Questions and Solutions 1–28 (Questions and Solutions)

Hesychius of Jerusalem

Questions and Solutions 1–28

Hesychius of Jerusalem · Questions and Solutions · ca. 412-450 · Jerusalem · 28 passages

Authorship disputed: Printed by Migne under Hesychius of Jerusalem; the ascription of these catena pieces and summaries is uncertain.

Greek text: PG 93.English: Claude (claude-opus-5-5), public domain (CC0).

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Chapter 1

1PG 93:1392

b ᾿Απορία. Τίνι λόγῳ ἀρξάμενος ὁ Μάρχος καὶ εἰπὼν, ᾿Αρχὴ τοῦ Εὐαγγελίου Ἰησοῦ Χριστοῦ, ἐπήγαγεν, Ὡς γέγραπται àv Ἡσαΐᾳ. τῷ προφήτῃ " ᾿Ιδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, καὶ τὰ ἑξῆς; Ταῦτα γὰρ, εἰ καὶ μιχρὸν διαλλαττούλέξεσιν, οὐχ ἐν τῷ 'Haata χεῖται, ἀλλ᾽ ἐν σαις ταῖς τῷ Μαλαχίᾳ. Λύσις.. Τὴν εὐαγγελιχὴν ταύτην ἀρχὴν, οὕτω δεῖ xa ὑπερθατὸν ἀναγινώσχειν ᾿Αρχὴ τοῦ Εὐαγγελίου Ἰησοῦ Χριστοῦ, Ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴ» ὁδόν cov ἔμπροσθέν Ἡσαΐᾳ προφρήτῃ dori βοῶντος ἐν τῇ ἐρήμῳ. Ἔθος γὰρ τοῖς συγγραφεῦσι, τοῖς ὑπερδατοῖς χεχρῆσθαι, ἕν τε νοήμασι καὶ λέξεσιν ὡς ἐν τῇ πρώτῃ τῆς Παλαιᾶ; βίόλῳ,, τῇ Γενέσε: λέγω, μετὰ τὴν τοῦ ᾿Αδὰμ χατασχευὴν, καὶ τὴν τῶν χτηνῶν δημιουργίαν, ἡ τῆς Εὕας παραγωγὴ μνημονεύεται, καίτοιγε εὐθέως μετὰ τὸν ᾿Αδχμ ἐξ αὐτοῦ δημιουργηθείσης. Ka ἐν τῷ ξα' ψαλμῷ xaÜ' ὑπερθατὸν χεῖται τὸ, “ἕως πότε ἐπιτίθεσθε ἐπ᾿ ἄνθρωπον; Φωνεύετε πάντες ὑμεῖς, ὡς τοίχῳ κεχιϊιμένῳ καὶ φραγμῷ ὠσμένῳ; Ποῖος γὰρ τοῖχος φονεύεται; Οὕτως γὰρ χρὴ νοεῖν· Ἕως πότε ἐπιτίθεσθε ἐπ᾽ ἄνθρωπον ὡς τοίχῳ xexAuéro καὶ φραγμῷ ὠσμένῳ; εἶθ᾽ D οὕτως τὸ, Φογεύετε zárcec ὑμεῖς. Τοῦτο 0 τὸ ἐπὶ τοῖς ὑπερθοατοῖς ἔθος καὶ τοῖς λοιποῖς ἀσαφέσι, χατὰ δύο πρόπους τοῖς συγγραφεῦσιν ἐμφέρεται, " πρῶτον μὲν συντονίας &mtpeXoupévor; ἔπειτα ὃὲ πρὸς τὸ ἡμᾶς μὴ ἀπόρως τὴν γνῶσιν τῆς θείας Γραφῆς χτήσασθαι, ἀλλὰ δι᾽ ἐρεύνης καὶ Ψηλαφήσεως moÀλῆς, ὥστε μὴ γενέσθαι ταύτην ἡμῖν. εὐαπόπτυστον.

b ᾿Aporia. Tini logǭ arxamenos ho Marchos kai eipōn, ᾿Archē tou Euangeliou Iēsou Christou, epēgagen, Hōs gegraptai av Hēsaïą. tǭ prophētę̄ " ᾿Idou egō apostellō ton angelon mou pro prosōpou sou, kai ta hexēs? Tauta gar, ei kai michron diallattoulexesin, ouch en tǭ 'Haata cheitai, all᾽ en sais tais tǭ Malachią. Lysis.. Tēn euangelichēn tautēn archēn, houtō dei xa hyperthaton anaginōschein ᾿Archē tou Euangeliou Iēsou Christou, Idou egō apostellō ton angelon mou pro prosōpou sou, hos kataskeuasei tē» hodon cov emprosthen Hēsaïą prophrētę̄ dori boōntos en tę̄ erēmǭ. Ethos gar tois syngrapheusi, tois hyperdatois chechrēsthai, hen te noēmasi kai lexesin hōs en tę̄ prōtę̄ tēs Palaia? biolǭ,, tę̄ Genese: legō, meta tēn tou ᾿Adam chatascheuēn, kai tēn tōn chtēnōn dēmiourgian, hē tēs Heuas paragōgē mnēmoneuetai, kaitoige eutheōs meta ton ᾿Adchm ex autou dēmiourgētheisēs. Ka en tǭ xa' psalmǭ xaU' hyperthaton cheitai to, “heōs pote epitithesthe ep᾿ anthrōpon? Phōneuete pantes hymeis, hōs toichǭ kechiïimenǭ kai phragmǭ ōsmenǭ? Poios gar toichos phoneuetai? Houtōs gar chrē noein; Heōs pote epitithesthe ep᾽ anthrōpon hōs toichǭ xexAuero kai phragmǭ ōsmenǭ? eith᾽ D houtōs to, Phogeuete zarcec hymeis. Touto 0 to epi tois hyperthoatois ethos kai tois loipois asaphesi, chata dyo propous tois syngrapheusin empheretai, " prōton men syntonias &mtpeXoupevor? epeita hoe pros to hēmas mē aporōs tēn gnōsin tēs theias Graphēs chtēsasthai, alla di᾽ ereunēs kai Psēlaphēseōs moAlēs, hōste mē genesthai tautēn hēmin. euapoptyston.

Question. For what reason did Mark, beginning with the words “The beginning of the gospel of Jesus Christ,” add “As it is written in Isaiah the prophet, ‘Behold, I send my messenger before your face,’” and what follows? For these words, even if they differ slightly in wording, are found not in Isaiah but in Malachi.

Solution. This opening of the gospel must be read by transposition, thus: “The beginning of the gospel of Jesus Christ: ‘Behold, I send my messenger before your face, who will prepare your way before you’; in Isaiah the prophet: ‘The voice of one crying in the wilderness.’” For writers have the custom of using transpositions, both in thoughts and in words. So in the first book of the Old Testament, Genesis I mean, the bringing forth of Eve is mentioned after the making of Adam and the creation of the cattle, although she was created from him immediately after Adam. And in the sixty-first psalm, “How long will you set upon a man? Murder, all of you, as a leaning wall and a tottering fence” stands by transposition; for what kind of wall is murdered? So it must be understood thus: “How long will you set upon a man as upon a leaning wall and a tottering fence?” and then “Murder, all of you.” This custom of transpositions and other obscurities is used by writers for two reasons: first, because they aim at conciseness; and second, so that we may not acquire the knowledge of divine Scripture without effort, but through much searching and probing, so that it may not become easily despised by us.

Mark 1:1–3 (quotation, high confidence) · Mal 3:1 (quotation, high confidence) · Isa 40:3 (quotation, high confidence) · Gen 2:18–22 (allusion, high confidence) · Ps 62:3 (61:4 LXX) (quotation, high confidence)

Notes and citation

Summary: Hesychius explains that Mark 1:2–3 cites Malachi and Isaiah by a transposition, and that Scripture uses transpositions for brevity and to make readers search it carefully.

Hesychius reads Mark 1:2–3 as a transposition: the words of Malachi follow “The beginning of the gospel,” and “in Isaiah the prophet” introduces only Isa 40:3. The scan displaced several lines of the quotations; they are restored to their place by logged corrections. Quotations: Mark 1:1–3; Mal 3:1; Isa 40:3; Ps 62:3 (LXX 61:4). Allusion: Gen 2:18–22.

Notes on the original text

Digital text corrected (line of the quotation displaced in the scan restored; Latin lookalike letters; lines interleaved in the scan restored to their order; OCR slips): Ἰησοῦ Χριστοῦ ye4Adv μου → Ἰησοῦ Χριστοῦ, Ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου; Οὕτως γὰρ "Ecc πότε ἐπιείθεσθε ἐπ᾽ χρὴ νοεῖν ἄνθρωπον, ᾿Ιδοὺ ἐγὼ ἀποστέλλω τὸν ἄγ- A ὡς τοίχῳ → Οὕτως γὰρ χρὴ νοεῖν· Ἕως πότε ἐπιτίθεσθε ἐπ᾽ ἄνθρωπον ὡς τοίχῳ.

Topics: Scripture and canon

Cite (SBL): Hesychius of Jerusalem, Quaest. 1 (PG 93:1392; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/1

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Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.

Chapter 2

2PG 93:1392

Ἀπορία. Πῶς ἐρωτηθεὶς Ἰωάννης ὁ βαπτιστὴς παρὰ τῶν Φαρισαίων "HA(ac εἶ; εἶπεν, Οὔ καίτοι τοῦ Χριστοῦ εἰρηχότος περὶ αὐτοῦ "Αὐτός ἐστιν "HAl«c ὁ uéA Aor. ἔρχεσθαι; Λύσις. Οὐχ ἀπροσδιορίστως ὁ Χριστὸς Οὗτός ἐστιν "HAlac ὁ μέλλων ἔρχεσθαι " ἀλλὰ προέταξεν τὸ, Εἰ θέλετε δέξασθαι, οὗτός ἐστιν pi αὐτοῦ εἶπεν, διὰ τὸ τὴν διαχονίαν αὐτὸν τοῦ Ἠλιοῦ πεπληρωχέναι. Πρόδρομος γὰρ τῆς τοῦ Χριστοῦ παρουσίας Ἰωάννης γεγένηται, xax Ἠλίας τῆς δευτέρας γενήσεται.

Aporia. Pōs erōtētheis Iōannēs ho baptistēs para tōn Pharisaiōn "HA(ac ei? eipen, Ou kaitoi tou Christou eirēchotos peri autou "Autos estin "HAl«c ho ueA Aor. erchesthai? Lysis. Ouch aprosdioristōs ho Christos Houtos estin "HAlac ho mellōn erchesthai " alla proetaxen to, Ei thelete dexasthai, houtos estin pi autou eipen, dia to tēn diachonian auton tou Ēliou peplērōchenai. Prodromos gar tēs tou Christou parousias Iōannēs gegenētai, xax Ēlias tēs deuteras genēsetai.

Question. How is it that John the Baptist, when asked by the Pharisees, “Are you Elijah?”, said “No,” although Christ said of him, “He is Elijah who is to come”?

Solution. Christ did not say without qualification, “This is Elijah who is to come,” but he put first, “If you are willing to accept it, this is …”; he said it of him because he had fulfilled the ministry of Elijah. For John became the forerunner of Christ’s coming, and Elijah will be the forerunner of the second.

John 1:21 (quotation, high confidence) · Matt 11:14 (quotation, high confidence) · Mal 4:5 (allusion, medium confidence)

Notes and citation

Summary: Hesychius explains that Christ called John the Baptist Elijah only conditionally, because John fulfilled Elijah's ministry for the first coming, while Elijah himself will precede the second.

A passage from another work (a description of a young woman’s beauty, with footnotes) was printed into this question in the scan; it is removed. A word is lost after “this is” (marked “…”). Quotations: John 1:21; Matt 11:14. Allusion: Mal 4:5.

Notes on the original text

Digital text corrected (text from another work and footnotes printed into the question in the scan): ἔρχεσθαι; 4. 1580. Χ1}γ9. Ὁ ἀντί ἰφρασιν τῆς ἀσεύείας (imo εὐσεθεί ἜΝ un Ariunis, ὁ δὲ βαπι)εὺς τῇ δυάδι τῆς εὐσεθείας φεναχιζόμενος. corrig. ἀσεῤείας. Ἰωάννης ἣν μὴ στέργων τὴν σύνοιχον. Ἡ χόρη γὰρ τῷ μὲν σώματι καὶ μάλα εὐάρμοστος " τράχηλος DE ιδὴς, θρὶξ ὑποξ ξανθίζουσα, καὶ τοὺς πλοχάμους ὡς ῥύαχας χρυσαυγίζοντας, μέχρι τῶν ἀστραγάλων χαταρΞομένους ἢ ἔχουσα. ὥμους πλατεῖς, καὶ βραχίονας, καὶ στέρνα καὶ χεῖρας ἐμμέτρους, καὶ δακτύλους χρυσταλ)οειδεῖς, καὶ τὴν πᾶσαν ἡλικίαν τοῦ σώματος ἀνωρεπῆ, xot πολὺ εἰς τὸ ὄρθιον ἰσταμένη ὄψις δὲ xa χείλη, καὶ ῥινὸς χατάστασις, καὶ DO ὌΝ ὀφρύων σύνϑεσις: εὐειδεστάτη παντάπασιν " ὡς ἔπος χυδαῖον εἰπεῖν : ἀπ᾿ ἐμπρὸς Ῥεσσαραχοστὴ, καὶ ὑπισθεν Πάτχα. πῇ non εὐειδεστάση, mo; xa τί δέον. ἐστὶν & συλλογισμοῦ τοῦτο λαυzog γέγραφεν pro ἐπεὶ ἐπὶ αὐτῇ τ. In θάνειν, ἐπ᾽ αὐτῆς αὐτὸ À Αὐσις. → ἔρχεσθαι; Λύσις..

Topics: Eschatology

Cite (SBL): Hesychius of Jerusalem, Quaest. 2 (PG 93:1392; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/2

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Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.

Chapter 3

3PG 93:1396

᾿Απορία. Πῶς ᾿Ιωάννης ὁ εὐαγγελιστὴς ἐχτίθεται τὸν Βαπτιστὴν (D) περὶ τοῦ Χριστοῦ λέγοντα, ὅτι ᾿Εγὼ οὐκ ἤδειν αὐτόν; Ei γὰρ οὐκ ἔδει, πῶς βαπτισθῆναι θέλοντα διεχώλυεν αὐτὸν, λέγων ἅπερ τῷ Ματθαΐίῳ ἱστόρηται. Λύσις. Τεσσάρων γνώσεων οὐσῶν τῆς ὃ! ᾿ὄψεως, τῆς διὰ προφητείας, τῆς δι᾽ ἀχοῆς, τῆς διὰ πείρας" ταῖς μὲν τρισὶν οὐ λέγε: αὐτὸν ἢγνοηχέναι, ἀλλὰ τῇ τετάρτῃ τῇ διὰ πείρας. Ταύτῃ γὰρ αὐτὸν μέχρι τοῦ βαπτίσμᾶτος, καὶ τοῦ Πνεύματος θεωρίας, ἠγνόει. ΚΚαθάπερ καὶ ᾿Αδὰμ, τὸ χαλὸν καὶ πονηρὸν οὐχ ἤδει τῇ διὰ πείρας γνώσει. Εἰ γὰρ παντελῶς tiyvózt, ἀγαθὸν μὲν τὸ ἀχοῦσαι Θεοῦ, χαχὸν δὲ τὸ παρακοῦσαι, οὐκ ἂν ἐκολάζετο.

᾿Aporia. Pōs ᾿Iōannēs ho euangelistēs echtithetai ton Baptistēn (D) peri tou Christou legonta, hoti ᾿Egō ouk ēdein auton? Ei gar ouk edei, pōs baptisthēnai thelonta diechōlyen auton, legōn haper tǭ Matthaïiǭ historētai. Lysis. Tessarōn gnōseōn ousōn tēs ho! ᾿opseōs, tēs dia prophēteias, tēs di᾽ achoēs, tēs dia peiras" tais men trisin ou lege: auton ēgnoēchenai, alla tę̄ tetartę̄ tę̄ dia peiras. Tautę̄ gar auton mechri tou baptismatos, kai tou Pneumatos theōrias, ēgnoei. KKathaper kai ᾿Adam, to chalon kai ponēron ouch ēdei tę̄ dia peiras gnōsei. Ei gar pantelōs tiyvozt, agathon men to achousai Theou, chachon de to parakousai, ouk an ekolazeto.

Question. How does John the evangelist present the Baptist saying of Christ, “I did not know him”? For if he did not know him, how did he try to prevent him when he wished to be baptized, saying what is recorded in Matthew?

Solution. There are four kinds of knowledge: by sight, through prophecy, through hearing, and through experience. He does not say that he was ignorant of him in the first three, but in the fourth, the knowledge through experience; for in this way he did not know him until the baptism and the vision of the Spirit. Just so Adam did not know good and evil by the knowledge that comes through experience. For if he had been wholly ignorant that to obey God is good and to disobey is evil, he would not have been punished.

John 1:31 (quotation, high confidence) · Matt 3:14 (allusion, high confidence) · John 1:32–33 (allusion, high confidence) · Gen 2:17 (allusion, medium confidence)

Notes and citation

Summary: Hesychius distinguishes four kinds of knowledge and says the Baptist lacked only knowledge of Christ by experience until the baptism, as Adam knew good and evil only not by experience.

Quotations: John 1:31, 33. Allusions: Matt 3:14; John 1:32–33; Gen 2:17; 3:5.

Notes on the original text

Digital text corrected (words transposed in the scan restored to their order): ἂν ἐχολάζετο. παραχοῦσαι, οὐχ → παρακοῦσαι, οὐκ ἂν ἐκολάζετο..

Cite (SBL): Hesychius of Jerusalem, Quaest. 3 (PG 93:1396; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/3

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Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.

