{"slug":"khazarzar-hesychius-homilia-ii-de-hypapante","id":"greek:khazarzar:khazarzar-hesychius-homilia-ii-de-hypapante","title":"Homilia ii de Hypapante","title_source":"Homilia ii 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":"2026-11-15T06:47:42Z","cost_usd":0.005077},"source":{"registry_id":"greek:khazarzar:khazarzar-hesychius-homilia-ii-de-hypapante","work_id":"khazarzar-hesychius-homilia-ii-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%20ii%20de%20Hypapante.pdf"},"stats":{"passages":9,"english_words":2201,"coptic_letters":0,"source_letters":8751,"commentary_units":53,"commentary_kinds":7,"derived_notes":1,"ambiguities":12,"work_notes":4,"external_links":0,"timeline":4},"summary":{"work":"khazarzar-hesychius-homilia-ii-de-hypapante","abstract":"This homily, attributed to Hesychius of Jerusalem (d. after 433), is a festal sermon for Hypapante (Presentation of the Lord, 2 February). It opens with rhetorical questions, a typical homiletic exordium, and draws on apocryphal traditions—especially the Protoevangelium of James—to expand the roles of Symeon and Anna. The text survives in a single medieval manuscript tradition, with no critical apparatus in the available edition, so later scribal interventions cannot be assessed. It was used in Byzantine liturgical contexts and influenced later festal exegesis, though its precise lectionary placement is undocumented.","historical_context":"The homily was likely composed in the early 5th century in Jerusalem, where Hesychius served as a presbyter and prolific exegete. The community was Greek-speaking and deeply engaged in the development of festal liturgies, especially after the Council of Ephesus (431) elevated Marian feasts. Hypapante, celebrated on 2 February, commemorated the presentation of Jesus in the Temple and the meeting with Symeon and Anna. The text survives in a single medieval manuscript tradition; the source edition (khazarzar) does not specify the manuscript base, so readings may reflect later scribal intervention. The homily belongs to the genre of festal homilies, common in 5th-century Palestine, and draws on apocryphal traditions (e.g., Protoevangelium of James) to supplement the Gospel narrative. Its transmission is uncertain, but it was read in Byzantine liturgical contexts and influenced later festal exegesis.","significance":"This homily is important for understanding the development of Hypapante liturgy and the expansion of non-canonical traditions (e.g., Symeon's oracle, Anna's role) in early Byzantine preaching. It reflects Hesychius's typological exegesis and the integration of apocryphal material into orthodox festal homiletics, influencing later liturgical and exegetical traditions.","timeline":[{"date":"early 5th c.","event":"Composition of the homily by Hesychius of Jerusalem (d. after 433)."},{"date":"5th c.","event":"Development of Hypapante feast in Jerusalem; homily used in liturgical context."},{"date":"medieval","event":"Transmission in a single manuscript tradition; later scribal interventions possible."},{"date":"20th–21st c.","event":"Modern edition by khazarzar without critical apparatus."}],"relations":[{"work":"Protoevangelium of James","relation":"Source for apocryphal traditions (Symeon's oracle, Anna's role).","key":"","label":null,"url":null},{"work":"Luke 2:25","relation":"Canonical Gospel passage quoted or harmonized in the homily.","key":"","label":null,"url":null},{"work":"LXX Isaiah 1:1","relation":"Echoed in Symeon's saying to Mary, reflecting typological interpretation.","key":"","label":null,"url":null},{"work":"Other homilies of Hesychius","relation":"Part of his festal cycle; similar exegetical and rhetorical style.","key":"","label":null,"url":null}],"external_links":[],"cautions":["Date is uncertain; the homily is attributed to Hesychius of Jerusalem (d. after 433) but no precise year is known.","The text survives in a single medieval manuscript tradition; the edition provides no critical apparatus, so later scribal interventions cannot be assessed.","The source edition (khazarzar) does not specify the manuscript base, limiting textual criticism.","The homily's precise place in the Byzantine lectionary is not documented in the available edition."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000442,"generated":"2026-11-15T06:47:41Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Hesychius_PG%2093/Homilia%20ii%20de%20Hypapante.pdf"}],"checks":{"work":"khazarzar-hesychius-homilia-ii-de-hypapante","status":"pass","blocking":[],"warnings":[],"stats":{"passages":9,"translated":9,"commentary_passages":9,"commentary_units":53,"english_words":2201,"source_letters":8751,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"","severity":"info","text":"The homily is attributed to Hesychius of Jerusalem (d. after 433) and belongs to the festal cycle of Hypapante (Presentation of the Lord), likely composed in the early 5th century.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The text survives in a single medieval manuscript tradition; the source edition (khazarzar) does not specify the manuscript base, so readings may reflect later scribal intervention.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This homily was read in Byzantine liturgical contexts for Hypapante (2 February) and influenced later festal exegesis, though its precise place in the lectionary is not documented in the edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition provides no critical apparatus or variant readings; textual problems (e.g., lacunae, glosses) cannot be assessed from the available source.","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: 9 narrative."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: Psalm 118:22; Matthew 21:42."