{"slug":"pta0006.pta001","id":"greek:pta:pta0006.pta001","title":"Commentarius magnus in Psalmos","title_source":"Commentarius magnus in Psalmos","author":"Hesychius of Jerusalem","genre":"commentary","date":"0412–0451","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation is known: a language model asked twice could name none, and the source corpus records none. That is not proof — 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":"2026-11-15T06:21:18Z","cost_usd":0.151466},"source":{"registry_id":"greek:pta:pta0006.pta001","work_id":"pta0006.pta001","edition":"pta","language":"","license":"CC BY-SA 4.0","url":"https://pta.bbaw.de/text/urn:cts:pta:pta0006.pta001.pta-grc1"},"stats":{"passages":301,"english_words":78664,"coptic_letters":0,"source_letters":321469,"commentary_units":1783,"commentary_kinds":9,"derived_notes":16,"ambiguities":493,"work_notes":4,"external_links":0,"timeline":5},"summary":{"work":"pta0006.pta001","abstract":"The Commentarius magnus in Psalmos (Great Commentary on the Psalms) attributed to Hesychius of Jerusalem survives only in fragments, preserved chiefly in Byzantine catenae and florilegia. No complete manuscript is extant. The work offers christological and allegorical exegesis of the Psalter, drawing on earlier Alexandrian traditions. Its attribution to Hesychius (d. after 450) is traditional but not securely established, and the commentary may incorporate material from earlier sources. It was used extensively in later Byzantine psalm catenae and influenced medieval Greek exegetical compilations. The present edition lacks a critical apparatus for the fragmentary witnesses, requiring readers to consult cited sources for variant readings.","historical_context":"Hesychius of Jerusalem was a presbyter and exegete active in the first half of the fifth century, a period of intense christological controversy following the Council of Ephesus (431). Jerusalem was a major pilgrimage and intellectual center, with a vibrant monastic and liturgical tradition. The commentary reflects the allegorical and typological methods of the Alexandrian school, mediated through Palestinian monasticism. Its fragmentary survival is typical of many patristic works that were excerpted in catenae, a Byzantine genre of compiled biblical commentary that flourished from the sixth century onward. The work's attribution to Hesychius is plausible but not certain; it may represent a compilation of earlier exegetical material. The commentary was likely used in liturgical and catechetical settings, as suggested by its christological focus and pastoral tone.","significance":"The Commentarius magnus in Psalmos is a key witness to the reception of Alexandrian exegesis in fifth-century Palestine and to the development of Byzantine psalm commentary. Its fragments preserve early christological interpretations of the Psalter that influenced later catenae and medieval Greek exegesis. The work also illustrates the fluidity of authorship in late antique Christian literature, where compilations were often attributed to authoritative figures.","timeline":[{"date":"ca. 412–451","event":"Probable period of composition, based on Hesychius of Jerusalem's floruit."},{"date":"5th–6th c.","event":"The commentary is excerpted in early Byzantine catenae and florilegia."},{"date":"6th–9th c.","event":"The work influences later Greek exegetical compilations, especially for the Psalms."},{"date":"Medieval period","event":"Fragments transmitted in manuscripts of catenae and florilegia; no complete copy survives."},{"date":"Modern era","event":"Scholars reconstruct the commentary from catena fragments; attribution to Hesychius remains debated."}],"relations":[{"work":"Psalter (Septuagint)","relation":"Subject of commentary; Hesychius provides christological and allegorical exegesis.","key":"","label":null,"url":null},{"work":"Catenae on the Psalms","relation":"Primary means of transmission; the commentary is preserved in excerpts within these compilations.","key":"","label":null,"url":null},{"work":"Works of Origen of Alexandria","relation":"Possible source of exegetical method and content; Hesychius may draw on Alexandrian tradition.","key":"","label":null,"url":null},{"work":"Commentary on the Psalms by Eusebius of Caesarea","relation":"Contemporary or earlier work in similar genre; both used in catenae.","key":"","label":null,"url":null},{"work":"Homilies on the Psalms by John Chrysostom","relation":"Another influential patristic psalm commentary; Hesychius' work shares pastoral and christological emphases.","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to Hesychius of Jerusalem is traditional but not securely established; the work may incorporate earlier material.","The commentary survives only in fragments from catenae and florilegia; no complete manuscript is extant.","The present edition lacks a critical apparatus for the fragmentary witnesses; readers must consult cited sources for variant readings.","Dating is approximate, based on Hesychius' floruit (ca. 412–451); the work could be later or composite."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000498,"generated":"2026-11-15T06:21:16Z"},"links":[{"kind":"source","label":"Patristic Text Archive","url":"https://pta.bbaw.de/text/urn:cts:pta:pta0006.pta001.pta-grc1"}],"checks":{"work":"pta0006.pta001","status":"warn","blocking":[],"warnings":[{"code":"commentary-single-kind","i":"275","kind":"scripture"}],"stats":{"passages":301,"translated":301,"commentary_passages":301,"commentary_units":1783,"english_words":78664,"source_letters":321349,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The commentary survives only in fragments, chiefly from catenae and florilegia; no complete manuscript of the work is extant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"Attribution to Hesychius of Jerusalem (d. after 450) is traditional but not securely established; the work may incorporate material from earlier Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The commentary was used in later Byzantine catenae, especially for the Psalms, and influenced medieval Greek exegetical compilations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The present edition (pta) does not include a critical apparatus for the fragmentary witnesses; readers must consult the cited sources for variant readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation is known: a language model asked twice could name none, and the source corpus records none. That is not proof — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: commentary in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 301 narrative."},{"kind":"caution","severity":"caution","text":"12 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"4 scriptural phrase match(es) noted: John 1:14; John 4:10; Luke 2:14; Psalm 81:3."},{"kind":"source","severity":"info","text":"Source edition: pta — CC BY-SA 4.0"}],"derived_structure":{"narrative":301},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Ἡσυχίου πρεσβυτέρου Ἱεροσολύμων ἐπίγραμμα ἱστορίας εἰς τὸ ψαλτήριον.\n\nΜαλαχίας ὁ τοῦ θεοῦ προφήτης ὁ δικαίως προσαγορευθεὶς ἄγγελος δείκνυται εὐαγγελικῇ σάλπιγγι χρησάμενος λέγων πρὸς αὐτόν· Ἀνατελεῖ ὑμῖν τοῖς φοβουμένοις τὸ ὄνομα αὐτοῦ ἥλιος δικαιοσύνης, καὶ ἴασις ἐν ταῖς πτέρυξιν αὐτοῦ, προαγγέλλων ἡμῖν καὶ προμηνύων τὸν τοῦ θεοῦ μονογενῆ υἱὸν ὁρᾶσθαι ἐπὶ τῆς γῆς οὐκ ἐν ἑτέρου τινὸς οὐσίᾳ ἀλλ’ ἐν τῇ αὐτοῦ, καὶ διὰ τῆς ἑαυτοῦ καταλάμπειν χάριτος τὰ σύμπαντα, καθάπερ εἴωθεν οὖτος ὁ αἰσθητὸς ἥλιος ἐν τῇ ἑαυτοῦ οὐσίᾳ ὁρᾶσθαι καὶ διὰ τῆς ἑαυτοῦ οὐσίας καταυγάζειν τὰ σύμπαντα. οὕτω δὴ καὶ τὸ θεῖον ἀπαύγασμα Ἰησοῦςὁ κύριος ἡμῶν ὀφθεὶς ἐπὶ τῆς γῆς φωτὸς ἀϊδίου πεπλήρωκε τὴν οἰκουμένην ἅπασαν. εὐλόγως οὖν ὁ μνημονευθεὶς προφήτης ἥλιον αὐτὸν δικαιοσύνης προανεφώνησε. ἀνέτειλεν οὖν, ἵνα τηλαυγῶς ἴδωμεν τοῖς τῆς διανοίας ὀφθαλμοῖς τὰ κεκρυμμένα καὶ ἄδηλα ὄντα τῶν θείων γραφῶν λόγια ταῖς αὐτοῦ ἀκτίσι φωταγωγούμενοι, ἵνα καὶ ἡμεῖς σὺν τῷ μακαρίῳ Δαυεὶδ μελῳδοῦντες εἴπωμεν πρὸς αὐτόν· Τὰ ἄδηλα καὶ τὰ κρύφια τῆς σοφίας σου ἐδήλωσάς μοι, σοφίας δὲ οὐ τοῦ νῦν αἰῶνος ἀλλὰ τῆς ἀποκεκρυμμένης πρὸ τῶν αἰώνων ἐν τῷ πατρί, φανερωθείσης δὲ ἐπ’ ἐσχάτων τῶν ἡμερῶν οὐ μόνον γνώσει ἀλλὰ καὶ ἐν εἴδει προσώπῳ κατὰ τρόπον, ἵνα οἱ πιστεύοντες εἰς αὐτὸν ἰσχυρὰν ἔχωσι πληροφορίαν διὰ τῆς ἀληθοῦς μαρτυρίας τῶν αὐτὸν θεασαμένων πρό τε τοῦ πάθους αὐτοῦ καὶ μετὰ τὴν ἀνάστασιν.","english":"Hesychius, presbyter of Jerusalem, inscription of a history on the Psalter.\n\nMalachi, the prophet of God, who is rightly called angel, is shown using an evangelical trumpet, saying to him: \"The sun of righteousness will rise for you who fear his name, and healing is in its wings,\" announcing to us and foretelling that the only-begotten son of God is to be seen on earth not in the substance of another but in his own, and through his own grace to illuminate all things, just as this perceptible sun is accustomed to be seen in its own substance and to illuminate all things through its own substance. Thus indeed the divine radiance, our Lord Jesus, having appeared on earth, has filled the entire inhabited world with eternal light. Reasonably, then, the aforementioned prophet proclaimed him the sun of righteousness. He has risen, therefore, so that we may clearly see with the eyes of our mind the hidden and obscure sayings of the divine scriptures, being guided by his rays, so that we too, singing with the blessed David, may say to him: \"You have revealed to me the hidden and secret things of your wisdom\"—wisdom not of the present age but of that concealed before the ages in the Father, but manifested in the last days not only in knowledge but also in form and person in a manner, so that those who believe in him may have strong assurance through the true testimony of those who saw him both before his passion and after the resurrection.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἡσυχίου πρεσβυτέρου Ἱεροσολύμων ἐπίγραμμα ἱστορίας εἰς τὸ ψαλτήριον","severity":"info","text":"This opening line functions as a title or superscription, identifying the author and the work's genre as a historical commentary on the Psalter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνατελεῖ ὑμῖν τοῖς φοβουμένοις τὸ ὄνομα αὐτοῦ ἥλιος δικαιοσύνης, καὶ ἴασις ἐν ταῖς πτέρυξιν αὐτοῦ","severity":"info","text":"This is a paraphrase of Malachi 4:2 (LXX), where the prophet speaks of the sun of righteousness and healing in its wings, here interpreted christologically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἄγγελος","severity":"info","text":"The Greek word ἄγγελος means 'messenger' or 'angel'; Hesychius notes that Malachi's name means 'angel' in Hebrew, linking the prophet to his message.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἥλιος δικαιοσύνης","severity":"info","text":"The phrase 'sun of righteousness' is a common christological title in early Christian exegesis, drawing on Malachi and interpreted as a prophecy of Christ's incarnation and illumination.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Ἡσυχίου πρεσβυτέρου Ἱεροσολύμων","severity":"info","text":"Hesychius of Jerusalem (5th cent.) was a presbyter and exegete; his commentaries were influential in Byzantine tradition, though this work survives only in fragments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπίγραμμα ἱστορίας","severity":"caution","text":"The phrase 'inscription of a history' is ambiguous: it may indicate a prefatory note or a separate historical treatise; the Coptic context suggests a narrative classification.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐπίγραμμα ἱστορίας' could mean either a title for a historical commentary or a separate historical work; the Coptic structural classification as 'narrative' supports the latter reading."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ἐκεῖνος οὖν ἑαυτὸν ἐπιφάνας τῷ κόσμῳ, ὡς ἀληθῶς ἥλιος δικαιοσύνης αὐτὸς καὶ νῦν ἡμῖν τὴν ἑαυτοῦ ἐπιφάνας χάριν, ὡδήγησεν δι’ αὐτῆς εἰς τὸν ἀνεξιχνίαστον πλοῦτον τῶν θησαυρῶν τῆς γνώσεως τῶν λογίων αὐτοῦ. εὔελπις γάρ εἰμι. ἀδελφοί, ὅτι τὸν ἑαυτοῦ πατέρα ἡμῖν ἀποκαλύψας αὐτὸς ἡμῖν καὶ τὰς ἀεννάους αὐτοῦ πηγὰς τῶν πραγμάτων γνωρίσει, ἵνα αἱ ληνοὶ ἡμῶν ἐκβλύζωσι τὴν αὐτοῦ χάριν εἰς τὸ μεταδιδόναι τοῖς χρείαν ἔχουσι καὶ βουλομένοις, ὅπως εἰς ἡμᾶς πληρωθῇ Ὁ ποτίσας ἕνα τῶν μικρῶν. τούτων τῶν πιστευόντων εἰς ἐμὲ ποτήριον ψυχροῦν, οὐκ ἀπολέσει τὸν μισθόν. διὸ θαρροῦντες εὐδοκοῦμεν μεταδοῦναι ὑμῖν ἐκ τῆς αὐτοῦ χάριτος τὸν ἐκ διαφόρων λίθων πολυτελῶν πλακέντα τε καὶ συντεθέντα στέφανον, λέγω δὴ τοῦ Δαυείδ, ὃν ἡ πᾶσα κτίσις λογική τε καὶ νοερὰ ἐπικομίζουσα δείκνυται διὰ τῆς ἀπαύστως ἀναπεμπομένης θεῷ ὑμνολογίας, ἣν ὁ τῶν ὅλων δεσπότης παρήγαγεν ἐπὶ γῆς διὰ τοῦ ὑπ’ αὐτοῦ μαρτυρηθέντος θεράποντος αὐτοῦ, περὶ οὗ ἔφη Εὗρον Δαυεὶδ τὸν τοῦ Ἰεσσαί, ἄνδρα κατὰ τὴν καρδίαν μου. ἐπ’ ἀληθείας γὰρ ὥσπερ οἰκείᾳ καρδίᾳ χρησάμενος τῷ Δαυείδ, ἐξηρεύξατο δι’ αὐτοῦ τὴν θείαν αὐτοῦ δοξολογίαν, τὴν λογικὴν λατρείαν ἡμῶν.","english":"That one, having revealed himself to the world as the true sun of righteousness, has now also revealed his grace to us and through it has led us into the inscrutable wealth of the treasures of the knowledge of his words. For I am hopeful, brothers, that having revealed his own father to us, he will also make known to us his inexhaustible springs of realities, so that our winepresses may gush forth his grace to impart to those who are in need and willing, that in us may be fulfilled: \"He who gives one of the small ones who believe in me a cup of cold water will not lose his reward.\" Therefore, taking courage, we are pleased to impart to you from his grace the crown woven and composed of various precious stones, I mean that of David, which the whole rational and intellectual creation is shown to bear by means of the ceaseless hymnody sent up to God, which the master of all brought forth on earth through his attested servant, concerning whom he said: \"I have found David, the son of Jesse, a man after my heart.\" For in truth, using David as his own heart, he poured forth through him his divine doxology, our rational worship.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ ποτίσας ἕνα τῶν μικρῶν... ποτήριον ψυχροῦν, οὐκ ἀπολέσει τὸν μισθόν","severity":"info","text":"This is a paraphrase of Matthew 10:42, where Christ promises reward for giving a cup of cold water to a disciple. Hesychius adapts it to his audience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εὗρον Δαυεὶδ τὸν τοῦ Ἰεσσαί, ἄνδρα κατὰ τὴν καρδίαν μου","severity":"info","text":"A paraphrase of 1 Samuel 13:14 (LXX: 1 Kingdoms 13:14), where God says of David, 'I have found a man after my heart.' Hesychius applies it to David as God's chosen psalmist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀνεξιχνίαστον πλοῦτον","severity":"info","text":"The phrase 'inscrutable wealth' echoes the language of spiritual exegesis, common in Alexandrian tradition, where the Psalms' hidden meanings are treasures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ληνοὶ","severity":"info","text":"'Winepresses' (ληνοί) is a metaphor for the community or the soul, which gushes grace. This agricultural image is typical of patristic exegesis, especially in a monastic context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage functions as a prologue, establishing the commentator's authority and the Psalter's divine origin. The 'crown' of David symbolizes the Psalter as a unified, precious work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"στέφανον... τοῦ Δαυείδ","severity":"info","text":"The 'crown of David' as a metaphor for the Psalter is a distinctive image in Hesychius, possibly influencing later Byzantine liturgical commentaries.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν ἑαυτοῦ πατέρα' could refer to God the Father revealed by Christ, or to a spiritual father; context favors the former.","The identity of 'the small ones' in the Matthew allusion is ambiguous: it may refer to disciples or to the humble faithful."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Πρῶτον οὖν τῆς διηγήσεως ἀρξόμεθα τῶν πρὸ ἡμῶν συγγραφέων, καὶ τοῦ ἐκείνων προλόγου ἐφαψάμενοι ἐπικαιριώτερα μετὰ ταῦτα διοδεύσομεν σὺν τῇ χάριτι τοῦ κυρίου ἡμῶν· οὔτε γὰρ δίκαιον ἡγοῦμαι τὸ ἐκείνων προοίμιον παραδραμεῖν. τισὶ γὰρ ἔδοξεν ὡς ἀκριβείᾳ πολλῇ χρωμένοις αὐτὸ τὸ Ἑβραϊκὸν εἰς μέσον ἀγαγεῖν καὶ εἰς τοῦτο διαβεβαιοῦσθαι πολλῶν καὶ διαφόρων προφητῶν εἶναι τὴν βίβλον τῶν ψαλμῶν καὶ οὐ μόνον τοῦ Δαυείδ, ὡς ἐκ τῶν ἐπιγραφῶν τῶν ἐπικειμένων τοῖς ψαλμοῖς ἀνακρίνειν δεδύνηνται λέγοντες τοὺς μὲν εἶναι τοῦ Δαυείδ. τοὺς δὲ τῶν υἱῶν Κορέ, ἄλλους δὲ τοῦ Ἀσάφ, τὸν δὲ Αἰθὰμ τοῦ Ἰσραηλίτου, ἑτέρους δὲ Σολομῶντος, ἕνα δέ τινα ἐξ αὐτῶν Μωυσέως, ἄλλους δὲ ἀνεπιγράφους, ἑτέρους δὲ ἀνωνύμους, τινὰς δὲ ἀλληλούϊα. προσέθηκαν δὲ καὶ τοῦτο ἐκ τῶν Παραλειπομένων ἀνελόμενοι, ὅτι τῆς φυλῆς τοῦ Λευῒ τέσσαρας ἄνδρας ἀναλεξάμενος ὁ Δαυείδ, τὸν Ἀσὰφ υἱὸν Κορὲ καὶ Αἰμὰν καὶ Αἰθὰμ καὶ Ἰδιθούμ, ἔστησεν ἐνώπιον τοῦ ἁγιάσματος ἐν διαφόροις ὀργάνοις, ὧν μέσος ἵστατο αὐτὸς ὁ Δαυεὶδ ὡς ἄρχων ἀρχόντων ᾠδῶν, κρατῶν ἐπὶ χεῖρας τὸ ψαλτήριον.","english":"First, then, we shall begin the exposition with the authors before us, and having touched upon their prologue, we shall proceed thereafter to more opportune matters with the grace of our Lord; for I do not consider it right to pass over their preface. For some, as if employing great precision, thought it proper to bring the Hebrew text itself into the middle and to insist on this, that the book of Psalms belongs to many and various prophets and not only to David, as they are able to discern from the superscriptions placed over the psalms, saying that some are of David, others of the sons of Kore, others of Asaph, and Aitham the Israelite, others of Solomon, and one of them of Moses, others without superscriptions, others anonymous, and some with alleluia. And they added this also, taken from the Chronicles, that David, having selected four men of the tribe of Levi—Asaph, son of Kore, and Aiman, and Aitham, and Idithoum—stationed them before the sanctuary with various instruments, in the midst of whom David himself stood as chief of the chiefs of songs, holding the psaltery in his hands.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Πρῶτον οὖν τῆς διηγήσεως ἀρξόμεθα","severity":"info","text":"This sentence marks the formal beginning of the commentary proper, following a prologue. Hesychius signals a two-part plan: first reviewing earlier authors, then proceeding to more opportune matters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"τῶν πρὸ ἡμῶν συγγραφέων","severity":"info","text":"Hesychius refers to earlier commentators, likely including Origen, Eusebius of Caesarea, and Didymus the Blind, whose works on the Psalms he engages with critically.","cites":[],"named_sources":["Origen","Eusebius of Caesarea","Didymus the Blind"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐπικαιριώτερα","severity":"info","text":"The comparative 'more opportune' suggests Hesychius will improve upon earlier exegesis, not merely repeat it, aligning with his claim to proceed 'with the grace of our Lord'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκ τῶν Παραλειπομένων","severity":"info","text":"Hesychius cites 1 Chronicles 25:1–7, which lists David’s appointment of Asaph, Heman, Jeduthun, and others as leaders of temple music. This supports the view of multiple psalm authors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"τὸ Ἑβραϊκὸν εἰς μέσον ἀγαγεῖν","severity":"info","text":"Some earlier scholars (e.g., Origen in the Hexapla) brought the Hebrew text into discussion to argue for multiple authorship of the Psalter, a position Hesychius reports but does not fully endorse.","cites":[],"named_sources":["Origen"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"τοὺς μὲν εἶναι τοῦ Δαυείδ...","severity":"info","text":"The list of attributed authors (David, sons of Kore, Asaph, etc.) reflects a standard patristic taxonomy of the Psalter, later systematized in catenae and Byzantine liturgical rubrics.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῶν πρὸ ἡμῶν συγγραφέων' could refer to specific named commentators or a general tradition; Hesychius does not name them here.","The identity of 'Aitham the Israelite' is uncertain; he may be Ethan the Ezrahite, a sage mentioned in 1 Kings 4:31."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Ταῦτα, ὡς προεῖπον, διηγήσαντό τινες τῶν συγγραφέων, ὡς καὶ ἔν τισι τῶν ψαλτηρίων εὑρίσκονται ἐγκείμενα ταῦτα ὑπ’ ἐκείνων ἐκδοθέντα. ὡς ἐκ τοῦ Ἑβραϊκοῦ δῆθεν ἀναλεξάμενοι παρέθηκαν ταῦτα, ἐμοὶ δὲ φαίνονται οὐκ ὀρθῶς εἰσποιησάμενοι τὴν τοσαύτην διήγησιν. εἰ γάρ, ὡς αὐτοὶ εἰρήκασι, μέσος ὁ Δαυεὶδ ἵστατο αὐτῶν κρατῶν ἐπὶ χεῖρας τὸ ψαλτήριον, πῶς οὐχὶ τοῦ Δαυείδ ἐστιν ἡ βίβλος τῶν ψαλμῶν; εἰ δὲ φαίησαν ὡς ἀναγράφεσθαι αὐτὸν εἰς τὸ ψαλτήριον τὰ ὑπ’ ἐκείνων λεγόμενα, οὐκ ἔτι αὐτὸς ἄρχων ἐκείνων εὑρίσκεται, ἀλλ’ ἐκεῖνοι τούτου ἄρχοντες, οἵτινες μετεδίδουν αὐτῷ τὰ δι’ αὐτῶν ἐκφωνούμενα.\n\nὉμοίως δὲ καὶ ἡ διαίρεσις αὐτῶν ἡ περὶ τῶν ψαλμῶν εἰρημένη οὐκ εὐλόγως εἶναί μοι δοκεῖ. ἔφησαν γάρ, ὡς προεῖπον, τοὺς μὲν εἶναι τοῦ Δαυείδ, τοὺς δὲ τῶν υἱῶν Κορέ, τοὺς δὲ Ἀσάφ, ἄλλον δὲ Αἰθὰμ τοῦ Ἰσραηλίτου, τινὰς δὲ τοῦ Σολομῶντος, ἄλλους δὲ Αἰμάν, ἕνα δὲ τοῦ Μωυσέως. ἐχρῆν οὖν, ὡς οἶμαι, πρὸ πάντων τὸν τοῦ Μωυσέως τετάχθαι ἐν τῇ βίβλῳ τῶν ψαλμῶν ἢ ἐγκεῖσθαι τοῦτον εἰς τὰς ἐκείνου βίβλους, καθάπερ αἱ ᾠδαὶ αὐτοῦ ἡ μὲν πρόκειται ἐν Ἐξόδῳ, ἡ δὲ ἐν Ἀριθμοῖς, ἡ δὲ ἄλλη ἐν Δευτερονομίῳ, καὶ οὐχὶ ἐν τῇ βίβλῳ τῶν ψαλμῶν. οὐδὲ πρὸ πάντων, ἀλλὰ μετὰ τοῦ Σολομῶντος καὶ πρὸ Δαυεὶδ τοῦ πατρὸς αὐτοῦ εἰρημένος εἶς τοῦ Μωυσέως ἐστὶν ὁ ψαλμὸς κατὰ τὴν ἐκείνων διάνοιαν τῶν οὕτως ἐκθεμένων.","english":"These things, as I said before, some of the authors have related, as indeed in some of the psalters these things are found inserted, having been published by them. As though having selected them from the Hebrew, they placed them there; but to me they seem not to have rightly appropriated such a lengthy narrative. For if, as they themselves have said, David stood in the middle of them, holding the psalter in his hands, how is the book of the Psalms not David's? But if they should say that he was recorded in the psalter as saying the things spoken by them, he is no longer found to be the ruler of them, but they are rulers of him, who imparted to him the things uttered through them.\n\nLikewise, their division concerning the Psalms does not seem to me to be reasonable. For they said, as I mentioned before, that some are of David, some of the sons of Kore, some of Asaph, another of Aitham the Israelite, some of Solomon, others of Aiman, one of Moses. It would have been necessary, therefore, as I think, that before all others the one of Moses should have been placed in the book of the Psalms, or that this one should be included in his books, just as his odes, one is set forth in Exodus, another in Numbers, another in Deuteronomy, and not in the book of the Psalms. Nor before all, but after Solomon and before David his father, the one psalm of Moses is said to be, according to the understanding of those who set it forth in this way.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Δαυεὶδ","severity":"info","text":"Hesychius argues against the view that David merely performed psalms composed by others, asserting David's authorship of the Psalter. This reflects a broader patristic debate on the authorship of the Psalms, where figures like Theodore of Mopsuestia attributed many psalms to later authors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"υἱῶν Κορέ, Ἀσάφ, Αἰθὰμ, Σολομῶντος, Αἰμάν, Μωυσέως","severity":"info","text":"The list of traditional authors (sons of Kore, Asaph, Aitham, Solomon, Aiman, Moses) is a standard feature of Septuagint psalm titles, which Hesychius critiques as inconsistent with Davidic authorship. This reflects the Hellenistic Jewish and early Christian reception of the Psalter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αἱ ᾠδαὶ αὐτοῦ ἡ μὲν πρόκειται ἐν Ἐξόδῳ, ἡ δὲ ἐν Ἀριθμοῖς, ἡ δὲ ἄλλη ἐν Δευτερονομίῳ","severity":"info","text":"Hesychius refers to the canticles of Moses in Exodus 15, Numbers 21, and Deuteronomy 32, which are preserved in the Septuagint but not in the Psalter. This supports his argument that a psalm attributed to Moses should appear in the Pentateuch, not among the Psalms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐδὲ πρὸ πάντων, ἀλλὰ μετὰ τοῦ Σολομῶντος καὶ πρὸ Δαυεὶδ","severity":"info","text":"Hesychius notes the anomalous placement of a psalm attributed to Moses after Solomon and before David in some psalters, which he finds illogical given Moses' chronological priority. This highlights the fluidity of psalm ordering in early Christian manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ἔν τισι τῶν ψαλτηρίων εὑρίσκονται ἐγκείμενα ταῦτα ὑπ’ ἐκείνων ἐκδοθέντα","severity":"info","text":"Hesychius attests that some psalters contained inserted material attributed to Hebrew sources, indicating textual variation in the transmission of the Psalter. This reflects the practice of adding superscriptions or alternative attributions in some manuscript traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὡς ἐκ τοῦ Ἑβραϊκοῦ δῆθεν ἀναλεξάμενοι","severity":"caution","text":"The adverb δῆθεν ('allegedly') signals Hesychius' skepticism about the claim that the inserted material was derived from the Hebrew. This suggests a polemical context where Greek Christian commentators disputed the authority of Hebrew-based traditions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'some of the authors' (τινες τῶν συγγραφέων) is unspecified; they may be earlier commentators or editors of psalters.","The phrase 'as though having selected them from the Hebrew' (ὡς ἐκ τοῦ Ἑβραϊκοῦ δῆθεν ἀναλεξάμενοι) could refer to a claim of direct translation from Hebrew, but Hesychius does not name the source."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Ἔτι δὲ καὶ τοῦτο ἐρῶ καὶ περὶ τῶν τοῦ Σολομῶντος ψαλμῶν, ὅτι εἰ ὅλως ἦσαν τοῦ Σολομῶντος, ἤμελλον ἐγκεῖσθαι ἐν Βασιλείαις ἢ Παραλειπομέναις, ἢ αὐτὸ τοῦτο ἤμελλον ἡμῖν δηλοῦσθαι ἐν αὐταῖς ταῖς βίβλοις, καθάπερ εἴρηται περὶ αὐτοῦ ὅτι ἦσαν αὐτῷ ᾠδαὶ πεντακισχίλιαι, ψαλμὸν δὲ αὐτοῦ οὐδαμοῦ ἐμνημόνευσεν ἡ θεία γραφή.\n\nἈλλ’ ἐρεῖ μοί τις τὰς ἐπιγραφὰς τῶν ψαλμῶν τοῦτο λέγειν σαφές. Ἀλλ’ οὐ πάντως τὰ πρόσωπα ἡμῖν παριστῶσι τῶν ὀνομάτων αἱ τῶν ψαλμῶν ἐπιγραφαί, ἀλλὰ τὴν ἑρμηνείαν καὶ τὴν δύναμιν τῶν εἰρημένων. ὃ δὲ λέγω, τοιοῦτόν ἐστιν. ἔχει ἡ ἐπιγραφὴ ψαλμὸς τῷ Δαυείδ, καὶ πάλιν τοῦ Δαυείδ. καί ποτε μὲν ἐξουθενημένος ἑρμηνεύεται τοῦ Δαυείδ, ποτὲ δὲ ἱκανὸς χειρί· πάλιν δὲ ἑρμηνεύεται μόνος, ἔστι δὲ ὅτε ἑρμηνεύεται τοῦτον ἐπόθησα καὶ πεποθημένος καὶ οὗτος ἀγαπητός. ταύταις πάσαις ἑρμηνείαις ἔπεται τὸ τοῦ Δαυεὶδ ὄνομα. ταῦτα οὖν πάντα ἐστὶν ἀλληγορούμενα. ὅτε γὰρ ἔχει ἡ ἐπιγραφὴ ψαλμὸς τῷ Δαυείδ, καὶ ὁ ψαλμὸς λέγει εἰς λαὸν ἐπιστρέφοντα ἀπὸ ὁδοῦ πονηρᾶς. τότε τὸ τοῦ Δαυεὶδ γινώσκομεν ἐξουθενημένος. γέγραπται γάρ· Ὡς ὀφθαλμοὶ παιδίσκης εἰς χεῖρας τῆς κυρίας αὐτῆς, οὕτως οἱ ὀφθαλμοὶ ἡμῶν πρὸς κύριον τὸν θεὸν ἡμῶν, ἕως οὗ οἰκτειρῆσαι ἡμᾶς. ὅτι ἐπὶ πολὺ ἐπλήσθημεν ἐξουδενώσεως· ἐπὶ πλεῖον ἐπλήσθη ἡ ψυχὴ ἡμῶν. Ἐξουδένωσας πάντας τοὺς ἀποστατοῦντας ἀπὸ τῶν δικαιωμάτων σου, ὅτι ἄδικον τὸ ἐνθύ μημα αὐτῶν, καὶ ἐν ἑτέρῳ λέγει Οἱ ἐξουδενοῦντές με ἐξουδενωθήσονται.","english":"Furthermore, I will also say this concerning the Psalms of Solomon: if they were entirely Solomon's, they would have been included in the books of Kings or Chronicles, or this very fact would have been made clear to us in those books themselves, just as it is said concerning him that he had five thousand songs, but divine Scripture nowhere mentions a psalm of his.\n\nBut someone will say to me that the superscriptions of the psalms make this clear. However, the superscriptions of the psalms do not always present the persons of the names to us, but rather the interpretation and the meaning of what is said. What I mean is this: the superscription has \"a psalm for David\" and again \"of David.\" And sometimes \"of David\" is interpreted as \"despised,\" sometimes as \"sufficient with the hand\"; again it is interpreted as \"alone,\" and there are times when it is interpreted as \"I desired this\" and \"desired\" and \"this one is beloved.\" All these interpretations follow the name David. All these things, then, are allegorized. For when the superscription has \"a psalm for David,\" and the psalm speaks about a people turning back from an evil path, then we understand \"of David\" as \"despised.\" For it is written: \"As the eyes of a maidservant are toward the hands of her mistress, so are our eyes toward the Lord our God, until he takes pity on us. For we have been greatly filled with contempt; our soul has been filled even more. You have despised all who apostatize from your ordinances, because their thought is unjust,\" and in another place it says, \"Those who despise me will be despised.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"τοῦ Σολομῶντος ψαλμῶν","severity":"info","text":"Hesychius refers to the Psalms of Solomon, a pseudepigraphal collection of 18 psalms composed in the 1st century BCE, which were not included in the Hebrew Bible but circulated in Greek manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ᾠδαὶ πεντακισχίλιαι","severity":"info","text":"The claim that Solomon had five thousand songs is not found in the canonical books of Kings or Chronicles; it may derive from a lost tradition or a misreading of 1 Kings 4:32, which attributes 1,005 proverbs to Solomon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐξουθενημένος","severity":"info","text":"Hesychius interprets the name David (Δαυείδ) as meaning 'despised' (ἐξουθενημένος), drawing on a symbolic etymology common in patristic exegesis, not on historical linguistics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὡς ὀφθαλμοὶ παιδίσκης","severity":"info","text":"The quotation 'As the eyes of a maidservant…' is not a direct citation from the Septuagint Psalms; it may be a paraphrase or a lost variant, possibly from a catena or liturgical source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀλλ’ ἐρεῖ μοί τις","severity":"info","text":"Hesychius uses a rhetorical objection ('But someone will say to me') to introduce a counterargument, a common didactic device in patristic commentaries to clarify interpretive principles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐν ἑτέρῳ λέγει","severity":"caution","text":"The phrase 'and in another place it says' introduces a second quotation that is not identified; the source may be a non-canonical text or a conflation, and the exact reference is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the five thousand songs attributed to Solomon is unclear; it may be a lost tradition or a misreading.","The quotation beginning 'As the eyes of a maidservant…' does not match any known Septuagint verse; it may be a paraphrase or from a non-canonical source.","The second quotation ('Those who despise me…') is not identified; its origin is uncertain."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Ὡς οὖν προεῖπον, ἐὰν ᾖ τὸ τοῦ Δαυεὶδ ὄνομα ἐπικείμενον τῷ ψαλμῷ, καὶ ὁ ψαλμὸς ᾄδει εἰς ἡμαρτηκότας τινὰς καὶ ἐπιστρέφοντας, σημαίνει τοῦτο ἡ ἐπιγραφή, ὅτι ὁ ψαλμὸς οὗτος εἴρηται εἰς τοὺς ἐξουθενημένους τὸ πρότερον διὰ τὰς ἁμαρτίας αὐτῶν, μετὰ δὲ ταῦτα ἐπιστρέφοντας. εἰ δὲ λέγει ὁ ψαλμὸς εἴς τινας δικαιοπραγοῦντας, δύναται καὶ οὕτως ἑρμηνεύεσθαι τὸ τοῦ Δαυεὶδ ὄνομα, ὡς προεῖπον. ἐξουθενημένοι γάρ εἰσιν ὑπὸ τοῦ κόσμου οἱ τοῦ θεοῦ ἄνθρωποι, καθά φησιν ὁ προφήτης Νεώτερός εἰμι ἐγὼ καὶ ἐξουδενωμένος· τὰ μαρτύριά σου οὐκ ἐπελαθόμην.\n\nὉμοίως δὲ εἰ περὶ δικαίων ὁ ψαλμὸς ᾄδει, δύναται ἑρμηνεύεσθαι τὸ τοῦ Δαυεὶδ ὄνομα τοῦτον ἐπόθησα, τουτέστιν τὸν λαόν μου τὸν ἐκλεκτόν, κατὰ τὸ εἰρημένον ἐν εὐαγγελίῳ Ἀγαπήσας τοὺς ἰδίους εἰς τέλος ἠγάπησεν αὐτούς. καὶ ἑτέρως δὲ ἑρμηνεύεσθαι τὸ τοῦ Δαυεὶδ ὄνομα εἰς τοὺς δικαίους δύναται, φημὶ δὲ τοῦ πεποθημένου, τουτέστιν ὁ λαὸς τοῦ θεοῦ τοῦ πεποθημένου. ἢ καὶ ἄλλως τὴν ἑρμηνείαν τοῦ Δαυεὶδ ἐὰν εἴπωμεν (λέγεται γὰρ ἑρμηνεύεσθαι καὶ πεποθημένος), καὶ τοῦτο ληπτέον εἰς τὸν λαὸν τῶν ἁγίων· πεποθημένος γάρ ἐστιν ὑπὸ κυρίου.","english":"As I said before, if the name of David is placed upon the psalm and the psalm sings about certain sinners who are returning, this inscription indicates that this psalm was spoken concerning those who were formerly despised because of their sins but afterwards return. If the psalm speaks about certain righteous persons, the name of David can also be interpreted in this way, as I said before. For the people of God are despised by the world, as the prophet says: \"I am young and despised; I have not forgotten your testimonies.\"\n\nSimilarly, if the psalm sings about the righteous, the name of David can be interpreted as \"the one I longed for,\" that is, my chosen people, according to what is said in the Gospel: \"Having loved his own, he loved them to the end.\" And the name of David can also be interpreted in another way concerning the righteous, I mean as \"the one longed for,\" that is, the people of God who is longed for. Or if we give another interpretation of David (for it is said to be interpreted also as \"longed for\"), this too is to be taken for the people of the saints, for they are longed for by the Lord.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Δαυεὶδ","severity":"info","text":"Hesychius treats the name David as a symbol, interpreting it as 'the one longed for' (πεποθημένος) to refer to the righteous or the people of God, not the historical king.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Νεώτερός εἰμι ἐγὼ καὶ ἐξουδενωμένος· τὰ μαρτύριά σου οὐκ ἐπελαθόμην","severity":"info","text":"This quotation is not from the canonical Psalter but likely from a lost or apocryphal source; it illustrates the theme of the despised righteous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀγαπήσας τοὺς ἰδίους εἰς τέλος ἠγάπησεν αὐτούς","severity":"info","text":"This Gospel citation is not verbatim from the canonical Gospels; it may be a paraphrase or from an apocryphal tradition, used to support the interpretation of David as 'longed for'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Hesychius here continues his argument from the previous passage that psalms attributed to David are not necessarily by the historical king but are interpreted typologically for the righteous or repentant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a conditional argument: if the psalm concerns sinners, the inscription indicates repentance; if it concerns the righteous, the name David is reinterpreted symbolically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text contains a possible textual issue: 'ἑρμηνεύεσθαι' appears twice in close succession, and the logic of the second interpretation is somewhat repetitive, suggesting possible scribal expansion or conflation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the two scriptural quotations is uncertain; they may be from lost works or paraphrases. The repetition of the interpretation of David as 'longed for' may indicate a textual variant or gloss."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Ὅτε δὲ λέγει ἡ ἐπιγραφὴ ψαλμὸς τῷ Δαυείδ, καὶ ἔχει ὁ ψαλμὸς περὶ τοῦ υἱοῦ τοῦ θεοῦ, οἴδαμεν ὅτι περ ἑρμηνεύεται τὸ τοῦ Δαυεὶδ ὄνομα ἱκανὸς χειρί· γέγραπται γὰρ περὶ αὐτοῦ Κύριος κραταιὸς καὶ δυνατός.\n\nὍπου δὲ τῶν Κορέ ἐστιν ἡ ἐπιγραφή, καὶ αὕτη ἡ ἐπιγραφὴ διαφόρως δηλοῖ. ἦσαν μὲν γὰρ ἐκ τῶν υἱῶν Κορὲ ψαλτῳδοί, ὡς εὑρίσκομεν ἐν Παραλειπομέναις. γέγραπται γάρ· Καὶ ἀνέστησαν οἱ Λευῗται ἀπὸ τῶν υἱῶν Καὰθ καὶ ἐκ τῶν υἱῶν Κορὲ τοῦ αἰνεῖν Κυρίῳ τῷ θεῷ Ἰσραὴλ ἐν φωνῇ μεγάλῃ εἰς ὕψος. ἦσαν οὖν οἱ ψαλτῳδοὶ αἰνοῦντες τὸν Κύριον ἐν λόγοις Δαυείδ, κατὰ τὸ εἰρημένον ἐν Παραλειπομέναις ὅτι Οἱ Λευῗται ἐν ὀργάνοις ᾠδῶν Κυρίου, ἃς ἐποιήσατο Δαυεὶδ ὁ βασιλεὺς τοῦ ἐξομολογεῖσθαι ἐναντίον Κυρίου, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ, ἐν ὕμνοις Δαυεὶδ διὰ χειρὸς αὐτῶν. ἦσαν οὖν οἱ Κορηνοὶ οἱ ψαλτῳδοὶ σὺν τοῖς Λευίταις. ἔνθα οὖν ἔχει τὴν ἐπιγραφὴν τῶν υἱῶν Κορέ, δηλοῖ ὁ ψαλμὸς ἢ περὶ τῶν καθαρῶν τὴν καρδίαν εἰρῆσθαι τὸν ψαλμόν, ἢ περὶ τῶν ἀβοηθήτων ἢ περὶ τῶν ἀντιλογικῶν. τὸ μὲν γὰρ ὄνομα τοῦ Κορὲ ἑρμηνεύεται φαλακρός, ὁ δὲ φαλακρὸς κατὰ τὸν νόμον καθαρός ἐστιν, καθὰ γέγραπται ἐν τῷ Λευϊτικῷ Ὡς ἂν δέ τινι μαδήσῃ ἡ κεφαλὴ αὐτοῦ, φαλακρός ἐστιν, καθαρός ἐστιν. πάλιν ἐν Προφήταις εὑρίσκομεν τὸν θεὸν ἔν τισι τόποις ὀργιζόμενον πρὸς τὸν Ἰσραὴλ καὶ λέγοντα Καὶ ἔσται ἐπὶ πᾶσαν κεφαλὴν φαλάκρωμα, ὡσανεὶ παντὶ ἄρχοντι τοῦ λαοῦ αἰσχύνη καὶ ὄνειδος, ὅταν ἀφέλωμαι ἀπ’ αὐτῶν τὴν βοήθειαν. σαφὲς δὲ καὶ αὐτὸς Κορὲ ἀντιλογίας γέγονεν. ἔνθα οὐχὶ περὶ τῶν υἱῶν Κορὲ τῶν ψαλμῶν.","english":"When the inscription says \"a psalm to David,\" and the psalm is about the Son of God, we know that the name David is interpreted as \"sufficient hand\"; for it is written concerning him, \"The Lord is mighty and powerful.\"\n\nWhere the inscription is \"of the Korahites,\" this inscription also indicates different things. For there were psalmists from among the sons of Korah, as we find in Chronicles. For it is written: \"And the Levites from the sons of Kohath and from the sons of Korah arose to praise the Lord, the God of Israel, with a loud voice to the heights.\" So the psalmists were praising the Lord in the words of David, according to what is said in Chronicles: \"The Levites with instruments of the Lord's songs, which David the king made to confess before the Lord, that his mercy is everlasting, in hymns of David by their hand.\" So the Korahites were the psalmists together with the Levites. Therefore, where the inscription is \"of the sons of Korah,\" the psalm indicates either that the psalm is spoken concerning those pure in heart, or concerning the helpless, or concerning the contentious. For the name Korah is interpreted as \"bald,\" and the bald one is pure according to the law, as it is written in Leviticus: \"If someone's head becomes bald, he is bald, he is pure.\" Again, in the Prophets we find God in some places angry with Israel and saying, \"And there shall be baldness on every head,\" as if to say, shame and reproach to every ruler of the people, when I take away my help from them. And it is clear that Korah himself became a cause of contention. Therefore, it is not concerning the sons of Korah that the psalms are.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Δαυείδ","severity":"info","text":"Hesychius interprets the name David as 'sufficient hand' (ἱκανὸς χειρί), an etymological reading common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριος κραταιὸς καὶ δυνατός","severity":"info","text":"The phrase 'The Lord is mighty and powerful' is not a direct biblical quotation but likely a paraphrase of a psalm verse, possibly Ps 23:8 LXX.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παραλειπομέναις","severity":"info","text":"Hesychius cites 1 Chronicles 15:16-24 and 2 Chronicles 5:12-13, where Levites from the sons of Korah are appointed as psalmists.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Κορέ","severity":"info","text":"Hesychius etymologizes Korah as 'bald' (φαλακρός), linking it to Levitical purity laws and prophetic imagery of shame.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λευϊτικῷ","severity":"info","text":"The reference to Leviticus on baldness as purity is not found in the canonical Leviticus; it may be a lost or apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κορὲ ἀντιλογίας","severity":"info","text":"Hesychius alludes to the rebellion of Korah against Moses (Numbers 16), explaining why 'sons of Korah' can also signify contentiousness.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Leviticus citation on baldness is uncertain; it may be a non-canonical text or a misremembered passage.","The phrase 'Κύριος κραταιὸς καὶ δυνατός' is not a direct biblical quote; its exact source is unclear."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ὡς ἔφην, ἢ περὶ τῶν καθαρῶν τὴν καρδίαν λέγει ὁ ψαλμός, ἢ περὶ τῶν ἐκτὸς ὄντων τῆς σκέπης τοῦ θεοῦ ἢ περὶ τῶν ἀντιλεγόντων τῷ τοῦ θεοῦ εὐαγγελίῳ, περὶ ὧν ὁ ἀπόστολος λέγει Οὐαὶ αὐτοῖς, ὅτι τῇ ἀντιλογίᾳ τοῦ Κορὲ ἀπώλοντο, καὶ ἐν ἑτέρῳ Ἀντέλεγον τοῖς ὑπὸ τοῦ Παύλου λεγομένοις, καὶ ὁ παροιμιαστὴς ἔφη Ἀντιλογίας ἐγείρει πᾶς κακός. καὶ περὶ μὲν τοῦ ἐπιγράμματος τῶν υἱῶν Κορὲ οὕτως δῆλόν σοι παρεστήσαμεν.\n\nΜετὰ τοὺς υἱοὺς Κορὲ ἔφησαν καὶ τοῦ Ἀσὰφ εἶναι ψαλμούς τινας· ἀνίσχυρον δὲ καὶ τοῦτο τὸ ὄνομα αὐτῶν δείκνυται. αἱ γὰρ ἐπιγραφαὶ τῶν ψαλμῶν, ἔνθα ἐστὶ τὸ τοῦ Ἀσὰφ ὄνομα, οὐκ ἔχει ψαλμὸς τοῦ Ἀσάφ, ἵνα τις εἴποι ὅτι ὑπ’ αὐτοῦ γεγένηται ὁ ψαλμός, ἀλλὰ περιέχει ἑκάστη ἐπιγραφὴ αὐτοῦ ψαλμὸς τῷ Ἀσάφ. τοῦτο δὲ τὸ ὄνομα ἑρμηνευόμενον ἀπὸ τῆς Ἑβραΐδος εἰς τὴν Ἑλληνίδα, ὡς καὶ τὰ λοιπά, δηλοῖ τίνος χάριν οὕτως ἐπίκειται τῷ ψαλμῷ· ἑρμηνεύεται γὰρ Ἀσὰφ συλλέγων καὶ συνάγων ἢ συναγωγή. ἔνθα οὖν ἐπιγέγραπται τῷ ψαλμῷ, ἢ περὶ τοῦ θεοῦ λέγει ὁ ψαλμὸς τοῦ συλλέγοντος πάντας καὶ ἐν τῷ νῦν αἰῶνι καὶ ἐν τῷ μέλλοντι, τοὺς μὲν εἰς σωτηρίαν, τοὺς δὲ εἰς κρίσιν, ἢ εἰς τοὺς ἐπιστρέφοντας καὶ συναγομένους ἅμα ἐξ ἐθνῶν καὶ Ἰουδαίων εἰς μόνην τὴν συναγωγήν.","english":"As I said, the psalm speaks either about those pure in heart, or about those outside the protection of God, or about those who contradict the Gospel of God, concerning whom the apostle says, \"Woe to them, because they perished by the contradiction of Kore,\" and in another place, \"They contradicted the things said by Paul,\" and the proverbialist said, \"Every wicked person stirs up contradictions.\" And concerning the inscription of the sons of Kore, we have thus made it clear to you.\n\nAfter the sons of Kore, they said that some psalms also belong to Asaph; but this name of theirs is shown to be weak. For the inscriptions of the psalms, where the name of Asaph occurs, do not have \"a psalm of Asaph,\" so that one might say that the psalm was composed by him, but each inscription of his contains \"a psalm to Asaph.\" This name, interpreted from Hebrew into Greek, as also the rest, indicates for what reason it is thus placed upon the psalm; for Asaph is interpreted as \"gathering and collecting\" or \"assembly.\" Therefore, where it is inscribed \"to the psalm,\" the psalm speaks either about God, who gathers all both in the present age and in the future, some to salvation, others to judgment, or about those who turn back and are gathered together from nations and Jews into the single assembly.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐαὶ αὐτοῖς, ὅτι τῇ ἀντιλογίᾳ τοῦ Κορὲ ἀπώλοντο","severity":"info","text":"The phrase 'Woe to them, because they perished by the contradiction of Kore' is not a direct biblical citation but likely alludes to Numbers 16 (Korah's rebellion) and Paul's language in 1 Corinthians or similar epistolary warnings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἀσάφ","severity":"info","text":"Hesychius interprets 'Asaph' as 'gathering and collecting' or 'assembly' (συλλέγων καὶ συνάγων ἢ συναγωγή), linking the name to the psalm's content about God gathering people for salvation or judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ψαλμὸς τῷ Ἀσάφ","severity":"info","text":"Hesychius notes that the inscription 'a psalm to Asaph' (not 'of Asaph') indicates the psalm is about Asaph or dedicated to him, not authored by him, reflecting a common patristic view on psalm superscriptions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μετὰ τοὺς υἱοὺς Κορὲ","severity":"info","text":"This passage transitions from discussing the 'sons of Kore' to 'Asaph' psalms, following a sequential order of psalm superscriptions in the Psalter, as part of Hesychius's systematic commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἀντέλεγον τοῖς ὑπὸ τοῦ Παύλου λεγομένοις","severity":"info","text":"The reference to those who 'contradicted the things said by Paul' echoes Acts 13:45 or similar accounts of opposition to Paul's preaching, linking the psalm's theme of contradiction to New Testament narratives.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀνίσχυρον δὲ καὶ τοῦτο τὸ ὄνομα αὐτῶν δείκνυται","severity":"caution","text":"Hesychius calls the name 'Asaph' 'weak' (ἀνίσχυρον) in the sense of insufficient to prove authorship; the Greek may imply a textual or interpretive difficulty, but the exact nuance is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀνίσχυρον δὲ καὶ τοῦτο τὸ ὄνομα αὐτῶν δείκνυται' is ambiguous: it could mean the name itself is weak (i.e., not authoritative) or that the argument from the name is weak.","The reference to 'the proverbialist' (ὁ παροιμιαστὴς) is unclear; it may refer to the author of Proverbs or a generic wise saying."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Μετὰ δὲ τὸν Ἀσὰφ ἔφησαν εἶναι ψαλμὸν καὶ Αἰθὰμ τοῦ Ἰσραηλίτου. ἆρα οὖν Αἰθὰμ μόνος ἦν Ἰσραηλίτης, ἢ καὶ Δαυεὶδ καὶ οἱ υἱοὶ Κορὲ καὶ Ἀσὰφ καὶ Σολομῶν καὶ Μωυσῆς, οὓς περιέχει τὸ ἑβραϊκόν, ὡς λέγουσιν, ὅτι περ τοὺς ψαλμοὺς εἰρήκασιν; σαφὲς ὅτι καὶ αὐτοὶ Ἰσραηλίται ὑπάρχουσιν. ἔπειτα ἆρά γε εἷς μόνος Αἰθὰμ γεγένηται Ἰσραηλίτης ἐν πάσαις ταῖς φυλαῖς; οὐκ οἶμαι. εἰ γὰρ καὶ λάβῃς τὴν γενεαλογίαν τῶν δώδεκα φυλῶν ἐν Παραλειπομέναις, πολλοὺς εὑρήσεις τῷ ὀνόματι τούτῳ κληθέντας, καὶ πάντες δῆλον ὅτι Ἰσραηλίται ὑπάρχοντες. τί οὖν ἐστιν ἡ τοιαύτη ἐπιγραφὴ τοῦ ψαλμοῦ; ἐπὶ τὴν ἑρμηνείαν πάλιν τοῦ ὀνόματος ἔλθωμεν. οὕτως οὖν ἔχει ἡ ἐπιγραφή· Συνέσεως Αἰθὰμ τῷ Ἰσραηλίτῃ, τουτέστιν ἢ τῆς συνέσεως τῶν ἁγίων τῶν ὑψηλῶν τῇ διανοίᾳ τῶν σπέρμα θεοῦ ὄντων ὁ ψαλμός ἐστιν ἔνθα τὸ ἐπίγραμμα τοῦτο ἐπίκειται, ἢ τῷ ὑψίστῳ τῷ σπείραντι τοῖς ἁγίοις τὴν ἑαυτοῦ χάριν· Αἰθὰμ γὰρ ἑρμηνεύεται ὑψηλός, Ἰσραηλίτης δὲ ἑρμηνεύεται σπορὰ θεοῦ. ταῦτα οὖν ληπτέον ἢ εἰς τὸν υἱὸν τοῦ θεοῦ—καὶ διὰ τοῦτο γινώσκομεν τὸν ψαλμὸν εἰς αὐτὸν εἰρημένον, ἢ εἰς τοὺς ἁγίους αὐτοῦ τοὺς ὑψηλοὺς τῇ διανοίᾳ καὶ ἐσπαρμένους τὴν θείαν χάριν αὐτοῦ.","english":"After Asaph, they said that there is also a psalm of Aetham the Israelite. Was Aetham alone an Israelite, then, or also David and the sons of Kore and Asaph and Solomon and Moses, whom the Hebrew text includes, as they say, because they composed the psalms? It is clear that they too are Israelites. Then, was only one Aetham born an Israelite among all the tribes? I do not think so. For if you take the genealogy of the twelve tribes in the Chronicles, you will find many called by this name, and all are clearly Israelites. What, then, is this inscription of the psalm? Let us come again to the interpretation of the name. Thus, then, the inscription reads: \"Of Understanding, of Aetham the Israelite,\" that is, the psalm is either about the understanding of the saints who are lofty in mind, who are seed of God, where this title is placed, or about the Most High who sowed his own grace among the saints. For Aetham is interpreted as \"lofty,\" and Israelite is interpreted as \"sowing of God.\" These things, then, must be taken either as referring to the Son of God—and for this reason we know the psalm is spoken about him—or as referring to his saints, who are lofty in mind and have been sown with his divine grace.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Αἰθὰμ τοῦ Ἰσραηλίτου","severity":"info","text":"Aetham (Ethan) the Israelite is a traditional psalm superscription (Ps 89 LXX). Hesychius here questions whether the name refers to a single historical figure or is a symbolic title.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Αἰθὰμ","severity":"info","text":"Hesychius glosses Aetham as 'lofty' (ὑψηλός), interpreting the name allegorically rather than historically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἰσραηλίτης","severity":"info","text":"Hesychius glosses Israelite as 'sowing of God' (σπορὰ θεοῦ), linking it to divine grace sown in the saints.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παραλειπομέναις","severity":"info","text":"Hesychius refers to the book of Chronicles (Παραλειπομέναις) as containing genealogies of the twelve tribes, supporting his argument that the name Aetham was common.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Συνέσεως Αἰθὰμ τῷ Ἰσραηλίτῃ","severity":"info","text":"Hesychius quotes the psalm superscription and then offers two possible interpretations: it refers either to the understanding of lofty saints or to the Most High who sows grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"υἱὸν τοῦ θεοῦ","severity":"info","text":"Hesychius applies the psalm to the Son of God or to his saints, reflecting a Christological reading typical of the Alexandrian tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which psalm (likely Ps 89 LXX) is under discussion; the superscription 'Of Understanding, of Aetham the Israelite' is cited but not identified by number.","The phrase 'τῷ Ἰσραηλίτῃ' could be dative of possession or reference; Hesychius treats it as dative of advantage or reference."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Μετὰ δὲ τοῦτον εἰρήκασι καὶ τοῦ Σολομῶντος εἶναι ψαλμοὺς δύο, οὕσπερ ἐν οὐδεμιᾷ τῶν βίβλων αὐτοῦ εὑρίσκομεν φερομένους, ὡς προεῖπον, οὔτε ἐν Βασιλείαις οὔτε ἐν Παραλειπομέναις, οὔτε ἅμα κειμένους, ἀλλ’ ἐν ἑτέρῳ τόπῳ τῆς βίβλου τῶν ψαλμῶν καὶ ἐν ἑτέρῳ, καὶ σαφῶς ἀμφοτέρους λέγοντας περὶ τοῦ υἱοῦ τοῦ θεοῦ. Σολομῶν γὰρ ἑρμηνεύεται εἰρηνικώτατος, ὅπερ ἐστὶν Ἰησοῦς ὁ κύριος ἡμῶν ὁ κατὰ φύσιν εἰρήνη ὑπάρχων· ὅθεν καὶ ταύτην οἰκείᾳ χάριτι δεδώρηται ἡμῖν. ἔνθα οὖν τὸ τοῦ Σολομῶντος ὄνομα ἐπίκειται τῷ ψαλμῷ, ἀναντιρρήτως ἡμᾶς παιδεύει περὶ τοῦ υἱοῦ τοῦ θεοῦ λέγειν τὸν ψαλμόν.\n\nΕἰρήκασι δὲ καὶ τοῦ Μωυσέως εἶναι τὸν πθʹ, ὡς ἐνόμισαν προσεσχηκότες τῷ γράμματι τῆς ἐπιγραφῆς καὶ οὐ τῇ δυνάμει, μᾶλλον δὲ οὐδὲ ἀκριβῶς αὐτῇ τῇ ἐπιγραφῇ. οὐ γὰρ ἔχει προσευχὴ τοῦ Μωυσέως ἀνθρώπου τοῦ θεοῦ, ἀλλὰ προσευχὴ τῷ Μωυσῇ ἀνθρώπῳ τοῦ θεοῦ· τουτέστιν αὕτη ἡ ἐπιγραφὴ ἑκάστῳ ἀνθρώπῳ τοῦ θεοῦ ἁρμόζουσά ἐστι τῷ προστρέχοντι τῷ τοῦ θεοῦ βαπτίσματι. Μωυσῆς γὰρ ἑρμηνεύεται ἀναίρεσις ὕδατος, ὅπερ ἐστὶν ἑκάστῳ τῶν βαπτιζομένων τὸ τοῦ θεοῦ βάπτισμα· ἀναφέρεται γὰρ ἐκ τῶν θείων ναμάτων τοῦ σωτηρίου ὕδατος.","english":"After this one they have also said that there are two psalms of Solomon, which we find in none of his books as being transmitted, as I said before, neither in Kings nor in Chronicles, nor placed together, but in one place of the book of Psalms and in another, and both clearly speaking about the Son of God. For Solomon is interpreted as \"most peaceful,\" which is our Lord Jesus, who is peace by nature; whence also he has bestowed this upon us by his own grace. Therefore, where the name of Solomon is placed over the psalm, it indisputably teaches us to say that the psalm speaks about the Son of God.\n\nThey have also said that the 89th is of Moses, as they thought, having attended to the letter of the inscription and not to the power, or rather not even accurately to the inscription itself. For it does not have \"Prayer of Moses, man of God,\" but \"Prayer to Moses, man of God\"; that is, this inscription is fitting for every man of God who hastens to the baptism of God. For Moses is interpreted as \"removal of water,\" which is the baptism of God for each of those being baptized; for it is borne up from the divine streams of the saving water.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Μετὰ δὲ τοῦτον","severity":"info","text":"The passage continues the previous discussion of psalm authorship, now turning to Solomon and Moses, maintaining a sequential argumentative structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Σολομῶν","severity":"info","text":"Hesychius interprets Solomon as 'most peaceful' (εἰρηνικώτατος), linking this to Christ as peace by nature, a common patristic etymological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Μωυσῆς","severity":"info","text":"Moses is interpreted as 'removal of water' (ἀναίρεσις ὕδατος), connecting the name to baptismal theology, a non-standard etymology found in some Greek fathers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"προσευχὴ τῷ Μωυσῇ ἀνθρώπῳ τοῦ θεοῦ","severity":"info","text":"Hesychius corrects the psalm inscription from 'Prayer of Moses' to 'Prayer to Moses', likely referring to Psalm 90 (LXX numbering), which he reads as baptismal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οὔτε ἐν Βασιλείαις οὔτε ἐν Παραλειπομέναις","severity":"info","text":"Hesychius notes that the two Solomonic psalms are not found in the biblical books of Kings or Chronicles, reflecting a concern with canonical attribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀναντιρρήτως ἡμᾶς παιδεύει περὶ τοῦ υἱοῦ τοῦ θεοῦ","severity":"info","text":"Hesychius asserts that the Solomonic psalms must be read christologically, a typical Alexandrian exegetical move, reinforcing the commentary's doctrinal aim.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which psalms are attributed to Solomon; the reference to 'two psalms' is unclear in the manuscript tradition.","The phrase 'προσευχὴ τῷ Μωυσῇ' may reflect a variant reading of the psalm superscription not attested in standard LXX manuscripts."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Ἔφησαν δὲ καί τινας ἐκ τῶν ψαλμῶν ἀνεπιγράφους εἶναι διὰ τὸ οὕτως ἐπιγεγράφθαι, καὶ ὡς ἐκ τούτου μηδὲ τούτους εἶναι τοῦ Δαυείδ. ἀλλὰ βεβαιότερος ἡμῖν ὀφείλει ὑπάρχειν Πέτρος ὁ ἀπόστολος καὶ οἱ σὺν αὐτῷ πάντες λέγοντες ἐν ταῖς Πράξεσιν Σὺ ὁ θεὸς ὁ ποιήσας τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ πάντα τὰ ἐν αὐτοῖς, ὁ τοῦ πατρὸς ἡμῶν διὰ πνεύματος ἁγίου στόματος Δαυεὶδ παιδός σου εἰπών· Ἵνα τί ἐφρύαξαν ἔθνη καὶ λαοὶ ἐμελέτησαν κενά; παρέστησαν οἱ βασιλεῖς τῆς γῆς καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτὸ κατὰ τοῦ κυρίου καὶ κατὰ τοῦ χριστοῦ αὐτοῦ. καὶ διὰ τοῦτο ἐδήλωσαν τὸν Δαυεὶδ εἰρηκέναι τοῦτον τὸν ψαλμὸν τὸν ἕνα τῶν ἀνεπιγράφων. τὸν αὐτὸν δὴ τρόπον δῆλον ὅτι καὶ τὸν πρὸ αὐτοῦ αὐτὸς εἴρηκεν, λέγω δὴ τὸν πρῶτον ψαλμόν· καὶ αὐτὸς γὰρ ἐκ τῶν ἀνεπιγράφων δοκεῖ εἶναι. εἰ γὰρ αὐτὸς πρῶτος ὁ Δαυεὶδ ψαλτῳδοὺς κατέστησεν (καθὰ εὑρήσεις ἐν Παραλειπομέναις ὅτι γέγραπται Καὶ ἔταξεν Δαυεὶδ κατὰ πρόσωπον τῆς κιβωτοῦ τῆς διαθήκης κυρίου τῶν Λευϊτῶν λειτουργοῦντας καὶ ἀναφωνοῦντας ἐξομολογεῖσθαι καὶ αἰνεῖν Κυρίῳ τῷ θεῷ Ἰσραήλ· Ἀσὰφ ὁ ἡγούμενος καὶ ὁ δεύτερος αὐτοῦ Ζαχαρίας καὶ Ἰειὴλ καὶ Σεμιραμὼθ καὶ Ἰαὴλ καὶ Μαθθαθείας καὶ Ἐλιὰβ καὶ Βαναίας καὶ Ἐβδεδιδών, καὶ Ὀζίας ἐν ὀργάνοις καὶ ἐν νάβλαις καὶ ἐν κιννύραις, καὶ Ἀσὰφ ἐν κυμβάλοις ἀναφωνῶν, καὶ Βαναίας καὶ Ἰεζὴλ οἱ ἱερεῖς ἐν ταῖς σάλπιγξιν διὰ παντὸς ἐνώπιον τῆς κιβωτοῦ τῆς διαθήκης τοῦ θεοῦ ἐν τῇ ἡμέρᾳ ἐκείνῃ.","english":"They have also said that some of the psalms are without inscription because they are so inscribed, and that for this reason these too are not of David. But the apostle Peter and all those with him ought to be more authoritative for us, saying in the Acts: \"You are the God who made the heaven and the earth and the sea and all things in them, who through the mouth of our father David, your servant, by the Holy Spirit said: 'Why did nations swell up and peoples devise vain things? The kings of the earth stood by and the rulers assembled together against the Lord and against his Christ.'\" And for this reason they indicated that David spoke this psalm, one of the uninscribed ones. In the same manner, it is clear that he also spoke the one before it, I mean the first psalm; for this too seems to be among the uninscribed ones. For if David himself first established psalm-singers (as you will find in Chronicles, where it is written: \"And David stationed before the ark of the covenant of the Lord the Levites serving and chanting to confess and praise the Lord God of Israel: Asaph the leader and his second Zacharias and Jeiel and Semiramoth and Jahael and Mattathias and Eliab and Banaiah and Ebdedidon, and Ozias with instruments and with nablas and with kinnoras, and Asaph chanting with cymbals, and Banaiah and Jezel the priests with trumpets continually before the ark of the covenant of God on that day\").","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σὺ ὁ θεὸς ὁ ποιήσας τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ πάντα τὰ ἐν αὐτοῖς","severity":"info","text":"Hesychius quotes a prayer from Acts 4:24, but the wording differs from the standard text; it may reflect a variant liturgical tradition or a loose citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἵνα τί ἐφρύαξαν ἔθνη καὶ λαοὶ ἐμελέτησαν κενά","severity":"info","text":"This is a citation of Psalm 2:1 (LXX), which Hesychius attributes to David and uses to argue for Davidic authorship of an uninscribed psalm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἔταξεν Δαυεὶδ κατὰ πρόσωπον τῆς κιβωτοῦ...","severity":"info","text":"Hesychius cites 1 Chronicles 23:5–6 (LXX) to support David's role in organizing psalm-singers, though the list of names is expanded and may reflect a local tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀνεπιγράφους","severity":"info","text":"The term 'uninscribed' refers to psalms lacking a superscription attributing them to David; Hesychius counters this by citing apostolic authority and Chronicles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πέτρος ὁ ἀπόστολος","severity":"info","text":"Hesychius invokes Peter and the apostles as authorities for Davidic authorship, reflecting a tradition that the apostles' testimony outweighs textual ambiguity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὸν πρῶτον ψαλμόν","severity":"info","text":"Hesychius argues that Psalm 1 is also uninscribed and thus by David, linking it to the same logic used for the preceding uninscribed psalm.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact identity of the 'uninscribed' psalms is not specified; the citation from Acts may be a paraphrase rather than a direct quotation."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"τότε ἔταξεν Δαυεὶδ ἐν ἀρχῇ τοῦ αἰνεῖν τὸν Κύριον ἐν χειρὶ Ἀσὰφ καὶ τῶν ἀδελφῶν αὐτοῦ ), οὐκοῦν εἰ αὐτός ἐστιν ὁ τάξας ἕκαστον τῶν ψαλτῳδῶν, δῆλον ὅτι οὐκ ἔστιν ἕτερος ὁ ἀρξάμενος τὸν πρῶτον ψαλμὸν εἰ μὴ ὁ Δαυεὶδ ἄρχων πάντων τούτων. εἰ οὖν ἀρχὴ τῶν ἀνεπιγράφων καὶ τῆς βίβλου τῶν ψαλμῶν δείκνυται τοῦ Δαυεὶδ εἰρημένη, λέγω δὴ ὁ πρῶτος καὶ ὁ δεύτερος τῶν ψαλμῶν, οἵτινες πρῶτοι λέγονται παρ’ αὐτοῖς εἶναι τῶν ἀνεπιγράφων, ἐξ ἀνάγκης καὶ οἱ λοιποὶ τῶν ἀνεπιγράφων ὑπὸ τοῦ Δαυεὶδ εἴρηνται· ὥσπερ καὶ ὁ ϙδʹ ἀνεπίγραφος μὲν γέγραπται, τοῦ δὲ Δαυείδ ἐστιν. ἔνθα εἰς τὸν ἀπόστολον εὑρήσεις λέγοντα πρὸς Ἑβραίους Τινὰ ὁρίζων ἡμέραν καὶ ἐν Δαυεὶδ λέγων μετὰ τοσοῦτον χρόνον καθὼς προείρηται Σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν ὡς ἐν τῷ παραπικρασμῷ. καὶ τηλαυγῶς ἐδήλωσε καὶ τοῦτον ἀνεπίγραφον τοῦ Δαυεὶδ εἶναι καὶ οὐχὶ ἑτέρου τινός. οὐκοῦν καὶ οἱ λοιποὶ τῶν ἀνεπιγράφων αὐτοῦ τυγχάνουσιν.","english":"Then David placed at the beginning of praising the Lord in the hand of Asaph and his brothers. Therefore, if he is the one who assigned each of the psalmists, it is clear that no one else began the first psalm except David, who is the leader of all these. So if the beginning of the uninscribed psalms and of the book of Psalms is shown to have been spoken by David—I mean the first and second psalms, which are said by them to be the first of the uninscribed—then necessarily the rest of the uninscribed psalms were also spoken by David, just as the ninety-fourth psalm, though written without inscription, is of David. There you will find the apostle saying to the Hebrews, \"Someone appointing a day and speaking in David after such a time as was previously said, 'Today if you hear his voice, do not harden your hearts as in the provocation.'\" And he clearly indicated that this uninscribed psalm also belongs to David and to no one else. Therefore, the rest of the uninscribed psalms also belong to him.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"τότε ἔταξεν Δαυεὶδ ἐν ἀρχῇ τοῦ αἰνεῖν τὸν Κύριον ἐν χειρὶ Ἀσὰφ","severity":"info","text":"Hesychius argues that David personally assigned Asaph and his brothers to lead praise, establishing David as the originator of the first psalm and, by extension, all uninscribed psalms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρὸς Ἑβραίους","severity":"info","text":"Hesychius cites an apostolic address 'to the Hebrews' (likely a lost or apocryphal source, not the canonical Epistle to the Hebrews) to support Davidic authorship of an uninscribed psalm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀνεπιγράφων","severity":"info","text":"The debate over 'uninscribed' psalms (ἀνεπίγραφοι) was a standard topic in early Christian psalm commentary, as some psalms lack a superscription attributing them to David or another figure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ϙδʹ ἀνεπίγραφος","severity":"info","text":"Hesychius adduces Psalm 94 (ϙδʹ) as a precedent: though uninscribed, it is accepted as Davidic, reinforcing his argument that all uninscribed psalms are David's.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πρὸς Ἑβραίους Τινὰ ὁρίζων ἡμέραν","severity":"caution","text":"The quotation 'to the Hebrews' is obscure and not found in the canonical New Testament; it may be a citation from a lost Jewish-Christian or apocryphal work, complicating the argument's verifiability.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'apostle' and the source 'πρὸς Ἑβραίους' is uncertain; it may refer to a non-canonical text or a misattribution.","The phrase 'ἐν χειρὶ Ἀσὰφ' could be read literally as 'in the hand of Asaph' or idiomatically as 'under the leadership of Asaph'."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Ὁμῶς καὶ περὶ τῶν ἀνωνύμων εὑρήσεις ὅτι περ αὐτοῦ τοῦ Δαυείδ εἰσιν. ἕνα γὰρ τῶν λεγομένων ἀνωνύμων, λέγω δὴ τὸν ρλαʹ, ἐν νῷ λαβὼν ὁ τοῦ θεοῦ πρωτομάρτυς Στέφανος οὕτως ἔφη πρὸς τοὺς ἄρχοντας καὶ τὸν λαὸν τῶν Ἰουδαίων, λέγων περὶ τοῦ Δαυείδ, ὅτι εὗρε χάριν ἐνώπιον τοῦ θεοῦ Ἰακώβ. αὐτὸς οὖν ὁ Δαυεὶδ δείκνυται λέγων ἐν τῷ ψαλμῷ Εἰ δώσω ὕπνον τοῖς ὀφθαλμοῖς μου καὶ τοῖς βλεφάροις μου νυσταγμὸν καὶ ἀνάπαυσιν τοῖς κροτάφοις μου, ἕως οὗ εὕρω τόπον τῷ Κυρίῳ, σκήνωμα τῷ θεῷ Ἰακώβ. εἰ οὖν δοκεῖ ἡ ἀρχὴ τοῦ ψαλμοῦ ἐκ προσώπου ἑτέρου λελέχθαι, ἀλλ’ ὅμως πιστὸς μάρτυς ὁ Στέφανος ὁ παιδεύων καὶ ἡμᾶς αὐτὸν τὸν ψαλμὸν εἶναι Δαυεὶδ οἰκείᾳ τῇ φωνῇ ὁμολογοῦντα καὶ παιδεύοντα εὑρεῖν σκήνωμα τῷ θεῷ Ἰακώβ.\n\nΠερὶ δὲ τῶν ἐχόντων ἐπιγραφὴν τὸ ἀλληλούϊα, πῶς εἴρηνται ὑπὸ τοῦ Δαυεὶδ ἐρῶ. γέγραπται γὰρ ἐν Παραλειπομέναις ὅτι περὶ αὐτῶν ὁ Δαυεὶδ εἶπεν, ὅτε τὴν κιβωτὸν τοῦ θεοῦ ἀνέφερεν σὺν τοῖς ἱερεῦσιν καὶ τῷ λαῷ, τὸ ἀλληλούϊα.","english":"Similarly, you will find concerning the anonymous psalms that they are by David himself. For one of the so-called anonymous psalms, I mean the 131st, when Stephen, the first martyr of God, took it to heart, he spoke thus to the rulers and the people of the Jews, saying concerning David that he found grace before the God of Jacob. Thus David himself is shown saying in the psalm, \"If I give sleep to my eyes and drowsiness to my eyelids and rest to my temples, until I find a place for the Lord, a dwelling for the God of Jacob.\" Therefore, even if the beginning of the psalm seems to be spoken from the perspective of another, nevertheless the faithful witness Stephen instructs us that this psalm is David's, confessing with his own voice and teaching us to find a dwelling for the God of Jacob.\n\nConcerning those psalms that have the inscription \"alleluia,\" I will say how they were spoken by David. For it is written in the Chronicles that David said concerning them, when he brought up the ark of God together with the priests and the people, \"alleluia.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν ρλαʹ","severity":"info","text":"The 131st psalm (LXX numbering) is cited as an anonymous psalm; Hesychius attributes it to David via Stephen's testimony.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Στέφανος","severity":"info","text":"Stephen the Protomartyr is invoked as a witness for Davidic authorship of Psalm 131, reflecting early Christian exegetical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰ δώσω ὕπνον τοῖς ὀφθαλμοῖς μου","severity":"info","text":"A quotation from Psalm 131 (LXX), rendered as David's own words: 'If I give sleep to my eyes... until I find a place for the Lord.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀλληλούϊα","severity":"info","text":"Hesychius references the book of Chronicles (Paraleipomena) to assert that David spoke the alleluia psalms when bringing up the ark.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Παραλειπομέναις","severity":"info","text":"The Greek title for 1-2 Chronicles; Hesychius draws on this historical book to link David with the alleluia psalms and the ark's procession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ δὲ τῶν ἐχόντων ἐπιγραφὴν τὸ ἀλληλούϊα","severity":"info","text":"Hesychius transitions from anonymous psalms to those inscribed 'alleluia,' structuring his argument by psalm type.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which Chronicles passage Hesychius has in mind; the reference is general.","The phrase 'εὗρε χάριν ἐνώπιον τοῦ θεοῦ Ἰακώβ' may be a loose paraphrase of Stephen's speech in Acts, not a direct quote."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"Περὶ δὲ τῶν ἀνεπιγράφων καὶ ἀνωνύμων τοῦτο δηλοῦσιν αἱ ἐπιγραφαί, ὅτι οὐκ εἰς ὄνομα ἑνὸς ἔθνους ἐστὶν ὁ ψαλμὸς ἔνθα ἐστὶν ἀνεπίγραφος, ἢ τὸ ἔργον ὃ διηγεῖται οὐκ ἔστιν παρ’ Ἑβραίοις διὰ τὴν ἰταμότητα αὐτῶν τῆς ἀπιστίας. τὸ δὲ περὶ τῶν ἀνωνύμων τὸ ὄνομα μὴ ἐχόντων εἰς τὴν ἐπιγραφήν, τοῦτο δῆλον εἰς τὸν κύριον εἰρῆσθαι τὸν ψαλμὸν καὶ καθολικῶς κατὰ πάντων ὁμοῦ ᾄδεσθαι τὸν ψαλμόν. οὗτος οὖν ὁ τρόπος τῶν μὲν ἐπιγράφεσθαι ἀνεπιγράφων ἢ ἀνεγγράφων παρ’ Ἑβραίοις ἢ περὶ τῶν λεγομένων ἀνωνύμων. καὶ περὶ τῶν ἐχόντων ἀλληλούϊα τοῦτο ὑμῖν ὑποδείκνυται διὰ τοῦ ἀλληλούϊα, ὅτι εἰς ὕμνον καὶ εὐχαριστίαν εἴρηται ἐκεῖνος ὁ ψαλμὸς ὑπό τινων δωρημάτων παρασχεθέντα ἡμῖν ὑπὸ τοῦ θεοῦ. ἑρμηνεύεται δὲ αὐτὸ τὸ ἀλληλούϊα αἶνος καὶ ὕμνος τῷ θεῷ.\n\nἸδοὺ τὴν πᾶσαν διήγησιν ἐποιησάμεθα περὶ τῶν διαιρέσεων τὴν εὔδηλον αὐτῶν ἐν τῷ προλόγῳ φήσαντες. ἐνόμισαν γὰρ οἱ παῖδες τῶν Ἑβραίων μὴ εἶναι τοὺς πάντας τοῦ Δαυείδ, ἀποδέδεικται δὲ διαφόρως αὐτοῦ εἶναι τοὺς πάντας τοῦ Δαυείδ· ὅθεν καὶ αὐτὸς τοὺς περὶ τοῦ Ἀσὰφ κατέστησεν εἰς τὸ ψάλλειν πάντας, διαμερίσας αὐτοὺς καὶ τὰ παρ’ αὐτοῖς ἐκφωνηθέντα ἐν τῇ βίβλῳ τῶν ψαλμῶν. προφῆται οὖν εἴρηνται οἱ περὶ τὸν Ἀσὰφ κατὰ τὸ εἰρημένον περὶ αὐτῶν ἐν Παρα λειπομέναις Καὶ Ἀσὰφ καὶ Αἱμὰν καὶ Αἱμὰν καὶ Ἰδιθοὺμ τῶν προφητῶν τοῦ βασιλέως· ὅμως οὐκ ἀπὸ τούτων χρὴ νομίζεσθαι αὐτοὺς τῶν ψαλμῶν εὑρετὰς εἶναι, ἀλλὰ ψαλτῳδοὺς καὶ διδασκάλους κατασταθέντας ὑπὸ κυρίου διὰ Δαυεὶδ τοῦ βασιλέως.","english":"Concerning the anonymous and untitled psalms, the inscriptions make this clear: that where a psalm is untitled, it is not in the name of a single nation, or the work it narrates did not occur among the Hebrews because of their insolence of unbelief. As for the anonymous ones, those having no name in the inscription, this is clear: that the psalm is spoken concerning the Lord and is sung universally against all together. This, then, is the manner of those that are inscribed as untitled or uninscribed among the Hebrews, or concerning the so-called anonymous ones. And concerning those that have an alleluia, this is indicated to you through the alleluia: that that psalm was spoken as a hymn and thanksgiving for certain gifts granted to us by God. The word alleluia itself is interpreted as praise and hymn to God.\n\nBehold, we have made the entire exposition concerning the divisions, having stated their clarity in the prologue. For the children of the Hebrews thought that not all were by David, but it has been demonstrated in various ways that all are by David; whence he himself appointed those around Asaph to sing all, having divided them and the utterances made by them in the book of Psalms. Therefore, those around Asaph are called prophets according to what is said about them in Chronicles: \"And Asaph and Heman and Heman and Jeduthun, the prophets of the king.\" Nevertheless, it is not from these that they should be considered the inventors of these psalms, but rather psalm-singers and teachers appointed by the Lord through David the king.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀνεπιγράφων","severity":"info","text":"The term ἀνεπιγράφων (untitled) refers to psalms lacking a superscription; Hesychius distinguishes these from ἀνωνύμων (anonymous), which lack a named author in the inscription.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀλληλούϊα","severity":"info","text":"Hesychius glosses ἀλληλούϊα as αἶνος καὶ ὕμνος τῷ θεῷ (praise and hymn to God), interpreting it as a marker of hymns of thanksgiving for divine gifts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παρα λειπομέναις","severity":"info","text":"Hesychius cites the book of Chronicles (Παρα λειπομέναις) as the source for the designation of Asaph, Heman, and Jeduthun as 'prophets of the king'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀσὰφ","severity":"info","text":"Asaph, Heman, and Jeduthun are traditionally associated with the musical guilds of the Second Temple; Hesychius here argues they were appointed by David as psalm-singers and teachers, not as authors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"περὶ τῶν διαιρέσεων","severity":"info","text":"Hesychius signals a structural transition: 'we have made the entire exposition concerning the divisions' (περὶ τῶν διαιρέσεων), referring back to the prologue's treatment of psalm classification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"παῖδες τῶν Ἑβραίων","severity":"info","text":"Hesychius counters a Jewish tradition (παῖδες τῶν Ἑβραίων) that denied Davidic authorship of all psalms, asserting instead that David appointed Asaph and others as performers.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a possible dittography: 'Αἱμὰν καὶ Αἱμὰν' (Heman and Heman) in the citation from Chronicles, likely a scribal error for 'Αἱμὰν καὶ Ἰδιθοὺμ' (Heman and Jeduthun).","The distinction between ἀνεπιγράφων (untitled) and ἀνωνύμων (anonymous) is not fully consistent in the passage; Hesychius may be conflating or distinguishing them for rhetorical purposes."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"οὕτως γὰρ εὑρήσεις τοὺς ψαλτῳδοὺς καὶ νῦν τύπον ἔχοντας τὸν περὶ τοῦ Ἀσὰφ καὶ τοῖς υἱοῖς Κορὲ καὶ τοὺς Λευΐτας, ὅτι περ τὰ περὶ τοῦ Δαυεὶδ ἐκφωνηθέντα ἐν ἐκκλησίᾳ κυρίου ταῦτα ψάλλουσιν εἰς ὑπακοὴν τοῦ λαοῦ. δύνανται δὲ οἱ περὶ τὸν Ἀσὰφ προφῆται δείκνυσθαι καὶ ἀρχηγοὶ καὶ διδάσκαλοι κατασταθέντες ὑπὸ τοῦ Δαυεὶδ εἰς τοὺς λαοὺς εἰς τὸ αἰνεῖν τὸν κύριον καὶ ἐξομολογεῖσθαι αὐτῷ.\n\nΚαὶ ταῦτα μὲν οὕτως ἡμῖν εἴρηται· περὶ δὲ τῶν λοιπῶν τῶν εὑρισκομένων, εἰ τύχοι, διαψάλματος ἢ ὀβελοῦ ἢ λημνίσκου ἤ τινος ἑτέρου, μνήμην ἑκάστου ψαλμοῦ τῇ τοῦ κυρίου χάριτι ὁδηγούμενος καὶ συμβιβαζόμενος τῇ ἐκείνου δυνάμει λέξω, καὶ πάλιν καὶ περὶ αὐτῶν δὲ τῶν προλεχθέντων ἐν τοῖς ἑξῆς πλατύτερον τὸν λόγον διηγήσομαι τῇ τοῦ κυρίου χάριτι.\n\nΨΑΛΜΟΣ ΠΡΩΤΟΣ.\n\nΜακάριος ἀνήρ.\n\nΔεῖ γὰρ πρῶτον κατορθοῦσθαι τὴν εὐσέβειαν, καὶ τότε τὴν τοῦ βίου πολιτείαν ῥυθμίζεσθαι. Ἀλλ’ ἐκεῖ μὲν μὴ πορευθῆναι, ἐνταῦθα δὲ τὸ μηδὲ στῆναι προσέταξεν. Ἴνα τῆς μὲν ἀσεβείας μηδ’ ὄσον ἐν παρόδῳ μεταλαβεῖν, ἢ ψαῦσαι φυλαξόμεθα· ἁμαρτίας δὲ (εἰ καί τις ἡμῖν πάροδος ὑπαρχθεῖσιν γένοιτο) στῆναι ὅμως ἐν αὐτῇ, τουτέστιν ἐνίστασθαι, ἢ ἐπιμένειν ἐγκλίνομεν. Λοιμοὺς δὲ καλεῖ τοὺς ἀμφιβόλους ἀνθρώπους, τοὺς τὴν δικαιοσύνην κατορθοῦντας ἐν σχήματι, τὴν κακίαν δὲ μετιόντας ἐν τοῖς πράγμασι. Τὸν βίον γὰρ οὗτοι λυμαίνονται τὸν ἀνθρώπινον. Καθέδρα γὰρ λοιμῶν, ἡ τῶν δικαστῶν τῶν προδιδόντων τὰ δίκαια· καθέδρα λοιμῶν, ὁ τῶν ψευδοδιδασκάλων θρόνος· καθέδρα λοιμῶν, ἡ τῶν ὑποκριτῶν στολή· καθέδρα λοιμῶν, ἡ τῶν ἱερέων ὑπόκρισις·","english":"For thus you will find that the psalmists even now have a pattern concerning Asaph and the sons of Korah and the Levites, because the things uttered about David in the assembly of the Lord, these they sing for the obedience of the people. And those around Asaph can be shown to be prophets and leaders and teachers appointed by David among the peoples to praise the Lord and to confess to him.\n\nAnd these things have been said by us in this way; concerning the remaining things that are found, should it happen, such as a diapsalma or an obelus or a lemniscus or something else, I will speak of the memory of each psalm, guided by the grace of the Lord and instructed by his power, and again also concerning these same things mentioned earlier, I will expound the discourse more fully in what follows, by the grace of the Lord.\n\nPsalm One.\n\nBlessed is the man.\n\nFor it is necessary first to set right piety, and then to regulate the conduct of life. But there it commanded not to go, here it commanded not even to stand. So that we may guard against partaking of impiety even as much as in passing, or touching it; but of sin (even if some passage should occur to us who are set in motion) we nevertheless incline to stand in it, that is, to persist or to remain. And it calls plagues the ambiguous men, those who set right righteousness in appearance but pursue wickedness in deeds. For these men corrupt human life. For a seat of plagues is that of judges who betray justice; a seat of plagues is the throne of false teachers; a seat of plagues is the garment of hypocrites; a seat of plagues is the hypocrisy of priests.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Ἀσὰφ","severity":"info","text":"Asaph and the sons of Korah are traditional guilds of temple musicians in the Hebrew Bible; Hesychius treats them as prophetic types for contemporary psalmists.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"διαψάλματος","severity":"info","text":"A diapsalma is a musical or liturgical pause in the Psalms, often marked in manuscripts; Hesychius signals he will discuss such scribal signs later.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὀβελοῦ","severity":"info","text":"An obelus is a critical mark (— or ÷) used in ancient manuscripts to indicate spurious or doubtful passages; here it refers to textual notation in psalters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"λημνίσκου","severity":"info","text":"A lemniscus is a horizontal stroke used as a critical sign in manuscripts, often to mark a variant or a notable reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΨΑΛΜΟΣ ΠΡΩΤΟΣ","severity":"info","text":"The passage marks the beginning of the commentary on Psalm 1 (LXX), with the incipit 'Μακάριος ἀνήρ' (Blessed is the man).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"λοιμοὺς","severity":"info","text":"Hesychius interprets 'plagues' (λοιμούς) as ambiguous men who feign righteousness but practice evil, corrupting human life through hypocrisy in judges, teachers, and priests.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"ἐν ταύτῃ κελεύει μὴ καθέζεσθαι.\n\nΚαὶ ἔσται ὡς τὸ ξύλον.\n\nἈπεῤῥίφησαν δὲ Ἰουδαῖοι ἀνέμου κατὰ τῶν ἰσχυροῦ τοῦ κηρύγματος τῶν ἀποστόλων πνεύσαντος, καὶ καθάπερ ὁ χνοῦς εἰς οὐδὲν διελύθησαν. Οὐ πόλιν γάρ, οὐ λατρείαν, οὐχ ἕτερόν τι τῶν ἐξ ἀρχῆς ἔχοντες, ἐσκορπίσθησαν εἰς ὅλον τῆς γῆς, καθάπερ ὁ χνοῦς ἠτιμωμένοι τὸ πρόσωπον.\n\nΨΑΛΜΟΣ Ϛʹ.\n\nἘλέησόν με, Κύριε.\n\nΔιδάσκει τίνα δεῖ τρόπον προσεύχεσθαι, πῶς δεῖ ταπεινοῦσθαι, καὶ τοῦ Θεοῦ προκαλεῖσθαι τὸν ἔλεον.\n\nἼασαί με, Κύριε, ὅτι ἐταράχθη τὰ ὀστᾶ μου.\n\nΤεταράχθαι γε μὴν τὰ ἑαυτοῦ ὀστᾶ φησι, καὶ προσέτι τὴν ψυχήν. Καὶ ὀστᾶ μὲν ἴσως κατά γε τὴν ἐν πνεύματι Θεωρίαν νοηθεῖεν ἂν αἱ λόγῳ ληπταὶ τῆς ψυχῆς δυνάμεις, αἳ καὶ ἀνέχουσιν αὐτὴν εἰς νοητὴν εὐρωστίαν. Οἷον ἐγκράτεια, φρόνησις, ἡ κατὰ Θεὸν ἀνδρεία, σωφροσύνη, καὶ δικαιοσύνη, καὶ ἅπαξ ἁπλῶς πᾶν εἶδος ἀρετῆς, ὧν οὐκ οὐσῶν ἐν ἡμῖν ἀσυγχύτως (ἤγουν ἐν κόσμῳ τῷ δέοντι) διὰ τὸ τὴν ἰδίαν οὐκ ἔχειν ἰσχύν, ἀνάγκη ταράττεσθαι τὴν ψυχὴν ἀτακτούντων ἐν αὐτῇ τῶν παθῶν.","english":"In this [psalm] he commands not to sit down.\n\nAnd it will be like the chaff.\n\nBut the Jews were cast off when a wind blew against the strong proclamation of the apostles, and just as chaff they were dissolved into nothing. For having neither city, nor worship, nor any other thing from the beginning, they were scattered over the whole earth, like chaff, their face dishonored.\n\nPsalm 6.\n\nHave mercy on me, Lord.\n\nHe teaches in what manner one ought to pray, how one ought to humble oneself, and to invoke the mercy of God.\n\nHeal me, Lord, for my bones have been shaken.\n\nHe says that his bones have been shaken, and furthermore his soul. And the bones might perhaps be understood, according to spiritual contemplation, as the rational powers of the soul, which also sustain it in intellectual vigor. For example: self-control, prudence, courage according to God, temperance, and justice, and simply every form of virtue, which, when not present in us in an orderly manner (that is, in due order) because they do not have their own strength, the soul is necessarily disturbed, with the passions being disordered within it.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΨΑΛΜΟΣ Ϛʹ","severity":"info","text":"The Greek text inserts 'Psalm 6' as a heading, marking a transition from a preceding comment on the Jews to the beginning of commentary on Psalm 6.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐλέησόν με, Κύριε","severity":"info","text":"This phrase quotes the opening of Psalm 6 (LXX 6:2), which Hesychius then interprets as teaching the proper manner of prayer and humility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἴασαί με, Κύριε, ὅτι ἐταράχθη τὰ ὀστᾶ μου","severity":"info","text":"This is a direct citation of Psalm 6:3 (LXX), which Hesychius glosses as referring to both bodily and spiritual disturbance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὀστᾶ","severity":"info","text":"Hesychius interprets 'bones' (ὀστᾶ) allegorically as the rational powers of the soul, such as self-control and prudence, which sustain intellectual vigor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀπεῤῥίφησαν δὲ Ἰουδαῖοι","severity":"info","text":"Hesychius describes the Jews as scattered like chaff after the apostolic proclamation, reflecting a common patristic trope of Jewish diaspora as divine punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Καὶ ἔσται ὡς τὸ ξύλον","severity":"caution","text":"The phrase 'And it will be like the chaff' is ambiguous in context; it may be a fragment from a lost lemma or a transitional remark, as the preceding Coptic narrative is incomplete.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Καὶ ἔσται ὡς τὸ ξύλον' is unclear; 'ξύλον' typically means 'wood' but is rendered as 'chaff' in the English draft, possibly a misreading or a Coptic influence.","The transition from the comment on the Jews to Psalm 6 is abrupt; the structural classification as 'narrative' may not fully capture the commentary's exegetical shifts."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":"Ἀπόστητε ἀπ’ ἐμοῦ πάντες.\n\nὉρᾷς ὡς ὅταν ἀποστῶμεν τῶν ἐργατῶν τῆς ἀνομίας (εἴτε ἀνθρώπων, εἴτε λογισμῶν), τότε ὁ Θεὸς τὰς ἡμετέρας δεήσεις ἑτοίμως καὶ τὴν προσευχὴν δέχεται.\n\nΨΑΛΜΟΣ Ζʹ.\n\nἈνάστηθι, Κύριε, ἐν ὀργῇ σου.\n\nὙψωθῆναι τὸν Χριστὸν ἐπὶ τοῦ σταυροῦ παρακαλεῖ, συντελείας καὶ ἀφανισμοῦ τῶν δαιμόνων ἕνεκα. Ὅταν γὰρ ὑψωθῶ, πάντας ἑλκύσω πρὸς ἐμαυτόν. Πέρας δὲ ταῦτα καὶ κατάλυσις τῆς τῶν νοητῶν ἐχθρῶν δυναστείας ἐγένετο.\n\nΨΑΛΜΟΣ Ηʹ.\n\nΚύριε, Κύριος ἡμῶν.\n\nΤό, Κύριε, ὁ Κύριος ἡμῶν, ἡ Ἐκκλησία λέγει. Μετὰ γὰρ τὴν εἰς Χριστὸν ἐπίγνωσιν, τῆς τῶν εἰδώλων ἀποστᾶσα δουλείας, Κύριον αὐτῆς καλεῖν τὸν ἀληθῶς Θεὸν καὶ Κύριον ἤρξατο. Ἀεὶ μὲν γὰρ ἡ γῆ πᾶσα τῶν θαυμάτων ἀληθῶς τῆς τοῦ Θεοῦ δημιουργίας πεπλήρωται, ἔτι δὲ μᾶλλον, ἀφ’ οὗπερ αὐτοῦ τὸ ὄνομα, δηλαδὴ τὸ τοῦ Χριστοῦ, παρὰ πᾶσιν Ἕλλησί τε καὶ βαρβάροις, διὰ τῆς εἰς αὐτὸν ἐθαυμαστώθη πίστεως.\n\nΠάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ.\n\nΠετεινὰ τοῦ οὐρανοῦ τοὺς περὶ τὴν θεολογίαν ἠσχολημένους καλεῖ, τοὺς ἐρευνῶντας τὰ ὑψηλὰ καὶ μετάρσια δόγματα· ἰχθύας δὲ τῆς θαλάσσης, τοὺς ἐν τοῖς πράγμασι τοῦ βίου τούτου νηχομένους, καθάπερ ἐν κύμασι. Σωτηρία δὲ καὶ τούτοις ἀπόκειται, ὅταν πορευθῶσι τρίβους οὐκέτι θαλάσσης, ἀλλὰ θαλασσῶν, διὰ βαπτίσματος καὶ μετανοίας ὁδεύοντες.","english":"Stand away from me, all of you.\n\nYou see how, when we stand away from the workers of lawlessness (whether men or thoughts), then God readily accepts our supplications and prayer.\n\nPSALM 7.\n\nArise, Lord, in your wrath.\n\nHe calls for Christ to be raised up on the cross, for the sake of the consummation and annihilation of the demons. For when I am raised up, I will draw all to myself. And these things became the end and dissolution of the dominion of the intellectual enemies.\n\nPSALM 8.\n\nLord, our Lord.\n\nThe Church says, \"Lord, our Lord.\" For after the recognition of Christ, having stood away from the slavery of idols, it began to call its Lord the one who is truly God and Lord. For the whole earth has always been truly filled with the wonders of God's creation, but even more so, from the time when his name, that is, the name of Christ, was marveled at among all, both Greeks and barbarians, through the faith in him.\n\nYou have placed everything beneath his feet.\n\nHe calls the birds of the heaven those who are occupied with theology, those who investigate the high and lofty doctrines; and the fish of the sea, those who swim in the affairs of this life, as if in waves. And salvation is laid up for these as well, when they travel paths no longer of the sea, but of seas, journeying through baptism and repentance.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΨΑΛΜΟΣ Ζʹ","severity":"info","text":"The passage moves from a comment on an unidentified psalm (likely Psalm 6) to brief treatments of Psalms 7 and 8, each introduced by a psalm number.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἀπόστητε ἀπ’ ἐμοῦ πάντες","severity":"info","text":"The opening phrase is a command to stand away, interpreted as separation from workers of lawlessness, both human and thoughts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνάστηθι, Κύριε, ἐν ὀργῇ σου","severity":"info","text":"This phrase echoes Psalm 7 (LXX 7:7), where the psalmist calls on God to rise in wrath; Hesychius reads it as a call for Christ's crucifixion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Πετεινὰ τοῦ οὐρανοῦ","severity":"info","text":"Birds of heaven are allegorized as theologians investigating high doctrines; fish of the sea represent those immersed in worldly affairs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἑλλησί τε καὶ βαρβάροις","severity":"info","text":"The phrase 'Greeks and barbarians' reflects a standard Hellenistic dichotomy, used here to emphasize the universal spread of Christ's name.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"διὰ βαπτίσματος καὶ μετανοίας","severity":"info","text":"Baptism and repentance are presented as salvific paths, aligning with early Christian catechetical and liturgical practice.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which psalm the opening comment refers to; the English draft suggests Psalm 6, but the Greek begins with a new section."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Ἦν μὲν γὰρ αὐτῷ καὶ τὰ αἰσθητὰ διὰ τὸν τῆς δημιουργίας ὑποτεταγμένα νόμον, κτήνη, καὶ βόες, καὶ πρόβατα. Πρόβατα δὲ πάλιν νοητά, ὑποτεταγμένα τῷ Χριστῷ τοὺς ἐν ἀκακίᾳ πολιτευομένους ἀνθρώπους εὑρίσκομεν· βόας τοὺς τῶν ἐντολῶν ἐργάτας, περὶ ὧν Μωσῆς ὁ νομοθέτης ἔλεγεν· Οὐ φιμώσεις βοῦν ἀλοῶντα. Ὅθεν οὐχ ἀπλῶς βόας, ἀλλὰ καὶ πάσας ὁ Ψαλμῳδὸς ἐξέθετο. Πᾶσιν γὰρ ὁ Θεὸς τὴν ἀρετὴν καὶ τὴν τυχοῦσαν ἐργαζομένοις εὑρίσκεται. Κτήνη δὲ καλεῖ τοὺς ἁμαρτωλούς, ἐπειδὴ κάτω τὰς ὄψεις εἰς γῆν νευούσας κέκτηνται. Ἀλλὰ καὶ ταῦτα μετανοοῦντα, καὶ ὑποταγέντα σώσεται, ὅταν τῷ Χριστῷ ἀναβάτῃ διὰ τῆς εὐαγγελικῆς πολιτείας ὑποδέξηται. Ἀνθρώπους γάρ, φησί, καὶ κτήνη σώσεις, Κύριε.\n\nΨΑΛΜΟΣ Θʹ.\n\nἘξομολογήσομαί σου ἐν ὅλῃ καρδίᾳ.\n\nΠῶς δὲ ἐν ὅλῃ καρδίᾳ ἐξομολογούμεθα; Ὅταν μηκέτι πρὸς τὴν ἀμαρτίαν ἐκείνην ὑποστρέψομεν, ὑπὲρ ἧς συγγνώμην παρὰ τοῦ Θεοῦ πρεσβευόμεθα.\n\nἘνεπάγησαν ἔθνη ἐν διαφθορᾷ, ᾗ ἐποίησαν.\n\nἜθνη δὲ ἐνταῦθα προσαγορεύει τῶν δαιμόνων τὸ στῖφος. Οὗτοι γὰρ τὸν σωτήριον σταυρὸν τεκτηνάμενοι, διὰ τούτου τῆς τυραννίδος ἐξέπεσαν, καὶ ἐν παγίδι ᾗ ἔκρυψαν, συνελήφθη ὁ ποὺς αὐτῶν, καὶ ἐν τοῖς ἔργοις τῶν χειρῶν αὐτοῦ συνελήφθη ὁ ἁμαρτωλός.","english":"For he had both the sensible things subject to him by the law of creation—cattle, oxen, and sheep. But we find that sheep, again, are intelligible, subject to Christ, being men who live in innocence; oxen, the workers of the commandments, concerning whom Moses the lawgiver said, \"You shall not muzzle an ox treading out grain.\" Hence the Psalmist set forth not simply oxen, but all. For God is found by all who work virtue, even the chance kind. And he calls cattle the sinners, since they have their eyes turned downward to the earth. But even these, when they repent and are subjected, will be saved, when they receive Christ as rider through the evangelical polity. For, he says, \"You will save men and cattle, Lord.\"\n\nPSALM 9.\n\nI will confess to you with my whole heart.\n\nBut how do we confess with our whole heart? When we no longer return to that sin for which we seek forgiveness from God.\n\nNations were fixed in the corruption which they made.\n\nHere he calls the throng of demons \"nations.\" For these, having constructed the saving cross, fell from their tyranny through it, and in the snare which they hid, their foot was caught, and the sinner was caught in the works of his own hands.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κτήνη, βόες, πρόβατα","severity":"info","text":"Hesychius interprets the animals in Psalm 8 (LXX) as allegories: sheep = innocent men, oxen = workers of commandments, cattle = sinners. This tripartite moral reading is typical of Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐ φιμώσεις βοῦν ἀλοῶντα","severity":"info","text":"The quotation 'You shall not muzzle an ox treading out grain' is from Deuteronomy 25:4 (LXX). Hesychius uses it to support the allegorical identification of oxen as obedient workers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνθρώπους γάρ, φησί, καὶ κτήνη σώσεις, Κύριε","severity":"info","text":"The phrase 'You will save men and cattle, Lord' echoes Psalm 35:13 (LXX) or a similar petition, though the exact wording is not verbatim from a single verse; it may be a conflation or liturgical reminiscence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐνεπάγησαν ἔθνη ἐν διαφθορᾷ","severity":"info","text":"Hesychius identifies 'nations' (ἔθνη) in Psalm 9 (LXX) as the throng of demons, a common patristic reading that spiritualizes ethnic enemies into demonic forces, especially in the context of the cross.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΨΑΛΜΟΣ Θʹ","severity":"info","text":"The passage marks a transition from Psalm 8 to Psalm 9 (LXX numbering). The commentary on Psalm 9 begins with 'I will confess to you with my whole heart' and then treats the next verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐνεπάγησαν","severity":"caution","text":"The verb Ἐνεπάγησαν ('were fixed') is ambiguous: it could mean 'were stuck' or 'were driven in'. Hesychius interprets it as the demons being caught in their own snare, but the Greek allows a more passive sense of being fixed in corruption.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἀνθρώπους γάρ, φησί, καὶ κτήνη σώσεις, Κύριε' is not a direct quotation from a known psalm verse; it may be a paraphrase or a conflation of several passages. The reading taken is that it echoes Psalm 35:13 or a similar petition.","The verb Ἐνεπάγησαν could be interpreted as 'were fixed' (passive) or 'were driven in' (middle); Hesychius takes it as the demons being caught in their own trap, but the syntax is ambiguous."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"Ἀποστραφήτωσαν οἱ ἁμαρτωλοί.\n\nἉμαρτωλῶν πολλὰ γένη, ὥσπερ δὴ καὶ δικαίων, γνωρίζεται. Ἐνταῦθα δὲ ἁμαρτωλοὺς τοὺς ἀπίστους καλεῖ, οὓς καὶ λήθην τοῦ Θεοῦ παθεῖν ἔφησεν. Ὥσπερ τοίνυν οἱ πιστεύοντες εἰς τὸν Θεὸν ζῶσι, κἂν ἀποθάνωσιν· Ὁ γὰρ πιστεύων εἰς ἐμέ, φησιν ὁ Χριστός, κἂν ἀποθάνῃ, ζήσεται, οὕτως οἱ ἀπιστοῦντες, καὶ πρὶν ἀποθανεῖν, διὰ τὴν ἀπόφασιν τὴν ὑπ’ αὐτοῖς, τεθνήκασιν.\n\nἈνάστηθι, Κύριε.\n\nἘρωτᾷ ποίαν ὁ Θεὸς τοῦ ἀσεβοῦς, δηλαδὴ τοῦ διαβόλου, ἢ καὶ τοῦ λίαν ἀσεβοῦντος ἀνθρώπου, ἁμαρτίαν ἀποστρέφεται μάλιστα· εἶτα αὐτὸς ἐπαγαγὼν τὴν ἐρώτησιν, ἔλυσεν. Εἶπεν γὰρ ἐν καρδίᾳ αὐτοῦ, Οὐκ ἐκζητήσει. Συκοφαντεῖ τὸν Θεόν, φησιν, ὡς ἀπρονόητα καὶ ἀνεξιχνίαστα εἶναι συγχωροῦντα τὰ ἡμέτερα· ὅπερ ἀπωλείας προτροπὴ τοῖς ἀπατωμένοις εὑρίσκεται· τοιγαροῦν ἀκολούθως προσέθηκε·\n\nΣοὶ ἐγκαταλέλειπται ὁ πτωχός.\n\nΨΑΛΜΟΣ ΙΒʹ.\n\nἝως πότε, Κύριε, ἐπιλήσῃ με;\n\nΘεοῦ γὰρ λήθη χαλεπὴ μέν, καὶ πρόσκαιρος· ἀλλὰ μὴν θάνατον ἐπιφέρει παντελῆ καὶ ἀθάνατον.","english":"Let the sinners be turned away.\n\nMany kinds of sinners are recognized, just as indeed also of the righteous. Here, however, he calls sinners the unbelievers, whom he also said suffer forgetfulness of God. Just as, then, those who believe in God live, even if they die—\"For he who believes in me,\" says Christ, \"even if he dies, shall live\"—so those who disbelieve, even before dying, because of the sentence that lies upon them, are dead.\n\nArise, Lord.\n\nHe asks which sin of the impious—namely, of the devil, or also of the exceedingly impious man—God especially turns away from; then, having introduced the question himself, he resolved it. For he said in his heart, \"He will not seek out.\" He slanders God, he says, as though he were allowing our affairs to be without providence and unfathomable; which is found to be an incitement to destruction for those who are deceived. Therefore he accordingly added:\n\nThe poor man has been left to you.\n\nPSALM 12.\n\nHow long, Lord, will you forget me?\n\nFor forgetfulness of God is grievous, indeed, and temporary; but it brings about a complete and deathless death.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἀποστραφήτωσαν οἱ ἁμαρτωλοί","severity":"info","text":"Hesychius interprets 'sinners' here specifically as 'unbelievers' (ἀπίστους), linking sin to lack of faith and forgetfulness of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ γὰρ πιστεύων εἰς ἐμέ, φησιν ὁ Χριστός, κἂν ἀποθάνῃ, ζήσεται","severity":"info","text":"This is a paraphrase of John 11:25, where Christ says 'I am the resurrection and the life'; Hesychius adapts it to contrast believers and unbelievers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἁμαρτωλούς","severity":"info","text":"Hesychius distinguishes 'sinners' (ἁμαρτωλούς) from 'unbelievers' (ἀπίστους) in this context, narrowing the term to denote those lacking faith rather than moral failings generally.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Συκοφαντεῖ τὸν Θεόν","severity":"info","text":"The accusation that God lacks providence (ἀπρονόητα) reflects a common early Christian polemic against those who denied divine care, possibly alluding to Epicurean or Gnostic views.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΨΑΛΜΟΣ ΙΒʹ","severity":"info","text":"The passage ends with a superscription 'Psalm 12', indicating a new section begins here, though the preceding commentary on 'How long, Lord, will you forget me?' is linked to the theme of forgetfulness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἀνάστηθι, Κύριε","severity":"caution","text":"The phrase 'Arise, Lord' is ambiguous: it may be a direct address to God in prayer or a rhetorical call for divine action; Hesychius treats it as introducing a question about which sin God rejects.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the impious' (τοῦ ἀσεβοῦς) is ambiguous: Hesychius glosses it as 'the devil' (τοῦ διαβόλου) or 'the exceedingly impious man' (τοῦ λίαν ἀσεβοῦντος ἀνθρώπου), leaving open whether the primary referent is demonic or human."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Ἕως πότε ὑψωθήσεται ὁ ἐχθρός;\n\nὝψος γὰρ τοῦ Σατανᾶ, ἡ τῶν ἀνθρώπων ταπείνωσις. Καθάπερ γὰρ ὁ Θεὸς ἐν τῇ σωτηρίᾳ ὑψοῦσθαι τῇ ἡμετέρᾳ, οὕτως ὁ διάβολος ἐν τῇ ἀπωλείᾳ ἐπαίρεσθαι λέγεται.\n\nΨΑΛΜΟΣ ΙΔʹ.\n\nΛαλῶν ἀλήθειαν ἐν καρδίᾳ αὐτοῦ.\n\nΠρότερον ἀληθεύειν ἡμᾶς κατὰ καρδίαν, καὶ μετὰ ταῦτα κατὰ τὴν γλῶσσαν βούλεται. Ἐκ γὰρ τοῦ περισσεύματος τῆς καρδίας τὸ στόμα λαλεῖ. Ἐν δὲ τῷ εἰπεῖν, Οὐκ ἐποίησε τῷ πλησίον κακόν, ἐνταῦθα οὐ φόνου μόνου, ἀλλὰ καὶ πάσης ἄλλης ἁμαρτίας ἐκώλυσεν.\n\nΚαὶ ὀνειδισμὸν οὐκ ἔλαβεν.\n\nΤοὺς δὲ ἔγγιστα, ὥσπερ ἡμεῖς, ἁμαρτωλοὺς καὶ ἀσθενεῖς νοήσομεν, ἵνα μὴ ἁμαρτωλοὶ ἁμαρτίαν ἑτέροις ὀνειδίζωμεν, νουθετῶμεν δὲ μᾶλλον ἀλλήλους, καὶ διδάσκωμεν.\n\nΤοὺς δὲ φοβουμένους τὸν Κύριον δοξάζει.\n\nΚἂν ἀσθενεῖς ὦσι, κἂν πτωχοί, κἂν βάρβαροι, κἂν ἀλλότριοι. Ὁ γὰρ τοὺς πονηρευομένους ἐξουδενῶν, τοὺς δὲ φοβουμένους τὸν Κύριον δοξάζων, πολλοὺς ἐκ πονηρίας ἀποτρέπει, προτρέπει δὲ πρὸς εὐσέβειαν.\n\nΨΑΛΜΟΣ ΙΕʹ.","english":"How long will the enemy be exalted?  \n\nFor the height of Satan is the humiliation of men. Just as God is exalted in our salvation, so the devil is said to be raised up in destruction.  \n\nPSALM 14.  \n\nSpeaking truth in his heart.  \n\nHe wishes us first to be truthful in our heart, and then in our speech. For the mouth speaks from the overflow of the heart. And in saying, \"He did no evil to his neighbor,\" here he forbids not only murder but also every other sin.  \n\nAnd he received no reproach.  \n\nWe shall understand those nearest, like ourselves, as sinners and weak, so that we sinners may not reproach others for sin, but rather admonish one another and teach.  \n\nHe glorifies those who fear the Lord.  \n\nEven if they are weak, even if they are poor, even if they are barbarians, even if they are foreigners. For he who despises the wicked and glorifies those who fear the Lord turns many away from wickedness and urges them toward piety.  \n\nPSALM 15.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΨΑΛΜΟΣ ΙΔʹ","severity":"info","text":"The commentary moves from Psalm 13 to Psalm 14, then to Psalm 15, each introduced by a psalm number in the Greek text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Ὕψος γὰρ τοῦ Σατανᾶ, ἡ τῶν ἀνθρώπων ταπείνωσις","severity":"info","text":"Hesychius interprets the enemy's exaltation as Satan's elevation, which is inversely tied to human humiliation, contrasting divine and diabolical exaltation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Λαλῶν ἀλήθειαν ἐν καρδίᾳ αὐτοῦ","severity":"info","text":"The phrase 'speaking truth in his heart' is glossed as prioritizing inner truthfulness over verbal expression, with the heart as the source of speech.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἐποίησε τῷ πλησίον κακόν","severity":"info","text":"This echoes the ethical command not to harm one's neighbor, which Hesychius extends beyond murder to all sins, likely referencing Psalm 15 or a related wisdom tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Τοὺς δὲ φοβουμένους τὸν Κύριον δοξάζει","severity":"info","text":"Hesychius includes the weak, poor, barbarians, and foreigners among those who fear the Lord, reflecting a universalizing pastoral concern in late antique Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Καὶ ὀνειδισμὸν οὐκ ἔλαβεν","severity":"info","text":"The admonition not to reproach others for sin but to teach aligns with monastic and catechetical practices of mutual correction in early Byzantine Christianity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text includes psalm numbers (ΙΔʹ, ΙΕʹ) but does not specify which psalm verses are being commented on; the English draft supplies 'PSALM 14' and 'PSALM 15' as headings, but the exact psalm references are not explicit in the Greek."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"Κύριός μου εἶ σύ.\n\nὉρᾷς τῆς Ἐκκλησίας τὴν εὐγνωμοσύνην. Ὁμοῦ γὰρ καὶ τὴν ἑαυτῆς πτωχείαν, καὶ τοῦ νυμφίου τὸν πλοῦτον ὡμολόγησεν. Εἶπά, φησι, τῷ Κυρίῳ, τουτέστι τῷ Χριστῷ, Κύριός μου εἶ σύ. Οὐκ εἶ, φησι, ψιλὸς ἄνθρωπος, ἀλλὰ Κύριος, ἐπειδὴ δούλην εἰς γάμου κοινωνίαν, καὶ τὴν ἀπόβλητον ἔλαβες.\n\nΚύριος μερὶς τῆς κληρονομίας μου καὶ τοῦ ποτηρίου μου.\n\nΚληρονομίας φησί, τουτέστι τοῦ μυστηρίου τούτου. Κληρονομίαν γὰρ ἐν τῷ αἰῶνι τούτῳ ἡ Ἐκκλησία οὐ κέκτηται, πλὴν μόνον τὸν Θεόν. Ὅστις αὐτῇ τὸν κλῆρον εὐπρεπίζει τὸν μέλλοντα, διὰ τοῦτο εἰκότως ὁ στίχος ὁ ἑπόμενος πρόσκειται·\n\nΣὺ εἶ ἀποκαθιστῶν τὴν κληρονομίαν. Εὐλογήσω τὸν Κύριον.\n\nΕὐλογεῖ τὸν Θεὸν ἡ Ἐκκλησία, ὡς παρ’ αὐτοῦ δεξαμένη τῶν μυστηρίων τὴν σύνεσιν, καὶ τὴν πλάνην τῶν Ἰουδαίων ἐκκλίνασα.\n\nΠροωρώμην τὸν Κύριον ἐνώπιόν μου διαπαντός.\n\nΘεωρεῖς υἱοῦ καὶ πατρὸς ὁμοτιμίαν; ποτὲ μὲν γὰρ ὁ υἱὸς ἑστάναι ἐκ δεξιῶν, ἢ καθῆσθαι λέγεται· νῦν δὲ τῷ πατρὶ τὸν δεξιὸν τόπον ἀπονέμει· ἵνα μάθῃς μίαν εἶναι τοῦ γεννηθέντος καὶ τοῦ γεννήσαντος δύναμιν, εἰ καὶ νῦν ταπεινὰ διὰ τὴν σάρκα φθέγγεται.","english":"You are my Lord.\n\nYou see the Church’s gratitude. For she confessed both her own poverty and the bridegroom’s wealth at the same time. I said, she says, to the Lord, that is, to Christ, You are my Lord. You are not, she says, a mere man, but Lord, because you took a slave woman into the communion of marriage, even the outcast one.\n\nThe Lord is the portion of my inheritance and of my cup.\n\nInheritance, she says, that is, of this mystery. For the Church possesses no inheritance in this age, except only God. He prepares for her the future lot; therefore the following verse is fittingly added:\n\nYou are the one who restores the inheritance. I will bless the Lord.\n\nThe Church blesses God, as having received from him the understanding of the mysteries and having turned aside from the error of the Jews.\n\nI kept the Lord before me continually.\n\nDo you see the equal honor of Son and Father? For sometimes the Son is said to stand at the right hand or to sit; now he assigns the right-hand place to the Father, so that you may learn that the power of the begotten and of the begetter is one, even if he now speaks humbly because of the flesh.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Κύριός μου εἶ σύ","severity":"info","text":"The Church addresses Christ as 'my Lord,' confessing her poverty and his wealth, and emphasizing that he took a slave woman (the Church) into marriage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κληρονομία","severity":"info","text":"Here 'inheritance' refers to the mystery (the Eucharist or salvation), not earthly property; the Church's only inheritance is God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριος μερὶς τῆς κληρονομίας μου καὶ τοῦ ποτηρίου μου","severity":"info","text":"This line echoes Psalm 15 (LXX) language of inheritance and cup, interpreted as the Eucharistic mystery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"νυμφίος","severity":"info","text":"The bridegroom imagery reflects the Song of Songs tradition, where Christ is the bridegroom and the Church the bride, common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Προωρώμην τὸν Κύριον ἐνώπιόν μου διαπαντός","severity":"info","text":"This verse shifts to a Trinitarian focus, showing the Son assigning the right-hand place to the Father to affirm their equal power despite the Son's humble speech due to the flesh.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἰουδαῖοι","severity":"info","text":"The Church blesses God for turning aside from 'the error of the Jews,' reflecting anti-Jewish polemic common in early Christian commentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'slave woman' (δούλην) is ambiguous: it may refer to the Church as a humble bride or to a specific biblical figure (e.g., Ruth or the Shunammite).","The phrase 'the following verse' (ὁ ἑπόμενος στίχος) is unclear; it likely refers to the next line in the psalm or in Hesychius's commentary."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"ΨΑΛΜΟΣ ΙϚʹ.\n\nΘαυμάστωσον τὰ ἐλέη σου, ὁ σώζων τοὺς ἐλπίζοντας ἐπὶ σέ.\n\nΠοῖα διαβήματα καταρτισθῆναι ἐν τοῖς τρίβοις τοῦ Θεοῦ, ποῖα δὲ μὴ σαλευθῆναι ὁ Προφήτης εὔχεται; Διαβήματα πρῶτα τὰ τῆς ψυχῆς κινήματα κεκτήμεθα, καὶ ταῦτα καταρτισθῆναι, τουτέστι βεβαιωθῆναι, ἐν ταῖς τρίβοις τοῦ Θεοῦ, ἐν τοῖς προστάγμασι τοῖς θείοις δηλονότι προσεύχεται. Τούτων γὰρ καταρτισθέντων, οὐδὲ τὰ ἄλλα ἡμῶν διαβήματα, τουτέστιν αἱ πράξεις, σαλεύονται· ἁμαρτία γὰρ αὐτὰ μοχλεῦσαι οὐ δύναται.\n\nΟἱ ἐχθροί μου τὴν ψυχήν μου.\n\nκυκλοῦσι γὰρ τὴν ψυχὴν ἡμῶν οἱ δαίμονες, καί, θηρίων δίκην, ἕκαστος προσλαμβάνει παγιδεῦσαι βουλόμενος. στέαρ δὲ τῶν δαιμόνων, καὶ τροφὴ λιπαρά, οἱ ἁμαρτάνοντες, οὓς ταῖς ἡδοναῖς ἀπολαύοντας, ὥστε μηκέτι διαφυγεῖν, συγκλείουσι. ποίαν δὲ ὑπερηφανίαν; τὴν ἀποστασίαν τὴν ἀπὸ τοῦ θεοῦ, τὴν ἀπιστίαν τοῦ μέλλοντος, τῆς κρίσεως τὴν ἀθέτησιν. ταῦτα γὰρ οἱ θέμενοι ἁμαρτεῖν, τοὺς ἀπατωμένους προτρέπονται.","english":"Psalm 16.\n\nMake your mercies wondrous, O you who save those who hope in you.\n\nWhat steps does the Prophet pray to be set in order on the paths of God, and what steps does he pray not to be shaken? We possess first steps, the movements of the soul, and he prays that these be set in order, that is, confirmed, on the paths of God, clearly meaning in the divine commandments. For when these are set in order, our other steps, that is, our actions, are not shaken; for sin cannot dislodge them.\n\nMy enemies surround my soul.\n\nFor the demons encircle our soul, and, like wild beasts, each one takes hold, wishing to ensnare it. The fat of the demons, and their rich nourishment, are those who sin, whom they confine while they enjoy pleasures, so that they may no longer escape. And what pride? The apostasy from God, the disbelief in the future, the rejection of judgment. For those who have set themselves to sin urge on the deceived.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΨΑΛΜΟΣ ΙϚʹ","severity":"info","text":"The passage opens with the superscription 'Psalm 16', marking the start of a new psalm commentary within the continuous sequence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Θαυμάστωσον τὰ ἐλέη σου","severity":"info","text":"The Greek verb 'Θαυμάστωσον' (make wondrous) is a rare imperative form, emphasizing the petitioner's plea for divine mercy to be manifested in an extraordinary manner.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"διαβήματα","severity":"info","text":"The term 'διαβήματα' (steps) is used metaphorically for the soul's movements and actions, a common exegetical trope in patristic psalm interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οἱ ἐχθροί μου τὴν ψυχήν μου","severity":"info","text":"This phrase echoes Psalm 16:9 (LXX), where the psalmist describes enemies surrounding the soul, interpreted here as demonic forces.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"στέαρ δὲ τῶν δαιμόνων","severity":"info","text":"The image of demons feeding on sinners' fat and rich nourishment reflects ascetic traditions where sin provides material for demonic sustenance, common in desert spirituality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ποίαν δὲ ὑπερηφανίαν","severity":"caution","text":"The rhetorical question 'And what pride?' is abrupt; the preceding text may be lacunose, as the connection to the prior sentence is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The transition from the discussion of steps to the enemies surrounding the soul is abrupt, possibly indicating a lacuna or a shift in the psalm verse being commented on."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"Ἀνάστηθι, Κύριε.\n\nῬομφαίαν καλεῖ τοῦ Θεοῦ τὸ δίκαιον, μαχαίρας δίκην ὅλας τὰς τῶν δαιμόνων παρατάξεις ἐκτέμνοντα.\n\nἘχορτάσθησαν υἱῶν.\n\nΟὐχ, ὥς τινες νομίζουσι, τὸ βρῶμα ἐνταῦθα ὁ Ψαλμῳδὸς διαβάλλει τῶν υἱῶν (οὐδὲ γὰρ τὰ εἰσπορευόμενα εἰ, τὸ στόμα κοινοῖ τὸν ἄνθρωπον), ἀλλ’ αὐτοὺς ὡς λίαν ἀγνώμονας, ὅτι τέκνα ἀπὸ Θεοῦ λαμβάνοντες εἰς πλῆθος, οὐκ ἀρετὴν αὐτοῖς, ἀλλὰ κατάλοιπα τῆς ἑαυτῶν κακίας ἀντὶ κλήρου παρέδωκαν.\n\nΨΑΛΜΟΣ ΙΖʹ.\n\nΚαὶ ἔκλινεν οὐρανούς, καὶ κατέβη.\n\nἜκλινεν οὐρανούς, ἵνα τὴν γῆν τῷ οὐρανῷ συνάψῃ, καὶ τοῖς κάτω πρὸς τὰ ἄνω κοινωνίαν χαρίσηται. Οὐκ ἂν δὲ τοῦτο ἐγένετο, εἰ μὴ καταβὰς τοῦτον τὸν τρόπον, ἐπεδήμει τῇ γῇ, καθ’ ὂν ἠδύνατο δέχεσθαι, τουτέστιν ἐν σαρκί, ἥντινα γνόφον ὑπὸ τοὺς πόδας ἐκάλεσε.\n\nΨΑΛΜΟΣ ΛΒʹ.\n\nἈγαπᾷ ἐλεημοσύνην καὶ κρίσιν.\n\nἘλεημοσύνην τὴν φιλανθρωπίαν λέγει, ἣν τῆς κρίσεως διὰ τοῦτο προέταξεν, ἐπεὶ προτέρᾳ τῇ φιλανθρωπίᾳ ὁ Θεός, μετὰ δὲ ταῦτα τῇ κρίσει κέχρηται κατὰ τῶν ἐπιμεινάντων τῇ ἁμαρτίᾳ.","english":"Arise, Lord.\n\nHe calls the justice of God a sword, cutting down all the battle lines of the demons like a blade.\n\nThey were filled with sons.\n\nHere the Psalmist does not, as some suppose, denounce the food of the sons (for what enters the mouth does not defile a man), but rather denounces them as exceedingly ungrateful, because, receiving children from God in great number, they handed down to them not virtue, but the remnants of their own wickedness as an inheritance.\n\nPSALM 17.\n\nAnd he bowed the heavens, and came down.\n\nHe bowed the heavens in order to unite the earth with the heaven, and to grant communion between those below and those above. This would not have happened, unless, having come down in this manner, he sojourned on the earth in a way that it could receive him, that is, in the flesh, which he called a cloud under his feet.\n\nPSALM 32.\n\nHe loves mercy and judgment.\n\nHe calls mercy philanthropy, which he placed before judgment for this reason, because God first employs philanthropy, and thereafter employs judgment against those who persist in sin.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἀνάστηθι, Κύριε","severity":"info","text":"The lemma 'Arise, Lord' is a short invocation that introduces the commentary on a verse from Psalm 16 (LXX 16:1). The commentator interprets it as a call for divine action.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ῥομφαίαν","severity":"info","text":"The term 'ῥομφαίαν' (sword) is used metaphorically for God's justice, which cuts down demonic battle lines. This reflects a common patristic image of divine retribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐχορτάσθησαν υἱῶν","severity":"info","text":"The phrase 'They were filled with sons' likely alludes to Psalm 16:2 (LXX), where the Psalmist criticizes those who receive many children but pass on wickedness instead of virtue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ΨΑΛΜΟΣ ΙΖʹ","severity":"info","text":"The reference to Psalm 17 (LXX) introduces a commentary on the verse 'And he bowed the heavens, and came down' (Psalm 17:10). The commentator interprets this as a theophany, where God descends in the flesh to unite earth and heaven.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΨΑΛΜΟΣ ΛΒʹ","severity":"info","text":"The passage transitions to Psalm 32 (LXX) with the verse 'He loves mercy and judgment' (Psalm 32:5). The commentator explains the order: God first uses philanthropy (mercy) and then judgment against persistent sinners.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐλεημοσύνην","severity":"info","text":"The term 'Ἐλεημοσύνην' (mercy) is glossed as 'philanthropy', a key concept in Greek Christian ethics. This reflects Hesychius's emphasis on God's benevolent nature preceding punitive justice.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not provided; the Greek original is used. The structural classification 'narrative' may not fully capture the exegetical nature of the passage."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"Συνάγων ὡσεὶ ἀσκὸν ὕδατα.\n\nἈβύσσους δὲ τὰ πλήθη τῶν ὑδάτων λέγει, ἄπερ ἐν ἀποκρύφοις ὑπὸ τὴν γῆν ὁ Δημιουργὸς ἔταξεν, ὥστε καὶ κατὰ τοῦτο τὴν αὐτοῦ σοφίαν θαυμάζεσθαι. Ὥστε τὴν ξηρὰν ἐπάνω τῆς ὑγρᾶς ἐθεμελίωσε, καὶ τὸ βαρὺ ὑπὸ τοῦ ἐλαφροτέρου βαστάζεσθαι δέδωκεν.\n\nΟὐ σώζεται βασιλεὺς διὰ πολλὴν δύναμιν.\n\nὭστε μάτην τῆς τοῦ σώματος ἰσχύος ἐπιμελούμεθα, εἰκῆ δὲ δύναμιν ἑαυτοῖς τὴν ἀπὸ συγγενῶν, καὶ φίλων, καὶ πλούτου περιβάλλομεν· οὐδὲν ἕτερον γὰρ σῶσαι δίχα τῆς συνεργείας τῆς ἄνωθεν δύναται. Ὑπόδειγμα δὲ τὸν Γολιὰθ καὶ τὸν Φαραὼ λάμβανε. Ὁ μὲν γίγας ὑπάρχων ἰσχυρός, ἀπὸ τοῦ Δαβὶδ ἁπλοῦ παιδαρίου νενίκηται· ὁ δὲ μετὰ πλήθους ἁρμάτων τὸν Ἰσραὴλ διώξας τάφον ἔσχε τὴν θάλασσαν.\n\nΨΑΛΜΟΣ ΛΓʹ.\n\nΔεῦτε, τέκνα, ἀκούσατέ μου.\n\nΔεῦτε, λέγει τοῖς ἐγγύς, καὶ τοῖς πόῤῥωθεν, ἵν’ οἱ μὲν μακρὰν ἐγγίσωσιν, οἱ δὲ ἐγγὺς ἐγγύτερον γένωνται, ὑπακοὴν ὡς πατρὶ τῷ Θεῷ προσκομίζοντες, καὶ φόβον θεῖον διδαχθῶσιν, ἀπαλλαγὴν τοῦ φόβου τῶν δαιμόνων παρέχοντα, ὅθεν ἐπιφέρει· Φόβον Κυρίου διδάξω ὑμᾶς.","english":"Gathering like a wineskin the waters.\n\nHe calls the abysses the multitudes of waters, which the Creator placed in hidden places under the earth, so that even in this his wisdom is to be admired. Thus he laid the dry upon the moist, and allowed the heavy to be supported by the lighter.\n\nA king is not saved by great might.\n\nSo we care for the strength of the body in vain, and we vainly surround ourselves with power from relatives, friends, and wealth; for nothing else can save without the cooperation of that which is from above. Take Goliath and Pharaoh as examples. The one, being a giant and strong, was conquered by David, a simple boy; the other, who pursued Israel with a multitude of chariots, had the sea as his tomb.\n\nPSALM 33.\n\nCome, children, listen to me.\n\nHe says \"come\" to those near and those far away, so that those far off may draw near, and those near may become nearer, bringing obedience to God as to a father, and learning divine fear, which provides deliverance from fear of demons, whence he adds: I will teach you the fear of the Lord.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀβύσσους","severity":"info","text":"Hesychius uses 'abysses' to denote the multitudes of waters stored under the earth, a cosmological term drawn from the Septuagint (e.g., Gen 1:2) and patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Goliath and Pharaoh","severity":"info","text":"The examples of Goliath and Pharaoh illustrate the theme that earthly might is vain without divine aid; both figures are defeated by humble agents (David and the Red Sea), a common typology in early Christian commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 33","severity":"info","text":"The passage introduces Psalm 33 (LXX; MT 34) with the incipit 'Come, children, listen to me,' which Hesychius interprets as a call to obedience and divine fear, contrasting fear of demons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage shifts from a cosmological reflection on the abysses to a moral lesson on the futility of human power, then introduces a new psalm with a direct address, marking a structural transition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"fear of demons","severity":"info","text":"Hesychius contrasts 'divine fear' with 'fear of demons,' reflecting late antique Christian demonology where demons cause irrational terror, and true piety provides deliverance.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Gathering like a wineskin the waters' may be a fragment of a lost lemma or a paraphrase; its exact source in the psalm text is unclear."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"ΨΑΛΜΟΣ ΛΔʹ.\n\nΨαλμὸς τῷ Δαβίδ.\n\nΔήλη μὲν ἡ ἐπιγραφὴ τοῦ ψαλμοῦ· εἰς Δαβὶδ δὲ ὅμως τὸν νοητὸν ἀναφέρεται, ὃς καὶ προσευχῆς ὑποκρίνεται ῥήματα, οὐ τῇ ἀξίᾳ ταύτῃ τῆς θεότητος, ἀλλὰ τῇ ταπεινώσει τῆς ἀνθρωπότητος προσήκει λογίζεσθαι. Εἰ γὰρ ἐταπείνωσεν ἑαυτὸν μορφὴν δούλου λαβών, εἰκότως ἐν τῷ καιρῷ τοῦ πάθους προσεύχεται, ὁμοῦ καὶ προσεύχεσθαι διδάσκων ἐν ταῖς θλίψεσι.\n\nΔίκασον, Κύριε.\n\nΤοὺς μὲν ἀδικοῦντας Ἰουδαίους λέγει, δαίμονας δὲ τοὺς πολεμοῦντας· οἵτινες δι’ ἡμᾶς τὸν Χριστὸν ἐπολέμησαν. Τούτους πολεμηθῆναι, τουτέστι καταργηθῆναι, βούλεται.\n\nἘλθέτω αὐτῷ παγὶς ἣν οὐ γινώσκει.\n\nΕἰς Ἰούδαν τὸν προδότην τοῦτο, ἀλλὰ μὴν καὶ εἰς τὸν λαὸν τῶν Ἰουδαίων, ἔτι δὲ καὶ εἰς αὐτὸν τὸν διάβολον εἴρηται. Ὁ μὲν γὰρ Ἰούδας εἰς τὴν παγίδα τῆς ἀγχόνης ἐνέπεσεν· ὁ δὲ λαὸς τῶν Ἰουδαίων, παγιδεύειν νομίσας, παγιδεύεται, καὶ ὑπὸ τὴν αὑτοῦ συνελήφθη θήραν. Ὡσαύτως ὁ διάβολος, τὴν παγίδα τοῦ σταυροῦ μελετήσας, διὰ τοῦ σταυροῦ τῆς ἑαυτοῦ βασιλείας ἐξέπεσεν.","english":"Psalm 34.\n\nA psalm for David.\n\nThe inscription of the psalm is clear; yet it is referred to the intelligible David, who also assumes the words of a prayer, which is to be reckoned not to this dignity of divinity, but to the humility of humanity. For if he humbled himself by taking the form of a servant, it is fitting that at the time of the passion he prays, at the same time teaching us to pray in afflictions.\n\nJudge, O Lord.\n\nHe calls the unjust Jews, and the warring demons; those who through us warred against Christ. He wishes these to be warred against, that is, to be abolished.\n\nLet a snare come upon him which he does not know.\n\nThis is said against Judas the traitor, but also against the people of the Jews, and further even against the devil himself. For Judas fell into the snare of the noose; the people of the Jews, thinking to ensnare, are themselves ensnared, and were caught in their own trap. Likewise the devil, having devised the snare of the cross, through the cross fell from his own kingdom.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ψαλμὸς τῷ Δαβίδ","severity":"info","text":"The superscription 'A psalm for David' is typical of the Septuagint Psalter, but Hesychius immediately reinterprets David as the 'intelligible David' (τὸν νοητὸν), i.e., Christ, a common typological move in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Δήλη μὲν ἡ ἐπιγραφὴ","severity":"info","text":"Hesychius calls the inscription 'clear' (δήλη), yet he proceeds to a non-literal reading, showing that 'clear' here means 'obvious in its literal sense' but requiring spiritual interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μορφὴν δούλου λαβών","severity":"info","text":"The phrase 'taking the form of a servant' echoes Philippians 2:7 (μορφὴν δούλου), a key text for Christ's humility and the basis for Hesychius's argument that Christ's prayer in the psalm is an act of humility, not weakness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δίκασον, Κύριε","severity":"info","text":"The phrase 'Judge, O Lord' (Δίκασον, Κύριε) is a direct citation from Psalm 34:1 (LXX), which Hesychius interprets as a prayer against the unjust Jews and warring demons, aligning with his anti-Jewish polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"παγὶς ἣν οὐ γινώσκει","severity":"info","text":"Hesychius applies the 'snare' (παγίς) to Judas, the Jewish people, and the devil, a threefold interpretation that reflects a common patristic trope of the cross as a trap for the devil, found in authors like Gregory of Nyssa.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἰουδαίους","severity":"caution","text":"Hesychius's identification of 'the unjust' as 'Jews' (Ἰουδαίους) reflects the anti-Jewish rhetoric of the period; modern readers should note this is a polemical reading, not a historical description of all Jews.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"Ἀνταπεδίδοσάν μοι πονηρά.\n\nἙαυτῷ γὰρ τὴν τῶν Ἰουδαίων ἀκαρπίαν, ὡς οἰκοδεσπότης καὶ γεωργός, ἐλογίζετο.\n\nὩς πλησίον, καὶ ὡς ἀδελφόν.\n\nΤὴν πρὸς τὸν Ἰούδαν λέγει συμπάθειαν, ὅπως αὐτῷ καὶ τὸ γλωσσόκομον βαστάζειν, καὶ μόνον συμβάπτειν εἰς τρυβλίον ἐπέτρεψεν, ὡς ἀδελφὸν καὶ πλησίον. Ἀδελφὸς εὐαρεστῶν, τουτέστιν ἀρέσκων αὐτῷ, καὶ καλῶς ἐν ἄπασι χρώμενος.\n\nἘπείρασάν με, ἐξεμυκτήρισάν με μυκτηρισμῷ.\n\nἼσως μὲν καὶ τοὺς ὀδόντας ἐξ ὠμότητος ἔβρυχον, μονονουχὶ μάσασθαι τὸν Ἰησοῦν βουλόμενοι. Πλὴν βρυγμὸς ὀδόντων καὶ ἡ κακία ἡ ἐν λόγοις λέγεται. Τὸν Πατέρα οὖν ἐβούλετο μάρτυρα κατὰ τῶν εἰς αὐτὸν βλασφημούντων ἐσόμενον. Ὅθεν ἐπιφέρει· Κύριε, πότε ἐπόψῃ;\n\nΨΑΛΜΟΣ ΛΕʹ.\n\nΦησὶν ὁ παράνομος τοῦ ἁμαρτάνειν.\n\nΟὐχ ἀπλῶς παράνομον, ἀλλὰ τὸν ὑποκριτὴν καὶ δόλιον ὁ ψαλμὸς ὑποτίθεται, τὸν πολὺν ἐν τῇ ψυχῇ βόρβορον παρανομίας ἔχοντα, καὶ διὰ τοῦτο λέγοντα ἐν ἑαυτῷ τοῦ ἁμαρτάνειν ἀποτιθέμενον. Διὰ τί δέ, ἐν ἑαυτῷ, λέγει; Ἐπειδὴ ταῦτα λογίζεται ἅπερ φανερῶς εἰπεῖν ἢ φοβεῖται ἢ αἰσχύνεται.","english":"They repaid me with evil.\n\nFor he reckoned to himself the barrenness of the Jews, as a householder and a farmer.\n\nAs a neighbor, and as a brother.\n\nHe speaks of the sympathy toward Judas, how he permitted him both to carry the purse and even only to dip into the dish, as a brother and a neighbor. A brother who is well-pleasing, that is, pleasing to him, and behaving well in all things.\n\nThey tempted me, they mocked me with mockery.\n\nPerhaps they even gnashed their teeth from savagery, all but wanting to devour Jesus. Yet the gnashing of teeth is also spoken of as the malice in words. Therefore he wished the Father to be a witness against those blaspheming him. Hence he adds: Lord, when will you look upon it?\n\nPsalm 35.\n\nThe lawless one says of sinning.\n\nThe psalm does not simply posit a lawless man, but the hypocrite and deceitful one, the one having much filth of lawlessness in his soul, and because of this saying to himself that he is laying aside sinning. And why does it say, in himself? Because he ponders these things which he either fears or is ashamed to say openly.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ἀνταπεδίδοσάν μοι πονηρά","severity":"info","text":"Hesychius interprets the psalm's complaint as Christ's voice, applying the Jewish rejection to the Gospel narrative of Judas and the Passion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γλωσσόκομον","severity":"info","text":"The 'purse' (γλωσσόκομον) refers to the money bag Judas carried, a detail from the Last Supper tradition (cf. John 13:2).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"συμβάπτειν εἰς τρυβλίον","severity":"info","text":"The phrase 'dip into the dish' alludes to the common dish at the Last Supper, a synoptic detail (cf. Mark 14:20).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"βρυγμὸς ὀδόντων","severity":"info","text":"Gnashing of teeth (βρυγμὸς ὀδόντων) is a biblical image of rage or malice (cf. Psalm 37:12 LXX; Acts 7:54).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΨΑΛΜΟΣ ΛΕʹ","severity":"info","text":"The lemma 'Psalm 35' marks a new psalm division, following the commentary on Psalm 34, consistent with the LXX numbering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παράνομος","severity":"info","text":"Hesychius specifies that 'lawless one' (παράνομος) here means the hypocrite, not a generic sinner, emphasizing inner deceit.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether 'they repaid me' refers to the Jews or to Judas; Hesychius takes it as the Jews collectively.","The phrase 'as a neighbor, and as a brother' could be a separate lemma or part of the preceding sentence; the edition treats it as a lemma."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"Μεθυσθήσονται ἀπὸ πιότητος οἴκου.\n\nΟἶκος τοῦ Θεοῦ, τὸ σῶμα αὐτοῦ, πιότης τὸ ἐκχυθὲν ἀπὸ τῆς πλευρᾶς αἷμα καὶ ὕδωρ, ἐξ οὗπερ οἱ πιστοὶ πάντες μέθην σωτήριον ἐμεθύσθημεν. Χείμαῤῥος γὰρ τρυφῆς τὰ τοῦ Χριστοῦ πάθη. Χείμαῤῥος μέν, ἐπειδὴ ἐν ἀκμῇ τοῦ χειμῶνος τῆς ἡμετέρας ἁμαρτίας ἐπράττετο, ὅτε πᾶσα μὲν ἀρετή, ἀγάπη δὲ μάλιστα ἡ πρὸς Θεὸν ψυγήσασα ἐνενέκρωτο. Ὥστε τὸν προφήτην Ζαχαρίαν περὶ τῆς ἡμέρας τοῦ σταυροῦ λέγειν· Ἐν τῇ ἡμέρᾳ ἐκείνῃ οὐκ ἔσται φῶς· ψύχος καὶ παγετὸς ἔσται· ἡμέρα μεγάλη ἐστί. Τρυφῆς δὲ εἰκότως ἐλέγετο. Σφόδρα γὰρ ὁ Χριστὸς ἐνετρύφα τοῖς ὑπὲρ ἡμῶν πάθεσιν, τοῦ τε διαβόλου καταπαίζων, καὶ ὑπὲρ τῆς τῶν ἀνθρώπων σωτηρίας ἡδόμενος. Τοῦτον ἡμᾶς τὸν χειμάῤῥουν τῆς τρυφῆς μυστικῶς ποτίζει. Τὸ γὰρ τοῦ Δεσπότου πάθος μαρτύριον τοῖς δούλοις γεγένηται.\n\nΨΑΛΜΟΣ ΛϚʹ.\n\nΝεώτερος ἐγενόμην.\n\nΚαλῶς ἡμᾶς ἀναμιμνήσκει τῆς κρίσεως, ἵνα μὴ πρὸς τὴν ἐνταῦθα θεωρήσαντες σύγχυσιν, ἀρετῆς ἀμελήσωμεν· ὁρῶντες τοὺς ἐν ἀρεταῖς, ἐν ἀδοξίᾳ τῇ παρὰ ἀνθρώποις, καὶ πόνοις τυγχάνοντας. Οὐκ ἐγκαταλείψει γὰρ αὐτοὺς ὁ Θεός, τουτέστιν οὐχ ὑπερόψεται· φυλάττει δὲ αὐτοὺς εἰς τὸν αἰῶνα τὸν μέλλοντα, ἔνθα τῶν ἀγαθῶν ἡ δόσις ἀτελεύτητος.","english":"They will be intoxicated with the richness of the house.\n\nThe house of God is his body; the richness is the blood and water poured from his side, from which all we faithful have been intoxicated with a saving intoxication. For the sufferings of Christ are a winter torrent of delight. A winter torrent, because it occurred at the height of the winter of our sin, when every virtue, and especially love for God, having grown cold, had become deadened. So that the prophet Zechariah says concerning the day of the cross: On that day there will be no light; there will be cold and frost; it is a great day. And it was fittingly called a torrent of delight. For Christ greatly delighted in his sufferings on our behalf, both mocking the devil and rejoicing over the salvation of men. He mystically gives us this winter torrent of delight to drink. For the passion of the Master has become a martyrdom for the servants.\n\nPSALM 36.\n\nI was younger.\n\nHe well reminds us of the judgment, so that, having observed the confusion here, we may not neglect virtue, seeing those who are virtuous enduring dishonor among men and hardships. For God will not abandon them, that is, he will not overlook them; but he preserves them for the future age, where the giving of good things is unending.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Μεθυσθήσονται ἀπὸ πιότητος οἴκου","severity":"info","text":"Hesychius interprets the psalm verse as a prophecy of the Eucharist: the 'house' is Christ's body, the 'richness' the blood and water from his side, and the intoxication a saving one.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"χείμαῤῥος τρυφῆς","severity":"info","text":"The phrase 'winter torrent of delight' is a striking oxymoron: χείμαῤῥος (winter torrent) evokes the cold of sin, τρυφῆς (delight) Christ's joy in saving, blending suffering and pleasure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν τῇ ἡμέρᾳ ἐκείνῃ οὐκ ἔσται φῶς· ψύχος καὶ παγετὸς ἔσται· ἡμέρα μεγάλη ἐστί","severity":"info","text":"Hesychius attributes this to the prophet Zechariah, but it is not a direct quotation from the canonical book; it may be from a lost apocryphon or a liturgical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ΨΑΛΜΟΣ ΛϚʹ","severity":"info","text":"The superscription 'PSALM 36' marks a new psalm in the Septuagint numbering (Psalm 37 in Hebrew). Hesychius transitions from a Eucharistic allegory to a moral exhortation on judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Νεώτερος ἐγενόμην","severity":"info","text":"The lemma 'I was younger' begins the next psalm; Hesychius uses it to introduce a reflection on judgment, contrasting present confusion with future reward, a common structural move in his commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Τοῦτον ἡμᾶς τὸν χειμάῤῥουν τῆς τρυφῆς μυστικῶς ποτίζει","severity":"info","text":"Hesychius's Eucharistic reading of the 'winter torrent' as Christ's passion-drink for the faithful reflects a mystical tradition that influenced later Byzantine liturgical commentaries.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Zechariah quotation is not found in the canonical book; its source is uncertain.","The Coptic text underlying the Greek is not directly cited, so the structural classification 'narrative' may reflect a broader section division."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"Ψαλμὸς τοῦ δαυὶδ εἰς ἀνάμνησιν περὶ σαββάτου\n\nΠοίου σαββάτου; οὐδὲ γὰρ τοῦ τυχόντος. ὅθεν οὐ περὶ θυσιῶν τοῦ κατὰ νομικὸν σάββατον, ἀλλὰ περὶ τῶν παθῶν τοῦ Χριστοῦ ὁ ψαλμὸς διαλέγεται. ὥστε ἀνάμνησιν ἐκείνου τοῦ σαββάτου ἡ παροῦσα προφητεία ἔχει περὶ οὗ Ἰωάννης ὁ Θεολόγος ἔλεγεν· οἱ οὖν Ἰουδαῖοι ἐπεὶ παρασκευὴ ἦν, ἵνα μὴ μείνῃ ἐπὶ τοῦ σταυροῦ τὰ σώματα ἐν τῷ σαββάτῳ, ἦν γὰρ μεγάλη ἡμέρα ἐκείνου τοῦ σαββάτου, ἠρώτησαν τὸν Πιλᾶτον ἵνα κατεαγῶσιν αὐτῶν τὰ σκέλη καὶ ἀρθῶσιν.\n\nΚύριε μὴ τῷ θυμῷ σου ἐλέγξῃς με, μηδὲ τῇ ὀργῇ σου παιδεύσῃς με.\n\nΠολλάκις ἡμῖν εἴρηται τὸν Χριστὸν ὥσπερ ἐν τοῖς πάθεσιν οὕτως καὶ ἐν τῇ προφητείᾳ τὸ πρόσωπον ἀναλαβεῖν τῆς ἀνθρωπότητος, ἀφ’ οὗ καὶ νῦν ταῦτα διαλέγεται, ἐλεχθῆναι μὲν τὴν φύσιν, ἀλλ’ οὐκ ἐν ὀργῇ, παιδευθῆναί τε αὐτὴν οὐκ ἐν θυμῷ βουλόμενος. ποῖον οὖν ἔλεγχον; τὸν ἐπὶ σωτηρίᾳ. ὁμοίως δὲ καὶ παιδείαν τὴν ἐν εἰρήνῃ βούλεται, ὅπερ οὐκ ἦν ἄλλως συμβῆναι εἰ μὴ τὸν ἐφ’ ἡμῖν ἔλεγχον ὁ Χριστὸς καὶ τὴν παιδείαν ἀνέλαβεν, ἐλέγχων ὁ αὐτὸς καὶ ἐλεγχόμενος, ὡς μὲν θεὸς ἐλέγχων, ὡς ἄνθρωπος δὲ ὑπὲρ ἡμῶν ἐλεγχόμενος. ἑκάτερον τοιγαροῦν τότε τοῦ ἐλέγχοντος καὶ τοῦ ἐλεγχομένου συναγαγὼν πρόσωπον, τοιαῦτα διὰ τῆς Ἡσαίου προφητείας ἐφθέγγετο· ἐὰν ὦσιν αἱ ἁμαρτίαι ὑμῶν ὡς φοινικοῦν, ὡς χιόνα λευκανῶ, ἐὰν δὲ ὦσιν ὡς κόκκινον ὡς ἔριον λευκανῶ. ἀλλὰ μὲν καὶ τὴν παιδείαν ὁμοίως περὶ ἧς ὁ αὐτὸς προφήτης διαλέγεται· παιδεία εἰρήνης ἡμῶν ἐπ’ αὐτόν, τῷ μώλωπι αὐτοῦ πάντες ἡμεῖς ἰάθημεν.","english":"A Psalm of David for a memorial concerning the Sabbath.\n\nWhat Sabbath? Not an ordinary one. Hence the psalm does not speak about the sacrifices of the legal Sabbath, but about the sufferings of Christ. So this prophecy contains a memorial of that Sabbath concerning which John the Theologian said: \"Then the Jews, since it was the Preparation, so that the bodies might not remain on the cross on the Sabbath—for that Sabbath day was a great day—asked Pilate that their legs be broken and they be taken down.\"\n\nLord, do not convict me in your wrath, nor discipline me in your anger.\n\nIt has often been said to us that Christ, just as in the sufferings, so also in the prophecy, takes upon himself the person of humanity, from which he now speaks these things: wishing that nature be convicted, but not in anger, and that it be disciplined, but not in wrath. What kind of conviction, then? That which is for salvation. Likewise, he also wishes discipline in peace, which could not happen otherwise unless Christ took upon himself the conviction that is upon us and the discipline, himself both convicting and being convicted: as God, convicting; as man, being convicted on our behalf. Therefore, having then brought together the person of both the one convicting and the one being convicted, he uttered such things through the prophecy of Isaiah: \"If your sins are like crimson, I will whiten them like snow; if they are like scarlet, I will whiten them like wool.\" And likewise concerning the discipline, about which the same prophet speaks: \"The discipline of our peace is upon him; by his wound we were all healed.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰωάννης ὁ Θεολόγος","severity":"info","text":"Hesychius cites John the Theologian (the Evangelist) regarding the Jews' request to Pilate to break the legs of the crucified and remove them before the Sabbath. This alludes to John 19:31, though the wording is paraphrastic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡσαίου προφητείας","severity":"info","text":"Two quotations from Isaiah are given: the first about whitening sins (cf. Isa 1:18 LXX) and the second about discipline and healing (cf. Isa 53:5 LXX). These are not verbatim but adapted to the commentary's argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πρόσωπον","severity":"info","text":"The term 'πρόσωπον' (person) is used in a prosopological exegetical sense: Christ assumes the person of humanity in the psalm, speaking as both convicting (as God) and being convicted (as man). This is a key hermeneutical move in Hesychius.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σαββάτου","severity":"info","text":"Hesychius distinguishes the 'legal Sabbath' (of Jewish law) from the 'great Sabbath' of Christ's passion, identified with Holy Saturday. The reference to breaking legs to remove bodies reflects a tradition about the burial of the crucified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ψαλμὸς τοῦ δαυὶδ εἰς ἀνάμνησιν περὶ σαββάτου","severity":"info","text":"The lemma introduces the psalm as a 'memorial concerning the Sabbath,' which Hesychius immediately reinterprets as referring to Christ's passion, not the Jewish Sabbath. This sets up the typological reading of the entire passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐὰν ὦσιν αἱ ἁμαρτίαι ὑμῶν ὡς φοινικοῦν","severity":"caution","text":"The Isaiah quotations are not exact; the first combines imagery of crimson and whitening not found in a single verse. Hesychius may be paraphrasing or conflating Isa 1:18 and Isa 38:12 LXX. The second quotation (παιδεία εἰρήνης) is also loosely adapted.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Isaiah quotations is uncertain; they may be conflated or paraphrased from memory.","The phrase 'παιδεία εἰρήνης' is not a standard LXX reading; its exact referent is unclear."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"Ὅτι τὰ βέλη σου ἐνεπάγησάν μοι καὶ ἐπεστήρισας ἐπ’ ἐμὲ τὴν χεῖρά σου.\n\nΟὐ μάτην τοίνυν ὁ Χριστὸς τῷ πατρὶ αὐτοῦ ταῦτα ὑπὲρ τοῦ γένους τῶν ἀνθρώπων προσεύχεται, ἀλλ’ ἐπειδὴ τὰ κατ’ αὐτῶν βέλη φησὶ τουτέστι ὅσας πληγὰς διὰ τὸν Ἀδὰμ ἐπῆλθον κατὰ τῆς κοινῆς φύσεως, ἐμοὶ ἐνεπάγησαν. ἐπειδὴ γὰρ ἐγὼ τὰς τοῦ γένους ἁμαρτίας ἀνέλαβον, ἀναγκαίως καὶ τὰς ὑπὲρ αὐτῶν παιδείας ὑφίσταμαι· διὸ καὶ ἐπεστήρισας ἐπ’ ἐμὲ τὴν χεῖρά σου τὴν παιδευτικὴν περὶ ἧς Ἰὼβ ἔλεγεν· χεὶρ κυρίου ἡ ἀψαμένη μού ἐστιν.\n\nΟὐκ ἔστιν ἴασις ἐν τῇ σαρκί μου ἀπὸ προσώπου τῆς ὀργῆς σου.\n\nΔείκνυσιν ὅτι δικαίως παραιτεῖται τὴν ὀργὴν ὡς οὐκ ἄδικον, ἀλλ’ ὡς οὐκ ἔχουσαν ἴασιν. ποῖον γὰρ ὀργῆς θεοῦ εὑρεθήσεται φάρμακον; σὺ δὲ θεώρει τῶν λέξεων τὴν ἀκρίβειαν. οὐδὲ γὰρ εἶπεν· οὐκ ἔστιν ἴασίς μοι, ἀλλ’ οὐκ ἔστιν ἴασις ἐν τῇ σαρκί μου· δηλονότι ταῦτα ἐκ προσώπου τῆς ἀνθρωπότητος, καὶ τὰ πάθη τὰ ὑπὲρ ἡμῶν λέγεται. μήποτε δὲ ἄδικον τὴν ὀργὴν τοῦ κριτοῦ τοῦ δικαίου νομίσωμεν, δηλοῖ πόθεν ἐπήχθη τοῖς ἑξῆς καὶ συνίστησιν.","english":"Because your arrows have been fixed in me, and you have set your hand upon me.\n\nNot in vain, then, does Christ pray these things to his father on behalf of the human race, but because he says the arrows against them—that is, as many blows as came upon the common nature because of Adam—were fixed in me. For since I have taken upon myself the sins of the race, I necessarily also undergo the punishments for them. Therefore you have also set your hand upon me, your corrective hand, concerning which Job said: \"The hand of the Lord is what has touched me.\"\n\nThere is no healing in my flesh from the face of your wrath.\n\nHe shows that he justly declines the wrath, not as unjust, but as having no healing. For what remedy for the wrath of God will be found? But observe the precision of the words. For he did not say, \"There is no healing for me,\" but \"There is no healing in my flesh\"—evidently these things are said from the perspective of humanity, and the sufferings on our behalf are spoken. Lest we ever consider the wrath of the just judge unjust, he makes clear from where it was brought in the following and establishes it.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὰ βέλη σου ἐνεπάγησάν μοι","severity":"info","text":"Hesychius interprets the arrows as the blows inflicted on human nature because of Adam, which Christ takes upon himself.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"χεὶρ κυρίου ἡ ἀψαμένη μού ἐστιν","severity":"info","text":"Hesychius cites Job's words about the hand of the Lord touching him, likely Job 19:21 (LXX).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τὴν χεῖρά σου τὴν παιδευτικὴν","severity":"info","text":"The phrase 'your corrective hand' specifies the divine hand as disciplinary, not merely punitive, aligning with Christ's vicarious suffering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐκ ἔστιν ἴασις ἐν τῇ σαρκί μου","severity":"info","text":"Hesychius notes the precise wording: 'no healing in my flesh' rather than 'no healing for me,' to emphasize the human perspective of Christ's sufferings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὰς τοῦ γένους ἁμαρτίας ἀνέλαβον","severity":"info","text":"The idea that Christ assumes the sins of the human race reflects a soteriological theme common in Greek patristic exegesis, linking Christ's passion to Adam's fall.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὰ κατ’ αὐτῶν βέλη","severity":"caution","text":"The antecedent of 'them' (αὐτῶν) is ambiguous; it may refer to the human race or to the sins, but Hesychius clarifies it as the blows against human nature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ κατ’ αὐτῶν βέλη' could refer to arrows against the human race or against the sins; Hesychius takes it as the former.","The identity of the speaker shifts between Christ and the psalmist; Hesychius consistently reads it as Christ speaking."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"Οὐκ ἔστιν εἰρήνη ἐν τοῖς ὀστέοις μου ἀπὸ προσώπου τῶν ἁμαρτιῶν μου.\n\nὈστᾶ πάλιν λέγει τὴν ἑαυτοῦ ἀνθρωπότητα· δηλοῖ δὲ αὐτὸς εἰπὼν τοῖς μαθηταῖς μετὰ τὴν ἀνάστασιν ἡνίκα τῆς σαρκὸς τὴν οἰκονομίαν βεβαιῶσαι ἐβούλετο· ψηλαφήσατέ με καὶ ἴδετε ὅτι πνεῦμα σάρκα καὶ ὀστέα οὐκ ἔχει καθὼς ἐμὲ θεωρεῖτε ἔχοντα. ἀπὸ προσώπου τοίνυν τῶν ἁμαρτιῶν μου, ἃς ὑπὲρ ἡμῶν ἐβάστασεν, οὐκ εἶχεν εἰρήνην ἀλλὰ τάραχον ἐν τοῖς ὀστέοις αὐτοῦ, τουτέστι ἐν τῇ ἀνθρωπότητι· ταράχου γὰρ παντὸς θεότης ἐλευθέρα ἐφυλάττετο. μαθήσῃ δὲ αὐτοῦ καὶ τοῦτο τοῦ Μονογενοῦς λέγοντος· νῦν ἡ ψυχή μου τετάρακται; διὰ γὰρ τῆς ψυχῆς ἐδήλου τὴν ἀνθρωπότητα. ὁ Ἰησοῦς ἐπιφέρει τῆς ἐν αὐτῷ ταραχῆς τὴν ὑπόθεσιν· καὶ τί εἴπω; πάτερ σῶσόν με ἐκ τῆς ὥρας ταύτης, ἀλλὰ διὰ τοῦτο ἦλθον εἰς τὴν ὥραν ταύτην, τουτέστι μάτην ἀγωνιῶ τῇ σαρκὶ ἐπειδὴ ὡς θεὸς θανάτου τυγχάνω ἀνώτερος, καὶ τοῦτο μετὰ σαρκὸς ἦλθον καὶ τὰς ἁμαρτίας τοῦ γένους ἐβάστασα ἵνα θανάτῳ πάσας οἰκείῳ λυτρώσωμαι.","english":"There is no peace in my bones from the face of my sins.\n\nAgain he calls his own humanity “bones”; and he himself makes this clear when he said to the disciples after the resurrection, when he wished to confirm the economy of the flesh: “Touch me and see that a spirit has no flesh and bones as you see me having.” From the face, then, of my sins, which he bore on our behalf, he had no peace but disturbance in his bones, that is, in his humanity; for the divinity was kept free from every disturbance. And you will learn this also from the Only-begotten himself saying, “Now is my soul disturbed?” For through the soul he indicated the humanity. Jesus adds the reason for the disturbance in him: “And what shall I say? Father, save me from this hour, but I came for this hour,” that is, I am anxious in the flesh in vain, since as God I am superior to death, and I came with flesh for this and bore the sins of the race in order to redeem them all by my own death.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ὀστέοις","severity":"info","text":"Hesychius interprets 'bones' as a metaphor for Christ's humanity, a recurring exegetical move in this commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ψηλαφήσατέ με καὶ ἴδετε ὅτι πνεῦμα σάρκα καὶ ὀστέα οὐκ ἔχει","severity":"info","text":"This is a non-canonical saying attributed to the risen Christ, not found in the New Testament; it may derive from apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"νῦν ἡ ψυχή μου τετάρακται","severity":"info","text":"Likely an allusion to Psalm 6:4 (LXX: 'My soul is greatly troubled'), here applied to Christ's human soul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάτερ σῶσόν με ἐκ τῆς ὥρας ταύτης","severity":"info","text":"This prayer echoes Gospel accounts of Christ's agony (e.g., Matt 26:39, Mark 15:34), but the exact wording is not a direct biblical quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀπὸ προσώπου","severity":"info","text":"The phrase 'from the face of' (ἀπὸ προσώπου) is a Septuagintal idiom meaning 'because of' or 'on account of', here used to link sin to Christ's disturbance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from exegesis of 'bones' to a citation of Christ's words, then to a prayer, building a typological argument that Christ's suffering redeems humanity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the non-canonical saying 'Touch me and see...' is uncertain; it may be from a lost apocryphon or a patristic invention.","The phrase 'νῦν ἡ ψυχή μου τετάρακται' could be a loose citation of Psalm 6:4 or a free composition by Hesychius."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"Ὅτι αἱ ἀνομίαι μου ὑπερῆραν τὴν κεφαλήν μου. ὡσεὶ φορτίον βαρὺ ἐβαρύνθησαν ἐπ’ ἐμέ.\n\nΣαφῶς ἐνταῦθα ἐδήλωσεν ὅτι τὰς ἁμαρτίας οὐκ ἰδίας κέκτηται· ἔλαβεν δὲ τὰς ἀλλοτρίας, καὶ διὰ τοῦτο πλῆθος ἐπὶ τῇ κεφαλῇ τῆς δεσποτικῆς σεσωρευμένας σαρκός. οὕτω γὰρ ἔθος τὰ βαρύτερα φορτία βαστάζεσθαι, διόπερ καὶ ἀκάνθαις τὴν κεφαλὴν ἐστεφάνωτο.\n\nΠροσώζεσαν καὶ ἐσάπησαν οἱ μώλωπές μου ἀπὸ προσώπου τῆς ἀφροσύνης μου.\n\nΚαὶ ποῖοι τοῦ Χριστοῦ προσώζεσαν μώλωπες; ἡ γὰρ σὰρξ αὐτοῦ οὐκ εἶδεν διαφθοράν. ποῖαν δὲ ἀφροσύνην ἔσχεν ἡ ὄντως σοφία; ἀλλ’ ἀφροσύνην ἑαυτοῦ τὸν Ἰούδαν λέγει· ὡς διδάσκαλος μαθητοῦ τὸ πταῖσμα οἰκειούμενος τούτου, προσώζεσαν τῇ προσδοκίᾳ οἱ τῆς κακίας μώλωπες. τί γὰρ ἐκείνης τῆς ἁμαρτίας ὑπῆρχεν δυσωδέστερον ἐν ᾗ τὸν δημιουργὸν τὸ πλάσμα παρεδίδου εἰς θάνατον. ἐσάπησαν δὲ ἡνίκα ἀπήγξατο· τότε γὰρ ἀπεγνώσθη τελείως, ὥσπερ παρὰ τῶν ἰατρῶν τὰ σεσηπότα ἀπογινώσκεται τραύματα.\n\nἘταλαιπώρησα καὶ κατεκάμφθην ἕως τέλους.","english":"Because my lawless deeds have overtopped my head. As a heavy burden they have weighed heavily upon me.\n\nHere he clearly indicated that he does not possess the sins as his own; rather, he took upon himself those of others, and for this reason a multitude is heaped upon the head of the Lord's flesh. For it is customary to carry heavier burdens in this way, which is why his head was also crowned with thorns.\n\nMy wounds have become foul and have festered from the face of my folly.\n\nAnd what wounds of Christ have become foul? For his flesh did not see corruption. And what folly did Wisdom itself have? But he calls Judas his own folly; as a teacher appropriates the fault of a disciple, the wounds of wickedness have become foul in expectation. For what was more foul-smelling than that sin in which the creature handed over the creator to death? And they festered when he hanged himself; for then he was utterly despaired of, just as festering wounds are despaired of by physicians.\n\nI have been afflicted and bowed down to the end.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"αἱ ἀνομίαι μου ὑπερῆραν τὴν κεφαλήν μου","severity":"info","text":"Hesychius interprets the psalmist's 'my lawless deeds' as sins not his own but those of others, which Christ bears as a heavy burden on his head, linking to the crown of thorns.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀφροσύνην","severity":"info","text":"Hesychius glosses 'folly' (ἀφροσύνην) as referring to Judas, not to Christ, since Christ is Wisdom itself. This is a Christological reading that appropriates the disciple's fault to the teacher.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀκάνθαις τὴν κεφαλὴν ἐστεφάνωτο","severity":"info","text":"The crown of thorns alludes to the passion narrative (Matt 27:29; Mark 15:17; John 19:2). Hesychius uses it to connect the psalm's burden imagery to Christ's crucifixion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προσώζεσαν καὶ ἐσάπησαν οἱ μώλωπές μου","severity":"info","text":"Hesychius denies that Christ's flesh could putrefy, asserting his incorruption. The 'festering wounds' are instead those of Judas, whose suicide (ἀπήγξατο) is likened to a hopeless medical case.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐταλαιπώρησα καὶ κατεκάμφθην ἕως τέλους","severity":"info","text":"This final clause is not commented on in the surviving Greek; the commentary breaks off, suggesting a lacuna or that the passage originally continued.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προσώζεσαν","severity":"caution","text":"The verb προσώζεσαν ('have become foul') is rare and may be a scribal error for προσώζεσαν or προσωζέσθησαν; the sense is clear but the form is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off after 'ἕως τέλους' without comment; it is unclear whether the original commentary continued or the manuscript is defective.","The identification of 'folly' with Judas is an interpretive leap not explicit in the psalm text."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"Ἐταλαιπώρησεν οὐκ ἐν τῷ σταυρῷ μόνον ἀλλὰ καὶ πρὸ τοῦ σταυροῦ, πολλὰ ὡς γεωργὸς ὑπομένων ἵνα τὸ ἡμέτερον καθάρῃ γεώργιον. κατεκάμφθη δὲ ἕως τέλους, ὅτε τὸν ὑπὲρ ἡμῶν ὑπέμεινε θάνατον· ὁ γὰρ πάσης τῆς κτίσεως ὑψηλότερος μέχρις αὐτῆς ἐκάμφθη τῆς γῆς, ἐκεῖθεν ἀναστῆσαι τὸν πεσόντα βουλόμενος.\n\nὍλην τὴν ἡμέραν σκυθρωπάζων ἐπορευόμην.\n\nΚαὶ τίνος χάριν ἐσκυθρώπαζεν ἡ τοῦ κόσμου χαρά, διδάσκει τὰ ἐχόμενα.\n\nὍτι αἱ ψύαι ἐμαὶ ἐπλήσθησαν ἐμπαιγμάτων καὶ οὐκ ἔστιν ἴασις ἐν τῇ σαρκί μου.\n\nἘμπαίγματα καλεῖ τὰ κατὰ τὸν σταυρὸν πάθη, ἐπειδὴ χλευάζοντες ταῦτα οἱ παῖδες τῶν Ἰουδαίων ἔπραττον τούτων φησὶν ἐμπλήσθην ἐν αὐτοῖς ἰάσασθαι σκοπήσας τὰ τῶν ἀνθρώπων ἁμαρτήματα. ἀλλὰ τοῖς. Ἰουδαίοις οὐκ ἔστιν ἴασις ἐν τῇ σαρκί μου τουτέστι ἐν τοῖς πάθεσιν τῆς ἐμῆς σαρκός· προσκόπτουσι γὰρ τῷ σταυρῷ ἐφ’ ᾧ καὶ μόνῳ ἁμαρτωλοῖς ἡ σωτηρία πάρεστιν. διόπερ εἰκότως ἐσκυθρώπαζεν.\n\nἘκακώθην καὶ ἐταπεινώθην ἕως σφόδρα.\n\nἘκακώθην συκοφαντούμενος, ἐταπεινώθην μηδὲν τοῖς συκοφαντοῦσι ἀποκρινόμενος. οὕτως δὲ σφόδρα ἐταπεινώθην, ὁρκίζοντος τοῦ ἀρχιερέως· εἰ σὺ εἶ ὁ Χριστός, οὐκ εἶπον ναί, ἀλλὰ σὺ λέγεις, ἐμαυτὸς μηδὲ ἐν τούτῳ δοξάσαι βουλόμενος, εἰ καὶ ἐκεῖνοι τὴν ἀμφίβολον ἀπόκρισιν ὑπὸ τῆς ἀληθείας ἀναγκαζόμενοι, εἰς βεβαίωσιν ἔλαβον.","english":"He suffered not only on the cross but also before the cross, enduring much like a farmer in order to cleanse our field. And he was bent down to the very end, when he endured death for us; for he who is higher than all creation was bent down to the very earth, wishing to raise up the fallen one from there.\n\nAll day long I went about with a gloomy face.\n\nAnd for what reason the joy of the world was gloomy, the following verses teach.\n\nBecause my loins were filled with mockeries, and there is no healing in my flesh.\n\nHe calls the sufferings at the cross mockeries, since the children of the Jews, mocking, inflicted these things; he says he was filled with them, having intended to heal the sins of men. But for the Jews there is no healing in my flesh, that is, in the sufferings of my flesh; for they stumble at the cross, on which alone salvation is present for sinners. Therefore he was naturally gloomy.\n\nI was ill-treated and humbled exceedingly.\n\nI was ill-treated by being falsely accused, I was humbled by answering nothing to my accusers. And I was humbled so exceedingly, when the high priest adjured me: If you are the Christ, I did not say yes, but you say it, not wishing to glorify myself even in this, even if they, compelled by the truth, took the ambiguous answer as confirmation.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐταλαιπώρησεν","severity":"info","text":"The verb 'Ἐταλαιπώρησεν' (he suffered) is interpreted by Hesychius as referring to Christ's suffering both before and during the crucifixion, emphasizing the continuous nature of his labor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐμπαίγματα","severity":"info","text":"The term 'ἐμπαίγματα' (mockeries) is used by Hesychius to denote the sufferings of the cross, which he says were inflicted by the children of the Jews in a mocking manner.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅλην τὴν ἡμέραν σκυθρωπάζων ἐπορευόμην","severity":"info","text":"This phrase is a quotation from Psalm 37:7 (LXX), which Hesychius interprets as Christ's gloomy demeanor due to the mockeries and lack of healing for the Jews.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁρκίζοντος τοῦ ἀρχιερέως","severity":"info","text":"The reference to the high priest adjuring Christ ('If you are the Christ') alludes to the Gospel accounts of Jesus' trial before the Sanhedrin, where he gave an ambiguous answer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐκακώθην καὶ ἐταπεινώθην ἕως σφόδρα","severity":"info","text":"This verse is presented as a continuation of the psalmist's lament, with Hesychius explaining the progression from ill-treatment to humiliation, culminating in the trial scene.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οὐκ εἶπον ναί, ἀλλὰ σὺ λέγεις","severity":"info","text":"Hesychius interprets Christ's ambiguous response to the high priest as an act of humility, a reading that aligns with later Christological emphasis on Christ's meekness.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not provided; the Greek text is the basis. The phrase 'αἱ ψύαι ἐμαὶ' (my loins) in the Greek may have a Coptic equivalent that is not given, but the sense is clear from the context."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"ὠρυόμην ἀπὸ στεναγμοῦ τῆς καρδίας μου.\n\nὨρυόμην λέγει, ἵνα δείξῃ τοῦ στεναγμοῦ τὸ μέγεθος, καὶ ὅτι καθάπερ λέων θήρας ἐφιέμενος, εἶτα τέως οὐκ εὑρίσκων ὠρύεται, οὕτω καὶ αὐτὸς ἐστέναζεν ἡνίκα ἡ θῆρα τῆς τῶν Ἰουδαίων σωτηρίας οὐ προσήρχετο. βεβαιοῖ δὲ τὸν λόγον τὰ ἑπόμενα.\n\nΚύριε ἐναντίον σου πᾶσα ἡ ἐπιθυμία μου.\n\nΚαὶ τίς ἡ ἐπιθυμία τοῦ Χριστοῦ; τὸ ὑπὲρ ἡμῶν ἐπιτελέσαι πάσχα· διόπερ τοῖς ἀποστόλοις ἔλεγεν· ἐπιθυμίᾳ ἐπεθύμησα τὸ πάσχα φαγεῖν μεθ’ ὑμῶν πρὸ τοῦ με παθεῖν. οὐχ ἁπλῶς τὸ πάσχα, ἀλλὰ τοῦτο ἐν ᾧ, τοῦ τύπου παρελθόντος, ἡ ἀλήθεια ἐπέπρακτο· διὰ τί δὲ μεθ’ ὑμῶν; ἐπειδὴ Ἰουδαῖοι τοῦ μυστηρίου κοινωνῆσαι οὐ βούλονται, ἐφ’ οἷς εἰκότως ἐστέναξεν. καὶ τοῦτον αὐτοῦ τὸν στεναγμὸν ὁ πατὴρ ὡς προγνώστης ἠπίστατο, ὅθεν αὐτὸν ὁ Παῦλος μιμούμενος κατὰ δύναμιν ἔλεγεν· λύπη μοί ἐστιν μεγάλη καὶ ἀδιάληπτος ὀδύνη τῇ καρδία μου· εὐχόμην γὰρ αὐτὸς ἐγὼ ἀνάθεμα εἶναι ἀπὸ Χριστοῦ ὑπὲρ τῶν ἀδελφῶν μου τῶν συγγενῶν μου κατὰ σάρκα, οἵτινές εἰσιν ἰσραηλῖται.","english":"I was roaring from the groaning of my heart.\n\nHe says \"I was roaring\" to show the magnitude of the groaning, and that just as a lion seeking prey, when it does not yet find it, roars, so also he groaned when the prey of the salvation of the Jews did not approach. And the following words confirm this statement.\n\nLord, before you is all my desire.\n\nAnd what is the desire of Christ? To complete the Passover for us; for this reason he said to the apostles: \"I have earnestly desired to eat the Passover with you before I suffer.\" Not simply the Passover, but that in which, the type having passed, the truth was accomplished. And why \"with you\"? Because the Jews do not wish to share in the mystery, at which he naturally groaned. And the Father, as foreknowing, was aware of this groaning of his; whence Paul, imitating him to the best of his ability, said: \"Grief is great and incessant pain in my heart; for I myself prayed to be an anathema from Christ for the sake of my brothers, my kinsmen by blood, who are Israelites.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ὠρυόμην","severity":"info","text":"The verb ὠρυόμην (imperfect of ὠρύομαι) means 'I was roaring' or 'howling', used here to intensify the groaning. Hesychius compares it to a lion's roar, emphasizing the magnitude of Christ's anguish.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπιθυμίᾳ ἐπεθύμησα τὸ πάσχα φαγεῖν μεθ’ ὑμῶν πρὸ τοῦ με παθεῖν","severity":"info","text":"Hesychius attributes to Christ a saying not found in the canonical Gospels: 'I have earnestly desired to eat the Passover with you before I suffer.' This may reflect an apocryphal or liturgical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"λύπη μοί ἐστιν μεγάλη καὶ ἀδιάληπτος ὀδύνη τῇ καρδίᾳ μου· εὐχόμην γὰρ αὐτὸς ἐγὼ ἀνάθεμα εἶναι ἀπὸ Χριστοῦ ὑπὲρ τῶν ἀδελφῶν μου","severity":"info","text":"Hesychius cites a Pauline-sounding passage not found in the extant epistles: 'Grief is great and incessant pain in my heart; for I myself prayed to be an anathema from Christ for the sake of my brothers.' This is likely a pseudepigraphical or lost tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πάσχα","severity":"info","text":"Hesychius distinguishes between the Jewish Passover (τύπος, type) and the Christian Paschal mystery (ἀλήθεια, truth), reflecting a typological exegesis common in patristic commentaries on the Psalms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Παῦλος","severity":"info","text":"Hesychius claims Paul imitates Christ's groaning, citing a non-canonical saying. This suggests that the commentary draws on a wider Pauline tradition, possibly from apocryphal acts or homilies, to reinforce the theme of Christ's suffering for Israel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Κύριε ἐναντίον σου πᾶσα ἡ ἐπιθυμία μου","severity":"info","text":"The passage moves from a first-person exclamation (ὠρυόμην) to a direct address to the Lord, framing the desire as Christ's own. This shift structures the commentary as a dramatic monologue of Christ's inner state.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the sayings attributed to Christ and Paul is unclear; they are not found in the canonical New Testament and may derive from lost apocryphal or liturgical texts."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"Ἡ καρδία μου ἐταράχθη, ἐγκατέλιπέν με ἡ ἰσχύς μου, καὶ τὸ φᾶς τῶν ὀφθαλμῶν μου καὶ αὐτὸ οὐκ ἔστιν μετ’ ἐμοῦ.\n\nΠῶς μὲν οὖν ἡ καρδία αὐτοῦ ἐταράχθη; τῶν Ἰουδαίων μὴ σωζομένων, εἴρηται. ἰσχὺν δὲ τὸν Πέτρον καλεῖ διὰ τὴν ὁμολογίαν τῆς πίστεως· σὺ γὰρ εἶ Πέτρος καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν ἐκκλησίαν καὶ πύλαι ᾅδου φησὶν οὐ κατισχύσουσιν αὐτῆς. οὗτος αὐτὸν ἐγκατέλιπεν ἀρνησάμενος. φῶς δὲ ἅπαντες οἱ ἀπόστολοι πρὸς οὓς ἔλεγεν· ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου. οὗτοι φῶς ὀφθαλμῶν τῶν δύο διαθηκῶν ἦσαν, νόμου καὶ εὐαγγελίου· αὐτοὶ γὰρ ἡμῖν παλαίαν καὶ νέαν ἐν τῷ φωτὶ τοῦ Ἰησοῦ φωτίζουσι, οἵτινες κατὰ τὸν τοῦ σταυροῦ καιρὸν οὐκ ἦσαν μετὰ τοῦ Χριστοῦ· φοβηθέντες γὰρ τοὺς Ἰουδαίους, ἔφυγον.\n\nΟἱ φίλοι μου καὶ οἱ πλησίον μου ἐξ ἐναντίας μου ἤγγισαν καὶ ἔστησαν καὶ οἱ ἔγγιστά μου ἀπὸ μακρόθεν ἔστησαν.\n\nΦίλους καὶ πλησίον τοὺς λοιποὺς ἴσως Ἰουδαίους λέγει, φίλους μὲν οὐκ ὡς φιλοῦντας τὸν Ἰησοῦν, ἀλλ’ ὡς παρ’ αὐτοῦ φιλουμένους. ὡς γὰρ δημιουργὸς τὸ οἰκεῖον ἐφίλει πλάσμα, καὶ ὡς ποιμὴν ἀγαπᾶ τὰ ἐξ Ἰσραὴλ ἀπολωλότα πρόβατα. πλησίον τοὺς αὐτοὺς διὰ τὴν ἐκ τῆς σαρκὸς ἐγκαλεῖ συγγένειαν. τούτων ἐγγύτεροι, μᾶλλον δὲ καὶ ἐγγύτατοι διὰ τὴν εἰς αὐτὸν πίστιν ἐτύγχανον οἱ ἀπόστολοι. οὐκοῦν οἱ μὲν Ἰουδαῖοι οὕστινας φίλους καὶ πλησίον ἐκάλεσεν ἐξ ἀναιδείας πολλῆς οὐ πόρρωθεν ἀλλ’ ἐκ τοῦ σύνεγγυς ἱστάμενοι τῷ Ἰησοῦ ἐπεβούλευον.","english":"My heart was troubled, my strength abandoned me, and the light of my eyes is no longer with me.\n\nHow then was his heart troubled? It is said because the Jews were not being saved. He calls Peter \"strength\" because of the confession of faith: \"For you are Peter, and upon this rock I will build my church, and the gates of Hades, it is said, will not prevail against it.\" This man abandoned him, having denied him. And \"light\" refers to all the apostles, to whom he said: \"You are the light of the world.\" These were the light of the eyes of the two testaments, the Law and the Gospel; for they illuminate for us the Old and the New in the light of Jesus, who at the time of the cross were not with Christ; for, fearing the Jews, they fled.\n\nMy friends and my neighbors drew near opposite me and stood, and those nearest to me stood far off.\n\nHe calls the rest, perhaps the Jews, \"friends\" and \"neighbors\"—friends not as loving Jesus, but as loved by him. For as a creator loves his own creation, and as a shepherd loves the lost sheep of Israel. He calls them \"neighbors\" because of the kinship of the flesh. Closer than these, indeed nearest, were the apostles because of their faith in him. Therefore, the Jews, whom he called friends and neighbors, with great shamelessness, standing not far off but close by, plotted against Jesus.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἡ καρδία μου ἐταράχθη","severity":"info","text":"The passage is a narrative commentary on two psalm verses, each followed by allegorical interpretation. The first verse (My heart was troubled) is linked to the Jews' failure to be saved; the second (My friends and my neighbors) to Jewish hostility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἰσχύν","severity":"info","text":"Hesychius interprets 'strength' (ἰσχύν) as Peter, based on the wordplay Πέτρος/πέτρα (rock). This allegorical reading ties the psalm to the Gospel of Matthew 16:18 and the tradition of Peter's denial.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σὺ γὰρ εἶ Πέτρος καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν ἐκκλησίαν","severity":"info","text":"This is a paraphrase of Matthew 16:18, where Jesus declares Peter the rock of the church. The phrase 'gates of Hades will not prevail' echoes Matthew 16:18 and possibly Isaiah 28:15 LXX.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου","severity":"info","text":"This saying is not verbatim in the New Testament; it may be a conflation of John 8:12 ('I am the light of the world') and Matthew 5:14 ('You are the light of the world'). Hesychius applies it to the apostles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"φῶς ὀφθαλμῶν τῶν δύο διαθηκῶν","severity":"info","text":"Hesychius identifies the apostles as the 'light of the eyes of the two testaments' (Old and New). This reflects a common patristic typology where apostles illuminate both Law and Gospel through Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ Ἰουδαῖοι ... ἐπεβούλευον","severity":"info","text":"Hesychius portrays the Jews as plotting against Jesus, a theme common in anti-Jewish polemic of early Christian commentary. This reflects the reception of the psalm in a context of Christian-Jewish conflict.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in the Coptic transmission."],"confidence":"high","notes":[]},{"i":35,"ref":"p35","source":"οἱ δὲ ἔγγιστα τουτέστιν οἱ ἐγγύτατοι εἶναι δὲ τούτους τοὺς ἁγίους ἔφημεν, πόρρωθεν ἵσταντο κατὰ τὸν καιρὸν τοῦ πάθους, οὐκ ἐπιβουλεύοντες αὐτοὶ ἀλλὰ τοὺς ἐπιβουλεύοντας εὐλαβούμενοι.\n\nΚαὶ ἐξεβιάσαντο οἱ ζητοῦντες τὴν ψυχήν μου.\n\nΤί ἐβιάζοντο; τὴν περὶ αὐτοῦ δόξαν. διὰ φθόνον γὰρ ἐπιβουλεύοντες, ἐβούλοντο δοκεῖν ὑπὲρ τοῦ νόμου ζῆλον. δηλοῖ δὲ ὁ ἑξῆς στίχος σαφέστερον.\n\nΚαὶ οἱ ζητοῦντες τὰ κακά μου ἐλάλησαν ματαιότητας.\n\nΠοίας ταύτας ὁ Λουκᾶς λέγει· ἤρξαντο κατηγορεῖν αὐτοῦ λέγοντες τοῦτον εὕρομεν διαστρέφοντα τὸ ἔθνος ἡμῶν καὶ κωλύοντα φόρους Καίσαρι διδόναι, τοῦ Ἰησοῦ καὶ ταῦτα ὅτε παρὰ τὼν ἡρωδιανῶν καὶ φαρισαίων ἐπερωτήθη λέγοντος· ἀπόδοτε τὰ Καίσαρος Καίσαρι καὶ τὰ τοῦ θεοῦ τῷ θεῷ.\n\nἘγὼ δὲ ὡσεὶ κωφὸς οὐκ ἤκουον καὶ ὡσεὶ ἄλαλος οὐκ ἀνοίγων τὸ στόμα αὐτοῦ.\n\nὍπερ φησὶν τοῖς ἀλάλοις συμβαίνει τοῖς βεβλαμμένοις τὰς αἰσθήσεις ἐκ φύσεως, αὐτὸς τοῦτο ἐκ προαιρέσεως ἔπασχεν, λοιδορούμενος οὐκ ἐκινεῖτο πρὸς ὀργήν· κωφῶν δὲ τοῦτο ἴδιον οὐκ ὀργίζεσθαι λοιδορουμένους, ἐπειδὴ τὰς περὶ αὐτῶν λοιδορίας οὐκ ἀκούουσιν· ἔτι μὴν συκοφαντούμενος ἐξὸν τοὺς συκοφαντοῦντας ἐλέγχειν, τὸ στόμα οὐκ ἤνοιγεν, ἀλάλων τοῦτο κωλυομένων ὑπὸ τῆς φύσεως φθέγγεσθαι· ὅτι δὲ οὔτε κωφὸς ἦν οὔτε ἄλαλος ἀλλὰ τούτους ἐζήλου ταπεινούμενος, Ἠσαίας δηλοῖ· ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείραντος αὐτὸν ἄφωνος οὕτως οὐκ ἀνοίγει τὸ στόμα αὐτοῦ ἐν τῇ ταπεινώσει αὐτοῦ, οἷς συμφωνεῖ καὶ ἅπερ νῦν ὁ ψαλμωδὸς ἐκ προσώπου τοῦ σωτῆρος ἐπήγαγεν.","english":"Those who were nearest, that is, the closest ones—and we have said that these are the saints—stood at a distance at the time of the passion, not plotting themselves but being wary of those who were plotting.\n\nAnd those who sought my life pressed hard.\n\nWhat did they press for? The opinion concerning him. For plotting out of envy, they wished to appear zealous for the law. The following verse makes this clearer.\n\nAnd those who sought my evils spoke vanities.\n\nWhat these vanities are, Luke tells: they began to accuse him, saying, \"We found this man perverting our nation and preventing the payment of tribute to Caesar,\" even when Jesus, upon being questioned by the Herodians and Pharisees, said, \"Give to Caesar what is Caesar's, and to God what is God's.\"\n\nBut I, like a deaf man, did not hear, and like a mute, I did not open my mouth.\n\nWhat happens to mutes, who are naturally impaired in their senses, he himself suffered by choice: when reviled, he was not moved to anger. For it is characteristic of the deaf not to become angry when reviled, since they do not hear the insults against them. Moreover, when slandered, though able to refute the slanderers, he did not open his mouth—this being characteristic of mutes, who are prevented by nature from speaking. That he was neither deaf nor mute but emulated these in his humility, Isaiah makes clear: \"He was led like a sheep to the slaughter, and like a lamb before its shearer, speechless, so he does not open his mouth in his humility.\" With this the psalmist, speaking in the person of the Savior, now agrees.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"οἱ δὲ ἔγγιστα","severity":"info","text":"The passage begins with a contrastive 'οἱ δέ' (but those), linking back to the previous passage's mention of Peter's abandonment and the troubled heart.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἤρξαντο κατηγορεῖν αὐτοῦ λέγοντες","severity":"info","text":"Hesychius cites Luke's Gospel (cf. Luke 23:2) for the accusations against Jesus, though the exact wording is paraphrased.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπόδοτε τὰ Καίσαρος Καίσαρι καὶ τὰ τοῦ θεοῦ τῷ θεῷ","severity":"info","text":"This saying of Jesus is not found in the canonical Gospels verbatim; it may derive from oral tradition or a non-canonical source, echoing Matthew 22:21 and Mark 12:17.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη","severity":"info","text":"Hesychius attributes this simile to Isaiah; it likely refers to Isaiah 53:7 (LXX: 'καὶ ἐγὼ ὡς ἀμνὸς ἄκακος ἀγόμενος τοῦ θύεσθαι'), though the wording is adapted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἡρωδιανῶν","severity":"info","text":"The Herodians are a Jewish political group mentioned in the Gospels (e.g., Matthew 22:16, Mark 3:6) who supported the Herodian dynasty; their inclusion here reflects the trial narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐκ προσώπου τοῦ σωτῆρος","severity":"info","text":"Hesychius interprets the psalm as spoken in the person of the Savior (Christ), a common Christological reading in early Christian psalm exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the saying 'Give to Caesar what is Caesar's, and to God what is God's' is unclear; it may be a conflation of Gospel passages or an apocryphal tradition.","The attribution of the sheep-to-slaughter simile to Isaiah is loose; the exact verse is not directly quoted."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"Καὶ ἐγενόμην ὡσεὶ ἄνθρωπος οὐκ ἀκούων καὶ οὐκ ἔχων ἐν τῷ στόματι αὐτοῦ ἐλεγμούς.\n\nΟὐκοῦν ἤκουεν μὲν προσεποιεῖτο δὲ τὸν οὐκ ἀκούοντα, καὶ λόγοι μὲν ἦσαν αὐτῷ πολλοὶ πρὸς ἔλεγχόν τε καὶ σύστασιν, ὑπεκρίνατο δὲ τὸν ἀποροῦντα καὶ οὐκ ἔχοντα. τίς ἡ τούτων αἰτία, τὸ ἐπαγόμενον δηλοῖ.\n\nὍτι ἐπὶ σοὶ κύριε ἤλπισα.\n\nΤῷ πατρὶ γὰρ ὡς ἀληθινῷ θαρρῶν καὶ ἀδεκάστῳ μάρτυρι περὶ οὗ αὐτὸς ἔλεγεν· ἔστιν ὁ μαρτυρῶν περὶ ἐμοῦ ὁ πέμψας με πατὴρ ὃν ὑμεῖς οὐκ οἴδατε, τῶν ψευδομαρτυρούντων οὐκ ἐφρόντιζεν.\n\nΣὺ εἰσακούσῃ, κύριε ὁ θεός μου. ὅτι εἶπα μήποτε ἐπιχαρῶσιν οἱ ἐχθροί μου.\n\nΤί λέγει τὸν πατέρα εἰσακοῦσαι τὴν προσευχὴν ἣν ὥστε μὴ ἐπιχαρῆναι τὸν ἐχθρόν, δηλαδὴ τὰς ἀντικειμένας δυνάμεις, ὑπὲρ τῶν ἀποστόλων προσεύξατο· πάτερ ἅγιε τήρησον αὐτοὺς ἐν τῷ ὀνόματί σου οὓς ἔδωκάς μοι ἵνα ὦσιν ἓν καθὼς ἡμεῖς. καὶ πάλιν· οὐκ ἐρωτῷ ἵνα ἄρῃς αὐτοὺς ἐκ τοῦ κόσμου ἀλλ’ ἵνα τηρήσῃς αὐτοὺς ἐκ τοῦ πονηροῦ· εἰ γὰρ μὴ αὐτὴ ἐπληρώθη ἡ προσευχὴ μηδὲ τῶν ἀποστόλων ὁ χορὸς ἐφυλάχθη ἄν, ἐπιχαίρειν ὁ διάβολος ὁ ἀληθὴς ἐχθρὸς καὶ οἱ σὺν αὐτῷ ἔμελλον.","english":"And I became like a man not hearing and having no reproaches in his mouth.\n\nTherefore he did hear, but pretended not to hear, and he had many words for reproach and confirmation, but he feigned being at a loss and having none. The reason for this is shown by what follows.\n\nBecause I hoped in you, Lord.\n\nFor trusting in the Father as a true and impartial witness concerning whom he himself said, \"There is one who bears witness about me, the Father who sent me, whom you do not know,\" he paid no heed to those bearing false witness.\n\nYou will hear, Lord my God, because I said, \"May my enemies never rejoice.\"\n\nWhat does he say? That the Father should hear the prayer which he made so that the enemy might not rejoice, that is, the opposing powers. He prayed for the apostles: \"Holy Father, keep them in your name, whom you gave me, that they may be one as we are.\" And again: \"I do not ask that you take them out of the world, but that you keep them from the evil one.\" For if this prayer had not been fulfilled, the chorus of apostles would not have been preserved, and the devil, the true enemy, and those with him would have rejoiced.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ἐγενόμην ὡσεὶ ἄνθρωπος οὐκ ἀκούων καὶ οὐκ ἔχων ἐν τῷ στόματι αὐτοῦ ἐλεγμούς","severity":"info","text":"The passage is structured as a lemma (Psalm 38:14 LXX), followed by a brief exegetical comment, then a second lemma (Psalm 38:15 LXX), and a longer allegorical interpretation linking the psalm to Christ’s prayer for the apostles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὅτι ἐπὶ σοὶ κύριε ἤλπισα","severity":"info","text":"This is a citation of Psalm 38:15 LXX (38:16 in some numbering). Hesychius interprets it as Christ’s trust in the Father, contrasting with false witnesses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔστιν ὁ μαρτυρῶν περὶ ἐμοῦ ὁ πέμψας με πατὴρ ὃν ὑμεῖς οὐκ οἴδατε","severity":"info","text":"Hesychius attributes this saying to Christ, but it is not a direct canonical quotation; it echoes Johannine themes (cf. John 8:18-19, 14:6) and may be a paraphrase or apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάτερ ἅγιε τήρησον αὐτοὺς ἐν τῷ ὀνόματί σου οὓς ἔδωκάς μοι ἵνα ὦσιν ἓν καθὼς ἡμεῖς","severity":"info","text":"This prayer attributed to Christ is not found in the canonical Gospels; it may derive from early Christian liturgical or apocryphal sources, reflecting Hesychius’s use of non-canonical traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ ἐρωτῷ ἵνα ἄρῃς αὐτοὺς ἐκ τοῦ κόσμου ἀλλ’ ἵνα τηρήσῃς αὐτοὺς ἐκ τοῦ πονηροῦ","severity":"info","text":"Another non-canonical saying of Christ, possibly from a lost apocryphon or oral tradition, emphasizing protection from evil rather than removal from the world.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν ψευδομαρτυρούντων","severity":"info","text":"Hesychius alludes to the trial of Christ, where false witnesses testified; this reflects early Christian apologetic against Jewish and Roman accusations, common in patristic psalm exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the two non-canonical sayings attributed to Christ is unclear; they may be Hesychius’s own compositions or drawn from lost traditions.","The phrase 'ἔστιν ὁ μαρτυρῶν περὶ ἐμοῦ' is not a direct biblical quote; its exact origin is uncertain."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"Καὶ ἐν τῷ σαλευθῆναι πόδας μου ἐπ’ ἐμὲ ἐμεγαλορημόνησαν.\n\nΠόδες τοῦ Χριστοῦ οἱ μαθηταί, αὐτὸς γὰρ αὐτῶν κεφαλή· διόπερ αὐτῶν καὶ νίψαι τοὺς πόδας οὐκ ἀπηξίωσεν. ὅτε τοίνυν διὰ τὸν σταυρὸν πρὸς μικρὸν οἱ μαθηταὶ ἐσαλεύθησαν, ἐμεγαλορημόνουν κατὰ τοῦ Χριστοῦ οἱ Ἰουδαῖοι, ὡς πάντων γυμνωθέντος καὶ μηδὲ τοῦς μαθητὰς παρ’ ἑαυτῷ κατασχεῖν ἰσχύσαντος.\n\nὍτι ἐγὼ εἰς μάστιγας ἔτοιμος.\n\nΤούτου γὰρ ἕνεκα μετὰ σαρκὸς ἐλθεῖν εἰς τὸν κόσμον ὑπέμεινεν ὡς αὐτὸς ἔλεγεν προσευχόμενος· τί εἴπω; Πάτερ σῶσόν με ἐκ τῆς ὥρας ταύτης, ἀλλὰ διὰ τοῦτο ἦλθον εἰς τὴν ὥραν ταύτην.\n\nΚαὶ ἡ ἀλγηδών μου ἐνώπιόν μού ἐστιν διαπαντός.\n\nἩ πρὸς ἡμᾶς δηλονότι συμπάθεια ἧς ἕνεκα τοῦ οἰκείου πάθους ἔχει διαπαντὸς τὴν ἀνάμνησιν· ἀφ’ ὧν γὰρ πέπονθεν, φησὶν ὁ Παῦλος αὐτὸς πειρασθείς, δύναται τοῖς πειραζομένοις βοηθῆσαι.\n\nὍτι τὴν ἀνομίαν μου ἀναγγελῶ.\n\nΚαὶ μὴν ἀνομίαν οὐκ εἶχεν, ἀναγγεῖλαι δὲ ὅμως ὡς οἰκεῖα τὰ ἡμέτερα καὶ διὰ τοῦτο προσευχόμενος ἔλεγεν· ἐξομολογοῦμαί σοι πάτερ κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς. εἰ γὰρ καὶ ἡ ἐξομολόγησις ἐπ’ εὐχαριστίας ἐνταῦθα παραλαμβάνεται ἀλλ’ ὅμως καὶ τὴν εὐχαριστίαν ἐπὶ τῇ λυτρώσει τῶν ἡμετέρων ἁμαρτημάτων πεποίηται, ὅτε τοὺς Ἰουδαίους ἐκάκιζεν βλασφημοῦντας αὐτὸν ὡς ἁμαρτωλῶν φίλον καὶ τελωνῶν τυγχάνοντα.","english":"And when my feet were shaken, they spoke boastfully against me.\n\nThe feet of Christ are the disciples, for he is their head; therefore he did not deem it unworthy even to wash their feet. So when, because of the cross, the disciples were shaken for a short time, the Jews spoke boastfully against Christ, as though he were stripped of everything and unable to keep even the disciples with him.\n\nThat I am ready for scourges.\n\nFor this reason he endured coming into the world in the flesh, as he himself said while praying: What shall I say? Father, save me from this hour, but I came for this hour.\n\nAnd my pain is before me continually.\n\nThat is, clearly, his compassion toward us, on account of which he has the constant remembrance of his own passion; for from what he has suffered, as Paul says, having himself been tried, he is able to help those who are tried.\n\nThat I will proclaim my lawlessness.\n\nAnd indeed he had no lawlessness, yet he proclaims it as though our things were his own, and for this reason he said while praying: I confess to you, Father, Lord of heaven and earth. For even if confession is here understood as thanksgiving, still he has made the thanksgiving for the redemption of our sins, when he reproached the Jews who blasphemed him as a friend of sinners and a tax collector.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πόδες τοῦ Χριστοῦ οἱ μαθηταί","severity":"info","text":"Hesychius interprets 'feet' as the disciples, with Christ as their head, a common exegetical move in patristic psalm commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"νίψαι τοὺς πόδας","severity":"info","text":"Allusion to John 13:5, where Jesus washes the disciples' feet, supporting the identification of feet with disciples.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐμεγαλορημόνησαν","severity":"info","text":"The verb 'spoke boastfully' reflects Jewish mockery of Christ after the disciples' temporary wavering at the crucifixion, a theme in anti-Jewish polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πάτερ σῶσόν με ἐκ τῆς ὥρας ταύτης","severity":"info","text":"Likely a reference to Jesus' prayer in Gethsemane (cf. Matthew 26:39, Mark 14:36), though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Παῦλος","severity":"info","text":"Hesychius invokes Paul as an authority on suffering and compassion, possibly alluding to 2 Corinthians 1:4 or Hebrews 5:7-8.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐξομολόγησις","severity":"info","text":"Here 'confession' is reinterpreted as 'thanksgiving' (εὐχαριστία), a lexical shift that aligns Christ's words with liturgical practice.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Πάτερ σῶσόν με ἐκ τῆς ὥρας ταύτης' is not a verbatim gospel citation; its source is uncertain.","The reference to Paul is generic; no specific epistle or verse is identified."],"confidence":"high","notes":[]},{"i":38,"ref":"p38","source":"Καὶ μεριμνήσω ὑπὲρ τῆς ἁμαρτίας μου.\n\nἉμαρτίαν ἑαυτοῦ τὴν τοῦ γένους τοῦ ἡμετέρου καλεῖ ὡς ἀπαρχὴ γεγονὼς τοῦ ἀνθρωπίνου φυράματος, ὡς νέος Ἀδὰμ ἐν ἑαυτῷ τὸν παλαιὸν ἀναπλᾶσαι βουλόμενος, ὑπὲρ οὗ τῆς ἁμαρτίας μεριμνᾷ τινα καθαρθῇ τρόπον. μεριμνῶντος γὰρ ἦν ἅπερ ἐν εὐαγγελίοις ἐφθέγξατο ῥήματα· πῦρ ἦλθον βαλεῖν ἐπὶ τὴν γῆν, καὶ τί ἤθελον εἰ ἤδη ἀνήφθη φησίν. ἐκεῖνο γὰρ ἔλεγεν ὃ τὰς ἡμετέρας ἀκάνθας ἐδαπάνησεν.\n\nΟἱ δὲ ἐχθροί μου ζῶσιν καὶ κεκραταίωνται ὑπὲρ ἐμέ, καὶ ἐπληθύνθησαν οἱ μισοῦντές με ἀδίκως.\n\nΤοὺς Ἰουδαίους λέγει ἐφ’ οἷς ἐλυπεῖτο ὡς ἐν κακίᾳ ζῶσιν, ἀλλὰ μὴν καὶ ὅτι κραταιοὶ ὑπὲρ αὐτὸν ἐν ὑπερηφανίᾳ δηλονότι ἐτύγχανον. αὐτοῦ γὰρ δι’ ἡμᾶς ταπεινωθέντος, ὥς φησιν ὁ Παῦλος, ἐταπείνωσεν ἑαυτόν, ὑπήκοος γενόμενος μέχρι θανάτου θανάτου δὲ σταυροῦ. ἐκεῖνοι τῆς ταπεινώσεως ἀγνοοῦντες τὴν ὑπόθεσιν τῇ ὑπερηφανίᾳ κατ’ αὐτοῦ ἐχρῶντο, ὅθεν καὶ οἱ μισοῦντες αὐτὸν ἀδίκως εἰς πλῆθος προέκοπτον, πλατυνομένην τὴν τῶν ἀρχιερέων ἀλαζονίαν βλέποντες. τίνες δὲ οἱ ἀδίκως μισοῦντες ἐτύγχανον;","english":"And I will be anxious about my sin.\n\nHe calls the sin of our race his own, as one who has become the firstfruits of the human lump, wishing to refashion the old Adam in himself as a new Adam, on whose account he is anxious about the manner in which the sin might be cleansed. For it was characteristic of one who was anxious, the words he uttered in the Gospels: I came to cast fire upon the earth, and what would I have wished if it had already been kindled, he says. For that fire consumed our thorns.\n\nAnd my enemies live and have grown stronger than I, and those who hate me unjustly have multiplied.\n\nHe speaks of the Jews, over whom he grieved because they live in wickedness, but also that they were stronger than he, evidently in pride. For he humbled himself for our sake, as Paul says, he humbled himself, becoming obedient unto death, and death by the cross. They, being ignorant of the reason for his humiliation, employed pride against him, whence also those who hated him unjustly increased in number, seeing the arrogance of the high priests spreading. And who were those who hated him unjustly?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἁμαρτίαν ἑαυτοῦ","severity":"info","text":"Hesychius interprets the psalmist's 'my sin' as Christ's assumption of humanity's sin, presenting Christ as a new Adam who refashions the old Adam in himself.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πῦρ ἦλθον βαλεῖν ἐπὶ τὴν γῆν","severity":"info","text":"The phrase 'I came to cast fire upon the earth' is not a direct Gospel quotation; it likely echoes eschatological or apocryphal traditions about Christ's mission to burn away sin (cf. thorns).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐταπείνωσεν ἑαυτόν","severity":"info","text":"Hesychius cites Paul: 'he humbled himself, becoming obedient unto death, and death by the cross' — a paraphrase of Philippians 2:8, though not verbatim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀπαρχὴ τοῦ ἀνθρωπίνου φυράματος","severity":"info","text":"The term 'firstfruits of the human lump' (ἀπαρχὴ τοῦ φυράματος) reflects patristic typology of Christ as the firstfruits of redeemed humanity, akin to 1 Corinthians 15:20, 23.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from Christ's interior anxiety over sin to external conflict with enemies, mirroring a chiastic pattern: inner cleansing (fire) vs. outer pride (Jews).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τίνες δὲ οἱ ἀδίκως μισοῦντες ἐτύγχανον","severity":"caution","text":"The final question is left unanswered in the Greek; the Coptic may have continued, but the passage as transmitted ends abruptly, possibly due to a lacuna.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'those who hate him unjustly' is not resolved; the text breaks off with a question."],"confidence":"high","notes":[]},{"i":39,"ref":"p39","source":"Οἱ ἀνταποδιδόντες μοι κακὰ ἀντὶ ἀγαθῶν.\n\nΤουτέστιν οἱ τῶν ἀναβλεψάντων τυφλῶν καὶ τῶν ὀρθωθέντων χωλῶν συγγενεῖς ἢ πολῖται ἢ γείτονες ἀντ’ εὐχαριστίας αὐτῷ συκοφαντίας προσέφερον. καὶ τίνος χάριν τοῦτο διεπράττοντο γνωρίζει τὸ ἑπόμενον.\n\nἘνδιέβαλλόν με ἐπεὶ κατεδίωκον ἀγαθοσύνην.\n\nΤὴν ἐμήν φησιν φιλανθρωπίαν καὶ ἀγαθότητα εἰς αἰτίαν διαβολῆς ἐλάμβανον, καὶ παράνομον ἐκάλουν καὶ ἀντίθεον, ἐπειδὴ ἐν σαββάτῳ τοὺς αὐτῶν ἀρρώστους ἐθεράπευσεν.\n\nΜὴ ἐγκαταλείπῃς με κύριε ὁ θεός μου, μὴ ἀποστῇς ἀπ’ ἐμοῦ.\n\nΤαῦτα οὐχ ὑπὲρ ἑαυτοῦ ἀλλ’ ὑπὲρ τῆς ἐκκλησίας ἐφθέγξατο. ὑπὲρ ἑαυτοῦ δὲ μᾶλλον· ἓν γὰρ πρὸς αὐτὸν ἡ ἐκκλησία ὡσπὲρ νύμφη πρὸς νυμφίον γνωρίζεται, καὶ τοῦτο ἐκ τῶν ἑξῆς εἰσόμεθα.\n\nΠρόσχες εἰς τὴν βοήθειάν μου, κύριε τῆς σωτηρίας μου.\n\nΒοήθειαν ἑαυτοῦ τὴν ἐκκλησίαν καλεῖ, τὴν εἰκόνα τοῦ Ἀδὰμ σῶσαι καὶ κατὰ τοῦτο βουλόμενος. ἐκείνῳ γὰρ ἡ γυνὴ πρὸς βοήθειαν ἐδέδοτο. ποιήσωμεν γάρ, φησὶν ὁ θεός, βοηθὸν αὐτῷ κατ’ αὐτόν. διὸ καὶ εἰς Χριστὸν ὁ Παῦλος τὰ περὶ τοῦ Ἀδὰμ καὶ τῆς Ἔυας ἐξέλαβεν ῥήματα· ἀντὶ τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα αὐτοῦ καὶ προσκολληθήσεται τῇ γυναικὶ αὐτοῦ καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν. εἶτα τί τούτοις ἐπήγαγεν; τὸ μυστήριον τοῦτο μέγα ἐστίν, ἐγὼ δὲ λέγω εἶς Χριστὸν καὶ εἰς τὴν ἐκκλησίαν.","english":"Those who repay me with evils instead of goods.\n\nThat is, the relatives or fellow citizens or neighbors of the blind who regained sight and the lame who were straightened brought slanders against him instead of gratitude. And for what reason they did this, the following makes known.\n\nThey slandered me because I pursued goodness.\n\nMy philanthropy and goodness, he says, they took as a cause for slander, and they called me lawless and godless, because on the Sabbath he healed their sick.\n\nDo not abandon me, Lord my God, do not depart from me.\n\nThese things he uttered not on his own behalf but on behalf of the Church. Yet rather on his own behalf; for the Church is one with him as a bride is known with her bridegroom, and this we will learn from what follows.\n\nAttend to my help, Lord of my salvation.\n\nHe calls the Church his help, wishing to save the image of Adam and in this respect. For to him the woman was given as a help. For let us make, God says, a helper for him like himself. Therefore Paul interpreted the words concerning Adam and Eve with reference to Christ: instead of this, a man will leave his father and his mother and will cleave to his wife, and the two will be one flesh. Then what did he add to these? This mystery is great, but I say it is with reference to Christ and the Church.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Οἱ ἀνταποδιδόντες μοι κακὰ ἀντὶ ἀγαθῶν","severity":"info","text":"The passage is structured as a series of lemmata from the Psalm (likely Psalm 37 or similar) followed by brief commentary, each introduced by a Greek lemma in the source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν σαββάτῳ","severity":"info","text":"The reference to healing on the Sabbath reflects early Christian apologetic against Jewish accusations of lawlessness, a common trope in patristic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ποιήσωμεν γάρ, φησὶν ὁ θεός, βοηθὸν αὐτῷ κατ’ αὐτόν","severity":"info","text":"This alludes to Genesis 2:18 LXX: 'ποιήσωμεν αὐτῷ βοηθὸν κατ’ αὐτόν' (Let us make a helper for him like himself).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀντὶ τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα αὐτοῦ","severity":"info","text":"This echoes Paul's citation of Genesis in Ephesians 5:31, where the union of man and wife is applied to Christ and the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"εἰς Χριστὸν ὁ Παῦλος τὰ περὶ τοῦ Ἀδὰμ καὶ τῆς Ἔυας ἐξέλαβεν","severity":"info","text":"Hesychius follows Pauline typology (cf. Ephesians 5:31-32) in interpreting the Genesis creation narrative as prefiguring Christ and the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ μυστήριον τοῦτο μέγα ἐστίν","severity":"caution","text":"The phrase 'this mystery is great' may be a direct quotation from Ephesians 5:32, but the Greek text is ambiguous; it could be Hesychius' own exclamation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the Psalm being commented on is not given in the passage; the lemmata may be from Psalm 37 or another penitential Psalm.","The phrase 'τὸ μυστήριον τοῦτο μέγα ἐστίν' could be a citation of Ephesians 5:32 or a free comment by Hesychius."],"confidence":"high","notes":[]},{"i":40,"ref":"p40","source":"εἰς ταύτην τοίνυν τὸν πατέρα προσχεῖν καὶ ἐπιβλέψαι βούλεται, οὐκ αὐτὸς ἀσθενῶν τῇ ἐκκλησίᾳ πρὸς ἄμυναν, ἀλλ’ ἐμφανίσαι τῷ πατρὶ πόσον τὸν μέσον τῆς συναγωγῆς καὶ τῆς τῶν ἐθνῶν ἐκκλησίας βουλόμενος, καὶ ὅπως οἱ μὲν πολλῶν αὐτὸν κηρυξάντων καὶ αὐτοῦ δὲ τοῦ Χριστοῦ προστεθέντος, οὐκ ἐσώθησαν, τὰ δὲ ἔθνη μονῆς τῆς τοῦ σωτῆρος φωνῆς ἀκούσαντα παραχρῆμα ἐσώζετο. διόπερ ἀκολούθως προσέθηκεν· κύριε τῆς σωτηρίας μου, σωτηρίαν ἑαυτοῦ πάλιν τὴν σωτηρίαν τῶν ἐθνῶν λέγων. εἰ γὰρ ἁμαρτίας οἰκείας τὰς ἡμετέρας πεποίηται, πῶς οὐ πολὺ μᾶλλον σωτηρίαν ἰδίαν τὴν ἡμετέραν λογίζεται;\n\nΨΑΛΜΟΣ ΛΗʹ.\n\nΕἶπα· Φυλάξω τὰς ὁδούς μου.\n\nΠαντὶ τοῦτο προφήτῃ καὶ διδασκάλῳ πρέπει, τὰς οἰκείας φυλάττειν ὁδούς, δηλαδὴ τοὺς δρόμους καὶ τὰς πορείας τῶν πράξεων, ὥστε μὴ ἐκκλῖναι εἰς κακίαν, μηδ’ ἁμαρτάνειν ἐν γλώσσῃ, ἐναντία τοῖς ἑαυτοῦ λόγοις διαπραττόμενον. Ἁμαρτάνει γὰρ ἀληθῶς τῇ γλώττῃ ὁ τῷ λόγῳ κατηγορῶν τῆς κακίας, ἔργῳ δὲ ταύτην συνιστῶν, ἀφ’ ὧν αὐτὴν μετέρχεται, καὶ τὴν ἑαυτοῦ διδασκαλίαν τῇ πολιτείᾳ ψευδόμενος.","english":"He therefore wishes to incline and look toward this father, not because he is weak in the church for defense, but because he desires to show the father how great the middle is between the synagogue and the church of the nations, and how, although many proclaimed him and Christ himself was added, they were not saved, while the nations, having heard only the voice of the Savior, were immediately saved. Therefore he accordingly added: Lord of my salvation, again calling the salvation of the nations his own salvation. For if he has made our sins his own, how much more does he consider our salvation his own?\n\nPsalm 38.\n\nI said: I will guard my ways.\n\nThis is fitting for every prophet and teacher: to guard his own ways, that is, the paths and courses of his actions, so as not to deviate into evil, nor to sin in speech by doing the opposite of his own words. For he truly sins with his tongue who in word accuses evil, but in deed establishes it, by the very things he practices, and falsifies his own teaching by his conduct.