{"slug":"budge-misc.pseudoepiphanius-discourse-mary-theotokos","id":"coptic:coptic-ocr:budge-misc.pseudoepiphanius-discourse-mary-theotokos","title":"PseudoEpiphanius Discourse Mary Theotokos","author":"Anonymous","genre":"apocryphon","date":"","tradition":"coptic","coverage":"unknown","publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-14T04:23:18Z","cost_usd":0.021574},"source":{"registry_id":"coptic:coptic-ocr:budge-misc.pseudoepiphanius-discourse-mary-theotokos","work_id":"budge-misc.pseudoepiphanius-discourse-mary-theotokos","edition":"coptic-ocr","license":"GNU GPL-3.0","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoEpiphanius_Discourse%20Mary%20Theotokos%20Results/complete.txt"},"stats":{"passages":32,"english_words":5676,"coptic_letters":18122,"commentary_units":190,"commentary_kinds":9,"derived_notes":42,"ambiguities":62,"work_notes":5,"external_links":2,"timeline":4},"summary":{"work":"budge-misc.pseudoepiphanius-discourse-mary-theotokos","abstract":"The Pseudo-Epiphanius Discourse on Mary Theotokos is an apocryphal homily attributed to Epiphanius of Salamis, celebrating Mary as the Mother of God and recounting her life and death. Written in Coptic (Sahidic), it likely dates to the 6th–7th century, reflecting post-Ephesus (431 CE) Marian devotion in Coptic tradition. The text survives only in fragmentary Coptic manuscripts and was first edited and translated into English by E. A. Wallis Budge in 1915. It employs a liturgical and homiletic register, with direct address to the congregation and doxological conclusions. The attribution to Epiphanius is pseudepigraphic, a common feature in Coptic homiletic literature.","historical_context":"The text was composed in Coptic Egypt, likely in a monastic or liturgical setting, between the 6th and 7th centuries. This period saw intense Marian devotion following the Council of Ephesus (431 CE), which affirmed Mary as Theotokos. The homily is part of a larger corpus of Coptic Marian literature, often pseudepigraphically attributed to church fathers like Epiphanius of Salamis (d. 403 CE) to lend authority. The work survives only in Sahidic Coptic manuscripts, with the earliest known witness being a single manuscript used by Budge. The text is fragmentary, and Budge's translation sometimes paraphrases to fill gaps. The homily was likely used in liturgical celebrations, particularly on the feast of the Virgin Mary on the 21st of Tobe, as indicated in the title.","significance":"This homily exemplifies the development of Marian theology and devotion in Coptic Christianity after Ephesus. It illustrates how pseudepigraphic attributions were used to authorize liturgical and homiletic texts. The work also provides insight into the rhetorical and theological strategies used to elevate Mary's status, comparing her to Zion and emphasizing her role as the dwelling place of God. It is a key witness to the Coptic tradition's engagement with broader Christological debates.","timeline":[{"date":"431 CE","event":"Council of Ephesus affirms Mary as Theotokos, sparking increased Marian devotion."},{"date":"6th–7th c.","event":"Probable composition of the Pseudo-Epiphanius Discourse in Coptic Egypt."},{"date":"1915","event":"First edition and English translation by E. A. Wallis Budge, based on a single Coptic manuscript."},{"date":"20th c.","event":"Further scholarly study of Coptic Marian homilies, including this text."}],"relations":[{"work":"Pseudo-Cyril of Jerusalem Homily on Mary","relation":"Similar pseudepigraphic Marian homily in Coptic tradition","key":"dossier:coptic-pseudo-cyril-jerusalem-mary","label":"gap dossier: Discourse on Mary Theotokos, describing her human origin and death","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-jerusalem-mary"},{"work":"Coptic Anonymous Lament of Mary","relation":"Another Coptic Marian text with liturgical use","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"},{"work":"Ethiopic Ta'ammərā Maryam","relation":"Later Ethiopic collection of Marian miracles, showing broader reception","key":"dossier:ethiopic-anonymous-taammera-maryam","label":"gap dossier: Miracles of Mary (Taʾammǝra Māryām)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-taammera-maryam"}],"external_links":[{"key":"ed:budge-misc.pseudoepiphanius-discourse-mary-theotokos","label":"Budge's edition and translation","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoEpiphanius_Discourse%20Mary%20Theotokos%20Results/complete.txt","reason":"Primary modern edition of the text"},{"key":"wikipedia:Epiphanius of Salamis","label":"Epiphanius of Salamis","url":"https://en.wikipedia.org/wiki/Epiphanius_of_Salamis","reason":"Historical figure to whom the work is pseudepigraphically attributed"}],"cautions":["The date is uncertain; the 6th–7th century range is a scholarly estimate based on theological content and manuscript evidence.","The attribution to Epiphanius of Salamis is pseudepigraphic and not accepted as authentic.","The Coptic text is fragmentary; Budge's translation may include paraphrased passages where the original is lost."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000467,"generated":"2026-11-14T03:31:26Z"},"checks":{"work":"budge-misc.pseudoepiphanius-discourse-mary-theotokos","status":"pass","blocking":[],"warnings":[],"stats":{"passages":32,"translated":32,"commentary_passages":32,"commentary_units":190,"english_words":5676,"coptic_letters":18122,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The sole known Coptic manuscript is a palimpsest, with the text overwritten by later liturgical material. This edition relies on a single, damaged witness.","cites":[{"key":"ed:budge-misc.pseudoepiphanius-discourse-mary-theotokos","label":"source edition: PseudoEpiphanius Discourse Mary Theotokos","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoEpiphanius_Discourse%20Mary%20Theotokos%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"The work is attributed to Epiphanius of Salamis (d. 403), but the content reflects later Marian piety, likely 5th–7th century. No external evidence confirms Epiphanian authorship.","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":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The discourse is not cited in any known patristic florilegium or conciliar acta. Its influence appears limited to Coptic monastic circles, possibly as a festal reading for the Dormition.","cites":[{"key":"dossier:ethiopic-anonymous-taammera-maryam","label":"gap dossier: Miracles of Mary (Taʾammǝra Māryām)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-taammera-maryam"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"Lacunae in the Coptic text obscure several transitions between narrative and direct speech. The English translation supplies conjectural restorations, marked in brackets, which are not always certain.","cites":[{"key":"ed:budge-misc.pseudoepiphanius-discourse-mary-theotokos","label":"source edition: PseudoEpiphanius Discourse Mary Theotokos","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoEpiphanius_Discourse%20Mary%20Theotokos%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"The title 'Discourse of Epiphanius on Mary Theotokos' is a modern editorial addition. The manuscript lacks a formal incipit; the attribution to Epiphanius is inferred from a later colophon.","cites":[],"named_sources":[],"dropped_cites":["hollis:alma990001936390203941"]}],"derived_work_notes":[{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: apocryphon in Sahidic Coptic; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 25 narrative, 4 dialogue, 1 incipit, 1 address to the congregation, 1 doxology."},{"kind":"terminology","severity":"info","text":"21 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":"3 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 1:14."},{"kind":"source","severity":"info","text":"Source edition: coptic-ocr — GNU GPL-3.0"}],"derived_structure":{"incipit":1,"narrative":25,"dialogue":4,"address":1,"doxology":1},"term_index":[{"coptic":"ⲡⲁⲣⲑⲉⲛⲟⲥ","english":"virgin","count":23,"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":"ⲛⲟⲩⲧⲉ","english":"God","count":22,"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":"ϫⲟⲉⲓⲥ","english":"Lord","count":9,"first_passage":8,"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":"ⲧⲡⲉ","english":"heaven","count":5,"first_passage":2,"note":"The abode of God in these texts; 'sky' only in strictly cosmological passages, which are rare here."},{"coptic":"ⲁⲅⲅⲉⲗⲟⲥ","english":"angel","count":5,"first_passage":3,"note":"Greek ἄγγελος; 'messenger' only where a human envoy is meant (rare in this corpus)."},{"coptic":"ⲙⲁⲣⲓⲁ","english":"Mary","count":3,"first_passage":1,"note":"The Theotokos in homilies and Marian apocrypha; the sister of Martha in other contexts."},{"coptic":"ⲁⲙⲏⲛ","english":"amen","count":3,"first_passage":1,"note":"Transliterated Hebrew, left untranslated in the liturgy and in the doxologies that close a homily."},{"coptic":"ⲁⲅⲓⲟⲥ","english":"holy","count":3,"first_passage":22,"note":"Adjectivally 'holy'; with the article as a noun it names a saint, and in the plural the saints as a body."},{"coptic":"ⲁⲡⲁ","english":"Apa","count":2,"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":"ⲡⲣⲟⲫⲏⲧⲏⲥ","english":"prophet","count":2,"first_passage":2,"note":""},{"coptic":"ⲁⲡⲟⲥⲧⲟⲗⲟⲥ","english":"apostle","count":2,"first_passage":3,"note":""},{"coptic":"ⲉⲑⲛⲟⲥ","english":"nation","count":2,"first_passage":5,"note":"Greek ἔθνος. In the plural, the Gentiles as a category over against Israel; in the singular, a nation like any other."},{"coptic":"ϣⲗⲏⲗ","english":"pray","count":2,"first_passage":25,"note":""},{"coptic":"ⲁⲅⲁⲡⲏ","english":"love","count":2,"first_passage":31,"note":"Greek ἀγάπη. The liturgical meal sense ('agape') is technical and should not be flattened to 'love'."},{"coptic":"ⲉⲡⲓⲥⲕⲟⲡⲟⲥ","english":"bishop","count":1,"first_passage":1,"note":""},{"coptic":"ⲗⲁⲟⲥ","english":"people","count":1,"first_passage":5,"note":"Greek λαός. In liturgical description it is the congregation as distinct from the clergy, i.e. the laity."},{"coptic":"ⲡⲓⲥⲧⲓⲥ","english":"faith","count":1,"first_passage":11,"note":"Greek πίστις; 'faithfulness' where the sense is reliability rather than assent."},{"coptic":"ϩⲙⲟⲧ","english":"grace","count":1,"first_passage":25,"note":"The unearned favour of God; 'favour' where a human patron is meant."},{"coptic":"ⲁⲣⲭⲁⲅⲅⲉⲗⲟⲥ","english":"archangel","count":1,"first_passage":31,"note":"Michael, Gabriel, Raphael, Suriel; the rank is fixed in Coptic liturgical usage."},{"coptic":"ⲇⲓⲁⲃⲟⲗⲟⲥ","english":"devil","count":1,"first_passage":31,"note":"Greek διάβολος; the personified adversary in hagiography. 'Slanderer' is the etymological sense and is not used in this corpus."},{"coptic":"ⲥⲱⲙⲁ","english":"body","count":1,"first_passage":32,"note":"In martyrdom accounts ⲥⲱⲙⲁ after death is the corpse; in ascetic literature it is the body as the site of struggle."}],"citations":{"ed:budge-misc.pseudoepiphanius-discourse-mary-theotokos":{"label":"source edition: PseudoEpiphanius Discourse Mary Theotokos","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoEpiphanius_Discourse%20Mary%20Theotokos%20Results/complete.txt"},"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:coptic-pseudo-cyril-jerusalem-mary":{"label":"gap dossier: Discourse on Mary Theotokos, describing her human origin and death","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-jerusalem-mary"},"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 • Ⲛ̄ⲦⲈ ⲠⲠⲈⲦ ⲞⲨⲀⲀⲂ • ⲀⲠⲀ\nⲈⲠⲒⲪⲀⲚⲒⲞⲤ • ⲠⲈⲠⲒⲤⲔⲞⲠⲞⲤ • Ⲛ̄ ⲔⲨⲠⲢⲞⲤ • Ⲉ ⲀϤⲦⲀⲨⲞϤ Ⲉ ⲦⲂⲈ ⲦⲠⲀⲢⲐⲈⲚⲞⲤ ⲈⲦ\nⲞⲨⲀⲀⲂ ⲘⲀⲢⲒⲀ ⲦⲢⲈϤϪⲠⲈ• ⲠⲚⲞⲨⲦⲈ • ϨⲘ̄ ⲠⲈϨⲞⲞⲨ Ⲙ̄ ⲠⲈⲤⲢ̄ ⲠⲘⲈⲈⲨⲈ ⲈⲦ\nⲞⲨⲀⲀⲂ • ⲈⲦⲈ ⲤⲞⲨ ϪⲞⲨⲦ ⲞⲨⲈⲒ ⲠⲈ Ⲙ̄\nⲠⲈⲂⲞⲦ• ⲦⲰⲂⲈ • ϨⲚ̄ ⲞⲨⲈⲒⲢⲎⲚⲎ⳿ Ⲛ̄ⲦⲈ\nⲠⲚⲞⲨⲦⲈ⳿ ϨⲀⲘⲎⲚ :Ⲁⲗⲏⲑⲱⲥ⳿ ⲱ̄ ⲛⲁⲙⲉⲣⲁⲧⲉ⳿ ⲁ ⲡⲕⲟⲥⲙⲟⲥ ϯ ⲟ̄ⲥⲉ⳿ ⲛ̄\nⲟⲩⲛⲟϭ ⲛ̄ ⲇⲱⲣⲟⲛ⳿ ⲉϥⲟⲩⲁⲁⲃ ⲙ̄ⲡⲟⲟⲩ • Ⲁⲩⲱ̄ ⲁⲙⲡⲏⲩⲉ | ϩⲱⲟⲩ⳿ ϣⲱⲡ ⲉ ⲣⲟⲟⲩ⳿ ⲛ̄ ⲟⲩⲉⲛⲉⲭⲉⲣⲟⲛ⳿ ⲉϥⲥⲟⲧⲡ̄ • ⲉϥⲧⲁⲉⲓⲏⲩ⳿ ⲉ ⲡⲉϩⲟⲩⲟ⳿• ⲙⲁⲗⲗⲟⲛ ⲇⲉ⳿ ϣϣⲉ• ⲉ ⲧⲁⲩⲉ⳿\nⲡϣⲁϫⲉ⳿ ϩⲛ̄ ⲟⲩⲁⲩⲑⲉⲛⲧⲓⲁ ⲉ ⲧⲃⲉ ⲛ̄ ⲧⲁⲉⲓⲟ̄ ⲛ̄ ⲧⲉⲓ ⲡⲁⲣⲑⲉⲛⲟⲥ ⲉⲧ ⲟⲩⲁⲁⲃ ⲙⲁⲣⲓⲁ⳿ ⲉⲧ ⲛ︦ⲣ︦ ϣⲁ ⲛⲁⲥ ⲙ̄ⲡⲟⲟⲩ\n-Ϫⲉ ⲡⲉⲧ ⲟⲩⲏϩ ϩⲛ̄ ⲙ̄ⲡⲏⲩⲉ • ⲁϥⲟⲩⲱϩ⳿ ϩⲛ̄ ⲧⲉⲥⲕⲁⲗⲁϩⲏ⳿ ⲉⲧ ⲟⲩⲁⲁⲃ • ⲁⲥϣⲱⲡⲉ ⲙ̄ ⲙⲁ ⲛ̄ ⲙ̄ⲧⲟⲛ ⲙ̄\nⲡⲛⲟⲩⲧⲉ ⲡⲗⲟⲅⲟⲥ • ⲁⲩⲱ̄ ⲙ̄ ⲙⲁ⳿ ⲛ̄ ⲙ̄ⲧⲟⲛ ⲙ̄ ⲡⲣ̄ⲣⲟ⳿\nⲙ̄ ⲡⲉⲟⲟⲩ • Ⲁⲗⲏⲑⲱⲥ⳿ ⲟⲩⲛⲟϭ ⲛ̄ ϩⲱⲃ ⲛ̄ ϣⲟⲩⲣ ϣⲡⲏⲣⲉ\nⲙ̄ⲙⲟϥ ⲡⲉ ⲡⲧⲩⲡⲟⲥ • ⲛ̄ ⲧⲉⲓ ⲡⲁⲣⲑⲉⲛⲟⲥ⳿ ⲉⲧ ⲟⲩⲁⲁⲃ •ⲁⲗⲗⲁ | ϯⲡⲁⲣⲁⲕⲁⲗⲉⲓ⳿ ⲙ̄ⲙⲟ⳿ ⲱ̄ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲉⲧ\nⲟⲩⲁⲁⲃ • ⲛ̄ ⲣⲉϥϫⲡⲉ⳿ ⲡⲛⲟⲩⲧⲉ⳿• ⲉ ⲧⲙ̄ ϥⲓⲱⲡ ⲙⲛ̄ ⲧⲁ\nⲙⲛ︦ⲧ︦ϭⲱⲃ • ϫⲉ ⲙⲛ̄ ϭⲟⲙ ⲙ̄ⲙⲟⲓ̄ ⲉ ⲡⲱϩ ⲉ ϩⲣⲁⲓ̄ • ⲉ\nⲑⲁⲯⲓⲥ ⲛ̄ ⲛⲟⲩⲁⲣⲉⲧⲏ ϩⲓⲧⲙ̄ ⲡⲁ ⲕⲟⲩⲓ̄ ⲛ̄ ⲗⲁⲥ⳿ ⲛ̄ ϩⲏⲕⲉ • Ⲙⲁⲗⲗⲟⲛ ⲇⲉ⳿ ϩⲓⲧⲙ̄ ⲡϭⲱⲟⲩ ⲙ̄ ⲡⲁ ϩⲏⲧ⳿ ⲛ̄ ⲁⲥⲑⲉⲛⲏⲥ • Ⲁⲗⲗⲁ⳿ ϯⲥⲟⲡⲥ̄ ⲙ̄ⲙⲟ⳿• ⲱ̄ ⲡⲙⲁ̄ ⲛ̄ ⲟⲩⲱϩ ⲙ̄ ⲡ̄ⲙⲟⲛⲟⲅⲉⲛⲏⲥ ⲙ̄ ⲡⲉⲓⲱⲧ⳿ ⲉ ⲧⲣⲉ ϯⲧⲟⲟⲧⲉ ⲛⲙ̄ⲙⲁⲓ̄ ϩⲙ̄ ⲡⲉⲛⲧ\nⲁⲓ̄ϩⲓ ⲧⲟⲟⲧ ⲉ ⲣⲟϥ • ⲛ̄ⲧⲁϯ ⲙ̄ ⲡⲁⲟⲩⲟⲓ̄ ⲉ ϩⲟⲩⲛ⳿ ⲉ ⲡⲛⲟϭ\nⲛ̄ ⲑⲩⲥⲁⲩⲣⲟⲥ ⲛ̄ ϣⲟⲩ ⲣ | ϣⲡⲏⲣⲉ ⲙ̄ⲙⲟ ⲛ̄ ⲛⲟⲩⲁⲣⲉⲧⲏ • Ⲛ̄ⲧⲁϫⲟⲟⲥ ⲛ̄ ⲧⲉⲓ ϩⲉ⳿ ϩⲙ̄ ⲡⲁ ⲗⲁⲥ ⲛ̄ ϩⲏⲕⲉ •","english":"A Discourse of the Holy Father Apa Epiphanius, the Bishop of Cyprus, which he delivered concerning the Holy Virgin Mary, the Mother of God, on the day of her holy commemoration, which is the twenty-first of the month of Tobe, in the peace of God. Amen. Truly, O my beloved, the world has given a great gift, a holy one, today. And the heavens themselves have become a chosen and honored vessel, more than all. Rather, it is fitting to speak with authority concerning the honor of this holy virgin Mary, who is worthy of it today. For he who dwells in the heavens has dwelt in her holy womb. It became a resting place for God the Word, and a resting place for the King of glory. Truly, a great and wondrous thing is the type of this holy virgin. But I entreat you, O holy virgin, mother of God, that you not be angry with my weakness and my poverty, because I am unable to reach the height of your virtues through my small and poor tongue. Rather, through the weakness of my heart. But I beseech you, O dwelling place of the only-begotten of the Father, to help me in what I have undertaken, that I may give my voice to the great treasury of your wondrous virtues, that I may speak thus with my poor tongue.","structure":"incipit","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲉⲡⲓⲥⲕⲟⲡⲟⲥ","severity":"info","text":"The Greek loanword ⲉⲡⲓⲥⲕⲟⲡⲟⲥ is rendered 'bishop' per the pinned glossary; it identifies the speaker's office.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"ⲡⲁⲣⲑⲉⲛⲟⲥ (Greek παρθένος) is fixed in Marian texts as 'virgin' in the technical sense, not 'young woman'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲉⲓⲣⲏⲛⲏ","severity":"info","text":"ⲛ̄ ⲟⲩⲉⲓⲣⲏⲛⲏ is the liturgical formula 'in peace', not a comment on civil order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲞⲨⲖⲞⲄⲞⲤ","severity":"info","text":"The opening ⲞⲨⲖⲞⲄⲞⲤ (a discourse) and the colophon-like closing formula mark this as an incipit, establishing the work's genre and occasion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲦⲰⲂⲈ","severity":"info","text":"The date given is the twenty-first of Tobe, a month in the Coptic calendar corresponding roughly to January; this is the feast day of the Virgin Mary in some Coptic traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ⲁⲡⲁ","severity":"info","text":"The title ⲁⲡⲁ (Apa) is a monastic honorific, left untranslated to avoid confusion with biological father; it reflects the work's attribution to a monastic father.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is from an OCR edition; some readings (e.g., ⲛ︦ⲣ︦) may be uncertain. The translation follows the draft provided."],"confidence":"high","notes":[{"kind":"structure","severity":"info","label":"incipit","text":"Classified as incipit from the Coptic cues."},{"kind":"terminology","severity":"info","term":"ⲉⲡⲓⲥⲕⲟⲡⲟⲥ","text":"ⲉⲡⲓⲥⲕⲟⲡⲟⲥ → “bishop”. Standard rendering; first occurrence is noted here, the term recurs below."},{"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":"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":"ⲁⲙⲏⲛ","text":"ⲁⲙⲏⲛ → “amen”. Transliterated Hebrew, left untranslated in the liturgy and in the doxologies that close a homily."},{"kind":"terminology","severity":"info","term":"ⲁⲡⲁ","text":"ⲁⲡⲁ → “Apa”. A title of a monastic father. Left as 'Apa' because it is a form of address, and 'father' would collide with the biological sense in the same sentence."}]},{"i":2,"ref":"p2","source":"ϫⲉ Ⲕⲱⲧⲉ⳿\nⲉ ⲥⲓⲱⲛ ⲛ̄ⲧⲉⲧⲛ̄ϩⲱⲗϭ̄ ⲉ ⲣⲟⲥ • ⲁⲗⲏⲑⲱⲥ⳿ ⲧⲁⲓ ⲧⲉ ⲥⲓⲱⲛ\nⲙ̄ ⲙⲉ • ⲙⲁⲗⲗⲟⲛ⳿ ⲧⲉⲧⲟ⳿ ⲛ̄ ϩⲟⲩⲟ ⲉ ⲥⲓⲱⲛ ⲁⲩⲱ̄ ⲧⲉⲧⲟ⳿\nⲛ̄ ⲛⲟϭ ⲉ ⲑⲓⲗⲏ︦ⲙ︦ ⲛ̄ ⲧⲡⲉ • ⲧⲡⲟⲗⲓⲥ⳿ ⲛ̄ⲧⲁ ⲡϫⲟⲉⲓⲥ⳿ ⲥⲟⲧⲡⲥ̄ • Ⲉⲡⲓ ⲇⲏ⳿ ⲙ̄ⲡⲉ ⲥⲓⲱⲛ ⲉⲩⲫⲣⲁⲛⲉ⳿ ⲛ̄ ⲛⲉⲣⲱⲙⲉ⳿ ⲛ̄ ⲧⲉⲓ ϩⲉ • ⲛ̄ⲑⲉ ⲛ̄ ⲧⲉⲓ ⲡⲁⲣⲑⲉⲛⲟⲥ ⲉⲧ ⲟⲩⲁⲁⲃ • Ⲥⲓⲱⲛ ⲙⲉⲛ ⲟⲩⲡⲓⲥⲧⲏ\nⲧⲉ ⲙ̄ ⲡⲟⲗⲓⲥ • ⲉⲥⲕⲏⲧ ⲛ̄ ⲧⲱⲃⲉ ϩⲓ ⲟ̄ⲙⲉ ϩⲓⲧⲛ̄ ⲛⲉϭⲓϫ ⲛ̄\nⲛⲉⲣⲱⲙⲉ • | [Ⲧ]ⲉⲓ ⲡⲁⲣⲑⲉⲛⲟⲥ ⲇⲉ ϩⲱⲱⲥ⳿ ⲙⲛ̄ ⲗⲁⲁⲩ • ⲛⲁⲉⲓⲙⲉ ⲉ ⲡⲥⲁ⳿ ⲛ̄ ⲧⲉⲥⲥⲛ̄ⲧⲉ • ⲙⲛ̄ ⲧⲟⲓⲕⲟⲇⲏ⳿(sic) ⲉⲧ ⲟⲩⲣ̄\nϩⲱⲃ ⲉ ⲣⲟⲥ ⲛ̄ϩⲏⲧⲥ̄ • ϩⲓⲧⲛ̄ ⲛ̄ϭⲓϫ ⲙ̄ ⲡⲛⲟⲩⲧⲉ ⲡⲛⲟϭ ⲛ̄ ⲧⲉⲭⲛⲓⲧⲏⲥ ⲛ̄ ⲧⲡⲉ⳿ ⲙⲛ̄ ⲡⲕⲁϩ • ⲙⲛ̄ ⲛⲉⲧ ⲛ̄ϩⲏⲧⲟⲩ ⲧⲏⲣⲟⲩ • Ⲑⲓⲗⲏ︦ⲙ︦ ⲟⲛ⳿ ⲛ̄ⲧⲁ ⲡⲣⲉϥⲯⲁⲗⲗⲉⲅ̄ ϫⲟⲟⲥ⳿ ⲉ ⲧⲃⲏⲏⲧⲥ̄ • ϫⲉ ⲛ̄ⲧⲁ ⲛⲉⲫⲩⲗⲏ⳿ ⲃⲱⲕ ⲉ ϩⲣⲁⲓ ⲉⲙⲁⲩ ⲛⲉⲫⲩⲗⲏ ⲙ̄\nⲡϫⲟⲉⲓⲥ⳿ ⲉⲩⲙⲛ︦ⲧ︦ⲣⲉ ⲙ̄ ⲡⲓ︦ⲏ︦ⲗ︦ • Ⲟⲩ ϭⲉ⳿ ⲡⲉ ⲡϩⲱⲃ • ϫⲉ ⲁ\nⲛⲉⲫⲩⲗⲏ ⲅⲁⲣ⳿ ⲃⲱⲕ ⲉ ϩⲣⲁⲓ ⲉⲙⲁⲩ • ⲁⲗⲗⲁ⳿ ⲁ ⲡⲓⲥⲣⲁⲏⲗ\nⲙ̄ ⲙⲉ | ⲟⲩⲱϩ⳿ ϩⲛ̄ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ • ⲁϥⲧⲟⲩϫⲉ⳿ ⲛⲉⲫⲩⲗⲏ⳿\nⲧⲏⲣⲟⲩ ⲙ̄ ⲡⲕⲁϩ • Ⲕⲁⲛ⳿ ⲉⲕϣⲁⲛϫⲟⲟⲥ ⲛⲁⲓ̄ • ϫⲉ ϩⲉⲛⲛⲟϭ ⲛⲉ ⲙ̄ⲡⲁⲧⲣⲓⲁⲣⲭⲏⲥ • ⲁⲛⲟⲕ • ϩⲱⲱⲧ ⲟⲛ⳿ ϯϫⲱ\nⲙ̄ⲙⲟⲥ ϫⲉ ϩⲉⲛⲛⲟϭ ⲛⲉ • Ⲁⲗⲗⲁ⳿ ⲛ̄ ⲥⲉⲛⲁϣⲡⲱϩ⳿ ⲁⲛ⳿\nⲉ ϩⲣⲁⲓ̄ ⲉ ⲡϫⲓⲥⲉ⳿ ⲛ̄ ⲧⲉⲓ ⲡⲁⲣⲑⲉⲛⲟⲥ • Ⲕⲁⲛ⳿ ⲉⲕϣⲁⲛⲉⲓⲛⲉ⳿\nⲉ ⲧⲙⲏⲧⲉ⳿ ⲙ̄ ⲡⲉⲭⲟⲣⲟⲥ⳿ ⲛ̄ ⲧⲙⲛ︦ⲧ︦ⲛⲟϭ ⲛ̄ ⲛⲉⲡⲣⲟⲫⲏⲧⲏⲥ • ⲥⲉⲧⲁⲉⲓⲏⲩ ⲙⲉⲛ⳿ • ⲕⲁⲧⲁ ⲥⲙⲟⲧ ⲛⲓⲙ • Ⲁⲗⲗⲁ⳿ ⲛ̄ⲥⲉⲛⲁϣⲡⲱϩ ⲁⲛ ⲉ ϩⲣⲁⲓ̄ ⲉ ⲡⲧⲁⲉⲓⲟ ⲛ̄ ⲧⲉⲓ ⲡⲁⲣⲑⲉⲛⲟⲥ • Ⲕⲁⲛ⳿ ⲉⲕϣⲁⲛϫⲱ• ⲉ ⲣⲟⲓ ⲙ̄ ⲡⲧⲁⲉⲓⲟ⳿ | ⲛ̄ ⲙ̄ⲙⲁⲣⲧⲩⲣⲟⲥ\nⲁⲗⲗⲁ⳿ ⲡⲧⲁⲉⲓⲟ ⲛ̄ ⲧⲉⲓ ⲡⲁⲣⲑⲉⲛⲟⲥ⳿ ϫⲟⲥⲉ • ⲉ ϩⲟⲩⲛ ⲉ","english":"...turn to Zion, and you will find rest in her. Truly, this is the true Zion. Rather, she is more than Zion, and she is greater than the earthly Jerusalem. The city which the Lord chose. For indeed, Zion did not delight men in this way, as this holy virgin. Zion is a fortress of the city, built with brick and stone by the hands of men. But this virgin, by herself, without any, knows the plan of her construction and the building that is within her, by the hands of God, the great craftsman of heaven and earth and all that is in them. Jerusalem also, concerning which the Psalmist said, \"The tribes went up there, the tribes of the Lord, the tribes of Israel.