{"slug":"khazarzar-eusebius-caesariensis-supplementa-minora-ad-quaestiones-ad-marinum","id":"greek:khazarzar:khazarzar-eusebius-caesariensis-supplementa-minora-ad-quaestiones-ad-marinum","title":"Supplementa minora ad quaestiones ad Marinum","title_source":"Supplementa minora ad quaestiones ad Marinum","author":"Eusebius Caesariensis","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":"2026-11-15T06:41:39Z","cost_usd":0.004189},"source":{"registry_id":"greek:khazarzar:khazarzar-eusebius-caesariensis-supplementa-minora-ad-quaestiones-ad-marinum","work_id":"khazarzar-eusebius-caesariensis-supplementa-minora-ad-quaestiones-ad-marinum","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/Eusebius%20Caesariensis_PG%2019-24/Supplementa%20minora%20ad%20quaestiones%20ad%20Marinum.pdf"},"stats":{"passages":7,"english_words":1672,"coptic_letters":0,"source_letters":7261,"commentary_units":42,"commentary_kinds":9,"derived_notes":0,"ambiguities":11,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"khazarzar-eusebius-caesariensis-supplementa-minora-ad-quaestiones-ad-marinum","abstract":"The 'Supplementa minora ad quaestiones ad Marinum' is a brief Greek commentary by Eusebius of Caesarea, surviving in a single medieval manuscript with lacunae and scribal corrections. Likely composed in the early 4th century as a supplement to his lost 'Quaestiones ad Marinum', the work addresses textual and exegetical problems in the Gospels. It survives primarily through catenae and florilegia, which excerpt Eusebius's solutions. The addressee Marinus is otherwise unknown. The text presents a binary division of Christian life—ascetic and civic—and contrasts Christian worship with pagan sacrifice, echoing Platonic ideals. A scribal error misattributing a Malachi quotation to Isaiah is noted. The Khazarzar edition lacks manuscript sigla, collation, or critical apparatus, hindering verification against the source tradition.","historical_context":"Eusebius of Caesarea (c. 260–340 CE) was a bishop, historian, and exegete active in Roman Palestine. The 'Supplementa minora' was likely written in the early 4th century, after his main 'Quaestiones ad Marinum', but no external evidence fixes the date precisely. The work belongs to the genre of gospel commentary and textual criticism, addressing discrepancies and harmonizing passages. It survives in a single medieval manuscript, probably copied in a Byzantine monastic or scholarly context, with signs of lacunae and scribal correction. The supplement was rarely cited in later Greek exegesis; its influence is mainly indirect through catenae that excerpt Eusebius's gospel solutions. The addressee Marinus is otherwise unknown, and the work's genre and context remain uncertain. The Khazarzar edition does not record manuscript sigla or collation details, making it difficult to verify the text against the source tradition. No critical apparatus or stemma is provided, so readers cannot assess variant readings or scribal interventions.","significance":"The 'Supplementa minora' is a key witness to Eusebius's exegetical methods and his engagement with gospel textual problems. It preserves fragments of the lost 'Quaestiones ad Marinum' and reflects early Christian apologetic and ascetic ideals. Its survival in catenae and florilegia demonstrates its use in monastic and theological anthologies, linking it to broader traditions of biblical commentary and textual criticism in late antiquity.","timeline":[{"date":"c. 260–340 CE","event":"Life of Eusebius of Caesarea"},{"date":"early 4th c.","event":"Probable composition of 'Supplementa minora ad quaestiones ad Marinum'"},{"date":"4th–5th c.","event":"Transmission of Eusebius's works; catenae begin to excerpt his gospel solutions"},{"date":"medieval","event":"Copying of the sole surviving manuscript, with lacunae and scribal corrections"},{"date":"modern","event":"Edition by Khazarzar, lacking manuscript sigla and critical apparatus"}],"relations":[{"work":"Quaestiones ad Marinum","relation":"supplement to the lost main work","key":"","label":null,"url":null},{"work":"Gospel catenae","relation":"preserves excerpts of the supplement","key":"","label":null,"url":null},{"work":"Plato's Phaedo","relation":"echoes Platonic ideals of soul-body detachment","key":"wikipedia:Phaedo","label":null,"url":null},{"work":"Eusebius's Demonstratio Evangelica","relation":"similar apologetic and exegetical concerns","key":"","label":null,"url":null}],"external_links":[],"cautions":["Date of composition is uncertain; only a general early 4th-century range is plausible.","The addressee Marinus is otherwise unknown; the work's genre and context are uncertain.","The work survives in a single medieval manuscript with lacunae and scribal corrections.","The Khazarzar edition lacks manuscript sigla, collation, and critical apparatus, hindering verification.","The passage may be excerpted from a longer treatise, potentially altering its original argumentative force."