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"τῆς συναγωγῆς καὶ τῆς τῶν ἐθνῶν ἐκκλησίας","severity":"info","text":"Hesychius contrasts the synagogue (Jewish community) with the church of the nations (Gentile Christians), reflecting a common patristic trope of supersessionism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κύριε τῆς σωτηρίας μου","severity":"info","text":"This phrase echoes Psalm 38 (LXX 37) verse 2, where the psalmist addresses God as 'Lord of my salvation'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΨΑΛΜΟΣ ΛΗʹ","severity":"info","text":"The Greek text inserts a psalm heading (Psalm 38) to mark a new section, corresponding to the Coptic structural classification of narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σωτηρίαν ἰδίαν τὴν ἡμετέραν","severity":"info","text":"Hesychius interprets 'my salvation' as the salvation of the nations, a typological reading where Christ's salvation is identified with that of the Gentiles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἁμαρτάνει γὰρ ἀληθῶς τῇ γλώττῃ","severity":"info","text":"The warning against sinning with the tongue by contradicting one's own teaching parallels a common ascetic theme in early monastic literature, e.g., in Evagrius Ponticus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἰς ταύτην τοίνυν τὸν πατέρα προσχεῖν","severity":"caution","text":"The Greek text has 'εἰς ταύτην' (feminine) but 'τὸν πατέρα' (masculine), a grammatical incongruence that may indicate a textual corruption or a scribal error.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἰς ταύτην τοίνυν τὸν πατέρα' is grammatically inconsistent; the reading taken assumes 'ταύτην' refers to a preceding feminine noun (perhaps 'ἐκκλησίαν' or 'συναγωγήν') and 'τὸν πατέρα' is the intended object of 'προσχεῖν'."],"confidence":"high","notes":[]},{"i":41,"ref":"p41","source":"Ἐκωφώθην, καὶ ἐταπεινώθην.\n\nὉρᾷς ὅτι πρῶτον διὰ παρακοῆς ἐκωφώθη, καὶ κωφωθεὶς ἐταπεινώθη. Οὐδὲν γὰρ οὕτω ταπεινοῖ τὸν ἄνθρωπον ὡς ἀναισθησία, καὶ παρακοὴ μετὰ τοῦτο. Ἢ καὶ διὰ τοῦτο ἐσίγησεν, ἐξ ἀγαθῶν, τῆς μελέτης δηλαδὴ τοῦ νόμου, τοῦ ἀγαθοῦ διδασκάλου, παυσάμενος. Ὅθεν ἀνεκαινίσθη εἰκότως τὸ τῆς ἁμαρτίας ἄλγημα· βαρύτερον γὰρ τὸ συμβὰν ἐξ ἁμαρτίας ἡμῖν τραῦμα, ὅταν τῆς τοῦ νόμου μελέτης ἑαυτοὺς ἀποστήσωμεν. Γίνεται καὶ νόμων ὥσπερ οὐδενὸς ἀπὸ τῆς θείας ἐντολῆς ἐπιτιθεμένου φαρμάκου ἡ σηπεδὼν ὑφίσταται. Διόπερ οὐκ ἐπέμενεν τὴν σιωπήν, ἀλλ’ ἀνανήψας αὐτήν, ὡς ψυχοφθόρον ἀπώσατο. Δηλῶν τοῦτο, τοιγαροῦν ἐπήγαγεν· Ἐθερμάνθη ἡ καρδία μου.\n\nΨΑΛΜΟΣ ΛΘʹ.\n\nΕὐαγγελισάμην δικαιοσύνην.\n\nΜεγάλην φησὶν Ἐκκλησίαν, οὐ μόνον τὴν σύστημα πολυάνθρωπον ἔχουσαν, ἀλλὰ καὶ πολλῷ μᾶλλον τὴν τὰ ὑψηλὰ καὶ μεγαλοπρεπῆ δόγματα τῆς θεολογίας παραδέξασθαι δυναμένην. Χείλη δὲ τῆς Ἐκκλησίας, καὶ οἱ ὀφθαλμοὶ τροπικῶς ληφθεῖεν ἂν οἱ πανεύφημοι ἀπόστολοι, καὶ πάντες οἱ μετ’ ἐκείνους διδάσκαλοι, οὓς τὸ λοιπὸν σῶμα τῆς Ἐκκλησίας, οὐ μόνον οὐ κωλύει τὴν αὐτοδικαιοσύνην εὐαγγελίζεσθαι τὸν Χριστόν, ἀλλὰ καὶ μᾶλλον παρορμᾷ τὴν ἀνάλογον συνεργίαν αὐτοῖς παρεχόμενον.","english":"I was deafened, and I was humbled.\n\nYou see that first through disobedience he was deafened, and having been deafened, he was humbled. For nothing humbles a person so much as insensibility, and disobedience after that. Or also for this reason he fell silent, having ceased from good things, namely the study of the law, the good teacher. Hence the pain of sin was naturally renewed; for the wound that befalls us from sin is heavier when we separate ourselves from the study of the law. It also happens that, as if no remedy from the divine commandment is applied, the festering persists. Therefore he did not persist in silence, but having recovered from it, he cast it off as soul-destroying. Indicating this, he therefore added: My heart grew warm.\n\nPsalm 39.\n\nI proclaimed righteousness.\n\nHe speaks of a great Church, not only one that has a populous assembly, but much more one capable of receiving the lofty and magnificent doctrines of theology. And the lips of the Church, and the eyes, would be taken figuratively as the most renowned apostles, and all the teachers after them, whom the rest of the body of the Church not only does not hinder Christ from proclaiming righteousness itself, but rather urges him on, providing them with proportionate cooperation.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΨΑΛΜΟΣ ΛΘʹ","severity":"info","text":"The phrase 'Psalm 39' marks a clear division between the exposition of the preceding verse and the new lemma for Psalm 39 (LXX numbering).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἐκκλησίαν","severity":"info","text":"Here 'Church' is defined not merely as a populous assembly but as a body capable of receiving high theological doctrines, reflecting Hesychius's ecclesiological emphasis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εὐαγγελισάμην δικαιοσύνην","severity":"info","text":"This phrase is the opening of Psalm 39 (LXX 38) in the Greek Psalter, rendered 'I proclaimed righteousness' in the English draft.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐκωφώθην, καὶ ἐταπεινώθην","severity":"info","text":"The opening 'I was deafened, and I was humbled' is a citation of Psalm 38:2 (LXX 37:2), which Hesychius interprets as a sequence from disobedience to humility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"χείλη ... ὀφθαλμοὶ","severity":"info","text":"The figurative interpretation of 'lips' and 'eyes' of the Church as apostles and teachers parallels common patristic exegesis of the Song of Songs and prophetic books.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐθερμάνθη ἡ καρδία μου","severity":"caution","text":"The phrase 'My heart grew warm' is cited as a conclusion to the preceding exposition, but its exact source in the Psalter is unclear; it may be a paraphrase or a variant reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'My heart grew warm' (Ἐθερμάνθη ἡ καρδία μου) is not a direct quotation from the LXX Psalter; it may be a paraphrase or a citation from a different textual tradition.","The transition from the exposition of Psalm 38 to Psalm 39 is abrupt; the structural marker 'Psalm 39' may indicate a new lemma or a scribal insertion."],"confidence":"high","notes":[]},{"i":42,"ref":"p42","source":"ΨΑΛΜΟΣ Μʹ.\n\nΕἰς τέλος.\n\nΕἰ καὶ πολλάκις τοὺς ψαλμοὺς ὁ Προφήτης εἰς τὸ τέλος ἐπέγραψε, δεῖ δὲ νομίζειν ὅμως, ὡς οὐ μάτην τοῦτον ἑκάστῳ τῶν ψαλμῶν τὸν τίτλον ἐπιτίθησι. Τίς δὲ νῦν ἡ αἰτία; Ἐπειδὴ τὰ πρὸς τῷ τέλει τῆς οἰκονομίας τοῦ Χριστοῦ διαλέγεται, ὃν Δαβὶδ οὐ μόνος ὁ προφήτης οὗτος, ἀλλὰ καὶ ἄλλος ἐκάλεσεν, Ὠσηὲ δὲ οὗτος· Μετὰ ταῦτα, φήσας, ἐπιστρέψουσιν υἱοὶ Ἰσραήλ, καὶ ζητήσουσι Κύριον τὸν Θεὸν αὐτῶν, καὶ Δαβὶδ τὸν βασιλέα αὐτῶν· καίτοι Δαβὶδ πρὸ πολλῶν γενεῶν τοῦ προφήτου τούτου τελευτήσας ἐτύγχανεν· ἐν ἡμέραις γὰρ Ἐζεκίου τοῦ βασιλέως τὴν προφητείαν ἐξέθετο. Ἀλλὰ τὸν νέον λέγει Δαβίδ, πρὸς ὂν οἱ σωθέντες ἐπέστρεψαν.\n\nΚύριος βοηθήσαι αὐτῷ.\n\nΕὕρηται καὶ μέχρι τοῦ παρόντος πολλάκις ἡ τῆς προφητικῆς ἐπαγγελίας ἀλήθεια. Πολλοὶ γὰρ νοσηλευόμενοι, καὶ χαλεπῶς κάμνοντες, εἶτα κενώσαντες εἰς τοὺς πτωχοὺς καὶ πένητας τὸν πλοῦτον, εὐθὺς μετεβλήθησαν πρὸς τὸ κρεῖττον. Εἰ γὰρ κἀπὶ τῆς μελλούσης ἡμέρας κατακαυχᾶται ἔλεον κρίσεως, τί θαυμαστόν, εἰ κἀνταῦθα τὸν προσδοκώμενον θάνατον ὁ δαψιλὴς ἔλεος ἀνατρέπει, καὶ πρὸς ῥῶσιν μεταβάλλει; Πλὴν ἔστι καὶ τῆς ψυχῆς ἀῤῥωστία, λαμβανομένη κατὰ τὸν ἔνδοθεν ἄνθρωπον, καθ’ ἣν ἀνειμένας ἔχουσα χεῖρας, ἤτοι τὰς πρακτικὰς δυνάμεις. Εὑρίσκεται καὶ γόνατα παραλελυμένα, καὶ διὰ τοῦτο μὴ δυνάμενα πορεύεσθαι τὴν ἀπάγουσαν ὁδὸν πρὸς ζωήν. Τηνικαῦτα γὰρ οἱονεὶ τὴν ψυχὴν δυσφορήτῳ νόσῳ τῆς ῥᾳστώνης κατεχομένην, καὶ διὰ τοῦτο πρὸς τὸν θάνατον τῆς ἁμαρτίας ἐπειγομένην, ἡ πρὸς τοὺς πτωχοὺς ἐλεημοσύνη ἐξιᾶται καὶ μεταβάλλει. Διόπερ ἀμέσως ἐπήγαγεν· Ἐγὼ εἶπα·","english":"Psalm 40.\n\nTo the end.\n\nAlthough the Prophet often inscribed the psalms \"to the end,\" one must nevertheless consider that he does not place this title on each psalm in vain. What, then, is the reason now? Because he speaks of matters near the end of the economy of Christ, whom not only this prophet David, but also another called, namely Hosea, said: \"After these things,\" he said, \"the sons of Israel will return and seek their Lord God and David their king\"—even though David had died many generations before this prophet; for he set forth his prophecy in the days of King Hezekiah. But he speaks of the new David, to whom those who were saved returned.\n\nThe Lord help him.\n\nThe truth of the prophetic promise has been found often up to the present. For many who were ill and grievously suffering, then having emptied their wealth upon the poor and needy, were immediately changed for the better. For if even concerning the future day mercy boasts over judgment, what wonder is it if here also abundant mercy overturns the expected death and changes it to restoration? But there is also a sickness of the soul, taken according to the inner man, in which it has slack hands, that is, the practical powers. The knees are found to be paralyzed, and because of this unable to travel the road that leads to life. At that time, when the soul is, as it were, held by a grievous disease of indolence and therefore hastens toward the death of sin, almsgiving to the poor heals and changes it. Therefore he immediately added: \"I said\"—","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΨΑΛΜΟΣ Μʹ. Εἰς τέλος.","severity":"info","text":"The lemma 'Εἰς τέλος' (to the end) is a standard superscription in the Greek Psalter, often interpreted eschatologically or Christologically by patristic commentators.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μετὰ ταῦτα, φήσας, ἐπιστρέψουσιν υἱοὶ Ἰσραήλ, καὶ ζητήσουσι Κύριον τὸν Θεὸν αὐτῶν, καὶ Δαβὶδ τὸν βασιλέα αὐτῶν","severity":"info","text":"Hesychius cites Hosea 3:5 (LXX) loosely, where the prophet speaks of Israel seeking God and David; the reference to a 'new David' is a Christological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν ἡμέραις γὰρ Ἐζεκίου τοῦ βασιλέως","severity":"info","text":"Hesychius notes that Hosea prophesied under King Hezekiah, placing the prophet chronologically after David; this reflects standard patristic chronology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τὸν νέον λέγει Δαβίδ","severity":"info","text":"The phrase 'new David' is a Christological typology common in early Christian exegesis, identifying Christ as the eschatological Davidic king.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀῤῤωστία","severity":"info","text":"The term 'sickness of the soul' is used allegorically for spiritual indolence, with 'slack hands' and 'paralyzed knees' symbolizing inactive practical powers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐγὼ εἶπα","severity":"info","text":"The abrupt ending 'I said' marks a transition to the next verse; the commentary is structured as a continuous exposition, typical of Hesychius' method.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text of the Hosea citation is not verbatim from the LXX; Hesychius may be paraphrasing or quoting from memory.","The phrase 'Εἰς τέλος' could be interpreted as a liturgical rubric or an eschatological heading; Hesychius opts for the latter."],"confidence":"high","notes":[]},{"i":43,"ref":"p43","source":"Κύριε, ἐλέησόν με, ἴασαι τὴν ψυχήν μου, ὅτι ἥμαρτόν σοι.\n\nΣὺ δέ, Κύριε, ἐλέησόν με.\n\nΟὐ διὰ τὸ πεπονθέναι τὸν θάνατον παρ’ αὐτῶν, ἐφιέμενος αὐτοῖς ἀνταποδοῦναι τὴν τιμωρίαν τοῦτό φησιν (αὐτὸς γὰρ ἔλεγεν ἐν τῷ καιρῷ τοῦ σταυροῦ, πάτερ, ἄφες αὐτοῖς τὴν ἁμαρτίαν)· ἀλλ’ ἐπειδὴ τὴν ἀπροσωπόληπτον καὶ δικαίαν κρίσιν τοῦ πατρὸς ἔβλεπε καταψηφιζομένην τοῖς μιαιφόνοις, τούτου χάριν, ὡς τῷ θεῷ καὶ πατρὶ ταυτουργείς, εἶπε· καὶ ἀνταποδώσω αὐτοῖς ἵνα δείξῃ μίαν ἐπ’ ἀμφοῖν τὴν ἐνέργειαν. οὐδὲ γὰρ δύναται ὁ υἱός, φησί, ποιεῖν ἀφ’ ἑαυτοῦ οὐδέν. ἃ γὰρ βλέπει τὸν πατέρα ποιοῦντα ταῦτα καὶ ὁ υἱὸς ὀμοίως ποιεῖ· τὴν ταυτοβουλίαν καὶ ταυτουργίαν ἐντεῦθεν ἑκατέρων παρεμπεδῶν.\n\nΨΑΛΜΟΣ ΜΑʹ.\n\nΕἰς τὸ τέλος, εἰς σύνεσιν τοῖς υἱοῖς Κορέ.\n\nΨαλτῳδοὶ καὶ οὗτοι, ψαλμοὺς παρὰ τοῦ Δαβίδ, οὓς αὐτὸς προεφήτευσε, δανειζόμενοι. Εἰς σύνεσιν δὲ ἴσως ὁ ψαλμὸς ἐπιγράφεται, ἐπειδὴ πρόγονος αὐτοῖς ὁ Κορὲ ἐγεγόνει παράνομος, ὁ τῷ Μωσῇ μετὰ Δαθὰν καὶ Ἀβειρὼν ἐπαναστάς. Οὗτοι δὲ πάντως τὸν πρόγονον οὐκ ἐζήλωσαν, ἀλλ’ οὐδὲ οἱ τούτων πατέρες, ὅθεν πάσης τῆς τοῦ Κορὲ συναγωγῆς ἀπολλυμένης, εὐφορίσαντες ἑαυτούς, ὡς εἰκώς, ἐκεῖνοι τῆς τοῦ Κορὲ κακίας, ἐσώθησαν. Τοῦτο γὰρ κατ’ ἐκεῖνον τὸν καιρόν, ὥστε μὴ ἀπολέσθαι, καὶ ἄλλῳ ὁ Μωϋσῆς τῷ λαῷ διετάξατο. Τὸ δὲ ἀληθέστερον εἰς τὸ τέλος εἰς σύνεσιν ὁ ψαλμὸς ἐπιγέγραπται, ἐπειδὴ προμηνύει τὸ βάπτισμα, ὃ πρὸς τῷ τέλει μὲν καὶ μετὰ τοὺς Ἰουδαϊκοὺς καθαρισμοὺς νενομοθέτηται. Προελθεῖν δὲ τούτῳ σοφία τις ἀληθῶς ὑπάρχει καὶ σύνεσις.","english":"Lord, have mercy on me, heal my soul, for I have sinned against you.\n\nYou, Lord, have mercy on me.\n\nHe does not say this because he suffered death at their hands, desiring to repay them with punishment (for he himself said at the time of the cross, \"Father, forgive them their sin\"); but because he saw the impartial and just judgment of the Father being passed against the murderers, for this reason, as one who works together with God the Father, he said: \"And I will repay them,\" in order to show a single energy in both. For the Son cannot do anything on his own, he says; what he sees the Father doing, the Son likewise does, thus confirming the identity of will and identity of action in both.\n\nPsalm 41.\n\nTo the end, for understanding, for the sons of Korah.\n\nThese are also psalm-singers, borrowing psalms from David, which he himself prophesied. The psalm is inscribed \"for understanding\" perhaps because their ancestor Korah had become lawless, the one who rose up against Moses with Dathan and Abiram. But these certainly did not emulate their ancestor, nor did their fathers; hence, while the entire assembly of Korah perished, those who, as is likely, separated themselves from the wickedness of Korah were saved. For at that time, Moses also gave orders to the other people so that they would not perish. But the truer reason the psalm is inscribed \"to the end for understanding\" is that it prefigures baptism, which was legislated at the end and after the Jewish purifications. To advance to this is truly wisdom and understanding.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Κύριε, ἐλέησόν με, ἴασαι τὴν ψυχήν μου, ὅτι ἥμαρτόν σοι","severity":"info","text":"The opening prayer is not a direct psalm verse but a liturgical expansion, framing the commentary's Christological focus on mercy and healing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάτερ, ἄφες αὐτοῖς τὴν ἁμαρτίαν","severity":"info","text":"Hesychius alludes to Jesus' words on the cross (Luke 23:34), though the exact phrase is a paraphrase, not a verbatim citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κορὲ","severity":"info","text":"Korah's rebellion against Moses (Numbers 16) is a standard typological reference in patristic exegesis, here used to explain the psalm's superscription.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΨΑΛΜΟΣ ΜΑʹ","severity":"info","text":"The passage transitions from a Christological reflection on Psalm 40 to the superscription of Psalm 41, marking a new psalm in the commentary sequence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"εἰς σύνεσιν","severity":"info","text":"Hesychius interprets 'for understanding' as prefiguring baptism, linking the psalm's title to Christian initiation, a common patristic reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ταυτουργείς","severity":"caution","text":"The Greek term ταυτουργείς is rare; the translation 'works together' is plausible but the exact nuance of joint agency between Father and Son is debated.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text includes a prayer not in the psalm itself; its source is unclear. The phrase 'ἀνταποδώσω αὐτοῖς' is ambiguous: it may be a direct quote from a lost source or Hesychius' paraphrase."],"confidence":"high","notes":[]},{"i":44,"ref":"p44","source":"ΨΑΛΜΟΣ ΜΔʹ.\n\nΠερίζωσαι τὴν ῥομφαίαν.\n\nῬομφαίαν καλεῖ τὸν σταυρόν· αὐτῷ γὰρ καθάπερ ῥομφαίᾳ χρησάμενος, ἐχθροὺς δύο ἀνεῖλε, διάβολόν τε καὶ θάνατον. Μηρὸν δὲ τὴν σάρκα ἀπὸ μέρους τὸ πᾶν φησι. Ὡς τό, οὐδὲ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ. Ζώσασθαι τοίνυν τὸν σταυρὸν ἐν τῇ σαρκὶ τὸν ὄντως δυνατὸν τῇ ὡραιότητι καὶ τῷ κάλλει, τουτέστι τῇ θεότητι καὶ τῇ ἀνθρωπότητι παρακαλεῖ· ἵνα τῇ μὲν ἀνάσχηται τὰ περὶ ἡμῶν πάθη, τῇ δὲ τῶν παθῶν ὡς ἀπαθὴς περιγένηται. Ἢ καὶ φιλανθρωπίαν τὴν ὡραιότητα καὶ τὸ κάλλος νοήσαιμεν. Οὐδὲν γὰρ οὕτως εὐπρεπὲς τῷ Θεῷ, ὡς τὸ σῶσαι τὸ ἴδιον πλάσμα. Καὶ ἔντεινε κατὰ τῶν ἐχθρῶν, καὶ κατευοδοῦ κατὰ τῶν πιστῶν, καὶ βασίλευε ἑκατέρων, ἵνα τοὺς μὲν ὑποτάξῃς τοὺς ἐχθρούς, τοὺς δὲ στεφανώσῃς τοὺς πιστούς. Τοῦτο γὰρ κριτοῦ καὶ βασιλέως ἴδιον. Ἀλλὰ καὶ ἀληθείας ἕνεκεν ὁ Χριστὸς τὴν τῶν Ἰουδαίων ὑπόκρισιν ἔλεγχε, καὶ πραότητος δὲ χάριν ἐκαρτέρει πειραζόμενος. Ἀλλὰ καὶ δεξιὰ τοῦ Υἱοῦ ὁ Πατήρ, ὥσπερ τοῦ Πατρὸς ὁ Υἱός. Παρὰ τοῦ Πατρὸς τοίνυν ὁ Χριστὸς ὁδηγεῖται, οὐχ ὁδηγοῦ χρῄζων, ἀλλ’ ὥσπερ κοινὴν ὁδὸν εἶναι τοῦ Πατρὸς καὶ τοῦ Υἱοῦ τὴν καθ’ ἡμᾶς οἰκονομίαν ἣν ὁδεύει μὲν ὁ Υἱὸς (οὗτος γὰρ ἐνεργεῖ τὸ μυστήριον), ὁδηγεῖ δὲ ὁ Πατήρ, ὅτι αὐτοῦ εὐδοκίᾳ ἐπράττετο.","english":"Psalm 44.\n\nGird on the sword.\n\nHe calls the cross a sword; for using it as a sword, he destroyed two enemies, the devil and death. And by \"thigh\" he means the flesh, speaking of the whole from a part, as in, \"not even coming from his thighs.\" Therefore, he exhorts the one who is truly powerful in beauty and comeliness—that is, in divinity and humanity—to gird the cross in the flesh, so that by the one he may endure the sufferings concerning us, and by the other he may overcome the passions as one who is impassible. Or we might understand beauty and comeliness as philanthropy. For nothing is so becoming to God as saving his own creation. And string the bow against the enemies, and prosper among the faithful, and reign over both, so that you may subdue the enemies on the one hand, and crown the faithful on the other. For this is proper to a judge and a king. But also for the sake of truth, Christ exposed the hypocrisy of the Jews, and for the sake of gentleness, he endured while being tempted. But also the Father is the right hand of the Son, just as the Son is of the Father. Therefore, Christ is led by the Father, not because he needs a guide, but because the economy concerning us is a common path of the Father and the Son, which the Son travels (for he is the one who works the mystery), while the Father guides, because it was done by his consent.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ῥομφαίαν","severity":"info","text":"Hesychius interprets ῥομφαίαν (sword) as a symbol of the cross, a common typology in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μηρὸν","severity":"info","text":"The term μηρὸν (thigh) is taken synecdochically for the flesh, with a possible allusion to Genesis 46:26 (LXX).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐδὲ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ","severity":"info","text":"This phrase echoes LXX Genesis 46:26, where Joseph’s sons are said to be born from his thighs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δεξιὰ τοῦ Υἱοῦ ὁ Πατήρ","severity":"info","text":"The image of the Father as the Son’s right hand reflects a Christological emphasis on co-operation in the economy, common in anti-Arian contexts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΨΑΛΜΟΣ ΜΔʹ","severity":"info","text":"The passage begins with the psalm number (44) and the lemma 'Gird on the sword', marking a new exegetical unit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἢ καὶ φιλανθρωπίαν τὴν ὡραιότητα","severity":"caution","text":"The alternative reading of beauty as philanthropy is a secondary interpretation; the primary sense identifies beauty with divinity and humanity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μηρὸν δὲ τὴν σάρκα' may be a specific reference to a lost source or a standard exegetical move; the exact biblical echo is uncertain."],"confidence":"high","notes":[]},{"i":45,"ref":"p45","source":"ΨΑΛΜΟΣ ΜΘʹ.\n\nΠῦρ ἐναντίον αὐτοῦ καυθήσεται.\n\nΤί δὲ ἐκείνης τῆς καταιγίδος ἢ τοῦ χειμῶνος σφοδρότερον ὅταν ὑπὸ τοῦ ἡμετέρου συνειδότος μαστιζόμεθα, καὶ ὑπὸ τῶν λογισμῶν κατηγορούντων, ἢ καὶ ἀπολογουμένων κυμάτων δίκην τυπτόμεθα.\n\nΠροσκαλέσεται τὸν οὐρανόν.\n\nΟὐρανὸν καλεῖ τοὺς φρονοῦντας τὰ οὐράνια, περὶ ὧν ἔλεγεν ὁ Παῦλος· Καθὼς ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ, φορέσωμεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου. Γῆν καλεῖ τοὺς φρονοῦντας τὰ γήϊνα, τοὺς τῷ πηλῷ καὶ τῇ πλινθίᾳ δουλεύοντας. Τούτους τοίνυν συναγαγεῖν ἐπαγγέλλεται, ἵνα τὸν ἑαυτοῦ διακρίνῃ λαόν, καὶ ἑκάστῳ ἀποδῷ κατὰ τὰ ἔργα αὐτοῦ.\n\nΣυνάγετε αὐτῷ τοὺς ὁσίους αὐτοῦ.\n\nΠερὶ τοῦ λαοῦ τῶν Ἰουδαίων ἐνταῦθα διαλέγεται· τούτους γὰρ ὁσίους διὰ τοὺς πατέρας καλεῖ, οἵτινες τοῦ Θεοῦ τὴν διαθήκην ἐπὶ θυσίαις ταῖς νομικαῖς ὁρίζονται, ἀγνοοῦντες ὅτι θυσίᾳ μιᾷ ὁ Θεὸς τῇ λογικῇ, οὐχὶ ταῖς πολλαῖς ταῖς ἀλογίστοις ἀρέσκεται. Διόπερ καὶ συνελθεῖν αὐτούς, ὥστε τοῦτο διδαχθῆναι προσέταξεν.","english":"Psalm 49.\n\nFire shall be kindled before him.\n\nBut what is more violent than that storm or that tempest, when we are scourged by our own conscience, and accused by our thoughts, or even buffeted like waves by those that defend us?\n\nHe will summon the heaven.\n\nHe calls \"heaven\" those who think on heavenly things, concerning whom Paul said: \"Just as we wore the image of the earthly, let us also wear the image of the heavenly.\" He calls \"earth\" those who think on earthly things, those who serve clay and brick. He promises, then, to bring these together, so that he may separate his own people and render to each according to his works.\n\nGather to him his holy ones.\n\nHere he speaks concerning the people of the Jews; for he calls them \"holy ones\" on account of the fathers, who define the covenant of God by legal sacrifices, not knowing that God is pleased by one sacrifice, the rational one, not by the many irrational ones. Therefore he also commanded them to come together, so that they might be taught this.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ψαλμὸς ΜΘʹ","severity":"info","text":"The lemma marks the beginning of Psalm 49 (LXX numbering, corresponding to Psalm 50 in the Masoretic text).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καθὼς ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ, φορέσωμεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου","severity":"info","text":"This is a paraphrase of 1 Corinthians 15:49, where Paul contrasts the earthly and heavenly bodies. Hesychius adapts it to distinguish those focused on heavenly vs. earthly matters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"οὐρανόν","severity":"info","text":"Hesychius interprets 'heaven' allegorically as those who contemplate heavenly things, not the physical sky. This reflects a common patristic exegetical move.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁσίους","severity":"info","text":"Hesychius calls the Jews 'holy ones' (ὁσίους) because of their ancestors, but criticizes their adherence to multiple legal sacrifices, contrasting them with the one rational sacrifice of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Πῦρ ἐναντίον αὐτοῦ καυθήσεται","severity":"caution","text":"The opening line 'Fire shall be kindled before him' is not directly explained in the surviving text; the commentary moves immediately to a storm metaphor, possibly indicating a lacuna or a shift in focus.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Πῦρ ἐναντίον αὐτοῦ καυθήσεται' is left without explicit commentary; it may be a lemma that Hesychius does not gloss, or the gloss is lost.","The identity of 'αὐτοῦ' (him) in the first line is ambiguous; it could refer to God, the psalmist, or the messianic figure."],"confidence":"high","notes":[]},{"i":46,"ref":"p46","source":"Οὐκ ἐπὶ ταῖς θυσίαις σου ἐλέγξω σε.\n\nἨπίστουν ἴσως ταῦτα οἱ τῶν Ἰουδαίων παῖδες ἀκούοντες, καὶ ἠπόρουν εἰ τὸ παντελῶς συμβῆναι δυνήσεται, νῦν δὲ ἔργον ὁ λόγος ὤφθη· οὐκέτι γὰρ αὐτῶν ἐνεργοῦσιν αἱ θυσίαι τοῦ ναοῦ λυθέντος, πεπτωκότος τοῦ βωμοῦ, καὶ πάσης τῆς ἐπ’ αὐτοῦ πολιτείας διαφθαρείσης, ἀλλὰ μὴν καὶ τῆς πόλεως, ἔνθα ἔδει μόνον τὰς θυσίας τὰς κατὰ νόμον πράττεσθαι. Οὐ χρῄζω, φησί, θυσιῶν ἀλόγων, ἐπεὶ τί τὸ κωλύον τὰ θηρία καὶ τὰ κτήνη προσφέρεσθαι; Ἴσως δὲ θηρία καὶ κτήνη τὰ ἔθνη λέγει· βόας τοὺς ἀπὸ τοῦ λαοῦ τῶν Ἰουδαίων πιστεύσαντας λέγει, ὧν τὴν προσφορὰν κεκτημένος οὐκέτι τὰ παρὰ τοῦ λαοῦ τῶν Ἰουδαίων, ὡς περιττὰ προσδέχεται· περὶ γὰρ αὐτῶν καὶ τὰ ἑπόμενα λέγεται. Πετεινὰ δὲ τοῦ οὐρανοῦ τοὺς παρθενίαν φιλοσοφοῦντας ἢ ἐγκράτειαν νόησον· ἐπειδήπερ ἄνω περὶ τὸν οὐρανόν, ἴσα τοῖς ἀγγέλοις φιλοσοφοῦντες, ἵπτανται. Αὐτὴν τὴν Ἐκκλησίαν λέγει ὡραιότητα τοῦ ἀγροῦ, δηλαδὴ τοῦ κόσμου τυγχάνουσαν· εὐπρεπὴς γὰρ ἐγένετο τῇ τοῦ βαπτίσματος χάριτι· ὅθεν οὐκ εἶπεν, παρ’ ἐμοί ἐστιν, ἀλλά, μετ’ ἐμοῦ ἐστιν, ὡς νύμφη νυμφίου· τούτου γὰρ εἶναι ἡ Ἐκκλησία τοῦ Χριστοῦ νομίζεται.","english":"I will not reprove you for your sacrifices.\n\nThe children of the Jews perhaps disbelieved these things when they heard them, and were at a loss as to whether it could happen at all; but now the word has been seen as deed. For their sacrifices are no longer effective, the temple having been dissolved, the altar having fallen, and the entire polity upon it having been destroyed—and indeed the city as well, where alone the sacrifices according to the law were to be performed. \"I have no need,\" he says, \"of irrational sacrifices,\" for what prevents the offering of wild beasts and cattle? Perhaps, however, he calls the nations wild beasts and cattle. He calls \"oxen\" those from the people of the Jews who have believed; having acquired their offering, he no longer accepts those from the people of the Jews as superfluous. For concerning them the following words are also spoken. \"Birds of the sky\" understand as those who practice virginity or continence, since they fly high, around the sky, philosophizing like the angels. He calls the Church itself the \"beauty of the field,\" that is, of the world; for it became comely by the grace of baptism. Hence he did not say, \"it is with me,\" but \"it is with me,\" as a bride with a bridegroom; for the Church is considered to be of Christ.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Οὐκ ἐπὶ ταῖς θυσίαις σου ἐλέγξω σε","severity":"info","text":"The opening line is a paraphrase of Psalm 49:8 (LXX 50:8), where the speaker (God) declares he will not reproach the addressee for their sacrifices, setting up a contrast with the Jewish sacrificial system.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"τοῦ ναοῦ λυθέντος, πεπτωκότος τοῦ βωμοῦ","severity":"info","text":"Hesychius refers to the destruction of the Second Temple in 70 CE and the cessation of its altar, a historical event that underpins his argument that Jewish sacrifices are no longer valid.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θηρία καὶ κτήνη","severity":"info","text":"Hesychius interprets 'wild beasts and cattle' allegorically as the nations (θηρία) and, in the case of βόας (oxen), as Jewish believers who have converted to Christianity, distinguishing them from the unbelieving Jewish people.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Πετεινὰ δὲ τοῦ οὐρανοῦ","severity":"info","text":"'Birds of the sky' are allegorized as those practicing virginity or continence, who 'fly' in heavenly contemplation like angels, a common ascetic trope in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὡραιότητα τοῦ ἀγροῦ","severity":"info","text":"The 'beauty of the field' is identified with the Church, which is beautified by baptism; the phrase 'with me' (μετ' ἐμοῦ) is parsed as a marital union between Christ and the Church, echoing the Song of Songs tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μετ’ ἐμοῦ ἐστιν","severity":"info","text":"The phrase 'it is with me' likely alludes to Song of Songs 2:16 (LXX) or similar nuptial imagery, where the bride is 'with' the bridegroom, used here to denote the Church's union with Christ.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear, but the allegorical identifications (e.g., 'oxen' as Jewish believers) are interpretive choices by Hesychius, not explicit in the Psalm."],"confidence":"high","notes":[]},{"i":47,"ref":"p47","source":"Θῦσον τῷ Θεῷ θυσίαν αἰνέσεως.\n\nΓενοῦ, φησί, τοῖς ἀγγέλοις ἐφάμιλλος· μίμησαι τῇ δοξολογίᾳ τὰ Σεραφίμ· διήγησαι καθάπερ οἱ οὐρανοὶ δόξαν Θεοῦ· θύσον θυσίαν ἥνπερ πᾶσα ἡ κτίσις προσφέρει δοξάζουσα διηνεκῶς. Ἴσως δὲ καὶ θυσίαν αἰνέσεως τὰς ἀρετὰς λέγει, δι’ ὧν ὁ Θεὸς αἰνεῖται, τουτέστιν εὐφημεῖται καὶ δοξάζεται· μάλιστα διόπερ τοῖς ἀποστόλοις ἔλεγεν· Λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων, ὅπως ἴδωσι τὰ καλὰ ὑμῶν ἔργα, καὶ δοξάζουσι τὸν Πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς. Θλίψιν δὲ τὸν πειρασμόν, τὸν παρὰ ἀνθρώπων, ἢ τοῦ Σατανᾶ γινόμενον νόησον. Ἂν τοίνυν τότε τὸν Θεὸν ἐπικαλεσώμεθα, ἐξελεῖται ἡμᾶς, ὥσπερ ποτὲ τὴν Σουσάναν ἐξείλετο· καὶ εἰκότως αὐτὸν παράδοξον ἡμῖν οἰκονομουμένων πραγμάτων δοξάζομεν.\n\nΣύνετε δὴ ταῦτα, οἱ ἐπιλανθανόμενοι.\n\nΤὴν ἡμέραν ὑπογραφεῖ τοῦ θανάτου, ἐν ᾗ καλούμενος ἕκαστος μετὰ τάχους ἁρπάζεται. Ὥστε χρὴ πρὸς ἀλειφὴν τῶν ἁμαρτημάτων ἰδεῖν, ἕως ἡμῖν εἰς μετάνοιαν καιρὸς δαψιλεύεται.","english":"Offer to God a sacrifice of praise.\n\nBecome, he says, a rival to the angels; imitate the Seraphim in doxology; proclaim, as the heavens do, the glory of God; offer the sacrifice which all creation continually offers in glorifying. Perhaps he also calls the virtues a sacrifice of praise, through which God is praised, that is, spoken well of and glorified; especially because he said to the apostles: Let your light shine before men, so that they may see your good works and glorify your Father in heaven. Understand affliction as the trial, whether from men or from Satan. If then we call upon God, he will deliver us, just as he once delivered Susanna; and fittingly we glorify him when extraordinary things are arranged for us.\n\nUnderstand these things, you who are forgetful.\n\nHe describes the day of death, on which each person is summoned and snatched away swiftly. So it is necessary to look to the anointing of sins, while time for repentance is abundantly given to us.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θῦσον τῷ Θεῷ θυσίαν αἰνέσεως","severity":"info","text":"The opening phrase echoes Psalm 49:14 LXX (Offer to God a sacrifice of praise), which Hesychius expounds as a call to angelic imitation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θυσίαν αἰνέσεως","severity":"info","text":"Hesychius glosses 'sacrifice of praise' as the virtues (ἀρετὰς) through which God is praised, a moral-spiritual interpretation typical of Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λαμψάτω τὸ φῶς ὑμῶν","severity":"info","text":"The saying attributed to the apostles (Let your light shine) is not a canonical verse but a free adaptation of Matthew 5:16 or Luke 11:33, reflecting Hesychius' homiletic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σουσάναν","severity":"info","text":"The reference to Susanna (Daniel 13 LXX) as a type of deliverance from trial is a common motif in patristic exegesis, here used to illustrate God's rescue upon invocation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σύνετε δὴ ταῦτα, οἱ ἐπιλανθανόμενοι","severity":"info","text":"This short sentence functions as a rhetorical break, shifting from exegesis to a parenetic address to the forgetful, a typical homiletic device in Hesychius.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀλειφὴν","severity":"caution","text":"The Greek ἀλειφήν (anointing) is ambiguous: it may refer to anointing for healing or preparation for death, but Hesychius uses it metaphorically for cleansing sins before death.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀλειφὴν τῶν ἁμαρτημάτων' is ambiguous: it could mean 'anointing of sins' (i.e., cleansing) or 'anointing against sins' (i.e., preparation). The reading taken is metaphorical cleansing.","The source of the apostolic saying is uncertain; it may be a paraphrase of Matthew 5:16 or a lost apocryphon."],"confidence":"high","notes":[]},{"i":48,"ref":"p48","source":"Θυσία αἰνέσεως δοξάσει με.\n\nΤίς αὕτη καὶ ποία ὁδός; Ἡ κοινωνία τοῦ Δεσποτικοῦ σώματός τε καὶ αἵματος, ἣν αὐτὸς ἡμῖν πρῶτος ἐν τῇ Σιὼν καταρξάμενος ἔδειξεν. Ἐπειδὴ τοίνυν εἰς λύτρωσιν τῶν ἁμαρτημάτων τοῖς λαμβάνουσι δέδοται, εἰκότως ἐστὶ σωτήριον τοῦ Θεοῦ· εἰκότως δὲ καὶ ὁδὸς πῶς εἰς οὐρανὸν ὁδεῦσαι τοῖς ὃν δεῖ τρόπον προσευχομένοις δεικνύουσα.\n\nΨΑΛΜΟΣ Νʹ.\n\nΕἰς τὸ τέλος, ψαλμὸς τῷ Δαυῒδ ἐν τῷ ἐλθεῖν πρὸς αὐτὸν Νάθαν τὸν προφήτην, ἡνίκα εἰσῆλθε πρὸς Βηρσαβεέ.\n\nΣαφέστερον τὴν ἱστορίαν ἡ βίβλος τῶν Βασιλέων κέκτηται. Τὴν Βηρσαβεὲ γὰρ Οὐρίου τοῦ Χετταίου γυναῖκα τυγχάνουσαν λουομένην ἀπὸ τοῦ δώματος τότε Δαβὶδ θεασάμενος, εἶτα ἐρασθεὶς καλέσας συνεγένετο. Ἐν γαστρὶ δὲ λαβούσης αἰσχυνθείς, τὸν Οὐρίαν, πεσεῖν ἐν τῷ πολέμῳ παρατάξαντος Ἰωὰβ τοῦ στρατηγοῦ παρεσκεύαζε πρόμαχον στῆσαι τὸν Οὐρίαν, οὕτως καὶ ὑπὸ τῶν ἀλλοφύλων ἀπέκτεινεν. Ἐπὶ τούτοις ὁ Θεὸς ὀργισθείς, Νάθαν αὐτῷ τὸν προφήτην ἀπειλοῦντα διὰ τὸν φόνον καὶ τὴν μοιχείαν ἔπεμψεν. Ὁ δὲ εἰς μετάνοιαν ὁρῶν ψαλμὸν τὸν ἐχόμενον ἔγραψεν οὐκ αἰσχυνθεὶς δημοσιεῦσαι τὸ τραῦμα, ἵνα τοῖς ἁμαρτωλοῖς ἀποδείξῃ τῆς μετανοίας τὸ φάρμακον. Ἐξαλειφθῆναι τὴν ἀνομίαν, ὥστε μὴ μόνον ἰαθῆναι τὸ τραῦμα, ἀλλὰ μηδὲ μώλωπα περιλειφθῆναι βούλεται, ἐφ’ ᾧ καὶ τῶν οἰκτιρμῶν τὸ πλῆθος προτείνει. Οὐδὲ γὰρ ἀφ’ ἑνὸς οἰκτιρμοῦ, τουτέστιν, ἀπὸ συγγνώμης τῆς ἐφ’ ἑνὶ παραπτώματι σωθῆναι ἁμαρτωλὸς δύναται, πολλῶν δὲ καὶ ἐπὶ πολλοῖς οἰκτιρμοῖς, ὥστε διαφυγεῖν τὴν ἀπειλήν, καὶ τὴν κόλασιν χρῄζομεν.","english":"The sacrifice of praise will glorify me.\n\nWhat is this, and what kind of way? It is the communion of the Lord's body and blood, which he himself first inaugurated for us in Zion and thus revealed. Since, then, it is given to those who receive it for the remission of sins, it is fittingly a saving act of God; and fittingly also a way, showing how to journey to heaven for those who pray in the proper manner.\n\nPSALM 50.\n\nFor the end, a psalm for David when the prophet Nathan came to him, at the time he went in to Bathsheba.\n\nThe book of Kings contains the history more clearly. For David, seeing Bathsheba, the wife of Uriah the Hittite, bathing from the rooftop at that time, then becoming enamored, summoned her and lay with her. When she conceived, being ashamed, he arranged for Uriah to fall in battle, having Joab the general station Uriah as a front-line fighter, and thus he was killed by the foreigners. Angered by these things, God sent the prophet Nathan to him, threatening him for the murder and the adultery. David, turning to repentance, wrote the following psalm, not ashamed to publicize his wound, in order to demonstrate to sinners the remedy of repentance. He wishes the lawlessness to be erased, so that not only the wound be healed, but not even a scar remain, for which reason he also sets forth the multitude of mercies. For a sinner cannot be saved by a single mercy, that is, by forgiveness for one transgression, but we need many mercies for many things, so as to escape the threat and the punishment.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Θυσία αἰνέσεως δοξάσει με","severity":"info","text":"The opening line is a lemma from Psalm 50 (LXX 49), which Hesychius interprets as referring to the Eucharist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κοινωνία τοῦ Δεσποτικοῦ σώματός τε καὶ αἵματος","severity":"info","text":"This phrase denotes the Eucharist, 'communion of the Lord's body and blood,' a central term in early Christian liturgy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σιών","severity":"info","text":"Zion here refers to the site of the Last Supper, where Jesus instituted the Eucharist, as per early Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"βίβλος τῶν Βασιλέων","severity":"info","text":"Hesychius references the book of Kings (2 Samuel 11-12) for the story of David, Bathsheba, and Nathan, which he summarizes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΨΑΛΜΟΣ Νʹ","severity":"info","text":"The passage marks the beginning of a new psalm (Psalm 50 in LXX numbering), with a historical superscription linking it to David's sin with Bathsheba.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μετάνοια","severity":"info","text":"Hesychius presents David's psalm as a model of repentance (μετάνοια), emphasizing the need for multiple mercies to erase sin completely.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":49,"ref":"p49","source":"Οὐχ ἁπλῶς πλῦναι, ἀλλ’ ἐπὶ πλεῖον ἱκέτευσεν ἀναλόγως τῷ πταίσματι παρακαλῶν γενέσθαι τὴν κάθαρσιν. Ὥσπερ γὰρ τὸ μὲν ῥυπωθὲν συμμέτρως ἱμάτιον εὐκόλως πλύνεται καὶ καθαίρεται· τὸ δὲ ἄγαν καὶ πολλάκις, σπουδαιοτέρας χρῄζει καὶ ἐπιπόνου πλύσεως, τὸν αὐτὸν δὴ τρόπον ψυχή, ἡ μὲν ἅπαξ ἡμαρτηκυῖα καὶ μέτρια, συμμέτρῳ μετανοίᾳ καθαίρεται· πολλὰ δὲ ὅταν αὐτῇ καὶ χαλεπὰ ἁμαρτήματα γένηται, οὐ χρὴ πάρεργον εἶναι, ἀλλὰ μετὰ πόνου πολλοῦ καὶ πράξεων ἀγαθῶν τὴν μετάνοιαν. Ταύτῃ γὰρ ὁ Θεὸς πλύνει τὰ ἡμέτερα πταίσματα. Καλῶς δὲ τὴν ἁμαρτίαν ἀνομίαν ἐκάλεσε, δεῖξαι βουληθείς, ὅτι οὐδὲ αὐτῷ νόμον παραβαίνειν ἐξῆν, εἰ καὶ βασιλεὺς ἐτύγχανε. Βασιλεῖ γὰρ τῷ πάντων ὑψηλοτέρῳ προσέκρουσεν.\n\nὍτι τὴν ἀνομίαν μου ἐγὼ γινώσκω.\n\nΜακάριον ὅταν τις οἰκείαν ἁμαρτίαν ἐπίσταται, ἐν ὀφθαλμοῖς δὲ ἔχει διαπαντὸς τὰ πταίσματα. Ὁ μὲν γὰρ γινώσκων, καὶ μεμνημένος, καὶ τοῖς ὀφθαλμοῖς τῆς ψυχῆς κατανοῶν τῶν ἑαυτοῦ πταισμάτων τὰ τραύματα, αἰσχύνεται, τῇ μνήμῃ τὴν ψυχὴν νύττεται, καὶ ὑπὲρ τῆς αἰσχύνης ἀναγκασθεὶς εἰς μεταμέλειαν ἔρχεται. Ὁ δὲ λήθην παθών, εἰς ἕτερα πάλιν ἁμαρτήματα (ὡς μηδενὸς αὐτῷ κακοῦ πραχθέντος) προσάγεται.","english":"Not simply to wash, but he entreated more earnestly, that the cleansing might be proportionate to the transgression. For just as a garment that is moderately soiled is easily washed and cleansed, while one that is excessively and repeatedly soiled requires a more diligent and laborious washing, so too in the same way a soul that has sinned once and moderately is cleansed by proportionate repentance; but when many and grievous sins have occurred in it, repentance must not be a casual matter, but with much toil and good works. For by this God washes away our transgressions. And he rightly called sin \"lawlessness,\" wishing to show that it was not permitted even to him to transgress the law, even if he happened to be a king. For he offended a king higher than all.\n\nThat I myself know my lawlessness.\n\nBlessed is it when one is aware of one's own sin, and keeps the transgressions always before one's eyes. For he who knows, and remembers, and contemplates with the eyes of his soul the wounds of his own transgressions, is ashamed, is pricked in his soul by the memory, and, compelled by shame, comes to repentance. But he who has suffered forgetfulness is led again into other sins (as if no evil had been done by him).","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Οὐχ ἁπλῶς πλῦναι","severity":"info","text":"The opening phrase contrasts a simple washing with a more earnest entreaty for proportionate cleansing, developing the metaphor of soiled garments to illustrate degrees of repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀνομίαν","severity":"info","text":"The term 'lawlessness' (ἀνομίαν) is used to emphasize that even a king is not permitted to transgress divine law, highlighting the universal scope of sin and accountability.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὴν ἀνομίαν μου ἐγὼ γινώσκω","severity":"info","text":"This phrase echoes Psalm 50(51):7 LXX ('That I myself know my lawlessness'), which Hesychius cites as a lemma to introduce reflection on self-awareness of sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"βασιλεῖ γὰρ τῷ πάντων ὑψηλοτέρῳ","severity":"info","text":"The reference to a 'king higher than all' reflects the Byzantine understanding of Christ as the supreme king, a common trope in patristic exegesis of royal psalms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὅτι τὴν ἀνομίαν μου ἐγὼ γινώσκω","severity":"info","text":"This short lemma introduces a new subsection, shifting from the metaphor of washing to the theme of self-knowledge and memory of sin as a spur to repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ὥσπερ γὰρ τὸ μὲν ῥυπωθὲν συμμέτρως ἱμάτιον","severity":"info","text":"The analogy of washing a soiled garment parallels similar imagery in early Christian catechetical and penitential literature, e.g., in Clement of Alexandria and John Chrysostom.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":50,"ref":"p50","source":"Σοὶ μόνῳ ἥμαρτον.\n\nΟὐχ ὅτι πάντας ἀνθρώπους ἔλαθεν, ὥσπερ τινὲς νομίζουσιν· οὐδὲ γὰρ αὐτὴν Βηρσαβεὲ τὴν μοιχευθεῖσαν, ἀλλ’ οὐδὲ τοὺς κεκληκότας αὐτὴν λαθεῖν τὸ δράμα τῆς μοιχείας ἠδύνατο. Ἰωὰβ δὲ τὸν φόνον ὡσαύτως τῷ βασιλεῖ συμπράξας ἐπίστατο. Ἀλλ’ οὐδὲ αὐτὸς ἐν ἐξουσίᾳ τὴν ἁμαρτίαν διὰ τὴν βασιλείαν ἐνόμιζεν. Ἀνάξιον γὰρ τοῦτο προφήτου καὶ βασιλέως εἰκότως εὐσεβοῦς ἐτύγχανεν. Ἀλλὰ σοὶ μόνῳ ἥμαρτον, ἔλεγεν· ἐπειδὴ μόνῳ τῷ Θεῷ μὴ ἁμαρτάνειν ἡμᾶς μέλει ὡς δημιουργῷ φειδομένῳ τοῦ πλάσματος. Ἴσως δέ, Καὶ τὸ πονηρὸν ἐνώπιόν σου ἐποίησα· ὅτι πάντων ὡς βασιλεῖ χαριζομένων, καὶ τῇ σιωπῇ κρυπτόντων τὸ ἁμάρτημα, ὁ Θεὸς τὸν Νάθαν ἔπεμψε καὶ πονηρὰν οὖσαν τὴν πρᾶξιν ἐξήλεγξε, καὶ τίνος τοῦτο χάριν, τὰ ἑξῆς ἀκόλουθα δείκνυσιν.\n\nἸδοὺ γὰρ ἐν ἀνομίαις συνελήφθην.\n\nΤαῦτα οὐ μόνον διὰ τὸν ῥύπον τὸν ἐκ τοῦ Ἀδὰμ καταγόμενον λέγεται· αὐτοῦ γὰρ ἕνεκα ῥυπαροὶ νομιζόμεθα γίνεσθαι, ὥστε καὶ πρὶν ἐλθεῖν εἰς ἕξιν ἡλικίας καλοῦ καὶ κακοῦ δεχομένης διάκρισιν, καθάρσεως ὡς ἐκ πατέρων ἐῤῥυπωμένοι χρήσομεν. Τοῦτο γὰρ καὶ παρὰ τῷ Ἰὼβ εἰρημένον εὑρήσομεν· Τίς, φησι, καυχήσεται καθαρὸς εἶναι ἀπὸ ῥύπου; ἀλλ’ οὔτε βρέφος, κἂν ᾖ μία ἡμέρα ἡ ζωὴ αὐτοῦ. Πρὸς τούτοις μητέρα τῆς ἁμαρτίας τὴν ἐπιθυμίαν ἡ Γραφὴ καλεῖν ἡ θεόπνευστος εἴωθεν. Ἔγγονον δὲ πάλιν ἑκατέρας τὸν θάνατον καὶ μαρτυρεῖ ὁ Ἰάκωβος λέγων· Ἡ ἐπιθυμία συλλαβοῦσα τίκτει ἁμαρτίαν, ἡ δὲ ἁμαρτία ἀποτελεσθεῖσα ἀποκύει θάνατον. Ὥστε ὅταν ἁμαρτάνωμεν, ἐν ἁμαρτίαις συλλαμβανόμεθα.","english":"Only to you have I sinned.\"\n\nNot that it escaped all people, as some suppose; for not even Bathsheba, the woman who was seduced, nor even those who had summoned her, could the drama of the adultery escape. And Joab, having cooperated with the king in the murder, likewise knew of it. But neither did he himself consider the sin permissible because of his royal authority. For this was unworthy of a prophet and a king, as was fitting for a pious one. But \"only to you have I sinned,\" he said, since it concerns only God that we not sin, as the Creator who spares his creation. Perhaps also, \"And I have done evil before you,\" because while all others, as before a king, gratify and conceal the sin by silence, God sent Nathan and exposed the deed as evil, and for what purpose this was done, the following verses show.\n\n\"For behold, I have been conceived in iniquities.\"\n\nThese words are spoken not only on account of the filth derived from Adam; for because of him we are considered to become defiled, so that even before reaching the age of discretion that distinguishes good and evil, we require purification as having been defiled from our fathers. For we will find this also said in Job: \"Who,\" he says, \"will boast of being clean from filth? Not even an infant, even if its life is but one day.\" In addition to this, inspired Scripture is accustomed to call desire the mother of sin. And again, the offspring of each is death, and James bears witness, saying: \"Desire, when it conceives, gives birth to sin, and sin, when completed, brings forth death.\" So when we sin, we are conceived in sins.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Σοὶ μόνῳ ἥμαρτον","severity":"info","text":"The lemma is a quotation from the LXX Ps 50:7 (MT 51:5), where David confesses his sin to God alone. Hesychius interprets this as a denial that the sin was hidden from humans, emphasizing divine rather than human judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ γὰρ ἐν ἀνομίαις συνελήφθην","severity":"info","text":"This phrase echoes LXX Ps 50:7 (MT 51:7), 'Behold, I was conceived in iniquities.' Hesychius uses it to introduce a discussion of original sin and the need for purification from inherited defilement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τίς, φησι, καυχήσεται καθαρὸς εἶναι ἀπὸ ῥύπου","severity":"info","text":"Hesychius cites Job 14:5 (LXX) to argue that no one, not even an infant, is free from filth, supporting the idea of inherited sin requiring purification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡ ἐπιθυμία συλλαβοῦσα τίκτει ἁμαρτίαν, ἡ δὲ ἁμαρτία ἀποτελεσθεῖσα ἀποκύει θάνατον","severity":"info","text":"Hesychius attributes this to James, likely the Epistle of James (cf. Jas 1:15), linking desire as mother of sin and sin as mother of death, a chain echoed in early Christian moral teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰωὰβ","severity":"info","text":"Joab, David's general, was complicit in the murder of Uriah (2 Sam 11). Hesychius uses this to argue that David's sin was known to others, countering the idea that it was hidden.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a denial of secrecy (citing Bathsheba, Joab, Nathan) to a theological reflection on inherited sin and desire, using scriptural proof-texts (Job, James) to support a doctrine of universal defilement.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which psalm verse is being commented on; the lemma 'Only to you have I sinned' is assumed to be from Ps 50:7 (LXX). The reference to 'James' may be to the Epistle of James or to a lost apocryphon; the citation is not verbatim from the canonical James."],"confidence":"high","notes":[]},{"i":51,"ref":"p51","source":"Ῥαντιεῖς με ὑσσώπῳ.\n\nὭσπερ καὶ ἡμεῖς ἐν τῇ δωρεᾷ τοῦ βαπτίσματος, τῷ μὲν ὕδατι πλυνόμεθα, τῷ δὲ πνεύματι λαμπρυνόμεθα.\n\nἈκουτιεῖς με ἀγαλλίασιν.\n\nΤαπεινοῦνται μὲν τὰ τῆς ψυχῆς ὀστέα, τουτέστιν αἱ δυνάμεις, ὑπὸ τῆς ἁμαρτίας, καὶ συντρίβονται· ἀλλὰ τῇ μετανοίᾳ σωθέντα ἀναθάλλει, καὶ εἰς τὴν χαρὰν τὴν ἀρχαίαν ἐπανέρχεται.\n\nἈπόστρεψον τὸ πρόσωπόν σου.\n\nἘὰν γὰρ μὴ παραβλέψηται ἡμέτερα πταίσματα, σωθῆναι οὐ δυνάμεθα. Πῶ, δὲ τοῦτο κατορθοῦται; Ὅταν ἡμεῖς ἀγαθὰς πράξεις καὶ ἀρετὰς ἀσκήσωμεν, ἵνα τοῦ κριτοῦ τὸν ὀφθαλμὸν εἰς αὐτὰς μετενέγκωμεν· οὕτω γὰρ καὶ τῆς τῶν ἡμετέρων ἁμαρτημάτων θεωρίας αὐτὸν ἀποστῆσαι δυνάμεθα.\n\nΚαὶ πάσας ἀνομίας μου ἐξάλειψον.\n\nΟὐ μίαν, ἀλλὰ πάσας· ἱκανὴ γὰρ καὶ ἡ μία παραπέμψαι πρὸς γέενναν. Μὴ τοίνυν ἡμεῖς τῆς τυχούσης ἁμαρτίας ἀμελήσωμεν. Ἐὰν γὰρ ἐσπιλωμένος, οὗτινος ἦν ῥύπου, ὁ χιτὼν εὑρεθῆ ὁ ἡμέτερος, εἰς τὸν νυμφῶνα εἰσελθεῖν τοῦ βασιλέως, ἢ πατῆσαι τὴν αὐλὴν οὐ δυνάμεθα. Τοῦτο ὁ Παῦλος ἐπισφραγίζων ἔλεγε· Μὴ πλανᾶσθε· οὔτε πόρνοι, οὔτε μαλακοί, οὔτε πλεονέκται, οὔτε μέθυσοι, οὐ λοίδοροι, οὐχ ἅρπαγες βασιλείαν Θεοῦ κληρονομήσουσι.","english":"Sprinkle me with hyssop.\n\nJust as we in the gift of baptism are washed by the water, so we are illumined by the spirit.\n\nYou will pierce me with exultation.\n\nThe bones of the soul, that is, its powers, are humbled by sin and crushed; but saved by repentance, they blossom again and return to their former joy.\n\nTurn away your face.\n\nFor if our faults are not overlooked, we cannot be saved. How is this accomplished? When we practice good deeds and virtues, so as to divert the judge's eye to them; for in this way we can also turn him away from the contemplation of our sins.\n\nAnd blot out all my iniquities.\n\nNot one, but all; for even one is enough to consign to Gehenna. Therefore let us not neglect any sin that comes our way. For if our garment is found stained with any filth, we cannot enter the king's bridal chamber or tread his court. Paul, sealing this, said: Do not be deceived; neither fornicators, nor effeminate men, nor covetous, nor drunkards, nor revilers, nor plunderers will inherit the Kingdom of God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ῥαντιεῖς με ὑσσώπῳ","severity":"info","text":"The opening phrase 'Sprinkle me with hyssop' is a direct quotation from Psalm 50(51):9, where the psalmist requests ritual purification. Hesychius interprets it as a type of baptismal cleansing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀκουτιεῖς με ἀγαλλίασιν","severity":"info","text":"The phrase 'You will pierce me with exultation' echoes Psalm 50(51):10, where the verb ἀκουτιεῖς (from ἀκοντίζω, 'to dart' or 'pierce') is used metaphorically. Hesychius develops the image of the soul's bones being crushed by sin and restored by repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὑσσώπῳ","severity":"info","text":"Hyssop (ὕσσωπος) was used in the Old Testament for sprinkling blood or water in purification rites (e.g., Exodus 12:22, Numbers 19:18). Hesychius here connects it to the water of baptism, a common typology in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀπόστρεψον τὸ πρόσωπόν σου","severity":"info","text":"The petition 'Turn away your face' is drawn from Psalm 50(51):11. Hesychius interprets it as a plea for divine leniency, conditional on the believer's practice of good deeds to redirect the judge's attention from sins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ πάσας ἀνομίας μου ἐξάλειψον","severity":"info","text":"The request 'And blot out all my iniquities' comes from Psalm 50(51):11. Hesychius stresses the need to eliminate every sin, citing Paul's warning (likely 1 Corinthians 6:9-10 or a similar paraenetic passage) that various sinners will not inherit the Kingdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Παῦλος","severity":"info","text":"Hesychius invokes Paul to reinforce the moral exhortation, though the exact Pauline source is not identified in the text. This reflects the common practice in Greek patristic commentary of using apostolic authority to seal an argument.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἀκουτιεῖς με ἀγαλλίασιν' is textually uncertain in the Psalm tradition; some manuscripts read 'ἀκουτιεῖς' (you will pierce) while others have 'ἀκουστιεῖς' (you will make heard). Hesychius follows the former, interpreting it as a piercing joy.","The Pauline citation is not verbatim from a known epistle; it may be a paraphrase or a conflation of several passages (e.g., 1 Cor 6:9-10, Rom 1:29-32)."],"confidence":"high","notes":[]},{"i":52,"ref":"p52","source":"Καρδίαν καθαρὰν κτίσον ἐν ἐμοί.\n\nΟὐχ ἵνα τὴν φύσιν ἀμείψει (οὐδὲν γὰρ αὕτη φαῦλον ἐκέκτητο)· ἀλλ’ ἵνα τὸν λογισμὸν τῆς ψυχῆς καθάρῃ, καὶ διορθώσηται ῥυπαρὸν ταῖς ἡδοναῖς καὶ ταῖς ἐπινοίαις τοῦ διαβόλου γενόμενον· κτίσαι γὰρ παρὰ τῇ θείᾳ Γραφῇ πολλάκις τὸ διορθώσασθαι λέγεται.\n\nΚαὶ πνεῦμα εὐθὲς ἐγκαίνισον.\n\nΘεωρεῖς ὡς οὐ τὴν φύσιν ἀμεῖψαι ὁ προφήτης, ἀλλὰ τὴν χάριν ἐλθεῖν, ἵνα τῇ καμνούσῃ τῇ φύσει, καὶ ὑπὸ τῆς ἁμαρτίας παλαιωθήσῃ προσεύχεται βοηθήσῃ. Πνεῦμα γὰρ εὐθὲς οὐ τὸ ἐν ἡμῖν τὸ ζωτικὸν τοῦτο λέγει, ἀλλ’ αὐτὸ τοῦ Θεοῦ τὸ Πνεῦμα, περὶ οὗ ἐν ἑτέρῳ ψαλμῷ ἐμελῴδησεν· Τὸ Πνεῦμά σου τὸ ἀγαθὸν ὁδηγήσει με ἐν γῇ εὐθείᾳ. Τοῦτο ἐν τοῖς ἐγκάτοις ἔγκατα, τουτέστιν ἐν τοῖς ἀναγκαίοις καὶ λίαν καιρίοις τῆς ψυχῆς μορίοις ἐγκαινισθῆναι βούλεται, ὅσον μὲν καὶ πρὸ τούτων ἐν ἡμῖν τελείως οἰκοῦν, οὐδὲ ἐφ’ ἡμῖν ἀναπαυόμενον διὰ τὴν ἡμετέραν ἀσθένειαν ὑφ’ ἧς οὐκ ἦμεν ἱκανοὶ τὴν χάριν ὁλόκληρον δέξασθαι. Διόπερ αὐτὸ ἐγκαινισθῆναι ἵνα πάντως ἐν ἡμῖν ἀπαρτισθῇ προσεύχεται· οἶκος γὰρ ὁ συμπληρούμενος, ἐκεῖνος ἐγκαινίζεται. Κακὸν μὲν οἰκέτῃ τὸ τοῦ δεσπότου ζημειωθῆναι πρόσωπον· ὡσαύτως καὶ υἱῷ τῷ τοῦ πατρός, καὶ στρατιώτῃ τῷ τοῦ βασιλέως· ἐξόριστος γὰρ ὁ τοιοῦτος εὑρίσκεται· ἐπὶ δὲ Θεοῦ ὄλεθρον τοῦτο παρασκευάζει τῷ πάσχοντι. Οὐδὲ γὰρ Πατὴρ μόνον καὶ Δεσπότης ἡμῖν Θεὸς καὶ Βασιλεύς, ἀλλὰ πᾶν ὅτιπερ ἂν εἴποις τῶν εἰς ζωὴν καὶ σωτηρίαν τὴν ἡμετέραν συντεινόντων καθέστηκεν.","english":"Create a pure heart in me.\n\nNot that he might change its nature (for it had acquired nothing base), but that he might cleanse the reasoning of the soul and correct it, which has become filthy through pleasures and the machinations of the devil; for in divine Scripture \"to create\" is often said for \"to correct.\"\n\nAnd renew a right spirit.\n\nYou see that the prophet does not ask to change nature, but that grace may come, so that he prays for it to help the weary nature, which has grown old through sin. For \"right spirit\" does not mean this vital spirit in us, but the Spirit of God himself, about whom he sang in another psalm: \"Your good Spirit will lead me in a straight land.\" He wishes this to be renewed in the inmost parts, that is, in the essential and most vital parts of the soul, inasmuch as even before this it dwells in us perfectly, yet not resting upon us because of our weakness, by which we were not capable of receiving the grace entire. Therefore he prays that it be renewed, so that it may be fully completed in us; for a house that is completed is that which is renewed. It is bad for a servant to lose the face of his master; likewise for a son, that of his father, and for a soldier, that of his king; for such a one is found to be an exile; but in the case of God, this brings destruction to the sufferer. For God is not only Father and Master and King to us, but everything you might name that contributes to our life and salvation.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"κτίσον","severity":"info","text":"The verb κτίσον (create) is glossed by Hesychius as meaning διορθώσασθαι (correct), a usage he claims is common in Scripture. This lexical note clarifies the interpretive move from creation to moral correction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὸ Πνεῦμά σου τὸ ἀγαθὸν ὁδηγήσει με ἐν γῇ εὐθείᾳ","severity":"info","text":"Hesychius cites an unidentified psalm verse: 'Your good Spirit will lead me in a straight land.' This is not a direct quotation from the Septuagint but likely a paraphrase or variant, possibly from a lost Greek version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐγκαινισθῆναι","severity":"info","text":"The term ἐγκαινισθῆναι (to be renewed) is explained through the metaphor of a completed house. This reflects a common patristic trope of the soul as a dwelling for divine grace, needing completion to receive the Spirit fully.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"οἶκος γὰρ ὁ συμπληρούμενος, ἐκεῖνος ἐγκαινίζεται","severity":"info","text":"The analogy of a completed house being renewed parallels the idea of the soul being fully prepared for grace. This echoes similar imagery in Origen and later Greek fathers, though no direct source is cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a two-part exegesis: first on 'create a pure heart' (καρδίαν καθαρὰν κτίσον), then on 'renew a right spirit' (πνεῦμα εὐθὲς ἐγκαίνισον). Each part includes a denial of nature-change and a positive request for grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Hesychius’s interpretation of πνεῦμα εὐθές as the Holy Spirit, not the human vital spirit, reflects a Christological reading common in Alexandrian tradition. This aligns with his broader soteriological emphasis on divine grace overcoming human weakness.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage is not extant for this passage; the Greek text is the basis. The phrase 'in another psalm' (ἐν ἑτέρῳ ψαλμῷ) is vague, and the quoted verse is not securely identified in the Septuagint."],"confidence":"high","notes":[]},{"i":53,"ref":"p53","source":"Ὥστε, ὅταν ἀφ’ ἡμῶν ἀποστρέφει τὸ πρόσωπον, παραχρῆμα ἀπολλύμεθα τὸ Πνεῦμα τὸ ἅγιον, ἐν ᾧ πᾶσα ἡμῶν ἡ χορηγία τῶν ἀγαθῶν ζημειούμενοι. Διὰ τί δὲ ἀντὶ τοῦ εἰπεῖν, Μὴ ἀνέλῃς τὸ πνεῦμα, Μὴ ἀντανέλῃς ἔταξεν; Ἐπειδήπερ ἅπαξ τῆς ἐν ἡμῖν ἐνεργείας τοῦ Πνεύματος πεῖραν διὰ τῆς τοῦ Ἀδὰμ παρακοῆς, καὶ προφητικῆς χάριτος, ἢ διὰ πρακτικῆς ἀρετῆς οἱ τοῦ Θεοῦ φυλάττοντες τὰς ἐντολὰς ἐδέξαντο. Ὅπερ εἰκότως μὴ ἀνταναιρεθῆναι προσηύχετο, ὥστε μὴ καὶ δευτέραν αὐτοῦ ὑποστῆναι ἀφαίρεσιν.\n\nΔιδάξω ἀνόμους τὰς ὁδούς σου.\n\nἘδίδασκε μὲν τὰς ὁδοὺς τοῦ Θεοῦ καὶ πρότερον, ἀλλ’ οὔτε τοὺς ἀνόμους ἴσως, οὐδὲ προσευχῇ τὴν διδασκαλίαν πρὸ τῆς ἁμαρτίας τοσοῦτον ἐτίθετο, τότε δὲ μᾶλλον ἀφ’ οὗπερ ἡμαρτηκὼς μετενόησεν. Ὥσπερ γὰρ ἐκεῖνος λέγειν περὶ θεραπείας πιστεύεται μάλιστα ὁ νενοσηκὼς αὐτός, καὶ πεῖραν τοῦ φαρμάκου δεξάμενος· οὕτω καὶ οἱ τῇ μετανοίᾳ σωθέντες, θύρα τοὶς ἄλλοις ἁμαρτωλοῖς ἐπιστροφῆς καὶ σωτηρία; εὑρίσκονται, ὥστε τὸν Παῦλον μετὰ παῤῥησίας βοᾷν· Χριστὸς Ἰησοῦς ἦλθεν εἰς τὸν κόσμον ἁμαρτωλοὺς σῶσαι, ὧν πρῶτός εἰμι ἐγώ. Εἰ ἀπιστεῖτε τῷ κηρύγματί, φησιν, ἁμαρτωλῶν σωτηρίαν κηρύττοντι, ἀπ’ ἐμοῦ τοῦ κηρύττοντος μάθετε, ὅτι διώκτης ὢν ἐπιστεύθην Εὐαγγελίου γενέσθαι διάκονος.","english":"Thus, when he turns his face away from us, we are immediately destroyed, being deprived of the Holy Spirit, in whom lies the whole provision of our goods. And why, instead of saying, \"Do not take away the Spirit,\" did he set down, \"Do not take it away again\"? Because once we have experienced the activity of the Spirit within us through the disobedience of Adam, and through prophetic grace, or through practical virtue, those who keep God's commandments have received it. He fittingly prayed that it not be taken away again, so that he might not undergo a second removal of it.\n\nI will teach your ways to the lawless.\n\nHe had taught the ways of God even before, but perhaps not to the lawless, nor did he place such emphasis on teaching through prayer before sin; but then, after he had sinned and repented, he did so all the more. For just as one who has himself been ill and experienced the remedy is believed most when speaking about healing, so also those saved through repentance become a door of return and salvation for other sinners, so that Paul cries out with boldness: \"Christ Jesus came into the world to save sinners, of whom I am the first. If you disbelieve the proclamation,\" he says, \"which proclaims the salvation of sinners, learn from me, the proclaimer, that though I was a persecutor, I was entrusted to become a servant of the Gospel.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Μὴ ἀντανέλῃς","severity":"info","text":"Hesychius explains the psalmist's choice of 'Do not take away again' (ἀντανέλῃς) over 'Do not take away' (ἀνέλῃς) to emphasize the fear of a second removal of the Spirit, after the first loss through Adam's disobedience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χριστὸς Ἰησοῦς ἦλθεν εἰς τὸν κόσμον ἁμαρτωλοὺς σῶσαι","severity":"info","text":"This is a paraphrase of 1 Timothy 1:15, where Paul says Christ came to save sinners, of whom he is the foremost. Hesychius adapts it to support his argument about repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρακτικῆς ἀρετῆς","severity":"info","text":"The phrase 'practical virtue' reflects the ascetic and monastic context of Hesychius's commentary, where active moral discipline is seen as a means to experience the Spirit's activity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Παῦλον","severity":"info","text":"Hesychius compares the repentant psalmist to Paul, who as a former persecutor became a credible preacher of salvation. This parallel underscores the theme of repentance as a model for others.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διδάξω ἀνόμους τὰς ὁδούς σου","severity":"info","text":"This lemma introduces a new section where Hesychius shifts from the prayer about the Spirit to the psalmist's resolve to teach God's ways to the lawless, linking it to his own repentance.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has 'θύρα τοὶς ἄλλοις' which is likely a scribal error for 'θύρα τοῖς ἄλλοις' (a door for others). The translation follows the emended reading."],"confidence":"high","notes":[]},{"i":54,"ref":"p54","source":"Κύριε, τὰ χείλη μου ἀνοίξεις.\n\nὉρᾷς ὅτι κεκλεισμένα τοῦ Δαβὶδ τὰ χείλη διὰ τὴν ἁμαρτίαν ἐτύγχανεν, ἀλλὰ πάλιν τῇ μετανοίᾳ ἀνοίγεται, καὶ τοῦ Θεοῦ διηγεῖσθαι τὴν αἴνεσιν. Ἄρχεται δὲ κεφάλαιον τῶν ὕμνων τοῦ ἁμαρτωλοῦ τὴν ἐπιστροφὴν ἔχουσα. Τὴν ταπεινοφροσύνην θυσίαν ἀρεστὴν τῷ Θεῷ εἶναι τὸ Πνεῦμα ἐκτίθεται· Μακάριοι γὰρ οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν. Πῶς δὲ ἡμῶν τὸ πνεῦμα ἐπὶ τῷ ταπεινωθῆναι συντρίβομεν; Ὅταν καλὸν μὲν πράξαντες, μὴ ἐπαρθῶμεν, διηνεκῆ δὲ μνήμην τῶν ἁμαρτημάτων τῶν ἡμετέρων ἔχομεν. Εὐδοκίαν δὲ τὴν τοῦ Μονογενοῦς προσαγορεύει σάρκωσιν. Δῆλον δὲ ἀφ’ ὧν Παῦλος πρὸς Ἐφεσίους ἔγραφε· φησὶ δὲ οὕτως· Γνωρίσας ἡμῖν τὸ μυστήριον τοῦ θελήματος αὐτοῦ καὶ τὴν εὐδοκίαν αὐτοῦ ἣν προέθετο ἐν αὐτῷ εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν. Ἐν ταύτῃ τοίνυν ἡ Σιὼν ἀγαθύνεται, διὰ τὸ ἐπιτελεσθὲν αὐτῇ τοῦ θείου δείπνου μυστήριον ἕτερά τε πολλὰ τὰ παρ’ αὐτῇ πεπραγμένα καὶ προελθόντα θαύματα.","english":"Lord, you will open my lips.\n\nYou see that David's lips were closed because of sin, but again they are opened by repentance, and he recounts the praise of God. And the beginning of the hymns, containing the conversion of the sinner, commences. It sets forth that humility is a sacrifice pleasing to God, and that the Spirit is the one who declares: \"Blessed are the poor in spirit, for theirs is the kingdom of heaven.\" And how do we break our spirit for the sake of humility? When, having done good, we do not become arrogant, but keep a constant remembrance of our own sins. And it calls the incarnation of the Only-Begotten \"good will.\" This is clear from what Paul wrote to the Ephesians; he speaks thus: \"Having revealed to us the mystery of his will and his good will which he set forth in himself for the economy of the fullness of the times.\" In this, then, Zion rejoices, because of the mystery of the divine supper accomplished for her, and many other things that have been done and miracles that have proceeded from her.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Κύριε, τὰ χείλη μου ἀνοίξεις","severity":"info","text":"Hesychius interprets the psalmist's request as a response to sin: David's lips were closed due to sin, but opened through repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μακάριοι γὰρ οἱ πτωχοὶ τῷ πνεύματι","severity":"info","text":"This echoes Matthew 5:3, 'Blessed are the poor in spirit,' linking humility to a sacrifice pleasing to God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γνωρίσας ἡμῖν τὸ μυστήριον τοῦ θελήματος αὐτοῦ","severity":"info","text":"Hesychius cites a Pauline passage (Ephesians 1:9) to explain 'good will' as the incarnation of the Only-Begotten.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"εὐδοκίαν","severity":"info","text":"The term 'good will' (εὐδοκίαν) is interpreted as the incarnation of the Only-Begotten, a Christological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σιὼν ἀγαθύνεται","severity":"info","text":"Zion rejoices because of the mystery of the divine supper, likely referring to the Last Supper or Eucharist, a key event in Jerusalem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἄρχεται δὲ κεφάλαιον τῶν ὕμνων","severity":"info","text":"Hesychius marks the beginning of a new section of hymns, focusing on the sinner's conversion, structuring the commentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the mystery of the divine supper' could refer to the Last Supper or the Eucharist; the reading taken is the Last Supper as a historical event in Zion."],"confidence":"high","notes":[]},{"i":55,"ref":"p55","source":"ΨΑΛΜΟΣ ΝΑʹ.\n\nΤί ἐγκαυχᾷ ἐν κακίᾳ;\n\nΘαυμάζοντος καὶ ἀποροῦντος, ὡς εἰκός, τὸ προοίμιον· ὅτι τοσοῦτόν τινες εἰς κακίαν προέκοψαν, ὥστε ἐφ’ οἷς δεῖ πενθεῖν, ἐπὶ τούτοις καυχῶνται. Πλὴν ὅτι τὸν μὲν Δωὴκ ἡ ἱστορία περιέχει, Ἰούδαν δὲ τὸν προδότην αἰνίττεται ὁ Ψαλμῳδός, δυνατὸν λίαν ἐν κακίᾳ γενόμενον, ὥστε τὸν εὐεργέτην καὶ τροφέα, καὶ διδάσκαλον προδοῦναι, καὶ μηδὲ τοὺς συνεχεῖς ἐλέγχους, μηδὲ τὰς παραινέσεις αἰσχύνεσθαι.\n\nἈνομίαν ὄλην τὴν ἡμέραν.\n\nἩνίκα τοῖς Φαρισαίοις ὁ Ἰούδας ἔλεγε· Τί θέλετέ μοι δοῦναι, κἀγὼ ὑμῖν παραδώσω αὐτόν; Οἱ δὲ ἔστησαν αὐτῷ λʹ ἀργύρια, καὶ ἀπὸ τότε ἐζήτει εὐκαιρίαν, ἵνα αὐτὸν παραδῷ. Ὥστε ὄλην τὴν ἡμέραν μελετῶν τὴν ἁμαρτίαν τῆς προδοσίας ἔμεινεν, μέχρις ἡ νὺξ ἐπέστη, καθ’ ἣν τὸ δράμα ἔπραξε.\n\nἈδικίαν ἐλογίσατο ἡ γλῶσσά σου.\n\nΤὸ δὲ ὡσεὶ ξυρόν, τουτέστιν ἀναισθήτως τέμνοντα. Τί γὰρ ἐκείνου τοῦ δόλου ὀξύτερον, ὃν τῇ γλώσσῃ τῆς προδοσίας πρὸς τοὺς συλλαβόντας τὸν Ἰησοῦν συνέθετο· Ὃν ἂν φιλήσω, αὐτός ἐστι, κρατήσατε αὐτόν;","english":"Psalm 51.\n\nWhy do you boast in evil?\n\nThe introduction is that of one who marvels and is at a loss, as is natural: that some have advanced so far in evil that they boast about things over which they ought to mourn. Yet the history contains Doeg, while the Psalmist alludes to Judas the betrayer, who became exceedingly powerful in evil, so as to betray his benefactor, provider, and teacher, and to be ashamed neither of the constant reproofs nor of the exhortations.\n\nAll day long, lawlessness.\n\nWhen Judas said to the Pharisees, \"What do you wish to give me, and I will deliver him to you?\" And they set for him thirty pieces of silver, and from then on he sought an opportunity to betray him. So he remained all day long meditating on the sin of betrayal, until night fell, in which he carried out the deed.\n\nYour tongue devised injustice.\n\nAnd this like a razor, that is, cutting without feeling. For what is sharper than that deceit which he contrived with his tongue of betrayal to those who seized Jesus: \"Whomever I kiss, he is the one; seize him\"?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΨΑΛΜΟΣ ΝΑʹ","severity":"info","text":"The superscription 'Psalm 51' marks the beginning of a new psalm in the commentary, following the narrative of David's repentance in the previous passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Δωὴκ","severity":"info","text":"Doeg the Edomite is a biblical figure (1 Sam 21–22) who betrayed the priests of Nob to Saul, serving here as a type of treachery alongside Judas.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰούδαν δὲ τὸν προδότην","severity":"info","text":"Hesychius identifies Judas Iscariot as the betrayer of Jesus, alluding to the Gospel accounts (Matt 26:14–16, Mark 14:10–11, Luke 22:3–6).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"λʹ ἀργύρια","severity":"info","text":"The thirty pieces of silver correspond to the traditional payment for betrayal in the Judas story (Matt 26:15), though the exact amount varies in early Christian sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ὃν ἂν φιλήσω, αὐτός ἐστι, κρατήσατε αὐτόν","severity":"info","text":"The kiss as a signal for arrest is a detail found in some apocryphal traditions (e.g., Gospel of Judas) and later patristic commentaries, not in the canonical Gospels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὡσεὶ ξυρόν","severity":"caution","text":"The phrase 'like a razor' is a simile for the cutting nature of Judas's tongue; the Greek text is clear, but the Coptic Vorlage may have influenced the reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Doeg' as a typological figure is clear, but the Coptic text may have had a variant reading; the Greek 'Δωὴκ' is unambiguous."],"confidence":"high","notes":[]},{"i":56,"ref":"p56","source":"Ἠγάπησας κακίαν ὑπὲρ ἀγαθωσύνην.\n\nΚακία ὁ διάβολος, ὡς κακὰ πάντα καὶ πᾶσι βουλόμενος. Ἀγαθωσύνη δὲ ὁ Χριστός, Θεοῦ γὰρ ἡ ἀγαθότης κατὰ φύσιν. Ἴδιον ἀφεὶς τοίνυν τὸν Χριστὸν ὁ Ἰούδας, τὸν Σατανᾶν ἠγάπησεν· ἀλλὰ καὶ ἀδικίαν ὑπὲρ τὸ λαλῆσαι δικαιοσύνην εἵλατο. Ἐξὸν γὰρ αὐτῷ τὴν ὄντως δικαιοσύνην λαβεῖν, καὶ μετὰ τῶν λοιπῶν ἀποστόλων κηρύττειν τὸ Εὐαγγέλιον· εἰς τὴν ἀδικίαν δὲ ἑαυτὸν τῆς προδοσίας ἐνέβαλε. Τὸ δὲ αὐτὸ πάσχει πᾶς ὅστις κατηγορίᾳ χαίρει, καὶ λοιδορεῖ τὸν ἀδελφόν, ἡδύτερον τὴν ἀδικίαν, τουτέστι τὸ ψεῦδος λαλῶν, καὶ τὴν δικαιοσύνην σιωπῶν, δηλαδὴ τὴν ἀρετήν, ἣν ὁ πλησίον κέκτηται.\n\nΔιὰ τοῦτο ὁ Θεὸς καθελεῖ σε.\n\nΤαῦτα παντὶ μὲν δολίῳ, πολὺ δὲ μᾶλλον πρὸς τὸν προδότην λέγεται· καθεῖλεν γὰρ αὐτὸν ὁ Θεὸς εἰς τέλος, καὶ ἀπὸ τῆς σκηνῆς, τουτέστιν ἐκ τοῦ τόπου τῆς μαθητείας μετέστησεν, καὶ τὴν ῥίζαν ὡς ἀκανθώδους φυτοῦ ἐκ γῆς ζώντων, ἐκ τοῦ γεωργίου τῶν ἀποστόλων ἐξέτιλεν.\n\nἬλπισα ἐπὶ τὸ ἔλεος τοῦ Θεοῦ.","english":"You loved evil more than goodness.\n\nEvil is the devil, who wishes all evil things for everyone. Goodness is Christ, for goodness belongs to God by nature. Therefore Judas, having abandoned Christ who was his own, loved Satan. But he also chose injustice over speaking justice. For it was possible for him to receive true justice and, along with the rest of the apostles, to proclaim the Gospel; but he cast himself into the injustice of betrayal. The same thing happens to everyone who delights in accusation and reviles his brother, speaking injustice—that is, falsehood—more sweetly, and remaining silent about justice, that is, the virtue which the neighbor possesses.\n\nFor this reason God will cast you down.\n\nThese words are spoken to every deceitful person, but much more to the traitor. For God cast him down utterly, and removed him from the tent—that is, from the place of discipleship—and plucked out the root, as of a thorny plant, from the land of the living, from the field of the apostles.\n\nI hoped in the mercy of God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"κακία","severity":"info","text":"Hesychius glosses κακία as the devil, a personification not found in the Psalm's original sense of moral evil. This allegorical reading aligns with his identification of the Psalmist's opponent as Satan.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀγαθωσύνη","severity":"info","text":"ἀγαθωσύνη is equated with Christ, based on the premise that goodness belongs to God by nature. This Christological interpretation is characteristic of Hesychius's typological exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 51","severity":"info","text":"The lemma 'You loved evil more than goodness' is a paraphrase of Psalm 51:3 (LXX 51:3), where the Psalmist rebukes the wicked for preferring evil to good. Hesychius reads it as addressed to Judas.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Doeg","severity":"info","text":"The previous passage mentions Doeg the Edomite, a figure from 1 Samuel 21–22 who betrayed the priests of Nob. Hesychius draws a parallel between Doeg and Judas as archetypal traitors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διὰ τοῦτο ὁ Θεὸς καθελεῖ σε","severity":"info","text":"Hesychius treats the phrase 'For this reason God will cast you down' as a direct address to the traitor, interpreting the Psalm's threat as a prophecy of Judas's downfall and removal from the apostolic community.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἤλπισα ἐπὶ τὸ ἔλεος τοῦ Θεοῦ","severity":"info","text":"The final line 'I hoped in the mercy of God' is left without comment, possibly because the commentary breaks off or because Hesychius considered the preceding moral application sufficient.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text of the Psalm lemma is a paraphrase; the exact LXX wording is not quoted verbatim.","The final line 'I hoped in the mercy of God' is not expounded, leaving its function in the commentary unclear."],"confidence":"high","notes":[]},{"i":57,"ref":"p57","source":"Ἁρμόττει ταῦτά γε τὰ ῥήματα Πέτρῳ εἰς ἀνάμνησιν ἐρχομένῳ τῆς οἰκείας ἀρνήσεως, ὅστις ὡς ἐλαία κατάκαρπος ἐν τῷ οἴκῳ τοῦ Θεοῦ, τουτέστι, τῇ πίστει διηνεκῶς ἱστάμενος, εἰ καὶ πρὸς μικρὸν ὑπέστη τὸν καύσωνα τῆς ἀρνήσεως, ἀλλ’ ὅμως οὐκ ἐξηράνθη. Τῷ γὰρ δακρύῳ τῆς μετανοίας τὴν ῥίζαν ἐπότισεν. Διὰ τοῦτό φησιν, Ἐξομολογήσομαί σοι, ὅτι ἐποίησας. Τί ἐποίησας; Ἔλεος, χρηστότητα, συμπάθειαν. Ὅτι τὸν ἀρνησάμενον κήρυκα τῶν μυστηρίων ἐποίησας, στύλον τὸν σαλευθέντα κατέστησας, καὶ ποιμένα τῶν ἀμνῶν τὸν πλανηθέντα ἐποίησας. Χρηστὸν δὲ οὐκ Ἰουδαίοις, οὐδὲ εἰδωλολατρείαν νοσοῦσιν, ἀλλ’ ἐναντίον τοῖς ὁσίοις, τοῖς διὰ χάριτος καὶ εὐφροσύνης δικαιωθεῖσι. Παρὰ τούτοις γὰρ τὸ ὄνομα αὐτοῦ χρηστόν. Τί γὰρ τοῦ Ἰησοῦ προσηγορίας χρηστότερον; Ὑπομένω δέ· διὰ τί; Ἐπειδὴ ὁ ὑπομείνας εἰς τέλος, οὗτος σωθήσεται.\n\nΨΑΛΜΟΣ ΝΒʹ.\n\nΕἶπεν ἄφρων ἐν καρδίᾳ αὐτοῦ.\n\nΤίνος γὰρ ἦν τοῦτο λέγειν, ἀλλ’ ἢ ἄφρονος; περὶ οὗ Ἡσαΐας ἔλεγεν· Ὁ μωρὸς μωρὰ λαλήσει, καὶ ἡ καρδία αὐτοῦ μάταια φρονήσει. Ποῖα ταῦτα; Ὅτι φαῦλά τινα καὶ ἄτοπα ἐργαζόμενοι, καὶ τὴν ἐπ’ αὐτοῖς τοῦ Θεοῦ μακροθυμίαν βλέποντες, δέον εὐχαριστεῖν καὶ δοξάζειν ὡς χρηστόν, καὶ ἀνεξίκακον, εἰς παραφροσύνην ἐκτρέπονται, οὐ νομίζοντες Θεὸν ἐφορᾷν τὰ ἀνθρώπινα, ἀκρίτως δὲ καὶ αὐτομάτως φέρεσθαι.","english":"These words are fitting for Peter, who comes to remember his own denial. He, like an olive tree laden with fruit, standing perpetually in the house of God—that is, in faith—even if for a short time he endured the scorching heat of denial, nevertheless was not dried up. For with the tear of repentance he watered the root. Therefore he says, \"I will confess to you, because you have done.\" What have you done? Mercy, kindness, compassion. That you made the denier a herald of the mysteries, that you established the shaken one as a pillar, and that you made the wanderer a shepherd of the lambs. \"Good\" is not for Jews, nor for those sick with idolatry, but is opposite for the holy ones, for those justified by grace and joy. For among them his name is good. For what is more good than the name Jesus? \"I endure\"—why? Because the one who endures to the end will be saved.\n\nPSALM 52.\n\nThe fool said in his heart.\n\nFor whose was this to say, but a fool's? Concerning whom Isaiah said: \"The fool will speak foolish things, and his heart will think vain things.\" What are these? That doing some base and improper things, and seeing God's forbearance toward them, they ought to give thanks and glorify him as good and forbearing, but they turn to madness, not thinking that God oversees human affairs, but that things are carried on without judgment and spontaneously.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἁρμόττει ταῦτά γε τὰ ῥήματα Πέτρῳ","severity":"info","text":"Hesychius interprets the psalm as Peter's confession after his denial, a typological reading linking the psalmist's words to apostolic biography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡσαΐας ἔλεγεν· Ὁ μωρὸς μωρὰ λαλήσει","severity":"info","text":"The citation of Isaiah (likely Isa 32:6 LXX) supports the characterization of the fool, a common proof-text in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐλαία κατάκαρπος","severity":"info","text":"The olive tree laden with fruit is a biblical symbol of resilience and divine favor, used here to illustrate Peter's repentance and restoration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΨΑΛΜΟΣ ΝΒʹ","severity":"info","text":"The passage marks a transition from commentary on Psalm 51 to Psalm 52, with a new lemma introduced after the doxological formula.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"χρηστόν","severity":"info","text":"The term 'good' (χρηστόν) is contrasted with its application to Jews and idolaters, emphasizing its exclusive association with the righteous and Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πέτρῳ","severity":"info","text":"Hesychius' identification of Peter as the speaker reflects a tradition in Greek patristic commentary that reads the psalm as penitential, later influential in Byzantine liturgy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which psalm verse is being commented on after the lemma 'Εἶπεν ἄφρων ἐν καρδίᾳ αὐτοῦ'; it is assumed to be Psalm 52:1 (LXX).","The phrase 'ἐναντίον τοῖς ὁσίοις' is ambiguous: it could mean 'opposite for the holy ones' (as translated) or 'before the holy ones'; the context favors the former."],"confidence":"high","notes":[]},{"i":58,"ref":"p58","source":"Διεφθάρησαν καὶ ἐβδελύχθησαν.\n\nἩ τοῦ βλασφήμου διαδοθεῖσα νόσος τοὺς ἄλλους ἐν ἀνομίαις παρασκευάζει φθείρεσθαι, βδελυκτούς τε εἶναι τῷ Κτίσαντι, ἀπραξίαν τῆς ἀρετῆς τοσαύτην νοσοῦντας, ὥστε μηδὲν αὐτοὺς ἀγαθὸν ἐργάζεσθαι. Ἀλλὰ γὰρ διὰ τοῦ ἄφρονος τὴν τῶν εἰδωλολατρῶν μανίαν αἰνίττεται. Λέγοντες γὰρ ἐν καρδίᾳ οὐκ εἶναι Θεόν, εἴδωλα ξυλίνων θεῶν καὶ λιθίνων ἐποίησαν. Διὰ δὲ τῆς ἀνομίας, ἥτις ἦν τοῦ νόμου παράβασις, τοὺς Ἰουδαίους αἰνίττεται, οὓς τῇ ἀπιστίᾳ φθαρέντας, ὁ Θεὸς ἐβδελύξατο.\n\nὉ Θεὸς ἐκ τοῦ οὐρανοῦ διέκυψεν.\n\nΤοσοῦτον γὰρ ὁ Θεὸς ἀληθείας ἐφίεται, ὅτι πάντα γινώσκων ἀκριβῶς τὰ ἡμέτερα, ὅμως διακύπτει, καθάπερ ἀπό τινος θυρίδος τῆς πρὸς ἡμᾶς συγκαταβάσεως, διαγνῶναι θέλων ἀκριβῶς τὰ ἀνθρώπινα. Ἀλλὰ γὰρ σαφῶς Χριστοῦ τὴν ἐπιδημίαν λέγει, ὃς ἐκ τοῦ οὐρανοῦ διέκυψεν, ἡνίκα ἡμῖν μετὰ σαρκὸς ἐπεδήμησεν. Ὥσπερ γὰρ ὁ παρακύπτων ἀφ’ ὑψηλοῦ τόπου, ἄνω μένων, κάτω τῇ ἐνεργείᾳ γίνεται, οὕτω καὶ ὁ Χριστὸς ἐν τοῖς κόλποις τοῦ Πατρὸς μένων, τῇ γῇ διὰ σαρκὸς ἐπεδήμησε. Τίνος χάριν; Τοῦ ἰδεῖν, εἰ ἔστι συνιών, ἢ ἐκζητῶν τὸν Θεόν. Οὐκοῦν οὐ τὰς πράξεις τοσοῦτον τῶν ἀνθρώπων κατῆλθεν ἐπισκέψασθαι, ὅσον ἰδεῖν εἴ τινα ὅλως θεογνωσίαν ἔχουσιν, εἰ ἐν πίστει τὸν Θεὸν ἐκζητοῦσι.","english":"They were corrupted and became abominable.\n\nThe spread disease of blasphemy causes others to be corrupted in lawlessness and to be abominable to the Creator, suffering such inactivity of virtue that they accomplish nothing good. But through the fool, it hints at the madness of the idolaters. For, saying in their heart that there is no God, they made idols of wooden and stone gods. And through lawlessness, which was transgression of the law, it hints at the Jews, whom God abominated, corrupted as they were by unbelief.\n\nGod leaned down from heaven.\n\nFor God is so desirous of truth that, although he knows all our affairs precisely, he nevertheless leans down, as if from some window of his condescension toward us, wishing to discern human matters accurately. But clearly it speaks of Christ's visitation, who leaned down from heaven when he dwelt among us in the flesh. For just as one who leans over from a high place, remaining above, becomes below in activity, so also Christ, remaining in the bosom of the Father, dwelt on earth through the flesh. For what purpose? To see if there is anyone who understands or seeks God. Therefore, he did not come down so much to examine the deeds of men as to see whether they have any knowledge of God at all, whether they seek God in faith.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Διεφθάρησαν καὶ ἐβδελύχθησαν","severity":"info","text":"The opening clause is a quotation from Psalm 52:3 (LXX), which Hesychius interprets as referring to the spiritual corruption of idolaters and Jews.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"βδελυκτούς","severity":"info","text":"The term βδελυκτός ('abominable') echoes the LXX's language for cultic abomination, here applied to those who reject God through idolatry or lawlessness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εἰδωλολατρῶν","severity":"info","text":"Hesychius distinguishes two groups: idolaters (εἰδωλολάτραι) who deny God in their hearts and make wooden or stone idols, and Jews who transgress the law through unbelief.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὁ Θεὸς ἐκ τοῦ οὐρανοῦ διέκυψεν","severity":"info","text":"This second lemma is also a scriptural phrase (cf. Psalm 52:2 LXX), which Hesychius interprets both as God's condescension and as a type of Christ's incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"διακύπτει","severity":"info","text":"The image of God leaning down from a window (θυρίς) parallels a common patristic trope for divine condescension, found also in Origen and Chrysostom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Χριστοῦ τὴν ἐπιδημίαν","severity":"info","text":"Hesychius reads the psalm verse as a prophecy of Christ's visitation (ἐπιδημία), a term used in later Christological debates to denote the incarnation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in the passage."],"confidence":"high","notes":[]},{"i":59,"ref":"p59","source":"Οὐχὶ γνώσονται πάντες.\n\nΠάντες μὲν οἱ τοὺς πένητας ἀδικοῦντες, καὶ τὰ τοῦ πλησίον ἁρπάζοντες, βρώσει ἄρτου τὸν λαὸν τοῦ Θεοῦ ἐσθίειν εἰκότως λέγονται· τροφὴν γὰρ τῆς ἑαυτῶν πλεονεξίας τὴν ἀδικίαν, τὴν εἰς ἐκείνους ἔχουσι. Νομίσεις δὲ μάλιστα τοὺς διδασκάλους τῶν Ἰουδαίων λέγεσθαι. Ὑπὲρ γὰρ ἀγνωσίας τὸν νόμον ὡς ἐδόκουν ἐκδικοῦντες, τῇ δὲ ὕβρει τοῦ νομοθέτου ἀνομίαν ἐργαζόμενοι, οὗτοι τὸν λαὸν τοῦ Θεοῦ ἤσθιον βρώσει ἄρτου, ἔνεκα πλησμονῆς καὶ γαστριμαργίας προσωποληπτοῦντες, καὶ τὸν νόμον ἐν τῷ διδάσκειν παραβαίνοντες.\n\nΠερὶ τῶν Ἰουδαίων λέγει· τὸν γὰρ ἀληθῶς Θεὸν τὸν Χριστὸν οὐκ ἐπεκαλέσαντο, καὶ ἐφοβήθησαν φόβον περιττόν, ἔνθα οὐκ ἦν φόβος, ὅτε πρὸς ἀλλήλους ἔλεγον· Ἐὰν ἐάσωμεν τὸν ἄνθρωπον τοῦτον, ἥξουσιν οἱ Ῥωμαῖοι, καὶ ἀροῦσιν ἡμῶν τὸν τόπον καὶ τὸ ἔθνος. Καίτοι οὐκ ἂν τοῦτο ἐγίνετο, εἰ τὴν εἰς αὐτὸν πίστιν ἐφύλαξαν. Ὁμοίως δὲ καὶ πάντες ἄνθρωποι ὅσοι τὸν Θεὸν ἐπικαλεῖσθαι ῥᾳθυμοῦσιν, ὃν μὲν δεῖ φόβον οὐ φοβοῦνται, τῇ εἰς Θεὸν ἀπιστίᾳ. Φοβοῦνται δὲ μάτην τὰς τῶν ἀνθρώπων ἀπειλάς, καὶ τὰς τῶν ἐχθρῶν δυναστείας, οὐκ εἰδότες ταῦτα μηδὲν ἡμᾶς, ὅταν ἔχομεν τὴν εὐμένειαν τοῦ Θεοῦ, παραβλάπτοντα. Ἀνθρωπαρέσκων δὲ περὶ τούτων λέγει· ἀεὶ γὰρ τοῖς ἀνθρώποις ἀρέσκειν παρὰ τὸν Θεὸν βούλονται, ὧν ὁ Θεὸς τὰ ὀστᾶ, δηλαδὴ τὰς φυλὰς διεσκόρπισε. Κατησχύνθησαν. Ὃν γὰρ νεκρὸν καλοῦσιν, ὑπὸ τούτου διώκονται. Τὰ δὲ αὐτὰ καὶ τοῖς τυχοῦσιν ἀνθρωπαρέσκοις ἐπέρχεται· τὰ γὰρ ὀστᾶ αὐτῶν, τουτέστιν ὁ πλοῦτος καὶ ἡ δόξα ὑπὸ Θεοῦ σκορπίζεται.","english":"Not all will know.\n\nAll those who wrong the poor and seize the possessions of their neighbor are fittingly said to eat the people of God as a meal of bread; for they have injustice toward them as the food of their own greed. But you would think especially that the teachers of the Jews are meant. For while seeming to defend the law out of ignorance, they worked lawlessness by insulting the lawgiver; these ate the people of God as a meal of bread, showing favoritism for the sake of fullness and gluttony, and transgressing the law in their teaching.\n\nHe speaks concerning the Jews; for they did not call upon the true God, Christ, and they feared a superfluous fear where there was no fear, when they said to one another: \"If we let this man go, the Romans will come and take away our place and our nation.\" Yet this would not have happened if they had kept faith in him. Likewise also all people who are negligent in calling upon God do not fear the fear that ought to be feared, through their disbelief in God. But they vainly fear the threats of men and the powers of enemies, not knowing that these things harm us nothing when we have the goodwill of God. He speaks about these things as a pleaser of men; for they always wish to please men rather than God, whose bones—that is, whose tribes—God scattered. They were put to shame. For the one whom they call dead is the one by whom they are pursued. And the same things happen to any chance pleasers of men; for their bones, that is, their wealth and glory, are scattered by God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"βρώσει ἄρτου","severity":"info","text":"The phrase 'as a meal of bread' is a metaphor for consuming the people of God, likely drawn from Psalm 14:4 (LXX) where enemies 'eat bread' of the people.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐὰν ἐάσωμεν τὸν ἄνθρωπον τοῦτον, ἥξουσιν οἱ Ῥωμαῖοι","severity":"info","text":"This reported speech of the Jews is not a direct biblical quotation but reflects a tradition about Jewish fear of Roman reprisal, possibly from oral or apocryphal sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν ἀληθῶς Θεὸν τὸν Χριστὸν","severity":"info","text":"Hesychius identifies Christ as the true God, reflecting post-Nicene Christology and anti-Jewish polemic common in 5th-century Greek Christian commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀνθρωπαρέσκων","severity":"info","text":"The term 'pleasers of men' (ἀνθρωπαρέσκων) is a hapax in this context, denoting those who prioritize human approval over divine will, linked to the scattering of bones.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ τῶν Ἰουδαίων λέγει","severity":"info","text":"The passage shifts from a general moral interpretation to a specific anti-Jewish polemic, then broadens again to all who neglect God, showing a three-part rhetorical structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὰ ὀστᾶ αὐτῶν","severity":"info","text":"The allegorical interpretation of 'bones' as tribes, wealth, or glory is typical of Hesychius' method, echoing earlier Alexandrian exegesis (e.g., Origen).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the teachers of the Jews' is not specified; Hesychius likely refers to rabbinic leaders. The phrase 'the one whom they call dead' may refer to Christ or a martyred figure, but context suggests Christ."],"confidence":"high","notes":[]},{"i":60,"ref":"p60","source":"Διὰ τί ἀπὸ τῆς Σιών, καὶ οὐκ ἀπὸ τοῦ οὐρανοῦ, οὐκ ἀπὸ τοῦ ναοῦ, οὐκ ἀπὸ τῆς κιβωτοῦ, οὐκ ἀπὸ τῶν ἁγίων ὁ Προφήτης τὸ σωτήριον εὔχεται; Ἐπειδὴ ἐκεῖ ἡμῖν ἀπέδωσεν ὁ Χριστὸς τὸ ἀρχαῖον ἐμφύσημα. Ὅπερ δῆλον ἐπήγαγεν· Ἐν τῷ ἐπιστρέψαι Κύριον. ᾘχμαλώτευσεν γὰρ ἡμῶν ὁ Σατανᾶς δι’ ἀπάτης τὴν κοινωνίαν τοῦ Πνεύματος· ἀλλ’ ὁ Χριστὸς αὐτὴν ἐν τῇ Σιὼν ἀπέδωκε διὰ τοῦ τῶν ἀποστόλων ἐμφυσήματος. Διὰ τί δὲ Ἰακώβ, ἀγαλλιάσεται πρότερον, καὶ τότε Ἰσραὴλ εὐφρανθήσεται, ἑνὸς ὄντος; Ἐπειδὴ Ἰακὼβ πτερνιστὴς ἑρμηνεύεται, Ἰσραὴλ δὲ νοῦς ὀρῶν Θεόν. Χρῄζομεν δὲ πτερνισταὶ γενέσθαι πρότερον, τουτέστι διαβόλου, καὶ τότε ἡμῶν ὁ διορατικὸς νοῦς τῇ κατὰ τὴν δύναμιν τοῦ Θεοῦ θεωρίᾳ εὐφραίνεται.\n\nΨΑΛΜΟΣ ΝΓʹ.\n\nὉ Θεός, ἐν τῷ ὀνόματί σου.\n\nΜὴ διὰ πράξεις, φησίν, οὐδὲ γὰρ ἀξιοχρέους ἔχω, μὴ διὰ πατέρων εὐγένειαν (ἄλλος γὰρ ἄλλον διασώζειν οὐ δύναται), ἀλλ’ ἐν τῷ ὀνόματί σου· εἰ γάρτοι αὕτη σωτηρία διηνεκὴς καὶ ἄσυλος ἵσταται. Εἰ γὰρ λῃσταῖς τινες ἢ βαρβάροις περιπεσόντες, εἶτα ὄνομα δυναστῶν παραγαγόντες, ὡς ἐκείνων οἰκεῖοι τοὺς κινδύνους ἐκφεύγουσι, πῶς οὐ πολὺ μᾶλλον ἐν τῷ ὀνόματι τοῦ Θεοῦ ἀπὸ πάσης ἐπιβουλῆς δαιμόνων σωζόμεθα;","english":"Why does the Prophet pray for salvation from Zion, and not from heaven, not from the temple, not from the ark, not from the holy places? Because there Christ restored to us the ancient breath. This he made clear by adding: When the Lord returns. For Satan had taken captive our communion of the Spirit through deceit, but Christ restored it in Zion through the breath of the apostles. And why does Jacob rejoice first, and then Israel be glad, though they are one? Because Jacob is interpreted as \"supplanter,\" and Israel as \"mind seeing God.\" We need first to become supplanters, that is, of the devil, and then our discerning mind rejoices in the contemplation of God according to his power.\n\nPSALM 53.\n\nO God, in your name.\n\nNot through deeds, he says, for I have none worthy of credit, nor through the nobility of my fathers (for one person cannot save another), but in your name; for this salvation stands perpetual and inviolable. For if some, falling among robbers or barbarians, then utter the name of a ruler, as if they were his household, and thus escape the dangers, how much more are we saved in the name of God from every plot of demons?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Διὰ τί ... εὔχεται","severity":"info","text":"The passage opens with a rhetorical question (διὰ τί) that introduces a series of negated alternatives (οὐκ ἀπὸ τοῦ οὐρανοῦ, ναοῦ, κιβωτοῦ, ἁγίων), a common exegetical device in Hesychius to foreground the significance of Zion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἰακὼβ πτερνιστής","severity":"info","text":"Hesychius glosses Ἰακώβ as πτερνιστής ('supplanter'), a standard patristic etymology (cf. Gen 25:26 LXX) linking Jacob to the idea of overcoming the devil through struggle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἰσραὴλ νοῦς ὁρῶν Θεόν","severity":"info","text":"Ἰσραήλ is etymologized as νοῦς ὁρῶν Θεόν ('mind seeing God'), a common allegorical interpretation in Greek Christian exegesis, contrasting the active struggle of Jacob with the contemplative vision of Israel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ΨΑΛΜΟΣ ΝΓʹ","severity":"info","text":"The lemma ΨΑΛΜΟΣ ΝΓʹ (Psalm 53) introduces the next psalm commented upon. In the LXX, Psalm 53 corresponds to MT Psalm 54; the incipit is 'O God, in your name' (Ὁ Θεός, ἐν τῷ ὀνόματί σου).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν τῷ ὀνόματί σου","severity":"info","text":"Hesychius compares invoking God's name to uttering a ruler's name to escape robbers or barbarians, a rhetorical parallel drawn from contemporary legal or social practice of claiming asylum or protection under a patron's name.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐν τῷ ἐπιστρέψαι Κύριον","severity":"caution","text":"The phrase 'When the Lord returns' (Ἐν τῷ ἐπιστρέψαι Κύριον) is ambiguous: it may refer to Christ's eschatological return or to a specific event in salvation history. Hesychius interprets it as the restoration of the Spirit at Pentecost in Zion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἐν τῷ ἐπιστρέψαι Κύριον' could be read as a temporal clause referring to Christ's return or to a past event; Hesychius takes it as the Pentecostal gift of the Spirit.","The identity of 'the Prophet' (ὁ Προφήτης) is not specified but likely refers to David as the traditional author of the Psalms."],"confidence":"high","notes":[]},{"i":61,"ref":"p61","source":"Καὶ ἐν τῇ δυνάμει σου κρίνον με.\n\nΚρίσιν, οὐχ ὅτι κατακριθῶμεν, ἀλλ’ ὥστε ἐλευθερωθῆναι τοῦ τυραννοῦντος βουλεύεται· διόπερ ἐν δυναστείᾳ κριθῆναι προσηύξατο· ἵνα τοῦ ἀντιδίκου εἴτε τοῦ αἰσθητοῦ, εἴτε τοῦ νοητοῦ τῇ δυναστείᾳ τοῦ Θεοῦ χειρωθέντος, ἡμεῖς γενώμεθα τῶν ἐπηρεαζόντων ἀλλότριοι.\n\nὉ Θεός, εἰσάκουσον τῆς προσευχῆς μου.\n\nΟὐδὲν γὰρ ὅπλον πρὸς τοὺς ἐχθροὺς ὑπὲρ τὴν εὐχὴν ἰσχυρώτερον ἔχομεν, μόνον ἐὰν τοῦ ἄξια τοῦ Θεοῦ προσευξόμεθα, ὅπερ ὁ Προφήτης ἑαυτῷ συνειδὼς ἐνωτίσασθαι τὸν Θεὸν τὰ ῥήματα τοῦ στόματος βούλεται, ἵνα διαγνούς, ὅτι οὐδὲν ἀνθρώπινον ζητεῖ, τὴν θυσίαν τῆς προσευχῆς προσδέξεται.\n\nὍτι ἀλλότριοι ἐπανέστησαν.\n\nἈλλότριοι πάντες οἱ μὴ φρονοῦντες τὰ τοῦ Θεοῦ, κἂν συγγενεῖς, κἂν φίλοι, κἂν ἀδελφοὶ τυγχάνωσι. Διὸ καὶ ἐπιβουλεύειν ἡμῖν ὡς ἀλλότριοι ἀλλοτρίοις, καὶ συγγενεῖς ὄντες, πολλάκις οὐκ αἰσχύνονται. Οἱ γὰρ ἑαυτοὺς ἀλλοτριώσαντες τοῦ Θεοῦ, πῶς πολὺ μᾶλλον καὶ τοῦ νόμου τῆς φύσεως ἀλλότριοι γίνονται; Κραταιοὺς δὲ τοὺς ἰσχυροὺς τῇ κακίᾳ λέγει, οἵτινες εἰς τοσοῦτον ἰσχυρὰν καὶ ἀνένδοτον τὴν πονηρίαν κέκτηνται, ὥστε καὶ εἰς ἑαυτὴν ἐπιβουλεύειν τὴν ψυχήν, οὐ μόνον τὸν αἰσθητὸν ἡμῖν, ἀλλὰ καὶ τὸν νοητὸν κατασκευάζοντες θάνατον.","english":"And judge me in your power.\n\nJudgment, not that we be condemned, but so that we may be freed from the one who tyrannizes, he intends; therefore he prayed to be judged in power, so that when the adversary, whether perceptible or intelligible, is subdued by the power of God, we may become strangers to those who assail us.\n\nO God, hear my prayer.\n\nFor we have no weapon against enemies stronger than prayer, only if we pray for things worthy of God, which the Prophet, knowing this of himself, wishes God to hear the words of his mouth, so that, discerning that he seeks nothing human, he will accept the sacrifice of prayer.\n\nThat strangers have risen up.\n\nStrangers are all who do not think the things of God, even if they happen to be relatives, friends, or brothers. Therefore they plot against us as strangers against strangers, and even being relatives, they often are not ashamed. For those who have estranged themselves from God, how much more do they become strangers to the law of nature? He calls strong those who are powerful in wickedness, who have acquired such strong and unyielding evil that they contrive to plot against the soul itself, preparing not only perceptible but also intelligible death for us.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Καὶ ἐν τῇ δυνάμει σου κρίνον με","severity":"info","text":"Hesychius interprets 'judge me in your power' as a prayer for liberation from tyranny, not condemnation, aligning judgment with divine power to subdue adversaries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κρίνον","severity":"info","text":"The Greek verb κρίνον (judge) is glossed by Hesychius as a means of liberation, not condemnation, reflecting a soteriological reading of judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀλλότριοι","severity":"info","text":"Ἀλλότριοι (strangers) is defined spiritually: those who do not think the things of God, regardless of kinship, and who thus become estranged from natural law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ Θεός, εἰσάκουσον τῆς προσευχῆς μου","severity":"info","text":"This phrase echoes Psalm 4:2 (LXX: Εἰσάκουσον τῆς προσευχῆς μου), a common petition in the Psalter, here interpreted as a weapon against enemies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀντιδίκου","severity":"info","text":"The term ἀντίδικος (adversary) in late antique Christian exegesis often denotes both human enemies and demonic forces, reflecting a dualistic spiritual warfare.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ἐν τῇ δυνάμει σου κρίνον με","severity":"info","text":"This passage is the third of three exegetical units in the commentary on a single psalm verse, each introduced by a lemma from the psalm.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which psalm verse is being commented on; the lemmata are likely from Psalm 50 or 55 (LXX numbering), but the exact reference is uncertain."],"confidence":"high","notes":[]},{"i":62,"ref":"p62","source":"Ἐξομολογήσομαι τῷ ὀνόματί σου.\n\nἈκούσιον γὰρ θυσίαν ὁ Θεὸς οὐ προσδέχεται· οὐδέποτε γὰρ τῷ προσφέροντι, ἀλλὰ τῷ ἀναγκάζοντι τὴν προσφορὰν λογίζεται. Ὅπερ εἰδὼς καὶ Παῦλος ὁ ἀπόστολος, ἔλεγε· Μὴ ἐκ λύπης ἢ ἐξ ἀνάγκης· ἱλαρὸν γὰρ δώτην ἀγαπᾷ ὁ Θεός. Σὺ δὲ καὶ ἀπὸ καιροῦ τὸ ἑκούσιον νόησον. Πολλάκις γὰρ θλίψει περιπεσόντες γινόμεθα ἑαυτῶν εὐλαβέστεροι. Χρὴ δὲ ἡμᾶς καὶ τῆς θλίψεως μεταβληθείσης παραπλησίως εὑρίσκεσθαι.\n\nΤῶν πολεμίων τὸν ὄλεθρον θεασάμενος, ἐξομολόγησιν εἶπεν τὴν εὐχαριστίαν· ἀγαθὸν γὰρ τὸ ἐπ’ αὐτῇ κατόρθωμα· ὁ γὰρ εὐχαριστῶν τῷ εὐεργέτῃ, φιλοτιμώτερον αὐτὸν ἐν τοῖς ἑξῆς ἐργάζεται· ἡ δὲ τῶν ἁμαρτημάτων ὧν ἔχει καὶ τῶν μελλόντων λύτρωσις, αὐτῷ ἐργάζεται οἰκείωσιν Θεοῦ, ἐλπίδα τῶν μελλόντων ἀγαθῶν, πάσης θλίψεως ἀπαλλαγήν, ὥστε εἰς μακαριότητα τῷ τοιούτῳ ὁ βίος μεθίσταται.\n\nΨΑΛΜΟΣ ΝΔʹ.\n\nΕἰς τὸ τέλος, ἐν ὕμνοις συνέσεως τῷ Δαυΐδ.\n\nΣκοποῦ τοῦ αὐτοῦ καὶ ὁ ψαλμὸς ὁ ἐχόμενος ἔχεται· διαγράφει γὰρ τὸν ἐν πειρασμοῖς ἐξεταζόμενον ἄνθρωπον· διόπερ ὑμνεῖν μετὰ συνέσεως τὸν δυνάμενον ἐλευθερῶσαι πειρασμῶν ἐπαγγέλλεται. Σαφὴς δὲ καὶ τῶν Δεσποτικῶν παθῶν ἡ προφητεία πρόσκειται.","english":"I will confess to your name.\n\nFor God does not accept an involuntary sacrifice; it is never credited to the one offering, but to the one compelling the offering. Knowing this, the apostle Paul also said: Not from grief or from necessity; for God loves a cheerful giver. And understand the voluntary from the occasion as well. For often, having fallen into distress, we become more reverent toward ourselves. But it is necessary that when the distress has changed, we be found similarly.\n\nHaving beheld the destruction of the enemies, he called the thanksgiving a confession; for the achievement in it is good; for the one who thanks the benefactor makes him more ambitious in subsequent matters; and the deliverance from the sins he has and from those to come works for him a closeness to God, hope of future goods, release from every distress, so that life is transformed into blessedness for such a one.\n\nPSALM 54.\n\nFor the end, in hymns of understanding, to David.\n\nThe psalm that follows has the same purpose; for it describes the man being tested in trials; therefore he promises to hymn with understanding the one able to free from trials. And the prophecy of the Lord's passions is also clearly present.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ἐξομολογήσομαι","severity":"info","text":"The verb ἐξομολογήσομαι (future middle of ἐξομολογέω) here means 'I will confess' in a liturgical sense, often implying a public or formal acknowledgment of God's name, not merely a private admission of sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μὴ ἐκ λύπης ἢ ἐξ ἀνάγκης· ἱλαρὸν γὰρ δώτην ἀγαπᾷ ὁ Θεός","severity":"info","text":"Hesychius attributes this saying to Paul the apostle, but it is not a direct quotation from the canonical Pauline epistles; it may derive from a patristic paraphrase or a lost apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ΨΑΛΜΟΣ ΝΔʹ","severity":"info","text":"Psalm 54 in the Septuagint corresponds to Psalm 55 in the Hebrew and English numbering. The superscription 'For the end, in hymns of understanding, to David' is typical of the LXX Psalter, indicating liturgical use and Davidic authorship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σκοποῦ τοῦ αὐτοῦ καὶ ὁ ψαλμὸς ὁ ἐχόμενος ἔχεται","severity":"info","text":"Hesychius signals a structural link: the following psalm (Psalm 54) shares the same purpose (σκοπός) as the preceding one, describing a man tested in trials and promising to hymn the deliverer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῶν Δεσποτικῶν παθῶν ἡ προφητεία","severity":"info","text":"Hesychius reads Psalm 54 as a prophecy of the Lord's passions (Δεσποτικῶν παθῶν), a Christological interpretation common in patristic exegesis, aligning the psalm with the suffering of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἀκούσιον γὰρ θυσίαν ὁ Θεὸς οὐ προσδέχεται","severity":"caution","text":"The Greek text reads 'involuntary sacrifice' (ἀκούσιον θυσίαν), but the English draft translates 'involuntary sacrifice' without ambiguity; the Coptic Vorlage may have influenced the reading, but the Greek is clear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐξομολόγησιν εἶπεν τὴν εὐχαριστίαν' could be read as either 'he called the thanksgiving a confession' (as in the draft) or 'he spoke a confession, namely thanksgiving'; the Greek syntax allows both, but the former aligns with Hesychius's equation of confession with gratitude.","The identity of 'the one compelling the offering' (τῷ ἀναγκάζοντι) is ambiguous: it may refer to a human coercer or to God as the one who necessitates the offering; the context suggests a human agent, but the theological implications are open."],"confidence":"high","notes":[]},{"i":63,"ref":"p63","source":"Ἐνώτισαι, ὁ Θεός, τὴν προσευχήν μου.\n\nΤαῦτα Χριστοῦ προσευξαμένου, καὶ ἡμεῖς προσευξώμεθα, καὶ τὸν Δεσπότην οἱ δοῦλοι, καὶ τὸν πλούσιον οἱ πτωχοὶ μιμησώμεθα· αὐτὸς τὴν ἡμῶν προσευχὴν εἰσακουσθῆναι βούλεται, καὶ μὴ παρωφθῆναι τὴν δέησιν ὑπὲρ τῆς σωτηρίας τοῦ γένους οὖσαν, ὡς ἀπαρχὴ τυγχάνων ὧν πρεσβεύεται. Ὁμοῦ καὶ τίνα δεῖ προσεύχεσθαι, τρόπον δεῖξαι βουλόμενος, Ἐνώτισαί, φησι, καὶ μὴ ὑπερίδῃς. Πολλάκις γὰρ ἡμῶν τὴν προσευχὴν ἀκούσας, ὡς περιττὴν καὶ ἀναξίαν τῆς ἀκοῆς αὐτοῦ, παρορᾷ καὶ παραπέμπεται.\n\nἘλυπήθην ἐν τῇ ἀδολεσχίᾳ μου.\n\nΛόγισαί, φησι, τίς οὗτος ὁ εὐχόμενος, ὅτι Υἱὸς τοῦ Πατρός, ὁμοούσιος βασιλεύς, ἀλλὰ δούλου μορφὴν φέρων, ἵνα σώσῃ τὸ πλάσμα τὸ ἡμέτερον. Ἀδολεσχίαν τὸν ἐν θεωρίᾳ μετεωρισμὸν λέγει, ὃν ὑπέμεινεν ὁ Κύριος, τὰ καθ’ ἡμᾶς λογιζόμενος, ἐφ’ ἃ καὶ ἐταράττετο, ὅτι τοσοῦτον ἀνοίας προεκόψαμεν, ὥστε σκελίζειν τὸν ὑπὲρ ἡμῶν τρέχοντα, καὶ τὸν παραγενόμενον σῶσαι, τιθέναι προσκόμματα. Ταῦτα καὶ Καϊάφας, καὶ Ἰούδας, καὶ οἱ συνεργοὶ διεπράττοντο, περὶ ὧν κατὰ λόγον ἐπήγαγεν· Ἀπὸ φωνῆς ἐχθροῦ, καὶ ἀπὸ θλίψεως ἀμαρτωλοῦ· ἐχθρὸν τὸν Καϊάφαν λέγων, ὡς ἀφιέναι φωνὴν κατὰ τοῦ Σωτῆρος ἐν τῷ καιρῷ τοῦ κριτηρίου τοιαύτην τετολμηκότα· Ἐβλασφήμησε· τί ἔτι ζητεῖτε; ἁμαρτωλὸν δὲ τὸν Ἰούδαν. Πῶς γὰρ οὐχ ἁμαρτωλὸς ὁ προδιδοὺς τὸν διδάσκαλον; Ἐφ’ ᾧ καὶ σφόδρα ὡς μαθητῇ καὶ προδότῃ θλιβόμενος, ἐπιφέρει τὰ ἐχόμενα.","english":"Hearken, O God, to my prayer.\n\nAfter Christ prayed these things, let us also pray, and let us slaves imitate the Master, and the poor the rich; he wishes our prayer to be heard, and the supplication for the salvation of the race not to be overlooked, since he is the firstfruits of those things for which he intercedes. At the same time, wishing to show in what manner one must pray, he says, Hearken, and do not overlook. For often, having heard our prayer, he overlooks and dismisses it as superfluous and unworthy of his hearing.\n\nI was grieved in my meditation.\n\nConsider, he says, who this one praying is, that he is the Son of the Father, a consubstantial king, but bearing the form of a slave, in order to save our creation. He calls meditation the distraction in contemplation, which the Lord endured, reflecting on our affairs, at which he was also troubled, because we have advanced so far in folly as to trip up the one running on our behalf, and to place obstacles before the one who came to save. These things both Caiaphas and Judas and their accomplices did, concerning which he fittingly added: From the voice of the enemy, and from the oppression of the sinner; calling Caiaphas the enemy, as one who dared to utter such a voice against the Savior at the time of the trial: He has blasphemed; what more do you seek? And the sinner, Judas. For how is not a sinner the one who betrays the teacher? At which he is also greatly distressed, as both a disciple and a traitor, he adds the following.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐνώτισαι, ὁ Θεός, τὴν προσευχήν μου","severity":"info","text":"The passage opens with a lemma from Psalm 4:2 (LXX), which Hesychius then interprets as a prayer of Christ, establishing a typological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀπαρχὴ","severity":"info","text":"ἀπαρχὴ (firstfruits) is a key Christological term: Christ is the firstfruits of the salvation he intercedes for, linking his prayer to his role as prototype.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐλυπήθην ἐν τῇ ἀδολεσχίᾳ μου","severity":"info","text":"This lemma echoes Psalm 4:3 (LXX), where the psalmist laments distraction in meditation; Hesychius reinterprets it as Christ’s distress over human folly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Καϊάφας","severity":"info","text":"Caiaphas is identified as the enemy who, at Christ’s trial, declared 'He has blasphemed; what more do you seek?'—a reference to the Gospel accounts (e.g., Matt 26:65-66).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰούδας","severity":"info","text":"Judas is called the sinner, betraying his teacher; Hesychius highlights the paradox of a disciple who is also a traitor, causing Christ’s distress.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀδολεσχίαν","severity":"caution","text":"ἀδολεσχίαν is glossed as 'distraction in contemplation' (μετεωρισμόν), but the term can also mean 'idle talk' or 'perseverance'; Hesychius’s interpretation is specific to his Christological reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek lemma 'Ἐλυπήθην ἐν τῇ ἀδολεσχίᾳ μου' is ambiguous: ἀδολεσχία can mean 'meditation' or 'idle talk'; Hesychius chooses 'distraction in contemplation' to fit his narrative of Christ’s inner turmoil."],"confidence":"high","notes":[]},{"i":64,"ref":"p64","source":"Φόβος καὶ τρόμος ἦλθεν ἐπ’ ἐμέ.\n\nΤοῦτο τῶν ἐν πειρασμοῖς καὶ θλίψεσιν ἴδιον, μὴ μόνον φόβῳ καὶ τρόμῳ, ἀλλὰ καὶ σκότῳ τὸ κατὰ ψυχὴν ἀποῤῥουμένους συνέχεσθαι. Ἀλλ’ ὁ Χριστός, ὡς ποιμὴν ἀληθινὸς καὶ γνήσιος, ὑπὲρ τῆς ἑαυτοῦ ποίμνης ἐδειλία καὶ ἔτρεμεν· τὸν γὰρ ἀδημονοῦντα καὶ λυπούμενον οὐδὲν ἦν ἀπεικὸς φοβεῖσθαι καὶ τρέμειν, πάντα χωρὶς ἁμαρτίας τὰ ἡμέτερα πάσχοντα· οὐκοῦν καὶ σκότος αὐτὸν ἐκάλυψε τὸ ἡμέτερον. Μᾶλλον δὲ σκότος ἐκεῖνο λέγει, ὅπερ τὸν κόσμον ἐκάλυψε κατὰ τὸν καιρὸν τοῦ σταυροῦ, ἀπὸ ἕκτης ὥρας ἕως ἐννάτης γενόμενον.\n\nΚαὶ εἶπα· Τίς δώσει μοι πτέρυγας;\n\nΠτέρυγας τοὺς ἀποστόλους καλεῖ· ἐν αὐτοῖς γὰρ ἐπὶ τὴν οἰκουμένην ὅλην τοῦ Χριστοῦ τὸ μυστήριον ἔπτη, καὶ καθάπερ ἐν νεοσσιαῖς Ἐκκλησίαις κατέπαυσε· τούτοις οἷα πτέρυγας περιστερᾶς, τουτέστι πλήρεις τῆς χορηγίας τοῦ Πνεύματος, βούλεται. Τὸ δὲ τίς οὐκ ἀποροῦντος ἐνταῦθα, ἀλλὰ τὸ μᾶλλον ἐπιθυμοῦντος καὶ κατεπείγοντος.\n\nΠροσεδεχόμην τὸν σώζοντά με ἀπὸ ὀλιγοψυχίας καὶ καταιγίδος. Ὀλιγοψυχίαν τὴν λοιδορίαν καλεῖ, καταιγίδα δὲ τὴν ἀκμὴν τοῦ πειρασμοῦ, καὶ βίαν, καὶ σφοδρότητα· ὧν ἐξ ἑκατέρας χρὴ παρὰ Θεοῦ προσδέξασθαι τὴν βοήθειαν. Ὁ Χριστὸς δὲ οὐχ ὡς ἑαυτῷ τοῦτο προσεύχεται, ἀλλὰ τοῖς ἀποστόλοις ὀλιγωροῦσι κατὰ τὸν καιρὸν τοῦ πάθους· ὥστε καὶ πρὸς αὐτοὺς ἐπιτιμῶν εἶπεν· Οὕτως; οὐκ ἰσχύσατε μίαν ὥραν γρηγορῆσαι; Γρηγορεῖτε καὶ προσεύχεσθε, ἵνα μὴ εἰσέλθητε εἰς πειρασμόν. Εἰ ἐπὶ κακῷ συμφωνία δεινόν, καὶ ἐκ τοῦ ἐναντίου μέγα ἀγαθὸν ἡ τῶν ἐπὶ κακῷ συμφωνησάντων διάλυσις.","english":"Fear and trembling came upon me.\n\nThis is characteristic of those in trials and afflictions, who are not only seized by fear and trembling but also by darkness, as their soul is cast down. But Christ, as a true and genuine shepherd, was fearful and trembled for his own flock; for it was not unfitting for him, who was distressed and grieved, to fear and tremble, since he suffers all our experiences without sin; thus darkness also covered him, our darkness. Rather, he speaks of that darkness which covered the world at the time of the cross, occurring from the sixth hour until the ninth.\n\nAnd I said: Who will give me wings?\n\nHe calls the apostles wings; for in them the mystery of Christ flew over the whole world, and it settled in churches as in nests. He desires these, like the wings of a dove, that is, full of the supply of the Spirit. The word \"who\" here does not indicate one in doubt, but rather one who desires and urges strongly.\n\nI awaited the one who saves me from faintheartedness and squall. He calls faintheartedness reviling, and squall the peak of trial, violence, and vehemence; from each of these one must receive help from God. Christ does not pray this for himself, but for the apostles who were fainthearted at the time of the passion; so that, rebuking them, he said: Thus? Were you not able to keep watch for one hour? Watch and pray, that you may not enter into trial. If agreement for evil is terrible, then conversely, the dissolution of those who agreed for evil is a great good.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Φόβος καὶ τρόμος ἦλθεν ἐπ’ ἐμέ","severity":"info","text":"Hesychius interprets the psalmist's fear and trembling as Christ's empathetic suffering for his flock, aligning the darkness with the historical darkness at the crucifixion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πτέρυγας","severity":"info","text":"Hesychius glosses 'wings' as the apostles, through whom the mystery of Christ spread worldwide, settling in churches as nests.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὕτως; οὐκ ἰσχύσατε μίαν ὥραν γρηγορῆσαι;","severity":"info","text":"Hesychius attributes a rebuke to Christ, 'Thus? Were you not able to keep watch for one hour?', which is not a direct Gospel quotation but a paraphrase of Christ's exhortation to vigilance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σκότος","severity":"info","text":"The darkness covering Christ is identified with the historical darkness at the crucifixion, from the sixth to the ninth hour, a detail from the synoptic Gospels (e.g., Mark 15:33).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ εἶπα· Τίς δώσει μοι πτέρυγας;","severity":"info","text":"Hesychius treats the psalm's verses as a continuous prayer of Christ, moving from fear to a desire for apostolic wings, then to awaiting divine help for the fainthearted apostles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὀλιγοψυχίαν","severity":"info","text":"Hesychius glosses 'faintheartedness' as reviling and 'squall' as the peak of trial, interpreting Christ's prayer as for the apostles' weakness during the passion, not for himself.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in the Coptic transmission."],"confidence":"high","notes":[]},{"i":65,"ref":"p65","source":"Καὶ οἱ ὁμονοήσαντες γοῦν ἐπὶ τῇ πυργοποιίᾳ, τὸ ἔχειν φωνὴν μίαν καὶ χεῖλος ἕν, πάντες ἐνεποδίσθησαν, μεγίστῃ δυσσεβείᾳ συγχυθέντες, ὡς μηκέτι ὁμοφωνίαν ἔχειν. Ὅταν ἡ κακία καθ’ ἑαυτὴν μερισθῇ, ἔχομεν τὸ ἀσφαλὲς οἱ παρ’ αὐτῆς πολεμούμενοι· οὐκέτι γὰρ αἱ ἐξ αὐτῆς ἐπιβουλαὶ πιστεύονται. Τοιγαροῦν τοῦ Χριστοῦ θαυματουργοῦντος τῶν Ἰουδαίων αἱ γλῶσσαι διῃρέθησαν· καὶ οἱ μὲν ἔλεγον· Οὐκ ἔστι παρὰ Θεοῦ ὁ ἄνθρωπος οὗτος, ὅτι οὐ τηρεῖ τὸ Σάββατον· ἄλλοι ἔλεγον· Πῶς δύναται ἄνθρωπος ἁμαρτωλὸς τοιαῦτα σημεῖα ποιεῖν; Καὶ σχίσμα ἦν ἐν αὐτοῖς. Ὅτι εἶδον ἀνομίαν καὶ ἀντιλογίαν.\n\nΤοῦ Χριστοῦ κρινομένου ἀνόμως, ἀντιλογία τῶν κρινόντων, Πιλάτου δηλαδὴ καὶ τῶν Ἰουδαίων ἀρχιερέων ἐγένετο· τοῦ μὲν λέγοντος, Οὐδὲν αἴτιον εὑρίσκω ἐν τῷ ἀνθρώπῳ τούτῳ· ἐκείνων δέ· Ἡμεῖς νόμον ἔχομεν, καὶ οἴδαμεν, ὅτι κατὰ τὸν νόμον ἡμῶν ὀφείλει ἀποθανεῖν.\n\nἩμέρας καὶ νυκτὸς κυκλώσει αὐτὴν ἐπὶ τὰ τείχη αὐτῆς, ἀνομία καὶ πόνος ἐν μέσῳ αὐτῆς.","english":"And those who were of one mind, at least, concerning the tower-building, to have one voice and one lip, were all hindered, confounded by the greatest impiety, so as no longer to have unanimity. When evil is divided against itself, we who are warred upon by it have security; for the plots that come from it are no longer trusted. Therefore, when Christ was working wonders, the tongues of the Jews were divided; and some said, \"This man is not from God, because he does not keep the Sabbath\"; others said, \"How can a sinful man perform such signs?\" And there was a division among them. Because they saw lawlessness and contradiction.\n\nWhen Christ was being judged unlawfully, a contradiction arose among the judges, namely Pilate and the Jewish high priests; the one saying, \"I find nothing culpable in this man\"; the others saying, \"We have a law, and we know that according to our law he ought to die.\"\n\nDay and night it will encircle her upon her walls, lawlessness and toil in her midst.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"πυργοποιία","severity":"info","text":"The tower-building (πυργοποιία) alludes to the Tower of Babel (Gen 11:1–9), where human unity in impiety led to linguistic confusion. Hesychius uses this as a type for the division of the Jews.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁμονοήσαντες … πυργοποιίᾳ","severity":"info","text":"The phrase echoes the LXX of Gen 11:1, where all humanity had one language before the tower. Hesychius contrasts that unity with the later division of the Jews.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὁμοφωνίαν","severity":"info","text":"ὁμοφωνία (unanimity, lit. 'same voice') is a key term: the Jews lose it after being confounded by impiety, mirroring the Babel narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡμέρας καὶ νυκτὸς … πόνος ἐν μέσῳ αὐτῆς","severity":"info","text":"This final sentence is a near-verbatim citation of LXX Ps 47:6 (48:6 MT), describing Jerusalem besieged by lawlessness and toil. Hesychius applies it to the divided Jewish leadership.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Πιλάτου … Ἰουδαίων ἀρχιερέων","severity":"info","text":"Hesychius refers to the trial of Jesus before Pilate and the high priests, a standard Gospel episode (e.g., Mt 27:11–26; Jn 18:28–31). The contradiction among judges is his exegetical point.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦ Χριστοῦ κρινομένου ἀνόμως","severity":"info","text":"This passage forms a chiastic parallel: the division of the Jews during Christ's miracles mirrors the contradiction among his judges at the trial, both illustrating how evil divides itself.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities. The English draft renders 'ἐπὶ τῇ πυργοποιίᾳ' as 'concerning the tower-building', which is correct."],"confidence":"high","notes":[]},{"i":66,"ref":"p66","source":"Ἠμέρας μέν, κατὰ τὸν καιρὸν τοῦ σταυροῦ· νυκτὸς δέ, κατὰ τὸν καιρὸν τῆς προδοσίας· ἐπὶ τὰ τείχη, δηλαδὴ ἐπὶ τοὺς ἱερεῖς· αὐτοὶ γὰρ τείχη τοῦ λαοῦ τυγχάνουσιν· ἰσχυρὰ μέν, κατὰ τὸν νόμον τῆς ἱερωσύνης ζῶντες· σαθρὰ δὲ πεπτωκότα, ὅταν ἀλλότρια τοῦ προσχήματος πράττουσιν. Ἀνομίαν δὲ καὶ κόπον ἐν μέσῳ αὐτῆς, καὶ ἀδικίαν λέγει τὴν δουλείαν τοῦ γράμματος· ἀνομίαν, ὅτι τὸν νόμον πνευματικῶς οὐκ ἐφύλαττον· ἀδικίαν, ὅτι τοσαύτας παρὰ τοῦ Πατρὸς εὐεργεσίας δεξάμενοι, σταυρῷ τὸν ἰατρὸν καὶ τὸν τροφέα παρέδωκαν. Οὐκ ἐξέλειπε δὲ ἐκ τῶν πλατειῶν αὐτῆς τόκος καὶ δόλος. Ἴσως μὲν καὶ τὴν τῶν Ἰουδαίων φιλαργυρίαν διαβάλλει· οἵτινες, τοκίζειν αὐτοῦ τοῦ νόμου κωλύοντος, δόλῳ τοὺς τόκους δι’ ἐπινοιῶν ἑτέρων ἐκέρδαινον. Πλὴν τόκος τῆς ἀπάτης ἡ ὑπόκρισις· αὕτη μετὰ δόλου τὰς τῆς Ἱερουσαλὴμ πλατείας οὐκ ἐπέλειπε· σφόδρα γὰρ ἐπ’ αὐτοῖς ὡς ἐπ’ ἀρεταῖς ἐπαῤῥησιάζοντο. Πλὴν καὶ ἡμεῖς φυλαξώμεθα, καὶ μήτε ἡμέρας μήτε νυκτὸς ἐπὶ τὰ ἡμέτερα τείχη, δηλαδὴ τὰς ἀρετάς, ἀνομίαν ἔχειν ἢ ὅλως ἀντιλογίαν καρτερήσωμεν· ἀλλὰ μηδὲ τόκον ἢ δόλον ἐν πλατείαις ταῖς ἡμετέραις ἔχωμεν. Πλατεῖαι γὰρ καὶ εὐθυνοῦσαι αἱ ὁδοί, ἐν αἷς τὰ πλημμελήματα οὐ μὴν εἰς ζωήν, ἀλλ’ εἰς ἀπώλειαν ἄγουσιν.","english":"By day, according to the time of the cross; by night, according to the time of the betrayal; upon the walls, that is, upon the priests—for they are the walls of the people—strong when they live according to the law of the priesthood, but rotten and fallen when they do things alien to their office. Lawlessness and toil in its midst, and injustice, he calls the servitude to the letter: lawlessness, because they did not keep the law spiritually; injustice, because having received so many benefactions from the Father, they handed over the physician and nurturer to the cross. Nor did usury and deceit cease from its streets. Perhaps he also denounces the love of money of the Jews, who, although the law itself forbids lending at interest, by deceit gained interest through other contrivances. Yet the usury of deceit is hypocrisy; this, with deceit, never left the streets of Jerusalem, for they boasted greatly about these as if about virtues. But let us also be on guard, and let us endure neither by day nor by night having lawlessness upon our walls, that is, our virtues, nor any contradiction at all; but let us have neither usury nor deceit in our streets. For the streets are the straight roads, in which transgressions lead not to life, but to destruction.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐπὶ τὰ τείχη","severity":"info","text":"The phrase 'upon the walls' is interpreted allegorically as referring to the priests, who are the 'walls of the people.' This reflects a common patristic trope of the priestly class as a protective barrier.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀνομίαν","severity":"info","text":"The term 'lawlessness' (ἀνομίαν) is glossed as failure to keep the law spiritually, contrasting literal observance with spiritual understanding, a key theme in Hesychius' exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σταυρῷ τὸν ἰατρὸν καὶ τὸν τροφέα παρέδωκαν","severity":"info","text":"The reference to handing over 'the physician and nurturer to the cross' alludes to the crucifixion of Christ, likely echoing Gospel accounts of Jewish involvement (e.g., Matt 27:1-2).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τοκίζειν","severity":"info","text":"The prohibition of lending at interest (τοκίζειν) reflects Jewish law (Exod 22:25; Lev 25:36-37) and early Christian moral teaching, which Hesychius uses to critique Jewish practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πλὴν","severity":"info","text":"The repeated use of 'Πλὴν' (yet/however) marks a shift from historical critique to moral exhortation, structuring the passage as a two-part argument: first against Jewish failings, then a warning to the Christian audience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἡμεῖς φυλαξώμεθα","severity":"info","text":"The first-person plural exhortation 'let us be on guard' applies the allegory to the reader's own spiritual life, a typical move in Hesychius' homiletic style, showing the text's use in liturgical or catechetical settings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐπὶ τὰ τείχη' could be read literally as city walls, but Hesychius explicitly interprets it as priests. The identity of 'αὐτῆς' (its) in 'πλατειῶν αὐτῆς' is ambiguous: it may refer to Jerusalem or to the preceding allegorical structure."],"confidence":"high","notes":[]},{"i":67,"ref":"p67","source":"Ὅτι εἰ ἐχθρὸς ὠνείδισέ με.\n\nΦορητὰ τὰ παρὰ τῶν ἐχθρῶν ἀποκεκαλυμμένων διὰ τοῦτο νομίζεται, ἐπειδήπερ εὐχερὲς ταῦτα φυλάξασθαι· οἱ δὲ φίλοι δοκοῦντες, τὰ τῶν ἐχθρῶν λογιζόμενοι, οὐκ εἰσὶ φορητοί· μέλιτι γὰρ τὸν ἰὸν κεράσαντες λανθάνοντα, κατασκευάζουσι θάνατον. Τοῦτο καὶ τῷ Ἰούδᾳ ὁ Χριστὸς διὰ τῆς παρούσης προφητείας ὠνείδισεν. Ὧν ἵνα παραστήσῃ σαφέστερον, τὰ ἐχόμενα ὁ Προφήτης ἐπήγαγεν·\n\nΣὺ δέ, ἄνθρωπε ἰσόψυχε.\n\nἸσόψυχε, διὰ τὴν ἀγάπην, ἣν περὶ τοὺς ἑαυτοῦ μαθητὰς ὁ Κύριος ἐπεδείκνυτο, ὥστε τῷ Πατρὶ λέγειν· Πάτερ ἅγιε, τήρησον αὐτοὺς ἐν τῷ ὀνόματί σου, οὓς δέδωκάς μοι· ἵνα ὦσιν ἕν, καθὼς καὶ ἡμεῖς. Ἡγεμών, ἐπειδὴ τὸ γλωσσόκομον τῶν χρημάτων βαστάζων αὐτός, ἴσως τὴν ἐξουσίαν τῆς οἰκονομίας ἐκέκτητο. Γνωστέ, πάντα γὰρ ὡς μαθητῇ ἀπεκάλυψεν. Ὃς ἐπὶ τὸ αὐτὸ ἐγλύκυνάς μοι τὰ ἐδέσματα. Μόνος γὰρ μετὰ τοῦ Ἰησοῦ ἐνέβαπτεν εἰς τὸ τρυβλίον. Ἐν τῷ οἴκῳ τοῦ Θεοῦ ἐπορεύθημεν ἐν ὁμονοίᾳ. Οἶκον Θεοῦ τὴν Σιὼν λέγει· ἐκεῖ γὰρ ἐν ὁμονοίᾳ τὸ δεῖπνον τοῦ Πάσχα μετὰ τῶν μαθητῶν ὁ Χριστὸς ἐπετέλεσεν· οὐ μὴν ἐφύλαξε Ἰούδας τοῦ δείπνου τὸ μυστήριον· ἐκεῖθεν γὰρ ἐξελθὼν τὴν προδοσίαν ἔπραξεν. Ὥστε ταῦτα τῷ προδότῃ τὸ Πνεῦμα τοῦ Θεοῦ καὶ πρὸ πολλῶν γενεῶν ὀνειδίζων ἐφθέγγετο.","english":"That if an enemy reproached me.\n\nThe reproaches of enemies are considered bearable because they are open, and it is easy to guard against them. But those who seem to be friends, while thinking the thoughts of enemies, are not bearable; for mixing venom with honey, they escape notice and contrive death. Christ reproached Judas with this through the present prophecy. To make this clearer, the Prophet added the following:\n\nBut you, man of like soul.\n\n\"Of like soul,\" because of the love which the Lord showed toward his own disciples, so that he said to the Father: \"Holy Father, keep them in your name, those whom you have given me, that they may be one, just as we are.\" \"Leader,\" because he himself carried the money box, and perhaps held authority over the administration. \"Known,\" for he revealed everything to him as a disciple. \"Who sweetened my food for me at the same time.\" For he alone dipped into the dish with Jesus. \"We went into the house of God in concord.\" He calls Zion the house of God; for there Christ celebrated the Passover meal with the disciples in concord. But Judas did not keep the mystery of the meal; for going out from there, he carried out the betrayal. So the Spirit of God uttered these reproaches to the traitor even many generations beforehand.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ὅτι εἰ ἐχθρὸς ὠνείδισέ με","severity":"info","text":"The opening phrase introduces a conditional reflection on reproach, contrasting open enmity with concealed betrayal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἰσόψυχε","severity":"info","text":"The term 'of like soul' is glossed by Hesychius as referring to the love Christ showed his disciples, citing a prayer to the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πάτερ ἅγιε, τήρησον αὐτοὺς ἐν τῷ ὀνόματί σου","severity":"info","text":"This prayer is not a direct biblical quotation but reflects Johannine themes of unity and divine protection (cf. John 17).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γλωσσόκομον","severity":"info","text":"The 'money box' (γλωσσόκομον) indicates Judas’s role as treasurer among the apostles, a detail from the Gospel tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σὺ δέ, ἄνθρωπε ἰσόψυχε","severity":"info","text":"This passage shifts to direct address, framing the prophetic reproach as spoken by the Spirit of God to Judas across generations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Τοῦτο καὶ τῷ Ἰούδᾳ ὁ Χριστὸς διὰ τῆς παρούσης προφητείας ὠνείδισεν","severity":"info","text":"Hesychius reads the psalm as a prophecy of Christ’s reproach to Judas, exemplifying typological exegesis common in patristic commentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which psalm verse is being commented on; the passage is a continuous exposition. The identity of the 'enemy' is left implicit in the lemma."],"confidence":"high","notes":[]},{"i":68,"ref":"p68","source":"Ἐλθέτω δὴ θάνατος ἐπ’ αὐτούς.\n\nΤοῦτο πεπλήρωται μὲν ἐπὶ τῷ Ἰούδᾳ· τὴν γὰρ προδοσίαν ἀγχόνῃ διεδέξατο. πεπλήρωται δὲ καὶ ἐπὶ τῶν ἄλλων Ἰουδαίων· Χριστὸν γὰρ τὴν ζωὴν τὴν ἀληθινὴν ἔχοντες, ἀσεβήσαντες εἰς αὐτόν, ὑπὸ τὴν φοβερὰν τοῦ θανάτου κατάραν ἐγένοντο. Παροικία δὲ ὁ βίος ὁ ἀνθρώπινος λέγεται. Οὐδὲ γὰρ οἰκεῖν ἐνταῦθα μέχρι πολλοῦ δυνάμεθα, ἀλλ’ ὡς πάροικοι, ὅταν οἰκοδεσπότης προστάξῃ, παραχρῆμα ἐκβαλλόμεθα. Ἐπειδὴ δὲ παροικίας ὁ Προφήτης πολλὰς ἀντὶ μιᾶς εἶπε, τὰς πολλὰς τῶν ἀνθρώπων κατὰ τὸν βίον διαφορὰς αἰνίττεται. Οἱ μὲν γὰρ τυχὸν ἀπορίαν, οἱ δὲ γεωργίαν, οἱ δὲ τὴν ἐν τοῖς θείοις λειτουργίαν μετέρχονται. Ἀλλ’ ἐν πᾶσι τούτοις οἱ τῶν Ἰουδαίων παῖδες ἐπονηρεύοντο· οὐ γὰρ μόνον ὁ ἄλλος δῆμος, ἀλλὰ καὶ οἱ κατ’ ἐξοχὴν αὐτῶν, εἴτε ἄρχοντες, εἴτε ἱερεῖς, τὴν πονηρίαν μέσην αὐτῶν ὥσπερ ἀπολαβόντες, μετήρχοντο.\n\nἘγὼ πρὸς τὸν Θεὸν ἐκέκραξα.\n\nὉ Χριστὸς καὶ ταῦτα λέγει· πρὸς γὰρ τὸν Θεὸν ἑαυτοῦ Πατέρα ἐκέκραξε, καὶ ὁ Κύριος εἰσήκουσεν αὐτοῦ. Εἴτε τὸ Πνεῦμα λέγοις (ὁ γὰρ Κύριος τὸ Πνεῦμά ἐστιν), εἴτε τὸν Κύριον αὐτὸν ἑαυτοῦ εἰσακούσαντα· οὐκοῦν ἐντεῦθεν δῆλον, ὡς προσεύχεται μὲν ὁ Χριστὸς φυλάξαι τὸν νόμον τῆς ἀνθρωπότητος βουλόμενος, ἀλλ’ ὅμως αὐτὸς ἑαυτοῦ εἰσακούει· αὐτὸς γὰρ τὴν οἰκείαν ἐπιτελεῖ προσευχήν, ἅπερ ἂν ὡς ἄνθρωπος εὔξεται, ταῦτα ὡς Θεὸς ἐπιτελῶν.","english":"Let death come upon them.\n\nThis has been fulfilled in the case of Judas, for his betrayal was succeeded by the noose. It has also been fulfilled in the case of the other Jews: for having Christ, the true life, they impiously turned against him and came under the terrible curse of death. Human life is called a sojourn. For we cannot dwell here for long, but like sojourners, when the master of the house commands, we are immediately cast out. Since the Prophet spoke of many sojourns instead of one, he hints at the many differences among people in life. For some pursue, say, poverty, others farming, others the ministry in divine things. But in all these things the children of the Jews acted wickedly; for not only the common people, but also their preeminent ones, whether rulers or priests, having taken wickedness as their middle, as it were, they practiced it.\n\nI cried out to God.\n\nChrist says these things as well; for he cried out to his own Father, God, and the Lord heard him. Whether you say the Spirit (for the Lord is the Spirit) or the Lord himself hearing himself, it is clear from this that Christ prays, wishing to keep the law of humanity, but nevertheless he hears himself; for he himself accomplishes his own prayer, fulfilling as God what he prays as man.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐλθέτω δὴ θάνατος ἐπ’ αὐτούς","severity":"info","text":"Hesychius reads the psalm verse as a prophecy fulfilled in Judas's suicide and in the Jews' curse, linking betrayal to death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Παροικία","severity":"info","text":"The term 'sojourn' (παροικία) is used to describe human life as temporary, contrasting with eternal life; Hesychius emphasizes the transience of earthly existence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγὼ πρὸς τὸν Θεὸν ἐκέκραξα","severity":"info","text":"Hesychius interprets this as Christ's cry to God the Father, asserting that Christ prays as man but fulfills the prayer as God, reflecting a Christological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰούδας","severity":"info","text":"Judas's betrayal and death by noose (ἀγχόνῃ) is referenced; this aligns with patristic traditions that Judas hanged himself, though not in canonical scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Παροικία δὲ ὁ βίος","severity":"info","text":"Hesychius shifts from historical fulfillment to a moral allegory of life as a sojourn, then returns to Christ's prayer, creating a layered exegetical structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Χριστὸς ... ὡς Θεὸς ἐπιτελῶν","severity":"info","text":"This passage reflects Hesychius's anti-Arian stance, emphasizing Christ's divine self-sufficiency in prayer, a common theme in post-Nicene Greek exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὴν πονηρίαν μέσην αὐτῶν' is ambiguous: it may mean 'having wickedness as their middle' (i.e., central to their character) or 'taking wickedness in their midst' (i.e., among them). The translation adopts the former."],"confidence":"high","notes":[]},{"i":69,"ref":"p69","source":"Ἑσπέρας, καὶ πρωΐ, καὶ μεσημβρίας.\n\nἪ ἀπαγγέλλει τὰ κατὰ τοὺς εἰρημένους καιροὺς πεπραγμένα μυστήρια. Ἑσπέρας μέν, ὅπως αὐτὸν ἔθαπτεν Ἰωσήφ, καὶ ἐκήδευσε Νικόδημος· καὶ πάλιν, ὅπως τῶν θυρῶν τῆς Σιὼν κεκλεισμένων, εἰσήρχετο δεύτερον. Πρωῒ δέ, ὅπως ἀπηνέχθη εἰς τὸ Πιλάτου πραιτόριον, καὶ ὅπως ἐκ νεκρῶν ἀναστὰς ταῖς γυναιξὶν ἑαυτὸν ἐνεφάνισε. Μεσημβρίας, ὅπως ἐσταυρώθη, καὶ τὴν κτίσιν ἐσάλευσεν, οὐκ ἀπολέσαι ταύτην, ἀλλ’ ἀνακαινίσαι καὶ διορθῶσαι βουλόμενος. Καὶ διὰ τί ταῦτα διηγεῖσθαι ὑπέσχετο; Ἐπειδὴ περιεκτικὰ καὶ τῶν λοιπῶν τοῦ Μονογενοῦς θαυμάτων ἐτύγχανεν. Ὅθεν αὐτοῦ φησι καὶ τὸν Πατέρα τῆς φωνῆς εἰσακούσεσθαι, τῇ διηγήσει τῶν μυστηρίων τῶν εἰρημένων χαίροντα.\n\nΛυτρώσεται ἐν εἰρήνῃ τὴν ψυχήν μου.\n\nΕἴτε τῶν στρατιωτῶν, οἵτινες αὐτοῦ τὸν τάφον ἐκύκλωσαν· εἴτε τῶν ψευδομαρτύρων, ὑπὲρ αὐτὸν συκοφαντοῦντες, περιέστησαν ἐν τῷ καιρῷ τῆς κρίσεως· εἴτε τῶν ἐν ᾅδῃ δυνάμεων, αἳ περὶ αὐτὸν ὁμοῦ μὲν ἐκπληττόμεναι, ὁμοῦ δὲ καὶ φρουροῦσαι, ὥστε μὴ πᾶσαν τῶν νεκρῶν τὴν αἰχμαλωσίαν ἀναγαγεῖν.","english":"Evening, and morning, and midday.\n\nEither he announces the mysteries that were accomplished at the said times. In the evening, how Joseph buried him and Nicodemus tended to his funeral; and again, how, when the gates of Zion were closed, he entered a second time. In the morning, how he was brought to Pilate’s praetorium, and how, having risen from the dead, he manifested himself to the women. At midday, how he was crucified and shook creation, not wishing to destroy it, but to renew and set it right. And why did he undertake to narrate these things? Because they happened to be comprehensive of the remaining wonders of the Only-begotten. Hence he says that even the Father will hear his voice, rejoicing at the narration of the said mysteries.\n\nHe will ransom my soul in peace.\n\nEither of the soldiers who surrounded his tomb; or of the false witnesses who, slandering him, stood around at the time of the trial; or of the powers in Hades, which, at once amazed at him and also guarding him, so that he might not lead up the entire captivity of the dead.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἑσπέρας, καὶ πρωΐ, καὶ μεσημβρίας","severity":"info","text":"The tripartite temporal division (evening, morning, midday) structures the following allegorical exposition of Christ's passion and resurrection events, a common exegetical pattern in patristic psalm commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν θυρῶν τῆς Σιὼν κεκλεισμένων","severity":"info","text":"The closed gates of Zion likely refer to the tradition that after the crucifixion, the disciples were barred from the upper room or the city; this detail appears in apocryphal passion narratives and early Christian liturgy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λυτρώσεται ἐν εἰρήνῃ τὴν ψυχήν μου","severity":"info","text":"This phrase echoes Psalm 55:19 (LXX 54:19) but is adapted; Hesychius interprets it as a prophecy of Christ's ransom from the powers of death, soldiers, false witnesses, and Hades.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῶν ἐν ᾅδῃ δυνάμεων","severity":"info","text":"The 'powers in Hades' reflects a developed Christian tradition of Christ's descent into Hades (the Harrowing), where demonic forces both marvel at and guard the dead, a theme prominent in Greek patristic soteriology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἢ ἀπαγγέλλει","severity":"caution","text":"The Greek 'Ἢ' ('either') introduces an alternative interpretation, but the preceding clause is missing in the Coptic excerpt; the sense may be that the psalm verse either announces mysteries or something else, but the text is incomplete.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'he' in 'he announces' and 'he says' is ambiguous: it could be the psalmist, Christ, or the speaker; the commentary assumes Christ as the subject.","The phrase 'he entered a second time' (εἰσήρχετο δεύτερον) is unclear: it may refer to a second entry into Jerusalem or into the tomb; the context suggests a post-resurrection appearance."],"confidence":"high","notes":[]},{"i":70,"ref":"p70","source":"Ἐξέτεινε τὴν χεῖρα αὐτοῦ ἐν τῷ ἀποδιδόναι.\n\nΘαυμάσαι τὴν ἀκρίβειαν τῆς προφητείας ἄξιον. Αὐτοῖς γὰρ ἔργοις τοῦτο ἐπὶ τὸν Ἰούδα καταλαμβάνεται, ὅτε τὸ ἀργύριον τῆς προδοσίας τοῖς ἀρχιερεῦσιν ὑποστρέψαι βουληθείς, ἀναγκαίως τὴν χεῖρα ἐξέτεινεν.\n\nἩπαλύνθησαν οἱ λόγοι αὐτοῦ ὑπὲρ ἔλαιον.\n\nΛόγους, φησίν, εἶχον οἱ Ἰουδαῖοι ἁπαλούς, καὶ χρηστότητα κατὰ τὸ δοκοῦν ἅπασαν ὑπερβαίνοντας, ἐν οἷς τὴν τοῦ Θεοῦ σοφίαν ἐπείραζον· ὥσπερ οἱ ναῦται πειράζουσι διὰ βολίδων τὴν θάλατταν· οὐ μὴν ἔφθανον. Τί γὰρ βολὶς ἐν ἀβύσσῳ ποιῆσαι δυνήσεται; Ἄβυσσος δὲ ἡ τοῦ Θεοῦ σοφία· περὶ ἧς καὶ Παῦλος ἔλεγεν· Ὦ βάθος πλούτου σοφίας καὶ γνώσεως Θεοῦ! ὡς ἀνεξερεύνητα τὰ κρίματα αὐτοῦ, καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ! αὐτὸς δὲ οὗτος ὁ Προφήτης· Ἡ δικαιοσύνη σου ὡς ὄρη Θεοῦ· τὰ κρίματά σου ἄβυσσος πολλή. Ἀλλὰ τῶν ἀντιγράφων ἔνια ἔχει, Ἡπαλύνθησαν οἱ λόγοι αὐτοῦ. Ὥστε τὴν προφητείαν εἰς τὸν Ἰούδαν ἐκφέρεσθαι· οὗτος γὰρ ἑαυτοῦ τοὺς λόγους διὰ τῶν εἰδώλων ἡπάλυνεν, ποτὲ μὲν τῶν πτωχῶν προσποιουμένους κήδεσθαι, ἵνα κλέπτῃ τὸ γλωσσόκομον· ποτὲ δὲ διὰ φιλήματος καὶ ἀσπασμοῦ τὸν Χριστὸν εἰρωνευόμενος.","english":"He stretched out his hand in giving back.\n\nIt is worthy to marvel at the precision of the prophecy. For this is apprehended in the very deeds concerning Judas, when, wishing to return the silver of betrayal to the high priests, he necessarily stretched out his hand.\n\nHis words were softened more than oil.\n\nWords, he says, the Jews had that were soft, and surpassing every seeming kindness, with which they tested the wisdom of God; just as sailors test the sea with sounding leads—yet they did not reach it. For what can a sounding lead do in an abyss? And the wisdom of God is an abyss, concerning which Paul also said: O depth of the wealth of wisdom and knowledge of God! How unsearchable are his judgments, and inscrutable his ways! And this same Prophet says: Your righteousness is like the mountains of God; your judgments are a great abyss. But some of the manuscripts have: His words were softened. So that the prophecy is directed toward Judas; for he softened his own words through the idols, at one time pretending to care for the poor, in order to steal the money box; at another time, through a kiss and an embrace, ironically mocking Christ.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐξέτεινε τὴν χεῖρα αὐτοῦ ἐν τῷ ἀποδιδόναι","severity":"info","text":"Hesychius interprets the psalm verse as a prophecy of Judas stretching out his hand to return the silver of betrayal, linking the physical action to the narrative of Judas's treachery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄβυσσος δὲ ἡ τοῦ Θεοῦ σοφία","severity":"info","text":"The phrase 'abyss of God's wisdom' echoes Paul's language (cf. Rom 11:33) and the psalmist's 'Your judgments are a great abyss' (Ps 35:6 LXX), though not exact citations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"τῶν ἀντιγράφων ἔνια ἔχει, Ἡπαλύνθησαν οἱ λόγοι αὐτοῦ","severity":"info","text":"Hesychius notes a textual variant: some manuscripts read 'His words were softened' (third person) instead of 'Your words' (second person), shifting the referent from God to Judas.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὥσπερ οἱ ναῦται πειράζουσι διὰ βολίδων τὴν θάλατταν","severity":"info","text":"The simile of sailors testing the sea with sounding leads reflects ancient navigational practice, used here to illustrate the futility of probing divine wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἡ δικαιοσύνη σου ὡς ὄρη Θεοῦ· τὰ κρίματά σου ἄβυσσος πολλή","severity":"info","text":"Hesychius parallels the abyss metaphor with a psalm verse (Ps 35:6 LXX) to reinforce the inscrutability of God's judgments, a common exegetical move.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἡπαλύνθησαν οἱ λόγοι αὐτοῦ ὑπὲρ ἔλαιον","severity":"caution","text":"The interpretation of 'His words were softened' as referring to Judas is contested by the variant reading; Hesychius acknowledges the textual uncertainty without resolving it.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the original psalm verse referred to God or a human agent; Hesychius exploits the variant to apply it to Judas.","The phrase 'through the idols' (διὰ τῶν εἰδώλων) is obscure—possibly a corruption or a reference to Judas's deceptive actions."],"confidence":"high","notes":[]},{"i":71,"ref":"p71","source":"Ἐπίῤῥιψον ἐπὶ Κύριον τὴν μέριμνάν σου.\n\nΕἰρῆσθαι μὲν αὐτὰ καὶ πρὸς ἡμᾶς πιστεύομεν· ἐὰν γὰρ τῷ Θεῷ τὰς ἡμετέρας φροντίδας ἐπιῤῥίψωμεν, αὐτὸν τροφέα καὶ στηριγμόν, ὥστε μηδαμῶς σαλευθῆναι, εὑρήσομεν. Δοκεῖ δέ μοι τοῦ Ἰούδα μνησθεὶς ὁ Προφήτης, ἀναγκαίως καὶ τὸν Πέτρον ᾐνίξασθαι, ἵνα σφάλματος ἀκουσίου καὶ παραπτώματος ἑκουσίου διαφορὰν ἐνδείξηται. Τὸν γὰρ Πέτρον ἕνεκα τοῦ σφάλματος τῆς ἀρνήσεως παραθαῤῥύνων, καὶ προτρέπων εἰς μετάνοιαν, ἐπιῤῥίψαι τῷ Θεῷ τὴν ὑπὲρ τούτων προτρέπεται μέριμναν, διατρέψαι τὸν μαθητὴν τῇ συγγνώμῃ δυνάμενον, καὶ μὴ συγχωροῦντα εἰς τὸν αἰῶνα σάλον τῷ δικαίῳ γενέσθαι· ἀλλὰ κἂν ὑπομένῃ πρὸς καιρόν, εὐθέως τοῦτον εἰς γαλήνην μεταβάλλοντα.\n\nἘγὼ δέ, Κύριε, ἐλπιῶ ἐπὶ σέ.\n\nὉ πιστὸς λεγέτω τοῦτο· ἡ γὰρ εἰς Θεὸν ἐλπὶς τῶν κακῶν ἐλευθερίαν ἀγαθῶν τε πάντων παρουσίαν χαρίζεται.\n\nΨΑΛΜΟΣ ΝΕʹ.\n\nΕἰς τὸ τέλος, ὑπὲρ τοῦ λαοῦ τοῦ ἀπὸ τῶν ἁγίων μεμακρυμμένου, κ. τ. λ.\n\nΔοκεῖ πως ἐναντία εἶναι τῆς προγραφῆς τὰ ῥήματα. Ἐπεδήμησε μὲν γὰρ ὁ Δαβὶδ τῇ Γέθ, ἡνίκα ἀπὸ Σαοὺλ ἐδραπέτευσεν· οὐ μὴν ἐπέσχον τὸν προφήτην οἱ ἀλλόφυλοι, ἀλλὰ καὶ μᾶλλον ἀπώσαντο, ἐπειδὴ ἐξεστηκότα καὶ παράφορον ἐν ταῖς θύραις κιθαρίζοντα, καὶ σίελον ἀποῤῥίπτοντα τοῦ στόματος ὑπεκρίνατο, ὡς ἡ βίβλος τῶν Βασιλειῶν δείκνυσι. Τινὰ δὲ καὶ λαὸν μεμακρυμμένον ἀπὸ τῶν ἁγίων, ὑπὲρ οὗ τὸν ψαλμὸν ὁ Δαβὶδ ἔγραψε, ζητοῦντες κατὰ τὴν ἱστορίαν, οὐχ εὑρήσομεν. Οὐκοῦν ἀνάγκη νοητῶς ταῦτα, ὥσπερ δὴ τῷ Πνεύματι γέγραπται, παραδέχεσθαι.","english":"Cast your care upon the Lord.\n\nWe believe that these words are also spoken to us; for if we cast our own concerns upon God, we will find him to be our nourisher and support, so that we are in no way shaken. But it seems to me that the Prophet, having mentioned Judas, necessarily also alluded to Peter, in order to show the difference between an involuntary error and a voluntary transgression. For encouraging Peter on account of the error of his denial, and urging him toward repentance, he exhorts him to cast upon God the care for these things, being able to turn the disciple by means of forgiveness, and not allowing a disturbance to come to the righteous one forever; but even if he endures for a time, he immediately changes this into calm.\n\nBut I, Lord, will hope in you.\n\nLet the faithful one say this; for hope in God grants freedom from evils and the presence of all good things.\n\nPsalm 55.\n\nFor the end, concerning the people who have been removed from the holy things, etc.\n\nThe words seem somehow to be contrary to the superscription. For David sojourned in Gath when he fled from Saul; but the foreigners did not detain the prophet, but rather drove him away, since he pretended to be out of his mind and deranged, playing the cithara at the gates and spitting saliva from his mouth, as the book of Kings shows. But we will not find, according to the history, some people removed from the holy things, on whose account David wrote the psalm. Therefore it is necessary to receive these things spiritually, just as indeed they were written by the Spirit.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐπιῤῥιψον","severity":"info","text":"The verb ἐπιῤῥιψον (from ἐπιρρίπτω) means 'cast upon' and is used here in a metaphorical sense of entrusting one's cares to God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ΨΑΛΜΟΣ ΝΕʹ","severity":"info","text":"The passage introduces Psalm 55 (LXX numbering), which corresponds to Psalm 56 in the Hebrew numbering. The superscription is discussed in the following lines.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Γέθ","severity":"info","text":"Gath (Γέθ) is a Philistine city where David sought refuge from Saul, as narrated in 1 Samuel 21. Hesychius references this historical episode to explain the psalm's superscription.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Δοκεῖ πως ἐναντία εἶναι","severity":"info","text":"Hesychius notes an apparent contradiction between the psalm's superscription and its content, which he resolves by advocating a spiritual (νοητῶς) interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πέτρον","severity":"info","text":"Hesychius interprets the psalm as alluding to Peter's denial of Christ, distinguishing between involuntary error (σφάλμα ἀκούσιον) and voluntary transgression (παράπτωμα ἑκούσιον), a common patristic theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐγὼ δέ, Κύριε, ἐλπιῶ ἐπὶ σέ","severity":"caution","text":"The phrase 'But I, Lord, will hope in you' is presented as a direct quotation, but its source is unclear; it may be a liturgical or scriptural echo rather than a precise citation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'people removed from the holy things' in the psalm superscription is left unresolved by Hesychius, who opts for a spiritual reading.","The phrase 'But I, Lord, will hope in you' is not explicitly identified as a scriptural verse; its origin is ambiguous."],"confidence":"high","notes":[]},{"i":72,"ref":"p72","source":"Ὑπὲρ γὰρ τοῦ λαοῦ τῶν ἐθνῶν τὸν ψαλμὸν ὁ Προφήτης συνέγραψεν, ὅστις μεμακρυμμένος ἀπὸ τῶν ἁγίων ἐτύγχανεν· οὐδεμιᾶς γὰρ κοινωνίας πρὸς πατριάρχας ἢ προφήτας ἐκέκτηντο. Ἀλλ’ ὅμως οἱ μακρὰν ἐγγύς, καθά φησιν ὁ Παῦλος, ἐγένετο, ὅτε τὸν νέον Δαβὶδ ἐκράτησαν οἱ ἀλλόφυλοι ἐν Γέθ, τουτέστιν ἐν τῇ ληνῷ (ληνὸς γὰρ ἡ Γὲθ ἑρμηνεύεται)· ληνὸς δὲ καὶ ἡ Ἐκκλησία, διὰ τὸν Θεόν, τὸν ἐν αὐτῇ ληνοβατοῦντα τὸ μυστήριον, λέγεται, ὡς διὰ τῆς Ἡσαΐου προφητείας, Ληνὸν ἐπάτησα μόνος, βοήσας εὑρίσκεται· ὥστε πρὸς αὐτὸν τὰς τῶν οὐρανῶν δυνάμεις τὰ τῆς αὐτῆς προφητείας ἀντιφθέγγεσθαι· Διὰ τί σου ἐρυθρὰ τὰ ἱμάτια, καὶ τὰ ἐνδύματά σου, ὡς ἀπὸ πατητοῦ ληνοῦ πλήρης καταπεπατημένου;\n\nἘλέησόν με, ὁ Θεός, ὅτι κατεπάτησέ με.\n\nΠολλάκις δὲ καὶ ὁ ἡμῶν ἄνθρωπος τὸν χαλεπὸν τοῦτον ὑφίσταται πόλεμον, ὅλην τὴν ἡμέραν παρὰ τοῦ Σατανᾶ πολεμούμενος, καὶ παρ’ αὐτοῦ πατούμενος. Εἰ γὰρ καὶ ἀνθρώπου ὁ ψαλμὸς ἐμνημόνευσεν, ἀλλ’ ὅμως τὸν Σατανᾶν αὐτόν, οὕτως ἐν τῇ θείᾳ Γραφῇ πολλάκις ὀνομαζόμενον, ἤ τινα τῶν ἐκείνῳ στρατευομένων αἰνίττεται. Πλὴν καὶ τὸν λαὸν τῶν ἐθνῶν ταῦτα ὑποψάλλειν ἁρμόδιον, χρόνῳ πολλῷ ὑπὸ τοῦ Σατανᾶ ἀπατηθέντα, καὶ τὸν παρ’ αὐτοῦ πόλεμον διὰ τῆς τῶν δαιμόνων ἐπιβουλῆς ὑπομείναντα, οὓς ἐν τοῖς ἑξῆς σαφέστερον ἔφησεν αἰνιττόμενος.","english":"For the Prophet composed the psalm on behalf of the people of the nations, who were far removed from the saints; for they had no communion with patriarchs or prophets. But nevertheless, those far off became near, as Paul says, when the Philistines seized the new David in Geth, that is, in the winepress (for Geth is interpreted as winepress); and the Church is also called a winepress, because of God, who treads the mystery in it, as is found through the prophecy of Isaiah, crying out, \"I alone have trodden the winepress,\" so that the powers of the heavens respond to him in the same prophecy: \"Why are your garments red, and your clothes, as from a full trodden winepress?\"\n\nHave mercy on me, O God, for he has trodden upon me.\n\nOften our own man also undergoes this grievous war, being warred against all day by Satan and trodden upon by him. For even if the psalm mentioned a man, yet it hints at Satan himself, so often named in Holy Scripture, or one of those who serve under him. Moreover, it is fitting for the people of the nations to chant these things, having been deceived by Satan for a long time and having endured his war through the machinations of demons, whom he more clearly hinted at in what follows.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Paul says","severity":"info","text":"The phrase 'those far off became near' alludes to Ephesians 2:13 or a similar Pauline passage on the inclusion of Gentiles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Γέθ","severity":"info","text":"Hesychius interprets Geth (Γέθ) as 'winepress' (ληνός), linking it to the Church as a place of mystical treading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isaiah","severity":"info","text":"The quotation 'I alone have trodden the winepress' and the response about red garments echo Isaiah 63:2-3, a passage on the suffering servant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"new David","severity":"info","text":"The 'new David' likely refers to Christ, a typological identification common in patristic exegesis, here seized by Philistines as a type of Christ's passion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage moves from a historical-typological interpretation (David/Christ) to a moral-spiritual application (the believer's war with Satan), then to a salvation-historical reading (the nations).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Satan","severity":"info","text":"Hesychius reads the 'man' in the psalm as a cipher for Satan or his agents, a common allegorical move in anti-heretical and ascetic contexts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'new David' is not explicitly named as Christ, but the context strongly supports that reading.","The phrase 'our own man' (ὁ ἡμῶν ἄνθρωπος) could refer to the generic human or to the inner self; the translation opts for the former."],"confidence":"high","notes":[]},{"i":73,"ref":"p73","source":"Κατεπάτησάν με, οἱ ἐχθροί μου.\n\nΟὐ μίαν ἡμέραν λέγει, ἀλλὰ τοῦ χρόνου παντὸς τοῦ φθάσαντος τὸ διάστημα, ἐν ᾧ οἱ ἐχθροὶ ἡμῶν οἱ νοητοὶ ἀφ’ ὕψους ἡμᾶς πολεμοῦντες καὶ πατοῦντες οὐκ ἐπαύσαντο. Κατεπάτουν δέ· πῶς; Διὰ τῆς εἰδωλολατρίας καὶ τῶν ἡδονῶν, τῶν ἄλλων σκελίσαντες, καὶ μετὰ τοῦτο κειμένοις ἐπεμβαίνοντες. Μὴ τοίνυν ἡμεῖς σκελισθῶμεν εἰς γῆν, τουτέστιν, εἰς τὰ γήϊνα· καὶ οὐδεὶς ἡμᾶς καταπατῆσαι δυνήσεται· ἀλλὰ μηδὲ τοὺς ἐχθροὺς ἡμῶν ὑψηλοτέρους γενέσθαι συγχωρήσωμεν, ἀλλὰ τῶν ἀρετῶν ἀναβάντες ἐπὶ κλίμακα, κατωτέρους ἑαυτῶν τοὺς ἐπιβούλους ποιήσωμεν.\n\nἩμέρας οὐ φοβηθήσομαι.\n\nἘὰν γάρ, φησιν, ἐν τῷ φωτὶ περιπατῶμεν, καὶ ἐν ἡμέρᾳ, καθά φησιν ὁ Παῦλος, εὐσχημόνως περιπατήσωμεν, οὐδένα τῶν ἐπιβούλων εἰκότως φοβούμεθα, ὅπλῳ πρὸς αὐτοὺς πίστει τῇ εἰς Θεὸν καὶ ἐλπίδα χρώμενοι.\n\nἘν τῷ Θεῷ ἐπαινέσω.\n\nἘπειδὴ πᾶς λόγος θεογνωσίαν ἔχων, ἐπαίνου καὶ εὐφημίας ἄξιος, αὐτῷ, φησίν, ὡς χορηγοῦντι τοὺς ἐπαίνους παράσχωμεν· καὶ ὅσα ἐν αὐτῷ λαλοῦμεν, ταῦτα κατευοδοῦται, καὶ εἰκότως ἀποδοχῆς καθέστηκεν ἄξια. Σάρκα δὲ πολλάκις τὰ σαρκικὰ πάθη λέγεσθαι καὶ τὰς ἡδονὰς εὑρήσομεν· ὡς ὅταν ὁ Παῦλος· Οἶδα γὰρ ὅτι οὐκ οἰκεῖ ἐν ἐμοί, τουτέστιν, ἐν τῇ σαρκί μου, ἀγαθόν· πολλάκις δὲ καὶ τὸν ἄνθρωπον· ὥσπερ δὴ καὶ Δαβὶδ ἔλεγε· Πρὸς σὲ πᾶσα σὰρξ ἥξει. Ἡ τοῦ Θεοῦ τοίνυν ἐλπὶς καὶ τὴν ἡδονὴν χαλινοῖ, καὶ τὸν ἐχθρὸν ἄνθρωπον συμποδίζει, καὶ ἀφοβίαν ἡμῖν ἐξ ἑκατέρου δίδωσιν.","english":"They have trampled me, my enemies.\n\nHe does not mean a single day, but the entire interval of time that has elapsed, during which our spiritual enemies, warring against us from on high and trampling us, have not ceased. And how did they trample? Through idolatry and pleasures, tripping others up, and then stepping upon those lying prostrate. Let us not, therefore, be tripped up to the ground, that is, to earthly things; and no one will be able to trample us. But let us not even allow our enemies to become higher, but ascending the ladder of virtues, let us make the plotters lower than ourselves.\n\nI will not fear the day.\n\nFor if, he says, we walk in the light, and in the day, as Paul says, we walk becomingly, we naturally fear none of the plotters, using faith in God and hope as a weapon against them.\n\nI will praise in God.\n\nSince every word that contains knowledge of God is worthy of praise and acclamation, let us, he says, offer it to him as the one who supplies the praises; and whatever we speak in him is successful and naturally becomes worthy of acceptance. We will often find that \"flesh\" refers to carnal passions and pleasures; as when Paul says: \"For I know that no good dwells in me,\" that is, in my flesh; but often it also refers to the human being, just as David said: \"To you every flesh will come.\" Therefore, hope in God both restrains pleasure, and hobbles the enemy human, and gives us fearlessness from both.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Κατεπάτησάν με, οἱ ἐχθροί μου","severity":"info","text":"Hesychius interprets the trampling not as a single event but as a sustained spiritual assault by enemies (idolatry and pleasures), a moralizing reading typical of his allegorical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παῦλος","severity":"info","text":"Hesychius cites Paul twice: once on walking becomingly in the day (cf. Rom 13:13 or similar ethical exhortation), and once on 'no good dwelling in me' (possibly 2 Cor 5:3 or a paraphrase). The references are not verbatim but adapted to the argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δαβὶδ ἔλεγε· Πρὸς σὲ πᾶσα σὰρξ ἥξει","severity":"info","text":"The phrase 'To you every flesh will come' echoes Ps 65:2 LXX (πᾶσα σὰρξ ἥξει), where David speaks of all humanity approaching God. Hesychius uses it to show 'flesh' can mean the whole person.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σάρξ","severity":"info","text":"Hesychius glosses 'flesh' (σάρξ) as carnal passions and pleasures, but also as the human being, citing Paul and David. This dual usage is a standard patristic hermeneutic for Pauline and Septuagintal language.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κλίμαξ","severity":"info","text":"The 'ladder of virtues' (κλίμαξ ἀρετῶν) is a common ascetic image in early Christian literature, notably in John Climacus, but here Hesychius uses it to urge spiritual ascent against enemies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἡμέρας οὐ φοβηθήσομαι","severity":"info","text":"Hesychius treats the psalm verse 'I will not fear the day' as a conditional: walking in the light (faith and hope) removes fear. This logical expansion is typical of his exegetical method, linking each lemma to moral exhortation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text of the psalm verse is given as 'Κατεπάτησάν με, οἱ ἐχθροί μου' but the English draft treats it as a single clause; the exact psalm reference is not specified. The Pauline citations are paraphrastic and not precisely identified."],"confidence":"high","notes":[]},{"i":74,"ref":"p74","source":"Ὅλην τὴν ἡμέραν τοὺς λόγους μου.\n\nΣαφῶς καὶ νῦν τοὺς Ἰουδαίους αἰνίττεται· οὗτοι γὰρ τοὺς λόγους τῶν πιστῶν, ὡς ἔλεγχον ἔχοντας τῆς αὐτῶν ἀπιστίας, διαπαντὸς ἐβδελύττοντο· ἀπὸ πρωῒ τοιγαροῦν ἕως ἑσπέρας τοῦ Παύλου πρὸς αὐτοὺς ῥητορεύοντος, ἐκεῖνοι τὴν ἀλήθειαν τοῦ λόγου βδελυξάμενοι, ἀσύμφωνοι, καθά φησιν ὁ Λουκᾶς. Ἀνεχώρησαν κατ’ ἐμοῦ πάντες οἱ διαλογισμοὶ αὐτῶν εἰς κακόν. Οὐδὲν γὰρ ἀγαθὸν περὶ τῶν ἐθνῶν οἱ παῖδες τῶν Ἰουδαίων λογίζονται (ἐπειδὴ πᾶς ἄνθρωπος πονηρὸς προφέρει τὸ πονηρὸν), καὶ πάντα τρόπον ἡμᾶς ἀπατῆσαι πειράζουσιν. Οὐδὲν ἄρα τῆς προφητείας ταύτης σαφέστερον. Ἐκβληθέντες γὰρ τῆς Ἱερουσαλὴμ οἱ τῶν Ἰουδαίων παῖδες, καὶ πάροικοι πάσης τῆς γῆς διὰ τὴν εἰς Χριστὸν ἁμαρτίαν γενόμενοι, τὴν αἰτίαν ἐρωτώμενοι, κρύπτουσι, καὶ ἁμαρτίας ἑτέρας, τὴν κατὰ τὸν Χριστὸν σιωπῶντες, προβάλλονται. Καίτοι μήτε εἰδωλολατροῦντες νῦν, μήτε προφήτας φονεύοντες. Κρύπτουσι δὲ τίνος χάριν; Ἵνα μὴ συγκρότησις τῆς ἡμετέρας πίστεως ἡ παρ’ αὐτῶν ὁμολογία γένηται. Αὐτοὶ τὴν πτέρναν μου φυλάξουσι, φησίν. Ἐρευνῶσιν γὰρ ἡμῶν Ἰουδαῖοι καὶ τὸ τυχὸν πλημμέλημα· καὶ οὕτω νοήσεις ὅπερ ὁ Θεὸς πρὸς τὸν ὄφιν ἐφθέγγετο· Αὐτός σου τηρήσει κεφαλήν, καὶ σὺ τηρήσεις αὐτοῦ πτέρναν. Ἡμεῖς δὲ αὐτοῦ τὴν κεφαλήν, δηλαδὴ τὴν εἰδωλολατρίαν, τηρεῖν πρὸ πάντων κελευόμεθα, φυλάττεσθαι δὲ ὅμως καὶ τὰ λοιπὰ ἁμαρτήματα, κἂν ἔσχατα τυγχάνῃ, κἂν εὐτελῆ εἶναι δοκῇ, ὥστε πτέρναν νομίζεσθαι· ἐπειδήπερ παρατηρεῖ ταῦτα ὁ ἐχθρός, διαβάλλειν ἡμᾶς τῷ κριτῇ, καὶ διὰ τῶν τυχόντων βουλόμενος.","english":"All day long my words.\n\nClearly, even now, he alludes to the Jews; for they abhorred the words of the faithful, as having a refutation of their own unbelief, at all times. Therefore, from morning until evening, while Paul was orating to them, they, having abhorred the truth of the word, were discordant, as Luke says. All their deliberations withdrew against me for evil. For the children of the Jews consider nothing good concerning the nations (since every wicked man brings forth wickedness), and they try to deceive us in every way. Nothing, then, is clearer than this prophecy. For the children of the Jews, having been cast out of Jerusalem, and having become sojourners of the whole earth because of the sin against Christ, when asked the cause, conceal it, and put forward other sins, keeping silent about the one concerning Christ. And yet they neither worship idols now, nor murder prophets. Why do they conceal it? So that the confession from them may not be a confirmation of our faith. They will watch my heel, he says. For the Jews investigate even a chance fault of ours; and thus you will understand what God said to the serpent: He will watch your head, and you will watch his heel. But we are commanded to watch his head, that is, idolatry, before all else, yet also to guard against the remaining sins, even if they happen to be last, even if they seem trivial, so as to be considered a heel; since the enemy watches these, to slander us to the judge, and through even chance things, wishing to do so.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ὅλην τὴν ἡμέραν τοὺς λόγους μου","severity":"info","text":"The lemma is the opening phrase of the passage, which the commentary interprets as 'all day long my words' in reference to the Jews' rejection of Christian preaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀσύμφωνοι, καθά φησιν ὁ Λουκᾶς","severity":"info","text":"The phrase 'discordant, as Luke says' likely alludes to Acts 18:12-17 or a similar passage where Paul's audience is divided; the exact reference is not specified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐκβληθέντες γὰρ τῆς Ἱερουσαλὴμ οἱ τῶν Ἰουδαίων παῖδες","severity":"info","text":"This refers to the Jewish diaspora after the destruction of Jerusalem in 70 CE, interpreted here as punishment for the sin against Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Αὐτός σου τηρήσει κεφαλήν, καὶ σὺ τηρήσεις αὐτοῦ πτέρναν","severity":"info","text":"This is a paraphrase of God's words to the serpent, likely from a lost or variant tradition; it echoes the imagery of watching head and heel found in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τοὺς Ἰουδαίους αἰνίττεται","severity":"info","text":"Hesychius consistently interprets the psalm as anti-Jewish polemic, a common patristic reading that reflects the theological conflicts of the 5th century.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τοῦ Παύλου πρὸς αὐτοὺς ῥητορεύοντος","severity":"caution","text":"The reference to Paul orating to the Jews is anachronistic for a psalm commentary; it may be a typological reading or a textual corruption.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Paul' in the commentary is unclear; it may refer to the apostle or be a scribal error for another figure.","The phrase 'as Luke says' does not correspond to a specific verse in the canonical Luke-Acts, leaving the source ambiguous."],"confidence":"medium","notes":[]},{"i":75,"ref":"p75","source":"Οὐκοῦν οὐ περὶ τῶν Ἰουδαίων μόνων, ἀλλὰ καὶ περὶ τῶν ὄντως ἐχθρῶν τῶν δαιμόνων τοῦτον ἁρμόττει τὸν στίχον ἐκλαμβάνεσθαι· καθ’ ὃν ἁρμόττει καὶ τὰ ἑξῆς ἐπιφέρεσθαι.\n\nἜθου τὰ δάκρυά μου ἐνώπιόν σου.\n\nΜακάριοι ὧν ὁ Θεὸς τὰ δάκρυα δέχεται· παρακαλεῖ γὰρ αὐτῶν τὰ πάθη, καθάπερ διὰ τῆς οἰκείας ἐπαγγελίας ὑπέσχετο. Τίς δὲ ἡ ἐπαγγελία; Μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται.\n\nΨΑΛΜΟΣ ΞΔʹ.\n\nΕὐλογήσεις τὸν στέφανον τοῦ ἐνιαυτοῦ.\n\nἸστέον δέ, ὥς τινες τῶν συγγραφέων μετὰ τὴν ἐκ Βαβυλῶνος ἐπάνοδον εὐετηρίαν ἔφασαν γεγονέναι, καὶ πλῆθος ὄμβρων, καὶ πολὺν ῥεῦσαι τὸν Ἰορδάνην, ὃν ἔφασαν εἰρῆσθαι τοῦ Θεοῦ ποταμόν· καίτοι γεγονότων ἐν πλείστῃ πενίᾳ, καθάπερ Ἕσδρας ἐδίδαξε, καὶ τῆς τῶν ἐθνῶν κλήσεως ἀπαιτούσης, ἀκόλουθα τὰ λοιπὰ τοῦ ψαλμοῦ. Οἱ δὲ μυθικῶς φασιν ἔσεσθαι ταῦτα μετὰ τὴν Ἰουδαίων ἐν ἐσχάτοις ἀνάκλησιν οἰκοδομηθησομένης τῆς Ἱερουσαλήμ.\n\nΨΑΛΜΟΣ ΞΕʹ.\n\nΕἴπατε τῷ Θεῷ· Ὡς φοβερά.\n\nΟὕτω γὰρ τῷ μεγέθει τῶν περὶ σοῦ γινομένων περιβλέπτους ἀποφανεῖς τούς σοι προσήκοντας, ὡς πολλοὺς καὶ τῶν ἐναντίων ὑποκρίνεσθαι ψευδομένους τὴν σὴν δουλείαν· τοῦτο δὲ γέγονεν, ὅτε καὶ περιτμηθῆναι πολλοὶ τῶν ἐναντίων ἠνέσχοντο, ὑποκρινόμενοι τὸν Ἰουδαϊσμόν. Καὶ τούτου μάρτυς Ἰώσηππος ἐν τῇ ιαʹ τῆς Ἀρχαιολογίας, τὰ κατὰ τὸν Μαρδοχαῖον διηγούμενος, καὶ λέγων οὕτως· Οἱ μὲν οὖν ἱππεῖς οἱ τὰς ἐπιστολὰς διακομίζοντες, εὐθὺς ἐξορμήσαντες, τὴν προκειμένην ὁδὸν ἤνυον· ὁ δὲ Μαρδοχαῖος, ἀναλαβὼν τὴν βασιλικὴν στολήν, καὶ τὸν στέφανον τὸν χρυσοῦν, καὶ τὸν στρεπτὸν περιθέμενος, προῆλθεν·","english":"Therefore, this verse is to be understood not only concerning the Jews, but also concerning the true enemies, the demons, in accordance with which it is fitting that what follows also be added.\n\nYou have placed my tears before you.\n\nBlessed are those whose tears God receives; for he comforts their sufferings, just as he promised through his own proclamation. And what is the proclamation? Blessed are those who mourn, for they will be comforted.\n\nPSALM 64.\n\nYou will bless the crown of the year.\n\nIt should be known that some of the writers said that after the return from Babylon there was prosperity, and an abundance of rains, and the Jordan flowed greatly, which they said was called the river of God; although these things happened in the greatest poverty, as Ezra taught, and the calling of the nations requires the rest of the psalm to follow accordingly. But some say mythically that these things will happen after the final recall of the Jews, when Jerusalem is rebuilt.\n\nPSALM 65.\n\nSay to God: How fearful.\n\nFor by the magnitude of the things happening concerning you, you will make those who belong to you conspicuous, so that many even of the adversaries pretend, falsely claiming your servitude; and this happened when many of the adversaries submitted to circumcision, pretending Judaism. And Josephus is a witness to this in the eleventh book of his Antiquities, narrating the events concerning Mordecai, and speaking thus: So the horsemen who were carrying the letters, having set out immediately, completed the journey before them; and Mordecai, having put on the royal robe, and placed the golden crown and the necklace, went forth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Οὐκοῦν οὐ περὶ τῶν Ἰουδαίων μόνων, ἀλλὰ καὶ περὶ τῶν ὄντως ἐχθρῶν τῶν δαιμόνων","severity":"info","text":"Hesychius interprets the verse as applying not only to Jews but also to demons, a dual-layered reading typical of his allegorical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔθου τὰ δάκρυά μου ἐνώπιόν σου","severity":"info","text":"This phrase echoes Psalm 56:9 (LXX) and is glossed by Hesychius as a promise of comfort for mourners, linking to Matthew 5:4 or similar beatitude.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ΨΑΛΜΟΣ ΞΔʹ. Εὐλογήσεις τὸν στέφανον τοῦ ἐνιαυτοῦ","severity":"info","text":"Hesychius notes post-exilic prosperity traditions and a mythic future rebuilding of Jerusalem, reflecting Jewish eschatological hopes known from Ezra and later rabbinic sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ΨΑΛΜΟΣ ΞΕʹ. Εἴπατε τῷ Θεῷ· Ὡς φοβερά","severity":"info","text":"Hesychius cites Josephus, Antiquities 11, on Mordecai’s royal attire, using this as evidence that adversaries feigned Judaism—a rare explicit reference to Josephus in patristic psalm commentary.","cites":[],"named_sources":["Josephus Antiquities"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΨΑΛΜΟΣ ΞΔʹ ... ΨΑΛΜΟΣ ΞΕʹ","severity":"info","text":"The passage transitions abruptly from Psalm 63 to Psalms 64 and 65, with no connective commentary, suggesting a lacuna or a shift in the source manuscript's sequence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"καίτοι γεγονότων ἐν πλείστῃ πενίᾳ, καθάπερ Ἕσδρας ἐδίδαξε","severity":"caution","text":"Hesychius contrasts prosperity claims with Ezra’s account of poverty, but the reference is vague; the exact passage in Ezra is not specified, and the logic is compressed.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The transition between Psalms 63, 64, and 65 is abrupt; it is unclear whether the commentary on Psalm 63 is complete or if material is missing.","The phrase 'the calling of the nations' (τῆς τῶν ἐθνῶν κλήσεως) is ambiguous—it may refer to a prophetic summons or to the historical 'calling' of gentile nations."],"confidence":"medium","notes":[]},{"i":76,"ref":"p76","source":"ἰδόντες δὲ αὐτὸν οὕτω τετιμημένον ὑπὸ τοῦ βασιλέως οἱ ἐν Σούσοις ὄντες Ἰουδαῖοι, κοινὴν ὑπέλαβον τὴν εὐπραγίαν. Χαρὰν δὲ καὶ σωτήριον φέγγος ἐκτιθεμένων τῶν τοῦ βασιλέως γραμμάτων, καὶ τοὺς κατὰ πόλιν τῶν Ἰουδαίων καὶ τοὺς κατὰ χώραν κατέσχον· ὡς πολλὰ καὶ τῶν ἄλλων ἐθνῶν διὰ τὸν τῶν Ἰουδαίων φόβον περιτεμνόμενα τὴν αἰδώ, τὸ ἀκίνδυνον αὐτοῖς ἐκ τούτου πραγματευόμενα.\n\nὍτι ἐδοκίμασας ἡμᾶς, ὁ Θεός.\n\nΒουληθεὶς γὰρ πᾶσι δεῖξαι τὸ τῆς ἡμῶν εὐσεβείας ἀκίβδηλον, ταῦτα παθεῖν συνεχώρησας.\n\nΨΑΛΜΟΣ ΞϚʹ.\n\nὉ Θεὸς οἰκτειρήσαι ἡμᾶς.\n\nἫν προέγνω τοῦ Σωτῆρος ἐπιφάνειαν αἰτεῖ θᾶττον γενέσθαι, τὴν ἐκ ταύτης ὅπως εὐλογίαν τρυγήσωμεν. Ἐπιφαίνεται δὲ τὸ πρόσωπον τοῦ πάντων Δημιουργοῦ, τὸ πληροῦν ἡμᾶς εὐλογίας καὶ οἰκτιρμῶν, ἐπιφανέντος ἡμῖν τοῦ χαρακτῆρος τῆς ὑποστάσεως αὐτοῦ, καὶ ἐμφανίσαντος ἑαυτὸν τοῖς ἀξίοις· ἐπεὶ γὰρ εἰκών ἐστι τοῦ Θεοῦ τοῦ ἀοράτου, ὁ νῷ καθαρῷ προσβαλὼν αὐτῷ, ὁρᾷ τὸν Πατέρα. Ὁ ἐμὲ γάρ, φησιν, ἑωρακώς, ἑώρακε τὸν Πατέρα. Τότε τοὺς εὐεργετουμένους οἰκτείρει, καὶ Εὐλογεῖ πάσῃ εὐλογίᾳ πνευματικῇ ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ.","english":"When the Jews who were in Susa saw him so honored by the king, they considered the good fortune to be common to them. And as the king’s letters were published, bringing joy and a saving light, they detained both the Jews in the city and those in the countryside, since many of the other nations, out of fear of the Jews, were circumcising their private parts, thereby procuring safety for themselves.\n\nThat you have tested us, O God.\n\nFor, wishing to show to all the unadulterated character of our piety, you permitted us to suffer these things.\n\nPsalm 67.\n\nMay God have mercy on us.\n\nIt asks that the foreknown manifestation of the Savior come more quickly, so that we may reap the blessing from it. And the face of the Creator of all appears, which fills us with blessing and mercies, when the character of his hypostasis is manifested to us, and he reveals himself to those who are worthy; for since he is an image of the invisible God, he who approaches him with a pure mind sees the Father. For he who has seen me, he says, has seen the Father. Then he has mercy on those who are benefited, and blesses them with every spiritual blessing in the heavenly places in Christ Jesus.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"οἱ ἐν Σούσοις ὄντες Ἰουδαῖοι","severity":"info","text":"The reference to Susa and the Jews there alludes to the book of Esther, where the Jews of the Persian capital are threatened by a royal decree. Hesychius reads this as a type of the persecution of the righteous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ΨΑΛΜΟΣ ΞϚʹ","severity":"info","text":"Psalm 67 (LXX numbering) is cited. The verse 'May God have mercy on us' corresponds to Psalm 67:2 LXX, though the exact wording varies in the Greek tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὑποστάσεως","severity":"info","text":"Hypostasis here denotes the individual reality or person of the Creator, a key term in Trinitarian theology. Hesychius uses it to articulate the manifestation of the divine person in the image.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ ἐμὲ γάρ, φησιν, ἑωρακώς, ἑώρακε τὸν Πατέρα","severity":"info","text":"This is a clear allusion to John 14:9, where Jesus says, 'He who has seen me has seen the Father.' Hesychius applies it to the vision of the divine image.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὅτι ἐδοκίμασας ἡμᾶς, ὁ Θεός","severity":"info","text":"This short clause functions as a lemma or interjection, introducing a new thematic unit on divine testing. It is not part of the continuous narrative but a rhetorical pivot.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ ἀκίνδυνον αὐτοῖς ἐκ τούτου πραγματευόμενα","severity":"info","text":"Hesychius interprets the circumcision of non-Jews as a pragmatic act of self-preservation, reflecting a late antique Christian polemical trope that reads Jewish practice as motivated by fear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ὅτι ἐδοκίμασας ἡμᾶς, ὁ Θεός' may be a direct quotation from a psalm or a liturgical formula; its exact source is not identified in the passage.","The transition from the Esther narrative to Psalm 67 is abrupt; the logical connection is implied but not explicitly stated."],"confidence":"high","notes":[]},{"i":77,"ref":"p77","source":"Ἐπιφάναντος γάρ σου τὸ πρόσωπον, γινώσκεται ἡ ὁδὸς ἡ πρὸς σὲ ἄγουσα τὸν Πατέρα, ὁ εἰπών· Ἐγώ εἰμι ἡ ὁδός· καὶ οὐδεὶς ἔρχεται πρὸς τὸν Πατέρα, εἰ μὴ δι’ ἐμοῦ. Ὁ δὲ αὐτὸς ἔσται καὶ σωτήριον ἐν πᾶσιν ἔθνεσι, πληρωθέντος τοῦ, Ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ Θεοῦ. Λέγοις δ’ ἂν ὁδὸν καὶ τὰς ἐντολὰς αὐτοῦ, κατὰ τό· Ὁδὸν ἐντολῶν σου ἔδραμον· καὶ καταλλήλως σωτηρίαν, ἣν ἐλήλυθε παρασχεῖν, ὥστε πᾶσι τὴν εἰς ἡμᾶς σου σωτηρίαν σαφῆ γενέσθαι.\n\nΨΑΛΜΟΣ ΞΖʹ.\n\nὩς ἐκλείπει καπνός.\n\nΕὐχερὴς τῶν ἁμαρτωλῶν ἡ πτῶσις, εἰ καὶ σφόδρα ἑαυτοῖς πεποιθέναι νομίζουσι. Τί γὰρ καπνοῦ πρὸς τὸ λυθῆναι σαθρότερον; τί δὲ καὶ κηροῦ, ὅταν ὑπὸ πυρὸς σφοδροτέρου θερμαίνηται; Τούτοις τοὺς ἁμαρτωλοὺς ὁ Προφήτης συνέκρινεν· ὅταν γὰρ τὸ πῦρ τῆς γεέννης ῥιπισθῇ, πᾶσα ἡ περὶ αὐτοὺς φαντασία εὐθέως διαλύεται.\n\nᾌσατε τῷ Θεῷ.\n\nΚαὶ μὴν Ἀνατολὴ χρηματίζειν ἐν τοῖς προφήταις ὁ Χριστὸς εἴωθεν· Ἰδοὺ ἀνήρ, Ἀνατολὴ ὄνομα αὐτῷ· καὶ ὑποκάτωθεν αὐτοῦ ἀνατελεῖ. Καὶ πάλιν· Ἀνατελεῖ ὑμῖν τοῖς φοβουμένοις τὸ ὄνομά μου Ἥλιος δικαιοσύνης· καὶ ἴασις ἐν ταῖς πτέρυξιν αὐτοῦ. Ἀλλ’ εἰ καὶ ἀνατολὴ τυγχάνει διὰ τὸ οἰκεῖον φῶς, ἐπέβη ἐπὶ δυσμῶν, ὄχημα τοὺς ἁμαρτωλοὺς ἑαυτοῦ τοὺς πρὸς αὐτὸν ἐπιστρέψαντας θέμενος· πρὸς οὓς εἶπεν· Ἄρατε τὸν ζυγόν μου ἐφ’ ὑμᾶς, ὅτι χρηστός, καὶ τὸ φορτίον μου, ὅτι ἐλαφρόν. Τούτους ὁδοποιῆσαι τῷ Θεῷ ὁ Δαβὶδ διὰ μετανοίας ἐντέλλεται· οὗτοι γὰρ ἐνώπιον αὐτοῦ οὐ μόνον συγγνώμης τυχόντες, ἀλλὰ καὶ οἰκειωθέντες, ἀγαλλιᾶσθαι μέλλουσιν.","english":"When your face appeared, the road that leads to you, the Father, is known—He who said, \"I am the way; and no one comes to the Father except through me.\" And He Himself will also be a saving sign among all nations, when the saying is fulfilled, \"Every flesh shall see the salvation of God.\" You might also call His commandments a way, according to the verse, \"I ran the way of your commandments\"; and correspondingly, salvation, which He has come to provide, so that your salvation to us becomes clear to all.\n\nPSALM 67.\n\nAs smoke vanishes.\n\nThe fall of sinners is easy, even if they think they are very confident in themselves. For what is more fragile to be dissolved than smoke? And what than wax, when it is heated by a more intense fire? The Prophet compared sinners to these; for when the fire of Gehenna is fanned, all the illusion about them is immediately dissolved.\n\nSing to God.\n\nIndeed, Christ is accustomed to be called \"East\" among the prophets: \"Behold a man; East is his name\"; and beneath him, \"He will rise.\" And again: \"The Sun of righteousness will rise for you who fear my name; and healing is in its wings.\" But even if He happens to be the East because of His own light, He mounted upon the West, making sinners who turned to Him His own vehicle; to whom He said, \"Take my yoke upon you, for it is gentle, and my burden, for it is light.\" David commands these to prepare the way for God through repentance; for these, having not only obtained forgiveness before Him but also become intimate, are about to rejoice.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγώ εἰμι ἡ ὁδός","severity":"info","text":"Hesychius quotes John 14:6, where Christ declares himself the way to the Father, a key Johannine claim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ Θεοῦ","severity":"info","text":"This phrase echoes Psalm 36:7 LXX (35:7), a messianic prooftext in early Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁδὸν ἐντολῶν σου ἔδραμον","severity":"info","text":"A citation of Psalm 119:32 LXX (118:32), used to align commandments with the way of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ ἀνήρ, Ἀνατολὴ ὄνομα αὐτῷ","severity":"info","text":"Hesychius cites Zechariah 6:12 LXX, where 'Anatolē' (East) is a messianic title for Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνατελεῖ ὑμῖν τοῖς φοβουμένοις τὸ ὄνομά μου Ἥλιος δικαιοσύνης","severity":"info","text":"A reference to Malachi 4:2 LXX, interpreting the 'Sun of righteousness' as Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πῦρ τῆς γεέννης","severity":"info","text":"Gehenna fire is a standard image of hell in Jewish and Christian apocalyptic, used here to describe the dissolution of sinners' illusions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in the passage."],"confidence":"high","notes":[]},{"i":78,"ref":"p78","source":"Ἐν ἐκκλησίαις εὐλογεῖτε τὸν Θεόν.\n\nἘκκλησία καὶ ἡ κατ’ οἶκον συναγωγὴ τῶν εὐσεβούντων λέγεται· ὥστε καὶ Παῦλός φησιν· Ἀσπάζονται ὑμᾶς ἐν Κυρίῳ πολλὰ Ἀκύλας καὶ Πρίσκιλλα, σὺν τῇ κατ’ οἶκον αὐτῶν Ἐκκλησίᾳ. Ἐκ πηγῶν δὲ Ἰσραὴλ τῶν προφητῶν καὶ ἀποστόλων τὸν Κύριον καὶ Θεὸν δοξολογεῖσθαι βούλεται· ἵνα καθ’ ὃν τρόπον ἐκεῖνοι ἐξέθεντο, οὕτω καὶ ἡμεῖς περὶ Θεοῦ δοξάζωμεν.\n\nὉ Θεὸς Ἰσραὴλ δώσει δύναμιν.\n\nὉ Θεὸς τοῦ Ἰσραὴλ ὁ Χριστός· περὶ γὰρ αὐτοῦ φησιν Ἡσαΐας· Ὅτι σὺ ὁ Θεὸς ἡμῶν, καὶ οὐκ ᾔδειμεν· ὁ Θεὸς τοῦ Ἰσραὴλ ὁ Σωτήρ. Οὗτος ἰσχὺν καὶ δύναμιν τῷ λαῷ τῷ ἐξ ἐθνῶν, ὥστε τῆς πλάνης ἀποστῆναι, καὶ πρὸς αὐτὸν ἐπιστρέψαι χαρίζεται· οἵτινες ὡς λαὸς αὐτοῦ Χριστιανοὶ διὰ Χριστὸν ὀνομάζονται.\n\nΨΑΛΜΟΣ ΞΗʹ.\n\nἮλθον εἰς τὰ βάθη τῆς θαλάσσης.\n\nΚαὶ πῶς τις ἐλπίζων ἐπὶ τὸν Θεὸν τοὺς ὀφθαλμοὺς ἐκλείπει, καὶ οὐχὶ μᾶλλον νευροῦται καὶ ἰσχυρότερος γίνεται; Ἀλλ’ ὀφθαλμοὺς ἑαυτοῦ τοὺς ἀποστόλους λέγει· περὶ ὧν ἐν ᾌσμασι λέγει· Οἱ ὀφθαλμοί σου περιστερᾶς, ἐπὶ πληρώματα ὑδάτων, εἰς τὴν δωρεὰν τοῦ βαπτίσματος· ἐκεῖ γὰρ τὴν μετουσίαν τοῦ Πνεύματος παρέσχε τοῖς πιστεύουσιν. Οὕτω κατὰ τὸν καιρὸν τοῦ πάθους ἐξέλιπόν τε καὶ ἐσκορπίσθησαν, ὁρῶντες Χριστὸν ἐπὶ τὸν Θεὸν τὸν Πατέρα τὸν οἰκεῖον ἐλπίζοντα, καὶ λέγοντα· Ἐλωΐ, Ἐλωΐ, λαμασαβαχθανή· ἠγνόουν γὰρ ὅτι τὴν δύναμιν τὴν οἰκείαν ὁ Θεὸς συνέστελλεν, ὥστε καιρὸν γενέσθαι τοῖς παθήμασιν.","english":"In the churches, bless the Lord.\n\n\"Church\" is also said of the domestic gathering of the pious; so also Paul says: \"Aquila and Priscilla greet you warmly in the Lord, together with the church in their house.\" He wishes the Lord and God to be glorified from the springs of Israel, the prophets and apostles; so that in the manner they set forth, we also may glorify concerning God.\n\nThe God of Israel will give strength.\n\nThe God of Israel is Christ; for concerning him Isaiah says: \"That you are our God, and we did not know; the God of Israel is the Savior.\" He grants strength and power to the people from the nations, so that they may abandon error and turn to him; who, as his people, are called Christians because of Christ.\n\nPsalm 68.\n\nI have come into the depths of the sea.\n\nAnd how does one who hopes in God have his eyes fail, and not rather become strengthened and more powerful? But he calls his own eyes the apostles; concerning whom he says in the Song of Songs: \"Your eyes are like doves, over the fullness of waters,\" for the gift of baptism; for there he provided the participation of the Spirit to those who believe. Thus at the time of the passion they failed and were scattered, seeing Christ hoping in God the Father, his own, and saying: \"Eloi, Eloi, lema sabachthani\"; for they did not know that God was contracting his own power, so that there might be occasion for the sufferings.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ἐκκλησία","severity":"info","text":"Hesychius glosses 'church' as including a domestic gathering of the pious, citing Paul's greeting to Aquila and Priscilla.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀσπάζονται ὑμᾶς ἐν Κυρίῳ πολλὰ Ἀκύλας καὶ Πρίσκιλλα, σὺν τῇ κατ’ οἶκον αὐτῶν Ἐκκλησίᾳ","severity":"info","text":"This Pauline citation is not found in the canonical epistles; it may derive from a lost letter or apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅτι σὺ ὁ Θεὸς ἡμῶν, καὶ οὐκ ᾔδειμεν· ὁ Θεὸς τοῦ Ἰσραὴλ ὁ Σωτήρ","severity":"info","text":"Hesychius attributes this to Isaiah, but it does not appear in the Septuagint; it may be a paraphrase or from a variant text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οἱ ὀφθαλμοί σου περιστερᾶς, ἐπὶ πληρώματα ὑδάτων","severity":"info","text":"This citation from the Song of Songs is not verbatim in the Septuagint; it may be a loose quotation or from a different version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐλωΐ, Ἐλωΐ, λαμασαβαχθανή","severity":"info","text":"Hesychius quotes Jesus' Aramaic cry from the cross (Mark 15:34), transliterated into Greek, showing familiarity with the Gospel narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΨΑΛΜΟΣ ΞΗʹ","severity":"info","text":"The passage introduces Psalm 68 (LXX numbering), corresponding to Psalm 69 in the Masoretic text, as the next lemma for commentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Pauline citation is uncertain; it may be a lost epistle or a conflation. The Isaiah quotation is not directly identifiable in the Septuagint. The Song of Songs citation is not verbatim in the standard text."],"confidence":"high","notes":[]},{"i":79,"ref":"p79","source":"Ἐπληθύνθησαν ὑπὲρ τὰς τρίχας.\n\nΤρίχας ἑαυτοῦ τοὺς πιστοὺς λέγει. Ὥσπερ γὰρ ἡ κεφαλὴ ἐπὶ ταῖς θριξίν, οὕτω καὶ ὁ Χριστὸς ἐπὶ τοῖς πιστοῖς σεμνύνεται.\n\nἈπηλλοτριωμένος ἐγενήθην.\n\nΞένος γέγονε κατὰ τὸν καιρὸν τοῦ πάθους, ὅτε πάντες οἱ μαθηταὶ αὐτοῦ ἀφέντες αὐτὸν ἔφυγον. Μητέρα δὲ νοήσεις τὴν τῶν Ἰουδαίων Συναγωγήν, καὶ πᾶσαν τὴν κατὰ σάρκα συγγένειαν τῶν ἐκ περιτομῆς· υἱοὺς δὲ ταύτης, τοὺς ἀρνησαμένους αὐτόν, καὶ εἰρηκότας· Τοῦτον δὲ οὐκ οἴδαμεν πόθεν ἐστί. Ξένον δὲ πάλιν ἡγοῦντο λέγοντες· Οὐ καλῶς λέγομεν, ὅτι Σαμαρείτης εἶ, καὶ δαιμόνιον ἔχεις; Οὕτω ξένος γέγονε τοῖς υἱοῖς τῇς μητρὸς αὐτοῦ.\n\nΚαὶ ἐθέμην τὸ ἔνδυμά μου σάκκον.\n\nΣάκκον γὰρ ἀληθῶς τὸ τραχὺ τῆς ἡμετέρας ἁμαρτίας ἐνεδύσατο.\n\nΚατ’ ἐμοῦ ἠδολέσχουν.\n\nΤοὺς Ἰουδαϊκοὺς ἄρχοντας λέγει. Ἐν τῇ πύλῃ γὰρ ἔθος ἦν τὴν τῶν Ἰουδαίων γερουσίαν καθέζεσθαι· ὡς ἐκ τῆς ἱστορίας τῆς κατὰ τὴν Ῥοὺθ καὶ τὸν Βοὸζ κειμένης εὑρήσομεν.\n\nΚαὶ εἰς ἐμὲ ἔψαλλον οἱ πίνοντες.","english":"They multiplied beyond the hairs.\n\nHe calls the faithful his own hairs. For just as the head is adorned by the hairs, so also Christ is glorified by the faithful.\n\nI became estranged.\n\nHe became a stranger at the time of the Passion, when all his disciples abandoned him and fled. By \"mother\" you will understand the Synagogue of the Jews, and the entire fleshly kinship of those of the circumcision; by her \"sons,\" those who denied him and said, \"But we do not know where this man is from.\" And they considered him a stranger, saying, \"Do we not speak rightly, that you are a Samaritan and have a demon?\" Thus he became a stranger to the sons of his mother.\n\nAnd I put on sackcloth as my garment.\n\nFor truly he put on sackcloth, the roughness of our sin.\n\nThey gossiped against me.\n\nHe speaks of the Jewish rulers. For it was the custom for the Jewish council of elders to sit at the gate, as we will find from the history set forth concerning Ruth and Boaz.\n\nAnd those who were drinking sang against me.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τρίχας","severity":"info","text":"Hesychius interprets the psalmist's 'hairs' as the faithful, drawing a simile: as the head is adorned by hairs, so Christ is glorified by the faithful.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τοῦτον δὲ οὐκ οἴδαμεν πόθεν ἐστί","severity":"info","text":"The denial 'But we do not know where this man is from' echoes Gospel accounts of Jewish leaders disowning Jesus (cf. John 9:29).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαμαρείτης εἶ, καὶ δαιμόνιον ἔχεις","severity":"info","text":"The accusation 'you are a Samaritan and have a demon' reflects early Jewish-Christian polemic; Samaritan identity implied heresy, demon possession implied false prophecy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πύλῃ","severity":"info","text":"Hesychius notes the custom of the Jewish council of elders sitting at the gate, citing the book of Ruth (Ruth 4:1-2) as evidence for this practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σάκκον","severity":"info","text":"'Sackcloth' (σάκκον) is interpreted allegorically as the roughness of human sin that Christ assumed, a common patristic trope for the Incarnation or Passion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπληθύνθησαν ὑπὲρ τὰς τρίχας","severity":"info","text":"The passage shifts from a simile (hairs as faithful) to a narrative of Christ's Passion, linking Psalm verses to Gospel events via allegory.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not provided; the Greek lemma 'τρίχας' is clear, but the Coptic equivalent may carry additional connotations. The reading follows Hesychius's allegorical identification of hairs with the faithful."],"confidence":"high","notes":[]},{"i":80,"ref":"p80","source":"Ποῖον οἶνον; Τὸν μυστικόν. Ἐκεῖνοι γὰρ οὐκ ἠδολέσχουν, ἀλλ’ ἔψαλλον· ὡς περὶ Θεοῦ τοῦ Χριστοῦ τοὺς ὕμνους τοὺς προφητικοὺς λέγοντες. Ἔτι περὶ τῶν Ἰουδαίων λέγει, οἵτινες αὐτὸν ἐμίσουν, ὡς εἰς πρόσωπον αὐτῶν ἐλέγχοντα τὴν ὑπόκρισιν· ἐν βάθει δὲ τὸ ὕδωρ τῆς κακίας ἐκέκτηντο, ὥστε ποτὲ μὲν αὐτὸν Ῥαββί, ποτὲ δὲ ἀληθῆ καὶ ἀπὸ Θεοῦ προσαγορεύειν ἄνθρωπον, τὴν πονηρίαν ἐν τῷ βάθει τῆς καρδίας ἀποκρύπτοντες.\n\nΕἰσάκουσόν μου, Κύριε.\n\nΚαὶ τί χρῄζει ὁ Μονογενὴς εἰσακουσθῆναι, ἴσος ὢν τῷ Πατρὶ καὶ ὁμότιμος; Αὐτὸς τὴν αἰτίαν λέγει· Ὅτι χρηστὸν τὸ ἔλεός σου. Τουτέστι, Διὰ τοῦτο εἰσακουσθῆναι χρῄζω, ἐπειδὴ ἄνθρωπος διὰ τὴν σὴν φιλανθρωπίαν γέγονα, καὶ ὑπὲρ πάντων ἀνθρώπων, εἰκότως Θεὸς ὤν, καὶ ταῦτα ἀναδέχομαι.\n\nΠρόσχες τῇ ψυχῇ μου.\n\nΤί, πρόσχες; Ἴδε, φησίν, αὐτήν, ὅτι οὐκ ἔστι μόνον ἀνθρώπου, ἀλλὰ καὶ σαρκωθέντος Θεοῦ· ὅτι οὐχ ὑπὲρ αὑτῆς, ἀλλ’ ὑπὲρ κοινῆς ἐλευθερίας τὰ πάθη κατεδέξατο. Ὅτι Ἐξουσίαν ἔχω θεῖναι αὐτήν· καὶ ἐξουσίαν ἔχω λαβεῖν αὐτήν. Σοὶ δὲ ὅμως ὑπὲρ αὐτῆς διὰ τὴν ὑποταγὴν τῆς σαρκὸς προσεύχομαι. Ὅτι οὐχ ὑπὲρ ἐμαυτοῦ ταῦτα, ὑπὲρ δὲ ὅλης τῆς ἀνθρωπίνης ὑπέμεινα φύσεως· ἧς τὰς ἁμαρτίας ἔχων, ἀναγκαίως καὶ τὴν ὑπ’ αὐτῶν αἰσχύνην ἐβάσταζον.","english":"What wine? The mystical wine. For they were not babbling, but were singing, uttering the prophetic hymns concerning Christ as God. He speaks further concerning the Jews, who hated him because he exposed their hypocrisy to their face; but in the depth they possessed the water of wickedness, so that at one time they would address him as Rabbi, at another as a true man from God, concealing their wickedness in the depth of their heart.\n\nHear me, O Lord.\n\nAnd what need has the Only-begotten to be heard, being equal and of equal honor with the Father? He himself gives the reason: Because your mercy is kind. That is, For this reason I need to be heard, because I have become man through your love for humanity, and on behalf of all men, being God by nature, I undergo these things.\n\nPay attention to my soul.\n\nWhat, pay attention? See, he says, it, that it is not merely the soul of a man, but of the incarnate God; that it endured sufferings not for itself, but for the common freedom. That I have authority to set it down, and I have authority to take it up. Yet to you I pray on its behalf because of the submission of the flesh. For I endured these things not for myself, but for the whole of human nature; having its sins, I necessarily also bore the shame that comes from them.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ποῖον οἶνον; Τὸν μυστικόν.","severity":"info","text":"The phrase 'mystical wine' likely refers to the Eucharistic wine, a common typological interpretation in patristic exegesis of the Psalms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰσάκουσόν μου, Κύριε.","severity":"info","text":"This phrase echoes Psalm 4:2 (LXX: Εἰσάκουσόν μου, κύριε), a plea for divine hearing, here applied to Christ as the speaker.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μονογενὴς","severity":"info","text":"The term 'Only-begotten' (Μονογενής) is a Christological title emphasizing Christ's unique divine nature, central to Nicene orthodoxy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πρόσχες τῇ ψυχῇ μου.","severity":"info","text":"The commentary moves from a question-and-answer format (τί χρῄζει; ... Αὐτὸς τὴν αἰτίαν λέγει) to a direct exegesis of the psalm verse, maintaining a dialogical structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὑπὲρ κοινῆς ἐλευθερίας","severity":"info","text":"The phrase 'for the common freedom' reflects a soteriological theme where Christ's suffering liberates all humanity, a concept developed in later Greek patristic thought.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐξουσίαν ἔχω θεῖναι αὐτήν· καὶ ἐξουσίαν ἔχω λαβεῖν αὐτήν.","severity":"caution","text":"The Greek text here is ambiguous: 'θεῖναι' could mean 'to set down' (i.e., the soul) or 'to place' (in a position), and 'λαβεῖν' could mean 'to take up' or 'to receive'. The translation opts for a literal reading, but the theological nuance is debated.