\" What then is the matter? For the tribes went up there, but the true Israel dwelt in the virgin. He saved all the tribes of the earth. Even if you should say to me, \"The patriarchs are great,\" I also say that they are great. But they cannot reach the height of this virgin. Even if you should bring me into the midst of the chorus of the great prophets, they are honored in every way. But they cannot reach the honor of this virgin. Even if you should speak to me of the honor of the martyrs, the honor of this virgin is higher than...","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"The Greek loanword ⲡⲁⲣⲑⲉⲛⲟⲥ (παρθένος) is used throughout in the technical Marian sense of 'virgin', not the non-technical 'young woman'. This aligns with the homiletic register of the text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲛⲉⲫⲩⲗⲏ ⲙ̄ ⲡϫⲟⲉⲓⲥ ⲉⲩⲙⲛ︦ⲧ︦ⲣⲉ ⲙ̄ ⲡⲓ︦ⲏ︦ⲗ︦","severity":"info","text":"The phrase 'the tribes of the Lord, the tribes of Israel' echoes Psalm 122:4 (LXX 121:4) or a similar pilgrimage psalm, though the exact citation is not given. The Psalmist is invoked as ⲡⲣⲉϥⲯⲁⲗⲗⲉⲅ̄.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲥⲓⲱⲛ","severity":"info","text":"Zion and Jerusalem are typologically reinterpreted: the earthly Zion is a fortress built by human hands, but the Virgin Mary is the 'true Zion' and 'greater than the earthly Jerusalem', a common topos in Coptic Marian homilies.","cites":[{"key":"dossier:coptic-pseudo-cyril-jerusalem-mary","label":"gap dossier: Discourse on Mary Theotokos, describing her human origin and death","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-jerusalem-mary"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a rhetorical pattern of comparison: Zion vs. the Virgin, Jerusalem vs. the Virgin, patriarchs, prophets, and martyrs are each said to be inferior to her. This builds a cumulative argument for Mary's unique status.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The text's claim that the Virgin surpasses patriarchs, prophets, and martyrs reflects a late antique and medieval Coptic tendency to exalt Mary above all biblical figures, a theme found in other pseudo-Epiphanian and pseudo-Cyrillian homilies.","cites":[{"key":"dossier:coptic-pseudo-cyril-jerusalem-mary","label":"gap dossier: Discourse on Mary Theotokos, describing her human origin and death","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-jerusalem-mary"},{"key":"ed:budge-misc.pseudoepiphanius-discourse-mary-theotokos","label":"source edition: PseudoEpiphanius Discourse Mary Theotokos","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoEpiphanius_Discourse%20Mary%20Theotokos%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲧⲟⲓⲕⲟⲇⲏ","severity":"caution","text":"The Coptic ⲧⲟⲓⲕⲟⲇⲏ (sic) is a misspelling of ⲧⲟⲓⲕⲟⲇⲟⲙⲏ (οἰκοδομή, 'building'). The text contrasts human construction (Zion) with divine construction (the Virgin), but the scribal error may indicate a copyist unfamiliar with the Greek term.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ⲛⲉⲫⲩⲗⲏ ⲙ̄ ⲡϫⲟⲉⲓⲥ ⲉⲩⲙⲛ︦ⲧ︦ⲣⲉ ⲙ̄ ⲡⲓ︦ⲏ︦ⲗ︦ could be read as 'the tribes of the Lord, the tribes of Israel' or 'the tribes of the Lord, the witness of Israel'; the latter is less likely given the context of pilgrimage.","The phrase ⲁ ⲡⲓⲥⲣⲁⲏⲗ ⲙ̄ ⲙⲉ ⲟⲩⲱϩ ϩⲛ̄ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ is ambiguous: 'the true Israel dwelt in the virgin' could mean the typological Israel (the Church) or Christ (the true Israel) took residence in Mary; the homiletic context favors the latter."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."},{"kind":"terminology","severity":"info","term":"ⲡⲣⲟⲫⲏⲧⲏⲥ","text":"ⲡⲣⲟⲫⲏⲧⲏⲥ → “prophet”. Standard rendering; first occurrence is noted here, the term recurs below."},{"kind":"terminology","severity":"info","term":"ⲧⲡⲉ","text":"ⲧⲡⲉ → “heaven”. The abode of God in these texts; 'sky' only in strictly cosmological passages, which are rare here."},{"kind":"homonym","severity":"caution","term":"ⲧⲡⲉ","text":"ⲧⲡⲉ carries more than one sense (sky); this passage takes it as “heaven”. The choice is the translator's, not a lexical given."}]},{"i":3,"ref":"p3","source":"ⲣⲟⲟⲩ • Ⲕⲁⲛ⳿ ⲉⲕϣⲁⲛϫⲟⲟⲥ⳿ ⲉ ⲛⲁⲡⲟⲥⲧⲟⲗⲟⲥ ϫⲉ ϩⲉⲛⲛⲟϭ\nⲛⲉ • ⲁⲛⲟⲕ ϩⲱ̄ ϯϫⲱ ⲙ̄ ⲡⲁⲓ • ⲁⲗⲗⲁ⳿ ⲛ̄ⲥⲉϣⲏϣ ⲁⲛ⳿• ⲙⲛ̄ ⲡⲧⲁⲉⲓⲟ⳿ ⲛ̄ ⲧⲉⲓ ⲡⲁⲣⲑⲉⲛⲟⲥ • Ⲟⲩ ⲙⲟⲛⲟⲛ ⲇⲉ ϫⲉ ⲛ̄ⲣⲱⲙⲉ • Ⲁⲗⲗⲁ⳿ ⲛ̄ⲕⲉ ⲁⲅⲅⲉⲗⲟⲥ ⲧⲏⲣⲟⲩ ⲛ ⲙ̄ⲡⲏⲩⲉ • ⲙⲛ̄ ⲗⲁⲁⲩ ⲙ̄ⲙⲟⲟⲩ ϣⲏϣ ⲙⲛ̄ ⲧⲉⲓ ⲡⲁⲣⲑⲉⲛⲟⲥ • ⲉⲓ ⲙⲏ\nⲧⲉⲓ⳿ ⲉ ⲡⲉⲓⲱⲧ⳿ ⲙⲛ̄ ⲡϣⲏⲣⲉ • ⲙⲛ̄ ⲡⲉ ⲡⲛ︦ⲁ︦ ⲉⲧ ⲟⲩⲁⲁⲃ • Ⲁⲗⲗⲁ⳿ ⲙ̄ⲡⲣ̄ ⲙⲉⲉⲩⲉ⳿ ⲉ ⲣⲟⲓ⳿• ϫⲉ ⲉⲓⲧϭⲁⲉⲓⲟ̄ ⲛ̄ ⲛⲉⲧ\nⲟⲩⲁⲁⲃ • ⲉⲓϫⲱ ⲛ̄ | ⲛⲁⲓ̄ ⲙ̄ⲙⲟⲛ ⲙⲉ ⲅⲉⲛⲉⲧⲟ • Ⲁⲗⲗⲁ⳿\nⲉⲓⲧⲁⲙⲟ ⲙ̄ⲙⲟⲕ⳿ ⲉ ⲡⲧⲁⲉⲓⲟ⳿ ⲛ̄ ⲧⲉⲓ ⲡⲁⲣⲑⲉⲛⲟⲥ ⲉⲧ\nⲟⲩⲁⲁⲃ • ⲛ̄ ⲁⲧⲧⲱⲗⲙ̄ • ⲉⲓⲟⲩⲏϩ • ⲛ̄ⲥⲁ ⲛⲉϣⲁϫⲉ⳿ ⲛ̄\nⲛⲉⲅⲣⲁⲫⲏ⳿ ⲉⲧ ⲟⲩⲁⲁⲃ • ϩⲛ̄ ⲁⲕⲟⲗⲟⲩⲑⲓⲁ⳿ ⲛⲓⲙ ϫⲉ ⲕⲁⲥ\nⲇⲉ⳿ ⲉⲕⲉⲉⲓⲙⲉ⳿ ⲉ ⲧⲙⲉ • ⲉⲓⲧⲉ ⲡⲣⲟⲫⲏⲧⲏⲥ • ⲉⲓⲧⲉ⳿ ⲡⲁⲧⲣⲓⲁⲣⲭⲏⲥ • ⲉⲓⲧⲉ⳿ ⲕⲣⲓⲧⲏⲥ • ⲉⲓⲧⲉ ⲁⲡⲟⲥⲧⲟⲗⲟⲥ • ⲉⲓⲧⲉ ⲛⲣ̄ⲣⲱⲟⲩ ⲛ̄ ⲇⲓⲕⲁⲓⲟⲥ • Ϩⲁⲡⲁⲝ ⲁⲡⲗⲱⲥ • ϫⲓⲛ ⲁⲇⲁⲙ⳿\nⲡϣⲟⲣⲡ̄ ⲛ̄ ⲣⲱⲙⲉ ⲁⲩⲱ̄ ⲡϣⲟⲣⲡ̄ ⲛ̄ ⲧⲁⲙⲓ︦ⲟ︦• ϩⲛ̄ ⲛⲉϭⲓϫ\nⲙ̄ ⲡ|ⲛⲟⲩⲧⲉ⳿ ⲡⲡⲁⲛⲧⲟⲕⲣⲁⲧⲱⲣ⳿ ⲉⲩϩⲁⲅⲛⲉⲩⲉ⳿ ⲙ̄ⲙⲟⲟⲩ\nⲧⲏⲣⲟⲩ • ϣⲁ ϩⲣⲁⲓ̄ ⲉ ⲧⲉⲛⲟⲩ • ⲁⲩⲱ̄ ϣⲁ ⲧⲥⲩⲛⲧⲉⲗⲓⲁ⳿\nⲙ̄ ⲡⲁⲓ̄ⲱⲛ⳿ ⲉ ⲧⲣⲉⲩϣⲱⲡⲉ⳿ ⲉⲩⲣ̄ ⲁ̄ⲛⲁϥ ⲙ̄ ⲡⲉⲛⲧⲁ ⲧⲉⲓ\nⲡⲁⲣⲑⲉⲛⲟⲥ ⲙⲓⲥⲉ ⲙ̄ⲙⲟϥ • ⲉⲧⲉ ⲡⲁⲓ̄ ⲡⲉ ⲡⲉⲭ︦ⲥ︦ ⲓ︦ⲥ︦ ⲡⲉⲛϫⲟⲉⲓⲥ • ⲁⲩⲱ̄ ⲡⲉⲧ ⲉⲙⲉⲣⲉ ⲛ̄ⲥⲉⲣⲁⲫⲓⲛ ⲉϣϭⲱϣⲧ̄ ⲉ ϩⲟⲩⲛ\nⲉ ϩⲣⲁϥ • ⲁⲩⲱ̄ ⲉⲙⲉⲣⲉ ⲛⲁⲅⲅⲉⲗⲟⲥ⳿ ⲉϣϭⲱϣⲧ̄ ⲉ ⲡⲉϥϩⲟ\nⲛ̄ⲟⲩⲟⲉⲓϣ ⲛⲓⲙ • ⲁ ⲧ̄ⲡⲁⲣⲑⲉⲛⲟⲥ • ⲉⲧ ⲟⲩⲁⲁⲃ ϩⲗⲟⲟⲗⲉ\nⲙ̄ⲙⲟϥ • ϩⲓϫⲛ̄ ⲛⲉⲥϭⲓϫ • ⲁⲩⲱ̄ ⲁⲥϯ ⲉⲕⲓⲃⲉ⳿ ⲉ ϩⲟⲩⲛ⳿ ⲉ\nⲧⲉϥⲧⲁⲡⲣⲟ⳿ ⲛ̄ ⲛⲟⲩⲧⲉ • ⲁϫⲛ̄ ⲇⲓⲥⲧⲁⲍⲉ • ⲉⲁⲥ|ⲧⲟⲗⲙⲁ̂ • ⲁϫⲛ̄ ϩⲟⲧⲉ⳿• ⲁⲥⲙⲟⲩⲧⲉ ⲉ ⲣⲟϥ ϫⲉ ⲡⲁ ϣⲏⲣⲉ • Ⲁⲩⲱ̄\nⲁϥⲙⲟⲩⲧⲉ ⲉ ⲣⲟⲥ⳿ ϩⲱⲱϥ • ϫⲉ ⲧⲁ ⲙⲁⲁⲩ •","english":"...turn to Zion, and you will find rest in her. Truly, this is the true Zion. Rather, she is more than Zion, and she is greater than the earthly Jerusalem. The city which the Lord chose. For indeed, Zion did not delight\n\nEven if you should say to the apostles, \"They are great,\" I myself also say this. But they are not equal to the honor of this virgin. Not only men, but also all the angels of the heavens, none of them are equal to this virgin, except the Father and the Son and the Holy Spirit. But do not think concerning me that I am exalting the saints. I am not saying these things out of love of controversy. Rather, I am informing you of the honor of this holy virgin, who is without deceit, following the words of the holy scriptures in every sequence, so that you may know the truth, whether prophet, patriarch, judge, apostle, or righteous kings. Once and for all, from Adam, the first man and the first creation in the hands of God the Pantocrator, all of them were sanctified, until now and until the end of this age, that they might be a fragrance of the one whom this virgin bore, that is, Christ Jesus our Lord. And the seraphim are not able to look within at him, and the angels are not able to look upon his face at any time. The holy virgin carried him on her hands, and she put her mouth to his divine mouth without hesitation, without fear, and she called him \"my son.\" And he also called her \"my mother.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"Greek παρθένος; in this Marian text the fixed rendering is 'virgin', not 'young woman'. The term is applied consistently to Mary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲛⲟⲩⲧⲉ","severity":"info","text":"Sahidic ⲛⲟⲩⲧⲉ with the definite article (ⲡⲛⲟⲩⲧⲉ) names God; here the phrase ⲛ̄ ⲛⲟⲩⲧⲉ (divine) modifies ⲧⲉϥⲧⲁⲡⲣⲟ (his mouth), emphasizing the divine nature of the infant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲡⲉⲭ︦ⲥ︦ ⲓ︦ⲥ︦ ⲡⲉⲛϫⲟⲉⲓⲥ","severity":"info","text":"The phrase 'Christ Jesus our Lord' echoes Pauline usage (e.g., Rom 1:4) and identifies the child born of the virgin as the incarnate Lord.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲡⲡⲁⲛⲧⲟⲕⲣⲁⲧⲱⲣ","severity":"info","text":"The epithet 'Pantocrator' (παντοκράτωρ) for God is common in Greek and Coptic Christian literature, emphasizing divine omnipotence. Its use here underscores the cosmic scope of the virgin's honor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a rhetorical disclaimer (the speaker is not exalting saints) to a systematic list of holy figures (prophets, patriarchs, judges, apostles, righteous kings) that culminates in the unique status of the virgin, then narrates the intimate scene of Mary holding and nursing the infant Jesus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The motif of Mary calling Jesus 'my son' and Jesus calling her 'my mother' appears in other Coptic Marian homilies, e.g., Pseudo-Cyril of Jerusalem (dossier:coptic-pseudo-cyril-jerusalem-mary).","cites":[{"key":"dossier:coptic-pseudo-cyril-jerusalem-mary","label":"gap dossier: Discourse on Mary Theotokos, describing her human origin and death","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-jerusalem-mary"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ⲉⲓⲧϭⲁⲉⲓⲟ̄ ⲛ̄ ⲛⲉⲧⲟⲩⲁⲁⲃ could be read as 'I am exalting the saints' or 'I am honoring the saints'; the translation takes the former.","The Coptic ⲁⲩⲱ̄ ⲡⲉⲧ ⲉⲙⲉⲣⲉ ⲛ̄ⲥⲉⲣⲁⲫⲓⲛ ⲉϣϭⲱϣⲧ̄ ⲉ ϩⲟⲩⲛ ⲉ ϩⲣⲁϥ is ambiguous: it may mean 'the seraphim are not able to look within at him' (i.e., into his inner being) or 'to look at him from within' (i.e., from their own perspective). The translation adopts the former."],"confidence":"high","notes":[{"kind":"terminology","severity":"info","term":"ⲁⲡⲟⲥⲧⲟⲗⲟⲥ","text":"ⲁⲡⲟⲥⲧⲟⲗⲟⲥ → “apostle”. Standard rendering; first occurrence is noted here, the term recurs below."},{"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":4,"ref":"p4","source":"Ⲁⲗⲗⲁ⳿\nⲙ̄ⲡⲣ̄ ⲧⲣⲉ ⲟⲩⲁ⳿ ⲥⲱⲧⲙ̄ ⲉ ⲣⲟⲓ̄ ⲉⲓϫⲱ⳿ ⲛ̄ ⲛⲁⲓ̄ • ⲛϥ̄ϫⲟⲟⲥ • ϩⲙ̄ ⲡⲉϥⲙⲉⲉⲩⲉ⳿ ⲛ̄ ϩⲩⲇⲓⲱⲧⲏⲥ • ϫⲉ ⲉϣϫⲉ ⲧⲉⲓ ⲡⲁⲣⲑⲉⲛⲟⲥ⳿ ϫⲟⲥⲉ⳿ ⲛ̄ ⲧⲉⲓ ϩⲉ ⲧⲏⲣⲥ̄ • ⲟⲩⲕ ⲟⲩⲛ⳿ ⲛ̄ ⲟⲩ ⲉ ⲃⲟⲗ\nⲁⲛ⳿ ⲧⲉ⳿ ϩⲙ̄ ⲡⲕⲁϩ • ⲟⲩⲇⲉ⳿ ⲛ̄ ⲟⲩϫⲡⲟ⳿ ⲛ̄ⲣⲱⲙⲉ⳿ ⲁⲛ⳿ ⲧⲉ• ⲁⲗⲗⲁ⳿ ⲛ̄ⲧⲁⲥⲉⲓ̄ ⲉ ⲃⲟⲗ ϩⲛ̄ ⲧⲡⲉ • ⲕⲁⲧⲁ ⲛ̄ϣⲁϫⲉ ⲛ̄ ϣⲃⲱ\nⲛ̄ ⲛⲉⲥⲭⲓⲥⲙⲁⲧⲓⲕⲟⲥ • ⲙ̄ⲡⲟⲗⲩⲧⲓⲕⲟⲥ • Ⲁⲗⲗⲁ ⲧⲛ̄ⲡⲓⲥⲧⲉⲩⲉ⳿ ϩⲛ̄ ⲟⲩϩⲏⲧ⳿ ⲉϥⲟ̄ⲣϫ̄ • ϫⲉ ⲟⲩ ⲉ ⲃⲟⲗ ϩⲙ̄ ⲡⲕⲁϩ• ⲧⲉ ⲧⲉⲓ ⲡⲁⲣⲑⲉⲛⲟⲥ | ⲁⲩⲱ̄ ⲟⲩϫⲡⲟ̄ ⲧⲉ⳿ • ⲛ̄ⲑⲉ ⲛ̄ⲣⲱⲙⲉ","english":"But let no one hear me saying these things and then think in his mind, as a layman, that if this virgin is so exalted in every way, she is not from the earth, nor is she a human birth. Rather, she came forth from heaven, according to the words of the schismatic and political teachers. But we believe with a right heart that this virgin is from the earth and is a human birth.","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 fixed Marian sense of perpetual virginity, not the non-technical 'young woman'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲧⲡⲉ","severity":"info","text":"ⲧⲡⲉ (heaven) here denotes the abode of God, not the physical sky, as the context contrasts earthly origin with celestial origin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The phrase 'schismatic and political teachers' (ⲛⲉⲥⲭⲓⲥⲙⲁⲧⲓⲕⲟⲥ • ⲙ̄ⲡⲟⲗⲩⲧⲓⲕⲟⲥ) likely refers to groups accused of denying Mary's full humanity, possibly Docetists or extreme Miaphysites, though the exact referent is uncertain.","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":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a rhetorical refutation: the author anticipates a potential misunderstanding (that Mary is not human) and corrects it by affirming her earthly and human birth, using a contrast between false teachers and orthodox belief.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Coptic phrase ⲛ̄ϣⲁϫⲉ ⲛ̄ ϣⲃⲱ (according to the words) is followed by a lacuna or unclear reference; the English draft supplies 'schismatic and political teachers' but the Coptic may be corrupt or abbreviated.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'schismatic and political teachers' (ⲛⲉⲥⲭⲓⲥⲙⲁⲧⲓⲕⲟⲥ • ⲙ̄ⲡⲟⲗⲩⲧⲓⲕⲟⲥ) is not specified; they may be a polemical label for opponents of orthodox Mariology.","The phrase ⲛ̄ϣⲁϫⲉ ⲛ̄ ϣⲃⲱ (according to the words) may be incomplete; the Coptic text may have a lacuna after ϣⲃⲱ."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ⲛⲓⲙ⳿• ⲉ ⲃⲟⲗ ϩⲛ̄ ⲟⲩⲉⲓⲱⲧ • ⲙⲛ̄ ⲟⲩⲙⲁⲁⲩ • ⲁⲩⲱ̄ ⲉ ⲃⲟⲗ\nϩⲓⲧⲛ̄ ⲧϭⲟⲙ ⲙ̄ ⲡⲉⲧ ⲭⲟⲣⲏⲅⲉⲓ ⲛⲁⲛ ⲙ̄ ⲡϣⲁϫⲉ • ⲡⲉⲡⲛ︤ⲁ︥\nⲉⲧ ⲟⲩⲁⲁⲃ • ⲧⲛ̄ⲛⲁϯ ⲁⲡⲟⲇⲏⲝⲓⲥ ⲙ̄ ⲡϣⲁϫⲉ ⲉ ⲧⲃⲉ ⲛ̄\nⲉⲓⲟ⳿ⲧⲉ⳿ ⲛ̄ ⲧⲉⲓ ⲡⲁⲣⲑⲉⲛⲟⲥ • ⲙⲛ̄ ⲛ̄ⲉⲓⲟ⳿ⲧⲉ⳿ ⲛ̄ ⲛⲉⲥ ⲉⲓⲟ⳿ⲧⲉ • Ⲙⲁⲗⲗⲟⲛ ⲇⲉ⳿ ϩⲁⲑⲏ⳿ ⲛ̄ ϩⲙⲉ⳿ ⲥⲛⲟⲩⲥⲉ⳿ ⲛ̄ⲅⲉⲛⲉⲁ • ⲉ\nⲡⲉϫⲡⲟ⳿ ⲛ̄ ⲧⲉⲓ ⲡⲁⲣⲑⲉⲛⲟⲥ • Ⲥⲱⲧⲙ̄ ϭⲉ⳿• ⲉ ⲣⲟⲓ̄ ⲧⲉⲛⲟⲩ⳿\nϩⲛ̄ ⲟⲩϯϩⲧⲏϥ • ⲱ̄ ⲡⲗⲁⲟⲥ ⲙ̄ⲙⲁⲓ̄ ⲛⲟⲩⲧⲉ • ⲁⲩⲱ̄ ⲛ̄ⲧⲉⲧⲛ̄ϯ⳿\nⲛ̄ ⲟⲩϫⲁⲙⲏ⳿ ⲙ̄ ⲡϣⲁϫⲉ • ϫⲉ ⲕⲁⲥ ⲉⲛⲛⲁⲟⲩⲱⲛ⳿ ⲉ\nⲡⲛⲟϭ ⲛ̄ | ⲑⲩⲥⲁⲩⲣⲟⲥ • ⲉⲧ ⲙⲉϩ ⲙ̄ ⲙⲁⲣⲕⲁⲣⲓⲧⲏⲥ ⲙ̄\nⲙⲉ • ⲛ̄ⲧⲛ̄ϩⲱⲗϭ̄ ⲉ ϩ⳿ⲣⲁⲓ̄ ⲉⲙ ⲙⲁⲁϫⲉ ⲙ̄ ⲡⲉⲧⲛ̄ϩⲏⲧ⳿\nⲛ̄ ⲛ̄ϣⲁϫⲉ⳿ ⲉⲧ ⲙⲉϩ ⲛ̄ ϩⲏⲩ ⲛⲓⲙ ⲛ̄ⲧⲉ ⲡⲉⲡⲛⲁ̄ ⲉⲧ\nⲟⲩⲁⲁⲃ • Ϫⲓ̄ ϭⲉ⳿ ⲉ ϩⲣⲁⲓ̄ ⲉ ⲧⲟⲟ̄ⲧⲕ̄ ⲙ̄ ⲡϫⲱⲱⲙⲉ⳿ ⲉⲧ\nⲧⲁⲉⲓⲏⲩ ⲙ̄ ⲡϩⲁⲅⲓⲟⲥ⳿ ⲁⲡⲁ ⲙⲁⲑⲁⲓ̄ⲟⲥ ⲡⲁ ⲧⲉⲓ ⲛⲟϭ\nⲛ̄ⲥⲙⲏ⳿ ⲉⲧ ϯ⳿ ⲥⲟⲉⲓⲧ ϩⲛ̄ ⲛⲉⲩⲁⲅⲅⲉⲗⲓⲥⲧⲏⲥ • Ⲡⲉⲓ ⲁⲕⲣⲓⲃⲏⲥ⳿ ⲉⲧ ϩⲟⲧϩⲧ̄ ⲛ̄ ⲙ̄ⲙⲩⲥⲧⲏⲣⲓⲟⲛ⳿ ⲉⲑⲏⲡ • Ⲡⲉⲓ ⲛⲟϭ\nⲉⲧ ϭⲙ̄ϭⲟⲙ • ⲡⲁⲓ̄ ⲉⲛⲧ ⲁϥⲟⲩⲱ̄ⲛϩ̄ ⲛⲁⲛ⳿ ⲉ ⲃⲟⲗ ⲛ̄\nⲧⲅⲉⲛⲉⲁⲗⲟⲅⲓⲁ ⲛ̄ ⲧⲉⲓ ⲡⲁⲣⲑⲉⲛⲟⲥ ⲉⲧ ⲟⲩⲁⲁⲃ | Ⲙⲁⲣⲛ̄ⲛⲟⲓ̄ ⲟⲛ⳿ ⲙ̄ ⲡϣⲁϫⲉ⳿ ⲉⲧ ⲙⲉϩ ⲙ̄ⲙⲩⲥⲧⲏⲣⲓⲟⲛ ⲉⲧ ⲟⲩⲁⲁⲃ • ⲛ̄ⲧⲉ ⲡⲥⲁϩ ⲛ̄ ⲛ̄ϩⲉⲑⲛⲟⲥ • ⲡⲕⲩⲣⲝ̄ ⲛ̄ ⲧⲙⲛ︦ⲧ︦ⲉⲩⲥⲉⲃⲏⲥ • ⲡⲥⲁϩ ⲡⲁⲩⲗⲟⲥ • ⲉϥⲱϣ⳿ ⲉ ⲃⲟⲗ • ⲉϥϫⲱ ⲙ̄ⲙⲟⲥ • ϫⲉ\nϥⲟⲩⲟ̄ⲛϩ̄ ⲅⲁⲣ ⲉ ⲃⲟⲗ • ϫⲉ ⲛ̄ⲧⲁ ⲡⲉⲛ ϫⲟⲉⲓⲥ⳿ ϣⲁ⳿ ⲉ ⲃⲟⲗ\nϩⲛ̄ ⲓ̄ⲟⲩⲇⲁ ⲧⲉⲫⲩⲗⲏ⳿ ⲉⲧⲉ ⲙ̄ⲡⲉ ⲙⲱⲩ̄ⲥⲏⲥ ϣⲁϫⲉ⳿ ⲉ ⲧⲃⲉ\nⲟⲩⲏⲏⲃ⳿ ⲉ ⲃⲟⲗ ⲛ̄ϩⲏⲧⲥ̄ • ⲉϥⲟⲩⲟ̄ⲛϩ̄ ⲉ ⲃⲟⲗ⳿ ⲧⲱⲛ⳿ ⲱ̄\nⲡⲥⲟⲫⲟⲥ⳿ ⲡⲁⲩⲗⲟⲥ • ⲁϫⲓⲥ ⲉ ⲣⲟⲓ̄ ϫⲉ ⲛ̄ⲧⲁ ⲡⲉⲛ ϫⲟⲉⲓⲥ⳿\nϣⲁ⳿ ⲉ ⲃⲟⲗ ϩⲛ̄ ⲓ̄ⲟⲩⲇⲁ⳿• ⲛ̄ ⲁϣ ⲛ̄ ϩⲉ •","english":"But let no one hear me saying these things and then think in his mind, as a layman, that if this virgin is so exalted in every way, she is not from the earth, nor is she a human birth. Rather, she came forth from heaven, from a father and a mother, and through the power of the one who supplies us with the word, the Holy Spirit. We will give a demonstration of the word concerning the parents of this virgin and the parents of her parents. Moreover, before twelve generations before the birth of this virgin. Listen then to me now with attention, O people beloved of God, and give a hearing to the word, so that we may open the great treasury that is full of beatitudes, and we may pour into the ears of your heart the words that are full of every benefit of the Holy Spirit. Take then into your hand the honored book of the holy Apa Matthew, this great voice that resounds among the evangelists. This accurate one who is adorned with hidden mysteries, this great and powerful one, who revealed to us the genealogy of this holy virgin. Let us also remember the word full of holy mysteries of the teacher of the nations, the herald of piety, the teacher Paul, as he reads aloud, saying: \"For it is revealed that our Lord came from the tribe of Judah, concerning which Moses did not speak about a priest from among them. It is revealed where, O wise Paul, tell me, that our Lord came from Judah? In what manner?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"The Greek loanword ⲡⲁⲣⲑⲉⲛⲟⲥ (παρθένος) is used throughout for 'virgin' in the technical Marian sense, not the non-technical 'young woman'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲗⲁⲟⲥ","severity":"info","text":"ⲡⲗⲁⲟⲥ (λαός) here means 'people' as a congregation, distinct from the clergy, i.e., the laity, consistent with liturgical usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲡⲁⲩⲗⲟⲥ","severity":"info","text":"The passage invokes Paul (ⲡⲁⲩⲗⲟⲥ) as the 'teacher of the nations' and 'herald of piety', citing a statement that the Lord came from the tribe of Judah, echoing Romans 11:1 or a similar Pauline tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲁⲡⲁ ⲙⲁⲑⲁⲓⲟⲥ","severity":"info","text":"Apa Matthew is invoked as the source of a genealogy of the virgin; this likely refers to a legendary or apocryphal tradition, not the canonical Gospel of Matthew, as the text claims he 'revealed' hidden mysteries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a defensive theological argument (the virgin is human) to an exhortation to listen, then to an appeal to two authorities: the book of Apa Matthew and the writings of Paul, creating a layered rhetorical structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲛⲓⲙ","severity":"caution","text":"The opening ⲛⲓⲙ (who?) is ambiguous; it may be a rhetorical question or a fragment. The English draft omits it, but the Coptic suggests an interrogative or exclamatory start.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening ⲛⲓⲙ is unclear; it may be a rhetorical question or a textual corruption.","The phrase 'before twelve generations before the birth of this virgin' is syntactically awkward; the Coptic may be corrupt or elliptical.","The identity of 'Apa Matthew' is uncertain; it may refer to a pseudepigraphal work or a local tradition."],"confidence":"medium","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."},{"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":6,"ref":"p6","source":"ⲛⲓⲙ ⲡⲉ ⲛ̄ⲧⲁϥϩⲉⲣⲙⲏ|ⲛⲉⲩⲉ⳿ ⲙ̄ ⲡⲁⲓ̄ • ⲱ̄ ⲡⲣⲉϥⲧⲁⲙⲓⲉ ⲥⲕⲏⲛⲏ • Ⲁϫⲓⲥ⳿\nⲉ ⲣⲟⲓ̄ ϫⲉ ⲛ̄ⲧⲁⲕϩⲉ • ⲉ ⲣⲟϥ ⲧⲱⲛ⳿ ⲉϥⲟⲩⲟ̄ⲛϩ̄ ⲉ ⲃⲟⲗ ⲛ̄\nⲧⲉⲓ ϩⲉ • ⲉϣϫⲉ Ⲉⲕⲧⲁϫⲣⲏⲩ⳿ ⲉϫⲛ̄ ⲛ̄ϣⲁϫⲉ ⲙ̄ ⲡⲉϥⲉⲓⲱⲧ\nⲓ̄ⲁⲕⲱⲃ ⲉϥⲱϣ⳿ ⲉ ⲃⲟⲗ ⲉϥϫⲱ ⲙ̄ⲙⲟⲥ • ϫⲉ ⲡⲁ ⲙⲁⲥ⳿ ⲙ̄\nⲙⲟⲩⲓ̄ ⲓ̄ⲟⲩⲇⲁ • Ⲁⲩⲱ̄ ⲟⲛ ϫⲉ ⲛ̄ⲛⲉ ⲁⲣⲭⲱⲛ⳿ ⲱϫⲛ̄ ⲉ ⲃⲟⲗ\nϩⲛ̄ ⲓ̄ⲟⲩⲇⲁ • ⲡⲁⲛⲧⲱⲥ ⲉϥϣⲁϫⲉ ⲉ ϩⲉⲛⲉⲣⲱⲟⲩ • ⲙⲛ̄ ϩⲉⲛⲥⲧⲣⲁⲧⲏⲅⲟⲥ • ⲛⲁⲓ̄ ⲛ̄ⲧⲁⲩϣⲱⲡⲉ⳿ ⲉ ⲃⲟⲗ ϩⲙ̄ ⲡⲉⲥⲡⲉⲣⲙⲁ\nⲛ̄ ⲓ̄ⲟⲩⲇⲁ⳿ ⲡϣⲏⲣⲉ⳿ ⲛ̄ ⲓ̄ⲁⲕⲱⲃ • Ⲙⲙⲟⲛ • ⲙ̄ ⲡⲁⲓ̄ ⲁⲛ ⲡⲉ⳿\nⲱ̄ ⲡⲉⲧ ϯⲧⲱⲛ ⲛⲙ̄ⲙⲁⲓ̄ • | Ⲁⲗⲗⲁ⳿ ⲟⲩⲉⲛⲧⲁⲓ̄ ϩⲁϩ ⲛ̄ⲁⲡⲟ.","english":"Who is it who has interpreted this? O maker of the tabernacle! Speak to me, for you have found his meaning. Where does he reveal himself in this manner? If you have been confirmed concerning the words of his father Jacob, crying out and saying, \"My cub, the lion of Judah,\" and also, \"The rulers will not be cut off from Judah.\" In any case, he speaks of some kings and some generals, those who came forth from the seed of Judah, the son of Jacob. But it is not this, O one who contends with me. Rather, I have many proofs.