙⲟⲧ is glossed as 'grace' (divine favour). The phrase ϣⲡ̄ ϩⲙⲟⲧ ⲛ̄ ⲧⲟⲟⲧϥ̄ ('receive grace from him') contrasts with the impossibility of offering an apology or honour, framing grace as the sole recourse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲥⲱⲙⲁ","severity":"info","text":"ⲥⲱⲙⲁ ('body') appears in the speaker's protest: 'it is not possible for me to endure toil for my body'. The glossary notes that in ascetic literature the body is the site of struggle, which this passage exemplifies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ⲡⲟⲗⲩⲧⲏⲥ","severity":"info","text":"The Greek loanword ⲡⲟⲗⲩⲧⲏⲥ ('politician') is rare in Coptic homiletics. It likely denotes a civic official whose worldly commitments preclude ascetic discipline, a topos in monastic literature contrasting the active and contemplative lives.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a general exhortation (receiving grace through shared toil) to a hypothetical objection voiced by an idle, pleasure-loving person. This dialogic structure is common in Coptic homilies to dramatise moral resistance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The motif of the 'politician' unable to endure bodily toil appears in other Coptic ascetic texts (e.g., Apophthegmata Patrum). This suggests the homily draws on a well-known trope to critique urban, secular life.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic ⲁⲡⲟⲗⲟⲅⲓⲁ could mean 'apology' (defence) or 'reply'; the English draft takes 'apology'. The phrase ⲛ̄ϭⲟⲣⲝ̄ ⲙ̄ ⲡⲇⲓⲁⲃⲟⲗⲟⲥ is ambiguous: 'bond of the devil' or 'bondage of the devil'; the draft reads 'bond'.","The speaker's identity is unclear: the homilist or a generic Christian? The draft assumes the homilist."],"confidence":"high","notes":[]},{"i":75,"ref":"p75","source":"ϯⲟ ⲛ̄ ⲁⲥⲑⲉⲛⲏⲥ ϩⲙ̄ ⲡⲁ ⲥⲱⲙⲁ • ⲁⲩⲱ ⲁⲓⲣ̄ ⲁⲧ ϭⲟⲙ\nϩⲛ̄ ⲧⲙⲛ︤ⲧ︥ϩⲗ̄ⲗⲟ • ⲟⲩ ⲅⲁⲣ ⲡⲉ ϯⲛⲁⲁϥ • ⲁⲛⲟⲕ ⲅⲁⲣ\nϯⲛⲁϫⲟⲟⲥ ⲛⲁϥ ϫⲉ ⲕϭⲙ̄ ⲗⲟⲓϭⲉ ⲙ̄ ⲡⲉⲕⲧⲱⲙ ⲛ̄ϩⲏⲧ\nⲉⲕϫⲱ ⲛ̄ ⲛⲁⲓ • ⲛ̄ⲧⲟϥ ⲅⲁⲣ ⲡⲗⲟⲅⲟⲥ • ⲉϥⲙⲉⲉⲩⲉ ⲁ ⲛⲉ\nⲗⲁⲁⲩ ⲛ̄ ⲛⲁⲓ • ⲟⲩϩⲱⲃ ⲅⲁⲣ ⲛ̄ ⲟⲩⲱⲧ ⲡⲉⲧ ϥ̄ϣⲓⲛⲉ ⲛ̄ⲥⲱϥ\nⲛ̄ ⲧⲟⲟⲧⲛ̄ • ⲉⲧⲉ ⲡⲁⲓ ⲡⲉ ⲉ ⲧⲣ ⲛ̄ⲕⲱ ⲛ̄ⲥⲱⲛ ⲛ̄ ⲛⲉϩⲃⲏⲩⲉ\nⲉⲑⲟⲟⲩ ⲛ̄ⲧⲁⲛⲁⲁⲩ ⲛ̄ ϣⲟⲣⲡ̄ • ⲁⲩⲱ ⲛ̄ⲧⲛ̄ⲧⲙ̄ ⲕⲧⲟⲛ ⲉ\nⲣⲟⲟⲩ ⲛ̄ ⲕⲉ ⲥⲟⲡ • ⲡⲗⲟⲅⲟⲥ ⲅⲁⲣ ⲙ̄ ⲡⲛⲟⲩⲧⲉ ⲧⲱϩⲙ̄\nⲙ̄ⲙⲟⲛ ⲛ̄ ⲕⲁⲓⲣⲟⲥ ⲛⲓⲙ ⲉϥϫⲱ ⲙ̄ⲙⲟⲥ ϫⲉ ⲕⲧⲉ ⲧⲏⲩⲧⲛ̄\nϣⲁ ⲣⲟⲓ ⲛ̄ϣⲏⲣⲉ ⲛ̄ⲧⲁⲩⲟⲩⲉ ⲉ ⲃⲟⲗ • ⲁⲩⲱ ⲁⲛⲟⲕ ϯⲛⲁϣⲡ̄\nⲧⲏⲩⲧⲛ̄ ⲉ ⲣⲟⲓ ⲛ̄ ⲧⲁⲕⲱ ⲛⲏⲧⲛ̄ ⲉ ⲃⲟⲗ ⲡⲉϫⲉ ⲡϫ︦ⲥ︦\nⲡⲡⲁⲛⲧⲱⲕⲣⲁⲧⲱⲣ • ⲛ̄ⲣⲱⲙⲉ ⲅⲁⲣ ⲁⲛ ⲛⲉⲧ ϫⲱ ⲛ̄ ⲛⲁⲓ\nⲁⲗⲗⲁ | ⲡⲛⲟⲩⲧⲉ ⲡⲡⲁⲛⲧⲱⲕⲣⲁⲧⲱⲣ ⲡⲉⲛⲧ ⲁϥϫⲟⲟⲩ ϩⲛ̄\nⲧⲧⲁⲡⲣⲟ ⲛ̄ ⲛⲉϥⲡⲣⲟⲫⲏⲧⲏⲥ ⲉⲧ ⲟⲩⲁⲁⲃ • Ⲉⲓⲥ ϩⲏⲏⲧⲉ\nⲅⲁⲣ ϥⲣ̄ ⲙⲛ︤ⲧ︥ⲣⲉ ϩⲁ ⲛⲉ ⲛⲧⲁϥϫⲟⲟⲩ ⲛ̄ϭⲓ ⲡⲉⲡⲣⲟⲫⲏⲧⲏⲥ\nⲏⲥⲁⲓⲁⲥ • ⲉϥϫⲱ ⲙ̄ⲙⲟⲥ ϫⲉ ⲧⲧⲁⲡⲣⲟ ⲅⲁⲣ ⲙ̄ ⲡϫ︦ⲥ︦\nⲥⲁⲃⲁⲱⲑ ⲧⲛ̄ⲧ ⲁⲥϫⲉ ⲛⲁⲓ • ϥϫⲱ ⲅⲁⲣ ⲙ̄ⲙⲟⲥ ⲟⲛ ϩⲛ̄\nⲕⲉ ⲙⲁ ⲛ̄ϭⲓ ⲡϫⲥ̄ ϩⲓ̈ⲧⲛ̄ ⲛϥ̄ⲡⲣⲟⲫⲏⲧⲏⲥ ⲉⲧ ⲟⲩⲁⲁⲃ ϫⲉ\nϯⲟⲛϩ̄ ⲁⲛⲟⲕ ⲡⲉϫⲉ ⲡϫⲥ̄ ϫⲉ ⲛ̄ ϯⲟⲩⲉϣ ⲡⲙⲟⲩ ⲁⲛ ⲙ̄\nⲡⲣⲉϥⲣ̄ⲛⲟⲃⲉ ⲛ̄ ⲑⲉ ⲉ|ⲧⲣ ϥ̄ⲕⲧⲟϥ ⲇⲉ ⲉ ⲃⲟⲗ ϩⲛ̄ ⲛϥ̄ⲛⲟⲃⲉ • ϥⲛⲁⲱⲛϩ̄ ⲁⲩⲱ ⲛⲅ̄ ⲟⲩϫⲁⲓ ⲉ ϩⲟⲩⲛ ⲉ ⲧⲙⲛ︤ⲧ︥ⲉⲣⲟ ⲙ̄\nⲡⲛⲟⲩⲧⲉ ⁖-ⲕⲁⲓ ⲅⲁⲣ ⲙⲛ︦ⲛ︦ⲥⲁ ⲧⲣⲉ ⲡⲣⲱⲙⲉ ⲕⲁ ⲡⲛⲟⲩⲧⲉ\nⲛ̄ⲥⲱϥ ⲛϥ︤ⲣ︥ ϩⲁϩ ⲛ̄ⲛⲟⲃⲉ ϣⲁ ϩⲣⲁⲓ ⲉ ⲧⲕⲉ ⲙⲛ︦ⲧ︦ⲣⲉϥϣⲙ̄ϣⲉ ⲉⲓⲇⲱⲗⲟⲛ • ⲙ̄ ⲡϫ︤ⲥ︥ ⲛⲁⲕⲁⲁϥ ⲁⲛ ⲛ̄ⲥⲱϥ ϣⲁ ⲃⲟⲗ\nⲉϥϭⲱϣⲧ̄ ⲉ ⲃⲟⲗ ϩⲏⲧⲥ̄ ⲛ̄ ⲧⲉϥⲙⲉⲧⲁⲛⲟⲓⲁ • ⲕⲁⲓ̈ ⲅⲁⲣ\nⲁⲩⲙⲏⲏϣⲉ ⲧⲁⲕⲟ ⲙⲁⲗⲓⲥⲧⲁ ϩⲙ̄ ⲡⲉⲓ ⲕⲁⲓⲣⲟⲥ ⲡⲁⲓ\nⲧⲉⲛⲟⲩ •","english":"I am weak in my body, and I have become powerless in my old age. For what am I to do? For I will say to him, \"You have found a pretext for your hardness of heart in saying these things to me.\" For it is the Word that thinks nothing of these things. For it is a single matter that he seeks from us, which is that we abandon the evil deeds that we did before, and that we not return to them again. For the Word of God summons us at all times, saying, \"Come to me, my children who have gone astray, and I will receive you to me, and I will set you free.\" The Lord, the Pantocrator, said this. For it is not men who say these things, but God the Pantocrator who sent them through the mouth of his holy prophets. Behold, for the prophet Isaiah bears witness to what he said, saying, \"For the mouth of the Lord Sabaoth spoke these things.\" For the Lord also says in another place through his holy prophets, \"I live,\" said the Lord, \"for I do not wish the death of the sinner, but that he turn away from his sins. He will live and be saved, entering into the kingdom of God.\" For even after a man has abandoned God and committed many sins, even to the point of serving idols, the Lord will not abandon him, but will look out for his repentance. For even many have perished, especially in this present time.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ⲡⲗⲟⲅⲟⲥ","severity":"info","text":"ⲡⲗⲟⲅⲟⲥ (the Word) here refers to the divine Logos, not merely speech; the homily personifies it as an active agent summoning sinners.