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000485,"generated":"2026-11-15T06:41:39Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Eusebius%20Caesariensis_PG%2019-24/Supplementa%20minora%20ad%20quaestiones%20ad%20Marinum.pdf"}],"checks":{"work":"khazarzar-eusebius-caesariensis-supplementa-minora-ad-quaestiones-ad-marinum","status":"pass","blocking":[],"warnings":[],"stats":{"passages":7,"translated":7,"commentary_passages":7,"commentary_units":42,"english_words":1672,"source_letters":7250,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The work survives only in a single medieval manuscript, which shows signs of lacunae and scribal correction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Eusebius likely composed this supplement after the main 'Quaestiones ad Marinum', probably in the early 4th century, but no external evidence fixes the date precisely.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The supplement was rarely cited in later Greek exegesis; its influence is mainly indirect through catenae that excerpt Eusebius’s gospel solutions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The edition by Khazarzar does not record manuscript sigla or collation details, making it difficult to verify the text against the source tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"background","lemma":"","severity":"info","text":"No critical apparatus or stemma is provided; the reader cannot assess variant readings or scribal interventions from this edition alone.","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":"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":"αʹ. Εὐσέβιος ἐν τοῖς πρὸς Μαρῖνον τοιάδε φησί· «Καὶ γὰρ ἡ τοῦ Χριστοῦ Ἐκκλησία δύο βίους νομοθετεῖ καὶ τρόπους· τὸν μὲν ὑπερφυῆ καὶ τῆς κοινῆς ἀνθρωπίνης πολιτείας ἐπέκεινα, οὐ γάμους, οὐ παιδοποιίας, οὐ περιουσίας ὕπαρξιν παραδεχόμενον, ἀλλ' ὅλον δι' ὅλου τῆς κοινῆς καὶ συνήθους τῶν βιωτικῶν ἀνθρώπων ἀγωγῆς παρηλλαγμένον καὶ μόνῃ τῇ τοῦ Θεοῦ θεραπείᾳ προσῳκειωμένον, καθ' ὑπερβολὴν ἔρωτος οὐρανίου. Οἱ γὰρ τόνδε μετιόντες τὸν τρόπον τεθνάναι δοκοῦντες, τὸν θνητὸν βίον καὶ αὐτὸ μόνον τὸ σῶμα περιφέροντες ἐπὶ γῆς, φρονήματι δὲ τὴν ψυχὴν εἰς οὐρανοὺς μετενηνεγμένοι, οἷά τινες οὐράνιοι, τὸν τῶν ἀνθρώπων ἐφορῶσι βίον, ὑπὲρ τοῦ παντὸς γένους ἀφιερωμένοι τῷ ἐπὶ πάντων Θεῷ· οὐ βουθυσίαις καὶ αἵμασιν, οὐδὲ σπονδαῖς καὶ κνίσαις, ἀλλὰ δόγμασιν ὀρθοῖς ἀληθοῦς εὐσεβείας καὶ ψυχῆς διαθέσει κεκαθαρμένης, καὶ προσέτι τοῖς κατ' ἀρετὴν ἔργοις τε καὶ λόγοις· οἷς τὸ Θεῖον ἐξιλεούμενοι, τὴν ὑπὲρ αὐτῶν καὶ τῶν ὁμογενῶν ἀποτελοῦσιν ἱερουργίαν· καὶ ὁ μὲν ἐντελὴς καὶ πρῶτος τῆς κατὰ Χριστιανισμὸν πολιτείας τρόπος, τοιόσδε καθέστηκεν. Ὁ δὲ δεύτερος καὶ ὑποβεβηκὼς, ἀνθρωπινώτερος, καὶ τῷ πρώτῳ λίαν ἀσύγκριτος· ὃς καὶ γάμοις συγκατιέναι σώφροσι καὶ παιδοποιίαις, οἰκονομίας τε τῆς κατὰ τὸ δίκαιον ἐπιμελεῖσθαι, καὶ στρατευομένους, καὶ τὰ πρακτέα ὑποτίθεσθαι, ἀγρῶν τε καὶ ἐμπορίας, καὶ τῆς ἄλλης πολιτικωτέρας ἀγωγῆς, μετὰ τοῦ θεοσεβοῦς φροντίζειν.","english":"1. Eusebius in his work To Marinus speaks as follows: \"For the Church of Christ legislates two lives and ways: one supernatural and beyond the common human polity, admitting neither marriage, nor procreation, nor possession of property, but entirely and wholly different from the common and customary upbringing of worldly men, and devoted solely to the service of God, through an excess of heavenly love. For those who pursue this way, seeming to have died, carry about the mortal life and the body itself alone on earth, while having transferred their mind in spirit to the heavens, like some heavenly beings, they look down upon the life of men, consecrated for the whole race to the God over all; not with sacrifices of oxen and blood, nor with libations and burnt offerings, but with right doctrines of true piety and with a purified disposition of soul, and furthermore with deeds and words according to virtue; by these they propitiate the Divine, and perform the sacred rite on behalf of themselves and their kindred. And the perfect and first way of the polity according to Christianity is established as such. The second and inferior way, more human, and utterly incomparable to the first, which condescends to chaste marriages and procreations, and to the management of household affairs according to justice, and to military service, and to undertaking practical matters, and to the care of fields and commerce, and of the other more civic upbringing, together with piety.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"δύο βίους νομοθετεῖ καὶ τρόπους","severity":"info","text":"The passage presents a binary division of Christian life: a higher, ascetic way and a lower, civic way. This structural contrast frames the entire excerpt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὑπερφυῆ","severity":"info","text":"The term 'ὑπερφυῆ' (supernatural) here denotes a mode of life transcending ordinary human society, not a metaphysical category. It aligns with Eusebius’s ideal of ascetic renunciation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"οὐ βουθυσίαις καὶ αἵμασιν","severity":"info","text":"Eusebius contrasts Christian worship with pagan animal sacrifice, a common apologetic trope. The rejection of blood offerings reflects late antique Christian polemic against traditional cults.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τεθνάναι δοκοῦντες","severity":"info","text":"The description of ascetics as 'seeming to have died' echoes Platonic and Neoplatonic ideals of the soul’s detachment from the body, as in Plato’s 'Phaedo' (64a).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Εὐσέβιος ἐν τοῖς πρὸς Μαρῖνον","severity":"info","text":"This fragment is preserved in later florilegia, indicating its use in monastic and theological anthologies. The work 'To Marinus' is otherwise lost, making this citation a key witness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πρὸς Μαρῖνον","severity":"caution","text":"The addressee Marinus is otherwise unknown; the work’s genre and context are uncertain. The passage may be excerpted from a longer treatise, potentially altering its original argumentative force.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Marinus and the original context of the work are unknown. The binary scheme may oversimplify Eusebius’s broader ecclesiology."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Οἷς καὶ ἀσκήσεων καιροὶ, μαθητείας τε καὶ τῶν θείων λογίων ἀκροάσεως ἡμέραι ἀφωρίσθησαν, καὶ δεύτερος εὐσεβείας ἀπενεμήθη βαθμὸς, κατάλληλον τῷ τοιῷδε βίῳ παρέχων τὴν ὠφέλειαν.»\n\nβʹ. Τοῦτο τὸ προφητικὸν ῥητὸν Μαλαχίου ἐστὶν, οὐχ Ἡσαΐου· γραφέως τοίνυν ἐστὶ σφάλμα, ὥς φησιν Εὐσέβιος ὁ Καισαρείας ἐν τῷ Πρὸς Μαρῖνον περὶ τῆς δοκούσης ἐν τοῖς Εὐαγγελίοις περὶ τῆς ἀναστάσεως διαφωνίας. γʹ. Οὐ γὰρ ἦν ἄξιός τις ἐν τῇ πόλει Ἰουδαίων, ὥς φησιν Εὐσέβιος κεφαλαίῳ ιγʹ Πρὸς Μαρῖνον, τὸ κατὰ τοῦ διαβόλου τρόπαιον, τὸν σταυρὸν βαστάσαι· ἀλλ' ὁ ἐξ ἀγροῦ, ὃς μηδὲν ἐπικεκοινώνηκε τῇ κατὰ Χριστοῦ μιαιφονίᾳ. δʹ. Εὐσέβιος ὁ Καισαρεὺς, ὁ Παμφίλου προσαγορευόμενος, ἐν ταῖς πρὸς Μαρῖνον ἐπὶ τοῦ Σωτηρίου πάθους καὶ τῆς ἀναστάσεως Ζητήσεσι καὶ ἐπιλύσεσι, καὶ ταῦτα προὔθηκεν εἰς ἐξέτασιν, τὸ τὸν μὲν θεῖον εὐαγγελιστὴν Μάρκον εἰπεῖν ὥραν εἶναι τρίτην καθ' ἣν ἐσταυρώθη Χριστὸς ὁ Θεὸς καὶ Σωτὴρ ἡμῶν· τὸν δὲ θεολογικώτατον Ἰωάννην κατὰ τὴν ἕκτην ὥραν γράψαι προκαθεσθῆναι τὸν Πιλάτον ἐπὶ τοῦ βήματος ἐν τῷ λιθοστρώτῳ τῷ καλουμένῳ, καὶ ἀνακρίνειν τὸν Ἰησοῦν· καί φησι γραφικὸν εἶναι τοῦτο σφάλμα, παροραθὲν παρὰ τῶν ἐξ ἀρχῆς ἀπογραψαμένων τὰ Εὐαγγέλια· τοῦ μὲν γὰρ γάμμα στοιχείου τὴν τρίτην ὥραν σημαίνοντος, τοῦ δὲ ἐπισήμου τὴν ἕκτην, καὶ πολλὴν ἐμφέρειαν ἐχόντων πρὸς ἀλλήλους τούτων τῶν χαρακτήρων, κατὰ πλάνην τὸ γάμμα στοιχεῖον τὸ τῆς τρίτης ὥρας δηλωτικὸν, κυρτωθείσης τῆς ἀποτεταμμένης εἰς μῆκος εὐθείας, εἰς τὴν τοῦ ἐπισήμου μεταχωρῆσαι σημασίαν, τοῦ τῆς ἕκτης ὥρας δηλωτικοῦ·","english":"For them times of ascetic practices and days of discipleship and hearing divine oracles were set apart, and a second rank of piety was assigned, providing benefit appropriate to such a life.\n\n2. This prophetic saying is from Malachi, not Isaiah; it is therefore a scribal error, as Eusebius of Caesarea says in his To Marinus concerning the apparent discrepancy in the Gospels about the resurrection. 3. For there was no one worthy in the city of the Jews, as Eusebius says in chapter 13 of To Marinus, to carry the trophy against the devil, the cross; but a man from the country, who had no part in the bloodguilt against Christ. 4. Eusebius of Caesarea, surnamed son of Pamphilus, in his Inquiries and Resolutions to Marinus on the saving passion and resurrection, also set this forth for examination: that the divine evangelist Mark says the hour was the third when Christ our God and Savior was crucified, while the most theological John writes that at the sixth hour Pilate sat on the tribunal in the place called the Pavement and examined Jesus; and he says this is a scribal error, overlooked by those who originally copied the Gospels: for the letter gamma signifies the third hour, and the episemon the sixth, and these characters have great resemblance to each other; by mistake the letter gamma, indicative of the third hour, with the straight line extended in length being curved, changed into the signification of the episemon, which indicates the sixth hour.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"βʹ. Τοῦτο τὸ προφητικὸν ῥητὸν Μαλαχίου ἐστὶν, οὐχ Ἡσαΐου· γραφέως τοίνυν ἐστὶ σφάλμα","severity":"info","text":"This unit (βʹ) introduces a separate textual note: a scribal error misattributing a Malachi quotation to Isaiah. It is not a continuation of the previous passage but a new lemma.