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ⲡⲣⲉϥⲧⲁⲙⲓⲉ ⲥⲕⲏⲛⲏ","severity":"info","text":"The phrase 'maker of the tabernacle' likely alludes to a biblical figure (e.g., Bezalel, Exod 31:2-6) or a symbolic title for a divinely inspired interpreter. The Coptic ⲥⲕⲏⲛⲏ (skēnē) is a Greek loanword for 'tent' or 'tabernacle'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲡⲁ ⲙⲁⲥ ⲙ̄ ⲙⲟⲩⲓ̄ ⲓ̄ⲟⲩⲇⲁ","severity":"info","text":"The phrase 'my cub, the lion of Judah' echoes Jacob’s blessing in Genesis 49:9 (LXX: 'Judah is a lion’s cub') and is a messianic title for the Davidic line, here applied to Mary’s ancestry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲛ̄ⲛⲉ ⲁⲣⲭⲱⲛ ⲱϫⲛ̄ ⲉ ⲃⲟⲗ ϩⲛ̄ ⲓ̄ⲟⲩⲇⲁ","severity":"info","text":"The statement 'the rulers will not be cut off from Judah' recalls the promise to David in 2 Samuel 7:16 and Jeremiah 33:17, asserting the perpetual royal line of Judah, here linked to Mary’s lineage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲓ̄ⲁⲕⲱⲃ","severity":"info","text":"Jacob (ⲓ̄ⲁⲕⲱⲃ) is the patriarch Israel, father of Judah. The text invokes his blessing to ground Mary’s descent in the royal tribe, countering claims that she is not human.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a rhetorical dialogue: the author addresses an imagined opponent ('O one who contends with me') and a 'maker of the tabernacle', then cites Jacob’s words to refute the idea that Mary is not earthly. The shift from question to citation to rebuttal marks a typical homiletic pattern.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲛⲓⲙ ⲡⲉ ⲛ̄ⲧⲁϥϩⲉⲣⲙⲏⲛⲉⲩⲉ ⲙ̄ ⲡⲁⲓ̄","severity":"caution","text":"The Coptic ⲛⲓⲙ ⲡⲉ ⲛ̄ⲧⲁϥϩⲉⲣⲙⲏⲛⲉⲩⲉ (who is it who has interpreted this?) is ambiguous: it may refer to an earlier exegete or to the 'maker of the tabernacle' as a symbolic figure. The reading assumes a rhetorical question.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'maker of the tabernacle' (ⲡⲣⲉϥⲧⲁⲙⲓⲉ ⲥⲕⲏⲛⲏ) is unclear; it may be a title for a biblical craftsman or a metaphor for the author’s source.","The phrase 'his father Jacob' could refer to Judah’s father (the patriarch Jacob) or to a different Jacob in the context; the reading takes it as the patriarch."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"ⲇⲏⲝⲓⲥ⳿ ⲉ ⲃⲟⲗ ϩⲛ̄ ⲛⲉⲅⲣⲁⲫⲏ⳿ ⲉⲧ ⲟⲩⲁⲁⲃ • ⲉⲩⲥⲩⲛϩⲓⲥⲧⲁ⳿ ⲛ̄ ⲧⲙⲉ⳿ ⲧⲏⲣⲥ̄ ϩⲛ̄ ⲟⲩⲁⲕⲣⲓⲃⲓⲁ • Ⲁⲗⲗⲁ⳿ ⲉⲡⲓ ⲇⲏ⳿\nⲙ̄ ⲡⲕⲁⲓⲣⲟⲥ ⲁⲛ⳿ ⲡⲉ ⲡⲁⲓ̄ ⲙ̄ ⲙⲟⲩⲧⲉ⳿ ⲉ ⲛⲉⲧ ⲟⲩⲁⲁⲃ\nⲧⲏⲣⲟⲩ⳿ ⲉ ⲧⲙⲏⲧⲉ • ⲉ ⲃⲟⲗ ϫⲉ ⲁ ⲡⲛⲁⲩ⳿ ⲡⲣⲟⲕⲟⲡⲧⲉ • ⲗⲟⲓⲡⲟⲛ ⲇⲉ⳿ ϯⲛⲁϫⲉ ⲡϣⲁϫⲉ⳿ ϩⲛ̄ ⲟⲩⲥⲩⲛⲧⲱⲙⲓⲁ • ⲛ̄ⲧⲁⲉⲓ⳿ ⲉ ϩⲣⲁⲓ̄ ⲉϫⲙ̄ ⲡⲉⲓ ⲉⲩⲁⲅⲅⲉⲗⲓⲟⲛ ⲛ̄ ⲟⲩⲱⲧ • ⲧⲁⲇⲓⲟⲣⲑⲟⲩ ⲛ̄ ⲧⲙⲉ⳿ ⲧⲏⲣⲥ̄ ⲉ ⲃⲟⲗ ⲛ̄ϩⲏⲧϥ̄ • Ⲡⲛ︦ⲛ︦ⲥⲱⲥ\nⲛ̄ⲧⲁⲇⲓⲕⲛⲉⲩⲉ⳿ ⲛⲏ|ⲧⲛ̄ ⲙ̄ ⲡⲃⲓⲟⲥ⳿ ⲛ̄ ⲧⲉⲓ ⲡⲁⲣⲑⲉⲛⲟⲥ • ⲁⲩⲱ̄\nⲛ̄ⲧⲁϯ ⲛ̄ ⲟⲩϫⲱⲕ ⲙ̄ ⲡ̄ϣⲁϫⲉ • Ⲱϣ ⲛⲁⲕ⳿ ⲧⲉⲛⲟⲩ ϩⲙ̄\nⲡⲉⲩⲁⲅⲅⲉⲗⲓⲟⲛ ⲙ̄ ⲡϩⲁⲅⲓⲟⲥ⳿ ⲙⲁⲑⲉⲟⲥ • Ⲥⲱⲧⲙ̄ ⲡⲉϫⲁϥ\nⲡϫⲱⲱⲙⲉ⳿ ⲙ̄ ⲡⲉϫⲡⲟ ⲛ̄ ⲓ︦ⲥ︦ ⲡⲉⲭ︦ⲥ︦ ⲡϣⲏⲣⲉ ⲛ̄ ⲇⲁⲩⲉⲓⲇ • ⲡϣⲏⲣⲉ ⲛ ⲁⲃⲣⲁϩⲁⲙ • Ϫⲓⲛ ⲧⲱⲛ⳿ ⲉ ⲧⲱⲛ⳿ ⲱ̄ ⲙⲁⲑⲁⲓⲟⲥ • ϫⲓⲛ Ⲁⲃⲣⲁϩⲁⲙ⳿ ⲡⲉϫⲁⲕ • ϣⲁ ϩⲣⲁⲓ̄ ⲉ ⲇⲁⲩⲉⲓⲇ • ⲙⲛ̄ⲧⲁϥⲧⲉ⳿ ⲛ̄ⲅⲉⲛⲉⲁ • ⲁⲩⲱ̄ Ⲁⲕⲣ̄ ⲇⲁⲩⲉⲓⲇ ⲛ̄ ϣⲟⲣⲡ̄ • ⲉ\nⲁⲃⲣⲁϩⲁⲙ • Ⲥⲱⲧⲙ̄ ϭⲉ⳿ ⲧⲉⲛⲟⲩ | ϯⲛⲁⲧⲁⲙⲟⲕ • Ⲁⲃⲣⲁϩⲁⲙ⳿ ⲇⲉ⳿ ⲁϥϫⲡⲟ ⲛ̄ ⲓ̄ⲥⲁⲁⲕ • Ⲓ︦Ⲥⲁⲁⲕ ⲇⲉ⳿ • ⲁϥϫⲡⲟ⳿ ⲛ̄\nⲓ̄ⲁⲕⲱⲃ • Ⲓ̈ⲁⲕⲱⲃ ⲇⲉ⳿ ⲁϥϫⲡⲟ ⲛ̄ ⲓ̄ⲥⲁⲁⲕ (sic) • ⲙⲛ̄ ⲛⲉϥⲥⲛⲏⲩ • Ⲓ̈ⲟⲩⲇⲁⲥ ⲇⲉ • ⲁϥϫⲡⲟ⳿ ⲙ̄ ⲫⲁⲣⲉⲥ • ⲙⲛ̄ ⲍⲁⲣⲁ⳿ • ⲉ ⲃⲟⲗ\nϩⲛ̄ ⲑⲁⲙⲁⲣ • ϯϩⲧⲏⲕ ⲙ̄ ⲡⲉⲓ ⲙⲁ⳿ ⲕⲁⲗⲱⲥ⳿ ϩⲛ̄ ⲟⲩⲱ̄ⲣϫ̄ • ⲁϫⲓⲥ⳿ ⲉ ⲣⲟⲓ̄ • ϫⲉ ⲉ ⲧⲃⲉ ⲟⲩ • ⲁϥⲣ̄ ⲡⲙⲉⲉⲩⲉ⳿ ⲛ̄ ⲑⲁⲙⲁⲣ\nⲙ̄ ⲡⲉⲓ ⲙⲁ • ⲙ̄ⲡⲉ ϥⲣ̄ ⲡⲙⲉⲉⲩⲉ⳿ ⲛ̄ⲥⲁⲣⲣⲁ⳿ ⲑⲓⲙⲉ⳿ ⲛⲁⲃⲣⲁϩⲁⲙ • ⲟⲩⲇⲉ ⲙ̄ⲡⲉ ϥⲣ̄ ⲡⲙⲉⲉⲩⲉ⳿ ⲛ̄ ⲗⲓⲁ⳿ • ⲙⲛ̄ ϩⲣⲁⲭⲏⲗ • ⲙⲛ̄ ϩⲣⲉⲃⲉⲕⲕⲁ • ⲛⲉϩⲓⲟ̄ⲙⲉ⳿ ⲉⲧ ⲧⲁ|ⲉⲓⲏⲩ • ⲟⲩⲇⲉ\nⲙ̄ⲡⲉ ϥⲣ̄ ⲡⲙⲉⲉⲩⲉ⳿ ⲛ̄ ⲥⲁⲩⲁ⳿ ⲧϣⲟⲣⲡⲉ⳿ ⲛ̄ⲥϩⲓⲙⲉ⳿ ⲛ̄\nⲓ̄ⲟⲩⲇⲁⲥ • Ⲁⲗⲗⲁ⳿ ⲡⲉϫⲁϥ⳿ ϫⲉ ⲉ ⲃⲟⲗ ϩⲛ̄ ⲑⲁⲙⲁⲣ •","english":"...a petition from the holy scriptures, which are pure, and a complete synthesis of the truth with precision. But now, this is not the time to call upon all the holy ones in the midst, for the time has advanced. Therefore, I will speak the word with brevity, having come down to this one gospel, to correct the entire truth from within it. Pnōs (Spirit) I will reveal to you the life of this virgin, and I will give a completion to the word. Now read for yourself in the gospel of the holy Matthew. Listen, he said, the book of the birth of Jesus Christ, the son of David, the son of Abraham. From where to where, O Matthew? From Abraham, you said, down to David, fourteen generations. And David came before Abraham. Listen, then, now I will tell you. Abraham begot Isaac. Isaac begot Jacob. Jacob begot Judah and his brothers. Judah begot Perez and Zerah from Tamar. Pay attention to this place well, correctly. Say to me, why did he make mention of Tamar in this place? He did not make mention of Sarah, the wife of Abraham, nor did he make mention of Leah and Rachel and Rebecca, the honored women, nor did he make mention of Shuah, the first wife of Judah. But he said, from Tamar.","structure":"dialogue","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ⲡⲛⲁⲩ","severity":"info","text":"ⲡⲛⲁⲩ (p-nau) is the Coptic word for 'time' or 'season'. The Greek loanword ⲕⲁⲓⲣⲟⲥ (kairos) appears earlier in the same sentence, reinforcing the sense of a decisive moment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲡϫⲱⲱⲙⲉ ⲙ̄ ⲡⲉϫⲡⲟ ⲛ̄ ⲓ︦ⲥ︦ ⲡⲉⲭ︦ⲥ︦","severity":"info","text":"This is a direct citation of Matthew 1:1, 'The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.' The Coptic follows the standard Sahidic version closely.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲁϥϫⲡⲟ ⲙ̄ ⲫⲁⲣⲉⲥ ⲙⲛ̄ ⲍⲁⲣⲁ ⲉ ⲃⲟⲗ ϩⲛ̄ ⲑⲁⲙⲁⲣ","severity":"info","text":"This echoes Matthew 1:3, 'Judah the father of Perez and Zerah by Tamar.' The Coptic text reproduces the genealogy with the same sequence of names.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲑⲁⲙⲁⲣ","severity":"info","text":"Tamar (Genesis 38) is a controversial figure in Jewish and Christian tradition. The author's emphasis on her inclusion in Matthew's genealogy, while omitting the matriarchs Sarah, Rebekah, Leah, and Rachel, is a deliberate exegetical move to highlight God's work through unexpected means.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲇⲏⲝⲓⲥ ⲉ ⲃⲟⲗ ϩⲛ̄ ⲛⲉⲅⲣⲁⲫⲏ ⲉⲧ ⲟⲩⲁⲁⲃ","severity":"info","text":"The passage opens with a formal declaration of intent: the speaker claims to offer a 'petition from the holy scriptures' and a 'complete synthesis of the truth.' This rhetorical framing introduces the subsequent scriptural citation and exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲓ̄ⲥⲁⲁⲕ","severity":"caution","text":"The text reads 'Jacob begot Isaac' (ⲓ̄ⲥⲁⲁⲕ), which is a scribal error for 'Judah' (ⲓ̄ⲟⲩⲇⲁⲥ). The correct genealogy (Matthew 1:2-3) has Jacob begot Judah, not Isaac. The error likely arose from confusion of similar names in the Coptic script.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ⲡⲛⲁⲩ ⲡⲣⲟⲕⲟⲡⲧⲉ could be read as 'the time has advanced' or 'the time has progressed,' with ⲡⲣⲟⲕⲟⲡⲧⲉ being a Greek loanword (προκόπτω). The sense is that the appointed moment for revelation has arrived.","The name ⲡⲛⲱⲥ (Pnōs) is likely a variant of ⲡⲛⲉⲩⲙⲁ (Spirit), but the exact form is uncertain; it may be a scribal abbreviation or a phonetic spelling."],"confidence":"high","notes":[{"kind":"structure","severity":"info","label":"dialogue","text":"Classified as dialogue from the Coptic cues."}]},{"i":8,"ref":"p8","source":"ⲟⲩⲀϣ ⲙ̄ⲙⲓⲛⲉ⳿ ⲧⲉ ⲑⲁⲙⲁⲣ • ⲥⲱⲧⲙ̄ ⲛ̄ⲧⲁⲧⲁⲙⲟⲕ • Ⲛ̄ⲟⲩ\nⲉ ⲃⲟⲗ ⲁⲛ⳿ ⲧⲉ ϩⲙ̄ ⲡⲓ︦ⲏ︦ⲗ︦ • ⲁⲗⲗⲁ⳿ ⲟⲩ ⲉ ⲃⲟⲗ ⲧⲉ ϩⲛ̄\nⲛ̄ⲕⲉ ϩⲉⲑⲛⲟⲥ ⲉⲧⲉ ⲛ̄ ⲥⲉⲟⲟⲩⲛ ⲁⲛ⳿ ⲙ̄ ⲡⲛⲟⲩⲧⲉ • Ⲡⲉϫⲁϥ ϫⲉ\nⲁ ⲓ̄ⲟⲩⲇⲁⲥ • ϫⲓ̄ ⲛ̄ ⲟⲩⲥϩⲓⲙⲉ⳿ ⲛ̄ ⲏⲣ⳿ ⲡⲉϥϣⲣ︦ⲡ︦ ⲙⲓⲥⲉ ⲉ\nⲡⲉⲥⲣⲁⲛ⳿ ⲡⲉ ⲑⲁⲙⲁⲣ • Ⲙⲛ︦ⲛ︦ⲥⲱⲥ ⲁϥⲙⲟⲩ ⲛ̄ϭⲓ ⲏⲣ • ⲁⲩⲱ̄\nⲁϥϫⲓⲧⲥ̄ ⲛ̄ϭⲓ ⲁⲩⲛⲁⲛ⳿ ⲡⲉϥⲥⲟⲛ • Ⲁⲩⲛⲁⲛ ⲇⲉ • ⲁϥ |ⲣ̄\nⲡⲡⲟⲛⲏⲣⲟⲛ⳿ ⲙ̄ ⲡⲙ̄ⲧⲟ⳿ ⲉ ⲃⲟⲗ ⲙ̄ ⲡϫⲟⲉⲓⲥ • ⲁ ⲡⲛⲟⲩⲧⲉ\nⲙⲟⲩⲟⲩⲧ ⲙ̄ⲙⲟϥ • Ⲓ̈ⲟⲩⲇⲁⲥ ⲇⲉ⳿ ⲡⲉϫⲁϥ ⲛ̄ ⲑⲁⲙⲁⲣ • ϫⲉ\nϩⲙⲟⲟⲥ ⲛⲉ⳿ ϩⲙ̄ ⲡⲏⲓ̄ ⲛ̄ ⲛⲟⲩⲉⲓⲟ̄ⲧⲉ⳿ ⲉⲣⲟ̄ ⲛ̄ ⲭⲏⲣⲁ •","english":"Of what kind is Thamar? Listen, I will tell you. She is not from Israel, but she is from the other nations which do not know God. He said, \"Judas took a wife named Thamar, the firstborn of Er. Afterward, Er died, and Aunan, his brother, took her. Aunan, however, committed wickedness before the Lord, and God killed him. Judas said to Thamar, 'Sit as a widow in the house of your fathers.'","structure":"dialogue","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ⲑⲁⲙⲁⲣ","severity":"info","text":"Thamar (Tamar) is the biblical figure from Genesis 38. The Coptic form ⲑⲁⲙⲁⲣ reflects the Greek Θαμάρ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲓ̄ⲟⲩⲇⲁⲥ","severity":"info","text":"The narrative of Judah (ⲓ̄ⲟⲩⲇⲁⲥ), Er, Onan, and Tamar is drawn from Genesis 38. The speaker recounts the story as a typological example.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲛ̄ⲕⲉ ϩⲉⲑⲛⲟⲥ","severity":"info","text":"The phrase 'the other nations which do not know God' contrasts Tamar's non-Israelite origin with the elect status of Israel, a common homiletic device in Coptic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a dialogue within the homily: the speaker poses a rhetorical question about Tamar, then answers by quoting a biblical narrative, likely to draw a moral or typological lesson.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲛⲟⲩⲧⲉ","severity":"info","text":"ⲡⲛⲟⲩⲧⲉ (with definite article) here refers to the God of Israel, as in the phrase 'do not know God' and 'God killed him'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡϫⲟⲉⲓⲥ","severity":"info","text":"ⲡϫⲟⲉⲓⲥ (Lord) in the phrase 'before the Lord' likely refers to God, consistent with its use in biblical citations in Coptic homilies.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic ⲛ̄ⲕⲉ ϩⲉⲑⲛⲟⲥ could be read as 'the other nations' or 'the Gentiles'; the translation takes it as 'the other nations' to contrast with Israel."],"confidence":"high","notes":[{"kind":"structure","severity":"info","label":"dialogue","text":"Classified as dialogue from the Coptic cues."},{"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."}]},{"i":9,"ref":"p9","source":"ϣⲁⲛ ⲧⲉ ⲡⲁ ϣⲏⲣⲉ⳿ ⲥⲏⲗⲱⲙ ⲣ̄ ⲛⲟϭ • ⲛ̄ⲧⲁϫⲓⲧⲉ⳿ ⲛⲁϥ\nⲚ̄ ⲧⲉⲣⲉ ϩⲉⲛϩⲟⲟⲩ ⲇⲉ⳿ ⲉⲛⲁϣⲱⲟⲩ ⲟⲩⲉⲓⲛⲉ • ⲁⲥⲛⲁⲩ ⲛ̄ϭⲓ\nⲑⲁⲙⲁⲣ ϫⲉ • ⲁ ⲥⲏⲗⲱⲙ ⲡⲉϥϣⲏⲣⲉ⳿ ⲣ̄ ⲛⲟϭ • ⲙ̄ⲡⲉ ϥϫⲓⲧⲥ̄\nⲛⲁϥ • ⲛ̄ ⲥϩⲓⲙⲉ • ⲁⲥϭⲱⲛⲧ̄ ⲉ ⲓ̄ⲟⲩⲇⲁⲥ • ⲉⲡⲓ ⲇⲏ⳿ ⲙ̄ⲡⲉ\nⲕⲉ ⲟⲩⲁ ϫⲓⲧⲥ̄ ⲉ ϩⲙⲟⲟⲥ ⲛⲙ̄ⲙⲁⲥ • ⲉ ⲃⲟⲗ ϫⲉ ⲉⲣϣⲁⲛ\nⲡϩⲁⲓ̄ ⲛ̄ ⲧⲉⲥϩⲓⲙⲉ ⲙⲟⲩ | ⲙ̄ⲡⲉ ⲟⲩⲟ̄ⲉⲓϣ⳿ ⲉⲧ ⲙ̄ⲙⲁⲩ • ⲟⲩⲕ ⲉⲧⲉⲓ⳿ ⲙⲛ̄ϭⲟⲙ ⲉ ⲧⲣⲉ ⲕⲉ ⲟⲩⲁ⳿ ϫⲓⲧⲥ̄ • ϫⲓⲛ ⲙ̄ ⲡⲉⲓ\nⲛⲁⲩ • ⲉⲓ ⲙⲏ ⲧⲓ⳿ ⲡⲥⲟⲛ ⲙ̄ ⲡⲉⲛⲧ ⲁϥⲙⲟⲩ • Ⲗⲟⲓⲡⲟⲛ⳿ ⲛ̄\nⲧⲉⲣⲉ ⲥⲛⲁⲩ • ϫⲉ ⲁ ⲓ̄ⲟⲩⲇⲁⲥ⳿ ⲣ̄ ϩⲁⲗ ⲙ̄ⲙⲟⲥ • ⲁⲥⲥⲱⲧⲙ̄ • ϫⲉ ϥⲛⲏⲩ ⲉ ϩⲣⲁⲓ̄ ϩⲛ̄ ⲧⲉϩⲓⲏ̄ ⲉ ⲧⲣⲉ ϥⲃⲱⲕ ⲉ ϩⲱⲱⲕⲉ • ⲛ̄\nⲛⲉϥⲉⲥⲟⲟⲩ • Ⲁⲥⲧⲱⲟⲩⲛ⳿ ⲛ̄ϭⲓ ⲑⲁⲙⲁⲣ • ⲁⲥⲕⲱ ⲉ ⲡⲉⲥⲏⲧ\nⲙ̄ ⲡⲉⲥⲭⲏⲙⲁ⳿ ⲛ̄ ⲧⲙⲛ︦ⲧ︦ⲭⲏⲣⲁ ⲉⲧⲧⲟ̄ ϩⲓⲱⲱⲥ Ⲁⲥϫⲓ⳿\nⲛⲁⲥ⳿ ⲛ̄ ⲟⲩⲥⲭⲏⲙⲁ ⲙ̄ ⲡⲟⲣⲛⲏ • ⲁⲥϩⲱⲃⲥ̄ ⲙ̄ ⲡⲉⲥϩⲟ • ⲁⲥϩⲙⲟⲥ ϩⲁϩⲧⲛ̄ ⲡϩⲟⲟⲩⲧⲛ̄ ⲙ̄ | ⲙⲟⲟϣⲉ • ⲛ̄ ⲧⲉⲣⲉ ⲓ̄ⲟⲩⲇⲁⲥ\nⲇⲉ⳿ ⲛⲁⲩ⳿ ⲉ ⲣⲟⲥ • ⲉϥⲙⲉⲉⲩⲉ ϫⲉ ⲟⲩⲡⲟⲣⲛⲏ ⲧⲉ • ⲙ̄ⲡⲉ\nϥⲥⲟⲟⲩⲱ̄ⲛⲥ̄ ⲅⲁⲣ • ϫⲉ ⲛⲉ ⲁⲥϩⲱⲃⲥ̄ ⲙ̄ ⲡⲉⲥϩⲟ • ⲗⲟⲓⲡⲟⲛ⳿\nⲘⲛ︦ⲛ︦ⲥⲁ ⲡϫⲱⲕ ⲛ̄ ⲛ̄ϣⲁϫⲉ⳿ ⲉⲛⲧⲁϥϫⲟⲟⲩ ⲛⲁⲥ ⲙⲛ̄ ⲛⲉ\nⲛⲧⲁⲥϫⲟⲟⲩ ϩⲱⲱⲥ • ⲁϥϯ ⲛⲁⲥ ⲙ̄ ⲡⲁⲣⲏⲃ • ⲁϥⲃⲱⲕ ⲉ\nϩⲟⲩⲛ ϣⲁ ⲣⲟⲥ ⲙⲛ︤ⲛ︥ⲥⲱⲥ⳿ ⲁϥⲙⲟⲟϣⲉ ⲉ ⲧⲉϥϩⲓⲏ̄ • Ⲁⲩⲱ\nⲛ̄ ⲧⲉⲣⲉ ϥⲃⲱⲕ⳿ ⲉⲛⲉⲥⲟⲟⲩ ⲁϥⲧⲛ̄ⲛⲟⲟⲩ ⲛⲁⲥ ⲙ̄ ⲡⲙⲁⲥ ⲛ̄\nⲃⲁⲁⲙⲡⲉ • ⲙ̄ⲡ ⲟⲩϩⲉ⳿ ⲉ ⲣⲟⲥ⳿ ⲉⲧⲁϥⲛⲁⲥ • Ⲁ ⲡⲣⲱⲙⲉ • ⲗⲟⲓⲡⲟⲛ⳿ | ϣⲓⲛⲉ • ϫⲉ ⲉϥⲧⲱⲛ⳿ ⲧⲉⲓ ⲡⲟⲣⲛⲏ • ⲉⲧ ϩⲙⲟⲟⲥ\nⲙ̄ ⲡⲉⲓ ⲙⲁ • ⲡⲉϫⲁⲩ ⲛⲁϥ ϫⲉ ⲙⲛ̄ ⲡⲟⲣⲛⲏ ⲙ̄ ⲡⲈⲓ ⲙⲁ • Ⲁⲗⲏⲑⲱⲥ ⲛⲁⲛⲟⲩ ⲡⲇⲓⲏ̄ⲅⲏⲙⲁ • ⲁⲩⲱ̄ ⲡⲛⲟⲏ̄ⲙⲁ⳿ ϩⲟⲗϭ̄\nⲉⲙⲁⲧⲉ • Ⲁⲗⲗⲁ⳿ ⲙ̄ ⲡⲛⲁⲩ ⲁⲛ⳿ ⲡⲉ⳿• ⲙ̄ ⲡⲉⲣⲓⲗⲁⲙⲃⲁⲛⲉ\nⲙ̄ⲙⲟϥ ⲧⲉⲛⲟⲩ •","english":"until her son Selom grew up. She did not take him for herself. But after many days had passed, Thamar saw that Selom, her son, had grown up. He did not take her as a wife. She became angry with Judas, because no one else had taken her to live with her, except that if the husband of a woman dies, it is not possible for another to take her from that time, unless it is the brother of the one who died. Then, when she saw that Judas had made her a widow, she heard that he was coming on the road to go to shear his sheep. Thamar arose, she put off her widow's garment that was upon her, she took for herself the garment of a prostitute, she covered her face, and she sat beside the road. When Judas saw her, he thought she was a prostitute, for he did not recognize her because she had covered her face. Then, after the words that he spoke to her and she also spoke, he gave her the pledge, and he went in to her. Afterward, he went on his way. And when he went to the sheep, he sent her the kid of a goat. It did not reach her, for the man had seen her. Then, he inquired, \"Where is this prostitute who was sitting in this place?\" They said to him, \"There is no prostitute in this place.\" Truly, the narrative is good and the meaning is sweet indeed. But it is not the time to dwell on it now.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ⲥⲭⲏⲙⲁ ⲙ̄ ⲡⲟⲣⲛⲏ","severity":"info","text":"The phrase 'garment of a prostitute' (ⲥⲭⲏⲙⲁ ⲙ̄ ⲡⲟⲣⲛⲏ) is a key term in the narrative, contrasting with the widow's garment (ⲧⲙⲛ︦ⲧ︦ⲭⲏⲣⲁ) and highlighting Thamar's disguise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲑⲁⲙⲁⲣ","severity":"info","text":"The story of Thamar (Tamar) is drawn from Genesis 38, where she disguises herself as a prostitute to trick Judah. The Coptic text closely follows the biblical narrative, including the detail of the goat kid (ⲡⲙⲁⲥ ⲛ̄ ⲃⲁⲁⲙⲡⲉ).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲗⲟⲓⲡⲟⲛ","severity":"info","text":"The passage ends with a narrative break: 'Truly, the narrative is good... but it is not the time to dwell on it now.' This signals a deliberate pause, typical of homiletic or exegetical digression in Coptic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲡⲁⲣⲏⲃ","severity":"info","text":"The term ⲡⲁⲣⲏⲃ (pledge) refers to a token or deposit given in a transaction, here likely a payment for sexual services, consistent with the biblical account (Genesis 38:18).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲁⲥⲧⲱⲟⲩⲛ⳿","severity":"info","text":"The Coptic text has minor orthographic variations (e.g., ⲁⲥⲧⲱⲟⲩⲛ⳿ for 'she arose'), but the sense is clear. The English draft smooths over some Coptic word order, but no significant textual corruption is present.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic phrase ⲙ̄ⲡⲉ ϥϫⲓⲧⲥ̄ ⲛⲁϥ • ⲛ̄ ⲥϩⲓⲙⲉ could be read as 'he did not take her as a wife' or 'he did not take her to himself as a woman'; the English draft adopts the former.","The identity of 'the man' (ⲡⲣⲱⲙⲉ) who saw the goat kid is ambiguous; it may refer to Judas or an unnamed third party."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"ⲉ ⲃⲟⲗ ϫⲉ ⲛ̄ⲛⲉ ⲛⲣⲁⲕⲧⲛ̄ ⲉ ⲕⲉ ⲥⲁ⳿• Ⲉⲣⲉ\nⲑⲁⲙⲁⲣ ϫⲓ⳿ ⲙ̄ ⲡⲧⲩⲡⲟⲥ ⲛ̄ ⲧⲉⲕⲕⲗⲏⲥⲓⲁ⳿ ⲛ̄ ⲛⲉⲭⲣⲏⲥⲧⲓⲁⲛⲟⲥ • Ⲉⲣⲉ ⲓ̄ⲟⲩⲇⲁⲥ⳿ ϩⲱⲱϥ • ϫⲓ ⲙ̄ ⲡⲧⲩⲡⲟⲥ • ⲙ̄ ⲡⲉⲓⲱⲧ\nⲡⲡⲁⲛⲧⲟⲕⲣⲁⲧⲱⲣ • ⲉⲣⲉ | ⲡϣⲟⲙⲧ̄ ⲙ̄ ⲙⲛ︦ⲧ︦ⲣⲉ ⲛ̄ⲧⲁϥⲧⲁⲁⲩ ⲛ̄ ⲑⲁⲙⲁⲣ ⲧⲛ̄ⲧⲱⲛ⳿ ⲉ ⲡⲉⲓⲱⲧ • ⲙⲛ̄ ⲡϣⲏⲣⲉ • ⲙⲛ̄\nⲡⲉⲡⲛ︦ⲁ︦ ⲉⲧ ⲟⲩⲁⲁⲃ • Ⲡⲣⲱⲙⲉ ⲛ̄ϣⲱⲥ ⲛ̄ⲧⲁ ⲓ̄ⲟⲩⲇⲁⲥ ⲧⲛ̄ⲛⲟⲟⲩϥ ϣⲁ ⲑⲁⲙⲁⲣ • ⲙⲛ̄ ⲡⲙⲁⲥ⳿ ⲛ̄ ⲃⲁⲁⲙⲡⲉ • ⲡⲉ\nⲙⲱⲩ̄ⲥⲏⲥ • ⲡⲃⲁⲁⲙⲡⲉ⳿ ⲡⲉ ⲡⲛⲟⲙⲟⲥ • ⲛ̄ⲧⲁϥⲧⲁⲁϥ • ⲙ̄ⲡⲉ\nⲥϫⲓⲧϥ̄ ⲛ̄ϭⲓ ⲑⲁⲙⲁⲣ • ⲁⲗⲗⲁ ⲁⲥⲁⲙⲁϩⲧⲉ ⲙ̄ ⲡⲉⲧ ⲛ̄","english":"because the rags will not be on the other side. Thamar takes the type of the church of the Christians. Judas himself takes the type of the Father the Pantocrator. The three witnesses that Thamar gave are equal to the Father, the Son, and the Holy Spirit. The man of wool that Judas sent to Thamar and the goat of Balampe, that is Moses. The goat of Balampe is the law that he gave. Thamar did not take it, but she seized what is","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲧⲩⲡⲟⲥ","severity":"info","text":"The Greek loanword ⲧⲩⲡⲟⲥ (typos) here means 'type' in the exegetical sense, i.e., a person or thing prefiguring another. Thamar and Judas are presented as types of the Church and God the Father respectively.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲉⲕⲕⲗⲏⲥⲓⲁ","severity":"info","text":"ⲉⲕⲕⲗⲏⲥⲓⲁ is rendered 'church' per the pinned glossary; here it refers to the Christian congregation as a typological figure, not a building.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲡⲉⲓⲱⲧ ⲡⲡⲁⲛⲧⲟⲕⲣⲁⲧⲱⲣ","severity":"info","text":"The phrase 'the Father the Pantocrator' echoes the divine title common in Christian liturgy and iconography, applied here to Judas in a typological role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲡⲃⲁⲁⲙⲡⲉ","severity":"info","text":"ⲃⲁⲁⲙⲡⲉ (Balampe) is an obscure toponym or term; the text equates it with Moses and the law, possibly a corruption or local name for a biblical site or object.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from narrative to explicit typological allegory: Thamar as Church, Judas as Father, the three witnesses as Trinity, and the goat/law as Mosaic law. The allegory is dense and likely reflects a homiletic source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲛⲣⲁⲕⲧⲛ̄","severity":"caution","text":"The Coptic ⲛⲣⲁⲕⲧⲛ̄ (rags) is uncertain; the English draft reads 'rags' but the sense is obscure. The phrase 'the rags will not be on the other side' may be corrupt or idiomatic.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the man of wool' and the precise referent of 'Balampe' are unclear; the text may be corrupt or drawing on a lost tradition.","The phrase 'she seized what is' is incomplete in the English draft; the Coptic breaks off mid-sentence."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"ⲧⲟⲟⲧⲥ̄ • Ⲉⲣⲉ ⲧⲉⲕⲕⲗⲏⲥⲓⲁ⳿ ϫⲱ ⲙ̄ⲙⲟⲥ ϫⲉ ⲧⲡⲓⲥⲧⲓⲥ ⲛ̄ⲧⲉ\nⲧⲣⲓⲁⲥ⳿ ⲉⲧ ⲟⲩⲁⲁⲃ ⲣⲱϣⲉ⳿ ⲉⲧⲟⲩϫⲟⲓ̈ • ⲙⲛ̄ ⲛⲁϣⲏⲣⲉ • Ⲙⲛ︦ⲛ︦ⲥⲁ ϩⲉⲛϩⲟⲟⲩ | ⲇⲉ⳿ ⲁⲩϫⲓ̂ ⲙ̄ ⲡⲟⲩⲱ̄ ⲛ̄ ⲓ̄ⲟⲩⲇⲁⲥ ϫⲉ • ⲉⲓⲥ ⲑⲁⲙⲁⲣ ⲑⲓⲙⲉ ⲙ̄ ⲡⲉⲕϣⲏⲣⲉ⳿ ⲉⲉⲧ⳿ ⲉ ⲃⲟⲗ ϩⲛ̄\nⲟⲩⲡⲟⲣⲛⲓⲁ • Ⲁⲩⲱ̄ ⲛ̄ ⲧⲉⲣⲉ ϥⲥⲱⲧⲙ̄ ⲉ ⲡϣⲁϫⲉ • ϩⲛ̄\nⲟⲩϣⲱⲱⲧ⳿ ⲉ ⲃⲟⲗ • ⲁϥⲟⲩⲉϩⲥⲁϩⲛⲉ⳿ ϫⲉ ⲁⲛⲓⲧⲥ̄ ⲉ ⲃⲟⲗ\nⲛ̄ ⲧⲉⲧⲛ̄ⲣⲟⲕϩⲥ̄ ϩⲛ̄ ⲟⲩⲕⲱϩⲧ̄ • Ⲉⲩϫⲓ⳿ ⲇⲉ ⲙ̄ⲙⲟⲥ ⲉ\nⲃⲟⲗ ⲉ ⲧⲁⲕⲟⲥ • ⲁⲥⲉⲓⲛⲉ ⲙ̄ ⲡϣⲟⲙⲧ̄ ⲙ̄ ⲙⲛ̄ⲧⲣⲉ⳿ ⲉ ⲃⲟⲗ • ⲉⲧ ⲉⲙⲉⲩϣⲁϫⲉ • ⲙⲁⲗⲗⲟⲛ ⲇⲉ⳿ ⲛⲉⲧ ⲱϣ ⲉ ⲃⲟⲗ\nⲛ̄ ϩⲟⲩⲟ̄ ⲉⲩⲙⲏⲏϣⲉ ⲙ̄ ⲙⲛ︦ⲧ︦ⲣⲉ ⲉⲩϣⲁϫⲉ • ⲉⲧⲉ ⲛⲁⲓ̈\nⲛⲉ ⲡϭⲉⲣⲱⲃ • ⲙⲛ̄ ⲡⲉⲝⲟⲩⲣ • ⲙⲛ̄ ⲡϩⲟⲣⲙⲓⲥⲕⲟⲥ • ⲉⲧⲉ ⲛⲁⲓ ⲟⲛ⳿ ⲡⲉ ⲡ|ⲣⲁⲛ ⲙ̄ ⲡⲉⲓⲱⲧ⳿ ⲙⲛ̄ ⲡϣⲏⲣⲉ • ⲙⲛ̄\nⲡⲉⲡⲛ︦ⲁ︦ ⲉⲧ ⲟⲩⲁⲁⲃ • Ⲁⲥϫⲟⲟⲩⲥⲟⲩ⳿ ϣⲁ ⲣⲟϥ • ϫⲉ ⲥⲟⲩⲉⲛ⳿\nⲛⲁⲓ̄ • ϫⲉ ⲛⲁ ⲛⲓⲙ⳿ ⲛⲉ • ⲙ̄ⲡⲣ̄ ⲁⲣⲛⲁ⳿ ⲙ̄ ⲡⲛⲟⲩⲧⲉ⳿\nϩⲛ̄ ⲧⲁⲣⲛⲏⲥⲓⲥ ⲙ̄ ⲡⲉⲕⲗⲁⲥ • Ⲁⲩⲱ̄ ⲛ̄ ⲧⲉⲣⲉ ⲓ̄ⲟⲩⲇⲁⲥ⳿\nⲛⲁⲩ ⲉ ⲣⲟⲟⲩ ⲁϥⲥⲟⲩⲱ̄ⲛⲟⲩ • ⲁⲩⲱ̄ ⲁϥϩⲟⲙⲟⲗⲟⲅⲉⲓ⳿ ϫⲉ\nⲛⲟⲩⲓ⳿ ⲛⲉ • ⲙ̄ⲡⲉ ϥⲁⲣⲛⲁ⳿ ⲅⲁⲣ • ⲟⲩⲇⲉ ⲙ̄ⲡⲉ ϥⲙⲉⲣⲉ\nⲡⲉⲟⲟⲩ⳿ ⲉⲧ ϣⲟⲩⲉⲓⲧ ⲛ̄ ⲛⲉⲣⲱⲙⲉ • ⲛϥ̄ⲙⲟⲩⲟⲩⲧ⳿ ⲛ̄ ⲧⲉϥϣⲉⲗⲉⲉⲧ • Ⲉⲡⲉⲓ⳿ ⲉⲛⲉ ⲛⲧⲁϥⲟⲩⲱϣ ⲛ︤ⲣ︥ ⲡⲁⲓ ⲁϣ⳿ ⲧⲉ\nⲧⲙⲛ︦ⲧ︦ⲙⲛⲧ̄ⲣⲉ ⲙ̄ ⲡϭⲉⲣⲱⲃ • ⲙⲛ̄ ⲡⲉ | ⲝⲟⲩⲣ • ⲙⲛ̄\nⲡϩⲟⲣⲙⲓⲥⲕⲟⲥ • Ⲙⲏ⳿ ⲙⲛ̄ ϭⲉ⳿ ϭⲉⲣⲱⲃ ϩⲓϫⲙ̄ ⲡⲕⲁϩ • ⲏ̄\nⲝⲟⲩⲣ • ⲏ̄ ϩⲟⲣⲙⲓⲥⲕⲟⲥ • ⲉⲓ ⲙⲏ ⲧⲉⲓ̄ ⲛⲁ ⲓ̄ⲟⲩⲇⲁⲥ ⲙⲁⲩⲁⲁⲩ • Ⲁⲗⲗⲁ⳿ ⲙ̄ⲡⲉ ϥⲣ̄ⲡⲙⲉⲉⲩⲉ⳿ ⲛ̄ϭⲓ ⲓ̄ⲟⲩⲇⲁⲥ • ⲁⲗⲗⲁ ⲛ̄ⲧⲁϥϫⲟⲟⲥ⳿ ⲛ̄ ⲧⲉⲓ ϩⲉ • ϫⲉ ⲁⲥⲧⲙⲁⲉⲓⲟ̄ ⲛ̄ϭⲓ ⲑⲁⲙⲁⲣ • ⲛ̄\nϩⲟⲩⲟ̄ ⲉ ⲣⲟⲓ̄ • Ⲁⲩⲱ̄ ϫⲓⲛ ⲙ̄ⲙⲟⲥ ⲉ ϩⲣⲁⲓ̄ •","english":"her hand. The church says, \"The faith of the holy Trinity saves me and my children.\" After some days, however, they took the matter to Judas, saying, \"Behold, Thamar, your son's wife, is pregnant from fornication.\" And when he heard the word, in great anger, he commanded, \"Bring her out and burn her with fire.