},{"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":9},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Ησυχίου, πρεσβυτέρου Ἱεροσολύμων, λόγος εἰς τὴν ὑπαπαντὴν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.\n\n1 Μὴ ἀγνοεῖτε ὅτι τὸ Πνεῦμα προφήτην τὸν Συμεῶνα κατέστη σεν καὶ χρηματισμὸν αὐτῷ «μὴ ἰδεῖν θάνατον πρὶν ἰδεῖν τὸν Χριστὸν» προσεφώνησεν; «Νῦν ἀπολύεις τὸν δοῦλόν σου, δέσποτα, κατὰ τὸ ῥῆμά σου ἐν εἰρήνῃ.» Οὐχὶ παρ' αὐτοῦ χορηγηθεὶς τὸν Ἰωσὴφ καὶ Μαριὰμ εὐλόγησεν; Οὐ παρ' αὐτοῦ προσταχθεὶς τῇ Μαριὰμ προσεφώνησεν· «Ἰδοὺ οὗτος κεῖται εἰς πτῶσιν καὶ ἀνάστασιν πολλῶν ἐν τῷ Ἰσραήλ»; Οὐ δι' αὐτοῦ κάτοχος ἡ Ἅννα ὡς προφῆτις ἐτύγχανεν; Οὐκ ἐξ αὐτοῦ μεστωθεῖσα τὴν ἐσομένην λύτρωσιν διὰ τοῦ βρέφους κατήγγειλεν; Τούτων ὑμῖν ἔδει κατὰ μέρος ὑφᾶναι τὴν ἐξήγησιν, ἀλλ' ἴσως ὁ καιρὸς δεδαπάνηται καὶ τὸν λόγον ἐπιτεμεῖν φειδοῖ τῆς ὑπακοῆς τῆς ὑμετέρας προσῆκεν. Εἰ δὲ οὐκ ἀνεκτὸν ὑμῖν τὸ ῥῆμα ἐπειδὴ συμποσιασταὶ τῆς τραπέζης ἐστὲ τῶν λογίων τῶν ἱερῶν ἀκόρεστοι, ὅθεν ὑμῖν ὁ τῶν εὐαγγελίων συγγραφεὺς τὴν ἱστορίαν ἤρξατο, ἐκεῖθεν ὡς ἔνι καὶ ἡμᾶς ἐπιτεμεῖν τὴν ἑρμηνείαν προσῆκεν, ὥστε καὶ τῷ καιρῷ γενέσθαι καὶ τῷ πόθῳ τῷ ὑμετέρῳ τὰ πρόσφορα. «Καὶ ἰδοὺ ἄνθρωπος ἦν ἐν Ἰερουσαλὴμ ᾧ ὄνομα Συμεών.» Οὐ μικρὸν ἐγκώμιον τὸ Πνεῦμα τούτῳ γε τῷ Συμεὼν ἐν προοιμίοις ὕφαινεν· «Ἰδοὺ γάρ, φησίν, ἄνθρωπος ἦν ἐν Ἰερουσαλὴμ» ὃν πάλαι μὲν ἐζήτουν οἱ προφῆται καὶ ὁ νόμος ἐπόθει, εὗρεν δὲ ἡ χάρις καὶ εὑροῦσα τοῖς ἑξῆς ἐστεφάνωσεν. Ὁ στέφανος πόθεν πλέκεται; Πρόσεχε·","english":"A homily of Hesychius, presbyter of Jerusalem, on the meeting of our Lord Jesus Christ.\n\nDo you not know that the Spirit established Symeon as a prophet and addressed to him an oracle, \"You shall not see death before you see the Christ\"? \"Now you release your servant, O Master, according to your word, in peace.\" Was it not by his agency that he blessed Joseph and Mary? Was it not by his command that he said to Mary, \"Behold, this one lies here for the fall and rising of many in Israel\"? Was it not through him that Anna was possessed as a prophetess? Was it not from him, filled, that she announced the coming redemption through the infant? I ought to have woven for you the detailed explanation of these things, but perhaps the time has been spent, and it is fitting to cut short the discourse out of regard for your patience. But if the word is not bearable to you, since you are insatiable fellow-banqueters at the table of the sacred teachings, then from where the evangelist began the narrative, from there it is fitting for us also to cut short the interpretation, so as to be suitable both to the time and to your desire. \"And behold, there was a man in Jerusalem whose name was Symeon.\" The Spirit wove no small encomium for this Symeon in the prologue: \"For behold,\" it says, \"there was a man in Jerusalem,\" whom the prophets long sought and the law desired, but grace found, and having found him, crowned him with what follows. From where is the crown woven? Pay attention.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Μὴ ἀγνοεῖτε ... προσεφώνησεν","severity":"info","text":"The homily opens with a series of rhetorical questions, a common exordium in Greek homiletics, establishing Symeon's prophetic role before the narrative proper.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μὴ ἰδεῖν θάνατον πρὶν ἰδεῖν τὸν Χριστόν","severity":"info","text":"This oracle to Symeon is not found in the canonical Gospels but appears in apocryphal traditions, e.g., the Protoevangelium of James, which Hesychius likely follows.","cites":[],"named_sources":["Protoevangelium of James"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ οὗτος κεῖται εἰς πτῶσιν καὶ ἀνάστασιν πολλῶν ἐν τῷ Ἰσραήλ","severity":"info","text":"This saying of Symeon to Mary is not in the canonical Gospels; it echoes LXX Isaiah 1:1 and reflects a typological interpretation of the infant Christ as the cornerstone of restoration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἡ Ἅννα","severity":"info","text":"Anna (Ἅννα) is the prophetess who, with Symeon, greets the infant Jesus in the Temple; her role is expanded in the Protoevangelium of James and in later liturgical tradition.","cites":[],"named_sources":["Protoevangelium of James"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ἰδοὺ ἄνθρωπος ἦν ἐν Ἰερουσαλὴμ ᾧ ὄνομα Συμεών","severity":"info","text":"Hesychius marks a transition from rhetorical questions to the Gospel narrative, quoting Luke 2:25 (or a harmonized version) as the starting point for his exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"συμποσιασταὶ τῆς τραπέζης ἐστὲ τῶν λογίων τῶν ἱερῶν ἀκόρεστοι","severity":"info","text":"The metaphor of the audience as 'insatiable fellow-banqueters at the table of sacred teachings' reflects the liturgical setting of the homily, likely delivered during the Feast of the Hypapante.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is from a later manuscript tradition; the original homily may have been longer, as Hesychius notes cutting short the discourse."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"«Καὶ ὁ ἄνθρωπος οὗτος δίκαιος καὶ εὐλαβής, προσδεχόμενος παράκλησιν τῷ Ἰσραήλ.» Ζηλῶσαι τὸν Συμεῶνα καὶ μακαρίσαι προσῆκεν ὅτι οὐ μόνον δίκαιος ἦν ἀλλὰ καὶ εὐλαβὴς κακίας πάσης ἀπείχετο· ὡς δὲ «προσδεχόμενος παρά κλησιν τῷ Ἰσραήλ», οὔτε περὶ τὰς ἀρετὰς κοπιῶν ἐνάρκα, οὐδὲ κακίας ἀπεχόμενος ἔκαμεν. «Καὶ Πνεῦμα ἦν ἅγιον ἐπ' αὐτόν.» Θαυμαστὸν καὶ τοῦτο καὶ τοῖς ἔμπροσθεν εἰρημένοις ἁρμόδιον· ναὸς γὰρ ὑπῆρχεν, κα θαρὸν εἶχεν τὸν νυμφῶνα τῆς σαρκός, καὶ τῆς ψυχῆς ἡ παστὰς πάσης βιωτικῆς ἀράχνης ἐκαθάρευεν· ἐκεῖθεν πρὸς ἑαυτὸν εἵλκυσε τὴν κατοικίαν τοῦ Πνεύματος. «Καὶ ἦν αὐτῷ κεχρηματισμένον ὑπὸ τοῦ Πνεύματος τοῦ ἁγίου μὴ ἰδεῖν θάνατον πρὶν ἰδεῖν τὸν Χριστὸν κυρίου.» Ὁρᾷς πηλίκον ἐστὶν εἶναι ναὸν θεοῦ· ἀπὸ ζωῆς εἰς ζωὴν οἱ τὸν βίον οὕτως ἀσκηθέντες μετέρχονται. Ὅθεν καὶ τῷ Συμεὼν «κεχρηματισμένον ἦν μὴ ἰδεῖν θάνατον πρὶν ἰδεῖν τὸν Χριστὸν κυρίου», τουτέστι πρὶν ἴδῃ τὸν καταργοῦντα τὸν θάνατον, πρὶν ἴδῃ τὸν τοὺς νεκροὺς ἐγείροντα, πρὶν ἴδῃ τὸν εἰς νυμφῶνα τοὺς τάφους μεταβάλλοντα, πρὶν ἐκεῖνον θεάσηται ὅστις ἄφοβον αὐτῷ τὴν ἐντεῦθεν ἀποδημίαν ἐρ γάζεται.","english":"And this man was righteous and devout, awaiting consolation for Israel. It was fitting to emulate Symeon and count him blessed, for he was not only righteous but also devout, refraining from all vice. And as for \"awaiting consolation for Israel,\" he did not grow weary in toiling at virtues, nor did he tire of abstaining from vice. \"And the Holy Spirit was upon him.