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲏⲥⲁⲓⲁⲥ","severity":"info","text":"The citation of Isaiah (ⲏⲥⲁⲓⲁⲥ) with 'the mouth of the Lord Sabaoth' echoes Isa 1:20 LXX, though the exact wording is adapted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ϯⲟⲛϩ̄ ⲁⲛⲟⲕ ⲡⲉϫⲉ ⲡϫⲥ̄","severity":"info","text":"The Lord's saying 'I live, for I do not wish the death of the sinner' is not a direct biblical quote but a paraphrase of Ezek 33:11 or a similar prophetic call to repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲡⲡⲁⲛⲧⲱⲕⲣⲁⲧⲱⲣ","severity":"info","text":"ⲡⲡⲁⲛⲧⲱⲕⲣⲁⲧⲱⲣ (Pantocrator) is a standard Greek-derived epithet for Christ in Coptic homilies, emphasizing his universal authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a first-person lament ('I am weak') to a direct address of a hypothetical objector, then to a series of divine quotations, building a rhetorical case for repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲕϭⲙ̄ ⲗⲟⲓϭⲉ ⲙ̄ ⲡⲉⲕⲧⲱⲙ ⲛ̄ϩⲏⲧ","severity":"caution","text":"The phrase 'you have found a pretext for your hardness of heart' is ambiguous: ⲧⲱⲙ ⲛ̄ϩⲏⲧ may mean 'obstinacy' or 'hard-heartedness'; the translation follows the latter.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the opening lament ('I am weak') is unclear: it may be the homilist adopting a persona or a generic sinner; the text does not specify.","The phrase 'ⲕϭⲙ̄ ⲗⲟⲓϭⲉ' (you have found a pretext) could also be read as 'you have found an excuse'; the sense of 'pretext' is adopted here."],"confidence":"high","notes":[]},{"i":76,"ref":"p76","source":"ⲉ ⲁⲩϣⲱⲡⲉ ⲛ̄ ϣⲟⲩⲙⲉⲥⲧⲱⲟⲩ ϩⲓⲧⲛ̄ ⲛⲉⲩⲡⲣⲁⲝⲓⲥ\nⲉⲑⲟⲟⲩ ⲛ̄ⲧⲁⲩⲁⲁⲩ ϫⲓⲛ ⲛ̄ ϣⲟⲣⲡ̄ • ϩⲱⲥ ⲧⲉ ⲛ̄ⲧⲉ ⲟⲩⲟⲛ\nⲛⲓⲙ ⲛ̄ⲧⲁⲩⲥⲱⲧⲙ̄ | ⲉ ⲛⲉⲩϩⲃⲏⲩⲉ ⲉⲑⲟⲟⲩ ⲛ̄ⲧⲁⲩⲁⲁⲩ\nϫⲓⲛ ⲛ̄ ϣⲟⲣⲡ̄ • ϩⲱⲥ ⲧⲉ ⲛ̄ⲧⲉ ⲟⲩⲟⲛ ⲛⲓⲙ ϯ ⲧⲟⲟⲧⲟⲩ ⲉⲣⲛ̄\nⲛⲉⲩⲙⲁⲁϫⲉ • ⲁⲩⲱ ⲛ̄ ⲧⲉⲣⲉ ⲉϥⲣ̄ ϩⲛⲁⲁϥ ⲛ̄ϭⲓ ⲡⲛⲟⲩⲧⲉ\nⲡⲙⲁⲓ ⲣⲱⲙⲉ ⲉ ⲧⲣⲉ ϥⲣⲓⲕⲉ ⲙ̄ ⲡⲉⲩϩⲏⲧ ⲉ ϩⲟⲩⲛ ⲉ\nⲧⲙⲉⲧⲁⲛⲟⲓⲁ • ⲛ̄ⲥⲉⲕⲧⲟⲟⲩ ⲉ ⲃⲟⲗ ϩⲛ̄ ⲛⲉⲩⲁⲙⲉⲗⲓⲁ","english":"...they have become a disgrace through their evil deeds which they have done from the beginning, just as everyone who has heard of their evil deeds which they have done from the beginning, just as everyone gives ear to their own ears, and when God, the lover of humanity, has mercy, to incline their heart towards repentance, and to turn them away from their negligence.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The Coptic describes the disgrace of those who persist in evil deeds from the beginning, then shifts to God's merciful inclination of their hearts toward repentance. The English draft renders the second clause as 'gives ear to their own ears', but the Coptic more likely means 'everyone lends their ears' (i.e., listens) to the evil deeds.