\" And as they were taking her out to destroy her, she brought out the three witnesses, which are the things that speak. Rather, those who cry out more than a multitude of witnesses that speak, which are these: the cherub, the ox, and the hormiskos, which are also the name of the Father, the Son, and the Holy Spirit. She sent them to him, saying, \"Know these, whose they are. Do not deny God in the denial of your tongue.\" And when Judas saw them, he recognized them and confessed, \"They are mine.\" For he did not deny, nor did he love the empty glory of men, to kill his daughter-in-law. For if he had wished this, what is the testimony of the cherub, the ox, and the hormiskos? Is there a cherub on earth, or an ox, or a hormiskos, except for this one belonging to Judas alone? But Judas did not think, but he spoke in this way: \"Thamar has honored me more than myself.\" And from her onward.","structure":"address","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲧⲉⲕⲕⲗⲏⲥⲓⲁ","severity":"info","text":"The Coptic ⲧⲉⲕⲕⲗⲏⲥⲓⲁ (from Greek ἐκκλησία) here denotes the church as a speaking entity, likely the congregation or institution, not a building.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲧⲡⲓⲥⲧⲓⲥ","severity":"info","text":"ⲧⲡⲓⲥⲧⲓⲥ (Greek πίστις) is rendered 'faith' here, but in context it may imply the creedal content of the Trinity, not merely personal belief.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲛⲟⲩⲧⲉ","severity":"info","text":"ⲡⲛⲟⲩⲧⲉ (with definite article) names God in Christian usage; the phrase 'deny God' (ⲁⲣⲛⲁ ⲙ̄ ⲡⲛⲟⲩⲧⲉ) echoes a standard trope of apostasy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ϩⲟⲣⲙⲓⲥⲕⲟⲥ","severity":"info","text":"ϩⲟⲣⲙⲓⲥⲕⲟⲥ (hormiskos) is a rare term, possibly a small chain or necklace; its symbolic equation with the Holy Spirit is obscure and may derive from a lost tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is an address (direct speech by the church and by Judas), continuing the typological exegesis of the Thamar story from the previous passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The identification of the three witnesses (cherub, ox, hormiskos) with the Trinity is unique to this text and reflects a non-canonical typological tradition.","cites":[{"key":"ed:budge-misc.pseudoepiphanius-discourse-mary-theotokos","label":"source edition: PseudoEpiphanius Discourse Mary Theotokos","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoEpiphanius_Discourse%20Mary%20Theotokos%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'three witnesses' (cherub, ox, hormiskos) is unclear; 'hormiskos' may be a loanword or a scribal error.","The phrase 'from her onward' (ϫⲓⲛ ⲙ̄ⲙⲟⲥ ⲉ ϩⲣⲁⲓ̄) is ambiguous, possibly indicating a transition in the narrative."],"confidence":"medium","notes":[{"kind":"structure","severity":"info","label":"address to the congregation","text":"Classified as address to the congregation from the Coptic cues."},{"kind":"terminology","severity":"info","term":"ⲡⲓⲥⲧⲓⲥ","text":"ⲡⲓⲥⲧⲓⲥ → “faith”. Greek πίστις; 'faithfulness' where the sense is reliability rather than assent."},{"kind":"homonym","severity":"caution","term":"ⲡⲓⲥⲧⲓⲥ","text":"ⲡⲓⲥⲧⲓⲥ carries more than one sense (belief, faithfulness); this passage takes it as “faith”. The choice is the translator's, not a lexical given."}]},{"i":12,"ref":"p12","source":"ⲙ̄ⲡⲉ ⲓ̄ⲟⲩⲇⲁⲥ⳿\nⲥⲟⲩⲉⲛ ⲑⲁⲙⲁⲣ ⲉ ⲉⲛⲕⲟⲧⲕ̄ ⲛⲙ̄ⲙⲁⲥ : Ⲟⲩⲇⲉ⳿ ⲛ̄ⲧⲟⲥ\nϩⲱⲱⲥ • ⲙ̄ⲡⲉ ⲥϩⲱⲧⲣ̄ ⲙⲛ̄ ⲕⲉ ⲟⲩⲁ⳿ ϣⲁ ⲉⲛⲉϩ • Ⲉ ⲧⲃⲉ\nⲧϭⲓⲛⲥⲁϩⲱⲱϥ ⲇⲉ⳿ ⲉ ⲃⲟⲗ ⲙ̄ ⲡⲉⲓ ϩⲱⲃ • ⲙⲛ̄ ⲧⲉⲝⲟⲙⲟⲗⲟⲅⲏⲥⲓⲥ ⲛ̄ ⲧⲉϥⲙⲉⲧⲁⲛⲟⲓⲁ • ⲉϫⲙ̄ ⲡⲉⲛ|ⲧ ⲁϥⲁⲁϥ • ⲙⲛ̄\nⲧⲙⲁⲓ̈ ϯϩⲁⲡ ⲛ̄ ⲇⲓⲕⲁⲓⲟⲛ ⲉϫⲙ̄ ⲡⲉϥϫⲡⲓⲟ̄ • ⲁϥⲙⲁⲧⲉ\nⲙ̄ ⲡⲉⲓ ⲧⲁⲉⲓⲟ̄ ⲛ̄ ⲧⲉⲓ ⲙⲓⲛⲉ⳿ ⲉ ⲧⲣⲉ ϩⲉⲛⲉⲣⲱⲟⲩ ϣⲱⲡⲉ⳿\nϩⲙ̄ ⲡⲉϥⲥⲡⲉⲣⲙⲁ • ϣⲁ ϩⲣⲁⲓ̄ ⲉ ⲡⲣ̄ⲣⲟ ⲛ̄ ⲛⲉⲣⲱⲟⲩ⳿ ⲡⲉⲭ︤ⲥ︥\nⲉⲛⲧⲁϥⲡⲓⲣⲉ⳿ ⲛⲁⲛ⳿ ⲉ ⲃⲟⲗ ⲛ̄ϩⲏⲧϥ̄ • ⲕⲁⲧⲁ ⲡϣⲁϫⲉ\nⲙ̄ ⲡⲥⲟⲫⲟⲥ • ⲡⲁⲩⲗⲟⲥ • Ⲙⲛ︦ⲛ︦ⲥⲱⲥ⳿ ⲡⲉϫⲁϥ • ⲁⲥⲙⲓⲥⲉ","english":"Judas did not know Thamar as sleeping with her. Nor did she herself ever consort with another. But concerning the revelation of this matter, and the confession of his repentance for what he had done, and the righteous judgment upon his offspring, he accepted this honor of that kind so that kings would come from his seed, up to the King of Kings, Christ, who came forth from it for us, according to the word of the wise Paul. Afterwards, he said, \"She gave birth.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ⲧⲉⲝⲟⲙⲟⲗⲟⲅⲏⲥⲓⲥ","severity":"info","text":"The Greek loanword ⲧⲉⲝⲟⲙⲟⲗⲟⲅⲏⲥⲓⲥ (exomologēsis) here denotes a formal confession of sin, often public, consistent with early Christian penitential practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ⲙⲉⲧⲁⲛⲟⲓⲁ","severity":"info","text":"ⲙⲉⲧⲁⲛⲟⲓⲁ (metanoia) means repentance or change of heart; in this context it refers to Judas's remorse after condemning Thamar.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲡⲁⲩⲗⲟⲥ","severity":"info","text":"The phrase 'according to the word of the wise Paul' likely alludes to a Pauline passage (e.g., Romans or 1 Corinthians) that connects repentance to divine lineage, though the exact verse is not cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲡⲣ̄ⲣⲟ ⲛ̄ ⲛⲉⲣⲱⲟⲩ⳿ ⲡⲉⲭ︤ⲥ︥","severity":"info","text":"The title 'King of Kings, Christ' (ⲡⲣ̄ⲣⲟ ⲛ̄ ⲛⲉⲣⲱⲟⲩ⳿ ⲡⲉⲭ︤ⲥ︥) is a standard Christological epithet in Coptic literature, emphasizing Christ's royal and messianic identity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲙⲛ̄ⲥⲱⲥ⳿ ⲡⲉϫⲁϥ","severity":"info","text":"The phrase 'Afterwards, he said' (ⲙⲛ̄ⲥⲱⲥ⳿ ⲡⲉϫⲁϥ) marks a narrative transition, introducing a direct speech that likely continues the story of Thamar's vindication.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲉⲛⲧⲁϥⲡⲓⲣⲉ⳿ ⲛⲁⲛ⳿ ⲉ ⲃⲟⲗ ⲛ̄ϩⲏⲧϥ̄","severity":"caution","text":"The phrase 'who came forth from it for us' is ambiguous: 'it' (ϩⲏⲧϥ̄) could refer to Thamar's seed or to the lineage; the Coptic grammar allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of ϩⲏⲧϥ̄ ('from it') is unclear: it may denote Thamar's seed (ⲥⲡⲉⲣⲙⲁ) or the lineage of kings; the translation takes it as the seed.","The phrase ⲉⲛⲧⲁϥⲡⲓⲣⲉ⳿ ⲛⲁⲛ⳿ ⲉ ⲃⲟⲗ ⲛ̄ϩⲏⲧϥ̄ could also be read as 'who came forth from him' (i.e., from Judas), but the context favors the seed."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"ⲛ̄ϭⲓ ⲑⲁⲙⲁⲣ ⲛ̄ϣⲏⲣⲉ ⲥⲛⲁⲩ ϩⲓ ⲟⲩⲥⲟⲡ • Ⲁ ⲡϣⲟⲣⲡ̄\nⲥⲟⲟⲩⲧⲛ̄ ⲉ ⲃⲟⲗ ⲛ̄ ⲧⲉϥϭⲓϫ • ⲁ ⲧⲙⲉⲥⲓⲱ̄ ⲙⲟⲩⲣ⳿ ⲉ ⲣⲟⲥ⳿\nⲛ̄ ⲟⲩϩⲱⲥ ⲛ̄ ⲕⲟⲕⲕⲟⲥ • ⲙⲛ︦ⲛ︦ⲥⲱⲥ⳿ ⲁϥⲥⲱⲕ⳿ | ⲛⲁϥ ⲛ̄\nⲧⲉϥϭⲓϫ ⲁ ⲡⲉϥⲥⲟⲛ⳿ ⲉⲓ ⲉ ⲃⲟⲗ • Ⲕⲁⲧⲁ ⲑⲉ ⲛ̄ⲧⲁϥϫⲟⲟⲥ\nⲛ̄ϭⲓ ⲡⲉⲩⲁⲅⲅⲉⲗⲓⲥⲧⲏⲥ ϫⲉ • ⲓ̄ⲟⲩⲇⲁⲥ ⲇⲉ ⲁϥϫⲡⲟ ⲙ̄\nⲫⲁⲣⲉⲥ • ⲙⲛ̄ ⲍⲁⲣⲁ ⲉ ⲃⲟⲗ ϩⲛ̄ ⲑⲁⲙⲁⲣ • ⲙⲁⲣⲛ̄ Ϫⲱⲧⲉ⳿\nⲉ ϩⲟⲩⲛ⳿ ⲉ ⲑⲓⲥⲧⲟⲣⲓⲁ⳿ ⲛ̄ ⲕⲉ ⲕⲟⲩⲓ̈ • ⲧⲁⲣⲉ ⲡϣⲁϫⲉ⳿\nⲙⲟⲟϣⲉ⳿ ⲉ ⲑⲏ • ⲛ̄ⲧⲛ̄ϯ ⲛ̄ ⲟⲩϫⲱⲕ ⲛ̄ ⲑⲓⲥⲧⲱⲣⲓⲁ̄ ϩⲓⲧⲛ̄\nⲛ̄ϣⲁϫⲉ ⲛ̄ϣⲡⲏⲣⲉ⳿ ⲙ̄ ⲡⲉⲩⲁⲅⲅⲉⲗⲓⲥⲧⲏⲥ • ⲙⲁⲑⲁⲓ̄ⲟⲥ • Ϫⲉ\nⲕ̇ⲁⲥ⳿ ⲉⲛⲛⲁⲉⲓⲙⲉ • ϫⲉ ⲡϩⲱⲃ ⲉⲧⲟⲩⲙⲉⲉⲩⲉ ⲉ ⲣⲟϥ • ϫⲉ\nⲟⲩⲥⲱϣ ⲡⲉ • ⲉϥⲟⲩⲟⲛϩ̄ ⲉ ⲃⲟⲗ • ϫⲉ ⲟⲩⲉⲟⲟⲩ ⲛ̄ ϩⲟⲩⲟ̄ ⲡⲉ • Ⲛ̄ⲧⲁϥⲣ̄ ⲡⲙⲉⲉⲩⲉ | ⲅⲁⲣ ⲁⲛ⳿ ⲛ̄ ⲑⲁⲙⲁⲣ ⲙⲁⲩⲁⲁⲥ ⲙ̄ⲙⲁⲧⲉ • ⲁϥϩⲱ̄ ⲉ ⲣⲟϥ • Ⲁⲗⲗⲁ⳿ ⲛ̄ ⲧⲉⲣⲉ ϥⲣ̄ ϩⲓⲑⲏ⳿ ⲛ̄ ⲟⲩⲕⲟⲩⲓ̈ ⲙⲛ︦ⲛ︦ⲥⲁ ⲧⲁⲓ̄ • Ⲡⲉϫⲁϥ • ϫⲉ ⲫⲁⲣⲉⲥ ⲇⲉ⳿• ⲁϥϫⲡⲟ⳿\nⲛ̄ⲉⲥⲣⲱⲙ • Ⲉⲥⲣⲱⲙ ⲇⲉ • ⲁϥϫⲡⲟ⳿ ⲛ̄ⲁⲣⲁⲙ • Ⲁⲣⲁⲙ⳿\nⲇⲉ⳿ ⲁϥϫⲡⲟ⳿ ⲛ̄ⲁⲙⲓⲛⲁⲇⲁⲃ • Ⲁⲙⲓⲛⲁⲇⲁⲃ ⲇⲉ⳿ ⲁϥϫⲡⲟ\nⲛ̄ⲁⲁⲥⲥⲱⲛ • Ⲛⲁⲁⲥⲥⲱⲛ ⲇⲉ⳿ ⲁϥϫⲡⲟ⳿ ⲛ̄ ⲥⲁⲗⲙⲱⲛ • Ⲥⲁⲗⲙⲱⲛ ⲇⲉ⳿ ⲁϥϫⲡⲟ • ⲛ̄ ⲃⲟⲉⲥ⳿ ⲉ ⲃⲟⲗ ϩⲛ̄ ϩⲣⲁⲭⲁⲃ:Ⲛⲁⲛⲟⲩⲥ ⲇⲉ⳿ ⲛⲁⲛ ⲉ ⲧⲣⲉ ⲛⲕⲧⲟⲛ ⲉϫⲙ̄ ⲡϣⲁϫⲉ ⲙ̄ ⲡⲉⲓ\nⲙⲁ • ⲛ̄|ⲉⲓⲙⲉ⳿• ϫⲉ ⲛⲓⲙ ⲡⲉ ϩⲣⲁⲭⲁⲁⲃ • ⲏ̄ ⲟⲩ ⲉ ⲃⲟⲗ\nⲧⲱⲛ ⲧⲉ • Ⲉⲛⲧⲟⲃⲧⲃ̄ ⲁⲛ⳿ ⲛ̄ ϩⲉⲛϣⲁϫⲉ • ⲉ ⲛⲉⲩⲉⲣⲏⲩ • ⲁⲗⲗⲁ⳿ ⲉⲛⲟⲩⲏϩ⳿ ⲛ̄ⲥⲁ ⲛⲉⲅⲣⲁⲫⲏ⳿ ϩⲛ̄ ⲟⲩⲱ̄ⲣϫ̄ • Ⲛⲓⲙ⳿\nⲧⲉ ϩⲣⲁⲭⲁⲁⲃ • ⲉⲓ ⲙⲏ ⲧⲓ⳿ ϩⲣⲁⲁⲃ ⲧⲡⲟⲣⲛⲏ • ⲧⲁⲓ̄ ⲉⲛⲧⲁⲥϣⲱⲡ ⲉ ⲣⲟⲥ ⲛ̄ ⲛ̄ϥⲁⲓ̄ϣⲓⲛⲉ ⲛ̄ ⲓ̄ⲏⲥⲟⲩ • ⲡϣⲏⲣⲉ ⲛ̄\nⲛⲁⲩⲏ • ⲛ̄ⲧⲁϥϫⲟⲟⲩ ⲥⲟⲩ ⲉ ⲙⲟⲩϣⲧ̄ ⲛ̄ ϩⲓⲉⲣⲓⲭⲱ • Ⲙⲛ︦ⲛ︦ⲥⲁ ⲛ̄ ⲕⲉ ϣⲁϫⲉ ⲧⲏⲣⲟⲩ •","english":"of Thamar, two children at once. The first\nstretched out his hand; the midwife tied a\nscarlet thread around it. Afterwards he drew\nhis hand back, and his brother came out. As\nthe evangelist said: \"Judas begot\nPhares and Zara from Thamar.\" Let us turn\nto another small history, so that the discourse\nmay proceed to that point, and we may give a completion to the history through the\nwondrous words of the evangelist Matthew. So that\nwe may understand that the matter they think shameful\nis a lie, it is revealed\nthat it is rather a glory. For he did not think\nonly of Thamar alone; he kept silent.\nBut when he came to himself a little after this,\nhe said: \"Phares then begot\nEsrom; Esrom then begot\nAram; Aram then begot\nAminadab; Aminadab then begot\nNaasson; Naasson then begot\nSalmon; Salmon then begot\nBoaz from Rahab.\" It is good for\nus to return to the discourse of this\nplace, to know who Rahab is, or whence\nshe came. We are not weaving\nwords together, but we are following the scriptures accurately. Who\nis Rahab? Is it not Rahab the harlot,\nshe who became a shelter for the spies\nof Joshua son of Nun, who sent\nthem to spy out Jericho? After all the other words.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲓ̄ⲟⲩⲇⲁⲥ ⲇⲉ ⲁϥϫⲡⲟ ⲙ̄ ⲫⲁⲣⲉⲥ • ⲙⲛ̄ ⲍⲁⲣⲁ ⲉ ⲃⲟⲗ ϩⲛ̄ ⲑⲁⲙⲁⲣ","severity":"info","text":"The genealogy of Phares and Zara from Thamar follows Matthew 1:3, where Judas (Jacob) begets them. The text explicitly cites the evangelist Matthew.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲃⲟⲉⲥ⳿ ⲉ ⲃⲟⲗ ϩⲛ̄ ϩⲣⲁⲭⲁⲃ","severity":"info","text":"Boaz from Rahab echoes Matthew 1:5, where Salmon begets Boaz by Rahab. The text then questions Rahab's identity, linking to Joshua 2.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ϩⲣⲁⲭⲁⲁⲃ","severity":"info","text":"Rahab the harlot is identified as the shelter for Joshua's spies (Joshua 2). The text defends her inclusion in the genealogy, countering shame with glory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲙⲁⲣⲛ̄ Ϫⲱⲧⲉ⳿ ⲉ ϩⲟⲩⲛ⳿ ⲉ ⲑⲓⲥⲧⲟⲣⲓⲁ⳿ ⲛ̄ ⲕⲉ ⲕⲟⲩⲓ̈","severity":"info","text":"The author signals a digression to another 'small history' (ⲕⲉ ⲕⲟⲩⲓ̈) before returning to the main discourse, a common rhetorical device in Coptic homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲛ̄ⲧⲁϥⲣ̄ ⲡⲙⲉⲉⲩⲉ | ⲅⲁⲣ ⲁⲛ⳿ ⲛ̄ ⲑⲁⲙⲁⲣ ⲙⲁⲩⲁⲁⲥ ⲙ̄ⲙⲁⲧⲉ • ⲁϥϩⲱ̄ ⲉ ⲣⲟϥ","severity":"caution","text":"The Coptic is ambiguous: 'he did not think only of Thamar alone; he kept silent' may refer to the evangelist or to Judas. The English draft takes it as the evangelist, but the subject shift is unclear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ⲑⲓⲥⲧⲟⲣⲓⲁ","severity":"info","text":"ⲑⲓⲥⲧⲟⲣⲓⲁ (from Greek ἱστορία) here means 'narrative' or 'account', not 'history' in the modern sense. It is used twice in this passage for the genealogical digression.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'he did not think only of Thamar alone; he kept silent' is ambiguous: it could be the evangelist Matthew or Judas. The English draft opts for the evangelist, but the Coptic does not specify.","The phrase 'ⲛ̄ⲧⲁϥⲣ̄ ⲡⲙⲉⲉⲩⲉ' (he did not think) lacks an explicit subject, leaving the referent open."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"ⲉⲛⲧⲁⲩϣⲱⲡⲉ ϩⲛ̄ ⲧⲉⲥⲙⲏⲧⲉ⳿ ⲙⲛ̄ ⲛⲉⲣⲱⲙⲉ⳿ ⲉⲧ ⲙ̄ⲙⲁⲩ • ⲁⲥⲛⲁϩⲙⲟⲩ⳿ ⲉ\nⲧϭⲓϫ | ⲛ̄ ϩⲓⲉⲣⲓⲭⲱ̄ • Ⲁⲩⲱ ⲡⲉϫⲁⲥ ⲛⲁⲩ • ϫⲉ ⲛ̄ⲑⲉ\nⲛ̄ⲧ ⲁⲓ̄ⲉⲓⲣⲉ ⲛⲙ̄ⲙⲏⲧⲛ̄ ⲙ̄ ⲡⲉⲓ ⲁⲅⲁⲑⲟⲛ • ⲁⲓ̄ⲧⲟⲩϫⲉ⳿\nⲧⲏⲩⲧⲛ̄ • ⲛ̄ⲧⲱⲧⲛ̄ ϩⲱⲧ ⲧⲏⲩⲧⲛ̄ • ⲉⲧⲉⲧⲛ̄ⲁⲱ̄ⲣⲕ̄ ⲛⲁⲓ̄ • ⲉ\nⲧⲣⲉ ⲧⲉⲧⲛ̄ⲧⲁⲛϩⲟⲓ̄ • ⲙⲛ̄ ⲡⲏⲓ̄ ⲙ̄ ⲡⲁ ⲉⲓⲱⲧ • Ⲛ̄ⲧⲟⲟⲩ ⲇⲉ\nⲁⲩⲱ̄ⲣⲕ • ⲉ ⲁⲩϯ ⲛ̄ ⲟⲩⲙⲁⲉⲓⲛ ⲛⲁⲥ ⲉ ⲧⲣⲉ ⲥⲙⲟⲩⲣ⳿ ⲛ̄\nⲟⲩⲕⲟⲕⲕⲟⲥ⳿ ⲉ ⲛⲉⲥϣⲟⲩϣⲧ̄ ⲛ̄ⲧⲁⲥⲟⲩⲟⲧⲃⲟⲩ ⲉ ⲃⲟⲗ ⲛ̄ϩⲏⲧϥ̄ • ϫⲉ ⲛⲉⲣⲉ ⲡⲉⲥⲏⲓ̄ ϩⲓϫⲛ̄ ⲡⲥⲟⲃⲧ̄ • Ⲁⲛⲁⲩ • ⲱ̄ ⲡⲉⲧⲥⲱⲧⲙ̄ • ϫⲉ ⲉⲣⲉ ⲛⲉⲓ ϣⲁϫⲉ⳿ ⲥⲩⲙⲫⲱⲛⲉⲓ̄ ⲙⲛ̄ ⲛⲉⲩⲉⲣⲏⲩ\nⲛ̄ ⲁϣ ⲛ̄ ϩⲉ :-Ϩⲣⲁⲁⲃ • ⲛⲉ ⲟⲩⲡⲟⲣ|ⲛⲏ̄ ⲧⲉ • ⲉⲥϣⲱⲡ ⲉ\nⲣⲟⲥ⳿ ⲛ̄ ⲟⲩⲟⲛ ⲛⲓⲙ • Ⲑⲁⲙⲁⲣ ϩⲱⲱⲥ ⲛ̄ⲧⲁⲥϫⲓ ⲛⲁⲥ ⲛ̄\nⲟⲩⲥⲭⲏⲙⲁ̄ ⲙ̄ ⲡⲟⲣⲛⲏ̄ • Ϩⲣⲁⲁⲃ • ϩⲟⲙⲟⲓ̈ⲱⲥ • ⲛ̄ⲧⲁⲥⲙⲟⲩⲣ⳿ ⲛ̄ ⲟⲩⲕⲟⲕⲕⲟⲥ⳿ ⲉ ⲡⲉⲥϣⲟⲩϣⲧ̄ • ⲁϥϣⲱⲡⲉ ⲛⲁⲥ\nⲙ̄ ⲫⲩⲗⲁⲅⲙⲁⲧⲁ • ⲑⲁⲙⲁⲣ Ϩⲱⲱⲥ⳿ ⲛ̄ⲧⲁⲥⲙⲟⲩⲣ ⲛ̄\nⲟⲩϩⲱⲥ ⲛ̄ ⲕⲟⲕⲕⲟⲥ⳿ ⲉ ⲧϭⲓϫ ⲙ̄ ⲡⲉⲥϣⲏⲣⲉ • Ⲙⲛ︦ⲛ︦ⲥⲁ\nⲧⲣⲉⲩϫⲓ ⲛ̄ ⲧⲡⲟⲗⲓⲥ ⲇⲉ⳿• ⲁⲩⲧⲁⲕⲟⲥ • ⲁⲩϩⲁⲣⲉϩ ⲉ ⲡⲏⲓ̈\nⲛ̄ ϩⲣⲁⲁⲃ • ⲉϥⲟⲩⲟϫ • ⲁⲩⲱ̄ ⲛ̄ⲧⲟⲥ⳿ ⲁⲥⲱⲡ⳿ ⲉ ⲡⲓⲏ︦ⲗ︦ ϣⲁ\nϩⲣⲁⲓ̄ ⲉ|ⲡⲟⲟⲩ ⲛ̄ ϩⲟⲟⲩ • Ⲧⲁⲓ̈ ⲧⲉ ⲧⲡⲟⲣⲛⲏ ⲛ̄ⲧⲁ ⲥⲁⲗⲙⲱⲛ\nϫⲓⲧⲥ̄ ⲛⲁϥ ⲛ̄ ⲥϩⲓⲙⲉ • ⲁϥϫⲡⲟ̄ ⲛ̄ ⲃⲟⲉⲥ⳿ ⲉ ⲃⲟⲗ ⲛ̄ϩⲏⲧⲥ̄ • Ⲙⲛ︦ⲛ︦ⲥⲱⲥ⳿ ⲡⲉϫⲁϥ • ϫⲉ ⲃⲟⲉⲥ ⲇⲉ • ⲁϥϫⲡⲟ⳿ ⲛ̄ ⲓⲱⲃⲏⲇ\nⲉ ⲃⲟⲗ ϩⲛ̄ ϩⲣⲟⲩⲑ • Ⲱ̄ ⲛⲉⲓ ϩⲃⲏⲩⲉ ⲛ̄ϣⲡⲏⲣⲉ ⲁⲗⲏⲑⲱⲥ • ⲛ̄ⲣⲉϥⲣ̄ⲛⲟⲃⲉ ⲙ̄ ⲡⲕⲁϩ • ⲛ̄ⲧⲟⲟⲩ ⲛⲉⲛⲁⲛϫⲱϫ ⲛ̄ ⲧⲉⲅⲣⲁⲫⲏ • ⲙⲁⲣⲛ̄ⲉⲓⲙⲉ ⲇⲉ⳿ ⲟⲛ ⲙ̄ ⲡⲉⲓ ⲙⲁ • ϫⲉ ⲛⲓⲙ⳿\nⲧⲉ ϩⲣⲟⲩⲑ •","english":"...which happened in the midst of the men who were there. She saved the hand of Jericho. And she said to them, \"As I have done this good thing with you, I have saved you. You yourselves, will you swear to me to let me live, and the house of my father?\" And they swore, and they gave her a sign to tie a scarlet thread to her window, that she might open it from within, for her house was on the wall. Behold, O listener, how these words agree with each other in what manner. Rahab was a prostitute, open to everyone. Thamar also took on the form of a prostitute. Rahab likewise tied a scarlet thread to her window; it became for her a phylactery. Thamar also tied a thread of scarlet to the hand of her son. After they took the city, they destroyed it, but they preserved the house of Rahab, which was safe, and she herself lived in Israel until this very day. This is the prostitute whom Salmon took as his wife; she bore Boaz from her. Afterwards he said, \"Boaz then begot Obed from Ruth.\" O these truly wondrous deeds! The sinners of the earth, they are the ones who will shake the Scripture. Let us also understand in this place: who is Ruth?","structure":"dialogue","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ⲕⲟⲕⲕⲟⲥ","severity":"info","text":"The Coptic ⲕⲟⲕⲕⲟⲥ (kokkos) here means 'scarlet thread' or 'scarlet dye', a term used in typological exegesis of Rahab's cord and Thamar's thread.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲃⲟⲉⲥ ⲇⲉ • ⲁϥϫⲡⲟ⳿ ⲛ̄ ⲓⲱⲃⲏⲇ ⲉ ⲃⲟⲗ ϩⲛ̄ ϩⲣⲟⲩⲑ","severity":"info","text":"The genealogy Boaz → Obed → Ruth echoes Ruth 4:21-22, linking the typology of Rahab and Thamar to the Davidic line.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ϩⲣⲁⲁⲃ","severity":"info","text":"Rahab (ϩⲣⲁⲁⲃ) is the Canaanite prostitute from Joshua 2 who saved Israelite spies; her scarlet thread is a typological prefiguration of Christ's blood or salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ⲑⲁⲙⲁⲣ","severity":"info","text":"Thamar (Tamar) from Genesis 38 is paralleled with Rahab: both use a scarlet thread (Tamar on her son's hand) as a sign, linking their stories typologically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲁⲛⲁⲩ • ⲱ̄ ⲡⲉⲧⲥⲱⲧⲙ̄","severity":"info","text":"The phrase 'Behold, O listener' marks a direct address to the audience, typical of homiletic dialogue in Coptic apocryphal discourses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲛ̄ⲣⲉϥⲣ̄ⲛⲟⲃⲉ ⲙ̄ ⲡⲕⲁϩ","severity":"caution","text":"The phrase 'sinners of the earth' may be a textual corruption or a rhetorical exaggeration; the Coptic is ambiguous whether it refers to literal sinners or to exegetical opponents.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the sinners of the earth' is unclear: possibly a scribal error or a polemical reference to those who reject typological interpretation.","The phrase 'she saved the hand of Jericho' is obscure; it may be a misreading or a lost narrative detail."],"confidence":"medium","notes":[{"kind":"structure","severity":"info","label":"dialogue","text":"Classified as dialogue from the Coptic cues."}]},{"i":15,"ref":"p15","source":"ϩⲣⲟⲩⲑ⳿ ⲅⲁⲣ⳿ ⲛ̄ⲟⲩ ⲉ ⲃⲟⲗ ⲁⲛ⳿ ⲧⲉ⳿ ϩⲙ̄\nⲡⲓ︦ⲏ︦ⲗ︦ ⲁⲗⲗⲁ⳿ ⲟⲩ ⲉ ⲃⲟⲗ ⲧⲉ⳿ ϩⲛ̄ ⲛⲉϣⲏⲣⲉ ⲙ̄ ⲙⲱⲁⲃ : |\nⲘⲱⲁⲃ ⲇⲉ⳿ ⲡⲉ ⲡϣⲟⲣⲡ̄ ⲛ̄ ϣⲏⲣⲉ ⲛ̄ ⲗⲱⲧ • ⲛ̄ⲧⲁϥϫⲡⲟϥ⳿\nⲉ ⲃⲟⲗ ϩⲛ̄ ⲧⲉϥϣⲉⲉⲣⲉ • ⲙ̄ⲙⲓⲛ ⲙ̄ⲙⲟϥ • ⲟⲩ ⲉ ⲃⲟⲗ ⲡⲉ⳿\nϩⲙ̄ ⲡⲉⲥⲡⲉⲣⲙⲁ̄ ⲛ̄ ⲥⲟⲇⲟⲙⲁ⳿ ⲉ ⲧⲃⲉ ⲧⲉϥⲙⲁⲁⲩ • ⲉⲧⲉ\nⲧⲁⲓ̄ ⲧⲉ ⲧⲉⲥϩⲓⲙⲉ ⲛ̄ ⲗⲱⲧ • Ⲧⲥⲱⲧⲙ̄ ⲅⲁⲣ⳿ ⲉ ⲧⲉⲅⲣⲁⲫⲏ⳿\nⲉⲥϫⲱ ⲙ̄ⲙⲟⲥ ϩⲛ̄ ⲟⲩϣⲱⲱⲧ⳿ ⲉ ⲃⲟⲗ • ϫⲉ ⲛ̄ⲛⲉ ⲙⲱⲁⲃⲓⲧⲏⲥ\nⲉϣⲃⲱⲕ⳿ ⲉ ϩⲟⲩⲛ⳿ ⲉ ⲡⲏⲓ̄ ⲙ̄ ⲡⲛⲟⲩⲧⲉ • ⲟⲩⲇⲉ ⲁⲙⲙⲁⲛⲓⲧⲏⲥ • Ⲁⲩⲱ̄ ϩⲣⲟⲩⲑ ϩⲱⲱⲥ⳿ ⲟⲩⲙⲱⲁⲃⲓⲧⲏⲥ ⲧⲉ • ⲁⲥⲙⲁⲧⲉ⳿ ⲙ̄ ⲡⲉⲓ ⲛⲟϭ ⲛ̄ ⲧⲁⲉⲓⲟ⳿ ⲛ̄ ⲧⲉⲓ ⲙⲓ̈ⲛⲉ • ⲉ ⲧⲣⲉ\nⲡⲉ|ⲭ︦ⲥ︦ ⲉⲓ ⲉ ⲃⲟⲗ ϩⲙ̄ ⲡⲉⲥⲥⲡⲉⲣⲙⲁ • Ⲁⲗⲏⲑⲱⲥ • ϩⲉⲛⲑⲉⲱ̄ⲣⲓⲁ⳿ ⲛⲉ ⲛⲁⲓ̈ ⲉⲩϫⲓ⳿ ⲉ ϩⲟⲩⲛ⳿ ⲉ ⲡⲉⲛⲱⲛϩ̄ • ⲙ̄ⲡⲉ ϥϩⲱ ⲇⲉ⳿ ⲟⲛ⳿ ⲉ ⲣⲟϥ ⲉ ⲡⲁⲓ̄ ⲛ̄ϭⲓ ⲡⲉⲩⲁⲅⲅⲉⲗⲓⲥⲧⲏⲥ\nⲙⲁⲑⲁⲓ̈ⲟⲥ • Ⲁⲗⲗⲁ⳿ ⲁϥⲟⲩⲱϩ⳿ ⲟⲛ⳿ ⲉ ⲧⲟⲟⲧϥ̄ • ⲛ̄ⲥⲁ ⲑⲏ⳿• ⲉϥϫⲱ ⲙ̄ⲙⲟⲥ ϫⲉ ⲓⲱⲃⲏⲇ ⲇⲉ • ⲁϥϫⲡⲟ⳿ ⲛ̄ ⲓ̄ⲉⲥⲥⲁⲓ̄ • ⲒⲈⲥⲥⲁⲓ̄ ⲇⲉ ⲁϥϫⲡⲟ ⲛ̄ ⲇⲁⲩⲉⲓⲇ • ⲇⲁⲩⲉⲓⲇ ⲇⲉ ⲁϥϫⲡⲟ\nⲛ̄ ⲥⲟⲗⲟⲙⲱⲛ⳿ ⲉ ⲃⲟⲗ ϩⲛ̄ ⲑⲓⲙⲉ⳿ ⲛ̄ ⲟⲩⲣⲓⲁⲥ • Ⲛⲓⲙ ϭⲉ⳿\nⲧⲉ ⲧⲁⲓ̈ • ⲉⲓ ⲙⲏ ⲧⲓ⳿ ⲃⲉⲣⲥⲁⲃⲉⲉ⳿ • ⲁⲗⲗⲁ⳿ ⲉ ⲃⲟⲗ ϫⲉ ⲡⲣⲁⲛ⳿\nⲛ̄ ⲃⲉⲣⲥⲁⲃⲉ⳿ ⲟⲩⲟ̄ⲛϩ̄ ⲉ ⲃⲟⲗ ⲁⲛ⳿ ⲛ̄ | ⲣⲱⲙⲉ ⲛⲓⲙ⳿ • Ⲉ ⲧⲃⲉ","english":"Ruth, for she is not from Israel, but she is from the children of Moab. Moab, however, is the firstborn son of Lot, whom he begot from his own daughter, out of his own seed. He is from the seed of Sodom, because of his mother, who is the wife of Lot. For the Scripture says, speaking openly, that no Moabite shall enter the house of God, nor an Ammonite. And Ruth herself, being a Moabite, attained this great honor of this kind, so that Christ would come from her seed. Truly, these are theologies that enter into our life. But the Evangelist Matthew did not stop at this, but he also added to it, saying, \"And Obed begot Jesse. Jesse begot David. David begot Solomon from the wife of Uriah.\" Who then is this? Is it not Bathsheba? But because the name of Bathsheba is not revealed to any man.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"ⲙⲱⲁⲃ","severity":"info","text":"Moab is presented as the incestuous offspring of Lot and his daughter, a tradition found in post-biblical Jewish and Christian expansions of Genesis 19.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲧⲉⲅⲣⲁⲫⲏ","severity":"info","text":"The text cites the prohibition against Moabites and Ammonites entering the house of God, echoing Deuteronomy 23:3 (LXX).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲙⲁⲑⲁⲓ̈ⲟⲥ","severity":"info","text":"The genealogy from Obed to David via Solomon and Bathsheba follows Matthew 1:5-6, but the author adds a gloss on Bathsheba's name.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲛⲟⲩⲧⲉ","severity":"info","text":"ⲡⲛⲟⲩⲧⲉ (with definite article) here refers to God, consistent with Christian usage in Sahidic Coptic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ϩⲉⲛⲑⲉⲱ̄ⲣⲓⲁ","severity":"info","text":"The term 'theologies' (ϩⲉⲛⲑⲉⲱ̄ⲣⲓⲁ) signals a typological reading: Ruth's Moabite origin prefigures Christ's incarnation, a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲃⲉⲣⲥⲁⲃⲉⲉ","severity":"caution","text":"The Coptic text breaks off mid-sentence, leaving the gloss on Bathsheba's name incomplete; the English draft supplies a conjectural ending.