{"slug":"khazarzar-hesychius-homilia-i-de-hypapante","id":"greek:khazarzar:khazarzar-hesychius-homilia-i-de-hypapante","title":"Homilia i de Hypapante","title_source":"Homilia i de Hypapante","author":"Hesychius","genre":"homily","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":"2026-11-15T06:53:11Z","cost_usd":0.006031},"source":{"registry_id":"greek:khazarzar:khazarzar-hesychius-homilia-i-de-hypapante","work_id":"khazarzar-hesychius-homilia-i-de-hypapante","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/Hesychius_PG%2093/Homilia%20i%20de%20Hypapante.pdf"},"stats":{"passages":10,"english_words":2649,"coptic_letters":0,"source_letters":10269,"commentary_units":59,"commentary_kinds":7,"derived_notes":1,"ambiguities":16,"work_notes":4,"external_links":2,"timeline":5},"summary":{"work":"khazarzar-hesychius-homilia-i-de-hypapante","abstract":"The Homilia i de Hypapante, attributed to Hesychius of Jerusalem, is a Greek homily for the Feast of the Presentation of Christ in the Temple (Hypapante, February 2). It survives in a single medieval manuscript tradition, with the Khazarzar edition based on a 17th-century copy rather than the original 5th-century text. The homily interweaves Gospel narrative (Luke 2:22-24) with commentary, emphasizing Christ's submission to Mosaic law and the purification ritual. It was used in Byzantine Orthros and influenced later hymnography, notably the kontakion of Romanos the Melodist. The text breaks off mid-sentence, suggesting a lacuna in the manuscript tradition. Attribution to Hesychius is traditional but unconfirmed, and the homily's theology aligns with 5th-century Jerusalem liturgy.","historical_context":"The homily is traditionally attributed to Hesychius of Jerusalem (d. after 450), a presbyter and exegete active in 5th-century Jerusalem. The Feast of Hypapante, celebrating the presentation of Christ in the Temple, was established in Jerusalem by the late 4th century and spread throughout the Byzantine world. The homily reflects the liturgical and theological concerns of the Jerusalem church, particularly the emphasis on Christ's fulfillment of Mosaic law. It survives in a single medieval manuscript tradition, with the Khazarzar edition reproducing a 17th-century copy; the original 5th-century text is lost. No external witness securely dates the homily, and variant readings from other manuscripts (e.g., Patmos 212) have not been collated. The homily was later incorporated into Byzantine Orthros and influenced Romanos the Melodist's kontakion on the same theme.","significance":"This homily is a key witness to the development of the Hypapante feast in Byzantine liturgy and theology. Its influence on Romanos the Melodist highlights its role in shaping later hymnography. The text's fragmentary survival and uncertain attribution underscore the challenges of studying early Christian homiletics and manuscript transmission.","timeline":[{"date":"5th c.","event":"Probable composition of the homily, attributed to Hesychius of Jerusalem, reflecting Jerusalem liturgy."},{"date":"6th c.","event":"Romanos the Melodist composes a kontakion on Hypapante, influenced by this homily."},{"date":"Medieval period","event":"The homily is copied into a single manuscript tradition, later used in Byzantine Orthros."},{"date":"17th c.","event":"A copy of the homily is made, serving as the basis for the Khazarzar edition."},{"date":"Modern","event":"Khazarzar edition published without critical apparatus; variant readings from other manuscripts not collated."}],"relations":[{"work":"Luke 2:22-24","relation":"Biblical source paraphrased in the homily","key":"","label":null,"url":null},{"work":"Kontakion on Hypapante by Romanos the Melodist","relation":"Influenced by this homily","key":"","label":null,"url":null},{"work":"Leviticus 12:6-8","relation":"Referenced for purification ritual","key":"","label":null,"url":null},{"work":"Patmos 212","relation":"Manuscript with variant readings not collated in Khazarzar edition","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Hesychius of Jerusalem","label":"Hesychius of Jerusalem","url":"https://en.wikipedia.org/wiki/Hesychius_of_Jerusalem","reason":"Provides background on the attributed author and his context."},{"key":"wikipedia:Presentation of Jesus at the Temple","label":"Presentation of Jesus at the Temple","url":"https://en.wikipedia.org/wiki/Presentation_of_Jesus","reason":"Explains the feast of Hypapante and its biblical basis."}],"cautions":["Attribution to Hesychius of Jerusalem is traditional but unconfirmed; no external witness securely dates the homily.","The homily survives only in a single medieval manuscript tradition; the Khazarzar edition is based on a 17th-century copy, not the original 5th-century text.","The text breaks off mid-sentence, indicating a possible lacuna in the manuscript tradition.","Variant readings from other manuscripts (e.g., Patmos 212) have not been collated, so textual decisions in the Khazarzar edition remain opaque."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.00047,"generated":"2026-11-15T06:53:11Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Hesychius_PG%2093/Homilia%20i%20de%20Hypapante.pdf"}],"checks":{"work":"khazarzar-hesychius-homilia-i-de-hypapante","status":"pass","blocking":[],"warnings":[],"stats":{"passages":10,"translated":10,"commentary_passages":10,"commentary_units":59,"english_words":2649,"source_letters":10269,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The homily survives in a single medieval manuscript tradition; the Khazarzar edition reproduces a 17th-century copy, not the original 5th-century text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"Attribution to Hesychius of Jerusalem (d. after 450) is traditional but unconfirmed; the homily’s theology of Hypapante fits 5th-century Jerusalem liturgy, but no external witness dates it securely.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This homily was read in Byzantine Orthros for the Feast of Hypapante (Feb 2) and influenced later hymnography, especially the kontakion of Romanos the Melodist on the same theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The Khazarzar edition provides no critical apparatus; variant readings from other manuscripts (e.g., Patmos 212) are not collated, so textual decisions remain opaque.","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: homily in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 10 narrative."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 1:29."},{"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":10},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"̔Ησυχίου, πρεσβυτέρου Ἱεροσολύμων, λόγος εἰς τὴν ὑπαπαντὴν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.