Chapter 4

4PG 93:1396

᾿Απορία. Τίνος χάριν τὴν τῶν ἀποστόλων χλῆσιν διαφόρως οἱ εὐαγγελισταὶ ἐχτίθενται; Ὁ μὲν Ματθαϊός φησι εἰρηκέναι τὸν Κύριον" Δεῦτε ὀπίσω μου, καὶ cw ὑμᾶς ἁλιεῖς ἀνθρώπων. Λουχᾶς δὲ μετὰ τὴν τῶν ἰχθύων ἄγραν ἱἰστόρησε τὸν Κύριον εἰπεῖν τῷ Πέτρῳ: Ἀπὸ τοῦ νῦν ἀγθρώπους ἔσῃ ζωγρῶν. Ἰωάννης δὲ ἑτέρως. Λύσις. ἐρα χλῆσις ἀληθὴς, ἐν διαφόροις γενομένη ἐου λόγοις ἐναχθεὶς ὁ Πέτρος, by Κύριον, Σὺ χἀληθήσῃ Κηφᾶς. xo τὰ ἑξῆς, πάλιν ἁλίᾳ ἐσχόλαζεν " εἶτα, χαθὼς Ματθαίῳ δοχ Καταρτίζοντες τὰ δίκτυα, αὐτός τε καὶ ᾿Ανδρέας, Ἕχατ χαιροῖς. Τοῖς γὰρ Ἀνδρ… Ἰάκωβος καὶ Ἰωάννης ὑπὸ Χριστοῦ … Εἶτα, καθὼς Λουχᾶς ἱστορεῖ, μετὰ τὴν τῶν ἰχθύων ἄγραν, … ἠχολούθησαν. καὶ θάμδους πλησθέντες, ὁλοχλήρως αὐτῷ

᾿Aporia. Tinos charin tēn tōn apostolōn chlēsin diaphorōs hoi euangelistai echtithentai? Ho men Matthaïos phēsi eirēkenai ton Kyrion" Deute opisō mou, kai cw hymas halieis anthrōpōn. Louchas de meta tēn tōn ichthyōn agran hiistorēse ton Kyrion eipein tǭ Petrǭ: Apo tou nyn agthrōpous esę̄ zōgrōn. Iōannēs de heterōs. Lysis. era chlēsis alēthēs, en diaphorois genomenē eou logois enachtheis ho Petros, by Kyrion, Sy chalēthēsę̄ Kēphas. xo ta hexēs, palin halią escholazen " eita, chathōs Matthaiǭ doch Katartizontes ta diktya, autos te kai ᾿Andreas, Hechat chairois. Tois gar Andr… Iakōbos kai Iōannēs hypo Christou … Eita, kathōs Louchas historei, meta tēn tōn ichthyōn agran, … ēcholouthēsan. kai thamdous plēsthentes, holochlērōs autǭ

Question. For what reason do the evangelists set out the call of the apostles differently? Matthew says that the Lord said, “Come after me, and I will make you fishers of men”; Luke records that after the catch of fish the Lord said to Peter, “From now on you will be catching men”; and John otherwise.

Solution. … call true, taking place at different … words, Peter, led …, the Lord: “You shall be called Cephas,” and what follows; again he was occupied with fishing. Then, as Matthew …, mending the nets, both he and Andrew … at different times. For to Andrew … James and John by Christ … Then, as Luke records, after the catch of fish, … and filled with amazement, they followed him wholly.

Textual problem in this passage: see the notes.

Matt 4:19 (quotation, high confidence) · Luke 5:10 (quotation, high confidence) · John 1:42 (quotation, high confidence) · Matt 4:18–22 (allusion, high confidence) · Luke 5:1–11 (allusion, high confidence) · John 1:35–42 (allusion, high confidence)

Notes and citation

Summary: Hesychius explains the different accounts of the apostles' call as different calls at different times: first in John, then while mending nets in Matthew, then after the catch of fish in Luke.

This page of the scan is badly damaged: most of the solution is lost or mixed with lines from other works (on necromancy, the Son's creating, and astronomy), which are removed; what survives is translated with “…” for the gaps. Quotations: Matt 4:19; Luke 5:10; John 1:42. Allusions: Matt 4:18–22; Luke 5:1–11; John 1:35–42.

Notes on the original text

Digital text corrected (garbled letters; words lost in the scan; lines from other works printed into the solution in the scan; words lost): Τοῖς γὰρ ᾽Ανδρ ἀπῆλθεν πρὸς καὶ ἀχούσας παρ᾽ τὴ, ἀν ἐνταῦθα, τὰς νεχυομαντίας ἐποίουν. Add. ἔνθα τάς. ἕτερα χτίζοντος τοῦ Πατρὸς, : pa οὐσιοῖ ὁ Υἱός. Ἠχολούθει γὰρ τούτῳ, δύο ἡλίους, καὶ ἔχαστον τῶν διττὸν εἶναι" ἀλλ᾽ οὐ φαίνεται οὕτω ἔχοντα τὰ γτίσματα. των. « [ὡς] Θεὸν ιον ἔχουσι. τριττῆς, e ἔτε ἐπιγει στρωματεῖ "làxo60; καὶ Ἰωάννης, ὑπὸ Χριστοὶ " ἢ 3 : ἜΝ ἈΣΤῊΡ → Τοῖς γὰρ Ἀνδρ… Ἰάκωβος καὶ Ἰωάννης ὑπὸ Χριστοῦ …; 9 ραν, εἰληφόο-: --ε τς ὧν «ϑὸῪι «ἢ τὸ πες, → ἄγραν, ….

Cite (SBL): Hesychius of Jerusalem, Quaest. 4 (PG 93:1396; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/4

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-hesychius-jerusalem-quaestiones-4) · Report an error

Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.

Chapter 5

5PG 93:1397

᾿Απορία. Τίνος χάριν ὁ Ματθαῖος καὶ ὁ Λουχᾶς ἐνηλλαγμένως τοὺς πειρασμοὺς προσενεχθῆναι ὑπὸ τοῦ διαθόλου τῷ Κυρίῳ ἐξέθεντο, ἐν τῷ πτερυγίῳ καὶ ἐν τῷ ὑψηλῷ ὄρει ἀναχθέντι; Λύσις. Οὐχ ἐναντιολογία τοῦτο " διά τε τὸ ἐν στιγμῇ χρόνου ἑκάτερον γεγενῆσθαι, διά τε τὸ συμπεπλεγμένον τῆς χενοδοξίας, ὑπερηφανίας τε καὶ φιλ ἅπερ ὑπέλαθεν αὐτῷ ὁ ἐχθρός " ὧνπερ τό τε τε πτερύγίον, τό τε ὑψηλὸν ὄρος, ὑπῆρχε σύμθολον τῷ μὲν εἰπεῖν, Bá.Ae σεαυτὸν κάτω, εἰς χενοδοξίαν αὐτὸν ἐρεθίζων τῇ δὲ ὑποσχέσει τῆς δόσεως τῆς δειχθείσῆς αὐτῷ ἀπατηλῆς δόξης, εἰς φιλαργυρίαν καὶ τύφὸν αὐτὸν προτρεπόμενος. ᾿Αλλ᾽ ἐν ἑχατέρᾳ πάλῃ πτωματισθεὶς χατῃτχύνθη.

᾿Aporia. Tinos charin ho Matthaios kai ho Louchas enēllagmenōs tous peirasmous prosenechthēnai hypo tou diatholou tǭ Kyriǭ exethento, en tǭ pterygiǭ kai en tǭ hypsēlǭ orei anachthenti? Lysis. Ouch enantiologia touto " dia te to en stigmę̄ chronou hekateron gegenēsthai, dia te to sympeplegmenon tēs chenodoxias, hyperēphanias te kai phil haper hypelathen autǭ ho echthros " hōnper to te te pterygion, to te hypsēlon oros, hypērche symtholon tǭ men eipein, Ba.Ae seauton katō, eis chenodoxian auton erethizōn tę̄ de hyposchesei tēs doseōs tēs deichtheisēs autǭ apatēlēs doxēs, eis philargyrian kai typhon auton protrepomenos. ᾿All᾽ en hechaterą palę̄ ptōmatistheis chatę̄tchynthē.

Question. For what reason did Matthew and Luke set out in reversed order the temptations brought against the Lord by the devil, when he was taken up to the pinnacle and to the high mountain?

Solution. This is not a contradiction, both because each took place in an instant of time and because of the interweaving of vainglory, pride, and love of money, which the enemy suggested to him; of these the pinnacle and the high mountain were symbols. By saying, “Throw yourself down,” he was inciting him to vainglory; and by the promise of giving him the deceptive glory that was shown him, he was urging him to love of money and conceit. But in each bout he was thrown and put to shame.

Matt 4:5–10 (allusion, high confidence) · Luke 4:5–12 (allusion, high confidence) · Matt 4:6 (quotation, high confidence)

Notes and citation

Summary: Hesychius explains the different order of the temptations in Matthew and Luke by their happening in an instant and by the intertwined vices they represent.

Quotation: Matt 4:6 (Luke 4:9). Allusions: Matt 4:5–10; Luke 4:5–12.

Cite (SBL): Hesychius of Jerusalem, Quaest. 5 (PG 93:1397; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/5

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Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.

Chapter 6

6PG 93:1397

᾿Απορία. Τίνος χάριν παρηλλαγμένως τοὺς μακαρισμοὺς Ματθαῖός τε καὶ Λουχᾶς ἀνεγράψαντο; Λύσις. Ὅτι διαφόροις χαιροῖς ἐλέχθησαν. Οἱ μὲν ἐν τῷ ὄρει χαθημένου τοῦ Κυρίου, καὶ τῶν μαθητῶν αὐτοῦ περιεστώτων, καὶ τοῦ λυιποῦ ὄχλου χάτω ἑστηχότος καὶ ἀχριωμένου. Οἱ δὲ ἐν τόπῳ πεδινῷ παρὰ τοῦ Κυρίου πρὸς τοὺς ἀποστόλους ἐξεφώνησαν.

᾿Aporia. Tinos charin parēllagmenōs tous makarismous Matthaios te kai Louchas anegrapsanto? Lysis. Hoti diaphorois chairois elechthēsan. Hoi men en tǭ orei chathēmenou tou Kyriou, kai tōn mathētōn autou periestōtōn, kai tou luipou ochlou chatō hestēchotos kai achriōmenou. Hoi de en topǭ pedinǭ para tou Kyriou pros tous apostolous exephōnēsan.

Question. For what reason did Matthew and Luke record the beatitudes differently?

Solution. Because they were spoken at different times. The one set was spoken while the Lord was sitting on the mountain, with his disciples standing around him, and the rest of the crowd standing below and listening; the other was uttered by the Lord to the apostles in a level place.

Matt 5:1–12 (allusion, high confidence) · Luke 6:17–23 (allusion, high confidence)

Notes and citation

Summary: Hesychius explains the two forms of the beatitudes as spoken on two occasions, on the mountain and on the plain.

Allusions: Matt 5:1–12; Luke 6:17–23.

Notes on the original text

Digital text corrected (word displaced in the scan restored to its place): παρηλλαγμένως τοὺς Ματθαϊός → παρηλλαγμένως τοὺς μακαρισμοὺς Ματθαῖός; αὐτοῦ μακχαρισμοὺς περιεστώτων → αὐτοῦ περιεστώτων.

Cite (SBL): Hesychius of Jerusalem, Quaest. 6 (PG 93:1397; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/6

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-hesychius-jerusalem-quaestiones-6) · Report an error

Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.

Chapter 7

7PG 93:1397

᾿Απορία. Διατί Ματ-θαῖος μὲν μετὰ τοὺς μαχαρισμοὺς καὶ τὸν ἑχατόνταρχον, φησὶ τὸν [Κύριον εἰσελθεῖν εἰς τὸν οἶχον τοῦ Πέτρου, καὶ θεραπεῦσαι τὴν πενθερὰν αὐτοῦ Λουχᾶς 6E προλεχθῆναι τοὺς μαχαρισμοὺς, πρὶν προσελθεῖν τὸν ἑχατόνταρχον, φησὶ τὸν Κύριον ἰάσασθαι αὐτήν; Τίνος δὲ χάριν καὶ τὸν παράλυτον, Ματθαῖος μὲν εἰς τὴν ἰδίαν πόλιν τῆς Ναζαρὲτ, Μάρχος δὲ xoi Λουχᾶς εἰς Καπερναοὺμ, Ἰωάννης 0i ἐν Ἱεροσολύμοις λέγει τὸν Κύριον ἰάσασθαι; Λύσις. Ἐχ τούτων δείκνυται μὴ μόνον τοὺς μαχαρισμοὺς ἐχ δευτέρου ἐχθέσθχι τὸν Κύριον, ἀλλὰ διαφόρους ἐχλήθησαν. … παρὰ τῷ Ματθαίῳ, πρὸ τῆς ἐχλογῆς τῶν δώδεχα ἀπὸ τῶν λοιπῶν, προσεφώνησεν. Ὅθεν xax χαθολιχώτε- Qo» τούτους ἐξέθετο ^ μεθ᾽ cüg χατελθὼν ἐχ τοῦ ὄρους, τὸν λεπρὸν ἐχάθηρε, καὶ τὸν τοῦ Exaxovzáoχου παῖδα, καὶ τὴν Πέτρου πενθεράν. Λουχᾶς δὲ μετὰ τὴν ἐχλογὴν τῶν δώδεκα, καὶ τὴν τῶν ὀνομάτων αὐτῶν φανέρωσιν, ἐπὶ τόπου πεδινοῦ στάντα τὸν Κύἐχτίθεται τὸν Χριστὸν, τοὺς μαχαρισμοὺς, αὖτοῖς ἐχφωνῆσαι. “Ὅθεν καὶ εἰς τὸ αὐτῶν πρόσωπον Ὡσαύτως δὲ καὶ ᾿τῶν ἑχατοντάρχων ἑχάτερος, 0 τε παρὰ τῷ Ματθαίῳ, ὅ τε παρὰ τῷ Λουχᾷ γεγραμμένος, ἕτερος ἦν, εἰ καὶ τῆς Καπερναοὺμ ὑπῆρχον ἑχάτεροι οἰχήτορες. Ὃ μὲν γὰρ δι᾽ ἑαυτοῦ παραχαλεΐ τὸν Κύριον ὁ δὲ διὰ τῶν πρεσόυτέρων " καὶ ὁ μὲν περὶ δούλων ", ὁ ὃὲ περὶ υἱοῦ παῖδα γὰρ τῇ Γραφῇ σύνηθες τὸν υἱὸν ὀνομάζεσθαι. Καὶ τῶν παραλύτων δὲ, ἕτερος μὲν ὁ παρὰ Λουχᾷ xi Μάρχῳ ἱστορηθεὶς διὰ τῶν χεράμων … ἀναγραφείς· καὶ ἕτερος ὁ παρὰ τῷ Ματθαίῳ μετὰ τὴν αὐτοῦ ἐκ τοῦ τελωνίου … ἕτερος ὁ ἐν τῇ προβατικῇ κολυμβήθρᾳ ἐν Ἱερουσαλὴμ ὑπὸ Ἰωάννου ἐκτεθείς.

᾿Aporia. Diati Mat-thaios men meta tous macharismous kai ton hechatontarchon, phēsi ton [Kyrion eiselthein eis ton oichon tou Petrou, kai therapeusai tēn pentheran autou Louchas 6E prolechthēnai tous macharismous, prin proselthein ton hechatontarchon, phēsi ton Kyrion iasasthai autēn? Tinos de charin kai ton paralyton, Matthaios men eis tēn idian polin tēs Nazaret, Marchos de xoi Louchas eis Kapernaoum, Iōannēs 0i en Hierosolymois legei ton Kyrion iasasthai? Lysis. Ech toutōn deiknytai mē monon tous macharismous ech deuterou echthesthchi ton Kyrion, alla diaphorous echlēthēsan. … para tǭ Matthaiǭ, pro tēs echlogēs tōn dōdecha apo tōn loipōn, prosephōnēsen. Hothen xax chatholichōte- Qo» toutous exetheto ^ meth᾽ cug chatelthōn ech tou orous, ton lepron echathēre, kai ton tou Exaxovzaochou paida, kai tēn Petrou pentheran. Louchas de meta tēn echlogēn tōn dōdeka, kai tēn tōn onomatōn autōn phanerōsin, epi topou pedinou stanta ton Kyechtithetai ton Christon, tous macharismous, autois echphōnēsai. “Hothen kai eis to autōn prosōpon Hōsautōs de kai ᾿tōn hechatontarchōn hechateros, 0 te para tǭ Matthaiǭ, ho te para tǭ Louchą gegrammenos, heteros ēn, ei kai tēs Kapernaoum hypērchon hechateroi oichētores. Ho men gar di᾽ heautou parachaleï ton Kyrion ho de dia tōn presouterōn " kai ho men peri doulōn ", ho hoe peri huiou paida gar tę̄ Graphę̄ synēthes ton huion onomazesthai. Kai tōn paralytōn de, heteros men ho para Louchą xi Marchǭ historētheis dia tōn cheramōn … anagrapheis; kai heteros ho para tǭ Matthaiǭ meta tēn autou ek tou telōniou … heteros ho en tę̄ probatikę̄ kolymbēthrą en Hierousalēm hypo Iōannou ektetheis.

Question. Why does Matthew say that after the beatitudes and the centurion the Lord entered Peter’s house and healed his mother-in-law, while Luke says that the Lord healed her before the beatitudes were spoken, before the centurion came to him? And for what reason does Matthew say that the Lord healed the paralytic in his own city of Nazareth, Mark and Luke in Capernaum, and John in Jerusalem?