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text ends abruptly after ⲛ̄ | ⲣⲱⲙⲉ ⲛⲓⲙ⳿, leaving the sentence about Bathsheba's name unfinished; the English draft completes it as 'not revealed to any man'."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":"ⲡⲁⲓ̄ ⲁϥϫⲟⲟⲥ • ϫⲉ ⲑⲓⲙⲉ ⲛ̄ ⲟⲩⲣⲓⲁⲥ • ⲁⲩⲱ̄ ⲡⲉⲥ ⲕⲉ\nⲣⲁⲛ⳿ ⲙ̄ ⲡⲉϥⲣ̄ ⲡⲉϥⲙⲉⲉⲩⲉ • ⲁⲗⲗⲁ ⲧⲁⲓ̄ⲧⲓⲁ⳿ ⲙ̄ⲙⲁⲧⲉ • ⲧⲉ ⲛⲧⲁϥⲟⲩⲟⲛϩⲥ̄ ⲉ ⲃⲟⲗ • ⲇⲁⲩⲉⲓⲇ • ⲡⲉϫⲁϥ • ⲁϥϫⲡⲟ\nⲛ̄ ⲥⲟⲗⲟⲙⲱⲛ⳿ ⲉ ⲃⲟⲗ ϩⲛ̄ ⲑⲓⲙⲉ⳿ ⲛ̄ ⲟⲩⲣⲓⲁⲥ • Ⲥⲟⲗⲟⲙⲱⲛ\nⲇⲉ⳿ ⲁϥϫⲡⲟ⳿ ⲛ̄ ϩⲣⲟⲃⲟⲁⲙ • Ϩⲣⲟⲃⲟⲁⲙ⳿ ⲇⲉ⳿ ⲁϥϫⲡⲟ⳿\nⲛ ⲁⲃⲓⲁⲥ • Ⲁⲃⲓⲁⲥ ⲇⲉ • ⲁϥϫⲡⲟ ⲛ ⲁⲥⲁⲫ • Ⲁⲥⲁⲫ ⲇⲉ • ⲁϥϫⲡⲟ⳿ ⲛ̄ ⲓ̄ⲱⲥⲁⲫⲁⲧ • Ⲓ̈ⲱⲥⲁⲫⲁⲧ ⲇⲉ⳿ ⲁϥϫⲡⲟ⳿ ⲛ̄ ⲓ̄ⲱⲣⲁⲙ • Ⲓ︦ⲱ|ⲣⲁⲙ ⲇⲉ • ⲁϥϫⲡⲟ⳿ ⲛ̄ ⲟ̄ⲍⲓⲁⲥ • ⲟ̄ⲍⲓⲁⲥ ⲇⲉ • ⲁϥϫⲡⲟ ⲛ̄\nⲓ̄ⲱⲁⲑⲁⲙ • Ⲓ̈ⲱⲁⲑⲁⲙ ⲇⲉ⳿ ⲁϥϫⲡⲟ⳿ ⲛ̄ ⲁⲭⲁⲍ • Ⲁⲭⲁⲍ\nⲇⲉ • ⲁϥϫⲡⲟ ⲛ̄ ⲉⲍⲉⲕⲓⲁⲥ • Ⲉⲍⲉⲕⲓⲁⲥ ⲇⲉ • ⲁϥϫⲡⲟ ⲙ̄\nⲙⲁⲛⲁⲥⲥⲏ • Ⲙⲁⲛⲁⲥⲥⲏ ⲇⲉ• ⲁϥϫⲡⲟ⳿ ⲛ̄ ϩⲁⲙⲱⲥ • Ϩⲁⲙⲱⲥ\nⲇⲉ⳿ ⲁϥϫⲡⲟ⳿ ⲛ̄ ⲓ̄ⲱⲥⲓⲁⲥ • ⲓ̄ⲱⲥⲓⲁⲥ ⲇⲉ⳿ ⲁϥϫⲡⲟ ⲛ̄ ⲓ̄ⲉⲭⲱⲛⲓⲁⲥ⳿ ⲙⲛ̄ ⲛⲉϥⲥⲛⲏⲩ ϩⲓ ⲡⲡⲱⲱⲛⲉ⳿ ⲉ ⲃⲟⲗ ⲛ̄ ⲧⲃⲁⲃⲩⲗⲱⲛ • Ⲙⲛ︦ⲛ︦ⲥⲁ ⲡⲡⲱⲱ̄ⲛⲉ ⲇⲉ⳿ ⲉ ⲃⲟⲗ ⲛ̄ ⲧⲃⲁⲃⲩⲗⲱⲛ • Ⲓ̈Ⲉⲭⲟⲛⲓⲁⲥ • ⲁϥϫⲡⲟ⳿ ⲛ̄ ⲍⲁⲗⲁ|ⲑⲓⲏⲗ • ⲝⲁⲗⲁⲑⲓⲏⲗ ⲇⲉ⳿ ⲁϥϫⲡⲟ⳿ ⲛ̄\nⲍⲟⲣⲟⲃⲁⲃⲉⲗ • Ⲥⲟⲣⲟⲃⲁⲃⲉⲗ ⲇⲉ⳿ ⲁϥϫⲡⲟ⳿ ⲛ̄ ⲁⲃⲓⲟⲩⲇ • Ⲁⲃⲓⲟⲩⲇ ⲇⲉ⳿ ⲁϥϫⲡⲟ⳿ ⲛ ⲉⲗⲉⲁⲕⲓⲙ • Ⲉⲗⲉⲁⲕⲓⲙ⳿ ⲇⲉ\nⲁϥϫⲡⲟ⳿ ⲛ̄ ⲁⲍⲱⲣⲁ • Ⲁⲍⲱⲣⲁⲥ ⲇⲉ• ⲁϥϫⲡⲟ⳿ ⲛ̄ ⲥⲁⲇⲱⲕ • ⲝⲁⲇⲱⲕ ⲇⲉ⳿ ⲁϥϫⲡⲟ⳿ ⲛ̄ ⲁⲭⲓⲙ • Ⲁⲭⲓⲙ ⲇⲉ⳿ ⲁϥϫⲡⲟ\nⲛ̄ ⲉⲗⲓⲟⲩⲇ • Ⲉⲗⲓⲟⲩⲇ ⲇⲉ⳿ ⲁϥϫⲡⲟ⳿ ⲛ̄ ⲉⲗⲉⲁⲍⲁⲣ • Ⲉⲗⲉⲁⲍⲁⲣ⳿ ⲇⲉ⳿ ⲁϥϫⲡⲟ ⲙ̄ ⲙⲁⲑⲁⲛ • Ⲙⲁⲑⲁⲛ ⲇⲉ\nⲁϥϫⲡⲟ⳿ ⲛ̄ ⲓ̄ⲁⲕⲱⲃ • Ⲓⲁⲕⲱⲃ ⲇⲉ • ⲁϥϫⲡⲟ⳿ ⲛ̄ ⲓⲱⲥⲏⲫ\nⲡϩⲁⲓ̄ ⲙ̄ ⲙⲁⲣⲓⲁ • ⲧⲁⲓ̄ ⲛ̄ⲧⲁⲩϫⲡⲉ ⲡⲉⲭ︦ⲥ︦ ⲓ︦ⲥ︦ ⲉ ⲃⲟⲗ ⲛ̄ϩⲏⲧⲥ̄ :-| Ⲅⲉⲛⲉⲁ⳿ ϭⲉ⳿ ⲛⲓⲙ ϫⲓⲛ ⲁⲃⲣⲁϩⲁⲙ⳿ ϣⲁ ϩⲣⲁⲓ̄\nⲇⲁⲩⲉⲓⲇ ⲙⲛ̄ⲧⲁϥⲧⲉ ⲛ̄ⲅⲉⲛⲉⲁ⳿• Ⲁⲩⲱ̄ ϫⲓⲛ ⲇⲁⲩⲉⲓⲇ • ϣⲁ ϩⲣⲁⲓ̄ ⲉ ⲡⲡⲱⲱⲛⲉ⳿ ⲉ ⲃⲟⲗ ⲛ̄ ⲧⲃⲁⲃⲩⲗⲱⲛ •","english":"He said this: \"The woman of Uriah, and her other name, he did not remember, but this alone he revealed: David begot Solomon from the woman of Uriah. Solomon begot Rehoboam. Rehoboam begot Abijah. Abijah begot Asa. Asa begot Jehoshaphat. Jehoshaphat begot Joram. Joram begot Uzziah. Uzziah begot Jotham. Jotham begot Ahaz. Ahaz begot Hezekiah. Hezekiah begot Manasseh. Manasseh begot Amon. Amon begot Josiah. Josiah begot Jeconiah and his brothers at the time of the exile to Babylon. After the exile to Babylon, Jeconiah begot Salathiel. Salathiel begot Zerubbabel. Zerubbabel begot Abiud. Abiud begot Eliakim. Eliakim begot Azor. Azor begot Sadoc. Sadoc begot Achim. Achim begot Eliud. Eliud begot Eleazar. Eleazar begot Matthan. Matthan begot Jacob. Jacob begot Joseph, the husband of Mary, from whom Christ Jesus was born. So, how many generations from Abraham down to David? Fourteen generations. And from David down to the exile to Babylon?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ⲑⲓⲙⲉ ⲛ̄ ⲟⲩⲣⲓⲁⲥ","severity":"info","text":"The phrase 'the woman of Uriah' refers to Bathsheba, though her name is not given in the Coptic. The text notes that David 'did not remember' her other name, a rhetorical device to focus on the lineage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲇⲁⲩⲉⲓⲇ","severity":"info","text":"The genealogy from David to Joseph follows the Matthean genealogy (Matt 1:6–16) with variations, including the omission of several names and the addition of Jeconiah and his brothers at the exile.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲡⲡⲱⲱⲛⲉ ⲉ ⲃⲟⲗ ⲛ̄ ⲧⲃⲁⲃⲩⲗⲱⲛ","severity":"info","text":"The 'exile to Babylon' (c. 586 BCE) is a key chronological marker in this genealogy, dividing the list into two segments: from Abraham to David (14 generations) and from David to the exile.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲅⲉⲛⲉⲁ","severity":"info","text":"The passage concludes with a summary question: 'How many generations from Abraham down to David? Fourteen generations.' This structural device frames the genealogy as a deliberate numerical scheme, common in Jewish and Christian chronography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ⲙⲁⲣⲓⲁ","severity":"info","text":"The genealogy culminates in Joseph, 'the husband of Mary, from whom Christ Jesus was born,' linking the Davidic line to Mary as Theotokos, a theme paralleled in other Coptic Marian homilies (e.g., Pseudo-Cyril of Jerusalem).","cites":[{"key":"dossier:coptic-pseudo-cyril-jerusalem-mary","label":"gap dossier: Discourse on Mary Theotokos, describing her human origin and death","url":"https://naxiai.com/christian/gaps/coptic-pseudo-cyril-jerusalem-mary"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲡⲁⲓ̄ ⲁϥϫⲟⲟⲥ","severity":"caution","text":"The opening 'He said this' is ambiguous; the speaker is likely the author or a biblical figure (David?), but the Coptic does not specify. The translation assumes David, but the referent is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in 'He said this' is unclear; it may be David or the author.","The phrase 'her other name, he did not remember' could imply the author's ignorance or a rhetorical omission.","The genealogy omits several kings (e.g., Jehoram, Ahaziah, Joash, Amaziah) and includes Jeconiah's brothers, which may reflect textual corruption or a variant tradition."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":"ⲙⲛ̄ⲧⲁϥⲧⲉ\nⲛ̄ⲅⲉⲛⲉⲁ • Ⲁⲕⲛⲁⲩ⳿ ⲉ ⲡϣⲁϫⲉ • ϫⲉ ⲛ̄ⲧⲁϥⲕⲁⲧⲁⲛⲧⲁ⳿\nⲉⲩϫⲱⲕ ⲉ ⲃⲟⲗ ⲛ̄ ⲁϣ ⲛ̄ ϩⲉ • Ϩⲙⲉ⳿ ⲥⲛⲟⲟⲩⲥⲉ ⲛ̄ⲅⲉⲛⲉⲁ⳿\nⲛⲉ • ϫⲓⲛ ⲁⲃⲣⲁϩⲁⲙ ϣⲁ ϩⲣⲁⲓ̄ ⲉ ⲡⲉⲭ︦ⲥ︦ • ⲁⲩⲱ̄ ϩⲛ̄ ⲛⲉⲓ\nⲅⲉⲛⲉⲁ ⲧⲏⲣⲟⲩ • ⲛ̄ⲧⲁⲩϣⲱⲡⲉ • ⲙ̄ⲡⲉ ⲡⲉⲩⲁⲅⲅⲉⲗⲓⲥⲧⲏⲥ\nⲣ̄ ⲡⲙⲉⲉⲩⲉ ⲛ̄ ⲗⲁⲁⲩ ⲛ̄ ⲥϩⲓⲙⲉ • ⲉⲓ ⲙⲏ ⲧⲓ⳿ | ⲧⲉⲓ ϥⲧⲟ⳿ ⲛ̄\nⲥϩⲓⲙⲉ⳿ ⲛ̄ⲧⲁⲛⲟⲩⲟⲛϩⲟⲩ ⲉ ⲃⲟⲗ • ⲉⲧⲉ ⲛⲁⲓ̄ ⲛⲉ ⲑⲁⲙⲁⲣ • ⲙⲛ̄ ϩⲣⲁⲁⲃ • ⲙⲛ̄ ϩⲣⲟⲩⲑ • ⲙⲛ̄ ⲃⲉⲣⲥⲁⲃⲉⲉ • Ⲁⲩⲱ̄\nⲛ̄ⲧⲁϥⲣ̄ ⲡⲉⲩⲙⲉⲉⲩⲉ⳿ ⲁⲛ⳿ ⲉ ⲧⲃⲉ ⲟⲩϩⲱⲃ ⲙ̄ ⲙⲛ︦ⲧ︦ⲣⲉϥϣⲙ̄ϣⲉ ⲛⲟⲩⲧⲉ • ⲁⲗⲗⲁ⳿ ⲉ ⲧⲃⲉ ⲛⲁⲓ̄ⲧⲓⲁ ⲛ̄ⲧ ⲁⲛϫⲟⲟⲩ ⲛ̄\nϣⲟⲣⲡ̄ • Ⲑⲁⲙⲁⲣ ⲇⲉ⳿ ⲟⲩ ⲉ ⲃⲟⲗ ⲧⲉ⳿ ϩⲛ̄ ⲛⲉⲫⲩⲗⲓⲥⲧⲓⲉⲓⲙ • ⲛⲥ̄ⲥⲟⲟⲩⲛ ⲁⲛ ⲙ̄ ⲡⲛⲟⲩⲧⲉ • Ⲓⲟⲩⲇⲁⲥ⳿ ϩⲱⲱⲥ⳿ ⲡⲉⲛⲧ ⲁϥϣⲱⲡⲉ⳿ ⲛⲙ̄ⲙⲁⲥ ϩⲱⲥ ⲡⲟⲣⲛⲏ⳿ ⲁⲥⲱ̄ ⲉ ⲃⲟⲗ ⲛ̄ϩⲏⲧϥ̄ • ⲟⲩ ⲉ ⲃⲟⲗ ⲡⲉ⳿ ϩⲙ̄ ⲡⲉⲥⲡⲉⲣⲙⲁ⳿ ⲛ̄ ⲁⲃⲣⲁϩⲁⲙ | ⲡⲉⲧ\nⲥⲙⲁⲙⲁⲁⲧ • ϩⲣⲁⲁⲃ⳿ ϩⲟⲙⲟⲓⲱⲥ⳿ ⲟⲩ ⲉ ⲃⲟⲗ ⲧⲉ⳿ ϩⲛ̄\nⲛⲁⲗⲗⲟⲫⲩⲗⲟⲥ • ⲡⲅⲉⲛⲟⲥ ⲛ̄ ϩⲓⲉⲣⲓⲭⲱ • ⲁⲩⲱ̄ ⲉⲥⲧⲥ̄ⲧⲏⲩ\nⲉ ⲃⲟⲗ ⲉ ⲧⲃⲉ ⲛⲉⲥⲛⲟⲃⲉ • Ⲥⲁⲗⲙⲱⲛ ⲇⲉ⳿ ⲡⲉⲛⲧ ⲁϥϣⲱⲛϥ̄\nⲛⲙ̄ⲙⲁⲥ⳿ ⲁϥϫⲡⲟ⳿ ⲛ̄ ⲃⲟⲉⲥ⳿ ⲉ ⲃⲟⲗ ⲛ̄ϩⲏⲧⲥ̄ ⲉⲩ ⲉ ⲃⲟⲗ\nⲡⲉ⳿ ϩⲛ̄ ⲧⲉⲫⲩⲗⲏ ⲛ̄ ⲓ̄ⲟⲩⲇⲁ :-Ϩⲣⲟⲩⲑ ⲇⲉ⳿ ⲟⲩ ⲉ ⲃⲟⲗ\nⲧⲉ⳿ ϩⲛ̄ ⲙ̄ⲙⲱⲁⲃⲓⲧⲏⲥ • ⲙⲛ̄ ⲛ̄ ⲥⲱⲇⲱⲙⲓⲧⲏⲥ⳿ ⲉⲧ ⲥⲏϣ • ⲂⲞⲉⲥ⳿ ϩⲱⲱϥ • ⲟⲩ ⲉ ⲃⲟⲗ ⲡⲉ⳿ ϩⲛ̄ ⲧⲉⲫⲩⲗⲏ ⲙ̄ ⲡⲓ︦ⲏ︦︦ⲗ︦\nⲁⲩⲱ̄ ⲟⲩ ⲉ ⲃⲟⲗ ϩⲛ̄ ⲧⲉⲫⲩⲗⲏ⳿ ⲛ̄ ⲟⲩⲱⲧ ⲡⲉ⳿ ⲛ̄ⲧⲉ\nⲓ̄ⲟⲩⲇⲁ ⁖- | ⲂⲈⲣⲥⲁⲃⲉⲉ⳿ ⲇⲉ⳿ ⲟⲛ⳿ ⲟⲩ ⲉ ⲃⲟⲗ ⲧⲉ⳿• ϩⲛ̄\nⲛ̄ϣⲏⲣⲉ ⲛ̄ ⲭⲉⲧ⳿ ⲛⲁⲓ̄ ⲛ̄ⲧⲁⲩⲥⲧⲟⲟⲩ ⲉ ⲃⲟⲗ ϩⲓⲧⲙ̄\nⲡⲛⲟⲩⲧⲉ :-ⲇⲁⲩⲉⲓⲇ ⲇⲉ ϩⲱⲱϥ⳿ ⲟⲩ ⲉ ⲃⲟⲗ ⲡⲉ⳿ ϩⲙ̄\nⲡⲁⲝⲓⲱ̄ⲙⲁ⳿ ⲛ̄ ⲧⲙⲛ̄ⲧⲉⲣⲟ • ⲁⲩⲱ̄ ⲉ ⲃⲟⲗ ϩⲛ̄ ⲧⲉⲫⲩⲗⲏ⳿\nⲛ̄ ⲓ̄ⲟⲩⲇⲁ⳿ •","english":"...the generations. You have seen the word, that he has recounted them to completion in some way. Twelve generations from Abraham down to Christ. And in all these generations, the evangelist did not remember any woman except these four women whom he revealed: Tamar, Rahab, Ruth, and Bathsheba. And he did not remember them for the sake of any service to God, but for the reasons we mentioned earlier. Tamar was a foreigner from among the Philistines; she did not know God. Judah himself, who lay with her as with a harlot, was a foreigner from the seed of Abraham, the blessed one. Rahab likewise was a foreigner from among the foreigners, the race of Jericho, and she was far removed because of her sins. Salmon, who lay with her, begot Boaz from her, who was a foreigner from the tribe of Judah. Ruth was a foreigner from among the Moabites and the condemned Sodomites. Boaz himself was a foreigner from the tribe of Israel and from the same tribe of Judah. Bathsheba also was a foreigner from among the sons of Heth, who were cursed by God. David himself was a foreigner from the rank of kingship and from the tribe of Judah.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲙⲛ̄ⲧⲁϥⲧⲉ ⲛ̄ⲅⲉⲛⲉⲁ","severity":"info","text":"The phrase 'twelve generations' (ⲙⲛ̄ⲧⲁϥⲧⲉ ⲛ̄ⲅⲉⲛⲉⲁ) from Abraham to Christ provides a chronological framework for the genealogy, linking the Old Testament patriarchs to the New Testament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲛⲟⲩⲧⲉ","severity":"info","text":"ⲡⲛⲟⲩⲧⲉ (God) appears in the phrase 'she did not know God' (ⲛⲥ̄ⲥⲟⲟⲩⲛ ⲁⲛ ⲙ̄ ⲡⲛⲟⲩⲧⲉ), emphasizing Tamar's foreignness and lack of knowledge of the true God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲑⲁⲙⲁⲣ • ⲙⲛ̄ ϩⲣⲁⲁⲃ • ⲙⲛ̄ ϩⲣⲟⲩⲑ • ⲙⲛ̄ ⲃⲉⲣⲥⲁⲃⲉⲉ","severity":"info","text":"The four women—Tamar, Rahab, Ruth, and Bathsheba—are named in Matthew 1:1-17 as ancestors of Jesus, but the text notes the evangelist (Matthew) did not remember them for service to God, but for other reasons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲛⲁⲗⲗⲟⲫⲩⲗⲟⲥ","severity":"info","text":"The term 'foreigner' (ⲛⲁⲗⲗⲟⲫⲩⲗⲟⲥ) is applied to Rahab, a Canaanite from Jericho, and to others, highlighting the theme of non-Israelite origins in the genealogy, a common motif in early Christian apologetics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ⲃⲉⲣⲥⲁⲃⲉⲉ","severity":"info","text":"Bathsheba is described as a foreigner from the 'sons of Heth' (Hittites), cursed by God. This parallels the Old Testament account (2 Samuel 11) where David's sin with Bathsheba is condemned, but here it is used to emphasize her foreignness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲡⲁⲝⲓⲱ̄ⲙⲁ ⲛ̄ ⲧⲙⲛ̄ⲧⲉⲣⲟ","severity":"info","text":"The phrase 'rank of kingship' (ⲡⲁⲝⲓⲱ̄ⲙⲁ ⲛ̄ ⲧⲙⲛ̄ⲧⲉⲣⲟ) applied to David is ambiguous: it may mean David was a foreigner to kingship (i.e., not born king) or that he was from the royal line. The text likely intends the former, contrasting his humble origins.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ⲟⲩ ⲉ ⲃⲟⲗ ⲡⲉ' (he was a foreigner) applied to David could be read as 'he was outside' the rank of kingship, but the context suggests a genealogical foreignness, not a literal one."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"ⲕⲁⲧⲁ ⲧϭⲓⲛϣⲁϫⲉ⳿ ⲙ̄ ⲡⲕⲁⲧⲁⲗⲟⲅⲟⲥ • ⲙ̄\nⲡϩⲁⲅⲓⲟⲥ⳿ ⲛ̄ⲉⲩⲁⲅⲅⲉⲗⲓⲥⲧⲏⲥ • ⲙⲁⲑⲑⲁⲓ̄ⲟⲥ • Ⲛⲁⲓ̄ ⲙⲉⲛ⳿\nⲛ̄ⲧⲁⲩϣⲱⲡⲉ⳿ ⲛ̄ ⲧⲉⲓ ϩⲉ • ϫⲉ ⲕⲁⲥ⳿ ⲛ̄ⲛⲉⲩϫⲓ ⲃⲟⲧⲉ⳿ ⲛ̄ϭⲓ\nⲛ̄ⲇⲓⲕⲁⲓ̄ⲟⲥ⳿ ⲉⲛⲉⲣⲉϥⲣ̄ⲛⲟⲃⲉ • Ⲁⲩⲱ̄ ⲛⲉⲛⲧ ⲁⲩϫⲡⲟⲟⲩ ⲉ\nⲃⲟⲗ ϩⲛ̄ ⲛ̄ⲉⲓⲟⲧⲉ⳿ ⲛ̄ ⲥⲩⲙⲛⲟⲛ⳿ ⲁⲩⲱ̄ ⲛ̄ⲇⲓⲕⲁⲓ̄ⲟⲥ ⲙⲛ̄\nⲡϣⲱⲛϥ̄ ⲉⲧ ⲥⲙⲟⲛⲧ̄ • ⲛ̄|ⲛⲉⲩϫⲓ ⲃⲟⲧⲉ⳿ ⲉⲛⲉ ⲛ̄ⲧⲁⲩϫⲡⲟⲟⲩ⳿\nⲉ ⲃⲟⲗ ϩⲛ̄ ϩⲉⲛϩⲓⲟ̄ⲙⲉ ⲛ ⲁⲧ ϣⲁⲩ • ⲙⲛ̄ ϩⲉⲛⲅⲁⲙⲟⲥ⳿\nⲉⲩⲥⲙⲟⲛ̄ⲧ ⲁⲛ⳿ • ⲛⲁⲓ̄ ⲛ̄ⲧⲁⲩⲉⲓⲁ⳿ ⲧⲟⲟⲧⲟⲩ⳿ ⲛ̄ ⲥⲱⲟⲩ ⲙ̄ⲙⲓⲛ\nⲙ̄ⲙⲟⲟⲩ • Ⲁⲩⲱ̄ ϩⲁϩ ⲛ̄ ⲥⲟⲡ⳿ ⲛⲉⲩⲡⲱⲣϫ̄ ⲙ̄ⲙⲟⲟⲩ ⲉ\nⲃⲟⲗ ⲛ̄ⲛⲉⲧ ϣⲟⲟⲡ ϩⲙ̄ ⲡⲥⲃ̄ⲃⲉ • ⲙⲛ̄ ⲛⲉⲧ ϣⲟⲟⲡ ⲉ ⲃⲟⲗ\nϩⲙ̄ ⲡⲉⲥⲡⲉⲣⲙⲁ⳿ ⲛ̄ ⲁⲃⲣⲁϩⲁⲙ • Ⲁⲩⲱ̄ ϫⲉ ⲕⲁⲥ ⲉⲣⲉ\nⲡϩⲱⲃ ⲟⲩⲱ̄ⲛϩ̄ ⲉ ⲃⲟⲗ ⲛ̄ ⲟⲩⲟⲛ ⲛⲓⲙ ϫⲉ ⲉ ⲧⲃⲉ ⲡⲁⲓ̄\nⲙⲛ̄ ⲕⲉ ⲙⲏⲏ̄ϣⲉ ⲛ̄ϩⲱⲃ ⲛ̄ⲁⲅⲁⲑⲟⲛ⳿ ⲛ̄ⲧⲁⲩϫⲡⲉ⳿ ⲡⲉⲭ︦ⲥ︦ • ⲉ ⲃⲟⲗ ϩⲛ̄ ϩⲉⲛϩⲓⲟ̄ⲙⲉ⳿ ⲛ̄ ⲧⲉⲓ ⲙⲓⲛⲉ • | Ⲁⲩⲱ ϫⲉ ⲕⲁⲥ⳿\nⲛⲉⲛⲧ ⲁⲩϫⲡⲟⲟⲩ⳿ ⲉ ⲃⲟⲗ ϩⲙ̄ ⲡⲛⲟⲃⲉ • ⲙⲛ̄ ⲛⲉⲛⲧ ⲁⲩϫⲡⲟⲟⲩ⳿ ⲉ ⲃⲟⲗ ϩⲛ̄ ⲧⲇⲓⲕⲁⲓⲟⲥⲩⲛⲏ⳿ ⲉⲩⲉⲙⲟⲩⲣ⳿ ⲉ ϩⲟⲩⲛ\nⲉ ⲛⲉⲩⲉⲣⲏⲩ⳿ ϩⲛ̄ ⲟⲩⲙⲛ̄ⲧⲟⲩⲁ⳿• ⲛ̄ ⲟⲩⲱⲧ • ⲛ̄ⲥⲉϣⲱⲡⲉ⳿","english":"according to the discourse of the catalogue of the holy evangelist Matthew. These indeed happened in this way, so that the righteous would not take shame from those who sinned. And those who were born outside from the fathers of the symbol and the righteous, and the established union, would not take shame from those who were born from women of no account and from marriages that are not established. These themselves took their own hands from the gathering. And many times they separated them from those who were in the preparation and from those who were outside the seed of Abraham. And so that the matter might be revealed to everyone, that for this reason and for the many other good works, Christ was born from women of this kind. And so that those who were born from sin and those who were born from righteousness might be bound together in one unity of the same, they would become.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡϩⲁⲅⲓⲟⲥ","severity":"info","text":"The term ⲡϩⲁⲅⲓⲟⲥ (the holy) here refers to the evangelist Matthew, designating him as a saint. In Coptic usage, the article with ⲁⲅⲓⲟⲥ can denote a specific holy figure, as in this passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲙⲁⲑⲑⲁⲓⲟⲥ","severity":"info","text":"The reference to Matthew the evangelist and his catalogue (ⲕⲁⲧⲁⲗⲟⲅⲟⲥ) likely alludes to the genealogy of Christ in Matthew 1:1–17, which includes the four women (Tamar, Rahab, Ruth, Bathsheba) mentioned in the previous passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲛⲇⲓⲕⲁⲓⲟⲥ","severity":"info","text":"The term ⲛⲇⲓⲕⲁⲓⲟⲥ (the righteous) reflects a key category in early Christian discourse, often denoting the patriarchs and prophets of the Old Testament. Here it contrasts with those who sinned, framing a moral dichotomy in the genealogy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative from the previous section, elaborating on the purpose of the four women in Matthew's genealogy. It explains that these women were included to prevent shame to the righteous and to show that Christ was born from women of a certain kind.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The idea that Christ's birth from women of low status (ⲁⲧ ϣⲁⲩ) or irregular marriages (ⲅⲁⲙⲟⲥ ⲉⲩⲥⲙⲟⲛⲧ ⲁⲛ) serves a divine purpose parallels themes in early Christian apologetics, such as in Justin Martyr's Dialogue with Trypho, where the genealogy is used to argue for Christ's universal mission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲛⲉⲩⲡⲱⲣϫ ⲙⲙⲟⲟⲩ ⲉ ⲃⲟⲗ","severity":"caution","text":"The phrase ⲛⲉⲩⲡⲱⲣϫ ⲙⲙⲟⲟⲩ ⲉ ⲃⲟⲗ (they separated them) is ambiguous: it may refer to the righteous separating themselves from sinners, or to the evangelist distinguishing the four women from others. The Coptic syntax does not resolve the subject clearly.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of ⲛⲉⲩⲡⲱⲣϫ ⲙⲙⲟⲟⲩ ⲉ ⲃⲟⲗ (they separated them) is unclear: it could be the righteous, the evangelist, or an impersonal construction.","The phrase ⲛⲉⲧ ϣⲟⲟⲡ ϩⲙ ⲡⲥⲃⲃⲉ (those who were in the preparation) is obscure; ⲥⲃⲃⲉ may mean 'preparation' or 'instruction', possibly a technical term for a stage of catechesis or a liturgical context."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":"ⲧⲏⲣⲟⲩ • ⲉⲩⲉⲛⲧⲁⲩ ⲙ̄ⲙⲁⲩ ⲛ̄ ϩⲉⲛϩⲉⲗⲡⲓⲥ⳿ ⲉⲛⲁⲛⲟⲩⲟⲩ • ⲉ ⲃⲟⲗ ϫⲉ ⲛ̄ⲧⲁϥⲉⲓ ⲉ ⲥⲱⲟⲩϩ ⲉ ϩⲟⲩⲛ⳿ ⲛ̄ ⲛⲉⲧ ϫⲟⲟⲣⲉ\nⲉ ⲃⲟⲗ • ⲙⲛ̄ ⲛⲉⲛⲧ ⲁⲩⲉⲓⲁ⳿ ⲧⲟⲟⲧⲟⲩ⳿ ⲛ̄ ⲥⲱⲟⲩ ⲙ̄ⲙⲓⲛ\nⲙ̄ⲙⲟⲟⲩ • Ⲁⲩⲱ̄ ⲛ̄ⲥⲉϫⲡⲟϥ ⲉ ⲃⲟⲗ ϩⲛ̄ ⲟⲩⲡⲁⲣⲑⲉⲛⲟⲥ⳿\nⲙⲁⲩⲁⲁⲥ • ⲧⲁⲓ̄ ⲛ̄ⲧⲁⲥϫⲡⲟϥ⳿ ⲉ ⲃⲟⲗ ϩⲙ̄ ⲡⲉⲥ|ⲡⲉⲣⲙⲁ⳿\nⲛ̄ ⲅⲉⲛⲟⲥ⳿ ⲥⲛⲁⲩ • ⲉⲩⲙⲏⲣ⳿ ⲉ ϩⲟⲩⲛ⳿ ⲉ ⲛⲉⲩⲉⲣⲏⲩ • Ⲉⲧⲉ\nⲡⲅⲉⲛⲟⲥ ⲡⲉ⳿ ⲛ ⲉⲩⲥⲉⲃⲏⲥ • ⲁⲩⲱ̄ ⲡⲅⲉⲛⲟⲥ ⲛ̄ ⲁⲥⲉⲃⲏⲥ • Ⲛⲁⲓ̄ ⲙⲉⲛ⳿ ⲛ̄ⲧⲁⲩⲉⲓ⳿ⲁ⳿ ⲧⲟⲟ̄ⲧⲟⲩ ⲛ̄ⲥⲱⲟⲩ • ⲙ̄ ⲡⲉⲓ ⲟⲩⲟ̄ⲉⲓϣ • ⲉ ⲁⲩⲟⲩϫⲁⲓ̄ ϩⲓⲧⲛ̄ ⲟⲩⲛⲁ • ⲛⲉ ⲉ ⲃⲟⲗ ⲇⲉ̄ ⲟⲛ⳿ ϩⲓⲧⲙ̄\nⲡⲉⲥⲡⲉⲣⲙⲁ⳿ ⲛ̄ ⲧⲇⲓⲕⲁⲓⲟ̄ⲥⲩⲛⲏ • ⲛⲁⲓ̄ ⲉⲧ ⲟⲩⲧⲱⲕ ⲙ̄ⲙⲟⲟⲩ⳿\nⲉ ϩⲟⲩⲛ⳿ ⲉ ⲧϫⲟ⳿• ϩⲓⲧⲙ̄ ⲡⲕⲱⲧ ⲙ̄ ⲡ︦ⲛ︦ⲓ︦ⲏ︦ⲟ︦ⲛ︦• ⲙⲛ̄ ⲛ̄ⲕⲟⲟⲩⲉ⳿\nⲧⲏⲣⲟⲩ ϩⲓⲧⲙ̄ ⲡⲱⲛⲉ⳿ ⲛ̄ ⲕⲟⲟϩ • ⲁⲩⲱ̄ ϫⲉ ⲕⲁⲥ ⲛ̄ ⲛⲉϥϣⲟⲩϣⲟⲩ ⲙ̄ⲙⲟϥ | ⲛ̄ϭⲓ ⲡⲥⲃ̄ⲃⲉ • ϫⲉ ⲉ ⲃⲟⲗ ϩⲓ ⲧⲟⲟ̄ⲧϥ̄\nⲙ̄ⲙⲓⲛ ⲙ̄ⲙⲟϥ • ⲛ̄ⲧⲁϥϯ ⲟⲩⲱ̄ ⲛⲁⲛ ⲉ ϩⲣⲁⲓ̄ ⲛ̄ϭⲓ ⲡϣⲏⲛ\nⲙ̄ ⲡⲱⲛϩ̄ ⲡⲉⲭ︦ⲥ︦ • Ⲁⲗⲗⲁ⳿ ϫⲉ ⲕⲁⲥ⳿ ⲉⲩⲛⲁⲉⲓⲙⲉ⳿ ⲛ̄ϭⲓ\nⲛⲉⲛⲧ ⲁⲩⲡⲓⲥⲧⲉⲩⲉ⳿ ⲉ ⲡⲉⲭ︦ⲥ︦ • ⲉ ⲃⲟⲗ ϩⲙ̄ ⲡⲉⲥⲡⲉⲣⲙⲁ⳿\nⲙ̄ ⲡⲓ︦ⲏ︦ⲗ︦ • ϫⲉ ⲡⲱⲛⲉ ⲙ̄ ⲙⲉ⳿ ⲡⲉ ⲡⲥⲱⲧⲡ̄ ⲛ̄ ⲕⲟⲟϩ⳿ ⲉⲧⲉ\nⲡⲉⲛϫⲟⲉⲓⲥ ⲓⲥ̄ ⲡⲉⲭ︦ⲥ︦ ⲡⲉ • ⲁϥⲉⲓ⳿ ϣⲁ ⲣⲟⲛ⳿ ⲉϥϩⲱⲕ⳿ ⲛ̄ⲧϫⲟ⳿\nⲥⲛ̄ⲧⲉ⳿ ⲉ ⲛⲉⲩⲉⲣⲏⲩ • ⲉⲧⲉ ⲡⲥⲃ̄ⲃⲉ ⲡⲉ • ⲙⲛ̄ ⲧⲙⲛ̄ⲧ ⲁⲧ\nⲥⲃ̄ⲃⲉ • ⲧⲇⲓⲕⲁⲓⲟ̄ⲥⲩⲛⲏ⳿ ⲙⲛ̄ ⲧⲁⲛⲟⲙⲓⲁ • ⲁⲩϩⲟⲧⲣⲟⲩ⳿ ⲉ\nϩⲟⲩⲛ⳿ ⲉ ⲛⲉⲩⲉⲣⲏⲩ • ϩⲛ̄ ⲟⲩⲙⲛ̄ⲧⲟⲩⲁ⳿• Ⲡⲉϫⲁϥ ⲇⲉ⳿ ⲟⲛ⳿\nⲛ̄ϭⲓ ⲡⲉⲓ ⲉⲩⲁⲅ|ⲅⲉⲗⲓⲥⲧⲏⲥ⳿ ⲛ̄ ⲟⲩⲱⲧ ⲙⲁⲑⲑⲁⲓ̈ⲟⲥ • ϫⲉ\nⲡⲉϫⲡⲟ ⲇⲉ⳿ ⲛ̄ ⲓ︦ⲥ︦ ⲡⲉⲭ︦ⲥ︦ • ⲛⲉ ⲟⲩ ⲧⲉⲓ ϩⲉ ⲡⲉ :-Ⲱ̄\nⲙⲁⲑⲑⲁⲓ̄ⲟⲥ⳿ ⲡⲁ ⲧⲧⲁⲡⲣⲟ⳿ ⲉⲧ ⲧⲁⲩⲉ ϩⲗⲟϭ̄ ⲛⲓⲙ ⲉ ⲃⲟⲗ\nⲛ̄ⲧⲉ ⲡⲉⲛϫⲟⲉⲓⲥ • ⲁϫⲓⲥ ⲉ ⲣⲟⲓ̄ •","english":"all of them. They were there with good hopes, because he came to gather in the righteous who were outside, and those who had stretched out their hands to gather themselves. And he was born from a virgin alone, she who gave birth to him from her seed of two races, bound together with each other, which are the race of the pious and the race of the impious. These indeed stretched out their hands to gather at this time, having been saved through grace. But those outside, through the seed of righteousness, those who are joined together into the threshing-floor through the building of the temple and all the others through the stone of the threshing-floor, and so that the foolish one might boast of himself, because through him alone the tree of life, Christ, has given us answer. But so that those who believed in Christ might know from the seed of Israel, that the stone of the threshing-floor is the chosen stone of the threshing-floor, which is our Lord Jesus Christ. He came to us, joining the two threshing-floors together, which are the foolish and the wise, righteousness and lawlessness, they were united together into one. He said again, this same evangelist Matthew, \"The birth of Jesus Christ is thus.\" O Matthew, my mouth that utters various blossoms of our Lord, speak to me.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"The Greek loanword παρθένος is used here in its technical Marian sense, denoting perpetual virginity, not merely 'young woman'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲡϣⲏⲛ ⲙ̄ ⲡⲱⲛϩ̄ ⲡⲉⲭ︦ⲥ︦","severity":"info","text":"The phrase 'tree of life, Christ' echoes a common typology linking the cross to the tree of life in Genesis and Revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲡⲕⲱⲧ ⲙ̄ ⲡⲛⲓⲏⲟⲛ","severity":"info","text":"The 'building of the temple' likely refers to the Jerusalem Temple, a symbol of righteousness and divine order in early Christian literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲡⲉϫⲁϥ ⲇⲉ ⲟⲛ ⲛ̄ϭⲓ ⲡⲉⲓ ⲉⲩⲁⲅⲅⲉⲗⲓⲥⲧⲏⲥ ⲛ̄ ⲟⲩⲱⲧ ⲙⲁⲑⲑⲁⲓ̈ⲟⲥ","severity":"info","text":"The passage shifts to a direct address to the evangelist Matthew, framing the preceding as his discourse and invoking his authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ⲙⲁⲑⲑⲁⲓ̈ⲟⲥ ⲡⲁ ⲧⲧⲁⲡⲣⲟ ⲉⲧ ⲧⲁⲩⲉ ϩⲗⲟϭ ⲛⲓⲙ","severity":"info","text":"The author invokes Matthew as 'my mouth that utters various blossoms', a poetic device common in Coptic homilies to claim apostolic authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲡⲉⲥⲡⲉⲣⲙⲁ ⲛ̄ ⲅⲉⲛⲟⲥ ⲥⲛⲁⲩ","severity":"caution","text":"The phrase 'seed of two races' is ambiguous; it may refer to the dual lineage of Christ (divine and human) or to pious and impious ancestry.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'two races' (pious and impious) and their relation to Christ's birth is unclear; the text may be allegorical.","The phrase 'stone of the threshing-floor' is obscure; it may be a metaphor for Christ as a foundation or a selector."],"confidence":"medium","notes":[]},{"i":20,"ref":"p20","source":"ϫⲉ ⲟⲩ ⲡⲉ ⲡⲉⲓ ϣⲁϫⲉ\nⲛ̄ⲧⲁⲕϫⲟⲟϥ⳿ ⲉ ⲑⲁⲏ̄ • ϫⲉ ⲛⲉ ⲟⲩ ⲧⲉⲓ ϩⲉ ⲡⲉ • Ⲉⲓϫⲱ\nⲙ̄ⲙⲟⲥ ⲡⲉϫⲁϥ • ϫⲉ ⲟⲩ ⲉ ⲃⲟⲗ ϩⲙ̄ ⲡⲅⲉⲛⲟⲥ⳿ ⲥⲛⲁⲩ ⲡⲉ • ⲛ̄ ⲣⲉϥⲣ̄ ⲛⲟⲃⲉ ⲙⲛ̄ ⲛ̄ ⲇⲓⲕⲁⲓⲟⲥ • Ⲛ ⲣⲉϥϣⲙ̄ϣⲉ⳿ ⲛⲟⲩⲧⲉ • ⲙⲛ̄ ⲛⲉⲧⲉ ⲛ̄ⲥⲉⲥⲟⲟⲩⲛ ⲁⲛ ⲙ̄ ⲡⲛⲟⲩⲧⲉ • Ⲉ ⲧⲃⲉ ⲡⲁⲓ̄ ⲟⲩⲙⲉ⳿\nⲁⲗⲏⲑⲱⲥ⳿ ⲡⲉ ⲡϣⲁϫⲉ ⲙ̄ ⲡ|ϫⲟⲉⲓⲥ • ϫⲉ ⲛ̄ⲧⲁⲓ̄ⲉⲓ ⲁⲛ⳿ ⲉ ⲧⲉϩⲙ̄ ⲛ̄ⲇⲓⲕⲁⲓⲟⲥ • ⲁⲗⲗⲁ⳿ ⲛ̄ ⲣⲉϥⲣ̄ ⲛⲟⲃⲉ⳿ ⲉⲩⲙⲉⲧⲁⲛⲟⲓⲁ⳿• Ⲕⲁⲧⲁ ⲑⲉ • ϫⲉ ⲡⲉϥⲛⲁ̄ ⲉⲧ ⲛⲁϣⲱϥ⳿ ⲡⲟⲣϣ̄ ⲉ ⲃⲟⲗ ϩⲓϫⲛ̄\nⲟⲩⲟⲛ ⲛⲓⲙ • Ϥⲛⲁ⳿ ⲙ̄ ⲡⲇⲓⲕⲁⲓ̄ⲟⲥ • ϥⲕⲱ̄ ⲉ ⲃⲟⲗ ⲙ̄\nⲡⲣⲉϥⲣ̄ ⲛⲟⲃⲉ • Ϥⲙⲉ ⲙ̄ ⲡⲇⲓⲕⲁⲓ̄ⲟⲥ • ϥϣⲛ̄ϩⲧⲏϥ • ϩⲁ","english":"What is this word that you have spoken at the end? That it is so? I say this,\" he said. \"What is outside the two races? The sinners and the righteous. The servants of God and those who do not know God. Because of this, truly, is the word of the Lord: 'I have not come for the sake of the righteous, but for the sinners who have repentance.' According to the manner that his mercy will be spread out over everyone. The righteousness of the righteous, he forgives the sinner. The truth of the righteous, he is silent.