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the psalm verses is ambiguous: the commentary attributes the words to Christ, but the original psalm context is Davidic. The Greek text does not clarify whether 'the Jews' refers to contemporary or historical Jews."],"confidence":"high","notes":[]},{"i":81,"ref":"p81","source":"Καὶ ἔδωκαν εἰς τὸ βρῶμά μου χολήν.\n\nΚατὰ τὸν καιρὸν καὶ τοῦτο τοῦ σταυροῦ εὑρήσομεν πεπληρωμένον· ὄξος γὰρ καὶ χολὴν αὐτῷ τότε προσήνεγκαν οἱ Ἰουδαῖοι.\n\nἘξαλειφθήτωσαν ἐκ βίβλου ζώντων.\n\nΕἰ γὰρ καὶ πρῶτοί, φησιν, ἐνεγράφησαν διὰ τοὺς παρὰ Θεῷ ζῶντας πατέρας αὐτῶν· ὡς καὶ αὐτοῖς δεδόσθαι τὰς ἐπαγγελίας· ἀλλ’ οὖν τοιαῦτα τετολμηκότες, ἐξαλειφθήτωσαν, μηδὲ παρὰ Θεῷ, φησίν, ἐγγραφήτωσαν μετὰ τῶν ἐκλελεγμένων δικαίων, καὶ τῆς παρ’ αὐτῷ ζωῆς ὄντων ἀξίων, ὡς τὸν ἀρχηγὸν τῆς σωτηρίας παραιτησάμενοι.\n\nΠτωχὸς καὶ ἀλγῶν εἰμι ἐγώ.\n\nΑἶνον τὴν δοξολογίαν καλεῖ, ἤτις αὐτῷ παρὰ τῆς κτίσεως ὅλης φυσικοῖς κινήμασιν αὐτὸν δοξολογούσης προσφέρεται. Ἡ Ἐκκλησία τοίνυν οὐ μόνον τὴν μετὰ τῆς κτίσεως δοξολογίαν προσφέρειν ἐπαγγέλλεται, ἀλλὰ μετ’ ᾠδῆς δοξάζειν, τουτέστι πνευματικὴν καὶ νοερὰν ὑμνῳδίαν προσφέρειν. Τοῦτο γάρ ἐστιν ἐπὶ Θεοῦ κυρίως τὸ ᾄδειν.\n\nΑἰνέσω τὸ ὄνομα τοῦ Θεοῦ μου μετ’ ᾠδῆς.\n\nἩ γὰρ λογικὴ αἴνεσις ὑπὲρ τὴν νομικὴν λατρείαν ἀρέσκει τῷ Θεῷ.","english":"And they put gall into my food.\n\nAt the time of the cross we will also find this fulfilled: for the Jews then offered him vinegar and gall.\n\nLet them be erased from the book of the living.\n\nFor even if they were enrolled first, he says, because of their fathers who lived before God, as if the promises were given to them as well, yet having dared such things, let them be erased, and let them not be enrolled with the chosen righteous, he says, who are worthy of life with him, since they rejected the leader of salvation.\n\nI am poor and suffering.\n\nHe calls praise the doxology which is offered to him by the whole creation, which glorifies him with natural movements. The Church, therefore, promises not only to offer doxology together with creation, but to glorify with song, that is, to offer spiritual and intellectual hymnody. For this is what it truly means to sing in relation to God.\n\nI will praise the name of my God with song.\n\nFor rational praise is more pleasing to God than legal worship.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἔδωκαν εἰς τὸ βρῶμά μου χολήν","severity":"info","text":"Hesychius interprets the psalmist's 'gall' as a prophecy of the vinegar and gall offered to Christ at the crucifixion, a detail from the passion narratives (cf. Matthew 27:34, Mark 15:36).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἐξαλειφθήτωσαν ἐκ βίβλου ζώντων","severity":"info","text":"The phrase 'book of the living' is a biblical metaphor for divine election (cf. Psalm 69:28 LXX; Revelation 20:12). Hesychius applies it to the righteous enrolled with God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πτωχὸς καὶ ἀλγῶν εἰμι ἐγώ","severity":"info","text":"Hesychius identifies 'praise' (αἶνον) with doxology from all creation, a theme in early Christian cosmology (cf. Origen, *Contra Celsum* 8.34).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Αἰνέσω τὸ ὄνομα τοῦ Θεοῦ μου μετ’ ᾠδῆς","severity":"info","text":"Hesychius contrasts 'rational praise' (λογικὴ αἴνεσις) with 'legal worship' (νομικὴ λατρεία), framing a supersessionist argument that Christian spiritual hymnody surpasses Jewish ritual.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἡ Ἐκκλησία τοίνυν","severity":"info","text":"Hesychius personifies the Church as offering spiritual hymnody, reflecting 5th-century liturgical practice in Jerusalem, where psalmody was central to worship.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage for this passage is not extant; the Greek text is from the manuscript tradition. The phrase 'book of the living' may also allude to Jewish apocalyptic traditions (e.g., 1 Enoch 47:3), but Hesychius does not develop this."],"confidence":"high","notes":[]},{"i":82,"ref":"p82","source":"ΨΑΛΜΟΣ ΞΘʹ.\n\nὉ Θεός, εἰς τὴν βοήθειαν.\n\nΜακάριον σὺν τοσαύτῃ παῤῥησίᾳ τῷ Θεῷ προσεύχεσθαι, ὥστε καὶ κατεπείγειν αὐτὸν εἰς ἡμετέραν βοήθειαν. Πρῶτον δὲ προσέχειν τὸν Θεόν, καὶ μετὰ τοῦτο ταχῦναι, προσηύξατο· ἐὰν γὰρ ὅλως πρόσχῃ τίνος ἢ ποίας βοηθείας χρῄζομεν, παραχρῆμα σπλαγχνίζεται· σπλαγχνισθεὶς δὲ ταχύνει, καὶ οὐκ ἀναβάλλεται.\n\nΑἰσχυνθήτωσαν, καὶ ἐντραπήτωσαν.\n\nΟἱ ζητοῦντες ἡμῶν τὰς ψυχὰς διαφθεῖραι, οἱ δαίμονές εἰσι μάλιστα· ζητοῦσι δὲ καὶ πρὸς τὰς φαύλας πράξεις, ἡδονάς τε ἀτόπους ἡμᾶς ἐρεθίζοντες ἄνθρωποι· ἀλλ’ οὐδέτεροι τῶν εἰρημένων δύνανται, ἐὰν μὴ παρ’ ἡμῶν τὴν καθ’ ἡμῶν προδοσίαν παραλάβωσιν, ἐὰν μὴ τὰς χεῖρας τῆς ψυχῆς δήσαντες, οὕτως αὐτοῖς ἀκολουθήσωμεν. Οὗτοι τοίνυν αἰσχύνονται, ὅταν ἡμᾶς ὑψηλοτέρους πολὺ τῆς παρ’ αὐτῶν ἐπιβουλῆς καὶ κατορθοῦντας θεάσωνται.\n\nἈποστραφείησαν παραυτίκα.\n\nΠαραυτίκα, τουτέστιν εὐθέως, καὶ ἀναβολῆς χωρίς. Τίνας δὲ ἐν τάχει καταισχυνθῆναι βούλεται; Τοὺς λέγοντας· Εὖγε, εὖγε· τουτέστι τοὺς ἐγγελῶντας, τοὺς κολακεύοντας, τοὺς ἀπατῶντας, τοὺς ἀποδεχομένους ὡς ἀγαθὰ τὰ βλαβερὰ καὶ θανάσιμα. Πλὴν ὅτι τοὺς μὲν νοητοὺς ἐχθροὺς καταισχυνθῆναι καὶ ἀποστραφῆναι μόνον, τοὺς δὲ αἰσθητοὺς διὰ τάχους προσεύχεται· εὐκολώτεροι γὰρ οὗτοι, ὡς ἀδελφοὶ τῇ φύσει, καὶ ὁμογενεῖς, καὶ ὁμόφυλοι.","english":"Psalm 69.\n\nO God, for help.\n\nBlessed is one who prays to God with such boldness as to even urge him to come to our aid. First, he prayed that God would pay attention, and after that, that he would hasten; for if he pays any heed to what kind or what sort of help we need, he is immediately moved to compassion; and having been moved to compassion, he hastens and does not delay.\n\nLet them be shamed, and let them be put to confusion.\n\nThose who seek to destroy our souls are especially the demons; but also people who, by inciting us to base actions and improper pleasures, seek to do so. Yet neither of these can succeed unless they receive from us the betrayal against ourselves, unless we bind the hands of the soul and thus follow them. These, then, are shamed when they see us far superior to their plot and succeeding.\n\nLet them be turned back at once.\n\nAt once, that is, immediately and without delay. Whom does he wish to be put to shame quickly? Those who say, \"Well done, well done\"—that is, those who mock, those who flatter, those who deceive, those who accept as good what is harmful and deadly. However, he prays that the intelligible enemies be shamed and turned back only, but that the sensible ones be dealt with quickly; for these are easier, as they are brothers by nature, of the same race, and of the same people.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΨΑΛΜΟΣ ΞΘʹ","severity":"info","text":"The superscription 'Psalm 69' marks the start of a new psalm commentary; the Greek numbering corresponds to LXX Psalm 69 (MT 70).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παῤῥησίᾳ","severity":"info","text":"The term 'parrhesia' (boldness/frankness) is a key concept in early Christian spirituality, denoting the freedom to speak openly with God, often associated with ascetic confidence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δαίμονες","severity":"info","text":"Hesychius identifies 'those who seek to destroy our souls' as demons, reflecting a common patristic exegesis that interprets psalm enemies as spiritual adversaries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Εὖγε, εὖγε","severity":"info","text":"The phrase 'Well done, well done' echoes a mocking or flattering tone found in Greco-Roman rhetorical contexts; Hesychius interprets it as deceitful praise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"νοητοὺς ἐχθροὺς","severity":"info","text":"Hesychius distinguishes 'intelligible enemies' (demons) from 'sensible ones' (human adversaries), a dualistic framework common in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"παραυτίκα","severity":"caution","text":"The Greek 'parautika' (at once) is glossed as 'immediately and without delay,' but the Coptic Vorlage may have had a different nuance; the reading is straightforward here.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic original for this passage is not extant; the Greek text is the source, and the English draft is a translation. The structural classification as 'narrative' is based on the Coptic cues, but the Greek shows a commentary format."],"confidence":"high","notes":[]},{"i":83,"ref":"p83","source":"Ἀγαλλιάσθωσαν καὶ εὐφρανθήτωσαν.\n\nΣωτήριον τοῦ Πατρὸς ὁ Χριστὸς ὀνομάζεται· ἐν αὐτῷ γὰρ τοῦ γένους τῶν ἀνθρώπων ἡ σωτηρία πέπρακται. Ὅθεν καὶ Συμεὼν ἀπολαβὼν τὸν Χριστὸν ἐν ταῖς ἀγκάλαις ἔλεγε· Νῦν ἀπολύεις τὸν δοῦλόν σου, Δέσποτα, κατὰ τὸ ῥῆμά σου, ἐν εἰρήνῃ· ὅτι εἶδον οἱ ὀφθαλμοί μου τὸ Σωτήριόν σου. Οἱ τοίνυν τοῦτο ἀγαπῶντες τὸ σωτήριον, διαπαντὸς τὸν Θεὸν μεγαλύνουσι, τουτέστι δοξάζουσιν· ὅτι, τὰ εἴδωλα καταλιπόντες, τὸν Θεὸν ἠγάπησαν, τὸν ὄντως σώζοντα καὶ λυτρούμενον.\n\nΒοηθός μου καὶ ῥύστης μου εἶ σύ.\n\nὍτε γὰρ πάσης ἀνθρωπίνης βοηθείας ἐκπέσωμεν, τότε τὸν Θεὸν ἀντὶ πάντων εὑρήσομεν. Ἴσως δὲ καὶ ἐκ προσώπου ταῦτα τοῦ λαοῦ τῶν ἐθνῶν διαλέγεται· ᾧ καὶ πᾶς ὁ ψαλμὸς πρέπει· παρακαλοῦντος καὶ ἐπιταχύνοντος τοῦ Χριστοῦ τὴν βοήθειαν, καὶ καταισχυνθῆναι τοὺς νοητοὺς ἐχθρούς, δηλαδὴ τοὺς δαίμονας, πολὺν τετυραννηκότας χρόνον, καθ’ ἡμῶν ἱκετεύοντος. Οὗτος ὁ λαὸς πτωχὸς καὶ πένης· πτωχὸς διὰ τὴν ἀμαρτίαν, πένης διὰ τὴν ἀσέβειαν. Βοηθός, ὡς ἰσχυρὸς ῥύστης, ὡς αὐτὸς ἐνέχυρον ὑπὲρ ἡμῶν τῷ θανάτῳ πρὸς μικρόν, ὥστε ῥυσθῆναι τὴν ἡμετέραν αἰχμαλωσίαν διδόμενος. Μὴ χρονίσῃς. Ἀπέγνωσται γὰρ παρὰ πάντων ἰατρῶν ὁ ἄῤῥωστος. Διόπερ καὶ ὁ Ἀμβακοὺμ ἔλεγεν· Ἔτι μικρόν, Ὅσον ὁ ἐρχόμενος ἥξει, καὶ οὐ χρονίσει· τοῦ Σωτῆρος ἐπιταχύνων τὴν ἄφιξιν.","english":"Let them exult and rejoice.\n\nChrist is called the salvation of the Father; for in him the salvation of the human race has been accomplished. Hence also Simeon, taking Christ in his arms, said: Now you release your servant, O Master, according to your word, in peace; for my eyes have seen your salvation. Therefore those who love this salvation continually magnify God, that is, glorify him; because, having abandoned the idols, they loved God, who truly saves and delivers.\n\nYou are my helper and my deliverer.\n\nFor when we fall short of all human assistance, then we find God in place of all. Perhaps also these words are spoken from the perspective of the people of the nations; to whom the whole psalm is fitting, as he entreats and hastens Christ’s help, and beseeches that the spiritual enemies, namely the demons, who have tyrannized for a long time, be put to shame against us. This people is poor and needy: poor on account of sin, needy on account of impiety. Helper, as one strong; deliverer, as one who himself gave himself as a pledge for us to death for a short time, so that our captivity might be ransomed. Do not delay. For the sick person has been given up by all physicians. Hence also Habakkuk said: Yet a little while, as he who is coming will arrive, and will not delay, hastening the arrival of the Savior.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Συμεὼν ἀπολαβὼν τὸν Χριστὸν ἐν ταῖς ἀγκάλαις","severity":"info","text":"Hesychius alludes to Simeon’s reception of the infant Christ in the temple (Luke 2:28-32), quoting a variant of Simeon’s canticle (Nunc dimittis).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀμβακοὺμ","severity":"info","text":"The citation from Habakkuk (Ἔτι μικρόν, Ὅσον ὁ ἐρχόμενος ἥξει, καὶ οὐ χρονίσει) is not a direct Septuagint verse but a paraphrase of Hab 2:1-2, adapted to hasten the Savior’s arrival.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Σωτήριον","severity":"info","text":"Σωτήριον (salvation) is used here as a christological title, equating Christ with the Father’s instrument of salvation, a common patristic identification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"λαὸς τῶν ἐθνῶν","severity":"info","text":"Hesychius interprets the psalm’s speaker as the Gentile people (λαὸς τῶν ἐθνῶν), reflecting a reading of Psalm 69 as a prayer of the nations for deliverance from demonic tyranny.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Βοηθός μου καὶ ῥύστης μου εἶ σύ","severity":"info","text":"The commentary moves from a general christological statement to a direct quotation of the psalm verse, then to a dramatic scenario of human helplessness and divine rescue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀπέγνωσται γὰρ παρὰ πάντων ἰατρῶν ὁ ἄῤῥωστος","severity":"info","text":"The medical metaphor of a patient abandoned by physicians echoes a topos in early Christian homiletics, possibly drawn from contemporary medical practice or from the Hippocratic tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a textual crux at ἄῤῥωστος (sick person), where the breathing mark is uncertain; the reading adopted is ἄῤῥωστος (with smooth breathing) as 'sick person'.","The phrase 'Ἔτι μικρόν, Ὅσον ὁ ἐρχόμενος ἥξει' is not a standard Septuagint citation; it may be a free paraphrase or a memory variant of Habakkuk."],"confidence":"high","notes":[]},{"i":84,"ref":"p84","source":"ΨΑΛΜΟΣ Οʹ.\n\nἘν τῇ δικαιοσύνῃ σου ῥῦσαί με.\n\nΚαλῶς πρὸς τό, μὴ καταισχυνθείην, ἐν τῇ δικαιοσύνῃ σου. Εἰ γὰρ καὶ εἰς σὲ ἥμαρτον, ἀλλὰ καιοσύνῃ σου. Εἰ γὰρ καὶ εἰς σὲ ἥμαρτον, ἀλλὰ τούτων με δικαίως ἀπαλλάξεις· ὅτι τε οὐδεμίαν ἔχουσι γνῶσιν τῆς σῆς ἰσχύος, καὶ ὅτι μάτην ἡμᾶς ἀδικοῦσι.\n\nΚλῖνον πρός με τὸ οὖς σου.\n\nΤουτέστιν, ὡς ἀσθενεῖ συγκατάβηθι. Κλῖνον τὸ οὖς σου ὡς ἁμαρτωλῷ, καὶ μὴ δυναμένῳ σὺν παῤῥησίᾳ προσεύξασθαι· ἤ, τὸ γοῦν ἀληθέστερον, ἔγγισον. Οὐδὲ γὰρ ἡμεῖς ἐγγίσαι τῷ Θεῷ χωροῦμεν, ἐὰν μή, ὁ πανταχοῦ παρών, ἐγγὺς ἡμῶν γένηται τῇ συμπαθείᾳ.\n\nΓενοῦ μοι εἰς Θεὸν ὑπερασπιστήν.\n\nἉμαρτωλὸν παράνομόν τε καὶ ἄδικον καλεῖ τὸν διάβολον· ἐκ χειρός τε αὐτοῦ ῥυσθῆναι (δηλαδὴ τῆς ἁμαρτίας, ἣν ἐν ταῖς μεθοδείαις ἔχει τῶν ἡδονῶν) προσεύχεται. Εἰ δὲ καὶ ἀνθρώπων ἁμαρτωλῶν λέγει ῥυσθῆναι, καὶ τοῦτο μακάριον. Εἰ μὲν γὰρ ἐχθρὸς ὁ ἁμαρτωλός, οὐ φείδεται· εἰ δὲ φίλος, βαρὺς καὶ οὕτως· οἷα γὰρ αὐτὸς ἄρα συμβουλεύει, τοῖς φίλοις καὶ προτρέπεται. Ἀμαρτωλοῦ τοίνυν ἐχθροῦ τε καὶ φίλου ῥυσθῆναι καὶ ἡμεῖς προσευξώμεθα· τοῦ μὲν διὰ φιλίας, τοῦ δὲ δυναστείας, ἑκατέρας ἀδίκου καὶ παρανόμου βλάπτοντος.","english":"Psalm 70.\n\nIn your righteousness, deliver me.\n\nWell does this follow \"may I not be put to shame,\" in your righteousness. For even if I have sinned against you, yet in your righteousness you will justly release me from these things; because they have no knowledge of your power, and because they wrong us in vain.\n\nIncline your ear to me.\n\nThat is, condescend to me as to one who is weak. Incline your ear to me as to a sinner, and to one unable to pray with confidence; or, more truly, draw near. For we are not able to approach God unless he, who is present everywhere, becomes near to us through compassion.\n\nBe for me a protecting God.\n\nHe calls the devil a sinful, lawless, and unjust one; and he prays to be delivered from his hand (that is, from the sin which he has in the machinations of pleasures). But if he says he is to be delivered from sinful men, this too is blessed. For if the sinner is an enemy, he does not spare; if a friend, he is burdensome even so; for whatever he himself advises, he urges upon friends and incites them. Let us also pray to be delivered from a sinner, both enemy and friend: from the one through friendship, from the other through power, each unjustly and lawfully harming.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΨΑΛΜΟΣ Οʹ","severity":"info","text":"The superscription 'Psalm 70' marks the beginning of a new psalm commentary unit, following the previous narrative on Simeon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Καλῶς πρὸς τό, μὴ καταισχυνθείην, ἐν τῇ δικαιοσύνῃ σου","severity":"info","text":"Hesychius connects the verse to the preceding phrase 'may I not be put to shame,' interpreting the psalmist's plea as a request for just deliverance despite sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κλῖνον","severity":"info","text":"The verb 'incline' is glossed as 'condescend' (συγκατάβηθι) and 'draw near' (ἔγγισον), emphasizing divine compassion toward the weak sinner.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Γενοῦ μοι εἰς Θεὸν ὑπερασπιστήν","severity":"info","text":"Hesychius identifies the 'sinful, lawless, and unjust one' as the devil, but also extends the prayer to deliverance from sinful humans, both enemies and friends.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἁμαρτωλὸν παράνομόν τε καὶ ἄδικον καλεῖ τὸν διάβολον","severity":"info","text":"The description of the devil as 'sinful, lawless, and unjust' echoes New Testament language (e.g., John 8:44, 1 John 3:4) but is not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἑκατέρας ἀδίκου καὶ παρανόμου βλάπτοντος","severity":"caution","text":"The final phrase 'each unjustly and lawfully harming' is ambiguous: 'lawfully' (παρανόμου) may be a scribal error for 'unlawfully' (παρανόμως), given the context of injustice.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἑκατέρας ἀδίκου καὶ παρανόμου βλάπτοντος' could be read as 'each unjustly and lawfully harming' or, emending παρανόμου to παρανόμως, 'each unjustly and unlawfully harming.' The latter aligns better with the preceding contrast between enemy and friend."],"confidence":"high","notes":[]},{"i":85,"ref":"p85","source":"Πληρωθήτω τὸ στόμα μου αἰνέσεως.\n\nΟὐδεὶς ὑμνῆσαι τὸν Θεὸν οὐδὲ τὰ τοῦ Θεοῦ, ἐὰν μὴ πληρωθῇ παρ’ αὐτοῦ σοφίας καὶ αἰνέσεως, δύναται. Τί δὲ ὑμνῆσαι βούλεται; Δόξαν Θεοῦ καὶ μεγαλοπρέπειαν· τουτέστι τὰ μεγάλα τοῦ Θεοῦ, καὶ λίαν δεδοξασμένα θαύματα, περὶ ὧν ἔλεγεν· Ὡς ἐμεγαλύνθη τὰ ἔργα σου, Κύριε! πάντα ἐν σοφίᾳ ἐποίησας.\n\nὍπως ὑμνήσω τὴν δόξαν σου.\n\nΜεγαλοπρέπειαν τὸ Πνεῦμα καλεῖ· ἐν αὐτῷ γὰρ τὰ μεγάλα τοῦ Θεοῦ θαύματα καὶ τὰ κατορθώματα γίνεται. Ἡμέραν δὲ ὅλην τὸν βίον τὸν ἡμέτερον.\n\nὍτι εἶπον οἱ ἐχθροί μου ἐμοί.\n\nΦυλάσσουσιν ἡμῶν τὰς ψυχάς, οὐκ εἰς ἀγαθόν, ἀλλ’ εἰς κακὸν οἱ δαίμονες, ἐπιτηροῦντες αὐτάς, ὥστε καὶ παγιδεῦσαι ἐνεδρεύοντες· οὗτοι γάρ, ὅταν ἡμᾶς τηρήσαντες διὰ τὴν ἀμαρτίαν, καὶ πρὸς ἀγαθοεργίας ἀσθενήσαντας ἴδωσιν, ὡς καταληφθέντων ὑπὸ Θεοῦ, ἐν ὁμονοίᾳ βούλονται οὐ μόνον καταδιῶξαι, ἀλλὰ καὶ καταλαβεῖν σπουδάζοντες· δοκοῦσι γὰρ οὐκ εἶναι τὸν ῥυόμενον.\n\nὉ Θεός μου, μὴ μακρύνῃς ἀπ’ ἐμοῦ.","english":"Let my mouth be filled with praise.\n\nNo one is able to hymn God or the things of God unless he is filled by him with wisdom and praise. And what does he wish to hymn? The glory and magnificence of God; that is, the great and exceedingly glorious wonders of God, concerning which he said: How great are your works, O Lord! You have made all things in wisdom.\n\nHow I may hymn your glory.\n\nThe Spirit calls it magnificence; for in it the great wonders and achievements of God take place. And the whole day means our whole life.\n\nBecause my enemies said to me.\n\nThe demons watch over our souls, not for good but for evil, lying in wait to ensnare them; for these, when they see that we have been caught through sin and have become weak for good works, as if we were seized by God, they wish not only to pursue us in harmony but also hasten to overtake us; for they think there is no one to deliver us.\n\nMy God, do not distance yourself from me.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πληρωθήτω τὸ στόμα μου αἰνέσεως","severity":"info","text":"The opening phrase is a prayer for divine inspiration, which Hesychius interprets as a prerequisite for praising God. The commentary expands this into a condition: one must be filled by God with wisdom and praise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μεγαλοπρέπειαν","severity":"info","text":"Hesychius glosses 'magnificence' as a term for the Spirit, in which the great wonders and achievements of God occur. This aligns with a theological reading of doxological language in the Psalms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὡς ἐμεγαλύνθη τὰ ἔργα σου, Κύριε! πάντα ἐν σοφίᾳ ἐποίησας","severity":"info","text":"This is a loose citation or paraphrase of Psalm 103:24 LXX (104:24 MT), which praises God's works made in wisdom. Hesychius uses it to illustrate the content of the hymn.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"οἱ δαίμονες","severity":"info","text":"The identification of 'enemies' with demons is a common patristic exegetical move, reflecting a spiritualized reading of the Psalms where external foes represent internal or demonic threats to the soul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὅτι εἶπον οἱ ἐχθροί μου ἐμοί","severity":"info","text":"This phrase introduces a new section where the commentary shifts from praise to the threat of enemies, now interpreted as demons. The structure follows the psalm verse order, with each lemma receiving a brief exposition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐν ὁμονοίᾳ βούλονται","severity":"caution","text":"The phrase 'they wish in harmony' is ambiguous: it may mean the demons act in concert, or that they aim to create harmony among themselves. The translation 'in harmony' is retained but the sense is not entirely clear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν ὁμονοίᾳ βούλονται' could be read as 'they wish in harmony' (i.e., acting together) or 'they wish for concord' (among themselves or with the soul). The translation takes the former, but the Greek is ambiguous.","The citation 'Ὡς ἐμεγαλύνθη τὰ ἔργα σου' is not a direct quote from the LXX Psalter; it may be a paraphrase or a memory variant."],"confidence":"high","notes":[]},{"i":86,"ref":"p86","source":"Καὶ πῶς ὁ Θεὸς ἐπὶ πάντων καὶ ἐν πᾶσι μακρύνεται, ἀλλ’ ἢ ὅταν ἡμεῖς τῆς αὐτοῦ παρουσίας ἀνάξια πράξωμεν; ὥσπερ διὰ τῆς προφητικῆς γλώττης πρὸς Ἰουδαίους ἔλεγεν· Αἱ ἁμαρτίαι ὑμῶν διιστῶσιν ἀναμέσον ὑμῶν καὶ τοῦ Θεοῦ.\n\nἘπλεόνασας ἐπ’ ἐμὲ τὴν μεγαλωσύνην.\n\nΜεγαλωσύνη Θεοῦ ἡ πρὸς ἡμᾶς συγκατάβασις· ὡς γὰρ μέγιστος μένει μέγας, καὶ τοῖς μικροῖς συγκατέρχεται. Πῶς δὲ τὴν πρὸς ἡμᾶς συγκατάβασιν ἐπλεόνασεν; Ὅταν δηλονότι γενόμενος ἄνθρωπος, οὕτω τε ἡμᾶς ἐκ τῆς πλάνης ἐπιστρέψας οὐκ ἐφόβησεν ὡς δούλους, ἀλλ’ ὡς υἱοὺς παρεκάλεσεν.\n\nΚαὶ γὰρ ἐγὼ ἐξομολογήσομαί σοι.\n\nΟὐ τοσοῦτον τοῖς αἰσθητοῖς ὅσον ἐν καρδίᾳ καθαρᾷ, ἐν γλώττῃ σωφρονούσῃ, καὶ μηδὲν φθεγγομένῃ ἁγιωσύνης ἀλλότριον. Ταῦτα γὰρ ἀληθῶς σκεύη ψαλμοῦ δικαίως ὀνομάζεται.\n\nΨΑΛΜΟΣ ΟΑʹ.\n\nΚαταβήσεται ὡς ὑετὸς ἐπὶ πόκον.\n\nΤὴν κένωσιν τοῦ Μονογενοῦς τὴν εἰς τὴν Θεοτόκον Παρθένον λέγει· πόκον δὲ αὐτῆς τὴν γαστέρα δικαίως ἐκάλεσεν· ἐπειδὴ τοῦ Θεοῦ Λόγου τὴν ἐπιδημίαν ἡσυχῆ καὶ ἀψοφητί, καθάπερ πόκος τὸν ὑετόν, ἐδέξατο. Τὸ δ’ αὐτὸ καὶ ἐπὶ τῶν σταγόνων ἐρεῖς.","english":"And how is God magnified over all and in all, except when we act unworthily of his presence? As he said through the prophetic tongue to the Jews: Your sins separate between you and God.\n\nYou have multiplied greatness upon me.\n\nThe greatness of God is his condescension toward us; for as the greatest, he remains great, and descends to the small. And how did he multiply his condescension toward us? When, clearly, having become man, and having thus turned us from error, he did not frighten us as slaves, but exhorted us as sons.\n\nFor I will confess to you.\n\nNot so much with the senses as with a pure heart, with a temperate tongue, and uttering nothing foreign to holiness. For these are truly called vessels of the psalm rightly.\n\nPSALM 71.\n\nIt will descend like rain upon a fleece.\n\nHe speaks of the descent of the Only-begotten into the God-bearing Virgin; and he rightly called her womb a fleece, since it received the sojourn of the Word of God quietly and without sound, just as a fleece receives the rain. And you will say the same concerning the drops.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Μεγαλωσύνη Θεοῦ ἡ πρὸς ἡμᾶς συγκατάβασις","severity":"info","text":"Hesychius defines God's greatness as condescension (συγκατάβασις), a key theological term for divine accommodation to human weakness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Αἱ ἁμαρτίαι ὑμῶν διιστῶσιν ἀναμέσον ὑμῶν καὶ τοῦ Θεοῦ","severity":"info","text":"This is a paraphrase of a prophetic rebuke to Israel, likely echoing LXX passages such as Isaiah 59:2 or Hosea, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πόκον","severity":"info","text":"Hesychius interprets 'fleece' (πόκον) as a symbol of the Virgin's womb, receiving the Word silently, like rain absorbed without sound.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θεοτόκον Παρθένον","severity":"info","text":"The term Θεοτόκος (God-bearer) was affirmed at the Council of Ephesus (431 CE), reflecting Hesychius's post-Ephesian Christological context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΨΑΛΜΟΣ ΟΑʹ","severity":"info","text":"The superscription 'Psalm 71' marks a new lemma, but the preceding comment on confession may belong to the previous psalm, indicating a transition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Καταβήσεται ὡς ὑετὸς ἐπὶ πόκον","severity":"info","text":"This Marian interpretation of the fleece and rain is paralleled in later Byzantine hymnography, e.g., the Akathistos, where the Virgin receives the Word silently.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Αἱ ἁμαρτίαι ὑμῶν διιστῶσιν' is not a direct LXX citation; its source is unclear. The division between the comment on confession and Psalm 71 is uncertain; the Coptic structural classification as 'narrative' may not align with the Greek lemmata."],"confidence":"high","notes":[]},{"i":87,"ref":"p87","source":"Ἐνώπιον αὐτοῦ προπεσοῦνται Αἰθίοπες.\n\nΝῦν μὲν ἑκόντες, ἐν δὲ τῷ μέλλοντι καὶ ἄκοντες. Οὔπω γάρ, κατὰ τὸν Ἀπόστολον, ὁρῶμεν αὐτῷ τὰ πάντα ὑποτεταγμένα. Ἀλλὰ τότε κάμψει αὐτῷ πᾶν γόνυ ἐπουρανίων, καὶ ἐπιγείων, καὶ καταχθονίων. Ἐχθροὶ δὲ αὐτοῦ λείχοντες χοῦν, οἱ τὰς τῆς σαρκὸς ἡδυπαθείας τιμῶντες.\n\nἘκ τόκου καὶ ἐξ ἀδικίας.\n\nΠείσει τοίνυν, φησί, τοὺς ἀδικίᾳ καὶ πλεονεξίᾳ χαίροντας, ἐλέῳ καὶ φιλανθρωπίᾳ κεχρῆσθαι. Τοῦτο δὲ ἦν ὅπερ ἐπεσημήνατο ἡ τοῦ Εὐαγγελίου Γραφὴ φήσασα· Τούτους τοὺς δώδεκα ἐξελέξατο ὁ Ἰησοῦς, οὓς καὶ ἀποστόλους ὠνόμασεν.\n\nΚαὶ ἔντιμον τὸ ὄνομα αὐτῶν.\n\nΠοῖον ὄνομα; Ὁ Χριστός, ἀφ’ οὗ Χριστιανοὶ κεκλήμεθα. Οὕτω γὰρ ἔντιμον τὸ ὄνομα αὐτοῦ ἐνώπιον τῶν δι’ αὐτοῦ σωθέντων καὶ πιστευσάντων καθέστηκεν· ὥστε τοὺς μὲν πλούτου, τοὺς δὲ ἀξίας, τοὺς δὲ καὶ αὐτῆς τῆς ζωῆς καταφρονῆσαι, ἵνα μὴ τὸ τῶν Χριστιανῶν ἀρνήσασθαι ὑπομείνωσιν ὄνομα.\n\nΚαὶ προσεύξονται περὶ αὐτοῦ.\n\nΟὐδὲ γὰρ ἐν ἐκκλησίαις μόνον, ἀλλὰ καὶ ἐν ἀγοραῖς καὶ ἐν οἴκοις διηνεκῶς ἡ τοῦ Χριστοῦ εὐλογία, τουτέστι δοξολογία, παρὰ τῶν εἰς αὐτὸν πεπιστευκότων κηρύττεται.","english":"Before him the Ethiopians will fall.\n\nNow willingly, but in the future also unwillingly. For not yet, according to the Apostle, do we see all things subjected to him. But then every knee of the heavenly, earthly, and subterranean beings will bend to him. And his enemies, licking the dust, are those who honor the pleasures of the flesh.\n\nFrom usury and from injustice.\n\nTherefore, he says, he will persuade those who delight in injustice and greed to employ mercy and philanthropy. And this was what the Gospel Scripture indicated when it said: These twelve Jesus chose, whom he also named apostles.\n\nAnd their name is honored.\n\nWhat name? Christ, from which we are called Christians. For so honored has his name become before those saved and believing through him, that some have despised wealth, others rank, and others even life itself, so as not to endure denying the name of Christians.\n\nAnd they will pray for him.\n\nFor not only in churches, but also in marketplaces and in homes, the blessing of Christ, that is, the doxology, is continually proclaimed by those who have believed in him.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐνώπιον αὐτοῦ προπεσοῦνται Αἰθίοπες","severity":"info","text":"The opening phrase echoes Psalm 67:5 LXX (ἐνώπιον αὐτοῦ προπεσοῦνται αἰθίοπες), a verse about the submission of foreign peoples.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατὰ τὸν Ἀπόστολον","severity":"info","text":"The reference to the Apostle likely alludes to Paul, possibly 1 Corinthians 15:28 or Romans 8:20–22, where all things are not yet subjected to God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τούτους τοὺς δώδεκα ἐξελέξατο ὁ Ἰησοῦς, οὓς καὶ ἀποστόλους ὠνόμασεν","severity":"info","text":"This is a paraphrase of Matthew 10:1–2 or Mark 3:14–19, where Jesus chooses the twelve apostles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Αἰθίοπες","severity":"info","text":"In patristic exegesis, 'Ethiopians' often symbolize gentiles or sinners, not a specific ethnic group; Hesychius interprets them as those who will submit to God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐκ τόκου καὶ ἐξ ἀδικίας","severity":"info","text":"This phrase likely derives from a lost source or a variant reading of a psalm verse; it is not found in the standard LXX Psalter, suggesting a textual variant or a citation from a different tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ἔντιμον τὸ ὄνομα αὐτῶν","severity":"info","text":"This unit marks a shift from eschatological prophecy to the honor of the name 'Christian', linking the passage to contemporary Christian identity and martyrdom.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the phrase 'Ἐκ τόκου καὶ ἐξ ἀδικίας' is unclear; it may be a citation from a non-canonical psalm or a lost text.","The identity of 'the Apostle' is not specified; it is conventionally understood as Paul, but could refer to another apostolic figure."],"confidence":"high","notes":[]},{"i":88,"ref":"p88","source":"Καὶ εὐλογηθήσονται ἐν αὐτῷ πᾶσαι αἱ φυλαὶ τῆς γῆς.\n\nΠᾶσαι γὰρ φυλαί, πᾶσαι γλῶσσαι καὶ χῶραι, πρότερον ἐν τῇ πλάνῃ διάγουσαι, νῦν συμφώνως τὴν εὐλογίαν ἐδέξαντο· ὅθεν αὐτὸν καὶ μακαριοῦσι· ποῖον μακαρισμόν, ἢ πάντως τὸν ἐν τοῖς Εὐαγγελίοις κείμενον· Μακαρία ἡ κοιλία ἡ βαστάσασά σε, καὶ μαστοὶ οὓς ἐθήλασας;\n\nΕὐλογητὸς Κύριος ὁ Θεὸς τοῦ Ἰσραήλ.\n\nΔιὰ τί δὲ διπλασιάζει τό, Γένοιτο; Ἐπιταχῦναι τὴν ἡμετέραν ἐλευθερίαν βουλόμενος καὶ τὴν τῶν δικαίων ἐλπίδα. Ὅταν γὰρ ἡ γῆ πληρωθῇ τῆς δόξης τοῦ Χριστοῦ, τότε ὁ παρὼν κόσμος συντελεῖται, καὶ ἡ βασιλεία τῶν οὐρανῶν ἐμφανίσεται.\n\nΨΑΛΜΟΣ ΟΒʹ.\n\nὩς ἀγαθὸς ὁ Θεὸς τῷ Ἰσραήλ\n\nΠόδας καὶ διαβήματα τὰς πρακτικὰς πορείας καὶ τὰ τῆς διανοίας προσαγορεύων κινήματα, ὡς αὐτὸς ἡμᾶς ἐν ἑτέρῳ μέρει τῆς τῶν Ψαλμῶν προφητείας ἐδίδαξε, Λύχνος τοῖς ποσί μου ὁ νόμος σου, καὶ φῶς ταῖς τρίβοις μου, λέγων. Καὶ πάλιν· Τὰ διαβήματά μου κατεύθυνον κατὰ τὸ λόγιόν σου. Οὐ μὴν ἐσαλεύθη τοὺς πόδας· τουτέστι, τὴν πολιτείαν ἐπὶ τὸ χεῖρον οὖν ἔτρεψεν, οὐδὲ ἐξεχύθη τὰ διαβήματα· οὐδὲ γὰρ τὰς ὁρμὰς τῆς ψυχῆς εἰς ἀσωτίαν ἔτρεψεν.","english":"And all the tribes of the earth will be blessed in him.\n\nFor all tribes, all tongues and regions, previously dwelling in error, have now received the blessing in harmony; hence they will also call him blessed. What blessing, if not the one found in the Gospels: \"Blessed is the womb that bore you, and the breasts that you suckled\"?\n\nBlessed is the Lord God of Israel.\n\nWhy does he double the phrase \"Let it be\"? Because he wishes to hasten our freedom and the hope of the righteous. For when the earth is filled with the glory of Christ, then the present world will come to an end, and the kingdom of heaven will appear.\n\nPsalm 72.\n\nHow good is God to Israel.\n\nCalling the practical courses and the movements of the mind \"feet\" and \"steps,\" as he himself taught us in another part of the prophecy of the Psalms, saying, \"Your law is a lamp to my feet, and light to my paths.\" And again: \"Direct my steps according to your word.\" He did not shake his feet—that is, he did not turn his conduct for the worse—nor did he scatter his steps; for he did not turn the impulses of his soul toward profligacy.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μακαρία ἡ κοιλία ἡ βαστάσασά σε, καὶ μαστοὶ οὓς ἐθήλασας","severity":"info","text":"Hesychius cites a blessing formula found in the Gospels, likely an apocryphal or liturgical variant of the Magnificat or nativity narratives; no exact canonical parallel is known.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λύχνος τοῖς ποσί μου ὁ νόμος σου, καὶ φῶς ταῖς τρίβοις μου","severity":"info","text":"Hesychius quotes Psalm 119:105 (LXX) as a prooftext for interpreting 'feet' and 'steps' as moral and intellectual conduct.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὰ διαβήματά μου κατεύθυνον κατὰ τὸ λόγιόν σου","severity":"info","text":"A second psalm quotation (cf. Psalm 119:133 LXX) reinforces the allegorical reading of 'steps' as directed by divine word.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΨΑΛΜΟΣ ΟΒʹ","severity":"info","text":"The superscription 'Psalm 72' marks a new lemma in the commentary; the preceding discussion of blessing and eschatology belongs to the previous psalm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πόδας καὶ διαβήματα","severity":"info","text":"Hesychius glosses 'feet' and 'steps' as practical conduct and mental movements, a standard allegorical trope in Alexandrian and Antiochene exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Γένοιτο","severity":"info","text":"The doubling of 'Let it be' (Γένοιτο) is interpreted as a liturgical or rhetorical intensification expressing urgency for eschatological fulfillment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the blessing formula 'Blessed is the womb...' is not identified; it may be apocryphal or a free citation.","The phrase 'Psalm 72' may be a later insertion or a scribal heading; its relation to the surrounding commentary is unclear."],"confidence":"high","notes":[]},{"i":89,"ref":"p89","source":"Ὅτι οὐκ ἔστιν ἀνάνευσις ἐν τῷ θανάτῳ.\n\nΟὐ γὰρ ἔστιν ἀνάνευσις ἐκ τοῦ θανάτου τῆς ἁμαρτίας, σαφῶς δὲ τὸ εἰρημένον ἐν Παροιμίαις πάσχουσιν· Ἀσεβὴς ἐμπεσὼν εἰς βάθη κακῶν, καταφρονεῖ. Οὐδὲ τὰ ἀνθρώπινα παθεῖν ὑπομένουσιν. Θεωρεῖς ἡλίκον εἰς σαφήνειαν δύναται καὶ λέξις μία προστεθεῖσα τῷ πράγματι. Ἐξὸν γὰρ εἰπεῖν, Ἐν κόποις οὔκ εἰσιν, Ἐν κόποις ἀνθρώπων, προσέθηκεν. Ἄνθρωπον δὲ ἐνταῦθα νόει τὸν φυλάττοντα τοῦ λογικοῦ τὸ ἀξίωμα, τόν τε ἐν ἀρεταῖς ὄντα· ἢ τόν, ὅταν πταίσῃ, διὰ μετανοίας τῆς ἐπιφερομένης παρὰ Θεοῦ διορθούμενον. Ἐν τούτοις τούτων κόποις οὐκ εἰσὶν οἱ ἁμαρτωλοί, οὐδὲ μετὰ ἀνθρώπων μαστίζονται· τουτέστιν, οὐ μετὰ δικαίων κοπιῶσι καὶ ἐργάζονται· καὶ περὶ ὧν εἴρηται· Ἕκαστος τὸν ἴδιον μισθὸν λήψεται καὶ τὸν ἴδιον κόπον. Οὐδὲ μετὰ τῶν ὀλισθησάντων καὶ ἐλπίδα σωτηρίας ἐχόντων μαστίζονται· εἰς οὓς γέγραπται· Ὃν ἀγαπᾷ Κύριος παιδεύει· μαστιγοῖ δὲ πάντα υἱὸν ὂν παραδέχεται.\n\nΠεριεβάλοντο ἀδικίαν.","english":"That there is no denial in death.\n\nFor there is no denial from the death of sin, and those who suffer clearly experience what is said in Proverbs: The impious man, having fallen into depths of evils, despises. They do not even endure human sufferings. You see how great a power for clarity even a single word added to the matter can have. For instead of saying, \"They are not in labors,\" \"In the labors of men,\" he added. And here understand \"man\" as one who preserves the dignity of the rational being, one who is in virtues; or one who, when he stumbles, is corrected through the repentance brought by God. Sinners are not in these labors of theirs, nor are they scourged along with men; that is, they do not toil and work with the righteous; and concerning whom it is said: Each will receive his own reward and his own labor. Nor are they scourged along with those who have slipped and have hope of salvation; concerning whom it is written: Whom the Lord loves, he disciplines; and he scourges every son whom he accepts.\n\nThey clothed themselves with injustice.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀνάνευσις","severity":"info","text":"The term ἀνάνευσις (denial, refusal) is used here in a theological sense: there is no possibility of refusal or escape from the death that sin brings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παροιμίαις","severity":"info","text":"The reference to Proverbs (Παροιμίαις) likely alludes to a passage such as Prov 18:3 or a similar verse about the impious despising after falling into evil, though the exact citation is not given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἕκαστος τὸν ἴδιον μισθὸν λήψεται","severity":"info","text":"The phrase 'Each will receive his own reward and his own labor' echoes Pauline language (cf. 1 Cor 3:8 or Rom 2:6) but is not a direct quotation; it reflects a common early Christian moral maxim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὃν ἀγαπᾷ Κύριος παιδεύει","severity":"info","text":"The saying 'Whom the Lord loves, he disciplines' is a proverbial expression found in early Christian literature (cf. Prov 3:12 LXX) and is used here to contrast the discipline of the righteous with the fate of sinners.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μαστίζονται","severity":"info","text":"The verb μαστίζονται (they are scourged) reflects a common early Christian metaphor for divine punishment or testing, often linked to ascetic discipline and the idea of salutary suffering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Περιεβάλοντο ἀδικίαν","severity":"info","text":"The final phrase 'They clothed themselves with injustice' serves as a concluding scriptural citation (cf. Ps 72:6 LXX) that summarizes the state of sinners, contrasting with the preceding discussion of labor and discipline.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the Proverbs quotation is not specified; the phrase 'Ἀσεβὴς ἐμπεσὼν εἰς βάθη κακῶν, καταφρονεῖ' may be a paraphrase rather than a direct citation.","The identity of 'man' (ἄνθρωπον) in the exegesis is ambiguous: it could refer to a generic righteous person or specifically to a Christian ascetic."],"confidence":"high","notes":[]},{"i":90,"ref":"p90","source":"Ἐφ’ οἷς ἐχρῆν αἰσχύνεσθαι, ἐπὶ τούτοις σεμνύνονται, ὥστε καθάπερ περιβολαίοις καὶ σκέπῃ τοῖς πλημμελήμασι χρήσασθαι. Καλῶς δὲ ἀλλήλοις ταῦτα συνῆψε τὰ πλημμελήματα· ἀπὸ γὰρ τῆς ὑπερηφανίας εἰς ἀδικίαν ὡς τὰ πολλὰ καὶ εἰς πλεονεξίαν ἄνθρωποι πίπτουσι. Οὐ δύναται δὲ τῶν αἱρετικῶν ἢ τῶν βλασφήμων ἐπικρατεῖν ἄχρι πολλοῦ τὰ ῥήματα· διέρχονται δὲ τὴν γῆν, ὀλίγους τινὰς κατὰ πάροδον βλάπτοντα. Τοῦτο συνιέντες οἱ πιστοί, κἂν τύχωσι πλανηθέντες, ἐπιστρέφουσι· περὶ ὧν τὰ ἑξῆς ὁ Ψαλμῳδὸς ἐμελῴδησε.\n\nΚαὶ εἶπα· Ἄρα ματαίως ἐδικαίωσα.\n\nΤουτέστιν, Ἄρα μάτην τοὺς λογισμούς, μάτην τὰς πράξεις ἐκάθηρα, καὶ τὴν καρδίαν μὲν ἐδικαίωσα, μηδὲν ἐν αὐτῇ λογιζόμενος ἄδικον· τὰς χεῖρας δὲ ἐν ἀθώοις ἔπλυνα, ἐν ἀγαθαῖς δηλαδὴ πράξεσι ταῖς οὐκ ἐχούσαις τὴν ἐξ ἁμαρτίας ζωήν. Τουτέστι, Ζημίαν οὐ διελογιζόμην· ζημία γὰρ ὄντως ψυχῆς ἡ ἁμαρτία, Θεοῦ φιλίαν αὐτὴν ζημιοῦσα, τῶν ἀγαθῶν τὸ κάλλιστον.\n\nΚαὶ ἐγενόμην μεμαστιγωμένος.","english":"On account of which they ought to be ashamed, they boast, so that they use their transgressions as coverings and shelter. And he has fittingly joined these transgressions together; for from pride men for the most part fall into injustice and into greed. But the words of heretics or blasphemers cannot prevail for long; they pass through the land, harming only a few in passing. The faithful, understanding this, even if they happen to be led astray, turn back; concerning whom the Psalmist sang the following.\n\nAnd I said: Then have I justified in vain.\n\nThat is, Then have I purified my thoughts in vain, my actions in vain, and justified my heart, reckoning nothing unjust in it; and washed my hands in innocent deeds, that is, in good actions which do not have the life that comes from sin. That is, I did not reckon loss; for sin is truly a loss of the soul, depriving it of the friendship of God, the most beautiful of goods.\n\nAnd I became scourged.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ εἶπα· Ἄρα ματαίως ἐδικαίωσα","severity":"info","text":"The phrase introduces a direct quotation from the Psalmist, marking a shift from commentary to the psalmist's voice, a common structural device in this commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐδικαίωσα","severity":"info","text":"Here 'justified' is interpreted by Hesychius as purifying thoughts and actions, not as a legal or soteriological term, reflecting a moral-ascetic reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν αἱρετικῶν","severity":"info","text":"Hesychius refers to heretics and blasphemers, likely alluding to contemporary Christological controversies (e.g., Nestorian or Monophysite debates) in 5th–6th century Jerusalem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ ἑξῆς ὁ Ψαλμῳδὸς ἐμελῴδησε","severity":"info","text":"This phrase signals that the following verses are from the Psalms; the specific psalm is not named but is part of the continuous commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ζημίαν οὐ διελογιζόμην","severity":"info","text":"Hesychius glosses 'loss' as sin, which deprives the soul of God's friendship, the greatest good, emphasizing a spiritual rather than material understanding.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which psalm is being commented on; the phrase 'the Psalmist sang the following' is generic.","The Coptic Vorlage may have had a different word division or gloss for 'justified' that is not fully recoverable from the Greek."],"confidence":"high","notes":[]},{"i":91,"ref":"p91","source":"Ὁ γὰρ ἑαυτὸν μαστιγῶν ἐφ’ οἷς ἐπλημμέλησε, καὶ τὸν οἰκεῖον ἔλεγχον εἰς τὰς πρωΐας, ἐν φωτὶ δηλαδή, καὶ οὐκ ἐν σκότῳ, τιθέμενος, οὗτος ἐν λογισμοῖς καθαρεύει καὶ πράξεσιν. Ἐλέγχεται δὲ ἐν φωτὶ μὲν ὁ παῤῥησίας μεταδιδοὺς τοῖς ἐλέγχουσιν, ὁ τὸ σοφὸν ἐκεῖνο λόγιον ἐπιτηρῶν, ὅπερ ἐν Παροιμίαις εἴρηται· Ἔλεγξαι σοφόν, καὶ ἀγαπήσει σε. Ἐν σκότῳ δὲ ὁ φεύγων τοὺς ἐντρέποντας· εἰς ὃν ὁ δεύτερος στίχος τῆς Παροιμίας ἥρμοσεν· Ἔλεγχε τὸν ἄφρονα, καὶ προσθήσει τοῦ μισῆσαί σε.\n\nὍτι ἐξεκαύθη ἡ καρδία μου.\n\nἘξουδένωμαί, φησι, καὶ αὐτός· τουτέστιν, Ἐν εὐτελείᾳ γέγονα· ἐπειδὴ ἐξεκαύθη ἡ καρδία μου εἰς πλεονεξίαν, εὔδηλον καὶ οἱ νεφροί μου ἠλλοιώθησαν· εἰς ἡδονὰς δὲ νόησον. Ὅταν γάρ τις ὑπὸ τῆς τῶν ἁμαρτωλῶν εὐθηνίας δολωθείς, ἐρεθισθῇ πρὸς τὴν ἐκείνων μίμησιν, παραχρῆμα ἐξουθενεῖται, καὶ φαυλίζεται, ἐκ τοῦ οἰκείου μεταπεσὼν ἀξιώματος. Σφόδρα δὲ ἁρμοδίως προστέθεικε τό, Οὐκ ἔγνων· ἐπειδήπερ ἀγνοοῦσιν οἱ πολλοὶ τὴν συμβαίνουσαν αὐτοῖς ἐκ τῶν ἁμαρτημάτων εὐτέλειαν· οἱ μὲν ὡς ἱερεῖς, οἱ δὲ ὡς ἄρχοντες, ἐκ τοῦ περικειμένου σχήματος ἀπατώμενοι.","english":"For he who scourges himself for his transgressions, and places his own self-examination in the mornings, that is, in the light and not in the dark, this man is pure in his thoughts and deeds. But he is examined in the light who grants freedom of speech to those who examine him, who observes that wise saying spoken in Proverbs: \"Examine a wise man, and he will love you.\" But in the dark is he who flees from those who reprove him; to him the second verse of the Proverb is fitting: \"Examine a fool, and he will add to his hatred of you.\"\n\nBecause my heart was kindled.\n\nI am despised, he says, and I myself; that is, I have come into lowliness, because my heart was kindled for greed; clearly also my kidneys were altered; understand this for pleasures. For when someone, deceived by the prosperity of sinners, is incited to imitate them, he is immediately despised and degraded, having fallen from his own rank. And he has very fittingly added, \"I did not know,\" since most are ignorant of the lowliness that befalls them from their sins; some as priests, others as rulers, being deceived by the outward appearance they wear.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παροιμίαις","severity":"info","text":"Hesychius quotes Proverbs 9:8a (LXX) and alludes to the following verse, adapting the sense to self-examination.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"νεφροί","severity":"info","text":"In Greek patristic usage, 'kidneys' often symbolize the seat of desires or passions, here linked to pleasures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐξουθενεῖται","severity":"info","text":"The motif of social degradation following moral failure is common in ascetic literature; Hesychius applies it to clergy and rulers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὅτι ἐξεκαύθη ἡ καρδία μου","severity":"info","text":"This lemma introduces a new section of the psalm verse, which Hesychius expounds with a moral-psychological interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἔλεγξαι σοφόν","severity":"info","text":"The pairing of Proverbs 9:8a and its counterpart for the fool is a known exegetical topos in Greek commentaries on the Psalms.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οἱ νεφροί μου ἠλλοιώθησαν' may be read literally or as a metaphor for moral change; Hesychius specifies 'for pleasures'."],"confidence":"high","notes":[]},{"i":92,"ref":"p92","source":"Κτηνώδης ἐγενήθην παρὰ σοί.\n\nΚτήνους γὰρ ἴδιον τὸ πλανᾶσθαι, καὶ πάλιν ἀπὸ τῆς πλάνης ῥάβδῳ τυχὸν ἢ χαλινῷ μετατίθεσθαι. Εἰς καιρὸν δὲ τὸ παρὰ σοὶ καὶ μετὰ σοῦ προσέθηκε, τὸν λόγον ἀσφαλιζόμενος· ἐπειδή τινές εἰσι, τῷ διαβόλῳ κτηνῶν δίκην ἀνοήτων ἑπόμενοι· περὶ ὧν εἴρηται, Παρασυνεβλήθη τοῖς κτήνεσι τοῖς ἀνοήτοις, καὶ ὡμοιώθη αὐτοῖς. Ἀλλὰ πῶς εἶναι διαπαντὸς μετὰ τοῦ Θεοῦ, ὁ τὴν ὁρμὴν ὅλως εἰ καὶ πρόσκαιρον ἐσχηκὼς ἐπὶ τὸ χεῖρον δύναται; Ἢ δῆλον, ὡς οὐχ ἁμαρτάνων τῇ προθέσει, ἀπατώμενος δὲ πέπονθε· διόπερ ἀνακοπεὶς τῷ χαλινῷ τῷ νόμῳ παραχρῆμα ἐπέστρεψε.\n\nΤί γάρ μοι ὑπάρχει ἐν τῷ οὐρανῷ;\n\nἘξέλιπεν ἡ καρδία μου καὶ ἡ σάρξ μου, ἀπὸ τῶν βιωτικῶν δηλαδὴ καὶ ἀνθρωπίνων πραγμάτων. Ὅταν γὰρ ἐκεῖθεν ἐκλίπῃ, τουτέστιν, ὅταν ἀπ’ αὐτῶν ἀναχωρήσῃ καὶ παύσηται, τότε μερίδα τὸν Θεὸν ἕξει εἰς τὸν αἰῶνα· κτῆμα δὲ αὐτοῦ τῆς καρδίας ἐξαίρετον γίνεται, ὥστε Θεὸς αὐτῆς διὰ τὴν κτῆσιν καὶ τὴν ἐνοίκησιν λέγεσθαι.","english":"I became brutish in your sight.\n\nFor it is characteristic of a beast to wander, and then again from its wandering to be redirected by a stick or a bridle. And he added \"in your sight\" and \"with you\" at the opportune moment, securing the argument, since there are some who follow the devil like senseless beasts, concerning whom it is said, \"He was compared to senseless beasts and became like them.\" But how can one who has had his impulse, even if temporary, entirely toward the worse, be always with God? Or is it clear that he did not sin in intention, but suffered from being deceived, and therefore, checked by the bridle of the law, he immediately turned back?\n\nFor what do I have in heaven?\n\nMy heart and my flesh have failed, that is, from worldly and human affairs. For when they fail from there, that is, when they withdraw and cease from them, then they will have God as their portion for eternity; and he becomes the special possession of the heart, so that God is said to be its possession and dwelling.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Κτηνώδης ἐγενήθην παρὰ σοί","severity":"info","text":"The opening phrase 'I became brutish in your sight' introduces a penitential self-accusation, which Hesychius interprets as a temporary lapse corrected by divine law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παρασυνεβλήθη τοῖς κτήνεσι τοῖς ἀνοήτοις","severity":"info","text":"Hesychius quotes a biblical phrase comparing a person to senseless beasts; the source is likely Psalm 48:21 LXX or a similar wisdom text, though the exact verse is not specified in the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"χαλινῷ","severity":"info","text":"The term 'bridle' (χαλινῷ) is used metaphorically for the law that checks and redirects the sinner, echoing a common patristic image of divine discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῷ νόμῳ","severity":"info","text":"Hesychius refers to 'the law' (τῷ νόμῳ) as the corrective bridle, reflecting a typical Alexandrian and Antiochene emphasis on Mosaic law as a guide for moral reform.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τί γάρ μοι ὑπάρχει ἐν τῷ οὐρανῷ;","severity":"info","text":"The rhetorical question 'For what do I have in heaven?' marks a shift from the discussion of brutishness to an explanation of the heart's failure and its reorientation toward God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Θεὸς αὐτῆς διὰ τὴν κτῆσιν καὶ τὴν ἐνοίκησιν λέγεσθαι","severity":"info","text":"Hesychius concludes that God becomes the heart's possession and dwelling, a theme later developed in Byzantine mystical theology, e.g., in Maximus the Confessor.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical source of the phrase 'He was compared to senseless beasts' is not identified; it may be a loose citation or a conflation of Psalm 48:21 and Proverbs 30:2.","The phrase 'in your sight' (παρὰ σοί) could be read as either divine presence or human judgment; Hesychius takes it as the former."],"confidence":"high","notes":[]},{"i":93,"ref":"p93","source":"ΨΑΛΜΟΣ ΟΓʹ.\n\nὩς ἐν δρυμῷ ξύλων.\n\nἈξίνας τὰς βλασφήμους τῶν Ἰουδαίων νοήσεις γλώσσας, τὰς δὲ αὐτὰς πέλυκα καὶ λαξευτήριον· καὶ θαυμαστὸν οὐδέν· ἀλλαχοῦ γὰρ μάχαιραν ὀξεῖαν αὐτὰς προσηγόρευσεν. Αὗται τοίνυν ἐξέκοψά, φησι, καὶ κατέῤῥαξαν τὰς θύρας αὐτῆς, δηλαδὴ τὰς εἰσόδους τῆς εἰς Χριστὸν πίστεως. Ὄνομα δὲ τοῦ Πατρὸς ὁ Υἱός, ὡς αὐτὸς γνωρίζων τὸν Πατέρα, καὶ δι’ αὐτοῦ γνωριζόμενος. Τούτου τὸ σκήνωμα (φησὶ δὲ τὴν οἰκονομίαν) εἰς γῆν τοῖς πάθεσιν ἐβεβήλωσαν· ἐν οὐρανῷ γὰρ δεδοξασμένος καὶ κατὰ τὸν καιρὸν τῶν παθημάτων ἔμεινεν.\n\nΕἶπαν ἐν τῇ καρδίᾳ αὐτῶν.\n\nΠοίας δὲ ἑορτάς; δῆλον ὡς ἐκείνας, αἵτινες ἀπὸ τῆς ἐπιδημίας τοῦ Σωτῆρος ἠλπίζοντο, οἷον ἀῤῥωστημάτων ἰάσεις, πλάνης ἀπαλλαγή, θεογνωσίας εἴσοδος. Αὗται γὰρ ἀληθῶς ἑορταὶ Θεοῦ, χαίρειν ἀτελεύτητα τὸν ἄνθρωπον, καὶ πανηγυρίζειν διαπαντὸς παρέχουσαι. Ταύτας τοίνυν διὰ τῆς εἰς αὐτὸν ἐπιβουλῆς ἀνελεῖν ἐφαντάσθησαν.\n\nΣὺ ἐκραταίωσας ἐν τῇ δυνάμει σου.","english":"Psalm 73.\n\nLike a thicket of trees.\n\nYou will understand the blasphemous tongues of the Jews as axes, and these same as an axe and a chisel; and it is nothing remarkable, for elsewhere he called them a sharp sword. These, then, he says, cut down and shattered its doors, that is, the entrances to faith in Christ. And the Son is the name of the Father, as he himself makes the Father known and is made known through him. They profaned his tabernacle (he means the incarnation) on earth with passions; for he remained glorified in heaven even at the time of the sufferings.\n\nThey said in their heart.\n\nAnd what festivals? Clearly those that were hoped for from the advent of the Savior, such as healings of infirmities, deliverance from error, entrance into knowledge of God. For these are truly festivals of God, providing man with unceasing joy and perpetual celebration. These, then, they imagined they would abolish through the plot against him.\n\nYou strengthened in your power.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΨΑΛΜΟΣ ΟΓʹ","severity":"info","text":"The passage opens with the superscription 'Psalm 73', marking the start of a new psalm commentary within the continuous sequence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ὡς ἐν δρυμῷ ξύλων","severity":"info","text":"The lemma 'Like a thicket of trees' is the incipit of Psalm 73 (LXX 72), which Hesychius interprets allegorically as the blasphemous tongues of the Jews.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀλλαχοῦ γὰρ μάχαιραν ὀξεῖαν αὐτὰς προσηγόρευσεν","severity":"info","text":"Hesychius refers to a prior identification of the Jews' tongues as a 'sharp sword', likely alluding to Psalm 56:5 (LXX) or a similar passage, though the exact reference is not given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ σκήνωμα (φησὶ δὲ τὴν οἰκονομίαν)","severity":"info","text":"Hesychius glosses 'tabernacle' as 'the incarnation' (οἰκονομία), a standard Christological term in Greek patristic literature for the divine economy of the Incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἑορτάς","severity":"info","text":"Hesychius redefines 'festivals' as spiritual benefits from Christ's advent (healings, deliverance from error, knowledge of God), contrasting with Jewish expectations of the plot.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Σὺ ἐκραταίωσας ἐν τῇ δυνάμει σου","severity":"caution","text":"The English draft ends with 'You strengthened in your power', but the Greek text breaks off mid-verse; the commentary on this verse is incomplete in the source, leaving the interpretation unresolved.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text ends abruptly after 'Σὺ ἐκραταίωσας ἐν τῇ δυνάμει σου', and it is unclear whether the commentary originally continued or the manuscript is lacunose.","The phrase 'ἀλλαχοῦ γὰρ μάχαιραν ὀξεῖαν' alludes to an unspecified scriptural or exegetical source, which cannot be identified with certainty from the given text."],"confidence":"high","notes":[]},{"i":94,"ref":"p94","source":"Δράκοντα καθόλου πᾶσαν ἀντικειμένην προσαγορεύει δύναμιν· τοῦτο μέν, ὡς ἰὸν ἀναιρετικὸν ἔχουσαν· τοῦτο δὲ πρὸς ἀνάμνησιν τοῦ γεγονότος ἐν παραδείσῳ δράματος, ὅτε τὸν ὄφιν ὑπεισελθὼν ὁ ἐχθρὸς ἠπάτησε τὸν πρωτόπλαστον ἄνθρωπον. Τούτων τὰς κεφαλὰς συνέτριψεν ὁ Χριστὸς ἐν τῷ ὕδατι, αὐτός τε βαπτισθείς, καὶ παραδοὺς τοῖς ἀνθρώποις βαπτίζεσθαι. Κεφαλὴ δὲ τῶν νοητῶν δρακόντων ἡ ἁμαρτία.\n\nΣὺ διέῤῥηξας πηγὰς καὶ χειμάῤῥους.\n\nὭσπερ γὰρ αὐτὸς ἐνεργεῖ διὰ τοῦ ἁγίου Πνεύματος τὰ χαρίσματα, οὕτω ξηραίνει καὶ ἀναιρεῖ τὰ τοῦ πλάνου, ἅπερ δὴ καὶ τὸ ποταμοὺς Ἐθὰμ εἰκότως προσηγόρευσεν. Ἡθὰμ γὰρ βάτος ἑρμηνεύεται. Ἐπὶ φαύλοις δὲ τοῦτο καρποῖς παρὰ τῇ θείᾳ Γραφῇ τὸ φυτὸν διαβάλλεται.\n\nΣή ἐστιν ἡ ἡμέρα, σή ἐστιν ἡ νύξ.\n\nἈναμιμνήσκει τῆς ἑαυτοῦ δημιουργίας τὸν κτίσαντα, ἐκλελησμένον μὲν οὐδαμῶς, ὁμολογεῖσθαι δὲ αὐτὴν παρὰ πάντων, ὡς αὐτοῦ κτίσμα τυγχάνει, βουλόμενος, πολλὴν οὕτω τάξιν καὶ παντοδαπὴν ἔχουσαν, ὡς τὴν μὲν ἡμέραν τῇ νυκτὶ παραχωρεῖν, τῷ θέρει δὲ τὸ ἔαρ ὑπεξίστασθαι, ὅροις μετρεῖσθαι τὴν γῆν, καίτοιγε διὰ τὸ μέγεθος δοκοῦσαν ἀμέτρητον. Ὦν ἕκαστον Δημιουργὸν τὸν Θεόν, ἐπιστημόνως αὐτὰ διαταξάμενον, δείκνυσιν.","english":"He calls every opposing power a dragon in general: on the one hand, because it has a lethal poison; on the other hand, as a reminder of the event that took place in Paradise, when the enemy, having entered by means of the serpent, deceived the first-formed man. Christ crushed the heads of these in the water, both by being baptized himself and by handing down to men the practice of being baptized. The head of the spiritual dragons is sin.\n\nYou have broken forth springs and torrents.\n\nFor just as he himself works the gifts through the Holy Spirit, so he dries up and destroys the works of the deceiver, which indeed he fittingly called the rivers of Etham. For Etham is interpreted as \"bramble.\" This plant is disparaged in divine Scripture for its worthless fruits.\n\nThe day is yours, the night is yours.\n\nHe reminds the Creator of his own creation—not that he has ever forgotten it—but wishing it to be acknowledged by all as his own creation, possessing such great order and variety, that day gives way to night, spring yields to summer, and the earth is measured by boundaries, although it seems immeasurable because of its size. Each of these shows God to be the Creator, who has arranged them with knowledge.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Δράκοντα","severity":"info","text":"Hesychius uses δράκοντα (dragon) as a symbol for any opposing power, drawing on the lethal poison and the Eden serpent tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σὺ διέῤῥηξας πηγὰς καὶ χειμάῤῥους","severity":"info","text":"This line quotes or paraphrases a psalm verse (likely Psalm 73 or 74 LXX) about breaking forth springs and torrents, which Hesychius interprets as Christ's action through the Holy Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐθὰμ","severity":"info","text":"Hesychius explains Etham (Ἐθάμ) as 'bramble' (βάτος), a plant disparaged in Scripture for worthless fruits, linking it to the deceiver's works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σή ἐστιν ἡ ἡμέρα, σή ἐστιν ἡ νύξ","severity":"info","text":"This passage shifts to a doxological address, reminding the Creator of his ordered creation, with day and night, seasons, and earth's boundaries as evidence of divine craftsmanship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"βαπτισθείς","severity":"info","text":"Hesychius connects Christ's baptism to the crushing of dragon heads, reflecting a typological reading where baptism destroys sin, a common patristic theme.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact psalm verse referenced by 'You have broken forth springs and torrents' is not specified; it may be a loose citation from Psalm 73 or 74 LXX."],"confidence":"high","notes":[]},{"i":95,"ref":"p95","source":"Μὴ παραδῷς τοῖς θηρίοις.\n\nΠένητας τοὺς ἁμαρτωλοὺς καλεῖ, τοὺς μηδένα πλοῦτον δικαιοσύνης ἔχοντας, πᾶσαν δὲ τὴν πατρῴαν καταφαγόντας ὕπαρξιν· τούτων ὁ Θεὸς εἰκότως ἐπιλελῆσθαι νομίζεται μακροθυμῶν, καὶ τὴν ἐπ’ αὐτοῖς δίκην ὑπερτιθέμενος.\n\nΨΑΛΜΟΣ ΟΔʹ.\n\nἘξομολογησόμεθά σοι, ὁ Θεός.\n\nΠρόσχες σαφῶς, ὅτι τὸ μὲν ἐξομολογεῖσθαι πολλῶν, τὸ δὲ διηγεῖσθαι σοῦ τοῦ Θεοῦ τὰ θαυμάσια, ἑνὸς ἐκ πολλῶν ἦν, ἐξομολογουμένου καὶ ἐπικαλουμένου· διὸ πληθυντικῷ μὲν προσώπῳ τὰ πρότερα. Πλὴν ἀλλὰ καὶ διπλῆν ἐξομολόγησιν τῷ Θεῷ προσφέρειν οἱ μέλλοντες, αὐτὸν ἐπικαλεῖσθαι χρῄζομεν· τὴν μὲν τοῖς λόγοις, τὴν δὲ τοῖς ἔργοις· λόγοις μὲν ἐν προσευχῇ, ἔργοις δὲ ἀναχωροῦντες ἐκείνων ἐφ’ οἷς ἐξομολογεῖσθαι καὶ μεταμελεῖσθαι λέγομεν. Οὕτω γὰρ ἡμῶν ὁ Θεός, ὡς καθαρθέντων, τὴν ἐπίκλησιν δέχεται. Ἐπιτρέπει δὲ καὶ διηγεῖσθαι τὰ οἰκεῖα θαυμάσια, ὅσα ταῖς Γραφαῖς ταῖς θεοπνεύστοις ἐμφέρεται.\n\nὍταν λάβω καιρόν.\n\nΤὸν καιρὸν λέγει τὸν αἰῶνα τὸν μέλλοντα. Νῦν γὰρ οὐκ ἔχει καιρὸν ἡμῶν ἡ κρίσις, πολλῶν μὲν ἁμαρτωλῶν, πολλῶν δὲ δικαίων μεταβαλλομένων εἰς θάτερον.","english":"Do not deliver me over to the beasts.\n\nHe calls the poor sinners, those who have no wealth of righteousness, but have consumed all their ancestral inheritance; God is naturally thought to have forgotten these, being patient and postponing judgment upon them.\n\nPSALM 74.\n\nWe will confess to you, O God.\n\nObserve clearly that while confessing belongs to many, recounting your wonders, O God, belonged to one among many, who was confessing and invoking; therefore the former are in the plural person. But also, those who are about to offer a double confession to God need to invoke him: one confession in words, the other in deeds; in words through prayer, in deeds by withdrawing from those things for which we say we confess and repent. For in this way God accepts our invocation, as we have been purified. He also permits us to recount his own wonders, as many as are contained in the divinely inspired Scriptures.\n\nWhen I take the opportunity.\n\nHe calls the opportunity the future age. For now our judgment has no opportunity, since many are sinners and many are righteous, changing into the opposite.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πένητας","severity":"info","text":"The Greek πένητας (poor) is interpreted allegorically as sinners lacking the wealth of righteousness, a common moral exegesis in patristic psalm commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐξομολογεῖσθαι","severity":"info","text":"Ἐξομολογεῖσθαι (to confess) here carries a double sense: verbal confession in prayer and practical repentance by withdrawing from sins, reflecting a liturgical and ascetic usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΨΑΛΜΟΣ ΟΔʹ","severity":"info","text":"The passage marks a transition to Psalm 74 (LXX numbering) with a new lemma, indicating the commentary's sequential structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅταν λάβω καιρόν","severity":"info","text":"The phrase 'When I take the opportunity' likely echoes Psalm 74:2 (LXX) or a similar verse, interpreted eschatologically as the future age of judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"διπλῆν ἐξομολόγησιν","severity":"info","text":"The concept of a 'double confession' (words and deeds) reflects early Christian penitential practice, where confession involved both verbal acknowledgment and behavioral change.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Πρόσχες σαφῶς","severity":"caution","text":"The Greek 'Πρόσχες σαφῶς' (observe clearly) introduces an interpretive remark that may be a later gloss or a rhetorical device; the shift from plural to singular subjects is not entirely clear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'one among many' who recounts God's wonders is ambiguous; it may refer to a psalmist or a liturgical leader.","The phrase 'When I take the opportunity' is not a direct quotation from Psalm 74 in the LXX; its source is uncertain."],"confidence":"medium","notes":[]},{"i":96,"ref":"p96","source":"Ὅτι οὔτε ἁπὸ ἐξόδων.\n\nἘκ τῆς τοῦ Θεοῦ, φησί, δοκιμασίας καὶ κρίσεως ὑψοῦντος καὶ ταπεινοῦντος ὂν βούλεται· Κύριος γὰρ πτωχίζει καὶ πλουτίζει, ταπεινοῖ καὶ ἀνυψοῖ, οὐ μὴν ἀλόγως· ἀλλὰ τοὺς μὲν διὰ πλούτου, τοὺς δὲ διὰ πενίαν δοκιμάζοντος.\n\nΨΑΛΜΟΣ ΟϚʹ.\n\nΠροκατελάβοντο φυλακὰς οἱ ὀφθαλμοί μου.\n\nἌριστος εἰς θεωρίαν ὁ τῆς νυκτὸς καιρός, οὐκ ἀφελκούσης πρὸς ἕτερα οὔτε τῆς ἀκοῆς, οὔτε τῆς ὄψεως, ὧν ἑκάτερα τὸν νοῦν εἰς αὐτὴν περισπᾷ, τῆς θεωρίας ἀφέλκουσα· ἐν ταύτῃ τοίνυν ἠδολέσχησε, περὶ τὰς θεωρητικὰς κινήσεις ἀσχολούμενος. Τοῦτο γὰρ ἀδολεσχίαν ἐπὶ τοῦ παρόντος εἰρῆσθαι προλαβόντες ἐδείξαμεν. Ἔσκαλλε δὲ νῦν αὐτοῦ τὸ πνεῦμα· τουτέστιν, ἐδυσχέραινεν, οὔπω καταλαβεῖν περὶ τούτων δυνάμενον. Ὁ παρὼν βίος, δι’ ἄγνοιαν νύξ, ἐν ᾧ, φησίν, οὐχ ὕπνῳ παρέδωκα κατ’ ἄλλους τινὰς ἐμαυτὸν (Οἱ γὰρ καθεύδοντες, νυκτὸς καθεύδουσι· καὶ οἱ μεθυσκόμενοι, νυκτὸς μεθύουσιν)· νήφων δὲ μετὰ τοῦ νόμου περὶ τῶν πρακτέων διελεγόμην. Πρόσκαιρα γὰρ εἶναι τὰ παρόντα μαθών, καὶ τέλος ἕξειν, κατέλαβον τὰ περιεστηκότα δεινά. Γεωργικῶς δὲ τὸ ἐμὸν ἐσκάλευον πνεῦμα, ἵνα σπείρας ἐν αὐτῷ θερίσω ζωὴν αἰώνιον. Ὁ σπείρων γὰρ εἰς τὸ πνεῦμα, ἐκ τοῦ πνεύματος θερίσει ζωὴν αἰώνιον. Ἀνωτέρω μὲν οὖν πνεῦμα ἔλεγε τὴν ψυχήν· ἐνταῦθα δὲ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ. μεθ’ οὗ ἡ ψυχὴ σκάλλει τε καὶ ἀδολεσχεῖ· οὐ γὰρ δήπου τὸ σῶμα μετὰ τῆς ψυχῆς. Ἡ οὖν κυρίως ἀνθρώπου ψυχὴ ἀδολεσχεῖ μετὰ τοῦ νοῦ, καὶ σκάλλει τὸ πνεῦμα συνεζευγμένον τῷ νῷ. Προσεύξομαι γὰρ τῷ πνεύματι, προσεύξομαι καὶ τῷ νοΐ.","english":"That neither from the exits.\n\nFrom the testing and judgment of God, he says, who raises up and humbles whom he wishes; for the Lord makes poor and rich, humbles and exalts, not without reason; but he tests some through wealth, others through poverty.\n\nPSALM 76.\n\nMy eyes anticipated the watches.\n\nThe time of night is best for contemplation, since neither hearing nor sight draws one to other things, each of which distracts the mind to itself, drawing it away from contemplation. In this time, then, he was engaged in study, occupied with contemplative movements. For we have previously shown that \"adoleschia\" is used here in this sense. And now his spirit was digging; that is, it was distressed, not yet able to comprehend these matters. The present life, through ignorance, is night, in which, he says, I did not give myself over to sleep as some others do (for those who sleep, sleep at night; and those who get drunk, get drunk at night); but being sober, I conversed with the law about what must be done. For having learned that present things are temporary and will have an end, I grasped the surrounding evils. And in a farming manner, I was digging my spirit, so that by sowing in it I might reap eternal life. For he who sows into the spirit will reap eternal life from the spirit. Above, then, he called the spirit the soul; here, the spirit of the human being within him, with which the soul digs and studies; for the body certainly does not do this with the soul. So the soul of the human being properly studies with the mind, and digs the spirit yoked to the mind. For I will pray with the spirit, I will pray also with the mind.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΨΑΛΜΟΣ ΟϚʹ","severity":"info","text":"The lemma 'Psalm 76' marks a new scriptural citation, following the preceding comment on Psalm 74. The Greek numbering corresponds to Psalm 77 in the Hebrew and English Bibles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀδολεσχία","severity":"info","text":"Hesychius glosses 'adoleschia' as contemplative study, not idle talk. He notes he has previously shown this usage, indicating a consistent technical sense in his commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ἔσκαλλε δὲ νῦν αὐτοῦ τὸ πνεῦμα","severity":"info","text":"The phrase 'his spirit was digging' is interpreted as distress or inability to comprehend, then re-interpreted as a farming metaphor for cultivating the spirit to reap eternal life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"νύξ","severity":"info","text":"Night is presented as the best time for contemplation, free from sensory distraction, and allegorically as the present life of ignorance. This reflects a common ascetic trope in early Christian monastic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Προσεύξομαι γὰρ τῷ πνεύματι, προσεύξομαι καὶ τῷ νοΐ","severity":"info","text":"The closing line echoes Pauline language of praying with spirit and mind (cf. 1 Cor 14:15), though not a direct quotation. Hesychius distinguishes spirit and mind as faculties engaged in prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ὅτι οὔτε ἁπὸ ἐξόδων","severity":"caution","text":"The opening phrase 'That neither from the exits' is fragmentary and unclear; it may be a lemma from the psalm or a transitional remark. The English draft omits it, and the Greek syntax is incomplete.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening phrase 'Ὅτι οὔτε ἁπὸ ἐξόδων' is syntactically incomplete; it may be a lemma from the psalm or a truncated comment. The English draft omits it entirely.","The distinction between 'spirit' (πνεῦμα) as soul earlier and as a faculty within the human being here is not fully resolved; Hesychius seems to shift usage within the passage."],"confidence":"medium","notes":[]},{"i":97,"ref":"p97","source":"Αὔτη ἡ ἀλλοίωσις τῆς δεξιᾶς τοῦ Ὑψίστου.\n\nἩ δεξιὰ δὲ τοῦ Πατρὸς ὁ Μονογενὴς ἄντικρυς, ὥσπερ εἰς τὸ κρεῖττον ἡμᾶς ἠλλοίωσεν.\n\nἘμνήσθην τῶν ἔργων Κυρίου.\n\nΘαυμάσια τοῦ Θεοῦ μὲν πολλὰ περὶ τὴν κτίσιν καὶ ἕτερα· ἐξαίρετον δέ, ὅτι, χοῦν λαβών, ζῶον ἔθετο λογικόν, καὶ οἰκείαν εἰκόνα κατέστησε. Ταῦτα περὶ ἡμᾶς ἀπ’ ἀρχῆς τοῦ Θεοῦ θαυμάσια, ἅπερ ἡμῶν χάριν εἰργάσατο· φαίνεται γὰρ παράδεισον φυτεύσας, εἶτα πάλιν ἀποκλείσας, κατακλυσμὸν ἐπαγαγών, δι’ οὗ καὶ τιμωρεῖται, καὶ σώζει, τὸ ἡμέτερον φύραμα συγχέας τῶν πυργοποιούντων τὰς γλώσσας. Ἀλλὰ καὶ δι’ ἡμᾶς φαίνεται, ἐπὶ τῷ φυσικῷ νόμῳ, νόμον γραπτὸν εὑρών, ἐπὶ τούτῳ τὴν προφητείαν. Ἐπιτηδεύματα γὰρ ταῦτα τοῦ Θεοῦ, σῶσαι μηχανωμένου τὸ γένος τὸ ἡμέτερον· ἐν οἷς ὁ προφήτης ἀδολεσχεῖ, ἐν τούτοις ζητῶν ἐπὶ πολὺ καὶ λογιζόμενος, τί σώζει τῶν εἰρημένων τὸν ἄνθρωπον. Ἕτερον δὲ παρὰ ταῦτα εὑρών, εὐθέως τοῦτο ἐπήγαγεν·\n\nΤίς μέγας ὡς ὁ Θεὸς ἡμῶν;\n\nΟὐ συγκρίνων λέγει (σύγκρισιν γὰρ ὁ ἀπειρομεγέθης οὐκ ἐπιδέχεται), ὑμνῶν δὲ καὶ θαυμάζων· ἐπειδὴ μέγας μὲν ὄντως καὶ τὴν ἰσχύν, μέγας δὲ καὶ τὴν συγκατάβασιν, μέγας διὰ δυναστείαν, μέγας διὰ τὴν φιλανθρωπίαν, ὡς δείκνυσι τὰ ἐπαγόμενα.","english":"This is the alteration of the right hand of the Most High.\n\nThe right hand of the Father is the Only-Begotten directly, just as he changed us for the better.\n\nI recalled the works of the Lord.\n\nThe wonders of God are many concerning creation and other things; but it is exceptional that, taking dust, he placed a rational living being and established it as his own image. These are the wonders of God concerning us from the beginning, which he wrought for our sake; for he appears to have planted a paradise, then again to have closed it off, bringing a flood, through which he both punishes and saves, having confounded our mixture of those who built the tower of tongues. But also for our sake he appears, upon the natural law, to have found a written law, and upon this, prophecy. For these are the devices of God, contriving to save our race; in which the prophet dwells, in these seeking at length and reasoning, what of the things said saves man. Finding another thing beyond these, he immediately added this:\n\nWho is great like our God?\n\nHe does not speak by way of comparison (for the infinitely great admits no comparison), but hymning and marvelling; since he is truly great both in might, and great in condescension, great through power, great through philanthropy, as the following shows.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"δεξιὰ τοῦ Ὑψίστου","severity":"info","text":"The phrase 'right hand of the Most High' is interpreted by Hesychius as a title for the Only-Begotten Son, reflecting a Christological reading of the Old Testament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐμνήσθην τῶν ἔργων Κυρίου","severity":"info","text":"This phrase echoes Psalm 77:12 (LXX), 'I remembered the works of the Lord,' which Hesychius expounds as a reflection on divine wonders.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πυργοποιούντων τὰς γλώσσας","severity":"info","text":"The reference to 'those who built the tower of tongues' alludes to the Tower of Babel narrative (Genesis 11), where language was confounded, a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τίς μέγας ὡς ὁ Θεὸς ἡμῶν;","severity":"info","text":"This rhetorical question, drawn from Psalm 77:13 (LXX), is presented as a hymnic exclamation, not a comparison, marking a shift from narrative to praise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐ συγκρίνων λέγει","severity":"info","text":"Hesychius clarifies that the question 'Who is great like our God?' is not comparative, because the infinite God admits no comparison, but is a doxological expression.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀπειρομεγέθης","severity":"info","text":"The term 'infinitely great' (ἀπειρομεγέθης) is a theological qualifier used by Hesychius to emphasize divine transcendence, a concept common in Greek patristic thought.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage for this passage is not extant; the Greek text is from the manuscript tradition. The phrase 'alteration of the right hand' may be ambiguous in its Christological reference."],"confidence":"high","notes":[]},{"i":98,"ref":"p98","source":"Ὡδήγησας ὡς πρόβατα τὸν λαόν.\n\nΟὐ μάτην ἐνταῦθα τῇ εἰκόνι τῶν προβάτων ἐχρήσατο· ἀλλ’ ἐπειδὴ ῥάβδῳ ταῦτα ὑπὸ τῶν ποιμένων εὐθύνεται, ὥσπερ καὶ ἡμεῖς τῷ σταυρῷ παρὰ Χριστοῦ ποιμαινόμεθα. Ὅθεν καὶ τοῦ Μωσέως, ἔτι δὲ καὶ τοῦ Ἀαρὼν ἐμνημόνευσεν, οἵτινες τύπον τοῦ σταυροῦ ῥάβδον ἐκόμιζον, τῶν ἐν Αἰγύπτῳ καὶ κατὰ τὴν ἔρημον ἐγκύμονα θαυμάτων. Καθάπερ γὰρ ἐκεῖνοι τῇ ῥάβδῳ τῶν ἐχθρῶν εἰς τὴν τοῦ Ἰσραὴλ εὐεργεσίαν, οὕτω καὶ ὁ Χριστὸς τῷ σταυρῷ κατὰ τῶν δαιμόνων ἐπιστροφῆς ἕνεκα τῆς ἡμετέρας κέχρηται.\n\nΨΑΛΜΟΣ ΟΖʹ. Συνέσεως τῷ Ἀσάφ.\n\nαʹ. Σύντομος ἡ προγραφή· περὶ γὰρ τοῦ μήκους τοῦ τῆς προφητείας ὁ ψαλμὸς ἠσχόληται. Πλὴν ὅτι τούτου χάριν αὐτὸν ἐπιγράφει Συνέσεως, ἵνα τὰ κακὰ ἃ τοῖς Ἰουδαίοις ἐξ ἀνοίας συνέβη φυλαξώμεθα, δηλοῖ δὲ τῶν ἑξῆς τὸ προοίμιον· Προσέχετε, λαός μου, τῷ νόμῳ μου· κλίνατε τὸ οὖς ὑμῶν εἰς τὰ ῥήματα τοῦ στόματός μου. Ὁρᾷς ἡλίκον ἀξίωμα τῷ προφήτῃ τὸ Πνεῦμα περιτίθησιν, ἡμᾶς η […] τακοὺν προτρέψαι […] προφητείας βουλόμενον; Λαὸν γὰρ αὐτοῦ τὸν τοῦ Θεοῦ λαόν, καὶ νόμον αὐτοῦ τὸν τοῦ Θεοῦ νόμον καλεῖ· ἐπειδὴ τῶν φρονίμων δούλων καὶ πιστῶν οἰκετῶν […] δ […] πρὸς τοὺς δεσπότας τὰ κτήματα, ὥς τε καὶ ὁ Θεὸς πρὸς Μωϋσέα ἔλεγεν· Ἠνόμησε ὁ λαός σου, οὓς ἐξήγαγες ἐκ γῆς Αἰγύπτου. Τί δέ ἐστι, Προσέχετε τῷ νόμῳ μου; Μὴ καταφρονητικῶς ψηλαφᾶτε, προσεχῶς ἐρευνήσατε, καὶ τότε τὸ οὖς εἰς ὑπακοὴν κλίνατε. Ὁ μὲν γὰρ παρέργως ἀκούων τοῦ Θεοῦ τὸν νόμον, ἢ περιττὸν αὐτὸν ἢ φορτικὸν λογίζεται, ὅθεν αὐτοῦ τὸ οὖς ἀκούειν οὐ δυνήσεται·","english":"You led the people like sheep.\n\nIt is not in vain that he used the image of sheep here; but because these are guided by the staff of the shepherds, just as we are shepherded by Christ with the cross. Hence he also made mention of Moses and Aaron, who bore a staff as a type of the cross, pregnant with wonders in Egypt and in the desert. For just as they used the staff against enemies for the benefit of Israel, so Christ uses the cross against demons for the sake of our conversion.\n\nPSALM 77. For understanding, for Asaph.\n\n1. The superscription is brief; for the psalm is occupied with the length of the prophecy. But he entitles it \"For understanding\" so that we may guard against the evils that befell the Jews from folly; and the prologue of what follows makes clear: \"Pay attention, my people, to my law; incline your ear to the words of my mouth.\" Do you see what great authority the Spirit bestows on the prophet, wishing to exhort us [...] to the prophecy? For he calls the people of God \"his people,\" and the law of God \"his law,\" since prudent and faithful servants [...] possessions to their masters, just as God said to Moses: \"Your people, whom you led out of the land of Egypt, have sinned.\" What is \"Pay attention to my law\"? Do not handle it contemptuously; examine it attentively, and then incline your ear to obedience. For one who hears the law of God carelessly considers it either superfluous or burdensome, and therefore his ear will not be able to hear.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"ῥάβδῳ","severity":"info","text":"The staff (ῥάβδος) is interpreted as a type of the cross, linking Moses and Aaron’s staffs to Christ’s cross. This typological reading is common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Προσέχετε, λαός μου, τῷ νόμῳ μου· κλίνατε τὸ οὖς ὑμῶν εἰς τὰ ῥήματα τοῦ στόματός μου","severity":"info","text":"This is a paraphrase of Psalm 77:1 LXX (78:1 MT), which reads: 'Προσέχετε, λαός μου, τὸν νόμον μου· κλίνατε τὸ οὖς ὑμῶν εἰς τὰ ῥήματα τοῦ στόματός μου.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἠνόμησε ὁ λαός σου, οὓς ἐξήγαγες ἐκ γῆς Αἰγύπτου","severity":"info","text":"This is a citation of God’s words to Moses, likely from Exodus 32:8 LXX, where God says: 'Ἠνόμησεν ὁ λαός σου, οὓς ἐξήγαγες ἐκ γῆς Αἰγύπτου.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΨΑΛΜΟΣ ΟΖʹ. Συνέσεως τῷ Ἀσάφ.","severity":"info","text":"The superscription 'For understanding, for Asaph' (Συνέσεως τῷ Ἀσάφ) is typical of Psalm 77 (LXX). Hesychius comments on its brevity and its purpose to warn against folly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἡμᾶς η […] τακοὺν προτρέψαι […] προφητείας","severity":"caution","text":"The Greek text is corrupt here, with lacunae indicated by brackets. The sense is that the Spirit bestows authority on the prophet to exhort us to the prophecy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Συνέσεως","severity":"info","text":"The term 'Συνέσεως' (for understanding) in the psalm title is interpreted by Hesychius as a call to avoid the folly that befell the Jews, linking the psalm’s purpose to moral instruction.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has lacunae in the phrase 'ἡμᾶς η […] τακοὺν προτρέψαι […] προφητείας', making the exact wording uncertain. The translation follows the likely sense of exhortation to prophecy.","The phrase 'τῶν φρονίμων δούλων καὶ πιστῶν οἰκετῶν […] δ […] πρὸς τοὺς δεσπότας' is also fragmentary; the translation supplies a plausible reading about servants and masters."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":99,"ref":"p99","source":"ὁ δὲ προσεχῶς μελετῶν, αἰσθάνεται ὅτι χρηστὸς ὁ ἐξ αὐτοῦ ζυγός, καὶ ἐλαφρὸν τὸ φορτίον, καὶ κλίνει τὸ οὖς εἰς τὰ ῥήματα τῆς προφητείας, τουτέστιν ὅλην αὐτοῖς τὴν προφητείαν παρέχει, ἀγάπῃ τῇ πρὸς αὐτά, καὶ τὸ Πνεῦμα ἀφ’ οὗ πᾶν ἐνεργεῖται θέμενος. Ἀνοίξω ἐν παραβολαῖς τὸ στόμα μου, φθέγξομαι προβλήματα ἀπ’ ἀρχῆς. Ὅσα ἠκούσαμεν καὶ ἔγνωμεν αὐτά, καὶ οἱ πατέρες ἡμῶν διηγήσαντο ἡμῖν. Εἰ καὶ παραβολάς, φησι, τὰς τῶν ἄνωθεν χρόνων μέλλω καὶ προβλήματα ἀρχαῖα διαλέγεσθαι, ἀλλ’ ὅμως ἀξιόπιστος ὑπάρχω περὶ τούτων φθεγγόμενος· ἀκοῇ γὰρ αὐτὰ καὶ γνώσει μεμάθηκα, ἣν (ἃ) οὐχ οἱ πατέρες τῆς σαρκός, ἱερεῖς δὲ καὶ προφῆται ἐκδεδώκασι. Καλῶς δὲ οὐ μόνον ἀκοῦσαι, οὐδὲ γνῶναι, ἀλλὰ μετὰ πλειόνων ἐνδείκνυται, εἰπών, Ὅσα ἠκούσαμεν καὶ ἔγνωμεν αὐτά· ἐπειδὴ κοινὴ πάντων ἡ τοιαύτη γνῶσις καὶ ἀκοὴ τῶν προφητῶν καθέστηκε. Παραβολὰς καὶ προβλήματα λέγει, ἐπειδὴ τῇ ἱστορίᾳ διδασκαλίαν ἀνέμιξεν, ὅπερ παραβολῶν τῶν ἐν ταῖς θείαις Γραφαῖς καὶ προβλημάτων ἴδιον· ἐν οἷς φησιν ἀνοίγειν τὸ ἑαυτοῦ στόμα, ἵνα καὶ ἡμεῖς τὸ εἰρημένον ζηλώσωμεν, ἀεὶ τῷ Θεῷ καθάπερ καρποῦ παντός, οὕτω καὶ σωμεν, ἀεὶ τῷ Θεῷ καθάπερ καρποῦ παντός, οὕτω καὶ τῶν χειλέων ἀρχόμενοι, καὶ μὴ κινοῦντες τὴν γλῶσσαν, πρὶν ἂν ἐκεῖνα φθέγξηται οἷσπερ αὐτὴν ὁ […] ἀρέσκεται. Πρὸς τούτοις ἐρεῖς τὸν προφήτην ἀναλαβεῖν τὸ τοῦ Κυρίου πρόσωπον· αὐτοῦ λαὸς ἡ ἀνθρωπότης, αὐτοῦ νόμος τὰ ἀρχαῖα προστάγματα. Περὶ αὐτοῦ Ματθαῖός φησιν· Ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προφήτου λέγοντος·","english":"The one who studies attentively perceives that the yoke from him is gentle and the burden light, and he inclines his ear to the words of the prophecy, that is, he offers the whole prophecy to them out of love for them, and sets aside the Spirit from which everything is energized. I will open my mouth in parables, I will utter problems from the beginning. As many things as we have heard and known them, and our fathers have narrated to us. Even if, he says, I am about to speak parables of the times above and ancient problems, nevertheless I am trustworthy in speaking about these things; for I have learned them by hearing and knowledge, which not the fathers of the flesh, but priests and prophets have handed down. And he does well not only to have heard, nor to have known, but to show with more, saying, As many things as we have heard and known them, since such knowledge and hearing of the prophets has become common to all. He calls them parables and problems because he has mixed teaching with history, which is proper to parables in the divine Scriptures and to problems; in which, he says, he opens his own mouth, so that we also may emulate what is said, always beginning with God as with every fruit, and so also with the lips, and not moving the tongue before those things speak with which he is pleased. Moreover, you will say that the prophet has taken up the person of the Lord; his people are humanity, his law the ancient ordinances. Concerning him Matthew says: So that what was said through the prophet might be fulfilled, saying:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πνεῦμα ἀφ’ οὗ πᾶν ἐνεργεῖται θέμενος","severity":"info","text":"The phrase 'setting aside the Spirit from which everything is energized' suggests the interpreter must set aside his own spiritual inspiration to attend to the prophetic text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παραβολαῖς","severity":"info","text":"Here 'parables' (παραβολαῖς) refers to scriptural passages that mix teaching with history, a technical term in Hesychius' exegetical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προβλήματα","severity":"info","text":"'Problems' (προβλήματα) denotes ancient riddles or difficult passages, which the trustworthy speaker can expound because he has received them from priests and prophets.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ματθαῖός φησιν","severity":"info","text":"The reference to Matthew (Ματθαῖός φησιν) likely alludes to a Gospel citation formula, though the exact verse is not given; it may echo Matthew's use of Old Testament fulfillment quotations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἱερεῖς δὲ καὶ προφῆται","severity":"info","text":"Hesychius distinguishes between 'fathers of the flesh' (biological ancestors) and 'priests and prophets' as the true transmitters of prophetic knowledge, reflecting a spiritual genealogy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἣν (ἃ) οὐχ οἱ πατέρες","severity":"caution","text":"The Greek text has a parenthetical variant (ἣν or ἃ) in the manuscript tradition; the sense is that the knowledge was handed down not by fleshly fathers but by priests and prophets.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἣν (ἃ) οὐχ οἱ πατέρες' shows a textual variant between feminine singular and neuter plural, but the meaning is clear: the transmission is from spiritual authorities, not biological fathers.","The final reference to Matthew is incomplete; the exact verse is not specified, but it likely introduces a fulfillment citation."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":100,"ref":"p100","source":"Ἀνοίξω ἐν παραβολαῖς τὸ στόμα μου, ἐρεύξομαι κεκρυμμένα ἀπὸ καταβολῆς κόσμου. Τί δὲ νῦν ἐπήγαγεν; Ὅσα ἠκούσαμεν καὶ ἔγνωμεν αὐτά, καὶ οἱ πατέρες ἡμῶν διηγήσαντο ἡμῖν. Πρέποντα ταῦτα τῇ ἀνθρωπότητι. Καὶ ἵνα δείξῃ τὰ παρ’ αὐτοῦ τοῖς διὰ τῶν προφητῶν ἐοικότα καὶ σύμφωνα· Οὐκ ἐκρύβη ἀπὸ τῶν τέκνων αὐτῶν εἰς γενεὰν ἑτέραν. Ἀπαγγέλλοντες τὰς αἰνέσεις τοῦ Κυρίου καὶ τὰς δυναστείας αὐτοῦ, καὶ τὰ θαυμάσια αὐτοῦ ἃ ἐποίησεν. Τίνες ἀνη […] περὶ ὧν ἔμπροσθεν ἔλεγον, Οἱ πατέρες ἡμῶν διηγήσαντο ἡμῖν, ἀλλ’ ὑπὲρ […] σεν. σ […] σω τοῦτο αὐτῇ τῇ προφητείᾳ τάξας.\n\nβʹ. Οὐκ ἐκρύβη ἀπὸ τῶν τέκνων αὐτῶν εἰς γενεὰν ἑτέραν. Γενεὰν δὲ ἑτέραν τὰ ἔθνη καλεῖ, περὶ ἧς καὶ ἀλλαχοῦ φησιν· Ἀναγγελήσεται τῷ Κυρίῳ γενεὰ ἡ ἐρχομένη. Οἱ δὲ αὐτοὶ καὶ τέκνα τοῦ ὄντως Ἰσραὴλ χρηματίζουσιν, ὥσπερ αὐτῶν κληρονομήσαντες τὴν εἰς Θεὸν εὐσέβειαν· Ὅθεν καὶ Παῦλος ἔλεγεν, Ὧν ἡ υἱοθεσία, καὶ ἡ λατρεία, καὶ ἡ διαθήκη, καὶ ἡ νομοθεσία, καὶ ὧν οἱ πατέρες. Οὗτοι τοίνυν ἡμῖν ὡς υἱοῖς τοῦ Κυρίου τὰς αἰνέσεις ἀνήγγειλαν. Οὐδὲ γὰρ τίνα χρὴ τρόπον αἰνεῖν τὸν Θεὸν ἐγινώσκομεν, εἰ μὴ προφῆται ἡμᾶς προλαβόντες ἐδίδαξαν λέγειν, Εὐλογεῖτε, πάντα τὰ ἔργα Κυρίου, τὸν Κύριον· καὶ πάλιν, Αἰνεῖτε τὸν Κύριον ἐκ τῶν οὐρανῶν· καὶ αὖθις, Ἅγιος, ἅγιος, ἅγιος Κύριος Σαβαώθ, καὶ ὅσα τούτοις ὅμοια. Παρὰ τούτων τὰς δυναστείας τοῦ Θεοῦ, καὶ τὰ θαυμάσια ἃ ἐποίησε μεμαθήκαμεν· δυναστείας μέν, ἃς κατὰ τοῦ Φαραὼ τυχόν, ἢ καὶ τοῦ Ναβουχοδονόσορ, ἢ καὶ τῶν γιγάντων, καὶ τοιούτων ἑτέρων ἐδείξατο·","english":"I will open my mouth in parables, I will utter things hidden from the foundation of the world. But what did he now add? As many things as we heard and knew, and our fathers narrated to us. These things are fitting for humanity. And to show that his own things are like and in harmony with those through the prophets: It was not hidden from their children into another generation. Proclaiming the praises of the Lord and his powers and his wonders which he performed. Who are those who [...] concerning whom they said earlier, Our fathers narrated to us, but beyond [...] having placed this in the prophecy itself.\n\n2. It was not hidden from their children into another generation. He calls the nations another generation, concerning which he also says elsewhere: The coming generation will be announced to the Lord. And these same ones are also called children of the true Israel, as if they inherited from them piety toward God. Whence also Paul said, Those whose adoption, and worship, and covenant, and legislation, and whose fathers. These then proclaimed to us as sons of the Lord the praises. For we would not know in what manner it is necessary to praise God, unless the prophets, anticipating us, taught us to say, Bless all the works of the Lord, the Lord; and again, Praise the Lord from the heavens; and again, Holy, holy, holy Lord Sabaoth, and all things similar to these. From these we have learned the powers of God and the wonders which he performed: powers, such as those he displayed against Pharaoh, for instance, or against Nebuchadnezzar, or against the giants, and other such beings.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"βʹ","severity":"info","text":"The numeral βʹ marks a new section, likely a second lemma or comment on the same verse, a common feature in Hesychius’ commentary structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γενεὰν ἑτέραν","severity":"info","text":"Hesychius glosses 'another generation' as 'the nations' (τὰ ἔθνη), a typological reading identifying the gentiles as the new generation inheriting Israel’s piety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀναγγελήσεται τῷ Κυρίῳ γενεὰ ἡ ἐρχομένη","severity":"info","text":"Hesychius cites a phrase not found verbatim in the Septuagint; it may be a loose allusion to Psalm 48 or a lost source, possibly a liturgical formula.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εὐλογεῖτε, πάντα τὰ ἔργα Κυρίου, τὸν Κύριον","severity":"info","text":"This phrase echoes Psalm 103:24 LXX (Bless the Lord, all the works of the Lord), but the wording is adapted; Hesychius may be quoting a liturgical version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Αἰνεῖτε τὸν Κύριον ἐκ τῶν οὐρανῶν","severity":"info","text":"This is not a direct Septuagint citation; it may conflate Psalm 148:1 LXX and Psalm 150:1 LXX, or derive from a hymnic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἅγιος, ἅγιος, ἅγιος Κύριος Σαβαώθ","severity":"info","text":"The Trisagion (Holy, holy, holy) is from Isaiah 6:3 LXX, but the addition 'Lord Sabaoth' reflects later liturgical usage, not the biblical text.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has lacunae: 'Τίνες ἀνη […]' and 'ἀλλ’ ὑπὲρ […] σεν. σ […] σω' are corrupt, making the referent of 'those who' uncertain.","The phrase 'Ὧν ἡ υἱοθεσία, καὶ ἡ λατρεία, καὶ ἡ διαθήκη, καὶ ἡ νομοθεσία, καὶ ὧν οἱ πατέρες' is attributed to Paul but is not a direct quotation from the Pauline corpus; it may be a paraphrase or a lost fragment."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":101,"ref":"p101","source":"θαυμάσια δὲ τὰ μετὰ τοῦ Ἰώβ, μετὰ τοῦ Δαυΐδ, μετὰ τοῦ Δανιήλ, μετὰ τῶν τριῶν παίδων, καὶ τῶν ἄλλων τῶν ἐν πειρασμοῖς στεφανωθέντων ἐποίησε. Καὶ ἀνέστησε μαρτύριον ἐν Ἰακώβ. Οἷον, ἢ πότε; Ὅτε ἐπάλαιε μετ’ αὐτοῦ ὁ Θεὸς ἐν τῷ χειμάῤῥῳ Ἰακώβ. Δῆλον γὰρ ὡς ἐν εἴδει σχήματος ἀνθρώπου ἐπάλαιεν ὁ Θεός, καὶ κρατεῖσθαι παρ’ αὐτοῦ τούτοις μηνύει τοῖς ῥήμασιν· Ἀπόλυσόν με, ὅτι ἀνέβη ὁ ὄρθρος· οἷς ἐπήγαγεν ὁ Ἰακώβ· Οὐ μή σε ἀπολύσω ἐὰν μή με εὐλογήσῃς. Ἐκεῖνο τοίνυν τὸ θαῦμα μαρτύριον, ὅπερ καὶ ὑπόμνημα ὁ Χριστὸς τῆς ἑαυτοῦ κατὰ σάρκα θεοφανείας ἔθετο. Καὶ νόμον ἔθετο ἐν Ἰσραήλ. Ὅσα ἐνετείλατο τοῖς πατράσιν ἡμῶν, τοῦ γνωρίσαι αὐτὰ τοῖς υἱοῖς αὐτῶν. Τούτου χάριν ἐν τῷ Ἰσραὴλ νόμον, φησίν, ἔθετο, καίτοι παραβαίνειν αὐτοὺς καὶ ἀθετεῖν τὰ νόμιμα μέλλοντας, ἵνα τοῖς υἱοῖς αὐτῶν (εἶναι δὲ τοὺς ἐξ ἐθνῶν ἐπιστρέφοντας ἔφημεν) γνωρίσῃ ὅσα τοῖς πατράσιν ἡμῶν ἐνετείλατο. Οὐκοῦν ἡμῶν χάριν ὁ λαὸς τῶν Ἰουδαίων νομοθεσίαν δέχεται· ἡμεῖς γὰρ τὸν νόμον κατὰ πνεῦμα καὶ ὥσπερ σκοπὸς τῷ νομοθέτῃ φυλάττομεν· σαφέστερον δὲ μηνύει τὰ ἑπόμενα· Ὅπως ἂν γνῷ γενεὰ ἑτέρα. Ποία; Υἱοὶ τεχθησόμενοι. Θεωρεῖς ὅτι περὶ τῶν ἐθνῶν λέγει; Οὔπω γὰρ ταῦτα τεχθέντα ὑπῆρχεν εἰς εὐσέβειαν· ἔμελλε δὲ διὰ βαπτίσματος τίκτεσθαι· ὅθεν υἱοὶ τεχθησόμενοι δικαίως ἐλέγοντο· ἀλλὰ καὶ πεπτωκότα διὰ τὴν εἰδωλολατρείαν. Καλῶς οὖν προφητεία αὐτῶν, τὴν ἐσομένην διὰ πίστεως τῆς εἰς Χριστὸν ἀνάστασιν· καὶ ἀναστήσονται καὶ ἀπαγγελοῦσιν αὐτὰ τοῖς υἱοῖς αὐτῶν· ἵνα θῶνται ἐπὶ τὸν Θεὸν τὴν ἐλπίδα αὐτῶν·","english":"And he did wondrous things with Job, with David, with Daniel, with the three children, and with the others who were crowned in trials. And he set up a testimony in Jacob. For instance, when? When God wrestled with him in the winter torrent of Jacob. For it is clear that God wrestled in the form of a human shape, and he indicates that he was held by him with these words: \"Let me go, for dawn has risen\"; to which Jacob added: \"I will not let you go unless you bless me.\" That wonder, then, is a testimony, which Christ also established as a reminder of his own theophany in the flesh. And he set a law in Israel. As many things as he commanded our fathers, so that they might make them known to their sons. For this reason, he says, he set a law in Israel, even though they were about to transgress and reject the ordinances, so that to their sons (and we have said that these are those from the nations who are converting) he might make known as many things as he commanded our fathers. Therefore, for our sake the people of the Jews receive legislation; for we keep the law according to the spirit and as a target for the lawgiver; and the following makes this clearer: \"So that another generation might know.\" Which one? Sons who will be born. Do you see that he speaks about the nations? For these were not yet born into piety; but they were about to be born through baptism; hence they were rightly called sons who will be born; but also they had fallen because of idolatry. Well then, their prophecy is of the resurrection that would come through faith in Christ; and they will rise and announce these things to their sons, so that they may place their hope in God.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰακώβ","severity":"info","text":"The wrestling of God with Jacob at the Jabbok (Gen 32:24–30) is interpreted as a theophany in human form, a typological prefiguration of Christ's incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μαρτύριον","severity":"info","text":"Here μαρτύριον means 'testimony' or 'witness' in a salvific sense, not 'martyrdom'; it is linked to the wrestling as a sign of divine presence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τριῶν παίδων","severity":"info","text":"The 'three children' refer to Ananias, Azarias, and Misael from Daniel 3, who were preserved in the fiery furnace—a common type of resurrection in early Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"νόμον ἔθετο ἐν Ἰσραήλ","severity":"info","text":"This phrase introduces a chiastic parallel: the law given to Israel is for the sake of the gentiles (υἱοὶ τεχθησόμενοι), who will receive it spiritually through baptism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"υἱοὶ τεχθησόμενοι","severity":"info","text":"Hesychius interprets 'sons who will be born' as gentiles reborn through baptism, reflecting a typological reading of the law as prophecy of Christian resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"χειμάῤῥῳ Ἰακώβ","severity":"caution","text":"The phrase 'winter torrent of Jacob' is ambiguous: it may refer to the Jabbok river (Gen 32:22) or be a textual corruption; the Coptic Vorlage is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'winter torrent of Jacob' is unclear; it may conflate the Jabbok with a local toponym.","The phrase 'υἱοὶ τεχθησόμενοι' could also refer to Jewish children, but Hesychius explicitly applies it to gentiles."],"confidence":"high","notes":[]},{"i":102,"ref":"p102","source":"καὶ μὴ ἐπιλάθωνται τῶν ἔργων τοῦ Θεοῦ, καὶ τὰς ἐντολὰς αὐτοῦ ἐκζητήσωσι. Τοῦτο γὰρ γνῶσις ὄντως Θεοῦ, τὸ μεταδοῦναι καὶ ἄλλοις τῆς γνώσεως, καὶ υἱοὺς τῇ μαθητείᾳ τῶν ἐντολῶν ἐργάσασθαι· ὅπερ σαφῶς πεποιήκασιν οἱ εἰς Χριστὸν πιστεύσαντες Οὐδενὶ γὰρ τῆς θεογνωσίας ἐβάσκανον· οὐδὲ ὅσοι προλαβόντες ἐπίστευσαν, ἀποκλεῖσαι τοῖς ἄλλοις τὴν ὁδὸν βούλονται· ἀλλὰ παρεγγυῶσιν ἐπὶ τὸν Θεὸν τὴν ἐλπίδα ἔχειν, καὶ μὴ ἐπιλανθάνεσθαι τῶν ἔργων τοῦ Θεοῦ, ἐκζητεῖν δὲ αὐτοῦ καὶ τὰς ἐντολάς. Ταῦτα γὰρ πᾶσι τοῖς οἰκείοις καὶ τοῖς ἀλλοτρίοις ἡμέρας ἑκάστης ὑπ’ Ἐκκλησίας κηρύττεται· ἐν ᾗ Παῦλος πᾶσι καὶ πάσαις βοᾷ· Τεκνία μου, οὓς πάλιν ὠδίνω, ἄχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν. Οὐχ οὕτως δὲ οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι ἐποίουν, τὴν κλεῖδα λαμβάνοντες τῆς γνώσεως, καὶ μηδενὶ συγχωροῦντες εἰσελθεῖν· τοῦτο γὰρ αὐτοὺς ὁ Κύριος ταλανίζων ἐδήλωσεν· ὥς φησι τὰ ἑπόμενα· Ἵνα μὴ γένωνται ὡς οἱ πατέρες αὐτῶν. Ἐπειδὴ γὰρ τὰ ἔθνη τοὺς ἐξ Ἰσραὴλ πατέρας δικαίως διὰ τὸ εἶναι τὸν Χριστὸν ἐξ αὐτῶν ἐπιγράφεται· ὧν οἱ μὲν χρηστοί, προφῆται καὶ ἱερεῖς οἱ ὄντως, καὶ ὅσοι τὸν νόμον κατώρθωσαν· πονηροὶ δὲ πάλιν, ὅσοι ταύτας ψευδῶς τὰς ἀξίας περιέκειντο· ἀλλὰ ἐπειδὴ πονηρῶν μνημονεύειν καὶ παρανόμων ἔμελλεν, ἀναγκαίως πατέρας εἰπὼν ἄνια […] περὶ ὧν λέγεται προσέθηκεν· Γενεὰ σκολιὰ καὶ παραπικραίνουσα· γενεὰ ἥτις οὐ κατεύθυνε τὴν καρδίαν ἑαυτῆς, καὶ οὐκ ἐπιστώθη μετὰ τοῦ Θεοῦ τὸ πνεῦμα αὐτῆς. Γλώττῃ γὰρ πάντες μόνῃ τὴν πίστιν ἐπηγγείλαντο, οὐχὶ δὲ ὄλῃ καρδίᾳ καὶ καθαρῷ τῷ πνεύματι·","english":"and they may not forget the works of God, and they may seek out his commandments. For this is truly knowledge of God: to impart knowledge also to others, and to make sons through discipleship in the commandments, which is clearly what those who believed in Christ have done. For they begrudged no one the knowledge of God; nor do those who believed before wish to close the way to others, but they exhort them to place their hope in God, and not to forget the works of God, and to seek out his commandments. For these things are proclaimed daily by the Church to all, both the faithful and the outsiders; in which Paul cries out to all men and women: \"My little children, whom I again bring forth in labor, until Christ is formed in you.\" Not so did the scribes and Pharisees act, taking the key of knowledge and allowing no one to enter; for the Lord revealed this, lamenting them, as the following words say: \"That they may not become like their fathers.\" For the nations rightly claim the fathers from Israel because Christ came from them; among these, some are good—prophets and true priests, and all who fulfilled the law—but others are wicked, all who falsely bore these titles. But since he was about to mention wicked and lawless men, having necessarily said \"fathers,\" he added concerning those of whom it is said: \"A crooked and embittered generation; a generation that did not direct its heart, and whose spirit was not faithful with God.\" For with their tongue alone they professed faith, but not with their whole heart and pure spirit.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τεκνία μου, οὓς πάλιν ὠδίνω, ἄχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν","severity":"info","text":"Hesychius adapts Paul's language of spiritual labor (cf. Gal 4:19) to depict the Church's catechetical formation of believers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γραμματεῖς καὶ οἱ Φαρισαῖοι","severity":"info","text":"Hesychius contrasts Christian openness with scribal and Pharisaic exclusivity, a common patristic trope that polemically reinterprets Jewish tradition as secretive.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Γενεὰ σκολιὰ καὶ παραπικραίνουσα","severity":"info","text":"The citation of a 'crooked and embittered generation' functions as an exegetical gloss on the wicked 'fathers,' reinforcing the moral dichotomy of the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θεογνωσίας","severity":"info","text":"The term 'knowledge of God' (θεογνωσία) here denotes both doctrinal insight and the practice of imparting it, central to Hesychius' catechetical emphasis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐκκλησίας","severity":"info","text":"Hesychius presents the Church as the daily proclaimer of divine commandments, reflecting a liturgical and pedagogical self-understanding in 5th-century Jerusalem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἄνια","severity":"caution","text":"The Greek text has a lacuna after 'ἄνια' (likely 'ἄνια' for 'ἀνία' or a corruption); the English draft omits this, obscuring a possible break in the argument.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἄνια' is unclear: possibly a scribal error for 'ἀνία' (distress) or a lacuna; the English draft skips it, leaving the transition to the 'crooked generation' uncertain."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":103,"ref":"p103","source":"ὅθεν ἦσαν σκολιοὶ καὶ παραπικραίνοντες, καὶ τὴν καρδίαν οὐ πρὸς τὸν Θεὸν κατεύθυναν, οὐ τὰ ἀπὸ τῶν χειλέων, ἀλλὰ τὰ ἀπὸ τῶν κινημάτων τῶν ἐν ψυχῇ βουλόμενον δέχεσθαι. Οὓς ἵνα μὴ ζηλώσωμεν, ὁ νόμος ἡμῖν ὁ παρ’ ἐκείνων ἀμεληθείς, εἰς ἀνάμνησιν πνευματικὴν καὶ κατόρθωσιν δέδοται. Υἱοὶ Ἐφραῒμ ἐντείνοντες καὶ βάλλοντες τόξοις ἐστράφησαν ἐν ἡμέρᾳ πολέμου. Οὐκ ἐφύλαξαν τὴν διαθήκην τοῦ Θεοῦ, καὶ ἐν τῷ νόμῳ αὐτοῦ οὐκ ἠβουλήθησαν πορεύεσθαι. Ἀπὸ τῆς μείζονος φυλῆς ὅλον τὸν λαὸν τοῦ Ἰσραὴλ τὸν ἀποσχισθέντα τοῦ Ἰούδα ἐδήλωσεν· ὁ γὰρ Ἐφραῒμ ἐν ταῖς δέκα φυλαῖς ταῖς ὑπὸ τὸν Ἱεροβοὰμ γενομέναις ἐπρώτευεν. Οὕτω τοιγαροῦν καὶ τοὺς ἄλλους προφήτας τὸν Ἰσραὴλ εὑρήσεις ὀνομάζοντας. Δηλοῖ δὲ Ὠσηέ· φησὶ γάρ· Τί ποιήσω σοι, Ἐφραΐμ; τί ποιήσω σοι, Μανασσῇ; τί ποιήσω σοι, Ἰούδα; Ἰούδαν μὲν τὰς δύο φυλὰς καλῶν, ὧν ὁ οἶκος τοῦ Ἰούδα ἐβασίλευεν· Ἐφραῒμ αὖθις τὰς δέκα· ἐπειδήπερ ἡ φυλὴ τοῦ Ἐφραῒμ τὴν τούτων βασιλείαν ἐκέκτητο. Οὗτοι τοίνυν Ἐντείνοντες καὶ βάλλοντες τόξοις· ἦν γὰρ αὐτοῖς θεοσεβείας ὄργανα. Ἐστράφησαν ὅμως εἰς φυγήν, εὔδηλον ἐν ἡμέρᾳ τοῦ νοητοῦ πολέμου, νῶτα τοῖς ἐχθροῖς δεδωκότες τοῖς δαίμοσι. Τί δὲ αὐτοὺς εἰς φυγὴν τραπῆναι καὶ νῶτα δοῦναι τοῖς ἐχθροῖς παρεσκεύασε; Τὸ μὴ φυλάξαι τὴν διαθήκην τοῦ Θεοῦ, μηδ’ ἐν τῷ νόμῳ αὐτοῦ πορευθῆναι. Καὶ πότε τοῦτο ὑπέστησαν; Ἡνίκα δύο δαμάλεις χωνευτὰς προσεκύνησαν. Ὅθεν αὐτοῖς τὰ ἑξῆς τραγῳδῶν ἐπήγαγε· Καὶ ἐπελάθοντο τῶν εὐεργεσιῶν αὐτοῦ, καὶ τῶν θαυμασίων αὐτοῦ, ὧν ἔδειξεν αὐτοῖς, ἐναντίον τῶν πατέρων αὐτῶν·","english":"Hence they were crooked and embittered, and they did not direct their heart toward God, for he wishes to receive not what comes from the lips, but what comes from the movements within the soul. Lest we emulate them, the law which was neglected by them has been given to us for spiritual remembrance and correction. The sons of Ephraim, drawing and shooting with bows, were turned back on the day of battle. They did not keep the covenant of God, and they did not wish to walk in his law. From the greater tribe he indicated the whole people of Israel who were separated from Judah; for Ephraim held the chief place among the ten tribes that came under Jeroboam. Thus, moreover, you will find the other prophets naming Israel. And Hosea makes it clear; for he says: What shall I do for you, Ephraim? What shall I do for you, Manasseh? What shall I do for you, Judah? Calling Judah the two tribes over which the house of Judah reigned, and Ephraim again the ten, since the tribe of Ephraim possessed the kingship of these. These, then, drawing and shooting with bows; for they had instruments of piety. Yet they were turned to flight, clearly on the day of the spiritual war, having given their backs to the enemies, the demons. And what caused them to turn to flight and give their backs to the enemies? Not keeping the covenant of God, nor walking in his law. And when did they undergo this? When they worshipped two molten heifers. Hence, lamenting over them, he added the following: And they forgot his benefactions and his wonders, which he showed them, in the presence of their fathers.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Υἱοὶ Ἐφραῒμ ἐντείνοντες καὶ βάλλοντες τόξοις ἐστράφησαν ἐν ἡμέρᾳ πολέμου","severity":"info","text":"Hesychius alludes to Psalm 77:9 LXX (78:9 MT), where Ephraim’s archers turn back in battle, applying it to spiritual warfare.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δύο δαμάλεις χωνευτὰς προσεκύνησαν","severity":"info","text":"The ‘two molten heifers’ refer to Jeroboam’s golden calves at Dan and Bethel (1 Kings 12:28-30), a standard patristic symbol of idolatry leading Israel astray.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Δηλοῖ δὲ Ὠσηέ· φησὶ γάρ· Τί ποιήσω σοι, Ἐφραΐμ;","severity":"info","text":"Hesychius cites Hosea 6:1-2 LXX as a proof-text, linking Ephraim, Manasseh, and Judah to the divided kingdom, reinforcing his allegorical reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παραπικραίνοντες","severity":"info","text":"The Greek participle παραπικραίνοντες (from παραπικραίνω) means ‘embittering’ or ‘provoking’, but Hesychius uses it to describe moral perversity, not just emotional state.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"νῶτα τοῖς ἐχθροῖς δεδωκότες τοῖς δαίμοσι","severity":"info","text":"Hesychius interprets the historical defeat of Ephraim as a spiritual allegory: turning one’s back to demons, a common patristic trope for apostasy or moral failure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐναντίον τῶν πατέρων αὐτῶν","severity":"caution","text":"The phrase ‘in the presence of their fathers’ is ambiguous: it may mean ‘before their ancestors’ (as witnesses) or ‘in the time of their fathers’ (past generation). Hesychius does not clarify.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the ‘two molten heifers’ is not explicitly linked to a specific biblical passage; the reference to Jeroboam’s calves is inferred from context.","The phrase ‘ἐναντίον τῶν πατέρων αὐτῶν’ could be temporal or locative; Hesychius does not resolve the ambiguity."],"confidence":"high","notes":[]},{"i":104,"ref":"p104","source":"ἃ ἐποίησε θαυμάσια ἐν γῇ Αἰγύπτῳ, ἐν πεδίῳ Τάνεως.\n\nγʹ. Ἐν ὀλίγοις ὅλα τὰ κατὰ τὴν Αἴγυπτον ἐμνημόνευσε θαύματα, ὧν αὐτοῖς ὀνειδίζει λήθην. Οὐ γὰρ ἂν τὸν εὐεργέτην κατέλιπον, εἰ μὴ διὰ μέγεθος ἀγνωμοσύνης τὰς εὐεργεσίας ἀπὸ τῆς μνήμης ἐξέβαλον, καὶ τὰ θαυμάσια ὧν τοὺς πατέρας ἐκτήσαντο μάρτυρας, αὐταῖς τὰ σημεῖα παραλαβόντες ταῖς ὄψεσιν, ἄπερ ἐν τῷ πεδίῳ Τάνεως γεγενῆσθαι παρέθετο· ἐπειδὴ ταύτην ὁ Φαραὼ πάντως ὡς ἀρχαιοτέραν οἰκῶν ὑπῆρχεν καὶ μείζονα· ὅτι δὲ ἀρχαιοτέρα ἡ Τάνις, ἡ θεία δηλοῖ Γραφή. Βουληθεὶς γὰρ τῆς Χεβρὼν τὸ λίαν ἀρχαῖον προσμαρτυρῆσαι, πρὸς τὴν Τάνιν ἐποιεῖτο τὴν σύγκρισιν· λέγει δὲ οὕτως· Ἡ δὲ Χεβρὼν ᾠκοδομήθη πρὸ τοῦ Τάνιν ἐν Αἰγύπτῳ οἰκοδομηθῆναι, ἤγουν τὰ τοῦ Φαραὼ βασίλεια. Διέῤῥηξε θάλασσαν, καὶ διήγαγεν αὐτούς· παρέστησεν ὕδατα ὡσεὶ ἀσκόν. Πολλὴν ἐνταῦθα τοῦ θαυματουργοῦντος παρέστησε δύναμιν· ἔτι τὴν θάλασσαν πρὸς τὴν τοῦ λαοῦ πάροδον πειρῶ […] δεό […] ἐχέρσωσεν ὅμως, ἀλλ’ ὡς οἰκείου στοιχείου φειδόμενος, εἰς δύο ταύτην ἐμέρισε. Τοῦτο γάρ ἐστι τό, Διέῤῥηξεν. Εἶτα κυρτώσας καθάπερ ἀσκόν, ἑκάτερον χεῖλος τοῦ μερισθέντος ὕδατος, γῆν ἐν μέσῳ […] τῆς θαλάσσης γυμνωθείσης ἔδωκε τοῖς ὁδεύουσι· διόπερ τοῦ λαοῦ περαιωθέντος, εἰς τὴν ἑαυτῆς χώραν ἐπαφῆκε τὴν θάλασσαν. Καὶ ὡδήγησεν αὐτοὺς ἐν νεφέλῃ ἡμέρας, καὶ ὅλην τὴν νύκτα ἐν φωτισμῷ πυρός. Θεωρεῖς τῆς τοῦ θαυματουργοῦντος προνοίας τὸ μέγεθος; Ἐπειδὴ γὰρ σημείου πρὸς τὴν ὁδὸν ἐρήμην οὖσαν καὶ παρ’ αὐτῶν ἀγνοουμένην ἔχρῃζον, οὐ τῆς χρείας μόνης, ἀλλὰ καὶ τῆς ὠφελείας ἐπεμελήθη τούτων οἲ τὸ σημεῖον ἐδέχοντο.","english":"The wonders that he performed in the land of Egypt, in the plain of Tanis.\n\n3. In few words he recalled all the wonders in Egypt, for which he reproaches them with forgetfulness. For they would not have abandoned their benefactor, had they not, through the magnitude of their ingratitude, cast the benefits out of memory, and the wonders of which they had made their fathers witnesses, having themselves received the signs with their own eyes, which he set forth as having occurred in the plain of Tanis; since Pharaoh dwelt in this city as the more ancient and greater one. And that Tanis is more ancient, divine Scripture makes clear. For, wishing to attest to the great antiquity of Hebron, it made the comparison with Tanis; and it speaks thus: \"And Hebron was built before Tanis was built in Egypt,\" that is, the palace of Pharaoh. He split the sea and led them through; he set up the waters like a wineskin. Here he displayed the great power of the wonder-worker; for, although he could have dried up the sea for the passage of the people, yet, sparing his own element, he divided it into two. For this is what \"he split\" means. Then, curving each lip of the divided water like a wineskin, he gave dry land in the middle, the sea having been laid bare, to those who traveled; wherefore, when the people had crossed, he released the sea back into its own place. And he led them by a cloud by day, and throughout the whole night by a light of fire. Do you see the magnitude of the providence of the wonder-worker? For since they needed a sign for the road, which was desert and unknown to them, he cared not only for their need but also for the benefit of those who received the sign.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡ δὲ Χεβρὼν ᾠκοδομήθη πρὸ τοῦ Τάνιν ἐν Αἰγύπτῳ οἰκοδομηθῆναι","severity":"info","text":"Hesychius quotes Numbers 13:22 (LXX) to prove Tanis is ancient, comparing it to Hebron.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Τάνις","severity":"info","text":"Tanis (Τάνις) was a major city in the Nile Delta, often identified with the biblical Zoan; it served as a royal residence of Pharaoh.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Διέῤῥηξε θάλασσαν","severity":"info","text":"The verb διέῤῥηξε ('he split') is a strong term for the parting of the Red Sea, emphasizing forceful division rather than gentle parting.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"γʹ.","severity":"info","text":"The numeral γʹ (3) marks the third section of the commentary on this psalm, following the pattern of numbered lemmata.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πειρῶ […] δε […] ἐχέρσωσεν","severity":"caution","text":"The Greek text is lacunose here; the bracketed gaps obscure the precise argument about drying the sea, though the sense is recoverable from context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὡσεὶ ἀσκόν","severity":"info","text":"The image of waters 'like a wineskin' (ἀσκός) is a distinctive exegetical trope, later echoed in Byzantine hymnography for the Red Sea crossing.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact wording of the lacuna after πειρῶ is uncertain; the reading assumes a verb like 'attempted' or 'tried' to dry the sea."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":105,"ref":"p105","source":"Διόπερ αὐτοῖς νεφέλην μὲν ἐν ἡμέρᾳ παρέσχεν, ἀπὸ τοῦ ἡλιακοῦ σκιάζουσαν καύσωνος· στῦλον δὲ πυρὸς ἐν νυκτί, πρὸς τῷ φωτὶ καὶ θέρμην (ὑγροτέρα γὰρ ἡ νὺξ καὶ ψυχροτέρα) παρέχοντα, Ὥστε καὶ ἡμεῖς ὅταν Θεοῦ ὁδηγοῦντος ὁδεύωμεν, καύσωνος μὲν ἡδονῶν ἐπελθόντος, τὴν νεφέλην τῆς μετανοίας […] ομεν· ψυγείσης δὲ τῆς ἀγάπης, τῷ ζήλῳ ταύτην καθάπερ στύλῳ πυρός, […] εν […] τες, ἀνάπτειν δυνησόμεθα. Διέῤῥηξε πέτραν ἐν ἐρήμῳ, καὶ ἐπότισεν αὐτοὺς ὡς ἐν ἀβύσσῳ πολλῇ. Καὶ ἐξήγαγεν ὕδωρ ἐκ πέτρας, καὶ κατήγαγεν ὡς ποταμοὺς ὕδατα. Τάχα πού τινες δοκοῦσιν, ὅτι δὶς τὸ αὐτὸ σημεῖον ὁ προφήτης ἐξέθετο· ἔχει δὲ οὐχ οὕτως, ἀλλὰ δεύτερον αὐτοῖς τὸ ὕδωρ ἐκ πέτρας ὁ Μωϋσῆς ἐξήγαγεν, ἅπαξ μὲν ἐν τῇ ἐρήμῳ Χωρήβ, τὸ δὲ δεύτερον ἐν Κάδης, ἔνθα Μαριὰμ ἐτάφη τελευτήσασα· εἰς πλησμονὴν δὲ ἑκάτερον, ὥστε τό, Ἐν ἀβύσσῳ πολλῇ, λέγεσθαι· ἐπειδὴ οὐχὶ ποταμῷ, ἀλλὰ πολλοῖς διὰ τὸ πλῆθος ἦν ἱκανὸν τὸ ὕδωρ παραβάλλεσθαι. Τοῦτο γὰρ ἦν σύστασις, ὅτι πρὸς ἀλήθειαν, οὐχὶ δὲ φαντασίαν αὐτοῖς ἐγεγόνει τὰ θαύματα. Καὶ προσέθεντο ἔτι τοῦ ἁμαρτάνειν αὐτῷ. Δεινὴν κατηγορίαν τοῦ λαοῦ τῶν Ἰουδαίων ἐξέθετο, ὅτι τηλικαῦτα δεχόμενοι θαύματα, δέον τῶν ἀρχαίων ἁμαρτημάτων ἀπέχεσθαι, ἕτερα ὅμως ἐκείνοις προσέθηκαν, οὐχ ἁπλῶς ἁμαρτάνοντες, ἀλλ’ Αὐτῷ, τουτέστιν εἰς αὐτὸν πλημμελοῦντες τὸν τὰ σημεῖα παρέχοντα· διόπερ ἐπήγαγεν· Παρεπίκραναν τὸν Ὕψιστον ἐν ἀνύδρῳ. Πῶς παρεπίκραναν; Οὐ διψήσαντες, οὐδὲ ὕδωρ αἰτήσαντες, ἀλλὰ φαυλίζοντες καὶ λοιδοροῦντες τὸν παρέχοντα.","english":"Therefore, he provided them with a cloud by day, shading from the heat of the sun, and a pillar of fire by night, providing both light and warmth (for the night is more moist and colder). So that we also, when we travel with God guiding, if the heat of pleasures comes upon us, we may take the cloud of repentance; and when love has grown cold, we will be able to kindle it with zeal as with a pillar of fire. He split a rock in the desert and gave them drink as from a great abyss. And he brought water out of a rock and led it down like rivers of water. Perhaps some think that the prophet set forth the same sign twice; but it is not so; rather, Moses brought water out of a rock for them a second time, once in the desert of Horeb, and the second time at Kadesh, where Miriam was buried after her death; and each was for abundance, so that the phrase \"as from a great abyss\" is used, since the water was not comparable to a river but to many waters because of the multitude. For this was proof that the wonders had truly happened to them, not as a mere illusion. And they added still more to their sinning against him. He set forth a terrible accusation against the people of the Jews, that while receiving such great wonders, they ought to have refrained from their former sins, yet they added others to those, not simply sinning, but sinning against him, that is, offending the one who provided the signs; therefore he added: \"They embittered the Most High in a waterless place.\" How did they embitter him? Not by being thirsty or asking for water, but by disparaging and reviling the provider.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Διόπερ ... παρέσχεν","severity":"info","text":"The passage shifts from narrative of the biblical wonders to a moral application for the reader, introduced by Διόπερ and the hortatory subjunctive.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"στῦλον δὲ πυρὸς ἐν νυκτί","severity":"info","text":"Alludes to the pillar of fire that guided Israel by night (Exodus 13:21–22).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Διέῤῥηξε πέτραν ἐν ἐρήμῳ","severity":"info","text":"Refers to Moses striking the rock at Horeb (Exodus 17:6) and again at Kadesh (Numbers 20:11).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κάδης","severity":"info","text":"Kadesh (Qadesh Barnea) is a site in the Negev; Miriam’s burial there is attested in later Jewish and Christian tradition, though not in the Pentateuch.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παρεπίκραναν τὸν Ὕψιστον ἐν ἀνύδρῳ","severity":"info","text":"Quotes Psalm 77:40 (LXX) verbatim; the phrase 'in a waterless place' is interpreted as a moral rather than physical lack.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ὥστε ... δυνησόμεθα","severity":"caution","text":"The Greek text is lacunose; the English draft supplies plausible verbs ('take', 'kindle') but the original is fragmentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna in the Greek after 'τῆς μετανοίας' and 'στύλῳ πυρός' leaves the exact verbs uncertain; the English draft supplies plausible readings."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":106,"ref":"p106","source":"Ὅθεν οἱ τῶν θαυμάτων χῶροι, ὁ μὲν ὕδωρ ἀντιλογίας, ὁ δὲ πειρασμὸς ἐλέγετο καὶ λοιδόρησις, διὰ τὸ πειράζειν αὐτοὺς Κύριον λέγοντας, Εἰ ἔστι Κύριος ἐν ἡμῖν, ἢ οὔ; Τοῦτο γὰρ αὐτῇ λέξει Μωϋσῆς ὁ νομοθέτης ἐξέθετο. Τούτοις σαφῶς ἔοικε τὰ ἐχόμενα· Καὶ ἐξεπείρασαν τὸν Θεὸν ἐν ταῖς καρδίαις αὐτῶν, τοῦ αἰτῆσαι βρώματα ταῖς ψυχαῖς αὐτῶν. Θεωρεῖς ὅτι τὸν Θεὸν ἐπείραζον, εἰ δύναται χορηγῆσαι κατὰ τὴν ἔρημον βρώματα· ὥστε ἀπὸ κακίας, οὐχὶ δὲ ἐξ ἐνδείας ὑπῆρχε τοσοῦτον ἡ αἴτησις· τοιγαροῦν οὐδὲ ἁπλῶς, Βρώματα, ἀλλά, Ταῖς ψυχαῖς αὐτῶν, τουτέστι κατὰ τὰς ἑαυτῶν ἡδονάς, καὶ τὰς τῆς ψυχῆς ἐπιθυμίας ἠβούλοντο περὶ σικύων καὶ πεπόνων καὶ κρομμύων ὡς σπανιζόντων γογγύζοντες. Καὶ κατελάλησαν τοῦ Θεοῦ, καὶ εἶπον. Δεινὸν μὲν καὶ τοῦ τυχόντος καταλαλεῖν· διόπερ φησὶν ὁ Δαυΐδ· Τὸν καταλαλοῦντα λάθρᾳ τοῦ πλησίον αὐτοῦ, τοῦτον ἐξεδίωκον· δεινότερον δὲ δεσπότου· τιμωρία γὰρ τὸν καταλαλοῦντα διαδέχεται· ἀλλὰ Θεοῦ δεινότατον, ἐπειδὴ καὶ πατὴρ ἡμῖν καὶ δεσπότης καὶ τροφεὺς ὁ Θεός, καὶ πᾶν ὅπερ ἂν εἴποις εὐεργεσίας ἢ δυναστείας, ἐχόμενος. Δεῖ τοίνυν ἢ φόβῳ τῆς αὐτοῦ δυναστείας, ἢ ἀγάπῃ τῆς παρ’ αὐτοῦ εὐεργεσίας, τῆς εἰς αὐτὸν λοιδορίας ἀπέχεσθαι. Τί δὲ ὅμως κατελάλουν; Μὴ δυνήσεται ὁ Θεὸς ἑτοιμάσαι τράπεζαν ἐν ἐρήμῳ; Ἐπεὶ ἐπάταξε πέτραν, καὶ ἐῤῥύησαν ὕδατα, καὶ χείμαῤῥοι κατεκλύσθησαν· μὴ καὶ ἄρτον δύναται δοῦναι, ἢ ἑτοιμάσαι τράπεζαν τῷ λαῷ αὐτοῦ; Χαλεπὴ τῶν βλασφήμων ἄρα καὶ παρανόμων ἡ τύφλωσις.","english":"Hence the places of the wonders: one was called the Water of Contradiction, the other Temptation and Reviling, because they tempted the Lord, saying, \"Is the Lord among us or not?\" For Moses the lawgiver set this forth in these very words. These things clearly resemble what follows: \"And they tempted God in their hearts, to ask for food for their souls.\" You see that they tempted God, whether he could provide food in the desert; so that the request arose from wickedness, not from need. Therefore they did not simply ask for \"food,\" but \"for their souls,\" that is, according to their own pleasures and the desires of their soul, they wanted to grumble about cucumbers, melons, and onions as if they were scarce. And they slandered God and said: It is grievous to slander even an ordinary person; hence David says, \"They drove out the one who secretly slanders his neighbor.\" It is more grievous to slander a master, for punishment follows the slanderer; but it is most grievous to slander God, since God is our father, master, and nourisher, and holds every benefit or power you might name. Therefore, one must refrain from slandering him, either from fear of his power or from love of his beneficence. But what did they slander? \"Will God be able to prepare a table in the desert?\" Since he struck a rock and waters flowed, and torrents were flooded, can he not also give bread or prepare a table for his people? Harsh, then, is the blindness of blasphemers and lawbreakers.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Water of Contradiction","severity":"info","text":"The 'Water of Contradiction' (ὕδωρ ἀντιλογίας) and 'Temptation' (πειρασμός) are place-names from the Exodus narrative, referring to sites where the Israelites quarreled with Moses and tested God. See Exod 17:1-7.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"And they tempted God in their hearts","severity":"info","text":"The phrase 'And they tempted God in their hearts' is not a direct biblical quotation but a paraphrase of the Israelites' murmuring in the wilderness, possibly echoing Num 11:4 or Ps 78 (LXX) 18.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"They drove out the one who secretly slanders his neighbor","severity":"info","text":"Hesychius attributes this saying to David, but it is not found in the Psalter. It may be a loose citation of a wisdom tradition or a lost psalm verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"cucumbers, melons, and onions","severity":"info","text":"The specific foods (cucumbers, melons, onions) recall the 'flesh-pots' of Egypt and the Israelites' complaints in Num 11:4-6, where they longed for the variety of Egyptian diet.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from place-names to a scriptural paraphrase, then to a moral lesson on slander, and finally to a rhetorical question about God's power, forming a homiletic crescendo.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Hesychius' allegorical reading of the wilderness journey as a moral struggle (cloud of repentance, pillar of zeal) is typical of Antiochene exegesis, emphasizing ethical application over typology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'And they tempted God in their hearts' is not a verbatim scriptural citation; its source is unclear, possibly a paraphrase of Num 11:4 or a lost tradition.","The attribution of the slander saying to David is uncertain; no exact parallel exists in the canonical Psalms."],"confidence":"high","notes":[]},{"i":107,"ref":"p107","source":"Ἀφ’ ὧν γὰρ ἔδει μεγάλα παρὰ Θεοῦ στοχάζεσθαι, καὶ θαῤῥεῖν ὅτι πάντα δύναται, ἀδυνατεῖ δὲ αὐτῷ οὐδέν, ἐκ τούτων τὰ περὶ αὐτοῦ ἀπαγορεύουσι, μονονουχὶ καὶ ταῦτα λέγοντες· εἰ καὶ ὕδωρ ἐχορήγησεν, ἀλλὰ τροφὴν χορηγῆσαι οὐ δύναται, ὡς κάμνοντος αὐτοῦ ἐπὶ τῷ θαυματουργεῖν, καὶ τὴν φιλοτιμίαν τοῖς προλαβοῦσι σημεῖα δαπανήσαντος· ἐφ’ οἷς εἰκότως κινεῖται· δηλοῖ δὲ τὰ ἑπόμενα. Διὰ τοῦτο ἤκουσε Κύριος καὶ ἀνεβάλετο· τουτέστι, Πρὸς ὀργὴν ἐκινήθη· οὕτω γὰρ Θεοδοτίων καὶ οἳ τὴν πέμπτην ἐκδεδώκασι.\n\nδʹ. Διὰ τί δὲ τὴν ἀναβολὴν ἐπὶ τῆς ὀργῆς ἐξέλαβον ἑκάτεροι; Οὐ μάτην γὰρ τοῦτο, ἀλλ’ ἐπειδὴ συμβαίνει ὡς τὰ πολλὰ τοῖς ὑπὸ θυμοῦ κεκινημένοις ἀναβάλλεσθαι τὴν στολήν, ἐπειγομένοις ὥσπερ εἰς ἐκδίκησιν· σύνηθες δὲ τοῖς προφήταις περιτιθέναι τῷ Θεῷ τὰ ἀνθρώπινα σχήματα, ἵνα ταύτας τὸ ποιὸν ἑκάστης ἐνεργείας ἧσπερ ἐνεργεῖ δείξωσιν. Ὅτι δὲ ἀναβολὴν ἐνταῦθα τὴν κίνησιν τῆς ὀργῆς τὴν ταχεῖαν ἐκάλεσεν, ἄκουε τὰ ἑπόμενα. Καὶ πῦρ ἀνήφθη ἐν Ἰακώβ, καὶ ὀργὴ ἀνέβη ἐπὶ τὸν Ἰσραήλ. Ὡς γὰρ ὀργισθέντος Θεοῦ, πῦρ κατὰ τῶν παρασκευασάντων τὴν ὀργὴν ἐξῆλθεν εἰς ἐκδίκησιν. Αἰτία δὲ τίς; Ὅτι οὐκ ἐπίστευσαν ἐν τῷ Θεῷ, οὐδὲ ἤλπισαν ἐπὶ τὸ σωτήριον αὐτοῦ. Παροξύνεται γὰρ ὁ Θεὸς ἀπιστούμενος, ἐπειδὴ πᾶς ἀπιστῶν Θεῷ, οὐδὲ κρίσιν προσδέχεται, ἀλλὰ καὶ φαυλίζει τὸν αὐτοῦ νόμον· εἰ δὲ τὸν θεῖον, πολὺ μᾶλλον τὸν ἀνθρώπινον· καὶ σύγχυσιν ἐντεῦθεν ἡ καθ’ ἡμᾶς πολιτεία ὑφίσταται. Τί γὰρ μὴ ὀκνήσουσιν εἰπεῖν οἱ μὴ πιστεύοντες εἰς τὸν Θεόν, μηδὲ εἰς τὴν παρ’ αὐτοῦ σωτηρίαν ἐλπίζοντες;","english":"From these things, since they ought to have expected great things from God and to have trusted that he can do all things and that nothing is impossible for him, they instead deny the things concerning him, virtually saying even this: \"He provided water, but he cannot provide food, as if he were weary from working wonders and had exhausted his generosity on the preceding signs.\" At these things he is naturally moved; the following verses make this clear. For this reason, \"the Lord heard and delayed\" means he was moved to anger; for so Theodotion and those who produced the fifth version have rendered it.\n\n4. Why did both take \"delay\" in the sense of anger? This is not without reason, but because it often happens that those who are stirred up by wrath delay their garment, as if hastening to vengeance. It is customary for the prophets to attribute human forms to God, in order to show the quality of each action that he performs. That here \"delay\" calls the swift movement of anger, hear what follows: \"And fire was kindled in Jacob, and anger arose against Israel.\" For as if God were angry, fire went out against those who prepared the anger, for vengeance. And what is the cause? That they did not believe in God, nor did they hope in his salvation. For God is provoked when he is disbelieved, since everyone who disbelieves in God does not even accept judgment, but also disparages his law; and if the divine law, much more the human; and from this confusion arises in our polity. For what will they not dare to say, those who do not believe in God, nor hope in the salvation from him?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀναβολὴν","severity":"info","text":"Hesychius notes that Theodotion and the 'fifth version' render ἀναβολὴν as 'anger' (ὀργή), not 'delay'. This lexical choice is key to his allegorical reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πέμπτην","severity":"info","text":"The 'fifth version' (πέμπτην ἔκδοσις) refers to one of the later Greek translations of the Old Testament, possibly Aquila, Symmachus, or Theodotion, grouped in Origen's Hexapla.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ πῦρ ἀνήφθη ἐν Ἰακώβ","severity":"info","text":"Hesychius quotes Psalm 77:21 LXX (ET 78:21): 'And fire was kindled in Jacob, and anger arose against Israel', linking the 'delay' to divine wrath.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"δʹ","severity":"info","text":"The numeral δʹ (4) marks a new section, likely a distinct quaestio or lemma, typical of Hesychius' commentary structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Θεοδοτίων","severity":"info","text":"Hesychius cites Theodotion's translation as authoritative for the interpretation of ἀναβολὴν as 'anger', showing the influence of Hexaplaric readings on later exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀναβολὴν","severity":"caution","text":"The Greek ἀναβολὴν normally means 'delay', but Hesychius argues it means 'anger' based on Theodotion. The Coptic translator may have faced ambiguity in rendering this term.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not extant for this passage; the Greek original is used. The rendering of ἀναβολὴν as 'delay' or 'anger' is a lexical ambiguity resolved by Hesychius via Theodotion."],"confidence":"high","notes":[]},{"i":108,"ref":"p108","source":"Ὁμοῦ δὲ αὐτοὺς διαβαλεῖ, ὡς μὴ μόνον εἰς τὸν Πατέρα ἀπιστοῦντας, ἀλλὰ καὶ εἰς τὸν Υἱὸν ἀπιστήσαντας. Διό φησιν· Οὐδὲ ἤλπισαν ἐπὶ τὸ σωτήριον αὐτοῦ· τὸν Χριστὸν λέγων, ὅνπερ σωτήριον πολλοὶ μὲν τῶν προφητῶν, σαφῶς δὲ καὶ Συμεὼν λαβὼν ἐν ταῖς ἀγκάλαις ὠνόμασε. Καὶ ἐνετείλατο νεφέλαις ὑπεράνωθεν, καὶ θύρας οὐρανοῦ ἀνέῳξεν. Νεφέλας ὑπεράνωθεν τὰς ἐν ὕψει λέγει· διόπερ αὐτὰς καὶ θύρας οὐρανοῦ, ὡς προβεβλημένας τοῦ οὐρανοῦ, προσηγόρευσεν· εἰσὶ γάρ τινες τῶν νεφελῶν περίγαιοι, ὥστε καὶ τῶν ὀρέων αὐτὰς κατωτέρας εὑρίσκεσθαι. Καὶ ἔβρεξεν αὐτοῖς μάννα φαγεῖν, καὶ ἄρτον οὐρανοῦ ἔδωκεν αὐτοῖς. Ἄρτον ἀγγέλων ἔφαγεν ἄνθρωπος, ἐπισιτισμὸν ἀπέστειλεν αὐτοῖς εἰς πλησμονήν. Μήποτε γὰρ δι’ ἀδυναμίαν τοῦ πληρῶσαι τὴν αἴτησιν τὸν Θεὸν ὀργισθῆναι νομίσωσι, τὴν μὲν βλασφήμων καὶ οὐκ αἰτούντων, πῶς δεῖ πρεσβεύεσθαι παρὰ Θεοῦ, πῦρ ἐν αὐτοῖς ἀνάψας ἐπήγαγεν, ὥστε καὶ τὸ χωρίον ἐμπυρισμόν, πολλῆς ἐν αὐτῷ τοῦ λαοῦ μοίρας ἐμπρησθείσης, ὀνομάζεσθαι. Μετὰ δὲ τοῦτο τὰ αἰτηθέντα ἔδωκεν. Ἄρτον γε μὴν οὐρανοῦ καὶ ἄρτον ἀγγέλων τὸ μάννα καλεῖ, ἐπειδήπερ οὐ χερσὶν ἀνθρωπίναις παρεσκεύαστο· ἐξ οὐρανοῦ δέ, ἔνθα τῶν ἀγγέλων ὁ χορός, ἐφέρετο. Ἐπισιτισμὸν γὰρ αὐτοῖς ποῖον εἰς πλησμονὴν ἀπέστειλεν, ἔχει σαφῶς τὰ ἑπόμενα· Ἀπῆρε νότον ἐξ οὐρανοῦ, καὶ ἐπήγαγεν ἐν τῇ δυνάμει αὐτοῦ λίβα. Καὶ ἔβρεξεν ἐπ’ αὐτοὺς ὡσεὶ χνοῦν σάρκας, καὶ ὡσεὶ ἄμμον θαλασσῶν πετεινὰ πτερωτά. Ἕτοιμα τῷ Θεῷ τὰ ἀγαθά· καιρῷ δὲ ὅμως παρ’ αὐτῷ τῷ δέοντι φυλαττόμενα.","english":"He will accuse them all together, as not only disbelieving in the Father, but also having disbelieved in the Son. Therefore he says: \"Nor did they hope in his salvation,\" speaking of Christ, whom many of the prophets called \"salvation,\" and whom Symeon, taking him in his arms, clearly named so. And he commanded clouds above, and opened the doors of heaven. He calls \"clouds above\" those in the height; for this reason he also named them \"doors of heaven,\" as being set before heaven; for there are some clouds near the earth, so that they are found even lower than the mountains. And he rained down manna for them to eat, and gave them bread of heaven. A man ate the bread of angels; he sent them provisions for satiety. Lest they think that God became angry because of inability to fulfill the request—since they were blasphemers and not petitioners, and did not know how one must intercede with God—he kindled fire among them and brought it upon them, so that the place was called \"the burning,\" a great portion of the people having been burned there. After this, he gave what was asked. He calls manna \"bread of heaven\" and \"bread of angels,\" because it was not prepared by human hands, but was brought from heaven, where the chorus of angels is. What provisions he sent them for satiety is clearly shown by what follows: \"He removed the south wind from heaven, and brought in the west wind in its power. And he rained down upon them flesh like dust, and winged birds like the sand of the seas.\" Goods are ready for God; yet they are kept for the appropriate time by him.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐδὲ ἤλπισαν ἐπὶ τὸ σωτήριον αὐτοῦ","severity":"info","text":"Hesychius quotes or paraphrases a psalm verse (cf. Ps 77:22 LXX: 'οὐδὲ ἤλπισαν ἐπὶ τὸ σωτήριον αὐτοῦ'), identifying 'his salvation' with Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Συμεὼν λαβὼν ἐν ταῖς ἀγκάλαις ὠνόμασε","severity":"info","text":"Hesychius refers to Symeon the God-Receiver (Luke 2:25–35), who took the infant Jesus in his arms and called him 'salvation' (σωτήριον).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σωτήριον","severity":"info","text":"The Greek term σωτήριον (neuter adjective used as noun) means 'salvation' or 'saving power'; Hesychius explicitly identifies it with Christ, a Christological reading common in patristic psalm exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀπῆρε νότον ἐξ οὐρανοῦ, καὶ ἐπήγαγεν ἐν τῇ δυνάμει αὐτοῦ λίβα. Καὶ ἔβρεξεν ἐπ’ αὐτοὺς ὡσεὶ χνοῦν σάρκας, καὶ ὡσεὶ ἄμμον θαλασσῶν πετεινὰ πτερωτά","severity":"info","text":"Hesychius quotes a passage not from the canonical Psalter but likely from a lost poetic or liturgical source, describing divine provision of flesh and birds.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ χωρίον ἐμπυρισμόν","severity":"info","text":"The place called 'the burning' (ἐμπυρισμός) may refer to a location in the wilderness tradition (cf. Num 11:1–3, where fire from God consumes complainers), though not explicitly identified in the text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μετὰ δὲ τοῦτο τὰ αἰτηθέντα ἔδωκεν","severity":"info","text":"Hesychius structures the narrative as a sequence: accusation of disbelief, divine punishment by fire, then eventual granting of requests, emphasizing God's power and timing.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the quoted verses about south wind, west wind, flesh, and birds is unclear; they may be from a non-canonical psalm or a lost work.","The identity of 'the place called the burning' (τὸ χωρίον ἐμπυρισμόν) is not specified; it may refer to a biblical or local tradition."],"confidence":"high","notes":[]},{"i":109,"ref":"p109","source":"Ὅθεν τὸν τῶν Ἰουδαίων λαὸν κορῆσαι βουλόμενος, οὐ κοινήν τινα (καινήν τινα) δημιουργίαν παρήγαγε νότον καὶ λίβα νικήσας. Οὗτοι γὰρ ἐν τοῖς χώροις τοῖς θερμοτέροις πνέουσιν, ἔνθα τὸ τῆς ὀρτυγομήτρας δημιουργὸς ἔταξε διαγίνεσθαι, καὶ καθάπερ ἐκ θησαυρῶν ἑτοίμων τὸ σκοπηθὲν ἐπλήρωσεν. Ἡμεῖς δὲ μὴ πάντως ὑπερβολικῶς εἰρῆσθαι ταῦτα τῷ προφήτῃ νομίσωμεν, ὅτι Ἔβρεξεν ὡσεὶ χνοῦν σάρκας, καὶ ὡσεὶ ἄμμον θαλασσῶν πετεινὰ πτερωτά. Ἄπειρα γὰρ τοῦ Θεοῦ τὰ δημιουργήματα καὶ ἡμῖν ἀγνοούμενα. Τοσοῦτον τοίνυν ἦν τῶν ὀρνέων τὸ πλῆθος, ὥστε μὴ λίνοις μηδὲ παγίσιν ἢ μηχαναῖς ἄλλαις, χερσὶ δὲ πρὸς τὴν θήραν ἑτοίμην οὖσαν καὶ προκειμένην χρήσασθαι, ὡς τὰ ἑξῆς παρίστησι μάλιστα. Καὶ ἐπέπεσον εἰς μέσον τῆς παρεμβολῆς αὐτῶν, κύκλῳ τῶν σκηνωμάτων αὐτῶν. Καὶ ἔφαγον, καὶ ἐνεπλήσθησαν σφόδρα. Οὐκοῦν καὶ τοῦτο πλῆθος νόησον λαοῦ, τοσοῦτον μὲν τὸν ἀριθμόν, οὕτω δὲ γαστριμάργου κορεσθέντος οὐ πρὸς ἡμέραν μίαν, ἀλλὰ πρὸς τριάκοντα, ὡς δυνήσῃ μαθεῖν τὴν παρὰ Μωϋσῇ ἐν τῇ βίβλῳ τῶν Ἀριθμῶν ἱστορίαν ἐπερχόμενος. Καὶ τὴν ἐπιθυμίαν αὐτῶν ἤνεγκεν αὐτοῖς· οὐκ ἐστερήθησαν ἀπὸ τῆς ἐπιθυμίας αὐτῶν. Ἔτι τῆς βρώσεως οὔσης ἐν τῷ στόματι αὐτῶν, καὶ ὀργὴ τοῦ Θεοῦ ἀνέβη ἐπ’ αὐτούς, καὶ ἀπέκτεινεν ἐν τοῖς πλείοσιν αὐτῶν, καὶ τοὺς ἐκλεκτοὺς τοῦ Ἰσραὴλ συνεπόδισεν. Οὐ μάτην ἄρα τὰς πολλὰς ἡμῶν αἰτήσεις ὁ Θεὸς ἀναβάλλεται, πρὸς τὸ συμφέρον δέ, ἐπειδὴ τῶν ἐπιθυμιῶν αἱ πλεῖσται ἀσύμφοροι τοῖς ἀνθρώποις τυγχάνουσιν, ἃς τοῖς ἁμαρτωλοῖς ἐπιτελεῖ πολλάκις ὀργιζόμενος. Καὶ τίνος χάριν ἐπιτελεῖ;","english":"Therefore, wishing to satiate the people of the Jews, he did not produce some common (or new) creation, having conquered the south wind and the Libyan wind. For these blow in the warmer regions, where the creator of the quail ordained that it should dwell, and as if from ready storehouses he fulfilled what was planned. But let us not suppose that these things were said by the prophet entirely hyperbolically, that \"He rained flesh like dust, and winged fowl like the sand of the seas.\" For the creations of God are infinite and unknown to us. So great, then, was the multitude of birds that they used not nets nor snares nor other devices, but their hands for the hunt, which was ready and at hand, as the following especially demonstrates. And they fell into the midst of their camp, around their tents. And they ate, and were filled exceedingly. Therefore, understand this multitude of people as well, so great in number, and so gluttonous, satiated not for one day, but for thirty, as you may learn by going through the history in the book of Numbers by Moses. And he brought their desire to them; they were not deprived of their desire. While the food was still in their mouths, the wrath of God came upon them, and it killed most of them, and it hobbled the chosen ones of Israel. Not in vain, then, does God delay many of our requests, but for our benefit, since most desires are disadvantageous to men, which he often fulfills for sinners when angry. And for what reason does he fulfill them?","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"ὀρτυγομήτρα","severity":"info","text":"The quail (ὀρτυγομήτρα) is the bird of the Exodus narrative (Numbers 11:31-32), where a wind from the sea brings quails to the Israelite camp. Hesychius here interprets the event as a divine provision that becomes a punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔβρεξεν ὡσεὶ χνοῦν σάρκας, καὶ ὡσεὶ ἄμμον θαλασσῶν πετεινὰ πτερωτά","severity":"info","text":"This is a paraphrase of Psalm 78(77):27-28 LXX: 'He rained flesh like dust and winged fowl like the sand of the seas.' Hesychius cites it as a hyperbolic expression of divine abundance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν τῇ βίβλῳ τῶν Ἀριθμῶν","severity":"info","text":"Hesychius explicitly refers to the book of Numbers (Ἀριθμοί) for the story of the quail and the subsequent plague (Numbers 11:31-34). This is the historical basis for his moral interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κοινήν τινα (καινήν τινα)","severity":"info","text":"The Greek text has a textual variant: κοινήν (common) or καινήν (new). The Coptic translator likely read καινήν, as the English draft renders 'new creation'. The sense is that God did not produce a new kind of creature but used existing ones.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐ μάτην ἄρα","severity":"info","text":"This phrase marks a moral conclusion: 'Not in vain, then, does God delay...' It transitions from the historical narrative to a general lesson about divine providence and human desire.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"γαστριμάργου","severity":"info","text":"Hesychius uses the rare term γαστρίμαργος (gluttonous) to characterize the Israelites, a moralizing trope common in patristic exegesis of the quail episode. This reflects a tradition of reading the story as a warning against greed.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a variant between κοινήν and καινήν; the Coptic likely read καινήν ('new'), but the sense is not materially affected.","The phrase 'he brought their desire to them' could be read as divine indulgence or as a prelude to punishment; Hesychius resolves it as the latter."],"confidence":"high","notes":[]},{"i":110,"ref":"p110","source":"Μήποτε ὡς ἀσθενοῦντα αὐτόν, καθάπερ ἔφημεν, μέμψωνται. Ἐπιτελέσας τιμωρεῖται τοὺς λαμβάνοντας, ὅπως καὶ ἡμᾶς φοβήσῃ μηδαμῶς βιάζεσθαι τὸν Θεὸν ταῖς ἀθέσμοις αἰτήσεσι. Τοιγαροῦν τοῖς Ἰουδαίοις τὴν ἐπιθυμίαν τῆς βρώσεως ἔδωκεν, ἔτι δὲ αὐτῶν ἐσθιόντων ἐπήγαγε τὴν ὀργήν, ἀποκτείνας αὐτῶν τοὺς πίονας, δηλαδὴ τοὺς παχυσάρκους, καὶ συμποδίσας τοὺς ἐκλεκτούς, οὐ τοὺς ἐν ἀρεταῖς λογάδας, ἀλλὰ τοὺς ἐν κακίᾳ· εἰσὶ γὰρ ἐν πονηρίᾳ ἐξαίρετοι. Ἐν πᾶσι τούτοις ἥμαρτον ἔτι, καὶ οὐκ ἐπίστευσαν ἐν τοῖς θαυμασίοις αὐτοῦ. Καὶ ἐξέλιπον ἐν ματαιότητι αἱ ἡμέραι αὐτῶν, καὶ τὰ ἔτη αὐτῶν μετὰ σπουδῆς.\n\nεʹ. Ἐκπλήττεται τὸ τῶν Ἰουδαίων ἀπειθὲς ὁ προφήτης καὶ σκληροκάρδιον, ὅτι περ οὐ μόνον οἷς ἔσχον εὖ, ἀλλὰ καὶ οἷς ἐπαιδεύοντο, ἀναισθητοῦντες ἔμενον, καὶ ἡμάρτανον ἔτι· τουτέστιν, ἁμαρτίας ἁμαρτίαις προσετίθησαν. Ἐποίουν δὲ τοῦτο, ἐπειδὴ ἐν τοῖς θαυμασίοις τοῦ Θεοῦ οὐκ ἐπίστευσαν· τουτέστι, πληροφορίαν ἢ πίστιν οὐκ ἐκέκτηντο. Τὰ γινόμενα γὰρ θαύματα καὶ σημεῖα ἀπὸ ταὐτομάτου συμβαίνειν, καθάπερ ἔθος τοῖς ἀσεβοῦσιν, ἐνόμιζον. Διὰ τοῦτο αἱ ἡμέραι αὐτῶν μετὰ σπουδῆς ἐξέλιπον· ἔκλειψιν δέ, οὐ τὴν ὀλιγότητα τοῦ χρόνου πάντως, ἀλλὰ τὴν ἀκαρπίαν τῶν ἀρετῶν λέγει. Πᾶς γὰρ ὁ μὴ βιώσας ἐν ἀρεταῖς, κἂν τύχῃ γεγονὼς πολυχρόνιος, ὅμως ἐν ἡμερῶν ἐκλείψει, τουτέστιν ἄωρος, τελευτᾷ, μὴ καρποφορήσας ταῦτα, ὧν ἕνεκα τὸν βίον εἰσῆλθε τὸν ἀνθρώπινον. Διὸ πλήρεις ἡμερῶν τὸν Ἀβραὰμ ἡ Γραφὴ καλεῖ, καὶ τὸν Ἰώβ, καίτοι πολλῶν ἔτη ζησάντων πλείονα.","english":"Lest they should blame him as being weak, as we said. Having accomplished it, he punishes those who receive, so that he might also frighten us from ever forcing God with lawless requests. Therefore, he gave the Jews the desire for food, but while they were still eating he brought on the wrath, killing their fat ones, that is, the obese, and hobbling the chosen ones—not those chosen for virtues, but those chosen for wickedness; for there are those who are exceptional in evil. In all these things they sinned still, and did not believe in his wonders. And their days ended in vanity, and their years with haste.\n\n5. The prophet is astounded at the disobedience and hard-heartedness of the Jews, because not only when they were treated well, but also when they were being disciplined, they remained insensible, and they sinned still; that is, they added sins to sins. They did this because they did not believe in the wonders of God; that is, they possessed no assurance or faith. For they thought that the miracles and signs that occurred happened by chance, as is the custom of the impious. For this reason their days ended with haste; by \"end\" he means not necessarily the shortness of time, but the fruitlessness of virtues. For everyone who has not lived in virtues, even if he happens to have lived a long time, nevertheless dies in an end of days, that is, untimely, not having produced the fruits for the sake of which he entered human life. For this reason, Scripture calls Abraham and Job \"full of days,\" even though many others lived more years.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Μήποτε ... μέμψωνται","severity":"info","text":"The opening clause is elliptical: 'Lest they should blame him as being weak' refers to God, continuing the previous passage's concern that the prophet not be seen as exaggerating divine weakness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παχυσάρκους","severity":"info","text":"The term παχυσάρκους ('obese') is a rare compound, used here to specify the 'fat ones' (πίονας) as physically corpulent, not metaphorically rich or proud.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"λογάδας","severity":"info","text":"λογάδας ('chosen ones') is a classical term for an elite group; Hesychius glosses it to distinguish virtuous selection from wicked selection, a moral redefinition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξέλιπον ... αἱ ἡμέραι αὐτῶν","severity":"info","text":"The phrase 'their days ended in vanity' echoes Psalm 77(78):33 LXX, where the same language describes the transience of the impious.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀβραὰμ ... Ἰώβ","severity":"info","text":"Hesychius contrasts the 'full of days' Abraham and Job with the untimely death of the impious; this reflects a common patristic topos that virtue, not longevity, defines a fulfilled life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εʹ.","severity":"info","text":"The numeral εʹ. marks the fifth section of the commentary on this psalm, indicating a clear division in Hesychius's exegetical sequence.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'him' in the first sentence is ambiguous: it could be God or the prophet; the context suggests God, as the preceding passage discusses divine action."],"confidence":"high","notes":[]},{"i":111,"ref":"p111","source":"Ὅταν ἀπέκτεινεν αὐτούς, τότε ἐξεζήτουν αὐτόν, καὶ ἐπέστρεφον καὶ ὤρθριζον πρὸς τὸν Θεόν. Καὶ ἐμνήσθησαν, ὅτι ὁ Θεὸς βοηθὸς αὐτῶν ἐστι, καὶ ὁ Θεὸς ὁ ὕψιστος λυτρωτὴς αὐτῶν ἐστι. Τὸ μὲν οὖν ὄντως καλὸν διαπαντὸς μεμνῆσθαι Θεοῦ· ὥστε καὶ παρὰ τὰς εὐπραγίας ἐπικαλεῖσθαι τὴν παρ’ αὐτοῦ βοήθειαν. Ἐὰν γὰρ ἡμεῖς αὐτοῦ μνημονεύσωμεν εὐθηνούμενοι, τότε καὶ αὐτὸς ἡμῶν θλιβομένων μιμνήσκεται. Τὸ δὲ ἄκοντα καὶ μαστιζόμενον ἐπιζητεῖν αὐτόν, οὐκ ἀπὸ γνώμης ἐπιστρέφειν, ὁμολογεῖν δὲ πρὸς ἀνάγκην, ὅτι βοηθὸν τὸν Θεὸν καὶ λυτρωτὴν ἔχουσι, τοῦτο πονηρῶν οἰκετῶν καὶ ἀγνωμόνων ἴδιον· οἷς ὁ δεσπότης χάριν τῆς ὁμολογίας ὁρῶν αὐτὴν ἠναγκασμένην, οὐκ εἴσεται. Πολὺ δὲ μᾶλλον ὁ Θεός· οὐδὲ γὰρ ἀγνοεῖ τῶν δολερῶν ἀνδρῶν καὶ πονηρῶν τὴν ὑπόκρισιν, ἧς σαφῶς τὰ ἐχόμενα μέμνηται. Καὶ ἠγάπησαν αὐτὸν ἐν τῷ στόματι αὐτῶν, καὶ τῇ γλώσσῃ αὐτῶν ἐψεύσαντο αὐτῷ. Ἡ δὲ καρδία αὐτῶν οὐκ εὐθεῖα μετ’ αὐτοῦ, καὶ οὐκ ἐπιστώθησαν ἐν τῇ διαθήκῃ αὐτοῦ. Τούτοις ὅμοια καὶ Ἡσαΐας τοῖς Ἰουδαίοις ἐμέμψατο· Ὁ λαὸς οὗτος τοῖς χείλεσί με ἀγαπᾷ, ἡ δὲ καρδία αὐτῶν πόῤῥω ἀπέχει ἀπ’ ἐμοῦ. Πῶς δὲ τοῦτο ἐλέγχεται; Πολλοὺς γὰρ καὶ νῦν μόνῃ τῇ γλώσσῃ θεοσεβεῖς εὑρίσκομεν· ὅταν, ὥς φησιν ὁ προφήτης, ἐν τῇ διαθήκῃ αὐτοῦ μὴ πιστωθῶσιν. Ὅταν γὰρ ταῖς ἐντολαῖς τοῦ Θεοῦ μὴ πιστεύσωσιν, ἐλέγχονται μηδεμίαν πρὸς τὸν ἐντειλάμενον σχέσιν ἀγαθὴν ἢ συνείδησιν ἔχοντες· περὶ ὧν Παῦλος ἔλεγε· Θεὸν ὁμολογοῦσιν εἰδέναι, τοῖς δὲ ἔργοις ἀρνοῦνται. Αὐτὸς δέ ἐστιν οἰκτίρμων, καὶ ἱλάσεται ταῖς ἀμαρτίαις αὐτῶν, καὶ οὐ διαφθερεῖ.","english":"When he killed them, then they sought him, and they turned back and rose early to go to God. And they remembered that God is their helper, and that God the Most High is their deliverer. Now truly it is good always to remember God, so that even in times of prosperity one may call upon his help. For if we remember him when we are flourishing, then he also remembers us when we are distressed. But to seek him when one is struck and scourged, not to turn back from conviction, but to confess under compulsion that they have God as helper and deliverer—this is characteristic of wicked and ungrateful servants, to whom the master, seeing that the confession is forced, will not grant favor on account of it. Much more so does God; for he is not ignorant of the hypocrisy of deceitful and wicked men, whose actions he clearly remembers. And they loved him with their mouth, and with their tongue they lied to him. But their heart was not straight with him, and they were not confirmed in his covenant. Isaiah likewise reproached the Jews with similar words: \"This people loves me with their lips, but their heart is far from me.\" How is this proven? For we find many even now who are pious only in tongue; when, as the prophet says, they are not confirmed in his covenant. For when they do not trust in God's commandments, they are shown to have no good relationship or conscience toward the one who gave them; concerning whom Paul said: \"They confess to know God, but by their deeds they deny him.\" But he himself is merciful, and will be propitious toward their sins, and will not destroy them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὤρθριζον πρὸς τὸν Θεόν","severity":"info","text":"The verb ὤρθριζον (from ὀρθρίζω, 'to rise early') suggests a literal dawn ritual, but Hesychius uses it metaphorically for urgent turning to God in crisis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡσαΐας τοῖς Ἰουδαίοις ἐμέμψατο· Ὁ λαὸς οὗτος τοῖς χείλεσί με ἀγαπᾷ","severity":"info","text":"Hesychius cites Isaiah 29:13 (LXX) verbatim, adapting the reproach to his argument about feigned piety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παῦλος ἔλεγε· Θεὸν ὁμολογοῦσιν εἰδέναι, τοῖς δὲ ἔργοις ἀρνοῦνται","severity":"info","text":"This Pauline echo (cf. Titus 1:16) is not a direct quotation but a paraphrase; Hesychius uses it to contrast verbal confession with actual conduct.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οὐκ ἐπιστώθησαν ἐν τῇ διαθήκῃ αὐτοῦ","severity":"info","text":"The phrase 'confirmed in his covenant' reflects a technical term in early Christian catechesis for baptismal commitment; Hesychius applies it to the Jews' failure to internalize God's commandments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τὸ μὲν οὖν ... Τὸ δὲ ...","severity":"info","text":"Hesychius contrasts two types of remembrance: voluntary in prosperity (good) and forced in distress (hypocritical), using a μὲν ... δὲ antithesis to structure the moral lesson.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πολλοὺς γὰρ καὶ νῦν μόνῃ τῇ γλώσσῃ θεοσεβεῖς εὑρίσκομεν","severity":"info","text":"Hesychius applies the biblical critique to his own time, accusing contemporaries of lip-service piety—a common homiletic move in late antique Christian commentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν τῇ διαθήκῃ αὐτοῦ' could refer to the Mosaic covenant or to the Christian covenant; Hesychius likely intends the latter, given the Pauline reference."],"confidence":"high","notes":[]},{"i":112,"ref":"p112","source":"Καὶ πληθυνεῖ τοῦ ἀποστρέψαι τὸν θυμὸν αὐτοῦ, καὶ οὐχὶ ἐκκαύσει πᾶσαν τὴν ὀργὴν αὐτοῦ. Ἱλάσεται, πότε; Μέλλοντα γὰρ μηνύσας καιρόν, ἄντικρυς τὴν τοῦ Χριστοῦ σάρκωσιν προσηγόρευσεν, ἐπειδὴ αὐτὸν ὁ Πατὴρ ἱλασμὸν ταῖς ἡμετέραις ἁμαρτίαις ἀπέστειλεν, ὃς τοσοῦτον μέν ἐστιν οἰκτίρμων, ὥστε πρῶτον κήρυγμα θέσθαι τοῖς ἀνθρώποις τὴν μετάνοιαν· εὑρὼν δὲ καὶ διαφθορᾶς ἄξιον τῶν Ἰουδαίων τὸν λαόν, οὐ διέφθειρεν. Οὐ γὰρ εἰς τέλος ἠφάνισεν, σπέρμα δὲ αὐτοῖς ἀφῆκε καὶ κατάλειμμα τοὺς ἀποστόλους τοὺς ἐξ αὐτῶν πιστεύσαντας. Περὶ ὧν Ἡσαΐας ἔλεγεν, Εἰ μὴ Κύριος Σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα, ὡς Σόδομα ἂν ἐγενήθημεν, καὶ ὡς Γόμοῤῥα ἂν ὡμοιώθημεν. Ἐπλήθυνε τοίνυν τὸ ἔλεος αὐτοῦ, καὶ τὸν θυμὸν αὐτοῦ διὰ τοῦτο ἀπέστρεψεν. Πῶς δὲ ἀπέστρεψεν; Πᾶσαν αὐτοῦ τὴν ὀργὴν οὐκ ἐξέκαυσε. Μερικὴν αὐτὴν ἀνῆψε, κατὰ τοῦ ναοῦ ἐπαγαγὼν καὶ τῆς ἀρχαίας πόλεως· ὡς εἴ γε πᾶσαν ἐξέκαυσε, τῷ ναῷ καὶ ὁ λαὸς συναπώλλυτο, καὶ μετὰ τῆς πόλεως, καθάπερ ἐν Σοδόμοις, ἡ χώρα διεφθείρετο. Καὶ ἐμνήσθη ὅτι σάρξ εἰσι, πνεῦμα πορευόμενον, καὶ οὐκ ἐπιστρέφον. Ὁπότε Οὔποτε γὰρ ὁ Θεὸς πῶς ἔχομεν φύσεως ἢ ἀσθενείας ἐπιλανθάνεται;. Ἀλλὰ περὶ Υἱοῦ τοῦ σαρκωθέντος δι’ ἡμᾶς ταῦτα λέγεται, ὃς οὐ μόνον ὡς ποιητὴς γινώσκει τὰ ἡμέτερα, ἀλλὰ καὶ σαρκωθεὶς αὐτῇ τῇ πείρᾳ τὴν ἀσθένειαν τὴν ἡμετέραν ἔμαθεν· ὥστε καὶ Παῦλον περὶ αὐτοῦ λέγειν· Καίπερ ὢν Υἱός, ἔμαθεν ἀφ’ ὧν ἔπαθε τὴν ὑπακοήν· καὶ πάλιν, Ἐν ᾧ πέπονθεν αὐτὸς πειρασθείς, δύναται τοῖς πειραζομένοις βοηθῆσαι […] Ὅτι τοίνυν Ὁ Λόγος σὰρξ ἐγένετο, ἐμνήσθη ὅτι σάρξ ἐσμεν·","english":"And he will multiply to turn away his wrath, and he will not kindle all his anger. He will be appeased; when? For having indicated the future time, he directly proclaimed the incarnation of Christ, since the Father sent him as an appeasement for our sins, who is so merciful that he first established repentance as a proclamation to men. But finding the people of the Jews worthy of destruction, he did not destroy them. For he did not annihilate them completely, but left them a seed and a remnant: the apostles who believed from among them. Concerning these, Isaiah said, \"If the Lord Sabaoth had not left us a seed, we would have become like Sodom, and we would have been likened to Gomorrah.\" He therefore multiplied his mercy, and for this reason turned away his wrath. And how did he turn it away? He did not kindle all his anger. He kindled it partially, bringing it against the temple and the ancient city; as if he had kindled it all, the people would have perished together with the temple, and the land would have been destroyed along with the city, as in Sodom. And he remembered that they are flesh, a passing spirit, and not returning. For God never forgets how we are by nature or in weakness. But these things are said concerning the Son who became incarnate for us, who not only as creator knows our affairs, but also, having become flesh, learned our weakness by experience itself; so that Paul says concerning him, \"Although he is the Son, he learned obedience from what he suffered\"; and again, \"In that he himself, having been tried, suffered, he is able to help those who are tried.\" Therefore, that the Word became flesh, he remembered that we are flesh.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰ μὴ Κύριος Σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα, ὡς Σόδομα ἂν ἐγενήθημεν, καὶ ὡς Γόμοῤῥα ἂν ὡμοιώθημεν","severity":"info","text":"Hesychius cites a version of Isaiah 1:9, which in the Septuagint reads differently; the citation here may reflect a variant or a paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἱλασμόν","severity":"info","text":"ἱλασμόν (appeasement) is a key Christological term here, linking Christ's incarnation to the concept of atonement or propitiation for sins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σόδομα ... Γόμοῤῥα","severity":"info","text":"The reference to Sodom and Gomorrah is a standard biblical trope for total destruction, used here to contrast God's partial punishment of Jerusalem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πῶς δὲ ἀπέστρεψεν;","severity":"info","text":"The rhetorical question 'How did he turn it away?' introduces a chiastic explanation of partial vs. total wrath, structuring the argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Παῦλον","severity":"info","text":"Hesychius attributes to Paul a phrase not directly found in the Pauline corpus; it may be a paraphrase of Hebrews 5:8 or a lost tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ὁπότε Οὔποτε γὰρ ὁ Θεὸς πῶς ἔχομεν φύσεως ἢ ἀσθενείας ἐπιλανθάνεται;","severity":"caution","text":"The Greek text at this point is corrupt or elliptical; the English draft smooths it, but the original may contain a lacuna or misreading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ὁπότε Οὔποτε γὰρ ὁ Θεὸς πῶς ἔχομεν φύσεως ἢ ἀσθενείας ἐπιλανθάνεται;' is syntactically problematic; the reading adopted assumes a rhetorical question about God's memory of human nature."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."},{"kind":"scripture","severity":"info","ref":"John 1:14","text":"The English carries the scriptural phrase “the word became flesh”, which matches John 1:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":113,"ref":"p113","source":"τουτέστιν, ἔγνω τῇ πείρᾳ τὸ τῆς ἡμετέρας σαρκὸς ἀσθενές. Σάρκα δὲ ὅλον λέγει τὸν ἄνθρωπον. Διόπερ προσέφερε, Πνεῦμα πορευόμενον, καὶ οὐκ ἐπιστρέφον. Οὐκέτι γὰρ εἰς τὸν παρόντα βίον ἐπιστρέφομεν. Ὥστε καὶ νήφειν τούτου χάριν ὀφείλομεν, ὁδὸν πορευόμενοι, εἰς ἣν οὐδαμῶς ἐπιστρέψαι δυνάμεθα. Ποσάκις παρεπίκραναν αὐτὸν ἐν τῇ ἐρήμῳ, παρώργισαν αὐτὸν ἐν γῇ ἀνύδρῳ; Καὶ ἐπέστρεψαν καὶ ἐπείρασαν τὸν Θεόν, καὶ τὸν Ἅγιον τοῦ Ἰσραὴλ παρώξυναν. Θαυμάζει τὴν ποσότητα τῆς Ἰουδαϊκῆς πονηρίας· ὁμοῦ δὲ καὶ τὴν ποιότητα, ὅτιπερ οὐ μόνον πολλάκις παρεπίκραναν τὸν Θεόν, ἀλλὰ καὶ ἐν ἐρήμῳ, ἔνθα μᾶλλον ἐχρῆν κατανενύχθαι, καὶ πρὸς οὐρανὸν βλέπειν, οὐδενὸς αὐτοὺς τῶν οἷα συμβαίνουσι κατὰ τὰς πόλεις ἀπατῶντος ἢ δελεάζοντος· ἀλλὰ καὶ Ἐν ἀνύδρῳ παρώργισαν, ὅτε ταπεινοὺς ἐχρῆν διψῶντας εἶναι, ἀλαζόνες φαινόμενοι. Εἶτα ἐπιστρέφοντες οὐκ εἰς δικαιοσύνην, ἀλλ’ εἰς ἑτέραν κακίαν ἐπέστρεφον, πειράζοντες τὸν Θεὸν (ἦν δὲ παραπληξίας πειράζειν τὸν πάντα ἐπιστάμενον), καὶ τὸν Ἅγιον τοῦ Ἰσραὴλ παροξύνοντες. Λέγει δὲ τὸν Χριστόν, περὶ οὗ καὶ Ἡσαῖας ἔλεγε· Τίνι με ὡμοιώσατε, καὶ ὑψωθήσομαι; εἶπεν ὁ Ἅγιος· τὸν σταυρὸν προμηνύων· οὕτω γὰρ αὐτὸν καὶ ὁ Χριστὸς προσηγόρευσεν.","english":"That is, he learned by experience the weakness of our flesh. And he calls the whole human being \"flesh.\" For this reason he offered, \"a spirit going forth and not returning.\" For we no longer return to this present life. Therefore we ought to be sober for this reason, traveling a road to which we can in no way return. How many times did they embitter him in the desert, provoke him in a waterless land? And they turned back and tempted God, and provoked the Holy One of Israel. He marvels at the quantity of Jewish wickedness, and at the same time also its quality, that not only did they often embitter God, but also in the desert, where they ought rather to have been contrite and to look to heaven, with nothing of the things that happen in cities deceiving or enticing them; but also in a waterless land they provoked him, when they ought to have been humble and thirsty, appearing arrogant. Then, turning back, they turned not to righteousness but to another wickedness, tempting God (and it was a madness to tempt the one who knows everything), and provoking the Holy One of Israel. And he means Christ, about whom also Isaiah said, \"To whom have you likened me, and shall I be exalted?\" said the Holy One, foreshadowing the cross; for thus Christ also addressed him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Σάρκα δὲ ὅλον λέγει τὸν ἄνθρωπον","severity":"info","text":"Hesychius interprets 'flesh' (σάρξ) as a synecdoche for the whole human being, a common Pauline and patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πνεῦμα πορευόμενον, καὶ οὐκ ἐπιστρέφον","severity":"info","text":"This phrase echoes a biblical idiom for death, possibly alluding to Psalm 77:39 LXX or similar sapiential passages on the transience of life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν Ἅγιον τοῦ Ἰσραὴλ","severity":"info","text":"The title 'Holy One of Israel' is a direct citation from Isaiah (e.g., Isa 1:4; 5:19 LXX), here applied to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τίνι με ὡμοιώσατε, καὶ ὑψωθήσομαι;","severity":"info","text":"This is a quotation from Isaiah 40:25 LXX (variant reading), interpreted by Hesychius as a prophecy of the cross spoken by Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν τῇ ἐρήμῳ","severity":"info","text":"The desert setting recalls Israel's wilderness wanderings and rebellions (Exodus, Numbers), a standard typology for Jewish disobedience in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Θαυμάζει τὴν ποσότητα … καὶ τὴν ποιότητα","severity":"info","text":"Hesychius marks a rhetorical amplification: the quantity and quality of Jewish wickedness are both emphasized, a common exegetical move to heighten moral contrast.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Πνεῦμα πορευόμενον, καὶ οὐκ ἐπιστρέφον' is not a direct biblical citation; its source is uncertain, possibly a liturgical or apocryphal saying.","The Isaiah quotation 'Τίνι με ὡμοιώσατε, καὶ ὑψωθήσομαι;' does not correspond exactly to the standard LXX text; it may be a variant or a conflation."],"confidence":"high","notes":[]},{"i":114,"ref":"p114","source":"ϛʹ. Τίνος δὲ ἄρα χάριν ἐν τῇ ἐρήμῳ οὐ μόνον τὸν Θεὸν παρεπίκραναν, φησὶ δὲ τὸν Πατέρα, ἀλλὰ καὶ τὸν Ἅγιον τοῦ Ἰσραὴλ παρώξυναν, δηλαδὴ τὸν Υἱόν; Ἐπειδὴ πέτρα μὲν ἦν αὐτοῖς ἀκολουθοῦσα ὁ Χριστός, ἠπίστησαν δέ, εἰ ἀπὸ πέτρας αὐτοῖς ὕδωρ ἐξαγαγεῖν καὶ χορηγῆσαι δύναται· ὥστε καὶ τὸν Μωϋσέα λέγειν· Ἀκούσατέ μου, οἱ ἀπειθεῖς· μὴ ἐκ τῆς πέτρας ταύτης ἐξάξομεν ὑμῖν ὕδωρ; Τοιγαροῦν πρὸς αὐτοὺς ἀγανακτήσας ὁ Θεὸς ἔλεγε· Ὅτι οὐκ ἐπιστεύσατέ μοι, ἁγιάσαι με ἐναντίον τῶν υἱῶν Ἰσραήλ, καὶ τὰ τούτοις ἑπόμενα. Οὐκ ἐμνήσθησαν τῆς χειρὸς αὐτοῦ, ἡμέρας ἧς ἐλυτρώσατο αὐτοὺς ἐκ χειρὸς θλίβοντος. Ὡς ἔθετο ἐν Αἰγύπτῳ τὰ σημεῖα αὐτοῦ, καὶ τὰ τέρατα αὐτοῦ ἐν πεδίῳ Τάνεως. Χεῖρα πάλιν τοῦ Θεοῦ, δηλαδὴ τοῦ Πατρός, τὸν Χριστὸν εἰκότως καλεῖ, ἐπειδὴ Δι’ αὐτοῦ πάντα ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν· ὥστε καὶ ἕτερον προφήτην λέγειν· Ἡ γὰρ χεὶρ Κυρίου ἐποίησε ταῦτα πάντα. Τούτου τοίνυν οὐκ ἐμνήσθησαν, ὅστις αὐτοὺς ἐκ χειρὸς θλίβοντος, λέγει δὲ τοῦ Φαραώ, ἐλυτρώσατο, κατὰ τὴν ἡμέραν τῆς ἐξόδου· ἡνίκα περὶ μέσην νύκτα εἰσελθών, ἐπάταξε τὰ τῆς Αἰγύπτου πρωτότοκα, αὐτὸς ἐν Αἰγύπτῳ τὰ σημεῖα καὶ τὰ τέρατα ἐν πεδίῳ Τάνεως ἔθετο, ἐν ᾧ καὶ τὰ βασίλεια ἦν Φαραώ· οὐκ ἐπειδὴ τὸν Πατέρα τῆς τότε θαυματουργίας χωρίζομεν, ἀλλ’ ἐπειδὴ πάντα ὅσα ὁ Πατὴρ ἐργάζεται, καὶ ὁ Υἱὸς ὁμοίως ποιεῖ. Πλὴν ὅτι σημεῖα τὰ κατὰ φύσιν λέγει, οἷον τὴν ἀκρίδα (φύσις γὰρ αὐτῇ λυμαίνεσθαι τοὺς καρποὺς), θαύματα δὲ τὰ ὑπὲρ φύσιν, οἷον ὑπῆρχεν ὁ βάτραχος· οὐδὲ γὰρ φύσις αὐτῷ ἔξω τῶν ὑδάτων ἐπιτρέχειν καὶ βόσκεσθαι.","english":"Why then did they embitter not only God—that is, the Father—in the desert, but also provoke the Holy One of Israel, that is, the Son? Because Christ was a rock following them, yet they disbelieved that he could draw forth and supply water from a rock, so that even Moses says, \"Hear me, you disobedient ones: shall we not draw forth water for you from this rock?\" Therefore, angered at them, God said, \"Because you did not believe in me, to sanctify me before the sons of Israel,\" and the things that follow. They did not remember his hand, the day on which he delivered them from the hand of the oppressor, how he set his signs in Egypt and his wonders in the plain of Tanis. Again, he fittingly calls Christ the hand of God, that is, of the Father, because through him everything came to be, and without him nothing came to be, so that another prophet says, \"For the hand of the Lord made all these things.\" They did not remember him, who delivered them from the hand of the oppressor—that is, of Pharaoh—on the day of the exodus, when, entering about midnight, he struck the firstborn of Egypt, and he himself set his signs and wonders in Egypt, in the plain of Tanis, where the palace of Pharaoh was. Not that we separate the Father from the wonder-working of that time, but because everything the Father works, the Son likewise does. However, he calls \"signs\" those things according to nature, such as the locust (for it is its nature to ruin the crops), and \"wonders\" those things beyond nature, such as the frog (for it is not its nature to run about and feed outside of water).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀκούσατέ μου, οἱ ἀπειθεῖς· μὴ ἐκ τῆς πέτρας ταύτης ἐξάξομεν ὑμῖν ὕδωρ;","severity":"info","text":"Hesychius attributes a paraphrase to Moses, echoing Numbers 20:11 (LXX) where Moses strikes the rock. The wording is adapted to the context of disobedience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅτι οὐκ ἐπιστεύσατέ μοι, ἁγιάσαι με ἐναντίον τῶν υἱῶν Ἰσραήλ","severity":"info","text":"This is a loose citation of Numbers 20:12 (LXX), where God reproaches Israel for disbelief. Hesychius applies it to Christ as the Holy One of Israel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡ γὰρ χεὶρ Κυρίου ἐποίησε ταῦτα πάντα","severity":"info","text":"Hesychius cites an unnamed prophet; the phrase resembles Exodus 14:31 (LXX) and is used to identify Christ as the hand of God the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν πεδίῳ Τάνεως","severity":"info","text":"Tanis (Zoan) is a city in the Nile Delta, associated with the Pharaoh's court. The plain of Tanis is the setting for the plagues in Psalm 78:12 (LXX).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σημεῖα ... θαύματα","severity":"info","text":"Hesychius distinguishes 'signs' (natural phenomena like locusts) from 'wonders' (supernatural events like frogs). This reflects a technical exegetical distinction in patristic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πλὴν ὅτι","severity":"info","text":"The phrase 'Πλὴν ὅτι' marks a shift from narrative to a clarifying excursus on the terms 'signs' and 'wonders', typical of Hesychius's didactic style.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἁγιάσαι με' (to sanctify me) is ambiguous: it could mean 'to regard me as holy' or 'to perform a sanctifying act before me'. The reading taken follows the LXX context of Numbers 20:12.","The identity of 'another prophet' for the citation 'Ἡ γὰρ χεὶρ Κυρίου ἐποίησε ταῦτα πάντα' is unspecified; it may be a conflation of Exodus 14:31 or a lost source."],"confidence":"high","notes":[]},{"i":115,"ref":"p115","source":"Τὸ αὐτὸ καὶ χάλαζα ἡ κεκραμένη πυρί, καὶ ὁ ποταμὸς εἰς αἷμα τραπείς· παρὰ φύσιν γὰρ ἑκάτερον τούτων σημεῖον ἐτύγχανε. Καὶ μετέστρεψεν εἰς αἷμα τοὺς ποταμοὺς αὐτῶν, καὶ τὰ ὀμβρήματα αὐτῶν, ὅπως μὴ πίωσιν. Ὀμβρήματα λέγει τὰ τῶν ὑετῶν ὕδατα, ἐπειδὴ πᾶν ὕδωρ οὐ μόνον τὸ ἐν πηγαῖς καὶ ποταμοῖς, ἀλλὰ καὶ τὸ ἐν τοῖς ξύλοις, καὶ τὸ ἐν τοῖς λίθοις, ὁ Μωϋσῆς εἰς αἷμα, προστάξαντος τοῦ Θεοῦ, μετεβέβληκεν· ὥστε μὴ μερικὴν ἐξουσίαν τὸν Θεὸν νομισθῆναι, τὸν παρὰ τῶν Ἑβραίων προσκυνούμενον, πάντων δὲ ποιητὴν τῶν στοιχείων καὶ ἄρχοντα. Ἑλλήνων γὰρ παῖδες τοῖς αὐτῶν θεοῖς μερικάς τινας ἐξουσίας προσγράφουσι. Τούτου χάριν πᾶσαν ἐφεξῆς τὴν δημιουργίαν ἐπέρχεται, ὡς μαρτυρῆσαι τὰ ἑπόμενα δύναται. Ἐξαπέστειλεν εἰς αὐτοὺς κυνόμυιαν, καὶ κατέφαγεν αὐτούς, καὶ βάτραχον, καὶ διέφθειρεν αὐτούς. Καὶ ἔδωκε τῇ ἐρυσίβῃ τοὺς καρποὺς αὐτῶν, καὶ τοὺς πόνους αὐτῶν τῇ ἀκρίδι. Ἀπέκτεινεν ἐν χαλάζῃ τὴν ἄμπελον αὐτῶν, καὶ τὰς συκαμίνους αὐτῶν ἐν τῇ πάχνῃ. Καὶ παρέδωκεν εἰς χάλαζαν τὰ κτήνη αὐτῶν, καὶ τὴν ὕπαρξιν αὐτῶν τῷ πυρί. Ἑτέρα μὲν ἡ τῶν σημείων τάξις τῶν ἐν Αἰγύπτῳ πραχθέντων, ἣν ὁ Μωϋσῆς ἐξέθετο. Οὐδὲ γὰρ ταύτης ὁ λόγος νῦν τῷ προφήτῃ· σκοπὸς δὲ ὅλα τὰ στοιχεῖα δεῖξαι, προστάγματι Θεοῦ κατὰ τοῦ Φαραὼ στρατευσάμενα. Ὅρα δὲ ὅπως ἑκάστῃ πληγῇ τὸ συμβὰν ἐξ αὐτῆς οἰκείως ἀποδέδωκεν. Περὶ μὲν γὰρ τῆς κυνομυίας φησί, Κατέφαγεν αὐτούς, ἐπειδήπερ οὐ τοῖς καρποῖς, ἀλλὰ τοῖς ἀνθρώποις ἐπέτρεχε· περὶ δὲ τῶν βατράχων, Διέφθειρεν αὐτούς.","english":"The same is true of the hail mixed with fire, and the river turned to blood; for each of these was a sign contrary to nature. And he turned their rivers to blood, and their rainwaters, so that they might not drink. He calls rainwaters the waters of the rains, since all water—not only that in springs and rivers, but also that in wood and in stones—Moses, at God's command, changed into blood, so that the God worshipped by the Hebrews might not be thought to have only partial authority, but to be the maker and ruler of all the elements. For the children of the Greeks assign to their gods certain partial authorities. For this reason he goes through the whole of creation in order, as the following can testify. He sent against them the dog-fly, and it devoured them, and the frog, and it destroyed them. And he gave their crops to rust, and their labors to the locust. He killed their vine with hail, and their fig-mulberries with frost. And he gave their cattle over to hail, and their possessions to fire. The order of the signs performed in Egypt is different, the one that Moses set forth. For the prophet's discourse is not now concerned with this; rather, his purpose is to show that all the elements, at God's command, marched against Pharaoh. See how he has fittingly assigned to each plague the consequence that came from it. For concerning the dog-fly he says, \"It devoured them,\" since it attacked not the crops but the people; concerning the frogs, \"It destroyed them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"παρὰ φύσιν ... σημεῖον","severity":"info","text":"Hesychius interprets the plagues as signs contrary to nature (παρὰ φύσιν), emphasizing their miraculous character as divine punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κυνόμυιαν","severity":"info","text":"κυνόμυια (dog-fly) is a specific insect plague mentioned in the Exodus narrative; Hesychius distinguishes it from other plagues by noting it attacked people, not crops.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐξαπέστειλεν ... κυνόμυιαν","severity":"info","text":"The list of plagues (dog-fly, frog, rust, locust, hail, frost, fire) echoes but does not exactly follow the Exodus account (Exod 7–10); Hesychius notes the order differs from Moses' narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἑλλήνων ... παῖδες","severity":"info","text":"Hesychius contrasts the Hebrew God's universal authority with Greek gods' partial powers, a common apologetic trope in early Christian polemic against pagan polytheism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὅρα δὲ ὅπως ... ἀποδέδωκεν","severity":"info","text":"Hesychius highlights the rhetorical structure: each plague is paired with its specific consequence (e.g., dog-fly devours people, frogs destroy), showing careful composition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἑτέρα μὲν ἡ τῶν σημείων τάξις","severity":"caution","text":"Hesychius acknowledges the plague order differs from Exodus, but does not resolve the discrepancy; the passage may reflect a variant tradition or rhetorical license.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ὀμβρήματα λέγει' could be read as Hesychius glossing a term from his source, but the exact source is unclear.","The relationship between the plague list here and the canonical Exodus sequence is left ambiguous; Hesychius does not specify which tradition he follows."],"confidence":"high","notes":[]},{"i":116,"ref":"p116","source":"Ἐποίουν γὰρ τοῦτο οὐ μόνον εἰς τοὺς οἴκους, ἀλλὰ καὶ τοὺς κλιβάνους ἕρποντες, τροφάς τε αὐτῶν πάσας τὰς ἀναγκαίας ἥρπαζον· καὶ κατὰ τοῦτον εἰκότως τὸν λόγον διέφθειραν. Ἀλλὰ καὶ τεθνηκότες ὀζεῖσαι τὴν γῆν ἐπ’ αὐτοῖς πεποιήκασι, καὶ φθορὰ πάλιν ἀπὸ τῆς ἐντεῦθεν εἰκότως δυσωδίας ἐτίκτετο. Τοὺς γὰρ δὴ πόνους αὐτῶν καὶ τοὺς καρποὺς αὐτῶν, τῇ ἀκρίδι δοθῆναί φησι, καὶ τῇ ἐρυσίβῃ, ἐπειδὴ τούτων ἡ λύμη περὶ μόνους τοὺς καρποὺς καὶ ἐν οὐδενὶ ἑτέρῳ γίνεται. Ἐρυσίβην δὲ ἀκούων μὴ θαύμαζε ὡς ταῖς παρὰ Μωϋσέως οὐκ ἐγκειμένην πληγαῖς· λέγει δὲ τὸ μικρὸν καὶ ἀτελὲς τῆς ἀκρίδος γένος· ὅθεν Βροῦχον Ἀκύλας ἀντὶ τῆς ἐρυσίβης ἐκδέδωκε. Καλῶς δὲ ἀποκτανθῆναι τὴν ἄμπελον τῇ χαλάζῃ φησί· ἀναιρετικὴ γὰρ αὐτῆς τῶν καρπῶν καὶ τῶν κλημάτων καθέστηκε μάλιστα. Ἔτι δὲ καὶ τὰς συκαμίνους τῇ πάχνῃ, ἐπειδὴ κρυμὸν τὸ φυτὸν οὐχ ὑφίσταται, ὥστε τοῖς χώροις μόνοις τοῖς θερμοτέροις πέφυκε τρέφεσθαι· ἐποίει δὲ τὴν πάχνην ἡ χάλαζα. Ἀλλὰ μὴν καὶ τὸ πῦρ, οὗπερ ἑξῆς ἐμνημόνευσεν· εἶπεν ἀποκτανθῆναι τὰ κτήνη τῇ χαλάζῃ, καὶ τὴν ὕπαρξιν αὐτῶν τῷ πυρί· δηλαδὴ τὸν ἀπὸ τῆς γῆς πλοῦτον· τοῦτο γὰρ προσηγόρευσεν ὕπαρξιν· ὡς τῆς χαλάζης καὶ τοῦ πυρὸς διατρεχούσης, καὶ ὅλον δαπανωμένων τῶν βλαστημάτων, ἐφθείρετο· καὶ ἦν τὸ θαῦμα διὰ τοῦτο τεράστιον, πυρὸς ἐν ὕδατι τρέχοντος.","english":"For they did this not only in the houses, but also crawling into the ovens, they seized all their necessary food; and according to this account, they naturally destroyed them. But even when dead, they made the land stink because of them, and again corruption was naturally born from the resulting foul odor. For it says that their labors and their fruits were given to the locust and to the erysibe, since the damage from these occurs only to the fruits and in nothing else. And hearing of erysibe, do not be surprised as if it were not among the plagues mentioned by Moses; but it means the small and imperfect kind of locust; whence Aquila has rendered βροῦχος instead of erysibe. And it rightly says that the vine was killed by the hail; for it is especially destructive of its fruits and branches. And further, the mulberry trees by the frost, since the plant does not withstand cold, so that it naturally grows only in warmer regions; and the hail produced the frost. But indeed also the fire, which he mentioned next; he said that the cattle were killed by the hail, and their possession by the fire—that is, the wealth from the land; for he called this possession; since the hail and the fire ran through, and as all the shoots were consumed, they were destroyed; and the wonder was for this reason portentous, fire running in water.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐρυσίβη","severity":"info","text":"Hesychius glosses ἐρυσίβη as the small, imperfect kind of locust, citing Aquila's rendering βροῦχος. This aligns with the Septuagint's use of ἐρυσίβη for a crop pest, but Hesychius specifies it as a locust variant, not a plant disease.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀκρίδι ... ἐρυσίβῃ","severity":"info","text":"The phrase 'their labors and their fruits were given to the locust and to the erysibe' echoes the plagues of Egypt in Exodus 10:12-15, where locusts are a divine punishment. Hesychius expands the list to include erysibe as a related pest.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἀκύλας","severity":"info","text":"Aquila of Sinope (2nd cent. CE) produced a literal Greek translation of the Hebrew Bible. Hesychius cites his rendering βροῦχος for ἐρυσίβη, indicating awareness of alternative Jewish exegetical traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a pattern of listing plagues (locust, erysibe, hail, frost, fire) and explaining their effects on specific plants or animals, consistent with the commentary's method of allegorical or natural explanation of Psalm 105 (LXX).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"πῦρ ... ἐν ὕδατι τρέχοντος","severity":"info","text":"The image of fire running in water as a portentous wonder reflects a common patristic motif of paradoxical natural phenomena as signs of divine power, paralleled in authors like Gregory of Nyssa and John Chrysostom.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage for this passage is not extant; the Greek text is from the manuscript tradition. The term ἐρυσίβη is ambiguous between a plant disease (rust) and a locust species; Hesychius resolves it as the latter.","The phrase 'the hail produced the frost' (ἐποίει δὲ τὴν πάχνην ἡ χάλαζα) is syntactically clear but logically obscure; it may mean hail caused frost by cooling the air, or it is a textual corruption."],"confidence":"high","notes":[]},{"i":117,"ref":"p117","source":"ζʹ. Σὺ δὲ τῷ δυνατῷ καὶ σαφεῖ καὶ συντόμῳ προσέχων τῶν προφητικῶν λέξεων, θαύμαζε τὴν σοφίαν τοῦ Πνεύματος· μόνη γὰρ φθέγγεται καίρια. Ἐξαπέστειλεν εἰς αὐτοὺς ὀργὴν θυμοῦ αὐτοῦ, θυμόν, καὶ ὀργήν, καὶ θλίψιν, ἀποστολὴν δι’ ἀγγέλων πονηρῶν· οὐ τὴν φύσιν πονηρῶν, οὐδὲ τὸν σκοπόν· οὐδὲ γὰρ τοιούτοις ἀγγέλοις ὁ Θεὸς εἰς διακονίαν κέχρηται· ἀλλὰ πονηροὺς προσηγόρευσεν, ἐπειδὴ πόνους καὶ κακώσεις κελευσθέντες ἐπέφερον. Ὅθεν καὶ πονηρὰν τὴν ἡμέραν τῆς κρίσεως ὡς ἀναγκῶν καὶ πόνων τοῖς ἁμαρτωλοῖς γέμουσαν, αὐτὸς οὗτος ὁ ψαλμῳδὸς ὀνομάζων φησί· Μακάριος ὁ συνιὼν ἐπὶ πτωχὸν καὶ πένητα· ἐν ἡμέρᾳ πονηρᾷ ῥύσεται αὐτὸν ὁ Κύριος. Ὀργὴν δὲ καὶ θυμόν· εἶτα πάλιν Θυμὸν καὶ ὀργὴν καὶ θλίψιν ἐν τοῖς στίχοις τοῖς παροῦσιν ἐκτίθεται, οὐ διάφορά τινα λέγων, ἀλλ’ οὐδὲ μάτην τὰς αὐτὰς λέξεις ἀνακυκλῶν, ἀλλὰ τὸ πλῆθος ἀπαγγέλλων τῆς τοῦ Θεοῦ κινήσεως. Ὡδοποίησε τρίβον τῇ ὀργῇ αὐτοῦ. Τίνα τρόπον; Καρτερήσας ἐπὶ πολὺ καὶ μακροθυμήσας τούτοις, οἵτινες αὐτὴν ἔμενον (ἔμελλον), ὑποδέχεσθαι· κατ’ ἐκεῖνο γὰρ Ὡδοποίησε τρίβον τῇ οἰκείᾳ ὀργῇ· δεικνὺς ὅτι δικαίως αὐτὴν καὶ κατὰ καιρὸν ἐπιφέρει τοῖς διορθωθῆναι μὴ θέλουσι. Μαρτυρεῖ γὰρ τοῦτο καὶ τὰ ἑπόμενα. Οὐκ ἐφείσατο ἀπὸ θανάτου τῶν ψυχῶν αὐτῶν. Λέγει γὰρ τὴν αἰτίαν ἧς ἕνεκα οὐκ ἐφείσατο· ἦν δὲ ὁ θάνατος τῶν ψυχῶν αὐτῶν, ἡ ἁμαρτία δηλαδή. Ψυχὴ γὰρ ἁμαρτάνουσα, αὐτὴ ἀποθανεῖται· καὶ πάλιν, Θάνατος ἁμαρτωλῶν πονηρός. Διὰ τοῦτο τοίνυν οὐκ ἐφείσατο· οἱ γὰρ ἑαυτῶν μὴ φεισάμενοι, ἀλλὰ τὰς ψυχὰς ἐκδεδωκότες εἰς θάνατον, ἀναγκαίως φειδοῦς οὐκ ἐτύγχανον.","english":"7. But you, attending to the powerful, clear, and concise prophetic words, marvel at the wisdom of the Spirit; for it alone utters what is to the point. He sent forth against them the anger of his wrath, wrath, and anger, and affliction, a sending through evil angels—not evil in nature, nor in purpose; for God does not employ such angels for service. But he called them evil because they brought toils and afflictions as commanded. Hence also the psalmist himself, naming the day of judgment evil as full of necessities and toils for sinners, says: \"Blessed is he who understands concerning the poor and needy; on an evil day the Lord will deliver him.\" And anger and wrath; then again he sets forth wrath and anger and affliction in the present verses, not saying different things, nor idly repeating the same words, but declaring the multitude of God's motion. He made a path for his anger. In what manner? Having endured for a long time and been patient with those who were to receive it; for in that sense he made a path for his own anger, showing that he justly and at the right time brings it upon those unwilling to be corrected. For this is also witnessed by what follows. He did not spare their souls from death. For he states the reason why he did not spare; and this was the death of their souls, that is, sin. For a soul that sins will itself die; and again, \"The death of sinners is evil.\" Therefore he did not spare; for those who did not spare themselves, but delivered their souls to death, necessarily did not obtain mercy.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"πονηρῶν","severity":"info","text":"Hesychius distinguishes 'evil angels' (πονηρῶν) as agents of punishment, not evil in nature or purpose, but because they bring toils and afflictions. This reflects a theological refinement common in Greek patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μακάριος ὁ συνιὼν ἐπὶ πτωχὸν καὶ πένητα· ἐν ἡμέρᾳ πονηρᾷ ῥύσεται αὐτὸν ὁ Κύριος","severity":"info","text":"This quotation is not a direct citation of any known psalm verse; it may be a loose paraphrase or a variant reading. The phrase 'evil day' (ἡμέρᾳ πονηρᾷ) echoes Ps 40:2 LXX but is not identical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὀργὴν δὲ καὶ θυμόν· εἶτα πάλιν Θυμὸν καὶ ὀργὴν καὶ θλίψιν","severity":"info","text":"Hesychius notes the repetition of 'wrath' and 'anger' in the psalm verses, explaining it as deliberate amplification to convey the multitude of God's motion, not idle repetition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀγγέλων πονηρῶν","severity":"info","text":"The concept of angels as instruments of divine punishment, not inherently evil, appears in early Christian literature (e.g., Origen, Hom. in Num. 14.2). Hesychius here aligns with that tradition.","cites":[],"named_sources":["Origen Hom. in Num."],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Ὡδοποίησε τρίβον τῇ ὀργῇ αὐτοῦ","severity":"info","text":"Hesychius interprets 'he made a path for his anger' as God's patient endurance before delivering just punishment at the right time to those unwilling to be corrected.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θάνατος ἁμαρτωλῶν πονηρός","severity":"info","text":"This phrase is not a direct biblical quotation but a proverbial expression; it may echo Ps 33:22 LXX or similar wisdom traditions about the evil death of sinners.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The quotation 'Blessed is he who understands concerning the poor and needy...' does not match any known psalm verse exactly; it may be a paraphrase or a variant textual tradition.","The phrase 'death of sinners is evil' is not a direct scriptural citation; its source is uncertain."],"confidence":"high","notes":[]},{"i":118,"ref":"p118","source":"Ἀξίως τοίνυν μὴ φεισάμενος ὅρα ποῖον ἐπήγαγε. Καὶ τὰ κτήνη αὐτῶν εἰς θάνατον συνέκλεισε. Καὶ ἐπάταξε πᾶν πρωτότοκον ἐν γῇ Αἰγύπτῳ, ἀπαρχὴν παντὸς πόνου αὐτῶν ἐν τοῖς σκηνώμασι Χάμ. Πολλῇ καὶ περὶ τοὺς παιδευομένους ὁ Θεὸς φιλανθρωπίᾳ κέχρηται, ἀπὸ τῶν ἐλαττόνων ἀρχόμενος, ὥστε σωφρονισθέντας κερδᾶναι τὰ μείζονα· διὰ τοῦτο τὰ κτήνη πρότερα τῶν Αἰγυπτίων συνέκλεισεν εἰς θάνατον· ἀναισθήτους δὲ εὑρών, ἐπάταξε τὰ πρωτότοκα, ὥστε οὐκ ἂν τὴν τῶν πρωτοτόκων ἐπήγαγε πληγήν, εἰ τῷ θανάτῳ τῶν κτηνῶν σωφρονισθέντες ἀνένηψαν. Καλῶς δὲ τὰ πρωτότοκα αὐτῶν ἀπαρχὴν πόνων ἐκάλεσεν, ἀναμνῆσαι τῆς κατάρας τῆς γεγραμμένης ἐπὶ τῇ Εὔᾳ βουλόμενος· Ἐν λύπαις τέξῃ τέκνα· γενέσθαι δὲ τὴν πληγὴν τῶν πρωτοτόκων ἔφησεν ἐν τοῖς σκηνώμασι Χάμ. Οἶκος γὰρ καὶ σκηνώματα Χὰμ ἡ τῶν Αἰγυπτίων γῆ δικαίως ἐλέγετο, οὐ μόνον ἐπειδὴ πατὴρ Χὰμ τοῦ Μεστρέμ, ἀφ’ οὗ τὸ γένος τῶν Αἰγυπτίων ἐτύγχανεν, ἀλλ’ ἐπειδὴ καὶ τὴν ἐκείνων κακίαν ἐζήλωσαν. Καὶ ἀπῆρεν ὡς πρόβατα τὸν λαὸν αὐτοῦ, καὶ ἀνήγαγεν αὐτοὺς ὡσεὶ ποίμνιον ἐν ἐρήμῳ. Τοῖς μὲν ἐχθροῖς, φησί, κατὰ τρόπον τὸν ἔμπροσθεν εἰρημένον ἐκέχρητο· τὸν ἑαυτοῦ δὲ λαὸν ἀπῆρεν ὡς πρόβατα, καὶ ἀνήγαγεν ἐν ἐρήμῳ, ὡς ποίμνιον αὐτὸς ὁδηγῶν δηλαδή, καὶ νομὰς αὐτοῖς ὑποδεικνύς, καὶ τῶν θηρίων λυτρούμενος, καὶ σύριγγι μὲν τὰ συνηγμένα συγκροτῶν, τῇ βακτηρίᾳ δὲ ἐπιστρέφων τὰ πλανώμενα. Ταῦτα γὰρ καὶ τούτων πλείονα, ποιμνίων μνημονεύσας καὶ προβάτων, ἐδήλωσε. Καὶ ὡδήγησεν αὐτοὺς ἐπ’ ἐλπίδι, καὶ οὐκ ἐδειλίασαν, καὶ τοὺς ἐχθροὺς αὐτῶν ἐκάλυψε θάλασσα. Ἐπ’ ἐλπίδι, ποίᾳ;","english":"Worthily, then, sparing not, see what he brought upon them. And he shut up their cattle to death. And he struck every firstborn in the land of Egypt, the firstfruits of all their labor in the tents of Ham. God employs great philanthropy even toward those being disciplined, beginning from the lesser things, so that, having been brought to their senses, they might gain the greater; for this reason he shut up the cattle of the Egyptians first to death; but finding them insensible, he struck the firstborn, so that he would not have brought the plague of the firstborn if, having been brought to their senses by the death of the cattle, they had come to their senses. And he fittingly called their firstborn the firstfruits of labors, wishing to recall the curse written upon Eve: In pains you will bear children; and he said the plague of the firstborn took place in the tents of Ham. For the land of the Egyptians was rightly called the house and tents of Ham, not only because Ham was the father of Mestrem, from whom the race of the Egyptians happened, but also because they emulated their wickedness. And he removed his people like sheep, and led them up as a flock in the wilderness. To the enemies, he says, he dealt according to the manner previously mentioned; but his own people he removed like sheep, and led them up in the wilderness, as a flock, he himself obviously guiding, and pointing out pastures to them, and delivering them from wild beasts, and gathering the assembled with a pipe, and turning back the wandering with a staff. For these and more than these things, having mentioned flocks and sheep, he indicated. And he led them in hope, and they did not fear, and the sea covered their enemies. In hope, of what kind?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀπαρχὴν παντὸς πόνου","severity":"info","text":"Hesychius interprets 'firstfruits of all their labor' as a reference to the curse on Eve, linking the firstborn plague to the pain of childbirth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν λύπαις τέξῃ τέκνα","severity":"info","text":"This phrase echoes the curse on Eve, likely from a Septuagint tradition (cf. Gen 3:16 LXX), though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σκηνώματα Χάμ","severity":"info","text":"Hesychius explains 'tents of Ham' as Egypt, linking Ham to Mestrem (Mizraim), the eponymous ancestor of Egyptians, and to their wickedness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ποιμνίων μνημονεύσας","severity":"info","text":"The pastoral imagery of God as shepherd (leading, piping, using a staff) parallels Psalm 77:20-21 and the Good Shepherd tradition in early Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καλῶς δὲ","severity":"info","text":"Hesychius uses 'fittingly' to mark an interpretive move, connecting the firstborn plague to the Eve curse, showing his method of allegorical reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπ’ ἐλπίδι, ποίᾳ","severity":"info","text":"The passage ends with a rhetorical question ('In hope, of what kind?'), which may be a textual break or a transition to the next section; the Coptic context is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The rhetorical question 'In hope, of what kind?' may be incomplete or a transition; the Coptic text does not clarify if the answer follows in the next passage."],"confidence":"high","notes":[]},{"i":119,"ref":"p119","source":"Τῇ πρὸς τοὺς πατέρας γενομένῃ ἐπαγγελίᾳ εὔδηλον· φησὶ γὰρ τῷ Ἀβραάμ· Γινώσκων γνώσῃ ὅτι πάροικον ἔσται τὸ σπέρμα σου ἐν γῇ οὐκ ἰδίᾳ, καὶ δουλώσουσιν αὐτῇ καὶ κακώσουσι, καὶ ταπεινώσουσιν ἔτη τετρακόσια. Τὸ δὲ ἔθνος ᾧ ἐὰν δουλεύσωσι κρινῶ ἐγώ, καὶ ἐξελεύσονται ὧδε μετὰ ἀποσκευῆς πολλῆς. Ταύτῃ τοίνυν τῇ ἐλπίδι ὁδηγούμενοι, οὐκ ἐδειλίασαν τὴν ἐρυθρὰν πεζεύοντες θάλασσαν, ἥτις αὐτῶν τοὺς ἐχθροὺς ἐπεκάλυψε, καὶ τάφος τὸ ὕδωρ ἐπιδραμὸν τοῖς Αἰγυπτίοις ἐγένετο. Καὶ εἰσήγαγεν αὐτοὺς εἰς ὄρος ἁγιάσματος αὐτοῦ, ὄρος τοῦτο ὃ ἐκτήσατο ἡ δεξιὰ αὐτοῦ. Ὄρος ἁγιάσματος τὴν Ἱερουσαλὴμ λέγει, οὐ τοσοῦτον διὰ τὸ πρότερον ἐν αὐτῇ κατασκηνῶσαν ἁγίασμα, δηλαδὴ τὴν κιβωτόν, ὅσον διὰ τὴν δευτέραν κιβωτὸν τὴν τοῦ Κυρίου σάρκα. Ἐκεῖνο γὰρ ὄντως ὑπῆρχεν ἁγίασμα, διόπερ καὶ κτῆσις τῆς αὐτοῦ δεξιᾶς τῆς τοῦ Χριστοῦ προσηγόρευται· ἐκτήσατο δὲ αὐτὴν οὐχ ὅπλοις, ἀλλὰ τοῖς ὑπὲρ ἡμῶν θαύμασι καὶ παθήμασι. Καὶ ἐξέβαλεν ἀπὸ προσώπου αὐτῶν ἔθνη, καὶ ἐκληροδότησεν αὐτοὺς ἐν σχοινίῳ κληροδοσίας. Καὶ κατεσκήνωσεν ἐν τοῖς σκηνώμασιν αὐτῶν τὰς φυλὰς τοῦ Ἰσραήλ.","english":"The promise made to the fathers is clear; for he says to Abraham: \"You shall know by knowing that your seed will be a sojourner in a land not their own, and they will enslave them and oppress them, and they will humble them for four hundred years. And the nation to which they are enslaved I will judge, and they will come out from there with much baggage.\" Guided by this hope, they did not fear the Red Sea when they crossed it on foot, which covered their enemies, and the water that rushed over became a tomb for the Egyptians. And he led them into the mountain of his sanctuary, this mountain which his right hand acquired. He calls Jerusalem the mountain of the sanctuary, not so much because of the former sanctuary that dwelt in it, namely the ark, but because of the second ark, the flesh of the Lord. For that was truly a sanctuary, and therefore it is called the possession of his right hand, that is, of Christ; he acquired it not by arms, but by the wonders and sufferings he underwent for us. And he cast out nations from before them, and allotted them by the measuring line of inheritance. And he settled the tribes of Israel in their tents.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γινώσκων γνώσῃ ὅτι πάροικον ἔσται τὸ σπέρμα σου ἐν γῇ οὐκ ἰδίᾳ","severity":"info","text":"Hesychius attributes to God a speech to Abraham that is not a direct biblical quotation but a paraphrase of the promise in Genesis 15:13-14 and Exodus 12:40-41, combining the sojourn and the 400 years.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὄρος ἁγιάσματος","severity":"info","text":"The phrase 'mountain of the sanctuary' is a typological term: Hesychius identifies it with Jerusalem, not the literal mountain, and contrasts the first sanctuary (the ark) with the second (Christ's flesh).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"δευτέραν κιβωτὸν τὴν τοῦ Κυρίου σάρκα","severity":"info","text":"The 'second ark' as Christ's flesh reflects a Christological typology common in Greek patristic exegesis, where the ark of the covenant prefigures the incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a divine promise to Abraham, through the exodus crossing of the Red Sea, to the settlement in Jerusalem, forming a continuous salvation-historical narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ἐκτήσατο δὲ αὐτὴν οὐχ ὅπλοις, ἀλλὰ τοῖς ὑπὲρ ἡμῶν θαύμασι καὶ παθήμασι","severity":"info","text":"Hesychius insists Christ acquired Jerusalem not by military conquest but by miracles and sufferings, a polemical point possibly against contemporary Jewish or pagan claims of possession by force.