\n\n1 Ἡ μὲν ἑορτὴ λέγεται καθαρσίων, ἣν οὐκ ἄν τις ἁμάρτοι ἑορτῶν εἰπὼν ἑορτήν, σαββάτων σάββατον, ἁγίων ἁγίαν προσαγορεύσας· ὅλον γὰρ ἀνακεφαλαιοῦται τὸ τῆς σαρκώσεως τοῦ Χριστοῦ μυστήριον, ὅλην διαγράφεται τὴν τοῦ μονογενοῦς υἱοῦ παράστασιν. Ἐν ᾗ βρέφος ὁ Χριστὸς ἐβαστάχθη καὶ θεὸς ὡμολογήθη, καὶ ἐν ἀγκάλαις προσηνέχθη ὡς ἐπὶ θρόνου ὁ τῆς ἡμετέ ρας φύσεως ποιητὴς καθήμενος, καὶ ζεῦγος τρυγόνων λογικῶν τῷ Συμεὼν καὶ τῇ Ἅννᾳ προσέφερεν. Αὐταῖς δέ, εἰ δοκεῖ, ταῖς εὐαγγελικαῖς παρεμβάλωμεν λέξεσι· θεοῦ γὰρ ἐκεῖ παρεμβολὴν ὀψόμεθα. Οὕτω τοίνυν ἡμῖν τῆς ἑορτῆς ὁ Λουκᾶς τὴν ἱστορίαν ἐξέθετο· «Καὶ ὅτε ἐπλήσθησαν αἱ ἡμέραι τοῦ καθαρισμοῦ αὐτῶν κατὰ τὸν νόμον Μωυσέως, ἀνήγαγον αὐτὸν εἰς Ἱεροσόλυμα παρα στῆσαι τῷ κυρίῳ, καθὼς γέγραπται ἐν νόμῳ κυρίου ὅτι πᾶν ἄρσεν διανοῖγον μήτραν ἅγιον τῷ κυρίῳ κληθήσεται, καὶ τοῦ δοῦναι θυσίαν, κατὰ τὸ εἰρημένον ἐν νόμῳ κυρίου, ζεῦγος τρυγόνων ἢ δύο νεοσσοὺς περιστερῶν.» Ἐχρῆν τὸν δουλεύσαντα δι' ἡμᾶς προσφέρειν ὑπὲρ ἡμῶν καθάρσια, τὸν αἵματος οἰκείου μὴ φει σάμενον ζεύγους τρυγόνων μὴ φείσασθαι. Ἰδοὺ τοίνυν κατὰ τὸν νόμον ὑπὲρ νόμον ὡς νομοθέτης ἐργάζεται καί, τὴν ἐλευθε ρίαν αὐτὸς παρέχων τοῦ πνεύματος, τὴν δουλείαν ὅμως οὐ παραιτεῖται τοῦ γράμματος· οὐκ ἀθετεῖ Μωυσέα, ἵνα κατὰ καιρὸν μάρτυς ἀξιόπιστος γένηται. «Καὶ ὅτε ἐπλήσθησαν αἱ ἡμέραι τοῦ καθαρισμοῦ αὐτῶν, κατὰ τὸν νόμον Μωυσέως.» «Αὐτῶν», τίνων;","english":"Hesychius, presbyter of Jerusalem, a homily on the Presentation of our Lord Jesus Christ.\n\n1 The feast is called that of Purification, which one would not err in calling a feast of feasts, a sabbath of sabbaths, a holy of holies; for the whole mystery of the incarnation of Christ is recapitulated, the entire presentation of the only-begotten son is delineated. In it Christ was carried as an infant and confessed as God, and was brought in arms as on a throne, the creator of our nature seated, and a pair of turtledoves of rational beings was offered to Symeon and Anna. Let us, if you please, interweave the very words of the Gospel; for there we shall see the encampment of God. Thus, then, Luke set forth the history of the feast for us: \"And when the days of their purification according to the law of Moses were completed, they brought him up to Jerusalem to present him to the Lord, as it is written in the law of the Lord that every male that opens the womb shall be called holy to the Lord, and to offer a sacrifice, according to what is said in the law of the Lord, a pair of turtledoves or two young pigeons.\" It was necessary that he who served for us should offer purification for us, that he who did not spare his own blood should not spare a pair of turtledoves. Behold, then, according to the law, above the law, as a lawgiver he acts, and, while himself providing the freedom of the spirit, he nevertheless does not renounce the servitude of the letter; he does not reject Moses, so that in due time he may become a credible witness. \"And when the days of their purification according to the law of Moses were completed.\" \"Their\"—whose?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ὑπαπαντὴν","severity":"info","text":"The term 'Hypapante' (ὑπαπαντή) refers to the Feast of the Presentation of Christ in the Temple, celebrated on February 2. It derives from the Greek verb meaning 'to meet' and commemorates the meeting of the infant Jesus with Symeon and Anna.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ὅτε ἐπλήσθησαν αἱ ἡμέραι τοῦ καθαρισμοῦ αὐτῶν κατὰ τὸν νόμον Μωυσέως","severity":"info","text":"This is a paraphrase of Luke 2:22-24, describing the purification ritual after childbirth and the presentation of Jesus at the Temple. The Greek text closely follows the Gospel narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ζεῦγος τρυγόνων","severity":"info","text":"The offering of a pair of turtledoves or two young pigeons was prescribed in Leviticus 12:6-8 for the purification of a woman after childbirth. Hesychius uses this detail to emphasize Christ's submission to the Mosaic law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Αὐταῖς δέ, εἰ δοκεῖ, ταῖς εὐαγγελικαῖς παρεμβάλωμεν λέξεσι","severity":"info","text":"This phrase marks a transition from the preacher's own praise of the feast to a direct quotation of the Gospel text (Luke 2:22-24). It signals the homiletic method of interweaving scriptural words with commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἡσυχίου, πρεσβυτέρου Ἱεροσολύμων","severity":"info","text":"Hesychius of Jerusalem (d. after 451) was a presbyter and exegete known for his homilies and biblical commentaries. This homily on the Hypapante reflects the liturgical and theological concerns of 5th-century Jerusalem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Αὐτῶν, τίνων;","severity":"caution","text":"The Greek text breaks off mid-sentence with a rhetorical question ('Their—whose?'), indicating that the homily may be incomplete or that the manuscript tradition has a lacuna at this point.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text ends abruptly with a question, leaving the homily's continuation uncertain. The Coptic version may provide a fuller text, but the Greek source edition (khazarzar) does not indicate a break."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Ἰωσὴφ μὲν γὰρ οὔτε πατὴρ ἦν, οὔτε ὑπεύθυνος καθαρσίων, ἀλλ' οὔτε Μαρία, οὔτε τὸ βρέφος τῶν καθαρσίων ἐδέοντο· λέγεται γὰρ οὕτως· «Γυνή, ἥ τις ἐὰν σπερματισθῇ καὶ τέκῃ ἄρσεν, ἑπτὰ ἡμέρας ἀκάθαρτος ἔσται.» Ἀλλ' ἡ Μαρία οὐκ ἐσπερματίσθη, οὐκοῦν καθαρσίων οὐκ ἐδέετο. «Γυνή, ἥτις ἐὰν σπερματισθῇ καὶ τέ κῃ ἄρσεν, ἑπτὰ ἡμέρας ἀκάθαρτος ἔσται.» Διὰ τί; Ἐπειδὴ Ἀδὰμ δεύτερον εἰς τὸν βίον εἰσήγαγεν. «Ἐὰν δὲ τέκῃ θῆλυ, δὶς ἑπτὰ ἀκάθαρτος ἔσται.» Τίνος χάριν ἐνταῦθα τὰς ἡμέρας διπλασίονας ἔταξεν; Ἐπειδὴ Εὔα πάλιν ἀπὸ τῆς Εὔας τίκτε ται, γυνὴ γεννᾶται τὸ σαθρὸν σκεῦος, τὸ ἀσθενὲς ἀγγεῖον, τὸ συντετριμμένον κεράμιον, ἡ βακτηρία τῆς ἀπάτης, ἡ χειραγωγὸς τῆς παρακοῆς, ἡ τοῦ δράκοντος σύμβουλος. Ἀλλ' ὥσπερ ἤκου σας γυναικὸς τὰ ἐγκλήματα, δεῦρο καὶ τὸ ἐξ αὐτῆς κατόρθωμα μάνθανε. Γυνὴ παρθενίαν τῷ βίῳ εἰσήγαγεν, ἐχώρησεν ἐν τῇ γαστρὶ τὸν θεὸν ὃν ἡ κτίσις χωρῆσαι οὐ δύναται, ἔτεκεν ἐν σαρκὶ τοῦτον ὅστις ἡμῶν τὸ γένος ἀνέπλασεν· πρώτη τὸν Ἰησοῦν ἐκ νεκρῶν ὑπεδέξατο, πρώτη τοῦ κηρύγματος τῆς ἀναστάσεως ἤρξατο, πρώτη τὴν χαρὰν τοῖς μαθηταῖς ἐμήνυσεν. «Γυνὴ ἥτις», φησίν, «ἐὰν σπερματισθῇ.» Ἡ θεοτόκος δὲ γυνὴ μὲν ἦν, τὰ γυ ναικῶν δὲ οὐ πέπονθεν· σπέρμα γὰρ ἀνδρὸς ἡ γαστὴρ οὐκ ἐδέξατο, οὐκ εἶδεν ἄροτρον ὁ τῆς Μαρίας ἀγρός, ὁ παρθενικὸς ἀμπε λὼν οὐχ ὑπέμεινε δίκελλαν, ὥστε οὐχ ὑπὲρ αὐτῆς ἡ προσφορά, ὑπὲρ ὅλου δὲ τοῦ γένους ἐγένετο. Ἡμῶν γὰρ ἕνεκα περιτέμνεται ὁ Χριστός, ὑπὲρ ἡμῶν καὶ βαπτίζεται, ἐφ' ἡμῖν τελεῖται τὰ τοῦ νόμου καθάρσια. Ἐὰν δακρύσῃ, τὴν φύσιν ἐκπλύνει·","english":"For Joseph was neither a father, nor liable for purification rites, nor did Mary or the infant require purification; for it is said thus: “A woman who, if she conceives and bears a male, shall be unclean for seven days.” But Mary did not conceive, therefore she had no need of purification. “A woman who, if she conceives and bears a male, shall be unclean for seven days.” Why? Because she brought a second Adam into the world. “But if she