Solution. From these it is shown not only that the Lord set out the beatitudes a second time, but also that different … … in Matthew, before the choice of the twelve from the rest, he addressed them. Hence he set them out in more general terms; after which, coming down from the mountain, he cleansed the leper, and the centurion’s servant, and Peter’s mother-in-law. But Luke, after the choice of the twelve and the disclosure of their names, presents Christ standing on a level place and uttering the beatitudes to them; hence also to their person. Likewise each of the centurions, the one written in Matthew and the one in Luke, was a different man, even if both were inhabitants of Capernaum. For the one entreats the Lord in person, the other through the elders; and the one about a slave, the other about a son, for Scripture commonly calls a son a “servant.” And of the paralytics, one is the one recorded by Luke and Mark, let down through the tiles …; another the one in Matthew, recorded after his own call from the tax office …; and another the one at the sheep pool in Jerusalem, presented by John.

Matt 8:14–15 (allusion, high confidence) · Luke 4:38–39 (allusion, high confidence) · Matt 9:1–8 (allusion, high confidence) · Mark 2:1–12 (allusion, high confidence) · Luke 5:17–26 (allusion, high confidence) · John 5:2–9 (allusion, high confidence) · Matt 8:1–4 (allusion, high confidence) · Luke 6:12–23 (allusion, high confidence) · Matt 8:5–13 (allusion, high confidence) · Luke 7:1–10 (allusion, high confidence) · Matt 9:9 (allusion, medium confidence)

Notes and citation

Summary: Hesychius explains differences in the order of events between the Gospels by holding that the beatitudes were given twice and that the centurions and the healed paralytics were different persons.

A passage from another work (a homily on going up and coming down, quoting Ps 84:5 and Ps 28:1) was printed into the solution in the scan and is removed; a sentence about the paralytics displaced in the scan is restored to the end. Words are lost at several places (marked “…”). Hesychius’s identification of Jesus’ “own city” as Nazareth and his claim that the centurion of Luke asked about a son are translated as written. Allusions: Matt 8:1–15; 9:1–9; Mark 2:1–12; Luke 4:38–39; 5:17–26; 6:12–23; 7:1–10; John 5:2–9.

Notes on the original text

Digital text corrected (displaced sentence restored to its place; garbled letters; passage from another work printed into the solution in the scan; sentence displaced in the scan; restored to the end of the section): A πλεῖστον ἀναθαίνει ἵνα τῇ ἐρημίᾳ τοῦ τόπου θαῤῥήσας, θρασύτερον προσδάλῃ αὐτῷ ὁ διάθολος. E:w0z γὰρ μεμονωμένοις ἡμῖν οὖσιν ἀεὶ ἐπιτίθεσχεις χαταθαίνοντα. ᾿Ανέθαινεν ἀπὸ Ἰεριχὼ εἰς Ὶ σόλυμα, ἀνέθη εἰς τὸ ὄρος. Ὅπου γὰρ Θεὸς, ἐ ἀνάθασις. Μαχάριος ἀνὴρ, οὗ ἐστιν ἀντίληψ παρὰ σοῦ, Κύριε, αἱ ἀναθάσεις σου ἐν τῇ χαρδίχ αὐτοῦ. Ὅπου ἀρετὴ, ἀνάθασις, ὅπου xazía, χατάθχσις. Ῥῦσαί μὲ ἀπὸ τῶν χαταδαινόντων εἰς λάχσθῆνα!: 19 ΟΠ εν 2. → …; καὶ Év:po; ὁ παρὰ τῷ Ματθαίῳ μετὰ τὴν αὐτοῦ ἐκ τοῦ τελωνίου τερος ὁ £y τῇ προδατιχῇ χολυμδήθρᾳ ἐν Ἱερουσαλὴμ ὑπὸ Ἰωάννου ἐχτεθείς. → ; χλλαχλῆσιν ἀναγραφείς καὶ → … ἀναγραφείς· καὶ ἕτερος ὁ παρὰ τῷ Ματθαίῳ μετὰ τὴν αὐτοῦ ἐκ τοῦ τελωνίου … ἕτερος ὁ ἐν τῇ προβατικῇ κολυμβήθρᾳ ἐν Ἱερουσαλὴμ ὑπὸ Ἰωάννου ἐκτεθείς..

Cite (SBL): Hesychius of Jerusalem, Quaest. 7 (PG 93:1397; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/7). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/7

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-hesychius-jerusalem-quaestiones-7) · Report an error

Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.

Chapter 8

8PG 93:1399

᾿Απορία. Πῶς ὁ Ματθαῖος δύο δαιμονιῶντας συναντῆσαι τῷ Κυρίῳ ἐν τῇ Γεργεσηνῶν, ἔγραψεν, ἕνα δὲ ὁ Μάρχος καὶ Λουχᾶς ἱστόρησαν; Λύσις. Ὅτι πολλῶν ἰάτεων, λόγον καὶ νοῦν ὑπερδαινουσῶν, παρὸ. τοῦ Κυρίου γεγενημένων, ἑκάτερον τῶν … Ἐλθὼν εἰς τὰ μέρη τῆς Γεργεσηνῶν, ὡς ὁ Mápxo; λέγει, ἣ ἐν τοῖς ὁρίοις τῶν Γεργεσηνῶν, ὡς ὁ Λουχᾶς φησι, ij Γαδαρηνῶν, ὡς ὁ Ματθαῖος, ἣ "Γεργεσαίων, ὡς ἀντίγραφά τινα ἔχει τῶν γὰρ τριῶν χλήρων ὁ τόπος ἀνὰ μέσον ἣν. Μάρχος καὶ Λουχᾶς ἐμνημόνευσαν, τοῦ ἐν τῇ χώρᾳ τῶν Γεργεσηνῶν ὑπ᾽ αὐτοῦ ἰαθέντος " τῶν δὲ δύο τῶν εἰς τὴν χώραν τῶν Γεργεσηνῶν ἰαθέντων, ὁ Ματθαΐος.“Ὅθεν οἱ μὲν μετὰ τὴν ἴασιν οὐ μνημονεύσονται, δεηθέντες τοῦ Κυρίου ὥστε συνεῖναι αὐτῷ ὁ δὲ ἱστόρηται τοῦτο πεπραχώς. :

᾿Aporia. Pōs ho Matthaios dyo daimoniōntas synantēsai tǭ Kyriǭ en tę̄ Gergesēnōn, egrapsen, hena de ho Marchos kai Louchas historēsan? Lysis. Hoti pollōn iateōn, logon kai noun hyperdainousōn, paro. tou Kyriou gegenēmenōn, hekateron tōn … Elthōn eis ta merē tēs Gergesēnōn, hōs ho Mapxo? legei, hē en tois horiois tōn Gergesēnōn, hōs ho Louchas phēsi, ij Gadarēnōn, hōs ho Matthaios, hē "Gergesaiōn, hōs antigrapha tina echei tōn gar triōn chlērōn ho topos ana meson hēn. Marchos kai Louchas emnēmoneusan, tou en tę̄ chōrą tōn Gergesēnōn hyp᾽ autou iathentos " tōn de dyo tōn eis tēn chōran tōn Gergesēnōn iathentōn, ho Matthaïos.“Hothen hoi men meta tēn iasin ou mnēmoneusontai, deēthentes tou Kyriou hōste syneinai autǭ ho de historētai touto peprachōs. :

Question. How is it that Matthew wrote that two demoniacs met the Lord in the country of the Gergesenes, while Mark and Luke recorded one?

Solution. Because many healings surpassing reason and understanding were performed by the Lord, each of the … “Coming into the parts of the Gergesenes,” as Mark says, or “in the borders of the Gergesenes,” as Luke says, or “of the Gadarenes,” as Matthew says, or “of the Gergesaeans,” as some copies have; for the place lay between the three territories. Mark and Luke mentioned the one healed by him in the country of the Gergesenes, and Matthew the two healed in the country of the Gergesenes. Hence the latter are not mentioned after the healing as having asked the Lord to be with him, whereas the former is recorded to have done this.

Matt 8:28–34 (allusion, high confidence) · Mark 5:1–20 (allusion, high confidence) · Luke 8:26–39 (allusion, high confidence)

Notes and citation

Summary: Hesychius holds that Matthew's two demoniacs and the one in Mark and Luke were different healings in a place bordering three territories.

A passage from another work (on Job’s complaints) was printed into the solution in the scan and is removed; a few words are lost (marked “…”). The place names are translated as printed; in the second sentence one of the two “Gergesenes” presumably stood for another of the three names. Allusions: Matt 8:28–34; Mark 5:1–20 (5:18); Luke 8:26–39.

Notes on the original text

Digital text corrected (passage from another work and Latin notes printed into the solution in the scan): τῶν ἃ An δούλου. Οἱ μὲν γὰρ τοῦ ἁγίου ὑπεραπολογούμενοι, λέγουσιν ὅτι πρὸ τῆς χάριτος γεγονὼς, καὶ μηδὲν ἐλπίζων ἔπεσθαι χατὰ τόνδε τὸν βίον, ἐπειδὴ τῆς τῶν ὁρωμένων εὐδαιμονίας ἀφῃρέθη, χρημάτων καὶ παίδων, καὶ τῇ ἀνηχέστῳ περιεθέθλητο νόσῳ, εἰχότως ἐδυτχέραιυεν. At postulant. μετὰ τόνδε τὸν βίον. ρηφάγου. οφε: → τῶν … .

Cite (SBL): Hesychius of Jerusalem, Quaest. 8 (PG 93:1399; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/8

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-hesychius-jerusalem-quaestiones-8) · Report an error

Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.

Chapter 9

9PG 93:1399

᾽Απορία. Τίνος χάριν Ματθαῖος καὶ Λουχᾶς φησιν εἰρηχέναι, τὴν εἰς τὸν Υἱὸν τοῦ ἀνθρώπου ἁμαρτίαν συγχωρεῖσθαι, τὴν δὲ εἰς τὸ Πνεῦμα τὸ ἅγιον μὴ συγχωρεῖσθαι τοῦ Κυρίου λέγοντος περὶ τοῦ Πνεύματος ΛΑύσις. Τὴν εἰς τὸν Υἱὸν τοῦ ἀνθρώπου βλασφημίαν, ὡς χατὰ ἄγνοιαν διὰ τὰ πάθη τῷ ἀνθρωπίνῳ τοῦ Κυρίου συγχρίματι προσαγομένην, εἶπεν διὰ μετανοίας συτϊχωρεῖσθαι " τὴν δὲ εἰς τὸ Πνεῦμα τὸ ἅγιον, τουτἐστιν f| εἰς τὴν αὐτοῦ θεότητα, χαθ᾽ ὃ Πνεῦμα ὁ Θεὸς, ἣ εἰς τὴν οὐσίαν τοῦ ζωοποιοῦ Πν υξτὰ τὴν τῶν θεοπρεπῶν σημείων καὶ Deui; εἰχότως ἀσυγχώρητον ἕφη, ὡς οὐχ ἄγνοιαν διὰ τὸ παρεσχηχέναι αὐτοῖς πεῖραν τῆς α΄ 50 δυνάμεως ἔπειτα δὲ διὰ τὸ xa ἐν τῇ Παλα!ᾷ νῶσιν τὴν περὶ τοῦ Πνεύματος. Δυσχξρὲς γὰρ, εἰ b καὶ ἀδύνατον, τοὺς ἑχουσίως ἐν γνώσει ἀσεδοῦντας, mouo9évvag τῇ θεομάχῳ γνώμῃ, τὸ μεταδάλλεσθαι, χατὰ τὸ ἐν τῷ Ἱερεμίᾳ γεγραμμένον Εἰ ἀν)ιώξεται Αἰθίοψ" τὸ δέρμα αὐτοῦ, καὶ πάρδαιϊις τὰ ποικίϊματα αὑτῆς. πετρανῶσθαι τὴν Y τξΞ Γούτους ὁ Θεολόγυς, ἁμαρτάνοντας πρὸς θάνατον χέχληχε. Τὸ δὲ μὴ ἐν τῷ παρόντι, μήτε ἐν τῷ μέλλοντ' συγχωρεῖσϑα!, δείκνυσι, τινὰ μὲν τῶν ἁμαρτημάτων ἐνταῦθα συγχωρεῖσθα! διὰ τῶν λαδόντων ἐξουσίαν δεσμεῖν καὶ λύειν, τινὰ δὲ ἐν τῷ μέλλοντι, ὅτε τῶν.1ογισμῶγ' ἀποιϊογουμένων, τὴν νιχῶσαν ψῆφον ὁ χριτὴς δωρήσεται τοῖς ἄξια ταύτης πράξασιν. … τὸς 6 θεὺς, ζητεῖ προφάσεις, Ov ὧν πράξασθα: δύἐφ᾽ ἡμᾶς, καὶ ἀφιέναι ἁμαρτήματα, μὴ μόνον ἐν τ αἰῶνι τούτῳ, ἀλλὰ καὶ ἐν τῷ μέλλοντι. Εἰπὼν γὰρ περὶ τῶν βλασφημούντων € τὸ Πνεῦμα τὸ ἄγιον, μὴ νῦν, μὴ ἐν τῷ μέλλοντι αἰῶνι συγχωρήσεως ἀπολαύειν, χατὰ τὸ σιωπώμενον ξζωχε νοεῖν, ὡς εἰ ἣν τις ὁῷ ἐπέχεινα τοῦ παρόντος βίου συγγνώμη, ἔδωχεν

᾽Aporia. Tinos charin Matthaios kai Louchas phēsin eirēchenai, tēn eis ton Huion tou anthrōpou hamartian synchōreisthai, tēn de eis to Pneuma to hagion mē synchōreisthai tou Kyriou legontos peri tou Pneumatos LAusis. Tēn eis ton Huion tou anthrōpou blasphēmian, hōs chata agnoian dia ta pathē tǭ anthrōpinǭ tou Kyriou synchrimati prosagomenēn, eipen dia metanoias sytïchōreisthai " tēn de eis to Pneuma to hagion, toutestin f| eis tēn autou theotēta, chath᾽ ho Pneuma ho Theos, hē eis tēn ousian tou zōopoiou Pn yxta tēn tōn theoprepōn sēmeiōn kai Deui? eichotōs asynchōrēton hephē, hōs ouch agnoian dia to pareschēchenai autois peiran tēs a΄ 50 dynameōs epeita de dia to xa en tę̄ Pala!ą nōsin tēn peri tou Pneumatos. Dyschxres gar, ei b kai adynaton, tous hechousiōs en gnōsei asedountas, mouo9evvag tę̄ theomachǭ gnōmę̄, to metadallesthai, chata to en tǭ Hieremią gegrammenon Ei an)iōxetai Aithiops" to derma autou, kai pardaiïis ta poikiïmata hautēs. petranōsthai tēn Y txX Goutous ho Theologys, hamartanontas pros thanaton chechlēche. To de mē en tǭ paronti, mēte en tǭ mellont' synchōreisϑa!, deiknysi, tina men tōn hamartēmatōn entautha synchōreistha! dia tōn ladontōn exousian desmein kai lyein, tina de en tǭ mellonti, hote tōn.1ogismōg' apoiïogoumenōn, tēn nichōsan psēphon ho chritēs dōrēsetai tois axia tautēs praxasin. … tos 6 theus, zētei prophaseis, Ov hōn praxastha: dyeph᾽ hēmas, kai aphienai hamartēmata, mē monon en t aiōni toutǭ, alla kai en tǭ mellonti. Eipōn gar peri tōn blasphēmountōn € to Pneuma to agion, mē nyn, mē en tǭ mellonti aiōni synchōrēseōs apolauein, chata to siōpōmenon xzōche noein, hōs ei hēn tis hoǭ epecheina tou parontos biou syngnōmē, edōchen

Question. For what reason do Matthew and Luke say that the Lord said that sin against the Son of Man is forgiven, but sin against the Holy Spirit is not forgiven, though the Lord was speaking about the Spirit …

Solution. The blasphemy against the Son of Man, as brought in ignorance against the Lord’s human composition because of his sufferings, he said is forgiven through repentance. But that against the Holy Spirit, that is, either against his Godhead, according to which God is Spirit, or against the substance of the life-giving Spirit, … after the God-befitting signs and …, he fittingly called unforgivable, as not committed in ignorance: first, because he had given them experience of his … power, and then because they had in the Old Testament also … the knowledge concerning the Spirit. For it is difficult, if not impossible, for those who are willfully and knowingly impious, … by a God-fighting mind, to change, according to what is written in Jeremiah: “Will the Ethiopian change his skin, or the leopard its spots?” … These the Theologian has called those who sin unto death. And “neither in the present nor in the future to be forgiven” shows that some sins are forgiven here through those who have received authority to bind and loose, and some in the future, when, as the thoughts make their defence, the judge will bestow the victorious verdict on those who have done things worthy of it. … God seeks occasions by which he can … what concerns us, and forgive sins not only in this age but also in the age to come. For in saying of those who blaspheme against the Holy Spirit that they will enjoy forgiveness neither now nor in the age to come, he has given us to understand, by what is left unsaid, that if there were any pardon beyond the present life, he gave …

Textual problem in this passage: see the notes.

Matt 12:31–32 (quotation, high confidence) · Luke 12:10 (quotation, high confidence) · John 4:24 (allusion, high confidence) · Jer 13:23 (quotation, high confidence) · 1 John 5:16 (allusion, high confidence) · Matt 16:19 (allusion, medium confidence) · Matt 18:18 (allusion, medium confidence) · Rom 2:15 (allusion, low confidence)

Notes and citation

Summary: Hesychius explains that blasphemy against Christ's humanity in ignorance can be forgiven, but knowing blasphemy against the Godhead or the Spirit cannot, and infers that some sins are forgiven in this life through those who bind and loose and some in the age to come.

Words are lost in the scan at several places (marked “…”), and lines on astronomy from another work printed into the solution are removed. The closing sentences, on forgiveness in the age to come, follow that debris in the scan and may belong to a neighbouring passage; they are translated as printed. “The Theologian” is John (1 John 5:16). Hesychius’s view that some sins are forgiven in the age to come is translated as written. Quotations: Matt 12:31–32; Luke 12:10; Jer 13:23. Allusions: John 4:24; 1 John 5:16; Matt 16:19; 18:18; Rom 2:15.