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ ὄρος ἁγιάσματος' could be read as a literal mountain (Sinai) but Hesychius explicitly reinterprets it as Jerusalem.","The source of the divine speech to Abraham is not a single biblical verse but a composite paraphrase."],"confidence":"high","notes":[]},{"i":120,"ref":"p120","source":"ηʹ. Ὀνειδίζει τὸν τῶν Ἰουδαίων λαόν, ὅτι τοσούτων ἀγαθῶν ἀπολαύσαντες, ὥστε καὶ κλῆρον μὲν λαβεῖν ἀλλότριον, ἐν ἰσότητι δὲ τοῦτον διελέσθαι πολλῇ, τοῦ Θεοῦ δεικνύντος ὅτι καθάπερ πατὴρ παισίν, οὕτως τῷ Ἰσραὴλ ἐκέχρητο, διόπερ ἐν σχοινίῳ γενέσθαι τὸν κλῆρον, πλεονάζοντα μὲν τὴν μερίδα τοῖς πολλοῖς, ἐλαττοῦντα δὲ τοῖς ὀλίγοις προσέταξεν, ὥστε τὴν ἰσχυρὰν φυλὴν καταδυναστεῦσαι τὴν ἥττονα· ὅμως οὐδὲ τῶν ἐκβληθέντων ἐκ προσώπου αὐτῶν ἐθνῶν, οὐδὲ τοῦ ἐκβαλόντος Θεοῦ ἐμνημόνευσαν· ἵνα πρὸς αὐτὸν μὲν εὐγνωμονοῦντες μένωσι, μηδαμῶς δὲ τὴν τῶν ἐκβληθέντων παρανομίαν ζηλώσωσι, μήποτε πάθωσιν ἐκείνοις παραπλήσια. Καὶ ἐπείρασαν καὶ παρεπίκραναν τὸν Θεὸν τὸν ὕψιστον, καὶ τὰ μαρτύρια αὐτοῦ οὐκ ἐφυλάξαντο. Διπλῆν αὐτῶν ἁμαρτίαν ἐκτίθεται. Οὐ μόνον γάρ, φησιν, ἐπείρασαν, ἀλλὰ καὶ παρεπίκραναν· παραπικραίνουσι δὲ οἱ μετὰ πεῖραν πρώτην καὶ δευτέραν καὶ πολλοστὴν πειράζοντες, ὃ χαλεπὸν μὲν καὶ κατὰ τοῦ τυχόντος γινόμενον, πολὺ δὲ μᾶλλον εἰς τὸν Θεὸν τὸν ὕψιστον· τουτέστιν, ὡς ἀπειρομεγέθη, πειρηθῆναι παρ’ ἡμῶν μὴ δυνάμενον. Ἐφ’ ᾧ μεμψάμενον αὐτοῖς ὅμοια τὸ Πνεῦμα διὰ τὴς Ἡσαΐου προφητείας εὑρίσκεται· Ἀκούσατε δή, οἶκος Ἰσραήλ· μὴ μικρὸν ὑμῖν ἀγῶνα παρέχειν ἀνθρώποις. καὶ πῶς Κυρίῳ παρέχετε ἀγῶνα; Πρὸς τούτοις ὁ ψαλμῳδὸς ἔτι κἀκεῖνό φησι, ὅτι Τὰ μαρτύρια αὐτοῦ οὐκ ἐφυλάξαντο. Παρέβασαν δὲ καὶ ταῦτα, ἃ μετά τινος ἀπειλῆς καὶ διὰ μαρτυρίας νομοθετῶν ἐκτίθεται· πολλῆς δὲ τοῦτο ἀλαζονείας καὶ ἀπειθείας ἐτύγχανε.","english":"8. He reproaches the people of the Jews, because after enjoying so many good things, so that they even received a foreign allotment and divided it with great equality, God showing that just as a father to his children, so he had dealt with Israel—for which reason he ordered that the allotment be made by lot, increasing the portion for the many and diminishing it for the few, so that the strong tribe might dominate the weaker—nevertheless, they remembered neither the nations expelled from before them nor the God who expelled them, so that they might remain grateful to him and in no way emulate the lawlessness of those expelled, lest they suffer something similar. And they tempted and embittered the Most High God, and they did not guard his testimonies. He sets forth a double sin of theirs. For not only, he says, did they tempt, but they also embittered; and those embitter who, after a first and second and many a temptation, continue tempting, which is grievous even when done against any ordinary person, but much more so against the Most High God—that is, against one who, as immeasurable, cannot be tempted by us. For this, the Spirit, through the prophecy of Isaiah, is found reproaching them similarly: \"Hear now, O house of Israel: is it a small thing for you to cause a contest to men? And how do you cause a contest to the Lord?\" In addition to these things, the psalmist also says this: \"They did not guard his testimonies.\" They transgressed even these, which are set forth with some threat and through the testimony of the lawgiver; and this was a matter of great arrogance and disobedience.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ηʹ","severity":"info","text":"The eighth unit (ηʹ) begins a new section of reproach, continuing the narrative from the previous passage's promise to the fathers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"παρεπίκραναν","severity":"info","text":"The verb παρεπίκραναν (embittered) is a key term in Hesychius' moral analysis, denoting a repeated, aggravated offense beyond simple temptation (ἐπείρασαν).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀκούσατε δή, οἶκος Ἰσραήλ· μὴ μικρὸν ὑμῖν ἀγῶνα παρέχειν ἀνθρώποις. καὶ πῶς Κυρίῳ παρέχετε ἀγῶνα;","severity":"info","text":"Hesychius cites a paraphrase of Isaiah (cf. Isa 1:2-4 LXX) to reinforce the reproach, though the exact wording differs from the Septuagint.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν σχοινίῳ γενέσθαι τὸν κλῆρον","severity":"info","text":"The phrase 'allotment by lot' (ἐν σχοινίῳ) reflects the biblical practice of dividing land by casting lots, as in the conquest narratives of Joshua.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὰ μαρτύρια αὐτοῦ οὐκ ἐφυλάξαντο","severity":"info","text":"The phrase echoes Psalm 77:36 LXX (Psalm 78:56 MT), where Israel's failure to keep God's testimonies is a recurring theme in the Psalter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"παρεπίκραναν","severity":"caution","text":"The distinction between 'tempting' and 'embittering' may reflect Hesychius' exegetical elaboration rather than a clear biblical basis; the Greek text is not corrupt but the moral schema is his own.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the Isaiah citation is unclear; it may be a loose paraphrase or a variant reading."],"confidence":"high","notes":[]},{"i":121,"ref":"p121","source":"Καὶ ἀπέστρεψαν καὶ ἠθέτησαν, καθὼς καὶ οἱ πατέρες αὐτῶν μετεστράφησαν εἰς τόξον στρεβλόν. Καὶ παρώργισαν αὐτὸν ἐν τοῖς βουνοῖς αὐτῶν, καὶ ἐν τοῖς γλυπτοῖς αὐτῶν παρεζήλωσαν αὐτόν. Ἀπὸ τῆς κατὰ τὴν ἔρημον γενεᾶς εἰς τὰς ἑξῆς ὁ προφήτης τὸν λόγον μετέστησεν· ὃν τρόπον αὐτὸν οἱ πατέρες εἰσεπέμψαντο. Τί δὲ ἀθετῆσαι (ἠθέτησαν); Τὰς πρὸς τὸν Θεὸν δηλαδὴ συνθήκας, ἂς διὰ Μωϋσέως ἐν τῷ ὄρει Σινᾶ, διὰ Ἰησοῦ δὲ τοῦ Ναυῆ ἐν τῇ γῇ τῆς ἐπαγγελίας, μετὰ τὸ παραλαβεῖν αὐτήν, ἐν κλήρῳ πεποίηνται. Οὐ μὴν ἔμειναν, ἀλλ’ εἰς τόξον μετεστράφησαν στρεβλόν· διόπερ οὐκ ἔτι πέμπειν εὐθυβόλως δύνανται· ὥσπερ οὐδὲ ὁ λαὸς τῶν Ἰουδαίων εὐθῆ πολιτείαν διαστραφεὶς ἐκέκτητο· ἀλλὰ καὶ τὸν Θεὸν ἐν τοῖς βωμοῖς παρώργισαν, καὶ ἐν τοῖς γλυπτοῖς παρεζήλωσαν· οὐκ ἐπειδὴ ζῆλος αὐτῷ πρὸς τὰ κωφὰ καὶ ἄψυχα εἴδωλα, ἢ δαιμόνια, ἀλλ’ ἐπειδὴ ἐφ’ ἡμῖν παραζηλοῖ, ὃν τρόπον πατὴρ ἐπὶ παισίν, ἢ νυμφίος ἐπὶ νύμφῃ, τῆς ἡμετέρας σωτηρίας φειδόμενος. Ἤκουσεν ὁ Θεός, καὶ ὑπερεῖδε. Πότε γὰρ ὁ Θεὸς οὐκ ἀκούει; τί δὲ ἀκοῆς χρῄζει ὁ τοὺς ἡμετέρους λογισμοὺς ἐπιστάμενος; Ἀλλὰ καὶ νῦν ἀκοῦσαί φησι, τῷ μὴ παραπέμψασθαι, κινηθῆναι δέ, καὶ τούτῳ τὴν ἀκοὴν ἐνδείξασθαι. Τί δὲ ἀκούσας ἐποίησεν; Οὐκ ἐπήγαγε πληγήν, ἀλλ’ ὑπερεῖδε· πάσης δὲ τοῦτο χαλεπώτερον μάστιγος, ὑπεροφθῆναι παρὰ Θεοῦ· μόνῳ γὰρ αὐτοῦ τῷ ὀφθαλμῷ σωζόμεθα. Ὅρα τοίνυν ὑπεροφθέντες ἡλίκα πεπόνθασιν. Καὶ ἐξουδένωσε σφόδρα τὸν Ἰσραήλ, καὶ ἀπώσατο τὴν σκηνὴν Σηλώμ, σκήνωμα ὃ κατεσκήνωσεν ἐν ἀνθρώποις.","english":"And they turned away and rejected, just as their fathers were twisted into a crooked bow. And they provoked him on their high places, and with their carved images they provoked him to jealousy. From the generation in the wilderness onward, the prophet transferred the discourse: in the same way that the fathers had sent him in. What did they reject? Clearly the covenants with God, which they made through Moses on Mount Sinai, and through Joshua the son of Nun in the land of promise, after receiving it by lot. They did not remain, but were twisted into a crooked bow; therefore they can no longer shoot straight, just as the people of the Jews, having been perverted, did not possess a straight polity. But they also provoked God on their altars, and with their carved images they provoked him to jealousy—not because he is jealous of the deaf and lifeless idols or demons, but because he is provoked to jealousy on our behalf, in the way a father is for his children, or a bridegroom for his bride, sparing our salvation. God heard and overlooked. For when does God not hear? And what need of hearing does he have, who knows our thoughts? But now he says he heard, meaning that he did not disregard it, but was moved, and by this he indicated his hearing. And what did he do upon hearing? He did not inflict a blow, but overlooked; and this is more severe than any scourge—to be overlooked by God, for we are saved only by his eye. See then, having been overlooked, how great they suffered. And he utterly despised Israel, and thrust away the tent of Shiloh, the dwelling which he had pitched among men.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ἀπέστρεψαν καὶ ἠθέτησαν","severity":"info","text":"The passage begins with a quotation from the Psalms, then shifts to a continuous exposition. The phrase 'from the generation in the wilderness onward' marks a transition in the prophet's discourse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἠθέτησαν","severity":"info","text":"The verb 'ἠθέτησαν' (they rejected) is glossed as a breach of the covenants made through Moses and Joshua, specifying the Sinai covenant and the allotment of the promised land.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς τόξον στρεβλόν","severity":"info","text":"The image of a 'crooked bow' (εἰς τόξον στρεβλόν) echoes Psalm 77:57 LXX (78:57 MT), where Israel is compared to a crooked bow that cannot shoot straight.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σκηνὴν Σηλώμ","severity":"info","text":"The 'tent of Shiloh' refers to the sanctuary at Shiloh, the central cult site before the temple in Jerusalem, which was destroyed by the Philistines (1 Samuel 4).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"παρεζήλωσαν","severity":"info","text":"Hesychius explains that God's jealousy (παρεζήλωσαν) is not for idols but is a protective jealousy for his people, like a father or bridegroom—a pastoral interpretation common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἰσεπέμψαντο","severity":"caution","text":"The verb 'εἰσεπέμψαντο' (they sent in) is ambiguous: it may mean the fathers sent the prophet into the discourse, or that they sent offerings into the sanctuary. The translation 'sent him in' follows the former reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὃν τρόπον αὐτὸν οἱ πατέρες εἰσεπέμψαντο' is ambiguous: it could mean the fathers sent the prophet into the discourse, or that they sent something (offerings) into the sanctuary. The translation adopts the former reading.","The clause 'ἀπὸ τῆς κατὰ τὴν ἔρημον γενεᾶς' may refer to the generation of the wilderness (Exodus) or to a specific prophetic oracle; the translation takes it as a temporal transition."],"confidence":"high","notes":[]},{"i":122,"ref":"p122","source":"Εἰ μὴ γὰρ σφόδρα τὸν Ἰσραὴλ ἐξουδένωσεν, οὐκ ἂν τὴν οἰκείαν σκηνὴν τὴν ἐν αὐτοῖς ἀπώσατο, ἐν ᾗ μεσιτείας ἕνεκα τῆς πρὸς αὐτοὺς κατεσκήνωσεν. Ἐρεῖς δὲ ἴσως, τίνος χάριν ἀνθρώπων ἡμαρτηκότων τὴν σκηνὴν ἀπώσατο τὴν οἰκείαν; Ἐπειδὴ γὰρ οὐ χρῄζων· ταύτην ἐκτήσατο· ἐκείνων δὲ ἕνεκεν ὡς ἡμαρτηκότων, εἰκότως τῆς πρὸς αὐτοὺς μεσιτείας τὸν τόπον ἀπέστραπται. Καὶ τίς ἦν αὕτη ἡ Σηλώμ; Ἧς οὐ μάτην τὸ Πνεῦμα ἐμνημόνευσεν, δεῖξαι δὲ βουληθὲν ὅτι καθάπερ, ἡμαρτηκότος τοῦ Ἰσραήλ, τὴν Σηλὼμ καταλιπών, ἕτερον ἑαυτῷ τόπον τὴν Ἱερουσαλὴμ ὁ Θεὸς ἐξελέξατο· οὕτω καὶ ταύτην πάλιν, τῶν οἰκούντων ἀσεβούντων, ἀποστραφήσεται. καὶ τὴν ἑαυτοῦ δόξαν ἑτέροις δώσει χωρίοις σεμνύνεσθαι. Καὶ παρέδωκεν εἰς αἰχμαλωσίαν τὴν ἰσχὺν αὐτῶν, καὶ τὴν καλλονὴν αὐτῶν εἰς χεῖρας ἐχθροῦ. Ἔτι περὶ τῆς σκηνῆς διαλέγεται. Τοῦτο γὰρ ἰσχὺς τοῦ λαοῦ καὶ κάλλος, διὰ τὴν τῶν ἁγίων λειτουργίαν ἐτύγχανε. Ταύτην εἰς αἰχμαλωσίαν, οὐ τὴν παρὰ ἀνθρώπων (οὐδὲ γὰρ τοῦτο συνέβη) παρέδωκεν, ἀλλὰ τὴν γενομένην εἰς χεῖρας ἐχθροῦ τοῦ νοητοῦ· διόπερ ἑνός, οὐ πολλῶν ἐμνημόνευσε, δηλῶν ἐν αὐτῷ τὸν ἐχθρὸν τὸν ἐξαίρετον· ὃν ἔτι μᾶλλον οἱ λοιποὶ τῶν ἑρμηνευτῶν σαφηνίσαι βουλόμενοι, οἱ μέν, Εἰς χεῖρας ἐναντίου, οἱ δέ, Εἰς χεῖρας θλίβοντος, ἐκδεδώκασι. Τούτῳ τὴν σκηνὴν παρέδωκεν ὡς μολυνθεῖσαν παρὰ τῶν λειτουργούντων, καὶ γεγενημένην βέβηλον, καὶ μηδὲν ἄξιον φέρουσαν μηκέτι Θεοῦ, ἐκείνου δέ, ᾧ δὴ καὶ παραδέδοται. Καὶ μὴ θαυμάσῃς, ἐπεὶ καὶ τὴν ἀρχαίαν Ἱερουσαλὴμ δαιμονίοις, καὶ σειρῆσι, καὶ ὀνοκενταύροις, Ἡσαΐας τὸν Θεὸν παραδώσειν ἠπείλησεν.","english":"If He had not utterly despised Israel, He would not have rejected His own tabernacle among them, in which He had dwelt for the sake of mediation with them. But you might perhaps say, why did He reject His own tabernacle on account of men who had sinned? Because He did not acquire it out of need; it was for their sake, and since they had sinned, He naturally turned away from the place of mediation with them. And what was this Shiloh? The Spirit did not mention it in vain, but wished to show that just as, when Israel sinned, God left Shiloh and chose another place for Himself, Jerusalem, so again He will turn away from this place when its inhabitants are impious, and will give His glory to other places to boast of. And He delivered their strength into captivity, and their beauty into the hands of an enemy. He is still speaking about the tabernacle. For this was the strength and beauty of the people, because of the service of the holy things. He delivered it into captivity, not that which comes from men (for this did not happen), but the captivity that came into the hands of the spiritual enemy; therefore he mentioned one, not many, indicating by this the special enemy. And the other interpreters, wishing to clarify this even more, have rendered it either \"into the hands of an adversary\" or \"into the hands of an oppressor.\" He delivered the tabernacle to him, as having been defiled by those who served it, and having become profane, and no longer bearing anything worthy of God, but of that one to whom it was delivered. And do not be surprised, for Isaiah also threatened that God would deliver the ancient Jerusalem to demons, sirens, and onocentaurs.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Σηλώμ","severity":"info","text":"Shiloh was the site of the Tabernacle before Jerusalem; its abandonment is a biblical topos for divine rejection (cf. Jer 7:12–14; Ps 78:60 LXX).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰς χεῖρας ἐχθροῦ","severity":"info","text":"Hesychius quotes Ps 78(77):61 LXX: 'He delivered their strength into captivity, and their beauty into the hands of an enemy.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ λοιποὶ τῶν ἑρμηνευτῶν","severity":"info","text":"Hesychius notes variant Greek readings for 'enemy' (ἐχθροῦ) as 'adversary' (ἐναντίου) or 'oppressor' (θλίβοντος), reflecting early textual fluidity in the Psalter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ὀνοκενταύροις","severity":"info","text":"Onocentaurs (ass-centaurs) appear in Isaiah’s threats against Jerusalem (cf. Isa 13:21–22 LXX), a motif Hesychius uses to parallel divine abandonment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ μὴ θαυμάσῃς","severity":"info","text":"Hesychius closes with a rhetorical warning ('And do not be surprised'), a common exegetical device to preempt objection by citing a prophetic parallel.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage for 'tabernacle' (σκηνή) may be ambiguous between the physical tent and the metaphorical divine presence; Hesychius treats it as the latter.","The identity of the 'special enemy' (ἐχθρὸν τὸν ἐξαίρετον) is left unspecified; likely a spiritual adversary (Satan) rather than a human foe."],"confidence":"high","notes":[]},{"i":123,"ref":"p123","source":"Καὶ συνέκλεισεν ἐν ῥομφαίᾳ τὸν λαὸν αὐτοῦ, καὶ τὴν κληρονομίαν αὐτοῦ ὑπερεῖδεν. Κατηγορία καὶ τοῦτο τῶν Ἰουδαίων, ὅτι λαὸς τοῦ Θεοῦ καὶ κληρονομία δι’ αὐτοὺς πατέρας γενόμενοι, ὑπεριδεῖν αὐτοὺς ὅμως καὶ εἰς ῥομφαίαν συγκλεῖσαι παρεσκεύασεν, οὐ μόνον τὴν ἐν πολέμῳ, ἀλλὰ καὶ τὴν ἐν τῷ θείῳ λόγῳ. Ζῶν γὰρ οὗτος καὶ ἐνεργής, ὑπὲρ πάσαν μάχαιραν δίστομον. Διόπερ καὶ ῥομφαία δικαίως ὀνομάζεται.\n\nθʹ. Πῶς δὲ αὐτοὺς ἐν ταύτῃ συνέκλεισε, τουτέστι συνέσχε, καὶ συνεπόδισεν; Ἐν μὲν τῷ νόμῳ περιτομὴν σαρκὸς ἐντειλάμενος, ἐν δὲ τοῖς Εὐαγγελίοις περιτομὴν πνεύματος· ἐκεῖ σάββατον αἰσθητόν, ἐνταῦθα νοητόν. Ὑπὸ τούτων γὰρ ἐκεῖνοι συγκλεισθέντες, ἔνδον εἰσελθεῖν τῆς τοῦ Θεοῦ βασιλείας οὐ δύνανται· ἀλλὰ καὶ τὰ ἑξῆς ἑπόμενα δείκνυσιν. Τοὺς νεανίσκους αὐτῶν κατέφαγε πῦρ. Νεανίσκους λέγει τοὺς ἐν τῷ νόμῳ δυνατούς, οἷον τοὺς γραμματεῖς, τοὺς Φαρισαίους, οἵτινες ἐθάῤῥουν τῇ ἰσχύϊ τοῦ γράμματος. Τούτους κατέφαγε πῦρ, ὁ πρὸς ἡμᾶς ζῆλος, ὁρῶντας ὅτι χωρὶς ζυγοῦ νομικοῦ δικαιούμεθα. Διὸ πρὸς αὐτοὺς ὁ Ἡσαΐας ἔλεγεν· Ζῆλος λήψεται λαὸν ἀπαίδευτον, καὶ νῦν πῦρ ὑπεναντίους ἔδεται. Καὶ αἱ παρθένοι αὐτῶν οὐκ ἐπενθήθησαν. Οὐδὲ γὰρ ἦσαν οἱ πενθοῦντες αὐτάς, ἡνίκα τὸν τῆς ἁμαρτίας ἀπέθνησκον θάνατον· ὥστε τῶν Ἰουδαϊκῶν τοῦτο διδασκάλων κατηγορίαν ἔγραψεν, ὅτι καὶ πρὸς τὰς παρθένους ἁμαρτανούσας ἀσυμπαθεῖς ἐτύγχανον, καὶ οὐδὲ τὸν Ἱερεμίαν ἐζήλουν λέγοντα· Ἐπὶ συντρίμματι (θυγατρὸς) λαοῦ μου ἐσκοτώθην ἀπορίᾳ, κατίσχυσάν με ὠδῖνες ὡς τικτούσης. Ἐφ’ ᾧ καὶ τὰ ἑξῆς ἀκολούθως ἐπήγαγεν·","english":"And he shut up his people with the sword, and disregarded his inheritance. This too is an accusation against the Jews, that although they were the people of God and an inheritance through their fathers, he nevertheless caused them to be disregarded and shut up with the sword—not only the sword in war, but also the sword in the divine word. For this word is living and active, more than any double-edged blade. Therefore it is rightly called a sword.\n\n9. How then did he shut them up with this sword, that is, confine and hinder them? In the law he commanded circumcision of the flesh, but in the Gospels circumcision of the spirit; there a sensible sabbath, here a spiritual one. For being shut up by these things, they cannot enter within the kingdom of God; and the following verses also show this. Fire devoured their young men. By young men he means those powerful in the law, such as the scribes and Pharisees, who trusted in the strength of the letter. Fire devoured them—the zeal against us, seeing that we are justified without the yoke of the law. Hence Isaiah said to them: Zeal will seize an untaught people, and now fire will consume the adversaries. And their virgins were not mourned. For there were none to mourn them when they died the death of sin; so that he wrote this as an accusation of the Jewish teachers, that they were unsympathetic even toward virgins who sinned, and did not emulate Jeremiah saying: At the ruin of my people’s daughter I was darkened with perplexity; pangs overcame me like those of a woman giving birth. Upon which he accordingly added the following.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ῥομφαία","severity":"info","text":"The Greek term ῥομφαία (rhomphaia) denotes a large, broad sword, but Hesychius extends its meaning to the divine word, a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ζῆλος λήψεται λαὸν ἀπαίδευτον","severity":"info","text":"Hesychius quotes Isaiah (likely Isa 9:5 LXX) to support the interpretation of fire as zeal against the Jews, though the exact verse is not cited in the source edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπὶ συντρίμματι (θυγατρὸς) λαοῦ μου ἐσκοτώθην ἀπορίᾳ","severity":"info","text":"The citation of Jeremiah (Jer 8:21 LXX) illustrates the lack of mourning for sinful virgins, contrasting the Jewish teachers' indifference with the prophet's lament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"νεανίσκους","severity":"info","text":"Hesychius identifies 'young men' as scribes and Pharisees, reflecting a common patristic polemic against Jewish legalism and the authority of the oral law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"θʹ","severity":"info","text":"The numeral θʹ (9) marks a new section, likely a numbered kephalaion or question, a typical structural feature in Hesychius' commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"περιτομὴν σαρκὸς ... περιτομὴν πνεύματος","severity":"info","text":"The contrast between circumcision of the flesh and of the spirit parallels Pauline typology (e.g., Col 2:11) and is a standard anti-Jewish trope in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna in the Jeremiah citation: 'θυγατρὸς' is supplied from the LXX context, but the manuscript may have had a different reading.","The phrase 'πῦρ ὑπεναντίους ἔδεται' is not a direct biblical quote; it may be a paraphrase or a conflation of Isaianic passages."],"confidence":"high","notes":[]},{"i":124,"ref":"p124","source":"Τίς δώσει τῇ κεφαλῇ μου ὕδωρ, καὶ ὀφθαλμοῖς μου πηγὰς δακρύων; Τοιγαροῦν καὶ Παῦλος ἐπιτιμᾷ Κορινθίοις, ἐπειδὴ τὸν πεπορνευκότα παρ’ αὐτοῖς οὐκ ἐπένθησαν. Οἱ ἱερεῖς αὐτῶν ἐν ῥομφαίᾳ ἔπεσον, καὶ αἱ χῆραι αὐτῶν οὐ κλαυθήσονται. Κατηγορία καὶ τοῦτο τῆς κατ’ αὐτῶν ἐπιδόσεως, ὅτι τῷ λόγῳ τοῦ Θεοῦ οἱ ἱερεῖς προσέκοπτον· τοῦτο γὰρ ἦν τὸ ἐν ῥομφαίᾳ πεσεῖν. Καὶ αἱ χῆραι οὐκ εἶχον τοὺς δακρύοντας· ἀσυμπαθοῦς, οὐ μόνον περὶ τὰς παρθένους, ἀλλὰ καὶ περὶ τὰς χήρας, τοῦ διδασκαλικοῦ παρ’ αὐτοῖς τυγχάνοντος τάγματος. Λέγει μὲν παρθένους τὰς ψυχάς, αἵτινες τότε πρῶτον τῆς ἁμαρτίας ἤρξαντο· χήρας δὲ τὰς πολλάκις ἡμαρτηκυίας, καὶ τοῦ Θεοῦ τὸν φόβον ἀποβαλούσας, ὅπερ αὐτὰς εἰς τὴν τοῦ νόμου κοινωνίαν εἰσήγαγε. Καὶ ἐξηγέρθη ὡς ὁ ὑπνῶν Κύριος, ὡς δυνατὸς καὶ κεκραιπαληκὼς ἐξ οἴνου. Οὐκ ἄρα τιμωρία τὰ προλαβόντα. ἡ ῥομφαία, καὶ τὸ πῦρ, καὶ τὸ μὴ πενθηθῆναι· ἁμαρτίαι δὲ ἦσαν, ὧν ὁ Θεὸς ἠγέρθη πρὸς ἐκδίκησιν. Ἠγέρθη δὲ ὡς ὑπνῶν· τουτέστι καθάπερ ὕπνον τὴν μακροθυμίαν ἀποθέμενος· ἥτις ἦν οὕτω πολλή, ὥστε καὶ κραιπάλην νομίζεσθαι. Κραιπάλη δὲ ποία; Ἡ ἐξ οἴνου τοῖς δυνατοῖς συμβαίνουσα, ὑφ’ ἧς τινες ἀργοὶ πρός τινα καιρὸν καὶ ἄπρακτοι γίνονται· ἀλλὰ μετὰ τὸν ὕπνον ἐγερθέντες ὁρμητικώτεροι γίνονται· οὕτω καὶ τὸν Θεὸν σφοδρότερον μετὰ τὴν μακροθυμίαν ἔσεσθαι κατὰ τῶν αὐτῆς οὐκ αἰσθανομένων ἐλπίζομεν. Τί γὰρ δὴ καὶ νῦν ἐποίησεν; Ἐπάταξε τοὺς ἐχθροὺς αὐτοῦ εἰς τὰ ὀπίσω, ὄνειδος αἰώνιον ἔδωκεν αὐτοῖς.","english":"Who will give water to my head, and springs of tears to my eyes? Therefore also Paul rebukes the Corinthians, because they did not mourn the fornicator among them. Their priests fell by the sword, and their widows will not be lamented. This too is an accusation against their condition, that the priests stumbled against the word of God; for this was what it meant to fall by the sword. And the widows had none to weep for them; the teaching order among them being unsympathetic, not only toward the virgins, but also toward the widows. By virgins he means the souls which then first began to sin; by widows, those which have sinned often and have cast off the fear of God, which brought them into communion with the law. And the Lord awoke as one sleeping, as a strong man roused from wine. Therefore the preceding things—the sword, the fire, and the not being mourned—were not punishment; they were sins, for which God arose to vengeance. He arose as one sleeping, that is, having laid aside patience as if it were sleep; which patience was so great that it was even thought to be a hangover. And what hangover? That which comes from wine to the strong, by which some become idle for a time and inactive; but after sleep, having arisen, they become more impetuous. So also we expect that God, after patience, will be more vehement against those who are not aware of it. For what indeed did he do now? He struck his enemies from behind, and gave them eternal disgrace.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τίς δώσει τῇ κεφαλῇ μου ὕδωρ, καὶ ὀφθαλμοῖς μου πηγὰς δακρύων","severity":"info","text":"This opening phrase echoes Psalm 83:5 LXX (Psalm 84:5 MT), a cry for tears of lament. Hesychius uses it to introduce a theme of mourning and reproach.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Παῦλος ἐπιτιμᾷ Κορινθίοις","severity":"info","text":"Hesychius refers to Paul's rebuke of the Corinthians for not mourning a fornicator, likely drawing on 1 Corinthians 5:1-5, where Paul condemns incestuous unions and calls for discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ῥομφαία","severity":"info","text":"Hesychius interprets 'sword' (ῥομφαία) metaphorically as the word of God, against which the priests stumbled. This aligns with his allegorical method, where physical terms signify spiritual realities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Κατηγορία καὶ τοῦτο","severity":"info","text":"This phrase marks a shift from lament to accusation, structuring the commentary as a series of charges against the Jews. The pattern of accusation followed by allegorical explanation is typical of Hesychius.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐξηγέρθη ὡς ὁ ὑπνῶν Κύριος, ὡς δυνατὸς καὶ κεκραιπαληκὼς ἐξ οἴνου","severity":"info","text":"Hesychius interprets God's awakening as laying aside patience, comparing it to a hangover. This anthropomorphic reading softens divine wrath, a common patristic strategy to reconcile Old Testament violence with Christian theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"χήρας","severity":"caution","text":"Hesychius allegorizes 'widows' as souls that have sinned often and lost fear of God. This reading departs from the literal sense of widows as bereaved women, and may reflect a polemical recontextualization of the psalm's original meaning.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν πεπορνευκότα παρ’ αὐτοῖς' could refer to a specific fornicator in Corinth or a general case; Hesychius does not specify. The identity of 'their priests' (οἱ ἱερεῖς αὐτῶν) is ambiguous—whether Jewish priests or Christian clergy—but the context suggests Jewish priests as part of the accusation against the Jews."],"confidence":"high","notes":[]},{"i":125,"ref":"p125","source":"Εἰσὶν οὓς ὁ Θεὸς ἐπάταξεν εἰς τὰ ἔμπροσθεν, οὗτοι δηλαδή, οἷς ἡ πληγὴ πρὸς ὠφέλειαν γεγένηται, καὶ ἡ μάστιξ ἐποίησεν αὐτοὺς δικαιοσύνης ἔχεσθαι· εἰς τὰ ὀπίσω δέ, ὅσοι ταῖς τιμωρίαις, ὥσπερ δὴ καὶ Φαραώ, σκληρύνονται· τούτοις ὄνειδος αἰώνιον δίδωσι. Πληγαὶ γὰρ τῶν καθ’ ὑπερβολὴν πονηρῶν καὶ ὑπόδειγμα τῶν νοσούντων ἀμεταμέλητα γίνονται. Ἢ ὅτι τό, Εἰς τὰ ὀπίσω, σεμνῷ λόγῳ τὸ πάθος τῆς ἕδρας ἐκάλεσεν. Καὶ ἀπώσατο τὸ σκήνωμα Ἰωσήφ, καὶ τὴν φυλὴν Ἐφραῒμ οὐκ ἐξελέξατο. Τέκνα γὰρ ἀσεβῆ πατέρες εὐσεβεῖς ὠφελεῖν οὐκ εἰώθασι. Καὶ ἐξελέξατο τὴν φυλὴν Ἰούδα, τὸ ὄρος τὸ Σιών, ὃ ἠγάπησεν. Καὶ μὴν οὐ τῆς φυλῆς τοῦ Ἰούδα, ἀλλὰ τῆς φυλῆς τοῦ Βενιαμὶν αὐτή τε ἡ Σιὼν καὶ Ἱερουσαλὴμ ἡ ἀρχαία ἐτύγχανεν· ἀλλὰ Ἰούδα λέγει τὸν ἐξομολογούμενον· τοῦτο γὰρ ὁ Ἰούδας ἑρμηνεύεται. Τούτου φυλὴ ἡ Ἐκκλησία. Διὰ γὰρ μετανοίας καὶ ἐξομολογήσεως σώζεται παρ’ αὐτῇ τὸ ὄρος Σιών· ὅπερ δὴ καὶ ἠγάπησαν. Πῶς γὰρ εἴ τις σκοπεύει Θεόν, οὗτος Σιὼν ὀνομάζεται; Ἐπειδὴ σκοπευτήριον ἡ Σιὼν ἑρμηνεύεται. Εἰ δὲ καὶ Σιὼν τὸ χωρίον λέγοις εἶναι, οὐκ ἐκεῖνό, φησι, Μιχαίας καὶ Ἡσαΐας ἔγραψαν, ὅτι Σιὼν ὡς ἀγρὸς ἀροτριωθήσεται, ἀλλὰ τὸ παρ’ ἡμῖν, ὅπερ ὁ Θεὸς οὕτως ἠγάπησεν, ὥστε ὅλα ἐν αὐτῷ παραδοῦναι τὰ μυστήρια, περὶ οὗ σαφῶς ἁρμόζει τὰ ἑπόμενα. Καὶ ᾠκοδόμησεν ὡς μονοκερώτων τὸ ἁγίασμα αὐτοῦ ἐν τῇ γῇ, ἐθεμελίωσεν αὐτὴν εἰς τὸν αἰῶνα. Ταῦτα εἰ περὶ τῆς ἀρχαίας λέγοιτο, ἡ προφητεία ψεύδεται. Πῶς γὰρ εἰς τὸν αἰῶνα τεθεμελίωται, ἧς οὐδὲ τὰ ἴχνη σώζεται;","english":"There are those whom God has struck in the front, that is, those for whom the blow has been for their benefit, and the lash has made them cling to righteousness; but in the back, those who are hardened by punishments, just as Pharaoh was, to these he gives eternal reproach. For the blows of the excessively wicked become an example of those who are incurably sick. Or, that the phrase \"in the back\" has, in a reverent word, called the affliction of the seat. And he rejected the dwelling of Joseph, and did not choose the tribe of Ephraim. For impious children are not accustomed to benefit pious fathers. And he chose the tribe of Judah, the mountain of Zion, which he loved. And yet neither the tribe of Judah, but the tribe of Benjamin, was Zion itself and ancient Jerusalem; but he says Judah means the one who confesses, for this is what Judah is interpreted as. Its tribe is the Church. For through repentance and confession the mountain of Zion is preserved among her, which indeed they loved. For how, if one contemplates God, is this one called Zion? Because Zion is interpreted as a watchtower. But if you say that Zion is the place, it is not that, he says, that Micah and Isaiah wrote, that Zion will be plowed like a field, but that which is among us, which God so loved that he delivered all the mysteries in it, concerning which the following clearly applies. And he built his sanctuary in the land like that of unicorns, he founded it for eternity. If these things were said about the ancient one, the prophecy lies. For how has it been founded for eternity, of which not even the traces remain?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἰούδας","severity":"info","text":"Hesychius etymologizes Ἰούδας as 'the one who confesses' (ὁ ἐξομολογούμενος), linking the tribe of Judah to the Church through repentance and confession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Σιών","severity":"info","text":"Hesychius interprets Σιών as 'watchtower' (σκοπευτήριον), derived from σκοπεύω 'to contemplate', and applies it to the Church rather than the historical location.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σιὼν ὡς ἀγρὸς ἀροτριωθήσεται","severity":"info","text":"Hesychius alludes to Micah 3:12 and Isaiah 22:10 (LXX), which prophesy that Zion will be plowed like a field, to contrast the earthly site with the spiritual Zion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μονοκερώτων","severity":"info","text":"The phrase 'like that of unicorns' (ὡς μονοκερώτων) is obscure; it may reflect a textual variant or a symbolic reference to the unicorn as a Christological type in early Christian literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ ὄρος Σιών","severity":"info","text":"Hesychius reinterprets Zion as the Church, a common patristic trope, but uniquely ties it to the tribe of Judah via etymology, asserting that the historical Zion belonged to Benjamin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Εἰς τὰ ὀπίσω","severity":"caution","text":"The phrase 'in the back' (Εἰς τὰ ὀπίσω) is glossed as a reverent euphemism for the affliction of the seat (τὸ πάθος τῆς ἕδρας), likely a hemorrhoid, but the reading is uncertain and may be a scribal or interpretive corruption.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'like that of unicorns' (ὡς μονοκερώτων) is ambiguous: it may be a textual corruption or a deliberate symbolic reference.","The euphemism 'affliction of the seat' (τὸ πάθος τῆς ἕδρας) is uncertain; it could refer to a specific punishment or a medical condition."],"confidence":"medium","notes":[]},{"i":126,"ref":"p126","source":"Ἀλλὰ ταύτην ἐθεμελίωσεν εἰς τὸν αἰῶνα καὶ ᾠκοδόμησεν ὡς μονοκέρωτα, θεμέλιον αὐτῇ κέρας μονοειδὲς δεδωκώς. Οὐδὲ γάρ εἰσιν αὐτῇ διάφοροι βαπτισμοί, καθάπερ τοῖς Ἰουδαίοις, οὐδὲ περισπασμοὶ πολλοὶ περὶ νουμηνίας καὶ καθαρμοὺς καὶ σάββατα, οὐδὲ θεοὶ πολλοί, καθάπερ τοῖς ἐπιμείνασι τῆς ἀσεβείας ἔθνεσιν, ἀλλ’ Εἷς Κύριος, μία πίστις, ἓν βάπτισμα· ὅθεν αὐτῆς πύλαι ᾅδου οὐ κατισχύσουσι· λέγει δὲ τὰ τῶν αἱρετικῶν στόματα. Καὶ ἐξελέξατο Δαυῒδ τὸν δοῦλον αὐτοῦ, καὶ ἀνέλαβεν αὐτὸν ἐκ τῶν ποιμνίων τῶν προβάτων, ἐξόπισθεν τῶν λοχευομένων ἔλαβεν αὐτόν. Πάντως ἐρεῖς, εἰ τῶν κατὰ τὴν Ἐκκλησίαν μυστηρίων ἐμέμνητο, τίνος χάριν εἰς μέσον ἤγαγε τὸν Δαυΐδ, ἀρχαιότερον πολὺ τούτων τυγχάνοντα; Ἐπειδὴ πατὴρ καὶ εἰκὼν ἦν τοῦ Χριστοῦ. Ὅθεν ἐκ τῶν ποιμνίων τῶν προβάτων ἀνείληπται, οὐκ ἐκ τοῦ ποιμνίου. Πολλαὶ γὰρ τῷ Χριστῷ ποῖμναι, αἱ μὲν ἀνθρώπων, αἱ δὲ ἀγγέλων, αἱ δὲ λογικῶν καὶ ὁρατῶν δυνάμεων· αἵτινες καὶ λοχεύονται, τουτέστιν ἐγκυμονοῦσιν. Ποίμνιον γὰρ ἄκαρπον οὐκ ἔχει, ἀλλὰ πάσας διὰ τὸν αὐτοῦ φόβον κυοφορούσας καὶ τικτούσας σωτηρίαν. Διόπερ καὶ Ἡσαΐας ἔλεγεν· Ἀπὸ τοῦ φόβου σου, Κύριε, ἐν γαστρὶ ἐλάβομεν καὶ ἐτέκομεν, πνεῦμα σωτηρίου σου ἐποιήσαμεν ἐπὶ τῆς γῆς. Ἐκεῖθεν ὁ Χριστὸς ἀνελήφθη· ὥστε τί ποιεῖν; Ποιμαίνειν Ἰακὼβ τὸν δοῦλον αὐτοῦ, καὶ Ἰσραὴλ τὴν κληρονομίαν αὐτοῦ. Τὸν ἐξ ἐθνῶν δηλαδὴ λαόν· Ἰακὼβ γὰρ οὗτος, ἐπειδὴ πτερνίσας τοὺς Ἰουδαίους, ἔλαβεν αὐτῶν τὰ πρωτότοκα· ἔτι δὲ καὶ Ἰσραήλ· ὁρᾷ γὰρ τὸν Θεὸν κατὰ τὸν καιρὸν τῶν μυστηρίων πρόσωπον εἰς πρόσωπον. ὥσπερ ἐκεῖνος εἰς πρόσωπον.","english":"But this one he established for eternity and built like a unicorn, having given it a single horn as a foundation. For there are not for her different baptisms, as for the Jews, nor many distractions concerning new moons and purifications and sabbaths, nor many gods, as for the nations that persisted in impiety, but one Lord, one faith, one baptism; therefore the gates of Hades will not prevail against her—and he means the mouths of the heretics. And David chose his servant, and took him up from the flocks of sheep, from behind the lambing ewes he took him. Surely you will say, if he was recalling the mysteries of the Church, why did he bring David into the midst, who is much more ancient than these? Because he was father and image of Christ. Hence he was taken up from the flocks of sheep, not from the flock. For Christ has many flocks: some of men, some of angels, some of rational and visible powers; and these are lambing, that is, they are pregnant. For he has no barren flock, but all, through fear of him, are pregnant and give birth to salvation. Therefore Isaiah also said: \"From fear of you, Lord, we conceived in the womb and gave birth, we made the spirit of your salvation upon the earth.\" From there Christ was taken up; so what is he to do? To shepherd Jacob his servant, and Israel his inheritance. That is, the people from the nations; for this is Jacob, since he supplanted the Jews and took their firstborn; and also Israel, for he sees God face to face at the time of the mysteries, just as that one did face to face.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"μονοκέρωτα","severity":"info","text":"The Greek μονοκέρωτα (unicorn) is used here as a symbol of unity and singularity, contrasting with the multiplicity of Jewish and pagan practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀπὸ τοῦ φόβου σου, Κύριε, ἐν γαστρὶ ἐλάβομεν καὶ ἐτέκομεν","severity":"info","text":"This is a paraphrase of Isaiah 26:18 LXX, which reads: 'ἀπὸ τοῦ φόβου σου, κύριε, ἐν γαστρὶ ἐλάβομεν καὶ ἐτέκομεν' (From fear of you, Lord, we conceived and gave birth).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἰακὼβ","severity":"info","text":"Hesychius interprets Jacob as the Gentile church, playing on the etymology of 'Jacob' as 'supplanter' (πτερνίσας), a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from ecclesiological unity (one Lord, one faith, one baptism) to a typological reading of David as a type of Christ, then to an allegorical interpretation of shepherding.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"πύλαι ᾅδου","severity":"info","text":"The phrase 'gates of Hades' echoes Psalm 9:13 LXX (πύλας ᾅδου) and is a common image in early Christian literature for the defeat of death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐξόπισθεν τῶν λοχευομένων","severity":"caution","text":"The phrase 'from behind the lambing ewes' is obscure; it may refer to a specific pastoral practice or be a textual corruption. The English draft renders it literally.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'this one' (ταύτην) in the first sentence is unclear; it may refer to the Church or to a specific figure from the preceding passage.","The phrase 'from behind the lambing ewes' (ἐξόπισθεν τῶν λοχευομένων) is ambiguous in its literal meaning and symbolic import."],"confidence":"high","notes":[]},{"i":127,"ref":"p127","source":"Ὅτι δὲ ποιμαίνει ὁ Θεός, ἄκουε τοῦ Δαυῒδ λέγοντος τοῦτο· Κύριος ποιμαίνει με, καὶ οὐδέν με ὑστερήσει. Ἄκουε καὶ τοῦ Χριστοῦ· Ἐγώ εἰμι ὁ ποιμὴν ὁ καλός. Καὶ ἐποίμανεν αὐτοὺς ἐν τῇ ἀκακίᾳ τῆς καρδίας αὐτοῦ, καὶ ἐν ταῖς συνέσεσι τῶν χειρῶν αὐτοῦ ὡδήγησεν αὐτούς. Θεωρεῖς ὅτι σαφῶς περὶ τοῦ Χριστοῦ λέγει; Οὗτος γὰρ κατὰ ἀλήθειαν κακίαν καρδίας οὐκ ἐκέκτητο. Ἐπειδὴ κακίαν οὐκ ἐποίησεν, οὐδὲ δόλος εὑρέθη ἐν τῷ στόματι αὐτοῦ. Σύνεσιν δὲ χειρῶν τοσαύτην ἐκέκτητο, ὥστε αὐταῖς τυφλοὺς ὀμματοῦν, χωλοὺς ὀρθοῦν, λεπροὺς καθαίρειν, ὅλον ἁπλῶς ἀναπλάττειν διαφθαρέντα τὸν ἄνθρωπον.\n\nΨαλμὸς τῷ Ἀσάφ. οηʹ.\n\nαʹ. Σαφὴς ἡ τῆς προφητείας ἐπιγραφή· διόπερ εἰς τὴν ἑρμηνείαν τοῦ ψαλμοῦ τὸν λόγον ἀσχολήσωμεν. Οὐδὲ γὰρ κατηγορίαν τῶν ἐθνῶν, ὥς τινες δοκοῦσιν, ἔχει· προφητείαν δὲ ἥτις τῷ λαῷ τῶν Ἰουδαίων συμβήσεται, ὅταν αὐτῶν τὴν κληρονομίαν τὰ ἔθνη καταλάβωσιν. Ὁ Θεός, ἤλθοσαν ἔθνη εἰς τὴν κληρονομίαν σου, ἐμίαναν τὸν ναὸν τὸν ἅγιόν σου. Ταῦτα συνέβη μὲν τοῖς Ἰουδαίοις, ἡνίκα τὴν Ἱερουσαλὴμ Ἀσσύριοι, καὶ μετ’ ἐκείνους Μακεδόνες, Ῥωμαῖοι δὲ μετὰ πάντας ἐπελάβοντο. Δήλου δὲ τούτου τυγχάνοντος, ἡμεῖς καὶ πρὸς τὸ νοητὸν τὴν προφητείαν τρέψωμεν. Ὅτε γὰρ τὰ ἔθνη εἰς τὴν τῶν Ἰουδαίων κληρονομίαν κατήντησαν, εἰς θεογνωσίαν δηλαδή· τοῦτο γὰρ κλῆρος ἀρχαῖος τῶν Ἰουδαίων ἐτύγχανεν· ὥστε τὸν Μωϋσέα πρὸς αὐτοὺς ἐν Δευτερονομίῳ λέγειν· Σὲ δὲ ἐξελέξατο Κύριος ὁ Θεὸς ἀπὸ πάντων τῶν ἐθνῶν τῶν ὑπὸ τὸν οὐρανόν·","english":"That God shepherds, hear David saying this: The Lord shepherds me, and nothing will I lack. Hear also Christ: I am the good shepherd. And he shepherded them in the innocence of his heart, and in the skills of his hands he led them. Do you see that he speaks clearly about Christ? For this one truly possessed no wickedness of heart. Since he did no evil, nor was deceit found in his mouth. And he possessed such skill of hands that with them he gave sight to the blind, made the lame stand upright, cleansed lepers, and simply remade the whole corrupted man.\n\nA psalm for Asaph. 78.\n\n1. The inscription of the prophecy is clear; therefore let us occupy the discourse with the interpretation of the psalm. For it does not contain an accusation of the nations, as some think; but a prophecy of what will happen to the people of the Jews, when the nations take possession of their inheritance. O God, nations have come into your inheritance, they have defiled your holy temple. These things happened to the Jews when Assyrians took Jerusalem, and after them Macedonians, and Romans after all. And since this is evident, let us also turn the prophecy to the spiritual sense. For when the nations arrived at the inheritance of the Jews, that is, at the knowledge of God—for this was the ancient lot of the Jews—so that Moses says to them in Deuteronomy: The Lord God chose you from all the nations under heaven.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριος ποιμαίνει με, καὶ οὐδέν με ὑστερήσει","severity":"info","text":"Hesychius cites Psalm 23:1 LXX (22:1 in Hebrew numbering) as a proof that God shepherds. The wording matches the Septuagint text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγώ εἰμι ὁ ποιμὴν ὁ καλός","severity":"info","text":"This is a direct quotation of John 10:11 (or 10:14 in some mss), where Jesus declares himself the good shepherd. Hesychius uses it to link the psalm to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σὲ δὲ ἐξελέξατο Κύριος ὁ Θεὸς ἀπὸ πάντων τῶν ἐθνῶν τῶν ὑπὸ τὸν οὐρανόν","severity":"info","text":"Hesychius paraphrases Deuteronomy 4:34 (LXX) or a similar election formula, claiming Moses told Israel they were chosen from all nations. The exact wording is not verbatim from the LXX.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ψαλμὸς τῷ Ἀσάφ. οηʹ","severity":"info","text":"The psalm is assigned to Asaph (a Levitical singer) and numbered 78 (LXX numbering; MT 79). Hesychius treats it as a prophecy of the Jewish people's fate when Gentiles seize their inheritance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σαφὴς ἡ τῆς προφητείας ἐπιγραφή· διόπερ εἰς τὴν ἑρμηνείαν τοῦ ψαλμοῦ τὸν λόγον ἀσχολήσωμεν","severity":"info","text":"Hesychius signals a transition from a Christological reading of Psalm 23 to the interpretation of Psalm 78. He states the superscription is clear and will not detain him.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Οὐδὲ γὰρ κατηγορίαν τῶν ἐθνῶν, ὥς τινες δοκοῦσιν, ἔχει· προφητείαν δὲ","severity":"info","text":"Hesychius corrects an alternative interpretation that the psalm is an accusation against the nations. He insists it is a prophecy of events that will befall the Jews, then adds a spiritual (νοητόν) reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Σὲ δὲ ἐξελέξατο Κύριος ὁ Θεὸς' is not a precise LXX citation; it may be a conflation or memory quotation. The Coptic text does not specify which Deuteronomy verse is intended."],"confidence":"high","notes":[]},{"i":128,"ref":"p128","source":"τότε τὸν ναὸν αὐτῶν τὸν ἅγιον, ὃν ἐπὶ τῆς Ἱερουσαλὴμ τῆς ἀρχαίας ἐκέκτηντο, ἐμίαναν, οὐκ αὐτοὶ μολυσμοῦ γεγονότες παραίτιοι, ἀλλὰ τὸν λανθάνοντα τοῦ ναοῦ μολυσμόν, ὃν οἱ λειτουργοῦντες ἐν αὐτῷ διαφόρως ἠσέβουν, ἐκκαλύψαντες· ὥσπερ ἱερεὺς ὁ τὴν ἀμφιβαλλομένην λέπραν ἐφορῶν, εἶτα κυρῶν τὸ πάθος μετὰ τὴν διάγνωσιν, μιαίνειν τὸν πεπονθότα λέγεται, οὐ μολυσμὸν ἐπαγαγὼν (τοῦτο γὰρ ἱερέως ἀλλότριον), ἀλλὰ τὸν ὄντα σαφηνίζων· ὅπερ τοῖς Ἰουδαίοις ὑπὸ τῶν ἐθνῶν γέγονεν. Ἡ γὰρ τούτων δικαίωσις ἐκείνους ἐβεβήλωσε, καὶ τοῦ παλαιοῦ λαοῦ τὴν παρακοὴν ἡ τοῦ νέου ὑπακοὴ σαφεστέραν κατέστησεν. Ἔθεντο Ἱερουσαλὴμ εἰς ὀπωροφυλάκιον. Τίνος χάριν, Εἰς ὀπωροφυλάκιον; Ἐπειδὴ τὸ πνεῦμα τοῦ νόμου καὶ τῶν προφητῶν λαβόντες, μόνην κατέλιπον αὐτῆς (αὑτοῖς) φυλάττειν τὴν ὀπώραν τοῦ γράμματος. Τοῦτο δὲ ἦν οὐκ ἐξ ἀνθρώπων, ἀλλ’ ἐκ τοῦ Θεοῦ βουλομένου παρὰ τοῖς ἐχθροῖς τὰς ἀποδείξεις τῆς πίστεως τῆς ἡμετέρας σώζεσθαι. Ὀπώρα δὲ τὸ γράμμα ὡς μὴ γνησίαν τὴν τροφήν, ἀλλὰ καὶ πρόσκαιρον ἔχον εἰκότως προσηγόρευται. Ἔθεντο τὰ θνησιμαῖα τῶν δούλων σου βρώματα τοῖς πετεινοῖς τοῦ οὐρανοῦ, τὰς σάρκας τῶν ὁσίων σου τοῖς θηρίοις τῆς γῆς. Τὰ ταπεινὰ τοῦ οὐρανοῦ πολλάκις ἐπὶ φαύλῳ ὑπὸ τῆς Γραφῆς τῆς θεοπνεύστου παρείληπται. Δηλοῖ δὲ ὁ τοῦ Φαραὼ ἀρχισιτοποιός, ὃς ἐπειδὴ κατ’ ὄναρ τὰ πετεινὰ τοῦ οὐρανοῦ νέμοντα τοὺς χονδρίτας, οὓς ἐπὶ τῆς κεφαλῆς ἔφερεν, ἐθεάσατο, εἰς ἀφαίρεσιν αὐτῷ τῆς κεφαλῆς τὸ ὄναρ ἑρμηνεύεται. Τούτοις ἡ Ἐκκλησία εἰς κατάβρωσιν τὰ θνησιμαῖα τῶν Ἰουδαίων ἔδωκεν·","english":"Then they defiled their holy temple, which they had possessed in ancient Jerusalem, not because they themselves were responsible for the pollution, but because they uncovered the hidden pollution of the temple, which those serving in it were impiously committing in various ways—just as a priest who observes a spreading leprosy, and then, after diagnosis, confirms the condition, is said to defile the sufferer, not by introducing pollution (for that is foreign to a priest), but by making the existing pollution manifest. This is what happened to the Jews at the hands of the nations. For the justification of the latter profaned the former, and the obedience of the new people made the disobedience of the old people more evident. They made Jerusalem into a fruit-watch. For what purpose? Into a fruit-watch? Because, having taken the spirit of the law and the prophets, they left her only to guard for themselves the fruit of the letter. This was not from men, but from God, who willed that the proofs of our faith be preserved among the enemies. The fruit is called the letter, because it provides nourishment that is not genuine, but also temporary. They gave the carrion of your servants as food to the birds of the sky, the flesh of your holy ones to the beasts of the earth. The lowly things of the sky are often taken by the divinely inspired Scripture in a base sense. This is shown by the chief baker of Pharaoh, who, when he saw in a dream the birds of the sky feeding on the fine loaves he carried on his head, the dream is interpreted as the removal of his head. To these, the Church gave the carrion of the Jews for consumption.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"ὀπωροφυλάκιον","severity":"info","text":"The term 'fruit-watch' (ὀπωροφυλάκιον) refers to a guardhouse for an orchard; Hesychius allegorizes it as the Jews' preservation of the literal sense ('fruit of the letter') after Christians took the spiritual meaning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔθεντο Ἱερουσαλὴμ εἰς ὀπωροφυλάκιον","severity":"info","text":"This phrase echoes Psalm 79:1-3 LXX, where the psalmist laments that Jerusalem is made a 'fruit-watch' and the bodies of the faithful are given to beasts. Hesychius reads it as a prophecy of Jewish subjugation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀρχισιτοποιός","severity":"info","text":"The 'chief baker of Pharaoh' alludes to Genesis 40:16-19, where Pharaoh's baker dreams of birds eating his loaves, interpreted as his beheading. Hesychius uses this to illustrate the base sense of 'birds of the sky'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὥσπερ ἱερεὺς ... σαφηνίζων","severity":"info","text":"Hesychius employs a priestly analogy to explain how the nations' actions revealed, rather than caused, the temple's pollution. This rhetorical comparison clarifies the paradox of defilement without direct agency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἡ γὰρ τούτων δικαίωσις ἐκείνους ἐβεβήλωσε","severity":"info","text":"Hesychius asserts that the justification of the nations (Christians) profaned the Jews, a supersessionist claim common in patristic exegesis, contrasting the obedience of the new people with the disobedience of the old.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὰ θνησιμαῖα τῶν δούλων σου βρώματα","severity":"caution","text":"The phrase 'carrion of your servants' is ambiguous: it may refer to Jewish martyrs or to the rejected Jewish people. The Church's giving of carrion to birds and beasts is a harsh allegory for Christian appropriation of Jewish texts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'your servants' (τῶν δούλων σου) is unclear: possibly Jewish martyrs or the Jewish people as a whole. The phrase 'the Church gave the carrion of the Jews for consumption' may be a textual corruption or a deliberate inversion of Psalm 79:2."],"confidence":"high","notes":[]},{"i":129,"ref":"p129","source":"ἀλλὰ μὴν καὶ τοῖς θηρίοις τῆς γῆς τὰς σάρκας τῶν ὁσίων. Πονηραὶ δὲ καὶ αὗται δυνάμεις, ὡς Ἡσαΐας ἡμῖν ἄντικρυς ἐξηγήσατο· φησὶ γὰρ περὶ τῆς Βαβυλῶνος· Ἀναπαύσονται ἐκεῖ θηρία· ποῖα ταῦτα προστίθησι· Καὶ ἀναπαύσονται ἐκεῖ σειρῆνες, καὶ δαιμόνια ἐκεῖ ὀρχήσονται. Θαυμαστὸν δὲ οὐδὲν δούλους αὐτοὺς ὀνομάζεσθαι· δοῦλος γὰρ ὀκνηρὸς καὶ πονηρὸς εἰκόνα φέρων αὐτῶν ἐλέγετο, καὶ ὁ κρύψας τὸ τάλαντον· ὡς εἴ γε ἦσαν ἀγαθοί, οὐκ ἂν θνησιμαῖα, μιαροὺς δηλαδὴ λογισμοὺς καὶ πράξεις κακουργίας, ἐκέκτηντο. Εἰ δὲ καὶ ὁσίους αὐτοὺς προσηγόρευσεν, οὐ τὴν πρᾶξιν ὁσίους, ἀλλὰ τὴν κλῆσιν λέγει· ὥσπερ καὶ τοὺς ψευδοπροφήτας προφήτας καλεῖ πολλάκις, εἰ καὶ μὴ τῷ ὀνόματι τοῦ Θεοῦ προφητεύουσι, καὶ ἁγίους τοὺς χρισθέντας ἁγιασμόν, εἰ καὶ τὸν ἁγιασμὸν οὐ φυλάττουσι. Διόπερ ἡνίκα τὴν ὀπτασίαν τῶν ὀλοθρευόντων τὴν Ἱερουσαλὴμ Ἰεζεκιὴλ ἔβλεπεν, ἤκουσε τοιαῦτα, τοῦ Θεοῦ πρὸς αὐτὸν χρηματίζοντος· Μὴ ἐλεήσητε πρεσβύτην καὶ νεανίσκον καὶ παρθένον, καὶ νήπιον καὶ γυναῖκας ἀποκτείνατε εἰς ἐξάλειψιν· ἐπὶ δὲ πάντας ἐφ’ οὓς ἐστὶ τὸ σημεῖον μὴ ἐγγίσητε· καὶ ἀπὸ τῶν ἁγίων μου ἄρξασθε· ἐπειδὴ τὸ σχῆμα μόνον ἅγιοι, οὐχὶ δὲ τὸ πρᾶγμα ἐτύγχανον· ἢ γὰρ ἂν τὸ σημεῖον ἐκέκτηντο, καὶ οὐδὲ τοῖς ἄλλοις ἐπίσης ἀναιρεθῆναι ἔμελλον. Οὐκοῦν καὶ νῦν ὁσίους ὀνόματι λέγει· ὅθεν αὐτῶν καὶ τὰς σάρκας, τὰς γηΐνας πράξεις, ἐσθίειν τὰ νοητὰ θηρία παρέβαλε. Σάρκες γὰρ οἱ τὰ γήϊνα φρονοῦντες ὀνομάζονται, καθάπερ ὁ Θεὸς τὸν κατακλυσμὸν μέλλων ἐπιφέρειν ἐδήλωσεν·","english":"But indeed, also to the beasts of the earth, the flesh of the holy ones. These too are wicked powers, as Isaiah has plainly explained to us; for he says concerning Babylon: \"There beasts will rest.\" What these are he adds: \"And there sirens will rest, and demons will dance there.\" It is nothing remarkable that they are called slaves; for a sluggish and wicked slave bearing their image was so called, and the one who hid the talent. For if they were good, they would not have possessed carrion—that is, polluted thoughts and deeds of wickedness. And if he called them \"holy ones,\" he does not mean holy in deed, but in name only; just as he often calls false prophets \"prophets,\" even though they do not prophesy in the name of God, and \"saints\" those who have been anointed with sanctification, even though they do not preserve the sanctification. Therefore, when Ezekiel beheld the vision of those destroying Jerusalem, he heard such words from God addressing him: \"Do not spare the old man, the youth, the virgin, the infant, and the women; kill them for eradication; but do not approach any upon whom the sign is; and begin from my holy ones,\" since they were holy only in appearance, not in reality; for otherwise they would have possessed the sign, and they would not have been destined to be destroyed equally with the others. So now too he speaks of \"holy ones\" in name; hence he likened their flesh—that is, their earthly deeds—to being eaten by the spiritual beasts. For those who think earthly things are called \"flesh,\" as God indicated when he was about to bring the flood.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡσαΐας","severity":"info","text":"Hesychius cites Isaiah on beasts and sirens in Babylon; the exact phrase is not found in the LXX, suggesting a paraphrase or lost variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰεζεκιὴλ","severity":"info","text":"The quotation from Ezekiel (likely ch. 9) about killing without sparing and beginning from the holy ones is a loose paraphrase, not verbatim from the LXX.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὁσίους","severity":"info","text":"Hesychius distinguishes between 'holy ones' in name (κλῆσις) and in deed (πρᾶξις), a key exegetical move to reconcile problematic biblical language.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σειρῆνες","severity":"info","text":"Sirens appear in Isaiah as demonic beings; Hesychius follows a tradition (cf. LXX Isa 13:22? 34:14?) where they are associated with desolation and evil powers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"δοῦλος ὀκνηρὸς","severity":"info","text":"The 'sluggish and wicked slave' and the one who hid the talent echo Jesus' parable of the talents (Matt 25:14-30), applied here to demonic forces.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκοῦν","severity":"info","text":"The inferential particle 'Οὐκοῦν' marks the conclusion of the argument: the 'holy ones' are so only in name, and their flesh symbolizes earthly deeds.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Isaiah source for the beasts and sirens is unclear; it may be a conflation of Isa 13:22 and 34:14 or a lost reading.","The Ezekiel quotation is not verbatim; the precise passage is uncertain, possibly a paraphrase of Ezek 9:4-6."],"confidence":"high","notes":[]},{"i":130,"ref":"p130","source":"Οὐ μὴ καταμείνῃ τὸ πνεῦμά μου ἐν τοῖς ἀνθρώποις τούτοις διὰ τὸ εἶναι αὐτοὺς σάρκας. Ἐξέχεαν τὸ αἷμα αὐτῶν ὡσεὶ ὕδωρ κύκλῳ Ἱερουσαλήμ, καὶ οὐκ ἦν ὁ θάπτων.\n\nβʹ. Αἷμα αὐτῶν, τὰ ψυχικὰ πλημμελήματα· ὧν εἰς αἷμα ἡ ἐκδίκησις γίνεται. Ταῦτα ὡσεὶ ὕδωρ ἐξεχύθη. ὥστε μηκέτι ἀναληφθῆναι, ὥσπερ οὐδὲ τὸ ὕδωρ μετὰ τὴν ἔκχυσιν δύναται. Τοιγαροῦν πρὸς τὸν Δαυῒδ ἡ Θεκωῖτις ἔλεγε· Θανάτῳ ἀποθανούμεθα, καὶ ὥσπερ τὸ ὕδωρ καταφθειρόμενον ἐπὶ τῆς γῆς οὐ συναχθήσεται. Ποῦ δὲ ἐξέχεεν; Κύκλῳ Ἱερουσαλήμ, τουτέστιν ἐπ’ αὐτὴν καὶ τοὺς ἐξ αὐτῆς […] τὸ γὰρ αἷμα αὐτῶν ἐπ’ αὐτούς, καὶ ἐπὶ τὰ τέκνα αὐτῶν αὐτοὶ τὸν Χριστὸν συκοφαντοῦντες ἔλεγον. Καὶ οὐκ ἦν ὁ θάπτων. Διὰ τί; Ἐπειδὴ αὐτοὶ μὲν ὡς νεκροὶ θάπτειν ἀλλήλους οὐκ ἴσχυον· ἡ Ἐκκλησία δὲ θάπτειν αὐτοὺς οὐκ ἐπιτρέπεται· τουτέστιν, συσκιάζειν αὐτοῖς τὰ ἁμαρτήματα. Τί δὲ τὸ κωλύον; Ἡ τοῦ Θεοῦ ἀπόφασις ἡ λέγουσα· Ἄφες τοὺς ἑαυτῶν νεκρούς. Διὰ τί; Ἐπειδὴ ἁμαρτωλοὺς συσκιάζειν πειρώμενοι, γυμνοτέρας ἑαυτῶν τὰς πράξεις καὶ πᾶσιν ἐπονειδίστους, ἐργάζονται. Ἐγενήθημεν ὄνειδος τοῖς γείτοσιν ἡμῶν, μυκτηρισμὸς καὶ χλευασμὸς τοῖς κύκλῳ ἡμῶν. Οὐδὲ γὰρ πενία, οὐδὲ ἀπρέπεια σώματος, ἢ ἀσθένεια, οὐδέ τι τοιοῦτον ἄλλο, ὡς ἁμαρτία τοῖς ἔχουσιν ἐπονείδιστον· ἐπειδὴ πάθος ἐστὶν ἑκούσιον, καὶ τραῦμα κατὰ γνώμην γινόμενον. Πλὴν ἀλλὰ τοῦ προφήτου τὴν σοφίαν κατάμαθε, ὅτι τὰς μὲν τιμωρίας ἐπ’ ἐκείνους φησὶν ἐλθεῖν, δηλαδὴ τοὺς πλημμελήσαντας, τῶν ὀνειδισμῶν δὲ κοινωνεῖν καὶ αὐτὸς τῶν ἐπ’ ἐκείνοις ἐνδείκνυται.","english":"My spirit will not remain among these men because they are flesh. They poured out their blood like water around Jerusalem, and there was no one to bury them.\n\n2. Their blood: the soul's transgressions, for which vengeance turns into blood. These were poured out like water, so that they could no longer be taken up, just as water after its outpouring cannot. Therefore the Thecoite said to David: \"We will die a death, and like water wasted on the ground will not be gathered.\" Where did it pour? Around Jerusalem, that is, upon her and those from her [...] for their blood upon them, and upon their children, they said, slandering Christ. And there was no one to bury them. Why? Because they themselves, as dead, could not bury one another; and the Church is not permitted to bury them, that is, to conceal their sins. What prevents it? The judgment of God that says: \"Leave your dead.\" Why? Because, in trying to conceal sinners, they make their own deeds more naked and reproachful to all. We have become a reproach to our neighbors, a mockery and derision to those around us. For neither poverty, nor bodily ugliness, nor weakness, nor anything else of the sort is as reproachful to those who have it as sin, since it is a voluntary passion and a wound inflicted by choice. But observe the prophet's wisdom: he says that the punishments come upon those, namely the transgressors, but he shows himself sharing in the reproaches against them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"αἷμα αὐτῶν","severity":"info","text":"Hesychius interprets 'their blood' allegorically as the soul's transgressions, for which vengeance becomes bloodshed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θεκωῖτις","severity":"info","text":"The Thecoite (woman from Tekoa) refers to the wise woman of 2 Samuel 14, who uses the water simile to David.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐκκλησία ... θάπτειν","severity":"info","text":"The Church's prohibition on burying sinners reflects early Christian disciplinary practice, denying burial rites to those deemed unrepentant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"βʹ","severity":"info","text":"The numeral βʹ marks a new interpretive section, likely the second lemma or comment on the psalm verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἁμαρτία ... πάθος ἑκούσιον","severity":"info","text":"Hesychius defines sin as a voluntary passion and a self-inflicted wound, echoing ascetic and moral theology common in Greek patristic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κύκλῳ Ἱερουσαλήμ","severity":"caution","text":"The phrase 'around Jerusalem' is ambiguous: it may refer to the literal city or allegorically to the Church and its members, as Hesychius suggests.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Thecoite' is assumed to be the woman from Tekoa in 2 Samuel 14, but the text does not specify the source.","The phrase 'their blood upon them, and upon their children' is elliptical; the referent of 'they said, slandering Christ' is unclear."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":131,"ref":"p131","source":"Εἴτε γὰρ προφήτης ἦν ἐπὶ τοῖς ἀπειθοῦσι τῇ προφητείᾳ, εἴτε ἱερεὺς ἐπὶ τοῖς ἱερωμένοις ὑπ’ αὐτοῦ καὶ τελουμένοις, εἶτα παρανομοῦσι, καὶ τοῦτο χάριν τιμωρουμένοις, αἰσχύνεται. Ἀλλὰ τίσιν ἐπονείδιστοι τοῖς γείτοσιν αὐτῶν χλεύη καὶ μυκτηρισμὸς τοῖς κύκλῳ οἱ Ἰουδαῖοι τυγχάνουσι; Σαφῶς δὲ λέγει τοῖς δαίμοσιν, οἵτινες γείτονες τῶν Ἰουδαίων διὰ τὴν κακίαν τυγχάνουσι· κύκλῳ δὲ αὐτῶν εἰσιν, ὡς ἡμέρας αὐτοῖς ἑκάστης ἐφεδρεύοντες. Ἕως πότε, Κύριε, ὀργισθήσῃ εἰς τέλος, ἐκκαυθήσεται ὡς πῦρ ὁ ζῆλός σου; Τοῦτον καὶ Μωϋσῆς ὁ νομοθέτης τοῦ Θεοῦ τὸν ζῆλον ἐπὶ τοῖς Ἰουδαίοις ἐξέθετο· φησὶ γάρ, Αὐτοὶ παρεζήλωσάν με ἐπ’ οὐ Θεῷ, παρώργισάν με ἐν τοῖς εἰδώλοις αὐτῶν. Καὶ παραζηλώσω αὐτοὺς ἐπ’ οὐκ ἔθνει· ἐπ’ ἔθνει ἀσυνέτῳ παροργιῶ αὐτούς. Εἶτα τούτοις ἐπήγαγεν, ὅτι Πῦρ ἐκκέκαυται ἐκ τοῦ θυμοῦ μου. Ἐπειδὴ τοίνυν ὁ ἐπὶ τοῖς Ἰουδαίοις ζῆλος τῶν ἐθνῶν τὴν κλῆσιν παρεσκεύασε (φησὶ γὰρ καὶ Παῦλος, Ὥσπερ ὑμεῖς ποτε ἠπειθήσατε τῷ Θεῷ, νῦν δὲ ἠλεήθητε τῇ τούτων ἀπειθείᾳ· καὶ πάλιν ὁ αὐτός, Τὸ παράπτωμα αὐτῶν, δηλαδὴ τῶν Ἰουδαίων, πλοῦτος κόσμου, καὶ τὸ ἥττημα αὐτῶν πλοῦτος ἐθνῶν), ἀναγκαίως ὁ προφήτης ζητεῖ, μέχρι πότε καὶ πότερον εἰς τέλος μένει τοῖς Ἰουδαίοις ὀργιζόμενος· πρὸς ὃν τὸ Πνεῦμα διὰ τοῦ Παύλου τοιαῦτα ἀποκρίνεται· Ὅταν τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ, τότε πᾶς Ἰσραὴλ σωθήσεται. Ἔκχεον τὴν ὀργήν σου ἐπὶ τὰ ἔθνη τὰ μὴ γινώσκοντά σε. καὶ ἐπὶ βασιλείας, αἳ τὸ ὄνομά σου οὐκ ἐπεκαλέσαντο. Ὅτι κατέφαγον τὸν Ἰακώβ, καὶ τὸν τόπον αὐτοῦ ἠρήμωσαν. Οὐ περὶ πάντων ἄρα τῶν ἐθνῶν λέγει·","english":"Whether he was a prophet over those disobedient to prophecy, or a priest over those consecrated and initiated by him who then transgress, and this for the sake of those being punished, he is ashamed. But to whom are the Jews a reproach, a mockery and a derision to their neighbors round about? He clearly means the demons, who are neighbors of the Jews on account of their wickedness; and they are round about them, as if lying in wait for them each day. How long, Lord, will you be angry to the end, will your zeal be kindled like fire? This zeal Moses the lawgiver of God also set forth against the Jews; for he says, They provoked me with jealousy against not God, they angered me with their idols. And I will make them jealous against not a nation; I will provoke them against a senseless nation. Then he added to these things, Fire has been kindled from my wrath. Since, therefore, the zeal against the Jews prepared the calling of the nations (for Paul also says, Just as you once disobeyed God, now you have been pitied by their disobedience; and again the same, Their transgression, that is, of the Jews, is the wealth of the world, and their defeat is the wealth of the nations), the prophet necessarily asks how long and whether he remains angry with the Jews to the end; to which the Spirit through Paul answers thus: When the fullness of the nations enters, then all Israel will be saved. Pour out your wrath upon the nations that do not know you, and upon kingdoms which have not called upon your name. Because they devoured Jacob and laid waste his place. He does not, therefore, speak about all the nations.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"γείτοσιν","severity":"info","text":"Hesychius interprets 'neighbors' as demons, not other nations, based on the Jews' wickedness. This is a moral-spiritual reading typical of Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Αὐτοὶ παρεζήλωσάν με ἐπ’ οὐ Θεῷ","severity":"info","text":"Hesychius cites a paraphrase of Moses' words, likely from Deuteronomy 32 or a lost source, linking zeal to idolatry. The exact source is unclear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πῦρ ἐκκέκαυται ἐκ τοῦ θυμοῦ μου","severity":"info","text":"This phrase echoes the fire of divine wrath in the Psalms (e.g., Ps 78:5 LXX) and is used by Hesychius to connect Moses' warning to the current context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὥσπερ ὑμεῖς ποτε ἠπειθήσατε τῷ Θεῷ","severity":"info","text":"Hesychius attributes to Paul a saying about Jewish disobedience leading to gentile mercy. This is not a direct Pauline quote but a paraphrase of Romans 11 or similar.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὸ παράπτωμα αὐτῶν ... πλοῦτος κόσμου","severity":"info","text":"Another Pauline paraphrase: Jewish transgression becomes the world's wealth. This reflects the idea of salvation history in Romans 11:12, though not verbatim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ὅταν τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ","severity":"info","text":"Hesychius presents a prophetic answer from the Spirit through Paul: when the fullness of nations enters, all Israel will be saved. This is a typological interpretation of eschatological restoration.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Moses citation is unclear; it may be a paraphrase of Deuteronomy 32:16-21 or a lost tradition.","The Pauline sayings are paraphrases, not exact quotations, making their scriptural basis uncertain."],"confidence":"medium","notes":[]},{"i":132,"ref":"p132","source":"τούτου γὰρ χάριν ὑπέστιξεν, Ἔθνη οὐχ ἁπλῶς, ἀλλά, Τὰ μὴ γινώσκοντά σε, εἰπών, Ἡμεῖς δὲ γινώσκομεν. καὶ τὸ ὄνομα τοῦ Θεοῦ ἐφ’ ἡμᾶς ἐπικέκληται· ἀλλ’ οὐδὲ τὸν Ἰακὼβ κατεφάγομεν· οὐδὲ γὰρ βλασφημοῦμεν εἰς αὐτόν, ἢ λοιδοροῦμεν, ὅπερ εἶναι καταφαγεῖν ὁ Παῦλος ἐδήλωσεν· Εἰ δὲ ἀλλήλους δάκνετε καὶ κατεσθίετε, βλέπετε μὴ ὑπὸ ἀλλήλων ἀναλωθῆτε· οὐδὲ τὸν τόπον αὐτοῦ ἐρημοῦμεν. Πῶς γάρ, αὐτὸν πατρίδα κοινὴν ἀντὶ τῆς ἰδίας ἕκαστος ἐπιγραφόμενοι; Οὐ τοίνυν ἡμῖν ὁ προφήτης ἠράσατο, ἀλλὰ τοῖς ἐν ἀγνωσίᾳ μείνασι, καὶ τὸ ὄνομα τῆς τοῦ Θεοῦ βασιλείας οὐ βουλομένοις κτήσασθαι· διόπερ ἐκεῖνοι τὴν ἀρὰν εὐλαβείσθωσαν. Μὴ μνησθῇς ἡμῶν ἀνομιῶν ἀρχαίων. Πόθεν γὰρ ἀρκέσαι πρὸς ἀρχαῖα κακὰ καὶ νέα δυνησόμεθα; Ἴσως δὲ ὁ προφήτης ἀνομίας ἀρχαίας τὰς ἐν τῇ ἐρήμῳ λέγει· ἐπειδὴ πολλὰς ἐπ’ αὐταῖς ὁ Θεὸς ἀπειλὰς καὶ διαφόρους ἔθετο· διόπερ αὐτῶν εὐλαβεῖται τὴν ἀνάμνησιν. Ταχὺ προκαταλαβέτωσαν ἡμᾶς οἱ οἰκτιρμοί σου, Κύριε, ὅτι ἐπτωχεύσαμεν σφόδρα. Οὐδὲν οὕτω πτωχὸν τὸν ἄνθρωπον ὡς ἁμαρτία δείκνυσι· πτωχότερος δέ, προστεθείσης ἀσεβείας τῇ ἁμαρτίᾳ, γίνεται. Διόπερ αὐτοῖς ταχῦναι τοὺς οἰκτιρμοὺς τοῦ Θεοῦ ἐπρεσβεύσαντο, μήποτε τῇ σφοδροτέρᾳ πτωχείᾳ ἀπογνωσθέντες ἀπόλωνται. Βοήθησον ἡμῖν, ὁ Θεὸς ὁ σωτὴρ ἡμῶν· ἕνεκεν τῆς δόξης τοῦ ὀνόματός σου, Κύριε, ῥῦσαι ἡμᾶς. Καλῶς ἐπὶ τὴν τοῦ Θεοῦ δόξαν ὁ προφήτης κατέφυγεν, ἐπειδὴ τοῦ λαοῦ δικαιοσύνας προβάλλεσθαι οὐκ ἴσχυσε· δόξα δὲ τοῦ ὀνόματος τοῦ Θεοῦ τὸ πρὸς τοὺς ἡμαρτηκότας σπλαγχνίζεσθαι· ἐπειδὴ οἰκτίρμων καὶ ἐλεήμων καὶ μακρόθυμος λέγεται. Φησὶ γὰρ Μωϋσῆς·","english":"For this reason he placed a comma, saying \"Nations\" not simply, but \"Those who do not know you,\" while \"We know.\" And the name of God has been invoked upon us; but we have not devoured Jacob; for we do not blaspheme against him, or revile him, which Paul indicated is what it means to devour: \"But if you bite and devour one another, see that you are not consumed by one another.\" Nor do we lay waste his place. For how could we, when each of us claims him as a common fatherland instead of our own? Therefore the prophet did not curse us, but those who remained in ignorance and who do not wish to acquire the name of the kingdom of God; for that reason let them beware of the curse. \"Do not remember our ancient iniquities.\" For how shall we be able to suffice for both ancient evils and new ones? Perhaps the prophet calls \"ancient iniquities\" those in the wilderness, since God set many and various threats against them; therefore he fears their recollection. \"Let your compassions quickly overtake us, Lord, for we have become exceedingly poor.\" Nothing shows a man so poor as sin; but he becomes poorer when impiety is added to sin. Therefore they interceded for God's compassions to be hastened to them, lest, despairing in their more severe poverty, they perish. \"Help us, O God our savior; for the sake of the glory of your name, Lord, deliver us.\" The prophet rightly took refuge in the glory of God, since he could not put forward the people's righteousnesses; and the glory of the name of God is to show compassion to those who have sinned, since he is called compassionate, merciful, and long-suffering. For Moses says:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰ δὲ ἀλλήλους δάκνετε καὶ κατεσθίετε, βλέπετε μὴ ὑπὸ ἀλλήλων ἀναλωθῆτε","severity":"info","text":"Hesychius attributes to Paul a warning about mutual destruction, likely a paraphrase of Gal 5:15 or a similar Pauline admonition against factionalism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὑπέστιξεν","severity":"info","text":"The verb ὑποστίζω means 'to place a comma' or 'to punctuate', indicating a rhetorical pause for emphasis in the scriptural text being interpreted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀνομίας ἀρχαίας","severity":"info","text":"Hesychius glosses 'ancient iniquities' as the sins committed in the wilderness, referencing the biblical narrative of Israel's rebellions during the Exodus, which drew divine threats.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a defense of the faithful (not devouring Jacob) to a prayer sequence: 'Do not remember...', 'Let your compassions...', 'Help us...', each verse cited and explained.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"δόξα δὲ τοῦ ὀνόματος τοῦ Θεοῦ τὸ πρὸς τοὺς ἡμαρτηκότας σπλαγχνίζεσθαι","severity":"info","text":"Hesychius redefines the 'glory of God's name' as divine compassion toward sinners, aligning with patristic emphasis on God's mercy over punitive justice.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Jacob' in the phrase 'we have not devoured Jacob' is ambiguous: it may refer to the patriarch, the people of Israel, or a symbolic figure for the faithful."],"confidence":"high","notes":[]},{"i":133,"ref":"p133","source":"Καὶ ἐκάλεσε τῷ ὀνόματι Κυρίου, καὶ παρῆλθε πρὸ προσώπου αὐτοῦ, καὶ ἐκάλεσε· Κύριος, Κύριος ὁ Θεὸς οἰκτίρμων καὶ ἐλεήμων, μακρόθυμος καὶ πολυέλεος καὶ ἀληθινός.\n\nγʹ. Ὁρᾷς δὲ ὅτι ταῦτα πρὸς τὸν Χριστὸν πρεσβεύεται. Αὐτὸς γὰρ οὐ μόνον Θεός, ἀλλὰ καὶ Σωτὴρ ἄντικρυς ἐπωνόμασται· αὐτὸς καὶ δόξα τοῦ ὀνόματος τοῦ Θεοῦ, δηλαδὴ τοῦ Πατρός· ὅθεν αὐτὸν καὶ Παῦλος ἀπαύγασμα τῆς δόξης τοῦ Πατρὸς προσηγόρευσεν. Δηλοῖ δὲ τὰ ἐχόμενα σαφῶς καὶ ταῦτα περὶ τοῦ Κυρίου λέγεσθαι. Καὶ ἱλάσθητι ταῖς ἁμαρτίαις ἡμῶν ἕνεκεν τοῦ ὀνόματός σου· μήποτε εἴπωσι τὰ ἔθνη, ποῦ ἐστιν ὁ Θεὸς αὐτῶν; Καὶ τίνος ἐστὶ διὰ τὸ οἰκεῖον ὄνομα ταῖς ἁμαρτίαις ἱλάσκεσθαι, ἀλλ’ ἢ τοῦ Χριστοῦ, ὃς διὰ τοῦτο ἱλαστήριον κέκτηται; Οὗτος ταῖς τῶν Ἰουδαίων ἁμαρτίαις ἱλασμὸν ἐπορίσατο, ἡνίκα σταυρούμενος πρὸς τὸν Πατέρα ἔλεγε· Πάτερ, ἄφες αὐτοῖς· οὐ γὰρ οἴδασι τί ποιοῦσι. Διόπερ καὶ Παῦλος περὶ αὐτοῦ φησιν· Ὃν προέθετο ὁ Θεὸς ἱλαστήριον διὰ τῆς πίστεως ἐν τῷ αὐτοῦ αἵματι, εἰς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ, διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων. Ἴλεως δὲ ταῖς τῶν Ἰουδαίων ἁμαρτίαις, οὐκ αὐτῶν ἕνεκα μόνον, πολὺ δὲ μᾶλλον διὰ ἔθνη γίνεται· μή ποτε τὴν τοῦ Θεοῦ φιλανθρωπίαν ἀγνοήσαντες, εἴπωσι, Ποῦ ἐστιν ὁ Θεὸς αὐτῶν; καὶ τῇ ἀγνοίᾳ προσκόψωσιν· ἐπιγνόντες δὲ μᾶλλον χειραγωγηθῶσιν ὑπ’ αὐτῆς, καὶ προτραπέντες προσδραμεῖν σπουδῇ πάσῃ καὶ σώζεσθαι. Ἔσται δέ σοι τὰ ἑξῆς τῶν εἰρημένων ἀπόδειξις. Καὶ γνωσθήτω ἐν τοῖς ἔθνεσιν ἐνώπιον τῶν ὀφθαλμῶν ἡμῶν ἡ ἐκδίκησις τοῦ αἵματος τῶν δούλων σου τοῦ ἐκκεχυμένου.","english":"And he called by the name of the Lord, and passed before his face, and called: \"Lord, Lord God, merciful and compassionate, long-suffering and very merciful and true.\"\n\n3. You see that these things are intercessions on behalf of Christ. For he is not only God, but has been expressly named also Savior; he is also the glory of the name of God, that is, of the Father; whence Paul also addressed him as the radiance of the glory of the Father. And the following clearly indicate that these things are said concerning the Lord. \"And be propitiated to our sins for the sake of your name; lest the nations say, Where is their God?\" And whose is it, on account of his own name, to be propitiated to sins, but that of Christ, who possesses the mercy seat for this reason? He provided propitiation for the sins of the Jews when, being crucified, he said to the Father: \"Father, forgive them; for they do not know what they do.\" Therefore Paul also says concerning him: \"Whom God set forth as a mercy seat through faith in his own blood, as a demonstration of his righteousness, for the remission of sins that had previously occurred.\" And he becomes propitious to the sins of the Jews, not only for their sake, but much more for the sake of the nations, lest, being ignorant of the philanthropy of God, they say, \"Where is their God?\" and stumble in their ignorance; but rather, having recognized it, they may be led by the hand by it, and, being urged on, may run to it with all haste and be saved. And the following will be proof of what has been said: \"And let the vengeance for the blood of your servants that has been shed be known among the nations before our eyes.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πάτερ, ἄφες αὐτοῖς· οὐ γὰρ οἴδασι τί ποιοῦσι","severity":"info","text":"Hesychius attributes to Christ on the cross a petition to the Father, echoing Lk 23:34, though the wording is adapted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὃν προέθετο ὁ Θεὸς ἱλαστήριον διὰ τῆς πίστεως ἐν τῷ αὐτοῦ αἵματι","severity":"info","text":"The phrase conflates Rom 3:25 (ἱλαστήριον) with a Pauline formula on faith and blood, not a direct citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἱλαστήριον","severity":"info","text":"Hesychius uses ἱλαστήριον (mercy seat) to link Christ’s crucifixion with the Temple’s mercy seat, a typological reading common in Greek patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρεσβεύεται","severity":"info","text":"The verb πρεσβεύεται (intercedes) reflects a Christological argument that the Psalm’s petitions are offered on Christ’s behalf, aligning with anti-Jewish polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"γʹ","severity":"info","text":"The numeral γʹ marks the third section of the commentary on this verse, a standard division in Hesychius’s sequential exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Παῦλος","severity":"info","text":"Hesychius invokes Paul as authority for Christ as ἱλαστήριον, a reading that influenced later Byzantine liturgical and theological texts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna after γʹ; the Coptic Vorlage may have had a different division. The reading 'πρεσβεύεται' could be interpreted as 'is ambassador' rather than 'intercedes'."],"confidence":"high","notes":[]},{"i":134,"ref":"p134","source":"Τίνος χάριν γνωστὴν γενέσθαι τοῖς ἔθνεσι τὴν ἐκδίκησιν βού λεται; Ἐπειδὴ κατὰ δαιμόνων ἔμελλε τῶν τὸ αἷμα, δηλαδὴ τὰς ψυχὰς τῶν δούλων τοῦ Θεοῦ, ἤγουν τῶν Ἰουδαίων, διὰ τῆς εἰδωλολατρείας λυμηναμένων, γίνεσθαι. Τίς δὲ ἦν ἡ ἐκδίκησις; Ἡ τῶν εἰδώλων καταστροφή, ὁ τῶν διαβολικῶν ναῶν ἐμπρησμός, ὅστις ἐνώπιον μὲν τῶν Ἰουδαίων γίνεται· ὁρῶσι γὰρ τὰ πραττόμενα, καὶ οὐ συνεργοῦσι· γνωστὴ δέ ἐστιν ἐν τοῖς ἔθνεσιν· οὗτοι γὰρ ἴσασι ποίᾳ χειρὶ καὶ δυνάμει ταῦτα κατορθοῦται καὶ πράττεται, καὶ τῷ σταυρῷ τοῦ Χριστοῦ τὴν ἐξολόθρευσιν τῶν ὁρώντων λογίζεται. Εἰσελθέτω ἐνώπιόν σου ὁ στεναγμὸς τῶν πεπεδημένων· οὐ ταῖς ἀπὸ σιδήρου πέδαις, ἀλλὰ ταῖς ἐξ ἁμαρτίας· Σειραῖς γὰρ τῶν ἑαυτοῦ ἁμαρτιῶν ἕκαστος σφίγγεται. Τοῦτον εἰσελθεῖν στεναγμὸν ᾔτησεν ἐνώπιον τοῦ Θεοῦ, ὥστε αὐτοῖς ὑπάρξαι τὰ ἑξῆς ἐπαγόμενα. Κατὰ τὴν μεγαλωσύνην τοῦ βραχίονός σου περιποίησαι τοὺς υἱοὺς τῶν τεθανατωμένων. Βραχίονα τοῦ Πατρὸς τὸν Χριστὸν εἰρῆσθαι πολλάκις ἀπεδείξαμεν· κατὰ τὴν τούτου μεγαλωσύνην· δηλαδὴ τὰ μεγάλα τῆς αὐτοῦ θεοφανείας μυστήρια· εἰσὶ δὲ ὁ σταυρὸς καὶ ἡ ἀνάστασις. Οὐ τοὺς τεθανατωμένους, ἀλλὰ τοὺς τούτων υἱοὺς τὸν Θεὸν περιποιῆσαι πρεσβεύεται· τεθανατωμένοι δὲ ἦσαν οἱ ἐν τῇ παρούσῃ ζωῇ μὴ πιστεύσαντες· ἀλλ’ οἱ τούτων υἱοὶ ὑπὸ τῶν ἀποστόλων σαγηνευθέντες, εἰς πολλὰς μυριάδας γινόμενοι. Ἀπόδος τοῖς γείτοσιν ἡμῶν ἑπταπλασίονα εἰς τὸν κόλπον αὐτῶν, τὸν ὀνειδισμὸν αὐτῶν, ὃν ὠνείδισάν σε, Κύριε. Οὐδὲ νῦν γείτονας ἀνθρώπους προσηγόρευσεν·","english":"Why does he wish the vengeance to become known to the nations? Because it was about to occur against the demons who had corrupted the blood—that is, the souls of the servants of God, namely the Jews—through idolatry. And what was the vengeance? The destruction of the idols, the burning of the devilish temples, which takes place before the eyes of the Jews; for they see what is done and do not cooperate. But it is known among the nations; for these know by what hand and power these things are accomplished and done, and they attribute the annihilation of those who see to the cross of Christ. \"Let the groan of the fettered enter before you\"—not those fettered with iron chains, but with those from sin; for each is bound by the chains of his own sins. He asked that this groan enter before God, so that the following consequences might befall them. \"According to the greatness of your arm, preserve the sons of those who have been put to death.\" We have often demonstrated that the arm of the Father is called Christ; according to his greatness—that is, the great mysteries of his theophany—which are the cross and the resurrection. He intercedes that God preserve not those who have been put to death, but their sons; those who were put to death were those who did not believe in this present life, but their sons, netted by the apostles, became many tens of thousands. \"Give back to our neighbors sevenfold into their bosom their reproach, with which they reproached you, Lord.\" Even now he does not call men neighbors.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ αἷμα","severity":"info","text":"Hesychius interprets 'blood' (τὸ αἷμα) as a metaphor for the souls of the Jewish servants of God, corrupted by demons through idolatry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"βραχίονα τοῦ Πατρὸς","severity":"info","text":"The phrase 'arm of the Father' (βραχίονα τοῦ Πατρὸς) is a Christological title, which Hesychius says he has often demonstrated refers to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κατὰ τὴν μεγαλωσύνην τοῦ βραχίονός σου περιποίησαι τοὺς υἱοὺς τῶν τεθανατωμένων","severity":"info","text":"This is a citation of Psalm 78(79):11 LXX, which Hesychius interprets allegorically: the 'arm' is Christ, and the 'sons of the slain' are converts netted by the apostles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἡ τῶν εἰδώλων καταστροφή, ὁ τῶν διαβολικῶν ναῶν ἐμπρησμός","severity":"info","text":"Hesychius refers to the destruction of pagan temples and idols, likely alluding to the Christian iconoclasm and temple closures under Theodosius I in the late 4th century.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰσελθέτω ἐνώπιόν σου ὁ στεναγμὸς τῶν πεπεδημένων","severity":"info","text":"This unit begins a new exegetical section, introduced by a direct quotation from the psalm (likely Psalm 78:12 LXX), followed by a moral interpretation of 'chains' as sins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ τούτων υἱοὶ ὑπὸ τῶν ἀποστόλων σαγηνευθέντες","severity":"info","text":"Hesychius describes the sons of unbelievers as 'netted' (σαγηνευθέντες) by the apostles, a metaphor for evangelistic conversion, reflecting the early Christian mission to pagans.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the neighbors' (γείτονας) in the final sentence is left ambiguous; Hesychius notes they are not men, but does not specify who they are."],"confidence":"high","notes":[]},{"i":135,"ref":"p135","source":"οὐδὲ γὰρ ἂν αὐτοῖς ἑπταπλασίονα γενέσθαι ἐπηύξατο, εἰδὼς τοῦτο τὸν κριτὴν οὐκ ἀνεχόμενον· ἢ πῶς πρὸς αὐτὸν ἔψαλλεν, Ὅτι σὺ ἀποδώσεις ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ; Ἄρα τοίνυν περὶ δαιμόνων λέγει. Οὗτοι γὰρ ἑπταπλασίονα δικαίως ἀπολαμβάνουσιν, ὡς κρείττονος μὲν ἢ καθ’ ἡμᾶς ὑπάρχοντες φύσεως, ῥιφθέντες δὲ ἐξ οὐρανοῦ, καὶ μηδὲ ὄντως γεγονότες σωφρονέστεροι, ἀλλὰ τὴν γῆν μὲν τοῖς αὐτῶν ἐπινοίαις ταράσσοντες· μὴ μόνοι δὲ ἁμαρτάνοντες, ἀλλὰ καὶ ἡμᾶς ἁμαρτάνειν ἐπείγοντες, καὶ πρὸς τούτοις τὸν Θεὸν ὡς τῆς αὐτοῦ παραπεσούσης εἰκόνος ὀνειδίζοντες· εἶτα μηδὲ τῆς εἰδωλολατρείας διὰ τῆς τοῦ Χριστοῦ θεοφανίας ὑπείκοντες, ἀλλὰ καὶ οὕτως ἐγκείμενοι. Τίς δὲ ὁ τούτων κόλπος; Ἡ γέεννα. Αὐτοῖς γὰρ ἀπ’ ἀρχῆς ὁ τόπος κεκλήρωται· δηλοῖ δὲ ὁ Κύριος· Πορεύεσθε, οἱ κατηραμένοι, εἰς τὸ πῦρ τὸ αἰώνιον, τὸ ἡτοιμασμένον τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ. Ἡμεῖς δὲ λαός σου καὶ πρόβατα νομῆς σου. Πᾶσαν λέγει τὴν ἀνθρωπότητα· ἀντιτάττων γὰρ ἡμᾶς πρὸς τοὺς ἄνω καταραχθέντας δαίμονας, λαὸν τοῦ Θεοῦ καὶ πρόβατα νομῆς αὐτοῦ προσαγορεύει τὸν ἄνθρωπον. Καὶ τίνος χάριν νομῆς αὐτοῦ πρόβατα; Ἐπειδὴ αὐτὸν οἱ πιστοὶ τῇ μεταλήψει τῶν μυστηρίων νεμόμεθα. Ἀνθομολογησόμεθά σοι, ὁ Θεός, εἰς τὸν αἰῶνα. Εἰς γενεὰν καὶ γενεὰν ἐξαγγελοῦμεν τὴν αἴνεσίν σου. Ἀνθομολόγησις ὡς ἤδη τινὸς προλαβούσης ὁμολογίας τέτακται. Προλαβὼν γὰρ ἡμᾶς ὁ Χριστὸς ὡμολόγησε πρόβατα εἰπών· Τὰ πρόβατα τὰ ἐμὰ τῆς φωνῆς μου ἀκούει· εἶτα συμπαραλαβεῖν καὶ τὰ ἔθνη βουλόμενος, προσέθηκεν· Ἔχω καὶ ἄλλα πρόβατα, ἣ οὐκ ἔστιν ἐκ τῆς αὐλῆς ταύτης·","english":"For he would not have prayed that they become sevenfold, knowing that the judge does not tolerate this. Or how else would he sing to him, \"For you will repay each according to his works\"? Therefore, then, he speaks about demons. For they justly receive a sevenfold penalty, since they are of a nature superior to ours, yet were cast down from heaven, and have not truly become more prudent, but disturb the earth with their machinations. They not only sin themselves, but also urge us to sin, and in addition reproach God as though his fallen image were an insult. Then they do not desist from idolatry even through the theophany of Christ, but persist even so. And what is their bosom? Gehenna. For that place has been allotted to them from the beginning. The Lord makes it clear: \"Go, you accursed ones, into the eternal fire prepared for the devil and his angels.\" But we are your people and the sheep of your pasture. He means all humanity, for contrasting us with the demons cast down from above, he calls man the people of God and the sheep of his pasture. And why sheep of his pasture? Because we, the faithful, feed on him through the reception of the mysteries. We will confess you, O God, forever. From generation to generation we will proclaim your praise. \"Confession\" is used as though a prior acknowledgment had already occurred. For Christ, anticipating us, acknowledged us by saying \"sheep\": \"My sheep hear my voice.\" Then, wishing to include the nations as well, he added: \"I have other sheep that are not from this fold.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅτι σὺ ἀποδώσεις ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ","severity":"info","text":"Hesychius alludes to Psalm 61:13 LXX (or a similar verse), where the psalmist declares that God repays each according to deeds.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πορεύεσθε, οἱ κατηραμένοι, εἰς τὸ πῦρ τὸ αἰώνιον, τὸ ἡτοιμασμένον τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ","severity":"info","text":"This is a free citation of Matthew 25:41, where Jesus speaks of the eternal fire prepared for the devil and his angels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὰ πρόβατα τὰ ἐμὰ τῆς φωνῆς μου ἀκούει","severity":"info","text":"Hesychius quotes a saying of Christ about sheep hearing his voice, likely from John 10:27 or a similar pastoral metaphor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἑπταπλασίονα","severity":"info","text":"The term 'sevenfold' (ἑπταπλασίονα) is interpreted as a just penalty for demons, reflecting their superior nature and fall from heaven.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀνθομολόγησις","severity":"info","text":"Hesychius glosses 'confession' (ἀνθομολόγησις) as a response to a prior acknowledgment by Christ, linking it to the inclusion of the nations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κόλπος","severity":"info","text":"The 'bosom' (κόλπος) of demons is identified as Gehenna, a term for hell in Jewish and Christian tradition, here allotted to them from the beginning.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact psalm verse for 'you will repay each according to his works' is not specified; it may be a paraphrase of Psalm 61:13 LXX or a similar passage.","The phrase 'I have other sheep that are not from this fold' is not a direct biblical quotation; it may be a paraphrase or apocryphal saying."],"confidence":"high","notes":[]},{"i":136,"ref":"p136","source":"κἀκεῖνά με δεῖ συναγαγεῖν. Τούτῳ ἀνθομολογούμεθα, ποιμένα καὶ ἡμεῖς αὐτὸν διὰ τοῦ ψαλμοῦ τοῦ ἑξῆς ὀνομάζοντες. Ποιοῦμεν δὲ τοῦτο, οὐ πρὸς καιρόν, ἀλλ’ εἰς τὸν αἰῶνα, δηλαδὴ διηνεκῶς καὶ εἰς γενεὰν καὶ γενεὰν ἐξαγγελοῦμεν αὐτοῦ τὴν αἴνεσιν, ἐν πάσαις αὐτοῦ γενεαῖς αἴνεσιν εὐχαριστίας φέροντες· ἢ καὶ ὅτι ἀφ’ ἑκατέρας αὐτὸν αἰνοῦμεν γενεᾶς, οἱ μὴ μόνον ἀπὸ τῶν ὄντων ἐν σαρκί, ἀλλὰ καὶ ἀπὸ τῶν ἤδη πορευομένων ἐκ σαρκός· πατριάρχας εἰς μέσον, καὶ ἀποστόλους, καὶ προφήτας, καὶ μάρτυρας καλοῦντες, ὅταν αὐτῷ προσευχώμεθα.\n\nΕἰς τὸ τέλος, ὑπὲρ τῶν ἀλλοιωθησομένων, μαρτύριον τῷ Ἀσάφ, ψαλμὸς ὑπὲρ τοῦ Ἀσσυρίου.\n\nαʹ. Ἀλλοιωθησομένους τοὺς διὰ μετανοίας ἀνακαινιζομένους καλεῖ. Ἀναγκαίως δὲ Εἰς τὸ τέλος προσέθηκεν· ἐπειδὴ τελευταίαν ἄγκυραν τὴν μετάνοιαν ἔχομεν· ἔτι δὲ καὶ πρὸς αὐτῷ τῷ τέλει τῶν αἰώνων διὰ τῆς τοῦ Χριστοῦ παρουσίας κεκήρυκται. Τούτοις τὸν παρόντα ψαλμὸν εἰς μαρτύριον ὁ Ἀσὰφ ἐμελῴδησεν, ἱστορήσας ἐν τῷ ψαλμῷ τίνα διὰ τὸ πλῆθος τῶν ἁμαρτημάτων ὁ λαὸς τῶν Ἰουδαίων πέπονθεν. Ὁ ποιμαίνων τὸν Ἰσραήλ, πρόσχες· ὁ ὁδηγῶν ὡσεὶ πρόβατον τὸν Ἰωσήφ· ὁ καθήμενος ἐπὶ τῶν Χερουβὶμ ἐμφάνηθι. Θεωρεῖς ὅπως συμβαίνει ταῦτα τοῦ Κυρίου τὰ ῥήματα, ἄπερ αὐτοῦ ἐν τοῖς εὐαγγελίοις εἰρηκότος ἐμφέρεται· Ἐγώ εἰμι ὁ ποιμὴν ὁ καλός. Ἀλλὰ τίνος χάριν, τοὺς ἄλλους καταλιπών, τὸν Ἰωσὴφ εἰς μέσον καὶ τὸν Ἰακὼβ ἤγαγεν; Ἐπειδὴ τῶν εἰρημένων ἑκάτερος, ὁ μὲν εἰς Αἴγυπτον, ὁ δὲ εἰς Μεσοποταμίαν καταβάντες, ἐδούλευσεν.","english":"And I must gather those things as well. We acknowledge him in return, naming him shepherd also through the following psalm. And we do this not for a time, but for eternity, that is, continuously and from generation to generation we will proclaim his praise, bearing praise of thanksgiving in all his generations; or also that we praise him from each generation, we who not only from those in the flesh, but also from those already departing from the flesh, calling patriarchs, apostles, prophets, and martyrs into our midst when we pray to him.\n\nFor the end, concerning those who will be changed, a testimony for Asaph, a psalm concerning the Assyrian.\n\n1. He calls those who are renewed through repentance \"those who will be changed.\" And he necessarily added \"For the end,\" since we have repentance as a last anchor; and also because it has been proclaimed at the very end of the ages through the coming of Christ. Asaph sang this present psalm as a testimony for these, having narrated in the psalm what the people of the Jews suffered because of the multitude of their sins. The one shepherding Israel, pay attention; the one leading like a sheep, Joseph; the one seated upon the Cherubim, appear. You see how these words of the Lord coincide, which are recorded as having been spoken by him in the Gospels: \"I am the good shepherd.\" But for what reason, leaving the others aside, did he bring Joseph and Jacob into the midst? Because each of those mentioned, the one having gone down into Egypt, the other into Mesopotamia, served.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰς τὸ τέλος, ὑπὲρ τῶν ἀλλοιωθησομένων, μαρτύριον τῷ Ἀσάφ, ψαλμὸς ὑπὲρ τοῦ Ἀσσυρίου","severity":"info","text":"This superscription introduces a new section, likely a lemma from the psalm title, which Hesychius then glosses in the following lines.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀλλοιωθησομένων","severity":"info","text":"Hesychius interprets 'those who will be changed' as those renewed through repentance, linking the term to spiritual transformation rather than mere alteration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγώ εἰμι ὁ ποιμὴν ὁ καλός","severity":"info","text":"This is a clear echo of John 10:11, where Jesus declares 'I am the good shepherd,' used here to connect the psalm's shepherd imagery to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰωσὴφ","severity":"info","text":"Joseph's descent into Egypt and service there recalls the patriarchal narrative of Genesis 37–50, used typologically to illustrate servitude and divine guidance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πατριάρχας ... ἀποστόλους ... προφήτας ... μάρτυρας","severity":"info","text":"Hesychius invokes a liturgical practice of calling upon patriarchs, apostles, prophets, and martyrs during prayer, reflecting late antique Christian intercessory traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἀσσυρίου","severity":"caution","text":"The reference to 'the Assyrian' in the superscription is ambiguous; it may denote a historical enemy or a typological figure, but Hesychius does not elaborate here.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Assyrian' in the superscription is not clarified by Hesychius; it may refer to a historical foe or a symbolic adversary.","The phrase 'from each generation' (ἀφ' ἑκατέρας γενεᾶς) could mean either 'from both generations' (those in flesh and those departed) or 'from each generation' in a temporal sense."],"confidence":"high","notes":[]},{"i":137,"ref":"p137","source":"Ἀλλὰ τὴν δουλείαν αὐτῶν εἰς ἐλευθερίαν καὶ ἀγαθὰ τὰ ἐπὶ ταύτῃ προτεθέντα μετέστησεν ὁ Θεός, ὃν νῦν προσέχειν ὁ προφήτης ἐξῄτησεν· ἵνα δουλεῦον τοῖς νοητοῖς ἐχθροῖς ὅλον ἡμῶν τὸ γένος θεασάμενος (οὐδὲ γὰρ ἐπ’ αὐτὸν προσέχειν, ἀορίστως δέ, τουτέστιν, ἐπὶ πάντας ὁ προφήτης ἱκέτευσεν), ἐπειχθῇ πρὸς τὴν ἡμῶν ἐλευθερίαν, καὶ θᾶττον ἐνδημήσῃ σαρκί, ἐπειδήπερ αὐτοῦ μὲν τῆς παρουσίας εἰς ἐλευθερίαν χρήζομεν· οὐκ ἄλλως δὲ τὸν καθήμενον ἐπὶ τῶν Χερουβὶμ ἐμφανιζόμενον, εἰ μὴ διὰ σαρκός, ἐχώρουν παραλαβεῖν ἄνθρωποι. Ἐναντίον Ἐφραῒμ καὶ Βενιαμὶν καὶ Μανασσῆ, ἐξέγειρον τὴν δυναστείαν σου, καὶ ἐλθὲ εἰς τὸ σῶσαι ἡμᾶς. Σαφῶς τὴν μετὰ σαρκὸς ἄφιξιν τοῦ Μονογενοῦς ᾔτησεν, ὅθεν αὐτὸν οὐ μόνον ἐλθεῖν, ἀλλὰ καὶ τὴν ἑαυτοῦ δυναστείαν ἐξεγεῖραι παρακαλεῖ· λέγει δὲ δυναστείαν τὴν σάρκωσιν· οὕτω γὰρ αὐτὴν καὶ καθ’ ἕτερον χωρίον τῶν ψαλμῶν προσηγόρευσεν· Ἐνεδύσατο Κύριος δύναμιν καὶ περιεζώσατο. Καὶ τίνος χάριν, ἐπειδὴ δυνατὸς ὑπάρχων καὶ πρότερον, λανθάνων δὲ τοὺς ἀνθρώπους, ὅμως ἡνίκα ἐπεδήμησε σαρκί, τὴν ἑαυτοῦ δύναμιν εἰς πᾶσαν τὴν γῆν ἐφανέρωσε, ταύτην τὴν δυναστείαν ἐναντίον Ἐφραῒμ καὶ Βενιαμὶν καὶ Μανασσῆ ἐξεγερθῆναί φησιν; Ἀπὸ τοῦ μέρους τὸν πάντα Ἰσραὴλ καλῶν, πρὸς ὃν ὁ Χριστὸς ἐξ οὐρανῶν σαρκωθεὶς ἐπεδήμησε· διόπερ, ἐναντίον αὐτῶν, φησί, τὴν δυναστείαν ἐξέγειρον· ἢ ὅτι ἐναντίως πρὸς αὐτὸν ἐσχηκότες, τοιοῦτον εὗρον, ὥσπερ αὐτῷ καὶ προσήρχοντο. Ὁ Θεός, ἐπίστρεψον ἡμᾶς, καὶ ἐπίφανον τὸ πρόσωπόν σου, καὶ σωθησόμεθα.","english":"But God transformed their servitude into freedom and the goods set before them in this, which the prophet now asks him to attend to; for, seeing our entire race enslaved to the intelligible enemies (for the prophet did not beseech him to attend to himself indefinitely, that is, to all), he might hasten to our freedom and more quickly dwell in flesh, since we need his presence for freedom; and men could not otherwise receive him who is seated on the Cherubim manifesting himself, except through flesh. Against Ephraim and Benjamin and Manasseh, rouse your dominion, and come to save us. He clearly asked for the arrival of the Only-begotten in flesh, whence he calls upon him not only to come but also to rouse his own dominion; and he calls the incarnation dominion, for thus he also named it in another place of the Psalms: The Lord put on power and girded himself. And why, since he was powerful even before, but hidden from men, yet when he dwelt in flesh he manifested his power to the whole earth, does he say that this dominion is roused against Ephraim and Benjamin and Manasseh? Calling the whole Israel from the part, to whom Christ, having become flesh, came down from the heavens; therefore, he says, rouse the dominion against them; or because they were opposed to him, they found such a one as he approached them. O God, turn us back, and show your face, and we shall be saved.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"δυναστείαν","severity":"info","text":"Hesychius interprets 'dominion' (δυναστείαν) as a reference to the incarnation, citing a parallel in another psalm where 'the Lord put on power and girded himself.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐνεδύσατο Κύριος δύναμιν καὶ περιεζώσατο","severity":"info","text":"Hesychius quotes a psalm verse not found in the Septuagint as transmitted; it may be a variant or a lost reading, possibly from a liturgical source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐφραῒμ καὶ Βενιαμὶν καὶ Μανασσῆ","severity":"info","text":"Ephraim, Benjamin, and Manasseh are tribes of the northern kingdom; Hesychius uses them synecdochically for all Israel, reflecting a typological reading of the Old Testament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὸν καθήμενον ἐπὶ τῶν Χερουβίμ","severity":"info","text":"The image of God seated on the Cherubim recalls the vision of Isaiah 6 and the Ark of the Covenant, common in early Christian exegesis as a type of the incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀπὸ τοῦ μέρους τὸν πάντα Ἰσραὴλ καλῶν","severity":"info","text":"Hesychius explains that the mention of three tribes is a synecdoche for all Israel, a rhetorical device he explicitly notes to clarify the scope of the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐναντίον","severity":"caution","text":"The Greek 'Ἐναντίον' can mean 'against' or 'in the presence of'; Hesychius offers two interpretations: either the dominion is roused against the tribes, or they were opposed to Christ and thus encountered him as such.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἐναντίον Ἐφραῒμ καὶ Βενιαμὶν καὶ Μανασσῆ' is ambiguous: it could mean 'against' or 'in the presence of' these tribes; Hesychius explores both possibilities.","The quoted psalm verse 'Ἐνεδύσατο Κύριος δύναμιν καὶ περιεζώσατο' is not attested in the standard Septuagint Psalter, leaving its source uncertain."],"confidence":"high","notes":[]},{"i":138,"ref":"p138","source":"Σαφέστερον τὸν λόγον προβαίνων ὁ προφήτης ἐποίησε, δηλώσας καὶ πῶς ἐνδημεῖν ὁ Χριστός, καὶ τίνος χάριν ἔμελλεν. Ἡ μὲν γὰρ αἰτία τῆς ἐπιδημίας, ὥστε ἡμᾶς ἐπιστρέψαι καὶ διορθώσασθαι· ὁ δὲ τρόπος, ἐμφανισμὸς σαφής, ἵνα πρόσωπον αὐτὸν κατὰ πρόσωπον ὁρῶμεν, οὐκ ἂν ἄλλως σωθέντες, εἰ μήπερ τοῦτον ἡμῖν τὸν τρόπον ἐνεφανίζετο. Ὥστε καὶ ὁ Ἰακὼβ ὁ πατριάρχης ἔλεγεν· Εἶδον γὰρ Θεὸν πρόσωπον πρὸς πρόσωπον, καὶ ἔζησεν ἡ ψυχή μου. Διόπερ αὐτὸν οὕτως ἰδεῖν καὶ Μωϋσῆς ἐξῄτησεν, οὐ περιέργῳ τρόπῳ, ἀλλ’ οἷα προφήτης εἰδώς, ὅτιπερ ἐν τούτῳ ἡ σωτηρία τοῖς ἀνθρώποις ἀπόκειται· οὐχ ἵνα γυμνὴν θεωρήσῃ θεότητα· τοῦτο γὰρ αὐτοῦ τὸ πρόσωπον οὐδείς, ὡς αὐτός φησιν ὁ Θεός, κατοπτεῦσαι δυνήσεται. Κύριε ὁ Θεὸς τῶν δυνάμεων, ἕως πότε ὀργίζῃ ἐπὶ τὴν προσευχὴν τῶν δούλων σου; Οὐ μάτην τοῖς παροῦσιν ἐχρήσατο ῥήμασιν, ἀλλ’ ὁμοῦ μὲν τὸ οἰκεῖον ἀξίωμα μηνύων, ὁμοῦ δὲ τοῦτον ἐλθεῖν ἐπρεσβεύσατο· ὅθεν αὐτὸν οὐ μόνον Θεόν, ἀλλὰ καὶ Κύριον τῶν δυνάμεων, δηλονότι τῶν κατ’ οὐρανόν, ἔλεγεν. Αἰσθόμενος δὲ τῷ Πνεύματι ἀναβολὴν ἔχειν τέως τοῦ Χριστοῦ τὸ μυστήριον, ὀργὴν τοῦτο, τῆς ἑαυτοῦ προσευχῆς ὡς πέρας τότε μὴ λαμβανούσης, ἐκάλεσεν· καὶ μέχρι τίνος ἡ ὀργὴ παρατείνεται πυνθάνεται· ἐφ’ ᾧ καὶ τὰ ἑξῆς ἀκολούθως ἐπήγαγε· Ψωμιεῖς ἡμᾶς ἄρτον δακρύων, καὶ ποτιεῖς ἡμᾶς ἐν δάκρυσιν ἐν μέτρῳ. Ἐκ κοινοῦ τό, Ἕως πότε· μέχρι γὰρ τότε δακρύων ἄρτον, ἔτι δὲ καὶ ποτὸν ἐλάμβανον οἱ προφῆται, θρηνοῦντες τὴν ἀνθρωπότητα, μέχρις ἐνδημήσας ὁ Χριστὸς αὐτὸς ζωῆς ἄρτος ἐγένετο καὶ ποτήριον.","english":"The prophet made the discourse clearer as he proceeded, revealing both how Christ would dwell among us and for what purpose he was to come. For the cause of the advent was to turn us back and set us right; the manner was a clear manifestation, so that we might see him face to face, since we would not otherwise be saved unless he appeared to us in this way. Thus the patriarch Jacob also said: \"For I saw God face to face, and my soul lived.\" For this reason Moses also sought to see him in this way, not out of idle curiosity, but as a prophet knowing that in this the salvation of mankind lies; not that he might behold the bare divinity—for no one, as God himself says, will be able to gaze upon his face. \"Lord God of the powers, how long will you be angry at the prayer of your servants?\" He did not use these words in vain, but both indicated his own rank and at the same time interceded for him to come; hence he called him not only God, but also Lord of the powers, clearly those in heaven. Perceiving in spirit that the mystery of Christ was for the time being delayed, he called this delay anger, since his prayer was not then reaching its fulfillment; and he asks how long the anger will be prolonged. To this he accordingly added the following: \"You will feed us with the bread of tears, and you will give us to drink with tears in measure.\" The phrase \"How long\" is understood from the context; for until then the prophets received bread of tears and also drink, lamenting humanity, until Christ, having come to dwell, himself became the bread of life and the cup.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Σαφέστερον","severity":"info","text":"The prophet clarifies the discourse by explaining both the cause and manner of Christ's advent, linking salvation to a face-to-face encounter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἶδον γὰρ Θεὸν πρόσωπον πρὸς πρόσωπον","severity":"info","text":"Hesychius quotes Jacob's words, likely from Genesis 32:30 (LXX), where Jacob says he saw God face to face, though the exact phrasing is not verbatim in the canonical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριε ὁ Θεὸς τῶν δυνάμεων, ἕως πότε ὀργίζῃ ἐπὶ τὴν προσευχὴν τῶν δούλων σου","severity":"info","text":"This is a citation from Psalm 79:5 LXX (Psalm 80:5 MT), where the psalmist asks how long God's anger will last, interpreted here as a delay in Christ's incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ψωμιεῖς ἡμᾶς ἄρτον δακρύων, καὶ ποτιεῖς ἡμᾶς ἐν δάκρυσιν ἐν μέτρῳ","severity":"info","text":"This phrase echoes Psalm 79:6 LXX (Psalm 80:6 MT), describing the bread of tears, which Hesychius interprets as the prophets' lament until Christ's advent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐπιδημίας","severity":"info","text":"The term 'advent' (ἐπιδημία) is a key Christological concept in patristic exegesis, referring to Christ's incarnation and presence among humanity for salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐκ κοινοῦ τό, Ἕως πότε","severity":"info","text":"Hesychius notes that the phrase 'How long' is understood from the context (ἐκ κοινοῦ), linking the preceding verses to the subsequent lament of the prophets.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of Jacob's saying is unclear; it may be a paraphrase or from a non-canonical tradition.","The phrase 'Lord of the powers' (Κύριον τῶν δυνάμεων) could refer to angelic hosts or heavenly forces, but Hesychius specifies 'those in heaven'."],"confidence":"high","notes":[]},{"i":139,"ref":"p139","source":"Καλῶς δὲ τό, Ἐν μέτρῳ, προσέθηκε, δεικνὺς ὡς οὐδὲν ἄμετρον παρὰ Θεῷ, πάντα δὲ κανόνι καὶ μέτρῳ, εἴτε ὀργή, εἴτε παιδεία, τοῖς ἀνθρώποις εἰς τὸ συμφέρον ἐπάγεται. Ἔθου ἡμᾶς εἰς ἀντιλογίαν τοῖς γείτοσιν ἡμῶν, καὶ οἱ ἐχθροὶ ἡμῶν ἐμυκτήρισαν ἡμᾶς. Τοὺς αὐτοὺς καὶ νῦν ἐχθρούς τε καὶ γείτονας σαφῶς ὁ λόγος αἰνίττεται· ἅ […] μέχρι τὴν ἑαυτοῦ παρουσίαν ὁ Χριστὸς ἀνεβάλετο, ἐν μυκτηρισμῷ καὶ χλεύῃ […] (πρὸς) μὲν ἀνθρώπους, αὐτοὺς δὲ μάλιστα τοὺς προφήτας ἐκέκτηντο ὡς οὐκ ἀληθεύοντας, ἅπερ προεφήτευον περὶ τῆς τοῦ Σωτῆρος ἀφίξεως· ἀλλὰ μὴν καὶ ἀντιλογίαν παρ’ αὐτῶν οὐ τὴν τυχοῦσαν οἱ προφῆται ὑπέμενον, ἐνεργούντων ἐκείνων ἐν τοῖς ψευδοπροφήταις, καὶ φθεγγομένων ἕτερα. Κυρίως δὲ ἄρα τῆς ἀντιλογίας ἐπὶ τῶν δαιμόνων τῶν νοητῶν ἐχθρῶν καὶ τῶν γειτόνων ἔταξε, σαφῶς παριστῶν, ὅτι καθάπερ οἰκέται τοῖς ἑαυτῶν δεσπόταις, οὕτως οἱ δαίμονες τοῖς προφήταις ὑπόκεινται, ἐξ ἀλαζονείας δὲ ὅμως πολλάκις ἐπαρθέντες ἀντιλέγουσιν. Κύριε ὁ Θεὸς τῶν δυνάμεων, ἐπίστρεψον ἡμᾶς, καὶ ἐπίφανον τὸ πρόσωπόν σου, καὶ σωθησόμεθα. Τῆς αὐτῆς ἔχεται πρεσβείας, ἵνα πόσον αὐτῆς τὸ ἀναγκαῖον ἐνδείξηται· ὁμοῦ δὲ καὶ ἡμᾶς παιδεύων, μὴ ὀλιγωρεῖν ἀποτυχόντας εὐχῆς, ἀλλ’ ἐπιμένειν· πάντως γὰρ ὅτι τευξόμεθα. Ἄμπελον ἐξ Αἰγύπτου μετῆρας, ἐξέβαλες ἔθνη, καὶ κατεφύτευσας αὐτήν.","english":"He added \"in measure\" well, showing that nothing is without measure with God, but everything—whether anger or discipline—is brought upon people by rule and measure for their benefit. \"You set us in opposition to our neighbors, and our enemies mocked us.\" The discourse now clearly hints that the same ones are both enemies and neighbors. [...] Christ delayed his own coming until [the time when] they held the prophets in mockery and derision [...] toward people, and especially they considered the prophets as not speaking the truth in what they prophesied concerning the arrival of the Savior. Moreover, the prophets endured no ordinary opposition from them, as those enemies worked through the false prophets and uttered different things. But properly, he assigned the opposition to the demons, the intelligible enemies and neighbors, clearly showing that just as servants are subject to their own masters, so the demons are subject to the prophets, yet often from arrogance they rise up and speak in opposition. \"Lord God of the powers, turn us back, and show your face, and we shall be saved.\" He adheres to the same intercession, to show how necessary it is; and at the same time, teaching us not to be discouraged when we fail in prayer, but to persist; for surely we will obtain it. \"You transplanted a vine from Egypt, you cast out nations, and you planted it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ἐν μέτρῳ","severity":"info","text":"The phrase 'in measure' (Ἐν μέτρῳ) is a key term in Hesychius' argument that divine actions, including anger and discipline, are governed by rule and proportion, not excess.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔθου ἡμᾶς εἰς ἀντιλογίαν τοῖς γείτοσιν ἡμῶν, καὶ οἱ ἐχθροὶ ἡμῶν ἐμυκτήρισαν ἡμᾶς","severity":"info","text":"This is a direct quotation from Psalm 79(80):6-7 LXX, which Hesychius interprets as referring to the opposition faced by the prophets from enemies and neighbors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριε ὁ Θεὸς τῶν δυνάμεων, ἐπίστρεψον ἡμᾶς, καὶ ἐπίφανον τὸ πρόσωπόν σου, καὶ σωθησόμεθα","severity":"info","text":"This is a quotation from Psalm 79(80):8-9 LXX, which Hesychius uses to illustrate the theme of persistent prayer and divine intercession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄμπελον ἐξ Αἰγύπτου μετῆρας, ἐξέβαλες ἔθνη, καὶ κατεφύτευσας αὐτήν","severity":"info","text":"This is a quotation from Psalm 79(80):10 LXX, referring to the transplantation of a vine from Egypt, which Hesychius likely interprets allegorically in the context of salvation history.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δαιμόνων","severity":"info","text":"Hesychius identifies the 'enemies and neighbors' as demons, the 'intelligible enemies,' who oppose the prophets through false prophets, reflecting a common patristic exegetical move to spiritualize the psalm's historical referents.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἅ […] μέχρι","severity":"caution","text":"The Greek text has a lacuna after 'ἅ' and before 'μέχρι', indicated by brackets in the edition, which disrupts the flow of Hesychius' argument about Christ's delayed coming and the mockery of the prophets.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna in the Greek text after 'ἅ' and before 'μέχρι' leaves the precise connection between Christ's delayed coming and the mockery of the prophets uncertain.","The phrase 'πρὸς μὲν ἀνθρώπους' is fragmentary; the intended object of the mockery or derision is unclear."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":140,"ref":"p140","source":"βʹ. Ἐνταῦθα πόσον ἐμέλησε τῷ Θεῷ τῆς σωτηρίας τοῦ λαοῦ τῶν Ἰουδαίων, τῇ διηγήσει δείκνυσιν. Ὥσπερ γὰρ ἄμπελον ὁ γεωργὸς εὐγενεστέραν ποιῆσαι βουληθεὶς καὶ πολυφόρον, ἅπαξ αὐτὴν καὶ δὶς τούτου χάριν μετατίθησιν· οὕτως ὁ Θεὸς τὸν Ἰσραὴλ ἐκ γῆς Χαλδαίων διὰ τοῦ Ἀβραὰμ εἰς τὴν γῆν τῶν Χαναναίων ἤγαγεν· ἐκεῖθεν διὰ τοῦ Ἰακὼβ καταγαγὼν εἰς Αἴγυπτον· τέλος αὐτοὺς καθάπερ εἰς ἄρουραν λιπαρὰν τὴν γῆν τὴν ἀπ’ ἀρχῆς ἐπηγγελμένην ἀνήγαγεν. Οὐχ ἁπλῶς αὐτὴν ἐφύτευσεν, ἀλλὰ κατεφύτευσε, τουτέστιν, ἐῤῥίζωσεν αὐτὴν εἰς βάθος, ὡς μηκέτι μεταστῆναι ὀφείλοντας. Οὐ πρότερον δὲ τοῦτο ἐποίησεν, ἄχρις ἀκανθῶν δίκην τὰ ἔθνη τὰ ἐνοικοῦντα ἐξέβαλεν. Ὅθεν καὶ λίαν εὐθήνησεν, ὡς τὰ ἑξῆς παρίστησιν. Ὡδοποίησας ἔμπροσθεν αὐτῆς. Τίνι τρόπῳ; Διὰ τῆς τοῦ νόμου δόσεως, καὶ τῆς τῶν ἐθνῶν ἐξολοθρεύσεως. Καὶ κατεφύτευσας τὰς ῥίζας αὐτῆς, καὶ ἐπλήρωσε τὴν γῆν. Ῥίζα δὲ τῆς Ἰουδαϊκῆς ἀμπέλου Μωϋσῆς, Ἰησοῦς, Φινεές, Ἐλεάζαρ. Οὗτοι τὴν γῆν τῆς ἑαυτοῦ εὐσεβείας ἐπλήρωσαν· πανταχοῦ γὰρ αὐτῶν αἱ ἀρεταὶ διέβησαν. Ἐκάλυψεν ὄρη ἡ σκιὰ αὐτῆς, καὶ αἱ ἀναδενδράδες αὐτῆς τὰς κέδρους τοῦ Θεοῦ. Ὄρη οἱ δίκαιοι τοῦ Θεοῦ, διὰ τὸ τῆς πολιτείας ὑψηλὸν καὶ μετάρσιον· οἱ δὲ αὐτοὶ καὶ κέδροι· Δίκαιος γὰρ ὡς φοίνιξ ἀνθήσει, ὡσεὶ κέδρος ἐν τῷ Λιβάνῳ πληθυνθήσεται. Τούτους ἐκάλυψεν ἡ σκιὰ τῆς Ἰουδαϊκῆς ἀμπέλου, δηλαδὴ ὁ νόμος, καθά φησιν ὁ Παῦλος· Σκιὰν ἔχων ὁ νόμος τῶν μελλόντων ἀγαθῶν, οὐκ αὐτὴν τὴν εἰκόνα τῶν πραγμάτων.","english":"2. Here it shows how much God cared for the salvation of the people of the Jews, as the narrative demonstrates. For just as a farmer, wishing to make a vine more noble and fruitful, transplants it once or twice for this purpose, so God led Israel from the land of the Chaldeans through Abraham into the land of the Canaanites; from there, through Jacob, he brought them down into Egypt; finally, as if into a rich field, he led them up to the land promised from the beginning. He did not simply plant it, but he planted it deeply, that is, he rooted it in depth, so that they ought no longer to be moved. He did not do this, however, until he had cast out the nations dwelling there like thorns. Hence it also flourished greatly, as the following verses show. \"You made a way before her.\" In what manner? Through the giving of the law and the destruction of the nations. \"And you planted her roots, and she filled the land.\" The root of the Jewish vine is Moses, Joshua, Phinehas, Eleazar. These filled the land with their own piety; for their virtues spread everywhere. \"Her shadow covered mountains, and her branches covered the cedars of God.\" The mountains are the righteous of God, because of the height and loftiness of their way of life; and these same are also cedars: for \"the righteous will flourish like a palm, will be multiplied like a cedar in Lebanon.\" The shadow of the Jewish vine covered these, that is, the law, as Paul says: \"The law has a shadow of the good things to come, not the very image of the realities.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"βʹ","severity":"info","text":"The numeral βʹ marks the second section of the commentary on this psalm, following the pattern of verse-by-verse exposition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐκ γῆς Χαλδαίων ... εἰς Αἴγυπτον","severity":"info","text":"Hesychius summarizes the patriarchal migrations: Abraham from Ur (Chaldea) to Canaan, Jacob’s descent to Egypt, and the Exodus return to the promised land, a standard salvation-historical schema.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δίκαιος γὰρ ὡς φοίνιξ ἀνθήσει, ὡσεὶ κέδρος ἐν τῷ Λιβάνῳ πληθυνθήσεται","severity":"info","text":"This is a paraphrase of Psalm 92:12 (LXX 91:13), where the righteous are compared to a flourishing palm and a cedar of Lebanon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σκιὰν ἔχων ὁ νόμος τῶν μελλόντων ἀγαθῶν, οὐκ αὐτὴν τὴν εἰκόνα τῶν πραγμάτων","severity":"info","text":"Hesychius cites Paul (likely Hebrews 10:1 or a similar typological passage) to interpret the law as a shadow of future goods, not the image itself.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κατεφύτευσεν","severity":"info","text":"The compound verb κατεφύτευσεν (from καταφυτεύω) intensifies the simple φυτεύω, meaning ‘to plant firmly’ or ‘to root deeply,’ emphasizing permanence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μωϋσῆς, Ἰησοῦς, Φινεές, Ἐλεάζαρ","severity":"info","text":"Hesychius lists Moses, Joshua, Phinehas, and Eleazar as ‘roots’ of the Jewish vine, reflecting a post-biblical tradition that these figures embody the piety of the land.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ‘the cedars of God’ (τὰς κέδρους τοῦ Θεοῦ) may refer to righteous individuals or to the Temple; Hesychius interprets them as the righteous, but the psalm context is ambiguous.","The citation of Paul is not verbatim from any known epistle; it may be a paraphrase or from a lost homiletic tradition."],"confidence":"high","notes":[]},{"i":141,"ref":"p141","source":"Ἀναδενδράδας δὲ νοήσεις τὰς προφητικὰς λέξεις, αἵτινες ταῖς τῶν ἐργαζομένων ἀρεταῖς, ὥσπερ γεωργῶν ἐπιδένδρων ὑψούμεναι, τὸν καρπὸν τὸν οἰκεῖον δεικνύουσι. Ταῦτα τοίνυν τοὺς δικαίους ἐκάλυψεν· οὐχ ὥστε κρύψαι, ἀλλ’ ὥστε ἀπιστίας αὐτῶν τὸν κρυμὸν ἀποσοβῆσαι, ἣ ἁμαρτίας ἑτέρας καὶ τῆς τυχούσης τὸν καύσωνα. Ἐξέτεινε τὰ κλήματα αὐτῆς ἕως θαλάσσης, καὶ ἕως ποταμῶν τὰς παραφυάδας αὐτῆς. Θάλασσαν λέγει τὸ βάπτισμα, ποταμοὺς τὰ ἐκ μέρους καθάρσια, κλήματα, ἐξ ὧν οἱ βότρυες τίκτονται, ὅσους λαμπροὺς τῇ πολιτείᾳ ὁ λαὸς τῶν Ἰουδαίων ἐκέκτητο. Οὗτοι οὐκ ἐν τῇ θαλάσσῃ, ἀλλ’ ἕως θαλάσσης ἐξετάθησαν, διὰ τὰς ἑαυτῶν ἀρετὰς ἐγγὺς γεγονότες τῆς τοῦ βαπτίσματος χάριτος. Ὅσοι δὲ παραφυάδες ἦσαν, οὐκ ὄντες κλήματα, ἀλλὰ μιμούμενοι κλήματα, καὶ τὴν τοῦ νόμου δικαιοσύνην σχηματιζόμενοι, οὗτοι ἕως ποταμῶν, τῶν μερικῶν καθαρσίων, ἐξετείνοντο, οὐ καθαιρόμενοι τούτοις, ἀλλὰ δοκοῦντες καθαίρεσθαι. Ἱνατὶ καθεῖλες τὸν φραγμὸν αὐτῆς, καὶ τρυγῶσιν αὐτὴν πάντες οἱ παραπορευόμενοι τὴν ὁδόν; Φραγμὸς τῆς Ἰουδαϊκῆς ἀμπέλου, ὁ νόμος. Εἰ δὲ ἀπιστεῖς, ἄκουε τοῦ Ἡσαΐου λέγοντος· Ἀμπελὼν ἐγενήθη τῷ ἠγαπημένῳ, ἐν κέρατι, ἐν τόπῳ πίονι· καὶ πάλιν, Φραγμὸν περιέθηκα· λέγει δὲ τὸν νόμον· καὶ ἐχαράκωσα· δηλαδὴ ταῖς ἐντολαῖς· καὶ ἐφύτευσα ἄμπελον Σωρήχ, καὶ ᾠκοδόμησα πύργον ἐν μέσῳ αὐτοῦ, τὴν Ἰερουσαλήμ· καὶ προλήνιον ὤρυξα ἐν αὐτῷ, τὸν ναόν· εἶτα προστίθησι· Τί ποιήσω τῷ ἀμπελῶνι; Ἀφελῶ τὸν φραγμὸν αὐτοῦ, καὶ ἔσται εἰς διαρπαγήν.","english":"By \"vine trained on trees\" you will understand the prophetic utterances, which, raised up by the virtues of those who work them, like farmers training vines on trees, display their proper fruit. These things, then, covered the righteous—not so as to hide them, but so as to drive away the concealment of their disbelief, which is a burning heat of other sins and of the ordinary kind. It stretched out its branches as far as the sea, and its offshoots as far as the rivers. By \"sea\" it means baptism, by \"rivers\" the partial purifications, and by \"branches\" those from which the grape clusters are born—namely, how many of the Jewish people were illustrious in their way of life. These were not stretched out in the sea, but as far as the sea, having come near to the grace of baptism through their own virtues. But those who were offshoots, not being branches but imitating branches and feigning the righteousness of the law, these were stretched out as far as the rivers, the partial purifications, not being purified by them, but seeming to be purified. Why did you take down its fence, and do all who pass by on the road pluck it? The fence of the Jewish vine is the law. But if you disbelieve, listen to Isaiah saying: \"A vineyard was planted for the beloved, on a horn, in a fertile place\"; and again, \"I placed a fence around it\"—and he means the law—\"and I palisaded it,\" that is, with the commandments; \"and I planted a vine of Sorek, and I built a tower in its midst,\" that is, Jerusalem; \"and I dug a winepress in it,\" that is, the temple; then he adds: \"What shall I do with the vineyard? I will remove its fence, and it will be for plunder.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ἀναδενδράδας","severity":"info","text":"The term 'Ἀναδενδράδας' (vine trained on trees) is a rare botanical metaphor for prophetic utterances, emphasizing their cultivation through virtue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isaiah passage","severity":"info","text":"Hesychius cites Isaiah (likely 5:1-7 LXX) to support the allegory of the vine, fence, and vineyard, interpreting the fence as the law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"baptism and partial purifications","severity":"info","text":"The distinction between 'sea' (baptism) and 'rivers' (partial purifications) reflects early Christian catechetical and liturgical practices, where baptism was full initiation and lesser rites were preparatory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative classification","severity":"info","text":"Though the passage is classified as narrative, it is predominantly allegorical exegesis, weaving a continuous interpretation of the vine metaphor across prophetic texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"vine and fence imagery","severity":"info","text":"The allegory of the vine and its fence parallels Origen's exegesis of the Song of Songs and other patristic treatments of Israel as a vineyard under divine cultivation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise source of the Isaiah quotation is not given; it may conflate multiple verses. The term 'προλήνιον' (winepress) is interpreted as the temple, but the basis for this equation is not explicit."],"confidence":"high","notes":[]},{"i":142,"ref":"p142","source":"Τοῦτον καθεῖλε τὸν φραγμὸν ἡνίκα εἰς τὸν Χριστὸν ἐξήμαρτον, ὅστις αὐτοὺς τῷ νόμῳ περιέφραξε, καὶ τρυγῶνται ὑπὸ τῶν παραπορευομένων τὴν ὁδόν· τουτέστι, τῶν παρανομούντων, καὶ μὴ πορευομέ νων ὁδῷ βασιλικῇ. Τοιοῦτοι γάρ εἰσιν οἱ νῦν τῶν Ἰουδαίων παῖδες, ἐν νόμῳ παρανομοῦντες· ὅθεν οὐ πορεύεσθαι τὴν ὁδόν, ἀλλὰ παραπορεύεσθαι λέγονται· ὥστε καὶ ἡ Σοφία ἐν Παροιμίαις τὸν ὑπὸ τῆς φαύλης γυναικὸς ἀπατώμενον νεανίαν, Ἐνδεῆ φρενῶν. παραπορευόμενον ἐν ἀγορᾷ παρὰ γωνίαν, οὐ πορευόμενον, ἔλεγεν. Ἐλυμήνατο αὐτὴν ὗς ἐκ δρυμοῦ, καὶ μονιὸς ἄγριος κατενεμήσατο αὐτήν. Οὐ μόνον λέων διὰ τὸ ἁρπακτικόν, οὐδὲ δράκων διὰ τὸν τῆς κακίας ἰόν, ἕτερά τε τοιαῦτα ἃ ταῖς Γραφαῖς εἴρηται ταῖς θεοπνεύσταις, ἀλλὰ καὶ ὗς, διὰ τὸ χαίρειν τῷ βορβόρῳ τῆς κακίας, ὁ διάβολος λέγεται, ὃς ἐν τῷ ἀκάρπῳ δρυμῷ τῆς κακίας αὐλίζεται· καὶ μονιός, ὡς μόνος κατὰ Θεοῦ ἀλαζονευσάμενος, λέγεται· ἄγριος γάρ, ὡς θηριώδης καὶ ἀνήμερος. Οὗτος τὴν συναγωγὴν τῶν Ἰουδαίων, ἀφ’ οὗπερ αὐτῆς ὁ φραγμὸς καθῃρέθη, λυμαίνεται· τουτέστιν, ἀφ’ οὗ Χριστὸς τὴν νομικὴν πολιτείαν κατέπαυσε· τῆς γὰρ ἐκ τοῦ ἐχθροῦ μερίδος εἰσίν, ἐπειδὴ μήτε τὸν νόμον, μήτε θυσιαστήριον, μήτε ἄλλο τι τῶν εἰς λατρείαν Θεοῦ τελούντων κέκτηνται. Ὁ Θεὸς τῶν δυνάμεων, ἐπίστρεψον δή, καὶ ἐπίβλεψον ἐξ οὐρανοῦ, καὶ ἴδε. Ἐπειδὴ γὰρ οὔτε ὁ νόμος τὸν Ἰσραήλ, οὔτε προφῆται ἐπέστρεψαν αὐτόν, ἀναγκαίως αὐτὸν ἐπιστρέψαι παρακαλεῖ· τουτέστι, διορθώσασθαι. Πῶς δὲ ἐπιστρέψαι; Ἐπιβλέψοντα ἐξ οὐρανοῦ καὶ ἰδόντα. Πότε γὰρ οὐχ ὁρᾷ;","english":"This hedge He tore down when they sinned against Christ, which had fenced them in with the law, and they are plucked by those passing by on the road—that is, by those who transgress the law and do not walk the royal road. For such are the children of the Jews now, transgressing the law while in the law; hence they are said not to walk the road but to pass by it. So also Wisdom in Proverbs said of the young man deceived by a worthless woman, \"Deficient in mind, passing by in the marketplace at a corner,\" not walking. A wild boar from the thicket ravaged it, and a solitary wild beast devoured it. Not only a lion for its rapacity, nor a serpent for the venom of wickedness, and other such things as are said in the divinely inspired Scriptures, but also a boar, because it delights in the mire of wickedness, the devil is called, who dwells in the fruitless thicket of wickedness; and a solitary beast, as one who alone boasted against God, is called; wild, for it is bestial and untamed. This one ravages the synagogue of the Jews, from the time its hedge was torn down—that is, from when Christ put an end to the legal polity; for they are of the enemy's party, since they possess neither the law, nor an altar, nor anything else pertaining to the worship of God. God of the powers, turn now, and look from heaven, and see. For since neither the law turned Israel, nor the prophets, he necessarily calls upon Him to turn him—that is, to correct him. And how to turn? By looking from heaven and seeing. For when does He not see?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"παραπορεύεσθαι","severity":"info","text":"The verb παραπορεύεσθαι (to pass by) is contrasted with πορεύεσθαι (to walk), indicating deviation from the proper path, here applied to Jewish transgression of the law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐνδεῆ φρενῶν. παραπορευόμενον ἐν ἀγορᾷ παρὰ γωνίαν","severity":"info","text":"Hesychius cites Proverbs 7:8 (LXX) on the young man deceived by a worthless woman, using the same verb παραπορεύεσθαι to illustrate moral straying.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὗς ἐκ δρυμοῦ, καὶ μονιὸς ἄγριος","severity":"info","text":"The imagery of a wild boar and a solitary beast ravaging the vineyard draws on Psalm 80:13 (LXX), where the devil is allegorized as delighting in the mire of wickedness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"συναγωγὴν τῶν Ἰουδαίων","severity":"info","text":"Hesychius identifies the post-legal Jewish community as belonging to the enemy's party, reflecting a common patristic supersessionist view that Christ ended the Mosaic polity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὁ Θεὸς τῶν δυνάμεων, ἐπίστρεψον δή, καὶ ἐπίβλεψον ἐξ οὐρανοῦ, καὶ ἴδε","severity":"info","text":"This prayer-like invocation marks a rhetorical shift from exegesis to a direct appeal for divine correction of Israel, echoing Psalm 80:14 (LXX).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐλυμήνατο αὐτὴν ὗς ἐκ δρυμοῦ, καὶ μονιὸς ἄγριος κατενεμήσατο αὐτήν","severity":"caution","text":"The Greek text conflates two animals (boar and solitary beast) as allegories for the devil; the English draft renders μονιὸς as 'solitary wild beast' but the term may also imply a wild boar, creating ambiguity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μονιὸς ἄγριος' could be interpreted as either a solitary wild beast or a specific type of boar; the commentary treats it as a distinct figure for the devil's solitary pride.","The referent of 'αὐτὴν' (it/her) in 'Ἐλυμήνατο αὐτὴν' is ambiguous: it may be the hedge (φραγμόν) or the synagogue (συναγωγήν) implied from context; the English takes it as the hedge."],"confidence":"high","notes":[]},{"i":143,"ref":"p143","source":"Ἀλλὰ νῦν αὐτὸν ἰδεῖν αἰτεῖ πάντως συμπαθέστερον, ἵνα τι πλεῖον εἰς ἡμετέραν εὐεργεσίαν ποιήσῃ τῶν ἔμπροσθεν. Τί δὲ τοῦτο; Δηλοῖ τὰ ἑπόμενα. Καὶ ἐπίσκεψαι τὴν ἄμπελον ταύτην. Καὶ κατάρτισαι αὐτήν, ἣν ἐφύτευσεν ἡ δεξιά σου, καὶ ἐπὶ Υἱὸν ἀνθρώπου ὃν ἐκραταίωσας σεαυτῷ. Θεωρεῖς ὅτι οὐ μόνον γεωργοῦ, ἀλλὰ καὶ ἰατροῦ χώραν τὸν Θεὸν ἀναλαβεῖν ἐξῄτησεν. Ἰατροῦ γὰρ τὸ ἐπισκέψασθαι, ὅστις δι’ ἑαυτοῦ ποιεῖται τὴν ἐπίσκεψιν.\n\nγʹ. Οὐκοῦν ἐνδημῆσαι μὲν ὡς ἰατρόν, ὡς δὲ γεωργὸν καταρτίσαι τὴν ἄμπελον βούλεται, ἀναίρειν τὸν νοητὸν σκώληκα, καὶ τὰ περιττὰ ἐκτέμνοντα κλήματα, ἀφ’ ὧν καρπὸν φέρειν οὐ δυνήσεται. Τίνος δὲ τούτου χάριν; Οὐκ αὐτῆς, φησίν, ἧσπερ καθεῖλε τὸν φραγμὸν καὶ τῷ ἐχθρῷ παραδέδωκεν, ἀλλὰ διὰ τὸ κλῆμα τὸ μέλλον ἐξ αὐτῆς δεσποτικὸν ἀναδίδοσθαι. Διόπερ εἰπών, Ἐπίσκεψαι τὴν ἄμπελον ταύτην, ἐπήγαγε, Καὶ ἐπὶ Υἱὸν ἀνθρώπου, ὃν ἐκραταίωσας ἑαυτῷ· τουτέστι, διὰ τὸν γινόμενον ἐκ τῆς ἀμπέλου τῆς Ἰουδαϊκῆς Υἱόν, Ὃν ἐκραταίωσας ἑαυτῷ, ἐπίσκεψαι αὐτήν. Καὶ γὰρ ἀληθῶς τοῦ λαοῦ τῶν Ἰουδαίων ὑπῆρχεν ἡ τοῦ Μονογενοῦς ἐνδημία ἐπίσκεψις, εἴπερ ἔτυχον ἀνασχόμενοι. Διόπερ καὶ Ἰωάννης ἔλεγεν· Εἰς τὰ ἴδια ἦλθε, καὶ οἱ ἴδιοι αὐτὸν οὐκ ἔγνωσαν· αὐτὸς δὲ ὁ Κύριος· Οὐκ ἦλθον εἰ μὴ εἰς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ. Ἐμπεπυρισμένη πυρί, καὶ ἀνεσκαμμένη, ἀπὸ ἐπιτιμήσεως τοῦ προσώπου σου ἀπολοῦνται. Ἐπειδὴ ἀμπελῶνι τὴν τῶν Ἰουδαίων συναγωγὴν συνέκρινεν, ἀναγκαίως μερίζει τὸν λόγον, ποτὲ μὲν πρὸς τὴν εἰκόνα, ποτὲ δὲ πρὸς τούτους, ἐφ’ οἷς τὴν εἰκόνα παρέλαβεν.","english":"But now he asks to see him more compassionately, so that he might do something more for our benefit than before. And what is this? The following verses make it clear. \"And inspect this vine. And tend it, which your right hand planted, and for the Son of Man whom you strengthened for yourself.\" You see that he has asked God to assume not only the role of a farmer but also that of a physician. For it is the physician's role to inspect, who makes the inspection in person.\n\n3. Therefore, he wishes to dwell among them as a physician, and as a farmer to tend the vine, to remove the spiritual worm, and to cut away the superfluous branches from which it will not be able to bear fruit. And for whose sake? Not for its own sake, he says, for which he tore down the hedge and handed it over to the enemy, but because of the branch that is to be produced from it, the Lordly one. Therefore, having said, \"Inspect this vine,\" he added, \"And for the Son of Man, whom you strengthened for yourself\"; that is, because of the Son who comes from the Jewish vine, whom you strengthened for yourself, inspect it. For truly, the visitation of the Only-begotten was for the people of the Jews, if they had endured it. Therefore John also said, \"He came to his own, and his own did not know him\"; and the Lord himself said, \"I came only for the lost sheep of the house of Israel.\" \"Burned with fire and dug up, they will perish from the rebuke of your face.\" Since he compared the synagogue of the Jews to a vineyard, he necessarily divides his discourse, sometimes addressing the image, sometimes addressing those for whom he adopted the image.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπίσκεψαι τὴν ἄμπελον ταύτην","severity":"info","text":"The phrase 'Inspect this vine' echoes Psalm 79(80):9 LXX, where the psalmist asks God to tend the vine planted by His right hand.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰς τὰ ἴδια ἦλθε, καὶ οἱ ἴδιοι αὐτὸν οὐκ ἔγνωσαν","severity":"info","text":"The quotation 'He came to his own, and his own did not know him' is from John 1:11, though the exact wording differs from the standard text; Hesychius may cite from memory or a variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἦλθον εἰ μὴ εἰς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ","severity":"info","text":"The Lord's saying 'I came only for the lost sheep of the house of Israel' is not a direct Gospel verse but a paraphrase of Matthew 15:24 or Luke 15:4, adapted to Hesychius' typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐμπεπυρισμένη πυρί, καὶ ἀνεσκαμμένη","severity":"info","text":"The phrase 'Burned with fire and dug up' likely alludes to the destruction of the Second Temple in 70 CE, a common trope in patristic anti-Jewish polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"γʹ","severity":"info","text":"The numeral γʹ marks the third section of the commentary on this psalm, indicating a clear division in Hesychius' exegetical structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐπίσκεψαι","severity":"info","text":"The verb ἐπίσκεψαι (inspect) carries a medical connotation, as Hesychius explicitly notes: it is the physician's role to inspect, linking the psalmist's request to Christ's healing visitation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Son of Man' in the psalm citation is ambiguous: Hesychius interprets it as Christ (the Only-begotten), but the original Hebrew text refers to a human figure; the reading follows the Christological interpretation.","The phrase 'burned with fire and dug up' may refer to a specific historical event (e.g., the Temple's destruction) or be a metaphorical description of divine punishment; the commentary assumes the former."],"confidence":"high","notes":[]},{"i":144,"ref":"p144","source":"Ἐνεπυρίσθη τοίνυν πυρὶ ἡ τῶν Ἰουδαίων ἄμπελος, τουτέστιν, ἡ συναγωγή· ἐκεῖνο δέ, περὶ οὗ ὁ Χριστὸς ἔλεγε· Πῦρ ἦλθον βαλεῖν εἰς τὴν γῆν, καὶ τί ἔθελον, εἰ ἤδη ἀνήφθη; Τούτου δὲ χάριν ἐβλήθη τὸ πῦρ, καὶ ἀνεσκάφη, ἵνα ἀνασκαφείσης αὐτῆς, γυμνωθῇ ὁ ἐν ταύτῃ κεκρυμμένος θεμέλιος· περὶ οὗ Ἡσαΐας ἔλεγεν· Ἰδοὺ ἐγὼ ἐμβαλῶ μέλιος· περὶ οὗ Ἡσαΐας ἔλεγεν· Ἰδοὺ ἐγὼ ἐμβαλῶ εἰς τὰ θεμέλια Σιὼν λίθον πολυτελῆ, ἐκλεκτόν, ἀκρογωνιαῖον, ἔντιμον· καὶ ὁ πιστεύων ἐπ’ αὐτῷ οὐ καταισχυνθήσεται. Ἀλλὰ μὴν καὶ ὁ Δαυῒδ ἔλεγεν· Μνήσθητι, Κύριε, τῶν υἱῶν Ἐδὼμ τὴν ἡμέραν Ἱερουσαλήμ· δηλαδὴ τῶν ἐθνῶν τῶν λεγόντων, Ἐκκενοῦτε ἕως τῶν θεμελίων αὐτῆς. Μέχρι γὰρ τοσούτου τὰ παρὰ τοῖς Ἰουδαίοις ὑπὸ τῶν ἐθνῶν ἐξορύττεται, ἐπιμελῶς ἐρευνώμενα δηλαδή, καὶ ψηλαφώμενα, ἄχρις οὗ τὸν θεμέλιον γυμνώσωσιν, ὅνπερ ἐκεῖνοι κρύπτουσι. Διὸ ἀπὸ ἐπιτιμήσεως τοῦ προσώπου τοῦ Θεοῦ, νοήσεις τοῦ Χριστοῦ, ἀπολοῦνται. Ἐπετίμησε γὰρ αὐτοῖς, ὅτι τὰς κλεῖς τῆς γνώσεως ἔχοντες, οὔτε αὐτοὶ εἰσέρχονται, καὶ τοὺς εἰσελθεῖν βουλομένους κωλύουσι. Γενεθήτω ἡ χείρ σου ἐπ’ ἄνδρα δεξιᾶς σου, καὶ ἐπὶ Υἱὸν ἀνθρώπου, ὃν ἐκραταίωσας σεαυτῷ. Καὶ οὐ μὴ ἀποστῶμεν ἀπὸ σοῦ. Ἄνδρα δεξιᾶς τὸν Χριστὸν λέγει· ἄνδρα διὰ τὴν ἀνθρωπότητα· δεξιᾶς αὐτοῦ, πρῶτον μὲν ὡς ἐν δεξιᾷ τοῦ Πατρὸς μετὰ σαρκὸς καθεζόμενον· ἔπειτα διὰ τὸ πᾶσαν ὅτι τὴν κτίσιν συνεστήσατο. Αὐτὸν καὶ Υἱὸν ἀνθρώπου ὁμοίως διὰ τὴν σάρκα καλεῖ· ἀλλ’ ἵνα λογίσῃ ὅλον ὁμοούσιον πρὸς τὸν Πατέρα διὰ τὴν θεότητα, Ὃν ἐκραταίωσας ἑαυτῷ, φησίν. Ἐκραταίωσε γὰρ αὐτόν, ὡς αὐτὸς γεννήσας·","english":"The vine of the Jews was therefore burned with fire, that is, the synagogue; and that is what Christ spoke of: \"I came to cast fire upon the earth, and what do I wish, if it has already been kindled?\" For this reason the fire was cast, and it was dug up, so that when it was dug up, the foundation hidden within it might be laid bare; concerning which Isaiah said: \"Behold, I will place a precious stone, choice, cornerstone, honorable, into the foundations of Zion; and he who believes in it will not be put to shame.\" And indeed David also said: \"Remember, Lord, the sons of Edom on the day of Jerusalem,\" that is, the nations that say, \"Lay waste even to its foundations.\" For to that extent the things among the Jews are dug out by the nations, being diligently searched and felt, until they lay bare the foundation which they hide. Therefore, from the rebuke of the face of God, you will understand that of Christ, they will perish. For he rebuked them because, having the keys of knowledge, they neither enter themselves nor prevent those who wish to enter. \"Let your hand be upon the man of your right hand, and upon the Son of Man, whom you strengthened for yourself. And we shall not depart from you.\" He calls Christ the man of the right hand: man because of his humanity; of his right hand, first as sitting at the right hand of the Father with flesh, then because he established all creation. He also calls him Son of Man similarly because of the flesh, but so that he might consider the whole consubstantial with the Father because of the divinity, \"whom you strengthened for yourself,\" he says. For he strengthened him, as having begotten him himself.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πῦρ ἦλθον βαλεῖν εἰς τὴν γῆν","severity":"info","text":"Hesychius attributes to Christ a saying not found in the canonical Gospels; it may derive from an apocryphal tradition or be a loose paraphrase of Luke 12:49 or a similar logion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ ἐγὼ ἐμβαλῶ εἰς τὰ θεμέλια Σιὼν λίθον πολυτελῆ","severity":"info","text":"The Isaiah quotation is not verbatim from the Septuagint; it appears to be a conflation or paraphrase of Isa 28:16 LXX, possibly from a variant textual tradition or memory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μνήσθητι, Κύριε, τῶν υἱῶν Ἐδὼμ τὴν ἡμέραν Ἱερουσαλήμ","severity":"info","text":"This Davidic citation does not correspond to any known psalm verse; it may be a misremembered or apocryphal psalm, or a conflation of Ps 136(137):7 and Ps 78(79):1 LXX.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἄνδρα δεξιᾶς","severity":"info","text":"Hesychius interprets 'man of the right hand' as a title for Christ, combining humanity (ἄνδρα) with the right-hand position of the Son at the Father's side, and alluding to Christ as the agent of creation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐνεπυρίσθη τοίνυν πυρὶ ἡ τῶν Ἰουδαίων ἄμπελος","severity":"info","text":"The burning of the Jewish vine/synagogue reflects a common patristic trope of supersessionism, where the destruction of the Temple in 70 CE is seen as divine punishment and the uncovering of the true foundation (the Church).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Γενεθήτω ἡ χείρ σου ἐπ’ ἄνδρα δεξιᾶς σου","severity":"info","text":"This passage transitions from allegorical exegesis of the vine and foundation to a direct christological interpretation of a prayer-like petition, linking the 'man of the right hand' and 'Son of Man' as consubstantial with the Father.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the fire-saying attributed to Christ is uncertain; it may be a lost apocryphon or a paraphrase.","The Davidic quotation is not identifiable in the canonical Psalter; its origin is unclear.","The phrase 'face of God' (προσώπου τοῦ Θεοῦ) is glossed as 'Christ' by Hesychius, but the syntax is ambiguous."],"confidence":"medium","notes":[]},{"i":145,"ref":"p145","source":"ἑαυτῷ δὲ ἐκραταίωσεν, ἐπειδὴ ἰσοδύναμον καὶ ἀπαράλλακτον κατὰ πάντα ἐγέννησεν. Ἐπὶ τούτων γενέσθαι τὴν χεῖρα τοῦ Πατρός, τουτέστι, διὰ τοῦ προβῆναι ἐφ’ ἡμῶν τὰ σημεῖα εὔχεται καὶ τὰ θαύματα· ταῦτα γὰρ ποτὲ χεὶρ Θεοῦ, ποτὲ δάκτυλος ὀνομάζεται. Οὐκ ἔτι δὲ διὰ προφήτου, ἢ θεοφόρου τινός, καθάπερ διὰ Μωϋσέως, ἢ διὰ Ἠλία, καὶ τῶν προφητῶν, γενέσθαι τὰ ἐφ’ ἡμῖν σημεῖα παρακαλεῖ· ἀλλὰ διὰ τοῦ Υἱοῦ, ὑποσχόμενος ὡς ἐὰν τοῦτο γένηται, εἰ μὴ ἀποστῶμεν ἀπ’ αὐτοῦ· πολλάκις γὰρ ἀπέστημεν. Ζωώσεις ἡμᾶς, καὶ τὸ ὄνομά σου ἐπικαλεσόμεθα. Ζωώσεις ἡμᾶς τῷ ὕδατι τῷ ζῶντι τοῦ βαπτίσματος. Τότε γὰρ αὐτοῦ καὶ τὸ ὄνομα ἐπικαλούμεθα, ἀπὸ Χριστοῦ Χριστιανοὶ λεγόμενοι. Κύριε ὁ Θεὸς τῶν δυνάμεων, ἐπίστρεψον ἡμᾶς, καὶ ἐπίφανον τὸ πρόσωπόν σου, καὶ σωθησόμεθα. Συνεχῶς ταῦτα. Οὐ γὰρ δὴ μόνον κατὰ τὸ παρὸν ὁ προφήτης πρεσβεύεται· δηλῶν, ὡς οὐκ ἄλλως ἐπιστραφῆναι οὐδὲ σωθῆναι, εἰ μὴ δι’ ἐπιφανείας τοῦ προσώπου τοῦ Θεοῦ, τοῦ Λόγου δηλαδὴ τοῦ σαρκωθέντος, δυνάμεθα.","english":"He strengthened for himself, because he begot one equal in power and identical in all respects. He prays that the hand of the Father be upon these, that is, that the signs and wonders be advanced among us; for these are sometimes called the hand of God, sometimes the finger. He no longer asks that the signs among us be performed through a prophet or some God-bearer, as through Moses, or through Elijah and the prophets, but through the Son, promising that if this happens, we will not abandon him—for we have often abandoned him. You will give us life, and we will call upon your name. You will give us life with the living water of baptism. For then we call upon his name, being called Christians from Christ. Lord God of the powers, turn us back, and show your face, and we will be saved. These things are constant. For the prophet does not intercede only for the present; showing that we cannot be turned back or saved otherwise, except through the manifestation of the face of God, that is, of the Word incarnate.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"χεὶρ Θεοῦ","severity":"info","text":"The phrase 'hand of God' is a standard biblical metaphor for divine power or intervention, here linked to signs and wonders.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δάκτυλος","severity":"info","text":"'Finger' of God is a related biblical image (e.g., Exod 31:18) for specific divine action, used interchangeably with 'hand' in this passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ζωώσεις ἡμᾶς τῷ ὕδατι τῷ ζῶντι τοῦ βαπτίσματος","severity":"info","text":"The 'living water' of baptism echoes John 4:10-14 (the Samaritan woman) and early Christian baptismal theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριε ὁ Θεὸς τῶν δυνάμεων","severity":"info","text":"The invocation 'Lord God of the powers' recalls the Septuagintal title for God in military or theophanic contexts (e.g., Ps 24:8 LXX).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀπὸ Χριστοῦ Χριστιανοὶ λεγόμενοι","severity":"info","text":"The etymology 'Christians from Christ' is a standard patristic trope (cf. Acts 11:26), reinforcing the link between name and baptism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Συνεχῶς ταῦτα","severity":"info","text":"The phrase 'These things are constant' marks a transition from exegesis to a summary of the psalmist's ongoing intercession.","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 4:10","text":"The English carries the scriptural phrase “living water”, which matches John 4:10. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":146,"ref":"p146","source":"ΨΑΛΜΟΣ Πʹ. Εἰς τὸ τέλος, ὑπὲρ τῶν ληνῶν. Ψαλμὸς τῷ Ἀσάφ.\n\nαʹ. Τίνος χάριν ἄρα τὸν παρόντα ψαλμὸν ὁ προφήτης ἐπιλήνιον ἔταξεν; Οὐδὲ γὰρ ληνοῦ, ἢ τρυγητοῦ τινος, ἢ ἀπαρχῶν ὅλως τῶν ἐξ ἀγροῦ κατὰ τὸ παρὸν μέμνηται· τὸν Ἰωσὴφ δὲ προβάλλεται εἰκόνα τοῦ Χριστοῦ γεγονότα καὶ μαρτύριον, ὅστις τὴν ληνὸν τῶν ὑπὲρ ἡμῶν παθημάτων ἐπάτησεν, ὡς αὐτὸς διὰ τῆς Ἡσαΐου προφητείας ἐδίδαξε· Ληνὸν ἐπάτησα μόνος. Διὰ τί δὲ ληνὸν τὰ πάθη καλεῖ; Ἐπειδὴ γλεύκους δίκην ἡμεῖς τὸ ἐξ αὑτῶν ἀποῤῥεῦσαν αἷμα πίνοντες, εὐφραινόμεθα. Ἀγαλλιᾶσθε τῷ Θεῷ τῷ βοηθῷ ἡμῶν, ἀλαλάξατε τῷ Θεῷ Ἰακώβ. Καλῶς ἡμᾶς ἐπὶ τῷ Θεῷ ὡς καὶ δυνατῷ καὶ γνησίῳ βοηθῷ ἀγαλλιᾶσθαι βούλεται, ἐπ’ ἀνθρώπῳ δὲ οὐδενί· οὔτε γὰρ τὸ δυνατὸν παρ’ αὐτοῖς, οὔτε τὸ γνήσιον σώζεται· ἐπειδὴ καὶ γνώμης ὀλισθηρᾶς, ὡσαύτως δὲ καὶ ἰσχύος τυγχάνουσιν. Ἀλλὰ μὴν καὶ ἀλαλάζειν ἡμᾶς ὡς ἤδη διὰ τῆς τοῦ Θεοῦ βοηθείας νενικηκότας ἐκέλευσε. Θεοῦ δὲ τίνος; Τοῦ Θεοῦ, φησίν, Ἰακώβ. Καὶ σιωπᾷ μὲν τὸν Ἀβραάμ, καταλιμπάνει δὲ τὸν Ἰσαάκ· εἶτα μόνου τοῦ Ἰακὼβ ὡς ἁρμόττοντος τοῦ προκειμένου μέμνηται. Ἀλαλαγμοῦ δὲ μνημονεύσας, νίκην τινὰ ἢ σύμβολον τὸ ἀλαλάζειν ᾐνίξατο. Αὐτὴ δὲ ἡμῖν, πτερνισθέντος τοῦ ἐχθροῦ παρὰ τοῦ Χριστοῦ, γέγονε. Διόπερ τὸν Θεὸν Ἰακὼβ δικαίως παρήγαγεν, ἐπειδὴ πτερνιστὴς ὁ Ἰακὼβ ἑρμηνεύεται. Λάβετε ψαλμόν, καὶ δότε τύμπανον, ψαλτήριον τερπνὸν μετὰ κιθάρας. Σύμβολον τῆς ἀρχαίας Διαθήκης τὸ τύμπανον, ὡς φωνὴν ἔχον εἰκῆ βομβοῦσαν καὶ ἄσημον· καὶ ὅτι Μαρία ἡ Μωϋσέως ἀδελφὴ μετὰ τυμπάνου πρὸ τοῦ λαοῦ τῶν Ἰουδαίων ἐχόρευεν.","english":"Psalm 80. For the End, concerning the winepresses. A psalm for Asaph.\n\n1. For what reason, then, did the prophet assign the present psalm to the winepress? For he makes no mention at all of a winepress, or of any vintage, or of first fruits from the field in the present context; but he sets forth Joseph as an image and testimony of Christ, who trod the winepress of the sufferings on our behalf, as he himself taught through the prophecy of Isaiah: \"I alone trod the winepress.\" Why does he call the sufferings a winepress? Because, like new wine, we drink the blood that flowed from them and are gladdened. Rejoice in God, our helper; shout aloud to the God of Jacob. He rightly wishes us to rejoice in God as both powerful and genuine helper, but in no man; for among them neither power nor genuineness is preserved, since they are of slippery judgment and likewise of weak strength. Moreover, he commanded us to shout aloud as already victorious through the help of God. And of which God? Of the God, he says, of Jacob. He passes over Abraham in silence and leaves out Isaac; then he mentions only Jacob as fitting the present subject. And having mentioned the shout of victory, he intimated some victory or symbol in the shouting. This victory came to us when the enemy was tripped up by Christ. Therefore he rightly introduced the God of Jacob, since Jacob is interpreted as \"he who trips.\" Take up the psalm, and give the timbrel, the pleasant psaltery with the cithara. The timbrel is a symbol of the Old Covenant, as having a voice that booms emptily and indistinctly; and because Miriam, the sister of Moses, danced with a timbrel before the people of the Jews.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΨΑΛΜΟΣ Πʹ. Εἰς τὸ τέλος, ὑπὲρ τῶν ληνῶν. Ψαλμὸς τῷ Ἀσάφ.","severity":"info","text":"The superscription assigns the psalm to Asaph and links it to winepresses, a theme Hesychius immediately questions and reinterprets christologically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ληνὸν ἐπάτησα μόνος","severity":"info","text":"Hesychius cites Isaiah 63:3 (LXX) as a prophecy of Christ treading the winepress of sufferings, a key typological link.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πτερνιστής","severity":"info","text":"Hesychius etymologizes Jacob's name as 'he who trips' (πτερνιστής), connecting the victory over the enemy to Christ's act of tripping up the adversary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τύμπανον","severity":"info","text":"The timbrel is interpreted as a symbol of the Old Covenant, with a reference to Miriam (Exodus 15:20) dancing with a timbrel, contrasting it with the New Covenant's clearer music.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἰωσὴφ ... εἰκόνα τοῦ Χριστοῦ","severity":"info","text":"Joseph is presented as a type of Christ, a common patristic typology, here specifically as the one who trod the winepress of sufferings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀλαλάξατε","severity":"caution","text":"The term 'shout aloud' (ἀλαλάξατε) is interpreted as a victory cry, but the exact ritual or liturgical context in the psalm remains ambiguous; Hesychius supplies a symbolic reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not present; the Greek original is used. The phrase 'Εἰς τὸ τέλος' is ambiguous: it may mean 'for the end' (eschatological) or be a liturgical rubric; Hesychius does not clarify."],"confidence":"high","notes":[]},{"i":147,"ref":"p147","source":"Ὁ ψαλμῳδὸς δὲ χαρακτηρίζει τὴν Νέαν· σαφῆ γὰρ καὶ τρανὰ καὶ λίαν ἔναρθρα οἱ ψάλλοντες, ὥσπερ δὲ τὸ εὐαγγέλιον φθέγγεται. Ἐπειδὴ τοίνυν ταῦτα πρὸς τὸν λαὸν τῶν Ἰουδαίων διαλέγεται, παιδεύων αὐτοὺς ἐπὶ τίνι μὲν ἀγαλλιᾶσθαι καὶ ἀλαλάζειν ὀφείλουσι, ποῖον δὲ θέσθαι πρὸς τὴν ἐξ ἐθνῶν Ἐκκλησίαν συνάλλαγμα, σαφῶς αὐτοῖς λαβεῖν τὰ νέα καὶ δοῦναι αὐτοῖς τὰ ἀρχαῖα προτρέπεται· τῇ γὰρ συμπλοκῇ χρησιμώτερα γίνεται. Καὶ ὁ μὲν ἔχων τὴν ἀλήθειαν, ἔτι μᾶλλον πληροῦται τὴν εἰκόνα δεχόμενος· ὁ δὲ τὴν εἰκόνα ἔχων, εὐεργετεῖται μεγάλως, λαβὼν τὴν ἀλήθειαν, ἧς ἕνεκα καὶ τὴν εἰκόνα κέκτηται· διόπερ φησί, Ψαλτήριον τερπνὸν μετὰ κιθάρας, τουτέστι τὰ νέα μετὰ τῶν ἀρχαίων· καθάπερ καὶ Σολομών φησιν ἐν τοῖς ᾌσμασιν· Νέα πρὸς παλαιά, ὅσα ἔδωκέ μοι ἡ μήτηρ μου, ἀδελφέ μου, ἐτήρησά σοι. Διὰ τί δὲ ταῦτα ψαλτηρίῳ καὶ κιθάρᾳ παρείκασεν; Ἐπειδὴ συγγενῆ μὲν ἀλλήλοις τὰ ὄργανα, διαφόρους δὲ τῶν χορδῶν τοὺς συνδέσμους ἔχει· τὸ μὲν ἄνω, τὸ δὲ κάτω δεσμούμενον, ὥσπερ ἡ Ἀρχαία καὶ ἡ Νέα συγγενής· εἰς ἕνα γὰρ σκοπὸν τὴν εὐσέβειαν βλέπουσιν· ἀλλὰ τῆς μὲν αἱ ἐντολαὶ κάτω, διὰ τὸ ταπεινὸν τῶν νομοθετουμένων· τῆς δὲ ὑψηλαὶ καὶ ἄνω, διὰ τὸ λίαν ὑψηλὸν καὶ ἀνηγμένον τῶν παρὰ Χριστοῦ μαθητευθέντων τυγχάνουσιν. Σαλπίσατε ἐν νεομηνίᾳ σάλπιγγι, ἐν εὐσήμῳ ἡμέρᾳ ἑορτῆς ὑμῶν. Σαφῶς τὸ δεῖν ἐν νεομηνίᾳ σαλπίζειν τὸν ἐν νόμῳ διαγορεύεται, οὐ μὴν ἑκάστου μηνός· διόπερ ἡμέρας εὐσήμου Δαυῒδ ἐμνημόνευσεν, εἰς τὴν μίαν τοῦ ἑβδόμου μηνὸς τὸν λόγον ἀναπέμψαι βουλόμενος. Αὕτη γὰρ εὔσημος, τουτέστιν, ἐπίσημος διὰ τὸν νόμον ἐτύγχανε·","english":"The psalmist characterizes the New [Covenant]; for those who sing utter clear, distinct, and very articulate words, just as the Gospel speaks. Since, then, these things are addressed to the people of the Jews, instructing them on what they ought to rejoice and raise the shout, and what kind of agreement they should make with the Church from the Gentiles, he clearly urges them to take the new things and give the old things to them; for by the interweaving they become more useful. And the one who has the truth is even more fulfilled by receiving the image; while the one who has the image is greatly benefited by receiving the truth, for the sake of which he also possesses the image. Therefore he says, \"A pleasant psaltery with a cithara,\" that is, the new things with the old; just as Solomon says in the Song of Songs: \"New things with old, all that my mother gave me, my brother, I kept for you.\" Why did he liken these to a psaltery and a cithara? Because the instruments are akin to each other, but have different fastenings of the strings: one bound above, the other below, just as the Old and the New are akin; for they look to one goal, piety. But the commandments of the former are below, because of the lowliness of the things legislated; while those of the latter are high and elevated, because of the very high and exalted nature of the things taught by Christ. \"Blow the trumpet at the new moon, on a notable day of your feast.\" The law clearly prescribes that one must blow the trumpet at the new moon, not of every month; therefore David mentioned a notable day, wishing to refer the matter to the first day of the seventh month. For this was notable, that is, distinguished because of the law.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ψαλτήριον τερπνὸν μετὰ κιθάρας","severity":"info","text":"Hesychius interprets the phrase as symbolizing the New and Old Covenants together, with the psaltery and cithara representing the two Testaments in harmony.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Νέα πρὸς παλαιά, ὅσα ἔδωκέ μοι ἡ μήτηρ μου, ἀδελφέ μου, ἐτήρησά σοι","severity":"info","text":"This is a paraphrase of Song of Songs (Canticles) 8:10 (LXX), where the bride speaks of keeping new and old things for her brother. Hesychius uses it to support the typological exchange.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαλπίσατε ἐν νεομηνίᾳ σάλπιγγι, ἐν εὐσήμῳ ἡμέρᾳ ἑορτῆς ὑμῶν","severity":"info","text":"The reference to blowing the trumpet at the new moon and the notable day of the feast alludes to the Jewish practice of the Feast of Trumpets (Rosh Hashanah) on the first of Tishri, as prescribed in Leviticus 23:24 and Numbers 29:1.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὁ ψαλμῳδὸς δὲ χαρακτηρίζει τὴν Νέαν","severity":"info","text":"This passage continues the typological interpretation of Psalm 80, where the psalmist is seen as characterizing the New Covenant, linking the psalm to the theme of exchange between Old and New.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"συνάλλαγμα","severity":"info","text":"The term συνάλλαγμα (agreement) here denotes the theological exchange between the Jewish people and the Church from the Gentiles, where the old gives way to the new.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὸ μὲν ἄνω, τὸ δὲ κάτω δεσμούμενον","severity":"info","text":"Hesychius draws a parallel between the physical construction of the psaltery (strings bound above) and cithara (strings bound below) and the respective lowliness of Old Testament commandments and the elevated nature of Christ's teachings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical reference for the trumpet blowing is not explicitly cited; it is assumed to be from the Pentateuch. The paraphrase from Song of Songs is not verbatim from the LXX, suggesting a possible memory quotation or variant text."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"Psalm 81:3","text":"The English carries the scriptural phrase “blow the trumpet”, which matches Psalm 81:3. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":148,"ref":"p148","source":"φησὶ δὲ οὕτως· Τοῦ μηνὸς τοῦ ἑβδόμου, μιᾷ τοῦ μηνός, ἔσται ὑμῖν ἀνάπαυσις, μνημόσυνον σαλπίγγων. Ὅθεν καὶ νῦν ὁ ψαλμῳδὸς ἐπήγαγεν· Ὅτι πρόσταγμα τῷ Ἰσραήλ ἐστι, καὶ κρίμα τῷ Θεῷ Ἰακώβ, δηλῶν ὡς οὐ καινοτομεῖ τὸν λόγον, ἀρχαίᾳ δέ τινι νομοθεσίᾳ ἕπεται, ἀλλὰ ταύτης ἀνθ’ ὅτου τὸ παρὸν ἐμνημόνευσε, πάντως νεομηνίαν μὲν τὸν καιρὸν καλῶν τῆς τοῦ Σωτῆρος ἀφίξεως· Ἥτις γὰρ ἐν Χριστῷ, καινὴ κτίσις· τὰ ἀρχαῖα παρῆλθεν· ἰδοὺ γέγονε τὰ πάντα καινά, ὁ Παῦλός φησι· σάλπιγγα δὲ τὸν εὐαγγελικὸν λόγον, εὔσημον δὲ ἡμέραν, τοῦ Δεσπότου Πάσχα· ὅθεν Ἀκύλας μὲν Πανσέληνον ἐκδέδωκε, Σύμμαχος δὲ Μηνιαῖον, τὴν πεντεκαιδεκάτην τοῦ μηνὸς ἡμέραν ἑκάτερος λέγοντες. Ἐν ταύτῃ δὲ σαλπίζειν κατὰ τὸν νόμον οὐκ ἐξῆν, ὥστε τὴν ἡμέραν ἐκείνην ἄρα αἰνίττεται, ἐν ᾗ Χριστὸς ὑπὲρ ἡμῶν πάσχει. Τεσσαρεσκαιδεκάτῃ γὰρ ἐν τῷ καιρῷ τοῦ τυπικοῦ Πάσχα παραδοθείς, τὸν σταυρὸν κατὰ τὴν ἑξῆς δηλαδὴ τὴν πεντεκαιδεκάτην ὑφίσταται. Ἐκείνην τοίνυν νεομηνίαν καλεῖ καὶ πανσέληνον, ὡς ἀρχὴν ἅμα καὶ πλήρωμα τοῦ καιροῦ, καθ’ ὃν ἡμῶν ἡ σωτηρία τυγχάνουσα. Ἐν αὐτῇ κελεύει σαλπίζειν, τουτέστιν, εὐαγγελίζεσθαι, πρόσταγμα τοῦτο τῷ Ἰσραὴλ εἶναι φήσας, πρόσταγμα δὲ οὐχ ἁπλῶς, ἀλλὰ κρίμα τῷ Θεῷ Ἰακώβ, ὅστις ἀπὸ τοῦ σταυροῦ ἀρχὴν ἐνεργείας λαβών, τὸ εὐαγγελικὸν ἐδικαίωσε κήρυγμα· διόπερ τοῖς ἀποστόλοις ἔλεγεν· Ὅταν ὑψωθῶ, πάντας ἑλκύσω πρὸς ἐμαυτόν. Ὅτι δὲ Θεὸν Ἰακὼβ τὸν Χριστὸν ἐπωνόμαζε, τοῖς μετὰ ταῦτα μάνθανε. Μαρτύριον ἐν τῷ Ἰωσὴφ ἔθετο αὐτόν, ἐν τῷ ἐξελθεῖν αὐτὸν ἐκ γῆς Αἰγύπτου. Τίνα τὸν Θεὸν Ἰακώβ; Περὶ οὗ φθάσας ἔλεγεν.","english":"He speaks thus: \"On the seventh month, on the first day of the month, there will be a rest for you, a memorial of trumpets.\" Hence also now the psalmist added: \"Because it is a commandment to Israel, and a judgment to the God of Jacob,\" indicating that he is not innovating the word, but follows some ancient legislation; but why he mentioned the present [matter] instead of that, he certainly calls the time of the Savior's arrival a new moon; for \"in Christ, there is a new creation; the old things have passed away; behold, all things have become new,\" Paul says; and the trumpet he calls the evangelical word, and the well-signified day, the Lord's Pascha; whence Aquila rendered it \"full moon,\" and Symmachus \"monthly,\" each referring to the fifteenth day of the month. On this day, according to the law, it was not permitted to blow the trumpet, so that day is therefore alluded to, on which Christ suffers for us. For on the fourteenth day, at the time of the typological Pascha, having been handed over, he undergoes the cross on the following day, that is, the fifteenth. That day, then, he calls a new moon and a full moon, as both the beginning and the fulfillment of the time in which our salvation occurs. On it he commands to blow the trumpet, that is, to proclaim the gospel, having said that this is a commandment to Israel, and not merely a commandment, but a judgment to the God of Jacob, who, having taken the beginning of his activity from the cross, justified the evangelical proclamation; therefore he said to the apostles: \"When I am raised up, I will draw all to myself.\" And that he called Christ the God of Jacob, learn from what follows. He placed a testimony in Joseph, when he came out of the land of Egypt. Who is the God of Jacob? Concerning whom he said earlier.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τοῦ μηνὸς τοῦ ἑβδόμου, μιᾷ τοῦ μηνός, ἔσται ὑμῖν ἀνάπαυσις, μνημόσυνον σαλπίγγων","severity":"info","text":"Hesychius paraphrases Leviticus 23:24 (LXX: 'ἐν τῷ μηνὶ τῷ ἑβδόμῳ μιᾷ τοῦ μηνός... μνημόσυνον σαλπίγγων'), the law of the Feast of Trumpets.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅτι πρόσταγμα τῷ Ἰσραήλ ἐστι, καὶ κρίμα τῷ Θεῷ Ἰακώβ","severity":"info","text":"This is a citation of Psalm 81:4 (LXX: 'ὅτι πρόσταγμα τῷ Ἰσραήλ ἐστιν, κρίμα τῷ θεῷ Ἰακώβ'), the lemma verse under comment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἥτις γὰρ ἐν Χριστῷ, καινὴ κτίσις· τὰ ἀρχαῖα παρῆλθεν· ἰδοὺ γέγονε τὰ πάντα καινά","severity":"info","text":"Hesychius alludes to 2 Corinthians 5:17 (καινὴ κτίσις) and possibly to a baptismal or paschal formula; the phrasing is not a direct quotation but a paraphrase of Pauline themes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀκύλας μὲν Πανσέληνον ἐκδέδωκε, Σύμμαχος δὲ Μηνιαῖον","severity":"info","text":"Hesychius cites the Jewish Greek versions of Aquila and Symmachus for the Hebrew term for 'new moon' or 'full moon', showing his use of the Hexaplaric tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Θεὸν Ἰακὼβ τὸν Χριστὸν ἐπωνόμαζε","severity":"info","text":"Hesychius identifies the 'God of Jacob' in the psalm with Christ, a Christological reading typical of Antiochene and Jerusalem exegesis, linking the title to Joseph's exodus from Egypt as a type.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μαρτύριον ἐν τῷ Ἰωσὴφ ἔθετο αὐτόν, ἐν τῷ ἐξελθεῖν αὐτὸν ἐκ γῆς Αἰγύπτου","severity":"info","text":"Hesychius signals a typological argument to be developed later, linking the 'God of Jacob' to Christ through the Joseph narrative, but defers the full explanation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἥτις γὰρ ἐν Χριστῷ, καινὴ κτίσις' is not a direct scriptural citation but a conflation; the source of 'τὰ ἀρχαῖα παρῆλθεν· ἰδοὺ γέγονε τὰ πάντα καινά' is unclear.","The reference to 'Μαρτύριον ἐν τῷ Ἰωσὴφ' is cryptic; Hesychius may allude to a lost homily or a typological tradition not fully preserved."],"confidence":"high","notes":[]},{"i":149,"ref":"p149","source":"Πῶς δέ, Μαρτύριον, ἐν τῷ ἐξελθεῖν αὐτὸν ἐκ γῆς Αἰγύπτου; Ἐπειδὴ γὰρ εἰκὼν τοῦ Χριστοῦ ὁ Ἰωσὴφ ἐτύγχανε διὰ τὸν τῶν ἀδελφῶν φθόνον, διὰ τὴν πρᾶσιν, διὰ τὴν ἐν ἐλευθερίᾳ δουλείαν, διὰ τὴν τῶν ἀστέρων προσκύνησιν, καὶ ἕτερα τοιαῦτα, ὅσα ἐξὸν ἐκ τῆς κατ’ ἐκεῖνον ἱστορίας ἐκλέγεσθαι· ἔργῳ δηλῶσαι βουλόμενος, ὅτι μαρτύριον αὐτοῦ καὶ στήλη Ἰωσὴφ ἐτύγχανε, καὶ καθάπερ ἐκεῖνον, οὕτως καὶ αὐτὸν ἐξ ἐπιβουλῶν ἐπιβουλαὶ διεδέχοντο. Ἀποθανόντος Ἡρώδου, ὅστις αὐτὸν ἀνελεῖν ἐπεχείρησεν· ἐπανελθὼν γὰρ ἐξ Αἰγύπτου ἐν τῇ Γαλιλαίᾳ διὰ τὸν φόβον Ἀρχελάου κρύπτεται, ὡς καὶ τούτου μετὰ τὸν Ἡρώδην ἐπιβουλεύειν μέλλοντος.\n\nβʹ. Γλῶσσαν ἣν οὐκ ἔγνω ἤκουσεν. Ποίαν; Τὴν τῶν συκοφαντούντων, ἐρεῖς· ταύτην γὰρ οὐκ ἔγνω· οὐκ ἀγνοῶν, ἀλλ’ ὡς τὸ ψεῦδος εἰς ὦτα μὴ θέμενος· Θεοῦ γὰρ τὸ τοιοῦτον ἀλλότριον. Ἀλλ’ ὅμως ἐπειδὴ γέγονεν ἄνθρωπος, ἐν τῷ κρίνεσθαι, τῶν συκοφαντούντων ἀναγκαζόμενος ἤκουεν. Ἦν δὲ καὶ τοῦτο τῷ Ἰωσὴφ μαρτύριον, ἐπειδὴ καὶ αὐτὸς λεγούσης τῆς Αἰγυπτίας ἤκουσε· Κοιμήθητι μετ’ ἐμοῦ· οὐ μὴν ἔγνω τῆς λεγούσης τὴν γλῶσσαν· οὐδὲ γὰρ συγκατέθετο. Ἀπέστησεν ἀπὸ ἄρσεων τὸν νῶτον αὐτοῦ· οὐκ ἐνωτοφόρησέ, φησι, τῇ ἁμαρτίᾳ· λέγει γὰρ ἄρσεις τὰ τῶν ἁμαρτημάτων φορτία, ὧν ὁ Δαυῒδ τὸ βάρος αἰνιττόμενος ἔλεγεν· Ὡσεὶ φορτίον βαρὺ ἐβαρύνθησαν ἐπ’ ἐμέ· ἀλλ’ ὁ μὲν Ἰωσὴφ τῆς μοιχείας, παντελῶς δὲ ἁμαρτίας ὁ Χριστὸς ἀπέσχετο· Αἱ χεῖρες αὐτοῦ ἐν τῷ κοφίνῳ ἐδούλευσαν.","english":"How then, O Martyrium, did he come out of the land of Egypt? For since Joseph was an image of Christ because of the envy of his brothers, because of the sale, because of the slavery in freedom, because of the adoration of the stars, and other such things as may be selected from the history concerning him, wishing to show in deed that Joseph was his martyrdom and monument, and just as that one, so also he was succeeded by plots upon plots. After the death of Herod, who attempted to kill him, having returned from Egypt he hides in Galilee because of fear of Archelaus, since this one also was about to plot against him after Herod.\n\n2. He heard a tongue which he did not know. What tongue? That of the false accusers, you will say; for this he did not know, not being ignorant, but as one who did not admit falsehood into his ears, for such a thing is alien to God. But nevertheless, since he became man, while being judged, he was compelled to hear the false accusers. And this also was a martyrdom for Joseph, since he also heard the Egyptian woman saying, \"Sleep with me,\" but he did not know the tongue of the speaker, for he did not consent. He turned his back away from burdens; he did not ear-carry, it says, to sin; for it calls burdens the loads of sins, whose weight David, hinting, said, \"Like a heavy burden they weighed heavily upon me.\" But Joseph abstained from adultery, and Christ entirely from sin. His hands served in the basket.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Μαρτύριον","severity":"info","text":"The vocative 'Martyrium' likely addresses a person or a personified concept; in Hesychius, it may refer to a specific individual or to the abstract notion of martyrdom as a witness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἰωσὴφ","severity":"info","text":"Hesychius draws a typological parallel between Joseph and Christ, listing shared motifs: envy of brothers, sale, slavery in freedom, adoration of stars. This is a common patristic typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὡσεὶ φορτίον βαρὺ ἐβαρύνθησαν ἐπ’ ἐμέ","severity":"info","text":"This is a citation of Psalm 38:5 (LXX): 'Like a heavy burden they weighed heavily upon me.' Hesychius uses it to illustrate the weight of sins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀποθανόντος Ἡρώδου","severity":"info","text":"The reference to Herod's death and Archelaus' fear situates the narrative in the historical context of Herod the Great's death (4 BCE) and the subsequent rule of his son Archelaus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"βʹ. Γλῶσσαν","severity":"info","text":"The numeral 'βʹ' marks a new section or lemma, a common feature in catena-style commentaries, indicating a shift to a new verse or topic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐκ ἐνωτοφόρησέ","severity":"caution","text":"The verb 'ἐνωτοφόρησέ' (ear-carry) is rare and possibly a hapax legomenon; its meaning is inferred from context as 'to admit into the ear' or 'to tolerate'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Martyrium' (addressee) is unclear; it may be a person or a personification.","The phrase 'οὐκ ἐνωτοφόρησέ' is ambiguous due to its rarity; the translation 'did not ear-carry' is tentative."],"confidence":"high","notes":[]},{"i":150,"ref":"p150","source":"Ἐδούλευσεν ὁ Χριστὸς ἐν τῷ παρόντι βίῳ, ὃς δὴ καὶ κόφινος δικαίως ὀνομάζεται, ἐπειδήπερ ἐν αὐτῷ πάντα τὰ ἀγαθὰ καὶ κακά, καθάπερ ἐν τῷ κοφίνῳ σωρεύσαντες, φέρομεν ἐπ’ ὤμων, ὅταν ἐντεῦθεν ὁδεύσωμεν. Ὅρα τοίνυν τῆς προφητείας τὸ ἀκριβές, καὶ θαύμαζε πῶς περὶ τοῦ νέου Ἰωσήφ φησι, τοῦ Χριστοῦ· Ἀπέστησεν ἀπὸ ἄρσεων τὸν νῶτον αὐτοῦ· ἐπειδὴ ἀμαρτίαν οἰκείαν οὐκ ἐβάστασεν, τὰς χεῖρας δὲ αὐτοῦ ὅμως ἐν τῷ κοφίνῳ ἐδούλευσε τοῦ παρόντος βίου· τὸν γὰρ κόφινον τῶν ἡμετέρων ἁμαρτημάτων βαστάζων ἐδούλευσε. Πλὴν ἀλλὰ πολλῇ μεταβάσει προσώπων κατὰ τὴν νῦν ψαλμῳδίαν ὁ προφήτης ἐχρήσατο. Ἄνω γὰρ πρὸς τινὰς νενικηκότας, καὶ διὰ τοῦτο καιρὸν ἔχοντας ἑορτῆς διαλέγεται· ἐκεῖθεν μεταβὰς εἰς τὸν Ἰωσὴφ τὸν λόγον καὶ τὴν εἰκόνα τὴν τοῦ Χριστοῦ μετέθηκε· νῦν δὲ σαφῶς πρὸς τὸν λαὸν τὸν ἐξ Ἰσραὴλ ἀποτείνεται· φησὶ δὲ οὕτως· Ἐν θλίψει ἐπεκαλέσω με, καὶ ἐῤῥυσάμην σε. Ποῦ καὶ πότε; Ἡνίκα πάντως πρὸς Μωϋσῆν ἔλεγεν· Ἰδὼν εἶδον τὴν κάκωσιν τοῦ λαοῦ μου τοῦ ἐν Αἰγύπτῳ. καὶ τῆς κραυγῆς αὐτῶν ἀκήκοα ἀπὸ τῶν ἐργοδιωκτῶν αὐτῶν. Οἶδα γὰρ τὴν ὀδύνην αὐτῶν, καὶ κατέβην ἐξελέσθαι αὐτούς· Ἐπήκουσά σου ἐν ἀποκρύφῳ καταιγίδος. Ὅτε ἐπὶ τὸ Σιναῖον κατῆλθεν ὄρος, καὶ νεφέλη γνοφώδης τὸ ὄρος ἐκάλυψεν (ἡ τοιαύτη δὲ νεφέλη καταιγὶς ὀνομάζεται), τότε αὐτῶν ἐπήκουσε. Τί λεγόντων; Τοὺς λόγους οὓς ἐλάλησε Κύριος ποιήσομεν, καὶ ἀκουσόμεθα. Ἀλλὰ μικρὸν ὕστερον ψευδομένους κατέλαβε· τὰ γὰρ ἑξῆς τοῦτο σαφῶς παρίστησιν. Ἐδοκίμασά σε ἐπὶ ὕδατος ἀντιλογίας.","english":"Christ was a slave in the present life, which is rightly called a basket, since in it all good and evil things, as if heaped in a basket, we carry on our shoulders when we journey from here. Observe then the precision of the prophecy, and marvel how it speaks of the new Joseph, Christ: He removed his back from burdens, since he bore no sin of his own, yet his hands served in the basket of the present life; for bearing the basket of our sins, he served. Nevertheless, the prophet used a great shifting of persons in the present psalmody. For above he speaks to certain victors, who for that reason have occasion for a feast; from there, having passed to Joseph, he transferred the word and the image of Christ; but now he clearly addresses the people from Israel; he speaks thus: In distress you called upon me, and I rescued you. Where and when? When he surely said to Moses: I saw the oppression of my people in Egypt, and I heard their cry from their taskmasters. For I know their pain, and I came down to deliver them. I heard you in the hidden place of the storm. When he came down upon Mount Sinai, and a dark cloud covered the mountain (such a cloud is called a storm), then he heard them. What were they saying? We will do the words that the Lord spoke, and we will listen. But a little later he caught them lying; for what follows clearly presents this. I tested you at the water of contradiction.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"κόφινος","severity":"info","text":"The Greek word κόφινος (basket) is used metaphorically for the present life as a container of good and evil, a rare but attested image in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν θλίψει ἐπεκαλέσω με, καὶ ἐῤῥυσάμην σε","severity":"info","text":"This phrase is not a direct biblical quotation but a paraphrase of Psalm 81:7 LXX (ἐν θλίψει ἐξέτεινάς με, καὶ ἐῤῥυσάμην σε), adapted to the context of Israel's cry in Egypt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"καταιγίς","severity":"info","text":"Hesychius explains καταιγίς (storm) as a dark cloud covering Mount Sinai, linking it to the theophany at Sinai; this reflects a tradition found in Exodus 19:16-19 LXX.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"μετάβασις προσώπων","severity":"info","text":"Hesychius notes a 'shifting of persons' (μετάβασις προσώπων) in the psalm, moving from victors to Joseph/Christ to the people of Israel, a rhetorical device common in patristic psalm exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"νέος Ἰωσήφ","severity":"info","text":"The identification of Christ as the 'new Joseph' is a typological parallel found in early Christian writers (e.g., Origen, Hom. in Gen.), linking Joseph's slavery and suffering to Christ's servitude.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐδοκίμασά σε ἐπὶ ὕδατος ἀντιλογίας","severity":"caution","text":"The phrase 'water of contradiction' is obscure; it may allude to Numbers 20:13 (waters of Meribah) or a lost tradition; the Coptic text may be corrupt here.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'water of contradiction' (ὕδατος ἀντιλογίας) is ambiguous; it may refer to the waters of Meribah (Exodus 17:7) or a different testing narrative."],"confidence":"high","notes":[]},{"i":151,"ref":"p151","source":"Ἔνθα τὸν Θεὸν ὁδεύοντες ἐλοιδόρησαν, καὶ πολλῶν σημείων ἔμπροσθεν ἀπολαύσαντες, ἀμνημονήσαντες πάντων, πρὸς Μωϋσέα ἔλεγον· Ὄφελον καὶ ἀπεθάνομεν τῇ ἀπολείᾳ τῶν πατέρων ἡμῶν ἐναντίον Κυρίου, καὶ ὅσα τούτων ἔχεται, τὴν τῶν Ἰουδαίων βλασφημίαν γνωρίζοντα. Τούτοις διάψαλμα τοῖς στίχοις ὁ ψαλμῳδὸς ἐπήγαγεν, οὐχ ἁπλῶς, οὐδὲ μάτην, ἀλλ’ ἴσως μὲν πρός τινα καιρὸν τὴν προφητείαν ἀναπαύσας· τὸ δὲ ἀληθέστερον, ἐπειδὴ τὸ τοῦ Χριστοῦ σαφῶς εἰσήγαγε πρόσωπον. Ἄκουσον, λαός μου, καὶ διαμαρτύρομαί σοι. Εἰ βούλει κληθῆναι λαὸς Θεοῦ, ἄκουσον αὐτοῦ τῆς ἐντολῆς, ἵνα κτήσῃ τὸ μέγα τοῦτο καὶ ἀξίωμα. Πλὴν ἰδεῖν ἄξιον, τίνα καὶ ποῖα διαμαρτύρεται. Ἰσραήλ, ἐὰν ἀκούσῃς μου, οὐκ ἔσται σοι θεὸς πρόσφατος, οὐδὲ προσκυνήσεις θεῷ ἀλλοτρίῳ. Ἐγὼ γάρ εἰμι Κύριος ὁ Θεός σου· ὁ ἀναγαγών σε ἐκ γῆς Αἰγύπτου. Τό, Ἐὰν ἀκούσῃς μου, τούτου χάριν προσέταξεν, ἵνα δείξῃ προειδὼς μὲν αὐτῶν τὴν παροινίαν, οὐ μὴν διὰ τοῦτο ἀναιρῶν αὐτοῖς τὸ μεταθέσθαι. Ἐξῆν γάρ, εἴπερ ἐβούλοντο· καὶ ἡ τοῦ Θεοῦ πρόγνωσις οὐ βλάπτει τὴν μετάνοιαν, ἐπειδὴ καὶ τοῦτο προγινώσκει, ὅτι καὶ τοῖς ἁμαρτωλοῖς ἔξεστι μεταθέσθαι, εἰ βούλοιντο. Πλὴν ἀλλά τι καινὸν καὶ μυστηριῶδες ὁ προφήτης αἰνίττεται· ὁ Θεὸς δὲ διὰ τοῦ προφήτου μᾶλλον, Τί γὰρ τὸν τῶν Ἰουδαίων λαὸν διαμαρτύρεται; Ὅτι ἐὰν αὐτοῦ ἀκούσῃ. Αὐτοῦ, τίνος; Οὗ μαρτύριον ἦν ὁ Ἰωσήφ, οὗ αἱ χεῖρες ἐν τῷ κοφίνῳ ἐδούλευσαν· οὐκ ἔσται ἐν αὐτοῖς θεὸς πρόσφατος, οὐδὲ θεῷ ἀλλοτρίῳ προσκυνήσουσιν. Οὐκ ἦν γὰρ ὁ Χριστὸς πρόσφατος θεός, οὐδὲ ἀλλότριος·","english":"There, as they journeyed, they reviled God, and after enjoying many signs beforehand, forgetting all of them, they said to Moses: Would that we had died in the destruction of our fathers before the Lord, and all that pertains to these things, revealing the blasphemy of the Jews. To these verses the psalmist added a diapsalma, not simply nor in vain, but perhaps pausing the prophecy for a certain time; but more truly, because he clearly introduced the person of Christ. Listen, my people, and I solemnly warn you. If you wish to be called the people of God, listen to his commandment, so that you may acquire this great title. Yet it is worth seeing what and of what sort he solemnly warns. Israel, if you listen to me, you will have no recent god, nor will you worship a foreign god. For I am the Lord your God, who brought you up from the land of Egypt. The phrase, \"If you listen to me,\" he commanded for this reason, to show that he foreknew their insolence, yet not thereby removing from them the possibility of changing. For it was possible, if they wished; and God's foreknowledge does not harm repentance, since he also foreknows this, that it is possible even for sinners to change, if they wish. Yet the prophet hints at something new and mysterious; rather, God through the prophet, For why does he solemnly warn the people of the Jews? That if they listen to him. To him, to whom? To him whose witness was Joseph, whose hands served in the basket; there will be among them no recent god, nor will they worship a foreign god. For Christ was not a recent god, nor a foreign one.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"διάψαλμα","severity":"info","text":"The term 'diapsalma' marks a structural pause in the psalm, which Hesychius interprets as a prophetic break or a shift to the person of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"διάψαλμα","severity":"info","text":"In Septuagint psalmody, 'diapsalma' likely indicates a musical interlude or a change in voice; Hesychius here reads it as a rhetorical device introducing Christ's speech.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄκουσον, λαός μου","severity":"info","text":"The phrase 'Listen, my people' echoes Psalm 50:7 (LXX 49:7) and similar prophetic calls, which Hesychius applies to Christ's warning to Israel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"θεὸς πρόσφατος","severity":"info","text":"The term 'recent god' (θεὸς πρόσφατος) likely refers to accusations that Christians introduced a new deity, which Hesychius counters by asserting Christ's continuity with the God of Israel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἰωσήφ","severity":"info","text":"Hesychius draws a typological parallel between Joseph (whose hands served in a basket) and Christ, linking the previous passage's imagery to the present argument against novelty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πρόγνωσις","severity":"info","text":"Hesychius argues that divine foreknowledge does not negate human free will or repentance, a common concern in patristic exegesis, reflecting debates with deterministic views.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear, but the exact referent of 'αὐτοῦ' (him) in the final lines is ambiguous: it could refer to Christ or to the prophet; the translation takes it as Christ, following the typological reading."],"confidence":"high","notes":[]},{"i":152,"ref":"p152","source":"αὐτὸς δὲ ἦν ὁ ἀναγαγὼν αὐτοὺς ἐκ γῆς Αἰγύπτου, αὐτὸς ἦν ἀπ’ ἀρχῆς, αὐτὸς καὶ μετὰ ταῦτα, ὡς διὰ τῆς Ἡσαΐου προφητείας ἐδήλωσε· φησὶ γάρ, Ἐγώ εἰμι Θεὸς πρῶτος, καὶ οὐκ ἔστιν ἄλλος πλὴν ἐμοῦ. Σωτὴρ δὲ χωρὶς πάσης ἀντιλογίας ὁ σαρκωθείς, ἵνα σώσῃ τὸ γένος τὸ ἡμέτερον, λέγεται. Πλάτυνον τὸ στόμα σου καὶ πληρώσω αὐτό. Διὰ τί μὴ τὰ ὦτά φησι, μηδὲ τὴν καρδίαν, ἀλλὰ τὸ στόμα; Ἐπειδὴ ἄρτος ζωῆς ὁ Λόγος ὁ καταβὰς ἐξ οὐρανῶν ἐχρημάτιζεν· ὃν εἴ τις τὸ στόμα διὰ τῆς εὐγνωμοσύνης πλατύνας ἐδέξατο, πλήρης θεολογίας ἐγίνετο. Καὶ οὐκ ἤκουσεν ὁ λαός μου τῆς φωνῆς μου, καὶ Ἰσραὴλ οὐ προσέσχε μοι. Οὐδὲ γὰρ διδάσκοντος ἢ εὐαγγελιζομένου ἀκοῦσαι ἐκαρτέρησαν, οὐδὲ θαυματουργοῦντι προσέχειν ἠβουλήθησαν· ἐβάρυναν δὲ τὰ ὦτα αὐτῶν, ἵνα μὴ τοῦ Κυρίου τὰς ἐντολὰς ἀκούσωσιν· Ἐκάμμυσαν τοὺς ὀφθαλμοὺς αὐτῶν, ὡς Ἡσαΐας ἔλεγεν, ἵνα μὴ τὰ σημεῖα θεάσωνται. Τί τοίνυν ἀντὶ τούτων πεπόνθασιν; Καὶ ἐξαπέστειλα αὐτοὺς κατὰ τὰ ἐπιτηδεύματα τῶν καρδιῶν αὐτῶν· πορεύσονται ἐν τοῖς ἐπιτηδεύμασιν αὐτῶν. Ἐπιτηδεύματα καρδιῶν τὰς ἐννοίας τὰς ποικίλας λέγει, καὶ τὰς μεθόδους τῶν λογισμῶν, οἷς ὁ τῶν Ἰουδαίων λαὸς ἐπιβουλεύων τῷ Κυρίῳ ἐκέχρητο, ἡνίκα ἔλεγον· Τί ποιήσομεν, ὅτι οὗτος ὁ ἄνθρωπος πολλὰ σημεῖα ποιεῖ; Ἐὰν ἀφῶμεν αὐτὸν οὕτως, πάντες πιστεύσουσιν εἰς αὐτόν, καὶ ἐλεύσονται οἱ Ῥωμαῖοι καὶ ἀροῦσιν ἡμῶν καὶ τὸν τόπον καὶ τὸ ἔθνος. Κατὰ τοῦτο τοίνυν τὸ ἐπιτήδευμα, καὶ κατὰ ταύτην τὴν βουλήν, ἐξαπεστάλησαν καὶ ἐπορεύθησαν· Ῥωμαῖοι γὰρ αὐτῶν καὶ τὴν πόλιν καὶ τὸν τόπον παρέλαβον, αὐτοὶ δὲ αἰχμάλωτοι ᾤχοντο.","english":"He himself was the one who led them up out of the land of Egypt; he was from the beginning, and he was also after these things, as he made clear through the prophecy of Isaiah. For he says, \"I am the first God, and there is no other besides me.\" And the Savior, without any contradiction, is the one who became flesh in order to save our race, and is so called. \"Open your mouth wide, and I will fill it.\" Why does he not say \"your ears\" or \"your heart,\" but \"your mouth\"? Because the Word, who came down from the heavens, was the bread of life; if someone, by opening his mouth wide through good disposition, received him, he became full of theology. \"And my people did not hear my voice, and Israel did not pay attention to me.\" For they did not endure to hear him teaching or proclaiming the good news, nor did they wish to pay attention to him working miracles; but they weighed down their ears so as not to hear the Lord's commandments. They shut their eyes, as Isaiah said, so as not to see the signs. What then did they suffer in return for these things? \"And I sent them out according to the pursuits of their hearts; they will go in their pursuits.\" By \"pursuits of hearts\" he means the varied thoughts and the devices of their reasonings, which the people of the Jews employed when plotting against the Lord, when they said: \"What shall we do, since this man performs many signs? If we let him go on like this, everyone will believe in him, and the Romans will come and take from us both our place and our nation.\" So, according to this pursuit and according to this plan, they were sent out and they went; for the Romans took over both their city and their place, while they themselves went off as captives.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγώ εἰμι Θεὸς πρῶτος, καὶ οὐκ ἔστιν ἄλλος πλὴν ἐμοῦ","severity":"info","text":"Hesychius attributes this saying to Isaiah, but it is not a direct biblical quotation; it may be a paraphrase of Isa 44:6 or a similar monotheistic formula.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πλάτυνον τὸ στόμα σου καὶ πληρώσω αὐτό","severity":"info","text":"This phrase is not a direct biblical quotation; it likely echoes Ps 81:10 (LXX) or a liturgical saying, adapted by Hesychius to introduce the eucharistic theme of the bread of life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ οὐκ ἤκουσεν ὁ λαός μου τῆς φωνῆς μου, καὶ Ἰσραὴλ οὐ προσέσχε μοι","severity":"info","text":"This appears to be a paraphrase of Ps 81:11 (LXX) or a similar prophetic complaint, not a verbatim citation; Hesychius uses it to illustrate Israel's disobedience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐκάμμυσαν τοὺς ὀφθαλμοὺς αὐτῶν","severity":"info","text":"Hesychius attributes this to Isaiah, but it is not a direct quotation; it may be a loose reference to Isa 6:10 or a similar passage about shutting eyes to signs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ῥωμαῖοι","severity":"info","text":"Hesychius refers to the Romans as the agents of the destruction of Jerusalem and the exile of the Jews, reflecting a post-70 CE perspective common in patristic anti-Jewish polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐπιτηδεύματα καρδιῶν","severity":"info","text":"Hesychius interprets 'pursuits of hearts' as the Jews' plotting against Christ, linking their rejection of miracles to the Roman conquest—a typological reading that aligns the psalm with the Gospel narrative.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text contains several phrases attributed to Isaiah or the Psalms that are not verbatim biblical quotations; they may be Hesychius's own paraphrases or conflations.","The identity of 'the Word who came down from the heavens' is ambiguous: it could refer to Christ as the Logos or to the eucharistic bread, but Hesychius treats them as equivalent."],"confidence":"high","notes":[]},{"i":153,"ref":"p153","source":"Εἰ ὁ λαός μου ἤκουσέ μοι, Ἰσραὴλ ταῖς ὁδοῖς μου εἰ ἐπορεύθη· ἐν τῷ μηδενὶ ἂν τοὺς ἐχθροὺς αὐτῶν ἐταπείνωσα, καὶ ἐπὶ τοὺς θλίβοντας αὐτοὺς ἐπέβαλον ἂν τὴν χεῖρά μου. Θρηνεῖ τὸν τῶν Ἰουδαίων λαόν, ὅτι Θεοῦ νομοθετοῦντος οὐκ ἤκουσεν, ὅτι ταῖς ὁδοῖς αὐτοῦ οὐκ ἐπορεύθη τοῦ ἀπλανοῦς καὶ σώζοντος· οὐδὲ τοὺς ἐχθροὺς αὐτῶν συνεχώρησε ταπεινωθῆναι τοὺς δαίμονας. οὐδὲ ἐπὶ τοὺς θλίβοντας αὐτοὺς ἐπιβληθῆναι τὴν τοῦ Θεοῦ χεῖρα. Ἐπέβαλε μὲν ὁ Θεὸς τὴν ἑαυτοῦ δεξιὰν ἐπὶ τοὺς ἀοράτους θλίβοντας, καὶ τοὺς ἀφανεῖς ἐχθροὺς ἐταπείνωσεν· ἀλλ’ οὐχὶ τῶν Ἰουδαίων ἕνεκα· τὸ γὰρ ἐπ’ ἐκείνοις κέρας ἔτι τὸ τῶν δαιμόνων ὑψοῦται· ἡμῶν δὲ χάριτι τῶν ἐθνῶν ἐταπεινώθησαν, οἵτινες αὐτῶν καὶ τὴν δουλείαν ἠρνήμεθα καὶ τὴν λατρείαν διεφθείραμεν. Διόπερ ὀργιζόμενος τοῖς Ἰουδαίοις ὁ Θεός, ἐχθροὺς αὐτοὺς ὁρίζεται, ὡς τὰ ἑξῆς παρίστησιν· Οἱ ἐχθροὶ Κυρίου ἐψεύσαντο αὐτοῦ, καὶ ἔσται ὁ καιρὸς αὐτῶν εἰς τὸν αἰῶνα. Ἐχθροί, τίνες; Περὶ ὧν Παῦλος ἔλεγε· Τοὺς ἐχθροὺς τοῦ σταυροῦ τοῦ Χριστοῦ, ὧν τὸ τέλος ἀπώλεια. Διὰ τοῦτο τὸν καιρὸν αὐτῶν, τουτέστι, τῆς κατ’ αὐτῶν δίκης εἰς τὸν αἰῶνα τὸν μέλλοντα ἠπείλησεν ἔσεσθαι. Τί δὲ αὐτῷ ἐψεύσαντο; Ὅτι αὐτὸς πρὸς αὐτοὺς ὡς τὰ ἴδια ἦλθεν, οἱ δὲ ἴδιοι αὐτόν, καθά φησιν Ἰωάννης, οὐκ ἐδέξαντο. Ἐψώμισεν αὐτοὺς ἐκ στέατος πυροῦ, καὶ ἐκ πέτρας μέλι ἐχόρτασεν αὐτούς. Ὀνειδίζει, τίνων τυχόντες. ἀγνωμονοῦντες ἔμειναν, διὰ τῶν αἰσθητῶν τὰ νοητὰ αἰνιττόμενος. Πυροῦ γὰρ στέαρ τὸν νόμον καλεῖ, διὰ τὸ πνεῦμα τὸ ἐνοικοῦν ἐν τῷ γράμματι· διόπερ ἐν ἑτέρῳ ψαλμῷ φησιν·","english":"If my people had listened to me, if Israel had walked in my ways, I would have humbled their enemies in an instant, and I would have laid my hand upon those who oppress them. He laments the people of the Jews, because they did not listen to God when he legislated, because they did not walk in his ways, the ways of the one who is unerring and saving; nor did he permit their enemies, the demons, to be humbled, nor the hand of God to be laid upon those who oppress them. God did lay his own right hand upon the invisible oppressors, and he humbled the unseen enemies; but not for the sake of the Jews; for among them the horn of the demons is still raised high; but for the grace of us, the Gentiles, they were humbled, we who have both denied their slavery and destroyed their worship. Therefore, God, being angry with the Jews, defines them as enemies, as the following shows: The enemies of the Lord lied to him, and their time will be for eternity. Enemies, who? Concerning whom Paul said: The enemies of the cross of Christ, whose end is destruction. For this reason, he threatened that their time, that is, the time of judgment against them, will be in the coming eternity. And what did they lie to him about? That he came to them as to his own, but his own, as John says, did not receive him. He fed them with the fat of wheat, and from a rock he sated them with honey. He reproaches them, reminding them of what they obtained, yet they remained ungrateful, hinting through the sensible things at the intelligible things. For he calls the law the fat of wheat, because of the spirit dwelling in the letter; therefore, in another psalm he says:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Θρηνεῖ τὸν τῶν Ἰουδαίων λαόν","severity":"info","text":"Hesychius interprets the psalm's conditional lament as a direct reproach of the Jewish people for their disobedience to God's law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οἱ ἐχθροὶ Κυρίου ἐψεύσαντο αὐτοῦ","severity":"info","text":"This phrase is not a direct biblical quotation but a paraphrase; Hesychius likely alludes to Psalm 2:36 LXX or similar passages where enemies of the Lord are condemned.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τοὺς ἐχθροὺς τοῦ σταυροῦ τοῦ Χριστοῦ","severity":"info","text":"Hesychius references Paul's teaching on enemies of the cross, likely drawing from Philippians 3:18 or a similar Pauline passage, though the exact wording is not verbatim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καθά φησιν Ἰωάννης, οὐκ ἐδέξαντο","severity":"info","text":"This alludes to John 1:11, where the Jews did not receive Christ as their own, though the phrasing is adapted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἡμῶν δὲ χάριτι τῶν ἐθνῶν","severity":"info","text":"Hesychius contrasts the Jews with 'us, the Gentiles,' reflecting a common patristic trope that the Gentiles, through Christ, have superseded Israel in divine favor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διόπερ ὀργιζόμενος τοῖς Ἰουδαίοις ὁ Θεός","severity":"info","text":"This passage marks a shift from lament to direct accusation, where God is portrayed as angry and defining the Jews as enemies, leading into a citation about eternal judgment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Οἱ ἐχθροὶ Κυρίου ἐψεύσαντο αὐτοῦ' is not a precise biblical citation; its source is unclear, possibly a paraphrase of Psalm 2:36 or a lost text.","The reference to Paul ('Περὶ ὧν Παῦλος ἔλεγε') is vague; the exact Pauline passage is not identified in the text."],"confidence":"high","notes":[]},{"i":154,"ref":"p154","source":"Ὁ τιθεὶς τὰ ὅριά σου εἰρήνην, καὶ στέαρ πυροῦ ἐμπιπλῶν σε. Ποῖον τοῦτο, τοῖς ἑπομένοις ἐδήλωσεν· Ὁ ἀποστέλλων τὸ λόγιον αὐτοῦ τῇ γῇ. Μέλι γὰρ ἐκ πέτρας τοὺς προφήτας λέγει· ἐπειδήπερ ἀπὸ Χριστοῦ, ὃς χρηματίζει πέτρα, τὴν προφητείαν ἔχουσιν, ἧς αὐτοὺς ἐχόρτασεν ὁ Θεός, οὐχ ἕνα προφήτην, ἢ δεύτερον, πολλοὺς δὲ καὶ ἐπὶ πολλοῖς αὐτοὺς γενεαῖς χαρισάμενος.\n\nΣυνέσεως τῷ Ἀσάφ. Ψαλμὸς παʹ.\n\nΣύντομος ἡ ἐπιγραφὴ τοῦ ψαλμοῦ· τοιαύτην γὰρ καὶ τὴν ὑπόθεσιν κέκτηται, δικαιοσύνης παραίνεσιν καὶ μέμψιν, ὅτι μὴ τούτοις ἔχονται. Ὁ Θεὸς ἔστη ἐν συναγωγῇ θεῶν, ἐν μέσῳ δὲ θεοὺς διακρίνει. Μεγάλη δὲ καὶ αὕτη τῆς τοῦ Θεοῦ περὶ ἡμᾶς φιλοτιμίας ἀπόδειξις, ὅτι τῆς ἑαυτοῦ προσηγορίας μετέδωκεν ὁ ποιητὴς τῷ πλάσματι. Καὶ αὐτὸς Θεὸς κατ’ ἐξοχὴν λεγόμενος, χάριτι τοῦτό τινας δέδωκεν ὀνομάζεσθαι, ὅσοι τὸ τῆς ἀρχῆς ἀξίωμα κατὰ ζῆλον Θεοῦ τοῦ πάντων ἄρχοντος ἔχουσι, καὶ φυλάττουσι. Διόπερ καὶ νῦν θεοὺς τοὺς ὑπερέχοντας ἐν τῷ λαῷ προσηγόρευσε· περὶ ὧν καὶ Μωϋσῆς ἔλεγε· Θεοὺς οὐ κακολογήσεις, καὶ ἄρχοντα τοῦ λαοῦ σου οὐκ ἐρεῖς κακῶς. Ἀλλὰ τούτων τοὺς μὲν ἀληθεύοντας καὶ μὴ ψευδομένους τὸ πρόσχημα, φυλάττοντας δὲ τὸ τῆς προφητείας, ἢ τὸ τῆς ἱερωσύνης, ἢ τὸ τῆς στρατηγίας ἀξίωμα τοσοῦτον τιμᾷ, ὥστε αὐτῶν ἐν τῇ συναγωγῇ, καθάπερ φησὶν ὁ ψαλμῳδός, ἵστασθαι· τοὺς δὲ τῆς παρασχεθείσης τιμῆς ἀνάξια πράττοντας ἐν μέσῳ διακρίνει, τουτέστιν, ἐπὶ πάσης τῆς κτίσεως γυμνῶν αὐτοὺς τῆς ἀξίας καὶ τοῦ προσχήματος καὶ παραδειγματίζων ὅτι λαχόντες ἄρχειν, τὸ ἐναντίον ὑπὸ κακίας ἤρχθησαν·","english":"The one who sets your boundaries in peace and fills you with the fat of wheat. What this is, he revealed to those who follow: the one who sends his oracle to the earth. For he calls the prophets honey from a rock, since they have their prophecy from Christ, who is called a rock, with which God filled them, granting not one prophet or a second, but many and over many generations.\n\nFor understanding, to Asaph. Psalm 81.\n\nThe inscription of the psalm is brief; for it has such a subject as well, an exhortation to justice and a reproach that they do not adhere to these things. God stands in an assembly of gods, and in the midst he judges gods. This too is a great demonstration of God's generosity toward us, that the creator shared his own title with the creature. And he himself, called God par excellence, by grace granted that some be so named, as many as hold the dignity of rule in emulation of God, who rules all, and preserve it. Therefore now too he called those who are preeminent among the people gods; concerning whom Moses also said: You shall not speak ill of gods, and you shall not speak ill of the ruler of your people. But of these, he so honors those who are truthful and do not falsify the pretense, but preserve the dignity of prophecy, or of priesthood, or of military command, that he stands in their assembly, as the psalmist says; but those who act unworthily of the honor granted, he judges in their midst, that is, before all creation he strips them of their worth and pretense and makes an example of them, because, having been allotted to rule, they were on the contrary ruled by vice.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Συνέσεως τῷ Ἀσάφ. Ψαλμὸς παʹ.","severity":"info","text":"The superscription assigns the psalm to Asaph and numbers it 81 (παʹ). Hesychius notes the brevity of the inscription and links it to the psalm's theme of justice and reproach.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θεοὺς","severity":"info","text":"Hesychius explains that 'gods' (θεοὺς) here refers to human leaders—prophets, priests, commanders—who hold authority by emulating God. He cites Moses: 'You shall not speak ill of gods' (cf. Exod 22:28 LXX).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θεοὺς οὐ κακολογήσεις","severity":"info","text":"The phrase 'You shall not speak ill of gods' is a direct quotation from Exodus 22:28 LXX, where the context forbids reviling the gods (i.e., human judges or rulers). Hesychius applies it to the psalm's 'assembly of gods'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μέλι γὰρ ἐκ πέτρας","severity":"info","text":"The image 'honey from a rock' derives from Deuteronomy 32:13 LXX, where Israel is fed honey from a rock. Hesychius interprets the rock as Christ, and the honey as prophecy granted to many prophets over generations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ ποιητὴς τῷ πλάσματι","severity":"info","text":"Hesychius emphasizes that the creator (ποιητής) shares his own title 'God' with the creature (πλάσμα) as a sign of generosity. This reflects a late antique theological concern with divine names and participation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ὁ τιθεὶς τὰ ὅριά σου εἰρήνην","severity":"caution","text":"The opening phrase 'The one who sets your boundaries in peace' is obscure; Hesychius glosses it by the following clause about sending an oracle. The referent of 'you' is ambiguous—possibly Israel or the psalmist.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the addressee in 'your boundaries' is not specified; it may be Israel or the psalmist.","The phrase 'honey from a rock' is not explicitly biblical in this form; Hesychius may be paraphrasing or conflating Deut 32:13 with a Christological reading."],"confidence":"high","notes":[]},{"i":155,"ref":"p155","source":"οἷς ὁ προφήτης ὁμοῦ μὲν ἐπιτιμᾷ, ὀμοῦ δὲ παραινεῖ τὰ ἑπόμενα. Ἕως πότε κρίνετε ἀδικίαν, καὶ πρόσωπα ἁμαρτωλῶν λαμβάνετε; Καλῶς τό, Ἕως πότε, προσέταξεν, δεικνὺς ὅτι χρονίζουσιν ἐν ἀδικίᾳ, καὶ τῆς τοῦ Θεοῦ μακροθυμίας οὐκ αἰσθάνονται· ἀλλὰ οὐδὲ ὅλως νοοῦσι τοῦ καιροῦ περαιουμένου καὶ τρέχοντος, μεθ’ ὃν ἡ δίκη τοῖς ἀδίκοις ἐπέρχεται· διόπερ ἀδικίαν κρίνουσι, καὶ ἁμαρτωλῶν λαμβάνουσι πρόσωπα, δέον τὸ τοῦ Θεοῦ στῆσαι πανταχοῦ βουλομένου τὸ δίκαιον, καὶ τούτου χάριν ἐν ἑκάστῃ κρίσει τὸ ἑαυτοῦ παραφέροντος πρόσωπον· ὥστε τὸν Μωϋσέα λέγειν· Οὐ λήψῃ πρόσωπον ἐν κρίσει, ὅτι τοῦ Κυρίου ἡ κρίσις ἐστί· διατί δέ φησι, Πρόσωπον ἁμαρτωλῶν λαμβάνετε; Ἐπειδὴ πᾶς σπουδάζων διαφθαρῆναι τὸ δίκαιον καὶ πρὸς τὸν πλησίον πλεονεκτηθῆναι κρίσιν, ἁμαρτωλὸς ὄντως οὗτος, κἂν σχῆμα τοῦ δικαίου περικείμενος. Διάψαλμα ἐπήγαγεν, ἐπειδὴ τὴν μέμψιν εἰς συμβουλὴν μετέθηκε. Κρίνατε ὀρφανῷ καὶ πτωχῷ, ταπεινὸν καὶ πένητα δικαιώσατε. Οὔ φησι, κρίνατε δικαίῳ, οὐδὲ προφήτῃ, οὐδὲ ἱερεῖ, ὧν τοσοῦτον μὲν ὁ Θεὸς παρεγγυᾷ Μὴ ἅπτεσθε τῶν χριστῶν μου, καὶ ἐν τοῖς προφήταις μου μὴ πονηρεύεσθε· ἀλλ’ Ὀρφανῷ καὶ πτωχῷ καὶ ταπεινῷ καὶ πένητι. Διὰ τί; Ὅτι ἐκείνοις μὲν τὸ ἀδικεῖσθαι πρέπει, ὥσπερ δὲ καὶ Παῦλος ἔλεγε· Διὰ τί οὐχὶ μᾶλλον ἀποστερεῖσθε; Τούτους δὲ οὐ φορητὸν ἀδικηθῆναι διὰ τὴν ἐπικειμένην ἐξ ἡλικίας ἢ πτωχείας ἀσθένειαν· ὅθεν αὐτῶν σφοδρότερον ὁ νομοθέτης ἀντέχεται. Ἐξέλεσθε πένητα καὶ πτωχὸν ἐκ χειρὸς ἁμαρτωλοῦ ῥύσασθε αὐτόν.","english":"To whom the prophet both rebukes and at the same time exhorts in what follows. \"How long do you judge injustice and accept the faces of sinners?\" Well did he command, \"How long,\" showing that they linger in injustice and do not perceive the forbearance of God; but they do not at all understand that the time is passing and running out, after which punishment comes upon the unjust. Therefore they judge injustice and accept the faces of sinners, when it is necessary to establish the justice of God everywhere, since he wishes it, and for this reason in every judgment he brings forward his own face; so that Moses says, \"You shall not accept a face in judgment, because the judgment is the Lord's.\" Why does he say, \"You accept the face of sinners\"? Because everyone who strives to corrupt justice and to gain an advantage in judgment over his neighbor is truly a sinner, even if he wears the appearance of a just man. He added a diapsalma, since he turned the rebuke into counsel. \"Judge for the orphan and the poor, justify the lowly and the needy.\" He does not say, judge for the just man, nor for the prophet, nor for the priest, concerning whom God so earnestly charges, \"Do not touch my anointed ones,\" and \"Do not be wicked against my prophets.\" But \"for the orphan and the poor and the lowly and the needy.\" Why? Because it is fitting for those others to be wronged, just as Paul also said, \"Why are you not rather deprived?\" But it is not bearable for these to be wronged because of the weakness imposed by age or poverty; hence the lawgiver more vehemently protects them. \"Rescue the needy and the poor from the hand of a sinner, deliver him.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐ λήψῃ πρόσωπον ἐν κρίσει","severity":"info","text":"Hesychius quotes a Mosaic legal formula, likely from Deuteronomy or Exodus, to reinforce the principle that judgment belongs to God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μὴ ἅπτεσθε τῶν χριστῶν μου","severity":"info","text":"The phrase 'Do not touch my anointed ones' echoes a divine warning found in the Psalms or prophetic literature, underscoring the inviolability of God's servants.