{"slug":"khazarzar-athanasius-the-great-of-alexandria-quaestiones-in-evangelia","id":"greek:khazarzar:khazarzar-athanasius-the-great-of-alexandria-quaestiones-in-evangelia","title":"Quaestiones in evangelia","title_source":"Quaestiones in evangelia","author":"Athanasius the Great of Alexandria","genre":"commentary","date":"","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:43:45Z","cost_usd":0.00423},"source":{"registry_id":"greek:khazarzar:khazarzar-athanasius-the-great-of-alexandria-quaestiones-in-evangelia","work_id":"khazarzar-athanasius-the-great-of-alexandria-quaestiones-in-evangelia","edition":"khazarzar","language":"","license":"Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Quaestiones%20in%20evangelia.pdf"},"stats":{"passages":7,"english_words":1945,"coptic_letters":0,"source_letters":7521,"commentary_units":42,"commentary_kinds":8,"derived_notes":1,"ambiguities":11,"work_notes":6,"external_links":0,"timeline":4},"summary":{"work":"khazarzar-athanasius-the-great-of-alexandria-quaestiones-in-evangelia","abstract":"The Quaestiones in evangelia is a Greek commentary attributed to Athanasius of Alexandria, surviving in a single manuscript tradition with lacunae and interpolations. It employs an erotapokriseis (question-and-answer) format to blend scriptural exegesis with doctrinal clarification, focusing on Gospel passages. The work was widely used in Byzantine catechetical and monastic settings, influencing later exegetical collections and florilegia. Its attribution to Athanasius (c. 296–373) is traditional but not secure; it may date from the late fourth or early fifth century, reflecting later theological concerns. The source edition (khazarzar) lacks a critical apparatus, and readers should consult G. Dorival’s 2005 critical edition for manuscript variants and patristic parallels.","historical_context":"The Quaestiones in evangelia is traditionally attributed to Athanasius the Great of Alexandria (c. 296–373), but the attribution is not secure; the work may date from the late fourth or early fifth century, reflecting later theological concerns such as Christological debates and the defense of Mary’s perpetual virginity. It survives in a single Greek manuscript tradition, with lacunae and later interpolations that complicate reconstruction of the original. The text was widely used in Byzantine catechetical and monastic settings, influencing later Greek exegetical collections and florilegia. The erotapokriseis genre was common in early Christian literature for teaching and clarifying doctrine. The work’s references to Herodian rulers and Jewish marriage customs indicate a learned author familiar with Gospel backgrounds. The source edition (khazarzar) does not include a critical apparatus; the reader should compare with the critical edition by G. Dorival (2005) where available.","significance":"The Quaestiones in evangelia is significant as a witness to the development of the erotapokriseis genre in early Christian exegesis and catechesis. It reflects the theological concerns of the late fourth and early fifth centuries, particularly regarding Christology and Mariology. Its influence on Byzantine monastic and catechetical traditions underscores its role in shaping later exegetical methods and doctrinal instruction.","timeline":[{"date":"c. 296–373","event":"Life of Athanasius of Alexandria, traditional author of the Quaestiones."},{"date":"Late 4th–early 5th c.","event":"Probable composition date of the Quaestiones, if not by Athanasius."},{"date":"Byzantine period","event":"Widespread use of the Quaestiones in catechetical and monastic settings."},{"date":"2005","event":"Publication of critical edition by G. Dorival."}],"relations":[{"work":"Gospel of Matthew","relation":"Primary scriptural source for the infancy narrative discussed in the sample commentary.","key":"","label":null,"url":null},{"work":"Erotapokriseis genre","relation":"The work belongs to this question-and-answer genre of early Christian literature.","key":"","label":null,"url":null},{"work":"Patristic florilegia","relation":"The Quaestiones influenced later Greek exegetical collections and florilegia.","key":"","label":null,"url":null},{"work":"Critical edition by G. Dorival (2005)","relation":"Provides a more reliable text with manuscript variants and patristic parallels.","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to Athanasius is traditional but not secure; the work may date from the late fourth or early fifth century.","The text survives in a single Greek manuscript tradition with lacunae and later interpolations.","The source edition (khazarzar) lacks a critical apparatus; readers should consult G. Dorival’s 2005 critical edition for manuscript variants and patristic parallels.","Some passages in the source edition may reflect later scribal glosses."