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μαλαχίου","severity":"info","text":"The prophetic saying is from Malachi, not Isaiah. The exact verse is not specified, but the context suggests a misattribution in Gospel manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"γραφέως τοίνυν ἐστὶ σφάλμα","severity":"info","text":"Eusebius attributes the misattribution to a scribal error (γραφέως σφάλμα), a common explanation in early Christian textual criticism for discrepancies in scriptural quotations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν σταυρὸν βαστάσαι","severity":"info","text":"The reference to carrying the cross as a 'trophy against the devil' reflects early Christian typology: the cross as a symbol of victory, not just an instrument of suffering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐπισήμου","severity":"info","text":"The 'episemon' (ἐπίσημον) is a Greek numeral sign for 6, shaped like a digamma or stigma (ϛ). Eusebius argues that gamma (Γ, 3) was misread as episemon due to a curved stroke.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κατὰ πλάνην τὸ γάμμα στοιχεῖον ... μεταχωρῆσαι σημασίαν","severity":"caution","text":"Eusebius's palaeographical explanation for the discrepancy between Mark (3rd hour) and John (6th hour) is speculative; no manuscript evidence supports a gamma/episemon confusion in Gospel transmission.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage (βʹ) is a separate fragment; its connection to the preceding 'two lives' discussion is unclear. The 'prophetic saying' from Malachi is not identified, and the scribal error is not elaborated."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"τῶν γὰρ τριῶν εὐαγγελιστῶν, τοῦ τε Ματθαίου καὶ Μάρκου, καὶ τοῦ Λουκᾶ συμφώνως λεγόντων, ὡς ἀπὸ ἕκτης ὥρας σκότος ἐγένετο ἐφ' ὅλην τὴν γῆν ἕως ὥρας ἐνάτης, πρόδηλον ὡς ὁ Κύριος καὶ Θεὸς Ἰησοῦς πρὸ τῆς ἕκτης ὥρας, πρὸ τοῦ γενέσθαι τὸ σκότος, ἐσταύρωτο, δηλαδὴ κατὰ τὴν τρίτην ὥραν, ὡς ὁ Μάρκος ἱστόρησε· καὶ τοῦ Ἰωάννου τὸν ὅμοιον τρόπον τὴν ὥραν τρίτην εἶναι ἐπισημηναμένου, καὶ τῶν ἀπογραψαμένων τὸ γάμμα μεταθέντων εἰς τὸ ἐπίσημον.\n\nεʹ. Ἐφάνη πρῶτον Μαρίᾳ τῇ Μαγδαληνῇ· ταύτην Εὐσέβιος ἐν τοῖς Πρὸς Μαρῖνον ἑτέραν λέγει Μαρίαν παρὰ τὴν θεασαμένην τὸν νεανίσκον· ἢ καὶ ἀμφότεραι ἐκ τῆς Μαγδαληνῆς ἦσαν.\n\nς ʹ. Εὐσέβιός φησιν ὁ Καισαρείας, ὡς Μαρία μὲν ἡ Μαγδαληνὴ καὶ Μαρία ἡ Ἰακώβου ἡτοίμασαν ἀρώματα· οὐκ αὐταὶ δέ εἰσιν αἱ πρωῒ ἐλθοῦσαι ἀνατείλαντος τοῦ ἡλίου, ἀλλ' ἄλλαι ἀνώνυμοι· πολλαὶ γὰρ ἦσαν αἱ συναναβᾶσαι τῷ Σωτῆρι ἀπὸ τῆς Γαλιλαίας· ὅθεν οὐδὲ νύκτα παραγίνονται, ἀλλὰ πρωῒ καὶ ἀκούσασαι ἀπαγγεῖλαι τοῖς μαθηταῖς καὶ τῷ Πέτρῳ, ἔφυγον, καὶ οὐδενὶ οὐδὲν εἶπον· ἐφοβοῦντο γάρ· ὡς γὰρ μετὰ ἀνατολὴν ἡλίου ἐπιστᾶσαι οὐδὲ τὸν Σωτῆρα θεάσασθαι καταξιοῦνται· οὐδὲ οἷόν τε ἦν τὴν Μαγδαληνὴν μετὰ τοσαύτας θέας, ἡλίου ἀνατείλαντος, ἀπορεῖν καὶ ἀγνοεῖν τίς ἀποκυλίσει τὸν λίθον ζʹ. Εὐσεβίου ἐκ τῶν πρὸς Μαρῖνον. Τρεῖς γοῦν τὰς πάσας Μαρίας τῷ πάθει τοῦ Χριστοῦ μετὰ τῶν ἄλλων γυναικῶν εὑρίσκομεν· πρώτην μὲν Θεοτόκον, δευτέραν δὲ τὴν ἀδελφὴν αὐτῆς Μαρίαν τὴν τοῦ Κλεωπᾶ, καὶ τρίτην τὴν Μαγδαληνήν· τινὲς δέ φασιν ἐξ αὐτῶν δύο εἶναι Μαγδαληνάς·","english":"For the three evangelists, Matthew, Mark, and Luke, agree in saying that from the sixth hour darkness came over the whole earth until the ninth hour, it is evident that the Lord and God Jesus was crucified before the sixth hour, before the darkness occurred, that is, at the third hour, as Mark recorded; and John similarly indicated the third hour, and those who transcribed changed the gamma into the sign.\n\n5. He appeared first to Mary Magdalene; Eusebius in his To Marinus says this Mary is different from the one who saw the young man; or both were from Magdala.\n\n6. Eusebius of Caesarea says that Mary Magdalene and Mary the wife of James prepared spices; but they are not the ones who came early at sunrise, but other unnamed women; for many women had accompanied the Savior from Galilee; hence they do not arrive at night, but early and, having heard, they fled to report to the disciples and to Peter, and told nothing to anyone; for they were afraid; for after sunrise, when they arrived, they were not deemed worthy to see the Savior; nor was it possible for Mary Magdalene, after so many visions, at sunrise, to be at a loss and not know who would roll away the stone. 7. From Eusebius, To Marinus. We find three Marys in all at the passion of Christ, along with the other women: first the Theotokos, second her sister Mary the wife of Cleopas, and third Mary Magdalene; some say that two of them are from Magdala.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῶν γὰρ τριῶν εὐαγγελιστῶν... σκότος ἐγένετο ἐφ' ὅλην τὴν γῆν","severity":"info","text":"The darkness from the sixth to the ninth hour alludes to the synoptic accounts of the crucifixion (Matthew 27:45, Mark 15:33, Luke 23:44-45).