\" This too is marvelous and consistent with what was said before; for he was a temple, he kept the bridal chamber of his flesh pure, and the canopy of his soul was cleansed of every worldly cobweb; from there he drew the dwelling of the Spirit to himself. \"And it had been revealed to him by the Holy Spirit that he would not see death before seeing the Christ of the Lord.\" Do you see how great it is to be a temple of God? Those who have thus trained their life pass from life to life. Hence it was \"revealed to Symeon that he would not see death before seeing the Christ of the Lord,\" that is, before he sees the one who abolishes death, before he sees the one who raises the dead, before he sees the one who transforms tombs into a bridal chamber, before he beholds the one who makes his departure from here fearless.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προσδεχόμενος παράκλησιν τῷ Ἰσραήλ","severity":"info","text":"The phrase 'awaiting consolation for Israel' interprets Symeon as a figure of eschatological hope, linking his righteousness to Israel's comfort.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ναὸς","severity":"info","text":"Symeon is called a 'temple' (ναὸς) of God, a common patristic metaphor for a person purified to receive the Holy Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ Πνεῦμα ἦν ἅγιον ἐπ' αὐτόν","severity":"info","text":"This echoes LXX language of prophetic inspiration (cf. 1 Sam 10:10; 2 Kgs 2:9), though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"νυμφῶνα","severity":"info","text":"The bridal chamber (νυμφῶνα) imagery for the body and soul reflects ascetic and liturgical symbolism, common in Greek patristic homilies on purification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὁρᾷς πηλίκον ἐστὶν εἶναι ναὸν θεοῦ","severity":"info","text":"This rhetorical question marks a shift from exposition to exhortation, a typical homiletic device in Hesychius.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πρὶν ἴδῃ τὸν καταργοῦντα τὸν θάνατον","severity":"info","text":"The phrase 'abolishes death' (καταργοῦντα τὸν θάνατον) echoes 1 Cor 15:26, linking Symeon's vision to Pauline soteriology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek 'προσδεχόμενος παράκλησιν' could mean either 'awaiting consolation' or 'receiving comfort'; the translation opts for 'awaiting', implying expectation."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"5 «Καὶ ἦλθεν ἐν τῷ Πνεύματι εἰς τὸ ἱερόν.» Οὐδὲ τοῦτο παρελθεῖν ἢ παραδραμεῖν ἄξιον· ἀπόδειξις γὰρ ὅτι κατὰ πρόσταξιν τοῦ Πνεύματος τοῦ ἐνοικοῦντος ἔπραττε καὶ οὔτε εἰς ἀγορὰς οὔτε τινὰς πράξεις χωρὶς αὐτοῦ ὅλως ἐνέβαλλεν· ὅπου γε εἰς τὸ ἱερόν, οὐκ ἄλλως, ἀλλὰ γὰρ αὐτοῦ χειραγωγοῦντος ἔρχεται. «Καὶ ἐν τῷ εἰσαγαγεῖν τοὺς γονεῖς τὸ παιδίον Ἰησοῦν τοῦ ποιῆσαι κατὰ τὸ εἰθισμένον τῷ νόμῳ περὶ αὐτοῦ, καὶ αὐτὸς ἐδέξατο αὐτὸν εἰς τὰς ἀγκάλας.» Τίνος αὐτῷ τὸ βρέφος ὅπερ ἠγνόει μηνύσαντος; Ἀλλὰ γὰρ δῆλον τοῦ κατοικοῦντος ἐν αὐτῷ καὶ χρηματίζοντος Πνεύματος καὶ πάντως που πρὸς τὸν Συμεῶνα λέγοντος· «Δράμε, πρεσβῦτα, δράμε, σπεῦδε ἤδη, τάχος τὴν εὐλογίαν ἅρπασον, πρὶν ὁ ἀστὴρ φανῇ, πρὶν οἱ Μάγοι παραγένωνται, μή ποτε ὑβρισθῶμεν. Τὸ γὰρ ἐξ ἐμοῦ φῶς\n\nπρολαβεῖν χρὴ τοῦ ἀστέρος τὴν εἰς Βηθλεὲμ ἄφιξιν, ὥστε γνωσθῆναι ὅτι παρ' ἐμοῦ καὶ τὸν δρόμον ὁδηγεῖται καὶ τὴν ἀκτῖνα δανείζεται. Ἀλλὰ σὺ μὴ ζημιωθῇς ἂν ἀκρόβυστοι τὴν ἀπαρχὴν τῆς εὐλογίας θερίσωσιν.» 6 «Καὶ εὐλόγησεν τὸν θεὸν καὶ εἶπεν· νῦν ἀπολύεις τὸν δοῦ λόν σου, δέσποτα, κατὰ τὸ ῥῆμά σου ἐν εἰρήνῃ.» Εὐλόγησεν τὸν θεὸν τὸν Πατέρα σὺν τῷ Υἱῷ, τὸν Υἱὸν σὺν τῷ Πνεύματι, ἐπειδὴ τὸ Πνεῦμα μὲν τὸ χρηματίζον ἐτύγχανεν, τὸν Υἱὸν δὲ μετὰ χεῖρας ἐβάσταζεν, σαρκὶ φανῆναι καὶ βρέφος δι' ἡμᾶς γενέσθαι εὐδοκήσαντα· ὁ δὲ Πατὴρ καὶ αὐτὸς ἐνεργῶν ἦν τὰ τοσαῦτα καὶ τηλικαῦτα μυστήρια. Ἀλλὰ τὴν εὐχαριστίαν ἐπὶ τίνι προσέφερεν;","english":"And he came in the Spirit into the temple.\" This too is not worthy to be passed over or bypassed; for it is a demonstration that he acted according to the command of the Spirit dwelling within him, and he did not at all cast himself into marketplaces or any actions without it; since even into the temple he comes not otherwise, but indeed with it leading him by the hand. \"And when the parents brought the child Jesus to do according to what was customary in the law concerning him, he himself received him into his arms.\" Who revealed to him the infant whom he did not know? But it is clear that it was the Spirit dwelling in him and giving oracles, and somewhere saying to Symeon: \"Run, old man, run, hasten now, quickly seize the blessing, before the star appears, before the Magi arrive, lest we be insulted. For the light from me must anticipate the arrival of the star in Bethlehem, so that it may be known that from me both its course is guided and its ray is borrowed. But do not be deprived if the uncircumcised reap the firstfruits of the blessing.\" \"And he blessed God and said: Now you release your servant, O Lord, according to your word in peace.\" He blessed God the Father together with the Son, the Son together with the Spirit, since the Spirit was the one giving oracles, while he held the Son in his hands, who deigned to appear in flesh and become an infant for our sake; and the Father himself was also effecting such great and so great mysteries. But for what did he offer the thanksgiving?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Καὶ ἦλθεν ἐν τῷ Πνεύματι εἰς τὸ ἱερόν","severity":"info","text":"The phrase emphasizes Symeon's action as guided by the Holy Spirit, not merely a physical movement, reinforcing his prophetic role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἐν τῷ εἰσαγαγεῖν τοὺς γονεῖς τὸ παιδίον Ἰησοῦν","severity":"info","text":"This alludes to the Presentation of Jesus in the Temple (Luke 2:22-28), where Symeon receives the infant Jesus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀκρόβυστοι","severity":"info","text":"The term 'uncircumcised' refers to Gentiles, likely the Magi, who are depicted as potentially receiving the blessing before Symeon, a Jewish elder.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"6 «Καὶ εὐλόγησεν τὸν θεὸν καὶ εἶπεν· νῦν ἀπολύεις τὸν δοῦλόν σου»","severity":"info","text":"This section transitions from narrative to a theological reflection on Symeon's blessing, linking the Father, Son, and Spirit in a Trinitarian framework.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"χρηματίζοντος","severity":"info","text":"The verb 'chrematizontos' (giving oracles) underscores the Spirit's role as a divine communicator, guiding Symeon's actions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸν Υἱὸν σὺν τῷ Πνεύματι","severity":"info","text":"Hesychius interprets Symeon's blessing as Trinitarian, reflecting later theological developments in Greek Christianity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'uncircumcised' (ἀκρόβυστοι) is ambiguous: it may refer to the Magi or more broadly to Gentiles, but the context suggests the Magi."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"«Νῦν», φησίν, «ἀπολύεις τὸν δοῦλόν σου, δέσποτα», ὅτε μοι φόβος οὐκ ἔστι θανάτου, μετὰ χαρᾶς δὲ πρὸς τοὺς νεκροὺς τὴν ζωὴν αὐτοῖς καταγγελῶν ἀπέρχομαι. «Ἀπολύεις δὲ κατὰ τὸ ῥῆμά σου ἐν εἰρήνῃ», ἐκεῖνο ὅπερ Δαυὶδ ὁ προφήτης παρὰ σοῦ δανεισάμενος ἔλεγεν· «Ἐν εἰρήνῃ ἐπὶ τὸ αὐτὸ κοιμηθήσομαι καὶ ὑπνώσω.»\n\n7 «Ὅτι εἶδον οἱ ὀφθαλμοί μου τὸ σωτήριόν σου», ὃ πολλοὶ μὲν τῶν προφητῶν ἐπεθύμησαν ἰδεῖν· νῦν δὲ αὐτῇ τῇ πειρᾷ τῷ γένει τῶν ἀνθρώπων παρέστησας τὸν ὕψιστον δι' ἡμᾶς τοσοῦ τον ὥστε βρέφος γενέσθαι ταπεινούμενον· οὔτε γὰρ ἄλλως σῶσαι τὸν φθαρέντα πηλὸν ὁ κεραμεύς, ἀλλ' αὐτὸς αὐτῷ συναναφυρεὶς ἔμελλεν. «Εἶδον οἱ ὀφθαλμοί μου τὸ σωτήριόν σου, ὃ ἡτοίμασας κατὰ πρόσωπον πάντων τῶν λαῶν», ἀλλὰ πάντων, ἐπειδὴ πάντων ὑπάρχων δημιουργὸς πᾶσι προέθηκας τὸ τῆς σωτηρίας ἀναγκαίως μυ στήριον. «Φῶς εἰς ἀποκάλυψιν ἐθνῶν καὶ δόξαν λαοῦ σου Ἰσραήλ»· πρότερον τὰ ἔθνη φωτίζεται καὶ μετὰ τοῦτο Ἰσραὴλ δοξάζεται· ἐτέχθη γὰρ οὗτος ἐφ' οὗ πρῶτοι μὲν οἱ ἔσχατοι, ἔσχατοι δὲ οἱ πρῶτοι, τὰ πρεσβεῖα τῶν ἔμπροσθεν διὰ ῥαθυμίαν ζημιωθέντων, γεγόνασιν. «Καὶ ἦν ὁ πατὴρ αὐτοῦ καὶ ἡ μήτηρ θαυμάζοντες ἐπὶ τοῖς λαλουμένοις περὶ αὐτοῦ.» Τίνος χάριν πατέρα τὸν Ἰωσήφ, ὦ τῆς θείας γενεαλογίας εὐαγγελιστὰ καὶ συγγραφεῦ, καλεῖς; Αὐτὸς γὰρ εἰπόντα τὸν Γαβριὴλ πρὸς τὴν παρθένον ἀπέδειξας, ἡνίκα πῶς ἡ σύλληψις ἔσται καὶ τίνα τρόπον ἡ παρθένος τέξεται μεθωδεύετο· «Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σέ, καὶ δύναμις ὑψίστου ἐπισκιάσει σοι.» – «Οὐκ ἐπιλέλησμαι τῶν ἐμαυτοῦ», φησίν·","english":"Now,\" he says, \"you release your servant, master,\" when there is no fear of death for me, and I go with joy to the dead, announcing life to them. \"You release according to your word in peace,\" that which David the prophet, having borrowed from you, said: \"In peace I will sleep and slumber together.\"\n\n\"Because my eyes have seen your salvation,\" which many of the prophets desired to see; but now, by this very experience, you have presented to the human race the Most High, who for our sake became so humble as to become an infant; for the potter could not otherwise save the corrupted clay, but was to be mixed together with it himself. \"My eyes have seen your salvation, which you prepared before the face of all peoples,\" but of all, since you, being the creator of all, set before all the mystery of salvation necessarily. \"Light for the revelation of nations and glory for your people Israel\": first the nations are enlightened, and after this Israel is glorified; for he was born for whom first the last, and last the first, the primacy of those before having been forfeited through negligence, have become. \"And his father and mother were marveling at the things spoken about him.\" Why do you call Joseph father, O evangelist and writer of the divine genealogy? For you showed Gabriel saying to the virgin, when it was being arranged how the conception would be and in what manner the virgin would give birth: \"The Holy Spirit will come upon you, and the power of the Most High will overshadow you.\" – \"I have not forgotten myself,\" he says;","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν εἰρήνῃ ἐπὶ τὸ αὐτὸ κοιμηθήσομαι καὶ ὑπνώσω","severity":"info","text":"A paraphrase of Psalm 4:9 (LXX): 'ἐν εἰρήνῃ ἐπὶ τὸ αὐτὸ κοιμηθήσομαι καὶ ὑπνώσω' (In peace I will sleep and slumber together).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἶδον οἱ ὀφθαλμοί μου τὸ σωτήριόν σου","severity":"info","text":"Echoes Psalm 17:36 (LXX): 'εἶδον οἱ ὀφθαλμοί μου τὸ σωτήριόν σου' (My eyes have seen your salvation).