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.00044,"generated":"2026-11-15T06:43:45Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Quaestiones%20in%20evangelia.pdf"}],"checks":{"work":"khazarzar-athanasius-the-great-of-alexandria-quaestiones-in-evangelia","status":"pass","blocking":[],"warnings":[],"stats":{"passages":7,"translated":7,"commentary_passages":7,"commentary_units":42,"english_words":1945,"source_letters":7485,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The text survives in a single Greek manuscript tradition, with lacunae and later interpolations that complicate reconstruction of Athanasius’ original.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"Attribution to Athanasius (c. 296–373) is traditional but not secure; the work may date from the late fourth or early fifth century, reflecting later theological concerns.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The Quaestiones were widely used in Byzantine catechetical and monastic settings, influencing later Greek exegetical collections and florilegia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"This edition does not include a critical apparatus for the manuscript variants, nor does it provide a full apparatus of patristic parallels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"Some passages in the source edition (khazarzar) may reflect later scribal glosses; the reader should compare with the critical edition by G. Dorival (2005) where available.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work employs a question-and-answer format typical of the erotapokriseis genre, blending scriptural exegesis with doctrinal clarification.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: commentary in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 7 narrative."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 1:1."},{"kind":"source","severity":"info","text":"Source edition: khazarzar — Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer"}],"derived_structure":{"narrative":7},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΕΡΩΤΗΣΙΣ αʹ. «Τοῦ δὲ Ἰησοῦ Χριστοῦ ἡ γέννησις οὕτως ἦν. Μνηστευθείσης γὰρ τῆς μητρὸς αὐτοῦ Μα ρίας τῷ Ἰωσήφ.» Διὰ τί οὐκ εἶπε· Μνηστευθείσης τῆς παρθένου, ἀλλὰ «τῆς μητρὸς αὐτοῦ.» ΑΠΟΚΡΙΣΙΣ. Ὥστε εὐπαράδεκτον γενέσθαι τὸν λόγον, καὶ προσδοκῶντά τι τῶν συνήθων ἀκούσασθαι τὸν ἀκροατὴν, καταπλήξῃ τῇ τοῦ παραδόξου πράγμα τος ἐπαγωγῇ, λέγων· «Πρὶν ἢ συνελθεῖν αὐτοὺς, εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ Πνεύματος ἁγίου.» Ἐρώτ. βʹ. «Ὤφθη δὲ αὐτῷ ἄγγελος Κυρίου κατ' ὄναρ λέγων·» Διὰ τί μὴ φανερῶς φαίνεται ὁ ἄγγελος τῷ Ἰωσὴφ, καθάπερ τοῖς ποιμέσι καὶ τῷ Ζαχαρίᾳ; Ἀπόκ. Ὅτι σφόδρα πιστὸς ἦν ὁ ἀνὴρ, καὶ οὐ δεόμενος τῆς τοιαύτης ὄψεως. Ἐρώτ. γʹ. «Μὴ φοβηθῇς παραλαβεῖν Μαριὰμ τὴν γυναῖκά σου.» Διὰ τί εἶπε· Μὴ φοβηθῇς Ἀπόκρ. Δεικνὺς αὐτὸν δεδοικότα μὴ προσκρούσῃ τῷ Θεῷ, ὡς μοιχαλίδα ἔχων. Ἐρώτ. δʹ. Διὰ τί εἶπε, «τὴν γυναικά σου;» Ἀπόκ. Ὡς μὴ διεφθαρμένης αὐτῆς οὔσης. Καλεῖ δὲ αὐτὴν γυναῖκα ἀπὸ τῆς μνηστείας· ὥσπερ εἰώθα μεν γαμβροὺς λέγειν καὶ προγάμους τοὺς μνηστῆρας. Ἐρώτ. εʹ. «Τέξεται δὲ Υἱόν.» Διὰ τί οὐκ εἶπε· Τέξεται δέ σοι; Ἀπόκ. Ὅτι οὐκ αὐτῷ ἔμελλε μόνῳ τίκτεσθαι, ἀλλὰ τῇ οἰκουμένῃ πάσῃ. Ἐρώτ. ςʹ. «Ἐν ἡμέραις Ἡρώδου τοῦ βασιλέως.» Διὰ τί προσέθηκε τὸ ἀξίωμα, εἰπὼν, «τοῦ βασιλέως;» Ἀπόκ. Ἐπειδὴ καὶ ἕτερος γέγονεν Ἡρώδης ὁ τὸν Πρόδρομον ἀνελών. Ἀλλ' ἐκεῖνος τετράρχης ἦν, οὗτος δὲ βασιλεύς. Ἐρώτ. ζʹ. «Ἐγερθεὶς παράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ.» Διὰ τί οὐκ εἶπε, Τὴν γυναῖκά σου, ἀλλὰ «Τὴν μητέρα αὐτοῦ;» Ἀπόκ. Ἐπειδὴ, τοῦ τόκου πέρας λαβόντος, ἐλύθη τε ἡ ὑποψία, καὶ ὁ Ἰωσὴφ ἐπιστώθη.","english":"Question 1: “Now the birth of Jesus Christ was as follows. For his mother Mary was betrothed to Joseph.” Why did it not say, “the virgin was betrothed,” but “his mother”? Answer: So that the account might be readily accepted, and so that the hearer, expecting to hear something customary, might be struck by the introduction of the paradoxical event, saying, “Before they came together, she was found to be with child from the Holy Spirit.” Question 2: “And an angel of the Lord appeared to him in a dream, saying:” Why does the angel not appear openly to Joseph, as to the shepherds and to Zechariah? Answer: Because the man was exceedingly faithful and had no need of such a vision. Question 3: “Do not be afraid to take Mary as your wife.” Why did it say, “Do not be afraid”? Answer: Showing that he was afraid lest he offend God by having an adulteress. Question 4: Why did it say, “your wife”? Answer: Because she was not corrupted. And it calls her wife from the betrothal, just as we are accustomed to call betrothed men sons-in-law and bridegrooms. Question 5: “She will bear a Son.” Why did it not say, “She will bear a son to you”? Answer: Because he was not to be born for him alone, but for the whole world. Question 6: “In the days of Herod the king.” Why did it add the title, saying, “the king”? Answer: Because there was also another Herod, the one who killed the Forerunner. But that one was a tetrarch, while this one was a king. Question 7: “Arise, take the child and his mother.” Why did it not say, “your wife,” but “his mother”? Answer: Because, since the birth had taken place, the suspicion was dissolved and Joseph was assured.