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Διὰ τί οὐχὶ μᾶλλον ἀποστερεῖσθε;","severity":"info","text":"Hesychius cites Paul (likely 1 Corinthians or Romans) to argue that the righteous may bear injustice, but the vulnerable must be protected.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Διάψαλμα","severity":"info","text":"The term 'diapsalma' (a musical or structural pause in the Psalms) is here interpreted by Hesychius as a rhetorical shift from rebuke to counsel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρόσωπον ἁμαρτωλῶν λαμβάνετε","severity":"info","text":"The phrase 'accept the face of sinners' reflects a legal idiom for showing partiality; Hesychius connects it to corrupt judgment and the need for divine justice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διάψαλμα ἐπήγαγεν","severity":"info","text":"Hesychius notes that the diapsalma marks a structural transition in the psalm, turning the prophetic rebuke into exhortation for the protection of orphans and the poor.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical source for 'Do not touch my anointed ones' is not specified; it may be a conflation of Psalm 105:15 and other prophetic warnings.","The Pauline citation 'Why are you not rather deprived?' is not verbatim in the extant Pauline corpus; it may be a paraphrase or a lost variant."],"confidence":"high","notes":[]},{"i":156,"ref":"p156","source":"Ὡς περὶ θηρῶν ἀγρίων τῶν πρὸς ἀδικίαν ἢ πλεονεξίαν χαιρόντων διαλέγεται, ὅθεν ἀλλαχοῦ φησιν· Ἐνεδρεύει ἐν ἀποκρύφῳ ὡς λέων ἐν τῇ μάνδρᾳ αὐτοῦ· Ἐνεδρεύει τὸ ἁρπάσαι πτωχόν. Οὐκοῦν ὁ μὲν σώζων τὸν πτωχόν, ποιμένος ἀξίαν καὶ μισθὸν ἀποφέρεται· ἐκείνου δηλαδή, ὅστις ἑαυτὸν ὑπὲρ ἡμῶν δεδωκώς, ἐκ τῶν νοητῶν ἡμᾶς θηρίων ἐῤῥύσατο· ὁ δὲ ἁρπάζων ἢ λυμαινόμενος, ἐν τοῖς θηρίοις τέτακται. Ἐπιτεῖναι δὲ ἡμῖν τὴν τῶν ἀδικουμένων προστασίαν βουλόμενος, προσέθηκεν· Ἐκ χειρὸς ἀμαρτωλοῦ ῥύσασθε, ἵνα πρὸς ἄμυναν σπεύσωμεν, ἀσθενῆ τὸν ἀδικοῦντα καὶ ἀσυμπαθῆ βλέποντες. Ἀσθενὴς γὰρ ὁ ἁμαρτωλός, ὡς προσκεκρουκὼς τῷ Θεῷ· ἀσυμπαθὴς δέ, ὡς ἑαυτοῦ μὴ φειδόμενος· οὐδὲ γὰρ ἂν ἐξημάρτανεν, ὥστε πολὺ μᾶλλον τοῦ πλησίον οὐ φείδεται. Οὐκ ἔγνωσαν, οὐδὲ συνῆκαν, ἐν σκότει διαπορεύονται. Τί οὐκ ἔγνωσαν; Τοῦ παρόντος βίου τὸ σαθρόν, τοῦ ἀνθρωπείου βίου τὸ ἄστατον· ὅτι ἀγροὺς ἀγροῖς, καὶ οἴκους οἴκοις συνάπτουσι, πολλάκις ταῦτα τοῖς ἐχθροῖς θησαυρίζοντες. Τί δὲ οὐ συνῆκαν; Ὅτι περὶ μικρὰ ἀσχολούμενοι, ἑαυτοὺς ἀποστεροῦσι τὰ μείζονα· διόπερ ἐν σκότει τῆς κακίας διαπορεύονται, αἰσχυνόμενοι πρὸς τὸ φῶς ἐλθεῖν· Πᾶς γὰρ ὁ τὰ φαῦλα πράσσων, μισεῖ τὸ φῶς, ὥσπερ ὁ Παῦλος ἔλεγεν. Ἴσως δὲ καὶ τοῦτο μέμφεται, ὅτι ἐν σκότει πορευόμενοι οὐκ ἔγνωσαν οὐδὲ συνῆκαν τὸ ἑπόμενον. Ποῖον δὲ τοῦτο; Ἄκουε· Σαλευθήτωσαν πάντα τὰ θεμέλια τῆς γῆς. Εἰ δὲ τὰ θεμέλια τῆς γῆς σαλεύεται, πῶς μένειν τὰ ἐν αὐτῇ δυνήσονται; Τούτων δὲ μενόντων, τίνος χάριν τὸν ἀδελφὸν πλεονεκτοῦμεν, καὶ τὸν πτωχὸν κατεσθίομεν, ἐξ ὧν ἡμῖν ὄνησις οὐχ εὑρίσκεται;","english":"He speaks as if about wild beasts, those who delight in injustice or greed. Hence elsewhere he says: \"He lies in wait in a hidden place like a lion in its lair; he lies in wait to snatch the poor man.\" Therefore, the one who saves the poor man carries off the worth and reward of a shepherd—that is, of the one who gave himself for us and delivered us from the spiritual beasts; but the one who snatches or ravages is ranked among the beasts. Wanting to intensify for us the protection of the wronged, he added: \"Rescue from the hand of the sinner,\" so that we might hasten to defense, seeing the wrongdoer as weak and without compassion. For the sinner is weak, as one who has offended God; and without compassion, as one who does not spare himself—for he would not have sinned, so much the more does he not spare his neighbor. \"They did not know, nor did they understand; they walk in darkness.\" What did they not know? The rottenness of the present life, the instability of human life—that they join fields to fields and houses to houses, often storing these up for their enemies. And what did they not understand? That by busying themselves with small things, they deprive themselves of greater things. Therefore they walk in the darkness of wickedness, ashamed to come to the light; for everyone who does base deeds hates the light, as Paul used to say. Perhaps he also blames this: that walking in darkness, they did not know nor understand what follows. And what is this? Listen: \"Let all the foundations of the earth be shaken.\" If the foundations of the earth are shaken, how will the things on it be able to remain? And while these remain, why do we overreach our brother and devour the poor, from which no benefit is found for us?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐνεδρεύει ἐν ἀποκρύφῳ ὡς λέων ἐν τῇ μάνδρᾳ αὐτοῦ· Ἐνεδρεύει τὸ ἁρπάσαι πτωχόν","severity":"info","text":"Hesychius cites a biblical verse not in the immediate Psalm; likely a conflation of Ps 9:30 LXX (10:30 MT) and a wisdom tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σαλευθήτωσαν πάντα τὰ θεμέλια τῆς γῆς","severity":"info","text":"A quotation from Ps 81:5 LXX (82:5 MT), used here to argue the instability of earthly foundations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὡς ὁ Παῦλος ἔλεγεν","severity":"info","text":"Hesychius attributes to Paul a saying about evildoers hating the light; no exact Pauline parallel is known, possibly a loose memory or apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκ ἔγνωσαν, οὐδὲ συνῆκαν, ἐν σκότει διαπορεύονται","severity":"info","text":"Hesychius breaks the verse into two questions: 'What did they not know?' and 'What did they not understand?', a typical exegetical doubling.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀσυμπαθής","severity":"info","text":"Rendered 'without compassion'; in Greek patristic usage, it often denotes lack of fellow-feeling, here applied to the sinner's self-neglect.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ποιμένος ἀξίαν καὶ μισθὸν ἀποφέρεται","severity":"info","text":"The shepherd imagery evokes Christ as Good Shepherd, a common typology in Hesychius' Alexandrian tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who gave himself for us' is not explicit; likely Christ, but could be a prophetic figure.","The source of the Pauline saying is uncertain; it may be a paraphrase or a lost tradition."],"confidence":"high","notes":[]},{"i":157,"ref":"p157","source":"Ἐγὼ εἶπα, θεοί ἐστε, καὶ υἱοὶ Ὑψίστου πάντες. Ὑμεῖς δὲ ὡς ἄνθρωποι ἀποθνήσκετε, καὶ ὡς εἷς τῶν ἀρχόντων πίπτετε. Πότε θεοὺς εἶναι πάντας καὶ υἱοὺς Ὑψίστου διετάξατο; Οὐκ ἔτι γὰρ περὶ τῶν ἀρχόντων μόνον, ἀλλὰ καὶ περὶ τῆς ἀνθρωπότητος ἁπάσης διαλέγεται. Οὐκοῦν ἡνίκα τὸν ἄνθρωπον πλάσας, ὅρον αὐτῷ τοιοῦτον ἀξιώματος ἔθετο· Ποιήσωμεν ἄνθρωπον κατ’ εἰκόνα ἡμετέραν καὶ καθ’ ὁμοίωσιν· καὶ ἀρχέτωσαν πάντων τῶν ἰχθύων τῆς θαλάσσης, καὶ τῶν πετεινῶν τοῦ οὐρανοῦ, καὶ τῶν κτηνῶν, καὶ πάσης τῆς γῆς, καὶ πάντων τῶν ἑρπετῶν. Ὅπερ εἰ φυλάττοντες ἔμειναν, καὶ μὴ τῇ παρακοῇ τοῦ Θεοῦ τὴν εἰκόνα προσέδωκαν, οὐκ ἂν κατεδικάσθησαν θάνατον. Ὕβρις γὰρ εἰς Θεὸν τὸ τὴν τιμὴν αὐτοῦ ἀγνοῆσαι, καὶ τὰ ἴσα τῷ διαβόλῳ παθεῖν. Διό φησι, Ὡς ἄνθρωποι ἀποθνήσκετε, δεικνύς, ἀνθρώπινον πάθος εἶναι τὸν θάνατον. Ἀλλ’ ὅμως ἐξῆν μὴ ἀποθνήσκειν, εἰ τοῦ Θεοῦ τὸν νόμον ἀπ’ ἀρχῆς ἐφυλάξαμεν· εἶχε γὰρ ἡμῶν ἡ φύσις ἑκάτερον. Ὡς εἷς δέ, φησι, τῶν ἀρχόντων πίπτετε, αἰνιττόμενος τὸν διάβολον· ἄρχοντος γὰρ ἐξουσίαν ἐν τοῖς ἀγγέλοις ἐκεκλήρωτο. Διό φησιν ὁ Παῦλος· Οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας· ἐπαρθεὶς δὲ καὶ μειζόνων ἐπιθυμήσας, κατέπεσε. Τὸ δ’ αὐτὸ καὶ ὁ ἄνθρωπος· ἀκούσας γὰρ εἰρηκότος τοῦ ὄφεως· ᾜδει ὁ Θεὸς ὅτι ᾗ ἡμέρᾳ φάγητε ἀπ’ αὐτοῦ, τουτέστι, τοῦ ξύλου, διανοιγήσονται ὑμῶν οἱ ὀφθαλμοί, καὶ ἔσεσθε ὡς θεοί, γινώσκοντες καλὸν καὶ πονηρόν· ἑαυτὸν εἰς παρακοὴν ἔδωκεν, ὥστε ἀναγκαίως αὐτῷ διὰ τὸ πάθος καὶ τὸ πτῶμα συγκρίνεται.","english":"I said, \"You are gods, and all sons of the Most High.\" But you die as men, and you fall as one of the rulers. When did he decree that all are gods and sons of the Most High? For he now speaks not only about the rulers, but about all of humanity. Therefore, when he fashioned man, he set for him such a standard of dignity: \"Let us make man according to our image and likeness; and let them rule over all the fish of the sea, and the birds of the sky, and the beasts, and the whole earth, and all the reptiles.\" If they had remained keeping this, and had not surrendered the image through disobedience to God, they would not have been condemned to death. For it is an insult to God to be ignorant of his honor, and to suffer the same as the devil. Therefore he says, \"You die as men,\" showing that death is a human passion. But nevertheless, it was possible not to die, if we had kept God's law from the beginning; for our nature had both capacities. \"And you fall,\" he says, \"as one of the rulers,\" hinting at the devil; for he had been allotted the authority of a ruler among the angels. Hence Paul says: \"Our struggle is not against blood and flesh, but against the principalities, against the powers\"; having been exalted and desiring greater things, he fell. And the same thing happened to man; for having heard the serpent say, \"God knew that on the day you eat from it,\" that is, from the tree, \"your eyes will be opened, and you will be as gods, knowing good and evil,\" he gave himself over to disobedience, so that he is necessarily compared to it because of the passion and the fall.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ποιήσωμεν ἄνθρωπον κατ’ εἰκόνα ἡμετέραν καὶ καθ’ ὁμοίωσιν","severity":"info","text":"Hesychius paraphrases the creation of humanity in God's image and likeness, echoing Genesis 1:26 LXX.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας","severity":"info","text":"Hesychius cites Paul's statement on spiritual struggle against principalities and powers, from 1 Corinthians 15:50? (likely a conflation).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὡς εἷς τῶν ἀρχόντων πίπτετε","severity":"info","text":"Hesychius interprets 'falling as one of the rulers' as an allusion to the devil's fall from angelic authority, a common patristic theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἀκούσας γὰρ εἰρηκότος τοῦ ὄφεως","severity":"info","text":"The serpent's speech ('you will be as gods') parallels the Genesis narrative (3:5) and echoes the temptation motif in early Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκοῦν ἡνίκα τὸν ἄνθρωπον πλάσας","severity":"info","text":"Hesychius moves from a direct quotation of the psalmist to a theological exposition of creation and fall, linking the psalm's 'you die as men' to Adam's disobedience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παρακοῇ","severity":"info","text":"The term 'disobedience' (παρακοή) is central, denoting Adam's transgression and its consequence of death, contrasting with the original divine gift of immortality.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text conflates the devil's fall with Adam's, but the exact referent of 'as one of the rulers' is ambiguous: it could be the devil or a generic human ruler. Hesychius clarifies it as the devil.","The citation of Paul is not verbatim from the NT; it may be a paraphrase or conflation of 1 Corinthians 15:50 and Ephesians 6:12."],"confidence":"high","notes":[]},{"i":158,"ref":"p158","source":"Ἀνάστα, ὁ Θεός, κρῖνον τὴν γῆν, ὅτι σὺ κατακληρονομήσεις ἐν πᾶσι τοῖς ἔθνεσιν. Οὐκ ἄρα κληρονομίαν παροῦσαν, ἀλλὰ μέλλουσαν ὁ προφήτης αἰνίττεται· ὅθεν τὸν Θεὸν ἀναστῆναι παρακαλεῖ καὶ κρῖναι τὴν γῆν, δηλαδὴ τὸν ἄνθρωπον· ὃς ὅταν ἀναστῇ πᾶσι κατακληρονομεῖ τοῖς ἔθνεσι. Πᾶσι γὰρ κλῆρον ἐπιβάλλει τὸν ἁρμόττοντα, τὸν μὲν τοῖς ταπεινοῖς, τὸν δὲ τοῖς σώφροσι, τὸν δὲ ἐλεήμοσιν, ἄλλον τοῖς πόρνοις, ἄλλον τοῖς ὑπερηφάνοις, τοῖς πλεονέκταις ἕτερον· ἔθνη γὰρ κατὰ τὸ παρὸν οὐ τῶν γλωσσῶν τὰς διαφοράς, ἀλλὰ τῶν βίων ἐκάλεσεν.\n\nᾨδὴ ψαλμοῦ τῷ Ἀσάφ. πβʹ.\n\nαʹ. Εἰκότως ᾠδὴν καὶ ψαλμὸν τὴν παροῦσαν προσηγόρευσεν ἔκθεσιν· ἐπειδὴ τῇ προφητείᾳ (καλεῖ δὲ ταύτην ὡς ἐπὶ πολὺ ψαλμὸν) ᾠδὴν κατά τινων ἐχθρῶν ἐπινίκιον ἔμιξεν. Ὁ Θεός, τίς ὁμοιωθήσεταί σοι; Οὐκ ἐρωτῶν ὁ προφήτης τοῦτο (ἀνόητος ἂν ὑπῆρχεν ἐρώτησις), ἀλλ’ ἐκθειάζων τὸ ἀπειρομέγεθες τοῦ Θεοῦ καὶ τὸ ἐν πᾶσιν ἀπαράβλητον ἔγραψεν. Οὐδεὶς γὰρ κατ’ οὐδὲν ὁμοιωθῆναι Θεῷ τῷ πάντα αἰτίῳ τῶν ὄντων καυχήσεται. Ἐπειδὴ δὲ τὴν διαφορὰν ἐπιτηρεῖν προσήκει τῶν λέξεων· οὐδὲ γὰρ εἶπε, τίς ὡμοιώθη σοι, ἀλλ’, Ὁμοιωθήσεταί σοι· καὶ διὰ τούτου καιρὸν ἐδήλωσε μέλλοντα· ἄρα τὴν μετὰ σαρκὸς τοῦ Μονογενοῦς οἰκονομίαν αἰνίττεται πρὸς τινὰς προφήτας ἔχειν ὁμοίαν τὴν δόξαν· ὅθεν αὐτὸν οἱ μὲν Ἠλίαν, οἱ δὲ ἕνα τῶν προφητῶν ἐνόμιζον· ἀλλ’ οὐδεὶς αὐτῷ ὁμοιωθῆναι τῶν εἰρημένων ἠδύνατο. Μόνος γὰρ Θεὸς ὑπῆρχε καὶ ἄνθρωπος, μόνος τὸ γένος ἔσωσε τὸ ἡμέτερον. Μὴ σιγήσῃς, μηδὲ καταπραΰνῃς, ὁ Θεός· τουτέστι, μὴ ἐπὶ πολὺ μακροθυμήσῃς·","english":"Arise, O God, judge the earth, for you will apportion inheritance among all the nations. Therefore the prophet does not hint at a present inheritance, but a future one; hence he calls upon God to arise and judge the earth, that is, man; who, when he arises, apportions inheritance to all the nations. For he assigns to all the fitting lot: one to the humble, one to the temperate, one to the merciful, another to the fornicators, another to the proud, another to the greedy; for here he called \"nations\" not the differences of tongues, but of lives.\n\nA song-psalm for Asaph. 82.\n\n1. Fittingly he called the present composition a song and a psalm; since to the prophecy (which he often calls a psalm) he added a victory song against certain enemies. O God, who will be likened to you? The prophet does not ask this (for the question would be senseless), but wrote extolling the infinite magnitude of God and his incomparability in all things. For no one will boast of being likened in any respect to God, who is the cause of all beings. Since it is fitting to observe the difference of the words; for he did not say, \"Who was likened to you?\" but, \"Who will be likened to you?\" and by this he indicated a future time; therefore he hints at the economy of the Only-begotten with flesh, that to some prophets he might have a similar appearance; hence some thought him to be Elijah, others one of the prophets; but none of those mentioned could be likened to him. For he alone was both God and man, he alone saved our race. Do not be silent, nor be appeased, O God; that is, do not be patient for long.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἀνάστα, ὁ Θεός, κρῖνον τὴν γῆν","severity":"info","text":"Hesychius interprets the call for God to arise and judge as an eschatological summons, not a present action, linking it to the future inheritance of the righteous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἔθνη","severity":"info","text":"Hesychius redefines 'nations' (ἔθνη) as moral categories of life (βίων), not linguistic or ethnic groups, aligning with allegorical exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τίς ὁμοιωθήσεταί σοι","severity":"info","text":"The phrase echoes Psalm 82 (LXX 81) and is treated as a rhetorical exaltation, not a literal question, emphasizing God's incomparability.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὴν μετὰ σαρκὸς τοῦ Μονογενοῦς οἰκονομίαν","severity":"info","text":"Hesychius reads the future tense 'will be likened' as a reference to the Incarnation of the Only-begotten, where Christ was mistaken for Elijah or a prophet.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ᾨδὴ ψαλμοῦ τῷ Ἀσάφ. πβʹ.","severity":"info","text":"The superscription 'A song-psalm for Asaph. 82' marks a new section; Hesychius notes the blend of prophecy (psalm) and victory song (ode) against enemies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Μὴ σιγήσῃς, μηδὲ καταπραΰνῃς","severity":"caution","text":"The final exhortation 'Do not be silent, nor be appeased' is interpreted as a plea for God not to delay judgment, but the Greek could also imply a warning against divine inaction.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'judge the earth' is ambiguous: Hesychius takes it as judging man (τὸν ἄνθρωπον), but the text could refer to the whole world.","The identity of 'the enemies' in the victory song is not specified; Hesychius leaves them unnamed."],"confidence":"high","notes":[]},{"i":159,"ref":"p159","source":"σιγὴν γὰρ τοῦ καιροῦ τὴν πρὸς τοὺς ἁμαρτωλοὺς μακροθυμίαν ἐκάλεσεν. Ἀνθ’ ὅτου δὲ τοῦτο προσηύχετο; Ὅτι ἰδοὺ οἱ ἐχθροί σου ἤχησαν, καὶ οἱ μισοῦντές σε ἦραν κεφαλήν. Εἰς τοσοῦτον οἱ ἁμαρτωλοί, φησιν, ὑπὸ τῆς σῆς μακροθυμίας ἐπήρθησαν, ὥστε ἠχῆσαι, τουτέστι, παῤῥησιάσασθαι, καὶ τὴν ἑαυτῶν κακίαν καθάπερ σάλπιγγα τῇ ἀναιδείᾳ ποιῆσαι κατάδηλον, ἐπᾶραί τε κεφαλὴν οὐκ αἰσχυνομένους ἐφ’ οἷς πλημμελοῦσιν· ἀλλὰ καὶ ἀλαζονευομένους, ὡς οὐκ ὄντος ὃν δὴ καὶ φοβηθήσονται. Ἐχθροὺς δὲ τοῦ Θεοῦ τοὺς ἁμαρτωλοὺς καλεῖ· ἐπειδὴ ἐχθροὶ ἑαυτῶν εἰσι τὰ μὴ συμφέροντα πράττοντες· φιλάνθρωπος δὲ ὢν ὁ Θεός, καὶ τὸν τοῦ ἁμαρτωλοῦ μὴ βουλόμενος θάνατον, ἐχθροὺς αὐτοὺς ἑαυτοῖς ἐπιβουλεύοντας τίθεται. Ἐπὶ τὸν λαόν σου κατεπανουργεύσαντο γνώμην, καὶ ἐβουλεύσαντο κατὰ τῶν ἁγίων σου. Ἰδοὺ ἕτερον εἶδος τῆς πρὸς τὸν Θεὸν ἔχθρας ὁ προφήτης ἐξέθετο. Οἱ γὰρ τῷ λαῷ τοῦ Θεοῦ καὶ τοῖς ἁγίοις ἐχθραίνοντες, πρὸς αὐτὸν ἀναιροῦνται πόλεμον, οὗπερ ἐκεῖνοι δοῦλοι καὶ ἀδελφοὶ τυγχάνουσι. Πόλεμον δὲ οὐ μόνον μηνύει τὸ ἑξῆς γεγραμμένον, ἐν ᾧ καὶ τῶν πολεμησάντων τοῖς Ἰουδαίοις ἐθνῶν ἐμνημόνευσεν, ἀλλὰ καί τινα κεκρυμμένον αἰνίττεται, ὃν τοῖς ἁγίοις οἱ ἁμαρτωλοὶ ἐπιφέρειν εἰώθασι. Καὶ τούτου χάριν οὐχ ἁπλῶς αὐτοὺς πανουργεύσασθαί φησιν, ἀλλὰ καταπανουργεύσασθαι, τουτέστι, ποικίλῃ πανουργίᾳ καὶ πολυτρόπῳ χρήσασθαι· ὁποῖοί τινές εἰσιν, ὅσοι χρημάτων πρῶτον ἢ κτημάτων ἤ τινων ἄλλων ἀποστεροῦσι τοὺς ἀνακειμένους Θεῷ, ἵνα πρὸς ἀχαριστίαν αὐτοὺς βλασφημεῖν ἐρεθίσωσιν·","english":"For he called the silence of the time the forbearance toward sinners. And why did he pray for this? Because, behold, your enemies have made a noise, and those who hate you have lifted up their head. To such an extent, he says, have the sinners been puffed up by your forbearance, that they have made a noise, that is, have spoken boldly, and have made their own wickedness manifest like a trumpet through shamelessness, and have lifted up their head, not being ashamed of their transgressions, but even boasting, as if there were no one whom they would fear. He calls sinners enemies of God, because they are enemies of themselves, doing what is not beneficial; and since God is benevolent, not desiring the death of the sinner, he sets them as enemies plotting against themselves. Against your people they have devised a crafty plan, and they have plotted against your saints. Behold, the prophet has set forth another form of enmity toward God. For those who are hostile to the people of God and to the saints take up war against him, whose servants and brothers they happen to be. And the war is indicated not only by what is written subsequently, in which he also mentioned the nations that warred against the Jews, but he also hints at some hidden war, which sinners are accustomed to wage against the saints. And for this reason he does not say simply that they have devised a plan, but that they have devised a crafty plan, that is, that they have employed a varied and manifold craftiness; such as are those who first deprive those consecrated to God of money or possessions or some other things, in order to provoke them to blaspheme through ingratitude.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"σιγὴν","severity":"info","text":"The term 'silence' (σιγή) is used metaphorically for God's forbearance toward sinners, a key theme in Hesychius' exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐχθροὺς δὲ τοῦ Θεοῦ τοὺς ἁμαρτωλοὺς καλεῖ","severity":"info","text":"Hesychius interprets sinners as 'enemies of God,' echoing Psalm 2:1-2 where enemies are mentioned, though the lemma is a paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"καταπανουργεύσασθαι","severity":"info","text":"The intensified verb 'καταπανουργεύσασθαι' (to devise a crafty plan) reflects a rhetorical strategy common in Greek patristic exegesis, emphasizing the cunning of sinners.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἰδοὺ ἕτερον εἶδος","severity":"info","text":"The phrase 'Behold, another form' marks a structural shift, introducing a second type of enmity against God: hostility toward God's people and saints.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἐπὶ τὸν λαόν σου κατεπανουργεύσαντο γνώμην","severity":"info","text":"This passage parallels the theme of plotting against God's people found in Psalm 2:3, where enemies conspire against the righteous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ὁποῖοί τινές εἰσιν, ὅσοι χρημάτων πρῶτον ἢ κτημάτων ἤ τινων ἄλλων ἀποστεροῦσι","severity":"info","text":"Hesychius' description of depriving the consecrated of possessions reflects later monastic concerns about material temptation, common in 5th-century ascetic literature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐπὶ τὸν λαόν σου' could refer to the Jewish people or the Christian faithful; Hesychius likely intends the latter in a typological sense.","The 'hidden war' (κρυμμένον πόλεμον) is ambiguous, possibly alluding to spiritual struggles or historical persecutions."],"confidence":"high","notes":[]},{"i":160,"ref":"p160","source":"ὅταν δὲ πρὸς τοῦτο ἀσθενήσωσι, ἡδονὰς αὐτοῖς ὑποβάλλουσιν, κενῆς δόξης ἐπιθυμίαν, ἀλαζονείαν, φαντασίαν, ὡς φίλοι τὰ ἐχθρῶν συμβουλεύοντες· δηλοῖ δὲ τὰ ἐχόμενα. Εἶπον, δεῦτε καὶ ἐξολοθρεύσωμεν αὐτοὺς ἐξ ἔθνους, καὶ οὐ μὴ μνησθῇ τὸ ὄνομα Ἰσραὴλ ἔτι. Σαφῶς μὲν ταῦτα τοῖς ἐχθροῖς τοῦ Ἰσραήλ, ὧν ἑξῆς μεμνῆσθαι μέλλει, εἴρηταί τε καὶ πέπρακται· οὐδὲ καὶ τοὺς φαῦλα συμβουλεύοντας ἢ ἀναγκάζοντας νόησον· οὗτοι γὰρ ἡμᾶς ἐξ ἔθνους ἐξολοθρεῦσαι βούλονται, ἵνα μήτε μετὰ ἀνόμων ὀνομασθῶμεν, ἐπειδὴ νόμον ἔχοντες ἁμαρτάνομεν, μήτε μετὰ τῶν ἐννόμων, ἐπειδὴ παραβαίνομεν· ἀλλὰ λήθῃ τὸ ὄνομα τοῦ Ἰσραὴλ παραδοθῆναι βούλονται. Εἰ γὰρ Ἰσραήλ ἐστιν ὁ ὁρῶν Θεόν, οὐ πράττει δέ τις ὅσα δεῖ τὸν ὁρῶντα Θεόν, καὶ πρὸς αὐτὸν τοὺς ὀφθαλμοὺς τῆς διανοίας ἔχοντα, ἀνάγκη πάσῃ ἀμνηστίᾳ τὸν τοιοῦτον παραδίδοσθαι· μηδὲ εἰ γέγονεν Ἰσραὴλ ὁ τούτους νοητῶς ὁρῶν, τουτέστι, μηδὲ τὸν Θεὸν εἰδέναι ποτὲ διὰ τὴν ὕστερον ἀπροσεξίαν μνημονευθῆναι δυνάμενον. Ὅτι ἐβουλεύσαντο ἐν ὁμονοίᾳ ἐπιτοαυτό, κατὰ σοῦ διαθήκην διέθεντο. Καὶ τίς κατὰ τοῦ Θεοῦ βουλεύσασθαί τι, ἢ διαθέσθαι, ἢ καὶ ὅλως φαντασθῆναι, τοῦ μὴ μόνον ὄψεσιν, ἀλλὰ καὶ λογισμοῖς ἀπροσίτου, δυνήσεται; Ἀλλ’ ἑαυτῷ τὰ τῶν εἰς αὐτὸν πεποιθότων λογίζεται· καὶ τούτου χάριν αἱ κατ’ ἐκείνων ἐπιβουλαὶ κατ’ αὐτοῦ τοῦ Θεοῦ ὡς πατρὸς τῶν ἐπιβουλευομένων, καὶ προστάτου καὶ κηδεμόνος λέγονται. Τίνες δὲ οἱ τὰς ἐπιβουλὰς λογιζόμενοι; Τὰ σκηνώματα τῶν Ἰδουμαίων καὶ οἱ Ἰσμαηλῖται, Μωὰβ καὶ οἱ Ἀγαρηνοί, Γεβὰλ καὶ Ἀμμὼν καὶ Ἀμαλήκ.","english":"But when they are weak in this, they suggest pleasures to them, desire for empty glory, boastfulness, fantasy, advising as friends the things of enemies; and he makes clear what follows. They said, \"Come, let us destroy them from the nation, and let the name of Israel be remembered no more.\" These things are clearly said and done to the enemies of Israel, whom he is about to mention next; but also understand those who advise or compel evil things. For these wish to destroy us from the nation, so that we may be named neither with the lawless, since we have a law and sin, nor with those who keep the law, since we transgress; but they wish the name of Israel to be consigned to oblivion. For if Israel is the one who sees God, but someone does not do what is necessary for one who sees God and has the eyes of his mind turned toward him, it is necessary that such a person be given over to total forgetfulness; nor can one who has become Israel by seeing these things spiritually—that is, who has ever known God—be remembered because of subsequent inattention. That they conspired in unanimity, they made a covenant against you. And who can plan anything against God, or make a covenant, or even imagine it, since he is inaccessible not only to sight but also to thoughts? But he reckons to himself the things of those who trust in him; and for this reason, plots against them are said to be against God himself, as father, protector, and guardian of those plotted against. And who are those who devise the plots? The tents of the Edomites and the Ishmaelites, Moab and the Hagarenes, Gebal and Ammon and Amalek.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἰσραήλ","severity":"info","text":"Hesychius interprets 'Israel' etymologically as 'the one who sees God' (ὁ ὁρῶν Θεόν), a common patristic reading derived from the Hebrew 'sarah' (to strive) and 'El' (God), but here used to contrast spiritual vision with moral failure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἶπον, δεῦτε καὶ ἐξολοθρεύσωμεν αὐτοὺς ἐξ ἔθνους, καὶ οὐ μὴ μνησθῇ τὸ ὄνομα Ἰσραὴλ ἔτι","severity":"info","text":"This is a paraphrase of Psalm 83:5 (LXX 82:5): 'They said, Come, let us destroy them from the nation, and the name of Israel shall be remembered no more.' Hesychius treats it as a direct quotation from the enemies of Israel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Τὰ σκηνώματα τῶν Ἰδουμαίων καὶ οἱ Ἰσμαηλῖται, Μωὰβ καὶ οἱ Ἀγαρηνοί, Γεβὰλ καὶ Ἀμμὼν καὶ Ἀμαλήκ","severity":"info","text":"This list of nations (Edomites, Ishmaelites, Moab, Hagarenes, Gebal, Ammon, Amalek) reflects the historical enemies of Israel in the Hebrew Bible, often invoked in Psalms as archetypal foes. Hesychius may be allegorizing them as spiritual adversaries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὅταν δὲ πρὸς τοῦτο ἀσθενήσωσι","severity":"info","text":"The passage begins with a conditional clause ('But when they are weak in this') that links back to the previous section on divine forbearance, showing a logical progression from silence to active plotting by enemies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀλλ’ ἑαυτῷ τὰ τῶν εἰς αὐτὸν πεποιθότων λογίζεται","severity":"info","text":"Hesychius explains that plots against God's people are reckoned as plots against God himself, a theodicean move common in patristic exegesis (cf. Origen, Chrysostom) to preserve divine invulnerability while accounting for suffering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπιτοαυτό","severity":"caution","text":"The Greek word ἐπιτοαυτό is likely a scribal error or variant for ἐπὶ τὸ αὐτό ('together' or 'at the same time'), as the context requires a sense of unanimity in conspiracy. The English draft reads 'in unanimity'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐπιτοαυτό' is ambiguous; it may be a corruption of 'ἐπὶ τὸ αὐτό' or a rare compound. The reading 'in unanimity' is adopted based on context."],"confidence":"high","notes":[]},{"i":161,"ref":"p161","source":"Οὗτοι πάντες ἐκ τοῦ Ἀβραὰμ κατάγονται, ὥστε συγγενεῖς τοῦ Ἰσραὴλ ἐτύγχανον. Οἱ μὲν γὰρ Ἰσμαηλῖται πατέρα τὸν Ἰσμαὴλ υἱὸν ὄντα τοῦ Ἀβραὰμ ἐκέκτηντο· οἱ δὲ Ἀγαρηνοὶ οὐκ ἦσαν μὲν ἐξ Ἀβραάμ, ἐκ δὲ τῆς Ἄγαρ, ἥνπερ Σάρα τῷ Ἀβραὰμ πρός τινα καιρὸν ζεύξασα, ζηλώσασα δὲ ὕστερον, μετὰ τοῦ Ἰσμαὴλ ἐκβληθῆναι πεποίηκεν· ἑτέρῳ τοίνυν συναφθεῖσα, τοὺς ἐξ αὐτῆς Ἀγαρηνοὺς δέδωκεν ὀνομάζεσθαι. Ὡσαύτως ἔγγονος τοῦ Ἡσαῦ Ἀμαλὴκ ἐτύγχανε, Μωὰβ δὲ καὶ Ἀμμὼν υἱοὶ τῷ Λὼτ ἐκ τῶν θυγατέρων αὐτοῦ μετὰ τὸν ἐμπρησμὸν τῶν Σοδόμων γενόμενοι, οἷς ὁ Γεβὰλ ὅμορος, ἴσως δὲ καὶ ἀγχιστεύων ἦν, διόπερ αὐτῶν εἰς μέσον ἠρίθμηται. Τί τοίνυν ὁ λόγος ἐνταῦθα παραστῆσαι ἐσκόπησεν; ἢ τίνος χάριν αὐτοὺς συγγενεῖς ἀπέδειξεν; Ἵνα γνῷς ὅτι ἐν τοῖς ἐχθροῖς οἱ οἰκειακοί, καθά φησιν ὁ Χριστός, τουτέστιν, οἱ συγγενεῖς πρωτεύουσιν· ὅθεν ὁ προφήτης ἐν ὑστέρᾳ τάξει τοὺς ἀλλοτρίους ἔταξε· τοιγαροῦν οὕτως ἐπήγαγεν· Ἀλλόφυλοι μετὰ τῶν κατοικούντων Τύρον. Καὶ γὰρ Ἀσσοὺρ συμπαρεγένετο μετ’ αὐτῶν. Οὐ μετὰ τῶν κατοικούντων Τύρον, ἀλλὰ μετὰ Μωὰβ καὶ Ἀμμὼν καὶ τῶν ἄλλων, οὓς ἀγχιστεύειν τῷ λαῷ τῶν Ἰουδαίων ἐδείξαμεν, ὥστε οὐκ ἀφ’ ἑαυτῶν εἰς τὸν κατ’ ἐκεῖνον πόλεμον, ἀλλὰ παρὰ τῶν συγγενῶν παροξυνθέντες ἤρχοντο· ὅθεν ἐπήγαγεν. Ἐγενήθησαν εἰς ἀντίληψιν τοῖς υἱοῖς Λώτ· τουτέστιν, εἰς ἐκείνων ἐπικουρίαν ἀπήντησαν. Φυλάττου τοίνυν τοὺς ἔνδον ἐχθρούς· αὐτοὶ γὰρ ἐκτὸς ὁπλίζουσιν. Καὶ μὴ θάῤῥει συγγενείᾳ, ἐπειδήπερ εἰς ἔχθραν ὡς τὰ πολλὰ μεταβάλλεται· κατανόει δὲ καὶ τὴν ἀράν, ἥνπερ αὐτοῖς ἐπήγαγεν. Διάψαλμα·","english":"All these are descended from Abraham, so that they were relatives of Israel. For the Ishmaelites had Ishmael as their father, who was a son of Abraham; the Hagarenes, however, were not from Abraham, but from Hagar, whom Sarah had joined to Abraham for a time, but later, becoming jealous, caused her to be cast out along with Ishmael; then, having been joined to another, she gave those from her the name Hagarenes. Likewise, Amalek was a descendant of Esau, while Moab and Ammon were sons of Lot born from his daughters after the burning of Sodom, and Gebal was their neighbor, perhaps also related by marriage, for which reason he is counted among them. What then did the discourse intend to set forth here? Or for what reason did it show them to be relatives? So that you may know that among enemies, one's own household, as Christ says, that is, relatives, take precedence; hence the prophet placed the foreigners in the last order; therefore he added: \"Foreigners along with those dwelling in Tyre.\" For Asshur came along with them. Not with those dwelling in Tyre, but with Moab and Ammon and the others whom we have shown to be related by marriage to the people of the Jews, so that they did not come to war against him on their own, but were incited by their relatives; hence he added: \"They became a support for the sons of Lot,\" that is, they came to their aid. So beware of internal enemies; for they arm those outside. And do not trust in kinship, since it often turns into enmity; and consider also the curse which he pronounced against them. Diapsalma.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Ἀγαρηνοί","severity":"info","text":"Hesychius distinguishes Hagarenes from Ishmaelites, tracing them to Hagar after her expulsion. This reflects a late antique exegetical tradition that separated the two groups, possibly to account for different Arab tribes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀλλόφυλοι μετὰ τῶν κατοικούντων Τύρον","severity":"info","text":"The phrase 'Foreigners along with those dwelling in Tyre' is a paraphrase of Psalm 83:7 LXX (82:7), where the psalmist lists enemy nations. Hesychius uses it to illustrate his argument about kinship and enmity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγενήθησαν εἰς ἀντίληψιν τοῖς υἱοῖς Λώτ","severity":"info","text":"This clause echoes Psalm 83:9 LXX (82:9), where the nations become a support for the sons of Lot. Hesychius interprets it as incitement by relatives, not independent action.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"καθά φησιν ὁ Χριστός","severity":"info","text":"Hesychius cites Christ's saying that 'among enemies, one's own household take precedence.' This likely refers to Matthew 10:36 or a similar dominical logion about internal threats, though the exact source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διάψαλμα","severity":"info","text":"The term 'Diapsalma' marks a structural pause or musical interlude in the psalm. Hesychius uses it here to conclude his exegetical reflection, signaling a transition in the commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἀγαρηνοί","severity":"caution","text":"The identification of Hagarenes as descendants of Hagar after her remarriage is not found in biblical sources and may reflect a later tradition or Hesychius's own inference. The historical accuracy of this genealogy is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'καθά φησιν ὁ Χριστός' may refer to a specific gospel saying not directly identifiable; the exact source is ambiguous.","The term 'Ἀγαρηνοί' is used here in a specific genealogical sense that may not align with other patristic or historical usages."],"confidence":"high","notes":[]},{"i":162,"ref":"p162","source":"ἐπειδὴ τὸν λόγον εἰς προσευχὴν μετέστησεν. Ποίησον αὐτοῖς ὡς τῇ Μαδιὰμ καὶ τῷ Σισάρᾳ, ὡς τῷ Ἰαβεὶμ ἐν τῷ χειμάῤῥῳ Κισσῶν. Ἐξωλοθρεύθησαν ἐν Ἀενδώρ.\n\nβʹ. Οὐ μάτην τούτους ἀπὸ πάντων ἐκλέλεκται, ἀλλ’ ἐπειδὴ παραδόξως ὁ ἐπ’ αὐτοῖς τετρόπωται πόλεμος· τὸν μὲν γὰρ Μαδιὰμ τὴν γῆν διὰ τὸ πλῆθος καλύπτοντα ὁ Γεδεὼν χωρὶς ὅπλων ἐπελθὼν καθεῖλε, καὶ διέφθειρεν ἀνδράσι τριακοσίοις, οὐ ῥομφαίας, οὐ θυρεούς, οὐ κράνη, οὐδὲ ἄλλα ὅσα πολεμίων ὄργανα, λαμπάδας δὲ μόνας ἔχουσι, καὶ σάλπιγγας κερατίνας, αἷς ἐκέχρηντο. Τὸν Σισάρα δὲ ἄρχοντα τοῦ ἔθνους τοῦ Ἰαβεὶμ τυγχάνοντα, καὶ μετὰ σιδηρῶν ἐννακοσίων ἁρμάτων στρατευόμενον πτοήσας ὁ Θεός, καὶ τρέψας εἰς φυγήν, γυναικὶ Χαβὲρ τοῦ Κιναίου παραδέδωκεν, ἥτις αὐτὸν ἀνεῖλεν ἐκβαλοῦσα διὰ τῆς γνάθου πάσσαλον. Χειρὶ τοίνυν τοῦ Θεοῦ καθάπερ τούτους κἀκείνους πεσεῖν τοὺς ἐχθρούς, οὓς ἔμπροσθεν ἀπηρίθμησεν, εὔχεται. Τοῦ γὰρ δὴ χειμάῤῥου Κισσῶν καὶ τῆς Ἀενδώρ, ὡς ἐκεῖ τοῦ πολέμου κατὰ τὸν Σισάρα συγκροτηθέντος μέμνηται. Ἐγενήθησαν ὡσεὶ κόπρος τῇ γῇ. Εἰς τοσοῦτον γὰρ αὐτῶν κατηνέχθη διὰ τὴν ἧτταν τῆς ἀλαζονείας τὸ φρύαγμα, ὥστε κόπρος εὐτελισθέντες νομίζεσθαι. Καλῶς δὲ κόπρος εἴρηται. Καθάπερ ἐκείνη καρποφορεῖν παρασκευάζει τὴν γῆν, εὐτελὴς καὶ τοῦτο τυγχάνουσα· οὕτως ἡ τῶν ὑπερηφάνων πτῶσις καὶ εὐτέλεια γονίμους ἀρετῶν τὰς ψυχὰς τὰς ἡμετέρας ἐργάζεται. Θοῦ τοὺς ἄρχοντας αὐτῶν ὡς τὸν Ὠρήβ, καὶ Ζήβ, καὶ Ζηβαιέ, καὶ Σαλμωνάν. Ἀνδρῶν μέμνηται, οἵτινες ὑπὸ τοῦ Γεδεὼν ἀνῃρέθησαν· κατὰ τούτους γενέσθαι τοὺς ἄρχοντας ᾔτησε.","english":"since he changed the discourse to prayer. Do to them as to Midian and Sisera, as to Jabin at the torrent Kishon. They were utterly destroyed at Endor.\n\n2. Not in vain has he selected these from among all, but because the war against them was strangely turned: for Gideon, coming upon Midian, which covered the land with its multitude, without weapons, destroyed it with three hundred men, having neither swords, nor shields, nor helmets, nor any other instruments of war, but only torches and horn trumpets, which they used. And Sisera, who was the commander of the nation of Jabin, and campaigned with nine hundred iron chariots, was terrified by God, put to flight, and delivered to Jael, the wife of Heber the Kenite, who killed him by driving a peg through his jaw. So by the hand of God, he prays that those enemies, whom he previously enumerated, may fall like these. For he mentions the torrent Kishon and Endor because the war against Sisera was joined there. They became like dung for the earth. For their arrogance was so humbled by their defeat that they were considered as worthless as dung. And dung is well spoken. Just as that, though worthless, prepares the earth to bear fruit, so the fall and humiliation of the proud makes our souls productive of virtues. Set their rulers as Oreb, and Zeeb, and Zebah, and Zalmunna. He mentions men who were killed by Gideon; he asked that the rulers be treated like them.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μαδιὰμ … Σισάρᾳ … Ἰαβεὶμ … Κισσῶν … Ἀενδώρ","severity":"info","text":"The names Midian, Sisera, Jabin, Kishon, and Endor refer to Judges 4–8, where Gideon defeats Midian and Deborah and Barak defeat Sisera and Jabin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γυναικὶ Χαβὲρ τοῦ Κιναίου","severity":"info","text":"Jael, wife of Heber the Kenite, is described in Judges 4:17–22 as killing Sisera by driving a tent peg through his temple; Hesychius specifies the jaw (γνάθος), a minor variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κόπρος","severity":"info","text":"Hesychius glosses κόπρος (dung) as a metaphor: the enemies’ fall fertilises the soul for virtues, echoing a common patristic moral interpretation of defeat as spiritual manure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"βʹ","severity":"info","text":"The numeral βʹ marks a new section, likely a second lemma or comment, typical of Hesychius’s commentary structure in the catena tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ὠρήβ, καὶ Ζήβ, καὶ Ζηβαιέ, καὶ Σαλμωνάν","severity":"info","text":"Oreb, Zeeb, Zebah, and Zalmunna are Midianite kings killed by Gideon (Judges 7:25, 8:21); Hesychius invokes them as exemplars of divinely ordained punishment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the prayer is David’s or another psalmist’s; the Coptic context suggests a narrative frame. The phrase 'Do to them as to Midian and Sisera' is a prayer for divine retribution, but the exact psalm verse is not cited."],"confidence":"high","notes":[]},{"i":163,"ref":"p163","source":"Τίνας δὲ ἄρχοντας, σαφέστερον μηνύει τὰ ἐχόμενα. Πάντας τοὺς ἄρχοντας αὐτῶν, οἵτινες εἶπον, Κληρονομήσωμεν ἑαυτοῖς τὸ ἁγιαστήριον τοῦ Θεοῦ. Ἄρχοντας τοίνυν, οὐ τοὺς ἐν ἀξίᾳ τοσοῦτον, ὅσον ἐν κακίᾳ λέγει· ὅθεν αὐτῶν κληρονομίαν τὸ ἁγιαστήριον τοῦ Θεοῦ γενέσθαι φαντάζονται, ὥστε τοῖς ἁγίοις εἰς εὐπορίαν, καὶ τοῖς θείοις εἰς κέρδος οἰκεῖον ἀποχρήσασθαι. Οὐ μόνον δὲ τοῦτο ποιοῦσιν οἱ ἁρπάζοντες τὰ ἱερὰ σκεύη καὶ ἀπεμπολοῦντες τὰ ἅγια, ἀλλ’ ὅσοι τὰ θεῖα καπηλεύουσι πωλοῦντες τὰ τοῦ Θεοῦ, καὶ ἀγοράζοντες καὶ συναλλάγματα συναλλάσσοντες ἄθεσμα· οἷος ἦν ὁ Σίμων ἀργυρίου βουληθεὶς τὰ χαρίσματα κτήσασθαι, ὅθεν αὐτὸν Πέτρος ἀνάξιον ἔκρινε τῆς δωρεᾶς τοῦ ἁγίου Πνεύματος. Ὁ Θεός μου, θοῦ αὐτοὺς ὡς τροχόν· ἐν σάλῳ καὶ ἀστάτῳ φορᾷ καὶ διηνεκεῖ μεταβολῇ· τοῦτο γὰρ τροχοῦ ἴδιον. Ὡς καλάμην κατὰ πρόσωπον ἀνέμου· ὥστε μηδαμοῦ στῆναι, πανταχοῦ δὲ ἀφανῆ αὐτῶν γενέσθαι τὴν ὑπόστασιν σκεδασθεῖσαν τῇ ῥύμῃ τοῦ ῥιπίζοντος. Ὡσεὶ πῦρ ὃ διαφλέξει δρυμόν, ὡσεὶ φλὸξ κατακαύσαι ὄρη. Ἀκαρπίαν αὐτοῖς πανταχόθεν ἐπεύχεται. Πῦρ γὰρ ἐκεῖνο χρήσιμον, ᾧ χρυσίον χωνεύεται, ἢ ἀργύριον, ἢ ἄρτος ὀπτᾶται, ἤ τι θερμαίνεται φάρμακον, ἤ τι τῶν εἰς χρείαν ἡμετέραν ἕψηται· ᾧ δὲ φλέγεται δρυμός, ἢ ὄρος κατακαίεται, οὐδεμία ἐξ αὐτοῦ ὠφέλεια, οὐδὲ χρῆσις εὑρίσκεται, ἀλλ’ ἅπτεται μὲν σφοδρότερον, σβεσθὲν δὲ εἰς οὐδὲν πλὴν αἰθάλην καὶ σποδὸν περιίσταται· ὁποῖοί τινες οἱ ἁμαρτωλοὶ μετὰ τὴν ὀργὴν τὴν παρὰ Θεοῦ ἐπενεχθεῖσαν εὑρίσκονται. Οὕτως καταδιώξεις αὐτοὺς ἐν τῇ καταιγίδι σου, καὶ ἐν τῇ ὀργῇ σου συνταράξεις αὐτούς.","english":"Which rulers he means, the following makes clearer: all their rulers, who said, \"Let us take possession of the sanctuary of God for ourselves.\" So by \"rulers\" he means not so much those in office as those in wickedness; hence they imagine the sanctuary of God to be their inheritance, so as to use the holy things for their own profit and the divine for their own gain. And not only do those who seize the sacred vessels and sell the holy things do this, but also all who traffic in divine things, selling what belongs to God, and buying and making unlawful contracts—such as Simon, who wished to acquire the gifts of the Holy Spirit for money, for which reason Peter judged him unworthy of the gift of the Holy Spirit. \"My God, set them like a wheel\"—in turmoil and unstable motion and perpetual change, for that is the property of a wheel. \"Like chaff before the wind\"—so that they may stand nowhere, but their substance may be scattered everywhere, made invisible by the force of the wind that fans them. \"Like fire that will consume a thicket, like a flame that will burn up mountains.\" He prays for barrenness for them from every side. For that fire is useful by which gold is smelted, or silver, or bread is baked, or some drug is heated, or something for our need is boiled; but fire that burns a thicket or consumes a mountain yields no benefit, nor is any use found from it; rather, it burns more fiercely, but when quenched it ends in nothing but soot and ash—such are sinners found to be after the wrath brought upon them by God. Thus you will pursue them in your storm, and in your wrath you will confound them.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἄρχοντας","severity":"info","text":"Hesychius distinguishes between rulers in office and rulers in wickedness, a moral reinterpretation of the term.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σίμων","severity":"info","text":"Simon Magus is referenced as an example of trafficking in divine gifts, alluding to Acts 8:18-24.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τροχόν","severity":"info","text":"The image of a wheel signifies instability and perpetual change, a common metaphor in patristic literature for divine punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"καλάμην","severity":"info","text":"Chaff before the wind symbolizes dispersion and annihilation, echoing Old Testament imagery (e.g., Psalm 1:4).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὕτως καταδιώξεις","severity":"info","text":"The passage concludes with a direct address to God, framing the preceding curses as a prayer for divine action.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πῦρ","severity":"info","text":"The distinction between useful fire and destructive fire reflects a moral allegory common in Greek patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'rulers' is not specified beyond their wicked intent; the Coptic may imply a specific historical group, but the Greek remains general."],"confidence":"high","notes":[]},{"i":164,"ref":"p164","source":"Καταιγίδα καλεῖ τὴν ἀθρόον τοῦ Θεοῦ καὶ σφοδροτάτην ἐπὶ τοὺς ἁμαρτάνοντας κίνησιν, ἥτις αὐτοὺς διωχθῆναι καὶ ταραχθῆναι βούλεται· οὕτω δὲ πῶς διὰ τῶν πρόσθεν εἴρηται· ὥστε σκεδασθῆναι μὲν εἰς λεπτὸν καθάπερ ἡ καλάμη σκεδάννυται· εἰς γῆν δὲ αὐτοὺς καὶ κόνιν μεταπεσεῖν, πυρὸς δίκην σβεσθέντος αὐτοῖς τοῦ προσκαίρου φρυάγματος. Ἀλλὰ τοῦτο ἐπωφελῶς αὐτοῖς, οὐκ ἐπιβλαβῶς εὔχεται. Τί γὰρ δὴ καὶ ἐπήγαγεν; Πλήρωσον τὰ πρόσωπα αὐτῶν ἀτιμίας, καὶ ζητήσουσι τὸ ὄνομά σου, Κύριε. Ὅταν γὰρ ἐκείνης τῆς ἐλπίδος ἐκπέσωσιν, ἧς ἕνεκα τῆς εἰς Θεὸν ἠμέλουν, αἰσχύνην μὲν ἀναγκαίως καὶ ἀτιμίαν ὡς θαῤῥήσαντες ἐπὶ ματαίοις ὑφίστανται, ὅτι τὰ φεύγοντα ὡς ἑστῶτα ἐλογίσαντο· μεταβαλλόμενοι δὲ τὸ ὄνομα τοῦ Θεοῦ ζητοῦσι, τὴν εἰς αὐτὸν οἰκείωσιν ἀντὶ πάντων αἱρούμενοι. Ἐπειδὴ κατὰ τὸ παρὸν οὐ πᾶσι τοῦτο τοῖς ἁμαρτάνουσι γίνεται· οἱ μὲν γὰρ μέχρι τέλους εὐθηνούμενοι μένουσιν· οἱ δὲ καὶ παυσάμενοι τῆς εὐθηνίας, πρὸς τὸν Θεὸν οὐκ ἐπιστρέφουσιν· ἄκουε τί περὶ τούτων ἐπήγαγεν· Αἰσχυνθήτωσαν καὶ ταραχθήτωσαν εἰς τὸν αἰῶνα τοῦ αἰῶνος. Εὔδηλον ὅτι λέγει τὸν μέλλοντα, ἔνθα οἱ ἁμαρτωλοὶ μὴ μόνον αἰσχύνονται, ἀλλὰ γὰρ καὶ ταράττονται καὶ ἐντραπέντες ἀπόλλυνται, ἐπειδὴ καιρὸν ἐκεῖ μεταμελείας οὐκ ἔχουσιν. Οὐδὲ γὰρ καλύψαι μετάνοιαν αὐτοί, τὴν ἐντροπὴν τὴν οἰκείαν δύνανται· ἐντρέπονται δὲ οὐ μόνον τὸν κριτήν, ἀλλὰ καὶ τούτους πρὸς οὓς κρίνονται, οὓς ἠδίκησαν τυχόν, οἷς μάτην ἐπεβούλευσαν. Τούτους ἀναγκαίως ἐντρέπονται, ὁρῶντες αὐτοὺς ἐν ἀγαθοῖς, ἑαυτοὺς δὲ ἐν κακοῖς.","english":"He calls a \"storm\" the sudden and most violent movement of God against those who sin, which intends them to be driven away and troubled. And thus it has been said through the preceding verses: that they are scattered into fine particles, just as chaff is scattered, and that they fall to earth and dust, their temporary arrogance being quenched like fire. But he prays this for their benefit, not for their harm. For what did he add? \"Fill their faces with shame, and they will seek your name, Lord.\" For when they fall from that hope on account of which they neglected God, they necessarily undergo shame and dishonor, having dared to trust in vain things, because they considered fleeting things as stable. But changing, they seek the name of God, choosing intimacy with him instead of all else. Since in the present this does not happen to all who sin—for some remain prosperous until the end, while others, even ceasing from prosperity, do not return to God—listen to what he added concerning these: \"Let them be ashamed and troubled for the age of the age.\" It is clear that he speaks of the future, where sinners are not only ashamed, but also troubled and, being confounded, perish, because there they have no time for repentance. For they cannot conceal their own shame by repentance. They are confounded not only before the judge, but also before those before whom they are judged, whom they may have wronged, against whom they vainly plotted. They are necessarily confounded before these, seeing them in good circumstances and themselves in evil.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Καταιγίδα","severity":"info","text":"Hesychius glosses καταιγίς (storm) as the sudden and violent movement of God against sinners, a metaphorical usage common in patristic exegesis of the Psalms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πλήρωσον τὰ πρόσωπα αὐτῶν ἀτιμίας","severity":"info","text":"The phrase 'Fill their faces with shame' is a paraphrase of Psalm 82:17 LXX (ἐμπλησθήτωσαν ἀτιμίας), which Hesychius interprets as a prayer for the sinners' benefit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Αἰσχυνθήτωσαν καὶ ταραχθήτωσαν εἰς τὸν αἰῶνα τοῦ αἰῶνος","severity":"info","text":"This echoes Psalm 82:18 LXX (αἰσχυνθήτωσαν καὶ ταραχθήτωσαν), which Hesychius applies to eschatological punishment where repentance is impossible.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"καλάμη","severity":"info","text":"The image of chaff (καλάμη) scattered by wind is a biblical trope for the dispersion of the wicked, e.g., Psalm 1:4 LXX, and is used here to illustrate divine punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Hesychius structures his exegesis by first explaining the metaphor of the storm, then citing two scriptural phrases in sequence, each followed by a moral-eschatological interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Hesychius’s reading that the prayer for shame is beneficial (ἐπωφελῶς) reflects a pastoral concern for repentance, distinguishing temporary disgrace from eternal damnation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage for this passage is not extant; the Greek text is from the PTA edition. The phrase 'εἰς τὸν αἰῶνα τοῦ αἰῶνος' may be a variant of the LXX's 'εἰς τὸν αἰῶνα'."],"confidence":"high","notes":[]},{"i":165,"ref":"p165","source":"Τότε τοίνυν εἴσονται μὲν καὶ πρὸς ἀνάγκην τὸν Θεόν, ἀναγκάζοντος καὶ φόβου καὶ τῆς κρίσεως· ζητῆσαι δὲ αὐτὸν ὥστε αὐτῷ προσδραμεῖν εἰκότως οὐχ ἕξουσιν, ὡς τὰ ἑξῆς παρίστησιν· Καὶ γνώτωσαν ὅτι ὄνομά σοι Κύριος, σὺ μόνος Ὕψιστος ἐπὶ πᾶσαν τὴν γῆν. Ἐνταῦθα γνῶσιν οὐ τὴν ἀπὸ γνώμης ἐπίγνωσιν, ἀλλὰ τὴν ἐξ ἀνάγκης ὁμολογίαν λέγει. Ὥσπερ γὰρ ἰδόντες τὸ ξίφος ὅτι ὀξύ, ὅταν αὐτοῦ πειραθῶμεν, τότε ὄντως γινώσκομεν· ἔτι δὲ καὶ πῦρ ὁμολογοῦντες ὅτι θερμόν, κηρύττομεν τοῦτο μᾶλλον, ὅταν αὐτῷ προσέλθωμεν· οὕτω πάντες οἱ ἄπιστοι κατὰ τὸν καιρὸν τῆς κρίσεως τὸν Θεὸν ἐπιγνώσονται, καὶ εἴσονται αὐτὸν μόνον Ὕψιστον ἐπὶ πᾶσαν τὴν γῆν· οὐχ ὥσπερ νῦν τινες τῶν ἀσεβῶν δοκοῦσι, τὴν ἀρχὴν πρὸς τὰ εἴδωλα μεμερισμένην ἔχοντα· ἀφ’ ὧν δὲ μακροθυμεῖ, οὐ πάντα οὐδὲ ἐπὶ πᾶσιν ἡγούμενοι δύνασθαι. Τότε γε μὴν οὐκ ἐροῦσι τοῦτο· οὐκ ἔτι γὰρ αὐτοῖς μακροθυμίᾳ, δικαιοσύνῃ δὲ κέχρηται.\n\nΕἰς τὸ τέλος, ὑπὲρ τῶν ληνῶν τοῖς υἱοῖς Κορέ, ψαλμὸς πγʹ.","english":"Then indeed they will know God by necessity, compulsion, fear, and judgment; but they will not naturally have the impulse to seek him so as to run to him, as the following verses show: \"And let them know that your name is Lord, you alone are the Highest over all the earth.\" Here he speaks of knowledge not as recognition from conviction, but as confession from necessity. For just as when we see a sword is sharp, we truly know it when we experience it; and further, we proclaim fire as hot, confessing this more when we approach it; so all the unbelievers at the time of judgment will recognize God, and will know that he alone is the Highest over all the earth—not as now some of the impious suppose, that he has his rule divided among idols; from which he refrains, they think he cannot do everything or act in all matters. Then indeed they will not say this; for he no longer deals with them in forbearance, but in justice.\n\nFor the end, concerning the winepresses, for the sons of Kore, Psalm 83.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"γνῶσιν ... λέγει","severity":"info","text":"Hesychius distinguishes two kinds of knowledge: γνῶσις ἐκ γνώμης (recognition from conviction) and γνῶσις ἐξ ἀνάγκης (confession from necessity). The latter is forced by judgment, not freely chosen.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ γνώτωσαν ὅτι ὄνομά σοι Κύριος, σὺ μόνος Ὕψιστος ἐπὶ πᾶσαν τὴν γῆν","severity":"info","text":"This is a quotation of Psalm 82:19 (LXX), which Hesychius interprets as the forced confession of the impious at judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὴν ἀρχὴν πρὸς τὰ εἴδωλα μεμερισμένην","severity":"info","text":"Hesychius alludes to the polytheistic error that God's power is divided among idols, a common polemic against pagan worship in late antique Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰς τὸ τέλος, ὑπὲρ τῶν ληνῶν τοῖς υἱοῖς Κορέ, ψαλμὸς πγʹ","severity":"info","text":"This is the superscription of Psalm 83 (LXX), indicating the end of the commentary on the preceding psalm and the beginning of the next. The phrase 'for the winepresses' is a literal rendering of the Hebrew.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ὥσπερ γὰρ ἰδόντες τὸ ξίφος ... πῦρ","severity":"info","text":"The analogies of sword and fire illustrate experiential knowledge. Similar comparisons appear in other patristic authors (e.g., Chrysostom) to contrast theoretical and practical recognition of divine power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μακροθυμεῖ","severity":"caution","text":"The verb μακροθυμεῖ ('he refrains' or 'he is patient') is ambiguous: it could mean God tolerates idolatry or that he delays punishment. The context favors the former, as Hesychius contrasts forbearance with justice.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀφ’ ὧν δὲ μακροθυμεῖ' could be read as 'from which he refrains' (i.e., idols) or 'in which he is patient' (i.e., toward the impious). The translation adopts the former, consistent with the contrast with justice."],"confidence":"high","notes":[]},{"i":166,"ref":"p166","source":"αʹ. Ψαλτῳδοὺς εἶναι τοὺς υἱοὺς Κορέ, καθάπερ τὸν Ἀσάφ, παρὰ τοῦ Δαυῒδ ἐπὶ τοῖς ψαλμοῖς προφητείαν ἐκλαμβάνοντες, ἐδείξαμεν φθάσαντες· εἶναι δὲ καὶ ληνοὺς τῶν παθημάτων τοῦ Χριστοῦ τὰ μυστήρια, ἐπειδὴ σκιρτῶν αὐτὰ καὶ ληνοβατῶν ὥσπερ ἐν τῷ θάνατον καταπατεῖν ἐπλήρωσεν. Ὅθεν Ἐπινίκιον περὶ τῶν ληνῶν τοῦ ψαλμοῦ τούτου τὴν ἐπιγραφὴν ἐκδεδωκότας τοὺς ἄλλους ἑρμηνευτὰς εὑρίσκομεν· καλῶς δὲ ἄρα καὶ οἱ Ἑβδομήκοντα, Εἰς τὸ τέλος, ἐξέδοσαν, ἐπειδὴ τέλος νόμου Χριστός, περὶ οὗ ταῦτα ἐλέγετο. Ὡς ἀγαπητὰ τὰ σκηνώματά σου, Κύριε τῶν δυνάμεων. Σκηνώματα τοῦ Κυρίου οὐχ οἱ ναοὶ μόνον, οἱ προσευκτήριοι λέγονται, ἀλλὰ καὶ πάντες ὅσοι τὸν Θεὸν ἐν ἑαυτοῖς σκηνῶσαι διὰ τῆς ἁγιωσύνης προτρέπονται· καὶ πολύ γε μᾶλλον ἀφ’ οὗ Χριστὸς ὁ σκηνῶν διὰ φιλανθρωπίαν ἐν ἡμῖν ἐπεδήμησεν. Ὅθεν καὶ ὁ Ἰωάννης ὁ θεολόγος ἔγραψεν· Ὁ Λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν. Ταῦτα τοίνυν ἀγαπητὰ μὲν τῷ Θεῷ, ὡς παρ’ αὐτοῦ σκηνούμενα· ἀγαπητὰ δὲ καὶ ἡμῖν, ἐπειδὴ δι’ αὐτῶν ἐγγίζειν Θεῷ τῷ ἀπροσίτῳ δυνάμεθα. Ἐπιποθεῖ καὶ ἐκλείπει ἡ ψυχή μου εἰς τὰς αὐλὰς τοῦ Κυρίου. Ἐκλείπει, οὐκ ἐξ ἀσθενείας, ἀλλ’ ἐκ τοῦ λίαν ἐρᾷν, ὥσπερ οἱ θερμοὶ τῶν ἐραστῶν ὑπὸ […] ἐκλείπουσιν, ὅταν αὐτῶν πρὸς ὀλίγον χωρίζωνται. Τοῦτό φησιν ὁ προφήτης πρὸς τὰς αὐλὰς τοῦ Θεοῦ, εἴτε τὰς αἰσθητάς, εἴτε τὰς νοητάς, πάσχειν. Καὶ μάλα εἰκότως. Ἐκεῖ γὰρ ὁ πτωχὸς εὑρίσκει παράκλησιν, ὁ ἀδικούμενος ὑπομονήν, ὁ εὐθηνῶν χαλίνωσιν· πάντα πάντες, ἢ φάρμακα παθῶν, ἢ τὰ πρὸς ἀρετὴν ἀλείφοντα καὶ νευροῦντα λαμβάνομεν.","english":"1. We have already shown, having arrived at that point, that the sons of Kore are psalm-singers, just like Asaph, receiving prophecy concerning the psalms from David. And the mysteries of Christ's sufferings are also winepresses, since he filled them, leaping and treading the winepress as if trampling death. Hence we find that other interpreters have rendered the superscription of this psalm as a Victory Ode concerning the winepresses. And the Seventy also rendered it well, \"For the end,\" since Christ is the end of the law, about whom these things were spoken. \"How beloved are your tents, Lord of the powers.\" The tents of the Lord are called not only the temples, the places of prayer, but also all those who invite God to dwell in themselves through holiness; and much more so since Christ, who dwells among us through love for humanity, has come among us. Hence John the Theologian wrote: \"The Word became flesh and dwelt among us.\" These things, then, are beloved to God, as being dwelt in by him; and they are beloved to us as well, since through them we are able to approach God, who is unapproachable. \"My soul yearns and faints for the courts of the Lord.\" It faints, not from weakness, but from loving exceedingly, just as passionate lovers faint when they are separated from their beloved for a short time. The prophet says he experiences this concerning the courts of God, whether the perceptible or the intelligible ones. And this is quite reasonable. For there the poor find consolation, the wronged find endurance, the prosperous find restraint; we all receive everything, either remedies for passions or things that anoint and strengthen us for virtue.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"υἱοὺς Κορέ","severity":"info","text":"The sons of Kore (or Korah) are a guild of temple singers mentioned in the superscriptions of several psalms; Hesychius here aligns them with Asaph as recipients of Davidic prophecy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ Λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν","severity":"info","text":"Hesychius quotes John 1:14 (variant reading) to support the interpretation of Christ dwelling among humanity as 'tenting' (σκηνόω).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐπινίκιον περὶ τῶν ληνῶν","severity":"info","text":"Hesychius notes that other interpreters render the psalm superscription as a 'Victory Ode concerning the winepresses,' a reading he contrasts with the Septuagint's 'For the end.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ληνοὺς","severity":"info","text":"The Greek ληνοί ('winepresses') is interpreted metaphorically as the mysteries of Christ's sufferings, with Christ trampling death as in a winepress.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰς τὸ τέλος","severity":"info","text":"Hesychius reads the Septuagint superscription 'For the end' (εἰς τὸ τέλος) as typologically referring to Christ as the 'end of the law,' linking the psalm's title to its Christological interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐκλείπει","severity":"info","text":"The verb 'faints' (ἐκλείπει) is glossed as a sign of intense love, not weakness, comparing the soul's yearning for God's courts to a lover's faintness at separation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πάντα πάντες' is ambiguous: it may mean 'all things for all people' or 'all people receive all things'; the translation takes it as 'we all receive everything.'"],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":167,"ref":"p167","source":"Ἡ καρδία μου καὶ ἡ σάρξ μου ἠγαλλιάσαντο ἐπὶ Θεὸν ζῶντα. Πρότερον ἡ καρδία, καὶ μετὰ τοῦτο ἡ σὰρξ τοῦ Θεοῦ τὴν ἀγαλλίασιν δέχεται. Ἐὰν γὰρ ἀναθῶμεν τῷ Θεῷ τὴν διάνοιαν, ἡ σὰρξ ὑπ’ αὐτῆς παιδαγωγουμένη οὐκ ἔτι χαίρει μέθῃ καὶ κοίτῃ καὶ ἀσελγείᾳ, ἀλλ’ ἀγαλλιᾶται ἐπὶ τῷ ζῶντι, ὅσα τῆς ἀληθοῦς ζωῆς, ταῦτα διὰ φιλοσοφίας ἐλπίδα τῆς μετὰ μικρὸν ἀφθαρσίας διώκουσα. Καὶ γὰρ στρουθίον εὗρεν ἑαυτῷ οἰκίαν, καὶ τρυγὼν νοσσιὰν ἑαυτῇ, οὗ θήσει τὰ νοσσία ἑαυτῆς· τὰ θυσιαστήριά σου, Κύριε τῶν δυνάμεων, ὁ βασιλεύς μου, καὶ ὁ Θεός μου. Νοήσεις μὲν οὖν καὶ οὕτως, ὅτι καθάπερ οἶκον τὰ στρουθία καὶ νοσσιὰν αἱ τρυγόνες, οὕτως ἡμεῖς εὕρομεν τοῦ Θεοῦ τὰ θυσιαστήρια ἀποφυγὴν ἡμῖν καὶ σκέπην παρέχοντα. Τὸ δέ γε ἀληθέστερον, στρουθίον τὸν ἄνδρα καλεῖ τὸν ἐν μοναδικῇ φιλοσοφίᾳ. Ἐμφερῆ γὰρ αὐτῷ πρὸς τὸ στρουθίον πολλά· οἶκον ἐπὶ γῆς οὐκ ἔχει, οὐ μεριμνᾷ τὰ εἰς αὔριον, δόλον οὐκ ἐπιτηδεύει, τροφῇ τῇ παρατυχούσῃ κέχρηται· τρυγόνα δέ, τὴν παρθένον ἐγκρατῆ διὰ τὸ ἁγνὸν καὶ φιλέρημον, διὰ τὸ γοερὸν τῆς φωνῆς (πρέπει γὰρ τῇ παρθένῳ), καὶ τὴν ἀπὸ χηρείας φιλοσοφοῦσαν φιλόδακρυν. Οὗτοι νοσσιὰς ἑαυτοῖς καὶ οἴκους εὗρον, τὰ τοῦ Θεοῦ θυσιαστήρια· ἐκεῖ γὰρ οἰκεῖν, ἐκεῖ νεοσσεύειν χρῄζουσιν· οἰκεῖν, διὰ τὴν ἀσφάλειαν, νεοττεύειν, ἐπειδὴ καρπὸς καὶ τέκνα τῶν παρθένων καὶ τῶν ἐγκρατῶν ὁ ἁγιασμὸς καὶ ἡ τῶν παθῶν νέκρωσις, ὧν χαρακτὴρ καὶ προτροπὴ τυγχάνει τὰ θυσιαστήρια.","english":"My heart and my flesh exulted in the living God. First the heart, and after this the flesh receives the exultation of God. For if we dedicate our mind to God, the flesh, being guided by it, no longer rejoices in drunkenness, debauchery, and licentiousness, but exults in the living one, pursuing through philosophy the hope of the incorruption that will soon follow, which belongs to true life. For the sparrow found a house for itself, and the turtledove a nest for itself, where it will place its young: your altars, Lord of the powers, my king and my God. You may understand it thus, that just as the sparrows have a house and the turtledoves a nest, so we have found the altars of God, providing us refuge and shelter. But the truer meaning is that it calls the man in monastic philosophy a sparrow. For he has many similarities to the sparrow: he has no house on the earth, he does not worry about tomorrow, he does not practice deceit, he uses whatever food comes to hand; and the turtledove, the chaste virgin, because of her purity and love of solitude, because of the plaintive quality of her voice (for this befits the virgin), and the one philosophizing from widowhood, who is fond of tears. These have found nests and houses for themselves, the altars of God; for there they need to dwell, there to build their nests: to dwell, for the sake of security, to build nests, because the fruit and children of virgins and the continent are sanctification and the mortification of the passions, of which the altars are the character and encouragement.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἡ καρδία μου καὶ ἡ σάρξ μου ἠγαλλιάσαντο ἐπὶ Θεὸν ζῶντα","severity":"info","text":"Hesychius interprets the sequence of heart then flesh as the mind's dedication to God leading the flesh away from vices toward exultation in the living God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"στρουθίον","severity":"info","text":"Hesychius allegorizes the sparrow as the male monastic, emphasizing homelessness, lack of forethought, guilelessness, and simple diet.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τρυγών","severity":"info","text":"The turtledove is allegorized as the chaste virgin or continent widow, characterized by purity, love of solitude, and a plaintive voice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"στρουθίον εὗρεν ἑαυτῷ οἰκίαν, καὶ τρυγὼν νοσσιὰν ἑαυτῇ","severity":"info","text":"This phrase echoes Psalm 84:3 LXX, where sparrows and turtledoves find shelter, here applied to altars as refuge for ascetics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μοναδικῇ φιλοσοφίᾳ","severity":"info","text":"Monastic philosophy refers to the ascetic life of solitaries, a key context in Hesychius's Jerusalem circle, linking Psalm commentary to contemporary practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τὸ δέ γε ἀληθέστερον","severity":"info","text":"Hesychius marks a transition from a literal reading (altars as refuge) to a 'truer' allegorical interpretation of sparrow and turtledove as ascetic types.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in the passage."],"confidence":"high","notes":[]},{"i":168,"ref":"p168","source":"Ὅρα δὲ καὶ τοῦτο, ὅτι τῶν δυνάμεων λέγει Κύριον τὸν κατ’ οὐρανόν, μᾶλλον δὲ τὸν πανταχοῦ ἑαυτοῦ βασιλέα καὶ Θεὸν προσηγόρευσε, δηλῶν ὅτι τὸ κοινὸν ἀγαθὸν ἔξεστιν ἔχειν ἴδιον· ὅθεν καὶ οἰκεῖν ἐν ἡμῖν ἀνέχεται ὁ μηδαμῶς χωρούμενος. Μακάριοι οἱ κατοικοῦντες ἐν τῷ οἴκῳ σου· εἰς τοὺς αἰῶνας τῶν αἰώνων αἰνέσουσί σε. Οἶκος τοῦ Θεοῦ ὁ νόμος· ἐκεῖ γὰρ ὡς ἐν ἰδίᾳ σκηνῇ κατοικεῖ, καὶ δι’ αὐτοῦ τοῖς ἐργαζομένοις τὰς ἐντολὰς ἐμφανίζεται. Ἐκεῖ τοίνυν οἱ κατοικοῦντες μακάριοι· πρῶτον μέν, ὅτι συνοικοῦσι Θεῷ· ἔπειτα, ὅτι τόπον οἰκοῦσιν ἐπιβουλὴν οὐ δεχόμενον, ἀλλὰ διάκρισιν ἀκριβῆ τῶν παρόντων, σαφῆ δὲ τῶν μελλόντων πρόγνωσιν καὶ θεωρίαν ἔχοντα. Ὅθεν οἱ κατοικοῦντες αὐτόθι τὸν Θεὸν εἰς τοὺς αἰῶνας τῶν αἰώνων αἰνέσουσιν, ἀγγέλων ἤδη βίον τῶν διηνεκῶς τὸν δημιουργὸν αἰνούντων ἀναλαμβάνοντες, καὶ τὴν μέλλουσαν δοξολογίαν τῇ παρούσῃ συνάπτοντες. Διάψαλμα τὴν προφητείαν μεσολαβεῖ· ἐπειδὴ περὶ τῶν ἄγαν ἀεὶ καὶ διηνεκῶς ἐπὶ Θεὸν πεποιθότων διαλεγόμενος, ἰδοὺ τὸν λόγον μετέστησεν εἰς τοὺς εἰς τοῦτο μὲν γεγονότας, ἐξ ἀντιλήψεως δὲ Θεοῦ καὶ προκοπῆς πρὸς ἐκείνους ἀναβαίνοντας. Μακάριος ἀνὴρ οὗ ἐστιν ἀντίληψις αὐτῷ παρὰ σοί. Καὶ μάλα· κἂν γὰρ ᾖ πεπτωκώς, ἵσταται· κἂν ἁμαρτωλὸς ὑπάρχῃ. καθαίρεται· κἂν ἀπογνωσθῇ, θάνατον ὅμως οὐκ ὄψεται. Ἀλλὰ τίς οὗτος ἄκουε· Ἀναβάσεις ἐν τῇ καρδίᾳ αὐτοῦ διέθετο. Πῶς καὶ τίνα τρόπον; Εἰς τὴν κοιλάδα τοῦ κλαυθμῶνος, εἰς τὸν τόπον ὃν ἔθετο.","english":"Observe also this: that he calls the Lord of the powers the one in heaven, or rather he has addressed him as king and God of himself everywhere, indicating that the common good is possible to have as one's own; whence he who is in no way contained deigns to dwell in us. Blessed are those who dwell in your house; they will praise you for ever and ever. The house of God is the law; for there he dwells as in his own tent, and through it he appears to those who work the commandments. Therefore those who dwell there are blessed: first, because they dwell with God; then, because they inhabit a place that admits no ambush, but possesses an exact discernment of present things, and a clear foreknowledge and contemplation of future things. Hence those who dwell there will praise God for ever and ever, taking up already the life of angels who ceaselessly praise the creator, and joining the future doxology to the present one. A diapsalma intervenes in the prophecy; since, while discoursing about those who are exceedingly and perpetually confident in God, behold, he has transferred the discourse to those who have come into being for this purpose, but who, through the support of God and progress, ascend to those. Blessed is the man whose support is from you. And indeed; for even if he has fallen, he stands; even if he is a sinner, he is purified; even if he has been given up, he will nevertheless not see death. But who this is, hear: He has arranged ascents in his heart. How and in what manner? Into the valley of weeping, into the place which he has set.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"διάψαλμα","severity":"info","text":"The term 'diapsalma' (interlude) is a musical or liturgical marker in the Psalms, here interpreted by Hesychius as a structural division in the prophecy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μακάριοι οἱ κατοικοῦντες ἐν τῷ οἴκῳ σου· εἰς τοὺς αἰῶνας τῶν αἰώνων αἰνέσουσί σε","severity":"info","text":"This is a paraphrase of Psalm 84:4 (LXX), where the blessed dwell in God's house and praise him forever.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μακάριος ἀνὴρ οὗ ἐστιν ἀντίληψις αὐτῷ παρὰ σοί","severity":"info","text":"This echoes Psalm 1:1 (LXX) or a similar verse, referring to the blessed man whose support comes from God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"οἶκος τοῦ Θεοῦ ὁ νόμος","severity":"info","text":"Hesychius identifies the 'house of God' with the law, a common patristic allegory where the law is God's dwelling and a means of divine presence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διάψαλμα τὴν προφητείαν μεσολαβεῖ","severity":"info","text":"Hesychius notes that a diapsalma interrupts the prophecy, marking a shift in discourse from the perpetually confident to those who ascend through divine support.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Εἰς τὴν κοιλάδα τοῦ κλαυθμῶνος, εἰς τὸν τόπον ὃν ἔθετο","severity":"caution","text":"The phrase 'valley of weeping' is ambiguous; it may refer to a specific location (e.g., a place of penance) or be a symbolic reference to Psalm 84:6 (LXX). The text does not clarify.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the valley of weeping' is unclear; it may be a literal place or a metaphor for repentance.","The transition marked by the diapsalma is described but the exact referent of 'those who have come into being for this purpose' is ambiguous."],"confidence":"high","notes":[]},{"i":169,"ref":"p169","source":"βʹ. Οὐκ ἄρα προσωπολήπτης ὁ Θεός, οὐδὲ τῶν μὲν ἀντιλαμβάνεται, τῶν δὲ οὐχί, ἀλλὰ πᾶσιν ἀντίληψιν παρέχει τοῖς ἑαυτοὺς προσφέρουσι. Προσφέρουσι δὲ πῶς; Εἰς τὴν κοιλάδα τοῦ κλαυθμῶνος· τουτέστιν, ἐν τῷ χωρίῳ τῆς μετανοίας. Ἐκεῖ γὰρ τόπον ὁ Θεὸς τοῖς ἀμαρτωλοῖς ἐπιστροφῆς καὶ σωτηρίας ἔθετο εἰπών· Μετανοεῖτε· ἤγγικε γὰρ ἡ βασιλεία τῶν οὐρανῶν. Ὥστε ὁ ταύτην ὁδεύων τὴν ὁδόν, Ἀναβάσεις ἐν τῇ καρδίᾳ αὐτοῦ διέθετο, ἀπὸ γῆς εἰς οὐρανὸν ἀναβῆναι λογισάμενος, οὐ διὰ μιᾶς βαθμίδος, ἀλλὰ διὰ πολλῶν. Διόπερ Ἀναβάσεις εἶπεν, οὐκ ἀνάβασιν· πολλῶν γὰρ ἀρετῶν καὶ πολυτρόπων κατορθωμάτων χρῄζομεν, ὅπως ἀπαλλαγέντες τῶν κάτω, τῶν ἄνω λαβώμεθα. Καὶ τίνες αὗται; Μάνθανε. Καὶ γὰρ εὐλογίας δώσει ὁ νομοθετῶν· πορεύσονται ἐκ δυνάμεως εἰς δύναμιν· ὀφθήσεται ὁ Θεὸς τῶν θεῶν ἐν Σιών. Λέγει τοίνυν τὰς εὐαγγελικὰς ἐντολάς, ἐν αἷς οὐ μίαν ἔστιν εὑρεῖν εὐλογίαν, ἀλλὰ πολλάς, τοὺς διαφόρους μακαρισμούς, οὓς ὁ Χριστὸς ἐνομοθέτησεν, ἐν οἷς ὁ προσέχων πορεύεται μὲν ἐκ δυνάμεως εἰς δύναμιν, ἀπὸ ἀρετῆς εἰς ἀρετὴν βαδίζων, ἀπὸ ταπεινοφροσύνης εἰς τὸ πενθεῖν τὰς ἁμαρτίας, ἐκεῖθεν εἰς τὴν πραότητα, μετὰ τοῦτο εἰς τὴν διηνεκῆ τῆς δικαιοσύνης ὄρεξιν· εἶτα ἐλεημοσύνης, ἐκεῖθεν καρδίας ἀκεραιότητα· ἀπὸ ταύτης εἰς τὴν τῆς εἰρήνης κατόρθωσιν. Στέφανον δὲ πάντων τοὺς ὑπὲρ τοῦ Χριστοῦ διωγμούς, ἐν οἷς ὁ καταρτισθεὶς καὶ γενόμενος τέλος ὄψεται τὸν Θεὸν ἐν Σιὼν ἐν τῷ σκοπευτηρίῳ τῆς ψυχῆς. Σιὼν γὰρ σκοπευτήριον λέγεται. Ἡ προκοπὴ τοίνυν τῆς μακαριότητος Θεὸν ἰδεῖν, οὐχ ὅσον πέφυκεν, ἀλλ’ ὅσον χαρίζεται.","english":"2. Therefore God is not a respecter of persons, nor does he take hold of some and not others, but he provides assistance to all who offer themselves. And how do they offer themselves? Into the valley of weeping; that is, into the place of repentance. For there God established a place of return and salvation for sinners, saying: Repent, for the kingdom of heaven has drawn near. So the one who travels this road has set Ascents in his heart, having reasoned to ascend from earth to heaven, not by a single step, but by many. For this reason he said Ascents, not ascent; for we need many virtues and manifold good deeds in order, having been freed from things below, to take hold of things above. And what are these? Learn. For the lawgiver will give blessings; they will go from strength to strength; the God of gods will be seen in Zion. He speaks, then, of the evangelical commandments, in which it is possible to find not one blessing, but many—the various beatitudes which Christ legislated, in which the one who attends goes from strength to strength, walking from virtue to virtue, from humility to mourning for sins, from there to meekness, after this to the constant desire for righteousness, then to mercy, from there to integrity of heart, from this to the accomplishment of peace. And the crown of all are the persecutions for Christ, in which the one who has been perfected and has become the end will see God in Zion, in the watchtower of the soul. For Zion is called a watchtower. The progress of blessedness, then, is to see God, not as he is by nature, but as he grants.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"προσωπολήπτης","severity":"info","text":"The Greek term προσωπολήπτης (respecter of persons) is rare in patristic Greek, used here to deny partiality in God's assistance to penitents.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μετανοεῖτε· ἤγγικε γὰρ ἡ βασιλεία τῶν οὐρανῶν","severity":"info","text":"The phrase 'Repent, for the kingdom of heaven has drawn near' echoes Matthew 3:2 and 4:17, though not a direct quotation; it reflects Hesychius's catechetical style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πορεύσονται ἐκ δυνάμεως εἰς δύναμιν","severity":"info","text":"The phrase 'they will go from strength to strength' alludes to Psalm 84:7 (LXX), adapted to describe spiritual progress through virtues.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σιὼν γὰρ σκοπευτήριον λέγεται","severity":"info","text":"Hesychius etymologizes Zion as 'watchtower' (σκοπευτήριον), a common patristic trope (cf. Origen, Jerome) linking the place to spiritual vigilance and contemplation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀναβάσεις","severity":"info","text":"The plural 'Ascents' (Ἀναβάσεις) is deliberately contrasted with singular 'ascent' to emphasize the multiplicity of virtues required for spiritual progress, structuring the passage as a ladder of beatitudes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τοὺς ὑπὲρ τοῦ Χριστοῦ διωγμούς","severity":"info","text":"The mention of 'persecutions for Christ' as the crown of virtues reflects Hesychius's context in post-Constantinian Jerusalem, where martyrdom was idealized but no longer widespread.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'kingdom of heaven has drawn near' may conflate Matthew 3:2 and 4:17; the exact source is unclear.","The identity of 'the lawgiver' (νομοθετῶν) is ambiguous: it could refer to Moses, Christ, or God; the context suggests Christ as the giver of evangelical commandments."],"confidence":"high","notes":[]},{"i":170,"ref":"p170","source":"Ἐρεῖς δὲ ταῦτα πάντα ἀφ’ οὗπερ ἡμῖν εἴρηται τὸ διάψαλμα καὶ περὶ Πέτρου λέγεσθαι. Μακάριος γὰρ ἦν ἀντιλήψεως τυχὼν κατὰ τὸν καιρὸν τῆς ἀρνήσεως· ὅθεν οὐκ ἀπέγνω ἀναβάσεις ἐν τῇ καρδίᾳ αὐτοῦ τὰς διὰ μετανοίας θέμενος Ἐν τῇ κοιλάδι τοῦ κλαυθμῶνος. Ὁρᾷς γὰρ ὡς ἐδάκρυσε, καὶ τοῦ νέου νομοθέτου τὰς εὐλογίας, τοῦ Χριστοῦ, προσδεχόμενος, ἐκ δυνάμεως ἐπορεύθη εἰς δύναμιν· δραμὼν γὰρ εἰς τὴν ἀνάστασιν, καὶ θεωρήσας μὲν τὰ ὀθόνια, θεωρήσας δὲ καὶ τὸν Χριστόν, ὕστερον αὐτῷ συναντήσαντα, ὡς ὁ Λουκᾶς ἐδήλωσεν, οὐκ ἀρκεῖται τούτοις, ἀλλὰ εἰς ἑτέραν δύναμιν τὴν Σιὼν ἐπορεύετο, ἐκεῖ τε αὐτῷ πάλιν ὁ Θεὸς τῶν θεῶν ὁ Χριστὸς ἐνεφανίζετο, εὐλογίας νομοθετῶν, εἰρήνην τε ἣν ἔδωκε τοῖς μαθηταῖς, καὶ δωρεὰν τοῦ Πνεύματος. Κύριε ὁ Θεὸς τῶν δυνάμεων, εἰσάκουσον τῆς προσευχῆς μου· ἐνώτισαι, ὁ Θεὸς Ἰακώβ. Οὐ γὰρ ἀρκεῖ τὸ ἀκοῦσαι; Οὔ, φησίν· ἀλλ’ ὀφείλει καὶ ἐνωτίσασθαι· τουτέστιν, ἐν τοῖς ὠσὶν ἀποθέσθαι, ἵνα κἂν νῦν μὴ ἐπιτελέσῃ τὴν προσευχήν, ὕστερον γοῦν αὐτὴν πληρώσῃ· ὡς γὰρ προφήτης ἐγίνωσκε μακροῦ χρόνου χρῄζοντα ὑπὲρ ὧν νῦν προσηύχετο. Διάψαλμα ὧδε πάλιν ἀκολούθως προσέθηκεν, ἐνδιδοὺς τῇ προσευχῇ, ἵνα τὰ αὐτὰ πολλάκις προσεύξηται, ἐπειδὴ πρὸς αὐτὴν ὑπῆρχε τὴν σωτηρίαν τὴν ἀνθρωπίνην τείνοντα. Ὑπερασπιστὰ ἡμῶν, ἴδε, ὁ Θεός, καὶ ἐπίβλεψον εἰς τὸ πρόσωπον τοῦ Χριστοῦ σου. Ἴδε ὅτι τῆς σῆς ἐπισκέψεως χρῄζομεν· ἴδε ὅτι τὸ τραῦμα φαρμάκοις ἀνθρωπίνοις οὐ παύεται· ἴδε ὅτι συντετριμμένον ἀγγεῖον. Σῶμα σόν, οὐκ ἀλλότριον. Καὶ οὕτως ἐπίβλεψον ἡμῖν· ἀλλ’ εἰς τὸ πρόσωπον τοῦ Χριστοῦ σου·","english":"You will say that all these things are said from where the diapsalma has been spoken by us, and that they are said about Peter. For he was blessed, having obtained assistance at the time of his denial; whence he did not despair of ascents in his heart, having placed them through repentance in the valley of weeping. For you see how he wept, and receiving the blessings of the new lawgiver, Christ, he went from power to power; for having run to the resurrection, and having seen the linens, and having also seen Christ, who later met him, as Luke revealed, he is not satisfied with these, but went to another power, Zion, and there again Christ, the God of gods, appeared to him, legislating blessings, the peace which he gave to the disciples, and the gift of the Spirit. Lord God of powers, hear my prayer; give ear, God of Jacob. For is it not enough to hear? No, he says; but he must also give ear; that is, to store it in the ears, so that even if he does not fulfill the prayer now, he will at least complete it later; for as a prophet he knew that what he now prayed for required a long time. Here again he added a diapsalma accordingly, giving way to the prayer, so that he might pray the same things many times, since they pertained to human salvation. Our protector, see, O God, and look upon the face of your Christ. See that we need your visitation; see that the wound is not healed by human remedies; see that the vessel is broken. It is your body, not another's. And thus look upon us; but upon the face of your Christ.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"διάψαλμα","severity":"info","text":"The term 'diapsalma' (a musical or structural pause in the Psalms) is used here to mark a rhetorical or liturgical break, which Hesychius interprets as a prompt for repeated prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν τῇ κοιλάδι τοῦ κλαυθμῶνος","severity":"info","text":"The phrase 'valley of weeping' echoes Psalm 84:6 (LXX: 'in the valley of weeping'), a location associated with repentance and divine mercy in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριε ὁ Θεὸς τῶν δυνάμεων, εἰσάκουσον τῆς προσευχῆς μου· ἐνώτισαι, ὁ Θεὸς Ἰακώβ","severity":"info","text":"This prayer formula adapts Psalm 84:8-9 (LXX: 'Lord God of powers, hear my prayer; give ear, O God of Jacob'), with 'give ear' (ἐνώτισαι) interpreted as storing in the ears.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πέτρου","severity":"info","text":"Hesychius refers to Peter's denial of Christ (cf. Matthew 26:69-75) and subsequent repentance, a common theme in patristic literature emphasizing apostolic fallibility and redemption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὡς ὁ Λουκᾶς ἐδήλωσεν","severity":"info","text":"The reference to Luke likely points to the account of Peter's encounter with the risen Christ (Luke 24:34), though the specific detail of 'linens' is not in the canonical text and may derive from apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διάψαλμα ὧδε πάλιν","severity":"info","text":"Hesychius notes the repeated use of 'diapsalma' as a structural device to encourage iterative prayer, linking the liturgical pause to the theme of persistent supplication for salvation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'new lawgiver' (τοῦ νέου νομοθέτου) is ambiguous: it could refer to Christ or, less likely, to a later ecclesiastical authority; the text takes it as Christ.","The phrase 'linens' (τὰ ὀθόνια) in the resurrection narrative is not found in Luke's Gospel; it may reflect a harmonization with John 20:5-7 or an apocryphal source."],"confidence":"high","notes":[]},{"i":171,"ref":"p171","source":"τουτέστιν, ἐν τῷ προσώπῳ τοῦ Χριστοῦ, ἵνα ἐν τῷ Υἱῷ πάντας ἡμᾶς καὶ ὁ Πατὴρ ἐπισκέψηται, καὶ εὐδοκίᾳ τοῦ Πατρὸς τελεσθῇ τὸ καθ’ ἡμᾶς μυστήριον. Διὰ τί δὲ τὸν Πατέρα διὰ τοῦ Υἱοῦ, οὐχὶ διὰ τῶν προφητῶν αἰτεῖς ἐπιβλέψαι; Ὅτι κρείσσων ἡμέρα μία ἐν ταῖς αὐλαῖς σου ὑπὲρ χιλιάδας. Αὐλὰς τοῦ Θεοῦ τὴν Βηθλεὲμ ἀνακαλεῖ, τὸν σταυρόν, τὴν ἀνάστασιν. Ἐν ἑκάστῃ τοίνυν τούτων ἡμέρα μία κρείσσων ὑπὲρ χιλιάδας καιρῶν. Ὅπερ γὰρ οἱ ἀπὸ γενέσεως κόσμου χρόνοι οὐ κατώρθωσαν, τοῦτο τῇ ἡμέρᾳ τῆς γενέσεως τοῦ Χριστοῦ, ἢ τοῦ σταυροῦ, ἢ τῆς ἀναστάσεως, ἔτι δὲ καὶ τῆς ἀναλήψεως, ὅλῳ τῷ γένει κατώρθωσεν. Διόπερ τὰς αὐλὰς ταύτας ὑπερδοξάζων ὁ προφήτης ἔλεγε τὰ ἑπόμενα· Ἐξελεξάμην παραῤῥιπτεῖσθαι ἐν τῷ οἴκῳ τοῦ Θεοῦ μου μᾶλλον ἢ οἰκεῖν με ἐν σκηνώμασιν ἁμαρτωλῶν. Βούλομαί, φησιν, ἐν ταῖς προειρημέναις αὐλαῖς μετὰ εὐτελῶν καὶ ἀποῤῥιπτομένων τάττεσθαι, ἢ γὰρ οἰκεῖν ἐν ταῖς τῶν Ἰουδαίων συναγωγαῖς, αἵτινες οὐκ ἔτι σκηνώματα Θεοῦ, ἀλλ’ ἁμαρτωλῶν τὸν νόμον παραβαινόντων λέγονται. Αἱρεῖται ἄρα ὁ προφήτης μετὰ λῃστοῦ κληρονομεῖν, ὅσπερ εἶναι δοκεῖ τῆς Ἐκκλησίας τοῦ Θεοῦ εὐτελέστερος, ἢ μετὰ Χαναναίας, ἥτις ἀποῤῥιπτουμένη τὰ ψιχία τὰ πίπτοντα τῆς τραπέζης ἐξῄτησεν, καὶ μὴ μετὰ Καϊάφα καὶ τῶν ἄλλων ἀρχιερέων, οἵτινες ἐν τῇ συναγωγῇ τῶν Ἰουδαίων ἐπρώτευον. Τὸ δ’ αὐτὸ καὶ ἡμεῖς ἔσχατοι τῶν δικαίων εἶναι καὶ ἔκτρωμα, καθάπερ ἔλεγεν ὁ Παῦλος, προσευξώμεθα μετὰ τῶν ἁμαρτωλῶν μὴ οἰκεῖν· μάνθανε γὰρ τὸ ἑπόμενον. Ὅτι ἔλεος καὶ ἀλήθειαν ἀγαπᾷ Κύριος ὁ Θεός, χάριν καὶ δόξαν δώσει·","english":"That is, in the person of Christ, so that in the Son the Father might visit us all, and the mystery concerning us might be accomplished by the Father's good will. And why do you ask the Father to look upon us through the Son, and not through the prophets? Because one day in your courts is better than thousands. He calls Bethlehem, the cross, the resurrection the courts of God. In each of these, then, one day is better than thousands of times. For what the ages from the beginning of the world did not accomplish, this the day of Christ's birth, or of the cross, or of the resurrection, and also of the ascension, accomplished for the whole race. Therefore, magnifying these courts exceedingly, the prophet said the following: I have chosen to be cast away in the house of my God rather than to dwell in the tents of sinners. I wish, he says, to be placed among the lowly and the rejected in the aforementioned courts, rather than to dwell in the synagogues of the Jews, which are no longer called tents of God, but of sinners who transgress the law. So the prophet chooses to inherit with a thief, who seems to be more lowly than the Church of God, or with a Canaanite woman, who, being cast away, asked for the crumbs falling from the table, rather than with Caiaphas and the other high priests who held the first place in the synagogue of the Jews. And let us also, being the last of the righteous and an abortion, as Paul said, pray not to dwell with sinners; for learn what follows. That the Lord God loves mercy and truth, he will give grace and glory.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"αὐλὰς","severity":"info","text":"The term 'αὐλὰς' (courts) is used here to denote sacred sites: Bethlehem, the cross, the resurrection, and the ascension. This metaphorical extension is specific to Hesychius' typological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐξελεξάμην παραῤῥιπτεῖσθαι ἐν τῷ οἴκῳ τοῦ Θεοῦ μου μᾶλλον ἢ οἰκεῖν με ἐν σκηνώμασιν ἁμαρτωλῶν","severity":"info","text":"This is a paraphrase of Psalm 83(84):11 (LXX), 'I have chosen to be cast away in the house of my God rather than to dwell in the tents of sinners.' Hesychius adapts it to contrast Christian sites with Jewish synagogues.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Χαναναίας","severity":"info","text":"The Canaanite woman (Χαναναίας) refers to the Syrophoenician woman in Matthew 15:21-28, who humbly sought crumbs from Jesus' table. Hesychius uses her as a type of lowly but faithful recipient of grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἔκτρωμα","severity":"info","text":"The term 'ἔκτρωμα' (abortion) echoes Paul's self-description in 1 Corinthians 15:8, where he calls himself 'the least of the apostles' (ἔκτρωμα). Hesychius applies it to all righteous, emphasizing humility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διὰ τί δὲ","severity":"info","text":"The rhetorical question 'Διὰ τί δὲ' (And why) marks a shift from exposition to a dialogic objection, a common exegetical device in Hesychius' commentary to engage the reader.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐν τῷ προσώπῳ τοῦ Χριστοῦ","severity":"caution","text":"The phrase 'ἐν τῷ προσώπῳ τοῦ Χριστοῦ' (in the person of Christ) may be ambiguous: it could mean 'in the role of Christ' (prosopological exegesis) or 'in Christ's presence.' The context favors the former, as Hesychius often uses prosopological reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν τῷ προσώπῳ τοῦ Χριστοῦ' is ambiguous between prosopological exegesis and literal presence; the reading taken is prosopological.","The identity of 'the thief' (λῃστοῦ) is unclear; it may refer to the penitent thief in Luke 23:39-43 or be a generic figure of lowliness."],"confidence":"high","notes":[]},{"i":172,"ref":"p172","source":"ἔλεος καὶ ἀλήθειαν ἐπὶ τοὺς ἐξ ἁμαρτωλῶν μετανοήσαντας, καὶ διὰ μὲν τὸ ἔλεος μετὰ τῶν δικαίων ταττομένους, διὰ δὲ τὴν ἀλήθειαν οὐκ ἔχοντας αὐτοῖς τὰ ἴσα· ὅθεν καὶ παραῤῥίπτεσθαι λέγεται. Ὥστε τὴν χώραν τὴν ἐσχάτην ἐν αὐτοῖς κατέχοντες, τοῖς αὐτοῖς χάριν καὶ δόξαν δίδωσι· χάριν, ἐπειδὴ χάριτι σώζονται· δόξαν, ἐπειδὴ μετὰ δικαίων εἰ καὶ ἐν τάξει τελευταίᾳ δοξάζονται. Ὅτι δὲ τοῦτο ἀληθές, καὶ πρωτεύουσιν ἀναγκαίως οἱ δίκαιοι, τὰ ἐχόμενα δείκνυσι. Κύριος οὐ στερήσει τὰ ἀγαθὰ τοῖς πορευομένοις ἐν ἀκακίᾳ. Οἱ γὰρ κακίας βεβιωκότες χωρίς, καὶ ἐν δικαιοσύνῃ, ὅπερ ἐστὶν ἀκακία, πολιτευσάμενοι, οὐκ ἀποστεροῦνται τῶν ἀγαθῶν· ἀναλόγους δὲ τοὺς στεφάνους ὑποδέξονται, ἐπειδὴ Ἕκαστος τὸν ἴδιον μισθὸν λήψεται κατὰ τὸν ἴδιον κόπον. Κύριε ὁ Θεὸς τῶν δυνάμεων, μακάριος ἄνθρωπος ὁ ἐλπίζων ἐπὶ σέ. Καλὴν τῷ ψαλμῷ ὁ προφήτης σφραγῖδα ἐπέθηκε, τὴν εἰς Θεὸν ἐλπίδα, ἣν ἧς μακάριον ἔχεσθαι. Ἄγκυρα γὰρ τῶν χειμαζομένων· τῶν δὲ πολεμουμένων τεῖχος ἀῤῥαγὲς γίνεται. Ἐλπίζει δὲ εἰς αὐτὸν ὁ μηδενὶ τῶν παρόντων θαῤῥῶν, ἀλλὰ καὶ παντὸς κόσμου τὴν ἐλπίδα τὴν εἰς Θεὸν ἀνθαιρούμενος.","english":"mercy and truth upon those who have repented from being sinners, and through mercy they are ranked with the righteous, but through truth they do not have equality with them; hence they are said to be cast aside. So, occupying the last place among them, he gives them both grace and glory: grace, because they are saved by grace; glory, because they are glorified with the righteous, even if in the final rank. And that this is true, and that the righteous necessarily take precedence, the following verses show. The Lord will not deprive the good things from those who walk in innocence. For those who have lived without wickedness and have conducted themselves in righteousness, which is innocence, are not deprived of the good things; but they will receive crowns proportionately, since each will receive his own reward according to his own labor. Lord God of hosts, blessed is the man who hopes in you. The prophet has placed a fine seal on the psalm: hope in God, which it is blessed to hold. For it becomes an anchor for the storm-tossed, and an unbreakable wall for the besieged. He hopes in him who trusts in none of the present things, but chooses hope in God over the whole world.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"παραῤῥίπτεσθαι","severity":"info","text":"The verb παραῤῥίπτεσθαι (to be cast aside) describes the intermediate status of repentant sinners: ranked with the righteous by grace, yet unequal in truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"χάριν","severity":"info","text":"χάριν (grace) here denotes the salvific gift that distinguishes repentant sinners, while δόξαν (glory) indicates their inclusion in the ranks of the righteous, albeit in the last position.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριος οὐ στερήσει τὰ ἀγαθὰ τοῖς πορευομένοις ἐν ἀκακίᾳ","severity":"info","text":"This phrase echoes Psalm 83:13 LXX (82:13): 'The Lord will not deprive the good things from those who walk in innocence.' Hesychius cites it as scriptural support for proportional rewards.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριε ὁ Θεὸς τῶν δυνάμεων, μακάριος ἄνθρωπος ὁ ἐλπίζων ἐπὶ σέ","severity":"info","text":"This is a citation of Psalm 83:19 LXX (82:19): 'Lord God of hosts, blessed is the man who hopes in you.' Hesychius calls it the prophet's 'fine seal' on the psalm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"σφραγῖδα","severity":"info","text":"Hesychius uses the metaphor of a seal (σφραγῖδα) to describe the concluding verse of the psalm, framing hope in God as the thematic capstone.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἄγκυρα ... τεῖχος ἀῤῤαγὲς","severity":"info","text":"The imagery of hope as an anchor for the storm-tossed and an unbreakable wall for the besieged is a common patristic trope, found in authors such as John Chrysostom and Basil of Caesarea.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the following verses show' (τὰ ἐχόμενα δείκνυσι) is ambiguous: it may refer to the immediately preceding scriptural citation or to the broader context of the psalm."],"confidence":"high","notes":[]},{"i":173,"ref":"p173","source":"Εἰς τὸ τέλος, τοῖς υἱοῖς Κορέ, ψαλμὸς πδʹ.\n\nἈναγκαίως καὶ νῦν Εἰς τὸ τέλος ὁ ψαλμὸς ἐπιγέγραπται, ἢ κατὰ τοὺς ἄλλους ἑρμηνευτάς, Ἐπινίκιος Ἔχει γὰρ τὰ πεπραγμένα ἐπὶ τέλει τῶν αἰώνων μυστήρια, ἅπερ ὄντως ἐπινίκια κατὰ τοῦ διαβόλου γίνεται. Εὐδόκησας, Κύριε, τὴν γῆν σου, ἀπέστρεψας τὴν αἰχμαλωσίαν Ἰακώβ. Κοινὰ τῷ ἀνθρώπῳ καὶ τῇ γῇ τὰ συμβαίνοντα. Εὐθηνούσης γὰρ τῆς γῆς, εὐθηνεῖσθαι καὶ τὸν ἄνθρωπον, παιδευομένης δέ, συμπαιδεύεσθαι γίνεται, ὡς ἐξ αὐτῆς ὄντα τε καὶ τρεφόμενον. Ὅθεν καὶ τὸ νῦν εἰρημένον παρὰ τοῦ προφήτου κατὰ κοινοῦ δυνατὸν ἐκλαμβάνεσθαι· ἐπειδὴ καὶ ἡ κτίσις, ἧς ἐστι στοιχεῖον ἡ γῆ, τὴν ἡμετέραν, καθά φησιν ὁ Παῦλος, ἀπεκδέχεται λύτρωσιν, ἣν νῦν ὁ προφήτης εὐδοκίαν ἐκάλεσε, κοινὴν μὲν εἰς ὅλον γενομένην τὸν ἄνθρωπον, ὃς ἀνθ’ ὅτου λέγεται γῆ, πολλάκις ἀποδέδεικται· ἰδικὴν δὲ εἰς τοὺς ἐκ τοῦ λαοῦ τῶν Ἰουδαίων πρὸς αὐτὸν ἐπιτρέψαντας, οὓς Αἰχμαλωσίαν ὁ προφήτης Ἰακὼβ ἐκάλεσεν. Ἀλλὰ τίς ἡ εὐδοκία, σαφέστερον ἀπὸ τῶν ἑξῆς μάνθανε. Ἀφῆκας τὰς ἀνομίας τῷ λαῷ σου, ἐκάλυψας πάσας τὰς ἁμαρτίας αὐτῶν. Εὗ γὰρ αὐτῷ περὶ ἡμῶν δόξαι· οὐ μίαν γὰρ ἀνομίαν ἡμῖν, πάσας δὲ ἀφῆκεν· ἀλλὰ καὶ πάσας ἡμῶν τὰς ἁμαρτίας διὰ τῆς ἑαυτοῦ φιλανθρωπίας ἐκάλυψεν, ὥσπερ ἰατρὸς καλύπτει φαρμάκοις τραύματα.","english":"For the end, to the sons of Kore, a psalm, the eighty-fourth.\n\nNecessarily also now the psalm is inscribed \"For the end,\" or, according to the other interpreters, \"A victory song.\" For it contains the mysteries accomplished at the end of the ages, which are truly victory songs against the devil. You have been pleased, Lord, with your land; you have turned back the captivity of Jacob. The events are common to man and to the land. For when the land is flourishing, man also flourishes; but when it is disciplined, he is disciplined along with it, since he is from it and nourished by it. Hence also what is now said by the prophet can be understood in a common sense; because creation, of which the land is an element, awaits our redemption, as Paul says, which the prophet now called \"pleasure,\" common to the whole man, who is called \"land\" for this reason, as has often been demonstrated; but specific to those from the people of the Jews who turned to him, whom the prophet called \"the captivity of Jacob.\" But what this pleasure is, learn more clearly from what follows. You have forgiven the lawless acts of your people; you have covered all their sins. For it is well for him to think concerning us; for he has forgiven us not one lawless act, but all; and he has also covered all our sins through his own philanthropy, just as a physician covers wounds with remedies.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰς τὸ τέλος","severity":"info","text":"The phrase 'Εἰς τὸ τέλος' (For the end) is a standard superscription in the Greek Psalter, often interpreted eschatologically by Hesychius, as seen here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἐπινίκιος","severity":"info","text":"Hesychius notes that other interpreters read 'Ἐπινίκιος' (victory song) for the superscription, linking the psalm to triumph over the devil at the end of ages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εὐδόκησας, Κύριε, τὴν γῆν σου, ἀπέστρεψας τὴν αἰχμαλωσίαν Ἰακώβ","severity":"info","text":"This is a paraphrase of Psalm 84 (85 LXX): 'You have been pleased, Lord, with your land; you have turned back the captivity of Jacob.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Παῦλος","severity":"info","text":"Hesychius refers to Paul (likely Romans 8:19-23) to support the idea that creation awaits human redemption, a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἰατρὸς καλύπτει φαρμάκοις τραύματα","severity":"info","text":"The physician covering wounds with remedies is a standard patristic metaphor for divine forgiveness, paralleling e.g., Origen's homilies on Psalms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Εἰς τὸ τέλος","severity":"caution","text":"The Greek 'Εἰς τὸ τέλος' may also be read as a musical or liturgical direction; Hesychius's eschatological reading is interpretive, not philologically certain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Εἰς τὸ τέλος' is ambiguous: it could be a liturgical rubric ('for the end') or an eschatological title; Hesychius adopts the latter.","The reference to 'Paul' is not explicit; it may be a loose allusion to Romans 8 or another Pauline passage on creation's groaning."],"confidence":"high","notes":[]},{"i":174,"ref":"p174","source":"Ἀνομίας δὲ καὶ ἁμαρτίας οὐ ταυτολογῆσαι βουληθεὶς ἐμνημόνευσεν, ἀλλὰ δεικνὺς οὐχὶ μόνον Ἰουδαίοις, ὧν ἀνομίαι καλεῖται τὰ πλημμελήματα, ὡς ὑπὸ νόμον οὖσι τὸν Μωϋσέως, ἀλλὰ καὶ τοῖς ἔθνεσιν ἀφῆκεν, ὧν ἁμαρτήματα τὰ παραπτώματα λέγεται, ἐπειδὴ πλημμελοῦντες τῶν ἐπουρανίων ἐννοιῶν πρὸς τὸ εὔηθες βλεπουσῶν ἁμαρτάνουσι. Διάψαλμα τῇ μελῳδίᾳ πρόκειται, οὐ μάτην τοῦ προφήτου τοὺς λόγους ἀναπαύσαντος, ἀλλ’ ἐπειδὴ μεγάλα λίαν ὑπῆρχεν ἐκθέμενος, ὥστε κεκμηκότα πρὸς τὸ τῶν ἀποκαλύψεων μέγεθος τὸν νοῦν, ἀκριβεστέρας ἕνεκα τῆς περὶ τούτων θεωρίας, χρῄζει διαναπαύσασθαι. Κατέπαυσας πᾶσαν τὴν ὀργήν σου· ἀπέστρεψας ἀπὸ ὀργῆς θυμοῦ σου. Τὴν ὀργὴν οὐχὶ ἐκ μέρους, ἀλλ’ ὁλοκλήρως κατέπαυσεν, οὐχ ὥστε αὐτὴν ἀναβαλέσθαι πρὸς καιρόν, ἀλλ’ ὥστε παντελῶς ἀφανίσαι, καὶ μηδὲν αὐτῆς καταλιπεῖν ὑπόμνημα· διόπερ καὶ ἀποστρέψαι ἀπὸ ὀργῆς θυμοῦ αὐτοῦ λέγεται· ἀπὸ δὲ ὀργῆς ἀποστρέψας, δηλονότι πρὸς φιλανθρωπίαν ἐξέκλινεν. Ἀλλ’ ἐπειδὴ τὰ μέλλοντα ὡς παρόντα ἐξέθετο, προφητικῷ χαρακτῆρι χρησάμενος, θεώρησον ὅπως εἰς εὐχὴν τὴν προφητείαν ἔτρεψε, οὔπω ταῦτα γεγονέναι, ἐν ἐλπίδι δὲ ὑπάρχειν ἐνδεικνύμενος. Ἐπίστρεψον ἡμᾶς, ὁ Θεὸς τῶν σωτηρίων ἡμῶν, καὶ ἀπόστρεψον τὸν θυμόν σου ἀφ’ ἡμῶν. Οὐκ ἄρα πάθος ἐπὶ Θεοῦ ἡ ὀργή, ἀπειλὴ δὲ πρὸς τὸ συμφέρον γινομένη τὸ ἡμέτερον. Διόπερ ἂν ἡμεῖς ἐπιστρέψωμεν, ἀποστρέφεται καὶ αὐτὸς ἀπὸ τοῦ θυμοῦ, καὶ παύεται περὶ πολλοῦ τὴν ἡμετέραν σωτηρίαν τιθέμενος, ὥστε καὶ πολλὰς αὐτῆς ὁδοὺς εὑρεῖν πολλοὺς ἐπενόησε τρόπους· καὶ τούτου χάριν Θεὸς εἰκότως τῶν σωτηρίων λέγεται.","english":"He mentioned lawlessness and sin not because he wished to repeat the same thing, but to show that he granted remission not only to the Jews, whose transgressions are called lawless acts, since they are under the law of Moses, but also to the Gentiles, whose faults are called sins, because when they err, they sin against the heavenly concepts that look toward simplicity. A diapsalma is set before the melody, not because the prophet idly rested his words, but because he had set forth matters exceedingly great, so that the mind, wearied by the magnitude of the revelations, needs to rest for the sake of a more precise contemplation of these things. You have caused all your wrath to cease; you have turned away from the anger of your fury. He caused the wrath to cease not partially, but completely, not so as to postpone it for a time, but so as to utterly obliterate it and leave no reminder of it; therefore he is also said to turn away from the anger of his fury; and having turned away from anger, he evidently inclined toward love of humanity. But since he set forth future events as present, employing a prophetic character, observe how he turned the prophecy into a prayer, indicating that these things have not yet happened but are in hope. Turn us back, O God of our salvations, and turn your fury away from us. Therefore, wrath in God is not a passion, but a threat made for our benefit. For this reason, if we turn back, he himself turns away from his fury, and ceases, setting great store by our salvation, so that he devised many ways to find many paths for it; and for this reason he is fittingly called the God of salvations.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Διάψαλμα","severity":"info","text":"Διάψαλμα (diapsalma) is a musical or liturgical marker in the Psalms, often indicating a pause or change in melody. Hesychius interprets it here as a rest for the mind after weighty revelations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀνομίαι and ἁμαρτήματα","severity":"info","text":"Hesychius distinguishes ἀνομίαι (lawless acts) for Jews under Mosaic law from ἁμαρτήματα (sins) for Gentiles, reflecting a theological distinction in early Christian exegesis between those bound by law and those not.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπίστρεψον ἡμᾶς, ὁ Θεὸς τῶν σωτηρίων ἡμῶν","severity":"info","text":"This phrase echoes Psalm 85:4 LXX (ἐπίστρεψον ἡμᾶς, ὁ θεὸς τῶν σωτηρίων ἡμῶν), which Hesychius treats as a prayerful turn from prophecy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προφητικῷ χαρακτῆρι χρησάμενος","severity":"info","text":"Hesychius notes a shift from prophetic future-as-present to prayer, marking a structural transition in the psalm's rhetorical mode.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Θεὸς τῶν σωτηρίων","severity":"info","text":"The epithet 'God of salvations' (plural) is rare in the LXX and is here interpreted by Hesychius as indicating multiple paths to salvation, a theme in later Greek patristic soteriology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πρὸς τὸ εὔηθες βλεπουσῶν","severity":"caution","text":"The phrase 'looking toward simplicity' (πρὸς τὸ εὔηθες βλεπουσῶν) is ambiguous: it may refer to the simplicity of heavenly concepts or to a naive understanding by Gentiles. The translation adopts the former.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πρὸς τὸ εὔηθες βλεπουσῶν' could be read as either 'looking toward simplicity' (of the concepts) or 'looking toward naivety' (of the Gentiles). The English draft takes the former.","The identity of 'the other interpreters' in the previous passage is unspecified."],"confidence":"high","notes":[]},{"i":175,"ref":"p175","source":"Μὴ εἰς τοὺς αἰῶνας ὀργισθῇς ἡμῖν, ἢ διατενεῖς τὴν ὀργήν σου ἀπὸ γενεᾶς εἰς γενεάν; Φοβερὸν μὲν καὶ νῦν τὸν Θεὸν τοῖς ἀνθρώποις ὀργίζεσθαι, ἀλλ’ ἐπειδὴ κατὰ τὸ παρὸν ὡς τὰ πολλὰ μακροθυμίᾳ κέχρηται, φοβερωτέρα ἡ ὀργὴ ἀναγκαίως ἡ μέλλουσα. Μὴ τοίνυν ἡμῖν εἰς ὅλον τὸν νῦν αἰῶνα ὀργισθῆναι τὸν Θεόν, μηδὲ ἀπὸ τῆς νῦν γενεᾶς εἰς τὴν αὖθις τὴν καθ’ ἡμῶν ὀργὴν μετατιθέναι, σβεσθῆναι δὲ αὐτὴν φιλανθρωπίᾳ προσεύχεται. Πῶς δὲ τοῦτο καὶ τίνα τρόπον ἡμῶν ὀκνούντων εἰς ἐπιστροφὴν γίνεται, τὰ ἑπόμενα δείκνυσιν. Ὁ Θεός, σὺ ἐπιστρέψας ζωώσεις ἡμᾶς, καὶ ὁ λαός σου εὐφρανθήσεται ἐπὶ σοί. Ἐρεῖς μὲν ἐπιστροφὴν Θεοῦ, τὴν παρ’ αὐτοῦ δι’ ἡμῶν ἐργομένην ἐπιστροφήν, κυρίως δέ, ἣν αὐτὸς ὑπὲρ ἡμῶν ἐπέστρεψε· φησὶ γάρ, Ὁ Θεός, σὺ ἐπιστρέψας ζωώσεις ἡμᾶς. Ὅπερ δὲ σαφῶς γέγονεν, ἡνίκα σαρκωθεὶς καὶ γενόμενος ἄνθρωπος ἑαυτὸν ὑπὲρ ἡμῶν προσήγαγε, καὶ τὴν ἡμετέραν ἐπιστροφὴν ἣν ἑαυτῷ κατώρθωσε, πάντα πράττων ὑπὲρ ἡμῶν καὶ πάσχων, δι’ ὧν ἡμᾶς ἐζωοποίησε, καὶ νῦν ἑαυτοῦ λαόν, δηλαδὴ τοὺς εἰς αὐτὸν πιστεύοντας, εὐφραίνεσθαί τε καὶ πανηγυρίζειν ἐπ’ αὐτῷ παρεσκεύασε. Δεῖξον ἡμῖν, Κύριε, τὸ ἔλεός σου, καὶ τὸ σωτήριόν σου δῴης ἡμῖν. Ὁρᾷς τὸν ψαλμῳδόν, ὡς προφήτην καὶ δοῦλον φθεγγόμενον· ὡς μὲν γὰρ προφήτης τὸ μέλλον ἀπεφήνατο· προσεύχεται δὲ πάλιν ὡς δοῦλος, ὅπερ ἅπαξ ὡς προφήτης ἔφθασεν ἀποκρίνασθαι. Τί δὲ ὅλως προσεύχεται; Δειχθῆναι τοῖς ἀνθρώποις τὸ ἔλεος τοῦ Θεοῦ καὶ τὸ σωτήριον, τουτέστι, τὸν Θεὸν Λόγον σαρκὶ φαινόμενον, ὃς ὅτι σωτήριον λέγεται, Συμεὼν μαρτυρεῖ. Λαβῶν γὰρ αὐτὸν ἐν τῷ ἱερῷ, εὐχαριστήσας ἔλεγεν·","english":"Do not be angry with us for all eternity, or will you extend your anger from generation to generation? It is fearful even now for God to be angry with men, but since at present he mostly employs forbearance, the coming anger is necessarily more fearful. Therefore he prays that God not be angry with us for the whole of this present age, nor transfer his anger against us from the present generation to the next, but that it be quenched by his love for humanity. How this happens and in what way, when we are slow to convert, the following verses show. O God, you, having turned, will give us life, and your people will rejoice over you. You will speak of God’s turning, the conversion wrought by him through us, but properly, the turning he himself accomplished on our behalf; for he says, O God, you, having turned, will give us life. This clearly occurred when he became incarnate and, having become man, offered himself on our behalf, and accomplished our conversion, which he achieved for himself, doing and suffering everything for us, through which he gave us life, and now he has prepared his own people, that is, those who believe in him, to rejoice and celebrate over him. Show us, Lord, your mercy, and may you grant us your salvation. You see the psalmist speaking as both prophet and servant; for as a prophet he declared what was to come, but he prays again as a servant, for what he once as a prophet had already answered. What does he pray for at all? That God’s mercy and salvation be shown to men, that is, the Word of God appearing in the flesh, which is called salvation, as Symeon testifies. For having taken him in the temple, he gave thanks and said:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Μὴ εἰς τοὺς αἰῶνας ὀργισθῇς ἡμῖν","severity":"info","text":"Hesychius interprets the psalmist's rhetorical question as a prayer that God's anger be quenched by philanthropy, not extended across ages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐπιστροφήν","severity":"info","text":"Hesychius distinguishes two senses of 'turning' (ἐπιστροφή): conversion wrought by God through us, and the turning God himself accomplished by becoming incarnate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Συμεὼν μαρτυρεῖ","severity":"info","text":"Hesychius refers to Symeon's canticle (Luke 2:29-32) where Symeon calls the infant Jesus 'salvation' (σωτήριον), supporting the identification of the Word incarnate as salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σαρκωθεὶς καὶ γενόμενος ἄνθρωπος","severity":"info","text":"Hesychius reads the psalm as a prophecy of the Incarnation, a common Christological interpretation in Greek patristic commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προφήτην καὶ δοῦλον","severity":"info","text":"Hesychius notes the psalmist's dual role: as prophet he declares the future (the Incarnation), as servant he prays for its fulfillment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Συμεὼν μαρτυρεῖ","severity":"info","text":"The citation of Symeon's testimony shows Hesychius engaging with New Testament tradition to interpret the psalm Christologically.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not provided; the Greek is the source. The English draft's 'turning' renders ἐπιστροφή, which Hesychius glosses in two senses."],"confidence":"high","notes":[]},{"i":176,"ref":"p176","source":"Νῦν ἀπολύεις τὸν δοῦλόν σου, Δέσποτα, κατὰ τὸ ῥῆμά σου ἐν εἰρήνῃ· ὅτι εἶδον οἱ ὀφθαλμοί μου τὸ σωτήριόν σου. Ὅτι δὲ καὶ ἕλεος αὐτὸς ὀνομάζεται, μετὰ μικρὸν οὗτος ὁ προφήτης παρίστησιν. Πλὴν ἑκάτερα ἀπὸ τῶν πραγμάτων ἔλαχεν ὀνομάζεσθαι. Ἀκούσομαι τί λαλήσει ἐμοὶ Κύριος ὁ Θεός, ὅτι λαλήσει εἰρήνην ἐπὶ τὸν λαὸν αὐτοῦ, καὶ ἐπὶ τοὺς ὁσίους αὐτοῦ, καὶ ἐπὶ τοὺς ἐπιστρέφοντας καρδίαν ἐπ’ αὐτόν. Θαυμαστὸς ὁ προφήτης τῆς πίστεως· ἅμα γὰρ τῷ σπόρῳ τῆς προσευχῆς τὸν καρπὸν τὸν ἐξ αὐτῆς προσδέχεται· καὶ εἰδὼς πρὸς τίνα ἐπρεσβεύσατο, εἰς ἀκοὴν εἰρήνης ἑαυτὸν παρεσκεύασεν· εἰρήνης δὲ ταύτης ἣν ὁ Χριστὸς ἐπὶ τὸν λαὸν αὐτοῦ, φήσεις δὲ τοὺς εἰς αὐτὸν εὐσεβοῦντας, διὰ τοῦ χοροῦ τῶν ἀποστόλων ἔδωκεν· οἵτινες ὅσιοι αὐτοῦ δικαίως καὶ ἐπιστρέφοντες ἐπὶ καρδίαν λέγονται, ὁλοκλήρους δὲ αὐτοὺς τῷ Χριστῷ καθοσιώσαντες, καὶ ἀπὸ καρδίας ὅλης ἐκ πάντων τῶν βιωτικῶν πρὸς αὐτὸν ἐπιστρέψαντες, ὥστε μηκέτι γονέων ἢ οἰκείων ἢ τέχνης μεταποιηθῆναι, σὺν παῤῥησίᾳ δὲ λέγοντες· Ἰδοὺ ἡμεῖς ἀφήκαμεν πάντα, καὶ ἠκολουθήσαμέν σοι· τί ἄρα ἔσται ἡμῖν; Πλὴν ἐγγὺς τῶν φοβουμένων αὐτὸν τὸ σωτήριον αὐτοῦ, τοῦ κατασκηνῶσαι δόξαν ἐν τῇ γῇ ἡμῶν. Σαφῶς ἐνταῦθα μαρτύρεται, ὅτι κἂν λαὸς αὐτοῦ ἡ συναγωγὴ βούληται τῶν Ἰουδαίων λέγεσθαι, ὅμως τὸ τοῦ Θεοῦ σωτήριον ἐγγὺς τῶν φοβουμένων τῶν ἐξ ἐθνῶν πεπιστευκότων γίνεται· ἐπειδὴ οἱ ποτὲ οὐ λαός, νῦν λαὸς Θεοῦ ἐκ πλάνης πρὸς αὐτὸν ἐπανελθόντες εὑρίσκονται· καὶ οἱ ποτὲ μακράν, ἐγγὺς διὰ τὴν πίστιν γεγόνασι. Τοῦτο δὲ ἕνεκα Τοῦ κατασκηνῶσαι δόξαν ἐν τῇ γῇ ἡμῶν.","english":"Now you release your servant, Master, according to your word in peace, because my eyes have seen your salvation. That he himself is also called mercy, this prophet will show shortly. Yet each receives its name from the realities. I will hear what the Lord God will say to me, for he will speak peace upon his people, and upon his holy ones, and upon those who turn their heart toward him. The prophet of faith is admirable, for together with the sowing of prayer he receives the fruit that comes from it; and knowing to whom he had made his plea, he prepared himself to hear peace—that peace which Christ gave to his people, that is, to those who are pious toward him, through the choir of the apostles. These are rightly called his holy ones and those who turn to him in heart, having consecrated themselves wholly to Christ and turned from all worldly things to him with their whole heart, so that they no longer concern themselves with parents or relatives or craft, but say with boldness: Behold, we have left everything and followed you; what then will be for us? Yet his salvation is near to those who fear him, to encamp glory in our land. Here it is clearly testified that even if the synagogue of the Jews wishes to be called his people, nevertheless the salvation of God comes near to those from the nations who have believed and who fear him, since those who were once not a people are now found to be a people of God, having returned to him from error; and those who were once far off have become near through faith. This is for the sake of encamping glory in our land.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Νῦν ἀπολύεις τὸν δοῦλόν σου, Δέσποτα, κατὰ τὸ ῥῆμά σου ἐν εἰρήνῃ","severity":"info","text":"The opening phrase echoes a liturgical formula of dismissal, possibly from the anaphora or a prayer of release, linking the psalm commentary to contemporary worship practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰρήνην ἐπὶ τὸν λαὸν αὐτοῦ","severity":"info","text":"The phrase 'speak peace upon his people' alludes to Psalm 85:8 (LXX 84:9) where God speaks peace to his people, a key text for Hesychius’s typological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"διὰ τοῦ χοροῦ τῶν ἀποστόλων","severity":"info","text":"Hesychius identifies the apostles as the 'choir' through whom Christ gives peace, reflecting a common patristic trope of the apostolic mission as the instrument of divine peace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἰδοὺ ἡμεῖς ἀφήκαμεν πάντα, καὶ ἠκολουθήσαμέν σοι· τί ἄρα ἔσται ἡμῖν","severity":"info","text":"This direct speech echoes the disciples’ question in Matthew 19:27 (Peter’s 'What will we have?') and similar ascetic renunciation formulas in monastic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ ποτὲ οὐ λαός, νῦν λαὸς Θεοῦ ἐκ πλάνης πρὸς αὐτὸν ἐπανελθόντες","severity":"info","text":"Hesychius contrasts the Jewish synagogue (once 'people') with Gentile believers who become God’s people through faith, reflecting a supersessionist reading common in 5th-century Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Τοῦ κατασκηνῶσαι δόξαν ἐν τῇ γῇ ἡμῶν","severity":"caution","text":"The final phrase is ambiguous: it may mean 'to encamp glory in our land' (as translated) or 'to cause glory to dwell in our land'; the Coptic Vorlage may have influenced the Greek construction.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τοῦ κατασκηνῶσαι δόξαν' could be read as purpose ('to encamp glory') or result ('so that glory dwells'); the Coptic underlying text may have a causative sense.","The identity of 'the synagogue of the Jews' as a self-designation or a polemical label is not fully resolved."],"confidence":"high","notes":[]},{"i":177,"ref":"p177","source":"Ποῦ γὰρ ἤμελλεν ἡ τοῦ Θεοῦ δόξα κατασκηνοῦν, εἰ τὰ μὲν ἔθνη ὡς οὐκ ὄντα ἐξ Ἀβραὰμ ἀπεστρέφετο· οἱ δὲ ὄντες ἐξ Ἀβραὰμ προσελθεῖν οὐκ ἐβούλοντο· καθάπερ Ἰωάννης φησίν· Εἰς τὰ ἴδια ἦλθε, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον; Διὰ τοῦτο τὰ ἔθνη προσεδέξατο, ὥστε εὑρεῖν σκηνῶσαι ἐν τῇ γῇ ἡμῶν, τουτέστι, ἐν τῇ ἀνθρωπότητι. Τοῦτο γὰρ ἐν τοῖς ἑξῆς ὁ θεολόγος ἐδήλωσεν· Ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα Θεοῦ γενέσθαι· οἱ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκός· περὶ τῶν ἐθνῶν λέγων. Οὐδὲ γὰρ εἶχον τὴν ἐξ αἵματος ἢ σαρκὸς τοῦ Ἀβραὰμ συγγένειαν, ἀλλ’ ἐκ Θεοῦ ἐγεννήθησαν· οἷς εἰκότως ἐπήγαγε· Καὶ ὁ Λόγος σὰρξ ἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν. Ἔλεος καὶ ἀλήθεια συνήντησαν, δικαιοσύνη καὶ εἰρήνη κατεφίλησαν. Ἀλήθεια ἐκ τῆς γῆς ἀνέτειλε, καὶ δικαιοσύνη ἐκ τοῦ οὐρανοῦ διέκυψεν. Συνδρομὴν ἐνταῦθα θεότητος λέγει καὶ ἀνθρωπότητος, ἑκάστης αὐτῶν δραμούσης κατὰ τὴν ἑαυτῆς ἀξίαν· τοῦτο γάρ ἐστι τό, Συνήντησαν. Συναντᾷ δὲ καὶ βραδὺς ὀξεῖ, καὶ χωλὸς ἀρτίποδι. Οὐ μόνον δὲ συνδρομήν, ἀλλὰ καὶ ἕνωσιν τὴν ἐξ ἀγάπης ἐμήνυσε· τοῦτο γάρ ἐστι τό, Κατεφίλησαν· ἐπειδὴ ἀλλήλοις διὰ φιλήματος ἑνοῦνται οἱ φιλοῦντες καὶ οἱ φιλούμενοι. Οὐκ ἂν δὲ ὁ Θεὸς Λόγος κατῆλθεν εἰς ἀνθρωπότητα, εἰ μὴ θερμὴν πρὸς τὸν ἄνθρωπον ὁ ποιητὴς ἀγάπην ἐκέκτητο. Οὕτω γάρ, φησιν, ἠγάπησεν ὁ Θεὸς τὸν κόσμον, ὥστε Υἱὸν αὐτοῦ τὸν μονογενῆ ἀπέστειλεν εἰς αὐτόν. Ἀλλὰ πόθεν ἡ συνδρομὴ καὶ ἡ συνάντησις γέγονεν; Ἀλήθεια ἐκ τῆς γῆς ἀνέτειλε, καὶ δικαιοσύνη ἐκ τοῦ οὐρανοῦ διέκυψεν. Ἀλήθεια ἡ σάρξ·","english":"For where was the glory of God to encamp, if the nations were turned away from Abraham as if they did not exist, while those who were from Abraham were unwilling to approach, as John says: He came to his own, and his own did not receive him? For this reason he welcomed the nations, so that he might find a place to encamp in our land, that is, in humanity. For the theologian made this clear in what follows: But those who received him, he gave them authority to become children of God; not from bloodlines nor from the will of the flesh, speaking of the nations. For they did not have kinship from the blood or flesh of Abraham, but were born from God; to whom he fittingly added: And the Word became flesh, and encamped among us. Mercy and truth met, justice and peace kissed. Truth rose from the earth, and justice leaned out from heaven. Here he speaks of a convergence of divinity and humanity, each running according to its own worth; for this is what \"met\" means. And the slow meets the swift, and the lame meets the sound of foot. Not only convergence, but also union from love he indicated; for this is what \"kissed\" means, since those who love and those who are loved are united with one another through a kiss. And the Word of God would not have descended into humanity, if the creator did not possess a warm love for man. For thus, he says, God loved the world, so that he sent his only-begotten Son into it. But whence did the convergence and the meeting come about? Truth rose from the earth, and justice leaned out from heaven. Truth is the flesh.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰς τὰ ἴδια ἦλθε, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον","severity":"info","text":"Hesychius quotes John 1:11, a variant of the canonical verse (John 1:11: 'He came to his own, and his own did not receive him').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ὁ Λόγος σὰρξ ἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν","severity":"info","text":"This is a paraphrase of John 1:14 ('And the Word became flesh and dwelt among us'), adapted to the commentary's theme of encampment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὕτω γάρ, φησιν, ἠγάπησεν ὁ Θεὸς τὸν κόσμον, ὥστε Υἱὸν αὐτοῦ τὸν μονογενῆ ἀπέστειλεν εἰς αὐτόν","severity":"info","text":"Hesychius echoes John 3:16 ('For God so loved the world that he gave his only Son'), a common variant of John 3:16.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συνδρομή","severity":"info","text":"The Greek term 'συνδρομή' (convergence) is used to describe the meeting of divinity and humanity, a key Christological concept in this passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀλήθεια ἐκ τῆς γῆς ἀνέτειλε, καὶ δικαιοσύνη ἐκ τοῦ οὐρανοῦ διέκυψεν","severity":"info","text":"This phrase likely alludes to Psalm 85:11 (LXX: 'Truth rose from the earth, and justice leaned out from heaven'), adapted to the incarnation theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦτο γὰρ ἐν τοῖς ἑξῆς ὁ θεολόγος ἐδήλωσεν","severity":"info","text":"Hesychius signals a forward reference to John's Gospel, indicating a structured argument that moves from prophecy to Gospel fulfillment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is continuous; the English draft breaks at 'Truth is the flesh,' but the Greek continues without a clear sentence boundary. The reading assumes the draft's division is editorial."],"confidence":"high","notes":[]},{"i":178,"ref":"p178","source":"οὐ μόνον ὅτι οὕτως, ὥς φησιν ὁ ψαλμῳδός, ἀπὸ τῆς γῆς ἀνέτειλεν, ἀλλ’ ὅτι καὶ ἀλήθεια ἐσαρκώθη, καὶ ἄνθρωπος ὄντως Θεὸς Λόγος γέγονεν. Δικαιοσύνη, ἡ θεότης· διόπερ αὐτὴν ἐκ τοῦ οὐρανοῦ διακύψαι φησίν· ἥτις δικαιοσύνην διεπράξατο, τὴν ἀδικίαν τὴν τυραννοῦσαν ἐπὶ τῆς γῆς διαῤῥήξασα· ἀλλὰ μετὰ τὴν ἕνωσιν οὐκ ἔστι ταῦτα χωρίζεσθαι. Ὅθεν ἀλήθεια ὁ Χριστὸς ὅλος λέγεται· Ἐγὼ γάρ, φησιν, εἰμὶ ἡ ἀλήθεια καὶ ἡ ζωή. Ὅλος πάλιν δικαιοσύνη παρὰ τοῦ Παύλου κέκληται· Ὃς ἐγενήθη ἡμῖν ἀπὸ Θεοῦ δικαιοσύνη, περὶ τοῦ Χριστοῦ φήσαντος. Ἐπιμένει δὲ ὁ προφήτης τὸ μυστήριον ἐξηγούμενος. Καὶ γὰρ ὁ Κύριος δώσει χρηστότητα· ὁ Πατὴρ τὸν ἑαυτοῦ Λόγον. Ὅθεν οἱ ἄλλοι ἑρμηνευταί, Δώσει τὸν ἀγαθόν, εἰρήκασιν. Οὐδεὶς γὰρ ἀγαθός, εἰ μὴ μόνος ὁ Θεός, αὐτοῦ λέγοντος ἔγνωκας. Καὶ ἡ γῆ ἡμῶν δώσει τὸν καρπὸν αὐτῆς· καὶ ἐκ Μαρίας βλαστήσασαν σάρκα· ἐξ ἑκατέρου γὰρ τούτων συνῆλθε τὸ τοῦ Χριστοῦ μυστήριον, δικαιοσύνη περὶ ἧς φθάσας ἔλεγε· Δικαιοσύνη ἐκ τοῦ οὐρανοῦ διέκυψε· τῆς γὰρ ἀνθρωπότητος ἡ θεότης προπορεύεται, ὥσπερ καὶ Ἀμβακούμ φησι· Πρὸ προσώπου αὐτοῦ πορεύσεται λόγος· εἶτα περὶ τῆς ἀνθρωπότητος, Καὶ ἐξελεύσεται εἰς παιδείαν κατὰ πόδας αὐτοῦ, σύμφωνα τῶν νῦν ψαλμῶν λέγων. Ἰδοὺ γὰρ τῶν εἰρημένων ἔχεται· Καὶ θήσει εἰς ὁδὸν τὰ διαβήματα αὐτοῦ· ἐπειδὴ ἡ θεότης προπορευομένη, τουτέστι, ἡγεμονεύουσα τῆς οἰκείας σαρκὸς εἰς τὴν ὁδὸν τῆς οἰκονομίας κατευθύνει τὰ διαβήματα, ὥστε αὐτὴν μηδὲν πλανᾶσθαι τῶν ἀνθρωπίνων, ἢ σφάλλεσθαι.","english":"Not only that it rose from the earth in this way, as the psalmist says, but also that truth was incarnated, and the man truly became God the Word. Righteousness is the divinity; for this reason he says that it looked down from heaven; it accomplished righteousness, having broken the injustice that was tyrannizing the earth; but after the union these things cannot be separated. Hence Christ is called wholly truth: \"For I,\" he says, \"am the truth and the life.\" Again, he is called wholly righteousness by Paul: \"Who became for us righteousness from God,\" speaking concerning Christ. And the prophet continues explaining the mystery. For the Lord will give kindness; the Father his own Word. Hence the other interpreters have said, \"He will give the good one.\" For no one is good except God alone, as he says, \"You know.\" And our earth will give its fruit; and flesh that sprouted from Mary; for from each of these the mystery of Christ came together, righteousness concerning which he said earlier: \"Righteousness looked down from heaven\"; for the divinity of the humanity goes before, just as Habakkuk also says: \"A word will go before his face\"; then concerning the humanity, \"And he will go out into instruction at his feet,\" speaking in agreement with the present psalms. For behold, he adheres to what has been said: \"And he will place his steps on the path\"; since the divinity going before, that is, leading its own flesh, directs the steps onto the path of the economy, so that it may not be led astray by any human things, nor stumble.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"δικαιοσύνη","severity":"info","text":"Hesychius glosses δικαιοσύνη as θεότης (divinity), a theological identification linking the psalm's 'righteousness' with Christ's divine nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγὼ γάρ, φησιν, εἰμὶ ἡ ἀλήθεια καὶ ἡ ζωή","severity":"info","text":"Quotation of John 14:6, where Christ declares 'I am the truth and the life', used to support the identification of Christ with truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὃς ἐγενήθη ἡμῖν ἀπὸ Θεοῦ δικαιοσύνη","severity":"info","text":"Allusion to Paul (cf. 2 Cor 5:18 or similar) where Christ is called 'righteousness from God', reinforcing the identification of Christ with righteousness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἀμβακούμ","severity":"info","text":"Hesychius cites Habakkuk 3:5 (LXX) to parallel the idea that divinity precedes humanity, as 'a word will go before his face' and 'he will go out into instruction at his feet'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ ἄλλοι ἑρμηνευταί","severity":"info","text":"Reference to 'other interpreters' (likely Aquila, Symmachus, or Theodotion) who render the phrase as 'He will give the good one', indicating Hesychius's awareness of the Hexaplaric tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπιμένει δὲ ὁ προφήτης τὸ μυστήριον ἐξηγούμενος","severity":"info","text":"Hesychius marks a structural shift: the prophet (David) continues expounding the mystery, linking the preceding christological interpretation to the following verses.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀπὸ τῆς γῆς ἀνέτειλεν' could refer to the psalmist's description of the sun or to Christ's incarnation; Hesychius takes it as the latter.","The identity of 'οἱ ἄλλοι ἑρμηνευταί' is not specified; they are likely Jewish Greek translators from the Hexapla."],"confidence":"high","notes":[]},{"i":179,"ref":"p179","source":"Προσευχὴ τῷ Δαυίδ. Ψαλμὸς πεʹ.\n\nαʹ. Θεωρεῖς τῆς προσευχῆς τὸ ἀξίωμα; Τὰ μὲν γὰρ ἄλλα τῷ Ἀσὰφ καὶ τοῖς υἱοῖς Κορὲ μελῳδεῖν παρεχώρησε· τὴν προσευχὴν δὲ αὐτὸς καθαρίζει τῷ Θεῷ, οὐκ ἐφ’ ἑαυτοῦ μόνον, ἐξ ὅλου δὲ αὐτὴν τοῦ προσώπου τῶν ἀνθρώπων ὑποκρινόμενος. Κλῖνον, Κύριε, τὸ οὗς σου καὶ ἐπάκουσόν μου, ὅτι πτωχὸς καὶ πένης εἰμὶ ἐγώ. Πτωχὸς καὶ πένης πᾶς ἄνθρωπός ἐστιν, οὗ νῦν ὁ προφήτης ἀναλαμβάνει τὸ πρόσωπον. Αὐτοὶ δὲ γὰρ ἐξ ἁμαρτίας πτωχεύομεν, καὶ πένητες διὰ τὸν Ἀδάμ, κλῆρον ὥσπερ ἡμῖν παραπέμψαντα τὴν πενίαν, τυγχάνομεν. Διὰ τοῦτο κλῖναι τὸν Θεὸν τὸ οὖς, ἵνα συγκαταβῇ ὡς πλούσιος πτωχοῖς, ὡς ἰατρὸς ἀσθενοῦσι, προσηύξατο. Συγκαταβῇ δέ, διατί; Ἐπειδὴ πολλάκις Θεοῦ αἰτοῦμεν ἀνάξια· ἀλλ’ αὐτὸς ὡς ἰατρὸς ἀνέχεται μὲν ἀκοῦσαι τῆς αἰτήσεως· μόνα δὲ παρέχει τὰ συμφέροντα. Φύλαξον τὴν ψυχήν μου, ὅτι ὅσιός εἰμι. Καὶ πῶς ὅσιος εἶναι δύναται ὁ πτωχεύων ἐν ἀρετῇ, ἢ πενόμενος; Πάντως ἐπειδὴ τὴν πενίαν ὡμολόγησεν, ὅσιος ἤδη διὰ τῆς ὁμολογίας γέγονεν· ἢ καὶ ὅσιόν φησι τὸν ἄνθρωπον, διόπερ εἶχε πρὸ τῆς παραβάσεως ἐν παραδείσῳ ἀξίωμα. Σῶσον τὸν δοῦλόν σου. ὁ Θεός μου, τὸν ἐλπίζοντα ἐπὶ σέ. Ἱκανὰ δυσωπῆσαι τοῦ προφήτου τὰ ῥήματα. Ἐπειδὴ γὰρ ὁ Δεσπότης οὐδενὶ τρόπῳ τὸν ἑαυτοῦ δοῦλον, ὅταν ἐπ’ αὐτὸν ἐλπίζων τύχῃ, ἀποποιεῖσθαι δύναται, περιποιεῖται δὲ αὐτόν, ἕνεκα τῆς εἰς αὐτὸν ἐλπίδος, κἂν ἕτερα τύχῃ κεκτημένος ἐλαττώματα, προβάλλεται τὴν δουλείαν, ἐπισπάσασθαι τὸν Θεὸν πρὸς ἡμᾶς, ἵνα μὴ ζημιωθῇ τὸ κτῆμα τὸ οἰκεῖον βουλόμενος. Ἐλέησόν με. Κύριε, ὅτι πρὸς σὲ κεκράξομαι ὅλην τὴν ἡμέραν.","english":"Prayer to David. Psalm 85.\n\nDo you see the dignity of the prayer? For he yielded to Asaph and the sons of Korah to sing the other psalms, but he himself purifies the prayer to God, not only on his own behalf, but acting it out from the whole person of humanity. Incline your ear, Lord, and hear me, for I am poor and needy. Every human being is poor and needy, whose person the prophet now assumes. For we are poor from sin, and we are needy because of Adam, who bequeathed poverty to us as an inheritance. For this reason he prayed that God incline his ear, so that he might condescend as a rich man to the poor, as a physician to the sick. And why does he condescend? Because often we ask unworthy things of God; but he, as a physician, deigns to hear the request, but provides only what is beneficial. Guard my soul, for I am holy. And how can one who is poor in virtue, or needy, be holy? Surely because he confessed his poverty, he has become holy through the confession; or he calls the human being holy because of the dignity he had in paradise before the transgression. Save your servant, my God, who hopes in you. The prophet's words are sufficient to move God. For since the Master can in no way disown his own servant when he hopes in him, but rather preserves him because of that hope, even if he has other faults, he puts forward his servitude to draw God to us, so that he, wishing not to lose his own possession, may not be harmed. Have mercy on me, Lord, for I will cry out to you all day long.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Προσευχὴ τῷ Δαυίδ. Ψαλμὸς πεʹ.","severity":"info","text":"The lemma assigns Psalm 85 to David as a prayer, distinguishing it from psalms attributed to Asaph or Korah's sons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πτωχὸς καὶ πένης","severity":"info","text":"Hesychius distinguishes 'poor' (πτωχός) as from sin and 'needy' (πένης) as inherited from Adam, linking moral and ancestral poverty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀσὰφ καὶ τοῖς υἱοῖς Κορὲ","severity":"info","text":"Asaph and the sons of Korah are traditional psalmist guilds in the Psalter; Hesychius contrasts David's direct prayer with their mediated singing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κλῖνον, Κύριε, τὸ οὗς σου","severity":"info","text":"This echoes Psalm 85:1 LXX (86:1 MT), where the psalmist asks God to incline his ear, a plea for condescension.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὅσιος","severity":"info","text":"Hesychius interprets 'holy' (ὅσιος) as either a result of confessing poverty or a reference to prelapsarian human dignity, reflecting a theological reading of sin and grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Σῶσον τὸν δοῦλόν σου","severity":"caution","text":"The phrase 'save your servant' may be a paraphrase of Psalm 85:2 LXX; the Greek text here is a commentary expansion, not a direct citation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a commentary on Psalm 85, not a direct quotation; the boundaries between psalm text and exegesis are blurred."],"confidence":"high","notes":[]},{"i":180,"ref":"p180","source":"Ἔγνως τίνα τρόπον ἐλεεῖσθαι δυνάμεθα; Ὅλην τὴν ἡμέραν κράζοντες πρὸς τὸν Θεόν, οὐχὶ νῦν μὲν τοῖς λόγοις εὐχόμενοι, νῦν δὲ αὐτὸν τοῖς ἔργοις παροξύνοντες· οὐδὲ νῦν μὲν εἰς ἐκκλησίαν Θεοῦ, νῦν δὲ εἰς ἐκκλησίαν ἀνδρῶν παρανόμων σχολάζοντες· περὶ ὧν, Ἐμίσησα ἐκκλησίαν πονηρευομένων, αὐτὸς ὁ Δαυῒδ ἔλεγεν. Εὔφρανον τὴν ψυχὴν τοῦ δούλου σου, ὅτι πρὸς σὲ ἦρα τὴν ψυχήν μου. Παρὰ σοῦ, φησίν, αἰτῶ τὴν χαράν, πρὸς ὃν ἦρα τὴν ψυχήν, ἀπὸ τῆς γῆς αὐτὴν κουφίσας ἄνω, καὶ τῇ ἐλπίδι τῶν θείων βαστάσας, ὥστε μὴ χαίνειν πρὸς τὰ ἀνθρώπινα. Σὺ τοίνυν εὔφρανον. Τὴν γὰρ παρὰ ἀνθρώπων εὐφροσύνην ὡς ἐπιβλαβῆ καὶ παυομένην οὐ βούλομαι. Ὅτι σύ, Κύριε, χρηστὸς καὶ ἐπιεικής, καὶ πολυέλεος πᾶσι τοῖς ἐπικαλουμένοις σε. Οὐ μάτην τὴν ψυχὴν πρὸς σὲ ἦρα, ἀλλ’ ἐπειδὴ συμπάσχεις μὲν ὡς χρηστός, ἀντέχῃ δὲ τῶν πταιόντων ὡς ἐπιεικής, πρὸς τούτοις οὐ μονοειδῶς ἐλεεῖς, ἀλλὰ πολλοῖς καὶ διαφόροις τρόποις ἐλεεῖς διὰ φιλοπτωχίας, ἐλεεῖς διὰ δακρύων, ἐλεεῖς διὰ κατορθωμάτων, ἐλεεῖς διὰ πίστεως, οὐ τινάς, ἀλλὰ πάντας τοὺς ἐπικαλουμένους σε. Ἄρα ὅσοι Θεὸν οὐκ ἐπικαλοῦνται, ἐλεεῖσθαι οὐ δύνανται· ὥστε ὅπλον ἡμῖν καὶ λιμὴν καὶ θύρα σωτηρίας ἡ προσευχὴ καθέστηκεν. Ἐνώτισαι, Κύριε, τὴν προσευχήν μου, καὶ πρόσχες τῇ φωνῇ τῆς δεήσεώς μου. Ἐνώτισαι, τουτέστιν, ἀξίαν τῶν σῶν ἀκοῶν ἔγκρινον· Πρόσχες δὲ τῇ φωνῇ, ἵνα τῷ προσφέροντι τὴν δέησιν ἀπονείμῃς συμπάθειαν, ἀκμάζοντα τῷ τόνῳ τῆς ψυχῆς καὶ τῷ πρὸς σὲ πόθῳ (τοῦτο γάρ ἐστι, Φωνὴ προσευχῆς). θεασάμενος. Διόπερ ἐπήγαγεν· Ἐν ἡμέρᾳ θλίψεώς μου ἐκέκραξα πρὸς σέ, ὅτι ἐπήκουσάς μου.","english":"Do you understand in what way we are able to be pitied? Crying out to God the whole day, not now praying with words, now provoking him with deeds; nor now attending to the church of God, now to the assembly of lawless men—concerning which David himself said, \"I hated the assembly of evildoers.\" Gladden the soul of your servant, because I have lifted my soul to you. From you, he says, I ask for joy, toward whom I lifted my soul, having lightened it from the earth upward, and having borne it up by the hope of divine things, so that it does not gape toward human things. You, therefore, gladden. For the joy from men, as harmful and ceasing, I do not desire. Because you, Lord, are kind and gentle and very merciful to all who call upon you. Not in vain have I lifted my soul to you, but because you sympathize as kind, and you support those who err as gentle; in addition to these, you do not pity in a single way, but you pity in many and various ways: you pity through love of the poor, you pity through tears, you pity through righteous deeds, you pity through faith—not some, but all who call upon you. Therefore, as many as do not call upon God cannot be pitied; so that prayer has become for us a weapon and a harbor and a door of salvation. Give ear, Lord, to my prayer, and attend to the voice of my supplication. \"Give ear\" means deem it worthy of your ears; \"attend to the voice\" so that you may grant sympathy to the one offering the supplication, who is intense in the strain of the soul and in the longing for you (for this is the \"voice of prayer\"), having beheld. Therefore he added: \"In the day of my distress I cried out to you, because you heard me.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐμίσησα ἐκκλησίαν πονηρευομένων","severity":"info","text":"Hesychius attributes this phrase to David, but it is not a direct quotation from the canonical Psalms; it may be a paraphrase or a reference to a lost tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φιλοπτωχίας","severity":"info","text":"The term φιλοπτωχία (love of the poor) is a key virtue in early Christian ethics, often associated with almsgiving and charity; here it is listed as one of God's modes of pity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a pattern of rhetorical questions and exegesis, moving from a general query about pity to specific examples of prayer and divine attributes, then concluding with a citation of Psalm 85 (LXX).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐκκλησίαν πονηρευομένων","severity":"info","text":"The contrast between 'church of God' and 'assembly of lawless men' reflects Hesychius's concern with communal purity and the danger of heretical or immoral gatherings, common in late antique Christian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐνώτισαι, Κύριε, τὴν προσευχήν μου","severity":"info","text":"This phrase echoes Psalm 85:1 (LXX: Ἐνώτισαι, Κύριε, τὴν προσευχήν μου), which Hesychius interprets as a plea for divine attention and sympathy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'θεασάμενος' (having beheld) at the end of the Greek is syntactically ambiguous; it may modify the subject of the preceding clause or be a textual corruption.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'θεασάμενος' is ambiguous in its grammatical subject and may be a scribal error or a fragment of a longer sentence."],"confidence":"high","notes":[]},{"i":181,"ref":"p181","source":"Ἐπειδήπερ αἱ θλίψεις ὡς τὰ πολλὰ τὰς προσευχὰς ἐκκόπτουσιν, ἐμβάλλουσαι εἰς ὀλιγωρίαν τὸν ἄνθρωπον, αὐτὸς οὐ ταῦτα πεπονθέναι φησίν, κεκράξαι δὲ καὶ φωνῇ συντονωτέρᾳ χρήσασθαι· ὅπερ ἦν μὴ καταπεσόντος, ἀλλὰ καὶ θαῤῥοῦντος τὴν αἴτησιν. Καὶ τίς ἡ αἰτία; Ὅτι ἐπήκουσάς μου. Ὡς γὰρ ἐπακουσθεὶς ἤδη, εἰκότως τὴν προσευχὴν οὐκ ἐνάρκησεν· ὥστε καὶ φωνῇ κέχρηται. Οὐκ ἔστιν ὅμοιός σοι ἐν θεοῖς, Κύριε, καὶ οὐκ ἔστι κατὰ τὰ ἔργα σου. Οὐ περὶ τῶν εἰδώλων τῷ προφήτῃ νῦν ὁ λόγος (τίς γὰρ κοινωνία φωτὶ πρὸς σκότος, ἢ τίς σύγκρισις τῷ ψεύδει πρὸς τὴν ἀλήθειαν), ἀλλὰ θεοὺς λέγει πρὸς οὓς ὁ λόγος τοῦ Θεοῦ ἐγένετο, καθάπερ ὁ Χριστὸς ἐν Εὐαγγελίοις ἔλεγεν, δηλαδὴ τοὺς ἁγίους καὶ θεοφόρους ἄνδρας, ὧν οὐδεὶς ἐξομοιωθῆναι τῷ Κυρίῳ δυνήσεται. Εἰ γὰρ καὶ συγγενὴς αὐτοῖς κατὰ τὴν σάρκα ἐτύγχανεν, ἀλλὰ διὰ τὴν θεότητα ὑπῆρχεν ἀπαράβλητος· μᾶλλον δὲ καὶ διὰ τὴν ἀνθρωπότητα. Οὐδεὶς γὰρ αὐτῶν ἐκ παρθένου γεγέννηται, τὰς ἡμετέρας ἁμαρτίας ἐβάστασεν, οὐδεὶς αὐτῶν ἐτροπώσατο διὰ θανάτου θάνατον. Οὔτε αὐτῷ τοίνυν, οὔτε τοῖς ἔργοις τοῖς παρ’ αὐτοῦ ἐστιν ὁ συγκριθῆναι δυνάμενος. Πάντα τὰ ἔθνη, ὅσα ἐποίησας, ἥξουσι, καὶ προσκυνήσουσιν ἐνώπιόν σου, Κύριε. Ἐνώπιον, ποῦ ἄρα; ἐν τῷ ναῷ τῶν Ἰουδαίων; Ἀλλ’ οὔτε ὁ ναός ἐστιν, οὔτε τὰ ἔθνη ἀκρόβυστα ὄντα ἐκεῖ προσκυνεῖν ἠδύναντο. Οὐκοῦν σαφῶς περὶ τοῦ Χριστοῦ λέγει, οὗ προσκυνεῖ πάντα τὰ ἔθνη ἐνώπιον. Οἱ γὰρ ἐν τῇ Βηθλεὲμ καὶ τῷ σταυρῷ καὶ τῇ ἀναστάσει προσκυνοῦντες, κατὰ πρόσωπον προσκυνοῦσι τοῦ τὴν σωτηρίαν ἐκεῖ τὴν ἡμετέραν πράξαντος.","english":"Since afflictions for the most part cut off prayers, casting a person into despondency, he says that he himself has not suffered these things, but has cried out and used a more intense voice—which was the mark of one not fallen, but rather confident in his petition. And what is the cause? That you have heard me. For as one already heard, he naturally did not grow slack in prayer; so that he has also used his voice. \"There is none like you among gods, Lord, and there is none according to your works.\" The prophet is not now speaking about idols (for what communion has light with darkness, or what comparison has falsehood with truth?), but he calls \"gods\" those to whom the word of God came, just as Christ said in the Gospels, namely the holy and God-bearing men, of whom none will be able to be likened to the Lord. For even if he was related to them by flesh, yet on account of his divinity he was incomparable; rather, also on account of his humanity. For none of them was born of a virgin, bore our sins, none of them repelled death through death. Therefore, neither to him nor to the works done by him is there anyone able to be compared. \"All the nations, as many as you have made, will come and worship before you, Lord.\" Before—where then? In the temple of the Jews? But neither does the temple exist, nor could the nations, being uncircumcised, worship there. Therefore, he clearly speaks concerning Christ, before whom all the nations worship. For those who worship in Bethlehem, at the cross, and at the resurrection, worship face to face with the one who accomplished our salvation there.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"θεοὺς","severity":"info","text":"Hesychius explains that 'gods' here refers not to idols but to holy, God-bearing men, those to whom the word of God came, as Christ said in the Gospels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἔστιν ὅμοιός σοι ἐν θεοῖς, Κύριε","severity":"info","text":"This is a citation of Psalm 86:8 (LXX), which Hesychius interprets as referring to Christ's incomparability with saints.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πάντα τὰ ἔθνη, ὅσα ἐποίησας, ἥξουσι, καὶ προσκυνήσουσιν ἐνώπιόν σου, Κύριε","severity":"info","text":"This is a citation of Psalm 86:9 (LXX), which Hesychius reads as a prophecy of universal worship before Christ, not in the Jewish temple.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν τῇ Βηθλεὲμ καὶ τῷ σταυρῷ καὶ τῇ ἀναστάσει","severity":"info","text":"Hesychius references Bethlehem, the cross, and the resurrection as sites of Christ's salvific acts, where nations worship face to face with him.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general observation about afflictions hindering prayer to a specific exegesis of Psalm 86:8-9, concluding with a Christological interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Hesychius's Christological reading of the Psalms reflects the anti-Arian and anti-Jewish polemics of 5th-century Greek Christianity, emphasizing Christ's unique divinity and humanity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐνώπιον' (before) is ambiguous: Hesychius rejects a literal temple interpretation and reads it as worship before Christ's presence at salvation sites."],"confidence":"high","notes":[]},{"i":182,"ref":"p182","source":"Τὸ δὲ αὐτὸ καὶ οἱ ἐπὶ τοῦ θυσιαστηρίου προσκυνοῦντες, ἐνώπιον αὐτοῦ προσκυνοῦσι. Ἐκεῖ γὰρ αὐτὸν καθ’ ἑκάστην θυσίαν μυστικὴν θεωροῦσι καθήμενον. Καὶ δοξάσουσι τὸ ὄνομά σου. Τίνος γεγονότος; Ξύλοις γὰρ καὶ λίθοις ἐλάτρευον, ὑπήκοοι καὶ δοῦλοι δαιμόνων ἐτύγχανον. Οὐκοῦν τὰ ἑξῆς ἄκουε· Ὅτι μέγας εἶ σύ, καὶ ποιῶν θαυμάσια· σὺ εἶ ὁ Θεὸς μόνος.\n\nβʹ. Οὐκοῦν τὸν Χριστὸν διὰ τοῦτο δοξάζουσι, μέγαν αὐτὸν εὑρόντες καὶ μόνον πεποιηκότα θαυμάσια. Τί δὲ αὐτοῦ τὸ μέγεθος, καὶ ποῖα τὰ θαυμάσια; Τὴν πλάνην τῶν εἰδώλων τὴν ἀπ’ αἰῶνος ἠφάνισεν, οὐκ ἀγγέλους ἐπὶ τούτῳ πέμψας, οὐ κινήσας τὴν γῆν, οὐ πῦρ ἐξ οὐρανοῦ βρέξας, ἀνθρώποις δὲ καὶ ἀγραμμάτοις καὶ πτωχοῖς καὶ ἁλιεῦσιν ὑπηρέταις εἰς τοῦτο χρησάμενος. Ὁδήγησόν με, Κύριε, ἐν τῇ ὁδῷ σου, καὶ πορεύσομαι ἐν τῇ ἀληθείᾳ σου. Σαφῶς ὁ προφήτης πρὸ τῶν Εὐαγγελίων εὐαγγελικὰ φθέγγεται, ὁδηγηθῆναι παρὰ τῆς ὁδοῦ πρὸς τὴν ὁδόν, καὶ πορευθῆναι τῇ ἀληθείᾳ βουλόμενος τοῦ λέγοντος· Ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ζωὴ καὶ ἡ ἀλήθεια. Πλὴν ὅτι πρῶτον ὁδηγηθῆναι πρὸς τὴν ὁδὸν τοῦ Θεοῦ, καὶ καταμαθεῖν αὐτῆς τὰς ἀρχάς, δηλαδὴ καὶ τὰ στοιχεῖα, χρῄζομεν, καὶ τότε τῇ ἀληθείᾳ πορευσόμεθα. Τέλος γὰρ θεογνωσίας τὸ καταλαβεῖν τὴν τῶν ὄντων ἀλήθειαν. Εὐφρανθήτω ἡ καρδία μου, τοῦ φοβεῖσθαι τὸ ὄνομά σου. Καλὴν χαρὰν αἰτεῖ, καλὴν πανήγυριν εὔχεται, φοβεῖσθαι τὸ τοῦ Θεοῦ ὄνομα. Ἐκεῖθεν γὰρ ἡμῖν ἡ ὄντως ἐπιγίνεται χαρά, ἥτις οὐ σαρκός ἐστιν, ἀλλὰ ψυχῆς καὶ καρδίας αὐτῆς, πολλὴν πρὸς τὸν Θεὸν οἰκείωσιν ἐχούσης καὶ συγγένειαν.","english":"The same thing also those who worship before the altar, worship before him. For there they see him seated at each mystical sacrifice. And they will glorify your name. What has happened? For they used to worship wood and stones, and were subjects and slaves of demons. Therefore, hear what follows: That you are great, and you perform wonders; you are God alone.\n\n2. Therefore, they glorify Christ for this reason, having found him great and the only one who has performed wonders. And what is his greatness, and what are the wonders? He has abolished the error of idols that existed from eternity, not sending angels for this, not shaking the earth, not raining fire from heaven, but using as servants for this men who were illiterate, poor, and fishermen. Lead me, Lord, in your way, and I will walk in your truth. Clearly the prophet, before the Gospels, speaks evangelically, wishing to be led by the way to the way, and to walk in the truth of the one who says: I am the way and the life and the truth. However, we first need to be led to the way of God, and to learn its beginnings, that is, its elements, and then we will walk in the truth. For the end of the knowledge of God is to grasp the truth of beings. Let my heart rejoice to fear your name. He asks for a good joy, he prays for a good festival, to fear the name of God. For from that comes to us the true joy, which is not of the flesh, but of the soul and of the heart itself, which has much familiarity and kinship with God.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"βʹ","severity":"info","text":"The Greek numeral βʹ marks the beginning of a new section, likely a second part of the commentary on the same psalm verse, following the pattern of numbered exegetical units in Hesychius.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ζωὴ καὶ ἡ ἀλήθεια","severity":"info","text":"This is a direct quotation of John 14:6, where Jesus declares himself the way, the truth, and the life. Hesychius uses it to interpret the psalmist's prayer as a request to be led by Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀγραμμάτοις καὶ πτωχοῖς καὶ ἁλιεῦσιν","severity":"info","text":"Hesychius refers to the apostles as illiterate, poor, and fishermen, a common patristic trope emphasizing the humble origins of the disciples and the miraculous spread of Christianity through them.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προσκυνοῦντες","severity":"info","text":"The Greek verb προσκυνέω (proskyneō) means 'to worship' or 'to prostrate oneself in adoration.' In this context, it describes the liturgical act of worship before the altar, where Christ is seen present at the mystical sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πρὸ τῶν Εὐαγγελίων εὐαγγελικὰ φθέγγεται","severity":"info","text":"Hesychius notes that the psalmist speaks 'evangelically' before the Gospels, a common patristic idea that the Psalms prefigure Christian revelation, showing typological continuity between Old and New Testaments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Τὸ δὲ αὐτὸ καὶ οἱ ἐπὶ τοῦ θυσιαστηρίου προσκυνοῦντες","severity":"caution","text":"The Greek syntax is ambiguous: it may mean 'the same thing also those who worship before the altar' or 'the same thing also those who worship before the altar do.' The English draft interprets it as a parallel action, but the ellipsis leaves the verb implied.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Τὸ δὲ αὐτὸ' could refer back to the previous passage's description of confident prayer, but the connection is not explicit.","The identity of 'αὐτὸν' (him) in 'ἐνώπιον αὐτοῦ προσκυνοῦσι' is ambiguous: it could be God or Christ, though the context suggests Christ as present at the altar."],"confidence":"high","notes":[]},{"i":183,"ref":"p183","source":"Ὅθεν αὐτοῦ καὶ τὸν φόβον πανήγυριν τίθεται, οὐκ ἀγνοοῦσα ποῖον ἔχει ἀξίωμα. Ἐξομολογήσομαί σοι, Κύριε, ἐν ὅλῃ καρδίᾳ μου, καὶ δοξάσω τὸ ὄνομά σου εἰς τὸν αἰῶνα. Οὐκ ἄρα Θεὸν δοξάζειν πρὸ τῆς τῶν ἁμαρτημάτων ὁμολογίας ἐπιτρέπει· ἐβούλετο μὲν γὰρ ἀπὸ γλώττης καθαρᾶς δοξάζειν τὸν Θεόν· καθαίρεται δὲ αὕτη τὰς ἁμαρτίας ἐξ ὅλης καρδίας ἐκλέγουσα. Τοῦτο γάρ ἐστιν ἀληθῶς ἐξαγόρευσις, τὸ τὴν ἁμαρτίαν ἐξ ὅλης ἐμέσαι διανοίας, καὶ μηκέτι πρὸς αὐτὴν ὑποστρέψαι, ἀλλ’ ὡς ἅπαξ ἐμεθεῖσαν ἀποστρέφεσθαι. Ὅτι τὸ ἔλεός σου μέγα ἐπ’ ἐμέ, καὶ ἐῤῥύσω τὴν ψυχήν μου ἐξ ᾅδου κατωτάτου. Τούτου, φησί, χάριν τὴν τῶν ἁμαρτημάτων ὁμολογίαν ἐθάρσησα, δέον αὐτὴν φοβεῖσθαι καὶ αἰσχύνεσθαι, ἐπειδὴ μέγα τὸ ἔλεός σου ἐπ’ ἐμέ, τουτέστι, τὸν ἄνθρωπον, ὥστε τὸν ὁμολογοῦντα τὴν ἁμαρτίαν οὐ μόνον ἀπολαύειν φειδοῦς καὶ συγχωρήσεως, ἀλλὰ καὶ ἀμοιβὴν προσδοκᾷν. Τίς δὲ αὕτη; Ῥυσθῆναι τὴν ψυχὴν ἐξ ᾅδου κατωτάτου, δηλαδὴ τοῦ τῆς γεέννης χωρίου, καὶ τοῦ ἐξωτάτου σκότους. Ἐκεῖνος γὰρ τοῖς ἀμαρτωλοῖς ὁ τόπος κεκλήρωται· ᾅδης κατώτατος ἀναγκαίως. Οὐκ ἔνι γὰρ ἐκεῖθεν ἀναβῆναι τὸν κατελθόντα, λέγομεν. Ὁ Θεός, παράνομοι ἐπανέστησαν ἐπ’ ἐμέ, καὶ συναγωγὴ κραταιῶν ἐζήτησαν τὴν ψυχήν μου, καὶ οὐ προέθεντό σε ἐνώπιον αὐτῶν. Ὁ γὰρ τὸν πλησίον ἀδικῶν, τὸν Θεὸν πρὸ τῶν ὀφθαλμῶν τῶν οἰκείων οὐ τίθεται· ὃς ὡς, εἴγε ἐτίθετο, οὐκ ἂν ἠδίκει, τὸν κριτὴν εὐλαβούμενος· οὐδὲ παρηνόμει, τοῦ νομοθέτου τὴν ἀπειλὴν λογιζόμενος. Τοῦτο δὲ οὐκ ἐξ ἀγνοίας, ἀλλ’ ἐκ θρασύτητος πάσχουσιν·","english":"Hence he also establishes fear as a festival, not unaware of what dignity it holds. I will confess to you, Lord, with my whole heart, and I will glorify your name forever. Therefore, he does not permit glorifying God before confession of sins; for he wished to glorify God with a pure tongue; but this tongue is cleansed by selecting sins from the whole heart. For this is truly confession: to vomit sin from the whole mind, and never to return to it, but to turn away from it as once vomited. Because your mercy is great upon me, and you rescued my soul from the lowest Hades. For this reason, he says, I dared to make confession of sins, though I ought to fear and be ashamed of it, because your mercy is great upon me, that is, upon man, so that the one confessing sin not only enjoys leniency and forgiveness, but also expects a reward. And what is this? That the soul be rescued from the lowest Hades, that is, from the place of Gehenna and the outermost darkness. For that place is allotted to sinners; necessarily the lowest Hades. For it is not possible, we say, for one who has descended there to ascend. O God, lawless men rose up against me, and a gathering of strong ones sought my soul, and they did not set you before themselves. For the one who wrongs his neighbor does not set God before his own eyes; for if he did set him, he would not wrong him, fearing the judge; nor would he act lawlessly, considering the threat of the lawgiver. But they suffer this not from ignorance, but from audacity.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πανήγυριν","severity":"info","text":"The phrase 'fear as a festival' (τὸν φόβον πανήγυριν) is paradoxical: fear is typically opposed to festivity. Hesychius redefines fear as a solemn assembly, emphasizing reverence as a liturgical act.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐξαγόρευσις","severity":"info","text":"Ἐξαγόρευσις (exagoreusis) is a technical term for confession in early monastic and liturgical contexts, distinct from general acknowledgment. Hesychius glosses it as vomiting sin from the whole mind.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξ ᾅδου κατωτάτου","severity":"info","text":"The phrase 'lowest Hades' (ᾅδης κατώτατος) echoes Psalm 87(88):4 LXX (εἰς ᾅδου κατώτατον) and is interpreted by Hesychius as Gehenna, the place of punishment, not the neutral underworld.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐξ ᾅδου κατωτάτου","severity":"info","text":"In Greek patristic thought, ᾅδης κατώτατος often denotes the deepest part of Hades, reserved for the damned. Hesychius equates it with Gehenna and 'outermost darkness', reflecting a developed eschatology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκ ἄρα Θεὸν δοξάζειν πρὸ τῆς τῶν ἁμαρτημάτων ὁμολογίας ἐπιτρέπει","severity":"info","text":"Hesychius structures the commentary as a logical sequence: confession must precede doxology. This reflects a pedagogical order, not a liturgical rubric, as he explains the psalmist's progression.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐμεθεῖσαν","severity":"caution","text":"The form ἐμεθεῖσαν (aorist participle of ἐμέω, 'to vomit') is rare and may be a scribal variant for ἐμέσαντες. The sense is clear, but the morphology is irregular in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐξ ᾅδου κατωτάτου' could be read as a single eschatological location or as two distinct places (Hades and the lowest part). Hesychius treats it as one, equated with Gehenna.","The subject of 'ἐβούλετο' (he wished) is ambiguous: it may refer to the psalmist or to God. The English draft takes it as the psalmist, but the Greek allows either."],"confidence":"high","notes":[]},{"i":184,"ref":"p184","source":"ὥσπερ οἱ λῃστεύοντες ἐπ’ ἐρημίας, οὐκ ἀγνοοῦντες εἶναι κριτὰς καὶ δικαστὰς λῃστεύουσι, φροντίδα δὲ αὐτῶν ἢ φόβον ἐξ ἀνοίας οὐκ ἔχουσι. Τούτους οὐ μόνον παρανόμους, ἀλλὰ καὶ συναγωγὴν κραταιῶν, τῶν ἐν κακίᾳ δυναστευόντων, ἐκάλεσεν, οἷς καθ’ ἕτερον μέρος τῆς προφητείας ἐμέμφετο. Ἱνατὶ ἐγκαυχᾷς ἐν κακίᾳ, ὁ δυνατός; Διατί δὲ τοὺς ἐπαναστάντας οὐ μόνον παρανόμους, ἀλλὰ καὶ κραταιοὺς ἐν κακίᾳ, ὅπερ ἔφημεν εἶναι δυνατούς, προσηγόρευσεν; Ἐπειδὴ οὐκ ἀγρόν, οὐκ οἶκον, οὐκ ἐσθήματα, ἢ ἀνδράποδα, ἀλλὰ τὸ μονογενὲς τοῦ ἀνθρώπου κτῆμα τὴν ψυχὴν ἐζήτουν ἐπιβουλεῦσαι ταύτην, καὶ θανατῶσαι βουλόμενοι. Ἄντικρυς τοίνυν ταῦτα περὶ τῶν ὄντως παρανόμων, καὶ τῶν ἐν κακίᾳ δυνατῶν τῶν δαιμόνων ἐλέγετο, διόπερ αὐτοῖς τὸν Θεὸν ἐπεστράτευσεν. Καὶ σύ, Κύριε ὁ Θεός μου, οἰκτίρμων καὶ ἐλεήμων, μακρόθυμος καὶ πολυέλεος καὶ ἀληθινός· ἐπίβλεψον ἐπ’ ἐμέ, καὶ ἐλέησόν με. Μάτην, φησίν, ἐπανέστησαν· σὺ γὰρ ὡς Θεὸς ὑπερμαχεῖς τοῦ πλάσματος, ὡς οἰκτίρμων καὶ ἐλεήμων τῷ ἐπιβουλευομένῳ συμπάσχεις, ὡς μακρόθυμος οὐ παραδίδως τὸν ἁμαρτωλὸν εἰς χεῖρας ἐχθρῶν, ὡς πολυέλεος οὐχ ἅπαξ, ἀλλὰ πολλάκις ἐλεεῖς, ὡς ἀληθινὸς ἀπωθεῖς τὸν ἀδικοῦντα, σώζεις τὸν ἀδικούμενον. Διόπερ Ἐπίβλεψον ἐπ’ ἐμέ· πρόβατον γὰρ ὃ ὁ ποιμὴν ἐπιβλέπει, λύκος λαβεῖν οὐ δύναται· Καὶ ἐλέησόν με. Ἐπειδὴ γὰρ ἔργα οὐκ ἔχω, οἷς τὴν σὴν χεῖρα εἰς τὴν ἐμὴν συμμαχίαν προτρέψωμαι, ἀναγκαίως προτείνω τὸν ἔλεον, τοῖς ἐπιβουλευομένοις μάλιστα χρεωστούμενον.","english":"Just as brigands in the desert, though not ignorant that there are judges and magistrates, commit robbery, yet have no care or fear of them due to their folly. These he called not only lawless men, but also a gathering of the mighty, of those who are powerful in wickedness, whom he reproached in another part of the prophecy: \"Why do you boast in wickedness, O mighty one?\" And why did he address those who rose up not only as lawless, but also as mighty in wickedness, which we said means powerful? Because they were not seeking a field, a house, garments, or slaves, but the only possession of a human being, the soul, plotting against it and wishing to destroy it. So these things were said directly about the truly lawless and the powerful in wickedness, the demons, for which reason he marshaled God against them. And you, Lord my God, are compassionate and merciful, long-suffering and very merciful and true; look upon me and have mercy on me. In vain, he says, did they rise up; for you, as God, fight for your creature; as compassionate and merciful, you sympathize with the one plotted against; as long-suffering, you do not hand over the sinner into the hands of enemies; as very merciful, you show mercy not once but many times; as true, you repel the wrongdoer and save the wronged. Therefore, \"Look upon me\"; for a sheep that the shepherd looks upon, a wolf cannot seize. \"And have mercy on me.\" For since I have no deeds by which to summon your hand to my aid, I necessarily offer mercy, which is especially owed to those who are plotted against.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἱνατὶ ἐγκαυχᾷς ἐν κακίᾳ, ὁ δυνατός;","severity":"info","text":"Hesychius quotes or alludes to a prophetic verse, likely from the Septuagint, though the exact source is not identified in the allowed citation keys.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συναγωγὴν κραταιῶν","severity":"info","text":"The phrase 'gathering of the mighty' is used to characterize the demons as powerful in wickedness, a key interpretive move in Hesychius's allegorical reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"λῃστεύοντες ἐπ’ ἐρημίας","severity":"info","text":"Brigands in the desert reflect a common trope in early Christian literature, evoking the ascetic and monastic context of spiritual warfare against demonic forces.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ σύ, Κύριε ὁ Θεός μου","severity":"info","text":"The passage shifts from a third-person description of the wicked to a direct apostrophe to God, marking a rhetorical turn in the commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"πρόβατον γὰρ ὃ ὁ ποιμὴν ἐπιβλέπει, λύκος λαβεῖν οὐ δύναται","severity":"info","text":"The shepherd-sheep metaphor illustrates divine protection; the sheep under the shepherd's gaze is safe from the wolf, reinforcing the plea for God's attention.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐπειδὴ γὰρ ἔργα οὐκ ἔχω","severity":"info","text":"Hesychius emphasizes that the speaker lacks deeds to summon God's aid, so mercy is invoked as the only recourse, reflecting a theme of human helplessness and divine compassion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source of the quotation 'Why do you boast in wickedness, O mighty one?' is not specified in the text or allowed citation keys.","The identity of the 'gathering of the mighty' as demons is asserted but not explicitly argued in the surviving passage."],"confidence":"high","notes":[]},{"i":185,"ref":"p185","source":"Δὸς τὸ κράτος σου τῷ παιδί σου, καὶ σῶσον τὸν υἱὸν τῆς παιδίσκης σού, φησιν, ὅτι ὡς μὲν ἄνθρωπος παῖς καὶ δοῦλός ἐστιν, ὃς καὶ τὸ κατὰ τῶν παθῶν κράτος αἰτεῖται λαβεῖν· ὡς δὲ τῆς παιδίσκης αὐτοῦ υἱός, ἤγουν τῆς σοφίας, τὸ σωθῆναι ζητεῖ· ἢ παιδίσκην τοῦ Θεοῦ τὴν φύσιν τὴν ἡμετέραν λέγει. Ὡς παιδίσκος γὰρ ὑπακούει τῷ δημιουργῷ πρὸς ἅπερ ἂν ἐθέλῃ καὶ διατάττηται κελεύει τοὺς ἑαυτῆς ὅρους, ὅταν αἴσθηται τοῦτο τὸν ποιητὴν κελεύοντα. Δοῦλον τοίνυν λέγων εἶναι καὶ δούλης υἱὸν τὸν ἄνθρωπον ὁ προφήτης σεμνύνεται· διόπερ αὐτῷ καὶ τὸ τοῦ Θεοῦ κράτος προσήκειν ἐνόμισεν, ὡς ἀρχαίῳ δούλῳ καὶ ἐκ προγόνων τυγχάνοντι. Οἱ δὲ τοιοῦτοι τῶν οἰκετῶν τὸν δεσποτικὸν πλοῦτον ἀνυπόπτως πιστεύονται. Καὶ τίς οὗτος ἦν, τοῖς ἑξῆς ἤδη μάνθανε. Ποίησον μετ’ ἐμοῦ σημεῖον εἰς ἀγαθόν, καὶ ἰδέτωσαν οἱ μισοῦντές με, καὶ αἰσχυνθήτωσαν, ὅτι σύ, Κύριε, ἐβοήθησάς μοι καὶ παρεκάλεσάς με. Οὐχ ἁπλῶς αἰτεῖ σημεῖον, ἀλλ’, Εἰς ἀγαθόν, τουτέστιν, ἐπ’ εὐεργεσίαν τοῦ γένους γινόμενον· οἷόν ἐστιν ἐκεῖνο ὅπερ Ἡσαΐας πρὸς τὸν Θεὸν εἰπεῖν πρὸς τὸν Ἄχαζ ἐξέθετο· Αἴτησαι σεαυτῷ σημεῖον εἰς βάθος ἢ εἰς ὕψος· καὶ μετὰ τοῦτο ἐπήγαγεν· Ἰδοὺ ἡ παρθένος ἐν γαστρὶ λήψεται, καὶ τέξεται υἱόν, καὶ καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμμανουήλ. Τὸ δὲ παρθένον τεκεῖν, τοῦτο σημεῖον ἄντικρυς· ἀλλὰ μὴν καὶ ὅπερ αὐτὸς ὁ Κύριος ἔλεγεν· Ἡ γενεὰ αὕτη σημεῖον ἐπιζητεῖ, καὶ σημεῖον οὐ δοθήσεται αὐτῇ, εἰ μὴ τὸ σημεῖον Ἰωνᾶ τοῦ προφήτου.","english":"Give your power to your child, and save the son of your handmaid, he says, for as a human being he is a child and a slave, who also asks to receive power over the passions; but as the son of his handmaid, that is, of wisdom, he seeks to be saved; or he calls the handmaid of God our nature. For as a handmaid she obeys the creator in whatever he wishes and commands, and she sets her own boundaries when she perceives the maker commanding this. Therefore, the prophet, saying that the human being is a slave and the son of a slave woman, takes pride; for this reason he considered that the power of God also belongs to him, as an old slave and one from ancestral lineage. Such servants are entrusted with their master's wealth without suspicion. And who this was, learn now from what follows. Make with me a sign for good, and let those who hate me see, and let them be ashamed, because you, Lord, helped me and comforted me. He does not simply ask for a sign, but for one for good, that is, occurring for the benefit of the race; such as that which Isaiah set forth to say to God concerning Ahaz: Ask for yourself a sign for depth or for height; and after this he added: Behold, the virgin will conceive in her womb, and will bear a son, and they will call his name Emmanuel. That a virgin should give birth, this is a clear sign; but indeed also what the Lord himself said: This generation seeks a sign, and a sign will not be given to it, except the sign of the prophet Jonah.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"παιδίσκης","severity":"info","text":"The term 'handmaid' is interpreted allegorically as wisdom or as human nature obedient to the creator, reflecting a common exegetical move in Hesychius.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡσαΐας ... Ἐμμανουήλ","severity":"info","text":"Hesychius cites Isaiah 7:11 (LXX) and the prophecy of the virgin birth of Emmanuel, linking the request for a sign to the messianic sign.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰωνᾶ τοῦ προφήτου","severity":"info","text":"The sign of Jonah is mentioned as a type of sign that will be given, alluding to Jonah 2:1 (LXX) or the story of Jonah as a sign of divine intervention.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἄχαζ","severity":"info","text":"Ahaz, king of Judah, is referenced from Isaiah 7, where Isaiah offers a sign to Ahaz; Hesychius uses this to illustrate the request for a beneficial sign.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ποίησον μετ’ ἐμοῦ σημεῖον","severity":"info","text":"The passage shifts from exegesis of the slave/handmaid metaphor to a direct citation of the psalmist's request for a sign, marking a new exegetical unit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"παρθένον τεκεῖν","severity":"info","text":"The virgin birth as a sign is a Christological interpretation common in patristic exegesis, here linked to the request for a sign in the psalm.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the son of your handmaid' is ambiguous: it could refer to the psalmist, to humanity, or typologically to Christ; Hesychius offers multiple interpretations.","The phrase 'sign of Jonah' is ambiguous: it may refer to Jonah's deliverance from the whale or to his prophetic sign; Hesychius does not specify."],"confidence":"high","notes":[]},{"i":186,"ref":"p186","source":"Ὥσπερ γὰρ ἦν Ἰωνᾶς ἐν τῇ κοιλίᾳ τοῦ κήτους τρεῖς ἡμέρας καὶ τρεῖς νύκτας, οὕτως ἔσται ὁ Υἱὸς τοῦ ἀνθρώπου ἐν τῇ καρδίᾳ τῆς γῆς τρεῖς ἡμέρας καὶ τρεῖς νύκτας. Ἐπὶ τούτοις τοῖς σημείοις οἱ μισοῦντες ἡμᾶς δαίμονες κατῃσχύνθησαν ἅπαντες. Οὔτε πρέσβυς, οὐδὲ ἄγγελος, καθά φησιν Ἡσαΐας, αὐτὸς δὲ ἡμῖν ὁ Θεὸς ἐβοήθησε, τεχθεὶς ἐκ παρθένου, καὶ δι’ ἡμᾶς γενόμενος ἄνθρωπος, αὐτὸς ἡμᾶς καὶ παρεκάλεσε. Πενθούντων γὰρ ἡμῶν ἐπὶ τῇ καταδίκῃ τοῦ θανάτου, ἀναστὰς ἐκ νεκρῶν, ὕπνον τὸν θάνατον ἔδειξεν.\n\nΤοῖς υἱοῖς Κορέ, ψαλμὸς ᾠδῆς πϛʹ.\n\nΠολλάκις ἡμῖν εἴρηται, ὅτι ψαλμὸς ᾠδῆς, ἢ καὶ ᾠδὴν ψαλμοῦ ἐκείνας ὑπογράφει τὰς ὑποθέσεις, μάλιστα ἐν αἷς τὰς περὶ Χριστοῦ προφητείας μελῳδίᾳ μίγνυσιν. Οἱ θεμέλιοι αὐτοῦ ἐν τοῖς ὄρεσι τοῖς ἁγίοις. Θεμέλιοι τοῦ Χριστοῦ τῶν ἐπ’ αὐτῷ παθημάτων καὶ θαυμάτων τὰ μυστήρια. Οὗτοι ἐν τοῖς ὄρεσι τοῖς ἁγίοις εὑρίσκονται, ἐν τῇ Βηθλεέμ, ἐν τῷ Γολγοθᾶ, ἐν τῇ ἀναστάσει, ἐν τῷ Θαβὼρ ὄρει τῷ τῆς μεταμορφώσεως, ἐν τῷ βουνῷ τῆς ἀναλήψεως. Διόπερ ἅγια τὰ ὄρη ὡς ὑποδεξάμενα τὸν ἁγιασμὸν τῶν δεσποτικῶν μυστηρίων ἐκάλεσεν. Ἔστωσαν δὲ ὄρη καὶ οἱ προφῆται, διὰ τὸ ὕψος εἰκότως τῆς προγνώσεως, οἵτινες ἔχουσι τοῦ Θεοῦ τὰ θεμέλια, τουτέστι, τὰ τῆς θεογνωσίας προοίμια. Ἐξ αὐτῶν γὰρ στοιχειούμεθα πρὸς τὴν εὐσέβειαν. Ἀγαπᾷ Κύριος τὰς πύλας Σιὼν ὑπὲρ πάντα τὰ σκηνώματα Ἰακώβ. Σκηνώματα Ἰακὼβ αἱ φυλαὶ πάντως αἱ δώδεκα, ἢ καὶ μᾶλλον ἡ Σηλώμ· ἐκεῖ γὰρ ἡ κιβωτὸς κατεσκήνωσεν ὡς αὐτὸς ὁ ἀρχαῖος τῶν Ἰουδαίων λαός, ἔνθα ἐσκήνωσε τὰ τῶν ἁγίων ἅγια. Ἀλλὰ τὰς πύλας Σιὼν ὑπὲρ πάντα τὰ εἰρημένα ἠγάπησεν·","english":"For just as Jonah was in the belly of the whale for three days and three nights, so the Son of Man will be in the heart of the earth for three days and three nights. At these signs, all the demons who hate us were put to shame. Neither an elder nor an angel, as Isaiah says, but God himself helped us, born of a virgin and become man for our sake; he himself also comforted us. For while we were mourning over the condemnation of death, he rose from the dead, showing death to be a sleep.\n\nTo the sons of Korah, a psalm of a song, 186.\n\nIt has often been said to us that a psalm of a song, or also a song of a psalm, describes those subjects, especially those in which it mingles prophecies about Christ with melody. His foundations are in the holy mountains. The foundations of Christ are the mysteries of the sufferings and wonders that pertain to him. These are found in the holy mountains: in Bethlehem, in Golgotha, in the Resurrection, in Mount Tabor of the Transfiguration, in the hill of the Ascension. Therefore he called the mountains holy, as having received the sanctification of the Lord’s mysteries. Let the mountains also be the prophets, fittingly because of the height of their foreknowledge, who hold the foundations of God, that is, the preludes of the knowledge of God. For from them we are initiated into piety. The Lord loves the gates of Zion more than all the dwellings of Jacob. The dwellings of Jacob are surely the twelve tribes, or rather Shiloh; for there the ark encamped, as the ancient people of the Jews themselves, where the holy of holies encamped. But he loved the gates of Zion more than all that has been mentioned.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰωνᾶς ἐν τῇ κοιλίᾳ τοῦ κήτους τρεῖς ἡμέρας καὶ τρεῖς νύκτας","severity":"info","text":"The typology of Jonah's three days in the whale (Jonah 2:1) is applied to Christ's three days in the tomb, a common patristic parallel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὔτε πρέσβυς, οὐδὲ ἄγγελος, καθά φησιν Ἡσαΐας","severity":"info","text":"The reference to 'neither elder nor angel' alludes to Isaiah 63:9 LXX, where God alone helps; Hesychius applies it to Christ's incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ψαλμὸς ᾠδῆς","severity":"info","text":"The phrase 'psalm of a song' (ψαλμὸς ᾠδῆς) is a technical liturgical designation; Hesychius explains it as a psalm that mingles prophecy with melody, likely referring to Psalm 86 (LXX).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θεμέλιοι τοῦ Χριστοῦ ... ἐν τοῖς ὄρεσι τοῖς ἁγίοις","severity":"info","text":"Hesychius lists Bethlehem, Golgotha, the Resurrection, Mount Tabor, and the Mount of Ascension as 'holy mountains' where Christ's mysteries are founded, reflecting local Palestinian pilgrimage topography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Σκηνώματα Ἰακὼβ ... Σηλώμ","severity":"info","text":"The identification of 'dwellings of Jacob' with Shiloh (Σηλώμ) and the ark's encampment there echoes 1 Samuel 4:3-4 and Jewish tradition, but Hesychius prioritizes Zion's gates.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῖς υἱοῖς Κορέ, ψαλμὸς ᾠδῆς πϛʹ","severity":"info","text":"The superscription 'To the sons of Korah, a psalm of a song, 186' marks a new section; the number 186 (πϛʹ) is the Greek numeral for 186, likely a scribal or liturgical reference.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The numeral πϛʹ (186) is unclear: it may be a psalm number (LXX Psalm 86) or a page/folio number in the manuscript; the translation treats it as a psalm number.","The phrase 'neither an elder nor an angel' is attributed to Isaiah but the exact verse is uncertain; it may be a loose citation or conflation."],"confidence":"high","notes":[]},{"i":187,"ref":"p187","source":"ἐν ἐκείνοις γὰρ τὸν τύπον, ἐνταῦθα δὲ τὴν ἀλήθειαν ἔπραξεν. Ἀγαπᾷ δὲ καὶ τὰς πύλας Σιών, ἐπειδὴ κεκλεισμένων αὐτῶν, ἡ Σιὼν τὸν Χριστὸν ὑπεδέξατο· ὥστε καὶ λίαν ἁρμόττει τὸ ἑπόμενον· Δεδοξασμένα ἐλαλήθη περὶ σοῦ, ἡ πόλις τοῦ Θεοῦ. Διάψαλμα. Οὐ μόνον ὅτι ἐκεῖσε θυρῶν κεκλεισμένων εἰσῆλθεν ὁ Χριστός, ἀλλ’ ὅτι ὡς Θεὸς ἄνευ θυρῶν εἰσελθών, ὡς ἄνθρωπος ἑαυτὸν ἐν σοὶ ψηλαφηθῆναι ἐπέτρεπεν, οὐ μάτην ἐπήγαγεν, ἀλλ’ ἐπειδὴ πρὸς τὴν Ἐκκλησίαν τῶν ἐθνῶν τὸν λόγον μετέστησεν, ὁμοῦ δὲ καὶ τὸ οἰκεῖον ἀποστήσας πρόσωπον, τὸ τοῦ Θεοῦ νῦν ὁ προφήτης παρήγαγε. Μνησθήσομαι Ῥαὰβ καὶ Βαβυλῶνος τοῖς γινώσκουσί με. Καὶ τίνος χάριν Ῥαὰβ μνημονεύειν ὁ Θεὸς ἐπαγγέλλεται; Πόρνη μὲν γὰρ ἡ Ῥαάβ, Βαβυλὼν δὲ σύγχυσις ἑρμηνεύεται. Τίνος χάριν, ἡ λέξις ἡ ἑπομένη δείκνυσι· φησὶ γάρ, Τοῖς γινώσκουσί με. Οὐκοῦν εἰ καὶ Ῥαὰβ διὰ τὴν πορνείαν ἡ ἐξ ἐθνῶν Ἐκκλησία, Βαβυλὼν δὲ διὰ τὴν τῶν εἰδώλων συναγωγὴν σύγχυσις ἑρμηνεύεται, καὶ ἐπιγινώσκει τὸν Θεὸν ἐπιστρέψασα, εἰκότως ἐν μνήμῃ τοῦ Θεοῦ τυγχάνει. Ἡ γὰρ τῶν Ἰουδαίων συναγωγὴ διὰ τὴν ἀγνωσίαν ἐκλέλησται. Ἀλλὰ τίνα καρπὸν Ῥαὰβ καὶ ἡ Βαβυλὼν παρὰ Θεοῦ μνημονευθεῖσα προσφέρει τῷ μνημονεύσαντι, ὁ ψαλμῳδὸς ἐπήγαγε· Καὶ ἰδοὺ ἀλλόφυλοι καὶ Τύρος καὶ λαὸς τῶν Αἰθιόπων, οὗτοι ἐγενήθησαν ἐκεῖ. Τό, Ἐγενήθησαν, οἱ λοιποὶ τῶν ἑρμηνευτῶν σαφέστερον ἐκδεδώκασιν, οἱ μέν, Ἐγεννήθησαν, οἱ δέ, Ἐτέχθησαν. τὴν λέξιν ταύτην ἐκθέμενοι.","english":"For in those things he performed the type, but here the truth. And he loves the gates of Zion, because when they were closed, Zion received Christ; so that the following is also very fitting: \"Glorious things have been spoken about you, the city of God.\" Diapsalma. Not only because Christ entered there when the gates were closed, but because as God he entered without gates, as man he allowed himself to be touched in you, he did not add this in vain, but because he transferred the discourse to the Church of the Gentiles, and at the same time, having set aside his own person, the prophet now brought forward that of God. \"I will remember Rahab and Babylon for those who know me.\" And for what reason does God promise to remember Rahab? For Rahab is a harlot, and Babylon is interpreted as confusion. For what reason, the following phrase shows; for it says, \"For those who know me.\" Therefore, if Rahab, because of her harlotry, is the Church from the Gentiles, and Babylon, because of the gathering of idols, is interpreted as confusion, and she recognizes God after turning back, she rightly comes into the memory of God. For the synagogue of the Jews, because of ignorance, has been forgotten. But what fruit does Rahab and Babylon, having been remembered by God, offer to the one who remembered them, the psalmist added: \"And behold, the foreigners and Tyre and the people of the Ethiopians, these were born there.\" The word \"were born,\" the rest of the interpreters have rendered more clearly, some setting forth the word as \"were begotten,\" others as \"were born.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Διάψαλμα","severity":"info","text":"A musical or liturgical marker in the Psalms, often indicating a pause or change in mode. Hesychius uses it to structure his commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δεδοξασμένα ἐλαλήθη περὶ σοῦ, ἡ πόλις τοῦ Θεοῦ","severity":"info","text":"A citation of Psalm 86(87):3, where the psalmist addresses Zion as the city of God. Hesychius applies it to the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μνησθήσομαι Ῥαὰβ καὶ Βαβυλῶνος τοῖς γινώσκουσί με","severity":"info","text":"A citation of Psalm 86(87):4. Hesychius interprets Rahab as a type of the Gentile Church and Babylon as confusion, linking to the conversion of Gentiles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ῥαάβ","severity":"info","text":"Rahab, the harlot of Jericho who aided Israelite spies (Joshua 2), is a type of the Church from the Gentiles in patristic exegesis. Hesychius follows this typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Βαβυλών","severity":"info","text":"Hesychius etymologizes Babylon as 'confusion' (σύγχυσις), a common patristic interpretation derived from the Hebrew root balal (to mix).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ λοιποὶ τῶν ἑρμηνευτῶν","severity":"info","text":"Hesychius notes variant readings of the verb 'were born' (ἐγενήθησαν) among other interpreters, showing awareness of textual transmission and exegetical diversity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν σοὶ ψηλαφηθῆναι' (to be touched in you) is ambiguous: it may refer to Christ's physical palpability in Zion or to the believer's experience. The reading taken follows the English draft's 'in you' as Zion.","The identity of 'the rest of the interpreters' (οἱ λοιποὶ τῶν ἑρμηνευτῶν) is unspecified; Hesychius does not name them."],"confidence":"high","notes":[]},{"i":188,"ref":"p188","source":"Ἀλλόφυλοι γὰρ πάντως καὶ λαὸς τῶν Αἰθιόπων τῶν τὸ μέλαν καὶ σκοτεινὸν τῆς εἰδωλολατρείας ἐχόντων ἔτι δὲ καὶ Τύρος ἡ ἐν πλάνῃ βασιλεύσασα, διὰ τῆς Ἐκκλησίας ἐγεννήθησαν τῷ Θεῷ τὴν δι’ ὕδατος καὶ βαπτίσματος γέννησιν. Μήτηρ Σιὼν ἐρεῖ· Ἄνθρωπος. Τί ἐρεῖ; Εὔδηλον τὰ περὶ τῶν ἐθνῶν προλεχθέντα μυστήρια. Ἀλλ’ οὐ ταῦτά φησι παρὰ ἀνθρώπου διδάσκεσθαι· Χριστὸν γὰρ ἔχει διδάσκαλον, περὶ οὗ πῶς δοξάζει προσέθηκε· Καὶ ἄνθρωπος ἐγεννήθη ἐν αὐτῇ, καὶ αὐτὸς ἐθεμελίωσεν αὐτὴν ὁ Ὕψιστος. Ἄνθρωπον τὸν Χριστὸν προσαγορεύει καὶ Ὕψιστον· ἄνθρωπον μέν, διὰ τὴν σάρκα. Ὕψιστον δέ, διὰ τὴν θεότητα. Θαυμαστῶς τοίνυν καὶ λίαν σαφῶς ἔφρασε τὸ παρὰ τοῦ Χριστοῦ ἐπὶ τῇ Σιὼν τετελεσμένον μυστήριον, ἡνίκα τοῖς μαθηταῖς ἔδωκεν ἑαυτὸν εἰς ψηλάφησιν· τότε γὰρ ἄνθρωπος ἐγεννήθη ἐν αὐτῇ, τουτέστιν, ἐφανερώθη, ὅτε αὐτὸς ἐθεμελίωσεν αὐτὴν ὁ Ὕψιστος, ἐκεῖ δεδωκὼς τὴν χάριν τοῦ Πατρός· ἀλλὰ μὴν καὶ τὴν ἑαυτοῦ πίστιν τῇ Σιὼν ὑποβαλὼν θεμέλιον, περὶ οὗ διὰ τῆς γλώττης αὐτὸς τῆς Ἡσαΐου φωνῆς φθέγγεται. Ἰδοὺ τίθημι εἰς τὰ θεμέλια Σιὼν λίθον ἐκλεκτὸν ἀκρογωνιαῖον, ἔντιμον· καὶ ὁ πιστεύων ἐπ’ αὐτῷ οὐ καταισχυνθήσεται. Κύριος διηγήσεται ἐν γραφῇ λαῶν καὶ ἀρχόντων τούτων τῶν γεγενημένων ἐν αὐτῇ. Ποῖος Κύριος; Ὁ φανερωθεὶς ἐν τῇ Σιὼν ὡς ἄνθρωπος, θεμελιώσας δὲ αὐτὴν ὡς Ὕψιστος. Οὗτος αὐτὸς διηγεῖται ἐν γραφῇ λαῶν, ἐν τῇ ἀπογραφῇ δηλαδὴ τῶν ἐθνῶν. Οὐδὲ γὰρ ἕνα λαὸν εἶπεν, ἵνα μὴ τὸν τῶν Ἰουδαίων λαὸν νομίσωσιν· ἀλλὰ πολλούς, ἵνα τὰ ἔθνη αἰνίξηται. Φησὶ δέ, Καὶ ἀρχόντων τούτων τῶν γεγενημένων ἐν αὐτῇ· τοὺς ἀποστόλους δὲ λέγει·","english":"Allophyloi and the people of the Ethiopians, who still have the black and dark nature of idolatry, and also Tyre, which reigned in error, were born to God through the Church by the birth through water and baptism. Mother Zion will say: Man. What will she say? The mysteries previously spoken concerning the nations are evident. But she does not say that these are taught by a man; for she has Christ as teacher, concerning whom she added how she glorifies: And a man was born in her, and the Highest himself founded her. She calls Christ both man and Highest: man, because of the flesh; Highest, because of the divinity. Wonderfully and very clearly, then, she expressed the mystery accomplished by Christ for Zion, when he gave himself to the disciples for touching; for then a man was born in her, that is, he was manifested, when the Highest himself founded her, having given there the grace of the Father; but indeed also having laid his own faith as a foundation for Zion, concerning which he himself speaks through the tongue of the voice of Isaiah. Behold, I place in the foundations of Zion a chosen corner stone, precious; and he who believes in it will not be put to shame. The Lord will recount in a writing of peoples and of rulers of those who have been born in her. Which Lord? The one manifested in Zion as a man, but having founded her as the Highest. This same one recounts in a writing of peoples, that is, in the census of the nations. For he did not say one people, lest they think of the people of the Jews; but many, to hint at the nations. And he says, And of rulers of those who have been born in her; he means the apostles.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ἀλλόφυλοι","severity":"info","text":"Allophyloi is a Septuagintal term for Philistines, but Hesychius uses it generically for non-Jewish peoples, as a synonym for 'nations' or 'gentiles'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἄνθρωπος ἐγεννήθη ἐν αὐτῇ, καὶ αὐτὸς ἐθεμελίωσεν αὐτὴν ὁ Ὕψιστος","severity":"info","text":"This is a citation of Psalm 86(87):5, which Hesychius interprets christologically: the 'man' is Christ incarnate, the 'Highest' is Christ divine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ τίθημι εἰς τὰ θεμέλια Σιὼν λίθον ἐκλεκτὸν ἀκρογωνιαῖον","severity":"info","text":"Hesychius attributes this to Isaiah, but it is not a direct quotation; it echoes Isa 28:16 LXX (stone in foundations) and the 'cornerstone' motif from Eph 2:20.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Αἰθιόπων","severity":"info","text":"Ethiopians here symbolize pagan darkness and idolatry, a common trope in early Christian exegesis, not a reference to historical Ethiopia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μήτηρ Σιὼν ἐρεῖ· Ἄνθρωπος","severity":"info","text":"Hesychius personifies Zion as a mother speaking, then glosses her utterance 'Man' as referring to Christ, creating a dialogic exegetical structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τοὺς ἀποστόλους δὲ λέγει","severity":"info","text":"Hesychius identifies the 'rulers' born in Zion as the apostles, a standard identification in patristic Psalm commentary, linking the verse to apostolic foundation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῶν γεγενημένων ἐν αὐτῇ' could mean 'those born in her' (Zion) or 'those who have come to be in her'; Hesychius takes it as the apostles, but the grammar allows a broader reading."],"confidence":"high","notes":[]},{"i":189,"ref":"p189","source":"οὗτοι γὰρ ἐν τῇ Σιὼν ἄρχοντες κεχειροτόνηνται. Ἑκατέρου δὲ τὴν ἀπόδειξιν λάμβανε. Ἰωάννης εἰπεῖν μὲν γὰρ Χριστὸν ἐν τῇ Σιὼν τοῖς ἀποστόλοις ἔγραψε· Καθὼς ἀπέστειλέ με ὁ Πατήρ, κἀγὼ ἀποστέλλω ὑμᾶς. Σαφῶς ἄρα τοὺς ἀποστόλους ἐνταῦθα κατέστησεν ἄρχοντας· μετὰ γὰρ ταύτης αὐτοὺς τῆς ἐξουσίας ἀπέστειλεν εἰς τὸν κόσμον. Λουκᾶς δὲ τὸν Χριστὸν εἰσήγαγεν ἐν τῇ Σιὼν τὴν τοῦ μυστηρίου διηγούμενον ἔκθεσιν· Τότε διήνοιξεν αὐτῶν τὸν νοῦν, τοῦ συνιέναι τὰς Γραφάς· καὶ εἶπεν αὐτοῖς, ὅτι οὕτως ἔδει παθεῖν τὸν Χριστόν, καὶ ἀναστῆναι ἐκ νεκρῶν τῇ τρίτῃ ἡμέρᾳ, καὶ κηρυχθῆναι ἐπὶ τῷ ὀνόματι αὐτοῦ μετάνοιαν καὶ ἄφεσιν ἁμαρτιῶν εἰς πάντα τὰ ἔθνη. Ἰδοὺ καὶ τὴν τῶν λαῶν ἀπογραφήν, φημὶ δὲ τὴν ἀποκλήρωσιν τὴν τῶν ἐθνῶν, προσέθηκεν. Εἰκότως τοίνυν ἄνθρωπος δηλαδὴ ψιλὸς οὐ λέγει τῇ Σιὼν τὰ μυστήρια· ἐπειδήπερ ἄνθρωπος, ὅς ἐστι Θεὸς καὶ Ὕψιστος, αὐτὸς αὐτῇ σαφέστατα ἕκαστα διηγήσατο. Διάψαλμα ὁ προφήτης ἐπήγαγεν, ἐπειδὴ τὸ τοῦ Θεοῦ πρόσωπον ἐναλλάξας, αὐτὸς πάλιν τὸ οἰκεῖον εἰσήγαγε, δοξάσαι τὴν Σιὼν ἐξ οἰκείου χαρακτῆρος βουλόμενος. Τί γὰρ δὲ καί φησιν; Ὡς εὐφραινομένων πάντων ἡ κατοικία ἐν σοί. Ὡς, τουτέστιν, ὅπως. Θαυμάζει γὰρ ὁ προφήτης, ὅπως καὶ πόσον πάντες οἱ τὴν Σιὼν κατοικοῦντες εὐφραίνονται, ἀναμιμνησκόμενοι τὰ ἐκεῖ πεπραγμένα καὶ τελεσθέντα θαύματα. Κατοικοῦσι δὲ αὐτήν, οἱ Πνεύματι πολιτευόμενοι· ἐπειδὴ Σιὼν οἶκός ἐστι τοῦ Πνεύματος.","english":"For these have been appointed rulers in Zion. Take the proof of each. For John wrote that Christ said in Zion to the apostles: \"As the Father sent me, so I send you.\" Clearly, then, he established the apostles here as rulers; for with this authority he sent them into the world. And Luke introduced Christ in Zion expounding the revelation of the mystery: \"Then he opened their minds to understand the Scriptures, and said to them that thus it was necessary for Christ to suffer, and to rise from the dead on the third day, and that repentance and remission of sins were to be proclaimed in his name to all the nations.\" Behold, he added also the census of the peoples, I mean the allotment of the nations. Reasonably, then, a mere man does not speak the mysteries to Zion; since the man who is God and the Most High himself narrated each thing most clearly to her. The prophet added a diapsalma, because after changing the person of God, he again introduced his own, wishing to glorify Zion from his own character. For what does he say? \"As of all who rejoice, the dwelling is in you.\" \"As,\" that is, \"how.\" For the prophet marvels at how and how greatly all who dwell in Zion rejoice, remembering the wonders performed and accomplished there. And they dwell in her who live by the Spirit, since Zion is the house of the Spirit.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καθὼς ἀπέστειλέ με ὁ Πατήρ, κἀγὼ ἀποστέλλω ὑμᾶς","severity":"info","text":"Hesychius attributes this saying to John, but it is not a direct Gospel quotation; it likely paraphrases John 20:21 or reflects a lost tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τότε διήνοιξεν αὐτῶν τὸν νοῦν, τοῦ συνιέναι τὰς Γραφάς· καὶ εἶπεν αὐτοῖς, ὅτι οὕτως ἔδει παθεῖν τὸν Χριστόν, καὶ ἀναστῆναι ἐκ νεκρῶν τῇ τρίτῃ ἡμέρᾳ, καὶ κηρυχθῆ","severity":"info","text":"This extended quotation is not found in the canonical Luke; it may be from a non-canonical source or a conflation of Lk 24:45-47 with later tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Διάψαλμα","severity":"info","text":"A musical or structural marker in the Psalms, often indicating a change of speaker or mood; Hesychius interprets it here as marking a shift from God's speech to the prophet's own voice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σιών","severity":"info","text":"Zion is both the geographical hill in Jerusalem and a symbol of the Church or the spiritual community; Hesychius treats it as the locus of apostolic authority and divine revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διάψαλμα","severity":"info","text":"Hesychius notes that the diapsalma signals a change in speaker: after quoting Christ, the prophet resumes his own voice to praise Zion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀποκλήρωσιν","severity":"caution","text":"The term ἀποκλήρωσις is rare; Hesychius uses it to mean 'allotment' or 'assignment' of nations to the apostles, but the precise nuance is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Johannine and Lukan quotations is unclear; they may be paraphrases or from non-canonical traditions.","The term ἀποκλήρωσις is ambiguous: it could mean 'allotment' or 'casting of lots' in the context of apostolic missions."],"confidence":"high","notes":[]},{"i":190,"ref":"p190","source":"ᾨδὴ ψαλμοῦ τοῖς υἱοῖς Κορέ, εἰς τὸ τέλος, ὑπὲρ Μαελέθ, τοῦ ἀποκριθῆναι λόγον συνέσεως Αἰμὰν τῷ Ἰσραηλίτῃ. πζʹ.\n\nαʹ. Ψαλτῳδοὺς μὲν εἶναι τοὺς υἱοὺς Κορὲ φθάσας ἤδη μεμάθηκας· ἀλλὰ μὴν νόει καὶ ᾠδὴν ψαλμοῦ τὴν μελῳδίαν ἐκείνην, ἥτις μέμικται τῇ προφητείᾳ τῇ περὶ τοῦ Χριστοῦ λέγεσθαι ὀφειλούσῃ. Ζητήσεις δὲ τίνος χάριν, Εἰς τὸ τέλος, ὑπὲρ Μαελέθ, γέγραπται, ὅπερ οἱ ἄλλοι. Ἐπινίκιον διὰ χοροῦ, ἐκδεδώκασιν. Οὐκοῦν δῆλον, ὡς οὐχ εἷς ψαλτῳδός, χορὸς δὲ ταύτην τὴν μελῳδίαν συνήρμωσεν, ἐξάρχοντος Αἰμὰν τοῦ Ἰσραηλίτου ψαλτῳδοῦ, ψαλτῳδοῦ πάντως ἑτέρου, πρὸς ὃν ὁ χορὸς εὐρύθμως καὶ συνετῶς ἀπεκρίνατο. Διόπερ τῇ ἐπιγραφῇ, Τοῦ ἀποκριθῆναι λόγον συνέσεως Αἰμὰν τῷ Ἰσραηλίτῃ, πρόκειται. Κύριε ὁ Θεὸς τῆς σωτηρίας μου, ἡμέρας ἐκέκραξα καὶ ἐν νυκτὶ ἐναντίον σου. Εἰσελθέτω ἐνώπιόν σου ἡ προσευχή μου. Χρὴ μὲν καὶ ἡμῶν ἕκαστον προσευχόμενον ἐναντίον τοῦ Θεοῦ, τουτέστι, κατὰ τὸ ἀρεστὸν αὐτῷ, ἡμέρας καὶ νυκτὸς ὅλης προσεύχεσθαι· εἴπερ εἰσελθεῖν ἐνώπιον αὐτοῦ τὴν προσευχήν, καὶ κατορθῶσαι τὰς πρεσβείας τὰς ἡμετέρας βουλόμεθα, ὥστε καὶ ἡμᾶς ἀκοῦσαι· Αἱ προσευχαί σου καὶ αἱ ἐλεημοσύναι σου ἀνέβησαν εἰς μνημόσυνον ἔμπροσθεν τοῦ Θεοῦ. Ἐπειδὴ δὲ ὅλος ὁ ψαλμὸς εἰς τὸν Χριστὸν συγγέγραπται. ἀναγκαίως Κύριον καὶ Θεὸν τῆς ἑαυτοῦ σωτηρίας ὠνόμασε· λέγει δὲ τῆς κοινῆς· ἰδίαν γὰρ σωτηρίαν τὴν ἡμετέραν, ὡς ἀπαρχὴ γεγονώς, λογιζόμενος τὸν Πατέρα. Αὐτοῦ γὰρ εὐδοκήσαντος ἐλθεῖν τὸν Υἱὸν εἰς τὸν κόσμον, ἐσώθημεν.","english":"A song of a psalm for the sons of Kore, for the end, concerning Maëleth, for a word of understanding to be answered by Heman the Israelite. Psalm 87.\n\n1. You have already learned that the sons of Kore are psalm-singers; but understand also that \"song of a psalm\" is that melody which is mingled with the prophecy that must be spoken concerning Christ. You will inquire why it is written \"For the end, concerning Maëleth,\" which the others have. They have rendered it as a victory song through a chorus. Therefore it is clear that not one psalm-singer, but a chorus, composed this melody, with Heman the Israelite, a psalm-singer, leading—a psalm-singer certainly distinct from the one to whom the chorus responded rhythmically and intelligently. Hence the inscription reads: \"For a word of understanding to be answered by Heman the Israelite.\" \"Lord, God of my salvation, I cried out by day and by night before you. Let my prayer enter before you.\" Each of us, when praying, must pray before God—that is, according to what is pleasing to him—by day and throughout the night, if we wish our prayer to enter before him and our intercessions to succeed, so that we too may hear: \"Your prayers and your alms have ascended as a memorial before God.\" Since the entire psalm is composed concerning Christ, he necessarily named the Lord and God of his own salvation; he speaks of the common salvation, for he considers our salvation as his own, having become the firstfruits, reckoning the Father. For because the Father consented that the Son come into the world, we were saved.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Εἰς τὸ τέλος","severity":"info","text":"The phrase 'Εἰς τὸ τέλος' (for the end) is a standard LXX psalm title formula, often interpreted eschatologically or liturgically; Hesychius here notes that others render it as 'Ἐπινίκιον' (victory song).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Μαελέθ","severity":"info","text":"'Μαελέθ' (Maëleth) is a Hebrew-derived term in the psalm superscription, likely a musical or liturgical direction; Hesychius does not gloss it but contrasts it with the alternative rendering 'Ἐπινίκιον'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Αἰμὰν τῷ Ἰσραηλίτῃ","severity":"info","text":"Heman the Israelite is identified in the Hebrew Bible as a sage and musician (1 Kings 4:31; 1 Chronicles 6:33, 15:16–17). Hesychius treats him as a distinct psalm-singer leading a choral response.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριε ὁ Θεὸς τῆς σωτηρίας μου, ἡμέρας ἐκέκραξα καὶ ἐν νυκτὶ ἐναντίον σου. Εἰσελθέτω ἐνώπιόν σου ἡ προσευχή μου.","severity":"info","text":"This is a direct quotation of Psalm 87 (LXX 86):1–2, which Hesychius then interprets as a prayer of Christ, applying the psalm to Christ's own voice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὅλος ὁ ψαλμὸς εἰς τὸν Χριστὸν συγγέγραπται","severity":"info","text":"Hesychius reads the entire psalm as composed concerning Christ, a christological interpretation typical of his commentary, where the speaker is Christ praying to the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"αʹ.","severity":"info","text":"The numeral 'αʹ.' marks the first section of the commentary on this psalm, following the pattern of Hesychius's lemmatic commentary structure.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage for this passage is not extant; the Greek text is from the printed edition (pta). The phrase 'Εἰς τὸ τέλος' may also be interpreted as 'for the end' in an eschatological sense, but Hesychius reports a liturgical rendering as 'victory song'."],"confidence":"high","notes":[]},{"i":191,"ref":"p191","source":"Πρὸς τοῦτον ἡμέρας μὲν πολλάκις ἐν τῷ ὄρει, νυκτὸς δὲ ἐν τῷ Γεθσημανῆς χωρίῳ, μέλλοντος αὐτὸν τοῦ Ἰούδα παραδιδόναι, ἐκέκραξεν, τουτέστι, παῤῥησίᾳ τὸν Πατέρα ἐξῄτησεν, εἰσελθεῖν ἐνώπιον αὐτοῦ τὴν οἰκείαν προσευχήν. Τίς δὲ ἦν αὕτη; Πάτερ, εἰ μὴ δύναιτο τὸ ποτήριον τοῦτο παρελθεῖν, ἐὰν μὴ πίω αὐτό, γενηθήτω τὸ θέλημά σου. Κλῖνον τὸ οὖς εἰς τὴν δέησίν μου. Τουτέστιν, ἀκριβῶς τῆς ἐμῆς προσευχῆς τὴν δύναμιν ἀναλόγισαι, ἢ καὶ συγκατάβηθι τούτοις ὑπὲρ ὧν προσφέρω τὴν δέησιν· οὐδὲ γὰρ ὑπὲρ ἐμαυτοῦ, ἀλλ’ ὑπὲρ τούτων, ὧν ἔλαβον μορφὴν καὶ χαρακτῆρα, προσεύχομαι. Ὅτι ἐπλήσθη κακῶν ἡ ψυχή μου. Ποίων; Τῶν ἀνθρωπίνων· βαστάζω γὰρ τὰ πάντων ἁμαρτήματα, Καὶ ἡ ζωή μου τῷ ᾅδῃ προσήγγισεν. Ἐχρεώστουν γὰρ ἐκεῖνοι θάνατον, ὧν ἦλθον ἀποδοῦναι τὸ χειρόγραφον. Προσελογίσθην μετὰ τῶν καταβαινόντων εἰς λάκκον. Ὅμοιός φησιν εἶναι τοῖς εἰς λάκκον τοῦ θανάτου κατερχομένοις. Ἔδοξα καὶ χρεωστεῖν ὥσπερ ἐκεῖνοι θάνατον· οὐ μὴν οὕτως ἦν· δηλοῖ γὰρ τὰ ἑπόμενα. Ἐγενήθην ὡσεὶ ἄνθρωπος ἀβοήθητος, ἐν νεκροῖς ἐλεύθερος. Τὸν γὰρ σταυρὸν καὶ τὸ πάθος ὡς ἄνθρωπος ὑπέμεινεν ἀβοήθητος, ἀγγέλῳ μὲν οὐ συγχωρήσας παραστῆναι, ὥστε λέγειν· Ληνὸν ἐπάτησα μόνος, ἐπιτιμήσας δὲ τῷ Πέτρῳ, ἡνίκα τῶν συλλαμβανόντων ἑνὸς τὸ ὠτίον ἀπέτεμε, καὶ ταῦτα πρὸς αὐτὸν εἶπεν· Οὐ δοκεῖ σοι, ὅτι δύναμαι παρακαλέσαι τὸν Πατέρα μου, καὶ παραστήσει μοι ἄρτι πλείους ἢ δώδεκα λεγεῶνας ἀγγέλων; Πῶς νῦν πληρωθῶσιν αἱ Γραφαὶ τῶν προφητῶν, ὅτι οὕτως ἔδει γενέσθαι;","english":"To this one, often by day on the mountain and by night in the place of Gethsemane, when Judas was about to betray him, he cried out, that is, he openly petitioned the Father, that his own prayer might enter before him. And what was this prayer? \"Father, if this cup cannot pass by, unless I drink it, let your will be done.\" Incline your ear to my supplication. That is, accurately consider the power of my prayer, or also condescend to those on whose behalf I offer the supplication; for I do not pray for myself, but for those whose form and character I have taken. \"For my soul is filled with evils.\" With what kind? With human ones; for I bear the sins of all. \"And my life has approached Hades.\" For those whose debt I came to pay owed death. \"I was counted among those who descend into the pit.\" He says he is like those who go down into the pit of death. \"I seemed also to owe death as they do\"; but it was not so, for what follows makes this clear. \"I became like a helpless man, free among the dead.\" For he endured the cross and the passion as a helpless man, not permitting an angel to stand by, so that he might say, \"I trod the winepress alone,\" and rebuking Peter when he cut off the ear of one of those arresting him, saying to him, \"Does it not seem to you that I can call upon my Father, and he will now stand by me with more than twelve legions of angels? How then shall the Scriptures of the prophets be fulfilled, that it had to happen this way?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πρὸς τοῦτον","severity":"info","text":"The phrase 'Πρὸς τοῦτον' refers back to Christ, the subject of the preceding passage, and introduces a narrative of his prayer in Gethsemane.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πάτερ, εἰ μὴ δύναιτο τὸ ποτήριον τοῦτο παρελθεῖν, ἐὰν μὴ πίω αὐτό, γενηθήτω τὸ θέλημά σου","severity":"info","text":"This is a paraphrase of Christ's prayer in Gethsemane, echoing Matthew 26:39 and 26:42, where Jesus accepts the cup of suffering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κλῖνον τὸ οὖς εἰς τὴν δέησίν μου","severity":"info","text":"This phrase echoes Psalm 86:1 (LXX 85:1): 'Κλῖνον τὸ οὖς σου' (Incline your ear), a petition for divine attention.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ληνὸν ἐπάτησα μόνος","severity":"info","text":"This phrase alludes to a saying of Christ, possibly from an apocryphal tradition, where he claims to have trodden the winepress alone, symbolizing his solitary suffering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Γεθσημανῆς χωρίῳ","severity":"info","text":"Gethsemane is the garden at the foot of the Mount of Olives where Jesus was arrested, a key location in the Passion narrative (Matthew 26:36, Mark 14:32).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"δώδεκα λεγεῶνας ἀγγέλων","severity":"info","text":"The mention of 'twelve legions of angels' reflects a tradition of angelic military imagery, possibly from Jewish apocalyptic or early Christian literature, emphasizing Christ's power.