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Φῶς εἰς ἀποκάλυψιν ἐθνῶν καὶ δόξαν λαοῦ σου Ἰσραήλ","severity":"info","text":"Likely alludes to Isaiah 60:1-3 (LXX) on light for nations and glory for Israel, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁ κεραμεύς","severity":"info","text":"The potter metaphor for God as creator (cf. Gen 2:7 LXX) is common in patristic literature; here it emphasizes incarnation as remolding corrupted humanity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"«Οὐκ ἐπιλέλησμαι τῶν ἐμαυτοῦ», φησίν","severity":"info","text":"This clause begins a new speech unit, likely a response from Simeon or the homilist, marking a shift from scriptural paraphrase to direct discourse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πατέρα τὸν Ἰωσήφ","severity":"caution","text":"The homilist questions why Joseph is called 'father' of Jesus, given the virgin birth; this reflects a theological tension in early Christian interpretation of the Lucan genealogy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the opening 'Νῦν φησίν' is ambiguous: it could be Simeon addressing God, or the homilist quoting Simeon. The reading taken assumes Simeon as speaker.","The phrase 'οὐκ ἐπιλέλησμαι τῶν ἐμαυτοῦ' is fragmentary; it may be a continuation of the angel Gabriel's speech or a new speaker (Simeon or the homilist). The reading taken treats it as a new speech unit."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"«εἰ γὰρ καὶ λήθην ἐλάμβανον, τὸ Πνεῦμα ἂν ἐμίμνησκεν. Ἀλλ' οὕτω τότε καλεῖσθαι τὸν Ἰωσὴφ ὁ σαρκωθεὶς ἐβούλετο, ὅπως ἀπατηθῇ ὁ ἐνεδρεύων τὸ τῆς σωτηρίας τῆς ἡμετέρας μυστή ριον.» «Ἐθαύμαζον δὲ ἐπὶ τοῖς λεγομένοις περὶ αὐτοῦ», ἐπειδὴ βρέφος ὁ πρεσβύτης ἐβάσταζεν, θεοῦ δὲ ὕμνους ἐφθέγγετο. «Καὶ εὐλόγησεν αὐτοὺς Συμεών»· ἐχρῆν γὰρ εὐλογεῖσθαι τοὺς τὴν εὐλογίαν τοῖς ὑπὸ κατάραν πράττουσιν διακονήσαντας. «Καὶ εἶπεν πρὸς Μαριὰμ τὴν μητέρα αὐτοῦ· ἰδοὺ οὗτος κεῖται εἰς πτῶσιν καὶ ἀνάστασιν πολλῶν ἐν τῷ Ἰσραήλ»· οὗ τος γάρ ἐστι περὶ οὗ Πέτρος ἀναλαβὼν τὴν Ἠσαΐου προφητείαν ταῖς ἐκκλησίαις ἐπέστελλεν· «Ἰδοὺ τίθημι ἐν Σιὼν λίθον ἀκρο γωνιαῖον, ἐκλεκτόν, ἔντιμον, καὶ ὁ πιστεύων ἐπ' αὐτῷ» οὐ καταισχυνθήσεται. Εἶτα ἐπιφέρει τὴν προφητείαν ἑρμηνεύων καὶ σύμφωνα τῷ Συμεὼν φθεγγόμενος· «Ὑμῖν οὖν ἡ τιμὴ τοῖς πιστεύου σιν· ἀπιστοῦσιν δὲ λίθος ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας καὶ λίθος προσκόμματος καὶ πέτρα σκανδάλου· ὅσοι προσκόπτουσιν, τῷ λόγῳ ἀπειθοῦντες.» Οὐκ οῦν εἰς πτῶσιν τοῖς ἀπίστοις ἔκειτο καὶ τοῖς πιστοῖς εἰς ἀνάστασιν· ἐκεῖνοι γὰρ ἑστάναι κατὰ τὸν νόμον δοκοῦντες ἑαυ τοὺς τῇ ἀπιστίᾳ κατέβαλον· οὗτοι δὲ διὰ τὸ πλῆθος τῶν ἁμαρ τημάτων μεταξὺ τῶν πεπτωκότων ὑπάρχοντες, τῇ βακτηρίᾳ τῆς πίστεως προσδραμόντες, ἑαυτοὺς ἐξανέστησαν.","english":"For even if I were to forget, the Spirit would remind me. But the Word made flesh wished Joseph to be called thus at that time, so that the one lying in wait for the mystery of our salvation might be deceived.\" \"And they marveled at what was said about him,\" since the old man was carrying an infant, yet he uttered hymns of God. \"And Symeon blessed them\"; for it was necessary that those who had ministered the blessing to those acting under a curse be blessed. \"And he said to Mariam his mother: Behold, this one lies for the fall and resurrection of many in Israel\"; for this is the one concerning whom Peter, taking up the prophecy of Esaias, wrote to the churches: \"Behold, I place in Sion a cornerstone, chosen, honorable, and he who believes in it\" will not be put to shame. Then he adds, interpreting the prophecy and speaking in agreement with Symeon: \"To you, then, the honor, to those who believe; but for the unbelieving, the stone which the builders rejected has become the head of the corner and a stone of stumbling and a rock of scandal; all who stumble are those disobedient to the word.\" Therefore, he lay for the fall of the unbelieving and for the resurrection of the faithful; for those who thought they stood according to the law cast themselves down by their unbelief, while these, though among the fallen due to the multitude of their sins, having run to the staff of faith, raised themselves up.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἠσαΐου προφητείαν","severity":"info","text":"The passage cites a prophecy of Isaiah (likely Isa 28:16 LXX) as interpreted by Peter in a lost or apocryphal epistle; the cornerstone imagery echoes Isa 28:16 and is applied typologically to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πέτρος ἀναλαβὼν τὴν Ἠσαΐου προφητείαν ταῖς ἐκκλησίαις ἐπέστελλεν","severity":"info","text":"Hesychius refers to a letter of Peter to the churches that interprets Isaiah's cornerstone prophecy; no canonical letter of Peter contains this exact citation, suggesting a source from apocryphal Petrine literature or a lost homiletic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"λίθον ἀκρογωνιαῖον","severity":"info","text":"The term 'cornerstone' (ἀκρογωνιαῖος λίθος) is a Christological title in early Christian exegesis, derived from Isa 28:16 LXX and used in Eph 2:20; here it is linked to Symeon's prophecy of fall and resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἶτα ἐπιφέρει τὴν προφητείαν ἑρμηνεύων","severity":"info","text":"Hesychius structures the passage by first quoting Symeon's blessing, then introducing Peter's interpretive citation of Isaiah, and finally glossing the dual outcome (fall for unbelievers, resurrection for believers) as a unified exegetical conclusion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῇ βακτηρίᾳ τῆς πίστεως","severity":"info","text":"The metaphor of the 'staff of faith' (βακτηρία τῆς πίστεως) is a recurring image in patristic literature for spiritual support; Hesychius uses it to contrast the law (which caused a fall) with faith (which enables resurrection).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Πέτρος ... ταῖς ἐκκλησίαις ἐπέστελλεν","severity":"caution","text":"The attribution of a letter to Peter containing this specific Isaiah interpretation is unattested in canonical or widely known apocryphal sources; the reference may be to a lost work or a conflation with 1 Pet 2:6-8, which uses stone imagery differently.