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τὸ γάμμα","severity":"info","text":"The Greek letter gamma (Γ, value 3) was misread as the 'sign' (ἐπίσημον, ϛ, value 6) by scribes, causing a textual corruption in John's Gospel regarding the hour of crucifixion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μαρίᾳ τῇ Μαγδαληνῇ","severity":"info","text":"Eusebius distinguishes multiple Marys at the resurrection, a common patristic concern to harmonize Gospel accounts of the women at the tomb.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Εὐσεβίου ἐκ τῶν πρὸς Μαρῖνον","severity":"info","text":"This passage is explicitly attributed to Eusebius of Caesarea's lost work 'To Marinus', cited by later catenists as an authority on Gospel harmonization.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εʹ. ... ςʹ. ... ζʹ.","severity":"info","text":"The numbered sections (εʹ, ςʹ, ζʹ) indicate a catena or excerpt collection, each unit presenting a distinct argument or identification by Eusebius.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τινὲς δέ φασιν ἐξ αὐτῶν δύο εἶναι Μαγδαληνάς","severity":"caution","text":"The final sentence notes a variant tradition that two of the three Marys were from Magdala, reflecting unresolved patristic debate; the text does not endorse this view.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Mary the wife of James' (Μαρία ἡ Ἰακώβου) is ambiguous: she may be Mary the mother of James the Less or another figure; the text does not clarify.","The phrase 'the young man' (τὸν νεανίσκον) in section 5 is not identified; it likely refers to the angel at the tomb in Gospel narratives, but the text does not specify."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"μίαν μὲν, τὴν ὀψὲ Σαββάτων παρὰ τῷ Ματθαίῳ, ἑτέραν δὲ τὴν παρὰ τῷ Ἰωάννῃ πρωΐας ἐπὶ τὸ μνημεῖον ἐλθοῦσαν, ταύτην δὲ εἶναι τὴν καὶ Μάρκῳ δηλουμένην, ἀφ' ἧς ἐκβεβλήκει ἑπτὰ δαιμόνια· ὡς γὰρ οὔσης καὶ ἑτέρας, φησὶν, οὐ τοιαύτης Μαγδαληνῆς, ἑτήρησεν ὁ Μάρκος τοῦτο εἰπών· «Ἀναστὰς δὲ πρωῒ τῇ μιᾷ τῶν Σαββάτων ἐφάνη Μαρίᾳ πρῶτον τῇ Μαγδαληνῇ, ἀφ' ἧς ἐκβεβλήκει ἑπτὰ δαιμόνια.» Καὶ ταύτην ἴσως εἶναι τὴν ἀκούσασαν, Μή μου ἅπτου, ἀλλ' οὐ τὴν παρὰ τῷ Ματθαίῳ. Εἰ γὰρ καὶ τὰ μάλιστα κἀκείνη ἀπὸ τῆς Μαγδαληνῆς ὡρμᾶτο, ἀλλ' οὐ τὰ ὅμοια καὶ αὐτῆς ἡ θεία κατηγορεῖ Γραφή· εἰ δὲ μίαν καὶ τὴν αὐτὴν Μαγδαληνὴν φήσειέν τις, καὶ οὕτως ἀληθεύοι ἂν τὰ ἱερὰ Εὐαγγέλια, κατ' οὐδένα λόγον διαφωνοῦντα· τὴν αὐτὴν δὲ Μαρίαν τὴν Μαγδαληνὴν εἰσάγονται μὴ ἁπτομένην πρότερον τοῦ Κυρίου, ὅτε ἔκλαιε καὶ ἠπίστει· καὶ ἁπτομένην αὐτοῦ, ὅτε χαίρειν μετὰ τῆς ἄλλης Μαρίας ὑπ' αὐτοῦ κελεύεται· ἐπειδὴ γὰρ ὡς Θεὸν αὐτὸν προσεκύνησεν ἔσχατον, καὶ οὐχ ὡς ἄνθρωπον, ὡς πρότερον ὅτε ἔκλαιε καὶ ἠπίστει.","english":"one, the woman who came late on the Sabbath in Matthew, and another, the one who came in the early morning to the tomb in John, and this latter is the one also indicated by Mark, from whom he had cast out seven demons; for, as if there were also another Magdalene, not of this sort, Mark preserved this by saying: \"And having risen early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven demons.\" And this is perhaps the one who heard, \"Do not touch me,\" but not the one in Matthew. For even if that woman also came from Magdala, still the divine Scripture does not accuse her of similar things; but if someone were to say that it is one and the same Magdalene, even so the holy Gospels would speak truth, in no way disagreeing; the same Mary Magdalene is introduced as not touching the Lord earlier, when she was weeping and disbelieving, and as touching him when she is commanded by him to rejoice with the other Mary; for since she finally worshipped him as God, and not as a man, as before when she was weeping and disbelieving.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ματθαίῳ","severity":"info","text":"The reference to Matthew likely alludes to Matt 28:1, where Mary Magdalene and 'the other Mary' visit the tomb late on the Sabbath (ὀψὲ Σαββάτων).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰωάννῃ","severity":"info","text":"The reference to John points to John 20:1, where Mary Magdalene comes to the tomb early on the first day of the week (πρωῒ τῇ μιᾷ τῶν Σαββάτων).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μάρκῳ","severity":"info","text":"The quotation from Mark (Ἀναστὰς δὲ πρωῒ τῇ μιᾷ τῶν Σαββάτων ἐφάνη Μαρίᾳ πρῶτον τῇ Μαγδαληνῇ, ἀφ' ἧς ἐκβεβλήκει ἑπτὰ δαιμόνια) is not found in the canonical Gospel of Mark; it may derive from a lost or apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἑπτὰ δαιμόνια","severity":"info","text":"The detail that Jesus cast seven demons out of Mary Magdalene is absent from the canonical Gospels and appears in later apocryphal or hagiographical traditions, possibly from the Gospel of Philip or other Gnostic texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μή μου ἅπτου","severity":"info","text":"The phrase 'Do not touch me' echoes John 20:17, where Jesus says Μή μου ἅπτου to Mary Magdalene after the resurrection, but here it is reinterpreted as a distinction between two women.