Notes on the original text

Digital text corrected (lines on astronomy from another work and Latin notes printed into the text in the scan): δωρήσεται τοῖς ἄξια ταύτης πράξασιν. σημείων τούτω" minpxztx:. Καὶ τοῦ μὲν ἑνὸς, A καὶ εἰ τῶν ὑπὸ σελήνην ἑτέρα, καὶ εἰ ταῖς χινήσετιν αὑτῶν ἣ οὐσία συνεξελάσσονται. ἀπ συνεξαλλάσσονται. ἀπὸ φύσεως γινομένων ὑπάρχει τῇ χινήσε, συναίτιος. σθα!, non συνεξαλάττεσθαι. 1 → δωρήσεται τοῖς ἄξια ταύτης πράξασιν. ….

Topics: Trinity, Eschatology

Cite (SBL): Hesychius of Jerusalem, Quaest. 9 (PG 93:1399; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/9). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/9

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Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.

Chapter 10

10PG 93:1399

Ἀπορία. Τίνος χάριν Ματθαῖος τὸν ἀρχισυνάγωγον ἰστορεῖ περὶ τῆς θυγατρὸς, ὡς ἤδη τελευτησάσης, τῷ Χριστῷ διαλέγεσθαι Μάρχος δὲ xoi Λουχᾶς, ὡς χινδυνευούσης; ὅτι Ματθαῖος ἀπραγμόνως αὐτὴν ἱστορεῖ παρὰ Χριστοῦ Μάρχος δὲ χα τῇ πίστει μαχαρισθῆναι Y Λουχᾶς, ἰαθῆναι ἅμα τῇ ἀφῇ, μαχαρισθῆνα: δὲ ὕστερον; Λύσις. Εἰδέναι χρὴ, ὅτι οὐχ ἕν σημεῖον, διάφορα δὲ οἱ εὐαγγελισταὶ συνεγράψαντο. Ὃ μὲν γὰρ ἄρχων fv εἰχότως ἐθνιχὸς, παρὰ τῷ Ματθαίῳ" ἁπλῶς ὅθεν καὶ αὐληταῖς πρὸς τὸ πένθος ἐ; οὐχ ἐξῆν Ἰουδαίοις. Ὁ δὲ παρὰ τῷ Λουχᾷ καὶ Μάρχῳ, συναγωγῆς ἄρχων, Elapog λεγόμενος. Καὶ : μὲν ἁψάμενος τῆς χειρὸς μόνον, ἐξήγειρεν " ἐνταῦθα ὃὲ καὶ φωνήσας τὸ χοράσιον ἀνέστησεν. Ὡσαύτως δὲ τὸ σημεῖον τὸ ἐπὶ τῆς αἱμοῤῥοούσης, ἱστορηθὲν ὑπὸ Μάρχον καὶ Λουχᾶ, ἕτερον Tv παρὰ τὸ ἐν τῷ Ματθαίῳ κείμενον. Ἡ μὲν γὰρ, τὸν βίον αὐτῆς ἰατροῖς προσανηωκέγναι γέγραπται " ἡ δὲ οὐδὲν τοιοῦτον πεπραχέναι ἱστόρηται.

Aporia. Tinos charin Matthaios ton archisynagōgon istorei peri tēs thygatros, hōs ēdē teleutēsasēs, tǭ Christǭ dialegesthai Marchos de xoi Louchas, hōs chindyneuousēs? hoti Matthaios apragmonōs autēn historei para Christou Marchos de cha tę̄ pistei macharisthēnai Y Louchas, iathēnai hama tę̄ aphę̄, macharisthēna: de hysteron? Lysis. Eidenai chrē, hoti ouch hen sēmeion, diaphora de hoi euangelistai synegrapsanto. Ho men gar archōn fv eichotōs ethnichos, para tǭ Matthaiǭ" haplōs hothen kai aulētais pros to penthos e? ouch exēn Ioudaiois. Ho de para tǭ Louchą kai Marchǭ, synagōgēs archōn, Elapog legomenos. Kai : men hapsamenos tēs cheiros monon, exēgeiren " entautha hoe kai phōnēsas to chorasion anestēsen. Hōsautōs de to sēmeion to epi tēs haimorrhoousēs, historēthen hypo Marchon kai Loucha, heteron Tv para to en tǭ Matthaiǭ keimenon. Hē men gar, ton bion autēs iatrois prosanēōkegnai gegraptai " hē de ouden toiouton peprachenai historētai.

Question. For what reason does Matthew record the synagogue ruler speaking to Christ about his daughter as already dead, while Mark and Luke speak of her as in danger? And that Matthew records [the woman] simply … by Christ, Mark that she was also blessed for her faith, and Luke that she was healed at the touch and blessed afterward?

Solution. One must know that the evangelists recorded not one sign but different ones. For the ruler in Matthew was probably a gentile; hence he also used flute-players for the mourning, which was not lawful for Jews. The one in Luke and Mark was a ruler of the synagogue, called Jairus. And in the one case he raised her merely by touching her hand; in the other he raised the girl by calling to her as well. Likewise the sign of the woman with a flow of blood recorded by Mark and Luke was different from the one in Matthew. For the one is written to have spent her living on physicians, while the other is recorded to have done nothing of the kind.

Matt 9:18–26 (allusion, high confidence) · Mark 5:21–43 (allusion, high confidence) · Luke 8:40–56 (allusion, high confidence)

Notes and citation

Summary: Hesychius holds that Matthew's ruler and haemorrhaging woman are different from those in Mark and Luke, Matthew's ruler being a gentile.

Words are lost in the question (marked “…”; “the woman” is supplied in brackets). Hesychius’s claim that Matthew’s ruler was a gentile because he used flute-players, which he says was not lawful for Jews, is translated as written. Allusions: Matt 9:18–26; Mark 5:21–43; Luke 8:40–56.

Cite (SBL): Hesychius of Jerusalem, Quaest. 10 (PG 93:1399; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/10). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/10

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Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.

Chapter 11

11PG 93:1399

᾿Απορία. Διατί Ματθαῖος καὶ Μάρχος μεθ᾽ ἡμέρας EE, Λου μεθ᾽ ἡμέρας ὀχτὼ, τῆς πρὸς τοὺς μαθητὰς ὑποσχέσεως, μεταμορφωθῆναι τὸν Κύριον λέγουσιν i Αὐσις. ἐν μέτῳ μόνας ἐχτίθενται τῆς € μεταμορφώσεως ὁ δὲ Λουχᾶς, à; δύο, ὧν τῇ μὲν ὑπέσχετο, τῇ "Q:w oi μὲν τὰς ὑποσχέσεως καὶ τῇ σὺν ταῖς ἕξ, τ 0i μετεμορφώθη.

᾿Aporia. Diati Matthaios kai Marchos meth᾽ hēmeras EE, Lou meth᾽ hēmeras ochtō, tēs pros tous mathētas hyposcheseōs, metamorphōthēnai ton Kyrion legousin i Ausis. en metǭ monas echtithentai tēs € metamorphōseōs ho de Louchas, a? dyo, hōn tę̄ men hypescheto, tę̄ "Q:w oi men tas hyposcheseōs kai tę̄ syn tais hex, t 0i metemorphōthē.

Question. Why do Matthew and Mark say that the Lord was transfigured after six days, and Luke after eight days, from the promise to the disciples?

Solution. … set out only the days in between … of the transfiguration; but Luke … also two, on one of which he made the promise, on the other … of the promise, and with the six … he was transfigured.

Textual problem in this passage: see the notes.

Matt 17:1 (allusion, high confidence) · Mark 9:2 (allusion, high confidence) · Luke 9:28 (allusion, high confidence)

Notes and citation

Summary: Hesychius explains that Matthew and Mark count only the days between the promise and the transfiguration, while Luke includes the first and last days.

The solution is badly damaged in the scan; what survives is translated with “…” for the gaps. Allusions: Matt 17:1; Mark 9:2; Luke 9:28.

Cite (SBL): Hesychius of Jerusalem, Quaest. 11 (PG 93:1399; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/11). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/11

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-hesychius-jerusalem-quaestiones-11) · Report an error

Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.

Chapter 12

12PG 93:1399

᾿Απορία. Πῶς: τὸν ἀπὸ τοῦ τ ᾿ωνίου χληθέντα μαθητὴν, Λευῖν ᾿Αλφαίου ὁ Λουχᾶς χαλεῖ, μηδενὸς τῶν δώδεχα οὕτω χαλουμένου; Λύσις. Εἰχὸς τοῦτον £x τῶν ο’ εἶναι. Οὐ γὰρ ἕνα τελώνην, ἀλλὰ καὶ πολλοὺς εἰς μαθητείαν ὁ Χριστὸς ἐκάλεσεν. τε Ὅθεν xoi ὡς τελωνῶν φίλος ὠνειδίζετο. Οὐδὲν Ot ξένον, τοῖς αὐτοῖς ῥήμασι τὸν Χριστὸν πρὸς ἑχάτεpov μαθητὴν χρήσασθαι. ᾿Απορία, Τίνος χάριν Ματθαῖος εἰπὼν τὸν Κύριον, ἡνίχα τοὺς μαχαρισμοὺς ἐξέθετο, εἰς τὸ ὄρος ἀναθῆνα:, καὶ μόνοις διαλέγεσθαι τοῖς μαθηταῖς, ἐπήγαγεν, “Ὅτι ὅτε ἐτέλεσε τοὺς 1όγους τούτους, ἐξεπιιήσcorco οἱ ὄχιϊοι ἐπὶ τῇ διδαχῇ αὐτοῦ, τῶν λεγομένων οὐχ ἀχούοντες; Λύσις. Ὅτι οὐχ ἀποχρύψαι τὸν ὄχλον τὴν διδασχαλίαν ἐδούλετο ὁ Χριστὸς, ἀλλ᾽ εὐλαθεστέρους χαταστῆσαι καὶ προσεχεστέρους τῷ τῆς γῆς ἀναστήματι" οὐδὲ γὰρ ὑψηλὸν ἣν τὸ ὄρος, ὥστε χωλύειν τὴν ἀχρόασιν, ἀλλὰ πρόσγειον᾽ ἐξ οὗ xaza6àg, ἑτέρους μαχαρισμοὺς ἐν ἄλλῳ χαιρῷ, τοὺς παρὰ τῷ Λουκᾷ, ἐν τόπῳ πεδινῷ ἐξέθετο. Τίνος χάριν ὁ μὲν τῶν εὐαγγελιστῶν ἄλλους, οἱ δὲ ἄλλους ἐχλεγῆναι παρὰ τοῦ Χριστοῦ εἰς μαθητεί ἐξέθεντο; Λύσις. Οὐδαμοῦ διεφώνησαν πρὸς ἀλλήλους οἱ εὐαγγελισταί" ἀλλὰ πάντων τῶν ἀποστόλων συμφώνως τὰ ὀνόματα ἐχθέμενοι, ἑνὶ μόνῳ διαφόρους προσηγορίας ἐξέθεντο, Ματθαῖος μὲν καὶ Μάρχος Θαδδαῖον τοῦτον προσηγόρευσαν Λουχᾶς δὲ Ἰούδαν ἸΙαχιυύου, ρωθι δὲ Λεύαϊῖον" διὰ τὸ εἶναι, αὐτὸν τριώνυμον " χαθάπερ καὶ ἡ Χεόρὼν, Δαθὴρ καὶ πόλις γραμ.μάτων, καὶ ᾿Αργὼδ ὠνομάζετο. Ὅθεν καὶ Σίμωνα, οἱ μὲν Καναναῖον ix τῆς πατρίδος, Λουχᾶς δὲ ζηλωτὴν ἐκ τῆς ἀρετῆς προσηγόρευσεν.

᾿Aporia. Pōs: ton apo tou t ᾿ōniou chlēthenta mathētēn, Leuin ᾿Alphaiou ho Louchas chalei, mēdenos tōn dōdecha houtō chaloumenou? Lysis. Eichos touton £x tōn o’ einai. Ou gar hena telōnēn, alla kai pollous eis mathēteian ho Christos ekalesen. te Hothen xoi hōs telōnōn philos ōneidizeto. Ouden Ot xenon, tois autois rhēmasi ton Christon pros hechatepov mathētēn chrēsasthai. ᾿Aporia, Tinos charin Matthaios eipōn ton Kyrion, hēnicha tous macharismous exetheto, eis to oros anathēna:, kai monois dialegesthai tois mathētais, epēgagen, “Hoti hote etelese tous 1ogous toutous, exepiiēscorco hoi ochiïoi epi tę̄ didachę̄ autou, tōn legomenōn ouch achouontes? Lysis. Hoti ouch apochrypsai ton ochlon tēn didaschalian edouleto ho Christos, all᾽ eulathesterous chatastēsai kai prosechesterous tǭ tēs gēs anastēmati" oude gar hypsēlon hēn to oros, hōste chōlyein tēn achroasin, alla prosgeion᾽ ex hou xaza6ag, heterous macharismous en allǭ chairǭ, tous para tǭ Louką, en topǭ pedinǭ exetheto. Tinos charin ho men tōn euangelistōn allous, hoi de allous echlegēnai para tou Christou eis mathētei exethento? Lysis. Oudamou diephōnēsan pros allēlous hoi euangelistai" alla pantōn tōn apostolōn symphōnōs ta onomata echthemenoi, heni monǭ diaphorous prosēgorias exethento, Matthaios men kai Marchos Thaddaion touton prosēgoreusan Louchas de Ioudan IIachiyyou, rōthi de Leuaïion" dia to einai, auton triōnymon " chathaper kai hē Cheorōn, Dathēr kai polis gram.matōn, kai ᾿Argōd ōnomazeto. Hothen kai Simōna, hoi men Kananaion ix tēs patridos, Louchas de zēlōtēn ek tēs aretēs prosēgoreusen.

Question. How does Luke call the disciple called from the tax office Levi of Alphaeus, when none of the twelve is so called?

Solution. It is likely that he was one of the seventy. For Christ called not one tax collector but many to discipleship; hence he was also reproached as a friend of tax collectors. And it is nothing strange that Christ used the same words to each disciple.

Question. For what reason did Matthew, having said that when the Lord set out the beatitudes he went up the mountain and spoke only to the disciples, add, “When he had finished these words, the crowds were astonished at his teaching,” though they did not hear what was said?

Solution. Because Christ did not wish to hide the teaching from the crowd, but to make them more reverent and attentive by the height of the ground. For the mountain was not high, so as to prevent hearing, but low; coming down from it he set out other beatitudes at another time, those in Luke, in a level place.

For what reason did one of the evangelists set out some as chosen by Christ for discipleship, and the others others?

Solution. The evangelists nowhere disagreed with one another. Setting out the names of all the apostles in agreement, they gave different names to one only: Matthew and Mark called him Thaddaeus, Luke Judas of James, and others Lebbaeus, because he had three names; just as Hebron too was named Dabir, and City of Letters, and Argob. So also Simon: some called him the Cananaean from his homeland, but Luke the Zealot from his virtue.

Textual problem in this passage: see the notes.

Luke 5:27–29 (allusion, high confidence) · Mark 2:14 (allusion, high confidence) · Luke 10:1 (allusion, medium confidence) · Matt 11:19 (allusion, high confidence) · Matt 5:1 (allusion, high confidence) · Matt 7:28 (quotation, high confidence) · Luke 6:17 (allusion, high confidence) · Matt 10:2–4 (allusion, high confidence) · Mark 3:16–19 (allusion, high confidence) · Luke 6:14–16 (allusion, high confidence) · Josh 15:13–15 (allusion, medium confidence)

Notes and citation

Summary: Hesychius explains that Levi was probably one of the seventy, that the crowds heard the sermon from a low mountain, and that the apostle with three names (Thaddaeus, Judas of James, Lebbaeus) accounts for the different lists of the twelve.

This section contains three questions; the scan did not mark the start of the second and third. “Levi of Alphaeus” is the form of Mark 2:14; Luke 5:27 has only “Levi.” “Others Lebbaeus” renders a garbled word (ρωθι δὲ Λεύαϊῖον); some manuscripts of Matt 10:3 have Lebbaeus. The names given for Hebron are translated as printed: Joshua and Judges identify Hebron with Kiriath-arba and Debir with Kiriath-sepher (“city of letters”); “Argob” perhaps stands for Arba. Quotation: Matt 7:28. Allusions: Luke 5:27–29; Mark 2:14; Luke 10:1; Matt 11:19; Matt 5:1; Luke 6:17; Matt 10:2–4; Mark 3:16–19; Luke 6:14–16; Josh 15:13–15.

Notes on the original text

Digital text corrected (footnote reference; words transposed in the scan restored to their order): ἀχούοντες; πα χοῦν, 97. Λύσις → ἀχούοντες; Λύσις; τοὺς πεδινῷ ἐξέθετο. παρὰ τῷ Λουχᾷ, ἐν τόπῳ → τοὺς παρὰ τῷ Λουκᾷ, ἐν τόπῳ πεδινῷ ἐξέθετο..

Cite (SBL): Hesychius of Jerusalem, Quaest. 12 (PG 93:1399; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/12). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/12

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Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.

Chapter 13

13PG 93:1405

᾿Απορία. Πῶς εἰπὼν τοῖς ἀποστόλοις ὁ Κύριος, Εἰς ὁδὸν ἐθνῶν μὴ ἀπέλθητε, καὶ εἰς πόλιν Σαμαρειτῶν μὴ εἰσέλθητε, αὐτὸς ἐν Σαμαρείᾳ ἐζήτει παρὰ Σαμαρείτιδος, καὶ τ πρὸς αὐτὸν ἐξελθόντι διελέγετο: Λύσις. Τοῖς Ἰουδαίοις πᾶσαν ἀφορμὴν ἐγχόψαι βουλόμενος, τὴν ἐντολὴν ταύτην πρὸ τοῦ σταυροῦ τοῖς μαθηταῖς ἔδωχε᾽ μετὰ δὲ τοῦτο, φησί Μαθητεύσατε πάντα τὰ ἔθνη, καὶ τὰ ἑξῆς" ἵνα μὴ ὡς παροφθέντὲς δόξωσιν αὐτῷ χαλεπαίνειν. "Ἔπειτα ἡ ὁδὸς, οὐχ ἐθνῶν μόνον, ἀλλὰ καὶ Ἰουδαίων καὶ πάντων εἶναι δύναται. Οὐ γὰρ ἐν αὐτῇ ἔθνη μόνον … πιεῖν … Σαμαρειτῶν ὁδεύει. Τὴν δὲ πόλιν τῶν Σαμαρειτῶν, παρόδῳ χεχρημένος εἰσῆλθεν. Οὐ γὰρ … ἔπρεπεν τῇ αὐτοῦ ἀσπλαΎύγν Ἰουδαίους μὲν ἀπὧδ ὠθουμένους αὐτὸν ἐφέλχεσθαι, Σαμαρείτας δὲ πιστεύσαντας καὶ ἐφελχομένους αὐτὸν ἀπώσασθαι.

᾿Aporia. Pōs eipōn tois apostolois ho Kyrios, Eis hodon ethnōn mē apelthēte, kai eis polin Samareitōn mē eiselthēte, autos en Samareią ezētei para Samareitidos, kai t pros auton exelthonti dielegeto: Lysis. Tois Ioudaiois pasan aphormēn enchopsai boulomenos, tēn entolēn tautēn pro tou staurou tois mathētais edōche᾽ meta de touto, phēsi Mathēteusate panta ta ethnē, kai ta hexēs" hina mē hōs parophthentes doxōsin autǭ chalepainein. "Epeita hē hodos, ouch ethnōn monon, alla kai Ioudaiōn kai pantōn einai dynatai. Ou gar en autę̄ ethnē monon … piein … Samareitōn hodeuei. Tēn de polin tōn Samareitōn, parodǭ chechrēmenos eisēlthen. Ou gar … eprepen tę̄ autou asplaUygn Ioudaious men apōd ōthoumenous auton ephelchesthai, Samareitas de pisteusantas kai ephelchomenous auton apōsasthai.

Question. How is it that the Lord, having said to the apostles, “Do not go on the road of the gentiles, and do not enter a city of the Samaritans,” himself in Samaria asked a Samaritan woman [for a drink], and conversed with those who came out to him?

Solution. Wishing to cut off every pretext from the Jews, he gave this command to the disciples before the cross; but after it he says, “Make disciples of all the nations,” and what follows; so that they might not seem to be angry with him as having been passed over. Then, the road can belong not only to the gentiles but also to Jews and to everyone; for it is not gentiles alone who [travel] on it. … to drink … he travels … of the Samaritans. And he entered the city of the Samaritans in passing. For it was not … fitting for his compassion to draw the Jews, who were repelling him, and to repel the Samaritans, who had believed and were drawing him.

Matt 10:5 (quotation, high confidence) · John 4:7–42 (allusion, high confidence) · Matt 28:19 (quotation, high confidence)

Notes and citation

Summary: Hesychius explains that the ban on Samaria was given before the cross to deprive the Jews of a pretext, that Christ only passed through Samaria, and that he could not refuse the Samaritans who believed.

Lines from other works (on enchantment and astrology, and on the terebinth of Mamre) printed into the solution in the scan are removed; words are lost (marked “…”). Quotations: Matt 10:5; Matt 28:19. Allusion: John 4:7–42.

Notes on the original text

Digital text corrected (lines from another work and Latin notes printed into the text in the scan; lines from another work printed into the text in the scan; words lost): ἀποχληρωμέᾳ γενόμενος, πιεῖν πλήθεν Σαμαρειτῶν ὁδεύει, καὶ ἑπαοιδία καὶ ἀστρολογία. → … πιεῖν … Σαμαρειτῶν ὁδεύει.; Οὐ γὰρ δι Em θεωρεῖται, xa ὑρησχεύ εται ἐπιφανῶς πρὸς τῶν ἐχθρῶν Jd ἔδινθος, ὅτι ὑπ᾽ αὐτῆς πάλαι τῷ "A6paàyp. ἐπιξενωθέντες οἱ ἄγγελοι, legasque τῶν ἐθνῶν, ut ρῶν; → Οὐ γὰρ ….

Cite (SBL): Hesychius of Jerusalem, Quaest. 13 (PG 93:1405; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/13). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/13

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Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.

Chapter 14

14PG 93:1407

᾿Απορία. Τίνος χάριν Ἰωάννης εἰσήγαγε τὸν Κύριον τοῖς Ἰουδαίοις περὶ τοῦ Πατρὸς λέγοντα" Οὔτε φωνὴν αὐτοῦ ἀκηκόατε πώποτε, οὔτε εἶδος αὐτοῦ &uράκατε " Μωυσέως λέγοντος Ei ἀκήκοεν" ἔθγος φωγὴν Θεοῦ ζῶγτος, ὃν τρόπον ἀκήκοιες σὺ καὶ ἔζησας; Λύσις. ᾿Αχοὴ καὶ ὅρασις, οὐ τῶν ὥτων ἣ τῶν ὀφθαλμῶν τῶν ἔξωθεν ἣ ἐνέργεια τοσοῦτον, ὅσον τῆς δισανοίας ἡ χατανόησις: λέγεται. Ὅθεν καὶ Ἡσαΐας φησίν" Τίς τυφιός" dA ἣ οἱ παῖδές μου" καὶ κωρροὶ, ἃἀ.1.. ἣ οἱ κυριεύοντες αὐτῶν; Τὸ ἀνήχοον τῶν νῦν καὶ ἀπειθὲς τῶν Ἰουδαίων, διὰ τούτων ἠνίξατο. "Ἄλλως τε αὐτῷ τῷ Μωυσῇ χρηματίζων ὁ Θεὸς, φηαἰν Οὐδεὶς ὄψεται τὸ πρόσωπόν μου καὶ ζήσεται.

᾿Aporia. Tinos charin Iōannēs eisēgage ton Kyrion tois Ioudaiois peri tou Patros legonta" Oute phōnēn autou akēkoate pōpote, oute eidos autou &urakate " Mōyseōs legontos Ei akēkoen" ethgos phōgēn Theou zōgtos, hon tropon akēkoies sy kai ezēsas? Lysis. ᾿Achoē kai horasis, ou tōn hōtōn hē tōn ophthalmōn tōn exōthen hē energeia tosouton, hoson tēs disanoias hē chatanoēsis: legetai. Hothen kai Hēsaïas phēsin" Tis typhios" dA hē hoi paides mou" kai kōrroi, haa.1.. hē hoi kyrieuontes autōn? To anēchoon tōn nyn kai apeithes tōn Ioudaiōn, dia toutōn ēnixato. "Allōs te autǭ tǭ Mōysę̄ chrēmatizōn ho Theos, phēain Oudeis opsetai to prosōpon mou kai zēsetai.

Question. For what reason did John introduce the Lord saying to the Jews about the Father, “You have never heard his voice, nor seen his form,” when Moses says, “Has a nation heard the voice of the living God as you have heard it, and lived?”

Solution. Hearing and seeing are said not so much of the activity of the outward ears or eyes as of the understanding of the mind. Hence Isaiah too says, “Who is blind but my servants, and deaf but those who rule over them?” By these words he hinted at the deafness and disobedience of the Jews of that time. Besides, God, when speaking to Moses himself, says, “No one shall see my face and live.”

John 5:37 (quotation, high confidence) · Deut 4:33 (quotation, high confidence) · Isa 42:19 (quotation, high confidence) · Exod 33:20 (quotation, high confidence)

Notes and citation

Summary: Hesychius explains that hearing and seeing God mean understanding him, which the Jews addressed by Christ lacked.

Quotations: John 5:37; Deut 4:33; Isa 42:19; Exod 33:20.

Cite (SBL): Hesychius of Jerusalem, Quaest. 14 (PG 93:1407; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/14). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/14

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Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.

Chapter 15

15PG 93:1407

᾿Ἀχπορία. Τίνος χάριν Ἰωάννης, ποτὲ μέν φησιν τὸν Χριστὸν εἰρηχέναι " Κἀμὲ οἴδατε, καὶ οἴδατε πόθεγ' εἰμί; ποτὲ δὲ τοῖς αὐτοῖς᾽ Οὐκ οἴδατε πόθεν ἔρχομαι, καὶ ποῦ ὑπάγω. Καὶ, Οὔτε ἐμὲ οἴδατε, οὔτε τὸν Πατέρα μου; Λύσις. Ὅτι διπλοῦ τοῦ μυστηρίου τοῦ χατὰ Χριστὸν τυγχάνοντος, διαφόρως πρὸς αὐτοὺς διαλέγετ 3 χατὰ μὲν τὸ ἀνθρώπινον εἰδέναι αὐτοὺς λέγων, αὐτοῦ ΠΕ «fjv τε πατρίδα καὶ τὴν μητέρα" χατὰ δὲ τὴν Jb οὐσίαν ἀγνοεῖν, Υἱὸν ὄντα ἴσον τῷ Πατρί᾽ ἀγνοεῖν 6: καὶ τὸν Πατέρα, ὄντα Πατέρα Υἱοῦ μονογενοῦς.

᾿Achporia. Tinos charin Iōannēs, pote men phēsin ton Christon eirēchenai " Kame oidate, kai oidate potheg' eimi? pote de tois autois᾽ Ouk oidate pothen erchomai, kai pou hypagō. Kai, Oute eme oidate, oute ton Patera mou? Lysis. Hoti diplou tou mystēriou tou chata Christon tynchanontos, diaphorōs pros autous dialeget 3 chata men to anthrōpinon eidenai autous legōn, autou PE «fjv te patrida kai tēn mētera" chata de tēn Jb ousian agnoein, Huion onta ison tǭ Patri᾽ agnoein 6: kai ton Patera, onta Patera Huiou monogenous.

Question. For what reason does John at one time say that Christ said, “You know me, and you know where I am from,” and at another, to the same people, “You do not know where I come from and where I am going,” and, “You know neither me nor my Father”?

Solution. Because the mystery of Christ is twofold, he speaks to them in different ways: according to his humanity he says that they know him, his homeland and his mother; but according to the [divine] substance that they do not know him, since he is the Son equal to the Father; and that they do not know the Father either, since he is the Father of an only-begotten Son.

John 7:28 (quotation, high confidence) · John 8:14 (quotation, high confidence) · John 8:19 (quotation, high confidence)

Notes and citation

Summary: Hesychius explains Christ's contrary sayings about being known by the twofold mystery of his humanity and his divinity.

Quotations: John 7:28; John 8:14; John 8:19.

Topics: Christology

Cite (SBL): Hesychius of Jerusalem, Quaest. 15 (PG 93:1407; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/15). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/15

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Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.

Chapter 16

16PG 93:1407

᾿Απορία. στερᾶς ἐπὶ τὸν Χριστὸν £v τῷ βαπτίσματι τοὶ Πνεύματος; Αύσις. "Ozt Πνεῦμα ἐνταῦθα, οὐ τὴν οὐσίαν, ἀλλὰ τὴν ἐνέργειαν τοῦ Πνεύματος χαλεῖ καθάπερ χα Πα εἰπών: Τὸ Πνεῦμα μὴ c6érrvuce: ὅπερ οὐχ ἔδε: πρὶν τὴν ἀπαρχὴν ἡμῶν εἰς οὐρανοὺς ἀνελθεῖν καταβῆναι, καὶ τὰς διαφόρους καὶ πολυτρόπους ἐνεργῆσαι περὶ ὧν φησιν ὁ Χριστὸς, ποταμοὺς Ex τῆς ew ὕδατος ζῶντος ἐχ τῆς χοιλίας δηλαδυνάμεις, χοιλίας δεύσ ΤΩΣ "Dx δὴ τῆς xapülag τῶν εἰς αὑτὸν πιστευόντων AM 6: ἐνταῦθα τὸν σταυρὸν ἐχάλεσεν, χατὰ τὸ εἰρημέἀνθρώπου.

᾿Aporia. steras epi ton Christon £v tǭ baptismati toi Pneumatos? Ausis. "Ozt Pneuma entautha, ou tēn ousian, alla tēn energeian tou Pneumatos chalei kathaper cha Pa eipōn: To Pneuma mē c6errvuce: hoper ouch ede: prin tēn aparchēn hēmōn eis ouranous anelthein katabēnai, kai tas diaphorous kai polytropous energēsai peri hōn phēsin ho Christos, potamous Ex tēs ew hydatos zōntos ech tēs choilias dēladynameis, choilias deus TŌS "Dx dē tēs xapulag tōn eis hauton pisteuontōn AM 6: entautha ton stauron echalesen, chata to eirēmeanthrōpou.

Question. … dove upon Christ at the baptism, … of the Spirit?

Solution. Because here he calls “Spirit” not the substance but the working of the Spirit; just as [the Apostle] also, when he says, “Do not quench the Spirit”; which was not to come down before our firstfruits ascended into heaven, and to work the different and manifold powers, concerning which Christ says, “rivers of living water out of his belly,” clearly out of the heart of those who believe in him. … here he called the cross, according to what is said … of man.

Matt 3:16 (allusion, high confidence) · John 7:39 (allusion, high confidence) · 1 Thess 5:19 (quotation, high confidence) · John 7:38 (quotation, high confidence) · John 12:23 (allusion, low confidence)

Notes and citation

Summary: Hesychius explains that the Spirit "not yet given" before Christ's glorification means the Spirit's manifold working in believers, not his substance, which descended on Christ at the baptism.

The question is damaged in the scan; it evidently set the Spirit’s descent as a dove at Christ’s baptism against John 7:39 (“the Spirit was not yet, because Jesus was not yet glorified”), and the end of the solution explains “glorified” of the cross. Words are lost (marked “…”). Quotations: 1 Thess 5:19; John 7:38. Allusions: Matt 3:16; John 7:39; John 12:23.

Notes on the original text

Digital text corrected (line repeated in the scan; split word rejoined): χαταθῇτὴν ἀπαρχὴν ἡμῶν εἰς οὐρανοὺς ἂν: : 3 να! → καταβῆναι.

Topics: Trinity

Cite (SBL): Hesychius of Jerusalem, Quaest. 16 (PG 93:1407; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/16). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/16

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Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.

Chapter 17

17PG 93:1407

᾿Απορία. Τίνα πατέρα ἔχειν ὁ διάθολος δύναται; Φησὶ γὰρ ὁ Ἰωάννης, παρ᾽ ἑαυτοῦ, εἰρηχέναι τὸν Κύριον, δ᾽ “Ὅταν «1α1ῇ, τὸ ψεῦδος ἐκ cov ἰδίων ψεύστης ἐστὶν», καὶ ὁ πατὴρ αὑτοῦ. Λύσις. Διάθολον ἐνταῦθα, ἣ τὸν ᾿Αντίχριστον d λαλεῖ, τὸν υἱὸν τῆς ἀπω.ϊείας χατὰ lix0Aov, ὃς ὅτ᾽ ἂν λέγῃ τὸ ψεῦδος, διαθάλλων τὸν Χριστὸν ὡς ἀντίθεον, καὶ ἑαυτὸν συνιστῶν ὡς Θεὸν, ἐχ τῶν ἰδίων λαλεῖ, ψεύστης ὧν, χαθάπερ ὁ πατὴρ αὐτοῦ ὁ Σατανᾶς" ἣ vy Κάϊν, οὗ τέχνα δικαίως τοὺς Ἰουδαίους ἐχάλεσεν, εἰρηχόνας, υἱοὺς εἶναι τοῦ 'A6paáp διὰ τὸ μιμητὰς γεγενῆσθαι τῶν τοῦ Κάϊν τρόπων, τοῦ Ψψευσαμένου μὲν τὸν Θεὸν, ἐν τῷ εἰπεῖν" Μὴ φύ.ϊαξ τοῦ ἀδειφοῦ μου; πρώτου O5 φθόναν καὶ φόνον τεχόντος ἐν ἀνθρώποις, καθάπερ καὶ ὁ τούτο πατὴρ ὁ Σατανᾶς.

᾿Aporia. Tina patera echein ho diatholos dynatai? Phēsi gar ho Iōannēs, par᾽ heautou, eirēchenai ton Kyrion, d᾽ “Hotan «1a1ę̄, to pseudos ek cov idiōn pseustēs estin», kai ho patēr hautou. Lysis. Diatholon entautha, hē ton ᾿Antichriston d lalei, ton huion tēs apō.ïeias chata lix0Aov, hos hot᾽ an legę̄ to pseudos, diathallōn ton Christon hōs antitheon, kai heauton synistōn hōs Theon, ech tōn idiōn lalei, pseustēs hōn, chathaper ho patēr autou ho Satanas" hē vy Kaïn, hou techna dikaiōs tous Ioudaious echalesen, eirēchonas, huious einai tou 'A6paap dia to mimētas gegenēsthai tōn tou Kaïn tropōn, tou Pspseusamenou men ton Theon, en tǭ eipein" Mē phy.ïax tou adeiphou mou? prōtou O5 phthonan kai phonon techontos en anthrōpois, kathaper kai ho touto patēr ho Satanas.

Question. What father can the devil have? For John says on his own account that the Lord said, “When he speaks a lie, he speaks from his own; for he is a liar, and his father.”

Solution. Here he calls “devil” either the Antichrist, the son of perdition, after the devil, who, when he speaks the lie, slandering Christ as an adversary of God and commending himself as God, speaks from his own, being a liar like his father Satan; or Cain, whose children he rightly called the Jews, who claimed to be sons of Abraham, because they had become imitators of the ways of Cain, who lied to God when he said, “Am I my brother’s keeper?” and was the first to give birth to envy and murder among human beings, just as his father Satan did.