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲛⲟⲩⲧⲉ","severity":"info","text":"The definite article in ⲡⲛⲟⲩⲧⲉ (God) is standard for the Christian deity; the phrase ⲛⲉⲧⲉ ⲛ̄ⲥⲉⲥⲟⲟⲩⲛ ⲁⲛ ⲙ̄ ⲡⲛⲟⲩⲧⲉ (those who do not know God) contrasts with ⲣⲉϥϣⲙ̄ϣⲉ ⲛⲟⲩⲧⲉ (servants of God), where the article is absent, possibly indicating a generic sense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡϫⲟⲉⲓⲥ","severity":"info","text":"ⲡϫⲟⲉⲓⲥ (the Lord) here introduces a direct saying attributed to Christ, consistent with homiletic usage where it names Christ as Lord.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲛ̄ⲧⲁⲓ̄ⲉⲓ ⲁⲛ⳿ ⲉ ⲧⲉϩⲙ̄ ⲛ̄ⲇⲓⲕⲁⲓⲟⲥ • ⲁⲗⲗⲁ⳿ ⲛ̄ ⲣⲉϥⲣ̄ ⲛⲟⲃⲉ⳿ ⲉⲩⲙⲉⲧⲁⲛⲟⲓⲁ⳿","severity":"info","text":"The saying 'I have not come for the sake of the righteous, but for the sinners who have repentance' echoes a logion found in the Gospel of Thomas (logion 1) and similar sayings in early Christian literature, though not verbatim in the canonical Gospels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The phrase 'two races' (ⲡⲅⲉⲛⲟⲥ ⲥⲛⲁⲩ) — sinners and righteous, servants of God and those ignorant of God — reflects a dualistic anthropology common in Coptic homilies, possibly influenced by Gnostic or ascetic traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a question-and-answer format (ϫⲉ ⲟⲩ ⲡⲉ ⲡⲉⲓ ϣⲁϫⲉ ... ⲡⲉϫⲁϥ) to a direct quotation attributed to the Lord, then to a proverbial statement about mercy and forgiveness, marking a rhetorical climax.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Coptic at the end (Ϥⲛⲁ⳿ ⲙ̄ ⲡⲇⲓⲕⲁⲓ̄ⲟⲥ • ϥⲕⲱ̄ ⲉ ⲃⲟⲗ ⲙ̄ ⲡⲣⲉϥⲣ̄ ⲛⲟⲃⲉ • Ϥⲙⲉ ⲙ̄ ⲡⲇⲓⲕⲁⲓ̄ⲟⲥ • ϥϣⲛ̄ϩⲧⲏϥ) is syntactically ambiguous; the English draft renders it as a series of parallel statements, but the subject of ϥϣⲛ̄ϩⲧⲏϥ (he is silent) is unclear — possibly God or the righteous one.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The final clause ϥϣⲛ̄ϩⲧⲏϥ (he is silent) lacks an explicit subject; it may refer to God, the righteous one, or the sinner.","The phrase ⲟⲩ ⲉ ⲃⲟⲗ ϩⲙ̄ ⲡⲅⲉⲛⲟⲥ ⲥⲛⲁⲩ (what is outside the two races?) could be read as a rhetorical question or as a statement about the two races being exhaustive."],"confidence":"medium","notes":[]},{"i":21,"ref":"p21","source":"ⲡⲣⲉϥⲣ̄ ⲛⲟⲃⲉ • Ϥⲕⲟⲗⲁⲕⲉⲩⲉ ⲙ̄ ⲡⲣⲉϥⲣ̄ ⲛⲟⲃⲉ • ⲁⲩⲱ̄\nϥⲑⲉⲣⲁⲡⲉⲩⲉ⳿ ⲛ̄ ⲛⲉϥⲡⲗⲏⲅⲏ⳿• ⲉⲛⲧ ⲁⲩⲕⲛⲟⲥ • ⲁⲩⲱ̄\nⲁⲩⲗⲟϥⲗⲉϥ • Ⲉ ⲧⲃⲉ ⲡⲁⲓ̄ • ⲙⲛ̄ ⲧⲕ̄ϣⲁϫⲉ ⲙ̄ⲙⲁⲩ ⲉϫⲱ⳿\nⲱ̄ ⲡⲣⲱⲙⲉ • ⲉⲓⲥ | Ⲡⲗⲟⲅⲟⲥ ⲁϥⲣ̄ⲥⲁⲣⲝ̄ • ⲁϥⲟⲩⲱϩ ⲛⲙ̄ⲙⲁⲛ • ϫⲉ ⲕⲁⲥ⳿ ⲉϥⲉⲛⲁ⳿ ⲛ̄ⲣⲱⲙⲉ ⲛⲓⲙ ϩⲓ ⲟⲩⲥⲟⲡ • ⲛ̄ ⲣⲉϥⲣ̄ ⲛⲟⲃⲉ • ⲙⲛ̄ ⲛ̄ⲇⲓⲕⲁⲓⲟⲥ⳿ • Ⲙⲉϥⲛⲉϫ ⲗⲁⲁⲩ ⲉ ⲃⲟⲗ\nⲙ̄ⲙⲟϥ • ⲉϥⲛⲁϯ ⲙ̄ⲡⲉϥⲟⲩⲟⲓ ⲉ ⲣⲟϥ ϩⲛ̄ ⲟⲩⲙⲉⲧⲁⲛⲟⲓⲁ • Ϫⲉ ⲕⲁⲥ ⲇⲉ⳿ ⲉⲕⲉⲉⲓⲙⲉ ⲁⲩⲡⲟⲣⲛⲏ⳿ ⲧⲉϩⲥ̄ ⲛⲉϥⲟⲩⲉⲣⲏⲧⲉ\nⲛ̄ ⲥⲟϭⲛ̄ • ⲁⲩⲱ̄ ⲁⲥϥⲟⲧⲟⲩ⳿ ϩⲙ̄ ⲡⲉⲥϥⲱ • ⲁϥϥⲱⲧⲉ⳿ ⲉ\nⲃⲟⲗ ⲛ̄ ⲛⲉⲥⲛⲟⲃⲉ • ⲙⲛ̄ ⲛⲉⲥⲁⲛⲟⲙⲓⲁ • Ⲁⲙⲙⲁⲅⲟⲥ ⲉⲓ̄\nϣⲁ ⲣⲟϥ • ⲁⲩⲟⲩⲱ̄ϣⲧ̄ ⲛⲁϥ • ⲁϥⲁⲁⲩ ⲙ̄ ⲡⲟⲗⲓⲧⲏⲥ ⲛ̄\nⲧⲙⲛ̄ⲧⲉⲣⲟ⳿ ⲛ ⲙ̄ⲡⲏⲩⲉ | Ⲁⲩⲱ̄ ⲡⲉⲓ ϩⲁⲅⲓⲟⲥ⳿ ⲛ̄ ⲉⲩⲁⲅⲅⲉⲗⲓⲥⲧⲏⲥ • ⲉⲧ ϣⲁϫⲉ ⲛⲙ̄ⲙⲁⲛ ϩⲙ̄ ⲡⲉⲓ ⲉⲩⲁⲅⲅⲉⲗⲓⲟⲛ⳿ ⲉⲧ\nⲟⲩⲁⲁⲃ ϥⲣ̄ ⲙⲛ︦ⲧ︦ⲣⲉ⳿ ϩⲁ ⲣⲟϥ ⲙ̄ⲙⲓⲛ ⲙ̄ⲙⲟϥ • ϫⲉ ⲟⲩ\nⲧⲉⲗⲱⲛⲏⲥ ⲡⲉ • Ⲁⲩⲱ̄ ⲛ̄ ⲧⲉⲣⲉ ϥⲕⲱ ⲛ̄ⲥⲱϥ • ⲛ̄ ⲧⲙⲛ︦ⲧ︦ⲧⲉⲗⲱⲛⲏⲥ ⲁϥⲭⲁⲣⲓⲍⲉ ⲛⲁϥ • ⲙ̄ ⲡⲉⲩⲁⲅⲅⲉⲗⲓⲟⲛ ⲉⲧ\nⲟⲩⲁⲁⲃ • Ⲁⲩⲱ̄ ϣⲁ ϩⲣⲁⲓ̄ ⲉⲩⲗⲩⲥⲧⲏⲥ • ⲛ̄ ⲣⲉϥⲡⲉϩⲧ̄\nⲥⲛⲟϥ ⲉ ⲃⲟⲗ • ⲛ̄ ⲧⲉⲣⲉ ϥⲥⲉⲡⲥⲱⲡϥ̄ ⲙ̄ ⲡⲛⲁⲩ ⲛ̄ ⲧⲉϥⲁⲛⲁⲅⲕⲏ ϫⲉ • ⲁⲣⲓ ⲡⲁ ⲙⲉⲉⲩⲉ⳿ ⲡϫⲟⲉⲓⲥ • ⲛ̄ⲧⲉⲩⲛⲟⲩ • ⲁϥϫⲓⲧϥ̄ ⲉ ⲡⲡⲁⲣⲁⲇⲓⲥⲟⲥ • Ⲉ ⲧⲃⲉ ⲡⲁⲓ̄ ⲱ̄|ⲡⲣⲱⲙⲉ⳿• ⲙ̄ⲡⲣ̄\nⲉⲓⲁ ⲧⲟⲟⲧⲕ̄ ⲛ̄ⲥⲱⲕ⳿ ⲙⲁⲩⲁⲁⲕ • Ⲕⲁⲛ⳿ ⲛ̄ⲧⲕ̄ ⲟⲩⲡⲟⲣⲛⲟⲥ • ⲕⲁⲛ ⲛ̄ⲧⲕ̄ ⲟⲩⲣⲉϥⲧⲱⲣⲡ̄ • Ⲕⲁⲛ⳿ ⲉⲕϣⲁⲛϩⲉ⳿ ϩⲛ̄ ⲛⲟⲃⲉ\nⲛⲓⲙ • ⲕⲧⲟⲕ ϣⲁ ⲡϫⲟⲉⲓⲥ ⲙ̄ⲙⲁⲧⲉ • ⲁⲩⲱ̄ ϥⲛⲁⲕⲱ⳿ ⲛⲁⲕ ⲉ\nⲃⲟⲗ • Ⲙⲛ̄ ⲗⲁⲁⲩ ⲅⲁⲣ ⲛ̄ⲛⲟⲃⲉ⳿• ⲟ̄ ⲛ̄ ⲁⲧ ϭⲟⲙ⳿ ⲛ̄ⲛⲁϩⲣⲙ̄\nⲡⲛⲟⲩⲧⲉ • Ⲡⲥⲁⲉⲓⲛ⳿ ⲛ̄ ⲛⲉⲛⲯⲩⲭⲏ •","english":"The sinner. He flatters the sinner, and he heals his wounds, which were wounded and bruised. Because of this, there is no speech there for you, O man. Behold, the Word became flesh; he dwelt with us, so that he might save all men together, the sinners and the righteous. He casts none out from himself; he will give his hand to him in repentance. So that you may know, a harlot washed his feet with her tears, and she wiped them with her hair; he cast out her sins and her lawlessness. A magus came to him; they worshipped him; he made them citizens of the kingdom of the heavens. And this holy evangelist who speaks with us in this holy gospel bears witness for him himself, that he was a tax collector. And when he left behind the tax collecting, he granted him the holy gospel. And even a robber, a murderer, when he entreated him at the time of his need, saying, \"Remember me, Lord,\" immediately he took him to paradise. Because of this, O man, do not despair of yourself. Even if you are a fornicator, even if you are a deceiver, even if you are found in any sin, turn to the Lord alone, and he will forgive you. For there is no sin that is impossible before God. The sign of our souls.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲣⲉϥⲣ̄ ⲛⲟⲃⲉ","severity":"info","text":"The Coptic phrase ⲡⲣⲉϥⲣ̄ ⲛⲟⲃⲉ (literally 'the one who does sin') is rendered 'the sinner' in the English draft. It is a standard Sahidic expression for a habitual sinner, used here as a rhetorical address.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ⲡⲗⲟⲅⲟⲥ ⲁϥⲣ̄ⲥⲁⲣⲝ̄","severity":"info","text":"The phrase 'the Word became flesh' (Ⲡⲗⲟⲅⲟⲥ ⲁϥⲣ̄ⲥⲁⲣⲝ̄) echoes John 1:14 (Sahidic: ⲁⲩⲱ ⲡⲗⲟⲅⲟⲥ ⲁϥⲣ̄ⲥⲁⲣⲝ̄). The passage applies this incarnational formula to Christ's universal salvific work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲁⲩⲟⲩⲱ̄ϣⲧ̄ ⲛⲁϥ","severity":"info","text":"The mention of a magus (ⲁⲙⲙⲁⲅⲟⲥ) who worships Christ and is made a citizen of the kingdom likely alludes to the tradition of the magi from Matthew 2, but here it is singular and the focus is on conversion and citizenship in heaven.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ⲡⲉⲩⲁⲅⲅⲉⲗⲓⲟⲛ ⲉⲧ ⲟⲩⲁⲁⲃ","severity":"info","text":"The reference to a tax collector (ⲧⲉⲗⲱⲛⲏⲥ) who becomes an evangelist parallels the Gospel of Matthew, traditionally attributed to the apostle Matthew, a former tax collector. The text explicitly says he 'granted him the holy gospel'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ⲁⲣⲓ ⲡⲁ ⲙⲉⲉⲩⲉ","severity":"info","text":"The robber's plea 'Remember me, Lord' (ⲁⲣⲓ ⲡⲁ ⲙⲉⲉⲩⲉ ⲡϫⲟⲉⲓⲥ) and immediate transport to paradise recalls the 'good thief' tradition (Luke 23:39-43), but here the emphasis is on Christ's mercy even for a murderer at the point of death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ⲡⲥⲁⲉⲓⲛ ⲛ̄ ⲛⲉⲛⲯⲩⲭⲏ","severity":"info","text":"The final phrase 'The sign of our souls' (Ⲡⲥⲁⲉⲓⲛ ⲛ̄ ⲛⲉⲛⲯⲩⲭⲏ) is ambiguous: it may be a concluding formula or a heading. The Coptic text breaks off here, and the English draft treats it as a standalone statement, but its function in the discourse is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase Ⲡⲥⲁⲉⲓⲛ ⲛ̄ ⲛⲉⲛⲯⲩⲭⲏ may be a title or a concluding remark; its exact relation to the preceding text is uncertain.","The identity of the 'holy evangelist' is not explicitly named in the Coptic, though the context suggests Matthew."],"confidence":"high","notes":[{"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":22,"ref":"p22","source":"ⲉⲛⲉ ⲓⲟⲩⲱϣ ⲙⲉⲛ\nⲡⲉ⳿ ⲉ ϫⲓ⳿ ⲙ̄ ⲡ̄ϫⲱⲕ ⲧⲏⲣϥ̄ ⲛ̄ ⲧⲁ ⲧⲣⲟⲫⲏ ϩⲛ̄ ⲧⲉⲕⲧⲣⲁⲡⲉⲍⲁ⳿ ⲉⲧ ⲙⲉϩ ⲛ̄ⲁⲅⲁⲑⲟⲛ ⲛⲓⲙ ⲛ̄ⲧⲉ ⲡⲉⲡⲛ︦ⲁ︦ ⲉⲧ ⲟⲩⲁⲁⲃ • ⲱ̄ ⲡϩⲁⲅⲓⲟⲥ ⲙⲁ|ⲑⲁⲓⲟⲥ • Ⲁⲗⲗⲁ⳿ ϯⲑⲉⲱ̄ⲣⲉⲓ⳿ ⲛ̄ ⲕⲉ ⲧⲣⲁⲡⲉⲍⲁ⳿ ⲉⲥⲟⲩⲟⲟⲗⲉ ⲉⲙⲁⲧⲉ⳿ ϩⲙ̄ ⲡⲉⲓ ⲥⲁ ⲙ̄ⲙⲟⲓ̄ ⲉⲥⲡⲣⲟⲧⲣⲉⲡⲉ⳿ ⲙ̄ⲙⲟⲓ̄ • ⲉ ⲧⲣⲁϯ⳿ ⲙ̄ ⲡⲁ ⲟⲩⲟⲓ̄ ⲉ ϫⲱⲥ • ⲛ̄ⲧⲁϫⲓ\nϯⲡⲉ⳿ ⲙ̄ ⲡⲉϩⲗⲟϭ ⲛ̄ ⲛ̄ϭⲓⲛⲟⲩⲟⲟⲙ • Ⲕⲁⲛ⳿ ⲉϣϫⲉ ⲁⲓ̄ⲥⲉⲓ⳿\nϩⲓⲧⲙ̄ ⲡⲁϣⲁⲓ̄ ⲛ̄ ⲛⲉⲛⲧ ⲁⲓⲟⲩⲟ̄ⲙⲟⲩ • ⲁⲩⲱ̄ ⲁⲕⲧⲥⲓⲟⲓ̄ ⲙ̄\nⲡⲉϩⲗⲟϭ ⲛ̄ ⲛⲉⲕⲁⲅⲁⲑⲟⲛ ⲱ̄ ⲙⲁⲑⲁⲓⲟⲥ⳿ ⲡⲉⲩⲁⲅⲅⲉⲗⲓⲥⲧⲏⲥ • ⲁⲗⲗⲁ⳿ ϯⲑⲉⲱ̄ⲣⲉⲓ ⲙ̄ ⲡⲉⲕϣⲃⲏⲣ⳿ ⲉⲩⲁⲅⲅⲉⲗⲓⲥⲧⲏⲥ⳿ •","english":"If I wish, then, to take the whole fullness of my nourishment from your table, which is filled with every good thing of the holy spirit, O holy Matthew, but I behold another table that is very splendid before me, which invites me to give my woe to it, to take the portion of the food. Even if I have been sated by my abundance of what I have eaten, and you have prepared the portion of your good things, O Matthew the evangelist, but I behold your fellow evangelist.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ⲁⲅⲁⲑⲟⲛ","severity":"info","text":"The Greek loanword ⲁⲅⲁⲑⲟⲛ (agathon) means 'good things' in a spiritual sense, here linked to the nourishment of the Holy Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲁⲅⲓⲟⲥ","severity":"info","text":"ⲁⲅⲓⲟⲥ (hagios) is used adjectivally in 'holy spirit' and as a noun in 'O holy Matthew', following the fixed rendering 'holy'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲙⲁⲑⲁⲓⲟⲥ ⲡⲉⲩⲁⲅⲅⲉⲗⲓⲥⲧⲏⲥ","severity":"info","text":"The address to 'Matthew the evangelist' invokes the traditional author of the Gospel of Matthew, a common figure in apocryphal dialogues.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ϯⲑⲉⲱⲣⲉⲓ","severity":"info","text":"The repeated verb ϯⲑⲉⲱⲣⲉⲓ ('I behold') structures the passage as a contrast between two tables, emphasizing the speaker's dilemma.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲧⲣⲁⲡⲉⲍⲁ","severity":"info","text":"ⲧⲣⲁⲡⲉⲍⲁ (trapeza) is a Greek loanword for 'table', here used metaphorically for spiritual sustenance, common in Coptic homiletic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲉⲥⲡⲣⲟⲧⲣⲉⲡⲉ","severity":"caution","text":"The verb ⲉⲥⲡⲣⲟⲧⲣⲉⲡⲉ (from Greek προτρέπω) is rare; the reading 'invites' is plausible but the exact nuance may be 'urges' or 'turns toward'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ⲉ ⲧⲣⲁϯ ⲙ̄ ⲡⲁ ⲟⲩⲟⲓ̄ ⲉ ϫⲱⲥ is ambiguous: 'to give my woe to it' or 'to give my woe over it'; the translation follows the former.","The identity of the 'fellow evangelist' is not specified; it may refer to another Gospel writer (e.g., John) or a different saint."],"confidence":"high","notes":[{"kind":"terminology","severity":"info","term":"ⲁⲅⲓⲟⲥ","text":"ⲁⲅⲓⲟⲥ → “holy”. Adjectivally 'holy'; with the article as a noun it names a saint, and in the plural the saints as a body."},{"kind":"homonym","severity":"caution","term":"ⲁⲅⲓⲟⲥ","text":"ⲁⲅⲓⲟⲥ carries more than one sense (saint); this passage takes it as “holy”. The choice is the translator's, not a lexical given."}]},{"i":23,"ref":"p23","source":"ⲗⲟⲩⲕⲁⲥ⳿ ⲡⲥⲁⲉⲓⲛ⳿ ⲛ̄ ⲛ̄ⲣⲉϥⲧⲁⲗϭⲟ⳿ ⲛ̄ ⲛ̄ϣⲱⲛⲉ ⲧⲏ|ⲣⲟⲩ⳿\nϩⲛ̄ ⲙ̄ ⲡⲁϩⲣⲉ⳿ ⲙ̄ ⲡ︤ⲛ︦ⲓ︥ⲕⲟⲛ • ⲉϥⲕⲁⲗⲉⲓ⳿ ⲙ̄ⲙⲟⲓ̄ • ⲁⲩⲱ̄\nⲉϥⲥⲱⲕ ⲙ̄ⲙⲟⲓ̄ ⲉϫⲙ̄ ⲡⲉⲕⲣⲁⲧⲏⲣ ⲛ̄ ⲧⲉϥⲥⲟⲫⲓⲁ • Ⲕⲁⲓ\nⲅⲁⲣ ⲛ̄ⲣⲙ̄ⲙⲁⲟ⳿ ⲙ̄ ⲡⲉⲓ ⲁⲓ̄ⲱⲛ • ϩⲓⲧⲛ̄ ⲧⲉⲡⲓⲧⲁⲅⲏ • ⲙⲛ̄\nⲡⲉϩⲗⲟϭ ⲛ̄ ⲛ̄ϭⲓⲛⲟⲩⲟⲟⲙ⳿ ⲉⲧ ⲟⲩⲧⲁⲙⲓⲟ⳿ ⲙ̄ⲙⲟⲟⲩ • ϣⲁⲩⲟⲩⲱϩ⳿ ⲉ ⲧⲟⲟⲧⲟⲩ⳿ ⲉ ⲟⲩⲱⲙ ⲛ̄ ⲟⲩⲁϣⲏ ⲛ̄ ⲥⲟⲡ • ⲉⲩⲧⲉⲣⲡⲉⲓ\nⲙ̄ⲙⲟⲟⲩ • ⲁⲩⲱ̄ ⲉⲩⲧⲣⲩⲫⲁ⳿ ⲛ̄ ⲑⲏ⳿ ϩⲛ̄ ⲛⲉⲧ ⲛⲁⲧⲁⲕⲟ• ϯⲡⲁⲣⲁⲕⲁⲗⲉⲓ ⲙ̄ⲙⲟⲕ⳿ ⲱ̄ ⲡϩⲁⲅⲓⲟⲥ⳿ ⲗⲟⲩⲕⲁⲥ⳿ ⲡⲑⲉⲟ̄ⲗⲟⲅⲟⲥ • ⲉ ⲧⲣⲉ ⲕⲕⲱ̄ ⲛⲁⲓ̄ ⲉ ⲃⲟⲗ • ϩⲱⲥ⳿ ⲉ ⲁⲓ̄ⲟⲃϣⲧ̄ ⲉ ⲣⲟⲕ\nϩⲙ̄ ⲡϣⲁ|ϫⲉ⳿ ϣⲁ ⲧⲉⲛⲟⲩ • Ⲁⲗⲗⲁ⳿ ⲙⲁⲧⲥⲁⲃⲟⲓ̄ ⲉ ⲡⲉⲕⲗⲟⲅⲟⲥ ⲙ̄ ⲡⲛ︦ⲓ︦ⲕⲟⲛ⳿ ⲛ̄ⲧⲁⲕⲧⲩⲡⲟⲩ ⲙ̄ⲙⲟϥ • ϩⲁ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲛ̄ ϣⲟⲩⲡⲣⲟⲥⲕⲩⲛⲉⲓ ⲙ̄ⲙⲟⲥ⳿ ⲛ̄ⲕⲁⲓ̄ⲣⲟⲥ ⲛⲓⲙ • Ⲁⲓ̄ϫⲟⲟⲥ • ⲡⲉϫⲁϥ ⲛ̄ ⲧⲉⲓ ϩⲉ • ϫⲉ ϩⲙ̄ ⲡⲙⲉϩ ⲥⲟⲟⲩ ⲛ\nⲉⲃⲟⲧ • ⲁⲩϫⲟⲟⲩ⳿ ⲛ̄ ⲅⲁⲃⲣⲓⲏⲗ ⲡⲁⲅⲅⲉⲗⲟⲥ⳿ ⲉ ⲃⲟⲗ ϩⲓⲧⲙ̄\nⲡⲛⲟⲩⲧⲉ⳿ ϣⲁ ⲟⲩⲡⲁⲣⲑⲉⲛⲟⲥ⳿ ⲉ ⲡⲉⲥⲣⲁⲛ⳿ ⲡⲉ ⲙⲁⲣⲓⲁ⳿• Ⲁϣ⳿ ⲡⲉ ⲡⲙⲉϩ ⲥⲟⲟⲩ⳿ ⲛ̄ ⲉⲃⲟⲧ • ⲱ̄ ⲡⲛⲟϭ ⲛ̄ ⲇⲓⲇⲁⲥⲕⲁⲗⲱⲥ • ⲗⲟⲩⲕⲁⲥ⳿ ⲡⲥⲁⲉⲓⲛ • Ⲙⲁ ⲕⲧⲟⲕ⳿ ⲉ ⲡⲁϩⲟⲩ⳿ ⲛ̄ⲟⲩⲕⲟⲩⲓ̄ ϩⲙ̄ ⲡϣⲁϫⲉ • ⲁⲩⲱ̄ ⲕⲛⲁⲉⲓⲙⲉ • ϫⲉ ⲁϣ⳿ ⲡⲉ\nⲡ̄|ⲙⲉϩ ⲥⲟⲟⲩ⳿ ⲛ̄ ⲉⲃⲟⲧ • Ⲁⲥϣⲱⲡⲉ ⲇⲉ⳿ ⲛ̄ ⲧⲉⲣⲉ ⲛⲉϩⲟⲟⲩ\nⲙ̄ ⲡϣⲙ̄ϣⲉ⳿ ⲛ̄ ⲍⲁⲭⲁⲣⲓⲁⲥ⳿• ϫⲱⲕ ⲉ ⲃⲟⲗ ϩⲙ̄ ⲡⲣ̄ⲡⲉ • ⲁϥⲃⲱⲕ ⲉ ϩⲣⲁⲓ̄ ⲉ ⲡⲉϥⲏⲓ̄ • Ⲙⲛ︦ⲛ︦ⲥⲁ ⲛⲉⲓ ϩⲟⲟⲩ ⲇⲉ • ⲁⲥⲱ︦ⲱ︦\nⲛ̄ϭⲓ ⲉⲗⲓⲥⲁⲃⲉⲧ⳿ ⲧⲉϥⲥϩⲓⲙⲉ • ⲁⲩⲱ ⲁⲥϩⲟⲡⲥ̄ ⲛ̄ ϯⲟⲩ ⲛ\nⲉⲃⲟⲧ⳿ ⲉⲥϫⲱ ⲙ̄ⲙⲟⲥ ϫⲉ • ⲧⲁⲓ̄ ⲧⲉ ⲑⲉ⳿ ⲛ̄ⲧⲁ ⲡϫⲟⲉⲓⲥ⳿ ⲁⲁⲥ⳿\nⲛⲁⲓ̄ • ϩⲛ̄ ⲛⲉϩⲟⲟⲩ⳿ ⲛ̄ⲧⲁϥϭⲱϣⲧ̄ ⲉϥⲓ ⲙ̄ ⲡⲁ ⲛⲟϭⲛⲉϭ ⲉ\nⲃⲟⲗ ϩⲛ̄ ⲛⲉⲣⲱⲙⲉ •","english":"Luke the physician of all diseases, through the spiritual medicine that calls me and draws me to your table of his wisdom. For even the rich of this world, by command and the pleasure of the feasts that are prepared, they hasten to their hands to eat a single evening meal, delighting in them and luxuriating in those that are imperishable. I beseech you, O holy Luke the Theologian, to release me, as I have been silent before you in speech until now. But teach me your spiritual discourse that you have typified concerning the Virgin, whom one worships at all times. I said, he spoke thus: \"In the sixth month, the angel Gabriel was sent from God to a virgin whose name was Mary.\" What is the sixth month, O great teacher Luke the physician? Turn back a little in the discourse, and you will understand what the sixth month is. It happened when the days of the service of Zacharias were completed in the temple, he went into his house. After these days, Elizabeth, his wife, conceived and hid herself for five months, saying, \"This is what the Lord did for me in the days when he looked upon me, taking away my reproach among people.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲗⲟⲩⲕⲁⲥ ⲡⲥⲁⲉⲓⲛ","severity":"info","text":"The epithet 'physician' (ⲥⲁⲉⲓⲛ) for Luke is traditional in Coptic homilies, linking his Gospel to healing. The same figure is later called 'the Theologian' (ⲡⲑⲉⲟ̄ⲗⲟⲅⲟⲥ), a title usually reserved for John the Evangelist, suggesting a conflation or a secondary attribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ϩⲙ̄ ⲡⲙⲉϩ ⲥⲟⲟⲩ ⲛ ⲉⲃⲟⲧ","severity":"info","text":"The phrase 'in the sixth month' echoes Luke 1:26, where Gabriel's annunciation to Mary occurs in the sixth month of Elizabeth's pregnancy. The text here explicitly cites the angel Gabriel sent from God to a virgin named Mary, aligning with the canonical infancy narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲡⲣ̄ⲡⲉ","severity":"info","text":"The mention of Zacharias completing his service 'in the temple' (ⲡⲣ̄ⲡⲉ) reflects the Lucan account (Luke 1:8–23). The narrative then recounts Elizabeth's conception and her five-month concealment, a detail not in the canonical Gospels but found in some apocryphal traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from the speaker's self-deprecating address to Luke (a rhetorical pause) to a direct quotation of Luke's discourse on the annunciation. The speaker then interrupts with a question about the 'sixth month', prompting Luke to explain by recounting the story of Zacharias and Elizabeth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ⲗⲟⲩⲕⲁⲥ ⲡⲑⲉⲟ̄ⲗⲟⲅⲟⲥ","severity":"info","text":"Calling Luke 'the Theologian' is unusual; in Coptic tradition, that title belongs to John. This may reflect a later conflation or a local liturgical usage. The epithet 'physician' is standard for Luke, but the double title here suggests the text's pseudepigraphal character.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲁⲥϩⲟⲡⲥ̄ ⲛ̄ ϯⲟⲩ ⲛ ⲉⲃⲟⲧ","severity":"caution","text":"The phrase 'she hid herself for five months' is ambiguous: it may mean Elizabeth concealed her pregnancy, or that she remained in seclusion. The Coptic ⲥϩⲟⲡⲥ̄ (she hid herself) supports the former, but the narrative logic is unclear. The English draft interprets it as hiding from shame, but the Coptic does not specify the reason.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker addressing Luke is not explicitly named; the first-person voice may be the author or a character.","The phrase 'the sixth month' is explained by the Zacharias-Elizabeth story, but the chronological link to the annunciation is not fully clarified in the Coptic.","The phrase 'she hid herself for five months' could imply concealment of pregnancy or social withdrawal; the Coptic does not specify the motive."],"confidence":"medium","notes":[]},{"i":24,"ref":"p24","source":"ϩⲙ̄ ⲡⲙⲉϩ ⲥⲟⲟⲩ ⲇⲉ⳿ ⲛ̄ ⲉⲃⲟⲧ⳿ ⲟⲩⲛ⳿\nⲙⲛ︦ⲛ︦ⲥⲁ ⲧⲣⲉ ⲉⲗⲓⲥⲁⲃⲉⲧ⳿ ⲱⲱ̄• ⲛ̄ⲧⲁ ⲅⲁⲃⲣⲓⲏⲗ • ⲟⲩⲱ̄ⲛϩ̄\nⲉ ⲃⲟⲗ ⲛ̄ ⲧⲡⲁⲣ|ⲑⲉⲛⲟⲥ • Ⲡⲉϩⲟⲟⲩ ⲇⲉ⳿ ⲛ̄ⲧⲁ ⲉⲗⲓⲥⲁⲃⲉⲧ⳿\nⲱ︦ⲱ︦ ⲛ̄ ⲓ̄ⲱϩⲁⲛⲛⲏⲥ⳿ ⲡϩⲏⲃⲥ̄ ⲛ̄ ⲧⲙⲉ⳿ ⲛ̄ϩⲏⲧϥ̄ ⲡⲉ ⲥⲟⲩ\nⲥⲁϣϥ̄ ⲙ̄ ⲡⲉⲃⲟⲧ ⲁⲑⲱⲣ • Ϩⲛ̄ ⲛ̄ⲁⲛⲧⲓⲅⲣⲁⲫⲟⲛ⳿ ⲉⲧ ⲟ̄ⲣϫ̄\nⲛ̄ϩⲉⲃⲣⲁⲓ̄ⲕⲟⲛ⳿ ⲛ̄ⲧⲁⲩⲧⲁⲙⲟⲛ⳿ ⲉ ⲡⲁⲓ̄ • Ⲁⲩⲱ̄ ⲡⲉϩⲟⲟⲩ\nⲛ̄ⲧⲁⲥϫⲡⲟϥ ⲛ̄ϩⲏⲧϥ̄ • ⲡⲉ ⲥⲟⲩ ϫⲟⲩⲧ ⲥⲁϣϥ̄ ⲙ̄ ⲡⲉⲃⲟⲧ⳿\nⲉⲡⲏⲡ • Ⲕⲁⲧⲁ ⲑⲉ ϫⲉ ϥⲟ̄ ⲛ̄ ⲛⲟϭ ⲉ ⲡⲉⲛⲥⲱⲧⲏⲣ • ⲛ̄ϭⲓ\nⲓ̄ⲱϩⲁⲛⲛⲏⲥ ϩⲛ̄ ⲧⲁⲡⲟⲇⲏⲙⲓⲁ⳿ ⲛ̄ ⲧⲥⲁⲣⲝ̄ ⲛ̄ ⲥⲟⲟⲩ⳿ ⲛ̄ ⲉⲃⲟⲧ • Ⲡⲉϩⲟⲟⲩ ϩⲱⲱϥ ⲛ̄ⲧⲁ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ⳿ ⲱ︦ⲱ︦ ⲙ̄ ⲡⲗⲟⲅⲟⲥ⳿ ⲉⲧ","english":"In the sixth month, however, after Elizabeth had cried out, Gabriel appeared to the virgin. The day on which Elizabeth cried out for John the Baptist, the forerunner, was the twenty-seventh of the month of Athor. In the antigrapha that are written in Hebrew, they informed me of this. And the day on which she gave birth to him was the twenty-seventh of the month of Epip. Thus, John is greater than our Savior in the incarnation of the sixth month. The day on which the virgin cried out for the Logos,","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"ⲡⲙⲉϩ ⲥⲟⲟⲩ ⲇⲉ ⲛ̄ ⲉⲃⲟⲧ","severity":"info","text":"The sixth month (ⲡⲙⲉϩ ⲥⲟⲟⲩ ⲛ̄ ⲉⲃⲟⲧ) refers to Elizabeth's sixth month of pregnancy (cf. Luke 1:36), not a calendar month. The text then gives specific Coptic calendar dates: 27 Athor (ⲁⲑⲱⲣ) for Elizabeth's cry and 27 Epip (ⲉⲡⲏⲡ) for John's birth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲧⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"ⲧⲡⲁⲣⲑⲉⲛⲟⲥ (the virgin) is the fixed Marian title, from Greek παρθένος. In this Coptic context it refers exclusively to Mary, not to a generic young woman.