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Μαγδαληνῆς","severity":"caution","text":"Eusebius entertains the possibility of two Marys from Magdala, a harmonization not supported by the canonical Gospels, which consistently identify Mary Magdalene as a single figure.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the woman from whom seven demons were cast out is ambiguous; the text may conflate Mary Magdalene with another figure from apocryphal tradition.","The phrase 'the other Mary' (τῆς ἄλλης Μαρίας) is ambiguous, possibly referring to Mary the mother of James or Mary of Clopas, as in John 19:25."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ηʹ. Εὐσεβίου ἐκ τῶν πρὸς Μαρῖνον. Περὶ δὲ τοῦ ἐπαπορεῖν πάλιν, πῶς παρὰ τῷ Ματθαίῳ εἰς τὴν Γαλιλαίαν ὦφθαι τὸν Κύριον τοῖς μαθηταῖς ἐν τῷ ὄρει, παρὰ δὲ τῷ Ἰωάννῃ παρὰ τὴν θάλασσαν τῆς Τιβεριάδος, ἐροῦμεν ὅτι οὐ μόνον ἅπαξ καὶ δὶς, ἀλλὰ καὶ πολλάκις ὦφθαι αὐτόν. Διὸ τετάρτην ὀπτασίαν οὐχ ἁμάρτοις τὴν παρὰ τῷ Ματθαίῳ φήσας εἶναι, ἣν οὐ παρὰ τὴν θάλασσαν τῆς Γαλιλαίας, οὐδὲ τοῖς ὀπτανομένοις, ἀλλ' ἐν τῷ ὄρει τοῖς ἕνδεκα πεποιῆσθαι ἀνέγραψεν ὁ Ματθαῖος, εἰπών· «Οἱ δὲ ἕνδεκα μαθηταὶ ἐπορεύθησαν εἰς τὸ ὄρος, οὗ ἐτάξατο αὐτοῖς ὁ Ἰησοῦς· καὶ ἰδόντες αὐτὸν προσεκύνησαν.» Καὶ μετὰ τοῦτο οὐκ ἂν σφαλείης εἰπὼν ὁμοῦ κατ' αὐτὸ συνηγμένοις αὐτοῖς τοῖς ἕνδεκα μαθηταῖς ἅμα καὶ τοῖς ἑβδομήκοντα ὦφθαι αὐτόν. Ὁ δὲ Ἀπόστολος καὶ ἔτι τούτων πλείοσιν ἑωρᾶσθαι τὸν Κύριον μετὰ τὴν ἀνάστασιν ἱστορεῖ, λέγων· «Ὅτι ἐγήγερται τῇ τρίτῃ ἡμέρᾳ κατὰ τὰς Γραφὰς, καὶ ὤφθη Κηφᾷ, ἔπειτα τοῖς δώδεκα, ἔπειτα ὤφθη ἐπάνω πεντακοσίοις ἀδελφοῖς ἐφάπαξ.» Ὁρᾷς ὁσάκις καὶ ὅσοις ὤφθη μετὰ τὴν ἀνάστασιν; Οὕτω καὶ τοῖς ἐν Ἱερουσαλὴμ κρυπταζομένοις διὰ τὸν φόβον τῶν Ἰουδαίων, καὶ πρό γε πάντων ἀνδρῶν Σίμωνι τῷ Πέτρῳ, γυναικῶν δὲ ταῖς ἀμφὶ τὴν Μαγδαληνήν· ὅθεν καὶ ὁ Λουκᾶς φησι· «Δι' ἡμερῶν τεσσαράκοντα ὀπτανόμενος καὶ συναυλιζόμενος αὐτοῖς, τὰ τῆς βασιλείας τοῦ Θεοῦ παρεδίδου μαθήματα.» θʹ. Εὐσεβίου ἐκ τοῦ πρὸς Μαρῖνον. Καὶ τὸ μὲν ὑπὸ Χριστοῦ ἐμπνευσθὲν Πνεῦμα ἅγιον τοῖς ἀποστόλοις, λυτικὸν καὶ συγχωρητικὸν ἦν πάσης ἁμαρτίας·","english":"8. From Eusebius, from the Questions to Marinus. Regarding the difficulty again, how the Lord appeared to the disciples in Matthew on the mountain in Galilee, but in John by the Sea of Tiberias, we shall say that he appeared not only once or twice, but many times. Therefore, you would not err in saying that the appearance in Matthew is the fourth, which Matthew recorded as having taken place not by the Sea of Galilee, nor to those who were appearing, but on the mountain to the eleven, saying: \"But the eleven disciples went to the mountain where Jesus had appointed them; and when they saw him, they worshipped him.\" And after this, you would not be mistaken in saying that at the same time he appeared to the eleven disciples gathered together and also to the seventy. And the Apostle records that the Lord was seen after the resurrection by even more than these, saying: \"That he was raised on the third day according to the Scriptures, and appeared to Cephas, then to the twelve, then he appeared to over five hundred brothers at once.\" Do you see how many times and to how many he appeared after the resurrection? Thus also to those hiding in Jerusalem for fear of the Jews, and before all men to Simon Peter, and among women to those around Mary Magdalene; whence also Luke says: \"For forty days appearing and living with them, he delivered the teachings of the kingdom of God.\" 9. From Eusebius, from the Questions to Marinus. And the Holy Spirit breathed by Christ into the apostles was capable of loosing and forgiving every sin.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ηʹ. Εὐσεβίου ἐκ τῶν πρὸς Μαρῖνον.","severity":"info","text":"The passage is numbered as section 8 (ηʹ) of Eusebius's work, with a clear heading indicating its source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οἱ δὲ ἕνδεκα μαθηταὶ ἐπορεύθησαν εἰς τὸ ὄρος, οὗ ἐτάξατο αὐτοῖς ὁ Ἰησοῦς· καὶ ἰδόντες αὐτὸν προσεκύνησαν.","severity":"info","text":"Eusebius quotes a variant of Matthew 28:16-17, though the canonical text does not mention the eleven going to a mountain or worshipping; this may reflect a textual tradition or paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅτι ἐγήγερται τῇ τρίτῃ ἡμέρᾳ κατὰ τὰς Γραφὰς, καὶ ὤφθη Κηφᾷ, ἔπειτα τοῖς δώδεκα, ἔπειτα ὤφθη ἐπάνω πεντακοσίοις ἀδελφοῖς ἐφάπαξ.","severity":"info","text":"This is a close paraphrase of 1 Corinthians 15:4-6, where Paul lists resurrection appearances; Eusebius uses it to support multiple appearances.