John 8:44 (quotation, high confidence) · 2 Thess 2:3 (allusion, high confidence) · John 8:39 (allusion, high confidence) · Gen 4:9 (quotation, high confidence) · 1 John 3:12 (allusion, medium confidence)

Notes and citation

Summary: Hesychius reads "the devil ... and his father" in John 8:44 either of the Antichrist, son of Satan, or of Cain, whose ways the Jews who opposed Christ imitated.

Hesychius takes “his father” as the devil’s father and identifies the “devil” of John 8:44 with the Antichrist or with Cain. His description of the Jews who opposed Christ as Cain’s children is translated as written. Quotations: John 8:44; Gen 4:9. Allusions: 2 Thess 2:3; John 8:39; 1 John 3:12.

Topics: Eschatology

Cite (SBL): Hesychius of Jerusalem, Quaest. 17 (PG 93:1407; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/17). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/17

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-hesychius-jerusalem-quaestiones-17) · Report an error

Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.

Chapter 18

18PG 93:1410

᾿ΑἈπορία. Διατί Λουχᾶς φησὶ, τοῖς ἑύδομήχοντα εἰρηχέναι τὸν Κύριον: ᾿Ιδοὺ ἐγὼ dxoccéAAo ὑμᾶς ὡς πρό- 6aza ἐν μέσῳ «ύκων, καὶ τὰ ἑξῆς Ματθαῖος δὲ τοῖς δώδεχα; Καὶ τίνος χάριν ὁ Λουχᾶς τῶν E600μήχοντα μέμνηται μόνον : Λύσις. Ὅτι πολλάχις τὴν αὐτὴν διδασχαλίαν ἐξέθετο Κύριος, οὐ λόγων ἀπορῶν, ἀλλὰ τοὺς ἀχροατὰς βεθαιῶν. “Ὅθεν καὶ τοῖς (9' xoY τοῖς o' ἐν διαφόροις χαιροῖς τὰ αὐτὰ ἐξέθετο.

᾿AAporia. Diati Louchas phēsi, tois heudomēchonta eirēchenai ton Kyrion: ᾿Idou egō dxocceAAo hymas hōs pro- 6aza en mesǭ «ykōn, kai ta hexēs Matthaios de tois dōdecha? Kai tinos charin ho Louchas tōn E600mēchonta memnētai monon : Lysis. Hoti pollachis tēn autēn didaschalian exetheto Kyrios, ou logōn aporōn, alla tous achroatas bethaiōn. “Hothen kai tois (9' xoY tois o' en diaphorois chairois ta auta exetheto.

Question. Why does Luke say that the Lord said to the seventy, “Behold, I send you as sheep in the midst of wolves,” and what follows, but Matthew to the twelve? And for what reason does Luke alone mention the seventy?

Solution. Because the Lord set out the same teaching many times, not for lack of words, but to confirm his hearers. Hence he set out the same things to the twelve and to the seventy at different times.

Luke 10:3 (quotation, high confidence) · Matt 10:16 (quotation, high confidence) · Luke 10:1 (allusion, high confidence)

Notes and citation

Summary: Hesychius says Christ repeated the same instructions to the twelve and to the seventy at different times.

Quotation: Luke 10:3 (Matt 10:16). Allusion: Luke 10:1.

Cite (SBL): Hesychius of Jerusalem, Quaest. 18 (PG 93:1410; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/18). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/18

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Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.

Chapter 19

19PG 93:1410

᾿Απορία. Τίνος χάριν φησὶν ὁ Κύριος πρὸς Νιχόδη μον, ὅτι Οὐδεὶς ἀναδέδηκεν elc τὸν" obparór, el μὴ ὁ ἐκ τοῦ οὐρανοῦ καταδὰς, ὁ Υἱὸς τοῦ ἀνθρώπου ὁ ὧν ἐν τῷ οὐρανῷ; Εἰ μὲν γὰρ Υἱὸν ἀνθρώπου πρυσἤχει νοεῖσθαι: τὴν ἀνθρωπότητα, αὕτη ἐξ οὐρανοῦ οὐ χατέδη" εἰ δὲ ὅλον τὸν σαρχωθέντα λόγον, πῶς μήπω γετο; ἀναληφθεὶς ἀναληφθῆναι εἰς οὐρανοὺς ἐλέ- Λύσις. Τὸν Νιχόδημον ἐχ τῆς ᾿Ιουδαϊκῃς ταπεινότητος εἰς τὸ τῶν δογμάτων ὕψος ἀναγαγεῖν ὁ Κύριος βουλόμενος, καὶ περὶ τῆς πνευματιχῆς ἀναγεννήσεως τοῦτον μυσταγωγῆσαι, ὡς εἶδε πρὸς τὸ ὕψος ἰλιγγιῶντα, φησίν’: Εἰ τὰ ἐπίγεια εἶπον ὑμῖν, καὶ οὐ … τὸν οὐρανὸν, εἰ μὴ τὸν Ex τοῦ οὐρανοῦ καταθάντα, ἑαυτὸν σημαίνων, διά τε τῆς ἀναθάσεως xa χαταθάι δι αζευχθῆναι τῆς ἀνθρω- ᾿Ανάθασιν μέν vot, οὐ τὴν μετὰ σαρχὸς ἐνταῦθα λέγει, ἀλλὰ τὴν ὑπὲρ διαφόρων ἀρκαίων οἰχονομ!ιῶν, περὶ ὧν φησιν ἡ Γραφή" Ἀγέδη ὁ Θεὸς ἀπὸ Αὐραὰμ, ἡνίχα ἐπαύσατο λαλεῖν αὐτῷ, καὶ ὅσα τοιαῦτα. El Υἱὸν ἀνθρώπου καλεῖ μετὰ τὴν σάρχωσιν, τὸν Θεὸν Λόγον, οὐ θαυμαστόν" ἐπειδὴ καὶ βασιλεὺς καὶ στρατηγὸς, ἀγρὸν ᾿γοραχὼς, ἢ γάμῳ συναλλάκαὶ τῆς στρατηγίας, ὅμως ασιλεὺς τὸν ἀγρὸν ἐχτῆ-

᾿Aporia. Tinos charin phēsin ho Kyrios pros Nichodē mon, hoti Oudeis anadedēken elc ton" obparor, el mē ho ek tou ouranou katadas, ho Huios tou anthrōpou ho hōn en tǭ ouranǭ? Ei men gar Huion anthrōpou prysēchei noeisthai: tēn anthrōpotēta, hautē ex ouranou ou chatedē" ei de holon ton sarchōthenta logon, pōs mēpō geto? analēphtheis analēphthēnai eis ouranous ele- Lysis. Ton Nichodēmon ech tēs ᾿Ioudaïkę̄s tapeinotētos eis to tōn dogmatōn hypsos anagagein ho Kyrios boulomenos, kai peri tēs pneumatichēs anagennēseōs touton mystagōgēsai, hōs eide pros to hypsos ilingiōnta, phēsin’: Ei ta epigeia eipon hymin, kai ou … ton ouranon, ei mē ton Ex tou ouranou katathanta, heauton sēmainōn, dia te tēs anathaseōs xa chatathai di azeuchthēnai tēs anthrō- ᾿Anathasin men vot, ou tēn meta sarchos entautha legei, alla tēn hyper diaphorōn arkaiōn oichonom!iōn, peri hōn phēsin hē Graphē" Agedē ho Theos apo Auraam, hēnicha epausato lalein autǭ, kai hosa toiauta. El Huion anthrōpou kalei meta tēn sarchōsin, ton Theon Logon, ou thaumaston" epeidē kai basileus kai stratēgos, agron ᾿gorachōs, ē gamǭ synallakai tēs stratēgias, homōs asileus ton agron echtē-

Question. For what reason does the Lord say to Nicodemus, “No one has ascended into heaven except the one who descended from heaven, the Son of Man who is in heaven”? For if the humanity is to be understood as the Son of Man, it did not come down from heaven; and if the whole incarnate Word, how was he said to have ascended into heaven when he had not yet been taken up?

Solution. The Lord, wishing to lead Nicodemus up from Jewish lowliness to the height of the doctrines and to initiate him concerning the spiritual rebirth, when he saw him dizzy before the height, says: “If I have told you earthly things and you do not believe …” … heaven, except the one who descended from heaven, signifying himself, and through the ascent and the descent … to be separated from the humanity. By ascent he does not here mean the ascent with the flesh, but the one in various ancient dispensations, of which Scripture says, “God went up from Abraham when he had ceased speaking to him,” and the like. If he calls God the Word Son of Man after the incarnation, it is not surprising; since a king and a general, having bought a field or contracted a marriage, … of the generalship, yet … the king acquired the field …

John 3:13 (quotation, high confidence) · John 3:12 (quotation, high confidence) · Gen 17:22 (quotation, medium confidence) · Gen 18:33 (allusion, medium confidence)

Notes and citation

Summary: Hesychius explains Christ's words to Nicodemus by God's earlier ascents in the Old Testament dispensations and by the incarnate Word's being called Son of Man, as a king keeps his title when he buys a field.

Lines from another work (on the Antichrist’s rule for “a time and times and half a time,” Dan 7:25) printed into the solution in the scan are removed; words are lost at several places and the section breaks off (marked “…”). Quotations: John 3:12–13; Gen 17:22 (combined with Gen 18:33).

Notes on the original text

Digital text corrected (lines from another work printed into the solution in the scan; words lost): σεσθαι τὴν ἐπιχράτειαν τοῦ ᾿Αντιχρίστου, διὰ τὸ εἰρῆσθαι τῷ Δανιὴλ, καιρὸν καὶ χαι:ροὺς καὶ ἥμισυ χρατήσειν χαιροῦ τὸ ἐν τῷ χεράτι " ὃ δηλοῖ τὸν ἸἈντίχριστον. ράτῳ. τώπιοι. di τὸς → … τὸν.

Topics: Christology

Cite (SBL): Hesychius of Jerusalem, Quaest. 19 (PG 93:1410; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/19). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/19

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Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.

Chapter 20

20PG 93:1411

᾿Απορία. Πῶς τὸν Κύριον εἰρηχένα: τοῖς Ἰουδαίοις, ἔλεγεν Ἰωάννης" Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν" αὑτοῦ εἰρηχότος, τὴν ἐσχάτην ἡμέραν μηδὲ τοὺς ἀγγέλους, μηδὲ τὸν Υἱὸν εἰδέναι, ἀλλὰ μόνον τὸν Πατέρα; Λύσις. Ὅτι τὸν τῶν αἰώνων ποι!ητὴν ἡμέραν ἣ ὥραν δῆλον. “Ὅθεν δείχνυται χατὰ τρεῖς τρόπους τὴν αὐτοῦ διδασχαλίαν ἀγνοῆσαι ἀμήχανον, τοῦτο πᾶσι ἐχθέσθα: τὸν Κύριον. Καὶ τὰ μὲν ὡς ἄνθρωπον διαλέγεσθα!:: ὡς τὸ προτεθὲν x εφάλαιον" καὶ τὸ, Περί- Avaóc ἐστιν ἡ ψυχή μου ἕως θαγάτου" xo τὸ, Νῦν ἡ ψυχή μου τετάρακται. Ποτὲ δὲ ὡς Θεόν" ὅτ᾽ ἄν φησιν: Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν" καὶ, “Ὅτι ὅσα ἔχει ὁ Πατὴρ, ἐμά εἰσι" καὶ ὅσα τοιαῦτα. Ποτὲ δὲ ὡς Θεὸν καὶ ἄνθρωπον· ὡς ὅτ᾽ ἂν λέγει· Ἐγώ εἰμι ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβάς. Ἄρτος γὰρ τὸ σῶμα, Θεὸς ὁ καταβάς. Καὶ ὅτ᾽ ἂν λέγει· Ἐξουσίαν ἔχω θεῖναι τὴν ψυχὴν, καὶ πάλιν λαβεῖν αὐτήν. Τὸ γὰρ κατ᾽ ἐξουσίαν θεῖναι καὶ λαβεῖν, θεότητος· ἡ δὲ ψυχὴ, ἀνθρωπότητος. γον ἀναστεῖλαι βουλόμενος, προεθάλλετο" ἀσχαλῶσιν: ὡς οὐ μόνοι, ἀλλὰ καὶ μετὰ ἀγγέλων τὴν ἡμέραν ἐχείνην ἀγνοοῦντες.

᾿Aporia. Pōs ton Kyrion eirēchena: tois Ioudaiois, elegen Iōannēs" Egō kai ho Patēr hen esmen" hautou eirēchotos, tēn eschatēn hēmeran mēde tous angelous, mēde ton Huion eidenai, alla monon ton Patera? Lysis. Hoti ton tōn aiōnōn poi!ētēn hēmeran hē hōran dēlon. “Hothen deichnytai chata treis tropous tēn autou didaschalian agnoēsai amēchanon, touto pasi echthestha: ton Kyrion. Kai ta men hōs anthrōpon dialegestha!:: hōs to protethen x ephalaion" kai to, Peri- Avaoc estin hē psychē mou heōs thagatou" xo to, Nyn hē psychē mou tetaraktai. Pote de hōs Theon" hot᾽ an phēsin: Egō kai ho Patēr hen esmen" kai, “Hoti hosa echei ho Patēr, ema eisi" kai hosa toiauta. Pote de hōs Theon kai anthrōpon; hōs hot᾽ an legei; Egō eimi ho artos ho ek tou ouranou katabas. Artos gar to sōma, Theos ho katabas. Kai hot᾽ an legei; Exousian echō theinai tēn psychēn, kai palin labein autēn. To gar kat᾽ exousian theinai kai labein, theotētos; hē de psychē, anthrōpotētos. gon anasteilai boulomenos, proethalleto" aschalōsin: hōs ou monoi, alla kai meta angelōn tēn hēmeran echeinēn agnoountes.

Question. How did John say that the Lord said to the Jews, “I and the Father are one,” when he himself said that neither the angels nor the Son know the last day, but only the Father?

Solution. That it is impossible for the maker of the ages to be ignorant of a day or an hour is clear. Hence it is shown that the Lord set out his teaching to all in three ways. Some things he says as man, like the chapter set before us, and “My soul is very sorrowful, even to death,” and “Now my soul is troubled.” At other times as God, when he says, “I and the Father are one,” and “All that the Father has is mine,” and the like. At other times as God and man, as when he says, “I am the bread that came down from heaven”; for the bread is the body, but the one who came down is God. And when he says, “I have authority to lay down my life and to take it again”; for to lay it down and take it by authority belongs to the Godhead, while the soul belongs to the humanity. … wishing to restrain … he put it forward, … so that they might not be distressed, since they were ignorant of that day not alone, but together with the angels.

John 10:30 (quotation, high confidence) · Mark 13:32 (allusion, high confidence) · Matt 24:36 (allusion, high confidence) · Matt 26:38 (quotation, high confidence) · John 12:27 (quotation, high confidence) · John 16:15 (quotation, high confidence) · John 6:51 (quotation, high confidence) · John 10:18 (quotation, high confidence)

Notes and citation

Summary: Hesychius explains that Christ speaks sometimes as man, sometimes as God, and sometimes as both, so that his saying that the Son does not know the last day is spoken as man and to console the disciples.

Lines from two columns interleaved in the scan are restored to their order by a logged correction; words are lost near the end (marked “…”). Hesychius’s reading of Mark 13:32 (the Son’s ignorance of the day spoken as man, the Creator of the ages not being ignorant of it) is translated as written. Quotations: John 10:30; Matt 26:38; John 12:27; John 16:15; John 6:51; John 10:18. Allusions: Mark 13:32; Matt 24:36.

Notes on the original text

Digital text corrected (lines of two columns interleaved in the scan restored to their order; OCR slips): Ποτὲ δὲ ὡς Θεὸν zo ἄνθρωπον " ὡς ὅτ᾽ ἂν λέγει" οὐραγοῦ καταῦάς. ὁ χαταθάς. Καὶ ὅτ᾽ Ἐγώ εἰμι ὁ ἄρτος ὁ ἐκ τοῦ Ἑξουσίαν ἔχω θεῖναι τὴν ψυχὴν, xa "Ἄρτος γὰρ τὸ σῶμα, Θεὸς ἂν λέγει" πάλιν Au6sly αὐτήν. Τὸ γὰρ κατ᾽ ἐξουσίαν θεῖναι καὶ λαθεῖν, θεότητος ἡ δὲ ψυχὴ, ἀνθρωπότητος. → Ποτὲ δὲ ὡς Θεὸν καὶ ἄνθρωπον· ὡς ὅτ᾽ ἂν λέγει· Ἐγώ εἰμι ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβάς. Ἄρτος γὰρ τὸ σῶμα, Θεὸς ὁ καταβάς. Καὶ ὅτ᾽ ἂν λέγει· Ἐξουσίαν ἔχω θεῖναι τὴν ψυχὴν, καὶ πάλιν λαβεῖν αὐτήν. Τὸ γὰρ κατ᾽ ἐξουσίαν θεῖναι καὶ λαβεῖν, θεότητος· ἡ δὲ ψυχὴ, ἀνθρωπότητος..

Topics: Christology

Cite (SBL): Hesychius of Jerusalem, Quaest. 20 (PG 93:1411; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/20). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/20

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Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.