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲛⲟⲩⲧⲉ","severity":"info","text":"ⲡⲛⲟⲩⲧⲉ (with definite article) is the standard Sahidic term for God in Christian texts. Here it is qualified as ⲡⲙⲁⲓⲣⲱⲙⲉ 'the lover of humanity', a common epithet emphasizing divine compassion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ⲙⲉⲧⲁⲛⲟⲓⲁ","severity":"info","text":"ⲙⲉⲧⲁⲛⲟⲓⲁ is a Greek loanword (μετάνοια) meaning 'repentance' or 'change of heart'. In Coptic homiletics it often denotes the turning from sin that God enables through mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage uses a repetitive parallel structure: 'just as everyone who has heard... just as everyone gives ear...' This rhetorical doubling emphasizes the universal awareness of evil deeds before introducing God's merciful intervention.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The phrase 'from the beginning' (ϫⲓⲛ ⲛ̄ϣⲟⲣⲡ̄) echoes a common homiletic trope of primordial sin, possibly alluding to Adamic fall or the general human condition of sinfulness that requires repentance.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic phrase ⲛ̄ⲥⲉⲕⲧⲟⲟⲩ ⲉⲃⲟⲗ ϩⲛ̄ ⲛⲉⲩⲁⲙⲉⲗⲓⲁ is rendered 'to turn them away from their negligence', but ⲁⲙⲉⲗⲓⲁ (ἀμέλεια) can also mean 'carelessness' or 'indifference'. The exact nuance is uncertain."],"confidence":"medium","notes":[]},{"i":77,"ref":"p77","source":"ⲛ̄ⲥⲉⲉⲓⲣⲉ ⲛ̄ ϩⲉⲛϩⲃⲏⲩⲉ ⲉ ⲛⲁⲛⲱⲟⲩ • ⲙⲛ︦ⲛ︦ⲥⲱⲥ ⲁ ⲡⲣⲁⲛ\nⲉⲧ ϩⲓ ϩⲟⲩⲛ ϩⲱⲃⲥ̄ ϩⲙ̄ ⲡⲕⲁϩ • ⲁⲩⲱ ⲁ ⲡⲣⲁⲛ ⲉⲧ\nⲛⲁⲛⲟⲩϥ ⲟⲩⲱϩ ⲛ̄ⲥⲱⲟⲩ ϩⲱⲥ ⲧⲉ ⲛ̄ⲧⲉ ⲟⲩⲟⲛ ⲛⲓⲙ ⲉⲡⲉⲓⲑⲩⲙⲉⲓ ⲉ ⲣⲟⲟⲩ • ⲁⲩⲱ ⲉ ⲥⲱⲧⲙ̄ ⲉ ⲛⲉⲩⲡⲣⲁⲝⲓⲥ • ⲉⲧ\nⲛⲁⲛⲱⲟⲩ ⲛ̄ⲧⲁⲩϣⲱⲡⲉ ⲛⲁⲩ ⲉ ⲡϩⲁⲉ • ⲃⲱⲕ ⲛⲁⲕ ⲛ̄\nⲥⲁ ⲃⲟⲗ ⲛ̄ ⲧⲉⲓ ⲡⲟⲗⲓⲥ ⲛ̄ ⲟⲩⲕⲟⲩⲓ ⲉ ϩⲟⲩⲛ ⲉⲩ ⲙⲟⲛⲁⲥⲧⲏⲣⲓⲟⲛ • ⲁⲩⲱ ⲕⲛⲁⲛⲁⲩ ⲉⲩⲙⲏⲏϣⲉ ⲛ̄ⲣⲱⲙⲉ ⲉⲁⲩⲣ̄\nⲡⲉⲩⲃⲓⲟⲥ ⲛ̄ ϣⲟⲣⲡ̄ ϩⲛ̄ ⲛⲉⲑⲉⲁⲧⲣⲟⲛ • ⲙⲛ̄ ⲛ̄ϩⲩⲡⲡⲓⲕⲟⲥ\nϩⲛ̄ ϩⲉⲛⲡⲟⲣⲛⲓⲁ • ⲙⲛ︤ⲛ︥ⲥⲱⲥ ⲁⲩⲕⲁ ⲡⲉⲩⲃⲓⲟⲥ ⲛ̄ⲥⲱⲟⲩ ⲛ̄\nϣⲟⲣⲡ̄ ⲉⲁⲩϣⲱⲡⲉ ⲛ̄ ϩⲓⲥ ⲁⲅⲅⲉⲗⲟⲥ • ⲉ ⲡϩⲁⲉ ⲁⲩⲱ ⲁⲩⲣ̄\nⲑⲁⲩⲙⲁⲥⲧⲟⲛ ϩⲛ̄ ⲛⲉⲩϩⲃⲏⲩⲉ ⲧⲏⲣⲟⲩ ⁖-ⲙⲁⲣⲟⲩ ⲧⲁϩⲟⲛ\nⲉⲣⲁⲧⲛ̄ ϩⲱⲱⲛ ⲛ̄ ⲛⲁϩⲣⲁϥ ⲱ̄ ⲛⲁⲙⲉⲣⲁⲧⲉ ϫⲉ ⲕⲁⲥ\nⲉⲛⲉϣⲱⲡⲉ ⲛ̄ⲧⲛ̄|ⲧⲱⲛ ⲉ ⲛⲉⲧ ⲥⲟⲧⲡ̄ • ⲁⲩⲱ ⲉⲧ ϩⲏⲛ ⲉ\nϩⲟⲩⲛ ⲉ ⲡⲟⲩϫⲁⲓ ⁘ ⲉⲛⲉⲓⲟⲩⲱϣ ⲙⲉⲛ ⲁⲛ ⲉ ϫⲱ ⲛ̄ ⲛⲉⲓ\nϣⲁϫⲉ ⲛ̄ ⲙ̄ⲕⲁϩ ⲛ̄ϩⲏⲧ ϩⲛ̄ ⲧⲙⲏⲏⲧⲉ ⲙ̄ ⲡⲉⲓ ⲛⲟϭ ⲛ̄\nϣⲁ ⲉⲧ ⲡⲟⲣϣ̄ ⲛⲁⲛ ⲉ ⲃⲟⲗ ⲙ̄ⲡⲟⲟⲩ ϩⲛ̄ ⲧⲟⲓⲕⲟⲩⲙⲉⲛⲏ\nⲧⲏⲣ︦ⲥ︦ • ⲁⲗⲗⲁ ⲛ̄ⲧⲟϥ ⲟⲛ ϩⲱⲱϥ ⲡⲗⲟⲅⲟⲥ ⲙ̄ ⲡⲉⲓⲱⲧ\nⲛ̄ⲧⲁϥⲕⲁⲧⲁⲝⲓⲟⲩ ⲁϥⲉⲓ ϣⲁ ⲣⲟⲛ ⲉ ⲧⲃⲉ ⲡⲟⲩϫⲁⲓ̈ ⲛ ⲛⲉⲛⲯⲩⲭⲏ • ϫⲉ ⲕⲁⲥ ⲉϥⲉⲧⲁϩⲟⲛ ⲉ ⲣⲁⲧⲛ̄ ⲛⲁϥ ⲉⲛⲟ̄ ⲛ̄ⲁⲧⲧⲱⲗⲙ̄ • ⲡⲛⲟⲩⲧⲉ ⲙ̄ ⲙⲉ ⲓⲥ̄ ⲡⲉⲭⲥ̄ ⲡⲉⲛϫⲥ̄ • ⲡⲉⲛⲧ ⲁϥⲉⲓ\nⲉ ⲃⲟⲗ ϩⲛ̄ ⲧⲉⲓ ⲡⲁⲣⲑⲉⲛⲟⲥ ⲉⲧ ⲟⲩⲁⲁⲃ ⲙ̄ⲡⲟⲟⲩ ⲉϥⲉϯ\nⲑⲉ ⲛⲁⲛ ⲧⲏⲣⲛ̄ ⲉ ⲧⲣ ⲛ̄ϣⲱⲡⲉ ⲛ̄ ⲥⲟⲧⲡ̄ ⲛ̄ ⲛⲁϩⲣⲁϥ ϩⲛ̄\nⲧⲛ̄ϭⲓⲛⲁⲡⲁⲛⲧⲁ ⲉ ⲣⲟϥ • ϫⲉ ⲁⲛⲟⲛ ⲙⲉⲛ ⲧⲏⲣⲛ̄ ⲧⲛ︦ⲣ︦\nⲭⲣⲓⲁ ⲙ̄ ⲡⲉϥⲛⲁ • Ⲉⲓⲧⲉ ⲛⲉⲧ ϣⲁϫⲉ • ⲉⲓⲧⲉ ⲛⲉⲧ ⲥⲱⲧⲙ̄ • ⲉⲓⲧⲉ ⲕⲟⲩⲓ ⲉⲓⲧⲉ ⲛⲟϭ ⲉⲓⲧⲉ ϩⲟⲟⲩⲧ • ⲉⲓⲧⲉ ⲥϩⲓⲙⲉ • ⲉⲓⲧⲉ\nϩⲗ̄ⲗⲟ • ⲉⲓⲧⲉ ϣⲏⲣⲉ ⲕⲟⲩⲓ • ⲡⲉⲧ ⲛⲁϯ ⲙ̄ ⲡϥ̄ϩⲏⲧ ⲉ ⲧⲉⲥⲃⲱ\nϥⲛⲁⲥⲉⲓ ⲛ̄ⲁⲅⲁⲑⲟⲛ •","english":"...they do good deeds. Afterwards, the name that is within was hidden in the earth, and the good name remained with them, as is the case with everyone who desires to see them and to hear of their deeds, which are good, that happened to them in the end. Go outside this city a little way into a monastery, and you will see a multitude of men who first lived their life in the theaters and in the hippodromes in fornications. Afterwards, they abandoned their former life and became like angels in the end, and they performed wonders in all their deeds. Let us stand before him, O my beloved, so that we might be raised up to the chosen ones, and those who are near to salvation. We do not wish to speak these words of grief in the midst of this great feast which is spread out before us today in the whole world. But rather, the Word of the Father himself also, who deigned to come to us concerning the salvation of our souls, so that he might set us before him without stumbling. God of love, that is Christ our Lord, who came forth from this holy virgin today, will give us all the means to become chosen before him in our encounter with him. For we all have need of his mercy, whether those who speak or those who listen, whether small or great, whether male or female, whether old or young children. He who will give his heart to the teaching will reap good.","structure":"address","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲙⲁⲣⲟⲩ ⲧⲁϩⲟⲛ ⲉⲣⲁⲧⲛ̄","severity":"info","text":"The homily shifts from third-person narrative to a first-person plural hortatory subjunctive ('let us stand'), marking a direct address to the congregation. This is a common homiletic turn, reinforcing the liturgical setting.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲁⲅⲅⲉⲗⲟⲥ","severity":"info","text":"Here ⲁⲅⲅⲉⲗⲟⲥ renders 'angels' in a moral exemplum: former sinners become 'like angels' (ⲛ̄ ϩⲓⲥ ⲁⲅⲅⲉⲗⲟⲥ). The term retains its technical Christian sense of celestial beings, not human messengers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"ⲡⲁⲣⲑⲉⲛⲟⲥ (Greek παρθένος) refers to the Virgin Mary, modified by ⲉⲧ ⲟⲩⲁⲁⲃ ('holy'). The fixed Marian sense is consistent with the homily's subject; the non-technical 'young woman' does not apply here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲛ̄ϩⲩⲡⲡⲓⲕⲟⲥ","severity":"info","text":"The reference to 'hippodromes' (ⲛ̄ϩⲩⲡⲡⲓⲕⲟⲥ) and 'theaters' (ⲛⲉⲑⲉⲁⲧⲣⲟⲛ) as sites of former fornication reflects a common topos in monastic literature, contrasting urban vice with monastic virtue. This aligns with the homily's exhortation to leave the city.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲡⲗⲟⲅⲟⲥ ⲙ̄ ⲡⲉⲓⲱⲧ","severity":"info","text":"The phrase 'the Word of the Father' (ⲡⲗⲟⲅⲟⲥ ⲙ̄ ⲡⲉⲓⲱⲧ) echoes Johannine Christology (John 1:1, 14). The homily identifies Christ as the Logos who came for salvation, consistent with the feast of the Nativity context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ⲡⲉⲓ ⲛⲟϭ ⲛ̄ ϣⲁ","severity":"info","text":"The 'great feast' (ⲡⲉⲓ ⲛⲟϭ ⲛ̄ ϣⲁ) likely refers to the Nativity of Christ, celebrated in the Coptic tradition on 29 Koiak. The homily's setting within this feast explains the emphasis on the Virgin and the incarnation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ⲛ̄ⲥⲉⲉⲓⲣⲉ ⲛ̄ ϩⲉⲛϩⲃⲏⲩⲉ ⲉ ⲛⲁⲛⲱⲟⲩ is ambiguous: it may refer to the good deeds of the repentant sinners or to a general statement about virtuous acts. The translation takes it as the former, following the preceding context.","The clause ⲁ ⲡⲣⲁⲛ ⲉⲧ ϩⲓ ϩⲟⲩⲛ ϩⲱⲃⲥ̄ ϩⲙ̄ ⲡⲕⲁϩ is obscure; 'the name that is within was hidden in the earth' may be a metaphor for a secret or forgotten reputation, but the exact referent is unclear."],"confidence":"medium","notes":[{"kind":"structure","severity":"info","label":"address to the congregation","text":"Classified as address to the congregation from the Coptic cues."}]},{"i":78,"ref":"p78","source":"ⲁⲙⲏⲓⲧⲛ̄ ⲛⲁ ϣⲏⲣⲉ • ⲡⲉϫⲁϥ\nⲛ̄ⲧⲉⲧⲛ̄ⲥⲱⲧⲙ̄ | ⲉ ⲣⲟⲓ ⲛ̄ⲧⲁϯ ⲥⲃⲱ ⲛⲏⲧⲛ̄ ⲉ ϩⲣⲁⲓ ϩⲛ̄\nⲑⲟⲧⲉ ⲙ̄ ⲡⲛⲟⲩⲧⲉ • ⲉⲣⲉ ⲑⲟⲧⲉ ⲅⲁⲣ ⲙ̄ ⲡϫ︦ⲥ︦ ⲣ︤̄ ϩⲱⲃ ⲉ\nⲡⲱⲛ︦ϩ︦ ⲁⲩⲱ ⲧⲙⲛ︦ⲧ︦ⲙⲁⲓⲛⲟⲩⲧⲉ • ⲟⲩⲱⲛ︦ϩ︦ ⲙ̄ ⲡⲣⲱⲙⲉ ⲧⲉ • ⲁⲛϫⲉ ϩⲁϩ ⲙⲉⲛ ⲉ ⲧⲉⲧⲛ̄ⲁⲅⲁⲡⲏ ⲉ ⲧⲃⲉ ⲧϭⲓⲛⲉⲓ ϣⲁ ⲣⲟⲛ\nⲙ̄ ⲡⲛⲟⲩⲧⲉ ⲡⲗⲟⲅⲟⲥ ⲙⲛ̄ ⲧϥ̄ⲙⲁⲁⲩ ⲙ̄ ⲡⲁⲣⲑⲉⲛⲟⲥ • ⲙⲁⲗⲗⲟⲛ ⲇⲉ ⲁ ⲡⲉϩⲟⲩⲟ ⲛ̄ ⲛⲉⲛⲁⲙⲉⲗⲓⲁ ⲛ̄ⲧⲛ̄ ⲉϫⲛ̄ ⲡⲉⲓ","english":"Come, my children, he said. Listen to me, that I may give you instruction, within the fear of God. For the fear of the Lord works for life and piety. It is the life of a person. Many have come to your love because of the coming to the door of God the Word and his mother the virgin. But rather, our negligence has increased concerning this.