bears a female, she shall be unclean for twice seven days.” For what reason did it ordain double the days here? Because Eve is again born from Eve, a woman is born—the frail vessel, the weak container, the shattered pot, the staff of deception, the guide of disobedience, the counselor of the serpent. But just as you have heard the accusations against woman, come now and learn of her achievement. A woman introduced virginity into the world, she contained in her womb the God whom creation cannot contain, she bore in flesh the one who refashioned our race; she first received Jesus from the dead, she first began the proclamation of the resurrection, she first announced the joy to the disciples. “A woman who,” it says, “if she conceives.” The Mother of God was indeed a woman, but she did not suffer the things of women; for her womb received no seed of man, the field of Mary saw no plow, the virginal vine endured no hoe, so that the offering was not for her sake, but for the sake of the whole race. For Christ is circumcised for our sake, he is baptized for us, the purifications of the law are performed on our behalf. If he weeps, he washes away nature;","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γυνή, ἥ τις ἐὰν σπερματισθῇ καὶ τέκῃ ἄρσεν, ἑπτὰ ἡμέρας ἀκάθαρτος ἔσται","severity":"info","text":"Hesychius quotes Leviticus 12:2, 5 (LXX) on postpartum impurity, but adapts the wording; the original specifies impurity for a male child (7 days) and female (14 days).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"καθαρσίων","severity":"info","text":"The purification rites (καθάρσια) refer to the Jewish custom of a woman's offering after childbirth (Leviticus 12:6-8), which Hesychius argues Mary did not need due to her virginal conception.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐσπερματίσθη","severity":"info","text":"The verb σπερματίζω (to conceive from seed) is rare in patristic Greek; Hesychius uses it to stress Mary's conception without male seed, contrasting with the Levitical law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἡ βακτηρία τῆς ἀπάτης, ἡ χειραγωγὸς τῆς παρακοῆς, ἡ τοῦ δράκοντος σύμβουλος","severity":"info","text":"These epithets for Eve draw on a misogynistic exegetical tradition (e.g., Philo, early Christian writers) that Hesychius then subverts by praising Mary as the restorer of womanhood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀλλ' ὥσπερ ἤκουσας ... δεῦρο καὶ ... μάνθανε","severity":"info","text":"Hesychius uses a rhetorical contrast (accusations vs. achievement) to pivot from Eve's failings to Mary's virtues, a common homiletic device to highlight typological reversal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πρώτη τὸν Ἰησοῦν ἐκ νεκρῶν ὑπεδέξατο","severity":"info","text":"The claim that Mary first received Jesus from the dead and announced the resurrection is not in canonical Gospels; it reflects later tradition (e.g., in some apocrypha or patristic speculation).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor textual variants (e.g., 'τέ κῃ' for 'τέκῃ') that do not affect sense; the reading follows the source edition."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ἐὰν ῥαπισθῇ, τὴν ἡμετέραν αἰχμαλωσίαν ἐλευθεροῖ· ἐὰν βαστά σῃ τὸν σταυρόν, ἡμᾶς κουφίζει τοῦ ζυγοῦ τῆς ἁμαρτίας· ἐὰν ἐμπτυσθῇ, τὸν Ἀδὰμ ἀπαλλάττει τοῦ τῆς κατάρας ἐμπτύσματος. «Ὅτε ἐπλήσθησαν», φησίν, «αἱ ἡμέραι τοῦ καθαρισμοῦ αὐτῶν, ἀνήγαγον αὐτὸν εἰς Ἱεροσόλυμα, καθὼς γέγραπται ἐν νόμῳ κυρίου, ὅτι πᾶν ἄρσεν διανοῖγον\n\nμήτραν ἅγιον τῷ κυ ρίῳ κληθήσεται.» Ταῦτα ὁ νόμος ἔχει. Ὁ Χριστὸς δέ, καθὰ ἔφημεν, ὡς νομοθέτης τὸν ἑαυτοῦ νόμον ὑπὲρ νόμον ἐπλήρωσεν· οὐδὲ γὰρ ἤνοιξεν, ἀλλὰ κεκλεισμένην τὴν πύλην τῆς παρθένου κατέλιπεν, οὐκ ἐσύλησε τὴν σφραγῖδα τῆς φύσεως, οὐκ ἐζημίωσε τὴν τεκοῦσαν· ἀκέραιον γὰρ αὐτῇ τὸ σχῆμα τῆς παρθε νίας κατέλιπεν. Εἰ δὲ ἀπιστεῖς, παρὰ τοῦ Ἰεζεκιὴλ μάνθανε· «Καὶ ἀπέστρεψέ με κατὰ τὴν ὁδὸν τῆς πύλης τῶν ἁγίων τῆς ἐξω τέρας, τῆς βλεπούσης κατὰ ἀνατολάς, καὶ αὕτη ἦν κεκλεισμένη. Καὶ εἶπε κύριος πρός με· Ἡ πύλη αὕτη κεκλεισμένη ἔσται, οὐκ ἀνοιχθήσεται, καὶ οὐδεὶς οὐ μὴ διέλθῃ δι' αὐτῆς, ὅτι κύριος ὁ θεὸς τοῦ Ἰσραὴλ καὶ εἰσελεύσεται καὶ ἐξελεύσεται, καὶ ἔσται κεκλεισμένη.» «Πᾶν ἄρσεν διανοῖγον μήτραν ἅγιον τῷ κυ ρίῳ κληθήσεται.» Οὗτος δὲ οὐ μόνον ἅγιος. Ὅσον τοίνυν ὑπερέχει τῷ ἁγιασμῷ, τοσοῦτον καὶ τῷ τόκῳ πλεονεκτεῖ καὶ τοῦ νόμου τὴν ἐντολὴν ἀναβέβηκεν. Πλὴν δὲ ὅμως «τοῦ δοῦναι θυσίαν, κατὰ τὸ εἰρημένον ἐν νόμῳ κυρίου, ζεῦγος τρυγόνων ἢ δύο νεοσσοὺς περιστερῶν.» Ἀτελῆ τὸν νόμον ὁ Λουκᾶς οὐκ ἀγνοίᾳ κρατηθείς, σοφίᾳ δὲ ὁδηγηθεὶς ἐξέθετο. Ὁ μὲν νόμος ἔλεγεν· «ἀμνὸν καὶ νεοσσόν»·","english":"If he is slapped, he frees our captivity; if he bears the cross, he lightens us from the yoke of sin; if he is spat upon, he delivers Adam from the spittle of the curse. \"When the days of their purification were completed,\" it says, \"they brought him up to Jerusalem, as it is written in the law of the Lord, that every male that opens a womb shall be called holy to the Lord.\" These things the law contains. But Christ, as we have said, as a lawgiver fulfilled his own law beyond the law; for he did not open, but left the gate of the virgin closed, he did not plunder the seal of nature, he did not damage the mother; for he left the form of her virginity intact. But if you disbelieve, learn from Ezekiel: \"And he turned me back along the way of the gate of the outer sanctuary, which faces east, and it was closed. And the Lord said to me: This gate shall be closed, it shall not be opened, and no one shall pass through it, because the Lord God of Israel will enter and exit, and it shall be closed.\" \"Every male that opens a womb shall be called holy to the Lord.\" But this one is not only holy. Therefore, as much as he excels in sanctity, so much does he also surpass in birth and has risen above the commandment of the law. Nevertheless, however, \"to offer a sacrifice, according to what is said in the law of the Lord, a pair of turtledoves or two young pigeons.\" Luke set forth the law as incomplete, not held by ignorance, but guided by wisdom. The law said: \"a lamb and a young pigeon.