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'letter of Peter to the churches' is uncertain; it may refer to a lost apocryphon or a homiletic tradition rather than a canonical epistle.","The phrase 'ἰδοὺ οὗτος κεῖται εἰς πτῶσιν καὶ ἀνάστασιν πολλῶν' could be read as a direct quotation from Symeon or as Hesychius's own summary; the Greek punctuation suggests a quotation, but the source is not identified."],"confidence":"medium","notes":[{"kind":"scripture","severity":"info","ref":"Psalm 118:22; Matthew 21:42","text":"The English carries the scriptural phrase “the stone which the builders rejected”, which matches Psalm 118:22; Matthew 21:42. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":6,"ref":"p6","source":"10 «Ἰδοὺ οὗτος κεῖται εἰς πτῶσιν καὶ ἀνάστασιν πολλῶν ἐν τῷ Ἰσραὴλ καὶ εἰς σημεῖον ἀντιλεγόμενον.» Τί τοῦτο; – Τὸν σταυρόν· ἐκεῖνο γὰρ τὸ σημεῖον, ἐπειδὴ\n\nμετὰ τῶν παθῶν ἔγεμε καὶ θαυμάτων, ἀντελέγετο· γυμνὸς γὰρ ὑπῆρχεν καὶ τὸν ἥλιον ἔκρυπτεν, τοῖς ἥλοις κατεπέπαρτο καὶ τὰς πέτρας ἐσάλευεν, ἠνοίγετο λόγχῃ τὴν πλευρὰν καὶ τὰ μνήματα τῶν τεθνηκότων ἤνοιγεν. Ἔνθεν τὸ σημεῖον ὑπῆρχεν ἀντιλεγόμενον· οἱ μὲν γὰρ ἄπιστοι ταῦτα καταλιπόντες ἐκεῖνα ἀπέβλεπον· οἱ πιστοὶ δὲ μετὰ τῶν παθῶν ἐθεώρουν τὰ θαύματα. Οὕτως πλάνον μὲν αὐτὸν τότε ὁ δῆμος τῶν Φαρισαίων ἀπέσκωπτον, υἱὸν δὲ θεοῦ ὁ ἑκατόνταρχος ἔλεγεν καὶ εἰπὼν προσεκύνησεν.\n\n11 Τούτοις ἐστὶ τὰ ἑπόμενα σύμφωνα· «Καὶ σοῦ δὲ αὐτῆς τὴν ψυχὴν διελεύσεται ῥομφαία, ὅπως ἂν ἀποκαλυφθῶσιν ἐκ πολλῶν καρδιῶν διαλογισμοί». «Ῥομφαία σοῦ τὴν ψυχήν», ἡ διάκρισις, κατὰ τὸν καιρὸν τοῦ σταυροῦ διαβήσεται· θαυμάσεις γὰρ ὁρῶσα ἐπὶ σταυροῦ κρεμάμενον τὸν χωρὶς φθορᾶς τεχθέντα, τὸν χωρὶς ἀνδρὸς συλληφθέντα, τὸν οὐκ ἀνοίξαντα τὴν μήτραν καὶ τὴν οἰκείαν γέννησιν ἀπαθῶς ἀφθάρτως ἐνεργήσαντα.","english":"Behold, this one lies for the fall and rising of many in Israel and for a disputed sign.\" What is this? — The cross; for that sign, since it was full of both sufferings and wonders, was disputed: for it was bare and hid the sun, it was pierced with nails and shook the rocks, its side was opened by a lance and it opened the tombs of the dead. Hence the sign was disputed: for the unbelievers, leaving these things, looked at those; the faithful, together with the sufferings, beheld the wonders. Thus the multitude of the Pharisees then mocked him as an impostor, but the centurion called him son of God and, having said this, worshipped him.\n\nThe following are consistent with these: \"And a sword will pass through your own soul, so that the thoughts of many hearts may be revealed.\" \"A sword through your soul\" — discernment will pass through at the time of the cross; for you will marvel seeing on the cross the one born without corruption, the one conceived without a man, the one who did not open the womb and who effected his own birth without suffering and incorruptibly.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"εἰς πτῶσιν καὶ ἀνάστασιν πολλῶν","severity":"info","text":"The phrase 'for the fall and rising of many' interprets the cross as causing both downfall (of unbelievers) and resurrection (of believers), a typological reading of the sign.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σημεῖον ἀντιλεγόμενον","severity":"info","text":"The 'disputed sign' (σημεῖον ἀντιλεγόμενον) refers to the cross, which Hesychius explains as paradoxical: it both hides the sun and shakes rocks, uniting suffering and miracle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ῥομφαία σοῦ τὴν ψυχήν","severity":"info","text":"The phrase 'a sword will pass through your soul' is not a direct biblical quotation but echoes Lukan Simeon's prophecy to Mary (Luke 2:35), here allegorized as 'discernment' (διάκρισις) at the cross.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἑκατόνταρχος","severity":"info","text":"The centurion (ἑκατόνταρχος) refers to the figure at the crucifixion (Mark 15:39) who calls Jesus 'son of God', contrasting with the Pharisees' mockery; Hesychius uses this to illustrate the disputed sign.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τούτοις ἐστὶ τὰ ἑπόμενα σύμφωνα","severity":"info","text":"This phrase marks a transition: the preceding interpretation of the cross is now linked to a new prophetic saying about Mary, showing a cohesive argumentative structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀντελέγετο","severity":"caution","text":"The verb ἀντελέγετο ('was disputed') is ambiguous: it could mean the sign was debated among people or that it was inherently contradictory; Hesychius resolves it by listing opposing perceptions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀντελέγετο' could be read as passive ('was contradicted') or middle ('was in dispute'); the text takes it as describing the cross's paradoxical nature."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"12 Τί δὲ ἐντεῦθεν συμβήσεται; «Ὅπως ἂν ἀποκαλυφθῶσιν ἐκ πολλῶν καρδιῶν διαλογισμοί»· ἴσως μὲν καὶ ἑτέρων, πολὺ δὲ μᾶλλον τῶν μαθητευθέντων τῷ κυρίῳ, καὶ θεωρησάντων τὰ περὶ αὐτὸν πάθη καὶ τὰ παρ' αὐτοῦ θαύματα, καὶ χειμῶνα ἐκ τῶν λογισμῶν ἑκατέρωθεν ὑπομεινάντων, οἷον Κλεόπας ἔπασχεν ἐξ ὧν ὁ Χριστὸς συναντήσας κατὰ τὴν Ἐμμαοῦς αὐτῷ ἀπεκάλυψεν· ἐρωτηθεὶς γὰρ ὁ Κλεόπας ἐπὶ τίνι σκυθρωπάζουσιν καὶ τὴν καρδίαν συγκέχυνται, μικρὰ περὶ τοῦ Χριστοῦ καὶ ὅσα ἐπέτρεπεν ὁ καιρός, οὐκ εἰδὼς πρὸς τίνα λέγει, φθεγξάμενος ἐπιφέρει· «Ἡμεῖς δὲ ἠλπίζομεν ὅτι αὐτός ἐστιν ὁ μέλλων λυτροῦσθαι τὸν Ἰσραήλ», τουτέστιν ἀλλότρια ἐπ' αὐτῷ τῆς ἡμετέρας ἐλπίδος ἐκβέβηκεν. Ἀνεκαλύφθη καὶ τῆς Μαγδαληνῆς Μαρίας ὁ λογισμὸς ἀσθενὴς ὤν· τοῦ Χριστοῦ σταυρωθέντος ἠσθένησεν, ὅτε καὶ αὐτὴ πρὸς αὐτὸν ἔλεγεν· «Κύριε, εἰ σὺ ἐβάστασας αὐτόν, εἰπέ μοι ποῦ ἔθηκας αὐτόν, κἀγὼ αὐτὸν ἀρῶ.»