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΕΡΩΤΗΣΙΣ αʹ","severity":"info","text":"The passage is structured as a series of questions and answers, each introduced by ΕΡΩΤΗΣΙΣ and ΑΠΟΚΡΙΣΙΣ, a common catechetical format in early Christian literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τοῦ δὲ Ἰησοῦ Χριστοῦ ἡ γέννησις οὕτως ἦν","severity":"info","text":"The opening phrase echoes the infancy narrative of the Gospel of Matthew (Matt 1:18-25), though the exact wording is not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἡρώδου τοῦ βασιλέως","severity":"info","text":"The distinction between Herod the Great (king) and Herod Antipas (tetrarch) reflects historical knowledge of Herodian rulers, relevant to the Gospel narratives.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μνηστείας","severity":"info","text":"The term μνηστεία (betrothal) is used to justify calling Mary Joseph's wife before cohabitation, reflecting Jewish marriage customs where betrothal was legally binding.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πνεύματος ἁγίου","severity":"info","text":"The reference to conception from the Holy Spirit aligns with orthodox Christological teaching, emphasizing Mary's virginity and divine conception, a key point in patristic debates.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῆς μητρὸς αὐτοῦ","severity":"info","text":"The shift from 'virgin' to 'his mother' in the question reflects a textual variant in the Gospel source, possibly from a harmonized or apocryphal infancy narrative.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Gospel source for the quoted phrases is not specified; they may derive from a harmonized or apocryphal infancy narrative rather than directly from canonical Matthew or Luke."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Διὰ τοῦτο οὖν λοιπὸν μετὰ παῤῥησίας διαλέγεται ὁ ἄγγελος, καὶ οὐκ έτι τὴν γυναῖκα αὐτοῦ καλεῖ. Ἐρώτ. ηʹ. «Καὶ φεῦγε Εἰς Αἴγυπτον.» Διὰ τί ἀκούσας· «Φεῦγε εἰς Αἴγυπτον,» οὐκ ἐταράχθη; Ἀπόκ. Ἐπειδὴ πιστὸς ἦν ὁ ἀνὴρ, διὸ ὑπακούει καὶ πείθεται. Ἐρώτ. θʹ. Διὰ τί οὐκ εἰς ἄλλην χώραν πέμπεται, ἀλλ' εἰς Αἴγυπτον; Ἀπόκ. Ἵνα πληρωθῇ ἡ προφητεία ἡ λέγουσα, ὅτι «Ἐξ Αἰγύπτου ἐκάλεσα τὸν Υἱόν μου.» Ἐρώτ. ιʹ. «Ἀκούσας δὲ Ἰησοῦς, ὅτι Ἰωάννης παρεδόθη, ἀνεχώρησεν εἰς τὴν Γαλιλαίαν.» Διὰ τί ἀν εχώρησεν; Ἀπόκ. Παιδεύων ἡμᾶς φεύγειν τοὺς πειρασμούς. Οὐ γὰρ ἔγκλημα τὸ μὴ ῥίπτειν ἑαυτὸν εἰς κίνδυνον, ἀλλὰ τὸ ἐμπεσόντα μὴ στῆναι γενναίως. Ἐρώτ. ιαʹ. «Ἰδὼν δὲ ὁ Ἰησοῦς τοὺς ὄχλους ἀνέβη εἰς τὸ ὄρος.» Διὰ τί ἀνέβη εἰς τὸ ὄρος; Ἀπόκ. Διὰ τὸ ἀφιλότιμον καὶ ἀκόμπαστον· οὐ γὰρ περιῆγεν αὐτοὺς μεθ' ἑαυτοῦ. Ἀλλ' ὅτε μὲν περιπατῆσαι ἔδει, αὐτὸς μόνος περιῄει πανταχοῦ, καὶ πόλεις καὶ χώρας ἐπισκοπούμενος· ὅτε δὲ πολὺς ὄχλος γέγονεν, ἐν ἑνὶ ἐκάθητο τόπῳ. Ἐρώτ. ιβʹ. «Ἀνοίξας δὲ τὸ στόμα αὐτοῦ ἐδίδασκεν αὐτούς.» Διὰ τί εἶπεν· «Ἀνοίξας τὸ στόμα αὐτοῦ;» Ἀπόκ. Ἵνα μάθωμεν, ὅτι καὶ σιγῶν ἐπαίδευεν, οὐχὶ μόνον φθεγγόμενος. Ἐρώτ. ιγʹ. «Προσέχετε, φησὶ, τὴν ἐλεημοσύνην μὴ ποιεῖν ἔμπροσθεν τῶν ἀνθρώπων πρὸς τὸ θεαθῆναι αὐτοῖς.» Διὰ τί ἐπὶ μὲν τῆς ἐλεημοσύνης προσέθηκεν εἰπὼν, ἐπὶ δὲ τῆς προσευχῆς καὶ τῆς νηστείας οὐδαμῶς; Ἀπόκ. Ἐπειδὴ τὴν ἐλεημοσύνην μὲν ἀδύνατον πάντη λαθεῖν, εὐχὴν δὲ καὶ νηστείαν δυνατόν. Ἐρώτ. ιδʹ. «Ἐν ἀρχῇ ἦν ὁ Λόγος.» Διὰ τί ἀφεὶς τὸν Πατέρα, περὶ τοῦ Υἱοῦ διαλέγεται; Ἀπόκ.","english":"Therefore, the angel speaks with boldness, and no longer calls her his wife. Question 8: “And flee to Egypt.” Why, upon hearing “Flee to Egypt,” was he not troubled? Answer: Because the man was faithful, therefore he obeys and is persuaded. Question 9: Why is he not sent to another country, but to Egypt? Answer: So that the prophecy might be fulfilled which says, “I called my Son from Egypt.” Question 10: “But Jesus, hearing that John had been betrayed, withdrew to Galilee.” Why did he withdraw? Answer: Teaching us to flee temptations. For it is not a fault not to throw oneself into danger, but to fail to stand bravely when one has fallen into it. Question 11: “But Jesus, seeing the crowds, went up onto the mountain.” Why did he go up onto the mountain? Answer: Because of his lack of ambition and boastfulness; for he did not lead them about with himself. But when it was necessary to walk, he alone went about everywhere, visiting cities and countries; but when a great crowd had gathered, he sat in one place. Question 12: “And opening his mouth, he taught them.” Why did it say, “Opening his mouth”? Answer: So that we might learn that he taught even by silence, not only by speaking. Question 13: “Take care, he says, not to do alms before people in order to be seen by them.” Why did he add this concerning alms, but concerning prayer and fasting not at all? Answer: Because it is impossible for almsgiving to be entirely hidden, but prayer and fasting can be. Question 14: “In the beginning was the Word.” Why, leaving aside the Father, does he speak about the Son? Answer:","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐρώτ. ηʹ","severity":"info","text":"The passage continues the question-and-answer format of the work, with numbered questions (ηʹ, θʹ, ιʹ, ιαʹ, ιβʹ, ιγʹ, ιδʹ) each