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ⲁⲙⲏⲓⲧⲛ̄ ⲛⲁ ϣⲏⲣⲉ • ⲡⲉϫⲁϥ","severity":"info","text":"The speaker addresses the audience as 'my children' and says 'he said', indicating a direct discourse within the homily, likely a saint or preacher speaking to the congregation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲛⲟⲩⲧⲉ","severity":"info","text":"ⲡⲛⲟⲩⲧⲉ (with definite article) is the standard Coptic term for God in Christian texts, here used in 'fear of God' and 'fear of the Lord'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲁⲅⲁⲡⲏ","severity":"info","text":"ⲧⲉⲧⲛ̄ⲁⲅⲁⲡⲏ is the Greek loanword ἀγάπη, here meaning 'love' (not the liturgical meal sense). The phrase 'come to your love' likely refers to devotion or affection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"ⲡⲁⲣⲑⲉⲛⲟⲥ (Greek παρθένος) is used technically for the Virgin Mary, as in 'his mother the virgin'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ⲡⲗⲟⲅⲟⲥ","severity":"info","text":"ⲡⲗⲟⲅⲟⲥ (Greek λόγος) refers to God the Word, i.e., Christ, a standard Christological title in Coptic homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲁⲛϫⲉ ϩⲁϩ ⲙⲉⲛ","severity":"caution","text":"The phrase ⲁⲛϫⲉ ϩⲁϩ ⲙⲉⲛ is ambiguous: it may mean 'many have come' or 'many have thrown themselves', and the English draft interprets it as 'many have come'. The Coptic verb ⲛϫⲉ can mean 'throw' or 'cast', so the sense is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ⲁⲛϫⲉ ϩⲁϩ ⲙⲉⲛ is ambiguous: ⲛϫⲉ can mean 'throw' or 'cast', so 'many have thrown themselves' is possible, but the English draft reads 'many have come'.","The clause ⲉ ⲧⲉⲧⲛ̄ⲁⲅⲁⲡⲏ ⲉ ⲧⲃⲉ ⲧϭⲓⲛⲉⲓ ϣⲁ ⲣⲟⲛ ⲙ̄ ⲡⲛⲟⲩⲧⲉ is syntactically dense; the English draft interprets it as 'to your love because of the coming to the door of God', but the Coptic may allow other readings."],"confidence":"medium","notes":[]},{"i":79,"ref":"p79","source":"ⲙⲏⲏϣⲉ ⲛ̄ ϣⲁϫⲉ ⲛ̄ ⲙ̄ ⲕⲁϩ ⲛ̄ϩⲏⲧ • Ⲉⲥⲉϣⲱⲡⲉ ⲇⲉ\nⲙ̄ⲙⲟⲛ ⲧⲏⲣⲛ̄ ⲉ ⲧⲣ ⲛ̄ϭⲓⲛⲉ ⲛ̄ ⲟⲩⲡⲁⲣϩⲏⲥⲓⲁ ⲙ̄ ⲡϥ︦ⲙ︦ⲧⲟ\nⲉ ⲃⲟⲗ ϩⲛ̄ ⲧⲛ̄ϭⲓⲛⲁⲡⲁⲛⲧⲁ ⲉ ⲣⲟϥ • ⲙⲛ︦ⲛ︦ⲥⲁ ⲡⲱⲱⲛⲉ ⲉ\nⲃⲟⲗ ⲙ̄ ⲡⲉⲓ ⲃⲓⲟⲥ ⲛϥ̄ϣⲟⲡⲛ̄ ⲉ ⲣⲟϥ ⲉ ϩⲟⲩⲛ ⲉ ⲛϥ̄ⲥⲕⲩⲛⲏ ϣⲁ ⲉⲛⲉϩ • Ⲡⲉⲟⲟⲩ ⲙ̄ ⲡⲉⲓⲱⲧ ⲙⲛ̄ ⲡϣⲏⲣⲉ ⲙⲛ̄\nⲡⲉⲡⲛⲁ̄ ⲉⲧ ⲟⲩⲁⲁⲃ ϣⲁ ⲉⲛⲉϩ ⲛ̄ ⲉⲛⲉϩ ϩⲁⲙⲏⲛ • ⲥⲙⲟⲩ\nⲉ ⲣⲟⲛ •","english":"Many words of the earth and heart. But let it be\nthat all of us find a boldness before him\noutside, in our encounter with him. And after the