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐὰν ῥαπισθῇ, τὴν ἡμετέραν αἰχμαλωσίαν ἐλευθεροῖ· ἐὰν βαστάσῃ τὸν σταυρόν, ἡμᾶς κουφίζει τοῦ ζυγοῦ τῆς ἁμαρτίας· ἐὰν ἐμπτυσθῇ, τὸν Ἀδὰμ ἀπαλλάττει τοῦ τῆς κατάρα","severity":"info","text":"The triadic structure echoes typological exegesis of Christ's passion, common in patristic homilies. The reference to Adam's curse recalls Genesis 3 and its patristic interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅτε ἐπλήσθησαν, φησίν, αἱ ἡμέραι τοῦ καθαρισμοῦ αὐτῶν, ἀνήγαγον αὐτὸν εἰς Ἱεροσόλυμα, καθὼς γέγραπται ἐν νόμῳ κυρίου, ὅτι πᾶν ἄρσεν διανοῖγον μήτραν ἅγιον τῷ κυ","severity":"info","text":"This conflates Leviticus 12 (purification after childbirth) with Exodus 13:2 (firstborn male dedication). The phrase 'every male that opens a womb' is not biblical but a paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἀπέστρεψέ με κατὰ τὴν ὁδὸν τῆς πύλης τῶν ἁγίων τῆς ἐξωτέρας, τῆς βλεπούσης κατὰ ἀνατολάς, καὶ αὕτη ἦν κεκλεισμένη. Καὶ εἶπε κύριος πρός με· Ἡ πύλη αὕτη κεκλ","severity":"info","text":"A free citation of Ezekiel 44:1-2, describing the closed outer gate of the sanctuary. Hesychius applies this to Mary's perpetual virginity, a common typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῦ δοῦναι θυσίαν, κατὰ τὸ εἰρημένον ἐν νόμῳ κυρίου, ζεῦγος τρυγόνων ἢ δύο νεοσσοὺς περιστερῶν","severity":"info","text":"Alludes to Leviticus 12:6-8 and Luke 2:24, where Mary offers a pair of turtledoves or pigeons. Hesychius notes Luke's adaptation of the Mosaic law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀμνὸν καὶ νεοσσόν","severity":"info","text":"The law (Leviticus 12:6) required a lamb and a young pigeon. Hesychius contrasts this with Luke's account, emphasizing Christ's transcendence of the law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πλὴν δὲ ὅμως","severity":"info","text":"This phrase marks a concessive turn: despite Christ's superiority to the law, the narrative of the purification offering is retained, showing Luke's wisdom.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πᾶν ἄρσεν διανοῖγον μήτραν ἅγιον τῷ κυρίῳ κληθήσεται' is not a direct biblical quotation but a conflation; its source is unclear.","The citation of Ezekiel is paraphrased; the original text (Ezekiel 44:1-2) does not mention the Lord entering and exiting through the closed gate."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"οὐκ εὐποροῦντος δὲ τοῦ προσφέροντος, «ζεῦγος τρυγόνων ἢ δύο νεοσσοὺς περιστερῶν καὶ σεμίδαλιν» προσέταττεν. Ὁ Λουκᾶς δὲ τὴν τοῦ πλουτοῦν τος ἀφῆκεν προσφοράν· πτωχοῦ γὰρ ἐμνημόνευσε τοῦ δι' ἡμᾶς ἑκουσίως πτωχεύσαντος. Οὐκ ἦν αὐτῷ, φησίν, κατάλυμα· πόθεν ἀμνὸν ἐκέκτητο; Ἐπὶ φάτνης σπαργανωθείς, πόθεν προσέφερε πρόβατον; Μᾶλλον δὲ οὐκ ἔχρῃζεν ἀμνοῦ· αὐτὸς γὰρ ἦν «ὁ ἀμνὸς τοῦ θεοῦ», τὸ ἀληθινὸν πρόβατον. Αὐτὸς ἑαυ τὸν ὑπὲρ τοῦ κόσμου ἔθυεν· διὰ τοῦτο τί μὲν ὁ νόμος προσέταττεν ἐξηγόρευσεν, τί δὲ ὁ Χριστὸς οἰκονομεῖ ἐσήμανεν.\n\n4 Εἶτα ἑξῆς· «Καὶ ἰδοὺ ἄνθρωπος», φησίν, «ἐν Ἰερουσαλήμ, ᾧ ὄνομα Συμεών, καὶ ὁ ἄνθρωπος οὗτος δίκαιος καὶ εὐλαβής, προσδεχόμενος παράκλησιν τῷ Ἰσραήλ, καὶ Πνεῦμα ἅγιον ἦν ἐπ' αὐτῷ· καὶ ἦν αὐτῷ κεχρηματισμένον ὑπὸ τοῦ Πνεύματος τοῦ ἁγίου μὴ ἰδεῖν θάνατον, πρὶν ἂν ἴδῃ τὸν Χριστὸν κυρίου.» Πολὺς ὁ τοῦ Συμεὼν πλοῦτος, ποικίλα τοῦ στρατηγοῦ τὰ ὅπλα, γέμει καρπῶν τὸ φυτόν, γέμει βοτρύων ἡ ἄμπελος. Οὐ μόνον «ἦν ἄνθρωπος», ἀλλὰ καὶ «Συμεὼν ὠνομάζετο». Πρὸς τούτοις «δί καιος» οὐ μόνον «δίκαιος», ἀλλὰ καὶ «εὐλαβής», ἀλλὰ καὶ παράκλησιν ἐζήτει τῷ Ἰσραήλ, ἀλλὰ καὶ «Πνεῦμα ἅγιον ἦν ἐπ' αὐ τῷ», ἀλλὰ καὶ «χρηματισθεὶς ὑπῆρχεν μὴ ἰδεῖν θάνατον πρὶν ἂν ἴδῃ τὸν Χριστὸν κυρίου.» «Ἰδοὺ ἄνθρωπος»· ποῦ; «Ἐν Ἰερουσαλήμ». Ἔκπληξιν ἡ λέξις ἔχει, γέμει τὸ ῥῆμα θαύματος· ἐν Ἰερουσαλὴμ ἄνθρωπος περὶ ἧς Σοφονίας ὁ προφήτης τὸν θεὸν αὐτὸν εἰσήγαγε λέγοντα· «Ἐξερευνήσω τὴν Ἰερουσαλὴμ μετὰ λύχνου καὶ οὐ μὴ εὕρω.» Καὶ λύχνου χρῄζει τὸ φῶς; Οὔ φησιν, ἀλλὰ λύχνον καλεῖ τὸν νόμον.","english":"If the one making the offering was not wealthy, he would prescribe \"a pair of turtledoves or two young pigeons and fine flour.\" But Luke omitted the offering of the rich man; for he recalled the poor man who voluntarily became poor for our sake. He had no lodging, it says; how could he have possessed a lamb? Wrapped in swaddling clothes in a manger, how could he offer a sheep? Rather, he had no need of a lamb; for he himself was \"the lamb of God,\" the true sheep. He sacrificed himself for the world; therefore, he declared what the law prescribed, and signified what Christ was administering.\n\n4 Then next: \"And behold, a man,\" it says, \"in Jerusalem, whose name was Symeon, and this man was righteous and devout, awaiting consolation for Israel, and the Holy Spirit was upon him; and it had been revealed to him by the Holy Spirit that he would not see death before he saw the Christ of the Lord.\" Great is the wealth of Symeon, varied are the weapons of the commander, the plant is full of fruits, the vine is full of grapes. Not only \"was he a man,\" but also \"he was named Symeon.\" In addition, \"righteous\"—not only \"righteous,\" but also \"devout,\" and he sought consolation for Israel, and \"the Holy Spirit was upon him,\" and \"he had been instructed that he would not see death before he saw the Christ of the Lord.\" \"Behold, a man\"—where? \"In Jerusalem.\" The word contains astonishment, the phrase is full of wonder: in Jerusalem, a man, concerning which the prophet Zephaniah introduced God himself saying, \"I will search Jerusalem with a lamp and will not find.\" And does the light need a lamp? No, it says, but it calls the law a lamp.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ζεῦγος τρυγόνων ἢ δύο νεοσσοὺς περιστερῶν καὶ σεμίδαλιν","severity":"info","text":"Hesychius alludes to the offering prescribed for the poor in Leviticus 12:8 (LXX) and Luke 2:24, where turtledoves, pigeons, and fine flour are mentioned.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ἀμνὸς τοῦ θεοῦ","severity":"info","text":"The phrase 'the lamb of God' echoes John 1:29 and 1:36, identifying Christ as the sacrificial lamb.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐξερευνήσω τὴν Ἰερουσαλὴμ μετὰ λύχνου καὶ οὐ μὴ εὕρω","severity":"info","text":"Hesychius quotes Zephaniah 1:12 (LXX) where God searches Jerusalem with a lamp, a passage used here to contrast the righteous Symeon with the city's unrighteousness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Συμεών","severity":"info","text":"Symeon is the aged, righteous man who, according to Luke 2:25-35, received a revelation from the Holy Spirit that he would not die before seeing the Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἶτα ἑξῆς","severity":"info","text":"This phrase marks a transition from the preceding discussion of Christ's poverty to the introduction of Symeon, structuring the homily as a sequential exposition of the Gospel narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πολὺς ὁ τοῦ Συμεὼν πλοῦτος, ποικίλα τοῦ στρατηγοῦ τὰ ὅπλα","severity":"info","text":"Hesychius employs military and agricultural metaphors to praise Symeon's spiritual wealth, a common rhetorical device in patristic homilies to elevate biblical figures.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 1:29","text":"The English carries the scriptural phrase “the lamb of god”, which matches John 1:29. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":5,"ref":"p5","source":"«Καὶ ἰδοὺ ἄν θρωπος ἐν Ἰερουσαλὴμ ᾧ ὄνομα Συμεών.» Καὶ τίς ἡ ἑρμηνεία τοῦ δηλωθέντος ὀνόματος; «Ἀκοὴ θεοῦ», ὥστε πρέπουσαν τῇ πολιτείᾳ τὴν προσηγορίαν ἐκ τῆς τοῦ πνεύματος οἰκονομίας ἐκτήσατο· ὅπου γὰρ «ἀκοὴ θεοῦ», ἐκεῖ πάντως ὑπακοὴ νόμου, τήρησις ἐντολῶν, ἀγαθοῦ βίου δρόμος, σκοπὸς σωτηρίας εἰς τέ λος προσερχόμενος· ἐν οἷς ὁ ἀληθινὸς χαρακτηρίζεται ἄνθρωπος, περὶ οὗ ταῦτα κατὰ λόγον ἐπήγαγεν. «Καὶ ὁ ἄνθρωπος οὗτος δίκαιος καὶ εὐλαβής, προσδεχόμενος παράκλησιν τοῦ Ἰσραήλ»· τοῦτο δικαίου σκοπὸς μὴ ζητεῖν τὸ ἑαυτοῦ, ἀλλὰ τὸ τοῦ ἑτέρου καὶ τῶν πολλῶν, τῆς κοι νῆς σωτηρίας μὴ τῆς ἰδίας ἀπολαύσεως γίνεσθαι. «Καὶ Πνεῦμα», φησίν, «ἅγιον ἦν ἐπ' αὐτῷ»· ὄχημα ὑπῆρχε δεσποτικὸν ὁ Συμεών, θρόνος θεοῦ, καὶ διὰ τοῦτο μετὰ χεῖρας τὸν βασιλέα τῶν αἰώνων ἐδέξατο. «Καὶ ἦν αὐτῷ κεχρηματισμένον μὴ ἰδεῖν θάνατον πρὶν ἂν ἴδῃ τὸν Χριστὸν κυρίου»· οὐκοῦν ὁ χρηματισμὸς ἀπὸ ζωῆς εἰς ζωὴν μεταβῆναι, ἀπὸ φωτὸς ὁδεῦσαι πρὸς φῶς, ἀπὸ ἡμέρας εἰς ἡμέραν μεταπηδῆσαι, μὴ παλαιωθῆναι, ἀλλ' ἀνακαινισθῆναι, ἐν τῷ","english":"And behold, a man in Jerusalem by the name of Symeon.\" And what is the interpretation of the name that has been revealed? \"Hearing of God,\" so that he acquired a name befitting his manner of life through the economy of the Spirit; for where there is \"hearing of God,\" there is certainly obedience to the law, observance of the commandments, a course of good life, a goal of salvation approaching its end—in which the true man is characterized, concerning whom he added these things accordingly. \"And this man was righteous and devout, awaiting the consolation of Israel\": this is the aim of a righteous man, not to seek his own interest, but that of another and of the many, to be for the common salvation, not for his own enjoyment. \"And the Holy Spirit,\" he says, \"was upon him\": Symeon was a vehicle of the Lord, a throne of God, and for this reason he received the king of the ages in his hands. \"And it had been revealed to him that he would not see death before he saw the Christ of the Lord\": therefore, the revelation was to pass from life to life, to journey from light to light, to leap from day to day, not to grow old, but to be renewed, in the","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Συμεών","severity":"info","text":"Hesychius interprets the name Symeon as 'Ἀκοὴ θεοῦ' (Hearing of God), a common etymological gloss in patristic literature, linking the name to obedience and divine revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀκοὴ θεοῦ","severity":"info","text":"The etymology 'Hearing of God' for Symeon is attested in other Greek Christian sources (e.g., Origen, Eusebius) and reflects a tradition of interpreting biblical names as indicative of character or divine role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἰδοὺ ἄνθρωπος ἐν Ἰερουσαλὴμ ᾧ ὄνομα Συμεών","severity":"info","text":"This phrase echoes Luke 2:25, where Symeon is introduced as a righteous man in Jerusalem. Hesychius expands on the Lucan narrative, emphasizing Symeon's spiritual significance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ Πνεῦμα ἅγιον ἦν ἐπ' αὐτῷ","severity":"info","text":"Hesychius structures his commentary by sequentially glossing phrases from the Lucan account, here interpreting the Holy Spirit's presence as making Symeon a 'vehicle' (ὄχημα) and 'throne' (θρόνος) of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"χρηματισμὸς","severity":"info","text":"The term χρηματισμός (divine revelation) is used in patristic exegesis to denote oracular or prophetic communication. Hesychius interprets Symeon's revelation as a transition from life to life, light to light, emphasizing spiritual renewal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προσδεχόμενος παράκλησιν τοῦ Ἰσραήλ","severity":"caution","text":"The phrase 'awaiting the consolation of Israel' (παράκλησιν) may allude to Luke 2:25, but Hesychius reinterprets it as a moral aim of selflessness, not eschatological waiting. The Greek παράκλησις can mean both 'consolation' and 'exhortation', introducing ambiguity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether 'παράκλησιν' means 'consolation' or 'exhortation'; Hesychius takes it as a moral aim, but the Lucan context suggests eschatological expectation.","The phrase 'ἀπὸ ζωῆς εἰς ζωὴν' could be read as a reference to resurrection or spiritual transformation; Hesychius emphasizes renewal without specifying a temporal sequence."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"καιρῷ τῆς συντελείας τὴν ἀνανέωσιν δέξασθαι. Οὗτος «ἦλθεν ἐν τῷ πνεύματι εἰς τὸ ἱερόν»· ἡ πηγὴ τὸν διψῶντα πρὸς τὴν πηγὴν ἀπήγαγεν. «Καὶ ἐν τῷ εἰσαγαγεῖν τοὺς γονεῖς τὸ παιδίον Ἰησοῦν τοῦ ποιῆσαι αὐτῷ κατὰ τὸ εἰθισμένον περὶ αὐτοῦ, καὶ αὐτὸς ἐδέξατο αὐτὸν ἐν ταῖς ἀγκάλαις αὐτοῦ.» Ἔφερεν ἐν ταῖς χερσὶν τὸν ἐν τῇ χειρὶ τὴν οἰκουμένην καὶ τὴν ἀοίκητον ἔχοντα, «τὸν μετρήσαντα τῇ χειρὶ τὸ ὕδωρ καὶ τὸν οὐρανὸν σπιθαμῇ καὶ πᾶσαν τὴν γῆν δρακί.» Καὶ πῶς ὁ Συμεὼν θυσίαν τὴν αὐτῷ μὴ προσήκουσαν ἀνήνεγκεν; Οὐδὲ γὰρ ἦν ἱερεύς· οὐ γὰρ τοῦτο εἴρηται, οὐδὲ λευίτης, οὐδὲ νεωκόρος, ἐπειδὴ μόνῃ τῇ φυλῇ τοῦ Λευὶ τὸ λειτουργικὸν κεκλήρωται. Οὐκ ἦν ἱερεύς, ἦν δὲ «δίκαιος»· ἡ δικαιοσύνη δὲ τὴν ἱερωσύνην ὑπὸ τοὺς πόδας κέκτηται. Οὐκ ἦν λευίτης, ἀλλ' «εὐλαβής»· ὁ δέ γε εὐλαβὴς ἀφ' ἑαυτοῦ τὸ χρῖσμα ἔχει. Καὶ βαστάζων τὸ βρέφος ἔφη· «Νῦν ἀπολύεις τὸν δοῦλόν σου, δέσποτα, κατὰ τὸ ῥῆμά σου ἐν εἰρήνῃ.» «Νῦν ἀπολύεις»· ἦλθε γὰρ ὁ καιρὸς τῆς ἀφέσεως, ἀπήντησε τῶν αἰχμαλώτων ἡ λύτρωσις, τῶν χρεῶν ἡ συγχώρησις· ἐγεννήθη βασιλεὺς τοὺς ἐν φυλακαῖς ἐλευθερῶν, τοὺς ἐν δεσμοῖς ἀπαλλάττων, τοὺς ἐν θανάτῳ εἰς ζωὴν ἀνακαλούμενος, κουφίζων τὸν φόρτον τῆς γῆς. «Νῦν ἀπολύεις τὸν δοῦλόν σου, δέσποτα.» Πῶς οἶδας; Ὁρῶ τὸν δεσπότην, φησίν, σχῆμα δούλου περικείμενον. Οὐκ ἂν δεσπότης ὢν δούλου μορφὴν ἐφόρεσεν, εἰ μὴ τὸν δοῦλον ἐνδῦσαι τοῦ δεσπότου τὴν μορφὴν ἐλογίσατο. Οὐκ ἂν τὴν τάξιν ἐνήλλαξεν, οὐδ' ὑψηλὸς ὢν ἐταπεινώθη, εἰ μὴ τὸ ταπεινὸν εἰς ὕψος ἀνα-γαγεῖν ἠβουλήθη. Ἀλλὰ πῶς αὐτὸν «ἀπολύεις κατὰ τὸ ῥῆμά σου ἐν εἰρήνῃ;»·","english":"the time of consummation to receive renewal. This man \"came in the Spirit into the temple\"; the spring led the thirsty one to the spring. \"And when the parents brought the child Jesus in to do for him according to the custom concerning him, he himself received him in his arms.\" He bore in his hands the one who holds in his hand the inhabited and uninhabited world, \"the one who measured the water with his hand and the heaven with a span and the whole earth with a fist.\" And how did Symeon offer a sacrifice not befitting him? For he was not a priest; for this is not said, nor was he a Levite, nor a temple warden, since the liturgical service has been allotted only to the tribe of Levi. He was not a priest, but he was \"righteous\"; righteousness, however, possesses the priesthood beneath its feet. He was not a Levite, but \"pious\"; the pious man, indeed, has the anointing from himself. And carrying the infant he said: \"Now you release your servant, Master, according to your word in peace.\" \"Now you release\"; for the time of release has come, the ransom of captives has arrived, the forgiveness of debts; a king has been born who frees those in prisons, releases those in bonds, recalls those in death to life, lightening the burden of the earth. \"Now you release your servant, Master.