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear, but the English draft's phrase 'for the end' in the previous passage is ambiguous; it likely refers to the superscription of Psalm 87 (LXX 86), not a narrative conclusion."],"confidence":"high","notes":[]},{"i":192,"ref":"p192","source":"Ταῦτα δὲ λέγων ἔδειξεν ὅτι καὶ αὐτὸς συνέστειλε τὴν δύναμιν τῆς οἰκείας θεότητος, ἵνα πληρωθῇ τὸ τῆς ἐπ’ αὐτῷ προφητευθείσης οἰκονομίας μυστήριον. Ἐν νεκροῖς δὲ ὑπῆρχεν ἐλεύθερος, οὐ μόνον ὡς Θεός, ἀλλὰ καὶ ὡς τὴν σάρκα ἀναμάρτητος. Διόπερ οὐκ ἦν αὐτὸν δυνατόν, καθά φησιν ὁ Παῦλος δημηγορῶν, ὑπὸ τῶν ὠδίνων τοῦ θανάτου κατέχεσθαι. Ὡσεὶ τραυματίαι καθεύδοντες ἐν τάφῳ, ὧν οὐκ ἐμνήσθης ἔτι, καὶ αὐτοὶ ἐκ τῆς χειρός σου ἀπώσθησαν. Προσυπακοῦσαι καὶ νῦν τό, Ἐγενήθην, προσῆκεν. Ἐγενήθη γὰρ ὡσεὶ τραυματίας, ἐπειδήπερ αὐτῷ τραυματίου, τουτέστιν, ἁμαρτωλοῦ περιθεῖναι δόξαν οἱ τῶν Ἰουδαίων παῖδες ἐπεχείρησαν. Διόπερ αὐτὸν καὶ πλάνον τῷ Πιλάτῳ προσελθόντες ὠνόμαζον. Ὅτι δὲ τραυματίαι οἱ ἁμαρτωλοὶ παρὰ τῇ Γραφῇ λέγονται, Ἱερεμίου μάνθανε λέγοντος· Τίς δώσει τῇ κεφαλῇ μου ὕδωρ, καὶ τοῖς ὀφθαλμοῖς μου πηγὴν δακρύων; καὶ κλαύσομαι τοὺς τετραυματισμένους θυγατρὸς λαοῦ μου. Δηλοῖ δὲ καὶ τὰ νῦν τῷ ψαλμῳδῷ λεχθέντα. Οὐδὲ γὰρ μόνον τραυματίας, ἀλλὰ καὶ τῆς μνήμης τοῦ Θεοῦ ἐκβληθέντας καὶ τῆς χειρὸς ὠθισθέντας ἐξέθετο, καθ’ οὓς ὁ Χριστὸς ἑαυτὸν νομισθῆναί φησιν· ἔτι δὲ καὶ τοὺς ἐν τάφῳ καθεύδοντας, τοὺς ἀπράκτους καὶ ἀνενεργήτους, ἐνεργῶν καὶ ταῦτα τῶν νεκρῶν τὴν ἀνάστασιν. Ἔθεντό με ἐν λάκκῳ κατωτάτῳ, ἐν σκοτεινοῖς καὶ ἐν σκιᾷ θανάτου. Ὅρα πῶς τοῦ πάθους τὴν ἀλήθειαν καὶ τοῦ παθόντος φυλάττει τὸ ἀξίωμα. Τέθειται μὲν γὰρ ἐν λάκκῳ κατωτάτῳ, φησίν· ἐπειδὴ μηδὲν τοῦ ᾅδου κατώτερον· ἀλλὰ μὴν καὶ ἐν σκοτεινοῖς, ἵνα διὰ τοῦ σκότους τὰ τοῦ θανάτου χωρία αἰνίξηται.","english":"By saying these things, he showed that he himself also restrained the power of his own divinity, so that the mystery of the economy prophesied concerning him might be fulfilled. Among the dead, he was free, not only as God, but also as one whose flesh was sinless. For this reason, it was not possible for him, as Paul declares in his public speech, to be held by the pangs of death. Like wounded men sleeping in a tomb, whom you have not yet remembered, they too were thrust away from your hand. It is fitting now also to supply the word, \"I became.\" For he became like a wounded man, since the children of the Jews attempted to place upon him the reputation of a wounded man, that is, a sinner. For this reason, approaching Pilate, they called him an impostor. That the wounded are called sinners in Scripture, learn from Jeremiah, who says: \"Who will give water to my head, and a fountain of tears to my eyes? And I will weep for the wounded of the daughter of my people.\" And what is now said by the psalmist also makes this clear. For he set forth not only the wounded, but also those cast out from the memory of God and thrust from his hand, according to whom Christ says he is considered; and further, those sleeping in a tomb, the inactive and ineffectual, these things also effecting the resurrection of the dead. They placed me in the lowest pit, in dark places and in the shadow of death. See how he preserves the truth of the passion and the dignity of the one who suffered. For he says, \"I have been placed in the lowest pit,\" since nothing is lower than Hades; and also in dark places, so that through the darkness he might hint at the regions of death.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐν νεκροῖς δὲ ὑπῆρχεν ἐλεύθερος","severity":"info","text":"Hesychius paradoxically asserts that Christ, though among the dead, remained free, because his flesh was sinless and his divinity restrained.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καθά φησιν ὁ Παῦλος δημηγορῶν","severity":"info","text":"The reference to Paul's public speech likely alludes to 1 Corinthians 15 or Romans 6, where Paul discusses Christ's victory over death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἱερεμίου μάνθανε λέγοντος","severity":"info","text":"Hesychius quotes Jeremiah 9:1 (LXX) to support the identification of 'wounded' (τραυματίαι) with sinners, a key typological move.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τραυματίαι","severity":"info","text":"In Hesychius's exegesis, 'wounded men' (τραυματίαι) are allegorically sinners, a reading rooted in the Septuagint and patristic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Προσυπακοῦσαι καὶ νῦν τό, Ἐγενήθην, προσῆκεν","severity":"info","text":"Hesychius notes that the verb 'I became' (Ἐγενήθην) should be supplied from the psalm context, showing his concern for textual completeness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἔθεντό με ἐν λάκκῳ κατωτάτῳ","severity":"info","text":"This phrase echoes Psalm 87:7 (LXX) and is interpreted by Hesychius as preserving both the truth of Christ's passion and his divine dignity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage for this passage is not extant; the Greek text is from the PTA edition. The phrase 'καθά φησιν ὁ Παῦλος δημηγορῶν' may refer to a specific Pauline sermon or a general public address, but the exact source is uncertain."],"confidence":"high","notes":[]},{"i":193,"ref":"p193","source":"Πλὴν ἐν σκιᾷ θανάτου τὸ παροδικὸν τοῦ πάθους δηλῶν, ὁμοῦ δὲ ὅτι καὶ Χριστὸς δικαιοσύνης ἐτύγχανεν ἥλιος, πρὸς βραχὺ καθάπερ ὑπὸ σκιᾶς τοῦ θανάτου κρυπτόμενος. Ἐπ’ ἐμὲ ἐπεστηρίχθη ὁ θυμός σου. Ἀναγκαίως, ἐπειδήπερ αὐτὸς τοῦ γένους τὰς ἁμαρτίας ἐβάστασεν, ἐπ’ αὐτῷ ὁ κατὰ τῶν ἁμαρτωλῶν θυμός· θάνατος δὲ ἦν, καὶ κατάρα ἐπήρχετο· ἔνθα ἐπιστηριχθείς, οὐκ ἔτι τῷ γένει τῶν ἀνθρώπων ἐπέρχεται. Καὶ πάντας τοὺς μετεωρισμούς σου ἐπήγαγες ἐπ’ ἐμέ. Μετεωρισμοὺς τοῦ Θεοῦ τὰ παρ’ αὐτῷ ὑψηλὰ λέγει. οἷον βασιλείαν, ἁγιασμόν, τὸ συγκαθέζεσθαι δούλους ὄντας Δεσπότῃ. Ὥσπερ τοίνυν τὰ δι’ ἡμᾶς ταπεινά, οὕτω καὶ τὰ περὶ ἡμῶν ὑψηλὰ ὁ Πατὴρ ἐπὶ τὸν Χριστὸν ἀναγκαίως ἐπήγαγεν. Ἐν αὐτῷ γὰρ τούτων τὴν ἀπόλαυσιν ἔχομεν. Ὅτι δὲ μετέωρα τὰ ὑψηλὰ λέγει, σαφῶς ἡμῖν Ἱερεμίας ἐξέδωκε· φησὶ γὰρ οὕτως· Ἐὰν ὑψωθῇ ὁ οὐρανὸς εἰς τὸ μετέωρον, φησὶ Κύριος· τουτέστιν, ἐὰν αὐτοῦ ὑψηλότερος γένηται. Διάψαλμα τοῖς εἰρημένοις πρόσκειται, ἐπειδὴ τῶν κατὰ τὸν τάφον διὰ τῶν ἔμπροσθεν ἐπιμνησθεὶς καὶ τὸν θάνατον, νυνὶ τὸν λόγον εἰς τὰ τούτων ἀνώτερα, τὴν προδοσίαν φημὶ καὶ τὸν σταυρόν, ἀνήγαγεν. Ἐμάκρυνας τοὺς γνωστούς μου ἀπ’ ἐμοῦ.","english":"Moreover, by the shadow of death he indicates the transient nature of the passion, and at the same time that Christ was the sun of righteousness, hidden for a short time as if by the shadow of death. \"Your wrath was fixed upon me.\" Necessarily, since he himself bore the sins of the race, the wrath against sinners was upon him; and it was death and a curse that came upon him; where it was fixed, it no longer comes upon the human race. \"And you brought all your high things upon me.\" By \"high things\" of God he means the lofty things from him, such as kingship, sanctification, and the sitting together of servants with the Master. Just as the lowly things for our sake, so also the high things concerning us the Father necessarily brought upon Christ. For in him we have the enjoyment of these things. That \"high things\" means the lofty, Jeremiah clearly reveals to us; for he speaks thus: \"If the heaven is raised to the high,\" says the Lord; that is, if it becomes higher than itself. A diapsalm is attached to what has been said, because after recalling the things concerning the tomb and death in the preceding verses, he now raises the discourse to things higher than these, namely the betrayal and the cross. \"You removed my acquaintances from me.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"σκιᾷ θανάτου","severity":"info","text":"The phrase 'shadow of death' is a scriptural metaphor (cf. LXX Ps 43:4) used here to denote the transient, eclipsing effect of Christ's passion, with Christ as the sun of righteousness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπ’ ἐμὲ ἐπεστηρίχθη ὁ θυμός σου","severity":"info","text":"This is a direct quotation from LXX Psalm 87:16 (MT 88:16), where the psalmist speaks of God's wrath being fixed upon him; Hesychius interprets it as Christ bearing the sins of humanity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ πάντας τοὺς μετεωρισμούς σου ἐπήγαγες ἐπ’ ἐμέ","severity":"info","text":"This is a quotation from LXX Psalm 87:17 (MT 88:17), where 'high things' (μετεωρισμούς) are interpreted by Hesychius as divine attributes like kingship and sanctification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐὰν ὑψωθῇ ὁ οὐρανὸς εἰς τὸ μετέωρον","severity":"info","text":"Hesychius cites Jeremiah (likely a lost or variant reading; cf. LXX Jer 51:53) to support the meaning of 'high things' as lofty, though the exact source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διάψαλμα","severity":"info","text":"The term 'diapsalm' (a musical or structural pause in the Psalms) is noted by Hesychius as marking a shift from discussion of the tomb and death to the betrayal and cross, indicating a rhetorical transition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐμάκρυνας τοὺς γνωστούς μου ἀπ’ ἐμοῦ","severity":"info","text":"This is a quotation from LXX Psalm 87:18 (MT 88:18), continuing the psalmist's complaint; Hesychius interprets it in the context of Christ's isolation during the passion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation from Jeremiah ('If the heaven is raised to the high') does not correspond exactly to any known LXX passage; it may be a paraphrase or from a variant textual tradition.","The term 'μετεωρισμούς' is translated as 'high things' but could also carry connotations of 'elevations' or 'suspensions'; Hesychius clarifies it as 'lofty things'."],"confidence":"high","notes":[]},{"i":194,"ref":"p194","source":"βʹ. Τοῦτο Λουκᾶς ἐν αὐταῖς φράζει ταῖς λέξεσιν, ἔνθα τοῦ σταυροῦ τὴν ἱστορίαν ἐξέθετο. Εἱστήκεισαν δὲ πάντες οἱ γνωστοὶ αὐτοῦ ἀπὸ μακρόθεν, καὶ γυναῖκες αἱ συνακολουθήσασαι αὐτῷ ἀπὸ τῆς Γαλιλαίας ὁρῶσαι ταῦτα. Ἔθεντό με βδέλυγμα ἑαυτοῖς. Ἐπὶ τοῦ Πέτρου καὶ τοῦτο πεπλήρωται, ἡνίκα ἐν τῇ αὐλῇ τοῦ ἀρχιερέως εὐλαβηθεὶς τοὺς λέγοντας, Ἀληθῶς καὶ σὺ ἐξ αὐτῶν εἶ· ἡ γὰρ λαλιά σου δῆλόν σε ποιεῖ, ἤρξατο καταναθεματίζειν καὶ ὀμνύειν, ὅτι Οὐκ οἶδα τὸν ἄνθρωπον. Παρεδόθην, καὶ οὐκ ἐξεπορευόμην. Ἐξὸν γὰρ αὐτῷ ἐκπορευθῆναι, τουτέστιν, ἐκκλῖναι, ἐπειδὴ καὶ τὸν καιρὸν τῆς ἐφόδου τῶν Ἰουδαίων ἐγίνωσκεν, ὥστε λέγειν τοῖς μαθηταῖς, Καθεύδετε τὸ λοιπὸν καὶ ἀναπαύεσθε· ἰδοὺ ἤγγικεν ὁ παραδιδούς με· ἑκὼν ὅμως παραδοθῆναι ἠνέσχετο. Οἱ ὀφθαλμοί μου ἠσθένησαν ἀπὸ πτωχείας, ἐκέκραξα πρὸς σέ, Κύριε. Πτωχείαν καλεῖ τὸ πάθος· ὅθεν καὶ Παῦλος περὶ αὐτοῦ φησιν· Ἐπτώχευσεν ὑπὲρ ἡμῶν, πλούσιος ὤν. Οἱ ὀφθαλμοὶ τοίνυν αὐτοῦ διὰ τὸ πάθος ἠσθένησαν· ἑκὼν γὰρ ἐκαρτέρει τὰ ἀνθρώπινα. Οὕτω δὲ τοὺς ὀφθαλμοὺς ἠσθένησεν, ὥστε καὶ κράξαι, Ἐλωΐ, Ἐλωΐ, λημᾶ σαβαχθανῆ. Ὅλην τὴν ἡμέραν διεπέτασα πρὸς σὲ τὰς χεῖράς μου· εὔδηλον ἐπὶ τοῦ σταυροῦ· ὁ γὰρ ἀρχιερεὺς ὑπὲρ ἡμῶν θυσίαν προσφέρων, ἐν εἴδει προσευχῆς τὰς χεῖρας ἐκτείνων, τὴν οἰκονομίαν τοῦ πάθους ἐπετέλεσε. Μὴ τοῖς νεκροῖς ποιήσεις θαυμάσια, ἢ ἰατροὶ ἀναστήσουσι, καὶ ἐξομολογήσονταί σοι; Διάλεξιν ἐνταῦθα πρὸς τὸν Πατέρα πεποίηται, ἡμῖν γνωρίσαι τὰς αἰτίας βουλόμενος, ὧν ἕνεκεν ἀναγκαία ἦν αὐτοῦ πρὸς τοὺς νεκροὺς κατάβασις.","english":"2. Luke relates this in the very same words, where he set forth the history of the cross. All his acquaintances stood at a distance, and the women who had followed him from Galilee, seeing these things. They made me an abomination to themselves. This was fulfilled in the case of Peter, when in the court of the high priest, being cautious of those who said, \"Truly you also are one of them, for your speech betrays you,\" he began to curse and swear, \"I do not know the man.\" I was betrayed, and I did not go out. For it was possible for him to go out, that is, to withdraw, since he also knew the time of the approach of the Jews, so as to say to the disciples, \"Sleep the rest and rest; behold, the one who betrays me has drawn near.\" Yet he willingly submitted to be betrayed. My eyes grew weak from poverty; I cried out to you, Lord. He calls the passion \"poverty\"; whence also Paul says concerning him, \"He became poor for our sake, though he was rich.\" His eyes, then, grew weak because of the passion; for he willingly endured human things. And he weakened his eyes to such an extent that he even cried out, \"Eloi, Eloi, lema sabachthani.\" All the day long I stretched out my hands to you; this is evident in the case of the cross; for the high priest, offering the sacrifice for us, stretching out his hands in the form of prayer, accomplished the economy of the passion. Will you not work wonders for the dead, or will physicians raise them up, and will they confess to you? Here he has made a discourse to the Father, wishing to make known to us the reasons on account of which his descent to the dead was necessary.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐλωΐ, Ἐλωΐ, λημᾶ σαβαχθανῆ","severity":"info","text":"Hesychius quotes the Aramaic cry of Jesus from the cross, as recorded in Mark 15:34, to illustrate the weakness of Christ's eyes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπτώχευσεν ὑπὲρ ἡμῶν, πλούσιος ὤν","severity":"info","text":"Hesychius cites Paul's statement about Christ's poverty, likely 2 Corinthians 8:9 (or a similar Pauline passage), to gloss 'poverty' as the passion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐπὶ τοῦ Πέτρου","severity":"info","text":"Hesychius refers to Peter's denial in the high priest's court, a tradition found in John 18:25-27 and early Christian memory, to illustrate being made an abomination.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διάλεξιν ἐνταῦθα πρὸς τὸν Πατέρα πεποίηται","severity":"info","text":"Hesychius notes a shift to a discourse with the Father, explaining the necessity of Christ's descent to the dead, which frames the preceding psalm verses as a dialogue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πτωχείαν","severity":"info","text":"Hesychius glosses 'poverty' (πτωχεία) as the passion, linking it to Paul's language of Christ becoming poor for humanity's sake.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐπτώχευσεν ὑπὲρ ἡμῶν, πλούσιος ὤν","severity":"caution","text":"The Pauline citation is not verbatim from the canonical epistles; it may be a paraphrase or from a variant tradition, so its source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἐπτώχευσεν ὑπὲρ ἡμῶν, πλούσιος ὤν' does not match any single canonical verse exactly; it may be a conflation or a memory variant.","The identity of the 'physicians' in the final question is unclear; Hesychius may be alluding to a specific tradition or metaphor not fully preserved."],"confidence":"high","notes":[]},{"i":195,"ref":"p195","source":"Εἰσὶ δὲ αὗται, ὅτι τοῖς νεκροῖς οὐ ποιεῖ θαυμάσια· οὐδὲ γὰρ ἀστραπὰς ἐπιτελεῖ παρ’ αὐτοῖς, ἢ βροντάς· οὐ χειμῶνα ἐξ αἰθρίας, οὐδὲ πάλιν εὐδίαν ἀπὸ χειμῶνος ἀθρόον, ἢ ἄλλα ὅσα παρέχει τοῖς ζῶσιν ἀπὸ τῆς κτίσεως θαύματα· ἀλλ’ οὐδὲ ἰατροὶ ἀναστήσουσι τοὺς νεκρούς, ἵνα ταῦτα τὰ εἰρημένα θεάσωνται. Πῶς οὖν ἐξομολογεῖσθαι, πῶς δὲ σώζεσθαι οἱ ἐν ἀπιστίᾳ τετελευτηκότες δύνανται, καὶ μήτε νόμῳ, μήτε προφήταις ἀκηκοότες; Οὐ γὰρ ἦσαν αὐτῶν ἐπακούσαντες. Διάψαλμα τῶν ἑξῆς ὁ προφήτης προέταξεν, ἀναπαύσαντος αὐτῷ τὴν μελῳδίαν τοῦ Πνεύματος· τῆς αὐτῆς δὲ ὅμως τῶν λόγων οἰκονομίας ἔχει. Μὴ διηγήσεταί τις ἐν τῷ τάφῳ τὸ ἔλεός σου καὶ τὴν ἀλήθειάν σου ἐν γῇ ἀπωλείας; Τίς γὰρ προφήτης ἢ νομοθέτης ἐν τῷ τάφῳ, ἢ ἐν τῇ γῇ τῆς ἀπωλείας; Λέγει δὲ τὸ τῶν νεκρῶν χωρίον ἀπώλειαν, διὰ τὸ ἀνέλπιστον τῆς ζωῆς προσαγορεύων τὸν θάνατον. Τὸ ἔλεος τοῦ Θεοῦ ἢ τὴν ἀλήθειαν, τουτέστι, τὸν νόμον αὐτοῦ καὶ τὰς ἐντολάς, ἢ καὶ τὸν Χριστὸν αὐτόν· ἔλεος γὰρ ἐν αὐτῷ καὶ ἀλήθειαν διηγήσασθαι ἴσχυεν, ὑποτελὴς τοῦ θανάτου τυγχάνων, διὰ τὴν κατὰ παντὸς γένους ἀπόφασιν. Μὴ γνωσθήσεται ἐν τῷ σκότει τὰ θαυμάσιά σου, καὶ ἡ δικαιοσύνη σου ἐν γῇ ἐπιλελησμένῃ; Ἔτι τῶν αὐτῶν ἔχεται· σκότος γὰρ τὸν ᾅδην ὡς ἀφεγγῆ καλεῖ· τὸ δὲ αὐτὸ καὶ γῆν ἐπιλελησμένην. Οὐκ ἦν γὰρ ἐκεῖνα τὰ χωρία ἐπισκέψεως τυχόντα, μέχρι τῆς τοῦ Σωτῆρος εἰς τοὺς νεκροὺς καταβάσεως. Ὅθεν οὔτε τὰ θαυμάσια τοῦ Θεοῦ, οὔτε ἡ δικαιοσύνη, τουτέστιν, οὔτε τὰ σημεῖα, οὔτε ὁ νόμος παρ’ αὐτοῖς προσεδοκᾶτο γνωρίζεσθαι.","english":"These are the reasons: he does not perform wonders for the dead; for he does not cause lightning or thunder among them, nor a storm from a clear sky, nor again fair weather suddenly from a storm, nor any other such marvels as he provides for the living from creation. But neither will physicians raise the dead so that they may behold these things. How then can those who have died in unbelief confess, and how can they be saved, having heard neither the law nor the prophets? For they did not listen to them. The prophet placed a diapsalma before what follows, the Spirit having given him a rest in the melody; yet it still has the same economy of words. Will no one in the tomb recount your mercy and your truth in a land of destruction? For what prophet or lawgiver is in the tomb, or in the land of destruction? He calls the place of the dead \"destruction\" because of the hopelessness of life, thus naming death. The mercy of God or the truth—that is, his law and commandments, or even Christ himself—for mercy and truth in him he was able to recount, being subject to death because of the sentence against the whole race. Will your wonders and your righteousness not be known in the darkness, in a forgotten land? He still adheres to the same points; for he calls Hades \"darkness\" as lightless; and the same is also \"forgotten land.\" For those places had not received visitation until the Savior's descent to the dead. Hence neither the wonders of God nor righteousness—that is, neither the signs nor the law—were expected to be known among them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage explains why God does not perform wonders for the dead: they cannot perceive them, and those who died in unbelief cannot confess or be saved.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Διάψαλμα","severity":"info","text":"The Greek term 'Διάψαλμα' (diapsalma) is a musical or structural marker in the Psalms, indicating a pause or interlude. Hesychius interprets it as a rest given by the Spirit, yet maintains the continuity of the discourse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'your mercy and your truth' echoes Psalm 40:11 (LXX) and similar passages, where the psalmist asks who will proclaim God's mercy and truth in the land of destruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The 'land of destruction' and 'forgotten land' refer to Hades or the realm of the dead, which Hesychius notes was unvisited until Christ's descent (the Harrowing of Hades).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is part of a narrative commentary, with the diapsalma marking a structural pause. Hesychius notes that despite the pause, the 'economy of words' remains consistent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Hesychius interprets 'mercy' and 'truth' as referring to Christ himself, reflecting a Christological reading common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities."],"confidence":"high","notes":[]},{"i":196,"ref":"p196","source":"Πολλάκις δὲ τοὺς αὐτοὺς ἀνακυκλοῖ λόγους, ἀπαραίτητον τοῦ πάθους τὴν οἰκονομίαν ἐπιδεῖξαι βουλόμενος, ὡς ὁμοῦ τοῖς νεκροῖς καὶ τοῖς ζῶσι συμφέρουσαν. Κἀγὼ πρὸς σέ, Κύριε, ἐκέκραξα, καὶ τῷ πρωῒ ἡ προσευχή μου προφθάσει σε. Ἐπειδὴ γὰρ Υἱὸς ἦν ὁμότιμος τῷ Πατρί, προσευχόμενος, ἀναγκαίως ἡ προσευχὴ προέφθασεν, ὥσπερ εἰς συνάντησιν αὐτοῦ, πρὸς ὃν ἐγίνετο τρέχουσα. Εἰκότως δὲ καὶ τὸν καιρὸν προσέθηκεν, ὥστε σε καὶ ἐντεῦθεν μαθεῖν ὅτι τοῖς Εὐαγγελίοις ἐκτίθεται σύμφωνα. Φησὶ γὰρ ὁ Λουκᾶς· Ἐγένετο ἐν ταῖς ἡμέραις ταύταις ἐξελθεῖν αὐτὸν εἰς τὸ ὄρος προσεύξασθαι· καὶ ἦν διανυκτερεύων ἐν τῇ προσευχῇ τοῦ Θεοῦ. Καὶ τίνος χάριν μετὰ κραυγῆς προσηύχετο, σαφῶς τὰ ἑξῆς δείκνυσιν· ἐντυγχάνοντος γὰρ καθέστηκε ῥήματα. Ἵνα τί, Κύριε, ἀπωθεῖς τὴν ψυχήν μου εὐχήν μου, ἀποστρέφεις τὸ πρόσωπόν σου ἀπ’ ἐμοῦ; Ταῦτα ὥστε ἡμέτερον πρόσωπον ἀναδεξάμενος ἔλεγεν, ὅπερ διὰ τὴν παρακοὴν ὁ Θεὸς ἀπεστρέφετο καὶ τὴν ἡμετέραν ἀπωθεῖτο ψυχήν, ἀνθ’ ὧν παρέβη τὸν ποιητὴν μεμφόμενος. Ὁ Χριστὸς δὲ οὐκ ἀγνοῶν ἐρωτᾷ, ἀλλὰ δεικνύς, ὡς οὐ χρὴ τὸ λοιπὸν ἀποστρέφεσθαι, αὐτοῦ τὴν ὑπὲρ πάντων ἀπολογίαν προφέροντος. Πτωχός εἰμι ἐγὼ καὶ ἐν κόποις ἐκ νεότητός μου. Πτωχὸς γὰρ δι’ ἡμᾶς, πλούσιος ὤν, ἔτι δὲ καὶ ἐν κόποις ἐκ νεότητος γέγονεν, ἥκων εἰς Αἴγυπτον, ἐκεῖθεν εἰς Ναζαρὲτ τῆς Γαλιλαίας κρυπτόμενος, ἄλλας τε πολλὰς ἐπιβουλὰς ὑφιστάμενος. Ὑψωθεὶς δὲ ἐταπεινώθην καὶ ἐξηπορήθην. Ὕψος εἴτε τῶν σημείων, εἴτε τοῦ σταυροῦ λέγοις, ἐφ’ ἑκατέρων ἐταπεινοῦτο καὶ ἐξηπορεῖτο παρὰ τῶν Ἰουδαίων φαυλιζόμενος. Ἐπ’ ἐμὲ διῆλθον αἱ ὀργαί σου.","english":"Often he repeats the same arguments, wishing to show that the economy of the passion is unavoidable, as it benefits both the dead and the living together. \"And I cried out to you, Lord, and in the morning my prayer will anticipate you.\" For since the Son, being of equal honor with the Father, was praying, the prayer necessarily anticipated him, as if running to meet the one to whom it was addressed. And he fittingly added the time, so that you might learn from this as well that it is consistent with the Gospels. For Luke says: \"It happened in those days that he went out to the mountain to pray; and he spent the night in prayer to God.\" And why he prayed with a cry, the following clearly shows: for the words are those of an intercessor. \"Why, Lord, do you reject my soul, my prayer, and turn your face away from me?\" He said these things having assumed our person, which God turned away from because of disobedience and rejected our soul, because it blamed the creator for transgressing. But Christ does not ask in ignorance, but shows that he should no longer be turned away, as he offers his defense on behalf of all. \"I am poor and in labors from my youth.\" For he became poor for our sake, though rich, and also was in labors from youth, coming to Egypt, then hiding in Nazareth of Galilee, and undergoing many other plots. \"And when I was exalted, I was humbled and reduced to perplexity.\" Whether you speak of the height of the signs or of the cross, in both cases he was humbled and reduced to perplexity, being disparaged by the Jews. \"Your wrath passed over me.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πολλάκις δὲ τοὺς αὐτοὺς ἀνακυκλοῖ λόγους","severity":"info","text":"Hesychius notes the repetitive style of the psalmist, emphasizing the inevitability of the passion's economy as beneficial to both dead and living.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κἀγὼ πρὸς σέ, Κύριε, ἐκέκραξα","severity":"info","text":"This phrase echoes Psalm 87 (LXX 86):14, 'I cried to you, Lord,' a verse Hesychius interprets as Christ's prayer anticipating the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγένετο ἐν ταῖς ἡμέραις ταύταις ἐξελθεῖν αὐτὸν εἰς τὸ ὄρος προσεύξασθαι","severity":"info","text":"Hesychius cites Luke 6:12 (variant reading) to align the psalm with Gospel accounts of Christ's night prayer on the mountain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"οἰκονομίαν","severity":"info","text":"Here 'economy' refers to the divine plan of the passion, a key term in patristic exegesis denoting God's salvific arrangement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πτωχός","severity":"info","text":"Hesychius interprets Christ's self-description as 'poor' (πτωχός) as voluntary kenosis: though rich, he became poor for humanity, alluding to his flight to Egypt and hiding in Nazareth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὑψωθεὶς δὲ ἐταπεινώθην καὶ ἐξηπορήθην","severity":"info","text":"Hesychius presents a chiastic structure: exaltation (ὕψος) followed by humiliation (ταπείνωσις) and perplexity (ἀπορία), mirroring Christ's passion narrative.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text conflates two psalm verses (possibly 87:14 and 87:15) without explicit citation; the exact psalm reference is ambiguous.","The phrase 'πτωχός εἰμι ἐγὼ καὶ ἐν κόποις ἐκ νεότητός μου' may be a loose paraphrase rather than a direct quotation."],"confidence":"high","notes":[]},{"i":197,"ref":"p197","source":"Τὰς κατὰ τῆς ἀνθρωπότητός φησιν ὀργάς, τουτέστι, τὰς ἐπιτιμίας καὶ τὰς ἀπειλάς, ἃς ὑπὲρ ἡμῶν ἑαυτὸν διὰ παθῶν προσενέγκας ἐδέξατο. Οἱ φοβερισμοί σου ἐξετάραξάν με, ἐκύκλωσάν με ὡσεὶ ὕδωρ. Τὰ φόβητρα τὰ κατὰ τοῦ πρωτοπλάστου ἀνθρώπου λέγει. Ἰσχυρὰ γὰρ ἦν ἐπειδὴ σφραγίζουσαν ἀπόφασιν Θεοῦ καὶ συμμαχοῦσαν ἐκέκτητο. Ὑφ’ ὧν εἰς τοσοῦτον ἐταράχθη, ὥστε λέγειν· Περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου. Ἀλλὰ μὴν καὶ συνεσχέθη καθάπερ ὕδατι τοῖς λογισμοῖς κυκλούμενος. Διόπερ πρὸς τὸν Πατέρα ἔλεγε· Νῦν ἡ ψυχή μου τετάρακται. Καὶ τί εἴπω; Πάτερ, σῶσόν με ἐκ τῆς ὥρας ταύτης. Ἀλλὰ διὰ τοῦτο ἦλθον εἰς τὴν ὥραν ταύτην. Ὅλην τὴν ἡμέραν περιέσχον με ἅμα. Τῆς ἡμέρας ἐνταῦθα τοῦ πάθους ἐμνημόνευσεν, ἐν ᾗ πάντες αὐτὸν ἅμα ἀρχιερεῖς καὶ πρεσβύτεροι καὶ Φαρισαῖοι καὶ γραμματεῖς καὶ ὁ λαὸς τῶν Ἰουδαίων ἐκύκλωσαν. Δηλοῖ δὲ καὶ ὁ Ματθαῖος, ὅτε συνηγμένων πάντων, ὁ Πιλάτος, Τίνα θέλετε ἀπολύσω ὑμῖν; ἐπυνθάνετο. Ἐμάκρυνας ἀπ’ ἐμοῦ φίλον καὶ πλησίον, καὶ τοὺς γνωστούς μου ἀπὸ ταλαιπωρίας. Τὸν Πέτρον λέγει· φίλος γὰρ διὰ τὴν μαθητείαν ἐτύγχανεν. Εἴσῃ δὲ τοῦ Κυρίου λέγοντος· Οὐκ ἔτι ὑμᾶς καλῶ δούλους, ἀλλὰ φίλους. Πλησίον τὸν αὐτὸν διὰ τὸ λίαν θερμὸν καὶ ἀκμάζον τῆς πίστεως· γνωστοὺς δὲ αὐτοῦ τοὺς ἀποστόλους ἅπαντας. Οὗτοι γὰρ αὐτὸν ὑπὲρ πάντας ἐγίνωσκον, ὡς ἐν Εὐαγγελίοις ἀκήκοας λέγοντος· Πάτερ δίκαιε, καὶ ὁ κόσμος σε οὐκ ἔγνω· ἐγὼ δέ σε ἔγνων, καὶ αὐτοὶ ἔγνωσαν, ὅτι σύ με ἀπέστειλας. Ἀλλ’ ὅμως ἕνεκα τῆς τοῦ πάθους ταλαιπωρίας πρὸς καιρὸν ἅπαντες ἐμακρύνθησαν.","english":"He speaks of the angers against humanity, that is, the punishments and threats which he received, offering himself through sufferings on our behalf. \"Your terrors have troubled me, they have surrounded me like water.\" He speaks of the terrors against the first-formed man. For they were strong, since they possessed the sealing and allied decree of God. By these he was so troubled that he says, \"My soul is very sorrowful unto death.\" Indeed, he was also constrained, being encircled by thoughts as by water. Therefore he said to the Father, \"Now my soul is troubled. And what shall I say? Father, save me from this hour.\" But for this reason I came to this hour. \"All day long they surrounded me together.\" Here he mentioned the day of the passion, on which all together—high priests, elders, Pharisees, scribes, and the people of the Jews—surrounded him. Matthew also makes this clear, when all were gathered and Pilate inquired, \"Whom do you wish me to release to you?\" \"You have removed from me a friend and a neighbor, and my acquaintances from misery.\" He speaks of Peter; for he was a friend because of his discipleship. You will know this from the Lord saying, \"I no longer call you servants, but friends.\" He calls him \"neighbor\" because of the very fervent and intense faith; and \"acquaintances\" refers to all the apostles. For they knew him above all, as you have heard him saying in the Gospels, \"Righteous Father, and the world did not know you; but I knew you, and they knew that you sent me.\" Yet, because of the misery of the passion, for a time all were removed.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὰ φόβητρα τὰ κατὰ τοῦ πρωτοπλάστου ἀνθρώπου λέγει","severity":"info","text":"The phrase 'Your terrors have troubled me' (Ps 87:16 LXX) is interpreted as referring to the threats against the first-formed man (Adam), linking the psalm to protological events.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου","severity":"info","text":"This quotation (Ps 87:17 LXX) is used to illustrate the psalmist's distress, which Hesychius applies to Christ's passion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Νῦν ἡ ψυχή μου τετάρακται","severity":"info","text":"The phrase 'Now my soul is troubled' echoes Ps 87:18 LXX, and Hesychius adds a direct address to the Father, 'save me from this hour', not found in the psalm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅλην τὴν ἡμέραν περιέσχον με ἅμα","severity":"info","text":"This line (Ps 87:19 LXX) is interpreted as referring to the day of the passion, when all groups surrounded Christ, with a parallel to Matthew's account of Pilate's inquiry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐμάκρυνας ἀπ’ ἐμοῦ φίλον καὶ πλησίον","severity":"info","text":"This verse (Ps 87:20 LXX) is interpreted as referring to Peter (friend and neighbor) and the apostles (acquaintances), with a citation of Jesus saying 'I no longer call you servants, but friends' (cf. John 15:15).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πάτερ δίκαιε, καὶ ὁ κόσμος σε οὐκ ἔγνω· ἐγὼ δέ σε ἔγνων","severity":"info","text":"Hesychius attributes this saying to Christ in the Gospels, but it is not a direct quotation; it may reflect a variant tradition or a conflation of Johannine themes (cf. John 17:25).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Πάτερ δίκαιε, καὶ ὁ κόσμος σε οὐκ ἔγνω' is not a known canonical verse; it may be a paraphrase or from a non-canonical source.","The identification of 'friend and neighbor' with Peter is an interpretive choice, not explicit in the psalm."],"confidence":"high","notes":[]},{"i":198,"ref":"p198","source":"Οὐκ αὐτοῖς δὲ τοῦτο, ἀλλὰ τῷ Πατρὶ λογίζεται. Ὑπερέβαινε γὰρ αὐτῶν τὴν δύναμιν τοῦ σταυροῦ τὸ μυστήριον Βουλῇ δὲ τοῦτο Πατρὸς καὶ εὐδοκίᾳ ἐπράττετο.\n\nΣυνέσεως Αἰθὰμ τῷ Ἰσραηλίτῃ. Ψαλμὸς πηʹ.\n\nαʹ. Ἕτερος οὗτος ψαλτῳδὸς παρ’ ἐκεῖνον τὸν διὰ τῆς ἐπιγραφῆς τοῦ ὀγδοηκοστοῦ ἑβδόμου ψαλμοῦ δηλωθέντα καθέστηκεν. Ὁ μὲν γὰρ Αἰμάν, Αἰθὰμ δὲ οὗτος εἴρηται. Συγγενεῖς δὲ ἵσως ἢ πολῖται· διόπερ ἑκάτερος αὐτῶν Ἰσραηλίτης ὠνόμασται, ἀπὸ τοῦ τόπου τοῦτο λαχόντες, ἢ συγγενείας, λέγεσθαι. Συνέσεως δὲ καὶ ὁ παρὼν ψαλμὸς ἐπιγέγραπται· περὶ μεγάλων γὰρ καὶ τῆς περὶ Θεοῦ συνέσεως δεδομένων τὰ τῇ παρούσῃ προφητείᾳ προσκείμενα· Τὰ ἐλέη σου, Κύριε, εἰς τὸν αἰῶνα ᾄσομαι. Αἰῶνα τὸν παρόντα λέγει. Ἐνταῦθα οὐ μονοειδῆ ἔλεον, πολλὰ ἡμῖν εἴδη φιλανθρωπίας ἔνευσε, τὸ βάπτισμα, τὴν μετάνοιαν, τὴν ἐλεημοσύνην, ὧν ἑκάστῳ χρησάμενος ὁ ἁμαρτωλός, ἐλέου τυχεῖν καὶ συμπαθείας δύναται. Εἰς γενεὰν καὶ γενεὰν ἀπαγγελῶ τὴν ἀλήθειάν σου ἐν τῷ στόματί μου. Εἰς γενεὰν καὶ γενεάν, τὴν παροῦσαν δηλαδὴ καὶ τὴν μέλλουσαν· ἐν ἑκατέρᾳ γὰρ ἀλήθειαν τοῦ Θεοῦ διηγούμεθα. νῦν μὲν αὐτὴν ἀπὸ τῆς Γραφῆς τῆς θεοπνεύστου μανθάνοντες, ὕστερον δὲ αὐτοῖς παραλαμβάνοντες ἔργοις, καὶ σαφῆ τὴν ἀλήθειαν ἐν τῷ κριτηρίῳ λάμπουσαν τῷ ἡμετέρῳ βλέποντες, ὅτε τὴν ἀντιμισθίαν ἕκαστος τῶν ἔργων τῶν οἰκείων κομίζεται. Ἀλλὰ τίνος χάριν τὸν μὲν ἔλεον τῷ νῦν αἰῶνι, τὴν δὲ ἀλήθειαν καὶ τῷ νῦν ἀποκληροῖ καὶ τῷ μέλλοντι, δείκνυσι τὰ ἑπόμενα. Ὅτι εἶπας, εἰς τὸν αἰῶνα ἔλεος οἰκοδομηθήσεται ἐν τοῖς οὐρανοῖς· ἑτοιμασθήσεται ἡ ἀλήθειά σου.","english":"He does not attribute this to them, but to the Father. For the mystery of the cross surpassed their power. But this was done by the Father's will and good pleasure.\n\nOf Understanding, to Aitham the Israelite. Psalm 88.\n\n1. This is a different psalmist from the one indicated by the inscription of the eighty-seventh psalm. For that one was Haiman, but this one is called Aitham. They are perhaps relatives or fellow citizens; therefore each of them is named Israelite, receiving this designation from place or kinship. The present psalm is also inscribed \"Of Understanding\"; for the matters set forth in this prophecy concern great things requiring understanding of God: \"Your mercies, Lord, I will sing forever.\" He means the present age. Here he indicates not a single form of mercy, but many kinds of philanthropy: baptism, repentance, almsgiving, by each of which the sinner can obtain mercy and compassion. \"To generation and generation I will proclaim your truth in my mouth.\" To generation and generation, that is, the present and the future; for in each we recount the truth of God. Now we learn it from the divinely inspired Scripture, later we receive it through deeds themselves, and we see the truth shining clearly in our own judgment, when each receives the recompense of his own works. But why he assigns mercy to the present age, and truth to both the present and the future, the following shows: \"Because you said, mercy will be built forever in the heavens; your truth will be prepared.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Συνέσεως Αἰθὰμ τῷ Ἰσραηλίτῃ. Ψαλμὸς πηʹ.","severity":"info","text":"The superscription introduces a new psalm (88) and a new psalmist, Aitham, distinguishing him from Haiman of Psalm 87.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Συνέσεως","severity":"info","text":"The genitive 'Of Understanding' (Συνέσεως) is a standard psalm title in the Septuagint, indicating a didactic or wisdom psalm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Αἰθὰμ τῷ Ἰσραηλίτῃ","severity":"info","text":"Aitham the Israelite is a figure from 1 Kings 4:31, where he is said to be wiser than all men; Hesychius here treats him as a historical psalmist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὰ ἐλέη σου, Κύριε, εἰς τὸν αἰῶνα ᾄσομαι","severity":"info","text":"This phrase echoes Psalm 88:1 LXX, which Hesychius interprets as referring to the present age and enumerating forms of divine mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Εἰς γενεὰν καὶ γενεὰν ἀπαγγελῶ τὴν ἀλήθειάν σου","severity":"info","text":"Hesychius interprets 'to generation and generation' as both present and future ages, where truth is learned from Scripture and later confirmed by deeds and judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ὅτι εἶπας, εἰς τὸν αἰῶνα ἔλεος οἰκοδομηθήσεται ἐν τοῖς οὐρανοῖς· ἑτοιμασθήσεται ἡ ἀλήθειά σου","severity":"caution","text":"The final sentence is fragmentary and may be a quotation or paraphrase; the text breaks off without completing the argument about mercy and truth.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Aitham and his relation to Haiman is left vague ('perhaps relatives or fellow citizens').","The final clause is incomplete, making the intended contrast between mercy and truth uncertain."],"confidence":"high","notes":[]},{"i":199,"ref":"p199","source":"Θεοῦ, φησίν, ἀπόφασις ἑκάτερον τῶν εἰρημένων καθέστηκε. Τίς αὕτη καὶ ποία; Ἡ τάχα τοῦ Θεοῦ τὸ κήρυγμα· Μετανοεῖτε· ἤγγικε γὰρ ἡ βασιλεία τῶν οὐρανῶν. Ἐπείγοντος γὰρ ὑπῆρχε τὸ ῥῆμα, καὶ ἁμαρτωλῶν μετάνοιαν ἐπισπεύδοντος. Διόπερ λέγει, Μετανοεῖτε. Ἐπειδὴ νῦν χώραν ἔχει τὸ ἔλεος, καὶ ἐνταῦθα τὴν ἐφ’ ἡμῖν φιλανθρωπίαν ὁ τῆς ἡμετέρας σωτηρίας ἀρχιτέκτων ᾠκοδόμησεν· εἶτα τοῦτο σφραγίζων ἐπήγαγεν, Ἤγγικε γὰρ ἡ βασιλεία τῶν οὐρανῶν· δεικνὺς ὡς ἐὰν ἡ βασιλεία τῶν οὐρανῶν ἐπιστῇ, οὐκέτι χώραν ἡ μετάνοια κέκτηται, ἐπειδὴ ἐν τοῖς οὐρανοῖς τὴν ἀλήθειαν ὁ κριτὴς τὴν οἰκείαν ἡτοίμασεν· ἀλήθεια δὲ κριτοῦ, πάσης χωρὶς προσπαθείας τὴν κρίσιν διεξέρχεται. Πῶς δὲ ἄρα τὸ ἕλεος οἰκοδομεῖται, τουτέστι, κατασκευάζεται, καὶ πῶς ἡ ἀλήθεια ἐν οὐρανοῖς ἑτοιμάζεται; Ὁδηγουμένης δηλονότι τῆς κρίσεως· ἀλλὰ διὰ τῆς τοῦ Χριστοῦ παρουσίας ἑκάτερον· διόπερ αὐτὴν τοῖς ἑξῆς ἐπιφέρει σαφέστατα. Διεθέμην διαθήκην τοῖς ἐκλεκτοῖς μου. Ποίαν; Τὴν εὐαγγελικήν, περὶ ἧς Ἱερεμίας ὁ προφήτης ἐξέθετο· Ἰδοὺ ἡμέραι ἔρχονται, λέγει Κύριος, καὶ διαθήσομαι τῷ οἴκῳ Ἰσραὴλ καὶ τῷ οἴκῳ Ἰούδα διαθήκην καινήν· οὐ κατὰ τὴν διαθήκην, ἣν διεθέμην τοῖς πατράσιν ὑμῶν, ἐν ἡμέρᾳ ἐπιλαμβανομένου μου τῆς χειρὸς αὐτῶν, ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Αἰγύπτου. Καὶ τίς ταύτης τῆς διαθήκης μεσίτης γίνεται; Ὤμοσα Δαυῒδ τῷ δούλῳ μου· ἕως τοῦ αἰῶνος ἑτοιμάσω τὸ σπέρμα σου, καὶ οἰκοδομήσω εἰς γενεὰν καὶ γενεὰν τὸν θρόνον σου. Ὁρᾷς τὸν ἐκ σπέρματος Δαυῒδ ταύτης μεσίτην τῆς διαθήκης τυγχάνοντα. Οὐ μὴν σχεδιάζει, φησί, τὸ μυστήριον, εὐτρεπίζει δὲ ἄνω.","english":"Of God, he says, each of the things spoken has become a decree. What is this and of what sort? It is perhaps the proclamation of God: Repent, for the kingdom of heaven has drawn near. For the saying was urgent, hastening the repentance of sinners. Therefore he says, Repent. Since now mercy has place, and here the architect of our salvation built the philanthropy that is in our power; then, sealing this, he added, For the kingdom of heaven has drawn near, showing that if the kingdom of heaven arrives, repentance no longer has place, because in the heavens the judge has prepared his own truth; and the truth of a judge conducts judgment without any partiality. How then is mercy built, that is, constructed, and how is truth prepared in the heavens? Evidently by the guidance of judgment; but each is accomplished through the coming of Christ; therefore he brings this forward most clearly in what follows. I have established a covenant with my elect. What kind? The evangelical covenant, concerning which the prophet Jeremiah set forth: Behold, days are coming, says the Lord, and I will make a new covenant with the house of Israel and the house of Judah; not according to the covenant which I made with your fathers, on the day when I took them by the hand to lead them out of the land of Egypt. And who becomes the mediator of this covenant? I swore to David my servant: I will prepare your seed for eternity, and I will build your throne for generation after generation. You see that the one from the seed of David is the mediator of this covenant. He does not, he says, improvise the mystery, but prepares it above.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Θεοῦ, φησίν, ἀπόφασις ἑκάτερον τῶν εἰρημένων καθέστηκε","severity":"info","text":"Hesychius interprets the preceding verses as a divine decree, linking repentance and the approach of the kingdom of heaven.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μετανοεῖτε· ἤγγικε γὰρ ἡ βασιλεία τῶν οὐρανῶν","severity":"info","text":"The phrase 'Repent, for the kingdom of heaven has drawn near' echoes a common prophetic call, though not a direct biblical quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Διεθέμην διαθήκην τοῖς ἐκλεκτοῖς μου","severity":"info","text":"Hesychius cites a covenant with the elect, then parallels it with Jeremiah's new covenant (Jer 31:31 LXX) and the Davidic promise (Ps 89:4 LXX).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἱερεμίας ὁ προφήτης ἐξέθετο","severity":"info","text":"The reference to Jeremiah's 'new covenant' (Jer 31:31 LXX) is a key messianic prooftext in early Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὁδηγουμένης δηλονότι τῆς κρίσεως","severity":"info","text":"Hesychius structures the argument around the interplay of mercy and truth, leading to the coming of Christ as mediator.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σχεδιάζει","severity":"info","text":"The verb σχεδιάζω ('improvise') contrasts with εὐτρεπίζω ('prepare'), emphasizing divine foreordination over spontaneity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'elect' in the covenant is not specified; Hesychius likely refers to the faithful or the Davidic line.","The phrase 'I swore to David my servant' is a paraphrase of Ps 89:4 LXX, but the exact wording varies."],"confidence":"high","notes":[]},{"i":200,"ref":"p200","source":"Βουλὴ γὰρ ἦν ἀρχαία ἀληθινὴ τοῦ Σωτῆρος ἡ ἄφιξις. Ὅθεν τοῦ Δαυῒδ τὸ σπέρμα εἰς τὸν αἰῶνα ἑτοιμάζειν ὑπέσχετο. Λέγει δὲ τὸν Χριστόν, περὶ οὗ καὶ Παῦλος Ῥωμαίοις ἐπέστελλε· Παῦλος δοῦλος Ἰησοῦ Χριστοῦ, κλητὸς ἀπόστολος, ἀφωρισμένος εἰς Εὐαγγέλιον Θεοῦ, ὃ προεπηγγείλατο ἐν Γραφαῖς ἁγίαις, περὶ τοῦ Υἱοῦ αὐτοῦ τοῦ γεννωμένου ἐκ σπέρματος Δαυῒδ κατὰ σάρκα. Τοῦτον τὸν θρόνον, δηλαδὴ τὴν βασιλείαν, εἰς γενεὰν καὶ γενεὰν οἰκοδομεῖν ὁ Θεὸς ἐπαγγέλλεται. Ὁ γὰρ ἐκ σπέρματος Δαυῒδ κατὰ σάρκα γεννώμενος, πρὸς τῇ παρούση βασιλείᾳ, καὶ τὴν μέλλουσαν κέκτηται, εἰς ὃν οὕτω καὶ Δανιὴλ ἐξέθετο· Καὶ αὐτῷ ἐδόθη ἡ τιμὴ καὶ ἡ ἀρχὴ καὶ ἡ βασιλεία· πάντες λαοί, φυλαί, γλῶσσαι δουλεύσουσιν αὐτῷ· ἡ βασιλεία αὐτοῦ βασιλεία αἰώνιος, καὶ ἡ ἐξουσία αὐτοῦ, ἥτις οὐ διαφθείρεται. Διάψαλμα μέσον τὸ Πνεῦμα ἐπήγαγεν, ἐπειδὴ τὸν λόγον εἰς τὸ τοῦ προφήτου μετέστησε πρόσωπον. Ἐξομολογήσονται οἱ οὐρανοὶ τὰ θαυμάσιά σου, κύριε· καὶ γὰρ τὴν ἀλήθειάν σου ἐν Ἐκκλησίᾳ ἁγίων. Οὐρανοὺς τοὺς φρονοῦντας νόησον τὰ οὐράνια. Ὁ γὰρ τοιοῦτος ἄνθρωπος, οὐράνιος καὶ παρὰ Παύλου λέγεται. Διόπερ ἀλλαχοῦ αὐτὸς οὗτος ὁ προφήτης φησίν· Οἱ οὐρανοὶ διηγοῦνται δόξαν Θεοῦ· τοὺς ἀποστόλους, ὥσπερ καὶ νῦν, αἰνιττόμενος. Οὗτοι γὰρ ἐξομολογοῦνται, τουτέστι, μετ’ εὐχαριστίας ἀπαγγέλλουσι τοῦ Θεοῦ τὰ θαυμάσια καὶ τὴν ἀλήθειαν ἐν Ἐκκλησίᾳ ἁγίων. Τίνων; Τῶν ἐν Ἱερουσαλήμ· ὅπερ Λουκᾶς περὶ Βαρνάβα καὶ Παύλου σαφῶς ἐν ταῖς ἀποστολικαῖς ἱστόρησε Πράξεσιν, ἡνίκα συνήχθησαν οἱ ἀπόστολοι καὶ οἱ πρεσβύτεροι περὶ τοῦ προκειμένου σκοπῆσαι ζητήματος·","english":"For it was an ancient and true plan, the arrival of the Savior. Hence he promised to prepare the seed of David for eternity. He speaks of Christ, about whom also Paul wrote to the Romans: Paul, slave of Jesus Christ, called apostle, set apart for the Gospel of God, which he previously promised in the holy Scriptures, concerning his Son who is born from the seed of David according to the flesh. This throne, that is, the kingdom, God promises to build for generation after generation. For he who is born from the seed of David according to the flesh possesses, in addition to the present kingdom, also the future one, concerning whom Daniel also set forth thus: And to him were given honor and dominion and the kingdom; all peoples, tribes, tongues will serve him; his kingdom is an eternal kingdom, and his authority, which is not destroyed. The Spirit inserted a diapsalma in the middle, since he transferred the speech to the person of the prophet. The heavens will confess your wonders, Lord; and indeed your truth in the assembly of saints. Understand heavens as those who contemplate heavenly things. For such a person is called heavenly also by Paul. Therefore elsewhere this same prophet says: The heavens proclaim the glory of God, hinting at the apostles, as also now. For these confess, that is, with thanksgiving they announce the wonders of God and the truth in the assembly of saints. Of whom? Of those in Jerusalem; which Luke clearly recorded about Barnabas and Paul in the apostolic Acts, when the apostles and the elders gathered to consider the question at hand.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παῦλος δοῦλος Ἰησοῦ Χριστοῦ, κλητὸς ἀπόστολος, ἀφωρισμένος εἰς Εὐαγγέλιον Θεοῦ","severity":"info","text":"Hesychius attributes to Paul's Epistle to the Romans a phrase not found verbatim there; it may conflate Rom 1:1 and 1:14 or reflect a traditional formula.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ αὐτῷ ἐδόθη ἡ τιμὴ καὶ ἡ ἀρχὴ καὶ ἡ βασιλεία· πάντες λαοί, φυλαί, γλῶσσαι δουλεύσουσιν αὐτῷ· ἡ βασιλεία αὐτοῦ βασιλεία αἰώνιος","severity":"info","text":"This citation of Daniel is not found in the Septuagint or Theodotion; it may be a loose paraphrase or from a variant tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Διάψαλμα","severity":"info","text":"Hesychius interprets the Hebrew musical term diapsalma (selah) as a marker of a change in speaker, here from the Spirit to the prophet.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐν Ἐκκλησίᾳ ἁγίων· Τίνων; Τῶν ἐν Ἱερουσαλήμ","severity":"info","text":"Hesychius identifies the 'assembly of saints' with the Jerusalem church, referencing Acts 15 (the Apostolic Council) as a historical event involving Barnabas and Paul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διάψαλμα μέσον τὸ Πνεῦμα ἐπήγαγεν","severity":"info","text":"Hesychius notes a structural shift: the Spirit inserts a diapsalma to mark the transition from divine speech to the prophet's voice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Οὐρανοὺς τοὺς φρονοῦντας νόησον τὰ οὐράνια","severity":"info","text":"Hesychius interprets 'heavens' as contemplative persons, a spiritual exegesis paralleled in Paul (cf. 1 Cor 2:14) and in the same prophet's earlier verse.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Daniel citation is uncertain; it may be a paraphrase or from a non-canonical version.","The Pauline quotation is not verbatim from Romans; its exact source is unclear."],"confidence":"high","notes":[]},{"i":201,"ref":"p201","source":"φησὶ γὰρ οὕτως· Ἐσίγησε δὲ ἅπαν τὸ πλῆθος, καὶ ἤκουον Βαρνάβα καὶ Παύλου ἐξηγουμένων, ὅσα ἐποίησεν ὁ Θεὸς σημεῖα καὶ τέρατα ἐν τοῖς ἔθνεσι δι’ αὐτῶν. Ὅτι τίς ἐν νεφέλαις ἰσωθήσεται τῷ Κυρίῳ; Περὶ τῶν ἀγγέλων τῶν ἐν ὕψει τεταγμένων δυνάμεων. Ὁμοιωθήσεται τῷ Κυρίῳ ἐν υἱοῖς Θεοῦ. Ἐνταῦθα τὴν σύγκρισιν ἐπὶ τῶν ἁγίων ἐξέλαβεν· ἀλλ’ ὅμως οὔτε ἄγγελος οὔτε ἅγιος πρὸς τὸν ποιητὴν δύναται τὸν ἐπὶ πάντων κρίνεσθαι. Καλῶς δὲ ἐπὶ μὲν τῶν ἀγγέλων ἔταξεν, Ἰσωθήσεται, ἐπειδὴ ἀσώματοι καὶ αὐτοὶ χρηματίζουσιν· ἀλλ’ ὅμως οὐκ ἔχουσι πρὸς Θεὸν τὴν ἰσότητα, ἐν τόποις ὄντες, καὶ περιγραφὰς ἔχοντες· ὅθεν καὶ πλῆθος τυγχάνουσιν ἄπειρον· ἐπὶ δὲ τῶν ἁγίων τὸ Ὁμοιωθήσεται. Εἰ γὰρ καὶ τὴν ὁμοίωσιν ἣν ἔλαβον παρὰ τοῦ Θεοῦ τὴν εἰκόνα φυλάξοντες σώζουσιν, ἀλλὰ ἐκ μέρους αὕτη καὶ παρὰ Θεοῦ δοθεῖσα· ὥστε ἀνόμοιος καὶ κατὰ τοῦτο ἡ σύγκρισις. Ὁ γὰρ λαβὼν πῶς ἔσται τῷ δεδωκότι ὅμοιος, ἀφελέσθαι τὸ δοθὲν ἐξουσίαν ἔχοντι; Ὁ Θεός, ἐνδοξαζόμενος ἐν βουλῇ ἁγίων, μέγας καὶ φοβερός ἐστιν ἐπὶ πάντας τοὺς περικύκλῳ αὐτοῦ.","english":"For he speaks thus: \"The whole multitude fell silent, and they listened to Barnabas and Paul expounding all the signs and wonders that God had wrought among the Gentiles through them.\" For who in the clouds shall be made equal to the Lord? Concerning the angels, the powers stationed in the height. He shall be made like the Lord among the sons of God. Here he understood the comparison with reference to the saints; but nevertheless neither angel nor saint can be judged in comparison with the Creator who is over all. And he fittingly used \"shall be made equal\" in the case of the angels, since they too are incorporeal; but nevertheless they do not have equality with God, being in places and having circumscriptions, whence they also happen to be an infinite multitude; and in the case of the saints, \"shall be made like.\" For even if they preserve the likeness which they received from God, guarding the image, yet this is partial and given by God; so that the comparison is also dissimilar in this respect. For how can the receiver be like the giver, when the giver has the power to take away what was given? God, being glorified in the council of saints, is great and fearful to all those around him.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐσίγησε δὲ ἅπαν τὸ πλῆθος, καὶ ἤκουον Βαρνάβα καὶ Παύλου ἐξηγουμένων","severity":"info","text":"This passage echoes Acts 15:12-13, where the multitude listens to Barnabas and Paul recounting God's works among the Gentiles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τίς ἐν νεφέλαις ἰσωθήσεται τῷ Κυρίῳ","severity":"info","text":"This phrase alludes to Psalm 88:7 (LXX 89:7), 'Who in the clouds will be equal to the Lord?'—a rhetorical question on divine uniqueness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἰσωθήσεται","severity":"info","text":"The verb 'shall be made equal' (ἰσωθήσεται) is used for angels, implying a potential equality that is ultimately denied, contrasting with 'Ὁμοιωθήσεται' (shall be made like) for saints.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ὁμοιωθήσεται","severity":"info","text":"The verb 'shall be made like' (Ὁμοιωθήσεται) applies to saints, indicating a partial likeness to God, not full equality, as the receiver cannot equal the giver.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βαρνάβα καὶ Παύλου","severity":"info","text":"Barnabas and Paul are key figures in early Christian mission, as in Acts; Hesychius uses their example to illustrate divine signs among Gentiles, linking to Psalm commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐνταῦθα τὴν σύγκρισιν ἐπὶ τῶν ἁγίων ἐξέλαβεν","severity":"info","text":"Hesychius shifts from a literal reading of the Psalm to an allegorical interpretation, comparing angels and saints in relation to God, a common exegetical move.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which Psalm verse is being commented on; the allusion to 'Who in the clouds' is likely Psalm 88:7 (LXX), but the exact reference is ambiguous.","The phrase 'Ἐσίγησε δὲ ἅπαν τὸ πλῆθος' may be a direct quote from an apocryphal Acts or a lost source, not canonical Acts, leaving its origin uncertain."],"confidence":"high","notes":[]},{"i":202,"ref":"p202","source":"βʹ. Ἐπεὶ καὶ σφόδρα χαίρει τῇ τῶν ἁγίων συναγωγῇ, καὶ δόξαν αὐτὴν οἰκείαν λογίζεται· φοβερὸς ὅμως ἐπ’ αὐτοῖς ἐστιν. Οὗτοι γὰρ αὐτοῦ κύκλῳ διὰ τὸ ἐγγίζειν τῇ κατὰ τὸν ἁγιασμὸν πολιτείᾳ τυγχάνουσι· φοβερὸς δὲ ἐπ’ αὐτοῖς ἐστιν, ὅταν ἁμαρτάνωσιν· ὡς δικαίοις μηδαμῶς χαριζόμενος· μᾶλλον δὲ φοβερὸς καὶ μὴ ἁμαρτάνουσιν, ὥστε τὸν Ἰὼβ πρὸς αὐτὸν λέγειν· Ἀπόστησον ἀπ’ ἐμοῦ τὴν χεῖρά σου· καὶ ὁ φόβος σου μή με στροβείτω. Φοβεῖ δὲ οὐ μισῶν, ἀλλὰ φειδόμενος. Μακάριοι γὰρ πάντες οἱ φοβούμενοι τὸν Κύριον. Ὁ Θεὸς τῶν δυνάμεων, τίς ὅμοιός σοι; Συνεχῶς ταύτην ἐπιλέγει τὴν φωνὴν οὐκ ἐρωτῶν ὁ προφήτης, ἀλλ’ ἐκπληττόμενος, καὶ τὸ ἀπαράβλητον τοῦ Θεοῦ διηγούμενος. Ὅθεν αὐτὸν οὐχ ἁπλῶς Κύριον, ἀλλὰ καὶ Θεὸν δυνάμεων προσηγόρευσεν· οἷον ἀγγέλων, ἀρχαγγέλων, ἢ καὶ εἴ τινες ἄλλαι δυνάμεις ἀφ’ ἡμῶν κεκρυμμέναι τυγχάνουσιν· ὧν ἑκάστη παρὰ Θεοῦ κυριεύεται. Πῶς τοίνυν ὁμοιωθῆναι τῷ Δεσπόζοντι δύνανται; Δυνατὸς εἶ, Κύριε, καὶ ἡ ἀλήθειά σου κύκλῳ σου. Εἶπε τὴν τοῦ Θεοῦ τὴν τῶν δημιουργημάτων ὑπεροχήν· ἰδοὺ καὶ τὴν πρὸς τὸν Υἱὸν διηγεῖται ἰσότητα· μή ποτε καὶ τὸν Υἱὸν τῷ Πατρὶ φαντασθῇς, καθάπερ τινὲς τῶν ἀσεβούντων, ἀνόμοιον, ὃν ἀλήθειαν μὲν τοῦ Πατρὸς προσηγόρευσεν, ὡς ἐξ αὐτοῦ προερχόμενον· κύκλῳ δὲ πάλιν τοῦ Πατρὸς εἶναί φησιν, ἐπειδὴ μόνος τοῦ Πατρὸς ὁ Υἱὸς χωρητικὸς καθέστηκεν. Ἐγὼ γάρ, φησιν, ἐν τῷ Πατρί, καὶ ὁ Πατὴρ ἐν ἐμοί. Χωρητικὸς δὲ ὡς μέγας μεγάλου, ὡς δυνατὸς δυνατοῦ. Τούτου γὰρ χάριν, Δυνατὸς εἶ, Κύριε, πρὸς τὸν Πατέρα λέγων, εἶτα ἐπήγαγε· Καὶ ἡ ἀλήθειά σου κύκλῳ σου·","english":"2. For he greatly rejoices in the gathering of the saints and considers it his own glory; yet he is fearsome toward them. For these are around him because they draw near to the life of sanctification; but he is fearsome toward them when they sin, as one who grants no favor to the righteous; rather, he is fearsome even when they do not sin, so that Job says to him: \"Remove your hand from me, and let your fear not trouble me.\" He inspires fear not from hatred, but from mercy. For blessed are all who fear the Lord. \"God of powers, who is like you?\" The prophet repeatedly utters this phrase not as a question, but in astonishment, describing the incomparability of God. Hence he addressed him not simply as Lord, but also as God of powers—that is, of angels, archangels, or any other powers hidden from us, each of which is ruled by God. How then can they be likened to the one who rules? \"You are mighty, Lord, and your truth is around you.\" He spoke of God's transcendence over creation; behold, he also describes equality with the Son—lest you imagine the Son as unlike the Father, as some of the impious do, whom he called the truth of the Father, as proceeding from him; and he says that the Son is again around the Father, because the Son alone is capable of containing the Father. For, he says, \"I am in the Father, and the Father is in me.\" And he is capable of containing as great of the great, as mighty of the mighty. For this reason, saying \"You are mighty, Lord\" to the Father, he then added: \"And your truth is around you.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"φοβερὸς ... ἐπ’ αὐτοῖς ἐστιν","severity":"info","text":"Hesychius explains that God is fearsome toward the saints not from hatred but from mercy, a paradoxical theme common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀπόστησον ἀπ’ ἐμοῦ τὴν χεῖρά σου· καὶ ὁ φόβος σου μή με στροβείτω","severity":"info","text":"This is a paraphrase of Job 13:21 (LXX), where Job asks God to remove his hand and not let fear trouble him.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δυνατὸς εἶ, Κύριε, καὶ ἡ ἀλήθειά σου κύκλῳ σου","severity":"info","text":"This echoes Psalm 88:9 (LXX) and is used by Hesychius to discuss the Son as the truth of the Father, a Trinitarian interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐγὼ γάρ, φησιν, ἐν τῷ Πατρί, καὶ ὁ Πατὴρ ἐν ἐμοί","severity":"info","text":"This is a citation of John 10:38 (or a similar Johannine phrase), used to support the Son's containment of the Father, a key point in anti-Arian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"καθάπερ τινὲς τῶν ἀσεβούντων, ἀνόμοιον","severity":"info","text":"Hesychius refutes those who consider the Son unlike the Father, likely referring to Arian or Anomoean positions, common in 4th–5th century debates.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"βʹ","severity":"info","text":"The passage is numbered βʹ (2), indicating a sequential exegetical note within the commentary, typical of Hesychius's structured format.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κύκλῳ σου' (around you) is interpreted spatially and theologically, but its exact referent in the psalm context is ambiguous; Hesychius reads it as describing the Son's relation to the Father."],"confidence":"high","notes":[]},{"i":203,"ref":"p203","source":"ἵνα μάθῃς μέγιστον μὲν τὸν Πατέρα καὶ δυνατόν, καὶ μηδένα πρὸς αὐτὸν παραβάλλεσθαι· ἴσον δὲ ὅμως ἑαυτῷ τὸν Υἱόν, ὥστε καὶ κύκλῳ λέγεσθαι. Σὺ δεσπόζεις τοῦ κράτους τῆς θαλάσσης, τὸν δὲ σάλον τῶν κυμάτων αὐτῆς σὺ καταπραΰνεις. Ἀπὸ τῶν ἀοράτων εἰς τὰ ὁρατὰ τὴν τοῦ Θεοῦ δοξολογίαν μεταστήσας, ἀναγκαίως τῆς θαλάσσης ὡς φοβερᾶς ἐμνημόνευσεν· ἧς τοσοῦτον δεσπόζει, ὥστε ψάμμον αὐτῇ κατέστησεν ὅριον· πραΰνει δὲ αὐτῆς τὸν σάλον καὶ καταστέλλει τὰ κύματα, ἀναλαμβάνων τοὺς ἀνέμους, οἵπερ αὐτὴν φυσῶντες ἐξαίρουσιν. Σὺ ἐταπείνωσας ὡς τραυματίαν ὑπερήφανον. Τὸν διάβολον λέγει· ἐξ ὑπερηφανίας γὰρ τραυματίας ἐγένετο, καὶ τούτου χάριν ἀπὸ τῶν ἄνω χωρίων εἰς τὴν γῆν καταβληθεὶς τεταπείνωται, ὥστε καὶ ποσὶν ἁγίων πατεῖσθαι καὶ συντρίβεσθαι· καθάπερ ὁ Παῦλος Ῥωμαίοις ἐπέστελλεν· Ὁ δὲ Θεὸς τῆς εἰρήνης συντρίψει τὸν Σατανᾶν ὑπὸ τοὺς πόδας ὑμῶν ἐν τάχει. Ἐν τῷ βραχίονι τῆς δυνάμεώς σου διεσκόρπισας τοὺς ἐχθρούς σου. Βραχίων τῆς τοῦ Θεοῦ δυνάμεως ὁ Χριστός. Οὕτως γὰρ Ἡσαΐας λέγει· Κύριε. τίς ἐπίστευσε τῇ ἀκοῇ ἡμῶν; καὶ ὁ βραχίων Κυρίου τίνι ἀπεκαλύφθη; Οὗτος τοὺς ἐχθροὺς τοῦ Θεοῦ τοὺς Ἰουδαίους διεσκόρπισε· περὶ ὧν ὁ προφήτης εἰσήγαγε λέγοντα· Εἰς ἐχθροὺς ἐγένοντο. Ἐσκόρπισε δὲ καθελὼν τὸν τόπον, ἐν ᾧ τὰ τῆς λατρείας αὐτοῖς κατὰ τὸ γράμμα ἐτύγχανε. Σοί εἰσιν οἱ οὐρανοί, καὶ σή ἐστιν ἡ γῆ. Δῆλον ἀφ’ ὧν μόνος αὐτοῖς ὡς βούλεται κέχρηται. Τὴν οἰκουμένην καὶ τὸ πλήρωμα αὐτῆς σὺ ἐθεμελίωσας. Πλήρωμα τῆς οἰκουμένης ὁ ἄνθρωπος.","english":"so that you may learn that the Father is greatest and powerful, and that no one is to be compared to him; yet the Son is equal to him, so that he is even said to be around him. You rule the power of the sea, and you calm the tossing of its waves. Having transferred the doxology of God from the invisible to the visible, he necessarily mentioned the sea as fearsome; over it you rule so greatly that you set sand as its boundary; you calm its tossing and still its waves, taking up the winds that blow upon it and raise it up. You humbled the proud one as a wounded man. He speaks of the devil; for he became wounded from pride, and because of this, having been cast down from the upper regions to the earth, he is humbled, so that he is even trodden upon and crushed by the feet of saints; just as Paul wrote to the Romans: The God of peace will crush Satan under your feet quickly. In the arm of your power you scattered your enemies. The arm of the power of God is Christ. For thus Isaiah says: Lord, who believed our hearing? and to whom was the arm of the Lord revealed? This one scattered the enemies of God, the Jews, concerning whom the prophet introduced him saying: They became enemies. He scattered them by destroying the place where their worship according to the letter took place. The heavens are yours, and the earth is yours. This is clear from the fact that he alone uses them as he wishes. You founded the inhabited world and its fullness. The fullness of the inhabited world is man.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κύκλῳ λέγεσθαι","severity":"info","text":"The phrase 'to be said to be around him' reflects a theological claim of the Son's co-equality with the Father, while maintaining subordination in order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σὺ ἐταπείνωσας ὡς τραυματίαν ὑπερήφανον","severity":"info","text":"The reference to the devil as a 'wounded man' from pride echoes Isaiah 14:12-15 LXX, where the king of Babylon is humbled.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ δὲ Θεὸς τῆς εἰρήνης συντρίψει τὸν Σατανᾶν","severity":"info","text":"The citation of Paul's letter to the Romans is not found in the canonical text; it may be a lost or apocryphal Pauline tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριε. τίς ἐπίστευσε τῇ ἀκοῇ ἡμῶν; καὶ ὁ βραχίων Κυρίου τίνι ἀπεκαλύφθη;","severity":"info","text":"This Isaiah quotation is not verbatim in the LXX; it may be a paraphrase or from a variant textual tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν τόπον, ἐν ᾧ τὰ τῆς λατρείας αὐτοῖς κατὰ τὸ γράμμα ἐτύγχανε","severity":"info","text":"The 'place where their worship according to the letter took place' likely refers to the Jerusalem Temple, destroyed in 70 CE, a common Christian polemical trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πλήρωμα","severity":"info","text":"Here 'fullness' of the inhabited world is glossed as 'man', reflecting a theological anthropology where humanity completes creation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'prophet' who introduced the enemies as Jews is unclear; possibly a reference to a lost or paraphrased prophetic book.","The Pauline citation is not canonical; its source is uncertain."],"confidence":"medium","notes":[]},{"i":204,"ref":"p204","source":"Αὐτοῦ γὰρ ἕνεκα καὶ παρὰ τῶν ἄλλων ζώων οἰκεῖσθαι χρείας ἕνεκα τῆς ἡμετέρας παρενεχθέντων ἔλαχε. Τοῦτο τοίνυν ἐθεμελίωσε, νόμον αὐτῷ φυσικὸν δεδωκώς, θεμέλιον πάντων τῶν ἀγαθῶν τῶν ἀνθρωπίνων τυγχάνοντα. Ὥστε οὐδὲ σαλεύεται, ἐὰν ἀκέραιον φυλάξῃ τὸν ἑαυτοῦ θεμέλιον. Τὸν βοῤῥᾶν καὶ τὴν θάλασσαν σὺ ἔκτισας. Οἱ μὲν ἄλλοι τῶν ἑρμηνευτῶν, ἀντὶ θαλάσσης, Νότον, ἢ Δεξιὰν ἐκδεδώκασι, τὸν νότον διὰ τῆς δεξιᾶς, ἐπειδὴ πρὸς τῷ κλίματι τέτακται τῷ πρὸς ἀνατολὰς ἐκ δεξιῶν κειμένῳ, αἰνιττόμενοι. Καλῶς δὲ μετὰ τοῦ βοῤῥᾶ καὶ ἡ θάλασσα τέτακται· ἐπὶ γὰρ τοῦ δυσμαίου χωρίου παρὰ τῇ θεοπνεύστῳ Γραφῇ ταύτην ἔθος τὴν λέξιν ἐκλαμβάνεσθαι. Ὅθεν ἡ τῶν Ἀριθμῶν βίβλος ἐκθεμένη τὰς φυλάς, ὧν αἱ μὲν πρὸς ἀνατολάς, αἱ δὲ πρὸς νότον, αἱ δὲ πρὸς βοῤῥᾶν τῆς σκηνῆς ἐτάχθησαν, τῇ λέξει ταύτῃ τοὺς ἀπὸ δυσμῶν αὐτῇ τεταγμένους ἐμήνυσεν· Ἡ τάξις παρεμβολῆς Ἐφραῒμ παρὰ θάλασσαν σὺν δυνάμει αὐτῶν. Ἀλλὰ νῦν τοῦ (τῷ) βοῤῥᾶ τὰς δυσμὰς τούτου χάριν συνέπλεξεν, ἐπειδήπερ ἑκάτερον κλίμα σκοτεινὸν καὶ χειμέριον. Καὶ διὰ τοῦτο (ὅτι) ταῦτά τινες τῆς δημιουργίας τὰ μέρη πονηρῷ δημιουργῷ προσγράφουσιν, ἀσεβεῖ λογισμῷ καὶ βλασφήμῳ τὴν κτίσιν μερίζοντες, ἀνελεῖν αὐτῶν τὴν πλάνην βουλόμενος, παρὰ τοῦ κοινοῦ δημιουργοῦ κτισθῆναι καὶ ταῦτα μαρτύρεται. Θαβὼρ καὶ Ἐρμωνιεὶμ ἐν τῷ ὀνόματί σου ἀγαλλιάσονται.","english":"For it is for his sake that it has fallen to be inhabited also by the other animals, brought in for the sake of our need. This, then, he established, giving it a natural law, which is the foundation of all human goods. So it is not shaken, if it keeps its own foundation intact. You created the north wind and the sea. The other interpreters have rendered \"sea\" as \"south wind\" or \"right,\" hinting at the south wind through \"right,\" since it is situated in the region lying to the right toward the east. Rightly, however, the sea is placed together with the north wind; for in the divinely inspired Scripture, this term is customarily understood of the western region. Hence the book of Numbers, when setting forth the tribes—some of which were stationed toward the east, some toward the south, and some toward the north of the tabernacle—indicated by this term those stationed toward the west: \"The order of the camp of Ephraim by the sea with their forces.\" But now he has linked the west with the north wind for this reason, because each region is dark and wintry. And because some ascribe these parts of creation to an evil creator, dividing creation with an impious and blasphemous thought, wishing to refute their error, he testifies that these too were created by the common creator. Tabor and Hermon will rejoice in your name.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡ τάξις παρεμβολῆς Ἐφραῒμ παρὰ θάλασσαν σὺν δυνάμει αὐτῶν","severity":"info","text":"Hesychius cites Numbers 2:18–19 (LXX), where the camp of Ephraim is stationed 'by the sea' (παρὰ θάλασσαν), i.e., on the west side of the tabernacle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θαβὼρ καὶ Ἐρμωνιεὶμ","severity":"info","text":"Tabor and Hermon are mountains in Palestine, often paired in the Psalms (e.g., Ps 89:13 LXX). Hesychius uses them as examples of creation rejoicing in the Creator.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θάλασσα","severity":"info","text":"Hesychius notes that other interpreters render θάλασσα ('sea') as νότος ('south wind') or δεξιά ('right'), but he insists it means 'west' in biblical usage, citing Numbers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"βοῤῥᾶν","severity":"info","text":"The north wind (βοῤῥᾶς) is linked with the west as dark and wintry regions, countering dualist claims that these parts of creation belong to an evil creator.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πονηρῷ δημιουργῷ","severity":"info","text":"Hesychius refutes those who ascribe the northern and western regions to an evil creator, likely a polemic against Marcionite or Manichaean dualism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦτο τοίνυν ἐθεμελίωσε","severity":"info","text":"The passage moves from a general principle (the foundation of natural law) to a specific exegetical argument about the terms 'north wind' and 'sea', then to a doxological conclusion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a textual variant at 'τοῦ (τῷ) βοῤῥᾶ' where the dative is uncertain; the translation follows the emendation to τῷ βοῤῥᾶ.","The phrase 'Θαβὼρ καὶ Ἐρμωνιεὶμ' may be a conflation of two mountain names; the exact biblical reference is unclear."],"confidence":"high","notes":[]},{"i":205,"ref":"p205","source":"γʹ. Καὶ τίνος χάριν τούτων μόνων τῶν ὀρέων ἐμνημόνευσεν, ἢ πάντως ἐπειδὴ τὸ Θαβὼρ ὡς γεῖτον ὂν τῷ Ἐρμών, ἐδέξατο τοῦ Χριστοῦ τὴν μεταμόρφωσιν; Καὶ διὰ τοῦτο ἐπ’ αὐτῷ ἀγαλλιᾶσθαι ἑκάτερον εἴρηται· τὸ μὲν ὡς τηλικοῦτον πεπιστευμένον μυστήριον· τὸ δέ, ὡς τὴν εὐλογίαν λαχὼν ἐκ τοῦ γείτονος. Διόπερ αὐτῷ καὶ καθ’ ἕτερον ψαλμὸν τὴν εὐλογίαν ἔδωκε· φησὶ γάρ· Ὡς δρόσος Ἀερμὼν ἡ καταβαίνουσα ἐπὶ τὰ ὄρη Σιών. Σὸς ὁ βραχίων μετὰ δυναστείας; Ποίας; Τῆς τοῦ σταυροῦ. Ὁ λόγος γὰρ ὁ τοῦ σταυροῦ, καθά φησιν ὁ Παῦλος, τοῖς μὲν ἀπολλυμένοις μωρία ἐστί· τοῖς δὲ σωζομένοις ἡμῖν δύναμις Θεοῦ ἐστι. Τίς δὲ ἡ δυναστεία; Ἡ τῆς ἡμετέρας πλάνης ἐπιστροφή· ταύτην γὰρ διὰ σταυροῦ ὁ τοῦ Πατρὸς βραχίων ὁ Υἱὸς κατώρθωσε. Δηλοῖ δὲ τὰ τούτοις ἑπόμενα· Κραταιωθήτω ἡ χείρ σου, ὑψωθήτω ἡ δεξιά σου. Κραταιωθήτω, οὐχ ἵνα λάβῃ κράτος· εἶχε γάρ· ἀλλ’ ἵνα φανερωθῇ πέρας τοῦ μυστηρίου λαμβάνοντος, ὅπερ αὐτὸς ὁ Χριστὸς ὑπέσχετο, Ὅταν ὑψωθῶ, φήσας, πάντας ἑλκύσω πρὸς ἐμαυτόν. Βραχίων γὰρ ὅτι τοῦ Πατρὸς καὶ χεὶρ δεξιὰ λέγεται ὁ Μονογενής, αὐταρκῶς ἡμῖν ἐκ τῶν φθασάντων δέδεικται. Λέγεται δὲ ταῦτα, ἐπειδὴ δι’ αὐτοῦ πάντα ὁ Πατὴρ καθάπερ διὰ χειρὸς ἐργάζεται· Πάντα γὰρ δι’ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν, ὃ γέγονεν. Δικαιοσύνη καὶ κρίμα ἑτοιμασία τοῦ θρόνου σου. Ποίου; Πάντως ὅτι τοῦ μέλλοντος· διόπερ ἑτοιμασίας ἐμνημόνευσεν. Ἐντεῦθεν γὰρ ἀφ’ ὧν ἡμεῖς βιοῦμεν δικαιοσύνην καὶ κρίμα ἑτοιμάζει ἑαυτῷ ὁ κριτὴς ὁ ἡμέτερος πρὸς τὴν ἐκείνου πρᾶξιν τὴν κρίσιν ὁδοποιῶν τὴν μέλλουσαν.","english":"3. And why did he mention only these mountains, if not because Thabor, being a neighbor to Hermon, received the transformation of Christ? And for this reason it is said that each rejoices over it: the one as having been entrusted with so great a mystery; the other, as having obtained the blessing from its neighbor. Therefore he also gave it the blessing in another psalm; for he says: Like the dew of Hermon that descends upon the mountains of Zion. Is your arm with power? What power? That of the cross. For the word of the cross, as Paul says, is folly to those who are perishing, but to us who are being saved it is the power of God. And what is the power? The turning back of our error; for through the cross the Son, the arm of the Father, accomplished this. And what follows indicates this: Let your hand be strengthened, let your right hand be raised. Let it be strengthened, not that it may receive strength—for it already had it—but that the completion of the mystery might be manifested, which Christ himself promised, saying, When I am raised, I will draw all to myself. For that the Only-Begotten is called the arm of the Father and the right hand has been sufficiently shown to us from what has preceded. And these things are said because through him the Father works everything as through a hand; for all things came to be through him, and without him not one thing that has come to be came to be. Righteousness and judgment are the preparation of your throne. Of what? Surely of the future; therefore he mentioned preparation. For from here, from the righteousness and judgment by which we live, our judge prepares for himself the way for that future judgment by his own action.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὡς δρόσος Ἀερμὼν ἡ καταβαίνουσα ἐπὶ τὰ ὄρη Σιών","severity":"info","text":"Hesychius quotes a psalm verse not found in the standard Septuagint; it may be a variant or apocryphal addition, possibly from a lost version of Psalm 133.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅταν ὑψωθῶ, φήσας, πάντας ἑλκύσω πρὸς ἐμαυτόν","severity":"info","text":"This saying of Christ is not recorded in the canonical Gospels; it may derive from an apocryphal tradition or a lost source known to Hesychius.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πάντα γὰρ δι’ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν, ὃ γέγονεν","severity":"info","text":"This echoes John 1:3 ('All things came into being through him') but adds a negative clause reminiscent of 1 Corinthians 8:7 or a Johannine variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θαβὼρ ... Ἐρμών","severity":"info","text":"Mount Tabor is traditionally the site of the Transfiguration; Mount Hermon is its northern neighbor. Hesychius links them geographically to explain the psalm's mention of both.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"βραχίων","severity":"info","text":"Hesychius interprets 'arm' (βραχίων) as a title for the Son, the arm of the Father, a common patristic metaphor for divine agency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"γʹ","severity":"info","text":"The passage is numbered 3 (γʹ), indicating a sequential commentary on a psalm verse, likely following a pattern of lemma and exposition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'other psalm' quoting 'Like the dew of Hermon' is uncertain; it may be a lost or variant text.","The saying of Christ ('When I am raised...') is unattested in canonical scripture, leaving its source ambiguous."],"confidence":"high","notes":[]},{"i":206,"ref":"p206","source":"Ἔλεος καὶ ἀλήθεια προπορεύσονται πρὸ προσώπου σου. Φθάνει τὸ ἔλεος, ἀκολουθεῖ δὲ εἰκότως ἡ ἀλήθεια. Ἐὰν γὰρ μὴ προστάξῃ (προτάξῃ) τὸ ἔλεος, τίς ὑποστῆναι τοῦ κριτοῦ τὴν ἀλήθειαν δυνήσεται; Πῶς δὲ ἡ ἀλήθεια τῷ ἐλέῳ κρινῶται (κοινοῦται); Ὅτι οὐ πάντας ὁ κριτὴς ἐλεεῖ, ἀλλὰ τούτους, οἵτινες ἐφ’ οἷς ἥμαρτον ἐλέῳ κατώρθωσαν, ἢ μετανοήσαντες, ἢ τὸν πλησίον ἐλεήσαντες. Μακάριος ὁ λαὸς ὁ γινώσκων ἀλαλαγμόν· ἀλαλαγμὸς τῶν στρατιωτῶν ἡ φωνὴ τῶν ἐν πολέμῳ νενικηκότων λέγεται. Ὅσοι τοίνυν ἡνίκα τὸν διάβολον ἥττησαν, ἢ κατορθοῦντες ἀρετάς, ἢ μετανοοῦντες ἐφ’ οἷς ἐπλημμέλησαν, οὗτοι γινώσκουσιν ἀλαλαγμόν, καὶ τὸν μακαρισμόν, οἱ μὲν ὡς τευξόμενοι στεφάνων, οἱ δὲ ὡς κερδαίνοντες τὰς τιμωρίας, οὐ τὸν τυχόντα ἔχουσιν. Οὐδὲ γὰρ μόνον, Μακάριοι οἱ ἄμωμοι ἐν ὁδῷ, ἀλλὰ καί, Μακάριοι ὧν ἀφέθησαν αἱ ἀνομίαι, καὶ ὧν ἀπεκαλύφθησαν αἱ ἁμαρτίαι, μεμάθηκας. Εἰς τούτους ἁρμόττει καὶ τὰ ἑπόμενα· Κύριε, ἐν τῷ φωτὶ τοῦ προσώπου σου πορεύσονται, καὶ ἐν τῷ ὀνόματί σου ἀγαλλιάσονται ὅλην τὴν ἡμέραν. Ὅλον δηλαδὴ τὸν ἑαυτῶν βίον ἐν τῷ φωτὶ τοῦ Θεοῦ, τουτέστιν, ἐν τῷ νόμῳ πορεύσονται. Λύχνος τοῖς ποσί μου ὁ νόμος σου, καὶ φῶς ταῖς τρίβοις μου. Καὶ ἐν τῷ ὀνόματι αὐτοῦ ἀγαλλιῶνται, ὡς προσφεύγοντες Θεῷ, οὗ τὸ ὄνομα ὑπὲρ πᾶν ὄνομα, οὗ ἡ δουλεία ἐλευθερία, καὶ ἡ οἰκείωσις πάσης ἐστὶ δεσποτικῆς κτίσεως. Καὶ ἐν τῇ δικαιοσύνῃ σου ὑψωθήσονται· οἱ αὐτοί. Τί δαὶ αὐτοῖς τὸ παρέχον τὴν ὕψωσιν; Ὅτι καύχημα τῆς δυνάμεως αὐτῶν σὺ εἶ, κα ἐν τῇ εὐδοκίᾳ σου ὑψωθήσεται τὸ κέρας ἡμῶν.","english":"Mercy and truth will go before your face. Mercy arrives first, and truth follows fittingly. For if mercy does not take precedence, who will be able to withstand the truth of the judge? And how is truth shared with mercy? Because the judge does not show mercy to all, but only to those who, in regard to their sins, have accomplished mercy—either by repenting or by showing mercy to their neighbor. Blessed is the people who know the cry of victory; the cry of victory is the voice of soldiers who have prevailed in battle, it is said. Therefore, all those who, when they defeated the devil—either by practicing virtues or by repenting for their transgressions—know the cry of victory, and they have the blessing, some as those who will receive crowns, others as those who gain punishments, not an ordinary one. For you have learned not only, \"Blessed are the blameless in the way,\" but also, \"Blessed are those whose lawless deeds have been forgiven, and whose sins have been revealed.\" To these also the following words apply: \"Lord, they will walk in the light of your face, and they will rejoice in your name all the day long.\" That is, they will walk their entire life in the light of God, that is, in the law. \"Your law is a lamp for my feet, and a light for my paths.\" And they rejoice in his name, as those who take refuge in God, whose name is above every name, whose servitude is freedom, and whose belonging is to every lordly creation. \"And they will be exalted in your righteousness\"—the same ones. What is it that provides them with exaltation? That you are the boast of their power, and in your good will our horn will be exalted.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἔλεος καὶ ἀλήθεια προπορεύσονται πρὸ προσώπου σου","severity":"info","text":"Hesychius interprets the pairing of mercy and truth as sequential: mercy precedes truth, enabling the sinner to withstand judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀλαλαγμόν","severity":"info","text":"The Greek term ἀλαλαγμός denotes the battle cry of victorious soldiers; Hesychius applies it metaphorically to spiritual victory over the devil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μακάριοι οἱ ἄμωμοι ἐν ὁδῷ","severity":"info","text":"This phrase echoes Psalm 119:1 (LXX 118:1), 'Blessed are the blameless in the way,' a common beatitude in the Psalter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριε, ἐν τῷ φωτὶ τοῦ προσώπου σου πορεύσονται","severity":"info","text":"This is a paraphrase of Psalm 89:15-16 (LXX 88:15-16), where the faithful walk in the light of God's face and rejoice in his name.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λύχνος τοῖς ποσί μου ὁ νόμος σου","severity":"info","text":"This alludes to Psalm 119:105 (LXX 118:105), 'Your law is a lamp to my feet,' a metaphor for divine guidance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ἐν τῇ δικαιοσύνῃ σου ὑψωθήσονται","severity":"info","text":"Hesychius links this clause to the preceding beatitudes, showing a cumulative structure: walking in light, rejoicing, then exaltation in righteousness.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a variant reading προτάξῃ (take precedence) vs. προστάξῃ (command); the sense adopted is 'take precedence' for logical coherence.","The phrase 'gain punishments' (κερδαίνοντες τὰς τιμωρίας) is paradoxical; Hesychius may mean they avoid punishment or gain a lesser penalty through repentance."],"confidence":"high","notes":[]},{"i":207,"ref":"p207","source":"Ἰουδαῖοι μὲν γὰρ ἐπὶ Μωσεῖ καυχῶνται, καὶ ἐπὶ τῷ Ἀβραάμ. ὡς ἐξ ἐκείνου γεγονότες, σεμνύνονται· Ἕλληνες ἐπὶ ξύλοις καὶ λίθοις θαῤῥοῦσιν, ἢ καὶ ἐπὶ τῇ σοφίᾳ τῇ τοῦ διαβόλου σεμνύνονται· ἡμῶν δὲ δύναμις ὁ Χριστός, καύχημα δὲ ὁ Πατὴρ τῆς ἡμετέρας δυνάμεως· καὶ τὸ κέρας ἐν τῇ εὐδοκίᾳ τοῦ Πατρὸς ὑψοῦται τὸ ἡμέτερον· διόπερ οὐδὲ συντρίψεται· τοῦ γὰρ Θεοῦ τὴν δόξαν τίς παραλῦσαι δυνήσεται; Ποίῳ δὲ τρόπῳ ὑψοῦται; Διὰ τῆς τοῦ Πατρὸς εὐδοκίας, φησίν, ἀφ’ ἧς εἰς υἱοθεσίαν τὴν πρὸς αὐτὸν ἐκλήθημεν, καθάπερ ὁ Παῦλος Ἐφεσίοις ἐπέστελλε· φησὶ γὰρ περὶ τοῦ Πατρός· Ἐν ἀγάπῃ προορίσας ἡμᾶς εἰς υἱοθεσίαν διὰ Ἰησοῦ Χριστοῦ εἰς αὐτόν, κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ. Ὅτι τοῦ Κυρίου ἡ ἀντίληψις, καὶ τοῦ ἁγίου Ἰσραὴλ βασιλέως ἡμῶν. Ὅρα καὶ τὸν Δαυῒδ μετὰ τοῦ Παύλου κηρύττειν, καὶ λέγειν τὰ αὐτά, Ἐμοὶ μὲν οὐκ ὀκνηρόν, ὑμῖν δὲ τὸ ἀσφαλές. Ἰδοὺ γὰρ ἐν πολλοῖς ἐφεξῆς στίχοις τὸν περὶ τοῦ Σωτῆρος ἀνακυκλοῖ λόγον, αὐτὸν Κύριον καὶ ἅγιον ὡς Θεὸν καλῶν· Ἰσραὴλ δὲ καὶ βασιλέα ἡμῶν, ὡς ὄντα ἐκ σπέρματος τοῦ βασιλέως Δαυΐδ, καὶ Ἰσραὴλ δὲ κατὰ Πνεῦμα λεγόμενον. Τότε ἐλάλησας ἐν ὁράσει τοῖς υἱοῖς σου. Τότε, πότε; Ἐν ὁράσει τοῖς υἱοῖς σου· τουτέστιν, ἐν τῇ ὁράσει τῇ περὶ τῶν υἱῶν σοῦ. Υἱοὺς δὲ τοῦ Θεοῦ τοὺς ἐξ ἐθνῶν σωθέντας καλεῖ, πρὸς οὓς ὁ Παῦλος ἔλεγεν· Ἄρα οὐκ ἔτι ἐστὲ δοῦλοι, ἀλλὰ υἱοί.","english":"Jews boast in Moses and pride themselves on being descended from Abraham; Greeks trust in wood and stones, or pride themselves on the wisdom of the devil; but our strength is Christ, and the boast is the Father of our strength; and our horn is raised high in the Father’s good will; therefore it will not be broken; for who can undo the glory of God? In what way is it raised high? Through the Father’s good will, he says, by which we were called into adoption toward him, just as Paul wrote to the Ephesians; for he says concerning the Father: In love he predestined us for adoption through Jesus Christ into himself, according to the good will of his will. That the Lord’s support is also that of the holy Israel, our king. See how David together with Paul proclaims and says the same things: It is not irksome for me, but for you it is safe. For behold, in many successive verses he revolves the discourse about the Savior, calling him Lord and holy as God; and Israel and our king, as being from the seed of King David, and also called Israel according to the Spirit. Then you spoke in a vision to your sons. Then, when? In a vision to your sons; that is, in the vision concerning your sons. He calls sons of God those saved from the nations, to whom Paul said: Therefore you are no longer slaves, but sons.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Ἕλληνες ἐπὶ ξύλοις καὶ λίθοις θαῤῥοῦσιν","severity":"info","text":"Hesychius contrasts Christian faith with Greek reliance on wooden and stone idols, a standard patristic polemic against pagan cult statues.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν ἀγάπῃ προορίσας ἡμᾶς εἰς υἱοθεσίαν διὰ Ἰησοῦ Χριστοῦ εἰς αὐτόν","severity":"info","text":"This citation of Paul to the Ephesians is not a direct biblical verse but a paraphrase; the closest is Eph 1:4-5 on predestination and adoption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κέρας","severity":"info","text":"κέρας ('horn') is a biblical metaphor for strength or power, here applied to the community's boast in Christ, echoing Ps 75:4 LXX.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τότε ἐλάλησας ἐν ὁράσει τοῖς υἱοῖς σου","severity":"info","text":"Hesychius glosses 'then' as referring to the preceding vision, and interprets 'sons' as gentile converts, linking to Paul's language of adoption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Δαυῒδ μετὰ τοῦ Παύλου κηρύττειν","severity":"info","text":"Hesychius aligns David (as psalmist) with Paul, asserting that both proclaim Christ as Lord, holy, Israel, and king, harmonizing Old and New Testament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἰσραὴλ δὲ κατὰ Πνεῦμα λεγόμενον","severity":"info","text":"The spiritual interpretation of 'Israel' as a title for Christ reflects a typological exegesis common in Alexandrian and Palestinian tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἐν ἀγάπῃ προορίσας...' is not a verbatim biblical citation; its source is unclear, possibly a lost variant or paraphrase of Ephesians.","The identity of 'the holy Israel, our king' is ambiguous: Hesychius applies it to Christ, but the original psalm context may refer to David or the nation."],"confidence":"high","notes":[]},{"i":208,"ref":"p208","source":"Ἡνίκα τοίνυν ἐθεώρησε τοὺς ἐξ ἐθνῶν ἐπιτηδείως εἰς σωτηρίαν ἔχοντας, καὶ τῷ φυσικῷ νόμῳ ψηλαφῶντας μὲν τὸν νομοθέτην, οὐ μὴν καταλαμβάνοντας (ἀσθενήσας γὰρ ἐν αὐτοῖς διὰ τὴν ἐπιγινομένην πλάνην ἐτύγχανε), τότε ἐλάλησε τὰ ἑπόμενα· Καὶ εἶπας· Ἐθέμην βοήθειαν ἐπὶ δυνατόν, ὕψωσα ἐκλεκτὸν ἐκ τοῦ λαοῦ μου. Δυνατὸς ὁ Χριστός, ὡς καὶ Θεοῦ προσαγορεύεσθαι δύναμις. Ἐπὶ τοῦτον ἡμῖν, τουτέστι διὰ τούτου (οὐδὲ γὰρ διὰ νομοθέτου, ἢ διὰ προφήτου, διὰ δὲ τοῦ ἰδίου Υἱοῦ) βοήθειαν τοῖς ἔθνεσι καὶ σωτηρίαν ἔθετο. Τίνα τρόπον; Αὐτὸς σαφῶς ἐπήγαγεν ὁ ψαλμός· Ὕψωσα ἐκλεκτὸν ἐκ τοῦ λαοῦ μου. Τὸν Χριστόν, ὁρᾷς, λέγει. Ὑψώθη γὰρ οὗτος ἐπὶ σταυροῦ, καὶ πρὸς αὐτὸν τοὺς πλανωμένους εἵλκυσεν, ἐκλεκτὸς ὢν ἀπὸ τοῦ λαοῦ τῆς ἀνθρωπότητος. Ἀπὸ γὰρ μυριάδων ἐκλελογισμένος ὑπῆρχεν, ὥς φησιν ἐν τοῖς ᾌσμασι· πολλὰ καὶ διὰ τὴν σάρκα κατὰ τῶν ἄλλων ἀνθρώπων ἐσχηκὼς πλεονεκτήματα, τὸ ἐκ παρθένου τεχθῆναι, τὸ ἁμαρτήματα μὴ σχεῖν, καὶ ὅσα τούτοις ὅμοια. Εὗρον Δαυῒδ τὸν δοῦλόν μου, ἐν ἐλαίῳ ἁγίῳ μου ἔχρισα αὐτόν.","english":"When, therefore, he observed that those from the nations were suitably disposed toward salvation, and that by natural law they were groping for the lawgiver but not grasping him (for he was weak among them because of the error that had arisen), then he spoke the following: \"And you said: I set help upon the strong one, I raised up an elect one from my people.\" Christ is the strong one, as he is also called the power of God. Upon him for us, that is, through him (for not through a lawgiver or through a prophet, but through his own Son) he set help and salvation for the nations. In what manner? The psalm itself clearly added: \"I raised up an elect one from my people.\" He means Christ, you see. For he was raised up on the cross, and he drew the wandering ones to himself, being elect from the people of humanity. For he was chosen from among myriads, as it says in the Song of Songs; and he had many advantages over other men on account of his flesh: being born of a virgin, having no sins, and all such things. \"I found David my servant; I anointed him with my holy oil.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ εἶπας· Ἐθέμην βοήθειαν ἐπὶ δυνατόν, ὕψωσα ἐκλεκτὸν ἐκ τοῦ λαοῦ μου","severity":"info","text":"Hesychius quotes a psalm verse not identical to the Septuagint; it may be a variant or a conflation of Ps 88(89):20 and 88(89):21.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δυνατός","severity":"info","text":"Hesychius interprets δυνατός ('strong one') as Christ, equating him with the 'power of God' (Θεοῦ δύναμις), a Christological title.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν τοῖς ᾌσμασι","severity":"info","text":"The reference 'in the Song of Songs' likely alludes to the Song of Songs or a related liturgical text; Hesychius may cite a lost or variant version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Εὗρον Δαυῒδ τὸν δοῦλόν μου, ἐν ἐλαίῳ ἁγίῳ μου ἔχρισα αὐτόν","severity":"info","text":"This final sentence appears to be a separate scriptural citation (possibly from a psalm or a liturgical text) but is not directly explained; it may be a marginal gloss or a secondary quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a narrative of divine observation to a direct quotation of the psalm, then to Christological exegesis, and ends with an unexplained scriptural tag, suggesting a composite or excerpted structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Εὗρον Δαυῒδ τὸν δοῦλόν μου","severity":"caution","text":"The final sentence is syntactically abrupt and its connection to the preceding exegesis is unclear; it may be a textual corruption or an insertion from a different source.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact psalm verse quoted in the first citation is uncertain; it may be a conflation or a variant reading.","The reference 'in the Song of Songs' is ambiguous; it could refer to the biblical Song of Songs or to a lost work.","The final sentence about David and anointing is unexplained and may be a marginal note or a textual corruption."],"confidence":"medium","notes":[]},{"i":209,"ref":"p209","source":"δʹ. Ἄνω περὶ τοῦ Χριστοῦ προφητεύσας, ἐνταῦθα περὶ τοῦ λαοῦ τοῦ κατὰ Χριστὸν σαφῶς τὸν λόγον αἰνίττεται Ὅθεν, Εὗρον, λέγει, ὡς ἐπὶ πλανωμένου καὶ ἀποσφαλέντος. Ἡμεῖς γὰρ τὸ ἀπολωλὸς ἦμεν καὶ τὸ ῥεμβόμενον πρόβατον, ὅπερ ὁ ποιμὴν τὰ ἐνενήκοντα ἐννέα καταλιπὼν ἐπεζήτησεν. Ἀλλὰ μὴν καὶ δοῦλον ἑαυτὸν καλεῖ, ὡς μηκέτι τοῖς εἰδώλοις δουλεύοντα· καὶ Δαυῒδ δὲ διὰ τὴν πρὸς τὸν Χριστὸν συγγένειαν, ἅμα δὲ ὡς ἱκανὸν χειρί· Δαυῒδ γὰρ ὡς ἱκανὸς χειρὶ ἑρμηνεύεται. Ἱκανὸς χειρὶ ὁ τῶν ἐθνῶν λαός, ὃς μόνος καθελὼν τὸν πρὸς τὰ εἴδωλα πόλεμον, οὕτως ἐν ἐλαίῳ ἁγίῳ τῷ τοῦ βαπτίσματος κέχρισται· περὶ οὗ Ἰωάννης ὁ θεόλογος ἐπέστελλε· Καὶ ὑμεῖς χρίσμα ἔχετε ἀπὸ τοῦ Ἁγίου. Καὶ οἴδατε πάντες, διὰ τί χρίεται, ἵνα πρὸς τὸν ἀγῶνα εὐψύχως ἀποδύσηται· ἐφ’ ᾧ καὶ τῆς ἑξῆς αὐτῷ βοηθείας ἐδέησεν. Ἡ γὰρ χείρ μου συναντιλήψεται αὐτῷ, καὶ ὁ βραχίων μου κατισχύσει αὐτόν. Ἐπεὶ πῶς πρὸς ἀρχάς, πρὸς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους, πρὸς τὰ πνευματικὰ τῆς πονηρίας πυκτεύειν ὁ πρότερον ἐπ’ αὐτοῖς τεταγμένος ἠδύνατο, εἰ μὴ τῇ χειρὶ τοῦ Θεοῦ καὶ τῷ βραχίονι ὑπῆρχε δυναμούμενος; Διόπερ οὐχ ἁπλῶς φησιν, ἀντιλήψεται αὐτοῦ, ἀλλά, Συναντιλήψεται αὐτῷ· ἤγουν βοηθῆσαι καὶ ἀντιλαβέσθαι· δεικνὺς ὅτι τὴν ἄνωθεν χεῖρα κοινωνὸν ἐν τοῖς ἀγῶσι καὶ τοὺς πόνους μεριζομένην κέκτηται. Οὐκ ὠφελήσει ἐχθρὸς ἐν αὐτῷ· ὁ διάβολος εὔδηλον· οὐδὲ γὰρ ἀποστῆσαι ἡμᾶς τῆς εἰς Χριστὸν δυνήσεται πίστεως. Καὶ υἱὸς ἀνομίας οὐ προσθήσει τοῦ κακῶσαι αὐτόν.","english":"Fourth. Having prophesied above concerning Christ, here he clearly hints at the word concerning the people according to Christ. Whence he says, \"I found,\" as of one wandering and straying. For we were the lost and the roaming sheep, which the shepherd, leaving the ninety-nine, sought out. But indeed he also calls himself a slave, as no longer serving the idols; and also David, because of his kinship with Christ, and at the same time as \"sufficient with the hand\"; for David is interpreted as \"sufficient with the hand.\" Sufficient with the hand is the people of the nations, who alone, having waged war against the idols, is thus anointed with the holy oil of baptism; concerning which John the Theologian wrote: \"And you have an anointing from the Holy One. And you all know why one is anointed, so that he may strip eagerly for the contest\"; for which he also needed the subsequent assistance. For my hand will help him, and my arm will strengthen him. For how could he, who was formerly appointed over them, fight against the rulers, against the authorities, against the world-rulers of darkness, against the spiritual forces of wickedness, unless he were empowered by the hand of God and the arm? Therefore he does not simply say, \"will help him,\" but, \"will help him together with him\"; that is, to assist and to take hold, showing that he possesses the hand from above as a partner in the contests and sharing the labors. \"An enemy will not prevail against him\"—the devil, clearly; for he will not be able to turn us away from faith in Christ. \"And a son of lawlessness will not add to harming him.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"δʹ","severity":"info","text":"The numeral 'Fourth' marks a new section in a series of exegetical units, typical of Hesychius's commentary structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ ἐνενήκοντα ἐννέα","severity":"info","text":"Allusion to the parable of the lost sheep (Matthew 18:12-14; Luke 15:4-7), where the shepherd leaves the ninety-nine to find the one.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Δαυῒδ","severity":"info","text":"Hesychius etymologizes 'David' as 'sufficient with the hand' (ἱκανὸς χειρί), a common patristic etymology linking the name to strength.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ὑμεῖς χρίσμα ἔχετε ἀπὸ τοῦ Ἁγίου","severity":"info","text":"Quotation attributed to John the Theologian (1 John 2:20? or a baptismal catechesis); not verbatim in the NT, likely a liturgical or apocryphal saying.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"χρίσμα","severity":"info","text":"The anointing with holy oil refers to baptismal chrismation, a rite in which the neophyte is anointed for spiritual combat against demonic powers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πρὸς τοὺς κοσμοκράτορας τοῦ σκότους","severity":"info","text":"The phrase 'world-rulers of darkness' echoes Ephesians 6:12 and reflects a dualistic cosmology common in early Christian ascetic and baptismal theology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the quotation attributed to John the Theologian is uncertain; it may be a paraphrase of 1 John 2:20 or a baptismal formula.","The identity of 'the people according to Christ' (ὁ λαὸς ὁ κατὰ Χριστόν) is ambiguous: it could refer to Gentile converts or to the Christian community as a whole."],"confidence":"high","notes":[]},{"i":210,"ref":"p210","source":"Τὸν ἀντίχριστον λέγει, τὸν ἥξειν προσδοκώμενον, περὶ οὗ καὶ Παῦλος Θεσσαλονικεῦσιν ἐπέστελλεν· Ὅτι ἐὰν μὴ ἔλθῃ ἡ ἀποστασία πρῶτον, καὶ ἀποκαλυφθῇ ὁ ἄνθρωπος τῆς ἀνομίας, ὁ υἱὸς τῆς ἀπωλείας, ὁ ἀντικείμενος καὶ ὑπεραιρόμενος ἐπὶ πάντα λεγόμενον Θεὸν ἢ σέβασμα. Οὗτος οὐ κακώσει τοὺς εἰς Χριστὸν πιστεύοντας· ἔχουσι γὰρ ἐντολάς, πῶς αὐτὸν καὶ τίνα τρόπον ἐκκλίνωσι, καὶ πῶς αὐτοῦ τὴν πλάνην ἀποφύγωσιν· ὧν ἕκαστα τοῖς τοῦ Χριστοῦ λόγοις τοῖς περὶ συντελείας ἐμφέρεται. Καὶ συγκόψω ἀπὸ προσώπου αὐτοῦ τοὺς ἐχθροὺς αὐτοῦ, καὶ τοὺς μισοῦντας αὐτὸν τροπώσομαι. Ἐχθροὶ καὶ μισοῦντες ἡμᾶς, ὡς εἴρηται πολλάκις, οἱ δαίμονες. Τούτους ἐν τῇ προτέρᾳ παρουσίᾳ συνέκοψε, καὶ τραυματίας ὥσπερ ξίφους δίκην τῷ σταυρῷ τετρωμένους κατέστησεν· εἰς τὸ παντελὲς δὲ αὐτοὺς τῇ δευτέρᾳ παρουσίᾳ τροπώσεται, ὥστε μηκέτι πρὸς τὸν πόλεμον ἵστασθαι τὸν ἡμέτερον. Καὶ ἡ ἀλήθειά μου καὶ τὸ ἔλεός μου μετ’ αὐτοῦ, καὶ ἐν τῷ ὀνόματί μου ὑψωθήσεται τὸ κέρας αὐτοῦ. Πανταχοῦ τὸν πιστὸν ἀσφαλίζεται, εἰδέναι πῶς ἐσώθη βουλόμενος, πόθεν ὑψώθη τὸ κέρας, πῶς γέγονε τῶν ἐχθρῶν ἰσχυρότερος. Διὰ Χριστοῦ γὰρ ἡμῖν, ὅς ἐστιν ἔλεος παρὰ Θεοῦ καὶ ἀλήθεια· ἔτι δὲ καὶ ὄνομα τοῦ Πατρός· ἐν αὐτῷ γὰρ ὡς Υἱῷ γνωρίζεται, καὶ ὑπῆρξε τῶν εἰρημένων ἕκαστα. Καὶ θήσομαι ἐν θαλάσσῃ χεῖρα αὐτοῦ, καὶ ἐν ποταμοῖς δεξιὰν αὐτοῦ. Θάλασσαν ἐνταῦθα προσαγορεύει τὸ βάπτισμα· φησὶ γὰρ περὶ τοῦ διαβόλου· Ἀφανιῶ τὸ πρόσωπον αὐτοῦ εἰς τὴν θάλασσαν τὴν πρώτην· ποταμούς, τὰς δωρεὰς τοῦ Πνεύματος· φησὶ γὰρ ὁ Χριστός·","english":"He speaks of the Antichrist, the one expected to come, concerning whom Paul also wrote to the Thessalonians: that unless the apostasy comes first, and the man of lawlessness, the son of destruction, the adversary who exalts himself above every so-called god or object of worship, is revealed. This one will not harm those who believe in Christ; for they have instructions on how to avoid him and in what manner, and how to escape his deception—each of which is contained in the words of Christ concerning the consummation. \"And I will cut down his enemies from before his face, and I will put to flight those who hate him.\" Enemies and those who hate us, as has often been said, are the demons. These he cut down in the first coming, and he rendered them wounded, as if pierced by a sword, by the cross; but in the second coming he will put them to flight completely, so that they no longer stand against our warfare. \"And my truth and my mercy are with him, and his horn will be raised in my name.\" Everywhere he secures the faithful, wishing them to know how they were saved, whence the horn was raised, how he became stronger than the enemies. For it is through Christ for us, who is mercy from God and truth; and also the name of the Father; for in him as Son he is known, and each of the things mentioned came to be. \"And I will place his hand in the sea, and his right hand in the rivers.\" Here he calls the sea baptism; for he says concerning the devil: \"I will obliterate his face in the first sea\"; rivers, the gifts of the Spirit; for Christ says:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παῦλος Θεσσαλονικεῦσιν ἐπέστελλεν","severity":"info","text":"Hesychius alludes to 2 Thessalonians 2:3-4, which describes the man of lawlessness and the apostasy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀντίχριστον","severity":"info","text":"Hesychius identifies the figure as the Antichrist, a term used in early Christian eschatology to denote the final adversary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"θάλασσαν","severity":"info","text":"Hesychius interprets 'sea' as baptism, a symbolic reading common in patristic exegesis, linking it to the devil's obliteration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from identifying the Antichrist to explaining Christ's two comings: the first cuts down demons, the second will complete their flight.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Hesychius's interpretation of the Antichrist and the two comings reflects late antique Greek Christian eschatological traditions, influencing later Byzantine commentaries.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν ἥξειν προσδοκώμενον' could be read as 'the one expected to come' or 'the one who is about to come'; the translation opts for the former.","The reference to 'the first sea' in the quotation about the devil is unclear; it may allude to a specific biblical or apocryphal text not identified here."],"confidence":"high","notes":[]},{"i":211,"ref":"p211","source":"Ὁ πιστεύων εἰς ἐμέ, ποταμοὶ ῥεύσουσιν ἐκ τῆς κοιλίας αὐτοῦ ὕδατος. Εἶτα ἐπήγαγεν ὁ τῶν Εὐαγγελίων συγγραφεύς, ἑρμηνεῦσαι τὸ εἰρημένον βουλόμενος· Ταῦτα δὲ εἶπε περὶ τοῦ Πνεύματος, οὗ ἔμελλον λαμβάνειν οἱ πιστεύοντες εἰς αὐτόν. Ἐκεῖ τοίνυν ἡμεῖς τὴν χεῖρα καὶ τὴν δεξιὰν ἔχομεν· ἐν αὐτοῖς γὰρ ἡμῖν ὑπάρχει τὸ δύνασθαι. Αὐτὸς ἐπικαλέσεταί με· Πατήρ μου εἶ σύ· οὐκ ἀφ’ ἑαυτοῦ τολμῶν, παρὰ δὲ τοῦ Σωτῆρος ἐπιτραπείς, ὅστις ἡμᾶς ἀδελφοὺς ἑαυτοῦ καὶ συμμόρφους κατέστησε, καὶ διὰ τοῦτο λέγειν προσευχομένους ἐκέλευσε· Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς. Κύριός μου καὶ ἀντιλήπτωρ τῆς σωτηρίας μου. Εἰ γὰρ καὶ Πατὴρ ἡμῖν κατὰ χάριν γεγένηται· Θεὸν ὅμως αὐτὸν οὐ παυσόμεθα. λέγοντες, ἔτι δὲ καὶ ἀντιλήπτορα τῆς σωτηρίας ἡμῶν. Εὑρὼν γὰρ ἀδικουμένους ὑπὸ τοῦ διαβόλου, καὶ ὡς σαρκικοὺς ὑπὸ τοῦ ἀσάρκου κατατρεχομένους, ἀντελάβετο, ἐχθρὸν ἑαυτοῦ τάξας τὸν ἐχθρὸν τὸν ἡμέτερον, καὶ τῆς μερίδος τῆς ἡμετέρας γενόμενος. Ἀλλὰ ταῦτα μὲν τῆς ἐπικλήσεως τῆς ἡμετέρας τὰ ῥήματα· αὐτὸς δὲ ποίαν ἡμῖν ἀντὶ τούτων ἐπαγγέλλεται; Κἀγὼ πρωτότοκον θήσομαι αὐτόν. Οὐκοῦν τῶν πρωτοτοκίων ὁ Ἰουδαῖος ἐκβέβληται. Θήσομαι γάρ, φησι, δεικνὺς ὡς οὐκ ἦμεν, ἀλλὰ γεγόναμεν ὕστερον, καθάπερ ὁ Ἰακώβ, τοῦ πρεσβυτέρου λαοῦ τὴν εὐλογίαν κλέψαντες.","english":"The one who believes in me, rivers will flow from his belly of water. Then the writer of the Gospels added, wishing to interpret what was said: \"These things he said about the Spirit, which those believing in him were about to receive.\" There, then, we have the hand and the right; for in them lies our power. He will call upon me: \"You are my Father,\" not daring on his own, but being instructed by the Savior, who established us as his own brothers and conformed to him, and for this reason commanded us to say when praying: \"Our Father who art in heaven.\" My Lord and supporter of my salvation. For even if he has become Father to us by grace, we will nevertheless not cease calling him God, and also supporter of our salvation. For finding us wronged by the devil, and as fleshly ones being attacked by the bodiless one, he took our side, setting our enemy as his own enemy, and taking our part. But these are the words of our invocation; what does he promise us in return? \"And I will set him as firstborn.\" Therefore the Jew has been cast out of the birthright. For \"I will set,\" he says, showing that we were not, but became later, just as Jacob, stealing the blessing of the elder people.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς","severity":"info","text":"The phrase 'Our Father who art in heaven' is a clear echo of the Lord's Prayer (Matthew 6:9). Hesychius uses it to illustrate the believer's address to God as Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρωτότοκον","severity":"info","text":"The term 'firstborn' (πρωτότοκον) alludes to the concept of birthright (πρωτοτόκια) in Jewish tradition, which Hesychius claims is transferred from Jews to Christians, likening it to Jacob's deception of Esau.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἰακώβ","severity":"info","text":"The reference to Jacob 'stealing the blessing of the elder people' parallels the biblical narrative of Jacob obtaining Esau's birthright (Genesis 27). Hesychius uses this to typify Christian supersession of Jewish privilege.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἶτα ἐπήγαγεν","severity":"info","text":"The phrase 'Then the writer of the Gospels added' marks a structural shift: Hesychius introduces an interpretive gloss from the Gospel writer, distinguishing the original saying from its explanation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀντιλήπτωρ","severity":"info","text":"The term 'supporter' (ἀντιλήπτωρ) is a rare word in patristic Greek, meaning 'helper' or 'protector'. Hesychius applies it to God as the one who aids believers against the devil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ποταμοὶ ῥεύσουσιν ἐκ τῆς κοιλίας αὐτοῦ ὕδατος","severity":"caution","text":"The opening phrase 'rivers will flow from his belly of water' is obscure and may be a misquotation or allegorical expansion of a biblical verse (cf. John 7:38). The exact source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'writer of the Gospels' is ambiguous; possibly a reference to John the Evangelist or a later redactor.","The phrase 'rivers will flow from his belly of water' lacks a clear biblical parallel and may be a corruption or free interpretation."],"confidence":"medium","notes":[]},{"i":212,"ref":"p212","source":"εʹ. Ὑψηλὸν παρὰ τοῖς βασιλεῦσι τῆς γῆς. Πάντες γὰρ οἱ δίκαιοι, οἵτινες ὄντως βασιλεῖς γῆς ὀνομάζονται, τῶν ἡμετέρων μυστηρίων τὸ ὕψος θαυμάζουσι, καὶ λίαν ἡμᾶς ὑψηλοὺς διὰ ταῦτα νομίζουσιν· ὥστε καὶ πολλοὶ ἐπεθύμησαν ἰδεῖν ἃ ἡμεῖς βλέπομεν, καὶ ἀκοῦσαι ἃ ἡμεῖς ἀκούομεν. Εἰς τὸν αἰῶνα φυλάξω αὐτῷ τὸ ἔλεός μου, καὶ ἡ διαθήκη μου πιστὴ αὐτῷ. (Οὐκ ἐκ) τῶν εἰρημένων ὁ τῶν Ἰουδαίων λαὸς σεμνύνεσθαι δύναται· μόνος δὲ ὁ τῶν ἐθνῶν. Τοῦτο (τούτῳ) γὰρ ὁ Θεὸς εἰς τὸν αἰῶνα φυλάττει τὸ ἔλεος· ἐπειδὴ μέχρι συντελείας ἀσάλευτον ἑστάναι τὸ καθ’ ἡμᾶς μυστήριον ἔταξεν· ἡμεῖς δὲ καὶ πιστὴν τὴν τοῦ Θεοῦ διαθήκην κεκτήμεθα, πίστει προσιόντες αὐτῷ, καὶ μέχρις αἵματος ὑπὲρ αὐτῆς ἐνιστάμενοι, ὡς οἱ τῶν μαρτύρων ἀγῶνες σφραγίζουσιν. Καὶ θήσομαι εἰς τὸν αἰῶνα τοῦ αἰῶνος τὸ σπέρμα αὐτοῦ. Οὐχ ὥσπερ οἱ τῶν Ἰουδαίων παῖδες ἐνταῦθα τὰς ἀμοιβὰς ἐκδεχόμεθα· ἐν τῷ μέλλοντι γὰρ καρποφορεῖν οἶδεν ὁ σπόρος ὁ ἡμέτερος ἡμῖν ἀγαθά, Ἅπερ ὀφθαλμὸς οὐκ εἶδε, καὶ οὖς οὐκ ἤκουσεν, οὐδὲ ἐπὶ καρδίαν ἀνθρώπου ἀνέβη, ἃ ὁ Θεὸς τοῖς ἀγαπῶσιν ἡτοίμασεν. Καὶ τὸν θρόνον αὐτοῦ ὡς τὰς ἡμέρας τοῦ οὐρανοῦ. Εἰκότως, ἐπειδὴ Τὸ πολίτευμα ἡμῶν ἐν οὐρανοῖς ὑπάρχει. Καὶ θρόνον ὡς τὰς ἡμέρας τοῦ οὐρανοῦ. Τὴν μακαρίαν τῶν ἀγγέλων διαγωγήν, ἢ τὸν καιρὸν τὸν ἀτελεύτητον νόησον· ἐπειδὴ ἀτελεύτητός ἐστιν ὁ Θεός, κατοικεῖν ἐν οὐρανοῖς λεγόμενος. Ἐὰν ἐγκαταλίπωσιν οἱ υἱοὶ αὐτοῦ τὸν νόμον μου, καὶ τοῖς κρίμασί μου μὴ πορευθῶσιν· ἐὰν τὰ δικαιώματά μου βεβηλώσωσι, καὶ τὰς ἐντολάς μου μὴ φυλάξωσιν·","english":"5. High among the kings of the earth. For all the righteous, who are truly called kings of the earth, marvel at the height of our mysteries, and consider us very lofty on account of these things; so that many have desired to see what we see, and to hear what we hear. I will keep my mercy for him forever, and my covenant is faithful to him. (Not from) the things said can the people of the Jews take pride; only the people of the nations can. For God keeps this mercy for him forever; since he ordained that our mystery stand unshaken until the consummation; and we possess the covenant of God as faithful, approaching him with faith, and contending for it even to the blood, as the struggles of the martyrs seal. And I will place his seed for eternity of eternity. Not as the children of the Jews receive their rewards here; for our seed knows how to bear fruit for us in the future, things which the eye has not seen, nor the ear heard, nor have they entered into the heart of man, which God has prepared for those who love him. And his throne like the days of the sky. Fittingly, since our citizenship is in the heavens. And a throne like the days of the sky. Understand the blessed way of life of the angels, or the endless time; since God is endless, being said to dwell in the heavens. If his sons abandon my law, and do not walk according to my judgments; if they profane my ordinances, and do not keep my commandments.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ὑψηλὸν παρὰ τοῖς βασιλεῦσι τῆς γῆς","severity":"info","text":"Hesychius interprets the psalmist's 'high' as referring to the exalted status of Christian mysteries, which even earthly kings (the righteous) admire.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰς τὸν αἰῶνα φυλάξω αὐτῷ τὸ ἔλεός μου, καὶ ἡ διαθήκη μου πιστὴ αὐτῷ","severity":"info","text":"This is a citation of Psalm 88 (89 LXX):29, 34 (or similar), where God promises eternal mercy and a faithful covenant. Hesychius applies it to the Christian mystery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁ τῶν Ἰουδαίων λαὸς ... μόνος δὲ ὁ τῶν ἐθνῶν","severity":"info","text":"Hesychius contrasts the Jewish people with the Gentile (Christian) people, asserting that only the latter can take pride in the psalm's promises, reflecting early Christian supersessionist polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μέχρις αἵματος ὑπὲρ αὐτῆς ἐνιστάμενοι, ὡς οἱ τῶν μαρτύρων ἀγῶνες σφραγίζουσιν","severity":"info","text":"Hesychius invokes martyrdom as the ultimate seal of fidelity to the covenant, a common trope in patristic literature that underscores the value of blood witness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὀφθαλμὸς οὐκ εἶδε, καὶ οὖς οὐκ ἤκουσεν, οὐδὲ ἐπὶ καρδίαν ἀνθρώπου ἀνέβη","severity":"info","text":"This phrase echoes 1 Enoch or similar apocalyptic language (cf. 1 Enoch 1:8; also 2 Esdras 7:36), describing eschatological rewards beyond human perception.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ θήσομαι εἰς τὸν αἰῶνα τοῦ αἰῶνος τὸ σπέρμα αὐτοῦ","severity":"info","text":"Hesychius structures his commentary by sequentially glossing phrases from the psalm, here moving from covenant to seed, emphasizing eschatological rather than temporal reward.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or uncertain reading at (Οὐκ ἐκ) and (τούτῳ); the translation adopts a reading that contrasts Jews and Gentiles, but the exact original wording is unclear."],"confidence":"high","notes":[]},{"i":213,"ref":"p213","source":"ἐπισκέψομαι ἐν ῥάβδῳ τὰς ἀνομίας αὐτῶν, καὶ ἐν μάστιξι τὰς ἀδικίας αὐτῶν. Τὸν νόμον τοῦ Θεοῦ καταλιμπάνουσιν, εἰ καὶ μικρὰ τῶν ἐν αὐτῷ γεγραμμένων ἐκβαίνοντες, καὶ πρὸς τὸν οἰκεῖον σκοπόν, οὐ μὴν πρὸς τὸν τοῦ νομοθετήσαντος, ἐπιτελεῖν τὰ τοῦ νόμου βουλόμενοι· οὐ πορεύονται δὲ τοῖς τοῦ Θεοῦ κρίμασιν οἱ δυσωπούμενοι τὸν πλούσιον, ἢ τὸν πτωχὸν ἐλεοῦντες, ἡνίκα δικάζουσιν. Ὁ Θεὸς δὲ οὐχ οὕτως, ἀλλὰ πᾶσιν εἶναι ἴσον τὸ κριτήριον βούλεται. Βεβηλοῦσιν αὐτοῦ πάλιν τὰς ἐντολάς, οἱ τὴν ἀρετὴν ὑποκρινόμενοι, καὶ τὰς ἐντολὰς διὰ τὸ μὴ καθαρῶς αὐτὰς μετιέναι ὑβρίζοντες. Ὅθεν αὐτὰς οὐδὲ φυλάττειν λέγονται, τοῦ ἐντειλαμένου τὸν σκοπὸν παραβαίνοντες. Τούτων ἐν ῥάβδῳ τὰς ἀνομίας καὶ τὰς ἀδικίας ἐν μάστιξιν ἐπισκέπτεται. Οὐκοῦν ὅταν μαστιζώμεθα, μὴ ἐγκαλῶμεν, μηδὲ μεμφώμεθα, μηδὲ εἰ νηστείαν τυχὸν ἀσκοῦμεν, ἢ ἄλλην τοιαύτην ἀρετὴν μετερχόμεθα· πάντως γὰρ ὅτι καθὼς τὰ καλὰ κατορθοῦμεν, καὶ διὰ τοῦτο μαστίγων ἐδεήθημεν. Πλὴν ἀλλὰ μετὰ τῆς παιδείας φιλανθρωπίαν ὑπέσχετο. Τὸ δὲ ἔλεός μου οὐ μὴ διασκεδάσω ἀπ’ αὐτῶν, οὐδὲ μὴ ἀδικήσω ἐν τῇ ἀληθείᾳ μου. Πολλῇ πρὸς ἡμᾶς ἐπαγγέλλεται φιλανθρωπίᾳ χρήσασθαι· πρῶτον μὲν ὅτι ἁμαρτάνοντας μαστίζει· Ὃν γὰρ ἀγαπᾷ Κύριος παιδεύει· μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεται. Ἔπειτα ἡμαρτηκότας ἀποστροφῆς οὐδαμῶς ἀξίους κρίνει· ὅθεν τὸ ἔλεος ἀφ’ ἡμῶν οὐ σκεδάννυσι. Πῶς; Ἐπειδὴ πάντας ἐλεεῖ μετὰ τὰς μάστιγας. Ἀλλ’ οὐδὲ ἀδικήσειν ἐν τῇ ἀληθείᾳ αὐτοῦ φησι. Τί γὰρ ἀλήθεια αὐτοῦ βούλεται;","english":"I will visit their lawless deeds with a rod, and their injustices with whips. They abandon the law of God, even if they depart only a little from what is written in it, and wish to perform the things of the law according to their own purpose, and not according to that of the lawgiver; nor do they walk by the judgments of God, those who are swayed by the rich man, or who pity the poor man, when they judge. God, however, does not act thus, but wishes the judgment to be equal for all. Again, those who feign virtue and insult the commandments by not following them purely profane his commandments. Hence they are said not even to keep them, since they transgress the intention of the one who gave them. He visits their lawless deeds with a rod and their injustices with whips. Therefore, when we are whipped, let us not accuse, nor blame, nor if we happen to practice fasting or some other such virtue, let us not think that we have been whipped for that reason; for certainly, just as we do good things, so also we have needed whips on account of this. Nevertheless, along with the discipline, he promised kindness. And my mercy I will not scatter from them, nor will I do injustice in my truth. He promises to treat us with great kindness: first, because he whips us when we sin; for the Lord disciplines whom he loves; and he whips every son whom he accepts. Then, he judges that those who have sinned are in no way worthy of rejection; hence he does not scatter mercy from us. How? Because he shows mercy to all after the whips. But he says he will not do injustice in his truth either. For what does his truth intend?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐπισκέψομαι ἐν ῥάβδῳ","severity":"info","text":"The phrase 'I will visit with a rod' echoes the biblical image of divine punishment, but Hesychius interprets it as corrective discipline, not mere vengeance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ῥάβδος","severity":"info","text":"Ῥάβδος ('rod') here symbolizes authority and punishment, but Hesychius pairs it with μάστιξ ('whip') to emphasize a graduated, pedagogical correction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὃν γὰρ ἀγαπᾷ Κύριος παιδεύει","severity":"info","text":"The maxim 'Whom the Lord loves, he disciplines' is a proverbial saying, possibly derived from Proverbs 3:12 or similar wisdom traditions, used here to justify corporal punishment as an act of love.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ δυσωπούμενοι τὸν πλούσιον","severity":"info","text":"Hesychius critiques judges swayed by wealth or pity, reflecting late antique concerns about judicial corruption and the ideal of impartial justice in Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πλὴν ἀλλὰ μετὰ τῆς παιδείας φιλανθρωπίαν ὑπέσχετο","severity":"info","text":"This sentence marks a rhetorical shift from punishment to mercy, structuring the commentary as a theodicy: discipline is followed by compassion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεται","severity":"info","text":"The idea that God whips every accepted son reflects a monastic or ascetic reception of discipline as a sign of divine favor, common in desert spirituality.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear, but the Coptic Vorlage may have influenced the choice of 'rod' and 'whip' imagery; the exact biblical lemma being commented on is not explicitly cited."],"confidence":"high","notes":[]},{"i":214,"ref":"p214","source":"Τὸν εἰς αὐτὸν πιστεύοντα, ἂν ἀποθάνῃ, ζήσεσθαι, τουτέστι, κἂν ἁμάρτῃ, δι’ ἐπιστροφῆς σώζεσθαι. Ὅθεν οἱ λοιποὶ τῶν ἑρμηνευτῶν ἀντὶ τῆς ἀληθείας, τὴν πίστιν ἐκδεδώκασιν. Ὥστε τοὺς πιστοὺς διὰ τοῦτο παιδεύει, ἵνα σωθῶσιν ἐπιστραφέντες, καὶ μηδαμῶς εὑρεθῇ τὴν ὑπόσχεσιν τὴν ἐπὶ τῇ πίστει. ψευδόμενος. Σαφέστερον δὴ τοῦτο μηνύει τὰ ἑπόμενα. Οὐδὲ μὴ βεβηλώσω τὴν διαθήκην μου· τουτέστιν, οὐ μὴ ἀκυρώσω· καὶ τὰ ἐκπορευόμενα διὰ τῶν χειλέων μου οὐ μὴ ἀθετήσω. Σαφῶς τὰ ἐν Εὐαγγελίοις περὶ τῶν πιστῶν ἐπηγγελμένα ἐκτίθεται· ὅθεν ἐπειδὴ διαθήκης ἐμνημόνευσε, μήποτε τὴν διὰ Μωϋσέως ἢ τῶν ἄλλων προφητῶν νομίσῃς, ἐπήγαγε· Τὰ ἐκπορευόμενα διὰ τῶν χειλέων μου οὐ μὴ ἀθετήσω· ἵνα ταῦτα νοήσῃς ἅπερ ἀρτίως παρεθέμεθα διὰ γλώσσης οἰκείας τὸν Χριστὸν ἐκφωνήσαντα. Ἅπαξ ὤμοσα ἐν τῷ ἁγίῳ μου, εἰ τῷ Δαυῒδ ψεύσομαι. Ὅρκος τοῦ Θεοῦ ἡ παρ’ αὐτοῦ ὑπόσχεσις ὡς ἀπαράβατος λέγεται· ὅθεν καὶ ἀλλαχοῦ τὸν Θεὸν ὁ Δαυῒδ οὕτως ὑποτίθεται λέγοντα· Ὡς ὤμοσα ἐν τῇ ὀργῇ μου, εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου· ὅρκον τὴν ἐπαγγελίαν λέγων· κατὰ τίνος γὰρ ἔμελλεν ὀμνύναι εἰς ὃν πάντες ὀμνύουσι; Τί δαὶ τῷ Δαυῒδ ἐπαγγειλάμενος οὐ ψεύδεται; Τὸ σπέρμα αὐτοῦ εἰς τὸν αἰῶνα μένει, καὶ ὁ θρόνος αὐτοῦ ὡς ὁ ἥλιος ἐναντίον μου, καὶ ὡς ἡ σελήνη κατηρτισμένη εἰς τὸν αἰῶνα· καὶ ὁ μάρτυς ἐν οὐρανῷ πιστός.","english":"The one who believes in him, even if he dies, will live—that is, even if he sins, he is saved through conversion. Hence the other interpreters have rendered \"faith\" instead of \"truth.\" So he disciplines the faithful for this reason, that they may be saved by turning back, and that the promise made concerning faith may in no way be found false. This is made clearer by what follows: \"And I will not profane my covenant\"—that is, I will not annul it—\"and what goes forth through my lips I will not set aside.\" He clearly sets forth what is promised in the Gospels concerning the faithful. Therefore, since he mentioned a covenant, lest you think it is the one through Moses or the other prophets, he added: \"What goes forth through my lips I will not set aside,\" so that you may understand these things which we have just set forth as uttered by Christ through his own tongue. \"I have sworn once in my holy one, if I will lie to David.\" An oath of God is called his promise, as inviolable. Hence elsewhere David represents God as speaking thus: \"As I swore in my anger, if they will enter into my rest,\" calling the promise an oath—for by whom would he swear, when all swear by him? And what is it that he promised David and does not lie? That his seed remains forever, and his throne is like the sun before me, and like the moon established forever; and the witness in heaven is faithful.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"πίστιν","severity":"info","text":"Hesychius notes that other interpreters render πίστιν ('faith') where the text has ἀληθείας ('truth'), indicating a textual variant in the Psalm tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐδὲ μὴ βεβηλώσω τὴν διαθήκην μου","severity":"info","text":"This phrase echoes Psalm 88:34 (LXX) and is interpreted by Hesychius as a promise not to annul the covenant, linking it to Gospel promises.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὡς ὤμοσα ἐν τῇ ὀργῇ μου","severity":"info","text":"Hesychius cites a divine oath from an unspecified Psalm context (cf. Psalm 94:11 LXX), interpreting 'oath' as an inviolable promise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ σπέρμα αὐτοῦ εἰς τὸν αἰῶνα μένει","severity":"info","text":"The promise to David of eternal seed and throne reflects messianic and royal theology in early Christian exegesis, linking Davidic covenant to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σαφέστερον δὴ τοῦτο μηνύει τὰ ἑπόμενα","severity":"info","text":"Hesychius signals a transition: the following verses clarify the preceding argument about faith, conversion, and the inviolability of divine promises.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἅπαξ ὤμοσα ἐν τῷ ἁγίῳ μου","severity":"caution","text":"The phrase is ambiguous: it may mean 'I swore once in my holy one' (referring to God's oath in a saint) or be a textual corruption; Hesychius interprets it as a divine oath.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἅπαξ ὤμοσα ἐν τῷ ἁγίῳ μου' is syntactically unclear; Hesychius reads it as a divine oath, but the referent of 'ἁγίῳ' (holy one) is uncertain.","The variant between 'πίστιν' and 'ἀληθείας' in the Psalm text is noted but not resolved by Hesychius."],"confidence":"high","notes":[]},{"i":215,"ref":"p215","source":"ϛʹ. Τίς οὗτος; Ὁ Χριστὸς εἴδηλον· ἐν οὐρανοῖς γὰρ ὑπῆρχε τῷ Πατρὶ συμβουλεύων, ἡνίκα ταῦτα ἐλέγετο· περὶ οὗ καὶ Ἡσαΐας ἔλεγε· Γίνεσθέ μοι μάρτυρες· καὶ ἐγὼ μάρτυς, λέγει Κύριος, καὶ ὁ παῖς μου, ὃν ἐξελεξάμην. Μάρτυς δὲ πιστὸς εἰκότως ἐλέγετο, ἐπειδὴ τὴν ἀπὸ τῶν ἔργων πίστιν τοῖς λόγοις ἐπήγαγεν· ἀλλὰ τηνικαῦτα τῷ Δαυῒδ ὁ Θεὸς ἐπηγγείλατο, ἡνίκα οἶκον τῇ κιβωτῷ κατασκευάσαι ἐσκόπησεν· φησὶ γὰρ οὕτως· Καὶ ἀναστήσω τὸ σπέρμα σου μετὰ σέ, ὅς ἐστιν ἐκ τῆς κοιλίας σου, καὶ ἑτοιμάσω τὴν βασιλείαν αὐτοῦ. Αὐτὸς οἰκοδομήσει οἶκον τῷ ὀνόματί μου· καὶ ἀνορθώσω τὸν θρόνον αὐτοῦ ἕως εἰς τὸν αἰῶνα· σπέρμα τοῦ Δαυῒδ τὸν Χριστὸν διὰ τὴν σάρκα καλῶν. Διόπερ οὕτω καὶ Ματθαῖος τὸ τῶν Εὐαγγελίων προοίμιον ἔγραψεν· Βίβλος γενέσεως Ἰησοῦ Χριστοῦ υἱοῦ Δαυΐδ, υἱοῦ Ἀβραάμ. Φησὶ δὲ καὶ περὶ τοῦ Χριστοῦ Παῦλος· Περὶ τοῦ υἱοῦ αὐτοῦ τοῦ γενομένου ἐκ σπέρματος Δαυῒδ κατὰ σάρκα. Τούτου ὁ θρόνος ὡς ἥλιος· ἐν φωτὶ γὰρ τὴν βασιλείαν κέκτηται. Ἀλλ’ ἵνα μηδὲν μικρὸν περὶ αὐτοῦ φαντασθῇς, προσέθηκεν, Ἐναντίον μου· τουτέστιν, ἴσος τῷ ἐμῷ. Τὸ γὰρ Ἐναντίον ἐνταῦθα οὐκ ἐπὶ τοῦ ἀντικειμένου, ἀλλὰ ἐπὶ τοῦ ἰσοῤῥόπου ὁ προφήτης ἐξέλαβεν. Ἀλλὰ μὴν ὡς ἡμέρα εἰς τὸν αἰῶνα κατήρτισται. Αἰῶνα δὲ λέγει τὸν παρόντα βίον, ὡς πολλάκις εἰρήκαμεν· εἰς ὃν οὐκ ἔτι ὡς ὁ ἥλιος, ἀλλὰ ὡς ἡ σελήνη κατήρτισται. Ὥσπερ γὰρ ἡ σελήνη ἐκλείψεις τινὰς καὶ ἐπιτολὰς κέκτηται, οὕτω καὶ ἡ Χριστοῦ δόξα κατὰ τὸ παρὸν παρά τισιν ἐκλείπει, τοῖς ἀσεβοῦσιν ἔκδηλον· παρὰ δὲ τοῖς εὐσεβοῦσιν ἀνυψοῦται.","english":"6. Who is this? Clearly Christ, for he was in the heavens counseling the Father when these things were spoken. Concerning him also Isaiah said: \"Be my witnesses; and I am a witness, says the Lord, and my servant whom I have chosen.\" He was fittingly called a faithful witness, because he brought the faith from works to words. But at that time God made a promise to David, when he planned to build a house for the ark; for he speaks thus: \"And I will raise up your seed after you, who is from your womb, and I will prepare his kingdom. He himself will build a house in my name; and I will set up his throne forever,\" calling Christ the seed of David on account of the flesh. Therefore Matthew also wrote the prologue of the Gospels thus: \"The book of the genealogy of Jesus Christ, son of David, son of Abraham.\" And Paul also says concerning Christ: \"Concerning his son who was born from the seed of David according to the flesh.\" His throne is like the sun, for he possesses his kingdom in light. But so that you might imagine nothing small about him, he added, \"Before me,\" that is, equal to mine. For the prophet understood \"Before\" here not as opposite, but as equivalent. Yet indeed, as a day, it has been established for eternity. He calls \"eternity\" the present life, as we have often said; into which it has been established not as the sun, but as the moon. For just as the moon has certain eclipses and risings, so also the glory of Christ in the present time is eclipsed among some, being manifest to the impious, but among the pious it is exalted.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γίνεσθέ μοι μάρτυρες· καὶ ἐγὼ μάρτυς, λέγει Κύριος, καὶ ὁ παῖς μου, ὃν ἐξελεξάμην","severity":"info","text":"Hesychius cites a composite or paraphrased Isaianic passage; the closest canonical text is Isaiah 43:10-12 LXX, but the wording is not exact, possibly from a testimonia collection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἀναστήσω τὸ σπέρμα σου μετὰ σέ, ὅς ἐστιν ἐκ τῆς κοιλίας σου, καὶ ἑτοιμάσω τὴν βασιλείαν αὐτοῦ","severity":"info","text":"This is a non-canonical promise to David, not found in the Masoretic or LXX Psalter; it may derive from a lost Jewish or Christian apocryphon or a liturgical paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Βίβλος γενέσεως Ἰησοῦ Χριστοῦ υἱοῦ Δαυΐδ, υἱοῦ Ἀβραάμ","severity":"info","text":"Hesychius paraphrases Matthew 1:1, but the phrase 'υἱοῦ Δαυΐδ, υἱοῦ Ἀβραάμ' is not in the canonical text; it reflects a variant or harmonizing tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Περὶ τοῦ υἱοῦ αὐτοῦ τοῦ γενομένου ἐκ σπέρματος Δαυῒδ κατὰ σάρκα","severity":"info","text":"This Pauline citation is not verbatim from any extant epistle; it may be a conflation of Romans 1:3 and 2 Timothy 2:8, or from a lost homiletic source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἐναντίον","severity":"info","text":"Hesychius glosses 'Ἐναντίον' as 'equivalent' (ἰσόρροπον) rather than 'opposite', a lexical choice that supports his typological reading of the psalm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"αἰῶνα","severity":"info","text":"Hesychius explains 'αἰῶνα' as 'the present life', a non-standard usage; he notes this is his repeated interpretation, likely reflecting a local exegetical tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Davidic promise and the Isaiah citation are uncertain; they may be from lost apocrypha or liturgical paraphrases.","The phrase 'υἱοῦ Δαυΐδ, υἱοῦ Ἀβραάμ' in the Matthew citation is not canonical; its origin is unclear."],"confidence":"medium","notes":[]},{"i":216,"ref":"p216","source":"Καὶ ποτὲ μὲν ἐνδίδωσι τοῖς διώκουσι καὶ συγχωρεῖ δεσμοῖς καὶ φυλακαῖς καὶ θανάτῳ παραδίδοσθαι τοὺς εἰς αὐτὸν πιστεύοντας· ὅπερ αὐτοῦ τῆς δόξης ἔκλειψις εἶναι νομίζεται· ποτὲ δὲ πάλιν ἀθρόον καταβάλλει τοὺς διώκοντας, καὶ τοσοῦτον ἀνατέλλει τὴν ἑαυτοῦ δόξαν, ὡς παρὰ βασιλέων προσκυνεῖσθαι τοὺς ὑπὲρ αὐτοῦ μαρτυρήσαντας. Τούτου χάριν τῇ σελήνῃ κατὰ τὸν παρόντα βίον ἡ τοῦ Χριστοῦ βασιλεία παρείκασται. Διάψαλμα τοίνυν ὁ προφήτης ἀναγκαίως ἐπήγαγε, μάλιστα ἐπειδὴ ἐκ προσώπου τοῦ Θεοῦ τὰ μέχρι τοῦ νῦν παραθέμενος ῥήματα, νῦν αὐτὸς οἰκείαν εἰσφέρει πρὸς τὸν Θεὸν διάλεξιν. Σὺ δὲ ἀπώσω καὶ ἐξουδένωσας. Ἐκπλήττει μὲν τοὺς ἀκεραιοτέρους ἡ τῶν προσώπων μετάβασις· σύνηθες δὲ ὅμως τῷ Δαυΐδ, ἐπειδὴ καὶ σκηνὴ τῷ τοιούτῳ πρέπει, ἢ διὰ τοῦ ψάλλειν καὶ κιθαρίζειν ὑπεστήσατο. Πλὴν ἀλλὰ τὰς ὑποσχέσεις περὶ τῶν ἐθνῶν γενέσθαι (οὐδὲ γὰρ περὶ τῶν Ἰουδαίων) τοῖς νῦν εἰρημένοις ἐνδείκνυται· φησὶ γὰρ αὐτὸν ἀπώσασθαι τὸν τῶν Ἰουδαίων λαόν, καὶ ἐξουδενῶσαι, τουτέστιν, εὐτελίσαι καὶ οὐδενὸς ἡγήσασθαι ἄξιον. Τίνα τρόπον; Ἄκουε τῶν ἑξῆς· Ἀνεβάλου τὸν Χριστόν σου. Ὑπερέθετο γὰρ αὐτοῦ μέχρι τινὸς τὴν ἄφιξιν, ὡς ἐκείνων οὐκ ὄντων ἐπιτηδείων δέξασθαι. Οὐ τοῦτο δὲ μόνον τὴν ἀναβολὴν καὶ τὸν φαυλισμὸν τῶν Ἰουδαίων, ἀλλὰ καὶ τὰ ἑξῆς εἰρημένα παρίστησιν. Κατέστρεψας τὴν διαθήκην τοῦ δούλου σου. Καὶ ποίαν διαθήκην, ἢ τὴν πρὸς τίνας, ἢ πάντως τὴν πρὸς Ἰουδαίους κατέστρεψεν; Ἀφανίσας ὅλα τὰ ἐπ’ αὐτοῖς καὶ ἀνατρέψας νόμιμα·","english":"And at times he yields to the persecutors and allows those who believe in him to be handed over to bonds, prisons, and death—which is considered an eclipse of his glory. But at other times he suddenly casts down the persecutors and so raises his own glory that those who have testified for him are worshipped by kings. For this reason, the kingdom of Christ in the present life is likened to the moon. Therefore the prophet has necessarily added a diapsalma, especially since, after having set forth the words from the person of God up to this point, he now introduces his own discourse to God. But you have thrust away and despised. The change of persons astonishes the more simple-minded, yet it is customary for David, since a stage is fitting for such a one, which he set up through singing and playing the cithara. Nevertheless, the promises concerning the nations (for they are not concerning the Jews) are indicated by what has now been said; for it says that he thrust away the people of the Jews and despised them, that is, made them of no account and considered them worthy of nothing. In what manner? Hear the following: You have delayed your Christ. For he postponed his arrival for a time, because they were not fit to receive him. Not only this delay and the disparagement of the Jews, but also what is said next sets it forth. You have overturned the covenant of your servant. And what covenant, or with whom, or did he overturn it entirely with the Jews? By destroying all the ordinances concerning them and overturning their laws.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Διάψαλμα","severity":"info","text":"The term 'diapsalma' is a musical or liturgical marker in the Psalms, often indicating a pause or change in performance. Hesychius interprets it as a necessary structural break, marking a shift from divine speech to the prophet's own address to God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Διάψαλμα","severity":"info","text":"In the Septuagint, 'διάψαλμα' (diapsalma) appears in the Psalms as a notation of uncertain function, possibly indicating a musical interlude or a change of speaker. Hesychius here treats it as a rhetorical device signaling a shift in person.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σὺ δὲ ἀπώσω καὶ ἐξουδένωσας","severity":"info","text":"This phrase echoes Psalm 88:38 (LXX) or similar verses where God is accused of rejecting or despising. Hesychius applies it to the Jewish people, interpreting the rejection as a delay in the coming of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"παρείκασται τῇ σελήνῃ","severity":"info","text":"The comparison of Christ's kingdom to the moon reflects a patristic trope: the moon's phases symbolize the Church's fluctuating fortunes under persecution, with eclipses representing temporary setbacks.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διάψαλμα τοίνυν ὁ προφήτης ἀναγκαίως ἐπήγαγε","severity":"info","text":"Hesychius identifies the diapsalma as a deliberate structural marker, separating divine speech from the prophet's own discourse. This reflects his concern with the rhetorical and dramatic arrangement of the Psalm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Κατέστρεψας τὴν διαθήκην τοῦ δούλου σου","severity":"caution","text":"The phrase 'overturned the covenant of your servant' is ambiguous: it may refer to God's covenant with the Jews or to a specific prophetic figure. Hesychius reads it as a divine revocation of Jewish law, but the referent of 'servant' is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'your servant' in 'the covenant of your servant' is not specified; Hesychius assumes it refers to the Jewish people, but it could be a prophetic figure like Moses or David.","The precise scriptural source for 'You have thrust away and despised' is not cited; it may be a paraphrase of multiple Psalm verses."],"confidence":"high","notes":[]},{"i":217,"ref":"p217","source":"οὕστινας νῦν καλεῖ δούλους, οὐχ ὡς δουλεύοντας ταῖς ἐντολαῖς τοῦ Θεοῦ, ἀλλὰ τὸν Θεὸν ἑλκύσαι βουλόμενος εἰς συμπάθειαν· ἅμα δὲ καὶ τὸν ὀκνηρὸν δοῦλον αἰνιττόμενος, ὅστις τὸ τάλαντον ἔκρυψεν, εἰκόνα λαοῦ τῶν Ἰουδαίων ἔχοντα. Ἐβεβήλωσας εἰς τὴν γῆν τὸ ἁγίασμα αὐτοῦ. Οὐ χρῄζει τοῦτο σαφηνείας· ἐν γὰρ τοῖς πάντων ὀφθαλμοῖς βέβηλον τὸ ποτὲ τῶν Ἰουδαίων ἁγίασμα, παρὰ πάντων οὐ μόνον ἀνθρώπων, ἀλλὰ καὶ κτηνῶν τῶν ἀκαθάρτων πατούμενον. Καθεῖλες πάντας τοὺς φραγμοὺς αὐτοῦ. Τὰ νομικά φησι παραγγέλματα, φραγμοὺς ἀναγκαίως λεγόμενα, διὰ τὴν ἐπ’ αὐτοῖς κατάραν, ἀκανθῶν τάξιν ἐπέχουσαν. Ἔθου τὰ ὀχυρώματα αὐτοῦ δειλίαν. Ἐφ’ οἷς γὰρ πρότερον ὡς ὠχυρωμένοις ἐθάῤῥουν, ἐπὶ τούτοις νῦν μεταβληθείσης αὐτοῖς τῆς πολιτείας πεφόβηνται, οὐ θύειν, οὐχ ἑορτάζειν, οὐκ ἄλλο τι τολμῶντες ἐπιτελέσαι νόμιμον. Διήρπαζον αὐτὸν πάντες οἱ διοδεύοντες ὁδόν. Ὁδὸν ἄρα τὸν βίον ἐρεῖς· φησὶ γὰρ ὁ Χριστὸς ἐν τοῖς Εὐαγγελίοις· Ἴσθι εὐνοῶν τῷ ἀντιδίκῳ σου, ἕως οὗ ᾖς ἐν τῇ ὁδῷ μετ’ αὐτοῦ. Ταύτην παραπορεύονται οἱ πεπιστευκότες εἰς Χριστόν, παρέργως καὶ ὡς ἔτυχε τὸν βίον ὁδεύοντες, οὐδενὸς τῶν ἐν αὐτῷ μεταποιούμενοι, ἀλλὰ καὶ συντόμως διελθεῖν ἐπειγόμενοι, ὑφ’ ὧν ὁ λαὸς τῶν Ἰουδαίων νόμον καὶ προφήτας, τὸν πλοῦτον τὸν ἀληθῆ, διήρπασται. Ἐγενήθη ὄνειδος τοῖς γείτοσιν αὐτοῦ. Γείτονες ἡμεῖς τῶν Ἰουδαίων ἀναγκαίως λεγόμεθα· ἐπονειδίστους δὲ αὐτοὺς ἀναγκαίως ἡγούμεθα, ὅτι τῆς σωτηρίας ἐξ αὐτῶν οὔσης, οὐκ ἐθέλουσι σώζεσθαι. Ὕψωσας τὴν δεξιὰν τῶν θλιβόντων αὐτόν.","english":"Those whom he now calls slaves, not as serving the commandments of God, but wishing to draw God into sympathy; and at the same time hinting at the lazy slave who hid the talent, having the image of the people of the Jews. You have profaned his sanctuary to the ground. This needs no clarification; for in everyone's eyes the once sanctuary of the Jews is profane, trampled not only by all men, but also by unclean beasts. You have cast down all his fences. He speaks of the legal precepts, necessarily called fences because of the curse upon them, which holds the place of thorns. You have made his fortifications cowardice. For in what they formerly trusted as fortified, in these now, with their polity changed, they are afraid, daring to perform no lawful act—neither to sacrifice, nor to celebrate, nor anything else. All who pass along the road plundered him. You will therefore call life a road; for Christ says in the Gospels: \"Be well-disposed toward your opponent, as long as you are on the road with him.\" Those who have believed in Christ travel along this road, passing through life casually and as it happens, claiming nothing in it, but also hastening to pass through quickly, by whom the people of the Jews have been plundered of law and prophets, their true wealth. He became a reproach to his neighbors. We are necessarily called neighbors of the Jews; and we necessarily consider them reproachful, because although salvation comes from them, they do not wish to be saved. You have raised the right hand of those who oppress him.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁδόν","severity":"info","text":"The phrase 'Be well-disposed toward your opponent, as long as you are on the road with him' is not a direct Gospel quotation but a loose paraphrase of a saying, possibly from the Didache or an apocryphal tradition; no exact parallel is known in the canonical Gospels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ τάλαντον ἔκρυψεν","severity":"info","text":"The reference to the 'lazy slave who hid the talent' alludes to the parable of the talents (Matthew 25:14-30), but Hesychius applies it allegorically to the Jewish people, a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φραγμούς","severity":"info","text":"Hesychius glosses 'fences' (φραγμούς) as 'legal precepts' (τὰ νομικὰ παραγγέλματα), interpreting the Psalm's imagery as referring to the Mosaic law, which he characterizes as cursed and thorn-like.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐβεβήλωσας ... Καθεῖλες ... Ἔθου ... Διήρπαζον ... Ἐγενήθη ... Ὕψωσας","severity":"info","text":"The passage follows a sequential exegesis of Psalm 89(88): each clause of the Psalm is cited and then interpreted allegorically, with a consistent pattern of literal statement followed by spiritual or historical explanation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"γείτονες","severity":"info","text":"Hesychius identifies 'neighbors' (γείτονες) as Christians, who consider the Jews reproachful because they reject salvation from their own scriptures—a reflection of the anti-Jewish polemic common in 5th-century Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐβεβήλωσας","severity":"caution","text":"The Greek text of the Psalm verse cited here (Ἐβεβήλωσας εἰς τὴν γῆν τὸ ἁγίασμα αὐτοῦ) differs slightly from the Septuagint (Psalm 88:8 LXX: ἐβεβήλωσαν ...), suggesting Hesychius may be quoting from memory or a variant textual tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'lazy slave' parable is not explicitly tied to a specific Gospel passage; the phrase 'hiding the talent' could also evoke the parable of the talents in Matthew or a similar tradition.","The Gospel saying about the road is not directly attested; it may be a paraphrase of a saying from the Didache (1.2) or an apocryphal source, but Hesychius attributes it to Christ without citation."],"confidence":"high","notes":[]},{"i":218,"ref":"p218","source":"ζʹ. Ὅρα, τῶν ἐχόντων τὴν Ῥωμαϊκὴν βασιλείαν φησίν· οὗτοι μὲν γὰρ αὐτὴν ὅτι θλίβουσιν εὔδηλον· ἀλλὰ μὴν καὶ τὴν δεξιάν, τουτέστι, τὴν δυναστείαν ὑψώθησαν, εὐρυτέραν κτησάμενοι τὴν βασιλείαν, ἀφ’ οὗ τὰ Ἰουδαίων ἐπόρθησαν. Εὔφρανας πάντας τοὺς ἐχθροὺς αὐτοῦ. Εἰ μὲν τὰ ἔθνη φησὶν ἐχθρούς, ηὔφρανε τούτους, οὐ δι’ ὧν ἐκείνους ἐλυμήνατο, ἀλλὰ δι’ ὧν ἡμῖν ἐχαρίσατο· εἰ δὲ τοὺς δαίμονας ἐχθρούς φησιν, ηὔφρανε τούτους, ἐπειδὴ τῆς χειρὸς τοὺς Ἰουδαίους τῆς οἰκείας ἐγύμνωσε καὶ προκεῖσθαι τοῖς βουλομένοις εἰς ἐπιβουλὴν ἔδωκεν. Ἀπέστρεψας τὴν βοήθειαν τῆς ῥομφαίας αὐτοῦ. Ῥομφαία πάντως εὐσεβοῦς τὸ τοῦ Θεοῦ πρόσταγμα· αὐτῷ γὰρ τὰς δυνάμεις τὰς ἐναντίας τροπούμεθα· διόπερ καὶ Παῦλος ἔλεγε· Ζῶν γὰρ ὁ λόγος τοῦ Θεοῦ, καὶ ἐνεργής, καὶ τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον. Ῥομφαία δὲ τῶν Ἰουδαίων ἰδιάζουσα ὁ νόμος Μωϋσέως ἐτύγχανε. Τούτου τὴν βοήθειαν ἀπέστρεψεν· ἠκύρωσε γὰρ αὐτοῦ τὴν χρῆσιν τὴν τοῦ γράμματος. Καὶ οὐκ ἀντελάβου αὐτοῦ ἐν τῷ πολέμῳ; Ποίῳ; Τῷ πρὸς ἡμᾶς· πολλάκις γὰρ ἡμῖν ἀπὸ νόμου καὶ προφητῶν συμβάλλουσιν· ἀλλ’ οὐκ αὐτοῖς ὁ Θεός, ἡμῖν δὲ παρέχει τὴν τῶν γεγραμμένων ἀντίληψιν, εἰς ἐκείνων μὲν κατηγορίαν, εἰς ἡμῶν δὲ συνηγορίαν ἑλκύσας τὰ γεγραμμένα σύμπαντα. Κατέλυσας ἀπὸ καθαρισμοῦ αὐτοῦ. Τίνι τρόπῳ; Τὸν ὄντως καθαρισμὸν νομοθετήσας, τὸ βάπτισμα. Καθαρσίου γὰρ ὁλοκλήρου κηρυχθέντος, ἀναγκαίως οἱ καθαρισμοὶ τῶν Ἰουδαίων οἱ ἀνὰ μέρος κατήργηνται. Ὅθεν ἀντὶ τοῦ, Κατέλυσας, Κατέδυσας ἡ ἕκτη τῶν ἑρμηνευτῶν παρέδωκεν ἔκδοσις. Τὸν θρόνον αὐτοῦ εἰς τὴν γῆν κατέῤῥαξας.","english":"7. Observe, he speaks of those who hold the Roman empire; for it is evident that they oppress it. But indeed they were also raised up in the right hand, that is, in dominion, having acquired a broader empire, from the time they ravaged the lands of the Jews. You gladdened all his enemies. If he means the nations as enemies, he gladdened them not by the means by which he harmed those, but by the means he granted to us. But if he means the demons as enemies, he gladdened them because he stripped the Jews of their own hand and gave them over to lie open to anyone who wished for their destruction. You turned away the aid of his sword. The sword of a pious man is surely the command of God; for by it we turn back the opposing powers. Therefore Paul also said: \"For the word of God is living, and effective, and sharper than any two-edged sword.\" The particular sword of the Jews was the law of Moses. He turned away its aid; for he invalidated its use in the literal sense. And did you not assist him in the war? In which? In the war against us; for often they engage us from the law and the prophets. But God does not provide them, but rather grants us the understanding of the writings, drawing all the written things to accusation of them and to advocacy for us. You dissolved from his purification. In what manner? By legislating the true purification, baptism. For when a complete purification was proclaimed, the partial purifications of the Jews were necessarily abolished. Hence, instead of \"You dissolved,\" the sixth edition of the translators rendered \"You sank.\" You dashed his throne to the ground.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ῥομφαία","severity":"info","text":"The Greek term ῥομφαία (a large, broad sword) is used here as a metaphor for the divine command (τὸ τοῦ Θεοῦ πρόσταγμα) and, distinctively, for the Mosaic law as the particular 'sword' of the Jews.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ζῶν γὰρ ὁ λόγος τοῦ Θεοῦ, καὶ ἐνεργής, καὶ τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον","severity":"info","text":"Hesychius quotes Paul (cf. Hebrews 4:12 or a similar Pauline passage) to illustrate the living, effective word of God as sharper than any two-edged sword.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἕκτη τῶν ἑρμηνευτῶν παρέδωκεν ἔκδοσις","severity":"info","text":"The 'sixth edition of the translators' refers to one of the Hexaplaric revisions of the Septuagint, likely Aquila, Symmachus, or Theodotion, indicating Hesychius consulted multiple Greek versions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ζʹ","severity":"info","text":"The passage is numbered ζʹ (7), indicating a sequential exegetical unit within the commentary, likely corresponding to a verse or thematic section of the Psalm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸν θρόνον αὐτοῦ εἰς τὴν γῆν κατέῤῥαξας","severity":"info","text":"The final clause, 'You dashed his throne to the ground,' echoes the language of Psalm 89 (LXX 88) and reflects a common patristic motif of the overthrow of Jewish institutions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'sixth edition' (ἕκτη τῶν ἑρμηνευτῶν) is not specified; it could be Aquila, Symmachus, or Theodotion.","The referent of 'his enemies' (τοὺς ἐχθροὺς αὐτοῦ) is ambiguous: either the nations or the demons, as Hesychius himself notes."],"confidence":"high","notes":[]},{"i":219,"ref":"p219","source":"Θρόνον εἴτε τὸν βασιλικόν, εἴτε τὸν διδασκαλικόν, εἴτε ἱερατικὸν λέγοις, οἱ τῶν Ἰουδαίων συνετρίβησαν ἄπαντες, καὶ διὰ τοῦτο εἰς γῆν καταῤῥαγῆναι λέγονται, ἔνθα καὶ τὸ φρόνημα οἱ ἐκείνων εἶχον βασιλεῖς, ἱερεῖς τε καὶ διδάσκαλοι. Ἐσμίκρυνας τὰς ἡμέρας τοῦ χρόνου αὐτοῦ· κατέχεας αὐτῷ αἰσχύνην. Οὐδὲ γὰρ εἰς τὸ παντελὲς αὐτῶν ἡ πολιτεία μεμένηκεν, οὐδὲ καθάπερ ἡ τῶν ἐθνῶν μέχρι συντελείας νενομοθέτηται· ᾧ καὶ εἰκότως αἰσχύνην καταχυθῆναι λέγονται. Εὔδηλον γὰρ ὡς ἕνεκα παρανομίας ὁ χρόνος αὐτοῖς τῆς πολιτείας ἐσμικρύνθη· δηλοῖ δὲ ἃ περὶ τοῦ ναοῦ πρὸς τὸν Σολομῶντα ὁ Θεὸς διετάξατο· Ἐὰν ἀποστραφέντες ἀποστραφῆτε ὑμεῖς καὶ τὰ τέκνα ὑμῶν ἀπ’ ἐμοῦ, καὶ προσκυνήσητε θεοῖς ἑτέροις, ἐξαρῶ τὸν Ἰσραὴλ ἀπὸ τῆς γῆς ἧς ἔδωκα αὐτοῖς· καὶ τὸν οἶκον τοῦτον, ὃν ἡγίασα τῷ ὀνόματί μου, ἀποῤῥίψω ἀπὸ προσώπου μου. Διάψαλμα τὴν προφητείαν ἀναγκαίως διεδέξατο, ἐπειδὴ τῶν Ἰουδαίων καταλιπὼν τὸ πρόσωπον, ὑπὲρ τῆς ἀνθρωπότητος ὅλης προσήγαγεν ἔντευξιν. Ἕως πότε, Κύριος, ἀποστρέφῃ εἰς τέλος; Ἀποστροφὴν εἰς τέλος, τουτέστι, παντελῆ τὴν ἀναβολὴν καλεῖ τῆς τοῦ Σωτῆρος ἀφίξεως. Οὐδὲ γὰρ ἄλλως ἐσπλαγχνίσθαι πρὸς τὸ γένος τὸ ἡμέτερον ὁ δημιουργὸς ἔμελλεν, ἢ τὴν ἀπαρχὴν ἀναλαβὼν εἰς ἑαυτὸν τοῦ φυράματος. Ἐκκαυθήσεται ὡς πῦρ ἡ ὀργή σου· τουτέστιν, ἀναλώσει τούτους, οἵπερ αὐτὸν συνήγαγον. Τοῦτο γὰρ ἴδιον πυρός. Διὰ τί δὲ οὔ φησιν, Ἐκκέκαυται, ἀλλ’, Ἐκκαυθήσεται;","english":"Throne, whether you call it royal, or magisterial, or priestly, all those of the Jews were shattered, and for this reason they are said to have been broken to the ground, where their kings, priests, and teachers also held their pride. You have shortened the days of his time; you have poured shame upon him. For their polity has not remained in its entirety, nor has it been legislated like that of the nations until the consummation; and for this reason they are fittingly said to have shame poured upon them. For it is evident that because of lawlessness the time of their polity was shortened; and this is made clear by what God ordained to Solomon concerning the temple: \"If you turn away, you and your children, from me, and worship other gods, I will uproot Israel from the land I gave them; and this house, which I have consecrated in my name, I will cast away from my presence.\" A diapsalma necessarily followed the prophecy, since, having left aside the person of the Jews, he brought forward an intercession on behalf of all humanity. \"How long, O Lord, will you turn away to the end?\" He calls \"turning away to the end,\" that is, the complete delay, the arrival of the Savior. For the Creator was not otherwise going to be moved to compassion toward our race, except by taking up the firstfruits of the mixture into himself. \"Your anger will be kindled like fire\"; that is, it will consume those who gathered him. For this is a property of fire. But why does he not say, \"It has been kindled,\" but, \"It will be kindled\"?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"διάψαλμα","severity":"info","text":"A diapsalma is a musical or structural pause in the Psalms, here interpreted by Hesychius as a necessary break marking a shift from the Jewish perspective to a universal intercession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐὰν ἀποστραφέντες ἀποστραφῆτε ὑμεῖς καὶ τὰ τέκνα ὑμῶν ἀπ’ ἐμοῦ, καὶ προσκυνήσητε θεοῖς ἑτέροις, ἐξαρῶ τὸν Ἰσραὴλ ἀπὸ τῆς γῆς ἧς ἔδωκα αὐτοῖς· καὶ τὸν οἶκον τοῦτ","severity":"info","text":"Hesychius quotes a divine warning to Solomon about the temple, likely from a lost or paraphrased source; it is not a direct citation from the canonical Septuagint.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐκκαυθήσεται ὡς πῦρ ἡ ὀργή σου","severity":"info","text":"Hesychius notes the future tense 'will be kindled' and questions why the psalmist does not use the perfect 'has been kindled,' reflecting a concern with prophetic fulfillment and divine anger as a consuming fire.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διάψαλμα","severity":"info","text":"The diapsalma is said to 'necessarily follow the prophecy,' indicating Hesychius views it as a structural marker that transitions from addressing the Jews to a prayer for all humanity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀποστροφὴν εἰς τέλος","severity":"info","text":"Hesychius interprets 'turning away to the end' as the complete delay of the Savior's arrival, linking the psalm to Christological expectation and the need for the Incarnation to move the Creator to compassion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the divine warning to Solomon is unclear; it may be a paraphrase or from a non-canonical tradition.","The identity of 'those who gathered him' in the fire metaphor is ambiguous; Hesychius does not specify whether it refers to the Jews or the nations."],"confidence":"high","notes":[]},{"i":220,"ref":"p220","source":"Ἐπειδὴ ἡμαρτηκότων ἡμῶν ὁ Θεὸς ὀργίζεται μέν, ὡς πατήρ, ἀλλὰ καὶ μακροθυμεῖ, μέχρις ἂν ἡμεῖς ἁμαρτίαν ἁμαρτίᾳ προσθέντες, σφοδροτέραν καθ’ ἡμῶν τὴν ὁρμὴν πρὸς δίκην κατὰ τὸν καιρὸν τῆς γεέννης ἀνάψωμεν. Μνήσθητι τίς μου ἡ ὑπόστασις. Σαθρά, φησι, καὶ εὐτελής· ἀπὸ γῆς γάρ ἐσμεν, καὶ εἰς γῆν ἀναστρέφομεν· καὶ διὰ τοῦτο τῆς σῆς προνοίας εἰς ἀνάπλασιν χρῄζομεν· δηλοῖ δὲ τὸ ἑπόμενον· Μὴ γὰρ ματαίως ἔκτισας πάντας τοὺς υἱοὺς τῶν ἀνθρώπων; Τουτέστιν, οὐ πάρεργόν σοι τὸ ποίημα τῶν ἀνθρώπων ἐσπούδασται, ὡς μόνον ὀφθῆναι, καθάπερ τὰ λοιπὰ ζῶα, καὶ ἀφανισθῆναι· ἀλλ’ ὥστε πᾶσιν ἐμπρέπειν τοῖς δημιουργήμασι, καὶ διὰ τοῦ φανῆναι τὸ χρειῶδες τῆς κτίσεως. Νῦν δὲ εἰς τοὐναντίον τὸ πρᾶγμα, θανάτου σβεννυμένου, περιίσταται· τοῦτο γὰρ τοῖς ἑπομένοις ὁ προφήτης ὠδύρετο. Τίς ἐστιν ἄνθρωπος, ὃς ζήσεται, καὶ οὐκ ὄψεται θάνατον, ῥύσεται τὴν ψυχὴν αὐτοῦ ἐκ χειρὸς ᾄδου; Κατὰ πάντων κρατεῖ, φησίν, ἡ τοῦ θανάτου ἀπόφασις· πάντων αἱ ψυχαί, καὶ τῶν δικαίων, ἐν ᾅδῃ κατέχονται· καὶ τὸ τῆς εἰκόνος τῆς ἐν ἡμῖν ἀξίωμα διὰ τὴν τυραννίδα τοῦ θανάτου διέφθαρται. Τούτοις δὲ πανταχοῦ τοῖς λόγοις ὁ προφήτης, ἐπιταχύνων τὴν ἄφιξιν τὴν τοῦ Σωτῆρος, κέχρηται. Οὐδεὶς γὰρ ἑαυτὸν ἐξελέσθαι θανάτου, οὐδὲ τὴν οἰκείαν ψυχὴν ἀναγαγεῖν ἐξ ᾅδου δύναται, πρὶν ἐλθεῖν τὸν κατὰ τοῦ θανάτου θανάτῳ δυναστεύοντα. Διάψαλμα καὶ νῦν ἰδοὺ πάλιν ἐντίθησιν, ἐπειδὴ τὴν προφητείαν πρὸς τὸν λαὸν αὖθις τῶν Ἰουδαίων μετέβαλε. Ποῦ εἰσι τὰ ἐλέη σου τὰ ἀρχαῖα, Κύριε, ἃ ὤμοσας τῷ Δαυῒδ ἐν τῇ ἀληθείᾳ σου; τουτέστι, τῆς ἀληθείας σου·","english":"Since we have sinned, God is angered, as a father, but also shows forbearance, until we add sin to sin, and kindle against ourselves a more vehement impulse toward punishment at the time of Gehenna. Remember what my substance is. It is rotten, he says, and cheap; for we are from earth, and we return to earth; and for this reason we need your providence for re-creation. The following verse makes this clear: For did you not create all the sons of men in vain? That is, your work of creating humans was not a trivial matter, merely to be seen, like the other animals, and then to vanish; but rather so that it might be preeminent among all creations, and through its appearance the necessity of creation might be shown. But now the matter has turned to the opposite, with death being extinguished; for this the prophet lamented in the following verses. Who is the man who will live and not see death, who will deliver his soul from the hand of Hades? The decree of death prevails over all, he says; the souls of all, even of the righteous, are held in Hades; and the dignity of the image within us has been corrupted by the tyranny of death. The prophet has used these words everywhere, hastening the coming of the Savior. For no one can deliver himself from death, nor lead his own soul up from Hades, before the one who conquers death by death comes. A diapsalm, and now again he inserts it, since he has turned the prophecy back to the people of the Jews. Where are your ancient mercies, Lord, which you swore to David in your truth? That is, of your truth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐπειδὴ ἡμαρτηκότων ἡμῶν","severity":"info","text":"The opening clause grounds the passage in a collective human sinfulness, which Hesychius interprets as provoking divine anger tempered by forbearance until sin accumulates.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μνήσθητι τίς μου ἡ ὑπόστασις","severity":"info","text":"This phrase echoes Psalm 88(89):48 LXX, where the psalmist reflects on human frailty; Hesychius glosses it as 'rotten and cheap' to emphasize the need for divine providence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τίς ἐστιν ἄνθρωπος, ὃς ζήσεται, καὶ οὐκ ὄψεται θάνατον","severity":"info","text":"A direct quotation of Psalm 88(89):49 LXX, which Hesychius uses to argue that death's decree holds all souls, including the righteous, in Hades until the Savior's coming.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Διάψαλμα","severity":"info","text":"A musical or structural marker in the Psalms, here interpreted by Hesychius as indicating a shift in prophetic address back to the Jewish people, underscoring the rhetorical turn.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γεέννης","severity":"info","text":"Gehenna, originally the Valley of Hinnom near Jerusalem, became in Jewish and Christian tradition a symbol of hell or divine punishment; Hesychius uses it to evoke eschatological judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τοῦ κατὰ τοῦ θανάτου θανάτῳ δυναστεύοντα","severity":"info","text":"Hesychius presents Christ as the one who conquers death by death, a paradox central to patristic soteriology, anticipating the atonement theology of later Greek fathers.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Σαθρά, φησι, καὶ εὐτελής' is attributed to the psalmist by Hesychius, but the exact source in the LXX is unclear; it may be a paraphrase or lost variant.","The shift in addressee at the diapsalm is inferred by Hesychius; the Coptic text does not explicitly mark the change."],"confidence":"high","notes":[]},{"i":221,"ref":"p221","source":"λέγει δὲ τοῦ Χριστοῦ, ὅσπερ ἐστὶν ἀλήθεια. Τί γὰρ τῷ Δαυῒδ ὤμοσεν, αὐτὸς ἀλλαχοῦ μελῳδήσας ἱστόρηκεν· Ὤμοσε Κύριος τῷ Δαυῒδ ἀλήθειαν, καὶ οὐ μὴ ἀθετήσῃ αὐτήν· ἐκ καρποῦ τῆς κοιλίας σου θήσομαι ἐπὶ τὸν θρόνον σου.\n\nηʹ. Οὐκοῦν τὴν ὑπόσχεσιν ἐλθεῖν καλεῖ, ἐπειδὴ τὴν τοῦ Χριστοῦ παρουσίαν αἰνίττεται, ἐν ᾗ πᾶν ἡμῖν εἶδος ἐλέου, πᾶσα φιλανθρωπίας ὑπόθεσις· ἀρχαῖα δὲ ταῦτα τὰ ἐλέη, ἐπειδὴ πρὸ τῶν αἰώνων τῷ Θεῷ τὸ περὶ αὐτῶν ἐσκοπήθη μυστήριον. Ὅθεν καὶ Παῦλός φησι· Τὸ μυστήριον τὸ ἀποκεκρυμμένον πρὸ τῶν αἰώνων καὶ πρὸ τῶν γενεῶν εἰς δόξαν ἡμῶν. Ἡσαΐας δὲ βουλὴν αὐτὴν ἀρχαίαν ἀληθινὴν ἐκάλεσε. Μνήσθητι, Κύριε, τοῦ ὀνειδισμοῦ τῶν δούλων σου, οὗ ὑπέσχου ὑπέσχον ἐν τῷ κόλπῳ μου πολλῶν ἐθνῶν. Κόλπον ἑαυτοῦ τὴν προφητείαν καλεῖ. Ἐν αὐτῇ γὰρ καθάπερ ἐν κόλπῳ τὸν ὄντως ὀνειδισμὸν τὸν νοητὸν ἐθησαύριζεν. Ἔτι δὲ μᾶλλον τὴν περὶ τοῦ Κυρίου πρόῤῥησιν κόλπον οἰκεῖν ὁ Δαυῒδ καλεῖ· ἐπειδήπερ ἐκ τῶν αὐτοῦ κόλπων ἔμελλε κατὰ σάρκα προέρχεσθαι. Πολλοὺς τοίνυν ὀνειδισμοὺς παρὰ τῶν ἐθνῶν, ὡς ὑπερθεμένης καὶ διὰ τοῦτο ψεύδεσθαι νομιζομένης τῆς περὶ τοῦ Χριστοῦ προφητείας, ὑπέμενον, οὐ μόνον ὁ Δαυΐδ, ἀλλὰ καὶ οἱ προφῆται πάντες, οὓς δὴ καὶ δούλους τοῦ Θεοῦ προσηγόρευσε· καὶ λαβεῖν αὐτῶν παρεκάλει τὸν ὀνειδισμὸν εἰς ἀνάμνησιν, ἵνα φειδοῖ τῆς τῶν προφητῶν ὑπολήψεως ἐμφανίσῃ τοῦ Κυρίου τὴν σάρκωσιν. Ὅτι δὲ ταῦτα οὕτως ἔχει ἐκ τῶν μετὰ ταῦτα μάνθανε. Οὗ ὠνείδισαν τὸ ἀντάλλαγμα τοῦ Χριστοῦ σου. Ὁρᾷς ὅτι διὰ Χριστὸν ὠνείδιζον οἱ ὀνειδίζοντες; Οὐ μόνον οἱ ἐξ ἐθνῶν, ἀλλὰ καὶ ὁ λαὸς τῶν Ἰουδαίων ὠνείδιζεν.","english":"He speaks of Christ, who is truth. For what he swore to David, he himself elsewhere, having sung, has recorded: \"The Lord swore to David truth, and he will not annul it; from the fruit of your womb I will set upon your throne.\"\n\n8. Therefore, he calls the promise to come, since it hints at the coming of Christ, in which for us is every form of mercy, every occasion of philanthropy; and these mercies are ancient, because the mystery concerning them was contemplated by God before the ages. Whence also Paul says: \"The mystery hidden before the ages and before the generations for our glory.\" And Isaiah called it an ancient and true counsel. \"Remember, Lord, the reproach of your servants, which you promised to bear in the bosom of me of many nations.\" He calls his own prophecy \"bosom.\" For in it, as in a bosom, he stored the true reproach, the intelligible one. Yet more, David calls the prophecy concerning the Lord \"bosom\" to inhabit, since from his own bosom he was about to come forth in the flesh. Therefore, many reproaches from the nations, as if the prophecy concerning Christ were delayed and for this reason thought to be false, were endured not only by David but also by all the prophets, whom he indeed called servants of God; and he besought to take their reproach into remembrance, so that, out of regard for the reputation of the prophets, he might manifest the incarnation of the Lord. That these things are so, learn from what follows: \"Whom they reproached, the exchange of your Christ.\" Do you see that it was because of Christ that those who reproached did so? Not only those from the nations, but also the people of the Jews reproached.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὤμοσε Κύριος τῷ Δαυῒδ ἀλήθειαν","severity":"info","text":"Hesychius quotes Psalm 131(132):11 LXX: 'The Lord swore to David truth, and he will not annul it.' This verse is central to the promise of Christ's coming from David's line.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὸ μυστήριον τὸ ἀποκεκρυμμένον πρὸ τῶν αἰώνων","severity":"info","text":"Hesychius cites Paul's words, likely from 1 Corinthians 2:7 or a similar passage, about the mystery hidden before the ages. The exact Pauline source is not given in the text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"βουλὴν αὐτὴν ἀρχαίαν ἀληθινὴν","severity":"info","text":"Hesychius refers to Isaiah calling the divine plan an 'ancient and true counsel.' This likely alludes to Isaiah 25:1 or a similar passage, though the exact verse is not specified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κόλπον","severity":"info","text":"Hesychius interprets 'bosom' (κόλπον) as a metaphor for prophecy itself, where the reproach is stored, and also as David's own body from which Christ would come forth in the flesh.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὀνειδισμὸν","severity":"info","text":"The 'reproach' (ὀνειδισμόν) refers to mockery endured by David and the prophets because the prophecy of Christ's coming seemed delayed or false. This reflects early Christian apologetic against Jewish and pagan critics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ηʹ","severity":"info","text":"The Greek numeral ηʹ (8) marks a new section in the commentary, likely corresponding to a division in the psalm being commented on. This structural marker is typical of Hesychius's method.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Pauline source for 'the mystery hidden before the ages' is not identified; it may be a paraphrase of Ephesians 3:9 or a similar passage.","The reference to Isaiah's 'ancient and true counsel' is not directly traceable to a specific verse in the extant text."],"confidence":"high","notes":[]},{"i":222,"ref":"p222","source":"Διόπερ καλῶς ὁ Παῦλος ἔλεγεν· Πάντες ἥμαρτον, καὶ ὑστεροῦνται τῆς δόξης τοῦ Θεοῦ. Ἄνω τοιγαροῦν τοὺς προφήτας, οὓς δὴ καὶ δούλους καλεῖ, παρὰ πολλῶν ἐθνῶν ἔλεγεν ὀνειδίζεσθαι· ἐνταῦθα δὲ τὸ ἀντάλλαγμα τοῦ Χριστοῦ, δηλαδὴ τὴν Ἐκκλησίαν (ταύτην γὰρ ἀντὶ τῆς συναγωγῆς ἀντηλλάξατο), παρὰ τῶν ἐχθρῶν τοῦ Θεοῦ, παρὰ τῶν Ἰουδαίων ὀνειδισμοὺς ὑφίστασθαι· περὶ ὧν οὗτος ὁ Δαυῒδ ἔλεγεν· Οἱ ἐχθροὶ Κυρίου ἐψεύσαντο αὐτῷ. Καὶ ἐψώμισεν αὐτοὺς ἐκ στέατος πυροῦ, καὶ ἐκ πέτρας μέλι ἐχόρτασεν αὐτούς. Διὰ τί τοίνυν οὗτοι τὴν Ἐκκλησίαν ὀνειδίζουσιν; Ἐπειδὴ πίστει προσεδοκᾶτο, καθάπερ φησὶν Ὠσηέ, μνηστεύεσθαι· λέγει δὲ οὕτως· Καὶ μνηστεύσομαί σε ἐμαυτῷ ἐν πίστει, καὶ ἐπιγνώσῃ τὸν Κύριον· ὡς πρὸς ἀγνοοῦσαν τὸν Θεὸν τὴν Ἐκκλησίαν λαλῶν, ἐπειδὴ οὔτε νόμον δεξαμένη, οὔτε προφήτας ἐτύγχανε. Χριστοῦ δὲ μὴ παραγενομένου χώραν οὐκ εἶχε τὸ τῆς πίστεως κήρυγμα. Εὐλογητὸς Κύριος εἰς τὸν αἰῶνα, γένοιτο, γένοιτο. Καλὴν σφραγῖδα τοῖς λόγοις ὁ προφήτης ἐπέθηκε. Διπλασιάζει γὰρ τὴν εἰς τὸν Χριστὸν εὐλογίαν, ταύταις αὐτὸν αἷσπερ καὶ Παῦλος εὐλογήσας ταῖς λέξεσιν· Ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα, ὁ ὢν ἐπὶ πάντων Θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας, ἀμήν. Ὅθεν καὶ οἱ ἄλλοι τῶν ἑρμηνευτῶν ἀντὶ τοῦ, Γένοιτο, γένοιτο, Ἀμήν, ἀμήν, ἐκδεδώκασι. Καὶ τίνος χάριν τὴν εὐλογίαν ἐδιπλασίασε; Ἐπειδὴ παραγενόμενος ὁ ἐπὶ πάντων Θεὸς καὶ τῶν προφητῶν τὸν ὀνειδισμὸν καὶ τῆς Ἐκκλησίας ἔπαυσε. Σὺ δὲ μὴ ἀγνόει τὴν τρίτην τῶν ἑρμηνευτῶν βίβλον πέρας ἐνταῦθα λαμβάνειν καὶ σφραγίζεσθαι.","english":"Therefore Paul rightly said: \"All have sinned and fall short of the glory of God.\" Above, then, he said that the prophets, whom he also calls slaves, are reproached by many nations; but here, the exchange for Christ, namely the Church (for he exchanged this for the synagogue), endures reproaches from the enemies of God, from the Jews, concerning whom this David said: \"The enemies of the Lord lied to him.\" And he fed them with the fat of wheat, and from a rock he filled them with honey. Why, then, do these reproach the Church? Because she was expected through faith, as Hosea says, to be betrothed; and he speaks thus: \"And I will betroth you to myself in faith, and you will know the Lord,\" speaking as to the Church ignorant of God, since she had received neither law nor prophets. But before Christ came, the proclamation of faith had no place. \"Blessed is the Lord forever, may it be, may it be.\" The prophet placed a good seal on the words. For he doubles the blessing to Christ, blessing him with these same words that Paul also used: \"From whom Christ is according to the flesh, who is God over all, blessed forever, amen.\" Hence the other interpreters have rendered \"May it be, may it be\" as \"Amen, amen.\" And why did he double the blessing? Because when God over all came, he put an end to both the reproach of the prophets and that of the Church. And do not be unaware that the third book of the interpreters here reaches its end and is sealed.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πάντες ἥμαρτον, καὶ ὑστεροῦνται τῆς δόξης τοῦ Θεοῦ","severity":"info","text":"Hesychius attributes to Paul a phrase not found verbatim in the Pauline corpus; it may be a paraphrase of Romans 3:23 or a lost tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οἱ ἐχθροὶ Κυρίου ἐψεύσαντο αὐτῷ","severity":"info","text":"This citation of David is not a direct Psalm verse; it likely paraphrases or conflates Psalm 80:16 LXX and Psalm 80:6 LXX.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ μνηστεύσομαί σε ἐμαυτῷ ἐν πίστει","severity":"info","text":"Hesychius cites Hosea; the closest LXX parallel is Hosea 2:2, but the wording differs, suggesting a variant text or memory quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τρίτην τῶν ἑρμηνευτῶν βίβλον πέρας ἐνταῦθα λαμβάνειν","severity":"info","text":"Hesychius notes that the third book of the 'interpreters' (likely the Hexaplaric or Antiochene commentary tradition) ends here, marking a textual boundary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀντάλλαγμα","severity":"info","text":"Hesychius uses 'exchange' to denote the Church as Christ's replacement for the synagogue, a typological substitution common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διπλασιάζει γὰρ τὴν εἰς τὸν Χριστὸν εὐλογίαν","severity":"info","text":"Hesychius highlights the doubled blessing ('γένοιτο, γένοιτο') as a structural seal, linking it to Paul's doxology and the end of a commentary book.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'interpreters' (τῶν ἑρμηνευτῶν) is not specified; it may refer to Origen's Hexapla or a later Antiochene school.","The Hosea citation does not match the LXX exactly, leaving open whether Hesychius used a different Greek version or quoted from memory."],"confidence":"high","notes":[]},{"i":223,"ref":"p223","source":"Μέμνησαι γὰρ ὅτι καὶ πρότερον εἴρηται εἰς πέντε μὲν βίβλους τὴν ψαλμικὴν προφητείαν μερίζεσθαι, συντελεῖσθαι δὲ ἑκάστην ὑπὸ ψαλμοῦ, δοξολογίαν πρὸς τῷ τέλει Ἀμὴν ἐπιφέρουσαν ἔχοντος.\n\nΠροσευχὴ Μωϋσῇ τῷ ἀνθρώπῳ Θεοῦ. Ψαλμὸς πθʹ.\n\nαʹ. Καλὸν ἀξίωμα τῷ Μωϋσῇ τὸ Πνεῦμα ἐπενόησεν· ἐπειδὴ γὰρ ἑαυτοὺς ἐμερίσαμεν, καὶ οἱ μὲν τοῦ ἐχθροῦ προστεθέντες τῇ ἁμαρτίᾳ γεγόναμεν, οἱ δὲ τοῦ ποιητικοῦ Ποιητοῦ ἀκέραιον φυλάττοντες τὸ πλάσμα τῷ πλάσαντι, ἄνθρωπον τοῦ Θεοῦ τὸν Μωϋσῆν προσηγόρευσεν, ἵνα μάθῃς ὅτι Θεοῦ κτῆμα ἰδιάζον ὁ δίκαιος. Ἀλλὰ γὰρ ἀνθ’ ὅτου τῷ Μωϋσῇ τὸν ψαλμὸν τοῦτον ἀνέθηκεν; οὐδὲ γὰρ Μωϋσῆς αὐτὸν συγγράψας εὑρίσκεται· ἢ τίνος χάριν καθάπερ τὰς ᾠδὰς καὶ τοῦτον οὐ παρέδωκεν; Οὐκοῦν τὴν αἰτίαν τὸ ἀληθὲς ἔχουσαν καὶ τὸ εὔλογον μάνθανε. Κοσμοποιητὴν ἐν τοῖς προοιμίοις ὁ ψαλμῳδὸς ἐμνημόνευσε, πρέπουσαν ἀρχὴν ἐπινοῆσαι τῇ ψαλμικῇ βίβλῳ τῇ τετάρτῃ βουλόμενος. Ἰδιάζον δὲ Μωϋσέως ἀξίωμα περὶ κόσμου γενέσεως διαλέγεσθαι· ὅθεν αὐτῷ τοῦτο τῆς ἑαυτοῦ κιθάρας ὁ ψαλμῳδὸς τὸ μέρος ἀπεκλήρωσεν. Κύριε, καταφυγὴ ἐγενήθης ἡμῖν ἐν γενεᾷ καὶ γενεᾷ. Τὸ διηνεκὲς τῆς τοῦ Θεοῦ κηδεμονίας ὁ προφήτης ἐνδείκνυται, γενεὰν καὶ γενεὰν οὐ δύο τινά, ἀλλὰ πάσας εἰπών. Ἐπειδὴ γὰρ ὁ νοητὸς ἐχθρὸς ἀπὸ τῆς κατὰ τὸν ὄφιν ἀπάτης ἀρξάμενος ἐν ἑκάστῳ καιρῷ καὶ πολιτείᾳ πολεμῶν μεμένηκε τὸ γένος τὸ ἡμέτερον, ἀναγκαίως ἐπὶ Θεὸν καταφυγεῖν ἐχρῄζομεν. Οὐκ οὖν ἄλλως σωθέντες εἰ μὴ κατὰ τοῦ δοκοῦντος εἶναι δυνατοῦ, τὸν ὄντως δυνατὸν ἐστρατεύομεν.","english":"You recall that it was said earlier that the prophetic psalmody is divided into five books, and that each is completed by a psalm which has a doxology bearing \"Amen\" at its end.\n\nA prayer to Moses, the man of God. Psalm 89.\n\n1. The Spirit devised a noble title for Moses. For since we have divided ourselves, and some of us, having sided with the enemy, have become attached to sin, while others, preserving the creature intact for the Creator, the man of God called Moses \"man of God,\" so that you might learn that the righteous man is a special possession of God. But why did he dedicate this psalm to Moses? For Moses is not found to have composed it himself; or for what reason did he not hand it down like the odes? Therefore, learn the cause, which holds truth and reasonableness. The psalmist mentioned the creator of the world in the prologues, wishing to devise a fitting beginning for the fourth book of the psalter. But it is a special prerogative of Moses to discourse about the generation of the world; hence the psalmist allotted this part of his own lyre to him. \"Lord, you have become a refuge for us in generation and generation.\" The prophet indicates the continuity of God's care, saying \"generation and generation,\" not two things, but all generations. For since the intellectual enemy, beginning from the deception concerning the serpent, has remained warring against our race in every time and polity, we necessarily needed to take refuge in God. For we are not saved otherwise unless, against the one who seems to be powerful, we enlist the one who is truly powerful.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Προσευχὴ Μωϋσῇ τῷ ἀνθρώπῳ Θεοῦ. Ψαλμὸς πθʹ.","severity":"info","text":"The heading 'Prayer to Moses, the man of God. Psalm 89' marks a structural division, introducing the fourth book of the Psalter (Ps 89) as a unit dedicated to Moses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εἰς πέντε μὲν βίβλους τὴν ψαλμικὴν προφητείαν μερίζεσθαι","severity":"info","text":"Hesychius refers to the five-book division of the Psalter, a standard patristic schema (cf. Hippolytus, Eusebius), linking each book to a concluding doxological psalm with 'Amen'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἄνθρωπον τοῦ Θεοῦ","severity":"info","text":"The phrase 'man of God' (ἄνθρωπος τοῦ Θεοῦ) is a title for Moses, interpreted by Hesychius as denoting the righteous as a special possession of God, distinct from those who side with sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριε, καταφυγὴ ἐγενήθης ἡμῖν ἐν γενεᾷ καὶ γενεᾷ","severity":"info","text":"This phrase echoes Ps 89:1 (LXX 89:2), 'Lord, you have become a refuge for us in generation and generation,' which Hesychius interprets as indicating God's continuous care across all generations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν νοητὸν ἐχθρὸν ... κατὰ τὸν ὄφιν ἀπάτης","severity":"info","text":"The 'intellectual enemy' and 'deception concerning the serpent' allude to the Eden narrative (Gen 3), where the serpent tempts Eve; Hesychius reads this as a type of ongoing spiritual warfare.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μωϋσῆς ... οὐδὲ γὰρ Μωϋσῆς αὐτὸν συγγράψας εὑρίσκεται","severity":"info","text":"Hesychius notes that Moses did not compose Ps 89, but the psalmist assigned it to him due to Moses' prerogative to discourse on creation, reflecting a tradition of attributing psalms to biblical figures.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'γενεὰν καὶ γενεὰν' is interpreted by Hesychius as 'all generations' rather than 'two generations,' but the Greek could also be read as a distributive sense; the reading taken follows the patristic emphasis on continuity."],"confidence":"high","notes":[]},{"i":224,"ref":"p224","source":"Πρὸ τοῦ ὄρη γενηθῆναι, καὶ πλασθῆναι τὴν γῆν καὶ τὴν οἰκουμένην, καὶ ἀπὸ τοῦ αἰῶνος καὶ ἕως τοῦ αἰῶνος σὺ εἶ ὁ Θεός. Δύο κατὰ τὸ παρὸν ἡμῖν ὁ ψαλμῳδὸς συνίστησι· γενητὸν εἶναι τὸν κόσμον· ἐπειδή τινες αὐτὸν εἶναι δοκοῦσιν ἀγένητον. Τοιγαροῦν γενόμενα τὰ ὄρη τῷ τῆς δημιουργίας λόγῳ, καὶ τὴν γῆν ὁμοίως πλαττομένην παρήγαγεν· ὁμοῦ δὲ ποιητὴν αὐτῶν εἶναι τὸν Θεόν, ὡς πρὸ πάντων ὄντα, καὶ ἀρχὴν τοῖς πᾶσι γενόμενον διὰ τοῦτο. Εἰπὼν δὲ τὴν γῆν, οὐ μάτην, Τὴν οἰκουμένην, προσέθηκεν, ἀλλὰ τῇ λέξει ταύτῃ τὸν ἄνθρωπον καὶ τὰ λοιπὰ ζῶα εἰς μέσον καλῶν, ἀφ’ ὧν οἰκεῖσθαι ἔλαχε, μήποτε τὰ θηρία τυχὸν ἢ τὰ ἑρπετά, ἤ τι τῶν ἄλλων ζώων ἐπὶ δημιουργὸν ἀναγάγωμεν ἕτερον. Καλῶς δέ, Ἀπὸ τοῦ αἰῶνος καὶ ἕως τοῦ αἰῶνος, τουτέστι, τοῦ μέλλοντος, εἶναί φησι Θεὸν πάντως καὶ Ποιητὴν καὶ Δημιουργὸν (ταῦτα γὰρ πάντα τῆς οὐσίας τοῦ Θεοῦ προϋπακούεται), ἀλλὰ πάσαις ὁμοῦ ταῖς δόξαις ταῖς ἐναντίαις μαχόμενος· εἰσὶ γὰρ οἱ τοῦ παρόντος βίου Θεὸν ἄλλον, ἕτερον δὲ τοῦ μέλλοντος ὑπογράφοντες, ὧν τὴν βλάσφημον δόξαν ταῖς εἰρημέναις ἀνέτρεψε λέξεσι. Μὴ ἀποστρέψῃς ἄνθρωπον εἰς ταπείνωσιν. Ποίαν; Πολλὰ γὰρ εἴδη ταπεινώσεως παρὰ τῇ Γραφῇ τῇ θεοπνεύστῳ λέγεται· καὶ ποτὲ μὲν λέγει τὸ ἀπὸ γνώμης μέτριον· Μάθετε γάρ, φησὶν ὁ Χριστός, ὅτι πρᾶός εἰμι καὶ ταπεινὸς τῇ καρδίᾳ· ποτὲ δέ, τὴν ἀπὸ παιδείας γινομένην πρὸς ἡμετέραν διόρθωσιν· διόπερ λέγει ὁ Δαυΐδ· Ἀγαθόν μοι ὅτι ἐταπείνωσάς με· ποτὲ μὲν τὴν ἀπὸ τιμωρίας, ἐξ ἧς ὁ τιμωρηθεὶς ἐπονείδιστος γίνεται· ὡς ὅταν περὶ τοῦ διαβόλου λέγῃ· Σὺ ἐταπείνωσας ὡς τραυματίαν ὑπερήφανον.","english":"Before the mountains came to be, and the earth and the inhabited world were formed, and from eternity and unto eternity you are God. The psalmist here establishes two things for us: that the world is created, since some suppose it to be uncreated. Therefore the mountains came to be by the word of creation, and the earth likewise he brought forth as being formed; and at the same time he makes God their maker, as being before all things and having become a beginning to all for this reason. Having said \"the earth,\" he added \"the inhabited world\" not in vain, but by this term he calls man and the other animals into the midst, from which it happens to be inhabited, lest we ever refer the wild beasts or the reptiles or any of the other animals to another creator. And rightly, \"From eternity and unto eternity,\" that is, of the future, he says that God is absolutely and Maker and Creator (for all these are pre-understood of the essence of God), but he contends against all the contrary opinions at once; for there are those who depict one God of the present life and another of the future, whose blasphemous opinion he overturned by the words spoken. Do not turn a man to humiliation. What kind? For many forms of humiliation are spoken of in the God-inspired Scripture; and sometimes it means the moderation that comes from intention: \"Learn,\" says Christ, \"that I am meek and humble in heart\"; sometimes, that which comes from discipline for our correction, for which reason David says, \"It is good for me that you humbled me\"; sometimes, that which comes from punishment, from which the punished one becomes reproachful, as when it says concerning the devil, \"You humbled him as a proud wounded man.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πρὸ τοῦ ὄρη γενηθῆναι","severity":"info","text":"Hesychius reads the psalm's opening as a proof of the world's createdness, countering those who hold it uncreated.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τὴν οἰκουμένην","severity":"info","text":"Hesychius interprets 'the inhabited world' as a synecdoche for humans and animals, excluding wild beasts from a separate creator.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀγένητον","severity":"info","text":"The debate over the world's eternity (ἀγένητον) was a live issue in late antique philosophy, which Hesychius here counters with a creatio ex nihilo reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μάθετε γάρ, φησὶν ὁ Χριστός, ὅτι πρᾶός εἰμι καὶ ταπεινὸς τῇ καρδίᾳ","severity":"info","text":"Hesychius cites a saying of Christ not found in the canonical Gospels; it may derive from an apocryphal or oral tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀγαθόν μοι ὅτι ἐταπείνωσάς με","severity":"info","text":"This Davidic quotation is not verbatim in the Septuagint; it likely paraphrases Psalm 18:8 or a similar penitential verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σὺ ἐταπείνωσας ὡς τραυματίαν ὑπερήφανον","severity":"info","text":"The reference to the devil as a 'proud wounded man' echoes Isaiah 14:12 or a patristic commonplace, not a direct biblical citation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Christological saying is unclear; it may be a loose memory or a non-canonical tradition.","The Davidic quotation is not exact; the intended psalm is uncertain."],"confidence":"medium","notes":[]},{"i":225,"ref":"p225","source":"Ταύτην ἀπεύχεται τῷ ἀνθρώπῳ τὴν ταπείνωσιν, ὥστε μὴ καὶ αὐτὸν ἀποβληθῆναι τοῦ Θεοῦ, καθάπερ ἐκεῖνος ἀποβέβληται· διόπερ ὁ Σύμμαχος ἀντὶ τῆς ταπεινώσεως τὴν καταδίκην ἐκδέδωκε. Ταῦτα δὲ ὁ προφήτης προσευξάμενος, ἀκολούθως ἐπιφέρει τὰ ἑξῆς τὸν Θεὸν ἀποκρινόμενον· Καὶ εἶπας, Ἐπιστρέψατε, υἱοὶ τῶν ἀνθρώπων. Ἐὰν γὰρ ἐπιστρέψωμεν, οὐκ ἀποστρέφομεν εἰς ταπείνωσιν, καθάπερ ὁ νοσήσας κακίαν ἀμεταμέλητον. Ὅτι χίλια ἔτη ἐν ὀφθαλμοῖς σου, Κύριε, ὡς ἡ ἡμέρα ἡ ἐχθές, ἥτις διῆλθε, καὶ φυλακὴ ἐν νυκτί. Σαφῶς τὴν τοῦ Θεοῦ μακροθυμίαν ἐκτίθεται· ἧς ἕνεκα ἐπιστρέψαι μὲν τοὺς ἀνθρώπους προσέταξε, χίλια δὲ ἔτη ὡς ἡμέραν μίαν, τὴν ἤδη προλαβοῦσαν ὥραν· καὶ οὐδὲ ὡς ἡμέραν μίαν, ἀλλὰ καὶ ὡς φυλακὴν ἐν νυκτί· χρόνον πολὺ τῆς ἡμέρας β […]· εἰς τέσσαρας γὰρ φυλακὰς τὴν νύκτα κατατέμνουσι. Οὐ τοίνυν κάμνει πρὸς ὅλον τὸν ἑκάστου βίον μακροθυμῶν ὁ Θεός· ὅτι χίλια ἔτη ὡς χρόνον ἐλάχιστον, καὶ οὐχὶ τὸν ἐνεστῶτα, ἀλλὰ τὸν ἤδη παρελθόντα λογίζεται. Τὰ ἐξουδενώματα αὐτῶν ἔτη ἔσονται. Τίνων; Τῶν ἁμαρτωλῶν· περὶ γὰρ αὐτῶν καὶ τὰ ἑξῆς διαλέγεται· οἵτινες εἰ καὶ πολυετῆ καὶ πολυχρόνια τὰ ἐξουδενώματα, ἀλλ’ οὐκ αἰώνια κέκτηνται. Ἐξουδενώματα γὰρ τὰς τῶν πονηρῶν ἀνθρώπων εὐθηνίας καλεῖ· οἵτινες ἐπ’ οὐδενὶ τῶν δεόντων αὐχοῦσι καὶ πεποίθασιν, ἐπὶ κάλλει δὲ τυχόν, ἢ πλούτῳ, ἢ ἰσχύϊ σαρκός, ἅπερ ὡς πρόσκαιρα οὐδενὸς ἄξια λόγου, καὶ διὰ τοῦτο ἐξουδενώματα λέγονται.","english":"He deprecates this humiliation for man, so that he too may not be cast off from God, just as that one has been cast off; for this reason Symmachus has rendered \"condemnation\" instead of \"humiliation.\" And the prophet, having prayed these things, accordingly adds the following, with God responding: \"And you said, 'Return, sons of men.'\" For if we return, we do not turn back to humiliation, like one who has contracted an incurable vice. \"For a thousand years in your eyes, Lord, are like yesterday, which has passed, and like a watch in the night.\" He clearly sets forth the patience of God, on account of which he commanded men to return, a thousand years being like a single day, the hour already past; and not even like a single day, but also like a watch in the night—a time much shorter than the day [...] for they divide the night into four watches. Therefore God does not grow weary in being patient throughout each person's entire life, because he reckons a thousand years as the shortest time, and not the present, but that which has already passed. \"Their abominations will be years.\" Of whom? Of sinners; for concerning them he also discusses the following: even if they possess long-lasting and protracted abominations, they do not possess eternal ones. For he calls the prosperities of wicked men \"abominations,\" who boast and take confidence in nothing that is proper, but rather in beauty, perhaps, or wealth, or bodily strength, which, being temporary, are worthy of no account, and for this reason are called abominations.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ταπείνωσιν","severity":"info","text":"Hesychius notes that Symmachus rendered ταπείνωσιν as καταδίκην, shifting the sense from 'humiliation' to 'condemnation', a lexical choice that underscores the gravity of being cast off from God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπιστρέψατε, υἱοὶ τῶν ἀνθρώπων","severity":"info","text":"The phrase 'Return, sons of men' is not a direct biblical quotation but a paraphrase of God's call to repentance, echoing prophetic language such as in Joel 2:12 or Jeremiah 3:14.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σύμμαχος","severity":"info","text":"Symmachus was a second-century CE translator of the Hebrew Bible into Greek; his version is one of the three used in Origen's Hexapla. Hesychius here cites his rendering to clarify the theological stakes of the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"φυλακὴν ἐν νυκτί","severity":"info","text":"The division of the night into four watches (φυλακαί) was a standard Greco-Roman and Jewish timekeeping practice, each watch lasting about three hours. Hesychius uses this to emphasize God's patience as even shorter than a day.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐξουδενώματα","severity":"info","text":"Hesychius glosses ἐξουδενώματα as the 'prosperities of wicked men' (τὰς τῶν πονηρῶν ἀνθρώπων εὐθηνίας), interpreting the term as referring to transient worldly goods like beauty, wealth, or physical strength, which are 'worthy of no account'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a prayer by the prophet to a divine response, marked by 'And the prophet, having prayed these things, accordingly adds the following, with God responding' — a dialogical structure typical of Hesychius's commentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna after 'χρόνον πολὺ τῆς ἡμέρας β […]', where the sense is broken; the English draft supplies 'a time much shorter than the day' as a plausible restoration."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":226,"ref":"p226","source":"Ὅθεν καὶ Δανιὴλ πρὸς τὸν Ναβουχοδονόσορ ἔλεγεν, ὅτι Κυριεύει ὁ Ὕψιστος τῆς βασιλείας τῶν ἀνθρώπων, καὶ ᾧ ἐὰν δόξῃ αὐτῷ, δώσει αὐτήν, καὶ ἐξουδένωμα ἀνθρώπων ἀναστήσει ἐπ’ αὐτήν. Τὸ πρωῒ ὡσεὶ χλόη παρέλθοι, τὸ πρωῒ ἀνθήσαι καὶ παρέλθοι· τὸ ἑσπέρας ἀποπέσοι, σκληρυνθείη καὶ ξηρανθείη.\n\nβʹ. Πρωῒ τὸν παρόντα βίον καλεῖ, οὐ συγκρίσει τοῦ μέλλοντος, ἀλλ’ ὅτι παυομένου τοῦ παρόντος βίου, τὸ σκότος τὸ τοῦ θανάτου ἐπέρχεται. Τοιγαροῦν Ἱερεμίας φησίν· Οὐαὶ ἡμῖν ὅτι ἔκλινεν ἡ ἡμέρα, καὶ ἐκλείπουσιν αἱ σκιαί· ἡμέραν τὸν παρόντα καὶ αὐτὸς βίον εἰπών, σκιὰς δὲ τὴν ἐν αὐτῷ πολιτείαν, ὡς πρὸς ὀλίγον κατέχουσαν. Ἐν τῷ παρόντι τοίνυν βίῳ ἡ τῶν ἀνθρώπων εὐπραγία· ἡ μὲν ὡς χλόη, ἡ δὲ ὡς ἄνθος παρέρχεται, τουτέστι, μέσον ἔρχεται· ἀλλ’ ἡ μὲν ὡς ἄνθος ἀποπίπτει, διὰ τὸ λίαν αὐτῆς ὀλιγοχρόνιον· ἡ δὲ κἂν πρός τινα καιρὸν ἐπιμείνῃ χλοάζουσα, σκληρύνεται ὅμως ὕστερον θερμανθεῖσα τῷ τῆς δικαιοσύνης ἡλίῳ καὶ ξηραίνεται, χόρτος τε οὖσα ἐλέγχεται πρὸς κλίβανον καὶ καῦσιν ἐπιτήδειος. Ὥστε καὶ λίαν συμβαίνει ὅπερ Ἡσαΐας ὁ προφήτης, ἀλλὰ μὴν καὶ Ἰάκωβος εἰς νουθεσίαν ἡμετέραν ἐξέθετο λέγων· Πᾶσα σὰρξ χόρτος, καὶ πᾶσα δόξα ἀνθρώπου ὡς ἄνθος χόρτου· ἐξηράνθη ὁ χόρτος, καὶ τὸ ἄνθος αὐτοῦ ἐξέπεσε· καὶ ἡ εὐπρέπεια τοῦ προσώπου αὐτοῦ ἀπώλετο. Ἀλλὰ ταῦτα οὐκ εὐχόμενος ὁ προφήτης, ἀποφαινόμενος δὲ καὶ ὀργιζόμενος φθέγγεται. Εἰ γὰρ καί, Παρέλθοι, οὐκ ἐν εὐχῆς τρόπῳ τὸ ῥῆμα λέγει· δηλοῖ δὲ Θεοδοτίων· ἀντὶ γὰρ τοῦ, Παρέλθοι, Παρέλθῃ, οὗτος ἐκδέδωκε.","english":"Hence Daniel also said to Nebuchadnezzar, \"The Most High rules the kingdom of men, and to whomever he wishes, he will give it, and he will raise up the abasement of men over it.\" In the morning it passes like grass, in the morning it blooms and passes; in the evening it falls off, hardens, and withers.\n\n2. He calls the present life \"morning,\" not in comparison with the future, but because when the present life ceases, the darkness of death comes. Therefore Jeremiah says, \"Woe to us, for the day has declined, and the shadows are fading,\" he himself calling the present life \"day,\" and \"shadows\" the conduct in it, as it holds for a short time. In the present life, then, the prosperity of men passes: one like grass, another like a flower, that is, it comes in the middle; but one falls off like a flower, because of its very brief duration; the other, even if it remains verdant for some time, nevertheless later hardens, heated by the sun of righteousness, and withers, and being grass, it is shown to be fit for the oven and burning. So it very much coincides with what the prophet Isaiah, and indeed also James, set forth for our admonition, saying, \"All flesh is grass, and all glory of man is like the flower of grass; the grass withered, and its flower fell off; and the comeliness of his face perished.\" But the prophet utters these things not as a prayer, but declaring and being angry. For even if he says, \"Let it pass,\" he does not speak the word in the manner of a prayer; Theodotion makes this clear, for instead of \"Let it pass,\" he has rendered \"It passes.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δανιὴλ πρὸς τὸν Ναβουχοδονόσορ","severity":"info","text":"The reference to Daniel speaking to Nebuchadnezzar echoes Daniel 4:17 (LXX), where Daniel interprets the king's dream about the tree.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἱερεμίας φησίν· Οὐαὶ ἡμῖν ὅτι ἔκλινεν ἡ ἡμέρα","severity":"info","text":"The citation of Jeremiah ('Woe to us, for the day has declined') is not found in the canonical book; it may be from a lost apocryphon or a misattribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡσαΐας ... Πᾶσα σὰρξ χόρτος","severity":"info","text":"The quotation attributed to Isaiah ('All flesh is grass') is not from the canonical Isaiah; it resembles a saying from the Epistle of James (1:10) or a lost source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰάκωβος","severity":"info","text":"The mention of James likely refers to the Epistle of James (1:10), which uses the grass-and-flower metaphor for human transience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Παρέλθοι","severity":"info","text":"The verb 'παρέλθοι' (let it pass) is optative, but Hesychius notes it is not a prayer; Theodotion's version uses the indicative 'παρέλθῃ' (it passes), clarifying the declarative sense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θεοδοτίων","severity":"info","text":"Theodotion's Greek translation of the Old Testament (2nd century CE) is cited here for its rendering of the verb, showing Hesychius' use of multiple versions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Jeremiah quotation is unattested in the canonical book; its source is uncertain.","The Isaiah quotation is not found in the canonical Isaiah; it may be a conflation with James or a lost text."],"confidence":"high","notes":[]},{"i":227,"ref":"p227","source":"Πλὴν ὅτι τοῦ Θεοῦ τῶν ἁμαρτωλῶν καὶ τὴν δίκην αὐτοῖς κατὰ καιρὸν ἐπάγοντος ἡ τοῦ παρόντος εὐπρέπεια σαθρωθεῖσα ἐλέγχεται· ὡς δηλοῖ τὸ ἑπόμενον· Ὅτι ἐξελίπομεν ἐν τῇ ὀργῇ σου, καὶ ἐν τῷ θυμῷ σου ἐταράχθημεν. Μετριώτερον τῆς ὀργῆς τὸν θυμὸν εἴωθεν αὐτὸς ὁ προφήτης ἐκτίθεσθαι· εἴσῃ δὲ μάλιστα, τοῦτον τὸν στίχον αὐτοῦ ἐπερχόμενος· Κύριε, μὴ τῷ θυμῷ σου ἐλέγξῃς με, μηδὲ τῇ ὀργῇ σου παιδεύσῃς με. Τὸν μὲν γὰρ ἔλεγχον τῷ θυμῷ, τὴν δὲ μετὰ τὸν ἔλεγχον παιδείαν, δηλαδὴ τὴν τιμωρίαν, τῇ ὀργῇ προσεκύρωσεν. Ὅθεν καὶ νῦν ἀπὸ μὲν τῆς ὀργῆς φησιν ἡμᾶς ἐκλείπειν, τουτέστι, διαφθείρεσθαι· ἀπὸ δὲ τοῦ θυμοῦ ταράττεσθαι· ὁ δὲ ταραχθεὶς οὐ πάντως διαφθείρεται, ἀλλ’ ἐὰν σωφρονήσας ἐπιστρέψῃ, κερδαίνει τὴν ὀργὴν καὶ τὴν ἐξ αὐτῆς ἔκλειψιν· ὥσπερ ὁ ἐλεγχθείς, ἐὰν μεταβάληται, τὴν παιδείαν διαλαθεῖν δυνήσεται. Ἔθου τὰς ἀνομίας ἡμῶν ἐναντίον σου. Πρῶτον μὲν ὅτι ἀπεχθῶς πρὸς τὰς ἁμαρτίας ὡς δίκαιος καὶ ἐναντίως κέκτηται· ἔπειτα ὡς κριτὴς ἐν ὀφθαλμοῖς ἔχει καθάπερ τὰ κατορθώματα, οὕτως καὶ τὰ πλημμελήματα. Ὁ αἰὼν ἡμῶν εἰς φωτισμὸν τοῦ προσώπου σου. Οὐδὲν γὰρ τῶν ἐν αὐτῷ λανθάνει τὸν Θεόν, καὶ διὰ τοῦτο εἰς φωτισμὸν αὐτῷ εἶναι, τουτέστι, τοῦ προσώπου πεφανερῶσθαι λέγεται. Καὶ εἰς φωτισμόν ἐστι τοῦ προσώπου τοῦ Θεοῦ· δηλαδὴ τοῦ Χριστοῦ, παρ’ αὐτοῦ φωτισθῆναι δεόμενος. Ὅτι πᾶσαι αἱ ἡμέραι ἡμῶν ἐξέλιπον. Πῶς; Τοῖς μετὰ ταῦτα μάνθανε. Ἐν τῇ ὀργῇ σου ἐξελίπομεν.","english":"Yet that when God brings the penalty upon sinners at the proper time, the present comeliness, once corrupted, is exposed, as the following shows: \"That we have perished in your wrath, and in your anger we were troubled.\" The prophet himself is accustomed to present anger as milder than wrath. You will know this especially when you come upon this verse of his: \"Lord, do not reprove me in your anger, nor discipline me in your wrath.\" For he assigned reproof to anger, and discipline after reproof, that is, punishment, to wrath. Hence also now he says that we perish from wrath, that is, are destroyed, and are troubled from anger. But one who is troubled is not necessarily destroyed; if, coming to his senses, he turns back, he escapes the wrath and the perishing from it, just as one who is reproved, if he changes, will be able to avoid the discipline. \"You have set our lawless deeds before you.\" First, because as a righteous one he regards sins with hostility and opposition; then, as a judge, he has before his eyes both the right actions and the transgressions. \"Our lifetime is for the illumination of your face.\" For nothing in it escapes God, and therefore it is said to be for illumination, that is, to be revealed to his face. And it is for the illumination of the face of God, that is, of Christ, needing to be illuminated by him. \"For all our days have perished.\" How? Learn from what follows: \"We have perished in your wrath.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ὀργή / θυμός","severity":"info","text":"Hesychius distinguishes ὀργή (wrath) as the milder stage (reproof) and θυμός (anger) as the more severe (punishment), a distinction he attributes to the psalmist's own usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριε, μὴ τῷ θυμῷ σου ἐλέγξῃς με, μηδὲ τῇ ὀργῇ σου παιδεύσῃς με","severity":"info","text":"Hesychius quotes a verse not from the current psalm but from another psalm (likely Ps 6 or 38 LXX) to support his lexical distinction between θυμός and ὀργή.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὅτι ἐξελίπομεν ἐν τῇ ὀργῇ σου, καὶ ἐν τῷ θυμῷ σου ἐταράχθημεν","severity":"info","text":"Hesychius treats this clause as the lemma that triggers his exegesis, parsing it into two parallel effects: perishing from wrath and being troubled from anger.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Ὁ αἰὼν ἡμῶν εἰς φωτισμὸν τοῦ προσώπου σου","severity":"info","text":"Hesychius interprets 'our lifetime is for the illumination of your face' as meaning that nothing in human life is hidden from God, and also as a reference to Christ, needing illumination from him.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τοῦ Χριστοῦ","severity":"info","text":"Hesychius identifies the 'face of God' with Christ, reflecting a Christological reading common in Greek patristic psalm exegesis, where the divine face is understood as the Son.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear, but the English draft omits the final clause 'We have perished in your wrath' which is present in the Greek as a repetition of the lemma."],"confidence":"high","notes":[]},{"i":228,"ref":"p228","source":"Ὀργισθέντος γὰρ τοῦ Θεοῦ ἡνίκα ὁ Ἀδὰμ ἐν παραδείσῳ παρήκουσεν, αὐτοί τε ἡμεῖς ἐξελίπομεν, καὶ πᾶσαι ἡμῶν αἱ ἡμέραι, τουτέστιν, ὅλος ἡμῶν ὁ βίος ἐξέλιπε, θάνατον ἐφ’ ἡμῖν τοῦ κριτοῦ καταδικάσαντος. Τὰ ἔτη ἡμῶν ὡσεὶ ἀράχνη ἐμελέτων. Ἔπρεπε γὰρ τοιαῦτα τῷ προφήτῃ μελετᾷν καὶ φιλοσοφεῖν, καὶ τὸν ἀνθρώπινον βίον ὡς ἀράχνην διανοεῖσθαι, διηνεκῶς τοῦτο περὶ ἑαυτοῦ λογιζόμενον· ἐντεῦθεν γὰρ καὶ τὰ λυπηρὰ καρτερεῖν, καὶ τῶν δοκούντων εἶναι χρηστῶν περιφρονεῖν, ὡς σαθρὰν ἐχόντων τὴν ὑπόστασιν, ἔμελλεν. Αἱ ἡμέραι τῶν ἐτῶν ἡμῶν ἐν αὐτοῖς ἑβδομήκοντα ἔτη. Ἐν αὐτοῖς, τουτέστιν, ἐνίων· ὀλίγοι γὰρ ἀριθμὸν ἐτῶν τῶν εἰρημένων φθάνουσιν. Ἐὰν δὲ ἐν δυναστείαις, ὀγδοήκοντα ἔτη. Δυναστείαν καλεῖ τὴν εὐρωστίαν τοῦ σώματος. Σύμμαχος δὲ ἀντὶ τοῦ, Ἐν δυναστείαις, Ἐν παραδόξῳ, ἐκδέδωκε δεικνὺς ὡς οὐκ εἶναι εὐχερὲς εἰς τοσοῦτον ἡλικίας προκόψαι καὶ τὸν εὔρωστον. Καὶ τὸ πλεῖον αὐτῶν κόπος καὶ πόνος. Ἄρα τοίνυν ἀράχνην τὸν βίον ἐκάλεσε τὸν ἀνθρώπινον· τοῦτο μὲν ὡς πρὸς ὀλίγον ἀρκοῦντα καιρόν· τὸ γὰρ ἀσθενές, τῆς ἀράχνης ἴδιον· τοῦτο δὲ ὡς κόπον καὶ πόνον εἰς ἀνωφελὲς ἔχοντα· πολλῷ γὰρ κόπῳ καὶ μόχθῳ καὶ ἡ ἀράχνη διὰ τὸ λίαν λεπτὸν τῶν ὑφασμάτων συνετίθετο· ἀλλ’ ὅμως ἀνωφελὴς ὁ ἐπ’ αὐτοῖς πόνος· εἰς οὐδὲν γὰρ ἀποβαίνει χρήσιμον.","english":"For when God became angry, at the time when Adam in paradise disobeyed, we ourselves perished, and all our days, that is, our entire life, perished, the judge having condemned us to death. \"Our years meditated like a spider's web.\" For it was fitting for the prophet to meditate and philosophize on such things, and to conceive of human life as a spider's web, continually reflecting on this concerning himself; for from this he was about both to endure grievous things and to despise things that seem pleasant, as having a rotten substance. \"The days of our years among them are seventy years.\" \"Among them,\" that is, of some; for few reach the number of years mentioned. \"But if in powers, eighty years.\" He calls \"power\" the robustness of the body. Symmachus, instead of \"in powers,\" has rendered \"in a paradox,\" showing that it is not easy even for the robust to advance to such an age. \"And the greater part of them is toil and pain.\" Therefore, then, he called life a spider's web, human life; this, on the one hand, as lasting for a brief time; for weakness is characteristic of the spider; this, on the other hand, as having toil and pain for something useless; for with much toil and labor the spider also composed its web because of the extreme fineness of the threads; but nevertheless the labor on them is useless; for it turns out to be of no use.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀράχνη","severity":"info","text":"The metaphor of life as a spider's web (ἀράχνη) emphasizes fragility, brevity, and futility of human effort, a common theme in Hesychius' moral exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δυναστεία","severity":"info","text":"Hesychius glosses δυναστεία as 'robustness of the body' (εὐρωστία τοῦ σώματος), a specific interpretation of the Psalmist's term for physical strength.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 89 (LXX 90):10","severity":"info","text":"The phrase 'Our years meditated like a spider's web' echoes Psalm 89:10 LXX, where life's transience is compared to a spider's web.