turning\noutside of this life, may he make us to him within his tent forever. The glory of the Father and the Son and\nthe Holy Spirit forever and ever, amen. Bless\nus.","structure":"doxology","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a doxology, the liturgical closing of the homily. It shifts from direct address to a prayer for boldness before God and a trinitarian doxology, followed by a blessing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲥⲙⲟⲩ","severity":"info","text":"The verb ⲥⲙⲟⲩ here means 'bless' (the congregation), not 'praise' (God), as the object is the first-person plural pronoun ⲣⲟⲛ 'us'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲁⲙⲏⲛ","severity":"info","text":"ⲁⲙⲏⲛ is a transliterated Hebrew term, left untranslated in Coptic liturgy, marking the end of the doxology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲛϥ̄ⲥⲕⲩⲛⲏ","severity":"info","text":"The phrase 'his tent' (ⲛϥ̄ⲥⲕⲩⲛⲏ) echoes the biblical tabernacle (σκηνή) and may evoke the heavenly dwelling or the tent of meeting, common in Coptic homiletic imagery for eternal rest.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The trinitarian doxology 'glory of the Father and the Son and the Holy Spirit forever and ever' is a standard closing formula in Coptic homilies, paralleling other works in this dossier.","cites":[{"key":"ed:budge-misc.pseudodemetrius-on-the-birth-virgin-mary","label":"source edition: PseudoDemetrius On the Birth Virgin Mary","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoDemetrius_On%20the%20Birth%20Virgin%20Mary%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲙⲏⲏϣⲉ ⲛ̄ ϣⲁϫⲉ ⲛ̄ ⲙ̄ ⲕⲁϩ ⲛ̄ϩⲏⲧ","severity":"caution","text":"The opening phrase 'Many words of the earth and heart' is ambiguous: it may refer to the preceding homily as earthly and heartfelt, or it may be a fragmentary transition. The Coptic syntax is loose.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ⲙⲏⲏϣⲉ ⲛ̄ ϣⲁϫⲉ ⲛ̄ ⲙ̄ ⲕⲁϩ ⲛ̄ϩⲏⲧ' could be read as a self-deprecating remark about the homily's content or as a connective formula; the intended referent is unclear.","The clause 'ⲛϥ̄ϣⲟⲡⲛ̄ ⲉ ⲣⲟϥ ⲉ ϩⲟⲩⲛ ⲉ ⲛϥ̄ⲥⲕⲩⲛⲏ' has a shift in subject: the subject of 'make us' is implied (God), but the Coptic does not specify."],"confidence":"high","notes":[{"kind":"structure","severity":"info","label":"doxology","text":"Classified as doxology from the Coptic cues."}]}]}