\n\n13 Τρεχέτω ἡ γλῶττα τῆς εὐαγγελικῆς ἱστορίας τὰ λείποντα· «Καὶ ἦν Ἅννα προφῆτις, θυγάτηρ Φανουήλ, ἐκ φυλῆς Ἀσήρ· αὕτη προβεβηκυῖα ἐν ἡμέραις πολλαῖς, ζήσασα μετὰ ἀνδρὸς ἔτη ἑπτὰ ἀπὸ τῆς παρθενίας αὐτῆς, καὶ αὐτὴ χήρα ὡς ἐτῶν ὀγδοήκοντα τεσσάρων.» Λαμπρὸς ὁ τῆς Ἅννης πλοῦτος, πανταχόθεν αὐτῇ ὁ τῶν ἀγαθῶν θησαυρὸς συνάγεται, πρῶτον ὅτι προφῆτις ἦν· σκεῦος γὰρ ἀσθενὲς ὡς γυναικεῖον ἔχουσα ἐκάθαιρεν αὐτό, καὶ τὸ τοῦ θεοῦ Πνεῦμα πρὸς αὐτὴν εἰς κατοικίαν εἵλκυσεν· ἔπειτα ὅτι πρεσβῦτις ὑπῆρχεν καὶ τὸ σῶμα γηράσασα οὐκ ἐγήρα τὸ φρόνημα·","english":"What then will come of this? \"So that the deliberations may be revealed from many hearts\"—perhaps also of others, but much more of those who were disciples of the Lord and who observed the sufferings concerning him and the wonders from him, and who endured a storm from the deliberations on both sides, such as Cleopas suffered from what Christ, meeting him on the way to Emmaus, revealed to him. For when Cleopas was asked why they were gloomy and their hearts were troubled, having spoken a little about Christ and as much as the occasion permitted, not knowing to whom he was speaking, he added: \"But we had hoped that he was the one who was to redeem Israel,\" that is, contrary to our hope, things have turned out differently regarding him. The deliberation of Mary Magdalene was also uncovered, being weak; when Christ was crucified, she was weak, at which time she also said to him: \"Lord, if you have carried him, tell me where you placed him, and I will take him up.\"\n\nLet the tongue of the Gospel narrative run through what is missing: \"And there was Anna, a prophetess, daughter of Phanuel, of the tribe of Asher; she had advanced in many days, having lived with her husband seven years from her virginity, and she was a widow of about eighty-four years.\" Splendid is the wealth of Anna; from all sides the treasure of good things is gathered for her: first, that she was a prophetess; for having a weak vessel, as a woman's, she purified it, and drew the Spirit of God to dwell in her; then, that she was an old woman, and having aged in body, she did not age in mind.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡμεῖς δὲ ἠλπίζομεν ὅτι αὐτός ἐστιν ὁ μέλλων λυτροῦσθαι τὸν Ἰσραήλ","severity":"info","text":"Cleopas's words echo a messianic expectation; the phrase 'redeem Israel' is not a direct Gospel quotation but a paraphrase of Lukan themes (Luke 24:21).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριε, εἰ σὺ ἐβάστασας αὐτόν, εἰπέ μοι ποῦ ἔθηκας αὐτόν, κἀγὼ αὐτὸν ἀρῶ","severity":"info","text":"Mary Magdalene's request is not found in canonical Gospels; it may derive from apocryphal tradition or oral legend, reflecting early Christian devotional expansion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἦν Ἅννα προφῆτις, θυγάτηρ Φανουήλ, ἐκ φυλῆς Ἀσήρ· αὕτη προβεβηκυῖα ἐν ἡμέραις πολλαῖς, ζήσασα μετὰ ἀνδρὸς ἔτη ἑπτὰ ἀπὸ τῆς παρθενίας αὐτῆς, καὶ αὐτὴ χήρα ὡς","severity":"info","text":"This description of Anna the prophetess is drawn from Luke 2:36-38, where she is identified as a widow of great age who recognized the infant Jesus in the Temple.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κλεόπας","severity":"info","text":"Cleopas is the unnamed disciple in Luke 24:18 who walks with Christ to Emmaus; Hesychius supplies his name from tradition, possibly via Eusebius or apocryphal sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τρεχέτω ἡ γλῶττα τῆς εὐαγγελικῆς ἱστορίας τὰ λείποντα","severity":"info","text":"This phrase marks a transition from exegesis of the disciples' doubts to a direct citation of the Gospel narrative about Anna, functioning as a rhetorical bridge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σκεῦος γὰρ ἀσθενὲς ὡς γυναικεῖον","severity":"caution","text":"Hesychius calls the female body a 'weak vessel', a common patristic trope (cf. 1 Cor 12:23-24); the term reflects ancient gender assumptions, not a textual corruption.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of Mary Magdalene's dialogue is uncertain; it may be a lost apocryphon or a homiletic invention. The phrase 'ἐκ πολλῶν καρδιῶν διαλογισμοί' is not a direct scriptural quote but a paraphrase of a Lukan idea (cf. Luke 24:17)."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"τρίτον ὅτι χήρα καὶ οὐχ ἁπλῶς χήρα, ἀλλ' ἔτη μὲν ἑπτὰ τὸν ἀριθμὸν τῷ ἀνδρὶ συμβιώσασα, προβεβηκυῖα δὲ ἡμέραις πολλαῖς καὶ χρόνοις τοσούτοις τὸν ζυγὸν τῆς χηρείας ἕλκουσα, νυμφίῳ δευτέρῳ τὴν κοίτην οὐ προδέδωκεν, ἀνθ' ὅτου ἄρα εἰς ἔτος ὀγδοηκοστὸν τοῦ βίου τὴν ἡλικίαν ἤλαυνεν. Ἀλλ' ἐπειδὴ πάντως εἶδε τὸν ἐν τῷ ὀγδοηκοστῷ τετάρτῳ ψαλμῷ σαφῶς τῷ Πνεύματι καταγγελθέντα, ἐζήτησεν εἰπεῖν περὶ αὐτοῦ τοιαῦτα οἷα Δαυὶδ προβάλλων ὁ ψαλμῳδὸς ἐμελῴδησεν· «Εὐδόκησας, κύριε, τὴν γῆν σου, ἀπέστρεψας τὴν αἰχμαλωσίαν Ἰακώβ· ἀφῆκας τὰς ἀνομίας τῷ λαῷ σου, ἐκάλυψας πάσας τὰς ἁμαρτίας αὐτῶν. Κατέπαυσας πᾶσαν τὴν ὀργήν σου, ἀπέστρεψας ἀπὸ ὀργῆς θυμοῦ σου. Ἀλήθεια ἐκ τῆς γῆς ἀνέτειλεν, καὶ δικαιοσύνη ἐκ τοῦ οὐρανοῦ διέκυψεν»· ἐν τούτοις γὰρ «τῆς Ἰερουσαλὴμ ἡ λύτρωσις», ἣν ἑξῆς οὕτως ἱστορεῖται καὶ κηρύξαι τὸ γύναιον καὶ προφητεῦσαι· φησὶ γάρ· «ἣ οὐκ ἀφίστατο τοῦ ἱεροῦ.» Πολλοὶ μὲν τὸ ἱερὸν οἰκοῦσιν, ἀλλ' οἰκοῦντες ὑβρίζουσιν, ὅσοι οὐχ οὕτως οἰκοῦσιν καθάπερ ἡ Ἅννα κατοικοῦσα ἐτύγχανεν, «νηστείαις καὶ δεήσεσιν λατρεύουσα νύκτα καὶ ἡμέραν»· ταῖς μὲν γὰρ νηστείαις τὸ σῶμα ἐξεκάθαιρε, ταῖς δεήσεσιν δὲ τῆς ψυχῆς ἀνεπτέρου τὸ φρόνημα καὶ ἱερὸν ἐν ἱερῷ κατοικοῦσα ἐτύγχανεν.","english":"Third, that she was a widow, and not merely a widow, but having lived with her husband for seven years in number, and having advanced many days and drawn the yoke of widowhood for so long a time, she did not surrender her bed to a second bridegroom, for what reason then did she drive her life's age to the eightieth year? But since she certainly saw the one clearly announced by the Spirit in the eighty-fourth psalm, she sought to speak about him such things as David, the psalmist, chanting forth, sang: \"You have been pleased, Lord, with your land; you have turned back the captivity of Jacob; you have forgiven the lawless deeds of your people; you have covered all their sins. You have caused all your anger to cease; you have turned back from the wrath of your fury. Truth has arisen from the earth, and justice has looked forth from heaven.