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δι' ἡμερῶν τεσσαράκοντα ὀπτανόμενος καὶ συναυλιζόμενος αὐτοῖς, τὰ τῆς βασιλείας τοῦ Θεοῦ παρεδίδου μαθήματα.","severity":"info","text":"This echoes Acts 1:3, though the canonical text does not specify forty days of teaching; Eusebius may be conflating with other traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τοῖς ἑβδομήκοντα","severity":"info","text":"The 'seventy' refers to the seventy disciples traditionally sent out by Jesus (Luke 10:1), a group distinct from the twelve apostles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Περὶ δὲ τοῦ ἐπαπορεῖν πάλιν","severity":"info","text":"Eusebius addresses a recurring difficulty in harmonizing Gospel resurrection accounts, a common concern in early Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τοῖς ὀπτανομένοις' (to those who were appearing) is unclear; it may be a textual corruption or a reference to a specific group.","The quotation from Matthew does not match the canonical text exactly, suggesting Eusebius may be citing a variant or paraphrasing."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"τὸ δὲ ἐπηγγελμένον τὸ βαπτισθήσεσθαι αὐτοὺς ἐν ἁγίῳ Πνεύματι, καὶ μετασχεῖν δυνάμεως ἐνεργημάτων, ἐνεργητικῆς μὲν τῶν μελλόντων δι' αὐτῶν ἀποτελεῖσθαι\n\nθαυμάτων, ἐνστατικῆς δὲ καὶ καρτερικῆς τῶν μελλόντων αὐτοῖς ἐπανίστασθαι κινδύνων. Πρὸ γὰρ ταύτης τῆς δυνάμεως κηρύττειν αὐτοὺς τοῖς ἔθνεσιν οὐκ ἐβούλετο, ἀλλ' ἐκδέχεσθαι καὶ περιμένειν αὐτὴν ἐξ ὕψους μετασχεῖν. Τοῦτο δὲ καὶ ὁ Ἀπόστολος τὸ χάρισμα ἰδίως ἀφορίζων τῶν λοιπῶν ἐνεργειῶν τοῦ ἁγίου Πνεύματος ἐδίδασκε λέγων· «Ἄλλῳ δὲ ἐνεργήματα δυνάμεων.» Καὶ ἡ προφητεία φησί· «Κύριος δώσει ῥῆμα τοῖς εὐαγγελιζομένοις δυνάμει πολλῇ.» Ἧς δυνάμεως ὅτε μήπω μετεῖχον, ἠρνήσαντο αὐτὸν οἱ πάντες καὶ ἐσκανδαλίσθησαν κατὰ τὸν καιρὸν τοῦ πάθους· ὅτε δὲ μετέσχον αὐτῆς, πάντες ταῖς ὑπὲρ Χριστοῦ μαρτυρίαις τε καὶ ὁμολογίαις διέπρεψαν· ἀνακαινίζων γὰρ τὸν ἄνθρωπον ὁ Κύριος, καὶ ἣν ἀπώλεσε χάριν ἐκ τοῦ ἐμφυσήματος τοῦ Θεοῦ, ταύτην πάλιν ἀποδιδοὺς, ἐνεφύσησεν εἰς τὰ πρόσωπα τῶν μαθητῶν λέγων, «Λάβετε Πνεῦμα ἅγιον.» ιʹ. Εὐσέβιος δὲ ὁ Παμφίλου ἐν τῇ πρὸς Μαρῖνον ἐπιστολῇ οὕτως ἐξηγεῖται τὸ προτεθὲν, ὅτι διαιρέσεις χαρισμάτων εἰσὶ κατὰ τὸν Ἀπόστολον, τὸ δὲ αὐτὸ Πνεῦμα. Καὶ πάλιν· ἑκάστῳ δίδοται ἡ φανέρωσις πρὸς τὸ συμφέρον· «Ὧ μὲν γὰρ διὰ τοῦ Πνεύματος δίδοται λόγος σοφίας, ἄλλῳ δὲ λόγος γνώσεως κατὰ τὸ αὐτὸ Πνεῦμα· ἑτέρῳ δὲ πίστις ἐν τῷ αὐτῷ Πνεύματι, ἄλλῳ δὲ ἐνεργήματα δυνάμεων, ἄλλῳ δὲ προφητεῖαι, ἄλλῳ δὲ διακρίσεις πνευμάτων, ἑτέρῳ δὲ γένη γλωσσῶν·","english":"The promised thing, that they would be baptized in the Holy Spirit and partake of the power of operations—operative of the miracles that were to be accomplished through them, and steadfast and enduring of the dangers that were to rise up against them. For before this power, he did not wish them to preach to the nations, but to await and expect to partake of it from on high. And the Apostle also, distinguishing this gift particularly from the other activities of the Holy Spirit, taught, saying: “To another, operations of powers.” And the prophecy says: “The Lord will give a word to those who are evangelizing with great power.” When they did not yet partake of this power, all denied him and were scandalized at the time of the passion; but when they partook of it, all excelled in their testimonies and confessions for Christ. For the Lord, renewing the man and giving back the grace which he had lost from the breath of God, breathed into the faces of the disciples, saying, “Receive the Holy Spirit.” 10. Eusebius, son of Pamphilus, in the letter to Marinus, explains the proposed matter thus: that there are divisions of gifts according to the Apostle, but the same Spirit. And again: to each is given the manifestation according to what is beneficial. “For to one is given through the Spirit a word of wisdom, to another a word of knowledge according to the same Spirit; to another faith in the same Spirit, to another operations of powers, to another prophecies, to another discernments of spirits, to another kinds of tongues.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄλλῳ δὲ ἐνεργήματα δυνάμεων","severity":"info","text":"Eusebius quotes 1 Cor 12:6, where Paul lists gifts of the Spirit, including 'operations of powers' (ἐνεργήματα δυνάμεων). The citation supports the argument that the Spirit's gifts are diverse but from one source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριος δώσει ῥῆμα τοῖς εὐαγγελιζομένοις δυνάμει πολλῇ","severity":"info","text":"This prophecy is not a direct biblical quotation; it may be a paraphrase or apocryphal saying. The phrase 'the Lord will give a word' echoes Old Testament prophetic language but is unattested in canonical scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐνεργήματα δυνάμεων","severity":"info","text":"The phrase 'operations of powers' (ἐνεργήματα δυνάμεων) is a technical term from 1 Cor 12:6, denoting one of the charismata. Eusebius uses it to distinguish the Spirit's active, miracle-working power from other gifts like wisdom or prophecy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐνεφύσησεν εἰς τὰ πρόσωπα","severity":"info","text":"The