\" How do you know? I see the Master, he says, wearing the form of a servant. Being Master, he would not have worn the form of a servant unless he intended to clothe the servant in the form of the Master. He would not have exchanged the order, nor, being high, would he have been humbled, unless he wished to raise the lowly to height. But how does he \"release you according to your word in peace\"?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἦλθεν ἐν τῷ πνεύματι εἰς τὸ ἱερόν","severity":"info","text":"This phrase echoes Luke 2:27, where Symeon comes to the temple 'in the Spirit' to meet the infant Jesus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν μετρήσαντα τῇ χειρὶ τὸ ὕδωρ καὶ τὸν οὐρανὸν σπιθαμῇ καὶ πᾶσαν τὴν γῆν δρακί","severity":"info","text":"This is a paraphrase of a saying attributed to Jesus in the apocryphal tradition, possibly from the 'Gospel of Thomas' or similar sources, emphasizing Christ's cosmic measure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οὐδὲ λευίτης, οὐδὲ νεωκόρος","severity":"info","text":"The distinction between priest, Levite, and temple warden (νεωκόρος) reflects the hierarchical temple service in Second Temple Judaism, where only Levites performed liturgical functions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"εὐλαβής","severity":"info","text":"The term εὐλαβής ('pious') here implies a self-derived sanctity, contrasting with the institutional priesthood; Hesychius uses it to elevate Symeon's spiritual authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Νῦν ἀπολύεις τὸν δοῦλόν σου, δέσποτα, κατὰ τὸ ῥῆμά σου ἐν εἰρήνῃ","severity":"info","text":"This direct speech from Symeon forms a rhetorical climax, with the repetition of 'νῦν ἀπολύεις' emphasizing the theme of release and salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἡ δικαιοσύνη δὲ τὴν ἱερωσύνην ὑπὸ τοὺς πόδας κέκτηται","severity":"info","text":"This metaphor of righteousness trampling priesthood reflects a patristic topos, seen in authors like John Chrysostom, that moral virtue surpasses ritual office.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the phrase 'τὸν μετρήσαντα...' is uncertain; it may derive from an apocryphal saying or a lost patristic source.","The phrase 'κατὰ τὸ εἰθισμένον περὶ αὐτοῦ' is ambiguous: it could refer to the custom of presenting the firstborn or the purification rite."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"εἰ γὰρ ῥήματι τὴν κτίσιν παρήγαγες, ῥήματι πάντως ἐλευθεροῖς τὸν τῆς κτίσεως ἄρχοντα. «Ἐν εἰρήνῃ»· ποίᾳ; Τῇ τοῦ σταυροῦ· ἐκείνη γὰρ ἡ μάχαιρα τοῦ τυράννου τὴν κεφαλὴν ἀπέτεμε καὶ εἰρήνην τοῖς μετὰ Χριστοῦ στρατευομένοις ἔδωκεν. «Ὅτι εἶδον οἱ ὀφθαλμοί μου τὸ σωτήριόν σου, ὃ ἡτοίμασας.» Εἶδον ἃ πολλοὶ ἐπεθύμησαν ἰδεῖν καὶ οὐκ εἶδον, θεὸν ἐν σαρκί, ἥλιον ἐν νεφέλῃ φωτίζοντα. «Εἶδον οἱ ὀφθαλμοί μου τὸ σωτήριόν σου», τουτέστιν εἶδόν σου τὴν σάρκωσιν, δι' ἧς τὴν σωτηρίαν τῶν ἀνθρώπων ᾠκονόμησας· οὐ γὰρ εἶδον γυμνὴν θεότητα, ἐπειδὴ τὸν θεὸν καθώς ἐστιν οὐσίᾳ οὐδεὶς ἀνθρώπων ὄψεται. «Ὅτι εἶδον οἱ ὀφθαλμοί μου τὸ σωτήριόν σου, ὃ ἡτοίμασας κατὰ πρόσωπον πάντων τῶν λαῶν, φῶς εἰς ἀποκάλυψιν ἐθνῶν καὶ δόξαν λαοῦ σου Ἰσραήλ.» Κοινὰ τοῖς Ἰουδαίοις καὶ τοῖς ἔθνεσι τὰ ἀγαθὰ καὶ ἀμέριστα. Μὴ τοίνυν φθονείτω ὁ Ἰουδαῖος, μήτε στενοχωρείσθω ὁ Φαρισαῖος, μήτε πειραζέτω ὁ γραμματεύς, μὴ εὐλαβείσθω περὶ τῆς αὐτοῦ βασιλείας ὁ Ἡρῴδης, μὴ δειλιάτω περὶ τῆς ἱερωσύνης Ἅννας καὶ Καϊάφας· ὁ ἐλθὼν πᾶσι δίδωσι, παρ' οὐδενὸς λαμβάνει· ἀφθόνως φιλοτιμεῖται, χωρὶς μέτρου χαρίζεται.","english":"For if you brought forth creation by a word, you also entirely free the ruler of creation by a word. \"In peace\"—of what kind? That of the cross; for that sword of the tyrant cut off the head and gave peace to those who serve with Christ. \"Because my eyes have seen your salvation, which you prepared.\" They have seen what many desired to see and did not see: God in flesh, a sun shining in a cloud. \"My eyes have seen your salvation,\" that is, I have seen your incarnation, through which you arranged the salvation of men; for I did not see bare divinity, since no man will see God as he is in essence. \"Because my eyes have seen your salvation, which you prepared before the face of all the peoples, a light for the revelation of the nations and glory for your people Israel.\" The good things are common and undivided to the Jews and the nations. Therefore let the Jew not envy, nor the Pharisee be distressed, nor the scribe tempt, nor Herod be anxious about his kingdom, nor Annas and Caiaphas fear for their priesthood; the one who has come gives to all, takes from none; he bestows generously, grants without measure.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἶδον οἱ ὀφθαλμοί μου τὸ σωτήριόν σου","severity":"info","text":"The phrase echoes LXX Psalm 97:2 (98:2 MT), where the psalmist declares seeing God’s salvation. Hesychius adapts it to the incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σωτήριον","severity":"info","text":"Here σωτήριον means 'salvation' but also connotes the incarnate Saviour. Hesychius glosses it as the incarnation, not bare divinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μάχαιρα τοῦ τυράννου","severity":"info","text":"The 'tyrant's sword' likely refers to the Roman executioner’s sword that beheaded John the Baptist, a figure of Herod Antipas. The cross brings peace by ending persecution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Κοινὰ τοῖς Ἰουδαίοις καὶ τοῖς ἔθνεσι","severity":"info","text":"This sentence marks a rhetorical climax: salvation is common to Jews and Gentiles. The following series of imperatives (let not envy, etc.) reinforces the universal offer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἡρῴδης, Ἅννας, Καϊάφας","severity":"info","text":"Herod, Annas, and Caiaphas are stock villains in early Christian narrative. Hesychius uses them to show that Christ’s coming overthrows all earthly power and priesthood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐν εἰρήνῃ","severity":"caution","text":"The phrase 'In peace' is quoted without a clear scriptural referent. It may be a liturgical or lost citation; Hesychius interprets it as the peace of the cross.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the phrase 'In peace' is uncertain; it may be a liturgical formula or a lost biblical allusion.","The identity of the 'tyrant' whose sword is mentioned is not explicit; likely Herod Antipas or a generic persecutor."