\" For in these things is \"the redemption of Jerusalem,\" which the woman is then related and prophesied to proclaim as follows; for it says: \"She did not depart from the temple.\" Many dwell in the temple, but dwelling they insult it, all those who do not dwell in it as Anna happened to dwell, \"serving with fasts and supplications night and day.\" For by fasts she cleansed the body, and by supplications she lifted up the mind of the soul, and she happened to dwell as a temple in the temple.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εὐδόκησας, κύριε, τὴν γῆν σου, ἀπέστρεψας τὴν αἰχμαλωσίαν Ἰακώβ· ἀφῆκας τὰς ἀνομίας τῷ λαῷ σου, ἐκάλυψας πάσας τὰς ἁμαρτίας αὐτῶν. Κατέπαυσας πᾶσαν τὴν ὀργήν σο","severity":"info","text":"Hesychius quotes a composite of Psalm 84(85):4-11 LXX, associating it with Anna's prophecy of Jerusalem's redemption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἅννα","severity":"info","text":"Anna (Ἅννα) is the prophetess Anna, daughter of Phanuel, from Luke 2:36-38, who recognized the infant Jesus in the temple.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἱερὸν ἐν ἱερῷ κατοικοῦσα","severity":"info","text":"The phrase 'a temple in the temple' is a patristic paradox emphasizing Anna's sanctity: she herself became a living temple by her devotion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τρίτον","severity":"info","text":"The passage opens with 'Third' (τρίτον), marking it as the third point in a series of arguments about Anna's prophetic role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῆς Ἰερουσαλὴμ ἡ λύτρωσις","severity":"info","text":"The phrase 'the redemption of Jerusalem' echoes a theme in early Christian exegesis, linking Anna's prophecy to the liberation of the holy city.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀνθ' ὅτου ἄρα","severity":"caution","text":"The phrase 'for what reason then' (ἀνθ' ὅτου ἄρα) introduces a rhetorical question whose logic is compressed; the sense is that Anna's long widowhood prepared her for prophetic insight.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'second bridegroom' (νυμφίῳ δευτέρῳ) is ambiguous: it may refer to a literal remarriage or metaphorically to idolatry.","The phrase 'the one clearly announced by the Spirit in the eighty-fourth psalm' could refer to Christ or to the redemption of Jerusalem; Hesychius conflates both."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"15 «Καὶ αὐτῇ τῇ ὥρᾳ ἐπιστᾶσα»· πάντως γὰρ καὶ αὐτὴν τὸ Πνεῦμα καθάπερ καὶ τὸν Συμεῶνα εἰς τὴν τοῦ βρέφους δοξολογίαν ἤγαγεν. «Ἀνθωμολογεῖτο τῷ θεῷ»· οὐχ ἁπλῶς ἐδοξολόγει ἀλλ' ἀνθωμολογεῖτο, τοῖς παρὰ τοῦ Συμεὼν εἰρημένοις παραπλήσια ἀναφωνοῦσα. «Καὶ ἐλάλει περὶ αὐτοῦ πᾶσιν τοῖς προσδεχομένοις λύτρωσιν ἐν Ἰερουσαλήμ.» Τίνα καὶ ποῖα λέγουσα; «Μὴ πλανᾶσθε τῇ σαρκί, τῇ τοῦ δούλου μορφῇ μὴ προσκόπτετε, μὴ θορυβείτω τὸ βρέφος ὑμᾶς.» Ὁ τὰ βρέφη διαπλάττων φαινόμενος καὶ παιδίον, νήπιον ὁ τῶν χρόνων πατὴρ ὁρώμενος· ἄλλως γὰρ ἰδεῖν τὸν λυτρωτὴν οὐκ ἐχωροῦμεν, ἑτέρως οὐκ ἐδυνάμεθα δέξασθαι. Ἡμῶν ἕνεκεν ἑαυτὸν ἐταπείνωσεν, δι' ἡμᾶς κατέβη· φειδοῖ τῶν ἡμετέρων ὀφθαλμῶν, ἀποκρύπτει τὰ ἔνδοξα, τὰ ταπεινὰ προβάλλεται. Αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"And at that very hour she arrived\"—for the Spirit led her, just as it led Symeon, to the glorification of the infant. \"She gave thanks to God\"—she did not simply glorify, but gave thanks, uttering words similar to those spoken by Symeon. \"And she spoke about him to all who were awaiting redemption in Jerusalem.\" Saying what and of what sort? \"Do not be deceived by the flesh, do not stumble at the form of a servant, do not let the infant trouble you.\" The one who fashions infants appearing as a child, an infant, the father of the ages seen as a child; for otherwise we could not behold the Redeemer, otherwise we could not receive him. For our sake he humbled himself, for us he descended; out of consideration for our eyes, he conceals the glorious, and puts forward the humble. To him be glory unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἀνθωμολογεῖτο τῷ θεῷ","severity":"info","text":"The verb ἀνθωμολογεῖτο (imperfect middle) implies a reciprocal or responsive confession, not mere praise. The homilist distinguishes it from simple δοξολογία, stressing that Anna’s thanksgiving echoes Symeon’s words.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μὴ πλανᾶσθε τῇ σαρκί","severity":"info","text":"The warning against being deceived by the flesh recalls New Testament admonitions about Christ’s human appearance (e.g., 1 Tim 6:10?; cf. also Ignatius, Eph. 19.3). No single verse is quoted verbatim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν λυτρωτὴν","severity":"info","text":"Λυτρωτής (redeemer) is a Christological title common in Greek patristic literature, especially in liturgical contexts. Here it underscores the soteriological focus of the homily’s conclusion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ αὐτῇ τῇ ὥρᾳ ἐπιστᾶσα","severity":"info","text":"The passage opens with a quotation from the biblical narrative (Luke 2:38) and then expands into a series of rhetorical questions and exhortations, typical of homiletic elaboration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","severity":"info","text":"The doxology echoes liturgical formulas (cf. Ps 106:48 LXX; Rev 1:6). Its placement at the homily’s close is conventional in Greek Christian preaching.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether Anna’s speech is a direct quotation or a paraphrase by the homilist. The phrase 'Saying what and of what sort?' suggests the homilist is supplying her words."],"confidence":"high","notes":[]}]}