Chapter 21

21PG 93:1411

Ἀπορία. Διατί τοῖς Ἰουδαίοις ἔλεγεν ὁ Κύριος" Πάντες ὅσοι ἣιθον πρὸ ἐμοῦ, κιλέπται καὶ Anccal εἰσιν; "Apa οὖν λητταὶ Μωῦσῆς καὶ οἱ προφῆται ἐτύγχανου; Λύσις. Καταστοχασάμενος διάθολος τῆς Χριστοῦ παρουσία:, ἤγειρε πρὸ ὀλίγου τῆς αὐτοῦ ἐπιδημίας, στασιαστάς τινας, τοὺς περὶ Θευδᾶν καὶ Ἰούδαν, ἑαυτοῖς δόξαν ἁρπάσαντας, καὶ τοὺς πεισθέντας αὐτοῖς ἀναστώσαντας" οἱ xot διελύθησαν, χαθὰ τῷ Γαμαλιὴλ εἴρηται. Τούτοις τοίνυν διὰ τούτων αἰνίττεται, καὶ ὅσοι τούτων ζήλωταὶ γεγόνασιν. Μωυσέως μέν τοι καὶ τῶν προφητῶν, ἤκουσαν τὰ πρόδατα. Τίνος χάριν Ματθαῖος τὴν μητέρα τῶν υἱῶν Zc- 6c0alou αἰτῇσαν τὴν ἐχ δεξιῶν χαθέδραν τοῖς υἱοῖς τὸν Κύριον ἱστόρησε Μάρχος δὲ οὐχ αὐτὴν, ἀλλὰ ποὺς υἱοὺς τοῦτο αἰτῆσαι ἐξέθετο: Λύσις. Ματθαῖος λεπτομερεστέρως τὴν ἅμα “τοῖς υἱοῖς τῆς μητρὸς πρεσθείαν ἐξέθετο Μάρχος δὲ βραχυλογίας πάνυ πεφροντιχὼς, μόνον τῶν υἱῶν ἐμνημόνευσεν" ὅπερ ἑναντιολογία οὐχ ἔστιν

Aporia. Diati tois Ioudaiois elegen ho Kyrios" Pantes hosoi hēithon pro emou, kileptai kai Anccal eisin? "Apa oun lēttai Mōysēs kai hoi prophētai etynchanou? Lysis. Katastochasamenos diatholos tēs Christou parousia:, ēgeire pro oligou tēs autou epidēmias, stasiastas tinas, tous peri Theudan kai Ioudan, heautois doxan harpasantas, kai tous peisthentas autois anastōsantas" hoi xot dielythēsan, chatha tǭ Gamaliēl eirētai. Toutois toinyn dia toutōn ainittetai, kai hosoi toutōn zēlōtai gegonasin. Mōyseōs men toi kai tōn prophētōn, ēkousan ta prodata. Tinos charin Matthaios tēn mētera tōn huiōn Zc- 6c0alou aitę̄san tēn ech dexiōn chathedran tois huiois ton Kyrion historēse Marchos de ouch autēn, alla pous huious touto aitēsai exetheto: Lysis. Matthaios leptomeresterōs tēn hama “tois huiois tēs mētros prestheian exetheto Marchos de brachylogias pany pephrontichōs, monon tōn huiōn emnēmoneusen" hoper henantiologia ouch estin

Question. Why did the Lord say to the Jews, “All who came before me are thieves and robbers”? Were Moses and the prophets robbers, then?

Solution. The devil, conjecturing the coming of Christ, raised up a little before his sojourn certain rebels, Theudas and Judas and their followers, who seized glory for themselves and stirred up those persuaded by them; and they were dispersed, as was said by Gamaliel. So by these words he hints at them and at all who had become their zealots. Moses and the prophets, however, the sheep did listen to.

[Question.] For what reason did Matthew record that the mother of the sons of Zebedee asked the Lord for the seat at the right hand for her sons, while Mark set out that not she but the sons asked this?

Solution. Matthew set out in more detail the mother’s petition together with her sons; Mark, being very concerned with brevity, mentioned only the sons; which is no contradiction.

John 10:8 (quotation, high confidence) · Acts 5:36–37 (allusion, high confidence) · Matt 20:20–21 (allusion, high confidence) · Mark 10:35–37 (allusion, high confidence)

Notes and citation

Summary: Hesychius applies "thieves and robbers" to rebels like Theudas and Judas, not to Moses and the prophets, and reconciles Matthew and Mark on the request of Zebedee's sons.

This section contains two questions; the scan did not mark the start of the second. A line from another work printed into the first question is removed. Quotation: John 10:8. Allusions: Acts 5:36–37; Matt 20:20–21; Mark 10:35–37.

Notes on the original text

Digital text corrected (line from another work printed into the question in the scan): ἀπ᾿ εὐθείας οὐ βούλονται χαχῶς ουσι δυσχολίαν ἐπιχαλεῖν καὶ θρασύτητα καὶ μανίαν, ἐὰν μὴ μετριάζωσιν. → .

Cite (SBL): Hesychius of Jerusalem, Quaest. 21 (PG 93:1411; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/21). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/21

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-hesychius-jerusalem-quaestiones-21) · Report an error

Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.

Chapter 22

22PG 93:1413

᾿Απορία. Ilo; ὁ Aooxüg τὸν Κύριον εἰπεῖν τοῖς Ἰουδαίοις ἐχθέμενος’ Οὐ μὴ μὲ ἴδητε ἀπάρτι ἕως ἂν εἴπητε" Εὐ.λογημέγος ὁ ἐρχόμεγος ἐν ὀνόματι Κυρίου" συγγενέσθαι: τοῖς Ἰουδαίοις, συμφαγεῖν τε αὐτὸν καὶ διαλεχθῆναι καὶ θαυματουργῆσαι ἐπὶ πλεῖστον ἐξἔθετο; Πῶς ὃὲ ἀπαγγεῖλαι τῷ Ἡρώδῃ τοὺς Φαρισαίους ἐχέλευσεν, ᾿Ιδοὺ ἐγὼ ἐχδάλιω δαιμόνια, καὶ ἰάσεις ἐπιτειϊῶ σήμερον καὶ αὔριον, καὶ τῇ τρίτῃ τελειοῦμαι. Μεθ᾿ ἡμέρας γὰρ πλείονας, τὸν σταυρὸν ὑπέμεινε. Λύσις. Τὸ πρῶτον ἄπορον, ταύτην ἔχει τὴν λύσιν" EV Γαλιλαίᾳ τῇ ὑπὸ Ἡρώδην τελούσῃ, τοῦ ΙΚυρίου διάγοντος καὶ θαυματουργοῦντος, οἱ τῶν ἐχεῖσε Φαρισαΐων, οἱ φορτιχὸν αὐτὸν διὰ τὰ σημεῖα xax τὴν ὃιδασχαλίαν ὑπὸ φθόνου ὁρῶντες, καὶ εἰς τὴν Ἰουδαίαν ἐλάσαι σπεύδοντες, ἔλεγον αὐτῷ, ὅτι, "Εξε.10ε ἐγτεῦθεν,, δι ὅτι Ἡρώδης 0£Ae σε áveAstr. Πρὸς οὗς ὁ Κύριος, συνεὶς μεθ᾽ οἵας διανοίας τοῦτο ἔλεγον αὐτῷ, ἀπεχρίνατο: Πορευθέντες, εἵπατε τῇ àAoπεκι ταύτῃ, δηλαδὴ τῷ Ἡρώδῃ, ὡς δολερῷ, xaY τὰ ἑξῆς. Τὸ οὖν "Ex6d.AAo δυιμόνια, καὶ ἰάσεις ἐπιcs40 σήμερον καὶ αὔριον, τὰς ἡμέρας δηλοῖ τὰς δύο, Ey αἷς ἐχεῖ διατρίθων ἐθαυματούργει" μεθ᾽ ἃς τῆς ἐπὶ τὰ Ἱεροσόλυμα ἤρξατο πορείας, τῇ ἡμέρᾳ δηλονότι τῇ τρίτῃ, ἔν T] καὶ τελειοῦσθαί φησιν, ὡς ἐν αὐτῇ ἀπαρχόμενος τῆς ὁδοῦ τῆς τὸ πᾶν διὰ σταυροῦ ἐν Ἱεροσολύμοις τελειούσης μυστήριον. Τὸ δὲ, Οὐ μὴ ue ἴδητε ἀπάρτι, πρὸς τοὺς οἰχήτορας Ἵερουσαλὴμ. ἣν εἰρημένον, ἣν ἐν τοῖς πρώτοις ἐταλάνισεν εἰρηχώς" "lepovcaAiu, ερουσαϊὴμ, ἡ ἀποχτείγουσα τοὺς προφήτας, καὶ 1ιθοδοιοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτὴν " ἥ τις ἔχτοτε οὐχ ἑξώραχε τὸν Κύριον, ἄχρις ἐπὶ πώλου καθήμενον καὶ ὑμνούμενον αὐτὸν ὑπὸ τοῦ ὄχλου καὶ τῶν παίδων ἐθεάσαντο. Δυνατὸν δὲ τὸ ἀπάρτι νοηθῆναι καὶ ἐπὶ θους " μέχρις οὗ τὸν Κύριον ἑωραχότες Ἰουδαῖοι, οὐχέτι ὄψονται αὐτὸν, ἄχρις ἂν ἐν τῇ δόξῃ τῇ πατριχῇ χρίνοντα τὸν χόσμον θεώμενοι, εἴπωσιν" Εὐϊογημένος ὁ ἐρχόμενος ἐν ὀγόματι Κυρίου.

᾿Aporia. Ilo? ho Aooxug ton Kyrion eipein tois Ioudaiois echthemenos’ Ou mē me idēte aparti heōs an eipēte" Eu.logēmegos ho erchomegos en onomati Kyriou" syngenesthai: tois Ioudaiois, symphagein te auton kai dialechthēnai kai thaumatourgēsai epi pleiston exetheto? Pōs hoe apangeilai tǭ Hērōdę̄ tous Pharisaious echeleusen, ᾿Idou egō echdaliō daimonia, kai iaseis epiteiïō sēmeron kai aurion, kai tę̄ tritę̄ teleioumai. Meth᾿ hēmeras gar pleionas, ton stauron hypemeine. Lysis. To prōton aporon, tautēn echei tēn lysin" EV Galilaią tę̄ hypo Hērōdēn telousę̄, tou IKyriou diagontos kai thaumatourgountos, hoi tōn echeise Pharisaïōn, hoi phortichon auton dia ta sēmeia xax tēn hoidaschalian hypo phthonou horōntes, kai eis tēn Ioudaian elasai speudontes, elegon autǭ, hoti, "Exe.10e egteuthen,, di hoti Hērōdēs 0£Ae se aveAstr. Pros hous ho Kyrios, syneis meth᾽ hoias dianoias touto elegon autǭ, apechrinato: Poreuthentes, heipate tę̄ aAopeki tautę̄, dēladē tǭ Hērōdę̄, hōs dolerǭ, xaY ta hexēs. To oun "Ex6d.AAo duimonia, kai iaseis epics40 sēmeron kai aurion, tas hēmeras dēloi tas dyo, Ey hais echei diatrithōn ethaumatourgei" meth᾽ has tēs epi ta Hierosolyma ērxato poreias, tę̄ hēmerą dēlonoti tę̄ tritę̄, en T] kai teleiousthai phēsin, hōs en autę̄ aparchomenos tēs hodou tēs to pan dia staurou en Hierosolymois teleiousēs mystērion. To de, Ou mē ue idēte aparti, pros tous oichētoras Hierousalēm. hēn eirēmenon, hēn en tois prōtois etalanisen eirēchōs" "lepovcaAiu, erousaïēm, hē apochteigousa tous prophētas, kai 1ithodoiousa tous apestalmenous pros autēn " hē tis echtote ouch hexōrache ton Kyrion, achris epi pōlou kathēmenon kai hymnoumenon auton hypo tou ochlou kai tōn paidōn etheasanto. Dynaton de to aparti noēthēnai kai epi thous " mechris hou ton Kyrion heōrachotes Ioudaioi, oucheti opsontai auton, achris an en tę̄ doxę̄ tę̄ patrichę̄ chrinonta ton chosmon theōmenoi, eipōsin" Euïogēmenos ho erchomenos en ogomati Kyriou.

Question. How is it that Luke, having set out that the Lord said to the Jews, “You will not see me from now until you say, ‘Blessed is he who comes in the name of the Lord,’” set out that he was with the Jews, ate with them, conversed, and worked miracles for a very long time? And how did he command the Pharisees to report to Herod, “Behold, I cast out demons and perform healings today and tomorrow, and on the third day I am perfected”? For he endured the cross after many more days.

Solution. The first difficulty has this solution. While the Lord was staying and working miracles in Galilee, which was under Herod, the Pharisees there, seeing him as burdensome out of envy because of his signs and his teaching, and hastening to drive him into Judea, said to him, “Go away from here, for Herod wants to kill you.” The Lord, understanding with what intention they said this to him, answered, “Go and tell that fox,” that is, Herod, as crafty, and what follows. So “I cast out demons and perform healings today and tomorrow” indicates the two days during which he stayed there working miracles; after which he began the journey to Jerusalem, clearly on the third day, on which he also says he is perfected, as beginning on it the road that completes the whole mystery through the cross in Jerusalem. And “You will not see me from now” was said to the inhabitants of Jerusalem, which he had lamented in the earlier words, saying, “Jerusalem, Jerusalem, who kills the prophets and stones those sent to her,” which from then on did not see the Lord until they beheld him seated on a colt and praised in hymns by the crowd and the children. And “from now” can also be understood of …: from the time when the Jews saw the Lord, they will no longer see him until, beholding him judging the world in his Father’s glory, they say, “Blessed is he who comes in the name of the Lord.”

Luke 13:35 (quotation, high confidence) · Ps 118:26 (117:26 LXX) (quotation, high confidence) · Luke 13:31–34 (quotation, high confidence) · Luke 19:35–38 (allusion, high confidence) · Matt 21:9 (allusion, medium confidence) · Matt 21:15–16 (allusion, medium confidence) · Matt 25:31 (allusion, low confidence)

Notes and citation

Summary: Hesychius explains "today and tomorrow and the third day" as Christ's last days in Galilee before setting out for Jerusalem, and "you will not see me" as said to Jerusalem until the triumphal entry or until the return in judgment.

A word is lost in the second explanation of “from now” (marked “…”). Quotations: Luke 13:35 (Ps 118:26, LXX 117:26); Luke 13:31–34. Allusions: Luke 19:35–38; Matt 21:9, 15–16; Matt 25:31.

Topics: Eschatology

Cite (SBL): Hesychius of Jerusalem, Quaest. 22 (PG 93:1413; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/22). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/22

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Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.

Chapter 23

23PG 93:1413

᾿Απορία. Πῶς Λουχᾶς εἰπεῖν φησὶ τὸν Κύριον τοῖς μαθηταῖς ἙλΛλεύσονται ἡμέραι, ὅταν ἐπιθυμήσητε μίαν τῶν ἡμερῶν τοῦ Υἱοῦ τοῦ ἀνθρώπου ἰδεῖν" καὶ vot ἱστορήσαντος Ματθαίου εἰρηχέναι αὐτόν" Ἰδοὺ ἐγὼ μεθ᾽ ὑμῶν εἰμὶ πάσας τὰς ἡμέρας, ἕως τῆς συγτεείας τοῦ 'Αύσις. Τὴν μὲν ὑπόσχεσιν αὐτοῦ πληρῶν ὁ Κύριος, καὶ μετὰ τὴν ἀνάληψιν [ἣν] σὺν τοῖς ἀποστόλοις " ὅθεν xax δύσμαχοι καὶ ἀχαταγώνιστο: τοῖς ἀντιτασσομένοις ὑπῆρχον. Πλὴν ὅμως ἐν τοῖς πειρασμοῖς μεμνημένοι τῆς προτέρας αὐτοῦ συνδιαγωγῆς, συνεστιάσεὡς τε καὶ συνεχοῦς ὁμιλίας, ταύτην ἐπόθουν. Eixb; δὲ καὶ τοὺς ἐν τῇ συντελείᾳ εὑρισχομένους πιστοὺς, προσδοχωμένης τῆς τοῦ ᾿Αντιχρίστου παρουσίας, τὸν χαιρὸν ἐπιθυμεῖν, χαθ᾽ ὃν τοῖς μαθηταῖς. συνδιατρίθων ἐθαυματούργει ὁ Κύριος.

᾿Aporia. Pōs Louchas eipein phēsi ton Kyrion tois mathētais HelLleusontai hēmerai, hotan epithymēsēte mian tōn hēmerōn tou Huiou tou anthrōpou idein" kai vot historēsantos Matthaiou eirēchenai auton" Idou egō meth᾽ hymōn eimi pasas tas hēmeras, heōs tēs sygteeias tou 'Ausis. Tēn men hyposchesin autou plērōn ho Kyrios, kai meta tēn analēpsin [hēn] syn tois apostolois " hothen xax dysmachoi kai achatagōnisto: tois antitassomenois hypērchon. Plēn homōs en tois peirasmois memnēmenoi tēs proteras autou syndiagōgēs, synestiaseōs te kai synechous homilias, tautēn epothoun. Eixb? de kai tous en tę̄ synteleią heurischomenous pistous, prosdochōmenēs tēs tou ᾿Antichristou parousias, ton chairon epithymein, chath᾽ hon tois mathētais. syndiatrithōn ethaumatourgei ho Kyrios.

Question. How does Luke say that the Lord said to the disciples, “Days will come when you will desire to see one of the days of the Son of Man,” though Matthew records that he said, “Behold, I am with you all the days, until the end of the age”?

Solution. The Lord, fulfilling his promise, was with the apostles even after the ascension; hence they were hard to fight and invincible to their opponents. Nevertheless, in their trials, remembering his former life with them, the eating together and the constant converse, they longed for it. And it is likely that the faithful found at the consummation also, when the coming of the Antichrist is expected, will long for the time when the Lord lived with the disciples and worked miracles.

Luke 17:22 (quotation, high confidence) · Matt 28:20 (quotation, high confidence)

Notes and citation

Summary: Hesychius reconciles Christ's abiding presence with the disciples' longing for his days by distinguishing his unseen help from their memory of his earthly companionship.

Quotations: Luke 17:22; Matt 28:20.

Topics: Eschatology

Cite (SBL): Hesychius of Jerusalem, Quaest. 23 (PG 93:1413; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/23). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/23

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Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.