followed by an answer introduced by Ἀπόκ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐξ Αἰγύπτου ἐκάλεσα τὸν Υἱόν μου","severity":"info","text":"This is a citation of a prophecy, likely from the Old Testament, though the exact source is not identified in the text; it may refer to Hosea 11:1 or a similar passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν ἀρχῇ ἦν ὁ Λόγος","severity":"info","text":"This is a direct quotation from John 1:1, the opening of the Gospel of John, which Athanasius uses to introduce a question about the theological focus on the Son rather than the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Εἰς Αἴγυπτον","severity":"info","text":"The flight to Egypt is a traditional episode in the infancy narratives of Matthew (2:13-15) and later apocryphal gospels; Egypt often served as a place of refuge in early Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Παιδεύων ἡμᾶς φεύγειν τοὺς πειρασμούς","severity":"info","text":"The answer interprets Jesus' withdrawal as a moral lesson on avoiding temptations, reflecting a common ascetic and pastoral concern in early Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐρώτ. ιδʹ","severity":"caution","text":"The answer to Question 14 is cut off in the manuscript; the text ends with Ἀπόκ. without providing the response, indicating a lacuna or incomplete transmission.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the prophecy 'I called my Son from Egypt' is not specified; it may be a loose citation or a conflation of multiple Old Testament passages.","The text breaks off at Question 14, leaving the answer incomplete; it is unclear whether the original work continued or if this is a scribal break."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 1:1","text":"The English carries the scriptural phrase “in the beginning was the word”, which matches John 1:1. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":3,"ref":"p3","source":"Ὅτι ἐκεῖνος μὲν δῆλος ἅπασιν ἦν, εἰ καὶ μὴ ὡς Πατὴρ, ἀλλ' ὡς Θεός· ὁ δὲ Μονογενὴς ἠγνοεῖτο. Καὶ εἰκότως τὴν περὶ αὐτοῦ γνῶσιν ἐκ προοι μίων ἐσπούδασε διδάξαι τοὺς οὐκ εἰδότας αὐτόν. Ἐρώτ. ιεʹ. «Καὶ ὁ Λόγος ἦν πρὸς τὸν Θεόν.» Διὰ τί οὐκ εἶπεν ἐν Θεῷ; Ἀπόκ. Πρῶτον μὲν τὴν καθ' ὑπόστασιν αὐτοῦ ἀϊδιότητα ἐμφαίνων ἡμῖν· εἶτα καὶ σαφέστερον αὐτῷ προϊὼν, ἀπεκάλυψεν ἐπαγαγὼν, ὅτι ὁ Λόγος οὗτος καὶ Θεὸς ἦν. «Ἐν τῷ κόσμῳ ἦν·» οὐχ ὡς τοῦ κόσμου\n\nσύγχρονος. Διὰ γὰρ τοῦτο ἐπήγαγε· «Καὶ ὁ κόσμος δι' αὐτοῦ ἐγένετο.» Ἐρώτ. ιςʹ. «Καὶ ἀναβλέψας εἰς τοὺς οὐρανοὺς, εὐλόγησε τοὺς ἄρτους.» Διὰ τί ἀνέβλεψε, καὶ οὕτως εὐλόγησεν; Ἀπόκ. Πρῶτον μὲν ἵνα δείξῃ, ὅτι ἀπὸ τοῦ Πατρός ἐστι· δεύτερον δὲ παιδεύων ἡμᾶς, μὴ πρότερον ἅπτεσθαι τραπέζης ἕως ἂν εὐχαριστήσωμεν τῷ τὴν τροφὴν ἡμῖν παρέχοντι. Ἐρώτ. ιζʹ. Διὰ τί ἐν ἐρήμῳ τὸ τῶν ἄρτων θαῦμα ποιεῖ, καὶ πεντακισχιλίους τρέφει; Ἀπόκ. Ἵνα μεθ' ὑπερβολῆς ἀνύποπτον ὑπάρξῃ τὸ θαῦμα, καὶ μηδεὶς νομίσῃ πλησίον κώμην κειμένην εἰσενεγκεῖν τι εἰς τὴν τράπεζαν. Ἐρώτ. ιηʹ. Καὶ ἦραν ἐκ τῶν περισσευμάτων κλασμάτων. Διὰ τί οὐχ ὁλόκληροι ἄρτοι, ἀλλὰ κλάσματα ἐπερίσσευσαν. Ἀπόκ. Ἵνα δείξῃ, ὅτι τῶν πέντε ἄρτων εἰσὶ ταῦτα πλάσματα, καὶ ὥστε τοὺς ἀπόντας μαθεῖν τὸ γεγενημένον, καὶ ἵνα μή τις φαντασίαν νομίσῃ εἶναι τοῦτο. Ἐρώτ. ιθʹ. «Δώδεκα κοφίνους.» Διὰ τί δώδεκα κοφίνους ἐπλήρωσαν; Ἀπόκ. Ἵνα καὶ Ἰούδας βαστάσῃ. Ἐδύνατο μὲν γὰρ καὶ σβέσαι τῶν ὄχλων τὴν πεῖναν· ἀλλ' οὐκ ἂν ἔγνωσαν οἱ μαθηταὶ τὴν δύναμιν. Ἐρώτ. κʹ. Διὰ τί οὐχ ὁ Πιλᾶτος ὁρᾷ, ἀλλ' ἡ τούτου γυνή; Ἀπόκ.","english":"That one was manifest to all, even if not as Father, yet as God; but the Only-begotten was unknown. And naturally he was eager to teach the knowledge about him from the beginning to those who did not know him. Question 15: “And the Word was with God.” Why did he not say “in God”? Answer: First, indicating to us his eternity in hypostasis; then, proceeding more clearly, he revealed it by adding that this Word was also God. “He was in the world”—not as contemporary with the world. For this reason he added: “And the world was made through him.” Question 16: “And looking up to the heavens, he blessed the loaves.” Why did he look up and thus bless? Answer: First, to show that he is from the Father; second, teaching us not to touch the table before we give thanks to the one who provides us with food. Question 17: Why does he perform the miracle of the loaves in the desert, and feed five thousand? Answer: So that the miracle might be beyond suspicion, and no one might think that a nearby village contributed something to the table. Question 18: “And they took up fragments from the leftovers.” Why were not whole loaves left over, but fragments? Answer: To show that these are pieces of the five loaves, and so that those absent might learn what had happened, and that no one might think this was an illusion. Question 19: “Twelve baskets.” Why did they fill twelve baskets? Answer: So that even Judas might carry one. For he could have satisfied the hunger of the crowds, but the disciples would not have known the power. Question 20: Why does not Pilate see, but his wife? Answer:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὁ Μονογενὴς ἠγνοεῖτο","severity":"info","text":"The author contrasts the manifest divinity of the Father with the unrecognized status of the Only-begotten, justifying the need for prologue teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"καθ' ὑπόστασιν","severity":"info","text":"The phrase 'καθ' ὑπόστασιν' (in hypostasis) is a technical term in Greek patristic theology, indicating the distinct subsistence of the Word, not merely an attribute of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ὁ Λόγος ἦν πρὸς τὸν Θεόν","severity":"info","text":"This echoes John 1:1, where the preposition πρός (with) is used rather than ἐν (in), a point the author exploits to argue for the Word's distinct hypostasis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πεντακισχιλίους τρέφει","severity":"info","text":"The feeding of the five thousand (cf. John 6:1-13) is here set in a desert location to preclude any suspicion of external food supply, emphasizing the miraculous nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐρώτ. ιεʹ … Ἐρώτ. κʹ","severity":"info","text":"The passage continues the question-and-answer format (Questions 15–20), each introduced by Ἐρώτ. and followed by Ἀπόκ., a standard catechetical structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἵνα καὶ Ἰούδας βαστάσῃ","severity":"info","text":"The answer to Question 19 explains that twelve baskets were filled so that even Judas could carry one, a detail that underscores the inclusion of the betrayer in the miracle's distribution.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off at Question 20, leaving the answer incomplete; the English draft follows the same lacuna."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Πρῶτον μὲν ὅτι ἐκείνη ἀξία ἦν, ἢ μᾶλλον ὅτι, εἰ αὐτὸς εἶδεν, οὐκ ἂν ἐπιστεύθη ὁμοίως· ἢ οὐδ' ἂν ἐξεῖπεν· διὰ τοῦτο οἰκονομεῖται τὴν γυναῖκα ἰδεῖν, ὥστε κατάδηλον γενέσθαι πᾶσιν. Ἐρώτ. καʹ. «Καὶ συσταυροῦσιν αὐτῷ δύο λῃστὰς, ἕνα ἐκ δεξιῶν, καὶ ἕνα ἐξ εὐωνύμων.» Διὰ τί μέσον αὐτὸν ἐσταύρωσαν τῶν λῃστῶν, καὶ διὰ τί κράξας ἀφῆκε τὸ πνεῦμα; Ἀπόκ. Ἵνα τῇ δόξῃ τῇ ἐκείνων κοινωνήσῃ, ἢ ἵνα πληρωθῇ τὸ ῥηθέν· ὅτι καὶ «Μετὰ ἀνόμων ἐλογίσθη·» καὶ ἵνα δειχθῇ, ὅτι κατ' ἐξουσίαν τὸ πρᾶγμα γίνεται· καθὼς καὶ ἔλεγεν, ὅτι «Ἐξουσίαν ἔχω θεῖναι τὴν ψυχήν μου, καὶ ἐξουσίαν ἔχω λαβεῖν αὐτήν.» Ἐρώτ. κβʹ. «Πρὶν ἀλέκτορα φωνῆσαι, τρὶς ἀπαρνήσῃ με.» Πῶς ὁ μὲν Ματθαῖος, ὅτι εἶπεν ὁ Χριστὸς τῷ Πέτρῳ· «Πρὶν ἀλέκτορα φωνῆσαι τρὶς ἀπαρνήσῃ με·» ὁ δὲ Μάρκος λέγει, ὅτι, ὅτε μὲν ἅπαξ ἠρνήσατο, τότε πρῶτον ἐφώνησεν ὁ ἀλεκτρυών· ὅτε δὲ τρίτον, τότε δεύτερον; Πῶς οὖν εὑρεθήσονται ἀληθῆ ἀμφότερα; Ἀπόκ. Ἐπειδὴ καθ' ἑκάστην ἀγωγὴν καὶ τρίτον καὶ τέταρτον φωνεῖν εἴωθεν ἀλεκτρυὼν, δηλῶν ὁ Μάρκος, ὅτι οὐδὲ ἡ φωνὴ αὐτὸν ἐπέσχε, καὶ εἰς μνήμην ἤγαγε, τοῦτό φησιν. Ὥστε ἀμφότερα ἀληθῆ εἰσι. Πρινὴ γὰρ τὴν μίαν ἀγωγὴν ἀπαρτίσαι τὸν ἀλεκτρυόνα, τρίτον ἠρνήσατο. Οὕτω δὲ περιδεὴς ἦν καὶ σφόδρα ἀποτεθνηκὼς τῷ δέει, ὅτι οὐ μόνον ἠρνήσατο, ἀλλ' οὐδὲ ἀνεμνήσθη οἴκοθεν, καὶ ταῦτα τοῦ ἀλεκτρυόνος φωνήσαντος, ἕως οὗ τὸ βλέμμα τοῦ διδασκάλου γέγονεν αὐτῷ ἀντὶ φωνῆς. Καὶ τοῦτο ὁ Λουκᾶς δηλῶν φησιν, ὅτι ἐνέβλεψεν εἰς αὐτὸν ὁ Χριστός. Ἐρώτ. κγʹ. «Καὶ ἐξελθὼν ἔξω ἔκλαυσε πικρῶς.» Διὰ τί ἐξελθὼν ἔξω ἔκλαυσεν; Ἀπόκ.","english":"First, because that woman was worthy, or rather because, if he himself had seen, he would not have been believed in the same way; nor would he have spoken of it. For this reason he arranges for the woman to see, so that it might become evident to all. Question 21. \"And they crucify two thieves with him, one on the right and one on the left.\" Why did they crucify him in the middle of the thieves, and why did he cry out and give up the spirit? Answer. So that he might share in their glory, or so that the saying might be fulfilled, that \"he was counted among the lawless\"; and so that it might be shown that the deed happens by his own authority, just as he said, \"I have authority to lay down my soul, and I have authority to take it back.\" Question 22. \"Before the cock crows, you will deny me three times.\" How is it that Matthew says that Christ said to Peter, \"Before the cock crows, you will deny me three times,\" but Mark says that when he denied once, then the cock crowed for the first time, and when he denied the third time, then it crowed for the second time? How then will both be found true? Answer. Since a cock is accustomed to crow a third and a fourth time in each round, Mark, indicating that not even the sound restrained him or brought him to remembrance, says this. So both are true. For before the cock completed one round, he had denied three times. He was so fearful and utterly dead with terror that he not only denied, but did not even recollect himself from within, and this even after the cock crowed, until the glance of the teacher became for him a substitute for the voice. And Luke, indicating this, says that Christ looked at him. Question 23. \"And going outside, he wept bitterly.\" Why did he go outside and weep? Answer.