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Symmachus","severity":"info","text":"Hesychius cites Symmachus' translation of δυναστεία as 'in a paradox' (ἐν παραδόξῳ), showing awareness of alternative Greek versions of the Psalms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐν αὐτοῖς","severity":"info","text":"Hesychius interprets 'among them' (ἐν αὐτοῖς) as referring to 'some' (ἐνίων), clarifying that the seventy-year span applies only to a few.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Hesychius of Jerusalem","severity":"info","text":"This passage reflects Hesychius' characteristic moralizing exegesis, linking Psalm verses to Adam's fall and human mortality, typical of his commentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which Psalm verse is being commented on; the reference to 'seventy years' and 'eighty years' suggests a passage like Psalm 89:10 LXX, but the exact verse is not cited."],"confidence":"high","notes":[]},{"i":229,"ref":"p229","source":"Ἀνθ’ ὅτου δὲ ἐν ἑβδομήκοντα τῶν ἀνθρωπίνων ἐτῶν τὸν ἀριθμὸν περιέγραψε, καίτοι πολλῶν εἰς ἑκατὸν ἔτη φθανόντων καὶ πλείονα, ἢ πάντως ὅσα τὸν ὀγδοηκοστὸν ἀριθμὸν ὑπερπέσῃ, οὐδαμῶς ἀριθμεῖσθαι ἠξίωσεν, ὡς περιττῶν τῷ βίῳ τυγχανόντων, εἰς γῆρας ἐλαυνόντων ὑπερήμερον, ὅπερ αὐτοὺς μικροῦ τοῖς νεκροῖς παραπλησίους καθίστησιν. Ὅτι ἐπῆλθε πραότης ἐφ’ ἡμᾶς, καὶ παιδευθησόμεθα. Πραότητα καλεῖ τὴν ἐφ’ ἡμῖν παρὰ τοῦ Θεοῦ ἐξελθοῦσαν ἀπόφασιν· Γῆ εἶ, καὶ εἰς γῆν ἀπελεύσῃ. Πραῦναι γὰρ ὁ Θεὸς τὰς προλαβούσας τιμωρίας βουλόμενος (φημὶ δὲ τόν, Ἐν ἱδρῶτι τοῦ προσώπου σου φαγῇ τὸν ἄρτον σου· καὶ τό, Ἀκάνθας καὶ τριβόλους ἀνατελεῖ σοι ἡ γῆ), τέλος ἡμῖν τοῦτον ἐπινοεῖ τὸν θάνατον, ᾧ σφόδρα παιδευσόμεθα, οὐ τιμωρούμενοι τοσοῦτον, ὅσον ὠφελούμενοι· ἐλπίδι γὰρ τοῦ θανάτου πολλὰ τῶν κακῶν τῶν ἐντεῦθεν ἐκκλίνομεν. Τίς γινώσκει τὸ κράτος τῆς ὀργῆς σου, καὶ ἀπὸ τοῦ φόβου σου τὸν θυμόν σου ἐξαριθμήσασθαι;\n\nγʹ. Ἐνταῦθα τό, Τίς, οὐκ ἐπὶ ἀδυνάτῳ, ἀλλ’ ἐπὶ τῷ σπανίῳ ὁ προφήτης ἐξέλαβεν· ὡς τό, Τίς ἀναβήσεται εἰς τὸ ὄρος τοῦ Θεοῦ; καί, Τίς ἐστιν ἄνθρωπος ὁ θέλων ζωήν; Σπανίους γὰρ τούτους ὁμοῦ καὶ μακαρίους ἐπαπορήσας δείκνυσιν. Ὥσπερ δὴ καὶ ἐνταῦθα· τὸ γὰρ γινώσκειν τὸ δυνατὸν τῆς ὀργῆς τοῦ Θεοῦ, καὶ ἀπὸ τοῦ φόβου αὐτοῦ, δηλαδὴ διὰ τὸν φόβον αὐτοῦ, τὸν θυμὸν αὐτοῦ ἐξαριθμεῖσθαι, τουτέστι, πολυπραγμονεῖν καὶ ἀναλογίζεσθαι, ἁμαρτημάτων ἀποχήν, κατόρθωσιν δὲ τῶν ἀρετῶν ἐργάζεται. Τὴν δεξιάν σου οὕτως γνώρισόν μοι, καὶ τοὺς πεπαιδευμένους τῇ καρδίᾳ ἐν σοφίᾳ. Δεξιὰν τοῦ Θεοῦ τὸν Χριστὸν καλεῖ·","english":"And why did he limit the number of human years to seventy, even though many reach one hundred years and more, or at any rate exceed the number eighty, which he did not deign to count at all, as being superfluous for life, driving them into an overdue old age, which renders them almost like the dead? Because gentleness came upon us, and we shall be disciplined. He calls gentleness the sentence passed upon us by God: \"You are earth, and to earth you shall return.\" For God, wishing to soften the previous punishments (I mean, \"In the sweat of your face you shall eat your bread,\" and \"The earth shall bring forth thorns and thistles for you\"), finally devises for us this death, by which we shall be severely disciplined, not so much punished as benefited; for by the hope of death we avoid many of the evils here. Who knows the power of your wrath, and from your fear to count out your anger?\n\n3. Here the prophet took \"Who\" not as indicating impossibility, but rarity; as in, \"Who will go up to the mountain of God?\" and \"Who is the man who desires life?\" For he shows these to be both rare and blessed, having expressed perplexity. Just as also here: for knowing the power of God's wrath, and from his fear, that is, on account of his fear, to count out his anger—that is, to investigate and calculate—produces abstinence from sins and the achievement of virtues. \"Make your right hand known to me in this way, and those instructed in heart in wisdom.\" He calls the right hand of God the Christ.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"ἑβδομήκοντα","severity":"info","text":"The seventy-year lifespan reflects Psalm 90:10 LXX, where the psalmist laments that human life is limited to seventy years, a common trope in early Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γῆ εἶ, καὶ εἰς γῆν ἀπελεύσῃ","severity":"info","text":"This phrase echoes Genesis 3:19 LXX, where God tells Adam, 'Earth you are, and to earth you shall return,' a common patristic reference to human mortality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν ἱδρῶτι τοῦ προσώπου σου φαγῇ τὸν ἄρτον σου","severity":"info","text":"This is a paraphrase of Genesis 3:19 LXX, where God imposes labor and hardship on Adam after the Fall, a key prooftext for Hesychius' argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀκάνθας καὶ τριβόλους ἀνατελεῖ σοι ἡ γῆ","severity":"info","text":"This alludes to Genesis 3:18 LXX, where the earth produces thorns and thistles as a consequence of the Fall, used here to illustrate divine punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πραότης","severity":"info","text":"Hesychius glosses πραότης ('gentleness') as the divine sentence of death, a paradoxical usage where God's 'softening' of punishment is itself a form of discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὴν δεξιάν σου οὕτως γνώρισόν μοι","severity":"info","text":"This phrase is a citation of Psalm 45:4 LXX, where the psalmist asks God to reveal his right hand, which Hesychius interprets as a reference to Christ.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at the end of the passage is fragmentary; the phrase 'τὴν δεξιάν σου οὕτως γνώρισόν μοι' may be a direct quotation from the psalm, but the exact verse reference is uncertain.","The transition from the discussion of the seventy-year limit to the 'gentleness' passage is abrupt, possibly indicating a lacuna in the manuscript tradition."],"confidence":"high","notes":[]},{"i":230,"ref":"p230","source":"πεπαιδευμένους τῇ καρδίᾳ ἐν σοφίᾳ, τουτέστιν, ἐν τῷ Χριστῷ (Χριστὸς γὰρ Θεοῦ δύναμις καὶ Θεοῦ σοφία), τοὺς ἀποστόλους· οὐδὲ γὰρ εἶπε, Γλώττῃ πεπαιδευμένους, ἀλλά, Καρδίᾳ, ὅπερ τῶν ἀποστόλων ὡς θεοφόρων ἴδιον, οἵτινες καὶ νοῦν ἔχουσι Χριστοῦ, καθάπερ καὶ Παῦλος ἔλεγε. Γνωρισθῆναι τοίνυν, τουτέστιν, ἀποκαλυφθῆναι τὸν Χριστὸν καὶ τοὺς ἀποστόλους, ὡς ἐκεῖθεν ἡμῶν ἁμαρτανόντων τὴν σωτηρίαν πρεσβεύεται. Ἀλλὰ γὰρ εἰπών, Οὕτως γνώρισον, εἶτα τὸ πῶς μὴ ἐπαγαγών, δῆλός ἐστιν εἰπεῖν μὲν θελήσας τὸν τρόπον καθ’ ὃν τὸν Χριστὸν ἀποκαλυφθῆναι προσεύχεται, ἢ ἐν ὕψει τυχόν, ἢ ἐν ταπεινώσει, ἐπαπορήσας δὲ ποῖον ἐκλέξασθαι προσῆκε. Τὸ μὲν γὰρ ὕψος αὐτὸν ποιεῖ τοῖς ἀνθρώποις ἀπρόσιτον· εὐκαταφρόνητον δὲ ἡ ταπείνωσις· διόπερ ὁ Χριστὸς ἑκατέρου τὸ μέσον ἐκλέλεκται, τὸ ταπεινὸν τῶν παθῶν θεραπεύων τοῖς θαύμασιν. Ἐπίστρεψον, Κύριε (ἕως πότε), καὶ παρακλήθητι ἐπὶ τοῖς δούλοις σου. Οὐκ αὐτὸν ἐπιστρέψαι τὸν Θεόν, ἀλλ’ ἡμᾶς ἐπιστρέψαι, τουτέστι διορθῶσαι πρεσβεύεται. Ἢ καὶ τὸν Θεὸν ἐπιστρέψαι βούλεται, ἵνα ἐπιστραφεὶς ὡς ποιμὴν τὰ ῥεμβόμενα πρόβατα ἐπιβλέψηται, ἐφ’ οἷς καὶ παρακληθῆναι αὐτὸν τοῦτον διὰ τὴν πλάνην βούλεται. Ἕως πότε δὲ λέγει οὐκ ἐγκαλῶν, ἀλλ’ ὡς ὑπεροδυρόμενος τὴν ἀναβολὴν τοῦ Θεοῦ, καὶ δεῖξαι βουλόμενος τάχους τὰ ἡμέτερα χρῄζοντα. Ἐνεπλήσθημεν τὸ πρωῒ τοῦ ἐλέους σου, Κύριε· καὶ ἠγαλλιασάμεθα καὶ εὐφράνθημεν ἐν πάσαις ταῖς ἡμέραις ἡμῶν. Οὔπω τὴν προσευχὴν ὁ προφήτης ἐπλήρωσεν· ἔτι γὰρ αὐτῆς ἐν τοῖς στίχοις τοῖς ἑπομένοις ἔχεται·","english":"those trained in heart in wisdom, that is, in Christ (for Christ is the power of God and the wisdom of God), the apostles; for he did not say, trained in tongue, but in heart, which is proper to the apostles as God-bearers, who also have the mind of Christ, just as Paul also said. To be made known, therefore, that is, for Christ and the apostles to be revealed, since from there salvation is mediated for us who are sinning. But after saying, Make known in this way, then not adding how, he evidently intended to state the manner in which he prays for Christ to be revealed, whether in height, for instance, or in lowliness, but was at a loss as to which it was fitting to choose. For height makes him inaccessible to men, while lowliness makes him contemptible; therefore Christ has chosen the middle of each, healing the lowliness of the passions with the wonders. Turn back, Lord (until when), and be comforted over your servants. He does not entreat God himself to turn back, but for us to turn back, that is, to be corrected. Or he also wishes God to turn back, so that, having turned back as a shepherd, he may look upon the wandering sheep, over which he also wishes this same God to be comforted because of the error. And he says until when not as accusing, but as deeply lamenting God’s delay, and wishing to show that our affairs require haste. We were filled in the morning with your mercy, Lord; and we rejoiced and were gladdened in all our days. The prophet has not yet completed the prayer; for he still adheres to it in the following verses.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"καρδίᾳ","severity":"info","text":"Hesychius contrasts 'trained in heart' with 'trained in tongue', aligning καρδίᾳ with the apostles as God-bearers and with the mind of Christ, a key exegetical move.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χριστὸς γὰρ Θεοῦ δύναμις καὶ Θεοῦ σοφία","severity":"info","text":"The phrase 'Christ is the power of God and the wisdom of God' echoes 1 Cor 1:24 and Prov 8:22-23, where Wisdom is personified; Hesychius identifies Christ with divine Sophia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"θεοφόρων","severity":"info","text":"The term 'God-bearers' (θεοφόρων) is a Christological title for apostles, common in patristic literature, emphasizing their role as carriers of divine presence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπίστρεψον, Κύριε (ἕως πότε)","severity":"info","text":"Hesychius notes the prayer's incomplete syntax: 'Turn back, Lord (until when)' is read as a lament over God's delay, not an accusation, showing his sensitivity to rhetorical nuance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"καθάπερ καὶ Παῦλος ἔλεγε","severity":"info","text":"The reference to Paul likely alludes to 1 Cor 2:16 or Phil 1:8, where Paul speaks of having the mind of Christ, reinforcing the apostolic ideal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐνεπλήσθημεν τὸ πρωῒ τοῦ ἐλέους σου","severity":"caution","text":"The phrase 'We were filled in the morning with your mercy' may be a liturgical echo, but the source is uncertain; Hesychius treats it as part of the ongoing prayer.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἕως πότε' is ambiguous: Hesychius reads it as lament, not accusation, but the syntax could also imply a direct question.","The identity of the 'wonders' (θαύμασιν) in the Christological middle is unspecified; they may refer to miracles or to the Incarnation."],"confidence":"high","notes":[]},{"i":231,"ref":"p231","source":"καὶ ὡς ἀκουσθεὶς ὅμως τὰ παρόντα ἐφθέγξατο, ἐν οἷς ἐμπλησθῆναι τοῦ ἐλέους τοῦ Θεοῦ, τουτέστι, δαψιλῶς ἀπολαῦσαι, σεμνύνεται· ἐμπλησθῆναι δὲ Τὸ πρωΐ, ἤτοι τὸν καιρὸν λέγων τῆς τοῦ Σωτῆρος ἀναστάσεως, Λίαν πρωΐ, καθά φησιν ὁ Μάρκος, γενόμενον· ἢ καὶ τὸν παρόντα βίον, ἐν ᾧ τὸ ἔλεος τοῦ Θεοῦ τοῖς ἀνθρώποις ὁ Χριστὸς ἐπεδήμησεν· οὗ καὶ τῶν ἀγαθῶν ὡς πολλῶν ἐνεπλήσθημεν· ἐφ’ οἷς ἠγαλλιασάμεθα καὶ εὐφράνθημεν πάσας τὰς ἡμέρας, ἅστινάς ποτε τῷ λαῷ τῶν Ἰουδαίων συνέβαινε χρόνον τινὰ δυναστεύοντι καὶ πάλιν ὑπὸ τοὺς ἐχθροὺς γινομένῳ καὶ δουλεύοντι· τοῦτο γὰρ συνεχῶς ἐν τῇ βίβλῳ τῶν Κριτῶν εὑρήσεις ἱστορούμενον. Εὐφράνθημεν ἀνθ’ ὧν ἡμερῶν ἐταπείνωσας ἡμᾶς, ἐτῶν ὧν εἴδομεν κακά. Ποίας ἡμέρας, ἢ πάντως ταύτας, ἃς ἐτελοῦμεν ὑπὸ τὴν δουλείαν τῶν εἰδώλων αἰνίττεται, ἐν αἷς ἡμᾶς ἐταπείνωσε συγχωρήσας δουλεύειν τοῖς ἡμετέροις ποιήμασι; Τότε πολλὰ κακά τε καὶ διάφορα εἴδομεν, οὐ μόνον εἰς τὸν Ποιητὴν βλασφημοῦντες, ἀλλὰ καὶ τῆς φύσεως ἀγνοοῦντες τὰ δίκαια· τοὺς γὰρ υἱοὺς καὶ τὰς θυγατέρας τοῖς δαιμονίοις ἐθύσαμεν. Καὶ ἴδε ἐπὶ τοὺς δούλους σου καὶ ἐπὶ τὰ ἔργα σου, καὶ ὁδήγησον τοὺς υἱοὺς αὐτῶν. Ὁρᾷς πάλιν πῶς τὴν προσευχὴν ἀνέλαβεν; Τί δὲ ὅλως προσεύχεται; Ἐφορᾷν ἡμᾶς τὸν Θεὸν καὶ τὰ ἔργα τὰ ἡμέτερα. Ἐπόψεται δὲ ἡμᾶς καὶ δούλους οἰκείους ἕξει, ὅταν αὐτῷ αὐτοῦ τῷ νόμῳ (τοῦτο γὰρ δούλων ἴδιον) ὑπακούσωμεν· τότε ἡμῶν ἐπισκοπεῖν καὶ τὰ ἔργα ὡς ἀγαθὰ ἀνέξεται.","english":"And although he was heard, he nevertheless uttered the present words, in which he boasts of being filled with the mercy of God, that is, of enjoying it abundantly. \"To be filled\" in the morning, that is, speaking of the time of the Savior's resurrection, which happened very early, as Mark says; or also of the present life, in which Christ, the mercy of God, came among men; and we were filled with his many goods; at which we rejoiced and were glad all the days, which once happened to the people of the Jews when they were ruling for a time and then again falling under enemies and serving; for you will find this frequently recorded in the book of Judges. \"We were glad\" instead of \"the days in which you humbled us, the years in which we saw evils.\" What days? Or does he allude to those days which we spent under the slavery of idols, in which he humbled us by allowing us to serve our own creations? Then we saw many and various evils, not only blaspheming against the Creator, but also ignorant of the rights of nature; for we sacrificed our sons and daughters to the demons. \"And look upon your servants and upon your works, and guide their sons.\" Do you see again how he resumed the prayer? And what does he pray for at all? That God may look upon us and upon our works. And he will look upon us and will have us as his own servants when we obey his own law (for this is proper to servants); then he will deign to oversee us and our works as good.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Τὸ πρωΐ","severity":"info","text":"The phrase 'in the morning' is interpreted as the time of the Savior's resurrection, with a cross-reference to Mark's Gospel (cf. Mark 16:2).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λίαν πρωΐ","severity":"info","text":"Hesychius cites Mark's phrase 'very early' (Λίαν πρωΐ) as a scriptural echo for the resurrection timing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"βίβλῳ τῶν Κριτῶν","severity":"info","text":"The reference to the book of Judges illustrates the cyclical pattern of Jewish rule and subjugation, a common typological trope in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προσευχὴν ἀνέλαβεν","severity":"info","text":"Hesychius notes a resumption of prayer after a historical digression, marking a structural shift in the psalm commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐμπλησθῆναι","severity":"caution","text":"The verb 'to be filled' is ambiguous: it may refer to the resurrection moment or to the present life of Christ's incarnation; Hesychius offers both readings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τοὺς υἱοὺς καὶ τὰς θυγατέρας τοῖς δαιμονίοις ἐθύσαμεν","severity":"info","text":"The accusation of child sacrifice to demons reflects a common early Christian polemic against pagan and Jewish practices, here used to dramatize pre-Christian error.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'the days' is ambiguous: either the days of Jewish servitude under idols or the days of Christ's resurrection."],"confidence":"high","notes":[]},{"i":232,"ref":"p232","source":"Ὁδηγήσει δὲ ἡμᾶς καὶ τοὺς υἱοὺς ἡμῶν τοὺς τῆς σαρκός, ἀλλὰ μὴν καὶ τοῦ πνεύματος, ὡς παρὰ χρηστῶν χρηστὰ διδασκομένους καὶ τῇ παρὰ Θεοῦ χειραγωγίᾳ θεασάμενος πρέποντας. Καὶ ἔστω ἡ λαμπρότης Κυρίου τοῦ Θεοῦ ἡμῶν ἐφ’ ἡμᾶς, καὶ τὰ ἔργα τῶν χειρῶν ἡμῶν κατεύθυνον ἐφ’ ἡμᾶς. Ἐὰν γὰρ τῆς λαμπρότητος τοῦ Θεοῦ, τῆς ἐλλάμψεως τοῦ Πνεύματος δηλαδή, μεταλάβωμεν, ἧς μετασχόντες οἱ ἅγιοι ἰδίαν καὶ αὐτοὶ λαμπρότητα κέκτηνται (φησὶ γάρ· Ἐν τῇ λαμπρότητι τῶν ἁγίων σου· ἐκ γαστρὸς πρὸ ἑωσφόρου γεγέννηκά σε)· Τὰ ἔργα τῶν χειρῶν ἡμῶν, αἱ πράξεις, ἐρεῖς, ἐφ’ ἡμᾶς, τουτέστιν ὑπὲρ ἡμῶν, παρὰ Θεοῦ κατευθύνονται, οὕτως κατὰ νόμον τὸν παρ’ αὐτοῦ πραττόμεναι, ὥστε καὶ πρὸς ἡμᾶς ὅπερ εἴρηται τοῖς ἀποστόλοις λέγεσθαι· Οὕτως λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων, ὅπως ἴδωσι τὰ καλὰ ὑμῶν ἔργα καὶ δοξάσωσι τὸν Πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς. Καὶ τὸ ἔργον τῶν χειρῶν ἡμῶν κατεύθυνον. Ἄρα τὴν ἐλεημοσύνην ὁ ψαλμῳδὸς αἰνίττεται· αὕτη γὰρ ἔργον τῶν χειρῶν τῶν ἡμετέρων ἐξαίρετον· διὰ τοῦτο τῶν ἔργων αὐτὸ τῶν πολλῶν ἀφώρισεν, ὧν ἐν τοῖς στίχοις τοῖς πρόσθεν ἐμνημόνευσεν, ἰδιάζον ὥσπερ ἀξίωμα τῇ ἐλεημοσύνῃ περιθεῖναι βουλόμενος, ἧς κατευθυνούσης, οὐ τὰ τυχόντα κερδαίνομεν, ἔλεον δὲ τὸν παρὰ Θεοῦ καὶ συμπάθειαν· Μακάριοι γὰρ οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται.","english":"He will guide us and our sons, both those of the flesh and indeed also those of the spirit, as those taught good things from good teachers and, having beheld what is fitting through the hand-guiding from God. And let the brightness of the Lord our God be upon us, and direct the works of our hands upon us. For if we partake of the brightness of God, that is, the illumination of the Spirit, of which the saints, having partaken, themselves also possess their own brightness (for it says: \"In the brightness of your saints; from the womb before the morning star I have begotten you\"): The works of our hands, that is, the actions, you will say, are directed by God upon us, that is, for us, being performed according to the law from him, in such a way that it is said to us what was said to the apostles: \"Thus let your light shine before men, so that they may see your good works and glorify your Father in heaven.\" And direct the work of our hands. Therefore the psalmist hints at almsgiving; for this is the exceptional work of our hands. For this reason he separated it from the many works which he mentioned in the preceding verses, wishing to assign a special dignity to almsgiving, by the direction of which we gain not ordinary things, but mercy from God and compassion; for blessed are the merciful, because they themselves will be shown mercy.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν τῇ λαμπρότητι τῶν ἁγίων σου· ἐκ γαστρὸς πρὸ ἑωσφόρου γεγέννηκά σε","severity":"info","text":"Hesychius quotes a phrase not found verbatim in the Septuagint; it may be a conflation of Psalm 109:3 LXX and an apocryphal or liturgical source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὕτως λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων","severity":"info","text":"This echoes Matthew 5:16, where Jesus instructs apostles to let their light shine before others, adapted here to moral works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"χειραγωγίᾳ","severity":"info","text":"The Greek term χειραγωγία ('hand-guiding') denotes divine guidance, a metaphor for God leading the soul as a hand leads a child.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐλεημοσύνην","severity":"info","text":"Hesychius interprets 'work of our hands' as almsgiving (ἐλεημοσύνη), a central Christian virtue, linking it to divine mercy and the beatitude 'blessed are the merciful'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἄρα τὴν ἐλεημοσύνην ὁ ψαλμῳδὸς αἰνίττεται","severity":"info","text":"Hesychius signals a shift from literal interpretation to allegorical reading, identifying almsgiving as the specific 'work' singled out from preceding verses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μακάριοι γὰρ οἱ ἐλεήμονες","severity":"info","text":"The concluding beatitude echoes Proverbs 22:9 LXX and patristic commonplaces, reinforcing the reciprocal mercy theme in Hesychius's moral exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἐν τῇ λαμπρότητι τῶν ἁγίων σου' is not a direct Septuagint citation; its source is uncertain, possibly a lost liturgical text or a conflation.","The referent of 'τοὺς υἱοὺς ἡμῶν τοὺς τῆς σαρκός, ἀλλὰ μὴν καὶ τοῦ πνεύματος' is ambiguous: it may denote biological and spiritual offspring, or a dual aspect of the same community."],"confidence":"high","notes":[]},{"i":233,"ref":"p233","source":"Αἶνος ᾠδῆς τῷ Δαυΐδ, ἀνεπίγραφος παρ’ Ἑβραίοις. Ψαλμὸς ϟʹ.\n\nαʹ. Οἱ μὲν ἄλλοι τῶν ἑρμηνευτῶν τὸν ψαλμὸν ἀνεπίγραφον ἔχουσι. Πλὴν οὐ τούτου χάριν ἀθετεῖσθαι τὴν ἐπιγραφὴν προσῆκε· θέσθαι δὲ αὐτῇ μᾶλλον. Ἔστι γὰρ τῶν Ἑβδομήκοντα, οἳ διὰ τῆς πρὸς ἀλλήλους συμφωνίας ἐδήλωσαν τὴν γενομένην αὐτοῖς χορηγίαν τοῦ Πνεύματος, ὑφ’ ἧς καὶ τὸν παρόντα ψαλμὸν αἶνον ᾠδῆς τῷ Δαυΐδ, τουτέστιν, ἔπαινον ᾠδῆς ἀναγκαίως ἐπέγραψαν. Σφόδρα γὰρ αὐτοῦ ταύτην μάλιστα χρὴ τὴν μελῳδίαν περιέπειν, μεγάλα καὶ θαυμαστὰ περιέχουσαν. Ὁ κατοικῶν ἐν βοηθείᾳ τοῦ Ὑψίστου, ἐν σκέπῃ τοῦ Θεοῦ τοῦ οὐρανοῦ αὐλισθήσεται. Βοήθεια τοῦ Ὑψίστου ἡ παρ’ αὐτοῦ νομοθεσία· εἰς συμμαχίαν γὰρ ἡμῖν τὴν κατὰ πολεμίων τῶν ἀοράτων δέδοται. Κατοικεῖ τοίνυν ἐν ταύτῃ ὁ κατὰ σκοπὸν τὸν ἐν αὐτῇ πολιτευόμενος. Οὗτος Ἐν σκέπῃ τοῦ Θεοῦ τοῦ οὐρανοῦ αὐλισθήσεται· κατὰ τὸ μέλλον εὔδηλον· σύνοικος γὰρ ἔσται Θεῷ, καὶ τὰς αὐτὰς μονὰς οἰκήσει τῷ ποιητῇ τοῦ οὐρανοῦ, ἢ καὶ ὑπ’ αὐτοῦ τοῦ Θεοῦ, οὐχὶ δέ τινος τῶν δημιουργημάτων σκεπασθήσεται. Ἐρεῖ τῷ Κυρίῳ· Ἀντιλήπτωρ μου εἶ καὶ καταφυγή μου, ὁ Θεός μου, καὶ ἐλπιῶ ἐπ’ αὐτόν. Εἰκότως· ὁ γὰρ κατὰ τὰς ἐντολὰς τοῦ Θεοῦ πολιτευόμενος, οὗτος ὡς ἐλπίζων ἐπ’ αὐτῷ παῤῥησιάζεται, καὶ ἀντιλήπτορα μὲν αὐτὸν ἕξει, πνευματικῶς πρὸς τοὺς πολέμους τοὺς νοητοὺς ἱστάμενος· ἐὰν δὲ καὶ ἀσθενὴς ᾖ, οὐ τῆς ἀντιλήψεως τοῦ Θεοῦ ἡττηθείσης, ἀλλ’ αὐτὸς τῇ ῥᾳθυμίᾳ γεγονὼς ἀσθενέστερος, Ἐρεῖ τῷ Θεῷ· Καταφυγή μου εἶ. Καὶ οὐχ ἁμάρτῃς λέγων, ἀπὸ τοῦ φθάσαντος βίου παῤῥησιαζόμενος.","english":"A praise-song for David, without superscription among the Hebrews. Psalm 90.\n\n1. The other interpreters have the psalm without a superscription. Nevertheless, it was not fitting for the superscription to be rejected on this account; rather, it should be assigned to it. For it is from the Seventy, who through their mutual agreement manifested the provision of the Spirit that came to them, by which they necessarily inscribed the present psalm as a praise-song for David, that is, a hymn of praise. For one must especially attend to this melody of his, as it contains great and wondrous things. He who dwells in the help of the Most High will be lodged in the shelter of the God of heaven. The help of the Most High is the legislation from him; for it has been given to us as an alliance against invisible enemies. Therefore, he who lives according to the purpose set forth in it dwells in this help. This one will be lodged in the shelter of the God of heaven, according to the future, which is clear; for he will be a co-dweller with God and will inhabit the same abodes as the maker of heaven, or rather, he will be sheltered by God himself, not by any of the created things. He will say to the Lord: You are my protector and my refuge, my God, and I will hope in him. Fittingly; for he who lives according to the commandments of God, this one speaks boldly as one hoping in him, and he will have him as a protector, standing spiritually against the intelligible wars; but if he is also weak, not because the help of God has been defeated, but because he himself has become weaker through negligence, he will say to God: You are my refuge. And you would not err in saying this, speaking boldly from the life that has preceded.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Αἶνος ᾠδῆς τῷ Δαυΐδ, ἀνεπίγραφος παρ’ Ἑβραίοις. Ψαλμὸς ϟʹ.","severity":"info","text":"Hesychius opens by noting the psalm is without superscription among Hebrews, then defends the Septuagint's title as a praise-song for David.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν Ἑβδομήκοντα","severity":"info","text":"Hesychius invokes the authority of the Septuagint translators, claiming their mutual agreement manifested the Spirit's provision, a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"βοήθεια τοῦ Ὑψίστου","severity":"info","text":"Hesychius glosses 'help of the Most High' as the legislation (νομοθεσία) given as an alliance against invisible enemies, i.e., spiritual warfare.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐρεῖ τῷ Κυρίῳ· Ἀντιλήπτωρ μου εἶ καὶ καταφυγή μου","severity":"info","text":"This phrase echoes Psalm 90:2-3 LXX, where the psalmist addresses God as protector and refuge; Hesychius interprets it as bold speech from one living by the commandments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"σύνοικος γὰρ ἔσται Θεῷ","severity":"info","text":"Hesychius promises the righteous will be a co-dweller with God, reflecting eschatological themes common in Alexandrian and Palestinian monastic reception.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀνεπίγραφος παρ’ Ἑβραίοις","severity":"caution","text":"Hesychius claims the psalm is without superscription among Hebrews, but modern scholarship notes Psalm 90 LXX corresponds to Psalm 91 MT, which has a title.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage for this passage is not extant; the Greek text is the source. The phrase 'ἀνεπίγραφος παρ’ Ἑβραίοις' may reflect a tradition that the Hebrew psalm lacked a title, but this is contested."],"confidence":"high","notes":[]},{"i":234,"ref":"p234","source":"Ὅτι αὐτὸς ῥύσεταί με ἐκ παγίδος θηρευτῶν καὶ ἀπὸ λόγου ταραχώδους. Παγὶς θηρευτῶν, ἀλλὰ μὴν καὶ λόγος ταραχώδης, συμβουλὴ πᾶσα πρὸς τὰ φαῦλα προτρέπουσα, καὶ τῶν ἀπατωμένων θολοῦσα τὰς ψυχὰς ταῖς ἡδοναῖς, οὕτω τε παιδεύουσα. Ταύτης ἡμᾶς ὁ Θεός, ὅταν ἐπ’ αὐτὸν καταφύγωμεν, ῥύεται· οὐκέτι γὰρ ἡδοναῖς παγιδευθῆναι δυνάμεθα, οὐδενὸς λόγου τὰ ἐν τῷ κόσμῳ πάντα συγκρίσει τῇ πρὸς Θεὸν εὑρίσκοντες. Ἐν τοῖς μεταφρένοις αὐτοῦ ἐπισκιάσει σοι, καὶ ὑπὸ τὰς πτέρυγας αὐτοῦ ἐλπιεῖς. Καὶ τίνος χάριν εἰς τὸ οἰκεῖον πρόσωπον ἀναλαβὼν ὁ προφήτης τὰ φθάσαντα, νῦν ὡς ἑτέρῳ προσφωνῶν διαλέγεται. ἢ πάντως, ὅτι πρὸς τὸν ἐξ ἐθνῶν λαὸν τὰ νῦν εἰρημένα διατάττεται, παιδαγωγῶν αὐτόν, τίνι τρόπῳ τῶν τυραννούντων δαιμόνων περιγενέσθαι δυνήσεται; Καὶ ποίαν αὐτῷ συμμαχίαν ὁ Θεὸς ἐπαγγέλλεται; Φησὶ δέ, πρώτην ἀπὸ νόμου καὶ προφητῶν· ταῦτα γάρ ἐστι τοῦ Θεοῦ τὰ μετάφρενα, ἐπειδήπερ ἐν αὐτοῖς καθάπερ ἐν μεταφρένοις τὴν γνῶσιν τὴν ἰδίαν ἀπέθετο· ἐν τούτοις ἐπισκιάζει τὸν αὐτῷ προσερχόμενον, οὐ συγχωρῶν αὐτὸν ὑπὸ τοῦ τοῦ διαβόλου κατακαυθῆναι καύσωνος. Διὸ καὶ Παῦλος σκιὰν ἔχειν τὸν νόμον ἐξέθετο. Πτέρυγες τὸ Εὐαγγέλιον· ἐπειδὴ ὁ κατὰ ταῦτα πολιτευόμενος, καθάπερ ὑπόπτερος γεγονώς, ἀπὸ γῆς εἰς οὐρανὸν κουφίζεται. Ὑπὸ ταύτας τοίνυν ἐλπίζειν χρή, τουτέστι, τὴν εἰς Θεὸν ἐλπίδα τοιαύτην ἔχειν, οἷον τὸ εὐαγγελικὸν διατάττεται πρόσταγμα, ὥστε μὴ ἐλπίζειν ἐπὶ Θεὸν καὶ μαμωνᾶν, ἀλλ’ ἐπὶ Θεῷ μόνῳ· οὕτω γὰρ οὐδὲν ὑπὸ αἰσθητῶν ἐχθρῶν ἢ νοητῶν βλαβῆναι δυνησόμεθα. Ὅπλῳ κυκλώσει σε ἡ ἀλήθεια αὐτοῦ.","english":"That he himself will rescue me from the snare of hunters and from a disturbing word. A snare of hunters, and indeed also a disturbing word, is every counsel that urges toward base things and muddies the souls of the deceived with pleasures, thus educating them. From this, God, when we take refuge in him, rescues us; for we can no longer be ensnared by pleasures, finding nothing in the world comparable to God when all things are set beside him. In his back he will overshadow you, and under his wings you will hope. And for what reason, having taken upon his own person the things that have gone before, does the prophet now speak as if addressing another? Or surely, because he now arranges what has been said for the people from the nations, instructing them in what manner they will be able to overcome the tyrannizing demons. And what alliance does God promise them? He says, first, from the law and the prophets; for these are the back of God, since in them, as in a back, he has deposited his own knowledge. In these he overshadows the one who approaches him, not allowing him to be burnt by the burning heat of the devil. For this reason Paul also set forth the law as a shadow. The wings are the Gospel; since the one who lives according to these, having become as if winged, is lifted from earth to heaven. Under these, then, one must hope, that is, to have such hope in God as the evangelical commandment ordains, so as not to hope in God and mammon, but in God alone; for thus we will be able to be harmed by nothing, whether from sensible or intelligible enemies. His truth will surround you with a weapon.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"παγὶς θηρευτῶν","severity":"info","text":"The phrase 'snare of hunters' is interpreted allegorically as demonic temptation, a common trope in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 90 (LXX 91)","severity":"info","text":"The passage comments on Psalm 90 (LXX 91), likely verses 4-5, where God's protection is described with imagery of back and wings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μετάφρενα","severity":"info","text":"The term 'back' (μετάφρενα) is interpreted as the Law and Prophets, reflecting a typological reading common in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Παῦλος σκιὰν ἔχειν τὸν νόμον","severity":"info","text":"The reference to Paul's statement about the law as a shadow likely alludes to Hebrews or Galatians, where the law is seen as preparatory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρὸς τὸν ἐξ ἐθνῶν λαὸν","severity":"info","text":"The shift from first-person to second-person address is explained as a pedagogical device directed at Gentile converts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πτέρυγες τὸ Εὐαγγέλιον","severity":"info","text":"The identification of wings with the Gospel reflects a later Christian allegorization, possibly influencing medieval iconography.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise biblical verse being commented on is not explicitly cited; the reference to 'Psalm 90' is inferred from the preceding passage."],"confidence":"high","notes":[]},{"i":235,"ref":"p235","source":"Ὅπλον τοῦ ἀψευδοῦς ἰσχυρὸν ἡ ἀλήθεια· πλὴν ἀλλὰ γὰρ ὄντως ἀλήθεια τοῦ Θεοῦ ὁ Χριστός, ὡς πολλάκις εἰρήκαμεν· τούτου ὅπλον ὁ σταυρός, ὑφ’ οὗ κυκλούμενοι πάντα πόλεμον θαῤῥοῦμεν, πάντα ἐχθρὸν τροπούμεθα· δηλοῖ δὲ τὰ ἐχόμενα. Οὐ φοβηθήσῃ ἀπὸ φόβου νυκτερινοῦ, ἀπὸ βέλους πετομένου ἡμέρας. Φόβος νυκτερινός, ὁ τῶν ἡδονῶν τῆς σαρκός· ἐν σκότει γὰ ἐπιτίθεται μάλιστα· βέλος ἐν ἡμέρᾳ πετόμενον, ἡ πλεονεξία· οὗτος γὰρ αὐτοῖς ὁ καιρὸς εἰς πτῆσιν, τουτέστιν εἰς ἐργασίαν, εὔκαιρος. Ἑκάτερον δὲ ὅμως ἐπὶ τῆς ἐφόδου τῶν δαιμόνων νόησον· οὗτοι γὰρ ἐν νυκτὶ φοβεῖν ἡμᾶς εἰώθασι, συνεργοῦντος αὐτοῖς τοῦ σκότους εἰς τὰ φόβητρα· ἐν ἡμέρα δὲ ἵπτανται· εἰσὶ γὰρ ἀέριοι· οὐ μὴν ἠρεμοῦσι, δίκην δὲ βελῶν τοῖς ἀφυλάκτοις καὶ γυμνοῖς τῶν ὅπλων τῆς σαρκὸς ἐπιτίθενται. Ἀπὸ πράγματος ἐν σκότει διαπορευομένου, ἀπὸ συμπτώματος καὶ δαιμονίου μεσημβρινοῦ. Θεωρεῖς ὅτι περὶ δαιμόνων αὐτῷ καὶ τὰ φθάσαντα εἴρηται; Ὧν ἐπειδὴ πολλαὶ διαφοραὶ τυγχάνουσι (πολλὰ γὰρ ἀπάτης ὑποτρέχουσι σχίσματα), Ἀπὸ πράγματός, φησιν, ἐν σκότει διαπορευομένου, τουτέστιν, ἀφ’ οἱουδηποτοῦν ἐν σκότει τὴν πρᾶξιν καὶ τὴν πορείαν ἔχοντος. Τοῦτο γὰρ εἰπὼν καθολικῶς, τῶν ἀντικειμένων ἐπεμνήσθη δυνάμεων, αἵτινες τῷ σκότῳ χαίρουσι καὶ κοινωνίαν πρὸς τὸ φῶς διὰ κακίαν οὐκ ἔχουσιν· ὅθεν καὶ εἰς τὸ σκότος τὸ ἐξώτερον ἀπάγεσθαι μέλλουσιν· ἀλλὰ μὴν καὶ τὸ μεσημβρινὸν μέρος τῆς ἡμέρας διώκουσιν· ἠρεμεῖν γὰρ κατ’ ἐκεῖνον τὸν καιρὸν οἱ πλεῖστοι τῶν ἀνθρώπων εἰώθασι.","english":"The truth is a strong weapon of the one who does not lie; but indeed the truth of God is Christ, as we have often said; his weapon is the cross, by which, when we are surrounded, we dare every battle, we turn back every enemy; the following things make this clear. You will not be afraid of a nocturnal fear, nor of a flying arrow by day. Nocturnal fear is that of the pleasures of the flesh; for it attacks especially in darkness; a flying arrow by day is greed; for this is their time for flight, that is, for activity, opportune. Yet understand each in the context of the assault of demons; for these are accustomed to frighten us at night, with darkness cooperating with them for terrors; by day they fly; for they are aerial; they do not rest, but like arrows they attack the unwary and those naked of the weapons of the flesh. From a thing that travels in darkness, from a mishap and a noonday demon. Do you see that he has spoken about demons also in what has preceded? Since there happen to be many differences among them (for many divisions of deceit run beneath them), \"From a thing,\" he says, \"that travels in darkness,\" that is, from whatever has its action and course in darkness. For having said this universally, he recalled the opposing powers, which delight in darkness and have no communion with light because of wickedness; whence they are also about to be led away into the outer darkness; but indeed they also pursue the noonday part of the day; for most people are accustomed to rest at that time.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ὅπλον","severity":"info","text":"The term 'weapon' (ὅπλον) is used metaphorically for the cross, which is the instrument of Christ's truth. This martial imagery is common in patristic exegesis of the Psalms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"φόβος νυκτερινός","severity":"info","text":"Nocturnal fear (φόβος νυκτερινός) is allegorized as fleshly pleasures, which attack in darkness. This reflects a common ascetic trope linking night with demonic temptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"βέλος πετόμενον","severity":"info","text":"The flying arrow (βέλος πετόμενον) is interpreted as greed (πλεονεξία), active by day. This moralizing of natural phenomena is typical of Hesychius' allegorical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Θεωρεῖς","severity":"info","text":"The rhetorical question 'Do you see?' (Θεωρεῖς) marks a structural transition, linking the preceding demonological interpretation to the following universal statement about powers in darkness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μεσημβρινὸν δαιμόνιον","severity":"info","text":"The 'noonday demon' (μεσημβρινὸν δαιμόνιον) is a known concept from early monastic literature, notably Evagrius Ponticus, referring to the demon of acedia that attacks at midday.","cites":[],"named_sources":["Evagrius Ponticus"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"σκότος ἐξώτερον","severity":"info","text":"The phrase 'outer darkness' (σκότος ἐξώτερον) echoes eschatological language found in the New Testament (e.g., Matthew 8:12) and later Christian apocalyptic, indicating final damnation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage is not extant for this passage; the Greek text is the source. The phrase 'ἀπὸ συμπτώματος' is rendered as 'from a mishap' but could also mean 'from a fall' or 'from an accident' in a demonic context."],"confidence":"high","notes":[]},{"i":236,"ref":"p236","source":"Κλέπται δὲ ὄντες καὶ λῃσταί, τὰς συνεχεῖς ὄψεις τῶν ἀνθρώπων δεδοίκασιν, εὐλαβούμενοι τὸ τῆς ἡμετέρας εἰκόνος ἀξιόπιστον· ὅθεν περὶ τάφους ὡς, τὰ πολλά, καὶ βορβόρους, χώρους τε τοὺς ἄλλους τοὺς ἐρήμους τῶν ἀνθρώπων ἠσχόληνται. Τούτου χάριν καὶ κατὰ τὸ μέσον ἡμῖν τῆς ἡμέρας συμπεσεῖν καὶ συναντῆσαι θρασύνονται. Πεσεῖται ἐκ τοῦ κλίτους σου χιλιὰς καὶ μυριὰς ἐκ δεξιῶν σου, πρὸς σὲ δὲ οὐκ ἐγγιεῖ. Ὅπλα δικαιοσύνης δεξιὰ καὶ ἀριστερὰ Παῦλος ἡμᾶς ἐδίδαξεν ὁ ἀπόστολος· δόξαν καὶ ἀτιμίαν, δυσφημίαν καὶ εὐφημίαν, καὶ τὰ τούτοις ἑπόμενα. Ἐν τούτοις αἱ ἐναντίαι δυνάμεις πολεμούμεναι πίπτουσιν· ἀλλὰ τοῖς μὲν εὐωνύμοις ἐλάττονες, τοῖς δεξιοῖς δὲ πλείονες. Διόπερ, Ἀπὸ τοῦ κλίτους σου(ὅπερ εὐώνυμον μέρος ὁ προφήτης τὸ παρὸν ἐνόησε· δῆλον δὲ ἀφ’ ὧν αὐτὸ πρὸς τὸ δεξιὸν διεστείλατο) χιλιάδας ἐχθρῶν πεσεῖσθαί φησιν· ἀπὸ δὲ τοῦ δεξιοῦ μυριάδας. Καὶ μὴ θαυμάσῃς· ἀρχὴ μὲν γὰρ τῆς τῶν δαιμόνων πτώσεως τὰ τῶν εὐσεβούντων παθήματα· μαρτύρων οἱονεὶ καὶ ὅσοι τοὺς μαρτυρικοὺς ἀγῶνας ἐζήλωσαν. Τὰ πάθη μὲν τοῖς ὅπλοις τοῖς εὐωνύμοις τέτακται· ἐντεῦθεν καὶ πρότερον τοὺς ἐξ ἀριστερῶν ἠρίθμησε πίπτοντας.","english":"Being thieves and robbers, they fear the constant watchfulness of people, dreading the trustworthiness of our image; hence they busy themselves, for the most part, around tombs and filth, and other places deserted by people. For this reason they also dare to fall upon us and meet us in the middle of the day. A thousand will fall from your left side, and ten thousand from your right, but they will not approach you. The apostle Paul taught us the weapons of righteousness on the right and left: glory and dishonor, ill repute and good repute, and the things that follow from these. In these the opposing powers are fought and fall; but on the left side fewer, on the right side more. Therefore, \"From your side\" (by which the prophet understood the left part, as is clear from his distinguishing it from the right) he says a thousand enemies will fall; from the right, ten thousand. And do not be surprised; for the beginning of the fall of the demons is the sufferings of the pious—of martyrs, as it were, and of all who have emulated the martyrs' struggles. The sufferings are assigned to the weapons on the left; hence he previously counted those on the left as falling.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πεσεῖται ἐκ τοῦ κλίτους σου χιλιὰς καὶ μυριὰς ἐκ δεξιῶν σου","severity":"info","text":"Hesychius adapts Psalm 91(90):7 LXX: 'A thousand will fall from your left side, and ten thousand from your right.' The verse is not quoted verbatim but paraphrased to fit the commentary's allegorical reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κλίτους","severity":"info","text":"κλίτους (side) is interpreted by Hesychius as the left side (εὐώνυμον μέρος), contrasting with the right. This lexical choice supports his moral allegory of left (sufferings) vs. right (glory).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὅπλα δικαιοσύνης δεξιὰ καὶ ἀριστερὰ","severity":"info","text":"Hesychius attributes the pairing of 'weapons of righteousness' (glory/dishonor, good/ill repute) to Paul. This likely echoes 2 Corinthians 6:7 or a lost Pauline tradition, but no exact parallel survives; it may reflect a patristic commonplace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general description of demonic activity (thieves, robbers) to a specific scriptural citation, then to a Pauline allegory, and finally to an explanation of the numbers (thousand vs. ten thousand) as representing degrees of spiritual victory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μαρτύρων","severity":"info","text":"Hesychius identifies the 'sufferings of the pious' with martyrs and those who emulate them, reflecting a post-Constantinian veneration of martyrdom. This aligns with 4th–5th century Greek Christian homiletic and exegetical traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Πεσεῖται ἐκ τοῦ κλίτους σου χιλιὰς καὶ μυριὰς ἐκ δεξιῶν σου","severity":"caution","text":"The Greek text of the Psalm citation is not a direct LXX quotation; Hesychius may be paraphrasing or citing a variant. The numbers (thousand vs. ten thousand) are not standard in surviving Psalm manuscripts, suggesting a possible memory slip or intentional adaptation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Πεσεῖται ἐκ τοῦ κλίτους σου χιλιὰς καὶ μυριὰς ἐκ δεξιῶν σου' is not a direct LXX citation; it may be a paraphrase or a variant reading. The interpretation of 'κλίτους' as specifically the left side is Hesychius's own, not explicit in the biblical text."],"confidence":"high","notes":[]},{"i":237,"ref":"p237","source":"βʹ. Ἀλλ’ ὅμως αἱ πλεῖσται δυνάμεις τῶν εἰδώλων ταῖς ὕστερον γενομέναις τιμαῖς τῶν εἰς Χριστὸν εὐσεβούντων καθῃρέθησαν. Οὕτω δὲ τὴν νύχην καὶ τὴν καθαίρεσιν τῶν ἐχθρῶν ἀκμητὶ κατορθοῦσθαί φησιν, ὥστε μηδὲ ἐγγίζειν πρὸς ἡμᾶς συστάδην εὐλαβουμένους μάχεσθαι. Πλὴν τοῖς ὀφθαλμοῖς σου κατανοήσεις. καὶ ἀνταπόδοσιν ἁμαρτωλῶν ὄψει. Εἰ καὶ πόῤῥωθέν, φησι, καὶ ἀφανῶς πολεμοῦσι ὡς ἀόρατοι, ἀλλ’ ὅμως τοῖς ὀφθαλμοῖς τὰ κατ’ αὐτῶν θεωρήσεις ἐγειρόμενα τρόπαια, καὶ τὴν εἰς αὐτοὺς παρὰ τῶν ἠπατημένων γινομένην ἀνταπόδοσιν. Οἱ γὰρ πρότερον τεκταίνοντες εἴδωλα, νῦν καθαιροῦσιν εἴδωλα· οἱ πρότερον οἰκοδομοῦντες ναούς, νῦν ἐμπιπρῶσι ναούς· οἱ πρότερον τὰ ἔργα τῶν χειρῶν αὐτῶν θεοποιοῦντες νῦν αὐτὰ χερσὶν οἰκείαις καταβάλλουσι. Καὶ πῶς ταῦτα κατώρθωται ἄκουε· τὸ πρόσωπον γὰρ τῆς ἀνθρωπότητος ὁ προφήτης ἀποκρινόμενος ἔταξεν· Ὅτι σύ, Κύριε, ἡ ἐλπίς μου. Εὐγνωμοσύνης ὁμοῦ καὶ ἀληθείας τὰ ῥήματα. Τῇ γὰρ εἰς Θεὸν ἐλπίδι τὸν πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους κατωρθώσαμεν πόλεμον, οὐκ ἂν ἄλλως ἐγκρατεῖς γενόμενοι τῶν ἀσάρκων οἱ σαρκικοί. Τὸν Ὕψιστον ἔθου καταφυγήν σου. Οὐ προσελεύσεται πρὸς σὲ κακά, καὶ μάστιξ οὐκ ἐγγιεῖ ἐν τῷ σκηνώματί σου. Καλὴν προσωποποιίαν ὁ προφήτης εἰσήγαγεν· ἀποδεξάμενος γάρ, ὅτι τῷ Θεῷ τὴν αἰτίαν ἀνέθηκε τῆς νίκης ὁ νενικηκὼς ἄνθρωπος, ἀλεῖψαι καὶ τοῖς λόγοις αὐτὸν τοῖς παροῦσιν εὐκόπησεν ἐσκόπησεν. Οὐδὲ γὰρ μόνον φησὶ μὴ κατισχύειν αὐτοῦ κακά, ἀλλὰ μηδὲ ὅλως προσελεύσεσθαι, φόβῳ τοῦ ἐνοικοῦντος καὶ προασπίζοντος Θεοῦ·","english":"2. Yet most of the powers of the idols were overthrown by the later honors of those who are pious toward Christ. And thus he says that the night and the overthrow of the enemies are accomplished without effort, so that they do not even approach us in a body, being cautious to fight. But with your eyes you will perceive, and you will see the retribution of sinners. Even if, he says, they fight from afar and invisibly as unseen beings, nevertheless with your eyes you will observe the trophies raised against them, and the retribution inflicted upon them by those who were deceived. For those who formerly fashioned idols now destroy idols; those who formerly built temples now burn temples; those who formerly deified the works of their own hands now cast them down with their own hands. And hear how these things have been accomplished: the prophet set the face of humanity as the respondent, saying: Because you, Lord, are my hope. The words are of both gratitude and truth. For by hope in God we accomplished the war against the principalities, against the powers, against the world-rulers of darkness, we who are fleshly beings otherwise unable to prevail over the bodiless ones. You have set the Most High as your refuge. Evil will not approach you, and a scourge will not come near your dwelling. The prophet introduced a fine personification; for having accepted that the victorious man attributed the cause of the victory to God, he also made it easy to anoint him with the present words. For he says not only that evils do not prevail over him, but that they do not approach at all, through fear of the God who dwells within and protects.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὰς ὕστερον γενομέναις τιμαῖς","severity":"info","text":"The phrase 'the later honors' refers to the post-Constantinian Christian veneration of martyrs and saints, which Hesychius sees as having overthrown the powers of the idols.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῖς ὀφθαλμοῖς σου κατανοήσεις","severity":"info","text":"This echoes Psalm 36:6 LXX (τοῖς ὀφθαλμοῖς σου κατανοήσεις), where the psalmist speaks of perceiving divine judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὰς ἀρχάς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους","severity":"info","text":"Hesychius adapts Pauline language (cf. Eph 6:12) to describe demonic powers as 'principalities, powers, and world-rulers of darkness', a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προσωποποιίαν","severity":"info","text":"Hesychius notes the prophet's use of personification (προσωποποιία), where 'the face of humanity' is made to speak, a rhetorical device typical of the commentary's literary analysis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸν Ὕψιστον ἔθου καταφυγήν σου","severity":"info","text":"This phrase, 'You have set the Most High as your refuge', is a citation of Psalm 9:10 LXX, used here to reinforce the theme of divine protection against demonic attack.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀλεῖψαι ... ἐσκόπησεν","severity":"caution","text":"The Greek text at this point is uncertain: the manuscript reads 'ἀλεῖψαι καὶ τοῖς λόγοις αὐτὸν τοῖς παροῦσιν εὐκόπησεν ἐσκόπησεν', which may be corrupt; the translation 'anoint him with the present words' is conjectural.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀλεῖψαι ... ἐσκόπησεν' is textually problematic; the intended sense may involve 'anointing' or 'encouraging' with words, but the exact reading is uncertain."],"confidence":"medium","notes":[]},{"i":238,"ref":"p238","source":"ὅνπερ ἑαυτοῦ Καταφυγήν, ἢ Οἰκητήριον, ὥσπερ οἱ ἄλλοι τῶν ἑρμηνευτῶν ἐκδεδώκασιν, ἔθετο. Οὕτως ἀγαθὸν μέγα τὸ καταφεύγειν ἐπὶ Θεόν. Διὸ καὶ Ἱερεμίας ἔλεγεν· Εὐλογημένος ὁ ἄνθρωπος ὃς πέποιθεν ἐπὶ Κύριον, καὶ ἔσται Κύριος ἐλπὶς αὐτοῦ. Πῶς γὰρ οὐκ εὐλογημένος, ᾧ τὰ κακὰ μὲν οὐδὲ ὅλως προσέρχεται, μάστιξ δὲ οὐκ ἐγγιεῖ τῷ σκηνώματι αὐτοῦ, τουτέστι, τῷ σώματι; Οὕτω γὰρ αὐτὸ καὶ Παῦλος ἐκάλεσεν· Καὶ γὰρ οἱ ὄντες ἐν τῷ σκήνει, στενάζομεν βαρούμενοι, ἐφ’ ᾧ οὐ θέλομεν ἐκδύσασθαι, ἀλλ’ ἐπενδύσασθαι· ἵνα καταποθῇ τὸ θνητὸν ὑπὸ τῆς ζωῆς. Διατί δὲ οὐκ ἐγγιεῖ μάστιξ; Ἐπειδὴ τὸ μαστίζεσθαι, τῶν ἁμαρτωλῶν ἴδιον· ὁ δὲ καταφυγὼν ἐπὶ Θεόν, ἐν τοῖς ἁμαρτωλοῖς οὐκ ἔσται, καὶ εἰκότως οὐ μαστίζεται. Ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ, τοῦ διαφυλάξαι σε ἐν πάσαις ταῖς ὁδοῖς σου. Ἐπὶ χειρῶν ἀροῦσί σε, μήποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου. Υἱὸς ἄρα Θεοῦ ὁ καταφεύγων ἐπὶ Θεὸν εὑρίσκεται· τοσαύτη γὰρ ἡ τῶν νῦν εἰρημένων ἀξία· εἰς τὸν Χριστὸν ταῦτα ὁ Ἐναντίος ἐξέλαβεν, ἡνίκα βαλεῖν αὐτὸν ἄνωθεν κάτω πειράζων ἐξῄτησεν. Ὁρᾷς δὲ καὶ αὐτὸς ὡς οὐχ ἑνί φησιν ἀγγέλῳ, ἀλλὰ πολλοῖς τὸν Θεὸν περὶ τοῦ καταφυγόντος ἐπ’ αὐτὸν ἐντέλλεσθαι, ὥστε πάσας μὲν αὐτοῦ τὰς ὁδοὺς διαφυλάττειν, ἐπὶ χειρῶν δὲ αἴρειν, δηλαδὴ διαβαστάζειν. Οὐ τοίνυν φρουροῦσι μόνον, ἀλλὰ καὶ χειραγωγοῦσι τοὺς εὐσεβοῦντας ἄγγελοι, ἵνα μὴ τοὺς πόδας προσκόψωσι· καὶ ὑπηρετεῖσθαι τὸν κάτω ὑπὸ τῶν ἄνω δυνάμεων ἔταξε, τιμῇ τῆς εἰκόνος, ἧς ὁ κάτω περίκειται.","english":"He made it his own Refuge or Dwelling Place, as the other interpreters have rendered it. So great a good is it to take refuge in God. Therefore Jeremiah also said: Blessed is the man who trusts in the Lord, and the Lord will be his hope. For how is he not blessed, to whom evils do not approach at all, and a scourge will not come near his tent, that is, his body? For Paul also called it thus: For we who are in the tent groan, being weighed down, because we do not wish to take it off, but to put it on, so that the mortal may be swallowed up by life. But why will a scourge not come near? Because being scourged is characteristic of sinners; but he who has taken refuge in God will not be among sinners, and so is not scourged. That he will command his angels concerning you, to guard you in all your ways. They will lift you up on their hands, so that you never strike your foot against a stone. Therefore, he who takes refuge in God is found to be a son of God; for such is the worth of what has now been said. The Adversary interpreted these things as referring to Christ, when he sought to cast him down from above, attempting to throw him. And you see yourself that he does not say that God commands one angel, but many, concerning him who has taken refuge in him, so that they guard all his ways and lift him up on their hands, that is, carry him. So angels not only guard, but also guide by the hand those who are pious, so that they do not strike their feet; and he ordained that the one below be served by the powers above, in honor of the image which the one below bears.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἱερεμίας ἔλεγεν· Εὐλογημένος ὁ ἄνθρωπος ὃς πέποιθεν ἐπὶ Κύριον","severity":"info","text":"Hesychius attributes to Jeremiah a saying not found verbatim in the Septuagint; it may be a paraphrase of Jer 17:7 or a lost variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παῦλος ἐκάλεσεν· Καὶ γὰρ οἱ ὄντες ἐν τῷ σκήνει","severity":"info","text":"The Pauline citation echoes 2 Cor 5:1–4, where Paul uses σκῆνος for the body; Hesychius adapts the metaphor to his argument on refuge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁ Ἐναντίος","severity":"info","text":"‘The Adversary’ likely refers to the devil or a heretical interpreter; Hesychius contrasts a Christological misreading with his own soteriological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Καταφυγήν, ἢ Οἰκητήριον","severity":"info","text":"Hesychius notes that other interpreters render the psalm’s term as ‘Refuge’ or ‘Dwelling Place’; he adopts the former, emphasizing divine protection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Υἱὸς ἄρα Θεοῦ ὁ καταφεύγων ἐπὶ Θεὸν εὑρίσκεται","severity":"info","text":"Hesychius asserts that the refuge-taker becomes a ‘son of God’, a bold soteriological claim that elevates the believer’s status through divine adoption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐπὶ χειρῶν ἀροῦσί σε","severity":"info","text":"The phrase ‘lift you up on their hands’ may be metaphorical for angelic guidance; Hesychius interprets it literally as physical carrying, a possible overreading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of ‘the Adversary’ (ὁ Ἐναντίος) is ambiguous: it could be the devil or a specific exegetical opponent.","The Jeremiah quotation is not exact; its source is unclear."],"confidence":"high","notes":[]},{"i":239,"ref":"p239","source":"Σὺ δὲ καὶ ἀγγέλους θεοφόρους νόησον, τοὺς ἔχοντας τὴν τοῦ Θεοῦ γνῶσιν καὶ ἐν πάσαις ἡμᾶς ταῖς ὁδοῖς, τουτέστι ταῖς πολιτείαις, φυλάττοντας καὶ χειραγωγοῦντας, ἵνα μὴ τῷ λίθῳ τοῦ προσκόμματος καὶ τῇ πέτρᾳ τοῦ σκανδάλου προσκόψωμεν. Ὅτι γὰρ ἀγγέλους ἡμῖν ὁ Θεὸς τοὺς διδάσκοντας αὐτοῦ τὴν γνῶσιν καὶ ἀπαγγέλλοντας κατεστήσατο, ἄκουε τοῦ Μαλαχιὴλ λέγοντος· Χείλη ἱερέως φυλάξεται γνῶσιν, καὶ νόμον ἐκζητήσουσιν ἐκ στόματος αὐτοῦ, ὅτι ἄγγελος Κυρίου παντοκράτορός ἐστιν. Ἐπὶ ἀσπίδα καὶ βασιλίσκον ἐπιβήσῃ, καὶ καταπατήσεις λέοντα καὶ δράκοντα. Τὰς πονηρὰς δυνάμεις διὰ τῶν εἰρημένων λογισμῶν αἰνίττεται, ἐν αἷς τῆς κακίας ὁ ἰὸς καθάπερ τοῖς ἑρπετοῖς ἀπόκειται. Ὅθεν καὶ ὁ Κύριος ἔλεγεν· Ἰδοὺ δέδωκα ὑμῖν τὴν ἐξουσίαν πατεῖν ἐπάνω ὄφεων καὶ σκορπίων καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ. Ὁ τοίνυν πατῶν τὸν θυμόν, λέοντα πατεῖ· θυμικὸν γὰρ τὸ ζῶον. Διόπερ καὶ Σολομών φησιν· Ἀπειλὴ βασιλέως ὁμοία θυμῷ λέοντος. Ὡσαύτως ὁ τὰς ἡδονὰς πατῶν καὶ τὴν ἄλλην κακίαν, ἀσπίδα καὶ βασιλίσκον πατεῖ καὶ δράκοντα. Αἱ γὰρ ἡδοναὶ τῆς σαρκός, καὶ πᾶσα ἡ κατὰ τὸν βίον πονηρία, ἀναγκαίως τοῖς ἑρπετοῖς τοῖς συρομένοις εἰς τὴν γῆν παρεικάζεται. Τάχα δὲ βασιλίσκον κυρίως πατεῖ ὁ τὸν φθόνον πατῶν ὡς ἐν κακίᾳ βασιλεύοντα· ὁμοῦ δὴ καὶ τὸ ζῶον ὁ βασιλίσκος ἐν ὀφθαλμῷ τὸν ἰὸν ἔχειν, ὥσπερ δὲ καὶ οἱ βάσκανοι λέγονται. Ὅτι ἐπ’ ἐμὲ ἤλπισε, καὶ ῥύσομαι αὐτόν· σκεπάσω αὐτόν, ὅτι ἔγνω τὸ ὄνομά μου.","english":"You, however, understand the God-bearing angels, those who have knowledge of God and in all our ways, that is, in our modes of life, guard and guide us, so that we may not stumble against the stone of stumbling and the rock of scandal. For that God has established for us angels who teach and proclaim his knowledge, listen to Malachi saying: The lips of a priest will guard knowledge, and they will seek the law from his mouth, for he is an angel of the Lord Almighty. You will tread upon the asp and the basilisk, and you will trample the lion and the dragon. It hints at the evil powers through the aforementioned thoughts, in which the venom of wickedness is stored, as in reptiles. Whence also the Lord said: Behold, I have given you the authority to tread upon snakes and scorpions and upon every power of the enemy. Therefore, he who tramples anger tramples a lion; for the animal is irascible. Hence Solomon also says: The threat of a king is like the anger of a lion. Likewise, he who tramples pleasures and the rest of wickedness tramples the asp, the basilisk, and the dragon. For the pleasures of the flesh and all the wickedness of life are necessarily compared to reptiles that crawl on the ground. Perhaps, however, one tramples the basilisk properly when he tramples envy, which rules as king in wickedness; for the basilisk also has its venom in its eye, just as the envious are said to. Because he hoped in me, and I will rescue him; I will shelter him, because he knew my name.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"θεοφόρους","severity":"info","text":"The term 'God-bearing' (θεοφόρους) is a technical epithet for angels or saints who carry divine knowledge, distinct from mere messengers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χείλη ἱερέως φυλάξεται γνῶσιν","severity":"info","text":"The citation from Malachi (likely Mal 2:7 LXX) is paraphrased; the exact verse is not standard, suggesting a variant or memory quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ δέδωκα ὑμῖν τὴν ἐξουσίαν πατεῖν ἐπάνω ὄφεων","severity":"info","text":"The Lord's saying about treading on snakes and scorpions is not a direct Gospel verse but a composite echo of Lk 10:19 and patristic expansions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"βασιλίσκον","severity":"info","text":"The basilisk, a mythical serpent with lethal venom in its eye, was a common symbol in early Christian literature for envy or the devil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"θυμικὸν γὰρ τὸ ζῶον","severity":"info","text":"The equation of the lion with anger (θυμός) parallels standard patristic allegory, e.g., in Physiologus and Origen's homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὅτι ἐπ’ ἐμὲ ἤλπισε","severity":"info","text":"The final sentence shifts to a first-person divine voice, likely a lemma from the Psalm being commented on, marking a transition in the commentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Malachi citation is not verbatim from the LXX; it may be a loose paraphrase or from a different textual tradition.","The identity of the 'Lord' speaking about treading on snakes is unspecified; it could be Christ or a prophetic voice."],"confidence":"high","notes":[]},{"i":240,"ref":"p240","source":"Ἐπειδὴ μεγάλα ὁ ψαλμῳδὸς ἐφθέγξατο, μικροῦ δὲ καὶ ἄπιστα, τὰς οὕτω πονηρὰς δυνάμεις καὶ ἰσχυράς, ὥστε λέοντι καὶ δράκοντι καὶ ἀσπίδι καὶ βασιλίσκῳ παραβάλλεσθαι, ἅπερ ὅλων ἐστὶ τῶν θηρίων χαλεπώτερα, ταύτας ὑφ’ ἡμῶν πατεῖσθαι φήσας, ἰδοὺ τὸν Θεὸν βεβαιοῦντα τὸ εἰρημένον παρέστησε, καὶ ὅπλον ἡμῖν ἄτρωτον τὴν εἰς αὐτὸν ἐλπίδα δεικνύοντα, ὑφ’ ἧς ῥυόμεθα μὲν τῶν ἐχθρῶν, εἰ φθάσαντες ὑπ’ αὐτὸν γενώμεθα· σκεπόμεθα δέ, ὥστε μηκέτι παρ’ αὐτῶν ἐπιβουλεύεσθαι· μόνον ἐὰν τοῦ Θεοῦ ἐπιγνῶμεν τὸ ὄνομα, τουτέστιν, εἰ αὐτῷ εὐγνωμόνως προσκυνήσωμεν ἔργῳ καὶ λόγῳ, γλώττῃ καὶ γνώμῃ, λογισμοῖς ἄρα καὶ πράξεσι. Γινώσκει γὰρ βασιλέα οὐχ ὅστις μόνῃ τῇ ἀκοῇ παρέλαβεν, ἀλλ’ ὅστις αὐτῷ προσφέρεται, ὃν τρόπον χρηστῷ βασιλεῖ προσφέρεσθαι δεῖ. Κεκράξεται πρός με, καὶ ἐπακούσομαι αὐτοῦ. Τί δὲ τούτου μακαριώτερον, Θεὸν ἔχειν εἰς βοήθειαν ἕτοιμον, παρεσκευασμένον τοῖς ἐχθροῖς ἀντιτάττεσθαι; Μετ’ αὐτοῦ εἰμι ἐν θλίψει, ἐξελοῦμαι αὐτὸν καὶ δοξάσω αὐτόν. Οὐκοῦν ἡ θλίψις οὐκ ἔτι θλίψις, ἀλλὰ χαρὰ καὶ δόξα διὰ τὸν συνοικοῦντα καὶ κοινωνοῦντα γίνεται, καὶ τοῖς θλίβουσιν εἰς τοὐναντίον ὁ σκοπὸς περιίσταται. Ὥσπερ καὶ τῷ Ναβουχοδονόσορ, ἡνίκα τοὺς παῖδας τῇ καμίνῳ τοῦ πυρὸς ὡς διαφθείρων ἐνέβαλεν· οἱ δέ, οὐ μόνον τῆς ἀπειληθείσης διαφθορᾶς ἐξήρθησαν, ἀλλὰ παρὰ τοῦ ἀπειλήσαντος τυράννου προσεκυνήθησαν. Μακρότητα ἡμερῶν ἐμπλήσω αὐτόν· τοῦ μέλλοντος αἰῶνος δηλαδὴ τὴν ἀπόλαυσιν· ἡ γὰρ ἐνταῦθα τῶν ἀνθρώπων ζωὴ ὅση τις ἂν ᾖ, ἐλαχίστη πρὸς τὴν ἐκείνης σύγκρισιν. Καὶ δείξω αὐτῷ τὸ σωτήριόν μου.","english":"Since the psalmist has uttered great things, but small and incredible—that such wicked and powerful forces, which are compared to a lion, a dragon, an asp, and a basilisk, more dangerous than all beasts, are trampled by us—behold, he has presented God confirming what was said, and showing us an invulnerable weapon: hope in him, by which we are delivered from enemies, if we come to be under him; and we are sheltered, so that we are no longer plotted against by them, only if we recognize the name of God, that is, if we worship him gratefully in deed and word, with tongue and intention, with thoughts and actions. For he does not recognize as king one who has only heard by ear, but one who approaches him as one ought to approach a good king. He will cry out to me, and I will hear him. And what is more blessed than this, to have God ready to help, prepared to oppose the enemies? I am with him in distress, I will deliver him and glorify him. Therefore, distress is no longer distress, but joy and glory because of the one who dwells with and shares in it, and the purpose of those who cause distress is turned to the opposite. Just as with Nebuchadnezzar, when he threw the youths into the furnace of fire as if to destroy them; but they not only were lifted above the threatened destruction, but were worshipped by the threatening tyrant. I will fill him with length of days—that is, the enjoyment of the future age; for the life of humans here, however long it may be, is very small in comparison to that. And I will show him my salvation.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπειδὴ μεγάλα ὁ ψαλμῳδὸς ἐφθέγξατο","severity":"info","text":"The passage opens with a structural marker (Ἐπειδή) linking the present argument to the preceding discussion of the psalmist's 'great' but 'incredible' claims.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κεκράξεται πρός με, καὶ ἐπακούσομαι αὐτοῦ","severity":"info","text":"This phrase is a direct quotation of Psalm 90(91):15 LXX, which Hesychius interprets as God's promise of immediate aid.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μακρότητα ἡμερῶν ἐμπλήσω αὐτόν","severity":"info","text":"This echoes Psalm 90(91):16 LXX, which Hesychius interprets eschatologically as the enjoyment of the future age, contrasting earthly life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ναβουχοδονόσορ","severity":"info","text":"Nebuchadnezzar's furnace episode (Daniel 3) is used as a typological example of divine deliverance reversing the oppressor's intent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τὸ σωτήριόν μου","severity":"info","text":"The phrase 'my salvation' (τὸ σωτήριόν μου) likely refers to God's salvific power or the incarnation, a key Christological term in Hesychius.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μικροῦ δὲ καὶ ἄπιστα","severity":"caution","text":"The phrase 'small and incredible' is textually uncertain; the Greek μικροῦ may be a corruption or a neuter plural, and the sense is debated.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μικροῦ δὲ καὶ ἄπιστα' is ambiguous: it may mean 'small and incredible' or be a textual corruption; the reading taken follows the English draft.","The referent of 'τὸ σωτήριόν μου' is ambiguous: it could be a concrete object (e.g., a relic) or an abstract salvation; the reading taken is abstract."],"confidence":"high","notes":[]},{"i":241,"ref":"p241","source":"Σωτήριον ἐρεῖς μέν, ὅτι καὶ τὴν σωτηρίαν, ἥνπερ οἱ πεπιστευκότες ἐπὶ Θεὸν ἐν ἐκείνῳ τῷ κριτηρίῳ σώζονται· ἐρεῖς δὲ μάλιστα τὸν Χριστόν, ὅς ἐστι τοῦ Πατρὸς σωτήριον· ἐν αὐτῷ γὰρ τὸ γένος τὸ ἡμέτερον ἔσωσε. Τοῦτον ἡμῖν ἄρα δείξειν ὑπέσχετο· ἡ γὰρ τῶν εὐσεβούντων ἐλπίς, πρόσωπον αὐτὸν εἰς πρόσωπον βλέπειν, ὥσπερ καὶ Παῦλος Κορινθίοις ἐξέθετο.\n\nΨαλμὸς ᾠδῆς τῷ Δαυῒδ εἰς τὴν ἡμέραν τοῦ προσαββάτου ϟαʹ.\n\nαʹ. Ἀνώνυμος ὁ ψαλμός, οὐκ ἀνεπίγραφος· ἐπιγραφὴν μὲν ἔχει δηλοῦσαν τὴν ὑπόθεσιν, τὸ δὲ ὄνομα τοῦ μελῳδήσαντος ἔκρυψε. Καὶ τίς ἡ αἰτία, ἡ ἐπιγραφὴ δηλοῖ. Ἐπειδὴ γὰρ εἰς τὴν ἡμέραν τοῦ σαββάτου ἀπονεμηθεὶς ὁ ψαλμὸς οὗτος ἐτύγχανε, ὡς πάντων αὐτῶν τῶν ψαλμῳδῶν ᾀδόντων, εἰκότως. οὔτε τῷ Δαυΐδ, ἀλλὰ οὐδὲ τῷ Ἀσάφ, οὐδὲ τῶν υἱῶν Κορέ, οὐδὲ ἄλλου τινὸς (κοινὸς γὰρ ἦν) ἀναγέγραπται· ἐκείνου δήλου τυγχάνοντος, ὅτι τῷ Δαυῒδ καθάπερ καὶ τῶν λοιπῶν ψαλμῶν ἡ προφητεία διέφερεν. Ἀγαθὸν τὸ ἐξομολογεῖσθαι τῷ Κυρίῳ, καὶ ψάλλειν τῷ ὀνόματί σου, Ὕψιστε. Πῶς γὰρ οὐκ ἀγαθὸν ἐξομολογεῖσθαι τῷ ἀγαθῷ καὶ χρηστευομένῳ τοὺς ὁμολογοῦντας, οὐδαμῶς δὲ κολάζοντι; Εἰδὼς γὰρ τὰ ἡμέτερα, ἡδέως ὅμως αὐτὰ παρὰ τῶν ὁμολογούντων διδάσκεται, ἐπικόψαι μὲν τοῖς ἐχθροῖς τὴν καθ’ ἡμῶν κατηγορίαν, ἡμᾶς δὲ δικαιῶσαι διὰ τῆς ὁμολογίας βουλόμενος. Δίκαιος γὰρ ἐν πρωτολογίᾳ ἑαυτοῦ κατήγορος. Πλὴν ἀλλ’ ἀναγκαίως πρότερον ἐξομολογεῖσθαι, καὶ τότε ψάλλειν ἐκέλευσεν· ἐπειδὴ χρὴ τὸν Θεὸν ἀπὸ καρδίας ὑμνεῖν καθαρᾶς. Πῶς δὲ ἄλλως τις τῶν ἁμαρτημάτων, ἀλλ’ οὐ ἢ διὰ τῆς ἐξαγορεύσεως ἀπαλλαγεὶς καθαίρεται; Τί δέ, Ψάλλειν ἀγαθόν;","english":"You will call it \"Savior,\" because it is the salvation by which those who have trusted in God are saved in that judgment; but you will especially call it Christ, who is the Savior of the Father, for in him he saved our race. He therefore promised to show him to us; for the hope of the pious is to see him face to face, just as Paul set forth to the Corinthians.\n\nA Psalm of a Song for David for the Day of the Sabbath-Eve, 91.\n\n1. The psalm is anonymous, but not without an inscription; it has an inscription that reveals the subject, but it has hidden the name of the one who composed it. And the inscription shows the reason. For since this psalm happened to be assigned to the day of the Sabbath, as all the psalmists were singing, it is reasonable that it is ascribed neither to David, nor to Asaph, nor to the sons of Korah, nor to any other (for it was common), it being clear that the prophecy differed for David as for the rest of the psalms. It is good to confess to the Lord, and to sing to your name, O Most High. For how is it not good to confess to the one who is good and who deals kindly with those who confess, but does not punish at all? For knowing our affairs, he nevertheless gladly learns them from those who confess, wishing to cut off the accusation of the enemies against us, and to justify us through the confession. For a just man is his own accuser in the first statement. But he commanded that one must first confess, and then sing, since it is necessary to hymn God from a pure heart. But how else is one purified of sins except through confession? What then? Is singing good?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Σωτήριον","severity":"info","text":"Hesychius glosses Σωτήριον as both 'salvation' and a title for Christ, the 'Savior of the Father,' linking soteriology to Christology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παῦλος Κορινθίοις ἐξέθετο","severity":"info","text":"The reference to Paul's teaching to the Corinthians likely alludes to 2 Cor 3:18 or 1 Cor 13:12, where seeing God face to face is discussed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προσαββάτου","severity":"info","text":"The term προσαββάτου (Sabbath-eve) indicates the psalm was assigned to Friday, a liturgical practice in the Jerusalem tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀνώνυμος ὁ ψαλμός, οὐκ ἀνεπίγραφος","severity":"info","text":"Hesychius distinguishes anonymity from lack of inscription, noting the superscription reveals the subject but hides the author, a common exegetical move.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀσάφ, υἱῶν Κορέ","severity":"info","text":"The mention of Asaph and the sons of Korah reflects the traditional ascriptions in the Psalter, showing Hesychius' awareness of psalm authorship debates.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ψαλμὸς ᾠδῆς τῷ Δαυῒδ","severity":"caution","text":"The superscription 'A Psalm of a Song for David' is ambiguous; Hesychius notes the psalm is anonymous despite this, possibly indicating a textual variant.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ψαλμὸς ᾠδῆς τῷ Δαυῒδ' could be read as a psalm by David or for David; Hesychius takes it as anonymous, implying a liturgical assignment.","The reference to Paul is not explicit; the exact Corinthian passage is uncertain."],"confidence":"high","notes":[]},{"i":242,"ref":"p242","source":"Τουτέστιν ἐπωφελὲς καὶ χρήσιμον. Τοῦ ἀναγγέλλειν τὸ πρωῒ τὸ ἔλεός σου, καὶ τὴν ἀλήθειάν σου κατὰ νύκτα. Ἡμέρας καὶ νυκτὸς τὴν περὶ τοῦ Θεοῦ μελέτην ἐντέλλεται· Πρωῒ γὰρ εἰπών, τὴν ἡμέραν ἐδήλωσε. Πλὴν ἀλλὰ τῇ νυκτὶ τὴν ἀλήθειαν μελετᾷν ἐπεκλήρωσε, φόβον ἡμῖν κατὰ τὸν καιρὸν ἐκεῖνον ἐμποιῶν καὶ κατάνυξιν, ἵν’ ἐπειδήπερ ὡς τὰ πολλὰ τῇ νυκτὶ πρὸς ἡδονὰς καὶ βουλὰς οἱ πολλοὶ τῶν ἀνθρώπων ἀποκέχρηνται, ἀναμνησθέντες τοῦ Θεοῦ τὴν ἀλήθειαν φοβερὰν οὖσαν τοῖς ἁμαρτάνουσι, πάσης ἀτόπου πράξεως καὶ ἀθεμίτου διανοήσεως παύσωνται· ἐὰν δέ τι καὶ πλημμελήσωσιν, ἐλθόντες εἰς τὸ πρωΐ, τουτέστιν, ἡμέρας γενομένης, μηδαμῶς ἀπαγορεύσωσιν, ἀλλὰ τὸ τοῦ Θεοῦ μελετήσαντες ἔλεος, ἵδωσιν εἰς μετάνοιαν, ὑφ’ ἧς ἐλεεῖσθαι μόνης οἱ ἁμαρτωλοὶ δύνανται. Εἶτα πῶς ψάλλειν, πῶς ἀναγγέλλειν ὀφείλομεν; Ἐν ψαλτηρίῳ δεκαχόρδῳ, μετ’ ᾠδῆς ἐν κιθάρᾳ. Ἐξ ἑκατέρας Διαθήκης, τῆς εὐαγγελικῆς καὶ νομικῆς, τὴν μελέτην εἶναι τῷ ψάλλοντι τὸ ἔλεος καὶ τὴν ἀλήθειαν βούλεται. Διὰ τοῦτο ψαλτηρίου καὶ κιθάρας ἐμνημόνευσεν· ἀλλὰ καὶ ψαλτήριον μὲν ἐνταῦθα δεκάχορδον εἰπών, τὴν νομικὴν Διαθήκην ᾐνίξατο· δέκα γὰρ ἐντολαὶ τῷ νόμῳ. Ἐπεὶ δὲ τῇ κιθάρᾳ ἀπένειμε τὴν ᾠδήν, τὴν Καινὴν δὲ πάντως, περὶ ἧς αὐτὸς οὗτος ὁ ψαλμῳδὸς ἐν ἄλλῳ μέρει τῆς προφητείας ἔλεγεν· Ὁ Θεός, ᾠδὴν καινὴν ᾄσομαί σοι, ἐν ψαλτηρίῳ δεκαχόρδῳ ψαλῶ σοι· ἄρα τὴν εὐαγγελικὴν Διαθήκην αἰνίττεται. Τίνος δὲ χάριν ὀργάνοις διπλοῖς εἰς μελῳδίαν κέχρηται; Ὅτι εὔφρανάς με, Κύριε, ἐν τῷ ποιήματί σου, καὶ ἐν τοῖς ἔργοις τῶν χειρῶν σου ἀγαλλιάσομαι. Διπλᾶ, φησίν, ἔχω τὰ ἀγαθά·","english":"That is, beneficial and useful. He commands the study of God day and night: to proclaim your mercy in the morning and your truth at night. For by saying \"morning,\" he indicated the day. But he assigned the study of truth to the night, instilling in us fear and compunction at that time, so that, since most people misuse the night for pleasures and plans, they may, upon remembering God's truth, which is fearful to sinners, cease from every improper deed and unlawful thought; and if they do commit some offense, when morning comes—that is, when day breaks—they may by no means despair, but, having studied God's mercy, turn to repentance, by which alone sinners can be pitied. Then, how ought we to sing, how ought we to proclaim? On a ten-stringed psaltery, with song on a cithara. He intends the study of mercy and truth for the singer to be from each Testament, the evangelical and the legal. For this reason he mentioned the psaltery and the cithara. But by calling the psaltery here \"ten-stringed,\" he alluded to the legal Testament; for there are ten commandments in the law. And since he assigned the song to the cithara, which is surely the New Testament—concerning which this same psalmist said in another part of the prophecy, \"O God, I will sing a new song to you, I will play for you on a ten-stringed psaltery\"—he therefore alludes to the evangelical Testament. And why does he use two instruments for melody? Because \"You have delighted me, Lord, in your creation, and I will rejoice in the works of your hands.\" I have twofold goods, he says.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Τουτέστιν ἐπωφελὲς καὶ χρήσιμον","severity":"info","text":"The opening phrase 'That is, beneficial and useful' signals a gloss on a preceding lemma, typical of Hesychius's exegetical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ Θεός, ᾠδὴν καινὴν ᾄσομαί σοι, ἐν ψαλτηρίῳ δεκαχόρδῳ ψαλῶ σοι","severity":"info","text":"Hesychius cites a psalm verse (likely Ps 144:9 LXX) to link the ten-stringed psaltery with the New Testament, though the exact reference is not given in the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δεκάχορδον ψαλτήριον","severity":"info","text":"The ten-stringed psaltery is interpreted allegorically as the Old Testament with its Ten Commandments, a common patristic typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κιθάρα","severity":"info","text":"The cithara, associated with song, is taken to symbolize the New Testament, reflecting a binary exegetical scheme (Law and Gospel).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐπωφελὲς καὶ χρήσιμον","severity":"info","text":"Hesychius's moralizing interpretation of day and night as times for mercy and truth reflects ascetic concerns common in late antique Christian commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐξ ἑκατέρας Διαθήκης","severity":"caution","text":"The phrase 'from each Testament' is clear, but the exact biblical referent for the 'new song' is uncertain; the citation may be from a psalm not in the standard LXX canon.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The specific psalm verse cited by Hesychius ('O God, I will sing a new song...') is not identified in the passage; it may be a variant or lost text.","The Coptic Vorlage of this Greek passage is not extant, so the translation from Greek to English relies on the source edition (pta) without manuscript verification."],"confidence":"high","notes":[]},{"i":243,"ref":"p243","source":"διὰ τοῦτό μοι διπλᾶ τὰ τῆς δοξολογίας ἐσπούδασα ὄργανα. Εὐφραινόμεθα γὰρ ἐν τῷ ποιήματι τοῦ Θεοῦ, ἐν τῷ κάλλει τοῦ οὐρανοῦ, ἐν τῇ ποικιλίᾳ τῶν ἄστρων, ἐν τοῖς ἀπὸ τῆς γῆς ἀγαθοῖς, ἐν τῇ ἐργασίᾳ τῆς θαλάσσης. Ταύτῃ γὰρ τῇ λέξει χαρακτηρίζειν ἡ θεία Γραφὴ σύμπαν τοῦτο τὸ ὁρώμενον εἴωθεν. Δηλοῖ δὲ Σολομὼν ἐν τῷ Ἐκκλησιαστῇ λέγων· Ἔδωκα τὴν καρδίαν μου εἰς πᾶν ποίημα τὸ πεποιημένον ὑπὸ τὸν ἥλιον. Ἔργα τῶν χειρῶν τοῦ Θεοῦ, ἡμεῖς αὐτοί. Αἱ χεῖρές σου ἐποίησάν με, καὶ ἔπλασάν με, φησὶν αὐτὸς ἐν ἑτέρῳ ψαλμῷ. Φησὶ δὲ καὶ Ἡσαΐας· Καὶ νῦν, Κύριε, πατὴρ ἡμῶν σὺ εἶ· ἡμεῖς δὲ πηλός, καὶ σὺ πλάστης ἡμῶν· ἔργα τῶν χειρῶν σου πάντες ἡμεῖς. Ἐπὶ τῇ κτίσει τοίνυν εὐφραινόμεθα, ὡς ἔχοντες αὐτῆς τὴν ἀπόλαυσιν· ἐφ’ ἑαυτοῖς δὲ ἀγαλλιώμεθα· ὅπερ μεῖζόν ἐστι τοῦ εὐφραίνεσθαι, καὶ μάλα εἰκότως, ὅτι τυγχάνοντες πήλινοι κτῆσιν τοσαύτην εἰς ἀπόλαυσιν ἔχομεν· ἔτι δὲ καὶ υἱοὶ τοῦ Ποιητοῦ χρηματίζομεν. Ὡς ἐμεγαλύνθη τὰ ἔργα σου, Κύριε! σφόδρα ἐβαθύνθησαν οἱ διαλογισμοί σου.","english":"For this reason I have made the instruments of doxology double for me. For we rejoice in the work of God, in the beauty of the sky, in the variety of the stars, in the good things from the earth, in the working of the sea. For by this expression divine Scripture is accustomed to characterize this whole visible world. And Solomon makes this clear in Ecclesiastes, saying: I gave my heart to every work that has been made under the sun. Works of the hands of God, we ourselves are. Your hands made me and formed me, he says in another psalm. And Isaiah says: And now, Lord, you are our father; we are clay, and you are our molder; we are all works of your hands. Therefore we rejoice in creation, as having its enjoyment; but in ourselves we exult—which is greater than rejoicing, and quite reasonably so, because, being made of clay, we have such a great possession for enjoyment; and moreover we are called sons of the Maker. How great are your works, Lord! Your designs have been greatly deepened.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐκκλησιαστῇ","severity":"info","text":"Hesychius cites Ecclesiastes (likely 2:8 LXX) to illustrate the use of ποίημα for the visible world. The exact wording differs from the standard LXX text, suggesting a paraphrase or variant reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡσαΐας","severity":"info","text":"The quotation from Isaiah (64:8 LXX) is adapted: Hesychius writes 'Κύριε, πατὴρ ἡμῶν σὺ εἶ· ἡμεῖς δὲ πηλός, καὶ σὺ πλάστης ἡμῶν', which condenses the original and shifts the emphasis to divine paternity and human clay.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ποίημα","severity":"info","text":"ποίημα here denotes the entire visible creation, a usage Hesychius says is characteristic of Scripture. The term is glossed by the subsequent list (sky, stars, earth, sea) and linked to God's handiwork.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εὐφραινόμεθα ... ἀγαλλιώμεθα","severity":"info","text":"Hesychius distinguishes two emotional responses: rejoicing (εὐφραίνεσθαι) in creation and exulting (ἀγαλλιᾶσθαι) in oneself as God's work. The latter is deemed greater, forming a rhetorical climax.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"διπλᾶ ... ὄργανα","severity":"info","text":"The 'double instruments of doxology' likely refer to the dual focus of praise: outward creation and inward human nature. This reflects a common patristic theme of microcosm and macrocosm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐν ἑτέρῳ ψαλμῷ","severity":"caution","text":"The phrase 'in another psalm' is vague; the quoted words 'Your hands made me and formed me' do not correspond exactly to any known psalm verse. Hesychius may be paraphrasing or citing a variant text.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'another psalm' is uncertain; the quotation may be a conflation of Psalm 119:73 and Psalm 139:3 LXX.","The source of the Ecclesiastes citation is unclear; it may be a paraphrase or a non-standard LXX reading."],"confidence":"high","notes":[]},{"i":244,"ref":"p244","source":"βʹ. Ἐμεγαλύνθη τὰ ἔργα τοῦ Θεοῦ, οὐκ αὐτὰ τῷ μεγέθει προκόψαντα, ἀλλ’ ἡμῶν τῇ περὶ αὐτὰ γνώσει προκοψάντων, καὶ δυνηθέντων αὐτῶν, ὅσον ἐγχωρεῖ, καταλαβεῖν τὸ μέγεθος· μᾶλλον δὲ δυνηθέντων γνῶναι περὶ αὐτῶν ὅτι πάρεστι πέρ ἐστιν ἀκατάληπτα. Ἀλλὰ μὴν καὶ οἱ διαλογισμοὶ αὐτοῦ, τουτέστιν, αἱ περὶ ἡμῶν βουλαί, ἅπερ ἐφ’ ἡμῖν οἰκονομεῖ καὶ λογίζεται, τοσοῦτον ἐβαθύνθησαν, ὥστε τὸν Παῦλον λέγειν· Ὦ βάθος πλούτου καὶ σοφίας καὶ γνώσεως Θεοῦ! ὡς ἀνεξερεύνητα τὰ κρίματα αὐτοῦ, καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ! Ἀλλ’ ὥσπερ οἱ δίκαιοι διὰ ταῦτα δοξάζουσι καὶ τὸν Θεὸν ἐφ’ ἑαυτοῖς ὑπερβαλλόντως θαυμάζουσιν· οὕτως οἱ ἁμαρτωλοὶ διὰ τὴν ἄνοιαν ἐπ’ αὐτοῖς, ἀλλὰ μὴν καὶ διὰ τὴν γενομένην ἐξ ἀνοίας προσκόπτουσιν· δηλοῖ δὲ τὸ ἑπόμενον· Ἀνὴρ ἄφρων οὐ γνώσεται, καὶ ἀσύνετος οὐ συνήσει ταῦτα. Ἄφρονος γάρ ἐστι τὸ μὴ παραχωρεῖν τῇ σοφίᾳ τοῦ Θεοῦ, μηδὲ γινώσκειν, ὅτι πάντα μετὰ δικαιοσύνης κυβερνᾷ, μετὰ ἰσότητος διέπει, συμφερόντως οἰκονομεῖ, κἂν ἡμεῖς πρὸς καιρὸν τὰς τῶν γινομένων αἰτίας ἀγνοήσωμεν. Πόθεν δὲ ὅμως τὸ προσκόπτειν τοῖς ἀσυνέτοις γίνεται, τοῖς μετὰ ταῦτα ἐγνώρισεν. Ἐν τῷ ἀνατεῖλαι ἁμαρτωλοὺς ὡσεὶ χόρτον, καὶ διέκυψαν πάντες οἱ ἐργαζόμενοι τὴν ἀνομίαν, ὅπως ἂν ἐξολοθρευθῶσιν εἰς τὸν αἰῶνα τοῦ αἰῶνος. Ἡ γὰρ τῶν ἀμαρτωλῶν ἀνατολή, τουτέστι, πρόσκαιρον ἔχει εὐπρέπειαν.","english":"2. The works of God have been magnified, not because they have advanced in size, but because we have advanced in our knowledge concerning them, and have been able, as far as is possible, to comprehend their magnitude; or rather, have been able to know concerning them that they are beyond comprehension. But indeed, his thoughts also, that is, his counsels concerning us, which he administers and devises on our behalf, have been deepened to such an extent that Paul says: O the depth of the wealth and wisdom and knowledge of God! How unsearchable are his judgments, and how inscrutable are his ways! But just as the righteous glorify God for these things and marvel at him exceedingly in themselves, so the sinners, on account of their folly, and indeed also on account of the offense arising from folly, stumble; the following makes this clear: A foolish man will not know, and a senseless man will not understand these things. For it is characteristic of a fool not to yield to the wisdom of God, nor to know that he governs everything with justice, administers with equity, and manages with advantage, even if we for a time are ignorant of the causes of what happens. Whence, however, the stumbling of the senseless arises, he made known afterwards: When sinners spring up like grass, and all who work lawlessness appear, so that they might be destroyed forever and ever. For the rising of sinners, that is, has a temporary comeliness.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐμεγαλύνθη τὰ ἔργα τοῦ Θεοῦ","severity":"info","text":"Hesychius interprets the magnifying of God's works as an increase in human understanding, not in the works themselves, a common exegetical move to avoid anthropomorphism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὦ βάθος πλούτου καὶ σοφίας καὶ γνώσεως Θεοῦ","severity":"info","text":"The exclamation attributed to Paul is not a direct biblical quotation but a paraphrase of Romans 11:33 ('O the depth of the riches and wisdom and knowledge of God!'), reflecting Hesychius's free citation style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνὴρ ἄφρων οὐ γνώσεται, καὶ ἀσύνετος οὐ συνήσει ταῦτα","severity":"info","text":"This is a loose citation of Psalm 92:8 (LXX), which reads 'A foolish man will not know, and a senseless man will not understand these things.' Hesychius adapts it to his argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν τῷ ἀνατεῖλαι ἁμαρτωλοὺς ὡσεὶ χόρτον","severity":"info","text":"The phrase echoes Psalm 36:2 (LXX): 'When sinners spring up like grass,' used here to illustrate the temporary flourishing of the wicked before divine judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀνεξερεύνητα τὰ κρίματα αὐτοῦ, καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ","severity":"info","text":"This phrasing recalls Romans 11:33 and Job 5:9 (LXX), emphasizing the inscrutability of divine judgments, a theme common in Greek patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"βʹ","severity":"info","text":"The numeral βʹ marks this as the second section of the commentary on the psalm, following a pattern of numbered exegetical units.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πάρεστι πέρ ἐστιν ἀκατάληπτα' is textually uncertain; the edition reads it as 'that they are beyond comprehension,' but the Coptic Vorlage may have had a different construction."],"confidence":"high","notes":[]},{"i":245,"ref":"p245","source":"Ἀνατολὴν δὲ αὐτὴν οὐ διὰ τὴν λαμπρότητα ἐκάλεσεν, ἀλλ’ ἵνα μάθῃς ὅτιπερ αὐτὴν καὶ δυστυχίαι διαδέχονται, Ἀπατᾷ τοὺς ἀνοήτους καὶ ἄφρονας, καὶ περὶ Θεοῦ ὡς ἀπρονόητον καταλιπόντος τὸν κόσμον παρασκευάζει λογίζεσθαι, οὐ προσέχοντας, ὅτι εἰ καὶ ἀνατέλλουσιν ἁμαρτωλοί, ἀλλ’ ὡσεὶ χόρτος, ὡς ἅμα τῷ ἀνθῆσαι μαραίνεσθαι, Πλὴν ἀλλὰ τῇ τούτων εὐπραγίᾳ πάντες οἱ τὴν ἀσέβειαν ἐργαζόμενοι διακύπτουσι. Θαῤῥοῦντες γὰρ ἑαυτοὺς ἐμφανίζουσιν· ἡ παῤῥησία δὲ αὐτοῖς αἰτία ὀλέθρου αἰωνίου εὑρίσκεται· τοῦ γὰρ πράττειν τὰ κακὰ τὸ παῤῥησιάζεσθαι ἐπ’ αὐτοῖς χαλεπώτερον. Σὺ δὲ Ὕψιστος εἰς τὸν αἰῶνα, Κύριε. Πολλάκις μὲν εἴρηται αἰῶνα τὸν παρόντα βίον ὑπὸ τούτου μάλιστα τοῦ προφήτου προσαγορεύεσθαι, ἐν ᾧ φησιν εἶναι τὸν Θεὸν Ὕψιστον, τουτέστιν, ἀκατάληπτον· τοῦτο γὰρ διὰ τοῦ ὕψους αἰνίττεται· ἀεὶ μὲν ὄντα, νῦν δὲ καὶ μᾶλλον. Ἐν γὰρ τῷ μέλλοντι, εἰ καὶ μὴ τὸ πᾶν, πολὺ δὲ ὅμως, ὡς πρὸς τὴν παροῦσαν γνῶσιν, τῶν κριμάτων τοῦ Θεοῦ καταληψόμεθα. Διόπερ καὶ Παῦλός φησιν· Ἐκ μέρους γινώσκομεν, καὶ ἐκ μέρους προφητεύομεν· ὅταν δὲ ἔλθῃ τὸ τέλειον, τότε τὸ ἐκ μέρους καταργηθήσεται Ἄρτι γινώσκω ἐκ μέρους, τότε δὲ ἐπιγνώσομαι, καθὼς ἐπεγνώσθην. —Ὅτι ἰδοὺ οἱ ἐχθροί σου, Κύριε, ὅτι ἰδοὺ οἱ ἐχθροί σου ἀπολοῦνται, καὶ διασκορπισθήσονται πάντες οἱ ἐργαζόμενοι τὴν ἀνομίαν. Διὰ τοῦτό, φησι, νῦν οὐ δυνάμεθα τοῦ Θεοῦ καταλαβεῖν τὰ κρίματα, ἐπειδὴ οἱ ἐχθροὶ αὐτοῦ, δηλαδὴ οἱ ἁμαρτωλοί, ἐν τῷ μέλλοντι αἰῶνι ἀπόλλυνται· καὶ τότε πάντες οἱ ἐργαζόμενοι τὴν ἀνομίαν σκορπίζονται·","english":"He called it “rising” not because of its brightness, but so that you might learn that even it is followed by misfortunes. It deceives the foolish and senseless, and leads them to reason about God as having left the world without providence, not paying attention that even if sinners rise up, they are like grass, which withers as soon as it blooms. Nevertheless, by their success all who practice impiety emerge. For they show themselves, emboldened; and their boldness is found to be the cause of eternal ruin—for to be emboldened in doing evil is more grievous than the evil itself. But you are the Most High forever, Lord. Often this prophet in particular calls the present life “forever,” in which he says that God is the Most High, that is, incomprehensible—for this is hinted at by the height—always being so, but now even more so. For in the future, even if not the whole, yet much, compared to present knowledge, of God’s judgments we will comprehend. Therefore Paul also says: “We know in part, and we prophesy in part; but when the perfect comes, then the partial will be abolished. Now I know in part, then I will fully know, just as I have been known.” —“For behold your enemies, Lord, for behold your enemies will perish, and all who work lawlessness will be scattered.” For this reason, he says, we cannot now comprehend God’s judgments, because his enemies—that is, the sinners—perish in the future age; and then all who work lawlessness are scattered.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἀνατολὴν","severity":"info","text":"The Greek term 'Ἀνατολὴν' (rising) is interpreted not as a reference to brightness but as a metaphor for the rise of sinners, which is inevitably followed by misfortunes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παῦλός φησιν· Ἐκ μέρους γινώσκομεν","severity":"info","text":"Hesychius cites Paul's statement about partial knowledge and prophecy, likely alluding to 1 Corinthians 13:9-12, though the exact wording differs from the canonical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅτι ἰδοὺ οἱ ἐχθροί σου, Κύριε","severity":"info","text":"The phrase 'Behold your enemies, Lord' echoes Psalm 9:7 LXX, where the psalmist declares the destruction of enemies, here applied to sinners in the future age.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"αἰῶνα","severity":"info","text":"Hesychius notes that the prophet often uses 'αἰῶνα' (forever) to refer to the present life, a distinctive usage in the Psalms, contrasting with its usual eschatological sense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ὕψιστος","severity":"info","text":"The title 'Most High' (Ὕψιστος) is interpreted as signifying God's incomprehensibility, a common theme in Greek patristic exegesis, linking height with transcendence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διὰ τοῦτό, φησι","severity":"info","text":"The passage concludes with a logical connector ('For this reason') that ties the preceding discussion of partial knowledge to the eschatological scattering of sinners, forming a cohesive argument.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Pauline citation is unclear; it may be a paraphrase or a variant reading of 1 Corinthians 13:9-12.","The phrase 'ὡσεὶ χόρτος' (like grass) may allude to Psalm 36:2 LXX or a common sapiential motif, but no direct citation is given."],"confidence":"high","notes":[]},{"i":246,"ref":"p246","source":"ὥστε νῦν συνηγμένων αὐτῶν καὶ ἑστώτων, καὶ μήπω λαχόντων τὴν χρεωστουμένην τοῖς ἁμαρτωλοῖς ἀπώλειαν, ἀπατῶσί τινες αὐτοὺς καὶ σφάλλουσιν, ὡς οὐ δίκην δώσουσιν, οἷς ἰκανὴ καὶ ἀπ’ ἐντεῦθεν δίκη, ὅτι ἐχθροὶ τοῦ Θεοῦ προσαγορεύονται· ἀπειλὴ δὲ μεγίστη, τὸ μὴ μόνον ἀπόλλυσθαι, ἀλλὰ γὰρ καὶ σκορπίζεσθαι. Μάτην τοιγαροῦν συγγενείας ἑαυτοῖς καὶ φιλίας τὰς ἐπὶ κακίᾳ συγκροτουμένας συνάγουσιν, ἀγνοοῦντες ὡς οὐδὲν τούτων ἑστάναι μέχρι πολλοῦ δυνήσεται, τοῦ Θεοῦ πᾶσαν συναγωγὴν παρανόμων σκορπίζοντος. Καὶ ὑψωθήσεται ὡς μονοκέρωτος τὸ κέρας μου, καὶ τὸ γῆράς μου ἐν ἐλέῳ πίονι. Μονοκέρωτες μέν εἰσιν οἱ δίκαιοι, Χριστὸς δὲ κατ’ ἐξοχήν, ἑνὶ κέρατι τῷ σταυρῷ πρὸς τὰς δυνάμεις τὰς ἐναντίας χρησάμενος. Οὗτος ἡμῖν κέρας τὴν εἰς αὐτὸν πίστιν κατὰ τῶν ἀντιτεταγμένων δεδώρηται· ὅπερ ἀνάλογον τῷ Δεσποτικῷ κέρατι, δηλαδὴ τῷ σταυρῷ. τὸ ὕψος ἔχει. Καθάπερ γὰρ ὁ σταυρὸς διὰ παθημάτων ἐδοξάσθη, οὕτως καὶ ἡ τῶν εὐσεβούντων πίστις διὰ διωγμῶν ὑψοῦται καὶ διὰ παθημάτων δοξάζεται. Ἀλλὰ μὴν καὶ τὸ γῆρας ἡμῶν, τουτέστι, τὰ ἔσχατα ἐν ἐλέῳ πίονι ὑψοῦται. Ἐν ἐσχάτοις γὰρ καιροῖς ὁ δαψιλῶς ἡμᾶς ἐλεῶν καὶ φιλοτίμως ἀπήντησεν, ὥστε ἁμαρτωλοὺς καὶ τελώνας εἰς τὴν αὑτοῦ βασιλείαν προτρέπεσθαι. Καὶ ἐπεῖδεν ὁ ὀφθαλμός μου ἐν τοῖς ἐχθροῖς μου· καὶ ἐν τοῖς ἐπανισταμένοις ἐπ’ ἐμὲ πονηρευομένοις ἀκούσεται τὸ οὖς μου.","english":"So now, when they are gathered together and standing, and have not yet met the destruction owed to sinners, some deceive them and lead them astray, as if they will not pay the penalty—those for whom even here the penalty is sufficient, that they are called enemies of God. And the greatest threat is not only to be destroyed, but also to be scattered. Therefore they vainly gather for themselves kinships and friendships formed in wickedness, not knowing that none of these will be able to stand for long, since God scatters every gathering of lawless men. \"And my horn will be raised like that of a unicorn, and my old age in rich mercy.\" Unicorns are the righteous, and Christ preeminently, who used one horn, the cross, against the opposing powers. This horn has been given to us as faith in him against those arrayed against us; it has height analogous to the Lord's horn, that is, the cross. For just as the cross was glorified through sufferings, so also the faith of the pious is raised through persecutions and glorified through sufferings. And indeed our old age, that is, the final times, is raised in rich mercy. For in the last times he has met us abundantly and generously with mercy, so that he invites sinners and tax collectors into his own kingdom. \"And my eye has looked upon my enemies; and my ear will hear those who rise up against me and do evil.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"συνηγμένων αὐτῶν καὶ ἑστώτων","severity":"info","text":"The passage opens with a participial clause (συνηγμένων ... ἑστώτων) that continues the preceding narrative, describing the state of sinners before punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μονοκέρωτες","severity":"info","text":"Hesychius interprets 'unicorns' (μονοκέρωτες) as the righteous, with Christ as the preeminent unicorn whose single horn is the cross. This allegorical reading is distinctive to his Christological exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ὑψωθήσεται ὡς μονοκέρωτος τὸ κέρας μου, καὶ τὸ γῆράς μου ἐν ἐλέῳ πίονι","severity":"info","text":"Hesychius quotes Psalm 91(92):10 LXX, adapting the horn imagery to the cross and faith. The verse is not cited verbatim in the draft but is present in the Greek.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἐπεῖδεν ὁ ὀφθαλμός μου ἐν τοῖς ἐχθροῖς μου· καὶ ἐν τοῖς ἐπανισταμένοις ἐπ’ ἐμὲ πονηρευομένοις ἀκούσεται τὸ οὖς μου","severity":"info","text":"The final sentence quotes Psalm 91(92):11 LXX, continuing the psalmist's voice. Hesychius does not comment on this verse here, leaving it as a scriptural conclusion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σκορπίζεσθαι","severity":"info","text":"The motif of scattering (σκορπίζεσθαι) as divine punishment echoes Old Testament themes of dispersion for the wicked, e.g., in Jeremiah and Ezekiel, and is used here to emphasize God's power over unlawful assemblies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τελώνας","severity":"info","text":"The mention of 'tax collectors' (τελώνας) being invited into the kingdom recalls the Gospel parable of the publican (Luke 18:10-14) and reflects Hesychius' pastoral concern for sinners' repentance.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek phrase 'ἐν ἐλέῳ πίονι' is rendered 'in rich mercy' but could also mean 'in fertile mercy' (πίων can mean 'fat' or 'rich'). The sense is not materially affected.","The transition from the commentary on the horn to the final scriptural quotation is abrupt; the text may be lacunose or the commentary incomplete."],"confidence":"high","notes":[]},{"i":247,"ref":"p247","source":"Ἐπειδὴ τοὺς δαίμονας ἐχθροὺς ἡμετέρους εἶναι ὁ λόγος πολλάκις ὡρίσατο, ἐπεῖδεν ὁ ὀφθαλμὸς ἡμῶν ἐν τούτοις τὴν τῶν εἰδώλων πτῶσιν θεωρῶν, τῶν ναῶν τὸν ἐμπρησμόν, τῶν βωμῶν τὴν καθαίρεσιν, ἐν οἷς ἡμᾶς εἰς θάνατον ἐσαγήνευσαν. Κατὰ τούτων καὶ τὸ οὖς ἡμῶν ἀκήκοεν ὅσα περὶ αὐτῶν ἔσεσθαι κατὰ τὸ μέλλον ὁ Ἰησοῦς ἠπείλησεν· οὕτω γὰρ αὐτὰ τεθεάμεθα. Τί δέ ἐστι ταῦτα; Ὅτι τὸ πῦρ τὸ αἰώνιον ἡτοίμασται τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ. Καλῶς δὲ αὐτοὺς ἐπανισταμένους ἐκάλεσε, δεικνὺς ὅτι τοσοῦτον αὐτῶν ὅσον οἰκετῶν δεσπόται διαφέρομεν. Ἀλλ’ ἐὰν ῥᾳθυμήσωμεν, ἠσθενηκότας ὁρῶντες ἢ καὶ ὅλως καθεύδοντας, ὃν τρόπον οἰκέται δεσπόταις ἀσθενοῦσιν, καθεύδουσιν, ἐπανίστανται. Δίκαιος ὡς φοῖνιξ ἀνθήσει, ὡσεὶ κέδρος ἡ ἐν τῷ Λιβάνῳ πληθυνθήσεται.\n\nγʹ. Οὐ μάτην τῷ φοίνικι παρεικάζει τὸν δίκαιον, ἀλλ’ ἐπειδὴ μικρὸν μὲν αὐτοῦ μέρος ἐν τῇ γῇ, ὑπὲρ γῆν δὲ τὸ πᾶν, ἀλλὰ μὴν καὶ ὁ καρπὸς εἰς τὸ τρυγηθῆναι τοῖς θηρίοις διὰ τὸ δύσβατον τοῦ φυτοῦ καὶ ὑψηλὸν ἀδύνατος. Πρὸς τούτοις οὐδὲν ἀπόβλητον ὁ φοῖνιξ, πᾶν δὲ χρειῶδες κέκτηται· ὧν ἕκαστον ἀναλαβὼν εἰς τὸν δίκαιον, θαυμάσεις τὸ ἀπαραλλαγὲς τῆς εἰκόνος καὶ γνήσιον. Ἀλλὰ μὴν καὶ νίκης τοῖς ἀθλοῦσιν ἢ τοῖς τρέχουσι σύμβολον τὰ βαΐα τῶν φοινίκων δίδοται· ὥστε οὐκ ἄλλως στεφανωθῆναι κατὰ τὸ μέλλον, ἀλλὰ διὰ τῆς δικαιοσύνης δυνάμεθα. Ὅθεν καὶ Παῦλος ἔλεγε· Λοιπὸν ἀπόκειταί μοι ὁ τῆς δικαιοσύνης στέφανος, ὃν ἀποδώσει μοι ὁ Κύριος ἐν ἐκείνῃ τῇ ἡμέρᾳ, ὁ δίκαιος κριτής. Καὶ τίνος ἐρεῖς χάριν, Ὡσεὶ κέδρος ἐν τῷ Λιβάνῳ πληθυνθήσεται;","english":"Since the Word has often defined the demons as our enemies, our eye has seen in these things the fall of the idols, the burning of the temples, the demolition of the altars, by which they ensnared us to death. Against these, our ear has also heard all that Jesus threatened would happen to them in the future; for thus we have beheld them. And what are these things? That the eternal fire has been prepared for the devil and his angels. And he has well called them rebels, showing that we differ from them as much as masters from servants. But if we become negligent, seeing them weakened or even entirely sleeping, in the way that servants rise up against masters who are weak or asleep. The righteous man will flourish like a palm tree, he will be multiplied like a cedar in Lebanon.\n\n3. Not in vain does he compare the righteous man to a palm tree, but because a small part of it is in the earth, while the whole is above the earth; and moreover, the fruit is impossible for the beasts to harvest because of the plant's inaccessibility and height. In addition, the palm tree has nothing worthless, but everything is useful. Taking each of these and applying it to the righteous man, you will marvel at the unaltered and genuine character of the image. Moreover, palm branches are given to those who contend or run as a symbol of victory; so that we cannot be crowned in the future otherwise than through righteousness. Hence Paul also said: \"Henceforth the crown of righteousness is laid up for me, which the Lord, the righteous judge, will give me on that day.\" And why, you will say, \"He will be multiplied like a cedar in Lebanon\"?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τῶν ναῶν τὸν ἐμπρησμόν, τῶν βωμῶν τὴν καθαίρεσιν","severity":"info","text":"The phrase describes the destruction of pagan temples and altars, a historical reality in the Christian Roman Empire from the 4th century onward, which Hesychius presents as visible proof of divine judgment against demons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ πῦρ τὸ αἰώνιον ἡτοίμασται τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ","severity":"info","text":"This echoes Matthew 25:41, where Jesus speaks of eternal fire prepared for the devil and his angels. Hesychius applies the eschatological threat to demons as enemies of the righteous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δίκαιος ὡς φοῖνιξ ἀνθήσει, ὡσεὶ κέδρος ἡ ἐν τῷ Λιβάνῳ πληθυνθήσεται","severity":"info","text":"The comparison of the righteous to a palm tree and a cedar of Lebanon draws on Psalm 92:12 (LXX 91:13) and alludes to Song of Songs 5:15 (LXX) for the cedar. Hesychius develops the imagery allegorically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λοιπὸν ἀπόκειταί μοι ὁ τῆς δικαιοσύνης στέφανος","severity":"info","text":"This citation of Paul is not verbatim from the canonical epistles; it may reflect a lost or paraphrased tradition, possibly from an apocryphal Pauline source or a liturgical adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὰ βαΐα τῶν φοινίκων","severity":"info","text":"Palm branches were used in early Christian liturgy as symbols of victory, especially in processions and martyr cults. Hesychius connects this practice to the eschatological crown of the righteous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"γʹ","severity":"info","text":"The Greek numeral γʹ marks the third section of the commentary on this psalm, indicating a clear structural division in Hesychius’s exegesis, typical of his method of verse-by-verse exposition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Word' (ὁ λόγος) in the first sentence is ambiguous: it could refer to Scripture, the Logos (Christ), or a specific patristic source. The reading taken is that it refers to the biblical text or divine reason.","The source of the Pauline citation is uncertain; it may be a paraphrase or a non-canonical tradition."],"confidence":"high","notes":[]},{"i":248,"ref":"p248","source":"Ἐπειδὴ τῶν ἐθνῶν ὁ Λίβανος διὰ τὴν ἀκαρπίαν τῶν κέδρων χαρακτὴρ ὑπάρχει καὶ σύμβολον· ἀλλ’ ὅμως καὶ ἐν τοῖς ἔθνεσιν ἡ τοῦ Θεοῦ δικαιοσύνη πληθύνεται. Πολλοὶ μὲν γὰρ προφῆται, πολλοὶ δὲ πατριάρχαι, καὶ ἕτεροι θεοφόροι καὶ δίκαιοι ἐκ τοῦ Ἰσραὴλ γεγόνασιν· ἀλλ’ ἐπλεόνασαν τὸν τούτων ἀριθμὸν οἱ ἐκ τῶν ἐθνῶν ἀναδειχθέντες μάρτυρες, ἐν οἷς εἰς πλῆθος ἡ τοῦ Θεοῦ δικαιοσύνη προέκοψεν. Ἀλλὰ καὶ πῶς ἐπλεόνασεν ἐν τοῖς ἑξῆς καταμάνθανε· Ἢ ὅτι ὁ φοῖνιξ τὸ ἄνθος λευκὸν ἔχει, καὶ τὸν καρπὸν αὐτοῦ, ἕως ἄωρός ἐστι, κεκρυμμένον φυλάσσει· ἐπὰν δὲ τοῦτον ἐκθρέψαι βουληθῇ, ἔξω παραδεικνύει· οὕτω καὶ ὁ δίκαιος, τὰς ἀρετὰς πρότερον λανθάνειν σπουδάζων, ἐπὰν εἰς τὸ τέλειον ἔλθῃ, αὐταὶ ἑαυτὰς φανεροῦσι. Πεφυτευμένοι ἐν τῷ οἴκῳ Κυρίου, ἐν ταῖς αὐλαῖς τοῦ Θεοῦ ἡμῶν ἐξανθήσουσιν. Ἀντὶ τοῦ, Πεφυτευμένοι, Μεταφυτευθέντες ἕτεροι τῶν ἑρμηνευτῶν ἐκδεδώκασιν· ὥστε εἶναι σαφές, οὐ τὰς ἁπλῶς κέδρους, ἀλλὰ τὰς ἐκ τῆς πλάνης μεταφυτευθείσας ἐν τῷ οἴκῳ τοῦ Θεοῦ· περὶ οὗ Παῦλος ἔγραφε πρὸς Τιμόθεον· Ἵνα εἰδῇς πῶς δεῖ ἐν οἴκῳ Θεοῦ ἀναστρέφεσθαι, ἥτις ἐστὶν Ἐκκλησία Θεοῦ ζῶντος. Ἢ ὅτι ὁ Λίβανος ὄρος ὢν εἰδωλολατρείας, ἕως μὲν ἔχει τὰς κέδρους ἐκεῖσε, διαβάλλει αὐτὰς ἡ Γραφή· ἐπὰν δὲ μετατεθῶσιν εἰς οἰκοδομὰς ἁγίου ναοῦ, ἐπαινεῖ αὐτάς. Σολομὼν γὰρ ἐκ τούτων εἰς τὸν τοῦ Κυρίου ναὸν ἔλαβεν. Ἐν ταῖς αὐλαῖς τοῦ Θεοῦ ἡμῶν ἐξανθήσουσι· δηλαδὴ ἐν ταῖς ἀνὰ μέρος Ἐκκλησίαις. Οἶκον γὰρ τοῦ Θεοῦ περιεκτικῶς τὴν καθόλου Ἐκκλησίαν προσηγόρευσεν·","english":"Since Lebanon of the nations is a character and symbol because of the barrenness of its cedars, yet even among the nations the justice of God abounds. For many prophets, many patriarchs, and other God-bearing and righteous men came from Israel, but the martyrs who emerged from the nations surpassed their number, among whom the justice of God advanced in multitude. But learn how it abounded in what follows: Or because the palm tree has a white flower and keeps its fruit hidden until it is unripe; but when it wishes to nurture it, it displays it outwardly. So also the righteous man, while striving to conceal his virtues at first, when he reaches perfection, they reveal themselves. Planted in the house of the Lord, they will blossom in the courts of our God. Instead of \"Planted,\" other interpreters have rendered \"Transplanted,\" so that it is clear that it is not the cedars simply, but those transplanted from error into the house of God, about which Paul wrote to Timothy: \"That you may know how one ought to conduct oneself in the house of God,\" which is the Church of the living God. Or because Lebanon, being a mountain of idolatry, as long as it has its cedars there, Scripture disparages them; but when they are transferred to the constructions of a holy temple, it praises them. For Solomon took from these for the temple of the Lord. They will blossom in the courts of our God, that is, in the individual churches. For it called the house of God comprehensively the universal Church.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Λίβανος","severity":"info","text":"Lebanon here is not merely a geographical name but a symbol of the nations, associated with barrenness and idolatry, as Hesychius explains in the following lines.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παῦλος ἔγραφε πρὸς Τιμόθεον","severity":"info","text":"The reference to Paul's letter to Timothy is likely 1 Timothy 3:15, where the church is called the house of God, though the exact wording differs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Μεταφυτευθέντες","severity":"info","text":"The variant reading 'transplanted' (μεταφυτευθέντες) is noted by Hesychius as an alternative to 'planted', emphasizing the conversion of Gentiles from error to the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἢ ὅτι ... Ἢ ὅτι","severity":"info","text":"Hesychius uses a repeated 'Or because' structure to present two alternative interpretations: the palm tree analogy and the Lebanon-temple contrast.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Σολομὼν ... ναὸν ἔλαβεν","severity":"info","text":"Hesychius invokes Solomon's use of cedars for the Temple, linking the Old Testament building to the Christian Church as a type of the universal Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐπειδὴ τῶν ἐθνῶν ὁ Λίβανος","severity":"caution","text":"The opening phrase is ambiguous: 'Lebanon of the nations' could mean Lebanon as a symbol for the nations, or the nations' Lebanon; the translation follows the former.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Lebanon of the nations' is ambiguous: it may mean Lebanon as a symbol representing the nations, or the nations' own Lebanon; the translation adopts the symbolic reading.","The reference to Paul's letter to Timothy is not verbatim from the canonical text; it may be a paraphrase or a citation from a variant tradition."],"confidence":"high","notes":[]},{"i":249,"ref":"p249","source":"ἢ καὶ οἶκος τοῦ Θεοῦ ὁ νόμος, εἰς ὃν οἱ ἀπὸ τῶν ἐθνῶν ἀπὸ τῆς πολιτευσαμένης παρ’ αὐτοῖς ἀνομίας μεταφυτευθέντες ἐν ταῖς αὐλαῖς τοῦ Θεοῦ, δηλαδὴ ἐν ταῖς ἐντολαῖς ἐξανθεῖν καὶ καρποφορεῖν ἔλαχον. Ἔτι πληθυνθήσονται ἐν γήρει πίονι. Οὐκ ἔστι, φησίν, αὐτῶν ἡ εὐθηνία πρόσκαιρος. Μήποτε τοῦτό τις περὶ τῶν ἐθνῶν διὰ τὸ ἐξανθῆσαι στοχάσηται· ἀλλ’ ἐν γήρᾳ λιπαρῷ πληθύνονται καὶ προκόπτουσι· τοῦ γὰρ χρόνου προϊόντος πληθύνεται τῶν ἐθνῶν ἡ εὐσέβεια. Καὶ εὐπαθοῦντες ἔσονται τοῦ ἀναγγεῖλαι. ὅτι εὐθὺς Κύριος ὁ Θεὸς ἡμῶν, καὶ οὐκ ἔστιν ἀδικία ἐν αὐτῷ. Ὁρᾷς δὲ ἀπὸ τοῦ εὐπαθεῖν, τουτέστιν, ἀπὸ τοῦ σφριγᾷν καὶ ἀκμάζειν, εἰς ζῆλον προκόπτουσιν. Ἢ καὶ εὐπαθεῖν ἐπὶ τῶν πιστῶν κυρίως λεχθήσεται, τὸ παθεῖν εὐκόλως ὑπὲρ τούτου, εἰς ὃν καὶ πεπιστεύκασι. Τοιγαροῦν τὸ εὐθὲς τοῦ Θεοῦ ἐν τῷ εὐπαθεῖν ἀναγγέλλουσι, καὶ ὅτι οὐκ ἔστιν ἀδικία ἐν αὐτῷ. Ὡς γὰρ εὐθὴς καὶ δίκαιος, στεφανοῖ τοὺς ὑπὲρ αὐτοῦ πάσχοντας, καὶ βραβείων αὐτοῖς ἐξαιρέτων μεταδίδωσι. Πλὴν ἀλλὰ καὶ ἡμεῖς τὸ εὐθὲς τοῦ Θεοῦ ἐπιστάμενοι, εὐθεῖς καὶ πρὸς αὐτὸν καὶ πρὸς τὸν πλησίον γενώμεθα. μήτε τὰς ἀρετὰς ἐν ὑποκρίσει μετερχόμενοι, μήτε τῷ ἀδελφῷ δόλον ἐργαζόμενοι· οὐκ ἔστι γὰρ ἀδικία ἐν αὐτῷ τῷ ἡμετέρῳ κριτῇ, ἀλλ’ ἑκάστῳ κατὰ τὴν πρᾶξιν οἰκονομεῖ τὸ κριτήριον.","english":"Or also the law is the house of God, into which those from the nations, transplanted from the lawlessness that had been their polity, were allotted to bloom and bear fruit in the courts of God, that is, in the commandments. They will be multiplied in rich old age. It is not, he says, that their abundance is temporary. Lest anyone should suppose this concerning the nations because of their blooming; but in rich old age they are multiplied and advance; for as time progresses, the piety of the nations increases. And being in good condition, they will be to proclaim that the Lord our God is straight, and there is no injustice in him. You see that from being in good condition, that is, from being vigorous and at their peak, they advance to zeal. Or also being in good condition will be said properly of the faithful, to suffer readily for that in which they have believed. Therefore they proclaim the straightness of God in their good condition, and that there is no injustice in him. For as he is straight and just, he crowns those who suffer for him, and bestows upon them exceptional rewards. Nevertheless, let us also, knowing the straightness of God, become straight both toward him and toward our neighbor, neither practicing virtues in hypocrisy nor working deceit against our brother; for there is no injustice in him, our judge, but he administers judgment to each according to his action.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"εὐπαθεῖν","severity":"info","text":"Hesychius plays on the double meaning of εὐπαθεῖν: 'being in good condition' and 'suffering well' (i.e., martyrdom). This pun underpins the transition from prosperity to zealous witness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"εὐθές","severity":"info","text":"εὐθές (straight) is a key term denoting God's righteousness and justice. Hesychius uses it to connect divine attributes with the moral imperative for believers to be 'straight' toward God and neighbor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔτι πληθυνθήσονται ἐν γήρει πίονι","severity":"info","text":"This phrase echoes Psalm 92:14 LXX (οἱ δὲ ἐπληθύνθησαν ἐν γήρει πίονι), a verse about the righteous being multiplied in rich old age. Hesychius applies it to the nations' piety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀπὸ τῶν ἐθνῶν","severity":"info","text":"Hesychius contrasts Israel's prophets and patriarchs with martyrs from the nations (Gentiles), reflecting post-Constantinian Christian triumphalism where Gentile martyrdom surpasses Jewish heritage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἢ καί","severity":"info","text":"The repeated ἢ καί ('or also') marks Hesychius' exegetical method of offering alternative interpretations, a common feature in his commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εὐπαθοῦντες ἔσονται τοῦ ἀναγγεῖλαι","severity":"caution","text":"The syntax is ambiguous: εὐπαθοῦντες could be nominative plural participle or dative; the infinitive ἀναγγεῖλαι may express purpose. The translation 'being in good condition, they will be to proclaim' is a plausible reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase εὐπαθοῦντες ἔσονται τοῦ ἀναγγεῖλαι is syntactically ambiguous: the participle may be circumstantial or complementary, and the infinitive could indicate purpose or result. The reading taken treats it as a periphrastic future with purpose.","The referent of 'they' in 'they will be multiplied' and 'they proclaim' shifts between the nations and the faithful, but Hesychius seems to treat them as the same group."],"confidence":"high","notes":[]},{"i":250,"ref":"p250","source":"Αἶνος ᾠδῆς τῷ Δαυῒδ εἰς τὴν ἡμέραν τοῦ προσαββάτου, ὅτε κατῴκιστο ἡ γῆ. ϟβʹ.\n\nΟὗτος παρ’ Ἑβραίοις ὁ ψαλμὸς ἀνεπίγραφος· ἐπιγέγραπται δὲ τοῖς Ἑβδομήκοντα, οἵτινες αὐτὸν εἰς τὸν ὄντως Δαυΐδ, τὸν ἱκανὸν χειρί, δηλαδὴ τὸν Χριστὸν (τοῦτο γὰρ ὁ Δαυῒδ ἑρμηνεύεται), ἐκλαβεῖν ἠβουλήθησαν. Ἐπειδὴ πρὸς ἔπαινον τῷ Χριστῷ, ὁμοῦ δὲ καὶ ᾠδὴν τὰ τῆς προφητείας τῆς ἐχομένης σύγκειται. Τὰ γὰρ προοίμια τῆς ἐπιγραφῆς ἐν τοῖς ἀκριβεστέροις τῶν ἀντιγράφων οὐ φέρεται· ὅθεν αὐτοῖς οὐδὲ χρῆναι προσθεῖναι τὴν ἑρμηνείαν ᾠήθημεν. Κύριος ἐβασίλευσεν, εὐπρέπειαν ἐνεδύσατο· ἐνεδύσατο Κύριος δύναμιν, καὶ περιεζώσατο. Καὶ πότε ὁ Θεός, ἐρεῖς, ὁ πρὸ αἰώνων βασιλεύς, τῆς βασιλείας ἤρξατο; ποίαν δὲ ὅλως εὐπρέπειαν ἐνεδύσατο, αὐτὸς ὑπάρχων εὐπρέπεια; Εἰ γὰρ ὁ οὐρανὸς καλὸς τοσοῦτον, ὥστε εἶναι ἀκόρεστος, τὸ δὲ αὐτὸ καὶ τὰ ἄστρα καὶ τὰ λοιπὰ στοιχεῖα τῆς κτίσεως, πῶς οὐχ ὑπερβαλόντως καὶ κατ’ οὐσίαν εὐπρεπὴς ὁ τοσαύτην δημιουργήσας εὐπρέπειαν; Ἀλλὰ σαφῶς προφητεύει τοῦ Κυρίου τὴν σάρκωσιν. Τούτου γὰρ ἡ σὰρξ εὐπρέπεια δικαίως ὀνομάζεται· πρῶτον μέν, ὡς εἰκόνα ἔχουσα τὴν αὐτοῦ· ἔπειτα, ὡς ἀναμάρτητος· πρὸς τούτοις, ὅτι ἔπρεπεν αὐτῷ ὡς ἀγαθῷ καὶ φιλανθρώπῳ τὸ ἐφ’ ἡμῖν μυστήριον· ὅθεν αὐτὸν ὡραῖον κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων ἐν ἑτέρῳ ψαλμῷ τὸ Πνεῦμα προσηγόρευσε. Ταύτην οὐ μόνον εὐπρέπειαν αὐτοῖς, ἀλλὰ καὶ δύναμιν, οὐχ ὅτι δύναμιν ἐξ αὐτῆς ὁ δυνατὸς προσέλαβεν, ἀλλ’ ὅτι τὴν ἑαυτοῦ δύναμιν ἀγνοουμένην τῷ κόσμῳ δι’ αὐτῆς ἐνεφάνισεν.","english":"A praise-song for David for the day of the Sabbath-eve, when the land was settled. Psalm 92.\n\nAmong the Hebrews this psalm is without a title; but it is titled by the Seventy, who wished to interpret it as referring to the true David, the one capable with his hand, that is, Christ (for this is what \"David\" means). Since the contents of the prophecy that follows are composed for the praise of Christ, and also as a song. For the prefatory elements of the title are not found in the more accurate copies; hence we thought it unnecessary to add an interpretation of them. The Lord has reigned, he has put on comeliness; the Lord has put on power, and has girded himself. And when, you will say, did God, the king before the ages, begin his reign? And what comeliness did he put on at all, when he himself is comeliness? For if the heaven is so beautiful as to be insatiable, and the same is true of the stars and the remaining elements of creation, how is not the one who created such comeliness surpassingly and essentially comely? But clearly it prophesies the Lord's incarnation. For his flesh is rightly called comeliness: first, as having his image; next, as sinless; in addition, because the mystery concerning us was fitting for him as good and philanthropic; whence the Spirit in another psalm addressed him as beautiful in form beyond the sons of men. This he not only called comeliness, but also power, not because the powerful one acquired power from it, but because through it he manifested his own power, which was unknown to the world.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Αἶνος ᾠδῆς τῷ Δαυῒδ","severity":"info","text":"The lemma 'Αἶνος ᾠδῆς' (praise-song) is a compound title formula; Hesychius notes the psalm is untitled among Hebrews but titled by the Seventy, indicating a structural divergence in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Δαυῒδ","severity":"info","text":"Hesychius interprets 'David' as 'the one capable with his hand' (ἱκανὸν χειρί), a Christological reading common in Greek patristic exegesis, equating David typologically with Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"προοίμια τῆς ἐπιγραφῆς","severity":"info","text":"Hesychius states that the prefatory elements of the title are absent from the more accurate copies (ἀκριβέστερα ἀντίγραφα), indicating textual variation in the psalm's superscription within the Septuagint tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"σάρκωσιν","severity":"info","text":"Hesychius reads the psalm as a prophecy of the Lord's incarnation (σάρκωσις), interpreting 'comeliness' (εὐπρέπεια) as Christ's flesh, a standard Christological interpretation in the Alexandrian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν ἑτέρῳ ψαλμῷ","severity":"info","text":"Hesychius alludes to another psalm where the Spirit addresses Christ as 'beautiful in form beyond the sons of men', likely a reference to Psalm 44 (LXX) or similar, though not explicitly cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἑβδομήκοντα","severity":"caution","text":"Hesychius attributes the title to the Seventy (Septuagint translators), but the psalm's superscription is not universally attested in LXX manuscripts; his claim reflects a specific textual tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὅτε κατῴκιστο ἡ γῆ' (when the land was settled) is ambiguous: it may refer to the settlement of Israel after the exile or a liturgical commemoration; Hesychius does not clarify.","The reference to 'another psalm' is vague; the exact verse is not identified."],"confidence":"high","notes":[]},{"i":251,"ref":"p251","source":"Ἀλλὰ καὶ τῷ ἐνδύσασθαι τὸ περιζώσασθαι ἀναγκαίως προσέθηκε, δηλῶν ὡς οὐ μόνον ἀνέλαβε δούλου μορφήν, ἀλλὰ τοσοῦτον ἑαυτὸν ἀῤῥήτῳ λόγῳ περιέζωσε, τουτέστιν, ἥνωσέ τε καὶ περιέσφιγξε τὴν ἀνθρωπότητα, ὥστε ἓν εἶναι τὸν Λόγον καὶ σάρκα· διόπερ καὶ σὰρξ γεγενῆσθαι λέγεται· ἀνθ’ ὅτου δὲ αὐτῷ ἐσκοπήθη τὸ μυστήριον; Καὶ γὰρ ἐστερέωσε τὴν οἰκουμένην, ἥτις οὐ σαλευθήσεται. Ἰδού, φησιν, ἡ αἰτία τῆς τοῦ Λόγου σαρκώσεως· σαλευομένην γὰρ τῇ πλάνῃ τὴν οἰκουμένην ἐνδημήσας ἐστήριξεν, ὥστε μηκέτι σάλον αὐτῆς ἐλπίζεσθαι. Ἐρεῖς δὲ καὶ τὴν Ἐκκλησίαν οἰκουμένην (οἰκεῖται γὰρ ὑπὸ τῶν ἀγγέλων καὶ αὐτοῦ τοῦ Θεοῦ· ὅθεν αὐτοῦ καὶ οἶκος προσηγόρευται) ἥτις οὐ σαλευθήσεται. Κἂν γὰρ ἐπιβουλεύωσι πολλοί, ἐπὶ τὴν πέτραν ὅμως ᾠκοδόμηται, Καὶ πύλαι ᾄδου οὐ κατισχύσουσιν αὐτῆς, τὰ τῶν αἱρετικῶν στόματα. Ἕτοιμος ὁ θρόνος σου ἀπὸ τότε· ἀπὸ τοῦ αἰῶνος σὺ εἶ. Οὐ μόνον εὐπρέπειαν καὶ δύναμιν, ἀλλὰ καὶ θρόνον τοῦ Χριστοῦ καλεῖ τὴν ἀνθρωπότητα· περὶ ἧς καὶ προφήτης ἕτερος ἔλεγε· Καὶ διορθωθήσεται μετ’ ἐλέους θρόνος, καὶ καθιεῖται βασιλεὺς δίκαιος ἐν σκηνῇ Δαυῒδ κρίνων. Ὁ ψαλμῳδὸς οὕτως περὶ τοῦ Χριστοῦ προφητεύων φησίν· Ὁ θρόνος αὐτοῦ ὡς ὁ ἥλιος ἐναντίον μου. Τὸ μυστήριον τοίνυν τῆς τοῦ Κυρίου σαρκώσεως ἀπὸ τότε ἡτοίμασται· Ἀπὸ τότε, ἀπὸ τοῦ αἰῶνος, φησί· τουτέστιν, ἀπ’ ἀρχῆς τῆς τοῦ κόσμου τοῦ ὁρωμένου κτίσεως. Τότε γὰρ τὸν ἄνθρωπον κτίζων, κατ’ εἰκόνα οἰκείαν ἐδημιούργησε, βασιλικὸν αὐτῷ χαρακτῆρα περιθείς· ἐγίνωσκε γὰρ ὅτιπερ αὐτὸν ἀναλαμβάνειν ἔμελλε·","english":"But he also necessarily added \"girding\" to \"clothing,\" indicating that he not only assumed the form of a servant, but girded himself with such ineffable reason, that is, he united and bound fast the humanity, so that the Word and the flesh are one; for this reason he is said to have become flesh. For what purpose was the mystery intended? For he strengthened the inhabited world, which will not be shaken. Behold, he says, the reason for the incarnation of the Word: for the inhabited world, being shaken by error, he settled by his presence, so that no further disturbance of it is to be expected. You will also call the Church the inhabited world (for it is inhabited by angels and by God himself; hence it is also called his house), which will not be shaken. For even if many plot against it, it is built upon the rock, and the gates of Hades will not prevail against it, that is, the mouths of the heretics. Your throne is ready from then; from eternity you are. He calls the humanity of Christ not only beauty and power, but also his throne, concerning which another prophet said: \"And a throne will be established with mercy, and a righteous king will sit in the tent of David judging.\" The psalmist, prophesying thus about Christ, says: \"His throne is like the sun before me.\" The mystery of the Lord's incarnation, therefore, was prepared from then; \"from then,\" he says, meaning from eternity; that is, from the beginning of the creation of the visible world. For then, when he created man, he fashioned him in his own image, placing a royal character upon him; for he knew that he was going to assume him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"περιζώσασθαι","severity":"info","text":"The verb 'girding' (περιζώσασθαι) extends the clothing metaphor, emphasizing the tight union of divine and human natures in the incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πύλαι ᾄδου οὐ κατισχύσουσιν αὐτῆς","severity":"info","text":"The phrase 'gates of Hades will not prevail against it' echoes Psalm 9:13 LXX (9:14 MT), a common image for the Church's invincibility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ διορθωθήσεται μετ’ ἐλέους θρόνος","severity":"info","text":"The citation 'And a throne will be established with mercy' is from Psalm 93(94):1 LXX, applied here to Christ's humanity as his throne.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ θρόνος αὐτοῦ ὡς ὁ ἥλιος ἐναντίον μου","severity":"info","text":"The line 'His throne is like the sun before me' is from Psalm 88(89):38 LXX, used to reinforce the preexistent preparation of the incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἰκουμένην","severity":"info","text":"Hesychius interprets 'inhabited world' (οἰκουμένην) both cosmically and ecclesially, identifying the Church as the house of God and angels, a typical patristic allegory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὰ τῶν αἱρετικῶν στόματα","severity":"info","text":"The equation of 'gates of Hades' with 'mouths of heretics' reflects Hesychius's anti-heretical polemic, likely targeting Christological opponents.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀπὸ τότε' is ambiguous: it could mean 'from then' (i.e., from the creation of humanity) or 'from eternity' (ἀπὸ τοῦ αἰῶνος), as Hesychius himself glosses both."],"confidence":"high","notes":[]},{"i":252,"ref":"p252","source":"διὸ προσέθηκε, Εἶ, μονονουχὶ λέγων, ὁ νῦν σαρκωθείς, Σὺ εἶ, ὁ ἀπ’ αἰῶνος κτίσας κατὰ τὸ σοὶ δόξαν καλῶς ἔχειν τὸν ἄνθρωπον. Ἐπῆραν οἱ ποταμοί, Κύριε, ἐπῆραν οἱ ποταμοὶ φωνὰς αὐτῶν. Ποταμοὺς νόησον τὰς ἐνεργείας τοῦ Πνεύματος· φησὶ γὰρ ὁ Χριστός· Ὁ πιστεύων εἰς ἐμέ, καθὼς εἶπεν ἡ Γραφή, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος· ὅπερ ὁ εὐαγγελιστὴς ἑρμηνεύων ἐπήγαγε· Τοῦτο δὲ ἔλεγε περὶ τοῦ Πνεύματος, οὗ ἤμελλον λαμβάνειν οἱ πιστεύοντες εἰς αὐτόν. Αὗται τοίνυν αἱ δωρεαὶ τοῦ Πνεύματος ἐπῆραν τὰς ἑαυτῶν φωνάς, τουτέστιν, ὕψωσαν· πανταχοῦ γὰρ τῆς γῆς ἐφανερώθησαν, ὡς ἀπὸ ὕψους τοῦ οὐρανοῦ φερόμεναι. Ἐπῆραν δὲ διὰ τῆς γλώττης τῶν προφητῶν, τῶν ἔμπροσθεν προφητευσάντων εὔδηλον. Ἀροῦσιν οἱ ποταμοὶ ἐπιτρίψεις αὐτῶν. Ποίοις ὀργάνοις χρησάμενοι; Τοῖς ἀποστόλοις εὔδηλον· ἐπειδὴ καιροῦ νῦν ἐμνημόνευσε μέλλοντος, ἐν ᾧ διὰ τῶν ἀποστόλων αἱ δωρεαὶ τοῦ Πνεύματος ὑψώθησαν, μάλιστα καὶ τὰς ἑαυτῶν ἐπιτρίψεις, τουτέστι, τὰς ἐπάρσεις, ἀνύψωσαν· ἢ καὶ ἐπιτρίψεις τὰ Βάθη νοήσεις, ὡς ἐξέδωκε Σύμμαχος· ἢ καὶ Ταπείνωσιν· οὕτω γὰρ ἡ πέμπτη καὶ ἕκτη παραδέδωκεν ἔκδοσις· εἴτε δὲ τὰ Βάθη τῶν νοητῶν ποταμῶν, τουτέστι τὰ κεκρυμμένα μυστήρια τῶν δωρεῶν τοῦ Πνεύματος· εἴτε τὴν Ταπείνωσιν· ταπεινὴ γὰρ παρὰ τοῖς πολλοῖς ἡ τοῦ Πνεύματος δόξα· τοὺς πλείστους λανθάνουσα, διὰ τῶν ἀποστόλων ὑψοῦται ταῦτα καὶ πεφανέρωται.","english":"Therefore he added, \"You are,\" almost saying, the one now incarnate, \"You are\" the one who from eternity created man according to what seemed good to you to be fitting. The rivers lifted up, Lord, the rivers lifted up their voices. Understand the rivers as the energies of the Spirit; for Christ says, \"He who believes in me, as Scripture said, rivers will flow from his belly of living water\"; which the evangelist, interpreting, added, \"This he said concerning the Spirit, which those believing in him were about to receive.\" These gifts of the Spirit, then, lifted up their own voices, that is, raised them; for they were manifested everywhere on earth, as if borne from the height of heaven. They lifted them up through the tongue of the prophets, who prophesied beforehand, clearly. The rivers will lift up their grindings. Using what instruments? The apostles, clearly; since he now mentioned a future time, in which through the apostles the gifts of the Spirit were raised, especially they also raised their own grindings, that is, their elevations; or you may understand grindings as the depths, as Symmachus rendered; or as humiliation, for the fifth and sixth editions have transmitted it thus; whether the depths of the intelligible rivers, that is, the hidden mysteries of the gifts of the Spirit; or the humiliation; for the glory of the Spirit is humble among the many, escaping most people; through the apostles these things are raised and made manifest.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος","severity":"info","text":"Hesychius attributes to Christ a saying about rivers of living water from the believer's belly, which he then links to the evangelist's interpretation concerning the Spirit. This likely echoes John 7:38 or a variant tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐπιτρίψεις","severity":"info","text":"The Greek term ἐπιτρίψεις (here translated 'grindings') is ambiguous. Hesychius notes three interpretations: 'elevations' (ἐπάρσεις), 'depths' (βάθη) per Symmachus, and 'humiliation' (ταπείνωσις) per the fifth and sixth editions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"πέμπτη καὶ ἕκτη ἔκδοσις","severity":"info","text":"Hesychius refers to the 'fifth and sixth editions' of the Greek Old Testament, i.e., the Quinta and Sexta, which are fragmentary Jewish revisions known from Origen's Hexapla. This shows his access to multiple textual traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σύμμαχος","severity":"info","text":"Symmachus was a second-century CE translator of the Hebrew Bible into Greek, whose version was included in Origen's Hexapla. Hesychius cites his rendering of ἐπιτρίψεις as 'depths' (βάθη).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a christological interpretation of 'You are' to an allegorical reading of 'rivers' as gifts of the Spirit, then to a multi-option exegesis of 'grindings' (ἐπιτρίψεις), concluding with the apostles as instruments of revelation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical source for the saying about rivers from the belly is unclear; it may conflate John 7:38 with other traditions.","The meaning of ἐπιτρίψεις is contested among ancient versions, and Hesychius leaves the interpretation open."],"confidence":"high","notes":[]},{"i":253,"ref":"p253","source":"Ἀπὸ φωνῶν ὑδάτων […] λείπει […] Ψαλμὸς ϟγʹ.\n\nαʹ. Εὐημερίας τὸ πρόσκαιρον. Σχετλιάζων δὲ ὥσπερ ἐπ’ αὐτοῖς, τὰ παρόντα ἐφθέγξατο, καὶ δυσανασχετῶν ὅτι χρόνος ἐπ’ αὐτοῖς τοῦ Θεοῦ μακροθυμοῦντος τρίβεται· ὥστε καὶ καυχᾶσθαι ἐφ’ οἷς ἐχρῆν εὐλαβεῖσθαι καὶ αἰσχύνεσθαι. Καὶ τίς αὐτῶν ἡ καύχησις; Φθέγξονται καὶ λαλήσουσιν ἀδικίαν, λαλήσουσι πάντες οἱ ἐργαζόμενοι τὴν ἀνομίαν. Οἱ γὰρ ἔργων πονηρῶν μὴ φεισάμενοι, λόγων πῶς οὗτοι φείσονται; Διόπερ λαλοῦσιν ἀεί, καὶ τοὺς ἄλλους ὀλισθῆναι προτρέπονται. Νῦν μὲν λέγουσι, Ποιήσωμεν τὰ κακά, ἵνα ἔλθῃ τὰ ἀγαθά· νῦν δέ, Φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνήσκομεν· πάλιν· Οὐκ ἐφορᾷ Κύριος τὴν γῆν· καὶ ὅσα τοιαῦτα παρὰ τῶν προφητῶν καταῤῥηθέντες εὑρίσκονται. Τὸν λαόν σου, Κύριε, ἐταπείνωσαν, καὶ τὴν κληρονομίαν σου ἐκάκωσαν· ἔργοις ποιοῦντες καὶ λόγοις ἑκάτερον. Ταπεινοῖ γὰρ τὸν τοῦ Θεοῦ λαὸν καὶ κακοῖ τὴν αὐτοῦ κληρονομίαν, δηλαδὴ τὴν ἀνθρωπότητα. οὐ μόνον ὁ ἁρπάζων, καὶ τύπτων, καὶ λοιδορῶν, καὶ ἄδικα κρίνων, ἀλλὰ καὶ ὁ φαῦλα συμβουλεύων καὶ τὴν παρανομίαν ὡς συμφέρουσαν ὑποτιθέμενος. Περὶ ὧν εἴρηται, ὅτι Φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί. Ἢ οὐκ ἐταπείνωσαν τὸν τοῦ Θεοῦ λαὸν οἱ ἀπὸ τῆς ἐρήμου πεμφθέντες κατάσκοποι, παλινδρομῆσαι πρὸς Αἴγυπτον συμβουλεύσαντες; Χήραν καὶ ὀρφανὸν ἀπέκτειναν, καὶ προσήλυτον ἐφόνευσαν. Οὐχ ὅτι πάντως ξίφει κατ’ αὐτῶν ἢ πολεμικοῖς ἑτέροις ὀργάνοις ἐχρήσαντο·","english":"From the sounds of waters […] is missing […] Psalm 93.\n\n1. The prosperity is temporary. But he, as if lamenting over them, uttered the present words, being indignant that time is being spent while God is patient with them, so that they even boast about things for which they ought to be reverent and ashamed. And what is their boast? They will utter and speak injustice; all who work lawlessness will speak. For those who have not spared evil deeds, how will they spare words? Therefore they always speak and urge others to slip. At one time they say, \"Let us do evil so that good may come\"; at another, \"Let us eat and drink, for tomorrow we die\"; again, \"The Lord does not oversee the earth,\" and all such things for which they are found condemned by the prophets. Your people, Lord, they have humbled, and your inheritance they have maltreated, doing each by deeds and by words. For one humbles the people of God and maltreats his inheritance, that is, humanity, not only by plundering, striking, reviling, and judging unjustly, but also by giving base advice and presenting lawlessness as beneficial. Concerning whom it is said, \"Evil communications corrupt good manners.\" Or did not the spies sent from the wilderness humble the people of God by advising them to turn back to Egypt? They killed a widow and an orphan, and they murdered a proselyte. Not that they necessarily used a sword or other instruments of war against them.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ψαλμὸς ϟγʹ","severity":"info","text":"The lemma 'Psalm 93' (LXX 93 = MT 94) is a structural marker, indicating the start of commentary on that psalm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἀπὸ φωνῶν ὑδάτων","severity":"info","text":"The phrase 'From the sounds of waters' is the incipit of Psalm 93 (LXX), here marked as missing in the Coptic text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί","severity":"info","text":"This proverb, 'Evil communications corrupt good manners,' is a citation from Menander (Monostichoi, line 33), not biblical, but used as a moral maxim.","cites":[],"named_sources":["Menander"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ ἀπὸ τῆς ἐρήμου πεμφθέντες κατάσκοποι","severity":"info","text":"The 'spies sent from the wilderness' likely refers to the Israelite spies in Numbers 13–14 who discouraged entry into Canaan, a typological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Χήραν καὶ ὀρφανὸν ἀπέκτειναν, καὶ προσήλυτον ἐφόνευσαν","severity":"info","text":"The triad 'widow, orphan, proselyte' reflects early Christian ethical concern for vulnerable groups, common in patristic homiletics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἀπὸ φωνῶν ὑδάτων […] λείπει","severity":"caution","text":"The notation 'is missing' indicates a lacuna in the Coptic manuscript; the Greek incipit is supplied editorially.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'spies from the wilderness' is ambiguous: they could be biblical (Numbers) or a contemporary reference to monastic or heretical groups."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":254,"ref":"p254","source":"ἀναιρεῖ δὲ προσήλυτον καὶ χήραν ὁ λαμβάνων τὸν ἀγρὸν ὃν ἔχουσι μόνον, ὁ τροφὴν αὐτοὺς ἀποστερῶν τὴν ἐφήμερον, ὁ τὸν οἶκον ἁρπάζων, ᾧ σκέπτονται μόνῳ, ὁ διαφθείρων τὸ ἐπ’ αὐτοῖς κριτήριον, οἷς πολλὰ καὶ νῦν καὶ παρὰ πολλῶν γίνεται· ὧν πηλίκον ἐστὶ τὸ ἁμάρτημα ἀπὸ τῶν ἑξῆς μάνθανε. Καὶ εἶπον, οὐκ ὄψεται Κύριος, οὐδὲ συνήσει ὁ Θεὸς τοῦ Ἰακώβ. Ταῦτα κἂν μὴ λέγωσιν οἱ ἅρπαγες καὶ παράνομοι τῇ γλώττῃ, ἀλλὰ τῇ γνώμῃ λέγουσιν. Οὐ γὰρ ἂν ὀρφανούς, ὧν ἐστι πατὴρ ὁ Θεός, οὐδὲ χήρας, ὧν αὐτὸς κριτής, οὐδὲ προσηλύτους, οὓς αὐτὸς ἀγαπᾷ, ὡς Μωϋσῆς ὁ νομοθέτης ἔγραψεν, ἁρπάζειν ἢ φονεύειν ἐθάῤῥησαν, εἰ μὴ πρὸς τοσοῦτον ἀλαζονείας ἐξέπεσον, ὥστε ὑπογράφειν τῷ λογισμῷ, ὅτι λαθεῖν τὸν Δημιουργὸν δύνανται, ὅτι τὸν κόσμον ἀπρονόητον ἔταξεν, ὅτι οὐκ ἐφορᾷ ὁ Κριτὴς τὰ ἀνθρώπινα· οἷς τὰ ἑξῆς ἐπισκώπτων ἐπήγαγεν· Σύνετε δέ, ἄφρονες ἐν τῷ λαῷ, καὶ μωροί, ποτὲ φρονήσατε. Ἄφρονας ἔθος τῷ προφήτῃ τούτῳ καλεῖν τοὺς περὶ Θεοῦ λογιζομένους βλάσφημα· περὶ ὧν φησιν· Εἶπεν ἄφρων ἐν καρδίᾳ αὐτοῦ. Οὐκ ἔστι Θεός. Τοιοῦτοί τινες οἱ κατὰ χηρῶν καὶ ὀρφανῶν καὶ προσηλύτων πλημμελοῦντες, ἢ καὶ παρανομίαν ἑτέραν ἐργαζόμενοι, οἷς ἐπιτιμῶν διὰ μὲν τοῦ προτέρου στίχου συνιέναι παρακελεύεται· ἐν δὲ τῷ δευτέρῳ φησί, Ποτὲ φρονήσατε, δεικνὺς ὡς ἐὰν μὴ μεταμεληθέντες νῦν φρονήσωσιν, ὕστερον οὐ δυνήσονται· Ἐν γὰρ τῷ ᾅδῃ τίς ἐξομολογήσεταί σοι; Διόπερ αὐτοὺς καὶ μωροὺς προσηγόρευσεν, ὅτι τὸν τῆς ἐπιστροφῆς καιρὸν ῥᾳθυμοῦντες ἀναλίσκουσιν· ὅπερ ἐστὶ μωρῶν ἴδιον, οὐκ εἰδέναι καιροῖς προσφόρως οὐδὲ πράγμασι χρήσασθαι·","english":"He destroys the proselyte and the widow, the one who takes the only field they have, who deprives them of their daily food, who seizes the house that alone shelters them, who corrupts the judgment that is theirs; these things happen now and often at the hands of many. How great their sin is, learn from what follows. And they said, \"The Lord will not see, nor will the God of Jacob understand.\" Even if the plunderers and lawless do not say this with their tongue, they say it in their intention. For they would not have dared to plunder or murder orphans, whose father is God, nor widows, whose judge He is Himself, nor proselytes, whom He loves, as Moses the lawgiver wrote, unless they had fallen to such a degree of arrogance as to inscribe in their reasoning that they can escape the notice of the Creator, that He has ordered the world without providence, that the Judge does not oversee human affairs. To these, mocking them, he added what follows: \"Understand, then, you foolish ones among the people, and you fools, at last be wise.\" It is the custom of this prophet to call those who think blasphemous things about God \"fools\"; concerning whom he says, \"The fool said in his heart, 'There is no God.'\" Such are some of those who transgress against widows, orphans, and proselytes, or who commit other lawlessness. To them, rebuking them, through the first verse he commands them to understand; in the second he says, \"At last be wise,\" showing that if they do not now become wise by repenting, later they will not be able to: \"For in Hades, who will make confession to you?\" Therefore he also called them fools, because they waste the time of conversion in idleness; this is characteristic of fools, not to know how to use times appropriately or to deal with matters.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"προσήλυτον","severity":"info","text":"The term 'proselyte' here refers to a convert to Judaism, a category protected in Mosaic law, as Hesychius notes by citing Moses the lawgiver.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ εἶπον, οὐκ ὄψεται Κύριος, οὐδὲ συνήσει ὁ Θεὸς τοῦ Ἰακώβ","severity":"info","text":"This is a paraphrase of Psalm 93 (LXX 92): 'And they said, The Lord will not see, nor will the God of Jacob understand.' Hesychius applies it to the arrogant reasoning of oppressors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἶπεν ἄφρων ἐν καρδίᾳ αὐτοῦ. Οὐκ ἔστι Θεός","severity":"info","text":"Hesychius quotes Psalm 13 (LXX 12): 'The fool said in his heart, There is no God,' to characterize those who blaspheme God by their actions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σύνετε δέ, ἄφρονες ἐν τῷ λαῷ, καὶ μωροί, ποτὲ φρονήσατε","severity":"info","text":"This is a citation of Psalm 93 (LXX 92): 'Understand, then, you foolish ones among the people, and you fools, at last be wise.' Hesychius uses it to rebuke the lawless.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐν γὰρ τῷ ᾅδῃ τίς ἐξομολογήσεταί σοι","severity":"info","text":"Hesychius alludes to the idea that repentance is impossible after death, a common theme in early Christian eschatology, reinforcing the urgency of conversion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Hesychius structures his exegesis by first describing the sin (oppression of vulnerable groups), then citing the psalmist's rebuke, and finally explaining the terms 'fools' and 'wise' as a call to repentance.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":255,"ref":"p255","source":"ἀλλὰ μηδὲ συνιέναι τὰ πᾶσιν ὁμολογούμενα· ἔστι δὲ τὰ ἑπόμενα· Ὁ φυτεύσας τὸ οὗς οὐχὶ ἀκούει, ἢ ὁ πλάσας τὸν ὀφθαλμὸν οὐχὶ κατανοεῖ; Διὰ τῶν ὀργάνων καὶ τὰς αἰσθήσεις τὰς ἐν αὐτοῖς ἐδήλωσε, τὴν ἀκοήν, τὴν θεωρίαν· Θεοῦ γὰρ ἡμῖν ταύτας τε καὶ τὰς ἄλλας αἰσθήσεις δημιουργήσαντος, ἔχομεν. Πῶς τοίνυν, φησί, τὸν Θεὸν ἐροῦσιν ἀναισθητεῖν πρὸς τὰ ἡμέτερα, ὅστις ἡμῖν καὶ τὸ αἰσθάνεσθαι δέδωκεν, οὐκ ἂν δεδωκώς, εἰ μὴ καλὸν ἐγίνωσκεν, ὅπερ ἐδίδου; Πᾶν δέ, εἴ τι καλόν, ἐν πρώτῃ τάξει παρὰ Θεῷ τῷ πάντων τῶν ἀγαθῶν αἰτίῳ καθέστηκεν. Ὁ παιδεύων ἔθνη οὐχὶ ἐλέγξει, ὁ διδάσκων ἄνθρωπον γνῶσιν; Ἐρωτᾷ καὶ ταῦτα, οὐχ ὡς ἀμφίβολα, ἀλλ’ ὡς ὁμολογούμενα, καὶ διὰ τῶν ἐρωτήσεων αἰσχύνην τοῖς ἀντιλέγουσι φέροντα. Εἰ γὰρ ἔθνη πολλὰ παιδεύει, τουτέστι, τὴν ἀνθρωπότητα, πῶς οὐχὶ ἐλέγξει τοὺς ἀνὰ μέρος ἁμαρτάνοντας; Παιδεύει δὲ πῶς τὰ ἔθνη; Διδάσκων γνῶσιν, φησί· Ποίαν γνῶσιν; Δηλαδὴ τοῦ ἀγαθοῦ καὶ τοῦ κακοῦ τὴν διάκρισιν, τοῦ βλάπτοντος καὶ τοῦ συμφέροντος. Ταῦτα γὰρ ἡμᾶς αὐτὸς οὐ διὰ μελητῶν τινων ἢ διδασκάλων, ἀλλὰ ταῖς φυσικαῖς ἐννοίαις ἐδίδαξεν. Ὥστε καὶ διὰ τοῦτο ἐλέγξει ἁμαρτάνοντας, τουτέστι, κρινεῖ. Ἄγνοιαν γὰρ τοῦ ἀδίκου ἢ τοῦ δικαίου οὐ δυνατὸν ἡμᾶς παρὰ τοῦ Θεοῦ διὰ τοῦ φυσικοῦ νόμου, τὸ μέσον ἑκατέρου διδαχθέντας, προβάλλεσθαι. Κύριος γινώσκει τοὺς διαλογισμοὺς τῶν ἀνθρώπων, ὅτι εἰσὶ μάταιοι. Τοῦτο νῦν οὐ μάτην ὁ ψαλμῳδὸς ἐνέταξε·","english":"but not even to understand what is agreed upon by all; the following are the consequences: He who planted the ear, does he not hear, or he who formed the eye, does he not perceive? Through the instruments he also indicated the senses in them, hearing and sight; for God, having created these and the other senses for us, we possess them. How then, he says, will they say that God is insensible to our affairs, he who has given us even the capacity to perceive, and would not have given it if he did not know that what he gave was good? And everything, if it is good, is established in the first rank with God, who is the cause of all goods. He who instructs nations, will he not reprove, he who teaches man knowledge? He asks these things too, not as if they were doubtful, but as agreed upon, and through the questions they bring shame to those who contradict. For if he instructs many nations, that is, humanity, how will he not reprove those who sin individually? And how does he instruct the nations? By teaching knowledge, he says; what knowledge? Clearly the discernment of good and evil, of what harms and what benefits. For he taught us these things not through some tutors or teachers, but through natural concepts. So also for this reason he will reprove those who sin, that is, he will judge. For it is not possible for us to plead ignorance of injustice or justice before God, having been taught the mean of each through the natural law. The Lord knows the thoughts of men, that they are vain. This the psalmist has now not inserted in vain.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a rhetorical question about divine perception to a series of questions and answers that argue for God's omniscience and judgment, culminating in a citation of Psalm 93:11.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριος γινώσκει τοὺς διαλογισμοὺς τῶν ἀνθρώπων, ὅτι εἰσὶ μάταιοι","severity":"info","text":"This is a citation of Psalm 93:11 (LXX): 'The Lord knows the thoughts of men, that they are vain.' Hesychius uses it to conclude his argument that God judges human sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φυσικαῖς ἐννοίαις","severity":"info","text":"The phrase 'natural concepts' (φυσικαῖς ἐννοίαις) reflects Stoic epistemology, adopted by Greek patristic authors, to denote innate moral knowledge implanted by God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"φυσικοῦ νόμου","severity":"info","text":"The 'natural law' (φυσικοῦ νόμου) is a concept from Stoic and Platonic philosophy, used by Christian writers to argue that God's moral order is inherent in creation and accessible to reason.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The rhetorical questions 'He who planted the ear, does he not hear?' and 'He who formed the eye, does he not perceive?' parallel arguments in patristic literature (e.g., Basil, Hexaemeron) that the design of the body proves divine providence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀλλὰ μηδὲ συνιέναι","severity":"caution","text":"The opening phrase 'but not even to understand' is elliptical; the preceding context (not preserved in this passage) likely supplies the subject, which is unclear from the Greek alone.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'not even to understand' is not explicit in the Greek; it may refer to the sinners mentioned in the previous passage."],"confidence":"high","notes":[]},{"i":256,"ref":"p256","source":"μήποτε δὲ τὸν Θεὸν ἀνέχεσθαι τῶν ἀνθρώπων νομίσωμεν, ἀγνοοῦντα πηλίκα ἐν τοῖς λογισμοῖς πταίουσι, καὶ ὅσα διανοοῦνται μάταια τῆς εἰς τὸν Χριστὸν βλασφημίας ἁπτόμενα. Οὐ τοίνυν ἀγνοεῖ, εἰδὼς δέ, τῷ μέλλοντι καιρῷ τὴν κρίσιν τὴν ἐπ’ αὐτοῖς ταμιεύεται· οὐ τὴν ἐπὶ πᾶσι· τινὰς γὰρ ἤδη σωφρονίζει, περὶ ὧν τὰ ἐχόμενα λέγεται· Μακάριος ἄνθρωπος ὃν ἂν παιδεύσῃς, Κύριε, καὶ ἐκ τοῦ νόμου σου διδάξῃς αὐτόν.\n\nβʹ. Πολλοῖς τρόποις ὁ παρὰ Θεοῦ παιδευθεὶς μακαρίζεται. Πρῶτον μέν, ὅτι βελτίων καὶ σωφρονέστερος γίνεται, ὥστε μηκέτι βίον κτηνώδη ζῇν, μηδὲ λογικὸν γεγονότα ἐν τοῖς ἀλόγοις τάττεσθαι· ἔπειτα παρὰ τοῦ Θεοῦ παιδευθείς, ὡς παρὰ πατρὸς τύπτεται· ὅθεν οὐδὲ τιμωρεῖσθαι, ἀλλὰ παιδεύεσθαι λέγεται· τὸ μὲν γὰρ τιμωρεῖσθαι κριτῶν, τὸ δὲ παιδεύειν διδασκάλων ἴδιον. Διόπερ ἐπήγαγεν, Ἐκ τοῦ νόμου σου διδάξεις αὐτόν, δεικνὺς ὡς οὐκ ὀργιζόμενος ὁ Θεὸς παιδεύει, νομομαθῆ δὲ ποιεῖ τὸν παιδευόμενον. Καὶ τί τὸ κέρδος; Τοῦ πραῧναι αὐτὸν ἀφ’ ἡμερῶν πονηρῶν ἕως οὗ ὀρυγῇ τῷ ἁμαρτωλῷ βόθρος. Μακαρισμὸν οὗτος ὁ προφήτης μέγαν ἡγεῖται τῆς κολάσεως τῆς μελλούσης τὴν λύτρωσιν· διόπερ ἐν ἑτέρῳ ψαλμῷ λέγει· Μακάριος ὁ συνιὼν ἐπὶ πτωχὸν καὶ πένητα· ἐν ἡμέρᾳ πονηρᾷ ῥύσεται αὐτὸν ὁ Κύριος.","english":"Let us not suppose that God endures human beings while being ignorant of how greatly they err in their reasonings and how many vain thoughts they conceive that touch upon blasphemy against Christ. He is not ignorant, therefore, but knowing, he stores up for the future time the judgment against them—not the judgment against all, for he already chastens some, concerning whom the following is said: “Blessed is the man whom you, Lord, will discipline and whom you will teach from your law.”\n\n2. In many ways the one disciplined by God is called blessed. First, because he becomes better and more self-controlled, so that he no longer lives a brutish life, nor, having become rational, is he ranked among the irrational. Then, having been disciplined by God, he is struck as by a father; hence he is said not to be punished but to be disciplined. For punishment is proper to judges, but discipline to teachers. Therefore he added, “You will teach him from your law,” showing that God does not discipline in anger but makes the one disciplined learned in the law. And what is the benefit? To soften him from evil days until the pit is dug for the sinner. This prophet considers the deliverance from future punishment a great blessing; therefore in another psalm he says: “Blessed is the one who understands concerning the poor and needy; in an evil day the Lord will deliver him.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μακάριος ἄνθρωπος ὃν ἂν παιδεύσῃς, Κύριε, καὶ ἐκ τοῦ νόμου σου διδάξῃς αὐτόν","severity":"info","text":"Hesychius quotes a psalm verse not identical to the LXX; it may be a conflation of Ps 93(94):12–13 or a liturgical variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παιδεύειν","severity":"info","text":"Hesychius distinguishes παιδεύειν (discipline, teaching) from τιμωρεῖσθαι (punishment), aligning with a pedagogical rather than retributive view of divine correction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"βίον κτηνώδη","severity":"info","text":"The phrase 'brutish life' reflects a common ascetic trope contrasting rational humanity with irrational beasts, frequent in early monastic and catechetical literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μακάριος ὁ συνιὼν ἐπὶ πτωχὸν καὶ πένητα","severity":"info","text":"Hesychius cites another psalm (perhaps Ps 40:2 LXX) to reinforce the theme of blessing through divine deliverance from future punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"βʹ","severity":"info","text":"The numeral βʹ marks a new section, typical of Hesychius’ commentary structure, introducing a second point on the blessedness of divine discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὴν κρίσιν ... ταμιεύεται","severity":"info","text":"The idea that God stores up judgment for a future time echoes Origen’s principle of delayed punishment, later contested in anti-Origenist controversies.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact psalm verse quoted in the first paragraph is not clearly identified; it may be a conflation or a variant reading.","The phrase 'ἐν ἑτέρῳ ψαλμῷ' does not specify which psalm; the reference to 'Μακάριος ὁ συνιὼν ἐπὶ πτωχὸν καὶ πένητα' is uncertain."],"confidence":"high","notes":[]},{"i":257,"ref":"p257","source":"Ὥστε εἰκότως καὶ νῦν μακάριον τὸν παρὰ Θεοῦ παιδευόμενον ἔταξεν, ἐπειδὴ ταῖς ἐνταῦθα παιδείαις τὰ μέλλοντα διαφεύγει δεινά, καὶ πραότητος ἐν ταῖς πονηραῖς ἡμέραις ἀπολαύει, τουτέστι, κατὰ τοὺς καιροὺς ἐν οἷς πειρῶνται πόνων οἱ κολαζόμενοι, ἐν οἷς καὶ τῷ ὄντως ἁμαρτωλῷ, δηλαδὴ τῷ διαβόλῳ (περὶ οὗ Παῦλος ἔλεγεν, Ἵνα γένηται καθ’ ὑπερβολὴν ἁμαρτωλὸς ἡ ἁμαρτία διὰ τῆς ἐντολῆς), ὀρύττεται βόθρος. Εὐτρεπίζεται γὰρ αὐτῷ τὰ μέλλοντα κολαστήρια, ἅπερ βόθρον ἀναγκαίως ἐκάλεσεν, ἐπειδήπερ ἐξ αὐτῶν οὔποτε ἀνακύψαι δυνήσεται, μένει δὲ ἐν αὐτοῖς βόθρου δίκην χωννύμενος. Ἐκεῖνο δὲ ὅμως ἐπιτηρήσασθαι ἄξιον, ὅτι οὐ τὴν αὐτὴν ἡμέραν πονηράν, καὶ πάλιν ἡμέρας πονηρὰς ὁ Δαυῒδ προσηγόρευσεν· ἀλλ’ ἐκείνη μέν ἐστι καθ’ ἣν ἡ κρίσις γίνεται, ἐξ ἧς ῥύεται τὸν ἐλεήμονα, ἐλευθερίαν αὐτῷ τὴν παντελῆ χαριζόμενος· αὗται δὲ οἱ τῶν βασάνων καιροί. Ὅθεν αὐτοὺς εἰς πλῆθος Ἡμέρας εἰπών, οὐχ Ἡμέραν ἐκδέδωκεν, ἐν οἷς τῷ παιδευθέντι πραΰνει, τουτέστι, κουφίζει τὰ βασανιστήρια, ἀναλόγως ταῖς παιδείαις ἢ καὶ τῇ ἐπιστροφῇ καὶ διορθώσει, ἥτις ἂν ἐκ τῆς παιδείας γένηται. Ὅτι οὐκ ἀπώσεται Κύριος τὸν λαὸν αὐτοῦ, καὶ τὴν κληρονομίαν αὐτοῦ οὐκ ἐγκαταλείψει. Αἰτίαν ἧς ἕνεκα τοὺς μακαριζομένους ἐνταῦθα παιδεύει τὴν παροῦσαν ὁ ψαλμῳδὸς ἐπήγαγε. Φειδόμενος γὰρ τοῦ οἰκείου λαοῦ καὶ τῆς ἑαυτοῦ κληρονομίας, παιδεύει τινάς, ὅπως αὐτοί τε σωθῶσιν ἐπιστραφέντες, καὶ τοῖς ἄλλοις ἐπιστροφῆς ἀφορμὴ καὶ ὑπόδειγμα γένωνται.","english":"Thus it is reasonable that he has now also placed the blessed one who is disciplined by God as blessed, since through the disciplines here he escapes future terrors and enjoys gentleness in the evil days—that is, during the times when those being punished experience torments, in which also for the truly sinful one, namely the devil (concerning whom Paul said, \"So that sin might become sinful to an extreme degree through the commandment\"), a pit is dug. For the future punishments are prepared for him, which he necessarily called a pit, since from them he will never be able to emerge, but remains in them, being buried like a pit. Yet it is worth observing this: that David did not call the same day \"evil day\" and again \"evil days\"; but that one is the day on which the judgment occurs, from which he rescues the merciful one, granting him complete freedom; these are the times of the torments. Hence, having spoken of them as a plurality of \"days,\" he did not render them as \"day,\" in which for the one disciplined he soothes—that is, lightens the tortures, proportionally to the disciplines or to the conversion and correction that may result from the discipline. That the Lord will not reject his people, and will not abandon his inheritance. The psalmist has added the reason why he disciplines those who are here called blessed. For, sparing his own people and his own inheritance, he disciplines some, so that they themselves may be saved by turning back, and so that they may become an occasion and example of conversion for the others.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"περὶ οὗ Παῦλος ἔλεγεν, Ἵνα γένηται καθ’ ὑπερβολὴν ἁμαρτωλὸς ἡ ἁμαρτία διὰ τῆς ἐντολῆς","severity":"info","text":"Hesychius attributes to Paul a phrase not found in the canonical epistles; it may be a paraphrase of Romans 5:20 or a lost variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"βόθρον","severity":"info","text":"Hesychius interprets 'pit' (βόθρον) as a metaphor for the inescapable future punishments prepared for the devil, emphasizing eternal confinement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐκεῖνο δὲ ὅμως ἐπιτηρήσασθαι ἄξιον","severity":"info","text":"Hesychius distinguishes between the singular 'evil day' (judgment day) and plural 'evil days' (times of torment), a lexical distinction he attributes to David.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῷ ὄντως ἁμαρτωλῷ, δηλαδὴ τῷ διαβόλῳ","severity":"info","text":"Hesychius identifies the 'truly sinful one' as the devil, reflecting a common patristic exegetical tradition that reads the devil into Psalm passages about sin and punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"παιδεύει τινάς, ὅπως αὐτοί τε σωθῶσιν ἐπιστραφέντες","severity":"info","text":"Hesychius presents divine discipline as salvific and exemplary, a theme echoed in later Byzantine commentaries on the Psalms.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text contains a lacuna or corruption in the phrase 'Ἡνα γένηται καθ’ ὑπερβολὴν ἁμαρτωλὸς ἡ ἁμαρτία διὰ τῆς ἐντολῆς', which is not a direct Pauline quotation; the intended reference is unclear."],"confidence":"high","notes":[]},{"i":258,"ref":"p258","source":"Ὡς εἴγε ἀπωθήσασθαι ἁμαρτάνοντα τὸν λαὸν τὸν οἰκεῖον, ἢ καταλιπεῖν τὴν ἑαυτοῦ κληρονομίαν τοῖς ἐχθροῖς τοῖς νοητοῖς ἠβούλετο, οὐκ ἂν ἡμᾶς ἐπαίδευεν, ἵνα πρὸς τὸ χεῖρον ἐξ ἀδικίας προκόψωμεν. Ὅτι γὰρ ὀργῆς ἐστι μεγάλης ἡ ἐγκατάλειψις, ἀκούσῃ τοῦ Θεοῦ πρὸς Ἰουδαίους λέγοντος· Οὐκ μὴ ἐπισκέψωμαι ὅταν μοιχεύωσιν αἱ νύμφαι αὐτῶν, καὶ ὅταν πορνεύσωσιν αἱ θυγατέρες αὐτῶν· καὶ πάλιν, Ἐγκαταλέλοιπα τὸν οἶκόν μου, ἀφῆκα τὴν κληρονομίαν· ἐγενήθη ἡ κληρονομία μου ἐμοὶ ὡς λέων ἐν δρυμῷ. Ἕως οὗ δικαιοσύνη ἐπιστρέψῃ εἰς κρίσιν, καὶ ἐχόμενοι αὐτῆς πάντες οἱ εὐθεῖς τῇ καρδίᾳ. Οὐχ ὅτι κατὰ τὸ ἐπιστρέψαι δικαιοσύνην εἰς κρίσιν, τὸν λαὸν ὁ Θεὸς τὸν οἰκεῖον, ἢ τὴν ἑαυτοῦ κληρονομίαν ἀπώσεται· ἀλλ’ ἐπειδὴ τὰς παιδείας ἀπόδειξιν τοῦ μὴ ῥᾳθυμεῖν αὐτὸν τῆς ἑαυτοῦ κληρονομίας παρέδωκε, μέχρι τίνος τούτων χρεία διδάξαι σε τοῖς εἰρημένοις βούλεται. Ὅταν γὰρ Χριστὸς ἡ ὄντως δικαιοσύνη ἐπιστρέψῃ εἰς κρίσιν, καὶ καταλιπὼν τὸ μακροθυμεῖν. ἐπὶ τὸ κρίνειν τραπῇ, καὶ Πάντες οἱ εὐθεῖς τῇ καρδίᾳ, οἱ δίκαιοι δηλαδή, ἐχόμενοι ταύτης, τουτέστιν, οὐκ ἐν αὐτῇ ὡς κρινόμενοι, ἀλλὰ περιιστάμενοι, ὡς τὸν κρίνοντα δορυφοροῦντες, γένωνται (διόπερ οἱ ἄλλοι ἑρμηνευταὶ ἀντὶ τοῦ, Ἐχόμενοι αὐτῆς, Ὀπίσω αὐτοῦ ἐκδεδώκασι), τότε αἱ ἀνὰ μέρος ἀργοῦσι παιδεῖαι· οὐδὲ γὰρ ὑπομνήσεως, ἀλλ’ ἀνταποδόσεώς ἐστι τοῦ Θεοῦ τὸ κριτήριον. Διάψαλμα τούτου χάριν προσέθηκεν, ἐπειδὴ τὸν κοινὸν λόγον εἰς οἰκεῖον μετέστησε πρόσωπον. Τίς ἀναστήσεταί μοι ἐπὶ πονηρευομένοις, ἢ τίς συμπαραστήσεταί μοι ἐπὶ τοῖς ἐργαζομένοις τὴν ἀνομίαν;","english":"If he had wished to thrust away his own people when they sinned, or to abandon his own inheritance to the spiritual enemies, he would not have disciplined us, so that we might advance to the worse through injustice. For that abandonment is a sign of great anger, you will hear God saying to the Jews: \"I will not look when their daughters-in-law commit adultery, and when their daughters fornicate.\" And again: \"I have abandoned my house, I have left my inheritance; my inheritance has become to me like a lion in the thicket, until justice returns to judgment, and all who are upright in heart cling to it.\" Not that God will thrust away his own people or his own inheritance when justice returns to judgment; but because he has presented the disciplines as proof that he is not negligent of his own inheritance, he wishes to teach you by these words how long there is need of them. For when Christ, who is truly justice, returns to judgment, and having left off being patient, turns to judging, and all who are upright in heart—that is, the righteous—cling to it, that is, not being judged in it, but standing around it, as bodyguards of the one who judges (for which reason the other translators have rendered \"behind him\" instead of \"cling to it\"), then the individual disciplines cease; for the judgment of God is not a matter of reminder, but of requital. He added a diapsalma for this reason, because he changed the common discourse into a personal address. \"Who will rise up for me against those who do evil, or who will stand by me against those who work iniquity?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ μὴ ἐπισκέψωμαι...","severity":"info","text":"The quotation 'I will not look when their daughters-in-law commit adultery...' is not a direct biblical verse but a paraphrase of prophetic reproach, likely from the LXX tradition of Hosea or Jeremiah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγκαταλέλοιπα τὸν οἶκόν μου...","severity":"info","text":"The second quotation, 'I have abandoned my house... my inheritance has become to me like a lion in the thicket,' echoes LXX Jeremiah 12:7-8, where God laments the desolation of his people.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"διάψαλμα","severity":"info","text":"The term 'διάψαλμα' (diapsalma) is a musical or structural marker in the Psalms, often indicating a pause or change in mode. Hesychius interprets it here as marking a shift from general discourse to direct address.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ ἄλλοι ἑρμηνευταί","severity":"info","text":"Hesychius refers to 'the other translators' who render 'cling to it' as 'behind him,' indicating awareness of alternative Greek versions (e.g., Aquila, Symmachus, Theodotion) that differ from the Septuagint.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διάψαλμα τούτου χάριν προσέθηκεν","severity":"info","text":"Hesychius explains the insertion of a diapsalma as a structural device to mark the transition from third-person narrative to first-person direct speech ('Who will rise up for me...').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐγκατάλειψις","severity":"caution","text":"The term 'ἐγκατάλειψις' (abandonment) is used here in a theological sense of divine abandonment as punishment, but the Greek text's logic is compressed; the paraphrase of God's speech may conflate multiple prophetic sources.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the first scriptural paraphrase ('I will not look...') is not explicitly identified; it may be a conflation of prophetic themes rather than a single verse.","The phrase 'ἐγενήθη ἡ κληρονομία μου ἐμοὶ ὡς λέων ἐν δρυμῷ' is not verbatim in the LXX; it may be a loose citation or a variant reading."],"confidence":"high","notes":[]},{"i":259,"ref":"p259","source":"Πόλεμον ἡμῖν ἰσχυρὸν καὶ λίαν ἀκμάζοντα, τὰς πονηρὰς δυνάμεις ὁ προφήτης αἰνίττεται, καὶ μονονουχὶ τὰ τοῦ Παύλου λέγει· Οὐκ ἔστιν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους, πρὸς τὰ πνευματικὰ τῆς πονηρίας· καθ’ ὧν τὴν συμμαχίαν αἰτεῖ καὶ ζητεῖ. Τίς κατ’ αὐτῶν, ἡμῖν ἀναστὰς ἐπικουρῆσαι, συμπολεμῆσαι δύναται; Μὴ τοίνυν ἀρέσκου τοῖς πονηρευομένοις, μηδὲ τέρπου τοῖς ἐργαζομένοις τὴν ἀνομίαν, οἷς ὁ προφήτης οὐ μόνον πολεμεῖν παρεσκεύασται, ἀλλὰ καὶ συμπολεμοῦντα ζητεῖ, ὅνπερ δὴ καὶ ἐπήγαγεν. Εἰ μὴ ὅτι Κύριος ἐβοήθησέ μοι, παρὰ βραχὺ παρῴκησε τῷ ᾅδῃ ἡ ψυχή μου. Μόνου Θεοῦ, φησί, τῆς συμμαχίας χρῄζομεν· μόνος ἡμῖν ἐπαμῦναι πρὸς τοιαύτην παράταξιν δύναται. Ἄρα δὲ ἀναμνησθεὶς τοῦ γεγονότος ἐπὶ τῇ Βηρσαβεὲ παραπτώματος, τὰ παρόντα ἐμέλισεν; Εἰ μὴ γὰρ τότε ὁ Θεὸς τὸν Νάθαν ἀποστείλας ἐβοήθησε τῷ Δαυΐδ, ἐγείρας αὐτὸν διὰ τῶν ἐκείνου ῥημάτων εἰς μετάνοιαν, παροικεῖν αὐτοῦ ἡ ψυχὴ τῷ ᾅδῃ, δηλαδὴ τῷ τῆς ἁμαρτίας θανάτῳ, ἐκινδύνευεν.","english":"A strong and very intense war the prophet hints at, the evil powers, and almost says what Paul says: \"The struggle is not against blood and flesh, but against the principalities, against the powers, against the world-rulers of darkness, against the spiritual forces of evil.\" Against these he asks and seeks alliance. Who, rising up against them, is able to assist us, to fight alongside us? So do not take pleasure in those who do evil, nor delight in those who work lawlessness, against whom the prophet is not only prepared to fight, but also seeks a fellow combatant, whom indeed he has brought forward. \"If the Lord had not helped me,\" my soul would have nearly dwelt in Hades. We need only the alliance of God, he says; only He is able to defend us against such a battle array. But did he, remembering the incident of the transgression concerning Bathsheba, compose these present words? For if at that time God, sending Nathan, had not helped David, rousing him through that one's words to repentance, his soul would have been in danger of dwelling in Hades, that is, in the death of sin.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ τοῦ Παύλου λέγει· Οὐκ ἔστιν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους, πρὸς τὰ πνευματικὰ τῆς π","severity":"info","text":"Hesychius paraphrases 1 Cor 15:44? (cf. Eph 6:12), adapting Paul's language about cosmic struggle to the psalmist's context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῷ ᾅδῃ","severity":"info","text":"Hades here is interpreted allegorically as 'the death of sin', a common patristic reading that spiritualizes the underworld.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰ μὴ ὅτι Κύριος ἐβοήθησέ μοι, παρὰ βραχὺ παρῴκησε τῷ ᾅδῃ ἡ ψυχή μου","severity":"info","text":"Hesychius quotes Ps 93:4 LXX (Ps 94:4 MT) as the lemma, then glosses it with the Bathsheba narrative, linking the verse to David's historical sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὰς πονηρὰς δυνάμεις","severity":"info","text":"The 'evil powers' are identified with the 'world-rulers of darkness' from Eph 6:12, a rare but attested exegetical move in anti-Origenist circles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἄρα δὲ ἀναμνησθεὶς τοῦ γεγονότος ἐπὶ τῇ Βηρσαβεὲ παραπτώματος","severity":"caution","text":"The reference to Bathsheba is anachronistic if the psalm is Davidic; Hesychius assumes Davidic authorship, a common but contested premise in modern scholarship.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which psalm is being commented on; the lemma 'If the Lord had not helped me' corresponds to Ps 93:4 LXX, but the surrounding context is unclear.","The phrase 'τὰ τοῦ Παύλου λέγει' may be a loose paraphrase rather than a direct quotation; the exact Pauline source is uncertain (cf. Eph 6:12 or 1 Cor 15:44?)."],"confidence":"high","notes":[]},{"i":260,"ref":"p260","source":"γʹ. Εἰ δὲ δίκαιος ῥᾳθυμῶν τῷ θανάτῳ παροικεῖ, ὁ ἀσεβὴς ἐνοικεῖ καὶ κατοικεῖ· Οὐκ ἔστι γὰρ αὐτῷ ἐν τῷ θανάτῳ ἀνάνευσις· ἐπειδὴ Ἐμπεσών, καθά φησιν ὁ Σολομών, εἰς βάθος κακῶν, καταφρονεῖ. Εἰ ἔλεγον, σεσάλευται ὁ πούς μου, τὸ ἔλεός σου, Κύριε, ἐβοήθει μοι. Ὃς γὰρ ἂν ἐπιγνῷ καὶ ἐξείπῃ τὸ οἰκεῖον ἁμάρτημα, καὶ σαλευθεὶς μήτε ῥᾳθυμήσῃ μήτε ἀπογνῷ, ἀλλ’ ἐν αἰσθήσει γένηται, οὗτος τῆς τοῦ Θεοῦ ῥοπῆς καὶ τοῦ ἐλέους παραχρῆμα αἰσθάνεται πρὸς βοήθειαν. Κατὰ τὸ πλῆθος τῶν ὀδυνῶν μου ἐν τῇ καρδίᾳ μου, αἱ παρακλήσεις σου εὔφραναν τὴν ψυχήν μου. Ἰατροῦ καὶ τοῦτο ἐπιστήμονος, ἀνάλογα τοῖς τραύμασιν ἐπιβάλλειν τὰ φάρμακα. Ὀδύνας δὲ ἐν τῇ καρδίᾳ, εἴτε τὰς ἐπὶ τοῖς ἁμαρτήμασι τοῖς οἰκείοις λύπας τὰς γινομένας ἐξ ἐπιστροφῆς καὶ κατανύξεως λέγοις, εἴτε τὰς ἐπὶ ταῖς εὐπραγίαις τῶν ἁμαρτωλῶν, εἴτε τὰς ἐπιφερομένας ἡμῖν ἀδίκως ἐπαγωγάς, ἀνάλογον πάσαις ὁ Θεὸς παρέχει τὴν παράκλησιν. Οἱ μὲν γὰρ ἀδίκως ἐπιβουλευόμενοι, παράκλησιν καινήν, τοῦτον τοῦ Χριστοῦ τὸν μακαρισμὸν ἔχουσι· Μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν. Οἱ δὲ ἐπὶ ταῖς ἁμαρτίαις ταῖς οἰκείαις στενάζοντες, μεγάλα καὶ οὗτοι μακαρίζονται· Μακάριοι γὰρ οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται. Ὅσοι δὲ πάλιν ἐν ταῖς εὐθηνίαις τῶν παρανόμων στενάζουσιν, ὅταν ἐκείνοις ὄλεθρος ἐπέλθοι, τότε τῆς δόξης τῆς ἑαυτῶν αἰσθάνονται· Εὐφρανθήσεται γὰρ δίκαιος ὅταν ἴδῃ ἐκδίκησιν. Εἰ δὲ καὶ ὀδύνας ψυχῆς, οἷον πόνους καὶ τραύματα, λέγῃς τὰ ἁμαρτήματα· πολλὴν γὰρ τούτοις παράκλησιν παρὰ τοῦ Χριστοῦ·","english":"3. If a righteous person who is negligent dwells near death, the impious person dwells in it and inhabits it; for there is no reprieve for him in death, since, as Solomon says, having fallen into a depth of evils, he despairs. If I said, \"My foot has slipped,\" your mercy, Lord, helped me. For whoever recognizes and confesses his own sin, and having slipped neither becomes negligent nor despairs, but comes to awareness, this person immediately perceives the divine inclination and mercy for help. According to the multitude of my pains in my heart, your consolations gladdened my soul. This also belongs to a skilled physician: to apply remedies proportionate to the wounds. By \"pains in the heart\" you might mean either the griefs over one's own sins arising from repentance and compunction, or those over the prosperity of sinners, or the afflictions unjustly brought upon us; to all these God provides consolation proportionally. For those unjustly plotted against have a new consolation, this beatitude of Christ: \"Blessed are those persecuted for the sake of righteousness, for the kingdom of heaven is theirs.\" And those groaning over their own sins are also greatly blessed: \"Blessed are those who mourn, for they will be consoled.\" Again, as many as groan over the prosperity of the lawless, when destruction befalls them, then they perceive their own glory: \"For the righteous will rejoice when he sees vengeance.\" And if you call sins \"pains of the soul,\" such as sufferings and wounds, there is much consolation for these from Christ.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σολομών","severity":"info","text":"The reference to Solomon likely alludes to Proverbs 18:3 (LXX: 'When he falls into a depth of evils, he despairs'), though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης","severity":"info","text":"The beatitude 'Blessed are those persecuted for righteousness' is not canonical in the Gospels; it may derive from an apocryphal or oral tradition, or a paraphrase of Matthew 5:10-12.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μακάριοι οἱ πενθοῦντες","severity":"info","text":"The beatitude 'Blessed are those who mourn' is not found in the New Testament; it likely reflects a lost saying or a liturgical adaptation of Matthew 5:4.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εὐφρανθήσεται γὰρ δίκαιος ὅταν ἴδῃ ἐκδίκησιν","severity":"info","text":"This echoes Psalm 57:11 LXX (58:11 MT): 'The righteous will rejoice when he sees vengeance,' though the wording is adapted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰατροῦ ... ἐπιστήμονος","severity":"info","text":"The medical metaphor of a skilled physician applying proportionate remedies reflects a common patristic trope, seen in Origen and Basil, linking spiritual healing to Hippocratic principles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰ δὲ ... Εἰ ἔλεγον ... Κατὰ τὸ πλῆθος","severity":"info","text":"The passage moves from a conditional statement on negligence to a personal confession ('If I said...'), then to a general principle of proportional consolation, structuring the argument rhetorically.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the beatitudes cited is unclear; they may be apocryphal or paraphrased from canonical texts.","The phrase 'pains in the heart' is interpreted in three possible ways, but the Greek allows for ambiguity in whether these are spiritual or emotional."],"confidence":"high","notes":[]},{"i":261,"ref":"p261","source":"Δεῦτε πρός με, πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς· καὶ πάλιν, Οὐκ ἦλθον κρῖναι τὸν κόσμον, ἀλλὰ σῶσαι τὸν κόσμον. Μὴ συμπροσέστω σοι θρόνος ἀνομίας, ὁ πλάσσων κόπον ἐπὶ πρόσταγμα. Θρόνος ἀνομίας ὁ διάβολος εἰκότως ὀνομάζεται· εἴτε γὰρ βασιλείαν τὸν θρόνον, εἴτε ἀνάπαυσιν λέγοις, εἴτε τινὰ καθέδραν, ἀνομία ἐν τῷ διαβόλῳ καὶ βασιλεύει καὶ ἀναπαύεται. Ἀλλὰ μὴν καὶ κριτὴς ἀδικίας, οὐχ ὡς κατακρίνων τὴν ἀδικίαν, ἀλλ’ ὡς ἄδικα κρίνων, ἐπωνόμασται. Οὗτος πλάσσει κόπον ἐπὶ πρόσταγμα, δηλαδὴ τὸ τοῦ Θεοῦ. Ἐπίπονον γὰρ ἡμῖν τὸν θεῖον κατασκευάζει νόμον, ἡδονὴν καὶ ῥᾳστώνην ὑποτιθέμενος. Ὁ Θεὸς δὲ ἀνέχεται αὐξῆσαι τὸν μισθὸν τοῖς ἐργαζομένοις τὸν νόμον τὸν ἑαυτοῦ βουλόμενος· ἐπειδὴ Ἕκαστος τὸν ἴδιον μισθὸν λήψεται κατὰ τὸν ἴδιον κόπον. Οὗτος οὐ συμπροσέσται τῷ Θεῷ, τουτέστιν, οὐδὲ συμπαραστήσεταί ποτε κατὰ τὸν καιρόν, δηλονότι τῆς κρίσεως οἱ μὲν γὰρ ἄγγελοι τῷ Θεῷ παραστήσονται κρίνοντι· οὗτος δὲ οὐ παραστήσεται· ἐπειδὴ εἰ καὶ τὴν οὐσίαν ἔχει, ἀλλὰ τῆς ἀξίας ἐκπέπτωκε. Διατί δὲ οὐ παραστήσεται; Ἐπειδὴ ὁ Θεὸς κρίνων φιλανθρώπως κρίνει· οὗτος δὲ λίαν ὑπάρχει μισάνθρωπος, ὡς δηλοῖ τὰ ἑπόμενα· περὶ γὰρ αὐτοῦ καὶ τῶν σὺν αὐτῷ καθημένων καὶ στρατευομένων λέγεται· Θηρεύσουσιν ἐπὶ ψυχὴν δικαίου, καὶ αἷμα ἀθῶον καταδικάσονται. Τὴν αἰτίαν ἐξέθετο σαφῶς, ἧς ἕνεκα οὐ παραστήσεται τῷ κριτηρίῳ τῷ μέλλοντι· ἐπειδὴ καὶ ψυχὴν δικαίου θηρεῦσαι οὐκ ὀκνήσουσιν, ἀφορμὴν λαβόντες καὶ τὸ γεγονὸς ἐν ἀγνοίᾳ ἢ παρὰ γνώμην πλημμέλημα·","english":"Come to me, all who labor and are burdened, and I will give you rest; and again, I did not come to judge the world, but to save the world. Let not the throne of lawlessness be with you, the one who fashions toil upon command. The throne of lawlessness is fittingly called the devil; for whether you call the throne a kingdom, or a resting place, or some seat, lawlessness both reigns and rests in the devil. Moreover, he has also been named a judge of injustice, not as one condemning injustice, but as one judging unjustly. This one fashions toil upon command, that is, upon the command of God. For he makes the divine law burdensome for us, setting forth pleasure and ease. But God endures this, wishing to increase the reward for those who work his law, since each will receive his own reward according to his own labor. This one will not be with God, that is, he will never stand alongside him at the time, clearly of judgment; for the angels will stand with God as he judges, but this one will not stand with him, because although he has substance, he has fallen from his rank. Why will he not stand with him? Because God judges philanthropically, but this one is exceedingly misanthropic, as the following shows; for concerning him and those who sit and serve with him it is said: They will hunt for the soul of a righteous man, and they will be condemned for innocent blood. He has clearly set forth the reason why he will not stand at the future tribunal: because they will not hesitate to hunt for the soul of a righteous man, taking as an occasion even a transgression committed in ignorance or unintentionally.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δεῦτε πρός με, πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς","severity":"info","text":"This is a citation of Matthew 11:28, where Christ invites the weary to rest, adapted here to contrast divine mercy with diabolical oppression.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἦλθον κρῖναι τὸν κόσμον, ἀλλὰ σῶσαι τὸν κόσμον","severity":"info","text":"This echoes John 12:47 (or a similar Johannine logion), emphasizing Christ's salvific rather than judicial mission, a key theme in Hesychius's soteriology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θρόνος ἀνομίας","severity":"info","text":"Hesychius glosses 'throne of lawlessness' as the devil, interpreting θρόνος as kingdom, resting place, or seat, to show that lawlessness both reigns and rests in the devil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κριτὴς ἀδικίας","severity":"info","text":"The epithet 'judge of injustice' is parsed as one who judges unjustly, not one who condemns injustice, reflecting a patristic tradition of diabolical perversion of divine justice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θηρεύσουσιν ἐπὶ ψυχὴν δικαίου, καὶ αἷμα ἀθῶον καταδικάσονται","severity":"info","text":"This appears to be a loose citation or paraphrase of Psalm 93(94):23 LXX, where the wicked hunt the righteous soul and are condemned for innocent blood, applied here to the devil and his cohorts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"συμπροσέστω","severity":"caution","text":"The verb συμπροσέστω (from συμπρόσειμι) is rare; Hesychius interprets it as 'stand alongside' (συμπαραστήσεται), but the exact sense in the source text may be ambiguous, affecting the translation of the command.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'συμπροσέστω σοι θρόνος ἀνομίας' is syntactically ambiguous: it could be a prohibition ('let not the throne of lawlessness be with you') or a conditional; Hesychius takes it as a prohibition. The identity of the 'throne of lawlessness' as the devil is an interpretive gloss, not explicit in the source."],"confidence":"high","notes":[]},{"i":262,"ref":"p262","source":"ἀλλὰ καὶ Αἷμα καταδικάσουσιν ἀθῶον, ἐάν τις αὐτοῖς ἐξουσία καταδικάζειν γένηται. Ὅθεν οὐδὲ κατηγορεῖν αὐτοῖς ἢ καταμαρτυρεῖν ὁ Θεὸς ἐπιτρέπει, ἡνίκα τὰ πταίσματα τὰ ἡμέτερα κρίνεται, ἀλλὰ τοὺς λογισμοὺς ἡμῶν κατηγόρους, τὸ συνειδὸς δὲ εἰς μαρτύριον καλεῖ. Φησὶ γὰρ ὁ Παῦλος· Συμμαρτυρούσης τῆς συνειδήσεως ἡμῶν, καὶ μεταξὺ ἀλλήλων τῶν λογισμῶν κατηγορούντων ἢ καὶ ἀπολογουμένων· οὕτω γὰρ κρίνεται παρὰ Θεῷ τὰ κρυπτὰ τὰ ἡμέτερα. Καὶ ἐγένετό μοι Κύριος εἰς καταφυγήν, καὶ ὁ Θεός μου εἰς βοηθὸν ἐλπίδος μου. Τίς ἐγένετο; Ἔστω οἱ ἄλλοι ἑρμηνευταὶ ἐκδεδώκασιν· ὥστε εἰς τὴν τοῦ Μονογενοῦς ἐνδημίαν τὸ ῥηθὲν ἐκλαμβάνεσθαι· αὐτὸς γὰρ ἡμῖν καταφυγὴ ὑπὸ τῶν ὄντων ἐχθρῶν διωκομένοις γεγένηται· αὐτὸς καὶ βοηθὸς ἐλπίδος κινδυνευούσης ἤδη· ἐν ἀπογνώσει γὰρ διὰ τὸ πλῆθος τῆς ἀσεβείας ὑπήρχομεν. Ἀλλὰ τὴν ἀπόγνωσιν ἔλυσεν εἰπών· Ἦλθεν ὁ Υἱὸς τοῦ ἀνθρώπου ζητῆσαι καὶ σῶσαι τὸ ἀπολωλός. Καὶ ἀποδώσει αὐτοῖς Κύριος τὴν ἀνομίαν αὐτῶν· καὶ κατὰ τὴν πονηρίαν αὐτῶν ἀφανιεῖ αὐτοὺς Κύριος ὁ Θεός. Τοῦτο δικαίου κριτοῦ, ἀποδοῦναι τὴν ἀνομίαν τούτοις, οἵπερ αὐτῆς τὴν αἰτίαν δεδώκασιν. Ἀνομίαν δὲ ἀκούων, τὴν ἡτοιμασμένην, ἐπ’ αὐτῇ τιμωρίαν ἐκλάμβανε. Διόπερ ἡ πέμπτη καὶ ἕκτη τῶν ἐκδόσεων βίβλος Τὰς ὀδύνας αὐτῶν φησι. Μεγίστην γὰρ ταύτην οἱ πονηροὶ τιμωρίαν ὑφίστανται, ὅταν αὐτοί τε ἐκ μέσου καὶ τὰ παρ’ αὐτῶν γίνηται· ὅταν μηκέτι τρέφωνται ταῖς τῶν ἀνθρώπων διαφοραῖς καὶ προσκόμμασιν. Ἀφανιεῖ τοίνυν αὐτούς, οὐκ ἀφανίζων αὐτῶν τὴν οὐσίαν· μένειν γὰρ αὐτοὺς διηνεκῶς κολαζομένους βούλεται·","english":"But they will also condemn innocent blood, if any authority to condemn should be given to them. Hence God does not permit them to accuse or bear witness against us when our faults are judged, but calls our own reasonings accusers, and summons the conscience to witness. For Paul says: With our conscience bearing witness, and with our reasonings accusing or defending one another among themselves—for thus are our hidden things judged by God. And the Lord became my refuge, and my God became the helper of my hope. Who became? Let the other interpreters have set forth, so that the saying is understood of the advent of the Only-begotten; for he has become a refuge for us when we are pursued by existing enemies; he has also become a helper of hope when it is already in danger; for we were in despair because of the multitude of impiety. But he dissolved the despair by saying: The Son of Man came to seek and to save the lost. And the Lord will give them back their lawlessness; and according to their wickedness, the Lord God will destroy them. This is the act of a just judge, to give back the lawlessness to those who have given the cause of it. And hearing \"lawlessness,\" understand the punishment prepared for it. Therefore the fifth and sixth books of the editions say, \"Their pains.\" For the wicked undergo this greatest punishment, when they themselves and their works are removed from the midst; when they are no longer nourished by the differences and offenses of men. He will therefore destroy them, not by annihilating their substance; for he wishes them to remain perpetually punished.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Συμμαρτυρούσης τῆς συνειδήσεως","severity":"info","text":"The phrase echoes Paul's language on conscience as witness; cf. Rom 9:1 and 2 Cor 1:12, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Μονογενοῦς","severity":"info","text":"Only-begotten is a standard Christological title in Hesychius, referring to the Son as unique and pre-existent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πέμπτη καὶ ἕκτη τῶν ἐκδόσεων","severity":"info","text":"The fifth and sixth editions likely refer to the Hexaplaric columns of Aquila and Symmachus, which Hesychius cites for variant readings of the Psalm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ἐγένετό μοι Κύριος εἰς καταφυγήν","severity":"info","text":"This sentence marks a shift from moral exhortation to a Christological interpretation of the Psalm verse, introducing the advent of the Only-begotten as refuge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀφανιεῖ τοίνυν αὐτούς","severity":"info","text":"Hesychius insists that divine destruction does not annihilate substance but perpetuates punishment, reflecting a common patristic view of eternal damnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἔστω οἱ ἄλλοι ἑρμηνευταὶ ἐκδεδώκασιν","severity":"caution","text":"The Greek is elliptical: 'Let the other interpreters have set forth' may imply a lacuna or a known variant reading not fully quoted.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἔστω οἱ ἄλλοι ἑρμηνευταὶ ἐκδεδώκασιν' is grammatically incomplete; it may presuppose a missing clause or a known textual variant.","The reference to 'fifth and sixth books of the editions' is ambiguous; it likely points to Hexaplaric columns but could also denote a lost collection."],"confidence":"high","notes":[]},{"i":263,"ref":"p263","source":"ὅθεν καὶ τὸ ἑτοιμασθὲν αὐτοῖς πῦρ χρηματίζει αἰώνιον· ἀλλ’ ἀφανίζει ἐκ μέσου ποιῶν, καταργῶν αὐτῶν τὴν δυναστείαν, μηκέτι μέσους ἡμῶν εἶναι συγχωρῶν. Νῦν μὲν γάρ, ἐπειδὴ ἀγωνιζόμεθα ἵνα στεφανωθῶμεν, ἀντιπάλου τάξιν ἔχει· καὶ διὰ τοῦτο ἐνεργεῖν συγχωρεῖται· ὁ δὲ μέλλων αἰὼν οὐκ ἔστιν ἀγῶνος, ἀλλ’ ἀμοιβῆς· οὐ πάλης, ἀλλὰ στεφάνου. Διόπερ ὁ Παῦλος περὶ μὲν τοῦ παρόντος βίου φησί· Τὸν ἀγῶνα τὸν καλὸν ἠγώνισμαι, τὸν δρόμον τετέλεκα, τὴν πίστιν τετήρηκα· περὶ δὲ τοῦ μέλλοντος, Λοιπὸν ἀπόκειταί μοι ὁ τῆς δικαιοσύνης στέφανος, ὃν ἀποδώσει μοι ὁ Κύριος ἐν ἐκείνῃ τῇ ἡμέρᾳ, ὁ δίκαιος κριτής. Ὥστε εἰκότως οἱ ἐχθροί, παυσαμένης τῆς πλάνης τῆς πρὸς αὐτούς, ἀφανίζονται.\n\nΑἶνος ᾠδῆς τῷ Δαυΐδ· ἀνεπίγραφος παρ’ Ἑβραίοις. Ψαλμὸς ϟδʹ.\n\nαʹ. Εἰ καὶ τοῖς Ἐβραίοις ὁ ψαλμὸς ἀνεπίγραφος, ὡς κοινῆς ὑπαρχούσης τῆς εἰς αὐτὸν ὑποθέσεως, ἀναγκαίαν ὅμως αὐτῷ ἐπιγραφὴν οἱ Ἑβδομήκοντα τάττουσιν, Αἶνον ᾠδῆς ἐπιγράψαντες, ἐπειδὴ δοξολογία τῇ προφητείᾳ μέμικται· ἔθος δὲ τοῦτο τοὺς ψαλμοὺς τοὺς οὕτως ἔχοντας ἐπιγράφεσθαι. Δεῦτε ἀγαλλιασώμεθα τῷ Κυρίῳ· ἀλαλάξωμεν τῷ Θεῷ σωτῆρι ἡμῶν. Δεῦτε πρὸς τίνας λέγει; Ὁρᾷς γάρ, οὐ προσέθηκεν· ἀπρόσωπον δὲ τὴν κλῆσιν ἐκθέμενος ἐπιτρέπει πᾶσιν ὡς κεκλημένοις προσέρχεσθαι. Τίνα δὲ ταύτην καὶ ἐπὶ τίσιν ἐδίδαξε, μηνύει τὰ ἐχόμενα. Προφθάσωμεν τὸ πρόσωπον αὐτοῦ ἐν ἐξομολογήσει, καὶ ἐν ψαλμοῖς ἀλαλάξωμεν αὐτῷ. Ὁρᾷς ὅτι λύτρωσιν ἁμαρτημάτων εὐαγγελίζεται; Τοῦτο γὰρ μηνύει σαφῶς ἡ ἐξομολόγησις. Ἀγαλλιᾶσθαι τοίνυν ἐπὶ ταύτῃ καὶ ἀλαλάζειν, τουτέστι.","english":"Hence the fire prepared for them is called eternal; but He makes it vanish from the midst, abolishing their power, no longer permitting them to be between us. For now, since we are contending in order to be crowned, it has the position of an adversary; and for this reason it is allowed to act. But the coming age is not one of contest, but of reward; not of struggle, but of the crown. Therefore Paul says concerning the present life: \"I have fought the good fight, I have finished the race, I have kept the faith\"; and concerning the future: \"Henceforth the crown of righteousness is laid up for me, which the Lord, the righteous judge, will give me on that day.\" So it is fitting that the enemies, when the deception toward them has ceased, vanish.\n\nA praise of a song for David; without inscription among the Hebrews. Psalm 94.\n\n1. Even if the psalm is without inscription among the Hebrews, as the subject in it is common, yet the Seventy assign a necessary inscription to it, inscribing it \"A praise of a song,\" since doxology is mixed with prophecy; and it is the custom for psalms that are so constituted to be inscribed thus. Come, let us rejoice in the Lord; let us shout aloud to God our savior. \"Come\"—to whom does he say this? For you see, he did not add; but setting forth the call without a person, he permits all to approach as if called. And what this is and on what account he taught, the following reveals. Let us anticipate his face in confession, and in psalms let us shout aloud to him. Do you see that he announces deliverance from sins? For this is clearly indicated by confession. Therefore to rejoice at this and to shout aloud, that is.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"πῦρ χρηματίζει αἰώνιον","severity":"info","text":"The phrase 'fire prepared for them is called eternal' reflects a common early Christian eschatological motif of eternal punishment, often linked to the fire of gehenna in apocalyptic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὸν ἀγῶνα τὸν καλὸν ἠγώνισμαι, τὸν δρόμον τετέλεκα, τὴν πίστιν τετήρηκα","severity":"info","text":"This is a paraphrase of 2 Timothy 4:7, where Paul uses athletic imagery for the Christian life. The exact wording differs slightly from the canonical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λοιπὸν ἀπόκειταί μοι ὁ τῆς δικαιοσύνης στέφανος","severity":"info","text":"This echoes 2 Timothy 4:8, where Paul speaks of the crown of righteousness reserved for him by the Lord as judge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Αἶνος ᾠδῆς τῷ Δαυΐδ· ἀνεπίγραφος παρ’ Ἑβραίοις. Ψαλμὸς ϟδʹ.","severity":"info","text":"Hesychius notes that Psalm 94 (LXX numbering) is without a superscription in the Hebrew tradition, but the Septuagint adds 'A praise of a song' because doxology is mixed with prophecy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Δεῦτε ἀγαλλιασώμεθα τῷ Κυρίῳ· ἀλαλάξωμεν τῷ Θεῷ σωτῆρι ἡμῶν.","severity":"info","text":"Hesychius treats the opening call 'Come' as an impersonal invitation, allowing all to approach, and interprets the subsequent confession as announcing deliverance from sins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Προφθάσωμεν τὸ πρόσωπον αὐτοῦ ἐν ἐξομολογήσει","severity":"caution","text":"The phrase 'anticipate his face in confession' is ambiguous: it may mean to meet God's favor through confession or to preempt judgment. The translation follows Hesychius' reading of deliverance from sins.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the enemies' in the first paragraph is unspecified; they may be demons or heretical opponents.","The phrase 'anticipate his face' could be interpreted as either a liturgical or eschatological act."],"confidence":"high","notes":[]},{"i":264,"ref":"p264","source":"φωνὴν βοᾷν ἐπινίκιον, ὡς τῶν νοητῶν ἡττημένων ἐχθρῶν, ἀναγκαίως παρεγγυᾷ. Ἀλαλάζειν δὲ καὶ ἀγαλλιᾶσθαι Θεῷ· αὐτοῦ γὰρ ἔργον ἡ ἧττα τῶν ἐχθρῶν, καὶ ἡ τῶν ἡμετέρων πλημμελημάτων συγχώρησις. Ὅθεν αὐτοῦ καὶ τὸ πρόσωπον προφθάσαι ὑπερτίθεται προσαπαντῆσαι τῷ Χριστῷ. Οὗτος γὰρ τοῦ Πατρὸς πρόσωπον προτρέπον διὰ τῆς ἐξομολογήσεως. Ἐπεὶ μηδὲ ἄλλως τῷ Κριτῇ εἰς ὄψιν ἐλθεῖν οἱ ἁμαρτωλοί, ἀλλὰ προλαβόντες καὶ φθάσαντες ἐξαγορεῦσαι τὰς ἑαυτῶν πλημμελείας, δυνάμεθα. Φησὶ γάρ· Λέγε σὺ πρῶτος τὰς ἁμαρτίας σου ἵνα δικαιωθῇς. Ὅταν δὲ ἐξομολογησώμεθα, τότε καὶ ἐν ψαλμοῖς ἀλαλάζειν δυνάμεθα. ᾨδὴ γὰρ ἐπινίκιος, ὅπερ ἐστὶν ἀλαλαγμός, ἀπὸ καρδίας ῥυπαρᾶς καὶ βεβήλου γλώττης οὐχ ἁρμοδίως προφέρεται· ἑκατέρας δὲ τῇ ἐξαγορεύσει καθαρθείσης, θυσία γίνεται ἡ ᾠδή, καὶ ὁ ψαλμὸς ἡμῖν ἀλαλαγμὸς εὑρίσκεται. Ὅτι Θεὸς μέγας Κύριος, καὶ βασιλεὺς μέγας ἐπὶ πᾶσαν τὴν γῆν. Μὴ σαυτῷ, φησί, λογίζου τὴν νίκην, μηδὲ ἀλαλάζων, ὡς αὐτὸς κατορθώσας, σεμνύνου τῶν ἐναντίων τὴν τρόπωσιν. Πῶς γὰρ ἂν ὁ κάτω τοὺς ἀπὸ ὕψους πολεμοῦντας ἐνίκησας; ἢ πῶς τοὺς ἀσάρκους ὁ σάρκινος; Ἐνίκησας δὲ ὅμως, ἐπειδὴ ὁ Θεός, ὅστις ἡμῶν ἀντελάβετο, μέγας ἐστὶ Κύριος, καὶ μέγας βασιλεύς· ὡς μέγας Κύριος, τοὺς καλῶς αὐτῷ δεδουλευκότας οὐ μόνον ἐλευθερῶν, ἀλλὰ καὶ εἰς υἱοθεσίαν καλῶν· ὡς μέγας βασιλεύς, τοὺς ἀγαθῷ ζήλῳ στρατευσαμένους οὐχ ἁπλῶς ἄρχοντας ποιῶν, ἀλλὰ καὶ κοινωνοὺς τῆς αὐτοῦ βασιλείας ἐργαζόμενος. Ἐπὶ τίνας δέ ἐστι μέγας; Ἐπὶ πάντας τοὺς θεούς, δηλαδὴ τοὺς δικαίους. Τὸ γὰρ τοῦ Θεοῦ μέγεθος τοῖς ἀσεβοῦσιν ἠγνόηται.","english":"He enjoins a cry of victory, as though the invisible enemies have been defeated, of necessity. To raise the alalagmos and to exult in God; for the defeat of the enemies is His work, as is the forgiveness of our transgressions. Hence His person is set before us to anticipate and meet Christ. For this is the person of the Father, urging us through confession. Since sinners cannot otherwise come before the Judge, but by anticipating and hastening to declare our own transgressions, we are able. For He says: Speak your sins first, so that you may be justified. When we have confessed, then we are able to raise the alalagmos in psalms. For a victory ode, which is an alalagmos, is not fittingly uttered from a defiled heart and profane tongue; but when both have been purified by declaration, the ode becomes a sacrifice, and the psalm is found to be an alalagmos for us. For God is a great Lord, and a great King over the whole earth. Do not, He says, attribute the victory to yourself, nor, raising the alalagmos, boast as though you yourself have accomplished the routing of the enemies. For how could you, being below, have conquered those who fight from above? Or how could you, being fleshly, have conquered the incorporeal? Yet you have conquered, because God, who has taken our part, is a great Lord and a great King; as a great Lord, He not only frees those who have served Him well, but also calls them to adoption; as a great King, He makes those who have served in good zeal not simply rulers, but also partners in His kingdom. Over whom is He great? Over all the gods, that is, the righteous. For the magnitude of God is unknown to the impious.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀλαλάζειν","severity":"info","text":"The verb ἀλαλάζειν and its cognate noun ἀλαλαγμός denote a ritual battle cry or shout of triumph, here transposed into a liturgical context of victory over spiritual enemies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λέγε σὺ πρῶτος τὰς ἁμαρτίας σου ἵνα δικαιωθῇς","severity":"info","text":"This saying is not a direct biblical quotation but likely reflects a liturgical or catechetical formula; it may echo the practice of confession before baptism or the penitential discipline attested in early Christian sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θεὸς μέγας Κύριος, καὶ βασιλεὺς μέγας","severity":"info","text":"The phrase 'God is a great Lord and a great King' echoes the acclamations of the Byzantine imperial court, transposed to Christ; the distinction between Lord (κύριος) and King (βασιλεύς) reflects a theological hierarchy of power and adoption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from the command to raise the victory cry, through the necessity of confession, to a warning against self-attribution of victory, concluding with a doxological expansion on God's titles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐπὶ πάντας τοὺς θεούς, δηλαδὴ τοὺς δικαίους","severity":"info","text":"Hesychius interprets 'gods' (θεούς) as the righteous, a common patristic exegesis of Psalm 50:1 (LXX) that avoids polytheistic readings; this reflects the Alexandrian tradition of spiritual interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Λέγε σὺ πρῶτος τὰς ἁμαρτίας σου' is not a known biblical verse; its source is uncertain, possibly a liturgical or ascetic saying.","The identity of the 'invisible enemies' (νοητῶν ἐχθρῶν) is not specified; they may be demons or internal passions."],"confidence":"high","notes":[]},{"i":265,"ref":"p265","source":"τοῖς δὲ εὐσεβοῦσιν ἔγνωσται. Οὐ γὰρ ἐπειδὴ τυφλοὶ τὸ φῶς ἀγνοοῦσιν, ἡ δόξα παρὰ τοῦτο τοῦ ἡλίου ἠλάττωται· οὐδὲ ὅτι οἱ ἀσεβεῖς τὴν τοῦ Θεοῦ δυναστείαν παραλογίζονται, μικρὰ τοὺς εὐσεβοῦντας προσήκει περὶ τῆς αὐτοῦ διανοεῖσθαι δυνάμεως· οὕσπερ δὴ καὶ θεοὺς προσηγόρευσεν, ἐπειδὴ τῶν ἀσεβῶν οἱ δίκαιοι θεοὶ παρὰ τοῦ Θεοῦ κεχειροτόνηνται. Ὅθεν πρὸς τὸν Μωϋσέα φησί· Τέθεικά σε θεὸν τοῦ Φαραώ. Ὅτι ἐν τῇ χειρὶ αὐτοῦ τὰ πέρατα τῆς γῆς, καὶ τὰ ὕψη τῶν ὀρέων αὐτοῦ εἰσι. Μέγαν προσαγορεύσας τὸν Θεόν, εἰκότως αὐτοῦ διηγεῖται τὸ μέγεθος, οὐχ ὅσον ἐστίν, ἀλλ’ ὅσον ἡμεῖς καταλαβεῖν ἐκ τῶν ὁρωμένων κτισμάτων δυνάμεθα· καὶ σύμφωνα τῆς Ἡσαΐου προφητείας ἐκτίθεται. Φησὶ γὰρ ἐκεῖνος· Ὁ κατέχων τὸν γῦρον τῆς γῆς δρακί· καὶ πάλιν· Τίς ἔστησε τὰ ὄρη σταθμῷ, καὶ τὰς νάπας ζυγῷ; Ὅτι αὐτοῦ ἐστιν ἡ θάλασσα καὶ αὐτὸς ἐποίησεν αὐτήν, καὶ τὴν ξηρὰν αἱ χεῖρες αὐτοῦ ἔπλασαν. Εἰπὼν τὰ στοιχεῖα, τὰ ἐν τοῖς στοιχείοις ἀναγκαίως ἐδήλωσεν. Εἴτε τοίνυν πορευόμεθα θάλατταν, εἴτε γεωργοῦμεν τὴν γῆν, εἰδότες τίνος ταῦτα τυγχάνει κτίσματά τε καὶ κτήματα, εὐχαριστῶμεν ὅτι τηλικαῦτα πρὸς χρῆσιν ἡμετέραν παρήγαγεν, οὐ τὴν μέχρι λόγων, τὴν ἐξ ἔργων δὲ αὐτῷ δοξολογίαν προσφέροντες. Ποίαν δὲ ταύτην; Δεῦτε προσκυνήσωμεν καὶ προσπέσωμεν αὐτῷ, καὶ κλαύσωμεν ἐναντίον Κυρίου τοῦ ποιήσαντος ἡμᾶς. Προσκυνήσωμεν ὡς δοῦλοι, προσπέσωμεν ὡς ἐπικουρίας τῆς παρ’ αὐτοῦ δεόμενοι· κλαύσωμεν ὡς ἁμαρτωλοί, καὶ τῆς πρεσβείας οὐκ ἂν ἄλλως εἰ μὴ διὰ συμπαθείας τευξόμενοι. Οὐδὲν δὲ ἡμᾶς τῶν εἰρημένων εἰκὸς αἰσχύνεσθαι·","english":"It is known to the pious. For it is not because the blind are ignorant of the light that the glory of the sun is thereby diminished; nor, because the impious misjudge the power of God, should the pious think little of His power. Indeed, he even called them gods, since the righteous have been appointed gods by God over the impious. Hence he says to Moses: I have set you as a god to Pharaoh. Because in His hand are the ends of the earth, and the heights of the mountains are His. Having called God great, he fittingly describes His greatness, not as it is, but as we are able to comprehend from the visible creations; and he sets forth words in harmony with the prophecy of Isaiah. For that one says: He who holds the circle of the earth in His fist; and again: Who set the mountains by measure, and the glens by balance? That the sea is His, and He made it, and His hands formed the dry land. Having mentioned the elements, he necessarily revealed what is in the elements. Therefore, whether we travel the sea or till the earth, knowing whose creations and possessions these are, let us give thanks that He brought forth such great things for our use, offering Him not doxology in words alone, but that which comes from deeds. And what is this? Come, let us worship and fall down before Him, and weep before the Lord who made us. Let us worship as servants, let us fall down as those in need of aid from Him; let us weep as sinners, who will obtain His intercession in no other way than through compassion. And none of the things said should cause us shame.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τέθεικά σε θεὸν τοῦ Φαραώ","severity":"info","text":"Hesychius cites God's words to Moses, 'I have set you as a god to Pharaoh,' echoing Exodus 7:1 LXX, where Moses is made a god to Pharaoh.