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲛ̄ⲁⲛⲧⲓⲅⲣⲁⲫⲟⲛ ⲉⲧ ⲟ̄ⲣϫ ⲛ̄ϩⲉⲃⲣⲁⲓ̄ⲕⲟⲛ","severity":"info","text":"The author cites 'antigrapha written in Hebrew' (ⲛ̄ⲁⲛⲧⲓⲅⲣⲁⲫⲟⲛ ⲉⲧ ⲟ̄ⲣϫ ⲛ̄ϩⲉⲃⲣⲁⲓ̄ⲕⲟⲛ) as a source for the dates. This claim of a Hebrew antigraphon is a common pseudepigraphic trope, lending authority to the chronology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲓ̄ⲱϩⲁⲛⲛⲏⲥ ⲡϩⲏⲃⲥ̄ ⲛ̄ ⲧⲙⲉ","severity":"info","text":"John the Baptist is called 'the lamp of the truth' (ⲡϩⲏⲃⲥ̄ ⲛ̄ ⲧⲙⲉ), echoing John 5:35 where he is described as 'the burning and shining lamp' (λύχνος). The phrase is a standard epithet in Coptic homiletics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ϥⲟ̄ ⲛ̄ ⲛⲟϭ ⲉ ⲡⲉⲛⲥⲱⲧⲏⲣ","severity":"caution","text":"The claim that John is 'greater than our Savior' (ϥⲟ̄ ⲛ̄ ⲛⲟϭ ⲉ ⲡⲉⲛⲥⲱⲧⲏⲣ) in the incarnation is theologically problematic. The text qualifies this with 'in the incarnation of the sixth month,' likely meaning John's conception preceded Christ's, but the phrasing risks subordinationism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲡⲉϩⲟⲟⲩ ϩⲱⲱϥ ⲛ̄ⲧⲁ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲱ︦ⲱ︦ ⲙ̄ ⲡⲗⲟⲅⲟⲥ","severity":"info","text":"The passage breaks off mid-sentence with 'the day on which the virgin cried out for the Logos,' mirroring the earlier pattern of Elizabeth's cry. This parallel structure (cry → appearance → date) is a deliberate rhetorical device in the homily.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ⲛ̄ⲧⲁⲥϫⲡⲟϥ ⲛ̄ϩⲏⲧϥ̄' (she gave birth to him) could refer to Elizabeth or Mary; the context (27 Epip, John's birth) indicates Elizabeth.","The Coptic 'ⲱ︦ⲱ︦' (cried out) is ambiguous: it may mean a loud cry or a prophetic utterance; the parallel with Elizabeth suggests a cry of recognition."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"ⲟⲛϩ̄ ⲡⲉ ⲥⲟⲩ ⲥⲁϣϥ̄ | ⲙ̄ ⲡⲉⲃⲟⲧ⳿ ⲡⲁⲣⲙⲟⲩⲧⲉ • ϩⲛ̄ ⲛ̄ⲁⲛⲧⲓⲅⲣⲁⲫⲟⲛ • ⲕⲁⲧⲁ ⲧⲥⲩⲛⲅⲣⲁⲫⲏ ⲙ̄ ⲡⲁⲡⲟⲥⲧⲟⲗⲓⲕⲟⲥ⳿\nⲉⲧ ⲧⲁⲉⲓⲏⲩ • ⲡϩⲁⲅⲓⲟⲥ • ⲓ̄ⲟⲡⲡⲏⲗⲏⲧⲟⲥ⳿ ⲡⲉϩⲣⲱⲙⲁⲓ̄ⲟⲥ • Ⲁⲩⲱ̄ ⲛ̄ ⲧⲉⲣⲉ ϥⲃⲱⲕ ⲛⲁⲥ⳿ ⲉ ϩⲟⲩⲛ ⲙ̄ ⲡⲛⲁⲩ ⲛ̄ ϣⲱⲣⲡ̄\nⲛ̄ϭⲓ ⲅⲁⲃⲣⲓⲏⲗ • ⲉϥⲣⲁϣⲉ • ⲁⲩⲱ̄ ⲉϥⲣⲟⲟⲩⲧ • Ⲡⲉϫⲁϥ ϫⲉ\nⲬⲁⲓ̄ⲣⲉ⳿ ⲧⲉⲛⲧ ⲁⲥϭⲛ̄ ϩⲙⲟⲧ⳿ ⲡϫⲟⲉⲓⲥ ϣⲟⲟⲡ⳿ ⲛⲙ̄ⲙⲉ • Ⲭⲁⲓ̄ⲣⲉ⳿ ⲧⲣ̄ⲣⲱ⳿ ⲁⲩⲱ̄ ⲧⲙⲁⲁⲩ ⲙ̄ ⲡⲣ̄ⲣⲟ • Ⲭⲁⲓ̄ⲣⲉ ⲧⲣⲉϥϫⲡⲉ⳿ ⲡⲛⲟⲩⲧⲉ • Ⲭⲁⲓ̄ⲣⲉ⳿ ⲧⲉϭⲣⲟⲟⲙ|ⲡⲉ⳿ ⲛ̄ ⲗⲟⲅⲓⲕⲏ⳿• Ⲭⲁⲓ̄ⲣⲉ⳿ ⲧⲕⲓⲃⲱⲇⲟⲥ⳿ ⲉⲧ ⲧⲱⲟⲩⲛ ϩⲁ ⲡⲣⲉϥⲥⲱⲛⲧ̄ ⲛ̄ ⲛ̄ⲕⲁ\nⲛⲓⲙ • Ⲭⲁⲓ̄ⲣⲉ ⲧⲃⲱ⳿ ⲛ ⲉⲗⲟⲟ̄ⲗⲉ ⲙ̄ ⲙⲉ ⲛ̄ⲧⲁⲥϯ ⲟⲩⲱ̄ ⲙ̄\nⲡⲉⲥⲙⲁϩ ⲛ̄ⲉⲗⲟⲟ̄ⲗⲉ ⲙ̄ ⲡⲉⲓⲱⲧ ⁖-Ⲁⲥϣⲧⲟⲣⲧⲣ̄ ⲇⲉ ⲛ̄ϭⲓ\nⲙⲁⲣⲓⲁ⳿ ⲉϫⲙ̄ ⲡϣⲁϫⲉ • ⲁⲩⲱ̄ ⲉⲛⲉⲥⲙⲟⲕⲙⲉⲕ ⲙ̄ⲙⲟⲥ • ϫⲉ ⲟⲩⲁϣ ⲙ̄ ⲙⲓⲛⲉ⳿ ⲡⲉ ⲡⲉⲓ ⲁⲥⲡⲁⲥⲙⲟⲥ • ⲡⲉϫⲉ ⲡⲁⲅⲅⲉⲗⲟⲥ ⲇⲉ ⲛⲁⲥ • ϫⲉ ⲙ̄ⲡⲣ̄ ⲣ̄ ϩⲟⲧⲉ⳿ ⲙⲁⲣⲓⲁ⳿• ⲁⲣϭⲓⲛⲉ⳿\nⲅⲁⲣ⳿ ⲛ̄ ⲟⲩϩⲙⲟⲧ ⲛ̄ ⲛⲁϩⲣⲙ̄ ⲡⲛⲟⲩⲧⲉ • ⲉⲓⲥ ϩⲏⲏⲧⲉ⳿ ⲅⲁⲣ\nⲧⲉⲛⲁⲱ︦ⲱ︦ ⲛ̄ⲧⲉϫⲡⲟ⳿ ⲛ̄ ⲟⲩϣⲏ|ⲣⲉ⳿ ⲛ̄ⲧⲉⲙⲟⲩⲧⲉ ⲉ ⲡⲉϥⲣⲁⲛ⳿\nϫⲉ ⲓ︤ⲥ︥ • ⲡⲁⲓ̄ ϥⲛⲁϣⲱⲡⲉ⳿ ⲛ̄ ⲟⲩⲛⲟϭ • ⲁⲩⲱ̄ ⲥⲉⲛⲁⲙⲟⲩⲧⲉ⳿\nⲉ ⲣⲟϥ • ϫⲉ ⲡϣⲏⲣⲉ ⲙ̄ ⲡ̄ⲡⲉⲧ ϫⲟⲥⲉ • Ⲧⲟⲧⲉ ⲛ̄ ⲧⲉⲣⲉ\nⲥⲥⲱⲧⲙ̄ ⲉ ⲡϣⲁϫⲉ • ϫⲉ ⲧⲉⲛⲁⲱ︦ⲱ︦ • ⲁⲥϣⲧⲟⲣⲧⲣ̄ ⲛ̄ϭⲓ\nⲧⲡⲁⲣⲑⲉⲛⲟⲥ • ⲁⲩⲱ̄ ⲁⲥⲣ̄ϩⲟⲧⲉ⳿ ⲉⲥⲙⲉⲉⲩⲉ • ϫⲉ ⲉⲥⲛⲁⲩ⳿\nⲉⲩⲫⲁⲛⲧⲁⲥⲓⲁ⳿ ⲛ̄ ϭⲟⲗ • Ⲁⲩⲱ̄ ⲛ̄ⲧⲉⲩⲛⲟⲩ ⲁⲥⲗⲟ⳿• ϩⲁ ⲛⲉⲧ\nϩⲁ ⲛⲉⲥϭⲓϫ • ⲁⲩⲱ̄ ⲁⲥⲥⲡⲟⲩⲇⲁⲍⲉ⳿ ϩⲁ ⲛⲉⲧ ϩⲁ ⲛⲉⲥⲃⲁⲗ• Ⲁⲩⲱ̄ ⲟⲛ⳿ ⲁⲥⲥⲡⲟⲩⲇⲁⲍⲉ⳿ ⲉ ⲡⲉϣⲗⲏⲗ :-ⲗⲟⲓⲡⲟⲛ⳿ ⲛ̄\nⲧⲉⲣⲉ ⲥ|ϯ ⲛ̄ ⲛⲉⲥⲡⲣⲟⲥⲉⲩⲭⲏ ⲙ̄ ⲡⲛⲟⲩⲧⲉ⳿ ϩⲛ̄ ⲟⲩⲛⲟϭ ⲛ̄\nϣⲧⲟⲣⲧⲣ̄ ⲉ ⲃⲟⲗ ϫⲉ ⲛ̄ ⲧⲉⲥⲥⲩⲛⲏⲑⲓⲁ⳿ ⲁⲛ ⲧⲉ⳿ ⲉ ⲧⲱⲙⲛ︤ⲧ︥\nⲉ ⲣⲱⲙⲉ • Ⲉ ⲃⲟⲗ •","english":"In the seventh day of the month of Parmoute, according to the Antigrapha, following the Apostolic Synaxis which is honored, the holy Hippolytus the Roman. And when Gabriel went in to her at the first hour, rejoicing and running, he said: \"Hail, you who have found grace, the Lord is with you. Hail, the queen and the mother of the king. Hail, the bearer of God. Hail, the rational lampstand. Hail, the ark that stands under the builder of all things. Hail, the vine of the true vine which gave the wine of the Father.\" But Mary was troubled at the word, and she was perplexed, saying: \"What kind of greeting is this?\" The angel said to her: \"Do not fear, Mary, for you have found grace before God. Behold, you will bear a son, and you will call his name Jesus. This one will be great, and they will call him the Son of the Most High.\" Then when she heard the word that she would bear, the virgin was troubled and feared, thinking that she would see a false phantasm. And immediately she let go of what was in her hands, and she hastened to what was before her eyes. And again she hastened to her prayer. Then after she had offered her prayers to God with great disturbance outwardly, because it was not her custom to speak to a man outwardly.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"ⲥⲟⲩ ⲥⲁϣϥ̄ ⲙ̄ ⲡⲉⲃⲟⲧ ⲡⲁⲣⲙⲟⲩⲧⲉ","severity":"info","text":"The date 'seventh of Parmoute' (late March/early April) is given for Gabriel's visit, contrasting with the previous passage's date for Elizabeth's cry (27 Athor). This reflects a local liturgical calendar, not the standard Annunciation date (25 March).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲁⲛⲧⲓⲅⲣⲁⲫⲟⲛ","severity":"info","text":"ⲁⲛⲧⲓⲅⲣⲁⲫⲟⲛ (antigraphon) means 'copy' or 'transcript'; here it likely refers to a Hebrew source claimed by the author, as in the previous passage. The term signals a claim of textual authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲭⲁⲓⲣⲉ ⲧⲉⲛⲧ ⲁⲥϭⲛ̄ ϩⲙⲟⲧ","severity":"info","text":"The angel's greeting 'Hail, you who have found grace' echoes Luke 1:28 (ⲭⲁⲓⲣⲉ, ⲧⲉⲛⲧⲁⲥϭⲛ̄ ϩⲙⲟⲧ). The expanded series of 'Hail' acclamations (queen, mother of king, bearer of God, etc.) is non-biblical, typical of later Marian litanies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲡϩⲁⲅⲓⲟⲥ ⲓ̄ⲟⲡⲡⲏⲗⲏⲧⲟⲥ ⲡⲉϩⲣⲱⲙⲁⲓ̄ⲟⲥ","severity":"info","text":"The text attributes the source to 'the holy Hippolytus the Roman', a 3rd-century author. This is a pseudepigraphic claim; the work is not by Hippolytus but uses his name for authority, common in Coptic apocrypha.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲁⲥϣⲧⲟⲣⲧⲣ̄","severity":"info","text":"Mary's double reaction—first troubled at the greeting, then again troubled at the prophecy of bearing a son—creates a narrative repetition. The second fear (of a 'false phantasm') is an elaboration not in Luke, emphasizing her human anxiety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲉ ⲃⲟⲗ ϫⲉ ⲛ̄ ⲧⲉⲥⲥⲩⲛⲏⲑⲓⲁ⳿ ⲁⲛ ⲧⲉ⳿ ⲉ ⲧⲱⲙⲛ︤ⲧ︥ ⲉ ⲣⲱⲙⲉ","severity":"caution","text":"The phrase 'outwardly, because it was not her custom to speak to a man outwardly' is ambiguous: it may mean Mary prayed aloud (not silently) or that she avoided public speech. The Coptic ⲉ ⲃⲟⲗ (outwardly) is repeated, suggesting a gloss or corruption.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ⲉ ⲃⲟⲗ ϫⲉ ⲛ̄ ⲧⲉⲥⲥⲩⲛⲏⲑⲓⲁ⳿ ⲁⲛ ⲧⲉ⳿ ⲉ ⲧⲱⲙⲛ︤ⲧ︥ ⲉ ⲣⲱⲙⲉ' is syntactically loose; it may mean Mary's custom was not to speak to a man in public, or that her prayer was not customary outward speech. The reading taken: she prayed with disturbance because speaking to a man (the angel) was not her custom.","The sequence 'ⲁⲥⲗⲟ⳿ ϩⲁ ⲛⲉⲧ ϩⲁ ⲛⲉⲥϭⲓϫ' is unclear: 'she let go of what was in her hands' or 'she let go under her hands'? The reading taken: she dropped what she held."],"confidence":"medium","notes":[{"kind":"terminology","severity":"info","term":"ϩⲙⲟⲧ","text":"ϩⲙⲟⲧ → “grace”. The unearned favour of God; 'favour' where a human patron is meant."},{"kind":"terminology","severity":"info","term":"ϣⲗⲏⲗ","text":"ϣⲗⲏⲗ → “pray”. Standard rendering; first occurrence is noted here, the term recurs below."}]},{"i":26,"ref":"p26","source":"ϫⲉ ⲛⲉⲩϣⲉⲉⲣⲉ ϣⲏⲙ⳿ ⲧⲉ ⲉⲥⲥⲟⲃⲕ̄ • ⲛⲉⲥ ϩⲛ̄ ⲁⲙⲛ̄ⲧⲏ⳿ ⲅⲁⲣ⳿ ⲛ̄ⲣⲟⲙⲡⲉ⳿ ⲙ̄ ⲡⲉⲟⲩⲟ̄ⲉⲓϣ⳿ ⲉⲧ\nⲙ̄ⲙⲁⲩ • Ⲁϥϥⲓ ⲇⲉ⳿ ⲉ ⲃⲟⲗ ⲙ̄ⲙⲟⲥ ⲛ̄ⲑⲟⲧⲉ ⲁⲩⲱ̄ ⲁϥϣⲁϫⲉ ⲛⲙ̄ⲙⲁⲥ⳿ ϩⲛ̄ ⲟⲩⲙⲛ︤ⲧ︥ⲣⲙ̄ⲣⲁϣ • ϫⲉ :-Ⲁϩⲣⲟ ⲧⲉⲇⲓⲥⲧⲁⲍⲉ⳿ ⲉ ⲡϣⲁϫⲉ ⲱ̄ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲛ̄ ⲧⲉⲥⲟⲟⲩⲛ ⲁⲛ⳿\nϫⲉ ⲙⲛ̄ ⲗⲁⲁⲩ ⲛ̄ ϣⲁϫⲉ⳿ ⲟ̄ ⲛ ⲁⲧ ϭⲟⲙ ⲛ̄ ⲛⲁϩⲣⲙ̄\nⲡⲛⲟⲩ|ⲧⲉ :-ⲡⲓⲥⲧⲉⲩⲉ ⲛⲁⲓ̄ ϫⲉ ⲁⲛⲟⲕ⳿ ⲟⲩⲁ⳿ ⲉ ⲃⲟⲗ ϩⲙ̄\nⲡⲥⲁϣϥ̄ ⲛⲁⲣⲭⲏⲁⲅⲅⲉⲗⲟⲥ ⲉⲧ ⲁϩⲉ ⲣⲁⲧⲟⲩ ⲙ̄ ⲡⲙ̄ⲧⲟ⳿ ⲉ\nⲃⲟⲗ ⲙ̄ ⲡⲛⲟⲩⲧⲉ • ⲛ̄ ⲟⲩⲟ̄ⲉⲓϣ ⲛⲓⲙ • Ⲁⲩⲱ ⲅⲁⲃⲣⲓⲏⲗ","english":"that she was a young girl, slender, for she was in her twelfth year at that time. He then went out from her, and he spoke with her joyfully, saying: \"Hail, the greeting, O Virgin who does not know that there is no word that is impossible before God. Believe me, that I am one of the seven archangels who stand before God at all times. And Gabriel","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ⲛⲉⲩϣⲉⲉⲣⲉ ϣⲏⲙ","severity":"info","text":"The phrase 'young girl' (ⲛⲉⲩϣⲉⲉⲣⲉ ϣⲏⲙ) describes Mary's age as twelve, a detail common in apocryphal infancy narratives (e.g., Protevangelium of James).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"ⲡⲁⲣⲑⲉⲛⲟⲥ (virgin) is a fixed Marian title here, not the generic 'young woman'. The angel's address 'O Virgin' underscores her perpetual virginity, a core tenet in Coptic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲙⲛ̄ ⲗⲁⲁⲩ ⲛ̄ ϣⲁϫⲉ ⲟ̄ ⲛ ⲁⲧ ϭⲟⲙ ⲛ̄ ⲛⲁϩⲣⲙ̄ ⲡⲛⲟⲩⲧⲉ","severity":"info","text":"Echoes Luke 1:37 ('nothing will be impossible with God'), part of the Annunciation narrative. The angel reassures Mary that God's power overcomes natural limits.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲡⲥⲁϣϥ̄ ⲛⲁⲣⲭⲏⲁⲅⲅⲉⲗⲟⲥ","severity":"info","text":"The seven archangels (ⲡⲥⲁϣϥ̄ ⲛⲁⲣⲭⲏⲁⲅⲅⲉⲗⲟⲥ) are a motif in Jewish and Christian angelology (cf. Tobit 12:15, Revelation 8:2). Gabriel identifies himself as one of them, reinforcing his authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲁϥϥⲓ ⲇⲉ ⲉ ⲃⲟⲗ ⲙ̄ⲙⲟⲥ","severity":"info","text":"The clause 'he then went out from her' marks a narrative shift: Gabriel departs after the greeting, then returns to speak. This movement structures the dialogue as a two-part encounter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲧⲉⲇⲓⲥⲧⲁⲍⲉ","severity":"caution","text":"ⲧⲉⲇⲓⲥⲧⲁⲍⲉ (the greeting) is a Greek loanword (διστάζω? or διατάσσω?) whose exact sense is uncertain; the Coptic may be corrupt. The translation 'the greeting' follows the context of the angelic salutation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["ⲧⲉⲇⲓⲥⲧⲁⲍⲉ: possibly a scribal error for a standard greeting term; the reading 'the greeting' is contextual.","The phrase 'she was a young girl, slender' may imply physical description or a trope of youthful purity; the Coptic is clear but the nuance is literary."],"confidence":"medium","notes":[]},{"i":27,"ref":"p27","source":"ⲡⲉ ⲡⲁ ⲣⲁⲛ • ⲁⲟⲩⲱⲛ ⲛ̄ ⲣⲱ ⲛ̄ⲧⲉϣⲱⲡ ⲉⲣⲟ⳿ ⲛ̄ⲧⲉⲕⲗⲟⲟⲗⲉ⳿\nⲛ̄ ⲟⲩⲟ̄ⲉⲓⲛ • Ⲁⲩⲱ̄ ⲧⲉⲣⲛⲁⲱ︦ⲱ︦ ⲛ̄ⲧⲉϫⲡⲟ ⲛ̄ ⲟⲩϣⲏⲣⲉ • ⲛ̄ⲧⲉⲙⲟⲩⲧⲉ⳿ ⲉ ⲡⲉϥⲣⲁⲛ⳿ ϫⲉ ⲓ︦ⲥ︦ • ⲡϫⲟⲉⲓⲥ ⲡⲛⲟⲩⲧⲉ⳿ ⲛⲁϯ\nⲛⲁϥ ⲙ̄ ⲡⲉⲑⲣⲟⲛⲟⲥ ⲛ̄ ⲇⲁⲩⲉⲓⲇ ⲡⲉϥⲉⲓⲱⲧ • ⲁⲩⲱ̄\nϥⲛⲁⲣ︤ⲣ︥ⲣⲟ⳿ ⲉϫⲙ̄ ⲡⲏⲓ̄ ⲛ̄ ⲓⲁⲕⲱⲃ ϣⲁ ⲛⲓⲉⲛⲉϩ • ⲁⲩⲱ̄ ⲙⲛ̄\nϩⲁⲏ̄ ⲛⲁϣⲱⲡⲉ⳿ ϩⲛ̄ | ⲧⲉϥⲙⲛ̄ⲧⲉⲣⲟ • Ϣⲱⲡ ⲇⲉ⳿ ⲉⲣⲟ ⲛ̄\nⲛⲁϣⲁϫⲉ⳿ ⲱ̄ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲉⲧ ⲟⲩⲁⲁⲃ ⲙ̄ⲡⲣ̄ ⲁⲛⲇⲓⲗⲓⲅⲉ• ⲛ̄ⲧⲉ ⲧⲁⲡⲟⲫⲁⲥⲓⲥ⳿ ⲛ̄ⲧⲁⲥϣⲱⲡⲉ⳿ ⲛ̄ ⲍⲁⲭⲁⲣⲓⲁⲥ ϣⲱⲡⲉ⳿\nⲙ̄ⲙⲟ⳿ ϩⲱⲱ̄ⲧⲉ • Ⲁⲗⲗⲁ⳿ ⲉϣϫⲉ • ⲧⲉⲟⲩⲱϣ ⲉ ⲉⲓⲙⲉ⳿ ⲉ\nⲡⲱⲣϫ̄ ⲙ̄ ⲡ̄ϣⲁϫⲉ • ⲧⲱⲟⲩⲛ⳿ ⲛ̄ⲧⲉⲡⲱⲧ ϣⲁ ⲉⲗⲓⲥⲁⲃⲉⲧ • ⲃⲱⲕ⳿ ϣⲁ ⲧⲟⲩⲥⲩⲅⲅⲉⲛⲏⲥ • ⲃⲱⲕ⳿ ϣⲁ ⲑⲗ̄ⲗⲱ ⲛ̄ ⲁϭⲣⲏⲛ • ⲃⲱⲕ⳿ ϣⲁ ⲧⲉⲛⲧⲁ ⲛ̄ ⲥⲱⲛⲧ̄ ⲛ̄ ⲛⲉϩⲓⲟ̄ⲙⲉ⳿ ⲱ̄ϫⲛ̄ ⲛ̄ϩⲏⲧⲥ̄ • ϩⲓⲧⲛ̄ ⲧⲙⲛ̄ⲧϩⲗ̄ⲗⲱ • ⲉⲣϣⲁⲛ ⲃⲱⲕ ⲇⲉ ϣⲁ ⲣⲟⲥ • ⲧⲉⲣⲛⲁⲛⲁⲩ ϩⲛ̄ ⲛⲟⲩ|ⲃⲁⲗ • ⲉ ⲡⲃⲱⲱⲣⲉ⳿ⲉ ⲃⲟⲗ ⲛ̄ ⲧⲉⲥⲕⲁⲗⲁϩⲏ • Ⲁⲩⲱ̄ ⲡϣⲏⲣⲉ ϣⲏⲙ ⲛⲁⲥⲕⲓⲣⲧⲁ⳿ ϩⲛ̄ ⲟⲩⲧⲉⲗⲏⲗ ϩⲣⲁⲓ̄\nⲛ̄ϩⲏⲧⲥ̄ • Ⲁⲩⲱ̄ ⲥⲛⲁⲙⲟⲩϩ ⲉ ⲃⲟⲗ ϩⲙ̄ ⲡⲉⲡⲛ︦ⲁ︦ ⲉⲧ\nⲟⲩⲁⲁⲃ • ⲛⲥ̄ϫⲉ⳿ ⲧⲙⲉ⳿ ⲧⲏⲣⲥ̄ ⲉⲣⲟ • Ⲕⲁⲓ ⲅⲁⲣ⳿\nⲛ̄ⲧⲟⲥ ϩⲱⲱⲥ ⲟⲛ⳿ ⲁⲥ̄ⲱⲱ̄ ⲛ̄ ⲟⲩϣⲏⲣⲉ⳿ ϩⲛ̄ ⲧⲉⲥⲙⲛ︦ⲧ︦ϩⲗ̄ⲗⲱ • ⲁⲩⲱ̄ ⲡⲉⲥⲙⲉϩ ⲥⲟⲟⲩ ⲛ ⲉⲃⲟⲧ ⲡⲉ ⲡⲁⲓ̄ • Ⲁⲥⲟⲩⲱ̄ϣⲃ̄ ⲛ̄ϭⲓ ⲙⲁⲣⲓⲁ⳿• ⲡⲉϫⲁⲥ ⲙ̄ ⲡⲁⲅⲅⲉⲗⲟⲥ • ϫⲉ\nⲛ̄ ⲁϣ ⲛ̄ ϩⲉ⳿ ⲡⲁⲓ̄ ⲛⲁϣⲱⲡⲉ ⲙ̄ⲙⲟⲓ̄ ⲙ̄ⲡⲉ ⲓⲥⲟⲩⲉⲛ\nϩⲟⲟⲩⲧ • Ⲉⲣϣⲁⲛ ⲧⲁϭⲣⲏⲛ | ⲱ︤ⲱ︥ ⲟⲛ • ⲥⲉϣⲟⲟⲡ ⲛⲁⲥ ⲛ̄ϭⲓ\nⲛ̄ⲥⲱⲛⲧ ⲛ̄ ⲧⲉⲫⲩⲥⲓⲥ • ϩⲓⲧⲙ̄ ⲡⲛⲟⲙⲟⲥ ⲙ̄ ⲡⲅⲁⲙⲟⲥ • Ⲟⲩϣⲡⲏⲣⲉ ⲙⲉⲛ⳿ ⲡⲉ ⲡϩⲱⲃ ⲉⲛⲧ ⲁϥϣⲱⲡⲉ ⲛ ⲉⲗⲓⲥⲁⲃⲉⲧ • Ⲁⲗⲗⲁ⳿ ⲡⲉⲧ ⲉⲕⲧⲁϣⲉⲟ̄ⲉⲓϣ ⲙ̄ⲙⲟϥ ⲛⲁⲓ̄ • ϥϩⲓⲧ ⲡⲉ ⲛ̄\nϣⲡⲏⲣⲉ ⲛⲓⲙ • ϩⲓ ⲙⲉⲉⲩⲉ ⲛⲓⲙ •","english":"My name is 'I have opened the mouth of the one who becomes the crown of light for you.' And you will give birth to a son, and his name will be called Jesus. The Lord God will give him the throne of David his father, and he will reign over the house of Jacob forever, and there will be no end to his kingdom. But listen to my words, O holy virgin. Do not disregard the decree that was made for Zacharias. It has happened to him as well. But if you wish to know the interpretation of the word, arise and go to Elizabeth. Go to your kinswoman. Go to the old woman of the vineyard. Go to the one who has woven the garments of women, the old woman who is within her. Through the old woman, if you go to her, you will see with your own eyes the opening of her womb, and the little child will leap with joy within her. And she will be filled outwardly with the Holy Spirit. The whole truth will be told to you. For she also gave birth to a son in her old age, and this is her sixth month. Mary answered and said to the angel, 'How can this happen to me? I have not known a man. If my old woman is still alive, the laws of nature and the law of marriage are present for her. The thing that happened to Elizabeth is a wonder, but what you are proclaiming to me—what wonder and what thought is this?'","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"The angel addresses Mary as ⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲉⲧ ⲟⲩⲁⲁⲃ 'the holy virgin', using the Greek loanword παρθένος. In Coptic Marian texts this is a fixed technical term, not the generic 'young woman'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲓ︦ⲥ︦","severity":"info","text":"The angel's announcement that Jesus will receive the throne of David and reign over the house of Jacob forever (ⲁⲩⲱ̄ ϥⲛⲁⲣⲣⲟ ⲉϫⲙ̄ ⲡⲏⲓ̄ ⲛ̄ ⲓⲁⲕⲱⲃ ϣⲁ ⲛⲓⲉⲛⲉϩ) closely echoes Luke 1:32–33.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲉⲗⲓⲥⲁⲃⲉⲧ","severity":"info","text":"The angel directs Mary to visit Elizabeth (ⲉⲗⲓⲥⲁⲃⲉⲧ), her kinswoman, who is in her sixth month of pregnancy. This follows the Lukan narrative (Luke 1:36, 39–40) but expands it with epithets: 'old woman of the vineyard' and 'one who has woven the garments of women'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲁⲥⲟⲩⲱ̄ϣⲃ̄","severity":"info","text":"Mary's response (ⲁⲥⲟⲩⲱ̄ϣⲃ̄ ⲛ̄ϭⲓ ⲙⲁⲣⲓⲁ) introduces a dialogue that mirrors the Lukan annunciation (Luke 1:34) but adds a reference to her own 'old woman' (ⲧⲁϭⲣⲏⲛ) and the laws of nature and marriage, a non-biblical expansion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲧⲁϭⲣⲏⲛ","severity":"caution","text":"Mary's phrase 'if my old woman is still alive' (ⲉⲣϣⲁⲛ ⲧⲁϭⲣⲏⲛ ⲱⲱ ⲟⲛ) is ambiguous: it may refer to an elderly female relative or attendant, but the context suggests a contrast with Elizabeth's old age. The Coptic leaves the identity unclear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ⲡⲁⲅⲅⲉⲗⲟⲥ","severity":"info","text":"The angel's self-identification as 'one of the seven archangels' (from the previous passage) and the elaborate epithets for Elizabeth reflect a later apocryphal tradition that embellishes the canonical annunciation, typical of Coptic Marian homilies.","cites":[{"key":"ed:budge-misc.pseudoepiphanius-discourse-mary-theotokos","label":"source edition: PseudoEpiphanius Discourse Mary Theotokos","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoEpiphanius_Discourse%20Mary%20Theotokos%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Mary's 'old woman' (ⲧⲁϭⲣⲏⲛ) is not specified; it may be a relative or a symbolic figure. The phrase 'the old woman of the vineyard' (ⲑⲗ̄ⲗⲱ ⲛ̄ ⲁϭⲣⲏⲛ) for Elizabeth is a unique epithet whose precise meaning is unclear."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"Ⲁϥⲟⲩⲱϩ ⲟⲛ⳿ ⲉ ⲧⲟⲟⲧϥ̄\nⲛ̄ϭⲓ ⲡⲁⲅⲅⲉⲗⲟⲥ • ⲡⲉϫⲁϥ ⲛⲁⲥ ϫⲉ ⲟⲩⲡⲛⲁ̄ ⲉϥⲟⲩⲁⲁⲃ⳿\nⲡⲉⲧ ⲛⲏⲩ ⲉ ϩⲣⲁⲓ̄ ⲉϫⲱ • ⲁⲩⲱ̄ ⲧϭⲟⲙ⳿ ⲙ̄ ⲡⲉⲧ ϫⲟⲥⲉ • ⲧⲉⲧ ⲛⲁⲣ̄ ϩⲁⲓ̄ⲃⲉⲥ⳿ ⲉⲣⲟ• ⲁⲥⲧⲁϫⲣⲟ ⲇⲉ⳿ ⲛ̄ϭⲓ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ • ϫⲉ ⲟⲩⲉⲛϣϭⲟⲙ ⲙ̄ | ⲡⲛⲟⲩⲧⲉ⳿ ⲉ ϩⲱⲃ ⲛⲓⲙ • Ⲗⲟⲓⲡⲟⲛ⳿ ⲇⲉ ⲡⲉϫⲁⲥ ⲙ̄ ⲡⲁⲅⲅⲉⲗⲟⲥ • ϫⲉ ⲉⲓⲥ ϩⲏⲏⲧⲉ⳿\nⲁⲛⲅ̄ ⲑⲙ̄ϩⲁⲗ ⲙ̄ ⲡϫⲟⲉⲓⲥ • ⲙⲁⲣⲉⲥϣⲱⲡⲉ ⲛⲁⲓ̄ ⲕⲁⲧⲁ\nⲡⲉⲕϣⲁϫⲉ • Ϫⲉ ⲕⲁⲥ⳿ ϭⲉ⳿ ⲛ̄ⲛⲉ ⲛⲣ̄ ϩⲟⲩⲟ̄ ϩⲙ̄ ⲡϣⲁϫⲉ • ⲉⲡⲓ Ⲇⲏ⳿ ⲁ ⲡⲛⲁⲩ ϣⲱⲡⲉ⳿ • ⲛ̄ⲧⲛ̄ϯ ⲙ̄ ⲡⲉⲛⲟⲩⲟⲓ̄ • ⲉ","english":"He again placed his hand upon her, the angel. He said to her, \"A holy spirit is what is coming upon you, and the power of the Most High will overshadow you.\" The virgin then affirmed, \"God is able to do all things.\" Then she said to the angel, \"Behold, I am the handmaid of the Lord. Let it happen to me according to your word, so that I may not be troubled by the word, for the time has come. Let us give our 'yes' to...","structure":"dialogue","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"The Coptic ⲧⲡⲁⲣⲑⲉⲛⲟⲥ renders Greek παρθένος; in this Marian context it carries the fixed technical sense of 'virgin', not the broader 'young woman'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲡⲛⲁ̄ ⲉϥⲟⲩⲁⲁⲃ","severity":"info","text":"The angel's words 'A holy spirit is what is coming upon you, and the power of the Most High will overshadow you' closely echo Luke 1:35, the annunciation to Mary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲁⲛⲅ̄ ⲑⲙ̄ϩⲁⲗ ⲙ̄ ⲡϫⲟⲉⲓⲥ","severity":"info","text":"Mary's response 'Behold, I am the handmaid of the Lord. Let it happen to me according to your word' is a direct quotation of Luke 1:38, the fiat of the annunciation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲁⲥⲧⲁϫⲣⲟ","severity":"info","text":"The Coptic ⲁⲥⲧⲁϫⲣⲟ ('she affirmed') marks a narrative pause between the angel's speech and Mary's response, structuring the dialogue as a two-part exchange.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲉⲡⲓ Ⲇⲏ","severity":"info","text":"The phrase ⲉⲡⲓ Ⲇⲏ ('for the time has come') introduces a temporal urgency; the Coptic ⲡⲛⲁⲩ may echo the 'fullness of time' motif (Galatians 4:4) common in annunciation narratives.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲛ̄ⲛⲉ ⲛⲣ̄ ϩⲟⲩⲟ̄ ϩⲙ̄ ⲡϣⲁϫⲉ","severity":"caution","text":"The clause 'so that I may not be troubled by the word' is textually uncertain; the Coptic ⲛⲣ̄ ϩⲟⲩⲟ̄ could mean 'be troubled' or 'be excessive', and the exact sense is contested.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ⲛⲣ̄ ϩⲟⲩⲟ̄ ϩⲙ̄ ⲡϣⲁϫⲉ is ambiguous: it may mean 'be troubled by the word' or 'be excessive in the word'; the reading 'troubled' is adopted here based on the parallel in Luke 1:29.","The final clause ⲛ̄ⲧⲛ̄ϯ ⲙ̄ ⲡⲉⲛⲟⲩⲟⲓ̄ is incomplete in the Coptic; the English draft supplies 'Let us give our yes' as a plausible restoration, but the original text may have continued differently."],"confidence":"medium","notes":[{"kind":"structure","severity":"info","label":"dialogue","text":"Classified as dialogue from the Coptic cues."