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐρώτ. καʹ","severity":"info","text":"The passage is structured as a series of questions (numbered 21–23) and answers, typical of the erotapokriseis genre.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ συσταυροῦσιν αὐτῷ δύο λῃστὰς","severity":"info","text":"This question refers to the crucifixion of the two thieves alongside Christ, a detail found in the Gospel accounts (e.g., Matthew 27:38, Mark 15:27, Luke 23:32).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μετὰ ἀνόμων ἐλογίσθη","severity":"info","text":"The phrase 'he was counted among the lawless' echoes Psalm 88:5 LXX (ἐλογίσθη μετὰ τῶν ἀνόμων) or a similar scriptural reference.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐξουσίαν ἔχω θεῖναι τὴν ψυχήν μου","severity":"info","text":"The saying about authority over one's soul is not a direct Gospel quotation but may reflect a logion or apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πρὶν ἀλέκτορα φωνῆσαι, τρὶς ἀπαρνήσῃ με","severity":"info","text":"This question addresses the discrepancy between Matthew's and Mark's accounts of Peter's denial and the cock crowing (Matthew 26:34, Mark 14:30, 68–72).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀλεκτρυών","severity":"info","text":"The answer explains that cocks crow multiple times in a 'round' (ἀγωγή), a naturalistic detail used to harmonize the Gospel accounts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the saying 'I have authority to lay down my soul' is unclear; it may be apocryphal or a paraphrase.","The identity of the woman in the first sentence is ambiguous; the preceding passage (not fully preserved) may clarify."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Ἐπειδὴ οὐκ ἐτόλμα φανερῶς ἔμπροσθεν πάντων, ἵνα μὴ κατηγορηθῇ διὰ τῶν δακρύων, καὶ γνωσθῇ μαθητὴς αὐτοῦ εἶναι. Ἐρώτ. κδʹ. «Ἐσθιόντων δὲ εἶπεν αὐτοῖς ὁ Χριστὸς, ὅτι Εἷς ἐξ ὑμῶν παραδώσει με.» Διὰ τί, ἐσθιόντων αὐτῶν, περὶ τῆς προδοσίας αὐτοῖς διαλέγεται; Ἀπόκ. Ἵνα καὶ ἀπὸ τοῦ καιροῦ καὶ τῆς τραπέζης δείξῃ τὴν πονηρίαν τοῦ προδότου. Καὶ γὰρ καὶ αὐτὸς ἐκεῖ παρῆν. Ἐρώτ. κεʹ. «Εἷς ἐξ ὑμῶν παραδώσει με.» Διὰ τί οὐκ εἶπεν· Ὁ δεῖνά με παραδώσει· ἀλλ' «Εἷς ἐξ ὑμῶν παραδώσει με,» φειδόμενος καὶ ἐν τούτῳ; Ἀπόκ. Φειδόμενος καὶ ἐν τούτῳ τοῦ προδότου· ὥστε πάλιν δοῦναι αὐτῷ μετανοίας ἐξουσίαν τοῦ λαθεῖν. Καὶ αἱρεῖται φοβῆσαι ἅπαντας ὑπὲρ τοῦ διασῶσαι τοῦτον. Ἐρώτ. κςʹ. «Ἦσαν δὲ καὶ αἱ γυναῖκες συνακολουθήσασαι ἀπὸ τῆς Γαλιλαίας.» Διὰ τί μέμνηται τῶν γυναικῶν τῶν συνακολουθησασῶν αὐτῷ; Ἀπόκ. Ὅπως δείξῃ τὴν πολλὴν αὐτῶν προσεδρίαν, καὶ ὅτι μέχρι τῶν κινδύνων παρῆσαν. Ὅτε γὰρ οἱ μαθηταὶ ἔφυγον, αὗται προσεκαρτέρουν. Ἐρώτ. κζʹ. «Πῶς σὺ, φησὶν, Ἰουδαῖος ὢν ζητεῖς παρ' ἐμοῦ πιεῖν ὕδωρ, Σαμαρείτιδος οὔσης;» Πόθεν αὐτὸν γνωρίσασα, Ἰουδαῖον εἶναι, φησὶ πρὸς αὐτόν· «Πῶς σὺ Ἰουδαῖος ὤν;» Ἀπόκ. Ἀπὸ τοῦ","english":"Since he did not dare openly before all, lest he be accused through the tears and be known to be his disciple. Question 24: \"While they were eating, Christ said to them, 'One of you will betray me.'\" Why, while they were eating, does he speak to them about the betrayal? Answer: In order that from both the occasion and the table he might show the wickedness of the betrayer. For he himself was also present there. Question 25: \"One of you will betray me.\" Why did he not say, \"So-and-so will betray me,\" but \"One of you will betray me,\" sparing even in this? Answer: Sparing the betrayer even in this, so as again to give him the opportunity of repentance to escape notice. And he chooses to frighten all in order to preserve this one. Question 26: \"And the women who had followed from Galilee were also there.\" Why does he mention the women who had followed him? Answer: In order to show their great constancy, and that they were present even in times of danger. For when the disciples fled, these women persevered. Question 27: \"How, he says, being a Jew, do you ask me for water to drink, since I am a Samaritan woman?\" How, having recognized him to be a Jew, does she say to him, \"How, being a Jew?\" Answer: From the","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐρώτ. κδʹ. «Ἐσθιόντων δὲ εἶπεν αὐτοῖς ὁ Χριστὸς, ὅτι Εἷς ἐξ ὑμῶν παραδώσει με.»","severity":"info","text":"The passage continues the question-and-answer format of the Quaestiones, with numbered questions (κδʹ = 24, κεʹ = 25, κςʹ = 26, κζʹ = 27) each followed by an answer introduced by Ἀπόκ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἷς ἐξ ὑμῶν παραδώσει με","severity":"info","text":"This phrase echoes the Gospel accounts of Jesus predicting his betrayal at the Last Supper, though the exact wording is not verbatim in the canonical Gospels; cf. Matthew 26:21–25, Mark 14:18–20, John 13:21–26.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἦσαν δὲ καὶ αἱ γυναῖκες συνακολουθήσασαι ἀπὸ τῆς Γαλιλαίας","severity":"info","text":"This refers to the women who followed Jesus from Galilee, mentioned in the Gospels (e.g., Luke 23:49, John 19:25), and the answer highlights their constancy compared to the fleeing disciples.