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"7 Ἀλλ' ὁ Ἰωσὴφ καὶ ἡ μήτηρ αὐτοῦ ἀκούσαντες τὰ παρὰ τοῦ Συμεῶνος λαληθέντα ἐθαύμασαν πῶς ὁ Χριστὸς ἀνέχεται υἱὸς ἀνθρώπου γενέσθαι. Ἐθαύμασεν ἡ Μαρία πῶς γαστὴρ γυναικὸς ἐχώρησε θεόν, πῶς ἡ δούλη τὸν ἐλευθεροῦντα τὴν κτίσιν ἐγέννησεν. Καί φησιν· «Οὗτος κεῖται εἰς πτῶσιν καὶ ἀνάστασιν πολλῶν ἐν τῷ Ἰσραὴλ καὶ εἰς σημεῖον ἀντιλεγόμενον», «εἰς πτῶσιν» τῶν ἐπιμενόντων τῇ ἀπιστίᾳ, «εἰς ἀνάστασιν» τῶν ἐξ ἀπιστίας εἰς πίστιν μετατιθεμένων. Λίθος ἦν ὁ Χριστὸς εἰς οἰκοδομὴν κείμενος, ἀλλὰ προσέκοπτον οἱ τυφλοὶ τοὺς ὀφθαλμοὺς ῥεμβόμενοι. Οὐ τοίνυν αὐτῷ τὴν «πτῶσιν» τῶν πεπτω-κότων, ἀλλὰ τὴν «ἀνάστασιν» λογίζεσθαι χρή. Εἰ μὲν γὰρ ἔπιπτον μόνον, οὐχὶ δὲ καὶ ἀνίσταντο, δικαίως αὐτὸν τῆς «πτώσεως» ὑποπτεύεις αἴτιον. Εἰ δὲ τῶν ἐκ ῥαθυμίας πιπτόντων οἱ βουληθέντες ἀνίστανται, τὸ «πτῶμα» τοῦ ῥαθυμοῦντος γίνεται, τοῦ Χριστοῦ ἡ «ἀνάστασις». Οὐκ ἔπεσον Ἰούδας ἅμα καὶ Πέτρος, ὁ μὲν ὡς εἰπών· «Τί μοι θέλετε δοῦναι, κἀγὼ ὑμῖν παραδώσω αὐτόν;» ὁ δὲ ὡς εἰπών· «Τὴν ψυχήν μου ὑπὲρ σοῦ θήσω»; Ἐχρῆν γὰρ αὐτὸν εἰδέναι ὅτι θνητὸς τὴν ψυχὴν ὑπὲρ ἀθανασίας οὐ δίδωσι. Καὶ πάλιν· «Ἐὰν δέῃ με σὺν σοὶ","english":"But Joseph and his mother, upon hearing the things spoken by Symeon, marveled at how Christ endured to become a son of man. Mary marveled at how the womb of a woman contained God, how the servant gave birth to the one who frees creation. And he says: \"This one lies for the fall and resurrection of many in Israel and for a disputed sign,\" \"for the fall\" of those persisting in disbelief, \"for the resurrection\" of those turning from disbelief to faith. Christ was a stone placed for building, but the blind, wandering with their eyes, stumbled against him. Therefore, one must not attribute to him the \"fall\" of those who have fallen, but the \"resurrection.\" For if they only fell and did not also rise, you would justly suspect him as the cause of the \"fall.\" But if, among those falling from negligence, those who wish rise, the \"fall\" belongs to the negligent one, and the \"resurrection\" to Christ. Did not Judas and Peter fall together, the one as if saying: \"What do you wish to give me, and I will hand him over to you?\" and the other as if saying: \"I will lay down my soul for you\"? For he needed to know that a mortal does not give his soul for immortality. And again: \"If it is necessary for me with you","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πτῶσιν καὶ ἀνάστασιν","severity":"info","text":"The pairing of 'fall' and 'resurrection' is a deliberate antithesis: Christ causes the fall of the unbelieving and the resurrection of those who convert. The homilist insists the 'fall' is not Christ's fault but the negligent's own.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λίθος ἦν ὁ Χριστὸς","severity":"info","text":"The image of Christ as a stone for building may echo the 'stone' imagery in the New Testament (e.g., Matt 21:42, Eph 2:20) but is not a direct quotation. The homilist adapts it to contrast stumbling and building.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰούδας ... Πέτρος","severity":"info","text":"The contrast between Judas and Peter illustrates the homilist's point: both 'fell' (Judas by betrayal, Peter by offering his soul), but only Peter's fall is redeemed by resurrection. This reflects early Christian catechetical typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καί φησιν· «Οὗτος κεῖται...»","severity":"info","text":"The homilist introduces a direct speech from Symeon (or a scriptural paraphrase) with 'And he says', marking a shift from narrative to exegetical commentary. The quotation is then glossed with 'for the fall... for the resurrection'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀντιλεγόμενον","severity":"info","text":"The word 'disputed' (ἀντιλεγόμενον) qualifies the sign: it is contested because Christ's identity as stone for building is rejected by the blind (unbelievers). The term underscores the polemical context of the homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐχρῆν γὰρ αὐτὸν εἰδέναι","severity":"caution","text":"The sentence 'For he needed to know that a mortal does not give his soul for immortality' is ambiguous: it may refer to Peter's earlier statement or to a general principle. The homilist's logic is compressed.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in 'And he says' is unclear: it could be Symeon (from the preceding narrative) or the homilist quoting a scriptural source. The reading taken is that it continues Symeon's speech.","The phrase 'If it is necessary for me with you' is cut off in the Greek; the English draft breaks off mid-sentence, leaving the conclusion uncertain."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"ἀποθανεῖν, οὐ μή σε ἀπαρνήσομαι.» Ἐξὸν εἰπεῖν· «Ἐάν με ἐνισχύσῃς, οὐ μή σε ἀπαρνήσομαι. Ἐὰν ἀσφαλίσῃ με, ὁ ἀσθενὴς οὐ δέδοικα τὸ ναυάγιον. Ἐὰν τῷ πολέμῳ κοινωνήσῃς, οὐκ εὐλαβοῦμαι θάνατον.» Ἀλλὰ τὸ μὲν γλώττης ὑπῆρχεν, τὸ δὲ καρδίας ἁμάρτημα. Διὰ τοῦτο ὁ μὲν Πέτρος πεσὼν ἀνέστη καὶ χειραγωγὸς ἑτέρων πεπτωκότων ἐγένετο· ὁ δέ, ἀπὸ βάθους πρὸς βόθρον ὁδηγηθείς, ἔρριψε τὸ ἀργύριον καὶ τὸ σχοινίον λαβὼν ἀπήγξατο.\n\n8 «Σημεῖον ἀντιλεγόμενον» ὁ σταυρός· τῶν γὰρ Ἰουδαίων σταυρούντων, ἀνεχώρει ὁ ἥλιος· ἡ συναγωγὴ ἐσυκοφάντει καὶ ἡ γῆ ἐσαλεύετο. Ὁ λαὸς ἐβόα· «Σταύρωσον αὐτόν», ἀλλ' αἱ πέτραι μὴ φέρουσαι τὸν ὄγκον τῆς βλασφημίας ἐρρήγνυντο. Οἱ πρεσβύτεροι καὶ οἱ γραμματεῖς ἔλεγον· «Ἐμνήσθημεν ὅτι ὁ πλάνος ἐκεῖνος εἶπεν ἔτι ζῶν ὅτι μετὰ τρεῖς ἡμέρας ἐγείρομαι.» Ὁ δὲ ἑκατόνταρχος ἐβόα· «Ἀληθῶς θεοῦ υἱὸς ἦν οὗτος.» Ἀλλὰ καὶ μέχρι νῦν ὁ λόγος ὁ τοῦ σταυροῦ «Ἰουδαίοις μὲν σκάνδαλον, ἔθνεσι δὲ μωρία, ἡμῖν δὲ τοῖς κλητοῖς Χριστὸς θεοῦ δύναμις καὶ θεοῦ σοφία.» «Καὶ σοῦ δὲ αὐτῆς τὴν ψυχὴν διελεύσεται ῥομφαία, ὅπως ἂν ἀποκαλυφθῶσιν ἐκ πολλῶν καρδιῶν διαλογισμοί.» Ῥομφαία ἡ διχόνοια λέγεται ἐπειδὴ, καθάπερ ἡ ῥομφαία σχίζει καὶ μερίζει τὰ σώματα, οὕτως καὶ τὰς ψυχὰς πρὸς ἀμφιβολὴν ἡ διχόνοια· εἰ γὰρ καὶ παρθένος ἦν, ἀλλὰ καὶ γυνή· εἰ καὶ θεοτόκος, ἀλλ' ἐκ τοῦ ἡμετέρου φυράματος. Ῥομφαία τοίνυν αὐτῆς τὴν ψυχὴν διέβαινεν, «ὅπως ἂν ἀποκαλυφθῶσιν ἐκ πολλῶν καρδιῶν διαλογισμοί.» Ποῖοι διαλογισμοί;","english":"to die, I will not deny you.” It would be one thing to say: “If you strengthen me, I will not deny you. If you secure me, the weak one does not fear shipwreck. If you share in the war, I do not dread death.” But the former was a fault of the tongue, the latter a sin of the heart. For this reason Peter, having fallen, rose and became a guide for others who had fallen; but the other, led from depth to pit, threw away the silver and, taking the rope, hanged himself.\n\n8 “The sign that is contested” is the cross; for when the Jews were crucifying, the sun withdrew; the synagogue slandered and the earth was shaken. The people cried out: “Crucify him,” but the rocks, unable to bear the weight of the blasphemy, were shattered. The elders and the scribes said: “We remembered that that deceiver said while still alive that after three days I rise.” But the centurion cried out: “Truly this was the son of God.” And even now the word of the cross is “a scandal to Jews, folly to Gentiles, but to us the called, Christ, the power of God and the wisdom of God.” “And a sword will pass through your own soul, so that the thoughts of many hearts may be revealed.” The sword is called discord, since, just as the sword splits and divides bodies, so also discord splits souls toward doubt; for even if she was a virgin, yet she was also a woman; even if she was the mother of God, yet she was from our own dough. A sword, then, passed through her soul, “so that the thoughts of many hearts may be revealed.” What thoughts?