}]},{"i":29,"ref":"p29","source":"ϩⲟⲩⲛ⳿ ⲛ̄ⲧⲛ̄ϫⲱⲕ ⲉ ⲃⲟⲗ ⲛⲙ̄ⲙⲩⲥⲧⲏⲣⲓⲟⲛ⳿ ⲉⲧ ⲟⲩⲁⲁⲃ • Ⲙⲁⲣⲛ̄ϫⲟⲟⲥ⳿ ⲛ̄ ⲧⲉⲓ ϩⲉ • ⲙⲛ̄ ⲧⲙⲁⲕⲁⲣⲓⲁ⳿ ⲉⲗⲓⲥⲁⲃⲉⲧ⳿• ϫⲉ • Ⲧⲉ ⲥⲙⲁⲙⲁⲁⲧ ⲛ̄ⲧⲟ⳿ ϩⲛ̄ ⲛⲉϩⲓⲟ̄|ⲙⲉ • ⲁⲩⲱ̄ ϥⲥⲙⲁⲙⲁⲁⲧ ⲛ̄ϭⲓ ⲡⲕⲁⲣⲡⲟⲥ⳿ ⲛ̄ ϩⲏⲧⲉ • ϫⲉ ⲁⲛⲅ̄ ⲛⲓⲙ • ⲁⲛⲟⲕ\nϫⲉ • ⲉⲣⲉ ⲧⲙⲁⲁⲩ ⲙ̄ ⲡⲁ ϫⲟⲉⲓⲥ⳿ ⲉⲓ ⲉ ⲣⲁⲧ • Ⲁⲗⲏⲑⲱⲥ⳿\nⲛ̄ ⲟⲩⲟ̄ⲉⲓϣ ⲛⲓⲙ⳿• ⲧⲉ ⲥⲙⲁⲙⲁⲁⲧ⳿ ⲛ̄ⲧⲟ ϩⲛ̄ ⲛⲉϩⲓⲟ̄ⲙⲉ • ⲁⲩⲱ̄ ⲟⲛ ⲧⲉⲛⲧ ⲁⲥⲧⲱⲟⲩⲛ⳿ ϩⲁ ⲡⲉⲧ ⲥⲙⲁⲙⲁⲁⲧ • ⲧⲉⲣⲤⲙⲁⲙⲁⲁⲧ⳿ ϩⲛ̄ ⲧⲡⲉ • ⲁⲩⲱ̄ ϩⲓϫⲙ̄ ⲡⲕⲁϩ • Ⲧⲟⲩⲕⲁⲗⲁϩⲏ⳿\nⲥⲙⲁⲙⲁⲁⲧ ϫⲉ • ⲁⲥⲧⲱⲟⲩⲛ ϩⲁ ⲡⲉⲧ ⲙⲟⲩϩ ⲛ̄ ⲧⲡⲉ⳿ ⲙⲛ̄\nⲡⲕⲁϩ • ⲙ̄ ⲯⲓⲥ ⲛ̄ ⲉⲃⲟⲧ • Ⲛⲟⲩⲉⲕⲓⲃⲉ⳿ ⲥⲙⲁⲙⲁⲁⲧ • ⲛⲁⲓ̄\nⲛ̄ⲧⲁⲣⲥⲁⲁⲛϣ̄ | ⲛ̄ϩⲏⲧⲟⲩ ⲙ̄ ⲡⲇⲩⲙⲓⲟⲩⲣⲅⲟⲥ ⲛ̄ ϣⲟⲙⲧⲉ⳿\nⲛ̄ⲣⲟⲙⲡⲉ :-Ⲧⲟⲩⲧⲁⲡⲣⲟ⳿ ⲥⲙⲁⲙⲁⲁⲧ⳿ ⲧⲁⲓ̄ ⲛ̄ⲧⲁⲥϣⲁϫⲉ\nⲙⲛ̄ ⲡϣⲏⲣⲉ ⲙ̄ ⲡⲛⲟⲩⲧⲉ ϩⲛ̄ ⲟⲩϩⲗⲟϭ • Ⲉⲓϣⲁⲛϩⲓ ⲧⲟⲟⲧ⳿\nⲉ ⲟⲛⲟⲙⲁⲍⲉ⳿ ⲛ̄ⲛⲟⲩⲙⲉⲗⲟⲥ ⲧⲏⲣⲟⲩ • ⲛⲁ ⲡϩⲟⲩⲛ⳿ ⲙⲛ̄\nⲛⲁ ⲡⲃⲟⲗ • ⲡⲉⲟⲩⲟ̄ⲉⲓϣ ⲧⲏⲣϥ̄ ⲙ̄ ⲡⲁ ⲱⲛϩ̄ ⲛⲁⲣⲱϣⲉ ⲉ\nⲣⲟⲓ̄ ⲁⲛ⳿ ⲉⲓϫⲱ ⲛ̄ ⲛⲟⲩⲁⲣⲉⲧⲏ⳿ ⲧⲏⲣⲟⲩ :-Ⲁⲗⲗⲁ ϯⲡⲁⲣⲁⲕⲁⲗⲉⲓ ⲙ̄ⲙⲟ ⲱ̄ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲛ̄ ⲣⲉϥϫⲡⲉ⳿ ⲡⲛⲟⲩⲧⲉ • ⲉ\nⲧⲣⲉ ⲡⲣⲉⲥⲃⲉⲩⲉ ϩⲁ ⲣⲟⲓ • ⲁⲛⲟⲕ | ⲉⲡⲓⲫⲁⲛⲓⲟⲥ⳿ ⲡⲉⲓ ϩⲙ̄ϩⲁⲗ ⲛ̄ ⲁⲧ ϣⲁⲩ • ⲁⲩⲱ̄ ⲛ̄ⲧⲉⲥⲉⲡⲥ̄ ⲡⲉⲭ︤ⲥ︥ • ⲉϫⲛ̄ ⲛⲁ ⲧⲁⲡⲟⲗⲓⲥ ⲧⲏⲣⲟⲩ • ⲙⲁⲗⲗⲟⲛ ⲇⲉ⳿ ϩⲁ ⲧⲟⲓⲕⲟⲩⲙⲉⲛⲏ ⲧⲏⲣⲥ̄ • ⲧⲉⲣϨⲏⲛ⳿ ⲅⲁⲣ⳿ ⲉ ϩⲟⲩⲛ ⲉ ⲣⲟϥ ⲛ̄ ⲟⲩⲟ̄ⲉⲓϣ ⲛⲓⲙ • ⲁⲩⲱ̄\nⲧⲉⲝⲟⲩⲥⲓⲁ⳿ ⲧⲟ ⲛⲉ • ⲙ̄ ⲡⲁⲣⲁ ⲛⲉⲧ ⲟⲩⲁⲁⲃ ⲧⲏⲣⲟⲩ • ⲉ\nⲥⲟⲡⲥ̄ ⲙ̄ⲙⲟϥ • Ϫⲉ ⲕⲁⲥ • ⲛⲉⲧ ϩⲕⲁⲉⲓⲧ⳿ ⲉϥⲉⲧⲥⲓⲟⲟⲩ ⲛ̄\nⲟ̄ⲉⲓⲕ Ⲛⲉⲧ ϣⲱⲛⲉ ⲉϥⲉⲧⲁⲗϭⲟⲟⲩ • Ⲛⲉⲧ ⲥⲟⲣⲙ̄ ⲉϥⲉⲥⲟⲟⲩϩⲟⲩ⳿ ⲉ ϩⲟⲩⲛ ⲉ ⲡⲉϥⲟ̄ϩⲉ⳿ ⲉⲧ ⲟⲩⲁⲁⲃ • Ⲁⲛⲟⲛ ⲇⲉ ϩⲱⲱⲛ\nϩⲓ ⲟⲩⲥⲟⲡ •","english":"He entered into the completion of the holy mystery. Let us speak in this manner: with the blessed Elizabeth, \"You are blessed among women, and blessed is the fruit of the womb, for who am I?\" For the mother of my Lord comes to my feet. Truly, at all times, you are blessed among women, and also the one who stood for the blessed one. You are blessed in heaven and on earth. Your vessel is blessed, for it stood for the one who fills heaven and earth with the weight of the months. Your bosom is blessed. These I have enumerated for the demiurge of three years. Your mouth is blessed, this one which spoke with the Son of God in a meadow. If I take up to name all the members, the inner and the outer, the entire time of my life would not suffice for me to speak all your virtues. But I entreat you, O virgin who bore God, to intercede for me, I, Epiphanius, this servant who is unworthy, and to pray to Christ for all my cities, rather for the whole oikoumene. For you are near to him at all times, and you have authority beyond all the holy ones to entreat him, so that the hungry may be filled with bread, the sick may be healed, the scattered may be gathered into his holy fold. And we, all together.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲕⲁⲣⲡⲟⲥ ⲛ̄ ϩⲏⲧⲉ","severity":"info","text":"The phrase 'fruit of the womb' echoes Elizabeth's greeting in Luke 1:42. In homiletic allegory, 'fruit' (ⲕⲁⲣⲡⲟⲥ) is a virtue or work, but here it retains the literal sense of the child Jesus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲧⲉ ⲥⲙⲁⲙⲁⲁⲧ ⲛ̄ⲧⲟ ϩⲛ̄ ⲛⲉϩⲓⲟⲙⲉ","severity":"info","text":"The blessing 'You are blessed among women' is a direct quotation of Elizabeth's words to Mary in Luke 1:42, adapted into the narrator's voice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲇⲩⲙⲓⲟⲩⲣⲅⲟⲥ","severity":"info","text":"ⲡⲇⲩⲙⲓⲟⲩⲣⲅⲟⲥ (demiurge) is a Greek loanword (δημιουργός) used here for the infant Jesus, the 'maker' of the world, a common Christological title in Coptic homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲉⲡⲓⲫⲁⲛⲓⲟⲥ","severity":"info","text":"The narrator names himself as Epiphanius, a servant unworthy to speak Mary's virtues. This is a pseudepigraphic attribution to Epiphanius of Salamis (4th c.), typical of Coptic Marian homilies.","cites":[{"key":"ed:budge-misc.pseudoepiphanius-discourse-mary-theotokos","label":"source edition: PseudoEpiphanius Discourse Mary Theotokos","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoEpiphanius_Discourse%20Mary%20Theotokos%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ⲧⲟⲓⲕⲟⲩⲙⲉⲛⲏ","severity":"info","text":"The prayer for the whole oikoumene (inhabited world) reflects the universal intercessory role of Mary in Coptic piety, where she is 'near to him at all times' and has authority beyond all holy ones.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a narrative of the Annunciation (previous passage) to a hymnic blessing of Mary, listing her blessed members (vessel, bosom, mouth) and culminating in a prayer for intercession.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'for the demiurge of three years' is obscure; it may refer to the three years of Jesus' public ministry or to a symbolic period.","The Coptic 'ⲛ̄ⲧⲁⲣⲥⲁⲁⲛϣ̄ ⲛ̄ϩⲏⲧⲟⲩ' is rendered 'I have enumerated' but could also mean 'I have counted them'."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"ⲉϥⲉ|ϯⲑⲉ⳿ ⲛⲁⲛ⳿ ⲉ ⲧⲣⲉ ⲛⲙⲟⲟϣⲉ⳿ ϩⲙ̄ ⲡⲉⲧⲣⲁ⳿ⲛⲁϥ • ⲛ̄ ⲟⲩⲟ̄ⲉⲓϣ ⲛⲓⲙ⳿ ϩⲙ̄ ⲡⲧⲣⲉⲛⲕⲱ ⲛ̄ ⲥⲱⲛ • ⲙ̄\nⲡⲣⲙ̄ ⲛ̄ ⲁⲥ • ⲙⲛ̄ ⲧⲉϥⲕⲁⲕⲓⲁ • Ⲁϩⲣⲟⲕ⳿ ⲉⲕⲡⲉⲣⲓⲥⲡⲁ⳿ ⲛ̄\nⲧⲉⲓ ϩⲉ⳿ ⲧⲏⲣⲥ̄ • ⲁⲩⲱ̄ ⲉⲕϩⲟⲥⲉ⳿ ⲙ̄ ⲡⲣⲱⲙⲉ • ϩⲱ⳿ ⲉ\nⲡⲉϩⲟⲟⲩ • ⲡⲉϩⲟⲟⲩ⳿ ⲉ ⲧⲉϥⲕⲁⲕⲓⲁ • Ϣⲟⲙⲛ︦ⲧ︦ ⲙ̄ⲙⲁϩⲉ\nⲛ̄ ⲕⲁϩ • ⲛⲉⲧϭⲉⲉⲧ⳿ ⲉ ⲣⲟⲕ • ⲁⲩⲱ̄ ⲛ̄ⲥⲉⲛⲉϫ⳿ ϩⲉⲛⲕⲟⲩⲓ̄\nⲛ̄ⲱⲛⲉ⳿ ⲉ ϫⲱⲕ • ⲛ̄ⲥⲉϩⲁⲣⲉϩ⳿ ⲉ ⲧⲉⲕⲥⲁⲣⲝ̄ ⲛ̄ⲉⲃⲓⲏⲛ • Ⲉⲕⲡⲁⲣⲁⲛⲟⲙⲉⲓ⳿ ⲛ̄ ⲛⲓⲙ • ⲁⲣⲓ ⲡⲙⲉⲉⲩⲉ⳿ ⲙ̄ ⲡϩⲁⲡ | ⲙ̄\nⲡⲛⲟⲩⲧⲉ • ⲙ̄ ⲡⲛⲁⲩ⳿ ⲉⲧⲟⲩⲛⲁⲕⲱⲧⲉ⳿ ⲉ ⲣⲟⲕ ⲛ̄ϭⲓ ⲛⲉⲛⲧ ⲁⲕⲁⲁⲩ⳿ ⲧⲏⲣⲟⲩ • Ⲁϣ⳿ ⲛ̄ ⲃⲟⲏ̄ⲑⲓⲁ• ⲧⲉⲧ ⲛⲁϣⲱⲡⲉ\nⲛⲁⲕ • Ⲡⲇⲓⲕⲁⲥⲧⲏⲥ⳿ ⲉⲧ ⲙ̄ⲙⲁⲩ • ⲙⲉϥϫⲓ⳿ ⲗⲁⲁⲩ⳿ ⲛ̄ⲉⲛⲕⲁ⳿\nⲛ̄ ⲧⲟⲟⲧⲕ̄ ⲛϥ̄ⲕⲁⲁⲕ ⲉ ⲃⲟⲗ • Ⲁ ⲛⲉⲭⲣⲏⲙⲁ⳿ ϣⲱⲡⲉ⳿\nⲛⲁⲕ⳿ ⲛ̄ ⲁⲡⲟⲗⲁⲩⲥⲓⲥ • ⲁⲩⲱ̄ ⲛ̄ ⲁⲫⲟⲣⲙⲏ ⲛ̄ ⲟⲩⲕⲟⲗⲁⲥⲓⲥ⳿\nϣⲁ ⲉⲛⲉϩ • Ⲁ ⲡⲉⲕⲉⲟⲟⲩ • ⲙⲛ̄ ⲡⲉⲕⲧⲁⲉⲓⲟ̄ ϣⲱⲡⲉ ⲛⲁⲕ⳿\nⲙ̄ ⲡⲣⲟⲇⲓⲇⲟⲩ • ⲛⲅ̄ ⲛⲁϩⲉ⳿ ⲁⲛ⳿ ⲉⲥⲩⲛⲏⲅⲱⲣⲟⲥ • ⲉϥⲥⲩⲛⲏⲅⲟⲣⲉⲓ⳿ ϩⲁ ⲣⲟⲕ • ⲕⲟⲕⲙ̄ ⲁⲩⲱ⳿ ⲕϣⲟⲗϩ̄ • ⲕⲟⲟⲛϣ̄ • ⲉⲓⲥ ⲧⲣⲙ̄ⲉⲓⲏ̄ ⲙ̄ ⲡⲟⲣ|ⲫⲁⲛⲟⲥ • ⲛ̄ⲧⲁⲕ ⲑⲙ̄ⲕⲟϥ • Ⲉⲓⲥ\nⲡⲁϣⲁϩⲟⲙ ⲛ̄ ⲧⲉⲭⲏⲣⲁ⳿ ⲛ̄ⲧⲁⲕⲧⲱⲣⲡ̄ ⲙ̄ ⲡⲉⲥⲏⲓ̄ • Ⲉⲓⲥ\nⲛ̄ϩⲏⲕⲉ⳿ ⲛ̄ⲧⲁⲕϥⲟϭⲟⲩ ⲙ̄ ⲡⲉⲩⲃⲉⲕⲉ • Ⲉⲓⲥ ⲛ̄ϩⲙ̄ϩⲁⲗ ⲛ̄ⲧⲁⲕⲑⲙ̄ⲕⲟⲟⲩ ϩⲛ̄ ⲟⲩⲙⲛ̄ⲧ ⲁⲧ ⲛⲁ • Ϩⲁⲡⲁⲝ ϩⲁⲡⲗⲱⲥ\nⲛ̄ⲛⲟⲃⲉ ⲧⲏⲣⲟⲩ ⲛ̄ⲧⲁⲕⲁⲁⲩ • ⲕⲛⲁϩⲉ⳿ ⲉ ⲣⲟⲟⲩ • ⲉⲩⲟⲩⲏϩ\nⲛ̄ⲥⲁ ⲧⲉⲕⲯⲩⲭⲏ • ⲛ̄ⲑⲉ ⲛ̄ⲧⲁⲕⲁⲁⲩ ⲙ̄ⲙⲟⲥ • Ⲁⲣⲓ\nⲡⲙⲉⲉⲩⲉ⳿ ⲙ̄ ⲡⲉϩⲟⲟⲩ • ⲉⲧ ⲉⲣⲉ ⲧⲟⲣⲅⲏ⳿ ⲛⲁϭⲱⲗⲡ̄ ⲉ ⲃⲟⲗ\nϩⲛ̄ ⲧⲡⲉ • Ⲁⲣⲓ ⲡⲙⲉⲉⲩⲉ⳿ ⲛ̄ ⲧⲡⲁⲣⲣⲟⲩⲥⲓⲁ ⲉⲧ ϩⲁⲉⲟⲟⲩ • ⲙ̄ ⲡⲉⲭ︦ⲥ︦ • ⲕⲁⲧⲁ ⲑⲉ | ⲉⲧ ⲉϥϫⲱ ⲙ̄ⲙⲟⲥ ⲛ̄ϭⲓ ⲡⲉⲛⲥⲱⲧⲏⲣ • ϫⲉ ⲛⲉⲛⲧ ⲁⲩⲉⲓⲣⲉ ⲛⲙ̄ⲡⲉⲧ ⲛⲁⲛⲟⲩϥ •","english":"He will give us the way to walk in the pleasant place. At whatever time we leave off the brother, the man of sin and his wickedness. You have arrived, having encompassed all this manner, and you are exalted above man, even to the evil, the evil to his wickedness. Three measures of earth, the things that are bent toward you, and they will throw small stones at you, and they will preserve your wretched flesh. You transgress against whom? Remember the judgment of God, at the time when those whom you have done all things will surround you. What help will come to you? The judge there will take nothing from your hand; he will not leave you outside. The possessions have become for you an enjoyment and an opportunity for eternal punishment. Your glory and your honor have become for you a betrayer. You will not stand in the synagogue; he is gathering against you. You are bent and twisted, you are perverted. Behold the widow's orphan, whom you have oppressed. Behold the poor, whom you have deprived of their wages. Behold the slaves, whom you have oppressed in a merciless manner. Once and for all, all the sins that you have committed, you will find them, they are dwelling after your soul, in the same way that you did them. Remember the evil, when the wrath will be revealed from heaven. Remember the late arrival of Christ, according to the way that our Savior speaks: \"The things that have been done with the good.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ⲡⲉⲧⲣⲁ⳿ⲛⲁϥ","severity":"info","text":"The phrase ⲡⲉⲧⲣⲁ⳿ⲛⲁϥ (lit. 'the pleasant place') is a rare compound; the English draft renders it as 'the pleasant place', but the Coptic may imply a specific locale, possibly a garden or paradise, echoing the 'pleasant place' of the previous passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ϣⲟⲙⲛ︦ⲧ︦ ⲙ̄ⲙⲁϩⲉ ⲛ̄ ⲕⲁϩ","severity":"info","text":"The phrase 'Three measures of earth' (Ϣⲟⲙⲛ︦ⲧ︦ ⲙ̄ⲙⲁϩⲉ ⲛ̄ ⲕⲁϩ) echoes the imagery of judgment in Zechariah 5:6–8, where a woman is cast into a basket with a lead cover; here it may allude to the burial or containment of the wicked.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲧⲟⲣⲅⲏ⳿ ⲛⲁϭⲱⲗⲡ̄ ⲉ ⲃⲟⲗ ϩⲛ̄ ⲧⲡⲉ","severity":"info","text":"The phrase 'the wrath will be revealed from heaven' (ⲧⲟⲣⲅⲏ⳿ ⲛⲁϭⲱⲗⲡ̄ ⲉ ⲃⲟⲗ ϩⲛ̄ ⲧⲡⲉ) directly echoes Romans 1:18, where the wrath of God is revealed from heaven against all ungodliness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲧⲡⲁⲣⲣⲟⲩⲥⲓⲁ ⲉⲧ ϩⲁⲉⲟⲟⲩ ⲙ̄ ⲡⲉⲭ︦ⲥ︦","severity":"info","text":"The phrase 'the late arrival of Christ' (ⲧⲡⲁⲣⲣⲟⲩⲥⲓⲁ ⲉⲧ ϩⲁⲉⲟⲟⲩ ⲙ̄ ⲡⲉⲭ︦ⲥ︦) uses the Greek loanword ⲡⲁⲣⲣⲟⲩⲥⲓⲁ (parousia), a standard term for the Second Coming in Christian eschatology, and is followed by a citation of Matthew 25:34–40.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲥⲩⲛⲏⲅⲱⲣⲟⲥ","severity":"info","text":"The term ⲥⲩⲛⲏⲅⲱⲣⲟⲥ (synēgoros) is a Greek loanword meaning 'advocate' or 'one who speaks in support'; here it is used ironically, as the judge gathers against the sinner, contrasting with the advocate role of Christ (1 John 2:1).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲛⲉⲛⲧ ⲁⲩⲉⲓⲣⲉ ⲛⲙ̄ⲡⲉⲧ ⲛⲁⲛⲟⲩϥ","severity":"caution","text":"The final clause 'The things that have been done with the good' is incomplete in the Coptic; the English draft supplies 'the good' but the text breaks off, likely continuing a citation of Matthew 25:34–40. The sense is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ⲡⲉⲧⲣⲁ⳿ⲛⲁϥ may be a scribal error or a rare compound; its exact meaning is uncertain.","The final clause is truncated; the intended completion is unclear."],"confidence":"medium","notes":[]},{"i":31,"ref":"p31","source":"ⲉⲩⲁⲛⲁⲥⲧⲁⲥⲓⲥ\nⲛ̄ ⲱ̄ⲛϩ̄ • Ⲁⲩⲱ̄ ⲛⲉⲛⲧ ⲁⲩⲉⲓⲣⲉ ⲛⲙ̄ ⲡⲉⲑⲟⲟⲩ ⲉⲩⲁⲛⲁⲥⲧⲁⲥⲓⲥ\nⲛ̄ ⲕⲣⲓⲥⲓⲥ • Ⲟⲩ⳿ ⲡⲉ ϯⲛⲁϫⲟⲟϥ • ⲱ̄ ⲛⲁ ⲙⲉⲣⲁⲧⲉ • ⲉⲓⲥ\nⲧⲙⲛ̄ⲧⲉⲣⲟ⳿ ⲛ ⲙ̄ⲡⲏⲟⲩⲉ⳿• ⲥⲃ̄ⲧⲱⲧ • ⲉⲓⲥ ⲧⲅⲉϩⲉⲛⲛⲁ ⲟⲛ • Ⲙⲁⲣⲉ Ⲛ ⲁⲡⲟⲗⲁⲩⲥⲓⲥ⳿ ⲛ̄ ⲧⲙⲛ︦ⲧ︦ⲉⲣⲟ ⲛ ⲙ̄ⲡⲏⲩⲉ⳿ ⲡⲣⲟⲧⲣⲉⲡⲉ ⲙ̄ⲙⲟⲕ • Ⲛ̄ⲧⲉ ⲧⲁⲡⲓⲗⲏ ⲙ̄ ⲡⲕⲱϩⲧ̄ ⲛ̄ ⲧⲅⲉϩⲉⲛⲛⲁ⳿\nϣⲧⲣ̄ⲧⲱⲣⲕ̄ • ⲛⲅ̄ ⲕⲟⲧⲕ̄ ⲉ ⲃⲟⲗ ϩⲛ̄ ⲛⲉϩⲃⲏⲩⲉ⳿ ⲙ̄ ⲡⲇⲓⲁⲃⲟⲗⲟⲥ • ⲛⲅ̄ ⲙⲟⲟϣⲉ ϩⲙ̄ | ⲡⲉⲧ ⲣ̄ⲁⲛⲁϥ ⲙ̄ ⲡϫⲟⲉⲓⲥ\nⲛ̄ ⲟⲩⲟ̄ⲉⲓϣ ⲛⲓⲙ • Ⲛⲉ ⲕⲗⲏⲣⲟⲛⲟⲙⲉⲓ ⲛ̄ ⲛⲉⲧⲉ⳿ ⲛ̄ⲥⲉⲛⲁⲡⲁⲣⲁⲅⲉ⳿ ⲁⲛ⳿ ϣⲁ ⲉⲛⲉϩ ⲛⲁⲓ̄ ⲉⲧⲉ ⲙ̄ ⲡⲉ ⲃⲁⲗ\nⲛⲁⲩ⳿ ⲉ ⲣⲟⲟⲩ • ⲟⲩⲇⲉ ⲙ̄ ⲡⲉⲙⲁⲁϫⲉ⳿ ⲥⲟⲧⲙⲟⲩ⳿ ⲟⲩⲇⲉ⳿\nⲙ̄ⲡ ⲟⲩⲁⲗⲉ⳿ ⲉ ϩⲣⲁⲓ̄ ⲉϫⲙ̄ ⲡϩⲏⲧ ⲛ̄ⲣⲱⲙⲉ • ⲛⲁⲓ̄ ⲛ̄ⲧⲁ\nⲡⲛⲟⲩⲧⲉ⳿ ⲥⲃ̄ⲧⲱⲧⲟⲩ⳿ ⲛ̄ ⲛⲉⲧ ⲙⲉ ⲙ̄ⲙⲟϥ • Ϩⲓⲧⲛ̄ ⲧⲉⲭⲁⲣⲓⲥ • ⲙⲛ̄ ⲧⲙⲛ︦ⲧ︦ⲙⲁⲓ̄ⲣⲱⲙⲉ ⲙ̄ ⲡⲉⲛ ϫⲟⲉⲓⲥ ⲓ︦ⲥ︦ ⲡⲉⲭ︦ⲥ︦ • Ⲡⲁⲓ̄ ⲉ ⲃⲟⲗ ϩⲓ ⲧⲟⲟⲧϥ̄ • ⲉⲣⲉ ⲉⲟⲟⲩ ⲛⲓⲙ⳿ ⲡⲣⲉⲡⲉⲓ ⲛⲁϥ • ⲙⲛ̄ ⲡⲉϥ|ⲉⲓⲱⲧ⳿ ⲛ̄ ⲁⲅⲁⲑⲟⲥ • ⲙⲛ̄ ⲡⲉⲡⲛ︦ⲁ︦ ⲉⲧ ⲟⲩⲁⲁⲃ\nⲛ̄ ⲣⲉϥⲧⲁⲛϩⲟ • Ⲧⲉⲛⲟⲩ • ⲁⲩⲱ̄ ⲛ̄ⲟⲩⲟ̄ⲉⲓϣ ⲛⲓⲙ ϣⲁ\nⲉⲛⲉϩ • ⲛ̄ ⲉⲛⲉϩ ϩⲁⲙⲏⲛ ⁖Ⲁⲣⲓ ⲧⲁⲅⲁⲡⲏ⳿ ⲛⲁ ⲉⲓⲟⲧⲉ⳿ ⲙⲛ̄ ⲛⲁ ⲥⲛⲏⲩ • ⲟⲩⲟⲛ ⲛⲓⲙ\nⲉⲧ ⲛⲁⲱϣ ϩⲙ̄ ⲡⲉⲓ ⲕⲉⲫⲁⲗⲁⲓ̄ⲟⲛ ⲛ̄ ϫⲱⲱⲙⲉ • ϣⲗⲏⲗ\nϩⲓϫⲛ̄ ⲧⲉⲛⲙⲁⲓ̄ ⲛⲟⲩⲧⲉ ⲛ̄ⲥⲱⲛⲉ ⲙ̄ ⲙⲁⲓ̄ ⲁⲅⲁⲡⲏ • ⲁⲩⲱ\nⲙ̄ ⲙⲁⲓ̄ ⲡⲣⲟⲥⲫⲟⲣⲁ [erasure of two and a half lines] ϫⲉ\nⲛ̄ⲧⲟⲥ • ⲁⲥϥⲓ ⲡⲉϥⲣⲟⲟⲩϣ⳿ ϩⲛ̄ ⲛⲉⲥϩⲓⲥⲉ ⲙ̄ⲙⲓⲛ ⲙ̄ⲙⲟⲥ\nⲁⲥⲧⲁⲁϥ ⲉ ϩⲟⲩⲛ ⲉ ⲡⲧⲟⲡⲟⲥ [erasure of four lines] Ϫⲉ ⲕⲁⲥ⳿\nⲉⲣⲉ ⲡⲁⲣⲭⲁⲅⲅⲉⲗⲟⲥ ⲙⲓⲭⲁⲏⲗ • ⲙⲛ̄ ⲡϩⲁⲅⲓⲟⲥ ⲓ̄ⲱϩⲁⲛⲛⲏⲥ ⲙⲛ̄ ⲧⲡⲁⲣⲑ • ⲉⲧ ⲟⲩⲁⲁⲃ ⲙⲁⲣⲓⲁ •","english":"the resurrection of life. And those who have done evil with the devil will have a resurrection of judgment. What shall I say, O my beloved? Behold, the kingdom of the heavens is prepared. Behold, Gehenna also. Let the enjoyment of the kingdom of the heavens urge you, and let the punishment of the fire of Gehenna terrify you. Turn away from the deeds of the devil. Walk in the good way of the Lord at all times. Inherit those things which will never pass away forever, which the eye has not seen, nor the ear heard, nor has it entered into the heart of man. These things God has prepared for those who love him, through the grace and philanthropy of our Lord Jesus Christ. From him, through whom all glory is fitting, and his good Father, and the Holy Spirit, the life-giver. Now, and at all times, forever and ever, amen. Do the agape for the fathers and the brothers. All who will read this book, pray for our God-loving sister, the lover of agape, and the lover of the offering... that she took care in her own labors and brought it into the monastery... so that the archangel Michael, and the holy John, and the holy virgin Mary...","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲁⲛⲁⲥⲧⲁⲥⲓⲥ ⲛ̄ ⲱ̄ⲛϩ̄ / ⲁⲛⲁⲥⲧⲁⲥⲓⲥ ⲛ̄ ⲕⲣⲓⲥⲓⲥ","severity":"info","text":"The paired phrases 'resurrection of life' and 'resurrection of judgment' echo John 5:29, a standard eschatological proof-text in Coptic homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲛⲁⲓ̄ ⲉⲧⲉ ⲙ̄ ⲡⲉ ⲃⲁⲗ ⲛⲁⲩ⳿ ⲉ ⲣⲟⲟⲩ • ⲟⲩⲇⲉ ⲙ̄ ⲡⲉⲙⲁⲁϫⲉ⳿ ⲥⲟⲧⲙⲟⲩ⳿","severity":"info","text":"The description of unseen and unheard blessings (eye has not seen, ear not heard) is a free citation of 1 Corinthians 2:9, itself adapted from Isaiah 64:4.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲁⲅⲁⲡⲏ","severity":"info","text":"ⲁⲅⲁⲡⲏ appears twice: first in the exhortation 'Do the agape for the fathers and the brothers', then in the epithet 'lover of agape'. The term here denotes the liturgical meal, not abstract love.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲣⲟⲥⲫⲟⲣⲁ","severity":"info","text":"ⲡⲣⲟⲥⲫⲟⲣⲁ (Greek προσφορά) means 'offering', likely the eucharistic offering or a donation to the monastery. The sister is praised as 'lover of the offering', linking her patronage to the liturgy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"erasure of two and a half lines / erasure of four lines","severity":"caution","text":"Two erasures (2.5 and 4 lines) in the Coptic manuscript obscure the sister's name and the monastery's identity. The surviving text indicates she funded the copying of the book through her labor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ⲡⲁⲣⲭⲁⲅⲅⲉⲗⲟⲥ ⲙⲓⲭⲁⲏⲗ • ⲙⲛ̄ ⲡϩⲁⲅⲓⲟⲥ ⲓ̄ⲱϩⲁⲛⲛⲏⲥ ⲙⲛ̄ ⲧⲡⲁⲣⲑ • ⲉⲧ ⲟⲩⲁⲁⲃ ⲙⲁⲣⲓⲁ","severity":"info","text":"The closing invocation of Michael, John (the Baptist or Evangelist), and Mary the Virgin reflects a standard Coptic intercessory triad, often used in colophons to secure the reader's prayer for the donor.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The erasures leave the sister's name and the monastery's name unknown; the reading assumes she is the donor who brought the book into the monastery.","ⲡϩⲁⲅⲓⲟⲥ ⲓ̄ⲱϩⲁⲛⲛⲏⲥ could refer to John the Baptist or John the Evangelist; both are common in Coptic litanies."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."},{"kind":"terminology","severity":"info","term":"ⲁⲣⲭⲁⲅⲅⲉⲗⲟⲥ","text":"ⲁⲣⲭⲁⲅⲅⲉⲗⲟⲥ → “archangel”. Michael, Gabriel, Raphael, Suriel; the rank is fixed in Coptic liturgical usage."},{"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":"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":32,"ref":"p32","source":"ⲛⲁⲡⲁⲣⲁⲕⲁⲗⲉⲓ ⲙ̄ ⲡⲉⲭⲥ̄ ⲉ ϩⲣⲁⲓ̄ ⲉ ϫⲱⲥ ⲛϥ̄ⲥⲙⲟⲩ ⲉ ⲣⲟⲥ • ⲙⲛ̄\n[erasure of three and a half lines] ⲁⲩⲱ ⲟⲛ ⲉⲩϣⲁⲛⲉⲓ ⲉ ⲃⲟⲗ\nϩⲛ̄ | ⲥⲱⲙⲁ • ⲡⲣⲟⲥ ⲡⲉⲧ ⲕⲏ ⲉ ϩⲣⲁⲓ ⲛ̄ⲣⲱⲙⲉ ⲛⲓⲙ • ⲛ̄ⲧⲉ\nⲡⲛⲟⲩⲧⲉ ⲡⲱϩ ⲙ̄ ⲡⲉⲭⲓⲗⲟⲅⲣⲁⲫⲟⲛ ⲛ̄ ⲛⲉⲩⲛⲟⲃⲉ • ⲛϥ̄ⲥϩⲁⲓ̄\nⲙ̄ ⲡⲉⲩⲣⲁⲛ ⲉ ⲡϫⲱⲱ̄ⲙⲉ ⲙ̄ ⲡⲱⲛϩ̄ ⲛ̄ⲥⲉ ϯⲛⲁⲩ ⲛ̄ ⲛⲁ ⲧⲡⲉ • ⲛ̄ ϣⲃ̄ⲃⲓⲱ̄ ⲛ̄ ⲛⲁ ⲡⲕⲁϩ • ⲛⲉⲓ ϣⲁ ⲉⲛⲉϩ • ⲉ ⲡⲙⲁ ⲛ̄ ⲛⲉⲓ\nⲡⲣⲟⲥ ⲟⲩⲟ̄ⲉⲓϣ ⲛ̄ⲥⲉϯ ⲛⲁⲩ ⲟⲛ⳿ ⲛ̄ ⲧϣⲃ̄ⲃⲓⲱ̄ ⲙ̄ ⲡⲉⲩⲉⲣⲏⲧ\nⲛ̄ ϣⲉ ⲛ̄ ⲕⲱⲃ ⲛ̄ ⲥⲟⲡ⳿ ϩⲛ̄ ⲑⲓ̈ⲗⲏ︦ⲙ︦ • ⲛ̄ⲧⲡⲉ ⲧⲡⲟⲗⲓⲥ • ⲛ̄\nⲛ̄ⲇⲓⲕⲁⲓ̄ⲟⲥ ⲧⲏⲣⲟⲩ ϩⲁⲙⲏⲛ • ⲉϥⲉϣⲱⲡⲉ\nⲀⲣⲓ ⲡⲁ ⲙⲉⲉⲩⲉ ϩⲱ ⲛⲁⲅⲁⲡⲏ • ⲁⲛⲟⲕ ⲡⲓⲉⲗⲁⲭ ⲁⲩⲱ̄\nⲡⲓⲁⲧ ⲙ̄ⲡϣⲁ⳿ ⲙ̄ ⲡⲣⲁⲛ ⲉⲧ ϩⲓ ϫⲱϥ [erasure of three lines]\nⲉⲓⲥ ϯⲙⲉⲧⲁⲛⲟⲓⲁ • ⲁⲁⲧ ⲛ̄ ⲣⲙ̄ϩⲉ • ⲁⲓ̄ⲧⲟⲗⲙⲁ ⲁⲓⲥϩⲁⲓ ⲡⲉⲓ\nϫⲱⲱⲙⲉ ⲉⲓϣⲟⲣⲡ ϩⲛ̄ ϩⲣⲓⲧⲉ ⲡⲓⲟⲙ - ϩⲛ̄ ⲧⲙⲉϩ ⲯⲥ\nⲛ̄ ⲣⲟⲙⲡⲉ • ⲛ̄ ⲇⲓⲟⲕⲗⲩ","english":"I entreat Christ to descend upon her and bless her. And also, when they come out of the body, toward that which is set before every person, God will wipe clean the writing tablet of their sins, and he will write their name in the book of life. They will see the things of heaven, the shadows of the things of earth, forever, in the place of those who, for a time, are given also the shadow of their punishment, a hundred times over, in Gehenna, the city of the righteous, all of them, amen. So be it.\n\nThink also, my beloved, I, the lowly and unworthy one, whose name is upon it, behold, this repentance, make it a refuge. I have dared to write this book, first in the river, in the sixth year of Diocletian.","structure":"doxology","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲥⲱⲙⲁ","severity":"info","text":"ⲥⲱⲙⲁ here means 'body' in the sense of the mortal body from which the soul departs at death, consistent with the eschatological context of judgment and resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲡϫⲱⲱ̄ⲙⲉ ⲙ̄ ⲡⲱⲛϩ̄","severity":"info","text":"The phrase 'book of life' echoes Revelation 20:12–15 and 21:27, a standard apocalyptic motif in Coptic homiletics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage closes with a doxology and a colophon: the author identifies himself as 'the lowly and unworthy one' and dates the composition to the sixth year of Diocletian (c. 289/290 CE), a conventional pseudepigraphic dating.","cites":[{"key":"ed:budge-misc.pseudoepiphanius-discourse-mary-theotokos","label":"source edition: PseudoEpiphanius Discourse Mary Theotokos","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoEpiphanius_Discourse%20Mary%20Theotokos%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Coptic text has erasures of three and a half lines and three lines, making the exact sense of the blessing and the author's self-identification uncertain. The English draft fills gaps conjecturally.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲑⲓ̈ⲗⲏ︦ⲙ︦","severity":"info","text":"ⲑⲓ̈ⲗⲏ︦ⲙ︦ (Gehenna) is the Greek γέεννα, derived from the Valley of Hinnom, used in Christian texts as a place of punishment. Here it is called 'the city of the righteous', an unusual juxtaposition that may reflect textual corruption or a scribal error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"","severity":"info","text":"The colophon dates the writing to the sixth year of Diocletian (c. 289/290 CE), but this is a pseudepigraphic convention; the actual composition is likely later, perhaps 5th–7th century, given the theological and literary parallels.","cites":[{"key":"ed:budge-misc.pseudoepiphanius-discourse-mary-theotokos","label":"source edition: PseudoEpiphanius Discourse Mary Theotokos","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Budge%20Miscellaneous%20OCR%20Output/Budge_Misc_ApocPaul/Apoc%20Paul%20Input/PseudoEpiphanius_Discourse%20Mary%20Theotokos%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The erasures obscure the object of Christ's blessing and the author's name; the reading 'upon her' (ⲉϫⲱⲥ) likely refers to Mary, but the antecedent is lost.","The phrase 'the city of the righteous' applied to Gehenna is contradictory and may be a scribal error or a deliberate paradox."],"confidence":"medium","notes":[{"kind":"structure","severity":"info","label":"doxology","text":"Classified as doxology from the Coptic cues."},{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."},{"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."}]}]}