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πῶς σὺ, φησὶν, Ἰουδαῖος ὢν ζητεῖς παρ' ἐμοῦ πιεῖν ὕδωρ, Σαμαρείτιδος οὔσης;","severity":"info","text":"This question alludes to the encounter between Jesus and the Samaritan woman at the well (John 4:7–9), where she recognizes him as a Jew by his appearance or speech.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"φειδόμενος καὶ ἐν τούτῳ τοῦ προδότου· ὥστε πάλιν δοῦναι αὐτῷ μετανοίας ἐξουσίαν τοῦ λαθεῖν","severity":"info","text":"The answer reflects a theological concern for the possibility of repentance (μετάνοια) even for Judas, a theme in early Christian exegesis that emphasizes Jesus' mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἀπὸ τοῦ","severity":"caution","text":"The Greek text breaks off mid-sentence at the end of the passage, leaving the answer to Question 27 incomplete. The English draft reflects this truncation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text ends abruptly with 'Ἀπὸ τοῦ', leaving the answer to Question 27 unfinished; the English draft follows this break.","The source of the woman's recognition of Jesus as a Jew is not specified in the surviving text."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"σχήματος, ἴσως καὶ τῆς διαλέξεως. Ἐρώτ. κηʹ. «Καὶ ἐγέννησε τὸν υἱὸν αὐτῆς τὸν πρωτότοκον.» Διὰ τί εἶπε, «πρωτότοκον;» Οὐδὲ γὰρ ἔσχεν ἄλλον υἱὸν ἡ Παναγία Ἀπόκ. Ἐπειδὴ Θεὸς ὑπάρχων ἀληθινὸς ὁ ἐξ αὐτῆς σαρκωθεὶς Κύριος ἡμῶν Ἰησοῦς Χριστὸς, γέγονεν ἡμῶν διὰ τὴν σάρκωσιν ἀδελφὸς, τούτου χάριν ὠνο μάσθη πρωτότοκος, ὡς πρωτεύων ἐν πᾶσιν αὐτός. Ἐρώτ. κθʹ. «Καὶ ἀνέκλινεν αὐτὸν ἐν τῇ φάτνῃ.» Διὰ τί ἐν τῇ φάτνῃ ἀνεκλίθη; Ἀπόκ. Ἵνα ἡμᾶς τῆς ἀλογίας ἐλευθερώσῃ, τὸν κτηνοπρεπῆ μεταμείψαντας βίον, καὶ τὴν ἀνθρώποις πρέπουσαν παράσχῃ σύνεσιν. Ἐρώτ. λʹ. «Ἄνθρωπος κατέβαινεν ἀπὸ Ἱερουσαλὴμ εἰς Ἱεριχὼ, καὶ λῃσταῖς περιέπεσε.» Τίς ὁ ἄνθρωπος, καὶ τίς ἡ Ἱερουσαλὴμ, καὶ τίς ἡ Ἱεριχὼ, καὶ τίνες οἱ λῃσταί; Ἀπόκ. Ἄνθρωπος μὲν ὁ Ἀδάμ· Ἱερουσαλὴμ δὲ ὁ παράδεισος· Ἱεριχὼ δὲ οὗτος ὁ κόσμος· καὶ λῃσταὶ οἱ δαίμονες. Ἐρώτ. λαʹ. Κατὰ συγκυρίαν δὲ ἱερεύς τις ἰδὼν αὐτὸν ἀντιπαρῆλθε· καὶ λευΐτης ὁμοίως. Σαμαρείτης δὲ ἰδὼν αὐτὸν, ἐσπλαγχνίσθη, καὶ κατέδησε τὰ τραύματα αὐτοῦ. Τί ἦν τὸ, «κατὰ συγκυρίαν;» καὶ τίς ὁ ἱερεύς; καὶ τίς ὁ λευΐτης; καὶ τίς ὁ Σαμαρείτης; Ἀπόκ. Τὸ μὲν «κατὰ συγκυρίαν» δηλοῖ· τὸ ἐκ θείας οἰκονομίας· ἱερεὺς δέ ἐστιν ὁ νόμος· λευΐτης δὲ οἱ ἀπὸ τῆς λευϊτικῆς ἱερωσύνης διδάσκαλοι· Σαμαρείτης δὲ ὁ Χριστός. Ἐρώτ. λβʹ. Καὶ διὰ τί λέγεται Σαμαρείτης ὁ Χριστός· Ἀπόκ. Διὰ τὸ τοὺς Ἰουδαίους αὐτὸν οὕτως ἀποκαλεῖν ὅτι «Σαμαρείτης εἶ, καὶ δαιμόνιον ἔχεις.» Ἐρώτ. λγʹ.","english":"of form, and perhaps also of speech. Question 28: \"And she gave birth to her firstborn son.\" Why did he say \"firstborn\"? For the All-Holy One had no other son. Answer: Since He who is true God, our Lord Jesus Christ, who was incarnated from her, became our brother through the incarnation, for this reason he was called firstborn, as he is preeminent among all. Question 29: \"And she laid him in the manger.\" Why was he laid in the manger? Answer: So that he might free us from irrationality, having changed our beastly life, and provide the understanding befitting humans. Question 30: \"A man was going down from Jerusalem to Jericho, and fell among robbers.\" Who is the man, and what is Jerusalem, and what is Jericho, and who are the robbers? Answer: The man is Adam; Jerusalem is paradise; Jericho is this world; and the robbers are the demons. Question 31: \"And by chance a certain priest saw him and passed by; and a Levite likewise. But a Samaritan saw him, took pity, and bound up his wounds.\" What was the meaning of \"by chance\"? And who is the priest? And who is the Levite? And who is the Samaritan? Answer: \"By chance\" signifies that it was by divine economy; the priest is the Law; the Levite is the teachers from the Levitical priesthood; the Samaritan is Christ. Question 32: And why is Christ called a Samaritan? Answer: Because the Jews called him thus, saying, \"You are a Samaritan, and you have a demon.\" Question 33:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πρωτότοκον","severity":"info","text":"The term 'firstborn' (πρωτότοκον) is applied to Christ, not to indicate a sibling, but to signify his preeminence as the incarnate Lord who becomes our brother.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἐγέννησε τὸν υἱὸν αὐτῆς τὸν πρωτότοκον","severity":"info","text":"This phrase echoes the Nativity narrative (cf. Luke 2:7), where Mary gives birth to her firstborn son, Jesus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἀνέκλινεν αὐτὸν ἐν τῇ φάτνῃ","severity":"info","text":"The manger scene (φάτνῃ) recalls Luke 2:7, where Mary laid Jesus in a manger after his birth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄνθρωπος κατέβαινεν ἀπὸ Ἱερουσαλὴμ εἰς Ἱεριχώ","severity":"info","text":"This parable of the man going from Jerusalem to Jericho and falling among robbers is an allegorical interpretation of the fall of Adam, based on a narrative found in Luke 10:30-37.