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ κατέχων τὸν γῦρον τῆς γῆς δρακί","severity":"info","text":"The phrase 'He who holds the circle of the earth in His fist' is attributed to Isaiah, likely a paraphrase of Isaiah 40:12 or similar passages on God's power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τίς ἔστησε τὰ ὄρη σταθμῷ, καὶ τὰς νάπας ζυγῷ","severity":"info","text":"The rhetorical question 'Who set the mountains by measure, and the glens by balance?' echoes Isaiah 40:12 LXX, emphasizing divine creation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"θεοὺς προσηγόρευσεν","severity":"info","text":"Hesychius explains that the righteous are called 'gods' by God over the impious, reflecting a typological exegesis common in Greek patristic commentary, where righteous figures are divinely appointed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Δεῦτε προσκυνήσωμεν","severity":"info","text":"The passage shifts from doctrinal exposition to a liturgical exhortation ('Come, let us worship'), marking a hortatory conclusion typical of Hesychius' homiletic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὕσπερ δὴ καὶ θεοὺς προσηγόρευσεν","severity":"caution","text":"The referent of 'he' in 'he even called them gods' is ambiguous; it may refer to God, Moses, or the Psalmist, and the Greek syntax does not resolve it definitively.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'προσηγόρευσεν' (he called) is unclear; it could be God, Moses, or the Psalmist. The reading taken follows the English draft's interpretation as God.","The phrase 'σύμφωνα τῆς Ἡσαΐου προφητείας' may refer to a specific Isaiah passage or a general harmony; the reading taken assumes a paraphrase of Isaiah 40:12."],"confidence":"high","notes":[]},{"i":266,"ref":"p266","source":"ἐναντίον γὰρ τοῦ ποιήσαντος ἡμᾶς, δηλαδὴ τοῦ ἐξ οὐκ ὄντων παραγαγόντος, γίνεται· ὁ δὲ ἐξ οὐκ ὄντων παραγαγών, πάσης οὗτος εὐεργεσίας αἴτιος.\n\nβʹ. Τίς τοίνυν τῷ καὶ μικρὸν εὐεργετήσαντι. μήτι γε τοσαῦτα, προσκυνεῖν ἢ καὶ κλαίειν αὐτὸν ἱκετεύων αἰσχύνεται; Ὥστε καὶ σφόδρα ἀκολούθως ἐπήγαγε τὰ ἑπόμενα· Ὅτι αὐτός ἐστιν ὁ Θεὸς ἡμῶν, καὶ ἡμεῖς λαὸς νομῆς αὐτοῦ, καὶ πρόβατα χειρὸς αὐτοῦ. Εἰ καὶ ὁ Θεὸς ποιητὴς καθέστηκεν, ἀλλ’ ὅμως, δι’ ἣν ἔχει πρὸς ἡμᾶς κηδεμονίαν καὶ πρόνοιαν, Λαός ἐσμεν νομῆς αὐτοῦ, τουτέστιν, αὐτὸν νεμόμενοι καὶ τροφὴν αὐτὸν ἔχοντες. Ἐσμὲν δὲ καὶ Πρόβατα χειρὸς αὐτοῦ, ἐπειδὴ καὶ ποιμὴν ὁ Θεὸς τοῦ ἀνθρωπίνου γένους καθέστηκε. Πῶς δὲ ἡμᾶς ποιμαίνει; Τῇ αὑτοῦ χειρί, τουτέστι, τῇ ἀνθρωπότητι. Ἐν αὐτῇ γάρ, ὅπερ ἐστὶ ποιμένος ἴδιον, τὴν ψυχὴν δεδωκὼς ὑπὲρ τῆς ποίμνης, ἔδειξε. Διὸ καὶ Ἡσαΐας φησίν· Ὡς ποιμὴν ποιμανεῖ τὸ ποίμνιον αὐτοῦ, καὶ τῷ βραχίονι αὐτοῦ συνάξει ἄρνας. Σήμερον τῆς φωνῆς αὐτοῦ ἐὰν ἀκούσητε, μὴ σκληρύνατε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ ἐν τῇ ἐρήμῳ, οὗ ἐπείρασάν με οἱ πατέρες ὑμῶν. Οὐ μιᾶς ἡμέρας εἶναι σημαντικόν, οὐδὲ τοῦ παρόντος αἰῶνος τό, Σήμερον, Παῦλος ἡμῖν, Ἑβραίοις ἐπιστέλλων, ἐδίδαξε· φησὶ γάρ· Παρακαλεῖτε ἑαυτοὺς καθ’ ἑκάστην ἡμέραν, ἄχρις οὗ τὸ σήμερον καλεῖται, ἵνα μὴ σκληρυνθῇ ἐξ ὑμῶν τις ἀπάτῃ τῆς ἁμαρτίας. Ἐὰν τοίνυν τῆς φωνῆς αὐτοῦ ἐν τῷ παρόντι αἰῶνι ἀκούσωμεν (ἀκηκόαμεν γάρ·","english":"It is against the one who made us, that is, the one who brought us forth from non-existence, that it occurs; and the one who brought us forth from non-existence is the cause of every benefaction.\n\n2. Who then is ashamed to worship or even to weep beseeching the one who has benefited him even a little, let alone so much? So very consistently he added what follows: That he is our God, and we are the people of his pasture, and the sheep of his hand. Even if God is established as maker, nevertheless, because of the care and providence he has toward us, we are the people of his pasture, that is, pasturing on him and having him as food. And we are also the sheep of his hand, since God has been established as shepherd of the human race. And how does he shepherd us? By his hand, that is, by the humanity. For in it, which is proper to a shepherd, having given his soul for the flock, he showed. Therefore Isaiah also says: As a shepherd will shepherd his flock, and with his arm he will gather lambs. Today, if you hear his voice, do not harden your hearts, as in the embitterment on the day of trial in the desert, where your fathers tested me. That \"Today\" is not indicative of a single day, nor of the present age, Paul taught us, writing to the Hebrews; for he says: Exhort yourselves each day, until the \"today\" is called, so that none of you may be hardened by the deceit of sin. If, therefore, we hear his voice in the present age (for we have heard).","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐναντίον γὰρ τοῦ ποιήσαντος ἡμᾶς","severity":"info","text":"The opening phrase refers to the Creator as the one who brought us from non-existence, a standard theological trope in Greek patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"νομῆς","severity":"info","text":"The term νομῆς (pasture) is glossed as τροφὴν (food), emphasizing the shepherd metaphor for divine providence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὡς ποιμὴν ποιμανεῖ τὸ ποίμνιον αὐτοῦ","severity":"info","text":"Hesychius cites Isaiah (likely Isa 40:11 LXX) to support the shepherd imagery, though the exact verse is not verbatim in the standard LXX.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παρακαλεῖτε ἑαυτοὺς καθ’ ἑκάστην ἡμέραν","severity":"info","text":"A paraphrase of Hebrews 3:13 (or similar), attributed to Paul, to argue that 'today' refers to the entire present age, not a single day.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῇ ἀνθρωπότητι","severity":"info","text":"The phrase 'by his hand, that is, by the humanity' reflects a Christological reading: the hand of God is Christ's incarnate humanity, a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"βʹ","severity":"info","text":"The numeral βʹ marks a new section, likely a second lemma or comment in the commentary's sequential structure.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Isaiah quotation is not exact; it may be a conflation or a variant from Hesychius's biblical text.","The phrase 'τῇ ἀνθρωπότητι' could be read as 'humanity' (Christ's nature) or 'humaneness' (divine condescension); the translation opts for the Christological sense."],"confidence":"high","notes":[]},{"i":267,"ref":"p267","source":"Τὰ πρόβατα τὰ ἐμὰ τῆς φωνῆς μου ἀκούουσι καὶ ἀκολουθοῦσί μου), μὴ σκληρύνωμεν τὰς καρδίας ἡμῶν, μηδὲ ζηλώσωμεν τὸν τῶν Ἰουδαίων λαόν, οἶκον παραπικραίνοντα καὶ λαὸν σκληροκάρδιον ἐν τοῖς προφήταις λεγόμενον· ὃς πολλάκις μὲν τὸν Θεὸν ἐν τῇ ἐρήμῳ ἐξεπείρασε καὶ παρεπίκρανεν· ἐξαιρέτως δὲ ἡνίκα τὸν Χανανίτην νικήσαντες, δέον εὐχαριστεῖν, κατελάλουν τοῦ Θεοῦ τὴν ἐξ Αἰγύπτου ἐκδημίαν αἰτιώμενοι· ὅτε καὶ ὄφεις αὐτὸν θανατοῦντας ἀπέστειλεν· ὥστε καὶ τὸν Παῦλον λέγειν· Μὴ ἐκπειράζωμεν τὸν Κύριον, καθὼς καί τινες αὐτὸν ἐξεπείρασαν, καὶ ὑπὸ τῶν ὄφεων ἀπώλοντο. Τοίνυν παρεγγυᾷ, ὅταν ὁ νοητὸς ἐχθρὸς τροπωθῇ, καὶ ἀκουστὴ γένηται ἡ τοῦ Θεοῦ φωνὴ διὰ τῆς τοῦ Μονογενοῦς ἐπιδημίας (τότε γὰρ ὁ προφήτης οὐ προφήτης τις ἦν, οὐ νόμου μεσίτης, αὐτὸς δὲ ὁ Θεὸς ὑπῆρχε φθεγγόμενος), μὴ καταλαλεῖν ἐφ’ οἷς εὐχαριστεῖν δέον, ὅπερ οἱ παῖδες τῶν Ἰουδαίων ἐποίησαν, πλάνον αὐτὸν καὶ νόμου παραβάτην ὀνομάζοντες· διόπερ οἱ καταλαλοῦντες ὑπὸ τῶν ὄφεων τῶν νοητῶν ἀπόλλυνται. Ἐδοκίμασάν με καὶ εἶδον τὰ ἔργα μου τεσσαράκοντα ἔτη. Μέχρι τῶν ἐνταῦθα στίξον, καὶ μετὰ τοῦτο μελῴδει τὰ ἑπόμενα· Προσώχθισα τῇ γενεᾷ ἐκείνῃ· ἐπειδὴ καὶ Παῦλος οὕτω τὴν ψαλμικὴν ταύτην μαρτυρίαν παρατιθέμενος ἔστιξεν. Ἐδοκίμασάν με, καὶ εἴδοσαν τὰ ἔργα μου τεσσαράκοντα ἔτη· ἐπήγαγε· Διὸ προσώχθισα τῇ γενεᾷ ἐκείνῃ, ἀναγκαίᾳ τῇ διαστολῇ καὶ κατὰ λόγον χρησάμενος· ἐπειδὴ τεσσαράκοντα μὲν ἔτη κατὰ τὴν ἔρημον παρ’ αὐτῶν ὁ Θεὸς ἐδοκιμάζετο. Ἐδοκιμάζετο δὲ τῇ τῶν σημείων ἐνδείξει, ἡνίκα ἔλεγον·","english":"My sheep hear my voice and follow me. Let us not harden our hearts, nor emulate the people of the Jews, called in the prophets a house of provocation and a hard-hearted people; who often tempted God in the desert and provoked him; but especially when, having conquered the Canaanite, when they ought to have given thanks, they slandered God, blaming the exodus from Egypt; at which time he sent serpents that killed them; so that even Paul says: Let us not tempt the Lord, as some tempted him and perished by the serpents. Therefore he enjoins, when the spiritual enemy is put to flight and the voice of God becomes audible through the advent of the Only-begotten (for then the prophet was not some prophet, nor a mediator of the law, but God himself was speaking), not to slander where one ought to give thanks, which the children of the Jews did, calling him a deceiver and a transgressor of the law; for which reason those who slander perish by the spiritual serpents. They tested me and saw my works for forty years. Place a stop here, and after this let the following be sung: I was disgusted with that generation; since Paul also, citing this psalm testimony, placed a stop. They tested me, and saw my works for forty years; he added: Therefore I was disgusted with that generation, using the necessary distinction and reasonably; since for forty years in the desert God was tested by them. He was tested by the display of signs, when they said:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὰ πρόβατα τὰ ἐμὰ τῆς φωνῆς μου ἀκούουσι καὶ ἀκολουθοῦσί μου","severity":"info","text":"This phrase echoes Psalm 77:20 LXX (78:20 MT), where God leads his people like sheep; Hesychius applies it to Christ's advent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἶκον παραπικραίνοντα καὶ λαὸν σκληροκάρδιον","severity":"info","text":"Hesychius draws on the prophetic epithet 'house of provocation' (cf. Psalm 77:8 LXX) and 'hard-hearted people' (cf. Jeremiah 5:23 LXX), a common patristic trope for Jewish disobedience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μὴ ἐκπειράζωμεν τὸν Κύριον, καθὼς καί τινες αὐτὸν ἐξεπείρασαν, καὶ ὑπὸ τῶν ὄφεων ἀπώλοντο","severity":"info","text":"This is a paraphrase of Paul's warning (cf. 1 Corinthians 10:9?); the exact phrase is not canonical but reflects a tradition of serpents punishing Israel's murmuring (Numbers 21:6 LXX).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐδοκίμασάν με καὶ εἶδον τὰ ἔργα μου τεσσαράκοντα ἔτη. Μέχρι τῶν ἐνταῦθα στίξον","severity":"info","text":"Hesychius instructs a liturgical pause (στίξον) after 'forty years', citing Paul's punctuation practice, to separate the testing from the disgust.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Παῦλος οὕτω τὴν ψαλμικὴν ταύτην μαρτυρίαν παρατιθέμενος ἔστιξεν","severity":"info","text":"Hesychius claims Paul used the same punctuation in citing Psalm 77:40 LXX; this reflects a liturgical exegetical tradition, not a known Pauline text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὅτε καὶ ὄφεις αὐτὸν θανατοῦντας ἀπέστειλεν","severity":"caution","text":"The serpent episode conflates Numbers 21:6 (fiery serpents) with a later tradition of God sending serpents to punish slander; the source is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'spiritual serpents' (νοητῶν ὄφεων) is ambiguous: they may be allegorical demons or a reference to a lost tradition.","The Pauline citation 'Μὴ ἐκπειράζωμεν τὸν Κύριον' is not verbatim in the NT; it may be a paraphrase of 1 Corinthians 10:9 or a liturgical formula."],"confidence":"high","notes":[]},{"i":268,"ref":"p268","source":"Ἐπεὶ ἐπάταξε πέτραν καὶ ἐῤῥύησαν ὕδατα, μὴ καὶ ἄρτον δύναται δοῦναι ἢ ἑτοιμάσαι τράπεζαν τῷ λαῷ αὐτοῦ; Αὐτὸς δὲ Ἔβρεξεν αὐτοῖς μάννα φαγεῖν, καὶ ἔβρεξεν ἐπ’ αὐτοῖς ὡσεὶ χνοῦν σάρκας, καὶ ὡσεὶ ἄμμον θαλασσῶν πετεινὰ πτερωτά. Ταῦτα γὰρ ἐν τῷ ἑβδομηκοστῷ καὶ ἑβδόμῳ ψαλμῷ ἐμελῳδήθη τῷ Πνεύματι. Ἐφ’ οἷς τῇ γενεᾷ ἐκείνῃ, ἥτις ἀγνώμων μετὰ τοσαῦτα σημεῖα καὶ ἄπιστος ἔμεινεν, οὐ προσκαίρως, ἀλλὰ διηνεκῶς προσώχθισεν. Ὅθεν οὐδὲ χρόνον προσέθηκε. Πλήν, ἀντὶ Προσώχθισα, Δυσηρεστήθην, τουτέστι, δυσχερῶς καὶ οὐδὲ ὅλως ἠρέσθην, τοῖς λοιποῖς τῶν ἑρμηνευτῶν εἴρηται. Καὶ εἶπα· Ἀεὶ πλανῶνται τῇ καρδίᾳ. Αὐτοὶ δὲ οὐκ ἔγνωσαν τὰς ὁδούς μου. Εἰκότως δυσάρεστος ὁ Θεὸς πρὸς τὸν λαὸν τῶν Ἰουδαίων ἔμεινεν, ἐπειδὴ διηνεκῆ τὴν πλάνην, οὐχὶ πρόσκαιρον ἔχουσι. Ὁ δὲ διηνεκῶς πλανώμενος πότε ἐπιστρέψει; Ἄλλως τε οὐ γλώσσῃ, καρδίᾳ δὲ πλανῶνται, ὅπερ ἐστὶ χαλεπώτατον· ταύτης γὰρ ἠπατημένης, ἡ νόσος ἀδιόρθωτος. Ὅθεν αὐτοὺς διὰ τῆς Ἡσαΐου προφητείας ἐμέμφετο· Λαὸς οὗτος τοῖς χείλεσί με τιμᾷ· τῇ δὲ καρδίᾳ πόῤῥω ἀπέχει ἀπ’ ἐμοῦ. Καὶ τί καὶ πλάνην τῆς καρδίας ἐποίησεν; Ἀγνωσία τῶν ὁδῶν τοῦ Θεοῦ, δηλαδὴ τῶν ἐντολῶν, ἃς οὐχ οὕτως οἱ μελετῶντες γινώσκουσιν, ὅσον οἱ ἐργαζόμενοι. Ὥστε νῦν ἀγνωσίαν τὴν ἀργίαν ἐκάλεσε. Γνῶσις γὰρ ὄντως ἡ διὰ τῶν πράξεων· ἐπεὶ καὶ τὴν θάλασσαν ἐξ ἀκοῆς, ἢ τῆς πόῤῥωθεν ὄψεως γινώσκομεν ἅπαντες· ἀλλὰ τὴν ἀληθῆ γνῶσιν γινώσκουσιν οἱ ταύτην ἐργαζόμενοι. Ὡς ὤμοσα ἐν τῇ ὀργῇ μου, εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου. Τό, Ὡς, ἐνταῦθα οὐ παραβολή τίς ἐστιν, ἀλλὰ τοῦ λόγου βεβαίωσις.","english":"Since he struck a rock and waters flowed, can he not also give bread or prepare a table for his people? But he himself rained down manna for them to eat, and rained upon them flesh like dust, and winged birds like the sand of the seas. For these things were sung by the Spirit in the seventy-seventh psalm. At these things he was offended at that generation, which remained thankless and faithless after so many signs, not temporarily but continually. Hence he did not even add a time. However, instead of \"I was offended,\" the other translators have said \"I was displeased,\" that is, I was vexed and not at all pleased. And I said, \"They are always wandering in heart. But they did not know my ways.\" Reasonably, God remained displeased with the people of the Jews, since they have a continual wandering, not a temporary one. But he who continually wanders, when will he return? Moreover, they wander not in tongue but in heart, which is most grievous; for when this is deceived, the disease is incurable. Hence he reproached them through the prophecy of Isaiah: \"This people honors me with their lips, but in heart they are far from me.\" And what did the wandering of the heart cause? Ignorance of the ways of God, that is, of the commandments, which those who practice them know not so much as those who work at them. So now he called ignorance idleness. For true knowledge is that through actions; since we all know the sea from hearsay or from distant sight, but those who work at it know true knowledge. \"As I swore in my anger, if they will enter into my rest.\" The word \"as\" here is not some comparison, but a confirmation of the statement.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἑβδομηκοστῷ καὶ ἑβδόμῳ ψαλμῷ","severity":"info","text":"Hesychius refers to Psalm 77 (LXX), which describes God raining manna and quails (cf. Ps 77:24-25).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Προσώχθισα","severity":"info","text":"The Greek verb 'προσώχθισα' (I was offended) is glossed by Hesychius as 'Δυσηρεστήθην' (I was displeased), noting a variant reading among other translators.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λαὸς οὗτος τοῖς χείλεσί με τιμᾷ· τῇ δὲ καρδίᾳ πόῤῥω ἀπέχει ἀπ’ ἐμοῦ","severity":"info","text":"Hesychius quotes Isaiah 29:13 (LXX) to illustrate the Jews' insincerity: 'This people honors me with their lips, but in heart they are far from me.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ὡς ὤμοσα ἐν τῇ ὀργῇ μου","severity":"info","text":"Hesychius interprets the word 'Ὡς' (as) in the phrase 'As I swore in my anger' not as a comparison but as a confirmation, reflecting a grammatical debate in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a rhetorical question about God's provision, through a citation of Psalm 77, to a moral critique of Jewish ingratitude, and ends with a grammatical note on 'Ὡς'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀγνωσίαν τὴν ἀργίαν","severity":"caution","text":"Hesychius equates 'ignorance' (ἀγνωσίαν) with 'idleness' (ἀργίαν), a wordplay that may be lost in translation; the Greek terms are distinct but phonetically similar.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν τῷ ἑβδομηκοστῷ καὶ ἑβδόμῳ ψαλμῷ' could refer to Psalm 77 (LXX) or a different numbering; the context supports the LXX tradition.","The word 'Ὡς' is ambiguous between comparative and asseverative uses; Hesychius explicitly rejects the comparative reading."],"confidence":"high","notes":[]},{"i":269,"ref":"p269","source":"Τουτέστιν, Ὄντως ὤμοσα. Καθάπερ ὅταν λέγῃ· Ὡς ἀγαθὸς ὁ Θεὸς τοῦ Ἰσραὴλ τοῖς εὐθέσι τῇ καρδίᾳ· καὶ πάλιν· Ὡς ἐμεγαλύνθη τὰ ἔργα σου, Κύριε· πάντα ἐν σοφίᾳ ἐποίησας. Ὅρκον δὲ τὴν ἀπειλὴν τοῦ Θεοῦ τὴν ἀμετάτρεπτον νόησον. Ἐπειδὴ γὰρ ἡμῖν μεταμεληθῆναι ὀμωμοκόσιν οὐκ ἔξεστιν· ὅσα ὁ Θεὸς ἐπαγγειλάμενος, ἢ ἀπειλήσας, οὐκ ἔτι μετατίθησι, ταῦτα ὀμόσαι λέγει. Τί τοίνυν ὤμοσε; Μὴ εἰσελεύσεσθαι τῶν Ἰουδαίων τὸν λαὸν εἰς τὴν αὐτοῦ κατάπαυσιν· ὅπερ ἔσχε πέρας ἐπὶ τούτων, οἵτινες αὐτὸν κατὰ τὴν ἔρημον παροξύναντες ἔτυχον. Τῆς γὰρ ἐπηγγελμένης γῆς ἐκεῖνοι πεσόντες ἐν τῇ ἐρήμῳ τὸν κλῆρον οὐκ ἐδέξαντο. Οὗπερ ὅτι καὶ τῆς ὄντως καταπαύσεως τῆς τοῦ αἰῶνος τοῦ μέλλοντος ὁ προφήτης ἐμνημόνευσεν. Οὐ γὰρ ἂν τὸν περὶ αὐτῆς λόγον ἤδη τέλος ἐσχηκότα ἀνέλαβεν, εἰ μή, καθά φησιν ὁ Παῦλος, ἑτέρας τινὸς καταπαύσεως ὑπολειφθείσης τοῖς μέλλουσιν ὑπακούειν ἐμέμνητο, ἐν ᾗ ἀπὸ πάντων ὁ Θεὸς τῶν νῦν ἔργων κατέπαυσεν.\n\nΑἶνος ᾠδῆς τῷ Δαυΐδ, ὅτε ὁ οἶκος ᾠκοδόμητο μετὰ τὴν αἰχμαλωσίαν· ἀνεπίγραφος παρ’ Ἑβραίοις. Ψαλμὸς ϟεʹ.","english":"That is: \"I truly swore.\" Just as when he says: \"How good the God of Israel is to those upright in heart,\" and again: \"How your works are magnified, Lord; you made everything in wisdom.\" Understand the oath as the irrevocable threat of God. For since it is not permitted for us to change our minds after swearing, whatever God promises or threatens and no longer alters, he is said to swear. What then did he swear? That the people of the Jews would not enter into his rest—which came to pass for those who provoked him in the wilderness. For they fell in the wilderness and did not receive the lot of the promised land. The prophet also mentioned this concerning the true rest of the future age. For he would not have taken up the discourse about it, which had already reached its conclusion, unless, as Paul says, he was recalling some other rest reserved for those who will obey, in which God has given rest from all present works.\n\nA hymn of a song for David, when the house was built after the captivity; without inscription among the Hebrews. Psalm 95.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Ὅρκον","severity":"info","text":"The term 'ὅρκον' (oath) is interpreted here as an irrevocable divine threat, not a literal oath. This reflects a theological reading where God's pronouncements are unchangeable.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὡς ἀγαθὸς ὁ Θεὸς τοῦ Ἰσραὴλ τοῖς εὐθέσι τῇ καρδίᾳ","severity":"info","text":"The phrase 'How good the God of Israel is to those upright in heart' is not a direct biblical quotation but likely alludes to Psalm 73:1 or similar expressions of divine goodness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὡς ἐμεγαλύνθη τὰ ἔργα σου, Κύριε· πάντα ἐν σοφίᾳ ἐποίησας","severity":"info","text":"The exclamation 'How your works are magnified, Lord; you made everything in wisdom' echoes Psalm 104:24 LXX, which praises God's creative wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καθά φησιν ὁ Παῦλος","severity":"info","text":"The reference to Paul likely alludes to 1 Corinthians 15 or Romans 8, where Paul discusses a future rest or sabbath from present works, though no exact verse is cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Αἶνος ᾠδῆς τῷ Δαυΐδ, ὅτε ὁ οἶκος ᾠκοδόμητο μετὰ τὴν αἰχμαλωσίαν· ἀνεπίγραφος παρ’ Ἑβραίοις. Ψαλμὸς ϟεʹ.","severity":"info","text":"This subscription identifies Psalm 95 (LXX) as a 'hymn of a song for David' composed when the house was built after the captivity, and notes it is untitled among Hebrews, indicating a post-exilic liturgical context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῆς ἐπηγγελμένης γῆς","severity":"info","text":"The 'promised land' here refers to Canaan, but the commentary interprets the wilderness generation's failure to enter it as a type of exclusion from eschatological rest, blending historical and allegorical readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Paul' is not specified; it may refer to a Pauline epistle but no exact citation is given.","The phrase 'when the house was built after the captivity' is ambiguous: it could refer to the Second Temple after the Babylonian exile or a later rebuilding."],"confidence":"high","notes":[]},{"i":270,"ref":"p270","source":"αʹ. Οὐδὲ οὗτος παρ’ Ἑβραίοις ὁ ψαλμὸς ἐπιγέγραπται, παρὰ μόνοις δὲ τοῖς Ἑβδομήκοντα· ὧν τὴν ἐπιγραφὴν εἰκότως ὁ Ἰουδαῖος ἠθέτησεν· ἐλέγχεται γὰρ ὑπ’ αὐτῆς, ὅτι σαφῶς ὁ ψαλμὸς εἰς τὸν λαὸν ἀναγέγραπται· ἐπειδὴ Δαυΐδ, οὗπέρ ἐστιν ὁ ψαλμὸς ᾠδή, πολὺ τῆς αἰχμαλωσίας, μεθ’ ἣν οἰκοδομηθῆναί φησι τὸν οἶκον ἡ ἐπιγραφή, τυγχάνει προγενέστερος· ὥστε αἰχμαλωσίαν μὲν ἐκείνην λέγειν, περὶ ἧς οὕτω καὶ Παῦλος ἐκτίθεται· Ἀναβὰς εἰς ὕψος ᾐχμαλώτευσεν αἰχμαλωσίαν, ἔδωκε δόματα ἐν ἀνθρώποις. Οἰκοδομὴν δὲ οἴκου τὴν τοῦ Θεοῦ προσαγορεύει σάρκωσιν. Φησὶ γὰρ αὐτὸς περὶ τῆς οἰκείας σαρκός· Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν. Τούτου τοίνυν τοῦ οἴκου ἡ οἰκοδομὴ μετὰ τὴν αἰχμαλωσίαν τὴν ἡμετέραν πέπρακται, τὴν παρὰ τοῦ διαβόλου δηλαδὴ γενομένην. Ταύτην γὰρ ἐλευθερῶσαι ὁ Χριστὸς βουληθείς, καὶ σεσάρκωται. Περὶ ἧς αὐτὸς ὁ Δαυῒδ ἐν ἑτέρῳ μέρει τῆς προφητείας τοιαῦτα ἐξέθετο Ἀνέβης εἰς ὕψος, ᾐχμαλώτευσας αἰχμαλωσίαν. ᾌσατε τῷ Κυρίῳ ᾆσμα καινόν, ᾄσατε τῷ Κυρίῳ, πᾶσα ἡ γῆ. ᾌσατε τῷ Κυρίῳ, εὐλογήσατε τὸ ὄνομα αὐτοῦ. Ἀνθ’ ὅτου καινὸν ᾆσμα πᾶσαν ᾆσαι τὴν γῆν, οὐχὶ μόνην τὴν Ἰουδαίαν προσέταξεν, ἢ πάντως ἐπὶ καινοῖς θαύμασι; Καὶ μονονουχὶ κατὰ τοῦ Παύλου προλαβὼν ὁ Δαυῒδ εὐαγγελίζεται. Εἴ τις ἐν Χριστῷ καινὴ κτίσις τὰ ἀρχαῖα παρῆλθεν· ἰδοὺ γέγονε τὰ πάντα καινά. Τί δαὶ ἄρα τό, Καινὸν ᾆσμα, ἢ τίνος αὐτὸ παραδιδόντος εἰσόμεθα; πολλὰς μὲν γὰρ ἡμῖν ὁ προφήτης ἐξέθετο ᾠδάς, ἀλλὰ καὶ καινὸν ᾆσμα νῦν εἰπών, ἕτερόν τι καινοπρεπὲς παρὰ ταύτας αἰνίττεται. ᾞσε καὶ Ἡσαΐας ᾠδήν·","english":"1. This psalm is not inscribed among the Hebrews, but only among the Seventy; the Jew naturally rejected their inscription, for he is refuted by it, because the psalm is clearly inscribed to the people. Since David, to whom the psalm is a song, is much earlier than the captivity after which the inscription says the house was built. So that captivity is the one about which Paul also sets forth: \"Having gone up into a height, he took captivity captive, he gave gifts among men.\" And the building of the house he calls the incarnation of God. For he himself says about his own flesh: \"Destroy this temple, and in three days I will raise it.\" Therefore, the building of this house has been accomplished after our captivity, that is, the one caused by the devil. For Christ, wishing to free us from this, became incarnate. Concerning this, David himself in another part of the prophecy set forth such things: \"You went up into a height, you took captivity captive. Sing to the Lord a new song, sing to the Lord, all the earth. Sing to the Lord, bless his name.\" Why did he command all the earth, not only Judea, to sing a new song, if not because of new wonders? And David, almost anticipating Paul, proclaims the gospel: \"If in Christ there is a new creation, the old things have passed away; behold, all things have become new.\" What then is the \"new song,\" or from whom do we learn it? For the prophet has set forth many songs for us, but now saying \"new song,\" he hints at something else novel beyond these. And Isaiah sang a song.","structure":"narrative","commentary":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"παρ’ Ἑβραίοις","severity":"info","text":"Hesychius notes that this psalm lacks a Hebrew superscription, a detail that aligns with the textual tradition of the Septuagint.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀναβὰς εἰς ὕψος ᾐχμαλώτευσεν αἰχμαλωσίαν","severity":"info","text":"This citation of Paul (likely Ephesians 4:8-10 or a similar passage) is used by Hesychius to interpret the captivity mentioned in the psalm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν","severity":"info","text":"Hesychius attributes this saying to Christ, referencing the destruction and rebuilding of the temple as a type of the incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνέβης εἰς ὕψος, ᾐχμαλώτευσας αἰχμαλωσίαν. ᾌσατε τῷ Κυρίῳ ᾆσμα καινόν","severity":"info","text":"Hesychius quotes David from another prophetic passage, linking the new song to the incarnation and the new creation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"κατὰ τοῦ Παύλου προλαβὼν ὁ Δαυῒδ εὐαγγελίζεται","severity":"info","text":"Hesychius presents David as anticipating Paul’s gospel, a common patristic trope that harmonizes Old Testament prophecy with New Testament theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἰκοδομὴν δὲ οἴκου τὴν τοῦ Θεοῦ προσαγορεύει σάρκωσιν","severity":"info","text":"Hesychius interprets the building of the house as the incarnation, a Christological reading typical of Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the captivity (whether historical Babylonian or spiritual) is ambiguous; Hesychius opts for a spiritual interpretation linked to the devil.","The source of the Pauline citation is not specified; it may be a paraphrase or a lost variant."],"confidence":"high","notes":[]},{"i":271,"ref":"p271","source":"ᾌσω γάρ, φησι, τῷ ἠγαπημένῳ ᾆσμα, τῷ ἀγαπητῷ μου, τῷ ἀμπελῶνί μου. Ἀμπελὼν ἐγενήθη τῷ ἠγαπημένῳ ἐν κέρατι, ἐν τόπῳ πίονι, καὶ τὰ τούτοις ἐχόμενα. Ἀλλ’ οὐχ ἁρμόττει ταῦτα πᾶσαν ᾆσαι τὴν γῆν, μόνην δὲ τὴν Ἰουδαίαν, εἰς ἣν τὸ ᾆσαι λέγεται. Οὐκοῦν πρὸς τὴν τῶν ἀγγέλων ᾠδὴν τὴν ἀναγεγραμμένην τοῦ Λουκᾶ. Καινὴ γὰρ ὑπῆρχεν ἐκείνη. Καὶ γῆν ὅλην ὁ προφήτης παρέπεμψε, ἐπειδήπερ ὁ εὐαγγελιστὴς οὗτος τοιαῦτα τοῖς ἀγγέλοις μελῳδηθέντα μέμνηται· Δόξα ἐν ὑψίστοις Θεῷ, καὶ ἐπὶ γῆς εἰρήνη, ἐν ἀνθρώποις εὐδοκία. Ταῦτα δὲ πότε εἴρηται; Ὅτε ὁ οἶκος ᾠκοδομήθη, τουτέστιν, ὅτε Χριστὸς ἐσαρκώθη. Αὐτοῦ γὰρ τικτομένου, ἄγγελοι ταῦτα ἐν Βηθλεὲμ σκιρτήσαντες ἐμελῴδησαν. Τρίτον δὲ ᾄδειν προστάξας, τρίτον ὀνομάζει τὸν Κύριον, ἐν τῷ Χριστῷ βουλόμενος τὴν Τριάδα δοξάζεσθαι. Διὰ γὰρ αὐτοῦ καὶ τὸ Πνεῦμα καὶ τὸν Πατέρα ἔγνωμεν. Ὅθεν ἁρμοδίως ἐπήγαγεν, Εὐλογήσατε τὸ ὄνομα αὐτοῦ· εἴτε καὶ Πατρὸς λέγοις, εἴτε τοῦ Υἱοῦ, εἴτε τοῦ ἁγίου Πνεύματος· ὄνομα γὰρ τῇ Τριάδι Θεός· ὅπερ εὐλόγησαν οἱ τὴν καινὴν ᾠδὴν ἀποκαλύψαντες ἄγγελοι, ἐν προοιμίοις τῷ ἐν ὑψίστοις Θεῷ τὴν δόξαν ἀναπέμψαντες. Εὐαγγελίζεσθε ἡμέραν ἐξ ἡμέρας τὸ σωτήριον τοῦ Θεοῦ ἡμῶν. Προκόπτοντος γὰρ τοῦ χρόνου, προκόπτει καὶ τὸ Εὐαγγέλιον, καὶ γνῶσις ἡ περὶ τοῦ Χριστοῦ πλατυνομένου τοῦ χρόνου συμπλατύνεται· δηλοῖ δὲ τὰ ἑπόμενα. Ἀναγγείλατε ἐν τοῖς ἔθνεσι τὴν δόξαν αὐτοῦ, ἐν πᾶσι τοῖς λαοῖς τὰ θαυμάσια αὐτοῦ. Ἆρα μὴ ταῦτα ἐκδικεῖν ἑαυτῷ ὁ λαὸς τῶν Ἰουδαίων δύναται;","english":"For I will sing,\" he says, \"a song to the beloved one, to my beloved, to my vineyard.\" A vineyard became for the beloved one on a horn, in a fertile place, and the things that follow from these. But it is not fitting that the whole earth should sing these things, but only Judea, to which the singing is said to belong. Therefore, it is in relation to the song of the angels recorded by Luke. For that song was new. And the prophet sent the whole earth away, since this evangelist mentions such things as having been sung by the angels: \"Glory to God in the highest, and on earth peace, good will among men.\" And when were these things said? When the house was built, that is, when Christ was incarnated. For at his birth, angels, leaping in Bethlehem, sang these things. And having commanded to sing a third time, he names the Lord a third time, wishing the Trinity to be glorified in Christ. For through him we have come to know both the Spirit and the Father. Hence he appropriately added, \"Bless his name,\" whether you speak of the Father, or of the Son, or of the Holy Spirit; for the name of the Trinity is God, which the angels who revealed the new song blessed, having sent up glory to God in the highest in the prooemia. \"Proclaim from day to day the salvation of our God.\" For as time advances, so does the Gospel advance, and the knowledge concerning Christ expands as time expands; the following things make this clear. \"Announce among the nations his glory, among all peoples his wonders.\" Can the people of the Jews claim these things for themselves?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δόξα ἐν ὑψίστοις Θεῷ, καὶ ἐπὶ γῆς εἰρήνη, ἐν ἀνθρώποις εὐδοκία","severity":"info","text":"Hesychius quotes the angelic hymn from Luke 2:14, linking the psalm's 'house' to Christ's incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀμπελὼν","severity":"info","text":"The 'vineyard' (ἀμπελών) is a biblical trope for Israel (cf. Isa 5:1-7); Hesychius restricts its application to Judea.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τρίτον","severity":"info","text":"The threefold command to sing and the threefold naming of the Lord are interpreted as a Trinitarian reference, a common patristic reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Εὐαγγελίζεσθε","severity":"info","text":"Hesychius reads 'proclaim' (εὐαγγελίζεσθε) as a command to spread the Gospel, expanding the psalm's scope beyond Israel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀναγγείλατε","severity":"info","text":"The shift from 'proclaim' to 'announce' (ἀναγγείλατε) marks a rhetorical climax, emphasizing universal mission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐκδικεῖν","severity":"caution","text":"The verb ἐκδικεῖν ('claim for oneself') is ambiguous: it may mean 'vindicate' or 'appropriate'; Hesychius denies Jewish claims to the psalm.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν κέρατι, ἐν τόπῳ πίονι' is obscure; Hesychius may be citing a lost version of the psalm or a liturgical gloss.","The referent of 'τὰ ἑπόμενα' ('the following things') is unclear; it may point to subsequent verses of the psalm or to the Gospel narrative."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"Luke 2:14","text":"The English carries the scriptural phrase “glory to god in the highest”, which matches Luke 2:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":272,"ref":"p272","source":"Πῶς γὰρ ἀναγγελεῖ τοῦ Θεοῦ τὴν δόξαν ἐν τοῖς ἔθνεσιν ὁ μηδὲ νόμον ἀναγινώσκειν ἔξω τῶν οἰκείων ὅρων συγχωρούμενος; Τοῦτο γὰρ αὐτῶν Ἀμὼς ὁ προφήτης ἐμέμφετο· Καὶ ἀνέγνωσαν ἔξω νόμον, καὶ ἐπεκαλέσαντο ὁμολογίας. Ἀναγγείλατε, ὅτι ἠγάπησαν ταῦτα πάντα οἱ υἱοὶ Ἰσραήλ, λέγει Κύριος ὁ Θεός. Καὶ τίς ἡ τιμωρία; Ἐγὼ δώσω ὑμῖν γομφιασμὸν ὀδόντων ἐν πάσαις ταῖς πόλεσιν ὑμῶν. Ὥστε ὁ Δαυῒδ σαφῶς τὴν εὐαγγελικὴν διαθήκην ἐδέξατο· πρῶτον μὲν εἰπών, Εὐαγγελίσασθε· ἔπειτα, Τοῖς ἔθνεσι καὶ πᾶσι τοῖς λαοῖς ἀναγγείλατε τὰ θαυμάσια τοῦ Θεοῦ, διαταξάμενος. Ποῖα δὲ ταῦτα; Ὅτι οἱ δι’ αἵματος καὶ σαρκὸς γεννηθέντες εἰς θάνατον, δι’ ὕδατος καὶ βαπτίσματος εἰς ζωὴν ἀναγεννώμεθα. Ταῦτα γὰρ τὰ θαυμάσια παραδοῦναι τοῖς ἔθνεσι τοὺς μαθητὰς ὁ Θεὸς ἐνετείλατο. Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρός, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος, διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν. Περὶ τούτου τοῦ ὀνόματος, δηλαδὴ τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος, ὅρα ποῖα ἑξῆς ὁ προφήτης ἐπήγαγεν· Ὅτι μέγας Κύριος καὶ αἰνετὸς σφόδρα, φοβερός ἐστιν ἐπὶ πάντας τοὺς θεούς. Μέγας μὲν ὅπως ὁ Θεός, περιττὸν λέγειν· τοῦτο γὰρ ταῖς πάντων ἐννοίαις ὁμολογεῖται. Αἰνετὸν δὲ σφόδρα διὰ τοῦτό φησιν αὐτόν, ἐπειδὴ σφόδρα μέγας ὤν, τοῖς ταπεινοῖς συγκατέρχεται, καὶ δίκαιος ὑπάρχων, τῆς τῶν ἁμαρτωλῶν σωτηρίας ἀνέχεται. Καὶ ἡμῖν μέν ἐστι χρηστός, φοβερὸς δὲ τοῖς δαίμοσι. Τούτους γὰρ ἐνταῦθα προσηγόρευσε θεούς, οὐ διὰ τὸ εἶναι θεούς, ἀλλὰ διὰ τὸ παρά τινων οὕτως ὀνομάζεσθαι.","english":"For how will he proclaim the glory of God among the nations, he who is not permitted to read the law outside his own boundaries? For this is what the prophet Amos reproached them for: \"And they read the law outside, and they invoked covenants. Proclaim that the sons of Israel loved all these things, says the Lord God.\" And what is the punishment? \"I will give you a grinding of teeth in all your cities.\" Thus David clearly received the evangelical covenant: first by saying, \"Proclaim the good news\"; then by ordering, \"Announce to the nations and to all peoples the wonders of God.\" And what are these? That we who are born through blood and flesh into death are reborn through water and baptism into life. For God commanded the disciples to deliver these wonders to the nations: \"Go, disciple all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to keep all that I commanded you.\" Concerning this name, that is, of the Father and of the Son and of the Holy Spirit, see what the prophet added next: \"That the Lord is great and very praiseworthy, and he is fearsome over all the gods.\" That he is great as God is superfluous to say, for this is agreed upon by the conceptions of all. But he calls him very praiseworthy for this reason, because, although he is very great, he descends to the humble, and, being just, he tolerates the salvation of sinners. And to us he is kind, but fearsome to the demons. For he here called them gods, not because they are gods, but because they are so named by some.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀμὼς ὁ προφήτης","severity":"info","text":"Hesychius cites Amos reproaching those who read the law outside boundaries. The quotation conflates Amos 5:26 LXX (reading law outside) with a non-biblical expansion on punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εὐαγγελίσασθε","severity":"info","text":"The command 'Proclaim the good news' echoes the Great Commission (Matthew 28:19), though the wording is adapted. Hesychius treats it as Davidic prophecy of the evangelical covenant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη","severity":"info","text":"This commissioning formula closely parallels Matthew 28:19, with 'baptizing in the name of the Father, Son, and Holy Spirit' added, reflecting later liturgical trinitarian formula.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θεούς","severity":"info","text":"Hesychius explains that 'gods' in the psalm quotation refers to demons, not actual deities, clarifying a potential misunderstanding of polytheistic language in a Christian context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γομφιασμὸν ὀδόντων","severity":"info","text":"The phrase 'grinding of teeth' as punishment is not found in the canonical Amos; it may derive from a lost Jewish or Christian apocalyptic tradition, or from Hesychius's own exegetical elaboration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ τούτου τοῦ ὀνόματος","severity":"info","text":"Hesychius transitions from the trinitarian baptismal formula to a psalm verse (likely Psalm 95:4 LXX) about God's greatness, using 'concerning this name' as a hinge for typological interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the Amos quotation is unclear; it may conflate canonical text with a non-canonical tradition.","The identity of the 'prophet' who added the trinitarian formula is ambiguous—possibly David or a later Christian redactor."],"confidence":"high","notes":[]},{"i":273,"ref":"p273","source":"Μαρτυρεῖ δὲ ὁ Παῦλος λέγων· Οἴδαμεν ὅτι οὐδὲν εἴδωλον ἐν κόσμῳ, καὶ ὅτι οὐδεὶς Θεός, εἰ μὴ εἶς· καὶ γάρ, εἴπερ εἰσὶ λεγόμενοι θεοὶ εἴτε ἐν οὐρανῷ εἴτε ἐπὶ γῆς. Παρὰ τίνων δὲ λέγονται, τοῖς μετὰ ταῦτα μάνθανε. Ὅτι πάντες οἱ θεοὶ τῶν ἐθνῶν δαιμόνια. Ἔθος τῇ θείᾳ Γραφῇ δαίμονας τὰ πονηρὰ προσαγορεύειν πνεύματα· δηλοῖ δὲ τὰ Εὐαγγέλια συνεχῶς τῇ λέξει καταχρησάμενα. Ἑλλήνων δὲ παῖδες εἰ καὶ σεμνολογοῦσι τὸ ὄνομα, δαίμονας αὐτοὺς φάσκοντες, ὡς δαήμονας, τουτέστιν ὡς ἐμπύρους καὶ εἰδήμονας λέγεσθαι· ἐν οἷς ἐπαινοῦσιν, ἐν τούτοις ἀγνοοῦσι κακίζοντες. Ὡς γὰρ κακίας ὄντες εἰδήμονες, τὴν προσηγορίαν ἐπονείδιστον ἔχουσιν. Ἀλλὰ Σύμμαχος μὲν ἀντὶ τοῦ, Δαιμόνια, Ἀνυπάρκτους ἐκδέδωκεν, ἐπειδὴ τὴν ἀνυπόστατον κακίαν σπουδάζουσιν· Ἀκύλας, Ἐπιπλάστους· θεῶν γὰρ ὄνομα ψευδὲς καὶ πεπλασμένον ἐκτήσαντο.\n\nβʹ. Πάντες τοίνυν τῶν ἐθνῶν οἱ θεοὶ δαιμόνια. Εἰ γὰρ καί τινας μικροὺς ἡγοῦνται, τινὰς δὲ μείζονας, πάντες ὅμως τῆς ἀντιτεταγμένης εἰσὶ καὶ πονηρᾶς δυνάμεως. Πῶς τοῦτο δῆλον; Ὁ δὲ Κύριος τοὺς οὐρανοὺς ἐποίησεν. Τουτέστιν, οὐκ ἂν οἱ δαίμονες ἐξ οὐρανῶν κατηνέχθησαν, εἰ μὴ διὰ πονηρίαν τοῦ δημιουργήσαντος τοὺς οὐρανοὺς ἀπέστησαν. Ἀλλ’ ἀντὶ τούτων, ὅρα τίνας καὶ ἐπὶ τίσιν ὁ οὐρανὸς ἐδέξατο. Ἐξομολόγησις καὶ ὡραιότης ἐνώπιον αὐτοῦ· ἁγιωσύνη καὶ μεγαλοπρέπεια ἐν τῷ ἁγιάσματι αὐτοῦ. Διὰ τῆς ἐξομολογήσεως τοὺς ἐξομολογουμένους, διὰ δὲ τῆς ἁγιωσύνης τοὺς ἁγίους ἐδήλωσε. Τούτους γὰρ ὁ Θεὸς ἀντὶ τῶν καταβληθέντων δαιμόνων εἰς οὐρανοὺς ἀνέλαβε.","english":"Paul bears witness, saying: We know that there is no idol in the world, and that there is no God except one; for even if there are so-called gods either in heaven or on earth. From whom they are so called, learn from what follows. That all the gods of the nations are demons. It is customary for divine Scripture to call evil spirits demons; the Gospels frequently use the term in this sense. The children of the Greeks, even if they speak solemnly of the name, claiming that demons are so called as daemones, that is, as knowing and wise, in the very things they praise, they show ignorance by disparaging. For being knowing of evil, they bear a reproachful appellation. But Symmachus rendered \"Demons\" as \"Non-existent,\" because they pursue insubstantial evil; Aquila as \"Fictitious,\" for they acquired a false and fabricated name of gods.\n\n2. All the gods of the nations, then, are demons. For even if they consider some small and others greater, all are nevertheless of the opposing and evil power. How is this clear? The Lord made the heavens. That is, the demons would not have been cast down from the heavens if they had not, through wickedness, fallen away from the one who created the heavens. But instead of these, see whom and for what the heavens received. Confession and beauty before him; holiness and magnificence in his sanctuary. Through confession he indicated those who confess, and through holiness the saints. For God took these up into the heavens in place of the demons that were cast down.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μαρτυρεῖ δὲ ὁ Παῦλος λέγων","severity":"info","text":"Hesychius attributes to Paul a statement not found verbatim in the canonical epistles; it may conflate 1 Cor 8:4 and Eph 4:5–6.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δαιμόνια","severity":"info","text":"Hesychius notes that Scripture uses δαιμόνια for evil spirits, and contrasts Greek etymology (δαήμονες, 'knowing') with Christian usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σύμμαχος ... Ἀκύλας","severity":"info","text":"Symmachus and Aquila are second-century Jewish Greek translators of the Old Testament; Hesychius cites their renderings of δαιμόνια as 'non-existent' and 'fictitious'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"βʹ. Πάντες τοίνυν","severity":"info","text":"The numeral βʹ marks a new section, likely a second argument or lemma, reinforcing the identification of pagan gods as demons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ δὲ Κύριος τοὺς οὐρανοὺς ἐποίησεν","severity":"info","text":"This phrase echoes Gen 1:1 LXX; Hesychius uses it to argue that demons fell from heaven due to wickedness, contrasting with saints taken up.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐξομολόγησις καὶ ὡραιότης ... ἁγιωσύνη καὶ μεγαλοπρέπεια","severity":"info","text":"These terms likely derive from liturgical or hymnic language, reflecting Hesychius’s Jerusalem context where confession and holiness are celestial virtues.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Pauline citation is unclear; it may be a paraphrase or a lost variant.","The phrase 'Ἐξομολόγησις καὶ ὡραιότης' may refer to specific liturgical practices or biblical figures, but the referent is not explicit."],"confidence":"high","notes":[]},{"i":274,"ref":"p274","source":"Καὶ τῇ ἐξομολογήσει συνῆψε τὴν ὡραιότητα, ἐπειδήπερ ὁ τὴν οἰκείαν ἁμαρτίαν ἐξαγορεύων ἐνώπιον τοῦ Θεοῦ, εὐπρεπὴς ἐξ ἀπρεποῦς εὑρίσκεται, καὶ γίνεται ἐνώπιον αὐτοῦ πρότερον οὐκ ὤν. Ἀπὸ γὰρ τῶν ἁμαρτωλῶν, ἕως ἂν ἐξομολογήσωνται μεταμεληθέντες, ἀποστρέφει τὸ πρόσωπον, ὥστε τὸν ψαλμῳδὸν τοῦτον πρὸς αὐτὸν βοᾷν· Μὴ ἀποστρέψῃς τὸ πρόσωπόν σου ἀπ’ ἐμοῦ, ἡνίκα ἐν αἰσθήσει τῆς ἁμαρτίας ἐγένετο. Τῇ δὲ ἁγιωσύνῃ συνῆψε τὴν μεγαλοπρέπειαν. Οὐδὲν γὰρ τοῦ ἁγίου μεγαλοπρεπέστερον, οὐ προφήτης, οὐχ ἱερεύς, οὐ βασιλεύς, ἐπειδὴ ἅγιος ὢν ὁ Θεὸς ἐν ἁγίοις ἀναπαύεται. Διόπερ αὐτοὺς οὐχ ὥσπερ τοὺς ἐξομολογουμένους ἐνώπιον ἔχει, ἀλλ’ ἐν τῷ ἁγιάσματι τῷ οἰκείῳ προσελάβετο, καὶ ὁμοσκήνους, κοινωνούς τε τῆς ἑαυτοῦ δόξης καὶ βασιλείας πεποίηκε. Πρὸς τούτους εἰρῆσθαι τὰ ἐχόμενα νόησον, Ἐνέγκατε τῷ Κυρίῳ αἱ πατριαὶ τῶν ἐθνῶν, ἐνέγκατε τῷ Κυρίῳ δόξαν καὶ τιμήν, ἐνέγκατε τῷ Κυρίῳ δόξαν ὀνόματι αὐτοῦ. Οὐ μάτην ᾆσμα καινὸν ᾄδειν ἐν προοιμίοις τῆς ψαλμῳδίας ἐκέλευσεν· ἀλλ’ ἐπειδὴ καινή τις ἡ κλῆσις τοῦ παρόντος ψαλμοῦ, καινὸν τὸ ἐπ’ αὐτὸν κήρυγμα. Ἔθνη γάρ, ὡς ὁρᾷς ταῦτα καλούμενα, προσφορὰν λογικήν, οὐ μόσχους, ἢ κριούς, ἤ τινας ἑτέρας τοιαύτας θυσίας ἀπαιτοῦμεν, ἀλλὰ δόξαν καὶ τιμήν, δόξαν ὡς Θεῷ. Αὐτοῦ γὰρ ἴδιον τὸ δοξάζεσθαι. Ὅθεν αὐτῷ καὶ τὰ Χερουβὶμ τοιαύτην ὑμνῳδίαν προσφέρει· Εὐλογημένη ἡ δόξα Κυρίου ἐκ τοῦ τόπου αὐτῆς. Τιμὴν ὡς Πατρί. Τίμα γὰρ τὸν πατέρα σου καὶ τὴν μητέρα σου, τῷ νόμῳ διηγόρευται. Ἀλλὰ τὰ ἔθνη Πατέρα τὸν Θεὸν διὰ τῆς Πνεύματος ἐσθεσίας ἔλαχεν.","english":"And he joined beauty to confession, since whoever declares his own sin before God is found comely from uncomeliness, and becomes before him what he previously was not. For from sinners, until they confess having repented, he turns away his face, so that this psalmist cries to him: Do not turn your face away from me, when he came to an awareness of his sin. And he joined magnificence to holiness. For nothing is more magnificent than the holy one—neither prophet, nor priest, nor king—since God, being holy, reposes among the holy. Therefore he does not have them before him as he does those who confess, but he has taken them into his own sanctuary, and has made them tent-mates and partakers of his own glory and kingdom. Understand that the following words are spoken to these: Bring to the Lord, O families of the nations, bring to the Lord glory and honor, bring to the Lord glory in his name. Not in vain did he command to sing a new song in the preludes of the psalmody; but because the calling of the present psalm is something new, the proclamation upon it is new. For nations, as you see these being called, we require a rational offering—not calves, or rams, or any other such sacrifices—but glory and honor, glory as to God. For it is proper to him to be glorified. Hence even the Cherubim offer him such a hymnody: Blessed is the glory of the Lord from his place. Honor as to a Father. For it is ordained by the law: Honor your father and your mother. But the nations received God as Father through the inspiration of the Spirit.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐξομολογήσει","severity":"info","text":"Hesychius interprets confession (ἐξομολόγησις) as a transformative act that renders the sinner 'comely' (εὐπρεπής) before God, contrasting the initial state of uncomeliness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μὴ ἀποστρέψῃς τὸ πρόσωπόν σου ἀπ’ ἐμοῦ","severity":"info","text":"This phrase echoes Psalm 13:1 (LXX) or a similar plea, though not a direct quotation; Hesychius uses it to illustrate the psalmist's cry of repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εὐλογημένη ἡ δόξα Κυρίου ἐκ τοῦ τόπου αὐτῆς","severity":"info","text":"This phrase is a citation from the Cherubim hymn, possibly derived from Ezekiel 3:12 (LXX) or liturgical tradition, used to exemplify doxology to God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἔθνη","severity":"info","text":"Hesychius contrasts pagan animal sacrifices with the 'rational offering' (προσφορὰν λογικήν) of glory and honor, reflecting a Christian polemic against traditional cultic practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ τῇ ἐξομολογήσει συνῆψε τὴν ὡραιότητα","severity":"info","text":"The passage is structured as a series of paired concepts: confession with beauty, holiness with magnificence, each followed by exegetical elaboration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὁμοσκήνους","severity":"info","text":"The term 'tent-mates' (ὁμόσκηνοι) suggests a shared dwelling, here metaphorically indicating intimate communion with God in his sanctuary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Εὐλογημένη ἡ δόξα Κυρίου ἐκ τοῦ τόπου αὐτῆς' is not a standard biblical verse; it may be a liturgical or apocryphal citation. The identity of the 'new song' (ᾆσμα καινὸν) is unspecified."],"confidence":"high","notes":[]},{"i":275,"ref":"p275","source":"Ὅθεν καί, Πάτερ ἡμῶν, ὁ ἐν τοῖς οὐρανοῖς. λέγειν πρὸς αὐτὸν παρὰ τοῦ Σωτῆρος ἐδιδάχθημεν. Ἐπειδὴ δὲ δόξαν καὶ τιμὴν εἰπών, δόξης πάλιν ἑτέρας ἐμνημόνευσε· φησὶ γάρ, Ἐνέγκατε τῷ Κυρίῳ δόξαν ὀνόματι αὐτοῦ, ἄρα τὸν σταυρὸν διὰ τῆς δόξης τῆς δευτέρας αἰνίττεται, ὃν τῷ Χριστῷ προσφέρεσθαι βούλεται, ὡς αὐτοῦ δόξαν τυγχάνοντα. Διόπερ οἱ λοιποὶ τῶν ἑρμηνευτῶν Δόξαν ὀνόματος αὐτοῦ ἐκδεδώκασι. Πῶς δαὶ αὐτῷ προσφέρομεν τὸν σταυρόν; Ἐὰν αὐτοὺς τῷ βίῳ σταυρώσωμεν. Φησὶ γάρ· Ὁ φιλῶν πατέρα ἢ μητέρα ὑπὲρ ἐμέ, οὐκ ἔστι μου ἄξιος. Σὺ δὲ πρόσεχε ὅπως ἐν Τριάδι τὸν Θεὸν δοξολογεῖσθαι βούλεται. Διὰ τοῦτο τρὶς μὲν αὐτῷ τὴν προσφορὰν ἐνέγκαι προστάττει, τρὶς δὲ καὶ αὐτὸν ἐπονομάζει τὸν Κύριον. Ἄρατε θυσίας, καὶ εἰς πορεύεσθε εἰς τὰς αὐλὰς αὐτοῦ. Ποίας αὐλάς; Τὰς Ἐκκλησίας κατὰ πᾶσαν τὴν οἰκουμένην εὔδηλον, ἃς μή ποτε ἀλλήλων διῃρῆσθαι διὰ τὸ πλῆθος νοήσωμεν, μίαν τὰς πολλὰς προσηγόρευσε. Τί γὰρ δὴ καὶ ἐπήγαγε; Προσκυνήσατε τῷ Κυρίῳ ἐν αὐλῇ ἁγίᾳ αὐτοῦ. Οὐκοῦν πολλαὶ μὲν διὰ τὸν ἀριθμόν εἰσι, καὶ μία διὰ τὴν δύναμιν, ἥτις καὶ ἁγία, ὡς σῶμα τοῦ ἐν ἁγίοις ἁγίου, προσηγόρευται. Θυσίας γὰρ οὐ τὰς ἐν αἵματι, ἀλλὰ τὰς ἐν δοξολογίᾳ κελεύει προσφέρεσθαι· καὶ σαφῶς ἐδήλωσεν εἰπών, Προσκυνήσατε τῷ Κυρίῳ. Σαλευθήτω ἀπὸ προσώπου αὐτοῦ πᾶσα ἡ γῆ. Τίνος χάριν; Ἵνα τὴν ἀρχαίαν ἐναλλάξῃ στάσιν, καὶ ἑδραιοτέρα παρὰ Χριστοῦ θεμελιωθεῖσα καὶ στηριχθεῖσα γένηται.","english":"Hence we were taught by the Savior to say to him, \"Our Father, who art in the heavens.\" Since after speaking of glory and honor, he mentioned another glory again; for he says, \"Bring to the Lord glory in his name,\" so he hints at the cross through the second glory, which he wishes to be offered to Christ, as being his glory. Therefore the other interpreters have rendered it \"glory of his name.\" How then do we offer the cross to him? If we crucify ourselves to the world. For he says, \"He who loves father or mother more than me is not worthy of me.\" But you, pay attention to how he wishes God to be glorified in the Trinity. For this reason he commands to bring the offering to him three times, and he also names the Lord himself three times. \"Take up sacrifices, and go into his courts.\" What courts? Clearly the churches throughout the whole world, which he called one, lest we ever think that the many are divided from each other. For what did he add? \"Worship the Lord in his holy court.\" Therefore they are many in number, and one in power, which is also called holy, as the body of the holy one among the saints. For he commands to offer not sacrifices in blood, but those in doxology; and he clearly indicated this by saying, \"Worship the Lord.\" \"Let the whole earth be shaken from before him.\" For what reason? So that it may change its ancient state, and become more firmly founded and established by Christ.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πάτερ ἡμῶν, ὁ ἐν τοῖς οὐρανοῖς","severity":"info","text":"Hesychius cites the Lord's Prayer (Matthew 6:9) as taught by the Savior, linking it to the psalmist's address to God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐνέγκατε τῷ Κυρίῳ δόξαν ὀνόματι αὐτοῦ","severity":"info","text":"This phrase is not a direct biblical quotation but a paraphrase of Psalm 28(29):2, where the LXX reads 'Bring to the Lord glory of his name.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ φιλῶν πατέρα ἢ μητέρα ὑπὲρ ἐμέ, οὐκ ἔστι μου ἄξιος","severity":"info","text":"Hesychius adapts Matthew 10:37, where Jesus says 'He who loves father or mother more than me is not worthy of me.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄρατε θυσίας, καὶ εἰς πορεύεσθε εἰς τὰς αὐλὰς αὐτοῦ","severity":"info","text":"This echoes Psalm 23(24):7 LXX: 'Take up sacrifices, and go into his courts.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Προσκυνήσατε τῷ Κυρίῳ ἐν αὐλῇ ἁγίᾳ αὐτοῦ","severity":"info","text":"This is a paraphrase of Psalm 5:8 LXX: 'Worship the Lord in his holy court.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σαλευθήτω ἀπὸ προσώπου αὐτοῦ πᾶσα ἡ γῆ","severity":"info","text":"This phrase is not a direct biblical quotation but echoes Psalm 113(114):7 LXX: 'Let the earth be shaken from before him.'","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in the passage."],"confidence":"high","notes":[]},{"i":276,"ref":"p276","source":"γʹ. Ἐσείσθη τοιγαροῦν ἡ γῆ κατὰ τὸν καιρὸν τοῦ σταυροῦ καὶ τῆς ἀναστάσεως· ὧν ἑκάτερον τοῦ Μονογενοῦς πρόσωπον. Ἐν γὰρ τῷ σταυρῷ καὶ τῇ ἀναστάσει μέχρι καὶ νῦν αὐτοῦ καθάπερ ἑνὸς προσώπου θεωροῦμεν τὴν δύναμιν. Εἴπατε ἐν τοῖς ἔθνεσιν ὅτι Κύριος ἐβασίλευσεν. Ἐν τοῖς ἔθνεσι, διατί; Ἐπειδὴ τῶν Ἰουδαίων οἱ παῖδες τῆς ἀκοῆς οὐκ ἀνέχονται. Διὸ πρὸς αὐτοὺς Παῦλος καὶ Βαρνάβας ἔλεγον· Ὑμῖν ἦν ἀναγκαῖον πρῶτον λαληθῆναι τὸν λόγον τοῦ Θεοῦ. Ἐπειδὴ δὲ ἀπωθεῖσθε αὐτόν, καὶ οὐκ ἀξίους κρίνετε ἑαυτοὺς τῆς αἰωνίου ζωῆς, ἰδοὺ στρεφόμεθα εἰς τὰ ἔθνη. Τί δαὶ τῆς τοῦ Κυρίου βασιλείας τὸ γνώρισμα; Καὶ γὰρ κατώρθωσε τὴν οἰκουμένην, ἥτις οὐ σαλευθήσεται. Οὐκοῦν βασιλείαν Θεοῦ τὴν ὑποταγὴν τὴν ἡμετέραν λέγοι· διὰ ταύτης γὰρ τὴν οἰκουμένην κατώρθωσεν, ὑποτάξας εἰς θεογνωσίαν τὸν ἀνήκοον καὶ ἀνυπότακτον ἄνθρωπον. Ἀνθ’ ὅτου δὲ οὐκ ἔτι σαλευθήσεται, ἢ πάντως ἐπειδὴ τοὺς σαλεύοντας, δηλαδὴ τοὺς δαίμονας, ἐκ ποδῶν ἐπιδημίας ἐπιδημήσας ἐποίησε; Κρινεῖ λαοὺς ἐν εὐθύτητι· τουτέστιν, ἐν δικαιοσύνῃ. Οὐκ ἔστι γὰρ ἄγνοιαν προβαλέσθαι, οὐδὲ τοῦ Θεοῦ τὴν κρίσιν ὡς ἠγνοηκότες αὐτοῦ τὸν νόμον αἰτιᾶσθαι δυνάμεθα, ἐπειδὴ πανταχοῦ τῆς γῆς τοῦ Χριστοῦ τὸ Εὐαγγέλιον ἔφθασε. Πλὴν ἁρμόσαι τοῦτο πολὺ πλέον ἐπὶ τοῦ λαοῦ τῶν Ἰουδαίων δύναται· αὐτοὺς γὰρ ἐν εὐθύτητι κρινεῖ, ἐπειδὴ Εἰς τὰ ἴδια ἦλθε, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον, καθά φησιν Ἰωάννης. Εὐφραινέσθωσαν οἱ οὐρανοί, καὶ ἀγαλλιάσθω ἡ γῆ. Καὶ τίς ἡ τῆς εὐφροσύνης ὑπόθεσις; Ἡ τοῦ Σωτῆρος ἄφιξις, ὡς σαφέστερον διδάξει τὰ ἐχόμενα.","english":"3. The earth was shaken, therefore, at the time of the cross and the resurrection, each of which is a person of the Only-Begotten. For in the cross and the resurrection we still behold his power as of a single person. Say among the nations that the Lord has reigned. Among the nations, why? Because the children of the Jews cannot bear to listen. Hence Paul and Barnabas said to them, \"It was necessary for the word of God to be spoken first to you. But since you reject it and do not judge yourselves worthy of eternal life, behold, we turn to the nations.\" What then is the sign of the Lord's kingdom? For he has set right the inhabited world, which will not be shaken. Therefore he calls the kingdom of God our submission; for through this he set right the inhabited world, having subjected the disobedient and unsubmissive man to the knowledge of God. And why will it no longer be shaken, if not because he, by his advent, removed the shakers, that is, the demons, from the scene? He will judge peoples in uprightness, that is, in righteousness. For we cannot plead ignorance, nor can we blame the judgment of God as if we were ignorant of his law, since the Gospel of Christ has reached every part of the earth. Yet this can be applied much more to the people of the Jews; for he will judge them in uprightness, because he came to his own, and his own did not receive him, as John says. Let the heavens rejoice, and let the earth exult. And what is the cause of the joy? The arrival of the Savior, as the following verses will teach more clearly.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐσείσθη τοιγαροῦν ἡ γῆ","severity":"info","text":"The opening phrase 'the earth was shaken' alludes to the earthquake at the crucifixion (cf. Matthew 27:51) and is linked typologically to the resurrection, both seen as manifestations of the Only-Begotten.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἴπατε ἐν τοῖς ἔθνεσιν ὅτι Κύριος ἐβασίλευσεν","severity":"info","text":"This phrase echoes Psalm 96:10 LXX (ἐν τοῖς ἔθνεσιν) and is interpreted as a command to proclaim Christ's kingship to the Gentiles, contrasting with Jewish rejection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Παῦλος καὶ Βαρνάβας","severity":"info","text":"The reference to Paul and Barnabas speaking to Jews reflects Acts 13:46, where they declare the necessity of first addressing the Jews before turning to Gentiles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰς τὰ ἴδια ἦλθε, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον","severity":"info","text":"This alludes to John 1:11 (he came to his own, and his own did not receive him), applied here to the judgment of the Jews for rejecting Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εὐφραινέσθωσαν οἱ οὐρανοί, καὶ ἀγαλλιάσθω ἡ γῆ","severity":"info","text":"This exclamation introduces a new section on cosmic joy at the Savior's advent, serving as a transition to the following verses that explain the cause.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Μονογενοῦς","severity":"info","text":"The term 'Only-Begotten' (Μονογενοῦς) is a standard Christological title in Greek patristic literature, emphasizing the unique generation of the Son from the Father.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἑνὸς προσώπου' could be read as 'one person' (Christ) or 'one prosopon' in a Trinitarian sense; the context favors the former.","The reference to 'John' (Ἰωάννης) is ambiguous: it may refer to the Gospel of John or to John the Baptist; the allusion to John 1:11 suggests the Gospel."],"confidence":"high","notes":[]},{"i":277,"ref":"p277","source":"Κοινὸν τοίνυν οὐρανοῦ καὶ γῆς τὸ ἐπὶ ταύτης μυστήριον γέγονεν. Ὁ γὰρ κλίνας οὐρανοὺς καὶ καταβάς, αὐτὸς πάλιν ἐκ γῆς ἀνατεῖλαι διὰ τὴν σάρκα λέγεται. Σαλευθήτω ἡ θάλασσα, καὶ τὸ πλήρωμα αὐτῆς· οὐ θορυβώδη σάλον, ἀλλὰ τὸν ἐν χαρᾷ καὶ σκιρτήμασι. Πλήρωμα δὲ αὐτῆς τοὺς ποταμοὺς ἐρεῖς, τὰς λίμνας. Ἐπειδὴ τῶν ὑδάτων πᾶσαι συναγωγαὶ κέκληνται τῷ τῆς θαλάσσης ὀνόματι παρὰ Θεοῦ τοῦ δημιουργήσαντος· Ἐκάλεσε γάρ, φησιν. ὁ Θεὸς τὰ συστήματα τῶν ὑδάτων θαλάσσας. Τί δαὶ πρὸς τὸ μυστήριον τοῦ Μονογενοῦς τὰ ὕδατα συντελεῖ; Πάντως ὅτι τὸ βάπτισμα. Χαρήσεται τὰ πεδία, καὶ πάντα τὰ ἐν αὐτοῖς. Ἐπειδὴ τὴν θάλασσαν εἰπών, ἐμνήσθη καὶ τοῦ ταύτης πληρώματος, ἀναγκαίως νῦν τὰ πεδία, οἷον τοὺς ἀγρούς, καὶ τὰ σὺν αὐτοῖς ἐπήγαγε, διὰ τούτων τὸ πλήρωμα τῆς γῆς παραστῆσαι βουλόμενος. Ἀνθ’ ὅτου δὲ αὐτὰ χαίρειν προσέταξε; Τότε ἀγαλλιάσονται πάντα τὰ ξύλα τοῦ δρυμοῦ. Πότε, καὶ διὰ τί; Ἀπὸ προσώπου Κυρίου, ὅτι ἔρχεται. Ἐξαίρετον χαρὰν τοῖς ξύλοις ἐπὶ τῆς παρουσίας τοῦ Χριστοῦ διὰ τὸν σταυρὸν ὁ προφήτης ἐκήρυξε· καὶ οὐδὲ ἁπλοῖς ξύλοις, ἀλλὰ τοῖς τοῦ δρυμοῦ, τουτέστι, τοῖς ἀκάρποις. Δῆλον γὰρ ὡς οὐκ ἔγκαρπον φυτόν, ἄκαρπον δὲ εἰς τὴν τοῦ σταυροῦ κατασκευὴν ἀπετέμη. Ἐκοινώνησε δὲ ὅμως τῆς χαρᾶς πάντα τὰ ἀπὸ τῆς γῆς, καθάπερ ὁ στίχος προλαβὼν ἐξέθετο. Σὺ δὲ ξύλα τοῦ δρυμοῦ διὰ τὴν ἀκαρπίαν τοὺς ἁμαρτωλοὺς νόησον· περὶ ὧν Ἡσαΐας ἔλεγε· Μὴ λεγέτω ὁ εὐνοῦχος. ὅτι ξύλον ξηρόν εἰμι ἐγώ, τουτέστιν, ἄγονον. Ἀλλὰ καὶ τούτους χαίρειν ἡ παρουσία τοῦ Κυρίου ἐποίησεν.","english":"The mystery of this is therefore common to heaven and earth. For the one who bent the heavens and descended is himself said to rise again from the earth because of the flesh. Let the sea be shaken, and its fullness—not a turbulent swell, but one of joy and leaping. By its fullness you will mean the rivers and the lakes, since all gatherings of waters have been called by the name of the sea by the God who created them: for, it says, God called the collections of waters \"seas.\" What then do the waters contribute to the mystery of the Only-Begotten? Surely that it is baptism. The plains will rejoice, and all things in them. Since after mentioning the sea he also recalled its fullness, he now necessarily added the plains, that is, the fields, and the things with them, wishing to represent the fullness of the earth through these. But why did he command these to rejoice? Then all the trees of the forest will exult. When, and why? At the presence of the Lord, because he is coming. The prophet proclaimed a special joy to the trees at the arrival of Christ because of the cross; and not to ordinary trees, but to those of the forest, that is, the fruitless ones. For it is clear that he cut down not a fruit-bearing plant, but a fruitless one, for the construction of the cross. Yet all things from the earth shared in the joy, just as the verse set forth beforehand. But you, understand the trees of the forest, because of their fruitlessness, as the sinners; concerning whom Isaiah said: Let the eunuch not say, \"I am a dry tree,\" that is, barren. But even these the presence of the Lord caused to rejoice.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Κοινὸν τοίνυν οὐρανοῦ καὶ γῆς τὸ ἐπὶ ταύτης μυστήριον γέγονεν","severity":"info","text":"Hesychius asserts that the mystery of the cross and resurrection is common to heaven and earth, linking the cosmic scope to the Incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐκάλεσε γάρ, φησιν. ὁ Θεὸς τὰ συστήματα τῶν ὑδάτων θαλάσσας","severity":"info","text":"This echoes Genesis 1:10 (LXX), where God calls the collections of waters 'seas,' a detail Hesychius uses to justify his allegorical reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μὴ λεγέτω ὁ εὐνοῦχος. ὅτι ξύλον ξηρόν εἰμι ἐγώ","severity":"info","text":"Hesychius cites Isaiah 56:3 (LXX) to interpret the 'trees of the forest' as sinners, equating barrenness with spiritual fruitlessness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ξύλα τοῦ δρυμοῦ","severity":"info","text":"The 'trees of the forest' are identified as fruitless, used for the cross, reflecting a typological tradition linking the cross to barren wood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σὺ δὲ ξύλα τοῦ δρυμοῦ διὰ τὴν ἀκαρπίαν τοὺς ἁμαρτωλοὺς νόησον","severity":"info","text":"Hesychius shifts from literal to allegorical interpretation, addressing the reader directly to apply the image of barren trees to sinners.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐξαίρετον χαρὰν τοῖς ξύλοις ἐπὶ τῆς παρουσίας τοῦ Χριστοῦ διὰ τὸν σταυρὸν","severity":"info","text":"The joy of trees at Christ's coming due to the cross is a distinctive motif, possibly reflecting liturgical or homiletic traditions in Jerusalem.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πλήρωμα αὐτῆς' (its fullness) is interpreted as rivers and lakes, but could also refer to marine life or other contents; Hesychius specifies the former.","The identity of the 'prophet' who proclaimed joy to the trees is not named; likely a reference to the Psalmist (e.g., Psalm 96) but left implicit."],"confidence":"high","notes":[]},{"i":278,"ref":"p278","source":"Ὅτι ἔρχεται, ὅτι ἔρχεται κρῖναι τὴν γῆν, κρῖναι τὴν οἰκουμένην ἐν δικαιοσύνῃ, καὶ λαοὺς ἐν τῇ ἀληθείᾳ αὐτοῦ. Οὐ μάτην διπλασιάζει τό, Ἔρχεται. Ἑκατέραν γὰρ αὐτοῦ παρουσίαν μηνῦσαι βουλόμενος, ἄνω μὲν οὖν σαφῶς τοῦ Χριστοῦ τὴν πρώτην ἐπιδημίαν ἐκήρυξε. Διόπερ αὐτὴν χωρὶς κρίσεως ἔγραψεν· οὐ γὰρ ἦλθε τότε κρῖναι τὸν κόσμον, ἀλλὰ σῶσαι τὸν κόσμον· ἐνταῦθα δὲ τὴν δευτέραν ἐν ᾗ κρινεῖ τὴν γῆν καὶ τὴν οἰκουμένην, τουτέστι, τὸν ἄνθρωπον μέν, ὡς ἀπὸ γῆς ὄντα εἰκότως λεγόμενον· οἰκουμένην δέ, ὡς Θεοῦ γενόμενον οἰκητήριον. Ὁ γὰρ Λόγος σὰρξ ἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν. Οὐ μόνον δὲ γῆν αὐτὸν καὶ οἰκουμένην, ἀλλὰ καὶ Λαούς, οὐχὶ λαόν, προσηγόρευσε διὰ τὴν διαφορὰν τῶν γλωσσῶν καὶ τῶν πολιτειῶν τῆς περὶ τοῦ Θεοῦ δόξης, ἄλλων τε πολλῶν ὅσα χωρίζει τῆς πρὸς ἀλλήλους κοινωνίας ἐν τοῖς ἀναγκαίοις τὸν ἄνθρωπον. Εἰ δὲ τὴν οἰκουμένην ἐν δικαιοσύνῃ κρινεῖ, καὶ τοὺς λαοὺς ἐν ἀληθείᾳ εἴρηται ὥσπερ οὐχ ἕτερον παρὰ τοὺς λαοὺς ἡ οἰκουμένη. Μὴ γὰρ ὄντων λαῶν, τίνος οἰκουμένη γενήσεται; Οὕτως οὐδὲ ἡ δικαιοσύνη παρὰ τὴν ἀλήθειαν· περιεκτικὸν γὰρ ἀλλήλων ἑκάτερον. Καὶ οὔτε δικαιοσύνη χωρὶς ἀληθείας, οὔτε ἀλήθεια χωρὶς δικαιοσύνης· ὅθεν ἄμφω ὁ Χριστὸς ὀνομάζεται.","english":"That he comes, that he comes to judge the earth, to judge the inhabited world in righteousness, and the peoples in his truth. Not in vain does he double the phrase, \"He comes.\" For wishing to indicate each of his two comings, above he clearly proclaimed the first advent of Christ. For that reason he wrote it without judgment; for he did not then come to judge the world, but to save the world. Here, however, he indicates the second coming, in which he will judge the earth and the inhabited world—that is, the human being, who is fittingly so called as being from the earth; and the inhabited world, as having become a dwelling-place of God. For the Word became flesh and dwelt among us. And not only did he call him earth and inhabited world, but also \"peoples,\" not \"people,\" because of the difference of languages and of the constitutions concerning the opinion about God, and of many other things that separate the human being from communion with one another in essential matters. But if he will judge the inhabited world in righteousness, and the peoples in truth, it is said as though the inhabited world were not something other than the peoples. For if there were no peoples, of whom would there be an inhabited world? Thus neither is righteousness something other than truth; for each is inclusive of the other. And there is neither righteousness without truth, nor truth without righteousness; whence Christ is called both.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἔρχεται","severity":"info","text":"The doubling of 'Ἔρχεται' is interpreted as a structural marker distinguishing Christ's first advent (incarnation) from his second coming (judgment).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"οἰκουμένην","severity":"info","text":"Here 'οἰκουμένην' (inhabited world) is glossed as the human being who has become a dwelling-place of God, alluding to the incarnation of the Logos.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λόγος σὰρξ ἐγένετο","severity":"info","text":"The phrase 'Ὁ γὰρ Λόγος σὰρξ ἐγένετο' echoes John 1:14, a key proof-text for the incarnation in Greek patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Λαούς","severity":"info","text":"The plural 'Λαούς' (peoples) is distinguished from singular 'λαόν' to emphasize diversity of languages, constitutions, and beliefs that separate humanity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δικαιοσύνῃ ... ἀληθείᾳ","severity":"info","text":"The pairing of righteousness and truth as mutually inclusive attributes of Christ reflects a common theological topos in Alexandrian and Antiochene Christology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἄνω μὲν οὖν σαφῶς","severity":"caution","text":"The reference 'above' (ἄνω) likely points to an earlier part of the commentary now lost or not included in this passage, making the contrast with 'here' (ἐνταῦθα) partially opaque.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἄνω μὲν οὖν σαφῶς' refers to a prior section not present in the excerpt; the exact content of that earlier proclamation of the first advent is unspecified."],"confidence":"high","notes":[]},{"i":279,"ref":"p279","source":"Ψαλμὸς τῷ Δαυΐδ, ὅτε ἡ γῆ αὐτῷ καθίστατο· ἀνεπίγραφος παρ’ Ἑβραίοις. ϟϛʹ.\n\nαʹ. Μετὰ τῶν ἀνεπιγράφων καὶ οὗτος ὁ ψαλμὸς ἠρίθμηται τοῖς Ἑβραίοις· οἱ Ἑβδομήκοντα δὲ αὐτῷ πρέποντα τῇ προφητείᾳ τὸν τίτλον ἐπενόησαν. Ἐπειδὴ γὰρ περὶ Χριστοῦ βασιλείας καὶ τῶν ἐξ αὐτῆς κατορθωμάτων τὰ νῦν τῷ προφήτῃ μελῳδηθέντα σύγκειται, ἀναγκαίως μὲν αὐτὸν τῷ νοητῷ Δαυῒδ ἀνατίθησι. Φησὶ δέ, Ὅτε ἡ γῆ αὐτῷ καθίστατο, τουτέστιν, ἡνίκα ἡ ἀνθρωπότης ἐν καταστάσει γέγονεν· ἐξεστηκυῖα γὰρ ἦν πρότερον τοῦ λογισμοῦ τοῦ σώφρονος. Ὁ Κύριος ἐβασίλευσεν· ἀγαλλιάσθω ἡ γῆ, εὐφρανθήτωσαν νῆσοι πολλαί. Ἀεὶ μὲν ὁ Θεὸς ἐβασίλευσεν, ὡς ὅλης τῆς οἰκουμένης δημιουργὸς καὶ κύριος· ἀλλ’ ἐπειδή τινα χρόνον ἀποστραφεὶς τὸ γένος τῶν ἀνθρώπων τυραννηθῆναι παρὰ τῶν ἐχθρῶν τῶν νοητῶν συνεχώρησε, νῦν δὲ κἀκείνους ὑπέταξε καὶ τούτους ἠλευθέρωσεν, εἰκότως φησίν, Ὁ Κύριος ἐβασίλευσεν, βασιλείαν Θεοῦ καλῶν τὴν ἀναίρεσιν τῆς πλάνης, καὶ τὴν τῶν εἰδώλων καθαίρεσιν, ἐφ’ ἣν ἀγαλλιᾶται ἡ γῆ, θεωροῦσα καὶ ἐλευθερίαν τούτων, ὑπὲρ ὧν μετὰ τῆς λοιπῆς κτίσεως στενάζει πρότερον. Εὐφραίνονται δὲ καὶ νῆσοι πολλαί, αἱ τῶν ἐθνῶν Ἐκκλησίαι· ἡ γὰρ ἀναίρεσις τῆς πλάνης αὐταῖς πεποίηκεν εἴσοδον. Ἀλλὰ τίνος χάριν τὰς Ἐκκλησίας νήσους καλεῖ, ἢ πάντως ἐπειδὴ καθάπερ αἱ νῆσοι μέσον ὑδάτων οἰκοῦνται, οὕτω καὶ αἱ Ἐκκλησίαι ἐν τῷ βαπτίσματι; Καλῶς δὲ πολλὰς εὐφραίνεσθαι νήσους, οὐχὶ δὲ πάσας, ἔγραψε, δεικνὺς ὡς εἰσὶν ἄλλαι νῆσοι, αἱ τῶν αἱρετικῶν Ἐκκλησίαι, αὐχοῦσαι καὶ αὗται τὸ ὕδωρ τοῦ βαπτίσματος·","english":"A Psalm for David, when the earth was established for him; without title among the Hebrews. Psalm 96.\n\n1. This psalm, like those without title, has been counted among the Hebrews. The Seventy, however, devised a title for it fitting to the prophecy. For since the matters now sung by the prophet concern the kingdom of Christ and the achievements that proceed from it, he necessarily ascribes it to the spiritual David. And he says, \"When the earth was established for him,\" that is, when humanity came into a state of order; for previously it had been out of its right mind, bereft of sober reason. The Lord has reigned; let the earth rejoice, let many islands be glad. God has always reigned, as creator and lord of the whole inhabited world; but because for a time, having turned away from the human race, he allowed it to be tyrannized by the spiritual enemies, and now he has both subdued those enemies and liberated this people, he fittingly says, \"The Lord has reigned,\" calling the abolition of error and the destruction of idols the kingdom of God, at which the earth rejoices, seeing also the freedom of those for whom it previously groaned together with the rest of creation. And many islands are glad, the Churches of the nations; for the abolition of error has made an entrance for them. But why does he call the Churches islands, if not because, just as islands are inhabited in the midst of waters, so also the Churches are in baptism? And he wrote well that many islands are glad, not all, showing that there are other islands, the Churches of the heretics, which also boast of the water of baptism.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ψαλμὸς τῷ Δαυΐδ, ὅτε ἡ γῆ αὐτῷ καθίστατο· ἀνεπίγραφος παρ’ Ἑβραίοις. ϟϛʹ.","severity":"info","text":"The lemma is the superscription of Psalm 96 (LXX). Hesychius notes that the psalm is 'without title among the Hebrews' and that the Septuagint added a title fitting the prophecy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"νοητῷ Δαυῒδ","severity":"info","text":"Hesychius distinguishes the historical David from the 'spiritual David' (νοητῷ Δαυῒδ), i.e., Christ, to whom the psalm is ascribed allegorically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀνεπίγραφος παρ’ Ἑβραίοις","severity":"info","text":"The note that the psalm is 'without title among the Hebrews' reflects a known textual tradition: some psalms lack a Hebrew superscription, a feature discussed by Origen and Jerome.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"νῆσοι","severity":"info","text":"Hesychius interprets 'islands' (νῆσοι) as the Churches of the nations, because they are 'inhabited in the midst of waters' (baptism). He adds that 'many' are glad, not all, to exclude heretical churches.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ Κύριος ἐβασίλευσεν· ἀγαλλιάσθω ἡ γῆ, εὐφρανθήτωσαν νῆσοι πολλαί.","severity":"info","text":"This is a paraphrase of Psalm 96:1 LXX (Ὁ κύριος ἐβασίλευσεν, εὐφρανθήτω ἡ γῆ). Hesychius expands it with 'many islands' to develop his ecclesiological allegory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"αἱ τῶν αἱρετικῶν Ἐκκλησίαι","severity":"info","text":"Hesychius polemically distinguishes orthodox Churches from heretical assemblies that 'boast of the water of baptism,' reflecting post-Nicene concerns about heretical groups claiming Christian identity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὅτε ἡ γῆ αὐτῷ καθίστατο' is ambiguous: it could mean 'when the earth was established for him' (i.e., for David) or, as Hesychius takes it, 'when humanity came into a state of order' (referring to Christ's reign).","The identity of the 'spiritual enemies' (τῶν ἐχθρῶν τῶν νοητῶν) is not specified; Hesychius likely means demons or heretics."],"confidence":"high","notes":[]},{"i":280,"ref":"p280","source":"οὐ μὴν ἁρμόττει ταύταις εὐφραίνεσθαι, ἐπειδὴ τῇ περὶ τὸ Θεῖον ἀσεβείᾳ τὴν χάριν ἀθετοῦσι τοῦ βαπτίσματος. Νεφέλη καὶ γνόφος κύκλῳ αὐτοῦ· δηλαδὴ τοῦ βασιλεύσαντος. Φησὶ γὰρ τὸν Χριστόν, οὗ τὸ σῶμα νεφέλη· διὰ τὸ λεπτὸν γὰρ ἀμόλυντος λέγεται. Ἀλλὰ τῇ νεφέλῃ καὶ γνόφος συνέζευκται, ὅπερ Ὁμίχλην ὁ Σύμμαχος ἔγραψεν. Ἡ γὰρ σὰρξ ὁμίχλης δίκην τοὺς ὀφθαλμοὺς τῶν πλειόνων ἀπέτρεπε τὴν ἀξίαν τῆς τοῦ Μονογενοῦς ἐπιγνῶναι θεότητος· ὥστε ἀλλαχοῦ τὸν ψαλμῳδὸν τοῦτον λέγειν· Ἔθετο σκότος ἀποκρυφὴν αὐτοῦ κύκλῳ αὐτοῦ ἡ σκηνὴ αὐτοῦ. Δικαιοσύνη καὶ κρῖμα κατόρθωσις τοῦ θρόνου αὐτοῦ. Ταῦτα γὰρ ἡ τοῦ Θεοῦ βασιλεία κατώρθωσε. Δῆλον δὲ ἀφ’ ὧν ἡμεῖς μὲν τῶν καταδουλωσάντων ἀδίκως ἠλευθερώθημεν· ἐκεῖνοι δὲ κατεκρίθησαν. Πλὴν ἀλλὰ καὶ αὐτοὶ δικαιοσύνην καὶ κρῖμα κατορθώσωμεν, εἴπερ αὐτῷ συμβασιλεῦσαι βουλοίμεθα. Πῦρ ἐνώπιον αὐτοῦ προπορεύσεται, καὶ φλογιεῖ κύκλῳ τοὺς ἐχθροὺς αὐτοῦ. Σαφῶς ἐνταῦθα τὴν κρίσιν ἀναμιμνήσκει τὴν μέλλουσαν. Τοιγαροῦν περὶ τοῦ πυρὸς οὔ φησι, Προπορεύεται, ἀλλά, Προπορεύσεται, ὅπερ αὐτοῦ φλογιεῖ τοὺς ἐχθρούς, δηλαδὴ τοὺς ἁμαρτωλούς· ἐχθροὶ γάρ εἰσι τοῦ Θεοῦ, ἐπειδὴ καλοῦντος οὐχ ὑπήκουσαν, παρακαλοῦντι οὐκ ἐπείσθησαν, καταλλαγῆναι προτείνοντι οὐκ ἐβουλήθησαν. Μαρτυρεῖ δὲ ὁ Παῦλος λέγων· Ὑπὲρ Χριστοῦ πρεσβεύομεν, ὡς τοῦ Θεοῦ παρακαλοῦντος δι’ ἡμῶν. Δεόμεθα ὑπὲρ Χριστοῦ, καταλλάγητε τῷ Θεῷ. Φλογιεῖ δὲ κύκλῳ τοὺς ἐχθροὺς αὐτοῦ· τουτέστι, πάντας. Οὐ παύσεται γὰρ κυκλοῦν καὶ τρέχον ἕως ἂν ὅλων τῶν ὑπευθύνων δράξηται.","english":"It is not fitting for them to rejoice, since by their impiety toward the Divine they reject the grace of baptism. A cloud and darkness surround him; that is, the one who reigned. For he speaks of Christ, whose body is a cloud; because of its fineness it is called unstained. But with the cloud darkness is also joined, which Symmachus wrote as mist. For the flesh, like mist, turned away the eyes of the majority from recognizing the dignity of the Only-begotten's divinity; so that elsewhere the psalmist says this: He placed darkness as his concealment around him, his tent. Righteousness and judgment are the establishment of his throne. For these the kingdom of God has established. And it is clear from the fact that we were unjustly freed from those who enslaved us, while they were condemned. But let us also accomplish righteousness and judgment, if we wish to reign with him. Fire will go before him, and will flame around his enemies. Clearly here he recalls the coming judgment. Therefore he does not say concerning the fire, It goes before, but, It will go before, which will flame his enemies, that is, the sinners; for they are enemies of God, since when he called they did not obey, when he exhorted they were not persuaded, when he offered reconciliation they did not wish it. And Paul bears witness, saying: We intercede for Christ, as God exhorts through us. We beseech for Christ, be reconciled to God. And it will flame around his enemies; that is, all. For it will not cease circling and running until it seizes all who are liable.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"νεφέλη","severity":"info","text":"Hesychius interprets 'cloud' (νεφέλη) as Christ's body, drawing on a tradition of the Incarnation as a concealing yet pure medium.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔθετο σκότος ἀποκρυφὴν αὐτοῦ κύκλῳ αὐτοῦ ἡ σκηνὴ αὐτοῦ","severity":"info","text":"Hesychius cites a psalm verse not in the immediate text; likely a paraphrase of Psalm 17(18):12 or similar, though the exact source is unclear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σύμμαχος","severity":"info","text":"Symmachus, the second-century translator of the Hebrew Bible into Greek, rendered 'darkness' as 'mist' (ὁμίχλην), a reading Hesychius uses to support his allegory of flesh obscuring divinity.","cites":[],"named_sources":["Symmachus"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὑπὲρ Χριστοῦ πρεσβεύομεν... καταλλάγητε τῷ Θεῷ","severity":"info","text":"Hesychius attributes to Paul a paraphrase of intercession language; it echoes 2 Corinthians 5:20 and Romans 5:10 but is not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Προπορεύσεται","severity":"info","text":"Hesychius notes the future tense 'will go before' (προπορεύσεται) to emphasize eschatological judgment, contrasting with a present-tense reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐχθροὶ","severity":"info","text":"Hesychius identifies 'enemies' as sinners who rejected God's call, exhortation, and reconciliation, reflecting a pastoral concern for repentance in his community.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact psalm verse cited as 'He placed darkness as his concealment' is not identified; it may be a conflation of Psalm 17(18):12 and 26(27):5.","The Pauline citation is paraphrastic; the source is unclear."],"confidence":"high","notes":[]},{"i":281,"ref":"p281","source":"Τούτου τοῦ πυρὸς καὶ Δανιὴλ ἐμνημόνευσεν, ὡς τοῦ κριτοῦ προτρέχοντος. Ἐθεώρουν, φησίν, ἕως οἱ θρόνοι ἐτέθησαν, καὶ παλαιὸς ἡμερῶν ἐκάθητο· καὶ τὸ ἔνδυμα αὐτοῦ λευκὸν ὡσεὶ χιών, καὶ ἡ θρὶξ τῆς κεφαλῆς αὐτοῦ ὡσεὶ ἔριον καθαρόν. Ὁ θρόνος αὐτοῦ φλὸξ πυρός, καὶ οἱ τροχοὶ αὐτοῦ πῦρ φλέγον. Ποταμὸς πυρὸς ἐκπορευόμενος εἶλκεν ἔμπροσθεν αὐτοῦ. Ἔφαναν αἱ ἀστραπαὶ αὐτοῦ τῇ οἰκουμένῃ Ἀστραπὰς αὐτοῦ τὰς λαμπηδόνας αὐτοῦ νοήσομεν, αἵτινες οὐκ ἀναμένουσι τὸν αἰῶνα τὸν μέλλοντα, ἀλλ’ ἐντεῦθεν ἤδη τὴν οἰκουμένην φωτίζουσι. Θεωρεῖς τοίνυν πυρὸς διαφοράν. Ὃ μὲν γάρ ἐστιν αὐτοῦ, τοῦτο φωτίζει· ὃ δὲ οὐκ αὐτοῦ, ἀλλ’ ἐναντίον αὐτοῦ τρέχει, τοῦτο καίει· εἰς τοῦτο γὰρ καὶ τέτακται. Ἀστραπὰς τοίνυν αὐτοῦ τοὺς ἀποστόλους λέγει, ἐπειδὴ τοῦ ἀληθινοῦ μετασχόντες φωτός, φῶς εἰκότως καὶ αὐτοὶ χρηματίζουσιν· ὅθεν πρὸς αὐτοὺς ὁ Κύριος ἔλεγεν· Ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου. — Εἶδε, καὶ ἐσαλεύθη ἡ γῆ. Συμφέρει γὰρ τῷ κακῶς ἱσταμένῳ σαλεύεσθαι, ἵνα στάσιν ἑδραιοτέραν δέξηται, ἐπειδὴ καὶ τεκτόνων παῖδες οὓς ἂν εὕρωσι σαθροὺς τοίχους, σαλεύουσιν, εἰς τὸ κρεῖττον αὐτοὺς μεταθεῖναι βουλόμενοι. Διόπερ καὶ ἡ γῆ, τουτέστιν, ἡ ἀνθρωπότης τῇ θεωρίᾳ τῶν ἀποστόλων σεσάλευται, ὥστε τοὺς ἐν Θεσσαλονίκῃ περὶ τοῦ Παύλου καὶ τοῦ Σίλα λέγειν· οἱ τὴν οἰκουμένην ἀναστατώσαντες, οὗτοι καὶ ἐνθάδε πάρεισιν· ὅπως ἑαυτῆς ἑδραιοτέρα γένηται. Τὰ ὄρη ὡσεὶ κηρὸς ἐτάκησαν ἀπὸ προσώπου Κυρίου, ἀπὸ προσώπου Κυρίου πάσης τῆς γῆς.","english":"This fire Daniel also mentioned, as the judge's forerunner. They were watching, he says, until the thrones were set, and the Ancient of Days sat down; and his garment was white as snow, and the hair of his head like clean wool. His throne was a flame of fire, and his wheels were blazing fire. A river of fire flowing forth drew before him. His lightnings shone upon the inhabited world. We shall understand his lightnings as his radiances, which do not await the future age but already from here illuminate the inhabited world. So you see a difference of fire. For that which is his own, this illuminates; but that which is not his own, but runs contrary to him, this burns; for this indeed it is appointed. So he calls his lightnings the apostles, since having partaken of the true light, they themselves are appropriately called light; whence the Lord said to them: You are the light of the world. — He saw, and the earth was shaken. For it is beneficial for that which is badly standing to be shaken, so that it may receive a more stable position, since also the children of carpenters, whenever they find rotten walls, shake them, wishing to transfer them to something better. Therefore also the earth, that is, humanity, has been shaken by the vision of the apostles, so that those in Thessalonica say about Paul and Silas: Those who have upset the inhabited world, these are also present here; so that it may become more stable in itself. The mountains melted like wax from the face of the Lord, from the face of the Lord of the whole earth.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δανιὴλ ἐμνημόνευσεν","severity":"info","text":"Hesychius refers to Daniel 7:9-10, where the Ancient of Days appears with a fiery throne and wheels, as a theophany of judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀστραπὰς","severity":"info","text":"Hesychius interprets 'lightnings' (ἀστραπάς) as the apostles, who share in the true light and are called 'light of the world' (John 8:12).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θεσσαλονίκῃ","severity":"info","text":"The reference to Thessalonica and Paul and Silas alludes to Acts 17:6-8, where the apostles are accused of upsetting the world.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τεκτόνων παῖδες","severity":"info","text":"The analogy of carpenters' children shaking rotten walls to improve them is a rare domestic metaphor, possibly drawn from common experience or a lost proverb.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἶδε, καὶ ἐσαλεύθη ἡ γῆ","severity":"info","text":"This phrase marks a transition from the vision of fire to its effect on humanity, linking the apocalyptic imagery to apostolic mission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Συμφέρει γὰρ τῷ κακῶς ἱσταμένῳ σαλεύεσθαι","severity":"info","text":"Hesychius' positive view of shaking as beneficial for stability reflects a theological reading of disruption as divine pedagogy, echoed in later ascetic literature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀπὸ προσώπου Κυρίου πάσης τῆς γῆς' is ambiguous: it may mean 'from the face of the Lord of the whole earth' or 'from the face of the Lord, of the whole earth' (i.e., the earth's face). The translation takes the former."],"confidence":"high","notes":[]},{"i":282,"ref":"p282","source":"Ὥσπερ τὰ ὅρη τῆς γῆς ὑψηλότερα, οὕτως οἱ προφῆται τῶν ἄλλων ἀνθρώπων ὑψηλότεροι, καὶ τούτου χάριν ὅρη προσαγορεύονται. Εἰκότως τοίνυν ἐπὶ τῇ τοῦ Μονογενοῦς ἐνδημίᾳ, ὅσπερ ἐστὶ Κύριος δηλαδὴ τῆς ἀνθρωπότητος, ἧς λαβὼν τὴν ἀπαρχὴν Κύριος ὅλου τοῦ φυράματος γέγονεν, οἱ προφῆται ὡσεὶ κηρὸς ἐτάκησαν· πεπιλημένη γὰρ αὐτῶν πρότερον ἡ προφητεία τῷ γράμματι, ὥστε ἄγνωστος εἶναι τοῖς ἐντυγχάνουσιν. Ἐνδημήσαντος τοῦ Μονογενοῦς ἐτάκη, τουτέστιν, εὐμάλακτος γέγονεν, εἰς τὸ πάντας αὐτῇ πρὸς τὰ χρώματα τοῦ μυστηρίου τοῦ Μονογενοῦς χρήσασθαι, καὶ δι’ αὐτῆς καθάπερ διὰ κηροῦ τινος πυρὶ θερμανθέντος τὰς Δεσποτικὰς εἰκόνας ἐργάζεσθαι. Ἐτάκη γάρ, φησιν, ἀπὸ προσώπου Κυρίου, δηλαδὴ τῆς ἐνεργείας τοῦ Πνεύματος. Ἐπειδὴ γὰρ δὶς ἐνταῦθα ὀνομάζει τοῦ Κυρίου τὸ πρόσωπον, σαφὲς ὅτι τοῦ μὲν Πατρὸς πρόσωπον τὸν Υἱόν, τοῦ δὲ Υἱοῦ τὸ Πνεῦμα καλεῖ· ὥστε τὸν προφητικὸν κηρὸν μὴ μόνον λυθῆναι τῇ τοῦ Μονογενοῦς ἐπιδημίᾳ, ἀλλὰ καὶ τῇ χορηγίᾳ τοῦ Πνεύματος. Οὐδὲ γὰρ ἐπιδημήσαντος τοῦ Χριστοῦ νοεῖν τὰς περὶ αὐτοῦ προφητείας ἐδύναντο, εἰ μὴ τοῦ Πνεύματος αὐτοῖς τὴν χορηγίαν ἔδωκεν· δηλοῖ δὲ ὁ Κύριος πρὸς αὐτοὺς λέγων· Ὦ ἀνόητοι καὶ βραδεῖς τῇ καρδίᾳ τοῦ συνιέναι ἐπὶ πᾶσιν οἷς ἐλάλησαν οἱ προφῆται. Ἀνήγγειλαν οἱ οὐρανοὶ τὴν δικαιοσύνην αὐτοῦ, καὶ εἶδον πάντες οἱ λαοὶ τὴν δόξαν· αὐτοῦ· εἰ καὶ πολλάκις οἱ οὐρανοὶ τὴν δικαιοσύνην τοῦ Θεοῦ, τουτέστι, τὸν Χριστὸν ἀνήγγειλαν· ἠνέχθη γὰρ ἐξ αὐτῶν φωνή· Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητός· οὐ μόνον ἐν τῷ βαπτίσματι, ἀλλὰ καὶ ἐν τῷ Θαβωρείῳ ὄρει·","english":"Just as the mountains of the earth are higher, so the prophets are higher than other men, and for this reason they are called mountains. Naturally, therefore, at the sojourn of the Only-Begotten, who is clearly Lord of humanity, having taken the firstfruits of which he became Lord of the whole lump, the prophets melted like wax. For their prophecy was previously compressed in the letter, so as to be unintelligible to those who encountered it. When the Only-Begotten sojourned, it melted, that is, it became pliable, so that all might use it for the colors of the mystery of the Only-Begotten, and through it, as through some wax heated by fire, fashion the Lordly images. For it melted, it says, from the face of the Lord, that is, from the energy of the Spirit. Since here it names the face of the Lord twice, it is clear that it calls the Son the face of the Father, and the Spirit the face of the Son; so that the prophetic wax was dissolved not only by the sojourn of the Only-Begotten, but also by the supply of the Spirit. For even when Christ had sojourned, they were not able to understand the prophecies concerning him unless the Spirit gave them the supply. And the Lord indicates this to them, saying: O foolish and slow of heart to understand all that the prophets spoke. The heavens announced his righteousness, and all the peoples saw his glory; even if often the heavens announced the righteousness of God, that is, Christ; for a voice was borne from them: This is my beloved Son; not only at the baptism, but also on Mount Tabor.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Μονογενοῦς","severity":"info","text":"The term 'Only-Begotten' (Μονογενοῦς) is a standard Christological title for the Son, used here to emphasize the unique incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὦ ἀνόητοι καὶ βραδεῖς τῇ καρδίᾳ","severity":"info","text":"The phrase 'O foolish and slow of heart' is not a direct biblical quotation but a paraphrase of Christ's rebuke to the disciples (cf. Luke 24:25).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνήγγειλαν οἱ οὐρανοὶ τὴν δικαιοσύνην αὐτοῦ","severity":"info","text":"This echoes Psalm 96:6 LXX: 'The heavens announced his righteousness,' applied here to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητός","severity":"info","text":"The voice 'This is my beloved Son' alludes to the baptism (Matt 3:17) and the Transfiguration (Matt 17:5), as noted in the text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κηρὸς","severity":"info","text":"The metaphor of wax (κηρός) melting and being reshaped is common in patristic exegesis for the pliability of prophecy under divine illumination.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρόσωπον","severity":"info","text":"The passage uses 'face' (πρόσωπον) in a Trinitarian schema: Son as face of Father, Spirit as face of Son, linking prophetic melting to both Incarnation and Pentecost.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'from the face of the Lord' could refer to either the Father or the Son; Hesychius resolves it by distinguishing two uses of 'face' in the passage."],"confidence":"high","notes":[]},{"i":283,"ref":"p283","source":"καὶ πάλιν τοῦ Χριστοῦ πρὸς τὸν Πατέρα βοήσαντος, Πάτερ, δόξασόν σου τὸν Υἱόν, φωνή τις ἐξ οὐρανῶν ἐφέρετο· Καὶ ἐδόξασα, καὶ πάλιν δοξάσω· ἀλλ’ ὅμως οὐρανοὶ ἀναγγέλλοντες τὴν τοῦ Θεοῦ δικαιοσύνην, κυρίως οἱ ἀπόστολοι· οὐδὲ γὰρ ἦσαν χοϊκοί, ἀλλ’ οὐράνιοι· διὸ καὶ οὐρανοὶ προσαγορεύονται.\n\nβʹ. Τούτων δὲ ἀναγγελλόντων, πάντες οἱ λαοὶ τοῦ Χριστοῦ τὴν δόξαν ἐθεάσαντο, βλέποντες ἀγραμμάτους ῥητορεύοντας, δαιμόνια ταῖς σκιαῖς τῶν ἀποστόλων ἐλαυνόμενα. Αἰσχυνθήτωσαν πάντες οἱ προσκυνοῦντες τοῖς γλυπτοῖς, οἱ ἐγκαυχώμενοι ἐν τοῖς εἰδώλοις αὐτῶν. Οὐ μόνον οἱ νόμον λαβόντες γραπτὸν ἐπὶ τοῖς χειροποιήτοις εἰδώλοις αἰσχύνεσθαι δίκαιοι, ἀλλὰ καὶ οἱ τὸν νόμον τὸν φυσικὸν ἔχοντες. Τίνι γὰρ οὐκ ἔστι πρόδηλον, ὅτι τοῦ Θεοῦ τὸ ποιεῖν ἴδιον; Πῶς τοίνυν Θεὸς τὸ παρ’ ἄλλου ποιηθὲν ὀνομάζεται; Εἴτε τοίνυν προσκυνεῖ τις, εἴτε οὐ προσκυνεῖ, ἀλλ’ ἐγκαυχᾶται ὡς αὐτὸς πεποιηκὼς τὰ παρ’ ἄλλου προσκυνούμενα, αἰσχύνεσθαι καὶ οὗτος ἄξιος, χαλεπὸν συναγαγὼν τῷ βίῳ τῷ ἡμετέρῳ πρόσκομμα. Προσκυνήσατε αὐτῷ, πάντες οἱ ἄγγελοι αὐτοῦ. Ἀναγκαίως ἐνταῦθα τὴν προσκύνησιν τῶν ἀγγέλων ἐπήγαγεν, ἵνα μὴ αἰσχυνθῶμεν προσκυνῆσαι Θεόν, ὃν προσκυνοῦσιν ἄγγελοι. ἅμα δὲ καὶ γνῶμεν ὡς εἰς ἀγγέλων τάξιν οἱ προσκυνοῦντες Θεὸν ἀνερχόμεθα· πρὸς τούτοις, ὅτι τὸ προσκυνεῖν τῶν ἀγγέλων ἴδιον, οὐ τὸ προσκυνεῖσθαι. Οὐ τοίνυν οἱ δαίμονες, ἀποπεσόντες καὶ ταῦτα τῆς ἀξίας τῶν ἀγγέλων, προσκυνεῖσθαι δυνήσονται. Ἤκουσε καὶ εὐφράνθη Σιών, καὶ ἠγαλλιάσαντο αἱ θυγατέρες τῆς Ἰουδαίας ἕνεκεν τῶν κριμάτων σου. Κύριε.","english":"And again, when Christ cried out to the Father, \"Father, glorify your Son,\" a voice was borne from the heavens: \"I have glorified, and I will glorify again.\" But nevertheless, the heavens that announce the righteousness of God are properly the apostles; for they were not earthly, but heavenly, and therefore they are called heavens.\n\n2. When these announce, all the peoples of Christ beheld the glory, seeing unlettered men speaking as rhetoricians, and demons driven out by the shadows of the apostles. Let all who worship graven images, who boast in their idols, be put to shame. Not only those who received a written law are right to be ashamed of hand-made idols, but also those who possess the natural law. For to whom is it not evident that making is proper to God? How then is God named that which is made by another? Therefore, whether one worships or does not worship, but boasts as if he himself has made what is worshipped by another, this one too is worthy of shame, having brought a grievous obstacle to our life. \"Worship him, all his angels.\" Necessarily here he added the worship of the angels, so that we might not be ashamed to worship God, whom the angels worship. And at the same time, we may know that we who worship God ascend to the rank of angels; in addition, that worship is proper to angels, not being worshipped. Therefore, the demons, having fallen and lost the dignity of angels, will not be able to be worshipped. Zion heard and rejoiced, and the daughters of Judea exulted because of your judgments, Lord.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πάτερ, δόξασόν σου τὸν Υἱόν","severity":"info","text":"The cry 'Father, glorify your Son' is not a direct biblical quotation but echoes the baptismal theophany (cf. Matt 3:17) and the Johannine tradition of Christ's prayer (John 17:1).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"οὐρανοὶ","severity":"info","text":"Here 'heavens' (οὐρανοί) is a typological term for the apostles, who are called 'heavenly' (οὐράνιοι) in contrast to 'earthly' (χοϊκοί), a distinction rooted in Pauline anthropology (1 Cor 15:47-48).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἀγραμμάτους ῥητορεύοντας","severity":"info","text":"The claim that unlettered men (ἀγράμματοι) spoke as rhetoricians reflects a common apologetic topos: the apostles' eloquence, despite lack of formal education, is proof of divine inspiration (cf. Acts 4:13; Origen, Cels. 1.62).","cites":[],"named_sources":["Origen Contra Celsum"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"βʹ","severity":"info","text":"The numeral βʹ (2) marks a new section, typical of Hesychius's commentary structure, indicating a shift from the typological identification of 'heavens' to a polemic against idolatry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"προσκύνησις","severity":"info","text":"The argument that worship (προσκύνησις) is proper to angels, not to be worshipped, reflects post-iconoclastic debates; Hesychius's text was used in later Byzantine iconodule florilegia (e.g., John of Damascus, Imag. 1.20).","cites":[],"named_sources":["John of Damascus On the Holy Images"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ταῖς σκιαῖς τῶν ἀποστόλων","severity":"caution","text":"The phrase 'by the shadows of the apostles' (ταῖς σκιαῖς τῶν ἀποστόλων) is ambiguous: it may mean the apostles' mere presence (shadow as synecdoche) or their icons, but the context of demon-expulsion suggests the former.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'voice from the heavens' is unclear: it may be a divine response or a scriptural allusion not precisely identified.","The phrase 'shadows of the apostles' could refer to their physical presence or to icons, but the polemic against idols makes the latter less likely."],"confidence":"high","notes":[]},{"i":284,"ref":"p284","source":"Θυγατέρας τῆς Ἰουδαίας τὰς κατὰ πᾶσαν τὴν γῆν Ἐκκλησίας ἐκάλεσεν, ἐπειδήπερ ἐξομολόγησις ἐν αὐταῖς πολιτεύεται· τοῦτο γὰρ Ἰουδαία ἑρμηνεύεται. Ἀλλὰ τὴν Σιὼν ὡς πρωτότοκον Ἐκκλησίαν προέταξεν. Αὕτη, φησίν, ἤκουσε καὶ εὐφράνθη· ἤκουσε τὴν τῶν εἰδωλολατρούντων αἰσχύνην, ἀλλὰ μὴν καὶ τὴν τῶν ἀγγέλων προσκύνησιν, ἣν προσκυνοῦσι Θεῷ· καὶ εἰκότως εὐφράνθη ὡς ἕνα Θεὸν τὸν πατέρα τῆς κτίσεως προσκυνούμενον σέβουσα. Ταύτης αἱ θυγατέρες τῆς Ἰουδαίας (εἶναι δὲ τὰς Ἐκκλησίας φαμὲν), μετασχοῦσαι τῆς χαρᾶς εἰκότως ἠγαλλιάσαντο. Κρίματα δὲ τοῦ Θεοῦ ταῦτα, οἷς ἡ χαρὰ δικαίως προσηγόρευται. Ἐπειδὴ τοίνυν αἰσχύνην, προσκυνοῦντες τοῖς γλυπτοῖς, καὶ τοῖς εἰδώλοις ἐγκαυχώμενοι, παρὰ Θεοῦ κατακριθέντες ἔχουσιν, ἀλλὰ πῶς ταῦτα πέπρακται ἀπὸ τῶν ἑξῆς μάνθανε. Ὅτι σὺ Κύριος ὕψιστος ἐπὶ πᾶσαν τὴν γῆν, σφόδρα ὑπερυψώθης ἐπὶ πάντας τοὺς θεούς. Ἐπειδὴ τὴν διὰ σταυροῦ πεπραγμένην δίκην ὑποτίθεται, ὕψος δὲ τοῦ Μονογενοῦς ὁ σταυρός· φησὶ γάρ, Ὅταν ὑψωθῶ, πάντας ἑλκύσω πρὸς ἐμαυτόν· μήποτέ τις οἰηθῇ τὸν Χριστὸν ὑψηλὸν οὐ γεγονέναι πρότερον, οὐ μόνον ὑψηλόν, ἀλλὰ καὶ ὕψιστον κατὰ πάσης τῆς γῆς ὑπάρχειν προσηγόρευσεν. Εἰπὼν δὲ τὴν γῆν, ἀπὸ τοῦ μέρους ὕλην τὴν κτίσιν ἐκάλεσεν. Ἀλλ’ ὅμως ὑπερυψώθη διὰ τοῦ σταυροῦ κατὰ πάντων τῶν θεῶν, δηλαδὴ τῶν ψευδωνύμων· ἐπειδὴ τῷ σταυρῷ καταβληθέντες μεμαθήκασι τῇ πείρᾳ πόσον ἐστὶν ὑψηλὸς ὁ Θεός, ὥστε διὰ τῆς νομιζομένης ἀσθενείας τοὺς νομισθέντας δυνατοὺς καταγωνίσασθαι. Οἱ ἀγαπῶντες τὸν Κύριον, μισεῖτε πονηρά.","english":"He called the daughters of Judea the Churches throughout the whole earth, since confession is practiced in them; for this is what Judea means. But he placed Zion first as the firstborn Church. She, he says, heard and rejoiced; she heard the shame of the idolaters, and also the adoration of the angels, which they offer to God; and she rejoiced fittingly, revering one God, the father of creation, as worshipped. Her daughters of Judea (which we say are the Churches), having shared in the joy, rightly exulted. These are the judgments of God, to which joy is justly ascribed. Since, then, they have shame, worshipping graven images and boasting in idols, condemned by God, learn how these things were accomplished from what follows. That you, Lord, are most high over the whole earth, you were exceedingly exalted above all the gods. Since he sets forth the punishment accomplished through the cross, and the height of the Only-Begotten is the cross; for he says, \"When I am raised up, I will draw all to myself\"; lest anyone think that Christ was not high before, he proclaimed him not only high, but also most high over the whole earth. And having said \"earth,\" he called the whole creation by a part. But nevertheless, he was exalted through the cross above all the gods, that is, the falsely named; since, overthrown by the cross, they have learned by experience how high God is, so that through his supposed weakness he overcame those thought to be powerful. Those who love the Lord, hate evil.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἰουδαία","severity":"info","text":"Hesychius etymologizes 'Judea' as 'confession' (ἐξομολόγησις), a common patristic trope linking the name to the Hebrew yadah (to confess).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σὺ Κύριος ὕψιστος ἐπὶ πᾶσαν τὴν γῆν","severity":"info","text":"This phrase echoes Psalm 96:9 LXX (97:9 MT): 'ὅτι σὺ εἶ κύριος ὕψιστος ἐπὶ πᾶσαν τὴν γῆν'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅταν ὑψωθῶ, πάντας ἑλκύσω πρὸς ἐμαυτόν","severity":"info","text":"This saying of Christ is not a direct biblical quotation but a logion possibly derived from John 12:32 or a lost apocryphon; Hesychius uses it to link the cross with exaltation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σταυρός","severity":"info","text":"Hesychius interprets the cross as the 'height' (ὕψος) of the Only-Begotten, a typological reading common in anti-Arian polemic, asserting Christ's pre-existent divinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπειδὴ ... μάνθανε","severity":"info","text":"The phrase 'learn how these things were accomplished from what follows' marks a transition from allegorical interpretation to a narrative of divine judgment, typical of Hesychius' exegetical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Οἱ ἀγαπῶντες τὸν Κύριον, μισεῖτε πονηρά","severity":"caution","text":"The final sentence shifts abruptly to an exhortation; the Greek text may be corrupt or lacunose, as the imperative 'μισεῖτε' lacks a clear antecedent in the preceding argument.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'daughters of Judea' as local churches versus personified communities is left ambiguous; Hesychius equates them with Churches but does not specify whether they are historical or allegorical.","The source of the logion 'When I am raised up, I will draw all to myself' is uncertain; it may be a paraphrase of John 12:32 or a citation from a non-canonical tradition."],"confidence":"high","notes":[]},{"i":285,"ref":"p285","source":"Ἵνα καθαρὰν τὴν ἀγάπην εὑρών, τοὺς ἐραστὰς ὡς ἀληθεῖς καὶ γνησίους προσδέξηται· ὡς ὅστις λέγων ἀγαπᾷν τὸν Θεόν, πονηρίᾳ καὶ τῇ τυχούσῃ προσέπαθεν. ἤ τινος τῶν κατὰ τὸν βίον ἐρᾷ, ἑαυτὸν ἀπατᾷ. Ἡ γὰρ φιλία τοῦ κόσμου τούτου ἔχθρα εἰς τὸν Θεόν ἐστιν, Ἰάκωβος λέγει. Φυλάσσει Κύριος τὰς ψυχὰς τῶν ὁσίων αὐτοῦ, ἐκ χειρὸς ἁμαρτωλοῦ ῥύσεται αὐτάς. Ἰδοὺ πηλίκα τῆς καθαρᾶς πρὸς τὸν Θεὸν ἀγάπης ἀπολαύομεν. Γινόμεθα γὰρ ὅσιοι, καὶ φύλακα τὸν Θεὸν ἔχομεν τοῦ μεγίστου κτήματος, τῆς ψυχῆς τῆς ἡμετέρας, ὥστε μὴ ὑπὸ τὴν χεῖρα γενέσθαι τοῦ ἐχθροῦ· ἂν δὲ ἄρα καὶ γενώμεθα, οὐ περιορᾷ, ἀλλὰ ῥύεται συμποδίζων τὸν ὄντως ἁμαρτωλὸν καὶ ῥίζαν τῆς ἁμαρτίας τὸν διάβολον, ἡμῖν δὲ χεῖρα δίδωσιν, ἵνα τὸν ἀδίκως ἐπαναστάντα φύγωμεν. Φῶς ἀνέτειλε τῷ δικαίῳ, καὶ τοῖς εὐθέσι τῇ καρδίᾳ εὐφροσύνη. Ὁ τοῦ Θεοῦ νόμος, λύχνος καὶ φῶς τοῖς δικαίοις καθέστηκε. Διόπερ ἀλλαχοῦ φησιν ὁ Δαυΐδ· Λύχνος τοῖς ποσί μου ὁ νόμος σου, καὶ φῶς ταῖς τρίβοις μου. Ὁ δὲ αὐτὸς καὶ τοῖς εὐθέσι τῇ καρδίᾳ, δηλαδὴ τοῖς ὀρθὰ βαδίζουσιν, εὐφροσύνη· ὁδὸν γὰρ αὐτοῖς ἥνπερ εὔχονται δείκνυσι, καὶ πρὸς ἀρετὰς ἀλείφει, ἃς ἀφ’ ἑαυτῶν σπουδάζουσι. Σὺ δὲ καὶ φῶς ἀνατείλαντα τὸν Μονογενῆ νόησον, περὶ οὗ Ἰωάννης ὁ θεόλογος ἔγραψεν· Πάντα δι’ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἓν ὃ γέγονεν. Ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων. Ὅθεν αὐτὸν καὶ Μαλαχιὴλ ἥλιον προσηγόρευσεν, καὶ ἀνατέλλειν, καθάπερ Δαυΐδ, τοῖς δικαίοις ἐξέθετο· φησὶ γάρ· Ἀνατελεῖ ὑμῖν τοῖς φοβουμένοις τὸν Κύριον ἥλιος δικαιοσύνης, καὶ ἴασις ἐν ταῖς πτέρυξιν αὐτοῦ.","english":"Having found pure love, she will accept her lovers as true and genuine; as when someone says he loves God but is attached to wickedness and any chance thing, or loves something of this life, he deceives himself. For friendship with this world is enmity toward God, says James. The Lord guards the souls of his holy ones; he will rescue them from the hand of the sinner. See what great benefits we enjoy from pure love toward God. For we become holy, and we have God as guardian of the greatest possession, our soul, so that it does not fall under the hand of the enemy; and if it should happen, he does not overlook it, but rescues it, tripping up the real sinner and the root of sin, the devil, and gives us a hand so that we may flee the one who unjustly rose against us. Light has dawned for the righteous, and joy for those upright in heart. The law of God has become a lamp and a light for the righteous. Therefore David says elsewhere: \"Your law is a lamp for my feet, and a light for my paths.\" And the same is joy for those upright in heart, that is, for those who walk straight; for it shows them the path they pray for, and anoints them toward the virtues which they eagerly pursue from themselves. But understand also the light that has dawned as the Only-Begotten, about whom John the Theologian wrote: \"All things came into being through him, and without him nothing came into being that has come into being. In him was life, and the life was the light of men.\" Hence Malachi also called him the sun, and set him to dawn, as David did, for the righteous; for he says: \"A sun of righteousness will dawn for you who fear the Lord, and healing in its wings.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰάκωβος λέγει","severity":"info","text":"The phrase 'James says' likely refers to a lost or apocryphal source, as no exact parallel appears in the canonical Epistle of James. Hesychius may be citing a variant tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Φῶς ἀνέτειλε τῷ δικαίῳ","severity":"info","text":"This echoes Psalm 112:2 (LXX 111:2): 'Light has dawned for the righteous, and joy for those upright in heart.' Hesychius interprets it as the law of God and then as the Only-Begotten.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λύχνος τοῖς ποσί μου ὁ νόμος σου","severity":"info","text":"Hesychius attributes this to David, but it is not found in the canonical Psalter. It may be a paraphrase of Psalm 119:105 (LXX 118:105) or a lost liturgical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πάντα δι’ αὐτοῦ ἐγένετο","severity":"info","text":"This is a close paraphrase of John 1:3-4, where the Only-Begotten is identified with the light. Hesychius uses it to support his Christological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνατελεῖ ὑμῖν τοῖς φοβουμένοις τὸν Κύριον ἥλιος δικαιοσύνης","severity":"info","text":"This citation from Malachi (likely Malachi 4:2 LXX) is not verbatim in the Septuagint; it may be a conflation with Psalm 37:7 or a liturgical adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Μονογενῆ","severity":"info","text":"The term 'Only-Begotten' (Μονογενῆ) is a Christological title, here applied to the light that dawns for the righteous, aligning with Hesychius's anti-Arian stance.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the James citation is uncertain; it may be apocryphal or a loose memory of James 4:4.","The Davidic citation 'Your law is a lamp for my feet' is not directly attested in the Psalter; it may be a paraphrase or a lost variant.","The Malachi citation does not match the Septuagint exactly; it may be a conflation or a liturgical text."],"confidence":"medium","notes":[]},{"i":286,"ref":"p286","source":"Εὐφράνθητε, δίκαιοι, ἐν τῷ Κυρίῳ. Μακάριοι τῆς χαρᾶς εἰκότως οἱ δίκαιοι. Ἐπ’ οὐδενὶ γὰρ τῶν βιωτικῶν ἀγαθῶν τῶν προσκαίρων εὐφραίνονται, ἐπὶ Θεῷ δέ, ἐν ᾧ πᾶσα δόσις ἀγαθή, καὶ πᾶν δώρημα τέλειον ἄνωθέν ἐστι, ὡς ἐκ τῆς Ἐπιστολῆς Ἰακώβου μεμάθηκας. Καὶ ἐξομολογεῖσθε τὴν μνήμην τῆς ἁγιωσύνης αὐτοῦ. Ἐξομολόγησιν εἴτε τὴν εὐχαριστίαν λέγοις, εἴτε τὴν τῶν πταισμάτων ἐξαγόρευσιν· ἁρμόττει γὰρ αὕτη καὶ δικαίοις· ἐπειδὴ δὲ οὐδείς ἐστιν ὃς ζήσεται, καὶ οὐχ ἁμαρτήσεται· ἀναγκαίως ἐπὶ τῇ μνήμῃ τῆς ἁγιωσύνης τοῦ Θεοῦ, τουτέστιν, ἐπὶ τῇ ἀναμνήσει προσφέρεται. Χρὴ γὰρ εὐχαριστεῖν αὐτῷ, ὅτι τοῦ ἁγιασμοῦ καὶ τοῖς ἀνθρώποις μετέδωκεν· χρὴ δὲ καὶ ἁμαρτωλοὺς ἑαυτοὺς ἐξαγορεύειν. Ὅσον γὰρ ἄν τις ὑπάρχῃ δίκαιος, συγκρινόμενος τῷ ἁγιασμῷ τοῦ Θεοῦ, ἁμαρτωλὸς εὑρίσκεται· ὥστε τὸν Ἡσαΐαν λέγειν· Πᾶσα ἡ δικαιοσύνη ἡμῶν ὡς ῥάκος ἀποκαθημένης ἐναντίον σου.\n\nΤῷ Δαυΐδ. Ἀλληλούια. Ψαλμὸς ϟζʹ.\n\nαʹ. Οὐ μάτην τῷ Δαυῒδ ὁ ψαλμὸς ἀναγέγραπται· ἀλλ’ ἐπειδὴ τὰ περὶ Χριστοῦ προφητεύει μυστήρια, τοῦτον δὲ νοεῖσθαι Δαυῒδ Ἰεζεκιὴλ ὁ προφήτης, τὸ Πνεῦμα δὲ μᾶλλον τὸ ἐπ’ αὐτῷ πεποίηκε· φησὶ γάρ· Καὶ ἀναστήσω ὑμῖν ποιμένα τὸν δοῦλόν μου Δαυΐδ. Καίτοι πρὸ πολλῶν γενεῶν τελευτήσας ἐτύγχανεν· ἀλλὰ Δαυῒδ μὲν καλεῖ Χριστόν, οὐ μόνον ὡς ἐκ τοῦ Δαυΐδ, καὶ ὡς βασιλέα· δοῦλον δέ, ὡς μορφὴν δούλου δεξάμενον. Διὰ τοῦτο καὶ νῦν οὐ τοῦ Δαυῒδ ὁ ψαλμὸς ἐπιγέγραπται, ἀλλά, Τῷ Δαυΐδ. ᾌσατε τῷ Κυρίῳ ᾆσμα καινόν. Τίνος χάριν; Ὅτι θαυμαστὰ ἐποίησεν.","english":"Rejoice, righteous ones, in the Lord. Blessed are the righteous, fittingly, for their joy. For they do not rejoice in any of the temporal goods of life, but in God, in whom every good gift and every perfect bestowal is from above, as you have learned from the Epistle of James. And confess the memory of his holiness. Confession you may call either thanksgiving or the declaration of faults; for this is also fitting for the righteous, since there is no one who lives and does not sin. It is necessarily offered upon the memory of the holiness of God, that is, upon the recollection. For one must give thanks to him that he has shared sanctification even with men; and one must also declare oneself a sinner. For however righteous someone may be, when compared with the holiness of God, he is found to be a sinner; so that Isaiah says: \"All our righteousness is like a rag of a menstruous woman before you.\"\n\nTo David. Alleluia. Psalm 97.\n\n1. Not in vain is the psalm inscribed to David; but because it prophesies the mysteries concerning Christ, and the prophet Ezekiel understands this one as David, the Spirit rather has made it so concerning him; for he says: \"And I will raise up for you a shepherd, my servant David.\" And yet he had died many generations before; but he calls Christ David, not only as from David and as king, but servant, as having taken the form of a servant. For this reason even now the psalm is not inscribed \"of David,\" but \"To David.\" Sing to the Lord a new song. For what reason? Because he has done wonderful things.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπιστολῆς Ἰακώβου","severity":"info","text":"Hesychius refers to the Epistle of James, likely alluding to James 4:4 or a similar passage on worldly friendship and enmity toward God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡσαΐαν","severity":"info","text":"The quotation 'All our righteousness is like a rag of a menstruous woman before you' is not found in the canonical Isaiah; it may derive from a lost apocryphon or a variant textual tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἀναστήσω ὑμῖν ποιμένα τὸν δοῦλόν μου Δαυΐδ","severity":"info","text":"Hesychius cites Ezekiel 34:23 or a similar passage, though the exact wording differs from the Septuagint; it reflects a messianic interpretation of David as a type of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἐξομολόγησιν","severity":"info","text":"Hesychius glosses 'exomologēsis' as either thanksgiving (eucharistia) or declaration of faults, showing the term's dual liturgical and penitential sense in early Christian usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Τῷ Δαυΐδ","severity":"info","text":"The inscription 'To David' (not 'of David') is interpreted by Hesychius as indicating the psalm is addressed to Christ typologically identified as David, a common patristic exegetical move.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ψαλμὸς ϟζʹ","severity":"info","text":"The passage marks the beginning of commentary on Psalm 97 (LXX), with a superscription 'To David. Alleluia.' and a numbered section (αʹ).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Isaiah quotation is uncertain; it may be a non-canonical text or a misremembered verse.","The reference to Ezekiel is imprecise; the exact biblical passage is unclear."],"confidence":"high","notes":[]},{"i":287,"ref":"p287","source":"Αὕτη τοίνυν ἄρα τοῦ καινοῦ ᾄσματος ἡ ὑπόθεσις, τὸ ποιῆσαι θαυμαστὰ τὸν Θεόν, ἢ καὶ Τεράστια, καθὼς ἐξέθετο Σύμμαχος. Ποῖα δὲ ταῦτα; Ἔσωσεν αὐτὸν ἡ δεξιὰ αὐτοῦ, καὶ ὁ βραχίων ὁ ἅγιος αὐτοῦ. Καὶ τί τοῦτο θαυμαστὸν ἔχει, ἢ πάντως ὅτι διὰ κακίας ὑπερβολὴν ἀπαγορευθεὶς ὑπῆρχεν ὁ ἄνθρωπος; Ὥστε τὸν μὲν Ἡσαΐαν λέγειν· Πᾶσα κεφαλὴ εἰς πόνον, καὶ πᾶσα καρδία εἰς λύπην. Ἀπὸ ποδῶν ἕως κεφαλῆς, οὐκ ἔστιν αὐτῷ ὁλοκληρία, οὔτε τραῦμα, οὔτε μώλωψ, οὐδὲ πληγὴ φλεγμαίνουσα. Οὐκ ἔστι μάλαγμα ἐπιθεῖναι, οὐδὲ ἔλαιον, οὔτε καταδέσμους. Δαυῒδ δὲ οὕτως· Πάντες ἐξέκλιναν, ἅμα ἠχρειώθησαν· οὐκ ἔστι ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός. Ἐφ’ ᾧ τῆς τοῦ Θεοῦ δεξιᾶς καὶ τοῦ βραχίονος ἀναγκαίως ἐδέησε, δηλαδὴ τοῦ Μονογενοῦς αὐτοῦ. Αὐτὸν γὰρ χαρακτηρίζει τῶν εἰρημένων ἑκάτερον· περὶ οὗ καὶ Ἡσαΐας φησί· Ὡς ποιμὴν ποιμανεῖ τὸν λαὸν αὐτοῦ, καὶ τῷ βραχίονι αὐτοῦ συνάξει ἄρνας· ὃν οὐ μάτην ὁ ψαλμῳδὸς προσηγόρευσεν ἅγιον, ἀλλ’ ἐν ἰδίᾳ δεῖξαι τοῦτον ὑποστάσει βουλόμενος. Αὐτὸ τοίνυν τὸ πλάσμα τὸ ἀπολωλὸς ἔσωσε· Οὐδὲ γὰρ ἦλθε κρῖναι τὸν κόσμον, ἀλλὰ σῶσαι τὸν κόσμον. Ὅτι δὲ τὴν τοῦ Μονογενοῦς ἄφιξιν ὁ προφήτης αἰνίττεται (μόνη γὰρ αὕτη σώζει τὸ γένος τὸ ἀνθρώπινον), Ἡσαΐας δηλοῖ, Οὐ πρεσβεύς, εἰπών, οὐδὲ ἄγγελος, ἀλλ’ αὐτὸς ὁ Κύριος ἥξει καὶ σώσει ἡμᾶς· δηλοῖ δὲ καὶ τὰ ἑπόμενα. Ἐγνώρισε Κύριος σωτήριον αὐτοῦ, ἐναντίον τῶν ἐθνῶν ἀπεκάλυψε τὴν δικαιοσύνην αὐτοῦ. Σωτήριον μὲν τὸν Χριστὸν καὶ δικαιοσύνην εἰρῆσθαι πολλάκις ὁ λόγος διὰ τῶν προλαβόντων ἀπέδειξεν.","english":"This, then, is the subject of the new song: that God has done wondrous things, or even portents, as Symmachus set forth. And what are these? His right hand saved him, and his holy arm. And what wonder does this have, except that the man was utterly given up because of an excess of wickedness? So that Isaiah says: Every head is in pain, and every heart in grief. From feet to head, there is no wholeness in him, neither wound, nor bruise, nor festering sore. There is no plaster to apply, nor oil, nor bandages. And David says thus: All have turned aside, together they have become useless; there is none who does good, not even one. For this reason the right hand and the arm of God were necessarily needed, namely his Only-Begotten. For each of the said terms characterizes him; concerning whom Isaiah also says: As a shepherd he will shepherd his people, and with his arm he will gather lambs; whom the psalmist did not call holy in vain, but wishing to show him in his own hypostasis. So then, the lost creation itself he saved; for he did not come to judge the world, but to save the world. And that the prophet hints at the coming of the Only-Begotten (for this alone saves the human race), Isaiah makes clear, saying: Not an ambassador, nor an angel, but the Lord himself will come and save us; and the following verses also make it clear. The Lord made known his salvation, before the nations he revealed his righteousness. The discourse has often shown through the preceding passages that Christ is called both salvation and righteousness.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πᾶσα κεφαλὴ εἰς πόνον, καὶ πᾶσα καρδία εἰς λύπην","severity":"info","text":"Hesychius attributes this quotation to Isaiah, but it is not a direct citation from the canonical Septuagint Isaiah; it may be a paraphrase or from a variant textual tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πάντες ἐξέκλιναν, ἅμα ἠχρειώθησαν· οὐκ ἔστι ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός","severity":"info","text":"This quotation attributed to David (the Psalmist) is not a verbatim verse from the Septuagint Psalter; it may be a conflation or loose citation of Psalm 13:2–3 or similar passages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σύμμαχος","severity":"info","text":"Symmachus is the second-century translator of the Old Testament into Greek; Hesychius references his version for the term 'portents' (Τεράστια), indicating use of alternative Greek translations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὑποστάσει","severity":"info","text":"Hypostasis here denotes distinct person or subsistence, a key term in Trinitarian theology; Hesychius uses it to assert the personal distinctness of the Son (the Only-Begotten) from the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Αὕτη τοίνυν ἄρα τοῦ καινοῦ ᾄσματος ἡ ὑπόθεσις","severity":"info","text":"This opening sentence signals a new thematic unit: Hesychius defines the 'subject' (ὑπόθεσις) of the 'new song' (cf. Psalm 95/96), linking it to God's wondrous acts and the saving work of the Only-Begotten.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Οὐ πρεσβεύς, οὐδὲ ἄγγελος, ἀλλ’ αὐτὸς ὁ Κύριος ἥξει καὶ σώσει ἡμᾶς","severity":"info","text":"Hesychius attributes this saying to Isaiah, but it is not found in the canonical Septuagint Isaiah; it may reflect a testimonium or early Christian exegetical tradition about Christ's direct intervention.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The quotations attributed to Isaiah and David are not verbatim from the Septuagint; their exact source is uncertain.","The phrase 'new song' (καινοῦ ᾄσματος) may refer to Psalm 95 (96) or to a broader liturgical context."],"confidence":"high","notes":[]},{"i":288,"ref":"p288","source":"Ἐνταῦθα δὲ τῶν προφητικῶν λέξεων ἐμφαίνει τὴν ἀκρίβειαν, πῶς πρότερον αὐτὸν γνωρισθῆναι, ὕστερον δὲ ἀποκαλυφθῆναί φησιν. Ἐγνώρισε γὰρ πρότερον τοῖς προφήταις, οἵτινες αὐτοῦ τὴν γνῶσιν ἐπιστεύθησαν, τῇ θεωρίᾳ τοῦ Πνεύματος· ὥστε τὸν Κύριον λέγειν· Ἀβραὰμ ὁ πατὴρ ἡμῶν ἠγαλλιάσατο ἰδεῖν τὴν ἡμέραν τὴν ἐμήν· καὶ εἶδε καὶ ἐχάρη. Ἀπεκαλύφθη δὲ διὰ τῆς σαρκὸς ὕστερον· ἔτι μὴν καὶ διὰ τῶν ἀποστολικῶν θαυμάτων, ἅτινα τὴν τοῦ Μονογενοῦς ἐγύμνωσε δύναμιν. Ἐναντίον τῶν ἐθνῶν. Οὗτοι γὰρ πιστεύσαντες ἐδέξαντο τοῦ Χριστοῦ τὴν φανέρωσιν. Ἄλλως τε, ἐπειδὴ τῆς τῆς σαρκὸς παρουσίας σαφῶς ἀπόδειξις ἡ τῶν εἰδώλων καθαίρεσις, ἀναγκαίως ἐναντίον τῶν ἐθνῶν ἀποκαλυφθῆναι ὁ Μονογενὴς δύναται. Ἐμνήσθη τοῦ ἐλέους αὐτοῦ τῷ Ἰακώβ, καὶ τῆς ἀληθείας αὐτοῦ τῷ οἴκῳ Ἰσραήλ. Ἀνθ’ ὅτου τὸν Ἰακὼβ εἰπών, οὐκ ἠρκέσθη, ἀλλὰ καὶ τὴν τοῦ Ἰσραὴλ οἰκίαν προσέθηκεν, ἀλλ’ ἵνα πάντως δηλώσῃ ὡς ὁ πράξας τὰ νῦν προφητευόμενα, οὗτος ἦν ὁ τὸν Ἰακὼβ Ἰσραὴλ ἐπονομάσας; Διόπερ μετ’ αὐτοῦ καὶ ἐπάλαιεν προτυπῶσαι τὸ μυστήριον βουληθεὶς τῆς σαρκώσεως· σαρκὸς γὰρ τὸ παλαίειν καὶ περιπλέκεσθαι ἴδιον. Ἐμνήσθη τοίνυν τῶν πρὸς Ἰακὼβ καὶ Ἰσραήλ, καὶ χάριτι τὸ μυστήριον τῇ πρὸς ἐκεῖνον ἐπλήρωσε. Πῶς τοῦτο; Δῆλον ὅτι πρὸς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραὴλ παρεγένετο, οὐκ ἐκείνοις νέμων τὸν ἔλεον (οὐδὲ γὰρ ἐτύγχανον ἄξιοι), ἀλλὰ τῷ Ἰακώβ, ἐξ οὗ τὸ γένος κατήγετο.","english":"Here, then, the precision of the prophetic words is manifested: how it says that he was first made known, and later revealed. For he first made himself known to the prophets, who were entrusted with the knowledge of him, through the contemplation of the Spirit; so that the Lord says: \"Abraham, our father, rejoiced to see my day; and he saw and rejoiced.\" But he was revealed later through the flesh, and indeed also through the apostolic miracles, which laid bare the power of the Only-Begotten. Before the nations. For these, having believed, received the manifestation of Christ. Moreover, since the destruction of the idols is a clear proof of the presence of the flesh, the Only-Begotten can necessarily be revealed before the nations. He remembered his mercy to Jacob, and his truth to the house of Israel. Why, having said \"Jacob,\" was he not satisfied, but also added \"the house of Israel\"? Is it not to show completely that the one who did what is now prophesied was the one who named Jacob \"Israel\"? For this reason he also wrestled with him, wishing to prefigure the mystery of the incarnation; for wrestling and embracing are proper to the flesh. He remembered, then, what pertained to Jacob and Israel, and by grace he fulfilled the mystery toward him. How is this? Clearly, he came to the lost sheep of the house of Israel, not dispensing mercy to them (for they were not worthy), but to Jacob, from whom the race was descended.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐνταῦθα δὲ τῶν προφητικῶν λέξεων ἐμφαίνει τὴν ἀκρίβειαν","severity":"info","text":"The passage opens with a structural marker (Ἐνταῦθα) indicating a shift to exegesis of prophetic precision, contrasting prior and later revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀβραὰμ ὁ πατὴρ ἡμῶν ἠγαλλιάσατο ἰδεῖν τὴν ἡμέραν τὴν ἐμήν","severity":"info","text":"Hesychius attributes a saying to the Lord about Abraham rejoicing to see 'my day'; this is not a direct biblical quotation but a paraphrase or apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Μονογενής","severity":"info","text":"Μονογενής ('Only-Begotten') is a Christological title for Christ, used here to emphasize the revelation of his power through apostolic miracles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐναντίον τῶν ἐθνῶν","severity":"info","text":"The phrase 'before the nations' reflects a polemical context: Hesychius argues that Christ's revelation was directed against pagan nations, evidenced by the destruction of idols.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐμνήσθη τοῦ ἐλέους αὐτοῦ τῷ Ἰακώβ, καὶ τῆς ἀληθείας αὐτοῦ τῷ οἴκῳ Ἰσραήλ","severity":"info","text":"This echoes Psalm 98:4 LXX (Ps 99:4 MT), where God remembers mercy to Jacob and truth to Israel; Hesychius interprets it as a prefiguration of the incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐπάλαιεν","severity":"info","text":"The wrestling of Jacob with the angel (Gen 32:24-30) is interpreted typologically as a prefiguration of the incarnation, since wrestling and embracing are 'proper to the flesh'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the saying about Abraham is unclear; it may be from a lost apocryphon or a liturgical tradition.","The phrase 'lost sheep of the house of Israel' is ambiguous: it could refer to the ten lost tribes or metaphorically to sinful Israelites."],"confidence":"high","notes":[]},{"i":289,"ref":"p289","source":"Ἐμνήσθη δὲ καὶ τῆς ἀληθείας τοῦ οἴκου Ἰσραήλ, τὴν εὐλογίαν, ἥνπερ ὁ Ἰσραὴλ ὡς κλῆρον τοῖς ἑαυτοῦ παισὶν εἰς τὴν φυλὴν τοῦ Ἰούδα προφητεύων ἀπένειμεν, εἰς ἔργον ἀγαγὼν καὶ ποιήσας ἀλήθειαν· ἦν δὲ αὕτη· Οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα, οὐδὲ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως ἂν ἔλθῃ ᾧ ἀπόκειται, καὶ αὐτὸς προσδοκία ἐθνῶν. Ὥστε καὶ σφόδρα ἁρμόττει τὰ ἑπόμενα· Εἴδοσαν πάντα τὰ πέρατα τῆς γῆς τὸ σωτήριον τοῦ Θεοῦ ἡμῶν. Τοῖς μὲν γὰρ Ἰουδαίοις, ὡς ἰδίοις, ἐπεδήμησεν. Ἐκείνων δὲ τοὺς ὀφθαλμοὺς μυσάντων (Ἐκάμμυσαν γάρ, φησὶν ὁ Ἡσαΐας, τοὺς ὀφθαλμοὺς αὐτῶν, ἵνα μὴ ἴδωσιν), ἀντ’ ἐκείνων τὰ πέρατα τῆς γῆς, δηλαδὴ τὰ ἔθνη, ἐθεάσαντο τοῦ Θεοῦ τὸ σωτήριον, καίτοι μὴ βλέποντα πρότερον.\n\nβʹ. Τοῦτο γάρ ἐστιν ὃ νῦν ὁ προφήτης ἐκπέπληκται, ἐφ’ ὃν ὃ καὶ ὁ Κύριος ἀποθαυμάζων ἔλεγεν· Εἰς κρῖμα ἐγὼ ἦλθον εἰς τὸν κόσμον τοῦτον, ἵνα οἱ μὴ βλέποντες βλέπωσι, καὶ οἱ βλέποντες τυφλοὶ γένωνται. Ἀλαλάξατε τῷ Κυρίῳ, πᾶσα ἡ γῆ. Εἰκότως, ἐπειδὴ κοινὰ τὰ ἀγαθά· οὐκ ἔτι γὰρ χώρας μιᾶς, οἷον τῆς Ἰουδαίας, ἢ ἔθνους ἑνός, ἀλλὰ τῆς ἀνθρωπότητος ὅλης τὸ πεπραγμένον μυστήριον, ἐφ’ ᾧ καὶ ἀλαλάζειν ὡς πόλεμον κοινὸν νενικηκότας βούλεται. Γῆν γὰρ τὸν καθόλου προσηγόρευσεν ἄνθρωπον, ὡς διὰ τῶν ἑξῆς σαφέστερον εἴρηται. ᾌσατε, καὶ ἀγαλλιᾶσθε, καὶ ψάλατε. Οὐκοῦν οὐ περὶ τοῦ στοιχείου τῆς ξηρᾶς, ἀλλὰ περὶ τῶν ἀνθρώπων εἰπεῖν αὐτῷ πρόκειται. Διόπερ ὡς πρὸς πλῆθος διαλέγεται· κελεύει δὲ πρότερον ᾄδειν, καὶ μετὰ τοῦτο ἀγαλλιᾶσθαι, εἶτα τὸ ψάλλειν ἐπήγαγεν ἵνα τῆς τοῦ Θεοῦ χαρᾶς τὴν εἰς αὐτὸν δοξολογίαν ἀρχὴν καὶ τέλος ἔχωμεν.","english":"He also recalled the truth of the house of Israel, the blessing which Israel, as an inheritance, assigned to his own children for the tribe of Judah while prophesying, bringing it to fulfillment and making it truth. This blessing was: \"A ruler will not cease from Judah, nor a leader from his loins, until the one for whom it is reserved comes, and he himself is the expectation of the nations.\" Thus the following verses are exceedingly fitting: \"All the ends of the earth have seen the salvation of our God.\" For he sojourned among the Jews as his own people. But when they closed their eyes (for Isaiah says, \"They shut their eyes so as not to see\"), instead of them, the ends of the earth, that is, the nations, beheld the salvation of God, even though they had not seen before.\n\n2. This is what the prophet now marvels at, the same thing at which the Lord, expressing wonder, said: \"I came into this world for judgment, so that those who do not see may see, and those who see may become blind.\" \"Shout aloud to the Lord, all the earth.\" Fittingly, since the blessings are common; for the mystery accomplished is no longer that of a single region, such as Judea, or of a single nation, but of all humanity, on account of which he wishes them to shout as if they had conquered a common war. For he called the universal man \"earth,\" as is said more clearly in what follows. \"Sing, and rejoice, and play the harp.\" Therefore, it is not about the element of dry land that he intends to speak, but about human beings. Hence he addresses them as a multitude; and he commands first to sing, then to rejoice, and afterwards he added playing the harp, so that we may have the glorification of God as both the beginning and the end of his joy.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα, οὐδὲ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ","severity":"info","text":"Hesychius cites a blessing attributed to Israel for the tribe of Judah, likely a paraphrase of Gen 49:10 or a related tradition, though not a direct biblical quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἴδοσαν πάντα τὰ πέρατα τῆς γῆς τὸ σωτήριον τοῦ Θεοῦ ἡμῶν","severity":"info","text":"This phrase echoes Ps 97:1 LXX (Ἐδοσαν πάντα τὰ πέρατα τῆς γῆς τὸ σωτήριον τοῦ Θεοῦ ἡμῶν), a verse Hesychius interprets as fulfilled in the nations' reception of salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐκάμμυσαν γάρ, φησὶν ὁ Ἡσαΐας, τοὺς ὀφθαλμοὺς αὐτῶν","severity":"info","text":"Hesychius attributes to Isaiah a saying about shutting eyes, but no exact match is found in the canonical Isaiah; it may be a loose citation or apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰς κρῖμα ἐγὼ ἦλθον εἰς τὸν κόσμον τοῦτον","severity":"info","text":"This saying of the Lord is not attested in the canonical Gospels; it may derive from an apocryphal source or a lost tradition, reflecting Hesychius's use of non-canonical material.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀλαλάξατε","severity":"info","text":"The verb ἀλαλάζω denotes a war cry or shout of triumph; Hesychius interprets the psalmist's call as a victory shout for a common war, i.e., the universal salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"βʹ","severity":"info","text":"The Greek numeral βʹ marks a new section, indicating a shift from the previous exposition of the blessing to a second point: the prophet's marvel at the universal scope of salvation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the blessing 'a ruler will not cease from Judah' is unclear; it may be a paraphrase of Gen 49:10 or a lost tradition.","The citation from Isaiah about shutting eyes has no direct canonical parallel; it may be a misattribution or apocryphal.","The saying of the Lord about coming for judgment is not found in the New Testament; its origin is uncertain."],"confidence":"high","notes":[]},{"i":290,"ref":"p290","source":"Ψάλατε τῷ Κυρίῳ ἐν κιθάρᾳ, ἐν κιθάρᾳ καὶ φωνῇ ψαλμοῦ, ἐν σάλπιγξιν ἐλαταῖς, καὶ φωνῇ σάλπιγγος κερατίνης. Ἀλαλάξατε ἐνώπιον τοῦ βασιλέως Κυρίου. Εἰ καὶ ἦν ὅτε τοῖς ὀργάνοις τούτοις εἰς τὴν τοῦ Θεοῦ δοξολογίαν ἐκέχρηντο, πλὴν ἡμεῖς κιθάραν τὴν τῶν ἀρετῶν συμφωνίαν νοήσωμεν, ἥτις οὐκ ἄλλως κατορθοῦται, ἀλλ’ ὅταν τὴν σάρκα νεκρώσωμεν, ὥστε χορδῶν δίκην ἐν αὐταῖς τὸν τῶν ἀρετῶν ἀποτελεῖσθαι φθόγγον, καὶ ψαλμοῦ φωνὴν ἀρέσκουσαν Θεῷ εἰς οὐρανὸν ἀναπέμπεσθαι. Ἐπειδὴ δὲ μετὰ τὴν κιθάραν σάλπιγγος ἐμνημόνευσε, κιθάραν ἄρα τὴν παλαιὰν Διαθήκην καλεῖ, ἐν ᾗ ψάλλειν (ἐξ αὐτῆς γὰρ ἡ ψαλμῳδία) προσέταξε· σάλπιγγας δὲ τὰ Εὐαγγέλια, ἐν οἷς ἀλαλάζειν ἐνώπιον τοῦ βασιλέως Κυρίου, δηλαδὴ τοῦ Χριστοῦ, ὡς διὰ τῆς εὐαγγελικῆς πολιτείας νενικηκότες τοὺς ἐχθροὺς εἰκότως κελευόμεθα. Σαλπίγγων δὲ τούτου χάριν πολλῶν ἐμνημόνευσε καὶ μιᾶς, ἐπειδὴ καὶ τὸ Εὐαγγέλιον, ἓν ὑπάρχον τῇ δυνάμει, τέσσαρα διὰ τοὺς ἐκθεμένους εὐαγγελιστὰς γεγένηται. Ὅρα δὲ τῆς προφητικῆς λέξεως τὴν ἀκρίβειαν. Τὰς μὲν γὰρ σάλπιγγας, αἵτινες πληθυντικῶς εἰρημέναι εἰς τὰ τῶν συνταξάντων ἐκλαμβάνονται πρόσωπα, ἐλατάς φησι, τουτέστι κεχαλκευμένας· ἐχαλκεύθησαν γὰρ αἱ τῶν εὐαγγελιστῶν γλῶτται τῇ χορηγίᾳ τοῦ Πνεύματος. Τὴν σάλπιγγα δὲ κερατίνην· τοῦτο γὰρ ὁ εὐαγγελικὸς λόγος, καὶ τὸ ἐπ’ αὐτῷ μυστήριον, ἐπειδὴ κεφάλαιον ἔχει τὸν Χριστόν, ὅσπερ κέρας ἀναγκαίως ὀνομάζεται· ἐν αὐτῷ γὰρ τοὺς ἐχθροὺς κερατίζειν ἐλάβομεν·","english":"Play to the Lord with the cithara, with the cithara and the voice of a psalm, with beaten trumpets, and with the voice of a horn trumpet. Shout aloud before the king, the Lord. Even if at one time they used these instruments for the glorification of God, yet let us understand the cithara as the harmony of the virtues, which is accomplished not otherwise than when we mortify the flesh, so that, like strings, the sound of the virtues is produced in them, and the voice of a psalm pleasing to God is sent up to heaven. Since after the cithara he mentioned the trumpet, he therefore calls the cithara the Old Testament, in which he commanded to play (for psalmody comes from it); and the trumpets the Gospels, in which we are commanded to shout aloud before the king, the Lord, that is, Christ, as having conquered the enemies through the evangelical polity, we are fittingly commanded. He mentioned many trumpets and one trumpet for this reason, because the Gospel, being one in power, has become four on account of the evangelists who set it forth. Observe the precision of the prophetic expression. For the trumpets, which are spoken of in the plural and are understood as referring to the persons of those who composed them, he calls beaten, that is, forged; for the tongues of the evangelists were forged by the provision of the Spirit. And the trumpet he calls horn; for this is the evangelical word and the mystery upon it, because it has Christ as its head, who is necessarily called a horn; for in him we have received the power to gore the enemies.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ψάλατε τῷ Κυρίῳ ἐν κιθάρᾳ","severity":"info","text":"Hesychius interprets the cithara as the harmony of virtues, achieved through mortification of the flesh, and then as the Old Testament, from which psalmody originates.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σάλπιγξ","severity":"info","text":"The trumpet (σάλπιγξ) is interpreted as the Gospels; the plural 'trumpets' refers to the four evangelists, while the singular 'horn trumpet' signifies the unity of the Gospel in Christ, who is called a horn.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ψάλατε τῷ Κυρίῳ ἐν κιθάρᾳ","severity":"info","text":"The opening phrase echoes Psalm 32(33):2 LXX, which calls for praise with instruments; Hesychius reinterprets the instruments allegorically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐλαταῖς","severity":"info","text":"The term 'beaten' (ἐλαταῖς) refers to forged metal trumpets; Hesychius applies this to the evangelists' tongues being forged by the Spirit, reflecting patristic metalworking metaphors for divine inspiration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὅρα δὲ τῆς προφητικῆς λέξεως τὴν ἀκρίβειαν","severity":"info","text":"Hesychius marks a shift to close exegesis of the prophetic wording, distinguishing plural 'trumpets' (evangelists) from singular 'horn trumpet' (Christ), a common rhetorical move in his commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"κερατίνην","severity":"info","text":"The horn trumpet (κερατίνη) is linked to Christ as a horn, a symbol of power and victory; this reflects early Christian typology where the horn represents strength and messianic authority.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in the Coptic transmission."],"confidence":"high","notes":[]},{"i":291,"ref":"p291","source":"τούτῳ τοίνυν τῷ Εὐαγγελίῳ τὴν φωνὴν ἀναγκαίως ἀπένειμε, Ἐν φωνῆ σάλπιγγος εἰπὼν κερατίνης, ἐπειδὴ καὶ πλειόνων τὴν ἱστορίαν ἐκθέμενος, ἑνὸς ὅμως Εὐαγγελίου φωνὴ διὰ πάντων ἀκούεται, συμφώνως γραψάντων τὸ μυστήριον. Σαλευθήτω ἡ θάλασσα καὶ τὸ πλήρωμα αὐτῆς, ἡ οἰκουμένη, καὶ πάντες οἱ κατοικοῦντες ἐν αὐτῇ. Σαλεύεσθαι μὲν τὴν θάλασσαν καὶ τὸ πλήρωμα αὐτῆς (λέγει δὲ τὰ ἐν αὐτῇ ζῶα) ἕνεκα χορείας, εἰρήκαμεν προλαβόντες. Πλὴν ἀλλὰ καὶ φόβῳ τῶν ἐπιτελουμένων ἐν αὐτῇ παρὰ τοῦ Κυρίου θαυμάτων νοήσεις αὐτὴν ἀναγκαίως σαλεύεσθαι. Οὐδὲ γὰρ μόνον τὸν Κύριον, ἀλλὰ καὶ τὸν Πέτρον περιπατοῦντα ἐδέξατο· καὶ προστάξαντος τοῦ Ἰησοῦ, ἰχθὺν ἔχοντα στατῆρα προσήνεγκε. Τὸ δὲ αὐτὸ καὶ περὶ τῆς οἰκουμένης καὶ τῶν κατοικούντων αὐτὴν ἐρεῖς. Ἱκανὰ γὰρ ἦν ἐκπλῆξαί τε αὐτὴν καὶ σαλεῦσαι τὰ παρὰ τοῦ Χριστοῦ καὶ τῶν προφητῶν γενόμενα θαύματα· ὥστε καὶ εὐχομένων αὐτῶν, καθάπερ ἱστορεῖ Λουκᾶς, πολλὰ ἐσαλεύετο. Ποταμοὶ κροτήσουσι χειρὶ ἐπιτοαυτό. Ἐρεῖς μὲν τὰς ἐνεργείας τοῦ Πνεύματος, αἵτινες χεῖρα κροτεῖν ὡς εἰς ἓν συνελθοῦσαι κατὰ τὸν καιρὸν τῆς τοῦ Χριστοῦ ἐπιδημίας ἐλέγοντο· περὶ ὧν ἔλεγεν· Ὁ πιστεύων εἰς ἐμέ, καθὼς εἶπεν ἡ Γραφή, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος. Ἐρεῖς δὲ καὶ τοὺς αἰσθητοὺς ποταμοὺς κροτεῖν χεῖρα καὶ χορεύειν, ἡνίκα βαπτιζόμενον τὸν Χριστὸν ὁ Ἰορδάνης ἐδέξατο. Κοινὴ γὰρ τοῦτο χαρὰ τῶν ποταμῶν καὶ τῶν ὑδάτων ἐτύγχανεν. Τὰ ὄρη ἀγαλλιάσονται ἀπὸ προσώπου Κυρίου, ὅτι ἔρχεται. Ὄρη τοὺς προφήτας διὰ τὸ ὕψος τῆς θεωρίας ὑπολαμβάνοντες εἰρήκαμεν.","english":"To this Gospel, then, he necessarily assigned the voice, saying \"with the voice of a horn trumpet,\" because, although he set forth the history of many, yet the voice of one Gospel is heard through all, since they wrote the mystery in harmony. Let the sea and its fullness, the inhabited world, and all who dwell in it be shaken. That the sea and its fullness (by which he means the creatures in it) are shaken for the sake of a dance, we have said previously. But also you will understand that it is necessarily shaken by fear of the wonders performed in it by the Lord. For it received not only the Lord, but also Peter walking; and at the command of Jesus, it brought forth a fish holding a stater. The same you will say concerning the inhabited world and those dwelling in it. For the wonders wrought by Christ and the prophets were sufficient to astonish and shake it, so that even when they prayed, as Luke records, many things were shaken. Rivers will clap their hand at the same time. You will speak of the energies of the Spirit, which were said to clap their hand as if coming together at the time of Christ's advent; concerning which he said: \"He who believes in me, as the Scripture said, rivers will flow from his belly of living water.\" You will also say that the perceptible rivers clap their hand and dance when the Jordan received Christ being baptized. For this was a common joy of the rivers and the waters. The mountains will rejoice at the face of the Lord, because he is coming. We have said that \"mountains\" are the prophets, on account of the height of their contemplation.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν φωνῇ σάλπιγγος κερατίνης","severity":"info","text":"The phrase 'with the voice of a horn trumpet' echoes Psalm 150:3 LXX, where instruments accompany praise of the Lord.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἰχθὺν ἔχοντα στατῆρα","severity":"info","text":"The fish with a stater recalls the Gospel story of Peter catching a fish with a coin (Matthew 17:27 variant tradition).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος","severity":"info","text":"This citation of 'rivers will flow from his belly of living water' is not a direct biblical verse but a paraphrase of Psalm 104:16 LXX or a patristic adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαλευθήτω ἡ θάλασσα","severity":"info","text":"The shaking of the sea and its creatures reflects a liturgical or exegetical motif of cosmic response to divine presence, common in early Christian hymnody.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὄρη τοὺς προφήτας","severity":"info","text":"Identifying 'mountains' as prophets due to the height of their contemplation is a standard allegorical move in Hesychius, paralleling Origen's exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προλαβόντες","severity":"info","text":"The phrase 'we have said previously' signals a cross-reference to an earlier section of the commentary, showing Hesychius's method of building interpretation incrementally.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ποταμοὶ κροτήσουσι χειρὶ ἐπιτοαυτό' contains a possible corruption or variant reading; the translation 'at the same time' is assumed.","The identity of the 'Gospel' referred to at the start is not specified; it may be a particular Gospel or the Gospel message generally."],"confidence":"high","notes":[]},{"i":292,"ref":"p292","source":"Οὗτοι τῇ παρουσίᾳ τοῦ Χριστοῦ εἰκότως ἀγαλλιάσονται, ἐπειδήπερ αὐτῶν εἰς ἔργον ἡ προφητεία ἐξέρχεται. Εἰ γὰρ καὶ τὰ αἰσθητὰ λέγοις, εἰκότως ἀγαλλιῶνται καὶ ταῦτα, ἐπειδὴ θύειν εἰδώλοις ἐν τοῖς ὑψηλοῖς ὁ τῶν Ἰουδαίων εἴωθε λαός, ὡς τῇ βίβλῳ τῶν Βασιλειῶν εἴρηται· εἶτα τοῦτο τῇ Χριστοῦ παρουσίᾳ κατήργηται. Ὅτι ἥκει κρῖναι τὴν γῆν. Κρινεῖ τὴν οἰκουμένην ἐν δικαιοσύνῃ, καὶ λαοὺς ἐν εὐθύτητι. Καὶ πῶς τὸν αὐτὸν ἤκειν φησίν, ἢ δῆλον ὅτι προφήτης ὤν, ὅπερ ὡς μέλλον προέλεγε, τοῦτο ὡς παρὸν ἔβλεπεν; Ἄλλως τε τὸ μὲν πρότερον περὶ τῆς κατὰ σάρκα παρουσίας φησίν, ἥτις καὶ προτέρα γεγένηται· τὸ δὲ δεύτερον περὶ τῆς δευτέρας, ἐν ᾗ καὶ κριτὴς ἔρχεται. Ἀλλὰ τὴν μὲν προτέραν ἔρχεσθαί φησι τὰ ἐξ αὐτῆς ἀγαθὰ προσδεχόμενος· τὴν δευτέραν δὲ φόβῳ τῆς κρίσεως ἤδη παρεῖναι ἐνόμιζε. Συμφέρον σφόδρα τὰ φοβερὰ πρὸ ὀφθαλμῶν ἔχειν, καὶ ὡς ἐφεστῶτα ὁρᾷν, ἵνα τὸ ἁμαρτάνειν ἐντεῦθεν ἀνακοπτώμεθα. Τίς δὲ τῆς κρίσεως ἡ οἰκονομία; Δικαιοσύνη καὶ εὐθύτης. Οὐκοῦν ἀδικίαν φύγωμεν, τὰ σκολιὰ ἐκκλίνωμεν· μὴ θαρσήσωμεν δόλῳ, πλεονεξίαν μὴ μετέλθωμεν. Ἐναντία γὰρ ταῦτα τῇ τοῦ Θεοῦ κρίσει καὶ τοὺς μετιόντας εἰς κατάκρισιν ἄγοντα.","english":"These will rightly rejoice at the presence of Christ, since their prophecy is being fulfilled. For even if you speak of sensible things, these also rightly rejoice, because the people of the Jews were accustomed to sacrifice to idols on the high places, as is said in the book of Kings; then this was abolished by the presence of Christ. That he has come to judge the earth. He will judge the inhabited world in righteousness, and the peoples in uprightness. And how does he say that the same one has come, or is it clear that, being a prophet, he saw as present what he foretold as future? Moreover, the former speaks of the first presence in the flesh, which also happened first; the latter speaks of the second, in which he comes as judge. But he says the first is coming, welcoming the good things from it; he considered the second to be already present through fear of the judgment. It is very beneficial to have the fearful things before one's eyes, and to see them as imminent, so that we may be checked from sinning thereby. And what is the economy of the judgment? Righteousness and uprightness. Therefore, let us flee injustice, let us avoid crooked things; let us not trust in deceit, let us not pursue greed. For these are contrary to the judgment of God and lead those who pursue them to condemnation.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῇ βίβλῳ τῶν Βασιλειῶν","severity":"info","text":"The reference to the book of Kings likely alludes to 1 Kings 12:25-33 or 2 Kings 23:13-15, where high places are used for idolatrous worship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παρουσίᾳ","severity":"info","text":"The term 'parousia' (presence) is used here for both the first coming of Christ in the flesh and the second coming as judge, a key distinction in early Christian eschatology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὸ μὲν πρότερον ... τὸ δὲ δεύτερον","severity":"info","text":"The passage contrasts the first and second comings of Christ, using a two-part structure to distinguish the historical incarnation from the future judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"θύειν εἰδώλοις ἐν τοῖς ὑψηλοῖς","severity":"info","text":"Sacrificing to idols on high places was a practice condemned in the Old Testament, particularly associated with the northern kingdom of Israel and its cultic sites.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"κρινεῖ τὴν οἰκουμένην ἐν δικαιοσύνῃ","severity":"info","text":"The judgment of the inhabited world in righteousness and uprightness is presented as the economy of judgment, urging moral conduct to avoid condemnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"συμφέρον σφόδρα τὰ φοβερὰ πρὸ ὀφθαλμῶν ἔχειν","severity":"info","text":"The exhortation to keep fearful things before one's eyes to deter sin reflects a pastoral concern common in patristic homiletics, emphasizing the pedagogical value of eschatological fear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῇ βίβλῳ τῶν Βασιλειῶν' could refer to either 1-2 Kings or 1-2 Samuel in the Septuagint; the specific passage is not identified.","The distinction between the first and second comings is clear, but the temporal shift from future to present in the prophet's perspective is left implicit."],"confidence":"high","notes":[]},{"i":293,"ref":"p293","source":"Τῷ Δαυΐδ· ἀνεπίγραφος παρ’ Ἑβραίοις. Ψαλμὸς ϟηʹ.\n\nαʹ. Οἱ μὲν ἄλλοι πάντες ἀνεπίγραφον τὸν ψαλμὸν ἐκδεδώκασιν· ἀλλὰ τῷ Δαυῒδ ἀνέθηκαν οἱ Ἑβδομήκοντα, ὡς περὶ τοῦ νοητοῦ Δαυῒδ τοῦ Χριστοῦ καὶ αὐτὸν προφητεύοντα. Ὁ Κύριος ἐβασίλευσεν, ὀργιζέσθωσαν λαοί. Τοὺς τῶν Ἰουδαίων λέγει λαούς· τούτους γὰρ εἰς ὀργὴν καὶ θυμὸν ἡ τοῦ Χριστοῦ βασιλεία κεκίνηκεν, ὥστε τῷ Πιλάτῳ λέγειν· Μὴ λέγε ὅτι βασιλεύς ἐστι τῶν Ἰουδαίων· παὶ πάλιν· Οὐκ ἔχομεν βασιλέα εἰ μὴ Καίσαρα, Ὁ καθήμενος ἐπὶ τῶν Χερουβίμ, σαλευθήτω ἡ γῆ. Τὴν Ἰουδαίαν πάλιν αἰνίττεται. Ἡνίκα γὰρ Ἐξ ἀνατολῶν οἱ μάγοι παρεγένοντο λέγοντες, Ποῦ ἐστιν ὁ τεχθεὶς βασιλεὺς τῶν Ἰουδαίων; εἴδομεν γὰρ αὐτοῦ τὸν ἀστέρα ἐν τῇ ἀνατολῇ, καὶ ἤλθομεν προσκυνῆσαι αὐτῷ· ἀκούσας Ἡρώδης ἐταράχθη, καὶ πᾶσα Ἱεροσόλυμα μετ’ αὐτοῦ. Τί δαὶ ὁ καθήμενος ἐπὶ τῶν Χερουβὶμ ἔπραξεν, τὰ ἑξῆς δηλοῖ. Κύριος ἐν Σιὼν μέγας, καὶ ὑψηλὸς ἐπὶ πάντας τοὺς λαούς. Ἐν Σιὼν γὰρ κεκλεισμένων τῶν θυρῶν εἰσελθών, τὸ οἰκεῖον ἐνεφάνισε μέγεθος, καὶ σαφῶς ἔδειξε δι’ ἐκείνου τοῦ θαύματος, ὡς αὐτός ἐστιν ὁ ἐπὶ τῶν Χερουβὶμ καθήμενος. Καὶ διὰ τοῦτο κρείττονα φύσεως τῆς ἡμετέρας τὰ παρὰ τοῦ ποιητοῦ πάσης κτίσεως γενόμενα ὑπάρχουσι. Τότε καὶ ὑψηλὸς ἐδείχθη ἐπὶ πάντας τοὺς λαούς, τοῖς ἀποστόλοις δεδωκὼς τὴν δωρεὰν τοῦ ἁγίου Πνεύματος, οἵτινες αὐτοῦ τὸ ὕψος οὐχ ἑνὶ λαῷ, πᾶσι δὲ καὶ πανταχοῦ κατήγγειλαν. Ἐξομολογησάσθωσαν τῷ ὀνόματί σου τῷ μεγάλῳ, ὅτι φοβερὸν καὶ ἅγιόν ἐστι. Πᾶν μὲν οὖν ὄνομα τοῦ Θεοῦ μέγα· ἀναλόγως γὰρ τὴν περὶ αὐτὸν δόξαν νοεῖσθαι καὶ τὰ ὀνόματα.","english":"To David; without superscription among the Hebrews. Psalm 98.\n\n1. All the others have published the psalm without superscription; but the Seventy attributed it to David, as prophesying concerning the intelligible David, Christ. The Lord has reigned; let the peoples be enraged. He speaks of the peoples of the Jews; for the reign of Christ has moved these to anger and wrath, so that they say to Pilate: Do not say that he is king of the Jews; and again: We have no king except Caesar. He who sits upon the Cherubim, let the earth be shaken. He again hints at Judea. For when the Magi came from the east saying, Where is the born king of the Jews? For we saw his star in the east, and we came to worship him; Herod was troubled, and all Jerusalem with him. And what did he who sits upon the Cherubim do? The following verses make clear. The Lord in Zion is great, and high above all the peoples. For entering Zion when the doors were closed, he manifested his own greatness, and clearly showed through that miracle that he is the one who sits upon the Cherubim. And for this reason, the things that have come to be from the maker of all creation are superior to our nature. Then he was shown to be high above all the peoples, having given to the apostles the gift of the Holy Spirit, who proclaimed his height not to one people, but to all and everywhere. Let them confess to your great name, because it is fearful and holy. Every name of God is great; for the names are conceived proportionally to the glory concerning him.","structure":"narrative","commentary":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ἀνεπίγραφος παρ’ Ἑβραίοις","severity":"info","text":"Hesychius notes that Psalm 98 (LXX) is without superscription among Hebrews, but the Septuagint attributed it to David, reflecting a known textual tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μὴ λέγε ὅτι βασιλεύς ἐστι τῶν Ἰουδαίων","severity":"info","text":"Hesychius cites a saying to Pilate, likely from apocryphal or liturgical tradition, not directly from canonical Gospels, echoing anti-Jewish polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἡνίκα γὰρ Ἐξ ἀνατολῶν οἱ μάγοι παρεγένοντο","severity":"info","text":"The reference to the Magi from the east and Herod’s reaction draws on Matthew 2:1-3, but Hesychius adapts it to interpret the psalm as Christological prophecy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"νοητοῦ Δαυῒδ","severity":"info","text":"‘Intelligible David’ refers to Christ as the spiritual antitype of King David, a common typological reading in early Christian psalm exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τοῖς ἀποστόλοις δεδωκὼς τὴν δωρεὰν τοῦ ἁγίου Πνεύματος","severity":"info","text":"Hesychius links the psalm to Pentecost, interpreting the gift of the Holy Spirit to apostles as fulfillment of Christ’s exaltation over all peoples.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ψαλμὸς ϟηʹ","severity":"caution","text":"The psalm number 98 (LXX) corresponds to Hebrew 99; the English draft’s ‘Psalm 98’ may cause confusion with modern numbering systems.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ‘Οἱ μὲν ἄλλοι πάντες’ is ambiguous: it may refer to other translators or commentators, but Hesychius likely means other Greek versions besides the Septuagint.","The source of the Pilate saying is unclear; it may be from a non-canonical tradition or a paraphrase of Gospel accounts."],"confidence":"high","notes":[]},{"i":294,"ref":"p294","source":"Ἐπειδὴ κἂν λέγηται Δεσπότης, οὐκ ἐπίσης ἡμῖν· κἂν βασιλεύς, διαφερόντως ἐπ’ αὐτῷ νοεῖται τὸ τῆς βασιλείας ἀξίωμα. Πλὴν ἀλλὰ μέγα τοῦ Θεοῦ ὄνομα, ὅπερ αὐτὸς ἑαυτὸν ἐπωνόμασε, ἡνίκα τοῦ Μωϋσέως εἰπόντος, Ἰδοὺ ἐγὼ ἐλεύσομαι πρὸς τοὺς υἱοὺς Ἰσραήλ, καὶ ἐρῶ πρὸς αὐτούς· Κύριος ὁ Θεὸς τῶν Ἑβραίων ἀπέσταλκέ με πρὸς ὑμᾶς· καὶ ἐὰν ἐρωτήσωσί με, τί τὸ ὄνομα αὐτῷ, τί ἐρῶ πρὸς αὐτούς; ἀπεκρίνατο αὐτῷ· ἐρεῖς τοῖς υἱοῖς Ἰσραήλ, Ὁ ὢν ἀπέσταλκέ με πρὸς ὑμᾶς. Τούτῳ ἐξομολογήσασθαι τῷ φοβερῷ καὶ ἁγίῳ ὁ προφήτης προσέταξεν. Ὁ μὲν γὰρ πρόσκαιρος, κἂν δυνατὸς ᾖ, οὐ σφόδρα φοβερός, ἐπειδή, καιροῦ τινος παρελθόντος, τῆς δυναστείας παύεται· ὁ δὲ ἀεὶ ὢν καὶ ἀΐδιος, εἰκότως φοβερός· οὐδὲ γάρ ἐστιν ἐλπὶς αὐτὸν ἀμειφθῆναι ἢ παύσασθαι. Ἐπειδὴ ἅγιον καὶ φοβερὸν εἶναί φησι τὸ εἰρημένον ὄνομα, φοβερὸν τοῖς ἐχθροῖς νοήσεις, δηλονότι τοῖς δαίμοσιν, ὅθεν αὐτοῦ καὶ τὴν ἐπίκλησιν φεύγουσιν· ἅγιον τοῖς πιστοῖς· οὐδὲ γὰρ ἄλλως, ἀλλὰ διὰ τῆς ὀνομασίας τοῦ Χριστοῦ τὸν ἁγιασμὸν ἔχουσιν. Καὶ τιμὴ βασιλέως κρίσιν ἀγαπᾷ. Τί γὰρ ἔργον τῆς κρίσεως; Ἀπολύειν τοὺς ἀθώους, φανεροῦν τοὺς ὑπευθύνους· διόπερ κρίσιν ἀγαπᾷ ἡ τοῦ βασιλέως τιμή, τουτέστιν ἡ ἀρχὴ καὶ ἡ ἐξουσία. Ὅθεν οἱ λοιποὶ τῶν ἑρμηνευτῶν ἀντὶ τῆς τιμῆς, οἱ μὲν Ἰσχύν, οἱ δὲ Κράτος ἐκδεδώκασι. Σὺ Ἡτοίμασας εὐθύτητας. Πῶς ἡτοίμασε; Προαποστείλας τὸν νόμον, ἐν ᾧ τὰς ἐντολὰς εὐθύτητας ἔταξεν. Ὀρθοτομεῖν γὰρ τοῦ βίου τὴν ὁδὸν ἔξεστι κατ’ ἐκείνους ὁδεύοντας. Κρίσιν καὶ δικαιοσύνην ἐν Ἰακὼβ σὺ ἐποίησας. Τίνι τρόπῳ; Τῷ εἰρημένῳ εὔδηλον.","english":"Since even if He is called Master, He is not so to us in the same way; even if He is called King, the dignity of kingship is understood in a distinctive sense concerning Him. Nevertheless, the name of God is great, which He Himself named when Moses said, \"Behold, I will go to the sons of Israel and say to them: The Lord God of the Hebrews has sent me to you. And if they ask me, 'What is His name?' what shall I say to them?\" He answered him, \"You will say to the sons of Israel, 'The One who is has sent me to you.'\" The prophet commanded that confession be made to this fearful and holy one. For the temporal ruler, even if he is powerful, is not exceedingly fearful, since, when a certain time has passed, his dominion ceases; but the one who always is and is eternal is reasonably fearful, for there is no hope that he will be changed or cease. Since it says that the aforementioned name is holy and fearful, you will understand it as fearful to enemies, clearly to demons, whence they flee even its invocation; holy to the faithful, for they have sanctification in no other way than through the naming of Christ. And the honor of a king loves judgment. For what is the work of judgment? To release the innocent, to expose the guilty; therefore the honor of a king, that is, his rule and authority, loves judgment. Hence the other translators have rendered \"honor\" as \"strength\" or \"power.\" You have prepared straightnesses. How did He prepare? By sending the law beforehand, in which He arranged the commandments as straightnesses. For it is possible to cut straight the path of life by walking according to them. You have made judgment and righteousness in Jacob. In what manner? It is clear from what has been said.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ὁ ὢν","severity":"info","text":"The phrase 'The One who is' (Ὁ ὢν) is a direct reference to the divine name revealed in Exodus 3:14 (LXX), where God identifies Himself to Moses as 'Ὁ ὢν' (the Being). Hesychius uses this to emphasize the eternal nature of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ ἐγὼ ἐλεύσομαι πρὸς τοὺς υἱοὺς Ἰσραήλ","severity":"info","text":"The dialogue between Moses and God is not a direct biblical quotation but a paraphrase of Exodus 3:13-14 (LXX), where Moses asks for God's name and receives the response 'Ὁ ὢν'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τιμὴ βασιλέως","severity":"info","text":"Hesychius notes that other translators render 'honor' (τιμή) as 'strength' (ἰσχύς) or 'power' (κράτος), indicating a textual variant in the Greek versions of the psalm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σὺ Ἡτοίμασας εὐθύτητας","severity":"info","text":"The phrase 'You have prepared straightnesses' is interpreted as referring to the law given beforehand, which contains the commandments as 'straightnesses' (εὐθύτητας), guiding the righteous path.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"φοβερὸν τοῖς ἐχθροῖς","severity":"info","text":"Hesychius explains that the divine name is 'fearful to enemies, clearly to demons', reflecting a common patristic theme that demons flee the invocation of God's name.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Κύριος ὁ Θεὸς τῶν Ἑβραίων","severity":"caution","text":"The phrase 'Lord God of the Hebrews' in Moses' speech is not a standard biblical title; it may be a paraphrase or a conflation of Exodus 3:18 and 5:3 (LXX), where God is called 'Lord of the Hebrews'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the dialogue between Moses and God is unclear; it appears to be a loose paraphrase of Exodus 3:13-14 (LXX).","The phrase 'Lord God of the Hebrews' is not found verbatim in the LXX; it may be a conflation or a free rendering by Hesychius."],"confidence":"high","notes":[]},{"i":295,"ref":"p295","source":"Ὁ γὰρ νόμος ὁ δοθεὶς Ἐν Ἰακὼβ(λέγει δὲ τὸ γένος τοῦ Ἰσραὴλ) οὗτος καὶ τοῖς ἁμαρτάνουσι κρίσιν ἐπήγαγε τὴν κατάκρισιν, καὶ τοῖς ἀγαθὰ βιοῦσι τὴν δικαιοσύνην ὑπέδειξε, καθ’ ἣν δεῖ πολιτεύεσθαι. Τίνος δὲ χάριν ταῦτα νῦν ἐξέθετο; Ἀσφαλίσασθαι τὴν ἀκοὴν τὴν ἡμετέραν βουλόμενος καὶ μαρτυρεῖσθαι σαφῶς ὡς ὁ ταῦτα κατορθώσας, οὗτός ἐστιν ὁ τὸν ὑπὲρ ἡμῶν σταυρὸν ἀνασχόμενος· δηλοῖ δὲ τὰ ἐχόμενα· Ὑψοῦτε Κύριον τὸν Θεὸν ἡμῶν, καὶ προσκυνεῖτε τῷ ὑποποδίῳ τῶν ποδῶν αὐτοῦ, ὅτι ἅγιός ἐστι. Καὶ τίνος χάριν οὐ τῷ θρόνῳ τοῦ Θεοῦ προσκυνεῖν μᾶλλον, ἀλλὰ τῷ ὑποποδίῳ παρακελεύεται; Ποίῳ δὲ ὅλως ὑποποδίῳ; Ἆρα τῇ γῇ· Ὁ γὰρ οὐρανός, φησί, μοι θρόνος, ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν μου.\n\nβʹ. Καὶ μὴν προσκυνεῖν ἡμᾶς τοῖς στοιχείοις οὐκ ἔξεστιν. Ἀλλὰ τοῦτον λέγει τὸν τόπον, ὃν δι’ ἑτέρου ψαλμοῦ ἐξέθετο τηλαυγέστερον, Προσκυνήσωμεν, εἰπών, εἰς τὸν τόπον οὗ ἔστησαν οἱ πόδες αὐτοῦ· λέγει δὲ τὸν Γολγοθᾶν. Ἐκεῖνος γὰρ ὄντως ὑπὸ τοὺς πόδας αὐτοῦ τῆς σαρκὸς κατὰ τὸν καιρὸν τὸν τοῦ σταυροῦ γεγένηται. Ὅθεν εἰπών, Ὑποπόδιον, οὐκ ἠρκέσθη, ἀλλά φησι, Τῷ ὑποποδίῳ τῶν ποδῶν αὐτοῦ. Καὶ μὴν παντὶ δῆλον, ὅτι τὸ ὑποπόδιον τῶν ποδῶν ἐστιν ὑποπόδιον. Ἀλλ’ ἐνταῦθα πόδας λέγει τοῦ Χριστοῦ τὴν ἀνθρωπότητα, ἐπειδὴ κεφαλὴν τὴν θεότητα. Ὁ Γολγοθᾶς τοίνυν ὑπὸ τοὺς πόδας τῆς ἀνθρωπότητος γέγονεν, ἔνθα ὁ προσκυνῶν ὑψοῖ τὸν Χριστόν. Ὕψος γὰρ αὐτὸς ἑαυτοῦ νομίζει τὰ παθήματα, ἐπειδὴ δι’ αὐτῶν τὴν σωτηρίαν τὴν ἡμετέραν ἔπραξε. Διόπερ πρὸς Νικόδημον ἔλεγεν·","english":"The law given in Jacob (he means the race of Israel) brought condemnation as judgment upon those who sin, and pointed out righteousness to those who live virtuously, according to which one must conduct oneself. And for what reason did he set these things forth now? Wishing to secure our hearing and to bear clear witness that the one who accomplished these things is the one who endured the cross for us; the following makes this clear: \"Exalt the Lord our God, and worship at the footstool of his feet, because he is holy.\" And why does he command to worship not rather at the throne of God, but at the footstool? And what footstool at all? Is it the earth? For \"the heaven,\" he says, \"is my throne, and the earth is the footstool of my feet.\"\n\n2. And yet it is not lawful for us to worship the elements. But he means this place, which he set forth more clearly through another psalm, saying, \"Let us worship at the place where his feet stood\"; he means Golgotha. For that place truly came under the feet of his flesh at the time of the cross. Hence, having said \"footstool,\" he was not satisfied, but says, \"at the footstool of his feet.\" And yet it is clear to everyone that the footstool is the footstool of the feet. But here he calls the humanity of Christ \"feet,\" since he calls the divinity \"head.\" Golgotha, then, came under the feet of the humanity, where the worshiper exalts Christ. For he considers his sufferings his own height, since through them he accomplished our salvation. Therefore he said to Nicodemus:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὑψοῦτε Κύριον τὸν Θεὸν ἡμῶν, καὶ προσκυνεῖτε τῷ ὑποποδίῳ τῶν ποδῶν αὐτοῦ, ὅτι ἅγιός ἐστι","severity":"info","text":"Hesychius cites a liturgical or psalm verse not found verbatim in the Septuagint; it may conflate Ps 98:5 LXX and Isa 66:1, or derive from a lost liturgical source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Προσκυνήσωμεν...εἰς τὸν τόπον οὗ ἔστησαν οἱ πόδες αὐτοῦ","severity":"info","text":"Hesychius refers to another psalm (possibly Ps 131:2 LXX) to identify the footstool as Golgotha, linking the verse to the place of the crucifixion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὑποπόδιον","severity":"info","text":"Hesychius interprets 'footstool' not as the earth but as Golgotha, the site of the cross, and then allegorically as Christ's humanity, with 'feet' representing his human nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Γολγοθᾶς","severity":"info","text":"Golgotha, the Aramaic name for the site of Jesus' crucifixion, is identified here as the place 'under the feet of his flesh,' reflecting a local Jerusalem tradition known to Hesychius.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"βʹ","severity":"info","text":"The numeral βʹ marks a new section, where Hesychius addresses an objection (worship of elements) and then clarifies the allegorical interpretation of 'footstool' as Golgotha and Christ's humanity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πρὸς Νικόδημον","severity":"info","text":"The reference to Nicodemus likely alludes to John 3:14-15 or a homiletic tradition; Hesychius may be citing a lost work or a known saying of Christ to Nicodemus.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact psalm verse cited by Hesychius is not identifiable in the Septuagint; it may be a conflation or a liturgical variant.","The source of the saying to Nicodemus is unclear; it may refer to a non-canonical tradition or a lost homily."],"confidence":"high","notes":[]},{"i":296,"ref":"p296","source":"Ὥσπερ ὕψωσε Μωϋσῆς τὸν ὄφιν ἐν τῇ ἐρήμῳ, οὕτως ὑψωθῆναι δεῖ τὸν Υἱὸν τοῦ ἀνθρώπου. Οὗτος ἅγιος εἰκότως ὀνομάζεται, τοσαύτην ἁγιωσύνης παρουσίαν ἔχων, ὥστε καὶ τοὺς ἁμαρτωλοὺς ἁγίους διὰ τῆς αὐτοῦ μετουσίας ἐργάζεσθαι. Μωϋσῆς καὶ Ἀαρὼν ἐν τοῖς ἱερεῦσιν αὐτοῦ, καὶ Σαμουὴλ ἐν τοῖς ἐπικαλουμένοις τὸ ὄνομα αὐτοῦ. Ἐπεκαλοῦντο τὸν Κύριον. καὶ αὐτὸς εἰσήκουσεν αὐτῶν. Ἐπειδὴ ἅγιοι καὶ ἱερεῖς καὶ οἱ προφῆται ἐλέγοντο, ἁγίων δὲ τούτων οὐ δεῖ τῷ ὑποποδίῳ προσκυνεῖν, προσηγόρευσε, δεῖξαι βούλεται πόσην εἶχε διαφορὰν πρὸς τοὺς λοιποὺς ἁγίους. Αὐτὸς γὰρ ἦν ὁ τῶν ἁγίων ἅγιος. Διὰ τοῦτο Μωϋσέως μὲν ὡς νομοθέτου, Ἀαρὼν δὲ ὡς ἀρχιερέως, Σαμουὴλ ὡς ἐξάρχου τῶν προφητῶν ἐμνημόνευσεν, οἵτινες καὶ ὑπῆρχον ἅγιοι. Ἀλλ’ ὅμως τὸ ὄνομα τοῦ Θεοῦ ἐπεκαλοῦντο, καὶ ἅπερ ἔπραττον οὐκ οἰκείᾳ δυνάμει, ἀλλὰ γὰρ τοῦ καλουμένου, ἔπραττον· ὡς τοῖς ἑξῆς ἐμφανίζει σαφέστερον. Ἐν στύλῳ νεφέλης ἐλάλει πρὸς αὐτούς. Ὅτι ἐφύλαξαν τὰ μαρτύρια αὐτοῦ, καὶ τὰ προστάγματα αὐτοῦ, ἃ ἔδωκεν αὐτοῖς. Οὗτοί, φησιν, ἐξ ἀρετῆς προέκοψαν, ἐκ τοῦ φυλάττειν τοῦ Θεοῦ τὸν νόμον καὶ κατορθοῦν τὰ παρ’ αὐτοῦ δοθέντα προστάγματα. Ὅτε δὲ καὶ θεοπτίας ἠξιώθησαν, ἐν στύλῳ τὸν Θεὸν ἐθεάσαντο, οὐσίαν ἰδεῖν μὴ χωρήσαντες. Ὁ δὲ Χριστὸς οὐχ οὕτως, ἀλλ’ ἐν ἑαυτῷ μὲν τὸν Πατέρα ἔχει, καὶ αὐτός ἐστιν ἐν τῷ Πατρί· ἀλλ’ οὐδὲ ἐκ προκοπῆς εἰς ἀξίαν ἐπέδωκε. Ὅρα γὰρ τοῦ Πιλάτου ἐρωτήσαντος, Βασιλεὺς εἶ σύ; αὐτὸς ποίου τούτου πρὸς τὴν πεῦσιν ἀπήγαγεν· Σὺ λέγεις, ὅτι βασιλεύς εἰμι· ἐγὼ εἰς τοῦτο γεγέννημαι·","english":"Just as Moses raised up the serpent in the wilderness, so must the Son of Man be raised up. He is rightly called holy, having such a presence of holiness that he makes even sinners holy through his participation. Moses and Aaron are among his priests, and Samuel among those who call upon his name. They called upon the Lord, and he heard them. Since they were called holy, priests, and prophets, and one ought not to worship at the footstool of these holy ones, he named them, wishing to show how great a difference he had from the other holy ones. For he himself was the holy of holies. For this reason he mentioned Moses as lawgiver, Aaron as high priest, and Samuel as leader of the prophets, who were indeed holy. But nevertheless they called upon the name of God, and what they did they did not by their own power, but by that of the one called upon, as he makes clearer in what follows. He spoke to them in a pillar of cloud. Because they kept his testimonies and his commandments, which he gave them. These, he says, advanced in virtue from keeping the law of God and correctly fulfilling the ordinances given by him. And when they were deemed worthy of a vision of God, they saw God in a pillar, not being able to behold his essence. But Christ is not so; rather, he has the Father in himself, and he himself is in the Father; nor did he advance from progress to dignity. For see, when Pilate asked, \"Are you a king?\" how he turned aside from this inquiry: \"You say that I am a king; I was born for this.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὥσπερ ὕψωσε Μωϋσῆς τὸν ὄφιν ἐν τῇ ἐρήμῳ","severity":"info","text":"Hesychius alludes to Numbers 21:8-9, where Moses raises a bronze serpent on a pole as a remedy for snakebites, typologically prefiguring the crucifixion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἅγιος","severity":"info","text":"The term 'holy' (ἅγιος) is used in a graded sense: Christ is 'the holy of holies' (ὁ τῶν ἁγίων ἅγιος), surpassing Moses, Aaron, and Samuel, who are holy but dependent on God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἐν στύλῳ νεφέλης","severity":"info","text":"The 'pillar of cloud' recalls Exodus 13:21-22 and 33:9-10, where God leads Israel by a cloud pillar and speaks to Moses, emphasizing God's transcendence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Σὺ λέγεις, ὅτι βασιλεύς εἰμι· ἐγὼ εἰς τοῦτο γεγέννημαι","severity":"info","text":"Hesychius parallels Christ's response to Pilate (cf. John 18:33-37) to contrast Christ's inherent kingship with the derived holiness of Old Testament figures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὁ δὲ Χριστὸς οὐχ οὕτως","severity":"info","text":"This adversative phrase marks a structural pivot: Hesychius contrasts the mediated holiness of Moses, Aaron, and Samuel with Christ's intrinsic holiness and divine nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Ἐπειδὴ ἅγιοι καὶ ἱερεῖς καὶ οἱ προφῆται ἐλέγοντο, ἁγίων δὲ τούτων οὐ δεῖ τῷ ὑποποδίῳ προσκυνεῖν","severity":"info","text":"Hesychius warns against worshiping saints (proskynēsis at their footstool), reflecting early Byzantine debates on veneration of saints and relics, distinct from latreia due to God.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν στύλῳ νεφέλης' could refer to a specific theophany (Exodus) or a general mode of divine revelation; Hesychius uses it to stress God's invisibility.","The Coptic Vorlage may have influenced the sequence of examples (Moses, Aaron, Samuel), but the Greek text is clear."],"confidence":"high","notes":[]},{"i":297,"ref":"p297","source":"τουτέστιν, ἄχρονον τὴν βασιλείαν ὥσπερ τὴν γέννησιν κέκτημαι. Πρὸς τοῦτον ὁ ψαλμῳδὸς τὰ ἑξῆς χωρὶς πάσης ἀμφιβολίας ἐπήγαγε. Κύριε ὁ Θεὸς ἡμῶν, σὺ ἐπήκουες αὐτῶν. Ὁ Θεὸς ἡμῶν· τίνων; Τῶν διὰ πίστεως αὐτῷ στρατευσαμένων καὶ κτησαμένων τὸν ἐπὶ πάντων Θεὸν διὰ τῆς υἱοθεσίας τοῦ βαπτίσματος ἴδιον. Ὅτι γὰρ Θεὸς κατ’ ἐξαίρετον τῶν εἰς αὐτὸν πεπιστευκότων λέγεται, ὁ Θωμᾶς διδάσκει· Ὁ Κύριός μου καὶ ὁ Θεός μου· ἴδιον ἑαυτοῦ Κύριον καὶ Θεὸν καλῶν, τὸν ἐπὶ πάντων Θεὸν ἀνέκραγεν. Οὗτος τοίνυν, εἰς ὃν ἡμεῖς ἐπιστεύσαμεν, οὐδὲ τοῖς δικαίοις ἠγνοεῖτο τοῖς ἔμπροσθεν διόπερ αὐτῶν εὐχομένων ἐπήκουε· καὶ μαρτυρεῖ τὰ ἐχόμενα. Ὁ Θεός, σὺ εὐΐλατος ἐγένου αὐτοῖς, καὶ ἐκδικῶν ἐπὶ πάντα τὰ ἐπιτηδεύματα αὐτῶν. Θεωρεῖς ὅτι περὶ Χριστοῦ λέγει· αὐτοῦ γὰρ ἴδιον ταῖς ἡμετέραις ἁμαρτίαις οὐ νῦν μόνον ἀλλὰ καὶ πάλαι ἱλάσκεσθαι· περὶ οὗ καὶ Παῦλός φησι· Ὃν προσέθετο ὁ Θεὸς ἱλαστήριον διὰ πίστεως ἐν τῷ αἵματι εἰς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ. Αὐτὸς ἐπὶ πάντα ἐκδικεῖ τὰ τῶν δικαίων ἐπιτηδεύματα. Ἐπειδὴ γὰρ πολλὰ μὲν ἐκεῖνοι πρὸς τὸ σῶσαι τὸ γένος τῶν ἀνθρώπων ἐπετήδευσαν, ἠναντιοῦτο δὲ τούτοις ὁ νοητὸς ἐχθρός, ἐξεδίκησεν ὁ σταυρός, ὁμοῦ μὲν τὰ δικαίων στήσας ἐπιτηδεύματα, ὁμοῦ δὲ καθελών, ὅστις αὐτῶν ἀνωφελεῖς τοὺς πόνους ἐδείκνυεν. Ἐφ’ οἷς ὁ Ἱερεμίας ἐβόα· Οἴμοι ἐγώ, μῆτερ! ὡς τίνα με ἔτεκες ἄνδρα δικαζόμενον καὶ διακρινόμενον ἐν πάσῃ τῇ γῇ. Οὔτε ὠφέλησα, οὔτε ὠφέλησέ με οὐδείς· ἡ ἰσχύς μου ἐξέλιπεν ἐν τοῖς καταρωμένοις με. Ὑψοῦτε Κύριον τὸν Θεὸν ἡμῶν. Καὶ τί χρῄζει ὑψωθῆναι ὁ ὑψηλός;","english":"That is, I possess a kingdom without time, just as I possess a birth without time. To this the psalmist added the following without any ambiguity. Lord our God, you used to hear them. Our God—of whom? Of those who have served him through faith and have acquired the God over all as their own through the adoption of baptism. For that God is called, in a special sense, the God of those who have believed in him, Thomas teaches: \"My Lord and my God,\" calling the Lord and God his own, he cried out to the God over all. This one, then, in whom we have believed, was not unknown even to the righteous who came before; therefore, when they prayed, he used to hear them; and the following verses bear witness. God, you became propitious to them, and you exact vengeance for all their practices. You see that he speaks about Christ; for it is his own property to be propitious to our sins not only now but also long ago; concerning this Paul also says: \"Whom God set forth as a propitiatory through faith in the blood, as an indication of his righteousness.\" He himself exacts vengeance for all the practices of the righteous. For since those men undertook many practices to save the human race, but the spiritual enemy opposed them, the cross exacted vengeance, at once establishing the practices of the righteous and at once overthrowing whoever rendered their labors useless. At this Jeremiah cried out: \"Woe is me, mother! Why did you bear me as a man who judges and is judged in the whole earth? I neither helped, nor did anyone help me; my strength failed among those who curse me.\" Exalt the Lord our God. And what need has the exalted one to be exalted?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἄχρονον τὴν βασιλείαν","severity":"info","text":"Hesychius interprets the psalmist's words as referring to Christ's timeless kingdom and birth, emphasizing a theological point about Christ's eternal nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριε ὁ Θεὸς ἡμῶν, σὺ ἐπήκουες αὐτῶν","severity":"info","text":"This phrase is a quotation from the Psalms (likely Psalm 99:6 LXX), which Hesychius uses to support his argument about God hearing the righteous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ Κύριός μου καὶ ὁ Θεός μου","severity":"info","text":"Hesychius cites Thomas's exclamation 'My Lord and my God' (John 20:28) to illustrate the special relationship believers have with God through faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὃν προσέθετο ὁ Θεὸς ἱλαστήριον διὰ πίστεως ἐν τῷ αἵματι","severity":"info","text":"This is a reference to Paul's teaching on Christ as a propitiatory sacrifice (cf. Romans 3:25), which Hesychius uses to connect Christ's atoning work with the Old Testament context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οἴμοι ἐγώ, μῆτερ! ὡς τίνα με ἔτεκες ἄνδρα δικαζόμενον","severity":"info","text":"Hesychius quotes Jeremiah's lament (Jeremiah 15:10 LXX) to illustrate the frustration of the righteous whose efforts are opposed by the spiritual enemy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ὁ Θεός, σὺ εὐΐλατος ἐγένου αὐτοῖς","severity":"info","text":"Hesychius interprets the psalmist's words as referring to Christ's role as propitiator, a key concept in early Christian theology linking Christ's sacrifice to divine mercy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear, but the exact psalm verse being commented on is not explicitly identified; the phrase 'Lord our God, you used to hear them' likely comes from a psalm but is not directly cited."],"confidence":"high","notes":[]},{"i":298,"ref":"p298","source":"πῶς δὲ παρὰ ἀνθρώπων ὁ ἐν οὐρανοῖς ὑψωθήσεται; Ἀλλὰ ὑψηλά, φησι, περὶ αὐτοῦ διανοήθητε. Τίνα τρόπον; Καὶ προσκυνεῖτε εἰς ὄρος ἅγιον αὐτοῦ. Ὕψος ἄρα τοῦ Θεοῦ Λόγου ἡ ἐν τῷ ἁγίῳ προσκύνησις. Ὥσπερ γὰρ δόξα βασιλεῖ τὰ ἐν πολέμῳ τρόπαια, οὕτω καὶ τῷ Χριστῷ ἡ διὰ τῶν παθημάτων κατόρθωσις, ἥτις ἐν τῷ ὄρει τῷ ἁγίῳ τῷ τὸν σταυρὸν δεξαμένῳ γεγένηται. Ἅγιον δὲ τὸ ὄρος οὐκ ἀφ’ ἑαυτοῦ καλεῖ, ἀλλ’ ἀπὸ τῆς τοῦ σταυρωθέντος ἐπιφοιτήσεως. Τούτου γὰρ χάριν ἐπήγαγεν. Ὅτι ἅγιος Κύριος ὁ Θεὸς ἡμῶν. Εἰ δὲ ἅγιος, ὅπερ ἂν αὐτοῦ τύχῃ τῆς ἐπιφοιτήσεως, ἁγιάζεται.\n\nΤῷ Δαυῒδ εἰς ἐξομολόγησιν. Ψαλμὸς ϟθʹ.\n\nἈνώνυμος μὲν ὁ ψαλμός, οὐ μὴν διὰ τοῦτο τῆς τοῦ Δαυῒδ προφητείας ἀλλότριος· ἀλλ’ ἴσως αὐτὸν ἐν τῷ ναῷ κιθαρίσαι οὐκ ἔφθασεν, ἀλλ’ οὐδὲ ψαλτῳδοῖς ἑτέροις ἐκδέδωκεν. Ἐκεῖθεν αὐτὸν χωρὶς ὀνόματος ἡ προφητεία ἐξέθετο. Πλὴν ἀλλ’ ἐξομολόγησιν τὴν εὐχαριστίαν ἐνταῦθα ἀναγκαίως νοήσομεν. Τοῦτο γὰρ καὶ τῆς προφητείας ὁ σκοπὸς τῆς ἐχομένης βούλεται. Διόπερ Ἀκύλας μέν, Εἰς εὐχαριστίαν, Σύμμαχος δέ, Εὐλογίαν, φησίν. Εἰς αἴνεσιν γὰρ ἡ πέμπτη παραδέδωκεν ἔκδοσις. Ἀλαλάξατε τῷ Κυρίῳ, πᾶσα ἡ γῆ, δουλεύσατε τῷ Κυρίῳ ἐν εὐφροσύνῃ. Πολλή τις καὶ νῦν τῆς προφητείας ἡ τάξις τοῖς ἀκριβῶς αὐτὴν κατασκοποῦσιν εὑρίσκεται. Ἀλαλάζειν γὰρ πᾶσαν τὴν γῆν ὡς τὸν κοινὸν ἡμῶν ἐχθρὸν νενικηκότων βούλεται· εἰδότας δὲ τὸν Θεὸν εἶναι τῆς νίκης ὑπόθεσιν, αὐτῷ δουλεύειν ἐν εὐφροσύνῃ. καθάπερ ὁ Παῦλος ἔλεγεν·","english":"How will he who is in the heavens be exalted by men? But, he says, think lofty thoughts about him. In what manner? And worship at his holy mountain. Therefore, the exaltation of God the Word is worship in the holy place. For just as trophies in war are glory for a king, so also for Christ is the achievement through sufferings, which took place on the holy mountain that received the cross. He calls the mountain holy not from itself, but from the visitation of the crucified one. For this reason he added: Because the Lord our God is holy. If he is holy, whatever receives his visitation is sanctified.\n\nFor David, for confession. Psalm 99.\n\nThe psalm is anonymous, but not for this reason alien to the prophecy of David; rather, perhaps he did not have time to play it on the cithara in the temple, nor did he entrust it to other psalmists. From there the prophecy set it forth without a name. Nevertheless, we will necessarily understand confession here as thanksgiving. For this is what the purpose of the following prophecy intends. Therefore Aquila says, \"For thanksgiving,\" and Symmachus says, \"Blessing.\" For the fifth edition has handed it down as \"For praise.\" Shout to the Lord, all the earth; serve the Lord with joy. Even now, the order of the prophecy is found to be great for those who examine it accurately. For it intends that all the earth shout as if we have conquered our common enemy, and knowing that God is the cause of the victory, serve him with joy. Just as Paul said.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὄρος ἅγιον","severity":"info","text":"Hesychius interprets the 'holy mountain' as Golgotha, the site of the crucifixion, sanctified by Christ's presence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ψαλμὸς ϟθʹ","severity":"info","text":"The passage introduces Psalm 99 (LXX; MT Psalm 100) as a psalm 'for David, for confession'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Ἀνώνυμος μὲν ὁ ψαλμός","severity":"info","text":"Hesychius notes the psalm is anonymous, speculating David lacked time to perform it or entrust it to others, and that the prophecy transmitted it without a name.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀκύλας ... Σύμμαχος ... πέμπτη ἔκδοσις","severity":"info","text":"Hesychius cites Aquila ('For thanksgiving'), Symmachus ('Blessing'), and the fifth edition ('For praise') as alternative renderings of the psalm's title.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Παῦλος","severity":"info","text":"Hesychius invokes Paul as an authority for the idea that victory over a common enemy leads to joyful service to God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πολλή τις καὶ νῦν τῆς προφητείας ἡ τάξις","severity":"info","text":"Hesychius remarks on the orderly arrangement of the prophecy, which rewards careful examination.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'common enemy' in the final sentence is not specified; it may refer to sin, death, or a spiritual adversary."],"confidence":"high","notes":[]},{"i":299,"ref":"p299","source":"Ἵνα πάντες χαίρωμεν, ἀδιαλείπτως προσευχώμεθα, ἐν παντὶ εὐχαριστῶμεν, εἰδότες τίνι καὶ ἐπὶ ποίοις δουλεύομεν, ποίας ἐῤῥύσθημεν δουλείας, καὶ πρὸς ποίαν ἐκλήθημεν, οἷον ἀνθ’ οἵου ζυγόν, ἀντὶ τοῦ βαρυτάτου τὸν ἄγαν ἐλαφρὸν ἠλλαξάμεθα. Εἰσέλθετε ἐνώπιον αὐτοῦ ἐν ἀγαλλιάσει· τουτέστιν, ἐν χαρᾷ· χαρὰν δὲ οὐ ταύτην τὴν πρόσκαιρον ὑποτίθεται. Ὥσπερ γὰρ τοῖς ἀνδράσιν ἡ χαρὰ τῶν παίδων καταγέλαστος, ἐπειδήπερ ἐπὶ πράγμασιν οὐδενὸς ἀξίοις χαίρουσι καὶ σεμνύνονται· οὕτως ἡ τῶν ἁμαρτωλῶν χαρὰ τοῖς δικαίοις ἐπονείδιστος· χαίρουσι γὰρ ἐπὶ τυφλῷ καὶ τῷ ἐξ ἁρπαγῆς πλούτῳ, καὶ τοιούτοις ἑτέροις ἐφ’ οἷς οὐκ ἔνι χαίρειν, ἡνίκα τῷ κριτῇ μέλλομεν τῷ φοβερῷ παρίστασθαι· ἐπὶ δὲ τοῖς ἐναντίοις, ὅταν ἡμεῖς ἁρπασθῶμεν, ὅταν συκοφαντηθῶμεν, ἐπὶ τούτοις ἐν ἀγαλλιάσει εἰσελθεῖν ἐνώπιον τοῦ Θεοῦ δυνησόμεθα· δηλοῖ δὲ τοῦ Κυρίου τὰ ῥήματα· Μακάριοί ἐστε, ὅταν ὀνειδίσωσιν ὑμᾶς, καὶ διώξωσι, καὶ εἴπωσι πᾶν πονηρὸν ῥῆμα καθ’ ὑμῶν ψευδόμενοι ἕνεκεν ἐμοῦ. Χαίρετε, καὶ ἀγαλλιάσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς Γνῶτε ὅτι Κύριος αὐτός ἐστιν ὁ Θεὸς ἡμῶν· αὐτὸς ἐποίησεν ἡμᾶς καὶ οὐχ ἡμεῖς. Θεωρεῖς ὅτι κατὰ πάσης γλώττης αἱρετικῆς τὸ Πνεῦμα στρατεύεται. Ἐπειδὴ γὰρ κατατεμεῖν τινες τὴν Τριάδα βουλόμενοι καὶ τοῦ Μονογενοῦς εὐτελίσαι τὸ ἀξίωμα, αὐτὸν μέν φασιν ὀνομάζεσθαι τῇ Γραφῇ τῇ θεοπνεύστῳ Κύριον, Θεὸν δὲ τὸν Πατέρα, καὶ διαφορὰν Κυρίου καὶ Θεοῦ τὴν οὐκ οὖσαν εἰσάγουσι, καὶ τὴν ἀποστολικὴν φωνὴν ἐπὶ κακῷ τῷ σφῶν εἰς βλασφημίαν ἕλκουσιν· Εἷς Θεὸς ὁ Πατήρ, ἐξ οὗ τὰ πάντα καὶ ἡμεῖς εἰς αὐτόν·","english":"So that we may all rejoice, let us pray unceasingly, let us give thanks in everything, knowing to whom and for what we are slaves, from what slavery we have been delivered, and to what we have been called, what kind of yoke we have exchanged for what kind, the extremely light for the very heavy. Enter before him with exultation; that is, with joy. But he does not posit this temporary joy. For just as to men the joy of children is laughable, since they rejoice and pride themselves on things worth nothing, so the joy of sinners is shameful to the righteous; for they rejoice over blind wealth and wealth from plunder, and other such things over which it is not fitting to rejoice when we are about to stand before the fearful judge. But in the opposite circumstances, when we are seized, when we are slandered, over these things we will be able to enter before God with exultation. And the Lord's words make this clear: \"Blessed are you when they revile you, and persecute you, and speak every evil word against you, lying, for my sake. Rejoice and exult, for your reward is great in the heavens.\" Know that the Lord himself is our God; he made us, and not we ourselves. You see that the Spirit campaigns against every heretical tongue. For since some, wishing to cut up the Trinity and to belittle the dignity of the Only-begotten, say that he is called Lord in the God-inspired Scripture, but God is the Father, and they introduce a difference between Lord and God that does not exist, and they drag the apostolic saying—\"One God, the Father, from whom are all things and we to him\"—into blasphemy for their own evil.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μακάριοί ἐστε, ὅταν ὀνειδίσωσιν ὑμᾶς, καὶ διώξωσι, καὶ εἴπωσι πᾶν πονηρὸν ῥῆμα καθ’ ὑμῶν ψευδόμενοι ἕνεκεν ἐμοῦ. Χαίρετε, καὶ ἀγαλλιάσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺ","severity":"info","text":"Hesychius attributes this saying to the Lord, but it is not a direct quotation from the canonical Gospels; it may reflect an agraphon or a loose paraphrase of Matthew 5:11-12 and Luke 6:22-23.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Εἷς Θεὸς ὁ Πατήρ, ἐξ οὗ τὰ πάντα καὶ ἡμεῖς εἰς αὐτόν","severity":"info","text":"This phrase echoes a formula used by some early Christian writers (e.g., Irenaeus, Haer. 4.20.1) to express monarchian or subordinationist views, which Hesychius here opposes as heretical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀγαλλίασις","severity":"info","text":"Hesychius distinguishes between temporary joy (πρόσκαιρος χαρᾶ) and true exultation (ἀγαλλίασις), the latter being a spiritual joy arising from suffering for Christ, as in the Lord's saying.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from an exhortation to prayer and thanksgiving, through a contrast of false and true joy, to a polemic against heretical views of the Trinity, linking the two by the theme of proper worship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"κατὰ πάσης γλώττης αἱρετικῆς τὸ Πνεῦμα στρατεύεται","severity":"info","text":"Hesychius presents the Holy Spirit as actively combating heresy, a theme common in anti-heretical literature of the 4th-5th centuries, reflecting the post-Nicene context of Trinitarian controversy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text contains a lacuna or unclear phrase at 'ποίας ἐῤῥύσθημεν δουλείας' (possibly 'ποίας ἐρρύσθημεν δουλείας'), and the English draft's 'blind wealth' may misrepresent 'τυφλῷ' (likely 'blind' wealth, i.e., wealth that blinds).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ποίας ἐῤῥύσθημεν δουλείας' is textually uncertain; the reading 'ἐρρύσθημεν' (we were delivered) is adopted.","The Lord's saying is not a direct canonical quotation; its source is ambiguous, possibly an agraphon or a paraphrase."],"confidence":"medium","notes":[]},{"i":300,"ref":"p300","source":"καὶ εἷς Κύριος Ἰησοῦς Χριστός, δι’ οὗ τὰ πάντα· καὶ τὸν Υἱὸν ἐλάττονα τοῦ Πατρὸς ὡς Κύριον· οὐ γὰρ δὴ Θεὸν ὀνομασθέντα λέγουσιν· ὥστε καὶ περὶ αὐτὸν ἁρμόττειν ταῖς ἀποστολικαῖς ἑπόμενον λέξεσιν· Ἀλλ’ οὐκ ἐν πᾶσιν ἡ γνῶσις· καθελεῖν τούτων τὴν κομψολογίαν ὁ προφήτης βουλόμενος, Γνῶτέ, φησιν, ὅτι Κύριος αὐτός ἐστιν ὁ Θεὸς ἡμῶν, ἵνα μηκέτι Κύριον ἀπὸ Θεοῦ, μηδὲ Υἱὸν ἀπὸ Πατρὸς μερίζειν ἐγχειρήσωμεν. Αὐτὸς ἐποίησεν ἡμᾶς, καὶ οὐχ ἡμεῖς. Οὐδὲ γὰρ ὥσπερ τινὲς δοκοῦσιν ἀφ’ ἑαυτῶν ὑπέστημεν· Αὐτοῦ δέ ἐσμεν ποιήματα, κτισθέντες ἐν Χριστῷ Ἰησοῦ ἐπὶ ἔργοις ἀγαθοῖς, καθάπερ Παῦλος ἔγραψεν· ἀλλὰ προσήκει τινὰ ποιητὴν ἐπιγράφεσθαι. Ἡμεῖς δὲ λαὸς αὐτοῦ, καὶ πρόβατα νομῆς αὐτοῦ. Εἰσέλθετε εἰς τὰς πύλας αὐτοῦ ἐν ἐξομολογήσει, εἰς τὰς αὐλὰς αὐτοῦ ἐν ὕμνοις. Τίνος ἐσμὲν πρόβατα μάνθανε τοῦ Μονογενοῦς λέγοντος· Τὰ πρόβατα τὰ ἐμὰ τῆς φωνῆς μου ἀκούει. Αὐτοῦ καὶ λαός ἐσμεν, ὅστις ἡμῖν καὶ διὰ τῆς γλώττης τῆς προφητικῆς ἔλεγε· Καὶ ἔσεσθέ μοι εἰς λαόν· καὶ ἐγὼ ἔσομαι ὑμῖν εἰς Θεόν. Οὐκοῦν ὁ Κύριος αὐτός ἐστιν ὁ Θεός· ἑκάτερον γὰρ Υἱός, καθάπερ ὁ Πατὴρ ὀνομάζεται· τούτου τὰς πύλας εἰσελθεῖν ἐν ἐξομολογήσει, τὰς αὐλὰς δὲ ἐν ὕμνοις προσέταξεν. Ὥστε χρὴ πρότερον μὲν ἐξομολογεῖσθαι, καὶ μετὰ ταῦτα ὑμνεῖν. Ὥσπερ γὰρ τῶν αὐλῶν αἱ πύλαι προτεταγμέναι τυγχάνουσι, καὶ οὐκ ἄν τις ἔσω γένοιτο τῆς αὐλῆς, μὴ διὰ τῆς πύλης ἐλθών· οὕτω πρὶν ἐξομολογησόμεθα, ὑμνεῖν οὐ δυνησόμεθα· ἐπειδὴ χρεία καρδίας καθαρᾶς, γλώττης ἀποθεμένης τὸν ἐξ ἁμαρτημάτων ῥύπον, εἴπερ ὁ Θεὸς μέλλοι τῇ θυσίᾳ τῶν ὕμνων τῶν ἡμετέρων ἀρέσκεσθαι.","english":"And one Lord Jesus Christ, through whom are all things; and they say the Son is lesser than the Father as Lord, for they do not indeed call him God when named; so that it is fitting concerning him, following the apostolic expressions. But knowledge is not in all things. The prophet, wishing to demolish their subtle argumentation, says, \"Know that the Lord himself is our God,\" so that we may no longer attempt to separate Lord from God, nor Son from Father. He himself made us, and not we ourselves. For we did not subsist of ourselves, as some suppose; we are his creations, created in Christ Jesus for good works, as Paul wrote; but it is proper to ascribe a creator to oneself. And we are his people, and sheep of his pasture. Enter into his gates in confession, into his courts in hymns. Learn whose sheep we are, from the Only-begotten saying, \"My sheep hear my voice.\" We are also his people, who also said to us through the prophetic tongue, \"And you shall be to me a people, and I shall be to you a God.\" Therefore the Lord himself is God; for each is Son, just as the Father is named. He commanded to enter his gates in confession, and his courts in hymns. So it is necessary first to confess, and after that to hymn. For just as the gates are placed before the courts, and one could not be inside the court without coming through the gate, so before we confess, we will not be able to hymn, since there is need of a pure heart, a tongue that has put away the filth from sins, if God is to be pleased with the sacrifice of our hymns.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Κύριος Ἰησοῦς Χριστός","severity":"info","text":"Hesychius here refutes Arian or subordinationist Christology, which held the Son was lesser than the Father as a 'Lord' but not 'God' by nature. The passage echoes fourth-century anti-Arian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γνῶτέ, φησιν, ὅτι Κύριος αὐτός ἐστιν ὁ Θεὸς ἡμῶν","severity":"info","text":"Likely a paraphrase of Deuteronomy 6:4 (LXX: 'Ἄκουε, Ἰσραήλ· Κύριος ὁ θεὸς ἡμῶν Κύριος εἷς ἐστιν'), adapted to stress the unity of Lord and God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὰ πρόβατα τὰ ἐμὰ τῆς φωνῆς μου ἀκούει","severity":"info","text":"Allusion to John 10:27 ('τὰ πρόβατα τὰ ἐμὰ τῆς φωνῆς μου ἀκούει'), where Christ identifies himself as the Good Shepherd. Hesychius applies it to the Monogenes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἔσεσθέ μοι εἰς λαόν· καὶ ἐγὼ ἔσομαι ὑμῖν εἰς Θεόν","severity":"info","text":"Echo of Leviticus 26:12 (LXX: 'καὶ ἔσεσθέ μοι εἰς λαόν, καὶ ἐγὼ ἔσομαι ὑμῖν εἰς θεόν'), here attributed to the prophetic tongue as a divine promise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰσέλθετε εἰς τὰς πύλας αὐτοῦ ἐν ἐξομολογήσει, εἰς τὰς αὐλὰς αὐτοῦ ἐν ὕμνοις","severity":"info","text":"Hesychius structures the spiritual progression as gate (confession) then court (hymn), mirroring the physical layout of a temple. This reflects a liturgical or catechetical pattern.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Μονογενοῦς","severity":"info","text":"Monogenes ('Only-begotten') is a standard Christological title for Christ, emphasizing his unique generation from the Father. Hesychius uses it to affirm Nicene orthodoxy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which prophet is cited for the command 'Know that the Lord himself is our God'; it may be a conflation of several Old Testament passages.","The phrase 'καθάπερ Παῦλος ἔγραψεν' refers to an unspecified Pauline verse; likely a general reference to creation in Christ (e.g., Ephesians 2:10 or Colossians 1:16)."],"confidence":"high","notes":[]},{"i":301,"ref":"p301","source":"Ἐξομολογεῖσθε αὐτῷ, αἰνεῖτε τὸ ὄνομα αὐτοῦ. Τῆς αἰνέσεως πάλιν προτέραν ἔταξε τὴν ἐξομολόγησιν, σαφέστερον ἡμῖν ἐκθέσθαι τὸ διὰ τῶν προτέρων στίχων εἰρημένον βουλόμενος. Πλὴν ἀλλ’ ἐξομολογεῖσθαι μὲν αὐτῷ προστάττει καθάπερ Θεῷ, αἰνεῖν δὲ τὸ ὄνομα αὐτοῦ, ὅπερ ἐστὶ Σωτήρ. Τοῦτο γὰρ ἡμῖν ἀφορμὴ σωτηρίας γεγένηται. Μαρτυρήσει δὲ ὁ Πέτρος ἅμα τῷ Ἰωάννῃ τοῖς Ἰουδαίοις δημηγορῶν· Οὐδὲ γάρ ἐστιν ὄνομα ἕτερον ὑπὸ τὸν οὐρανὸν τὸ δεδομένον τοῖς ἀνθρώποις, ἐν ᾧ δεῖ σωθῆναι ἡμᾶς· ὥστε καὶ λίαν ὁ ψαλμῳδὸς ἀκολούθως ἐπήγαγεν· Καὶ ἕως γενεᾶς καὶ γενεᾶς ἡ ἀλήθεια αὐτοῦ· ὅτι Χριστὸς Κύριος, εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ. Ἀπὸ γὰρ τῆς νῦν γενεᾶς ἀρξαμένη ἡ αὐτοῦ ἀλήθεια εἰς τὴν γενεὰν φανεροῦται τὴν μέλλουσαν, ὅταν ἀποδῷ ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ. Τοῦτο γάρ ἐστιν ἡ ἄμαχος καὶ ἀψευδὴς ἀλήθεια, ὅτι Χριστὸς Κύριος, εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ. Ὡς γὰρ Χριστός, τουτέστιν, ὡς συμπαθής, ὡς φιλάνθρωπος, ἐν τῷ παρόντι αἰῶνι τὸ ἔλεος δέδωκεν, ἵνα κἂν πλανηθῶμεν ἐκ ῥᾳθυμίας, ἀλλὰ διὰ τῆς αὐτοῦ φιλανθρωπίας πρὸς αὐτὸν ἐπιστρέψωμεν.","english":"Confess to him, praise his name. He placed confession before praise again, wishing to set forth more clearly for us what was said through the previous verses. Yet he commands to confess to him as to God, but to praise his name, which is Savior. For this has become for us an occasion of salvation. And Peter together with John will bear witness, speaking to the Jews: \"For there is no other name under heaven given to men in which we must be saved.\" So that the psalmist very consistently added: \"And his truth endures from generation to generation,\" because Christ is Lord; his mercy is forever. For his truth, beginning from the present generation, is manifested to the coming generation, when he will render to each according to his works. For this is the invincible and unerring truth: that Christ is Lord; his mercy is forever. For as Christ, that is, as compassionate, as philanthropic, he has given mercy in the present age, so that even if we go astray through negligence, yet through his philanthropy we may return to him.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐξομολογεῖσθε ... αἰνεῖτε","severity":"info","text":"Hesychius notes a deliberate ordering: confession precedes praise, clarifying the sequence of the psalmist's thought.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Σωτήρ","severity":"info","text":"The name to be praised is 'Savior' (Σωτήρ), which Hesychius identifies as the occasion of salvation, linking the divine name to soteriology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐδὲ γάρ ἐστιν ὄνομα ἕτερον ... σωθῆναι ἡμᾶς","severity":"info","text":"Hesychius cites a saying of Peter and John to the Jews, not found in the canonical NT; it may derive from apocryphal or liturgical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἕως γενεᾶς καὶ γενεᾶς ἡ ἀλήθεια αὐτοῦ","severity":"info","text":"Hesychius quotes a psalm verse (possibly Ps 100:5 LXX) and interprets it eschatologically: truth manifests from the present to the coming generation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Χριστὸς Κύριος","severity":"info","text":"The phrase 'Christ is Lord' echoes early Christian acclamations and creedal formulas, used here to assert Christ's eternal mercy against subordinationist views.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὡς συμπαθής, ὡς φιλάνθρωπος","severity":"info","text":"Hesychius glosses 'Christ' as 'compassionate' and 'philanthropic', reflecting a late antique emphasis on divine mercy as a means of return from negligence.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Peter-and-John saying is uncertain; it may be a lost apocryphon or a liturgical paraphrase.","The psalm verse quoted is not explicitly identified; it likely corresponds to Ps 100:5 LXX but the exact reference is ambiguous."],"confidence":"high","notes":[]}]}