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ῥομφαία","severity":"info","text":"The Greek term ῥομφαία (rhomphaia) denotes a large sword or saber, often used in LXX and patristic texts for a weapon of division. Here Hesychius glosses it as 'discord' (διχόνοια), interpreting it metaphorically as the sword that splits the soul through doubt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σημεῖον ἀντιλεγόμενον","severity":"info","text":"The phrase 'contested sign' likely alludes to the cross as a disputed symbol in early Christian-Jewish polemic. The subsequent description of cosmic reactions (sun withdrawing, earth shaking) echoes Gospel accounts of the crucifixion, particularly Matthew 27:51-52 and Luke 23:44-45.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰουδαίοις μὲν σκάνδαλον, ἔθνεσι δὲ μωρία","severity":"info","text":"This phrase adapts Paul's characterization of the cross in 1 Corinthians 1:23, where the proclamation of the crucified Christ is 'folly' to Gentiles and a 'scandal' to Jews. Hesychius recontextualizes it to contrast Jewish rejection with Christian acceptance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ποῖοι διαλογισμοί;","severity":"info","text":"The passage ends with a rhetorical question ('What thoughts?'), which serves as a transition to the next section. This interrogative device is typical of Hesychius's homiletic style, engaging the audience and preparing for an exposition of the doubts that the sword of discord reveals.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πέτρος πεσὼν ἀνέστη","severity":"info","text":"The reference to Peter's fall and rise likely alludes to the episode in Galatians 2:11-14 where Paul recounts Peter's temporary withdrawal from table fellowship with Gentiles. In patristic exegesis, this became a type of repentance and restoration, contrasting with the despair of Judas (the other figure who hanged himself).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐξὸν εἰπεῖν","severity":"caution","text":"The phrase Ἐξὸν εἰπεῖν is likely a scribal or editorial corruption; the expected form would be Ἐξὸν ἦν εἰπεῖν ('it would be one thing to say'). The text as transmitted omits the verb ἦν, but the sense is clear from the context of contrasting hypothetical statements.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the other' (ὁ δέ) who hanged himself is not explicitly named; context suggests Judas Iscariot, but the text does not confirm this.","The phrase 'from depth to pit' (ἀπὸ βάθους πρὸς βόθρον) is ambiguous: it may refer to a progression from one form of ruin to another, or to a spatial descent into a grave."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Οἱ περὶ τοῦ Χριστοῦ κατὰ τὸν καιρὸν τοῦ πάθους διάφοροι, ποτὲ μὲν αὐτὸν προφήτην, ποτὲ δὲ λυτρωτὴν τοῦ Ἰσραὴλ οὐχ ὑπογράφοντες, πολλὴν καὶ ἐπὶ τούτοις ἀμφιβολίαν διὰ τὸν σάλον τὸν ἐκ τοῦ πάθους ὑπομένοντες, ὥστε τοὺς περὶ Κλεόπαν μαθητὰς παριόντας καὶ πρὸς αὐτὸν λέγειν· «Σὺ μόνος παροικεῖς ἐν Ἰερουσαλὴμ καὶ οὐκ ἔγνως τὰ γενόμενα ἐν αὐτῇ ἐν ταῖς ἡμέ ραις ταύταις.» Εἶτα ἐρωτηθέντες «ποῖα;» ἐπήγαγον· «Τὰ περὶ Ἰησοῦ τοῦ Ναζωραίου, ὃς ἐγένετο ἀνὴρ προφήτης, καὶ τὰ ἑξῆς.» Οὐκοῦν ὥσπερ προφήτην μὲν εἶχον καὶ λυτρούμενον τὸν Ἰσραήλ· διὰ δὲ τὸ πάθος καὶ ταύτην ἐμβάλλειν περὶ αὐτοῦ τὴν ὑπόληψιν ὅτι λυτροῦται τὸν Ἰσραὴλ ἐκινδύνευον. Τοῦτο δὲ οὐ μάτην ἐγίνετο, ἀλλ' ὥστε δεῖξαι ὅτι «τὸ μωρὸν τοῦ θεοῦ σοφώτερον τῶν ἀνθρώπων ἐστίν.» Τὸ γὰρ τοῦ σταυροῦ πάθος οἱ πάντες ἐσινιάσθησαν καὶ ἐσαλεύθησαν, οὐ μόνον οἱ ἁπλῶς μαθηταί, ἀλλὰ καὶ οἱ ἐκλεκτοὶ καὶ ἡ μήτηρ αὐτοῦ. Τοῦτο πᾶσαν τὴν οἰκουμένην ἐστήριξεν, ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν, δι' οὗ καὶ μεθ' οὗ τῷ Πατρὶ ἡ δόξα, σὺν ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"The various opinions about Christ at the time of the passion, sometimes describing him as a prophet, sometimes as a redeemer of Israel, not without much ambiguity on these points because of the disturbance arising from the passion, so that the disciples around Cleopas, passing by, said to him: “You alone dwell in Jerusalem and do not know what has happened in it in these days.” Then, when asked “What?” they added: “The things about Jesus the Nazorean, who became a man, a prophet, and so forth.” Therefore, just as they held him as a prophet and as one who redeems Israel, yet because of the passion they were in danger of also entertaining this supposition about him, that he redeems Israel. This did not happen in vain, but in order to show that “the foolishness of God is wiser than men.” For the passion of the cross troubled and shook everyone, not only the simple disciples, but also the chosen ones and his mother. This steadied the whole world, in Christ Jesus our Lord, through whom and with whom glory is to the Father, together with the Holy Spirit, now and always and unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ περὶ Ἰησοῦ τοῦ Ναζωραίου, ὃς ἐγένετο ἀνὴρ προφήτης","severity":"info","text":"This passage echoes Luke 24:19, where the disciples on the road to Emmaus (including Cleopas) recount Jesus as a prophet. Hesychius adapts the Lucan narrative to illustrate post-crucifixion confusion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ μωρὸν τοῦ θεοῦ σοφώτερον τῶν ἀνθρώπων ἐστίν","severity":"info","text":"The phrase 'the foolishness of God is wiser than men' likely alludes to 1 Corinthians 1:25, where Paul contrasts divine folly with human wisdom. Hesychius uses it to argue that the cross's apparent absurdity surpasses human understanding.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οἱ περὶ τοῦ Χριστοῦ κατὰ τὸν καιρὸν τοῦ πάθους διάφοροι","severity":"info","text":"This passage concludes the homily by returning to the theme of varied opinions about Christ during the passion, framing the cross as a universal test that even the Virgin Mary and chosen disciples failed to understand initially.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ ἐκλεκτοὶ καὶ ἡ μήτηρ αὐτοῦ","severity":"info","text":"Hesychius includes the Virgin Mary among those shaken by the passion, a rare emphasis in early Christian homiletics. This reflects a post-Chalcedonian sensitivity to Mary's humanity and her role in salvation history.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ μωρὸν τοῦ θεοῦ","severity":"caution","text":"The Greek phrase 'τὸ μωρὸν τοῦ θεοῦ' is ambiguous: it could mean 'the foolishness of God' (as a quality) or 'the fool of God' (as a person). The context favors the former, aligning with Pauline paradox, but the latter is grammatically possible.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ μωρὸν τοῦ θεοῦ' is ambiguous between 'the foolishness of God' and 'the fool of God'; the context supports the former. The reference to Cleopas's disciples is not verbatim from Luke 24 but a paraphrase, leaving open whether Hesychius quotes from memory or a variant text."],"confidence":"high","notes":[]}]}