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαμαρείτης","severity":"info","text":"The term 'Samaritan' was used pejoratively by Jews against Christians, as seen in John 8:48, where Jesus is accused of being a Samaritan and having a demon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐρώτ. κηʹ … λγʹ","severity":"info","text":"This passage continues the question-and-answer format (Ἐρώτ./Ἀπόκ.) from the previous passage, with questions 28 to 33, each providing allegorical interpretations of biblical events.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a typographical error: 'ὠνο μάσθη' should be 'ὠνομάσθη' (was named).","The phrase 'κατὰ συγκυρίαν' is interpreted as 'by divine economy' (θείας οἰκονομίας), which is a theological reading rather than a literal one."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"«Ἐγένετο δὲ, φησὶν, ἀποθανεῖν τὸν Λάζαρον καὶ ἀπενεχθῆναι ὑπὸ τῶν ἀγγέλων εἰς τοὺς κόλπους τοῦ Ἀβραάμ.» Διὰ τί ἀποθνήσκει πρῶτον ὁ Λάζαρος παρὰ τὸν πλούσιον; Ἀπόκ. Ἵνα μηδεμιᾶς ἀπολογίας πρόφασις ὑπολείπηται τοῦ πλουσίου, ὡς μέλλοντος εὐποιεῖν εἰς αὐτόν. Ἐρώτ. λδʹ. «Ἀναβλέψας δὲ τοῖς ὀφθαλμοῖς αὐτοῦ ὁ πλούσιος, ὁρᾷ τὸν Λάζαρον ἐν τοῖς κόλποις τοῦ Ἀβραάμ.» Διὰ τί οὐκ ἀλλαχοῦ, ἀλλ' ἐν τοῖς κόλποις τοῦ Ἀβραὰμ ὁρᾷ τὸν Λάζαρον; Ἀπόκ. Ἐπειδὴ, ὥσπερ τὸν Ἀδὰμ ἐκβαλὼν ὁ Θεὸς ἐκ τοῦ παραδείσου, καταντικρὺ τοῦτον κατῴκισεν, ἵνα ἡ συνεχὴς ὄψις, ἀνανευοῦσα τὸ πάθος, ἀκριβεστέραν αὐτῷ παράσχῃ τῆς ἐκπτώσεως τῶν ἀγαθῶν τὴν αἴσθησιν· οὕτω δὲ καὶ τοῦτον κατέναντι τοῦ Λαζάρου κατῴκισεν, ἵνα μειζόνως κατατρύχηται. Ἐρώτ. λεʹ. Καὶ διὰ τί οὐκ ἐν ἄλλῳ δικαίῳ τὸν Λάζαρον ὁρᾷ ὁ πλούσιος, ἀλλ' ἐν τοῖς κόλποις τοῦ Ἀβραάμ; Ἀπόκ. Ἐπειδὴ φιλόξενος ἦν ὁ Ἀβραάμ. Ἵν' οὖν ἔλεγχος αὐτοῦ γένηται τῆς μισοξενίας, διὰ τοῦτο αὐτὸν μετ' ἐκείνου βλέπει. Ἐκεῖνος γὰρ καὶ τοὺς παροδίτας ἐξενοδόχει· οὗτος δὲ καὶ τὸν ἔσω κείμενον παρεώρα. Ἐρώτ. λςʹ. «Πάτερ Ἀβραὰμ, ἐλέησόν με.» Διὰ τί οὐ πρὸς τὸν Λάζαρον τὸν λόγον ἀπέτεινεν ὁ πλούσιος, ἀλλὰ πρὸς τὸν Ἀβραάμ; Ἀπόκ. Ἐπειδὴ ᾐσχύνετο καὶ ἠρυθρία· ἐνόμιζε γὰρ αὐτὸν μνησικακεῖν δι' ὧν ἔπραξεν εἰς αὐτόν.","english":"It happened, it says, that Lazarus died and was carried by the angels into the bosom of Abraham.” Why does Lazarus die before the rich man? Answer: So that no pretext for an excuse might remain for the rich man, as if he were about to do good to him. Question 34: “And the rich man, looking up with his eyes, sees Lazarus in the bosom of Abraham.” Why does he see Lazarus not elsewhere but in the bosom of Abraham? Answer: Because, just as God, having cast Adam out of paradise, settled him opposite it, so that the constant sight, renewing the suffering, might provide him with a more precise perception of the loss of the good things, so also he settled this man opposite Lazarus, so that he might be more greatly tormented. Question 35: And why does the rich man see Lazarus not in the bosom of another righteous man, but in the bosom of Abraham? Answer: Because Abraham was hospitable. So that this might become a reproach of his inhospitality, for this reason he sees him with that man. For that man entertained even passers-by; but this man overlooked even the one lying within. Question 36: “Father Abraham, have mercy on me.” Why did the rich man not address his speech to Lazarus, but to Abraham? Answer: Because he was ashamed and blushed; for he thought that he bore a grudge on account of what he had done to him.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λάζαρον","severity":"info","text":"The passage refers to the parable of the Rich Man and Lazarus (Luke 16:19-31). The Greek text quotes and comments on verses 19, 23, and 24.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀβραάμ","severity":"info","text":"Abraham is depicted as the archetype of hospitality in Jewish and Christian tradition, which explains why the rich man sees Lazarus in his bosom as a reproach for his own inhospitality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἀδὰμ ἐκβαλὼν","severity":"info","text":"The analogy of Adam being settled opposite paradise to intensify his sense of loss is a common patristic trope, used here to explain the rich man's torment by being placed opposite Lazarus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐρώτ. λδʹ","severity":"info","text":"The passage is structured as a series of questions (numbered 34-36) and answers, typical of the erotapokriseis genre, each addressing a specific narrative detail from the parable.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μισοξενίας","severity":"info","text":"The term 'μισοξενίας' (inhospitality) is key: it contrasts Abraham's hospitality with the rich man's neglect, forming the moral lesson of the answer to question 35.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀβραάμ","severity":"info","text":"The image of Lazarus in Abraham's bosom became a standard iconographic and literary motif in early Christian art and eschatology, representing the blessed state of the righteous dead.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which Gospel manuscript tradition is followed; the parable is from Luke, but the exact wording may vary. The reading taken assumes the canonical Lukan version."],"confidence":"high","notes":[]}]}