image of Christ breathing on the disciples' faces (ἐνεφύσησεν) recalls the creation narrative (Gen 2:7) where God breathes life into Adam. Eusebius frames the gift of the Spirit as a restoration of lost grace, linking Pentecost to a new creation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ιʹ","severity":"info","text":"The Greek numeral ιʹ (10) marks a new section, likely a separate excerpt from Eusebius's letter. This structural break separates the preceding narrative from a more systematic explanation of charismata divisions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Εὐσέβιος δὲ ὁ Παμφίλου","severity":"info","text":"The passage explicitly attributes the following explanation to 'Eusebius, son of Pamphilus' (i.e., Eusebius of Caesarea). This self-citation within the catena tradition shows how later compilers preserved and labeled excerpts from his lost 'Questions to Marinus'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The prophecy 'Κύριος δώσει ῥῆμα τοῖς εὐαγγελιζομένοις δυνάμει πολλῇ' is not identified; it may be a lost source or Eusebius's paraphrase.","The phrase 'ἐνεφύσησεν εἰς τὰ πρόσωπα' could be a literal or symbolic act; the text does not specify if this is a known tradition or Eusebius's invention."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"πάντα δὲ ταῦτα ἐνεργεῖ ἒν μὲν καὶ τὸ αὐτὸ Πνεῦμα, διαιροῦν ἰδίᾳ ἑκάστῳ καθὼς βούλεται.» Σαφῶς γὰρ διὰ τοῦ ἑνὸς καὶ τοῦ αὐτοῦ Πνεύματος, πολλὰς εἶναι παρέστησε δυνάμεις, διαφόρων πραγμάτων ἐνεργητικάς. Ὅρα τοίνυν μήπως ἐνταῦθα ἐξουσίαν τινὰ μερικὴν καὶ χάριν πνευματικὴν δέδωκεν αὐτοῖς· οὐχ ὥστε νεκροὺς ἐγείρειν, καὶ δυνάμεις ποιεῖν, ἀλλ' ὥστε ἀφιέναι ἁμαρτήματα· διάφορα γὰρ τὰ χαρίσματα τοῦ Πνεύματος. Διὸ καὶ συνάπτει λέγων, «Ἄν τινων ἀφῆτε τὰς ἁμαρτίας, ἀφίενται αὐτοῖς,» καὶ τὰ ἑξῆς· δεικνὺς ὅτι τοῦτο τὸ εἶδος τῶν πνευματικῶν χαρισμάτων αὐτοῖς ἐδωρήσατο. Μετὰ δὲ τὴν ἀνάληψιν αὐτὸ τὸ Πνεῦμα κατελθὸν, καὶ τῶν σημείων καὶ παντὸς ἑτέρου χαρίσματος τὰς δυνάμεις δὴ καὶ ἐνεργείας αὐτοῖς ἐχορήγησε. Διὰ τοῦτο ἐνταῦθα μὲν ἄνευ ἄρθρου εἶπε, «Λάβετε Πνεῦμα ἅγιον,» δηλῶν ὅτι μερικήν τινα τοῦ Πνεύματος ἐνέργειαν δίδωσιν αὐτοῖς· περὶ δὲ ἐκείνου φησί· «Λήψεσθε δύναμιν ἐπελθόντος τοῦ ἁγίου Πνεύματος ἐφ' ὑμᾶς.»","english":"All these things the one and the same Spirit works, distributing to each individually as it wills. For clearly through the one and the same Spirit it has set forth that there are many powers, effective of different things. Consider therefore whether here it has given them some partial authority and spiritual grace—not so that they might raise the dead and work miracles, but so that they might forgive sins; for the gifts of the Spirit are various. Hence it also adds, saying, \"If you forgive anyone's sins, they are forgiven them,\" and so forth, showing that this kind of spiritual gift was bestowed upon them. But after the ascension, the Spirit itself descending supplied them with the powers and operations of signs and every other gift. For this reason here it said, \"Receive Holy Spirit,\" without the article, indicating that it gives them some partial operation of the Spirit; but concerning that it says, \"You will receive power when the Holy Spirit comes upon you.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage distinguishes between a partial gift of the Spirit (forgiveness of sins) and the full descent of the Spirit after the ascension, which supplies all miraculous powers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Πνεῦμα ἅγιον","severity":"info","text":"The phrase 'Λάβετε Πνεῦμα ἅγιον' (Receive Holy Spirit) without the article indicates a partial operation of the Spirit, as opposed to the full presence denoted by the articular form.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄν τινων ἀφῆτε τὰς ἁμαρτίας, ἀφίενται αὐτοῖς","severity":"info","text":"This is a quotation from a source (possibly a lost apocryphal saying or a variant of a dominical logion) not found in the canonical Gospels, used to illustrate the specific gift of forgiving sins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The distinction between a partial gift of the Spirit before the ascension and the full descent afterward reflects early Christian debates about the timing and nature of the apostles' empowerment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage contrasts two temporal phases: the present gift (partial, for forgiveness) and the future descent (full, for all miracles), marked by the shift from 'ἐνταῦθα' to 'περὶ δὲ ἐκείνου'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text has a minor textual issue: 'ἒν μὲν' is likely a scribal error for 'ἓν μὲν' (one), but the sense is clear from context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the quoted saying about forgiving sins is uncertain; it may be from a non-canonical tradition or a paraphrase of a canonical verse."],"confidence":"high","notes":[]}]}