Chapter 24

24PG 93:1413

᾿Απορία. Πῶς Ματθαῖος δύο τυφλοὺς συναντῆσαι τῷ Κυρίῳ χατὰ τὴν Ἱεριχὼ, Μάρχος δὲ ἕνα, καὶ Λουχὅς, καὶ τούτους διαφόρους ἐξέϑεντο: Λύσις. νος ἔτυχεν. Ἕνα μὲν, ὄνπε ig τὴν Ἱεριχὼ, μεθ᾽ ὃ τὸν Ζαχχαῖον ἐγάλετεν ἄλλον, ὄνπερ ὁ Μάρχος àvἐγράψατο, παρὰ τὴν ὁδὸν μὲν χαθήμενον, προσαιτοῦντα δὲ, Βαρτιμαῖον λεγόμενον. ἤλλλοι δὲ οἱ δύο, οἱ ἐν τῷ Ματθοαίῳ χείμενοι, οἱ ἐξιόντι τῷ Κυρίῳ συναντήσαντες, καὶ παρ᾽ αὐτοῦ ἰαθέντες. Οὐδὲν δὲ ξένον πάντας υἱὸν Δαθὶὸ χαλεῖν τὸν Κύριον" διὰ. τὸ Ex τῶν σημείων αὑτὸν περιφανῆ λοιπὸν γενέσθα!.

᾿Aporia. Pōs Matthaios dyo typhlous synantēsai tǭ Kyriǭ chata tēn Hierichō, Marchos de hena, kai Louchos, kai toutous diaphorous exeϑento: Lysis. nos etychen. Hena men, onpe ig tēn Hierichō, meth᾽ ho ton Zachchaion egaleten allon, onper ho Marchos avegrapsato, para tēn hodon men chathēmenon, prosaitounta de, Bartimaion legomenon. ēllloi de hoi dyo, hoi en tǭ Matthoaiǭ cheimenoi, hoi exionti tǭ Kyriǭ synantēsantes, kai par᾽ autou iathentes. Ouden de xenon pantas huion Dathio chalein ton Kyrion" dia. to Ex tōn sēmeiōn hauton periphanē loipon genestha!.

Question. How is it that Matthew set out that two blind men met the Lord at Jericho, Mark one, and Luke one, and these different ones?

Solution. … happened. One, whom [Luke records] … Jericho, after whom he called Zacchaeus; another, whom Mark recorded, sitting by the road and begging, called Bartimaeus; and the two others, those in Matthew, who met the Lord as he was going out and were healed by him. And it is nothing strange that all called the Lord Son of David; for because of the signs he had by then become famous.

Luke 18:35–43 (allusion, high confidence) · Luke 19:1–10 (allusion, high confidence) · Mark 10:46–52 (allusion, high confidence) · Matt 20:29–34 (allusion, high confidence)

Notes and citation

Summary: Hesychius holds that the blind men healed near Jericho in Luke, Mark, and Matthew were different persons.

Words are lost at the start of the solution (marked “…”). Allusions: Luke 18:35–43; Luke 19:1–10; Mark 10:46–52; Matt 20:29–34.

Cite (SBL): Hesychius of Jerusalem, Quaest. 24 (PG 93:1413; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/24). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/24

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-hesychius-jerusalem-quaestiones-24) · Report an error

Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.

Chapter 25

25PG 93:1413

᾿Απορία. Διατί Ματϑαῖος μὲν ἐπὶ ὄνον καὶ πῶλον λέγει χαθίσαι τὸν Κύριον: Μάρχος δὲ καὶ Λουχᾶς ἐπὶ πῶ- Xov μόνον" Ἰωάννης δὲ ἐπὶ ὀνάριον; Λύσις. Ὁ μὲν Ματθαῖος τὸ ἀδάμαστον καὶ νέον τοῦ πώou ἐνδείξασθα: βουλόμενος, συμπαραληφθῆναι ἐξἔθετο καὶ τὴν τούτου μητέρα" οὐχ ὥστε ἐπιχαθίσαι αὐτῇ τὸν Κύριον, ἀλλ᾽ ὥστε τῇ ἀχολουθήσει παραθαρσπύνειν τὸν πῶλον. Μάρχος δὲ καὶ Λουχᾶς ἁπλούτερον τὸ γεγονὸς ἐξέθεντο. Ματθαῖος μέν τοι … ἐπὶ ὄνον καὶ πῶλον υἱὸν ὑποζυγίου, ἢ ὡς ἐν τισὶ, πῶλον ὑποζυγίου· ὁ δὲ Ἰωάννης πεποίηκε, καθήμενος ἔρχεται ἐπὶ πῶλον ὄνου. Κατὰ τὸ ὑπὸ τοῦ προφήτου λεχθὲν, ἐπιβεβηκέναι ἐπὶ ὄνον καὶ πῶλον εἶπεν ὅτι διὰ τοῦ πώλου καὶ τῇ ὄνῳ ἐκάθητο, ἑπομένῃ καὶ συνεργούσῃ τῷ τοῦ Κυρίου ὀχήματι. Εἰ δέ τις ἀποροίη, τίνος χάριν Ματθαῖος μὲν τὸν προφήτην ἐχθέσθαι φησὶν ἐπὶ ὄνον καὶ πῶλον χαθίσαι τὸν Κύριον" ἣ δὲ τῶν O' "Ἔχδοσις ἐπὶ πῶλον ὄνου χαθίσαι περιέχει " τοῦτο μανθανέτω, ὡς ej Ἑθραϊχῇ γλώττῃ χεχρημένο: οἱ ἀπόστολοι, ἅτε τῆς Ἑλληνιχῆς εὐγλωττίας ἄπειροι, καὶ τῆς τῶν 0’ ἐχδόσεως, ὥσπερ ταῖς αὐτῶν βίθλοις ἀρχαιοτέρως ἐχτεθείσαις ἐνεφέρετο, οὕτω τὰς προφητιχὰς μαρτυρίας ἐξέθεντο" τοῦ Πνεύματος τοῦτο οἰχονομήσαντος, ἵνα μὴ ὡς ἐκ συνθήματος φανώῶσ: συντάξαντες. Ὃ μέντοι πῶλος τὰ ἔθνη, fj δὲ τούτου μήτηρ, τοὺς Ἰουδαίους αἱνίττετα!.

᾿Aporia. Diati Matϑaios men epi onon kai pōlon legei chathisai ton Kyrion: Marchos de kai Louchas epi pō- Xov monon" Iōannēs de epi onarion? Lysis. Ho men Matthaios to adamaston kai neon tou pōou endeixastha: boulomenos, symparalēphthēnai exetheto kai tēn toutou mētera" ouch hōste epichathisai autę̄ ton Kyrion, all᾽ hōste tę̄ acholouthēsei paratharspynein ton pōlon. Marchos de kai Louchas haplouteron to gegonos exethento. Matthaios men toi … epi onon kai pōlon huion hypozygiou, ē hōs en tisi, pōlon hypozygiou; ho de Iōannēs pepoiēke, kathēmenos erchetai epi pōlon onou. Kata to hypo tou prophētou lechthen, epibebēkenai epi onon kai pōlon eipen hoti dia tou pōlou kai tę̄ onǭ ekathēto, hepomenę̄ kai synergousę̄ tǭ tou Kyriou ochēmati. Ei de tis aporoiē, tinos charin Matthaios men ton prophētēn echthesthai phēsin epi onon kai pōlon chathisai ton Kyrion" hē de tōn O' "Echdosis epi pōlon onou chathisai periechei " touto manthanetō, hōs ej Hethraïchę̄ glōttę̄ chechrēmeno: hoi apostoloi, hate tēs Hellēnichēs euglōttias apeiroi, kai tēs tōn 0’ echdoseōs, hōsper tais autōn bithlois archaioterōs echtetheisais enephereto, houtō tas prophētichas martyrias exethento" tou Pneumatos touto oichonomēsantos, hina mē hōs ek synthēmatos phanōōs: syntaxantes. Ho mentoi pōlos ta ethnē, fj de toutou mētēr, tous Ioudaious hainitteta!.

Question. Why does Matthew say that the Lord sat on an ass and a colt, Mark and Luke on a colt only, and John on a young ass?

Solution. Matthew, wishing to show that the colt was unbroken and young, set out that its mother too was taken along with it, not so that the Lord might sit on her, but so that by following she might encourage the colt. Mark and Luke set out what happened more simply. Matthew, then, has “on an ass and a colt, the foal of a beast of burden,” or, as in some copies, “a colt of a beast of burden,” while John has made it “sitting, he comes on an ass’s colt.” In accordance with what was said by the prophet, he said that he mounted on an ass and a colt because through the colt he sat on the ass as well, which followed and assisted the Lord’s mount. And if anyone should ask for what reason Matthew says that the prophet set out that the Lord sat on an ass and a colt, while the edition of the Seventy has “sat on an ass’s colt,” let him learn this: the apostles, using the Hebrew tongue, being inexperienced in Greek eloquence and in the edition of the Seventy, set out the prophetic testimonies as they were found in their own books, set out in an older form; the Spirit arranged this so that they might not appear to have composed their accounts by agreement. The colt hints at the gentiles, and its mother at the Jews.

Matt 21:2–7 (allusion, high confidence) · Mark 11:2–7 (allusion, high confidence) · Luke 19:30–35 (allusion, high confidence) · John 12:14–15 (quotation, high confidence) · Matt 21:5 (quotation, high confidence) · Zech 9:9 (quotation, high confidence)

Notes and citation

Summary: Hesychius explains why Matthew has an ass and a colt, attributes the apostles' differences from the Septuagint to their use of Hebrew books, and reads the colt as the gentiles and its mother as the Jews.

Lines repeated and interleaved in the scan are reduced to one copy by a logged correction. Hesychius’s claim that the apostles did not know the Septuagint and quoted from Hebrew books is translated as written. Quotations: Matt 21:5; John 12:15; Zech 9:9. Allusions: Matt 21:2–7; Mark 11:2–7; Luke 19:30–35; John 12:14.

Notes on the original text

Digital text corrected (lines repeated and interleaved in the scan reduced to one copy; OCR slips): Ματθαῖος μέν τοι Ἔτι δὲ ἀντὶ τοῦ xa ἐπιθεθηχὼς ἐπὶ ὄνον, καὶ πῶλον. υἱὸν ὑποζυγίου, καὶ πῶλον νέον, ἣ ὡς ἐν τισὶ, πῶλον ὑποζυγίου ὁ δὲ Ἰωάννης ἀντὶ τοῦ ἐπιδεῦ ἔρχεται ἐπὶ SEES ΤΕ σε ητος, Ὁ δ τ,; xg ἐπὶ ὑποζύγιον, πεποΐηγε" χαθήμενος: πῶλον ὄνου. καὶ πῶ,τον υἱὸν ὑποζυγίου, 1| ὡς ἐν τισὶ, πῶϊον ὑποζυγίου" ὁ ὃὲ Ἰωάννης πεπ᾽ίηχε, χαθήμενος ἔρχεται ἐπὶ πῶϊον ὄνου. ld χατὰ τὸ ὑπὺ τοῦ προφήτου λεμῦξν, ἐπιβεῦτκέναι À → Ματθαῖος μέν τοι … ἐπὶ ὄνον καὶ πῶλον υἱὸν ὑποζυγίου, ἢ ὡς ἐν τισὶ, πῶλον ὑποζυγίου· ὁ δὲ Ἰωάννης πεποίηκε, καθήμενος ἔρχεται ἐπὶ πῶλον ὄνου. Κατὰ τὸ ὑπὸ τοῦ προφήτου λεχθὲν, ἐπιβεβηκέναι.

Topics: Scripture and canon

Cite (SBL): Hesychius of Jerusalem, Quaest. 25 (PG 93:1413; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/25). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/25

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Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.

Chapter 26

26PG 93:1413

᾿Απορία. ᾿Ανθότου Ματθαῖος: μὲν αὐθημερὸν τὴν συχῆν ξηρανθῆναι ἱστόρησεν, Μάρχος δὲ τῇ αὔριον; Ὡσαύτως δὲ καὶ τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν τῷ ἱερῷ, ὁ μὲν £v ἦ ἡυέρᾳ τῷ πώλῳ ἐχαθέσθη ὁ Κύριος εἰσελθὼν εἰς τὴν πόλιν, ἐχόληθῆνα! ὑπ᾽ αὐτοῦ ἰστορεῖ" ὁ δὲ ἐν τῇ ὑστεραίᾳ. Καὶ τίνος χάριν χαρπὸν ἐχ τῆς συχῆς ἐν οὐ χαιρῷ ἐζήτει " T] πῶς ἀγαναχτήσας, ὅτι μὴ εὗρε, ταύτην ἐξήρανεν; Λύσις. Ἑ χάτερος ὡς ἐν ἄπατι καὶ ἐν τούτῳ ἡλήθευσε. Πρωίας γὰρ, καθώς φησιν ὁ εὐαγγελιστὴς, éxavá- Yam ἐπὶ τὴν πόνϊιεν ὁ Κύριος, &xelrace καὶ ἐλθὼν ἐπὶ τὴν συκῆν, οὐχ εὗρεν si μὴ φύλα μόνον. Εἰρηχὼς οὖν Μηκέτι ἐκ σοῦ xupaóc γένηται, παραχρῆμα ταύτην ἐξήρανε. Διὰ δὲ τὸ μέγεθος καὶ τὸ ξένον τοῦ θαύματος, τῇ ἐπαύριον οἱ μαθηταὶ ταύτὴν χατοπτεύσαντες, ἐφ᾽ ᾧ πολυπραγμονῆσαι εἰ καὶ αἱ ῥίζαι ὡςταύτως τῷ στελέχει καὶ τοῖς χλάδοις ἐξηράνθησαν, ἐξεπλάγησαν τῇ βεθα:ώσε: τοῦ θαύματος. Ἐξήρανε γὰρ ταύτην ὁ Κύριος, τῆς ἰδίας δυνάμεως πεῖραν τοῖς μαθηταῖς παρασχόμενος, διὰ τὸ προσδοχώμενον πάθος. Ἐπειδῆπερ ἐν ταῖς πολυτρόπως τὴν δύναμιν ἐπεδείξατο" τῆς δὲ τιμωρητιχῆς δυνάμεως 00 παρέσχετο πεῖραν ἣν ἀναγκαίως ἐν τῷ ἀψύχῳ νῦν ἐπεδείξατο. Τοὺς μέντοι πωλοῦντας καὶ ἀγοράζοντας, &v ταῖς δύο ἐξέθαλεν ἡμέραις, τῇ τε πρώτῃ καὶ τῇ μετὰ τὴν, ἅτε τῷ τῆς φιλοχερδίας καὶ χαπηλείας ἀναιδῶς ἐγχειμένους νοτήμὰτ!.

᾿Aporia. ᾿Anthotou Matthaios: men authēmeron tēn sychēn xēranthēnai historēsen, Marchos de tę̄ aurion? Hōsautōs de kai tous pōlountas kai agorazontas en tǭ hierǭ, ho men £v ē hēuerą tǭ pōlǭ echathesthē ho Kyrios eiselthōn eis tēn polin, echolēthēna! hyp᾽ autou istorei" ho de en tę̄ hysteraią. Kai tinos charin charpon ech tēs sychēs en ou chairǭ ezētei " T] pōs aganachtēsas, hoti mē heure, tautēn exēranen? Lysis. He chateros hōs en apati kai en toutǭ hēlētheuse. Prōias gar, kathōs phēsin ho euangelistēs, exava- Yam epi tēn ponïien ho Kyrios, &xelrace kai elthōn epi tēn sykēn, ouch heuren si mē phyla monon. Eirēchōs oun Mēketi ek sou xupaoc genētai, parachrēma tautēn exērane. Dia de to megethos kai to xenon tou thaumatos, tę̄ epaurion hoi mathētai tautēn chatopteusantes, eph᾽ hǭ polypragmonēsai ei kai hai rhizai hōstautōs tǭ stelechei kai tois chladois exēranthēsan, exeplagēsan tę̄ betha:ōse: tou thaumatos. Exērane gar tautēn ho Kyrios, tēs idias dynameōs peiran tois mathētais paraschomenos, dia to prosdochōmenon pathos. Epeidēper en tais polytropōs tēn dynamin epedeixato" tēs de timōrētichēs dynameōs 00 parescheto peiran hēn anankaiōs en tǭ apsychǭ nyn epedeixato. Tous mentoi pōlountas kai agorazontas, &v tais dyo exethalen hēmerais, tę̄ te prōtę̄ kai tę̄ meta tēn, hate tǭ tēs philocherdias kai chapēleias anaidōs encheimenous notēmat!.

Question. Why did Matthew record that the fig tree withered the same day, and Mark the next day? Likewise with the sellers and buyers in the temple: the one records that they were driven out by him on the day on which the Lord sat on the colt and entered the city, the other on the following day. And for what reason did he seek fruit from the fig tree out of season, or how, being angry that he did not find any, did he wither it?

Solution. Each told the truth in this as in everything. For in the morning, as the evangelist says, returning to the city, the Lord was hungry; and coming to the fig tree, he found nothing on it but leaves only. Having said, then, “May no fruit ever come from you again,” he withered it at once. But because of the greatness and strangeness of the miracle, the disciples, examining it the next day to find out whether the roots too had withered like the trunk and the branches, were amazed at the confirmation of the miracle. For the Lord withered it to give the disciples proof of his own power because of the passion that was expected. For since he had shown his power in many ways in [his other miracles], but had not given proof of his punitive power, he necessarily showed it now on a lifeless thing. The sellers and buyers, however, he drove out on two days, the first and the one after it, since they were shamelessly given over to the disease of greed and petty trading.

Matt 21:18–22 (allusion, high confidence) · Mark 11:12–25 (allusion, high confidence) · Matt 21:19 (quotation, high confidence) · Matt 21:12–13 (allusion, high confidence) · Mark 11:15–17 (allusion, high confidence)

Notes and citation

Summary: Hesychius reconciles the accounts of the fig tree and the cleansing of the temple and explains the cursing of the fig tree as a proof of Christ's punitive power given before the passion.

Quotation: Matt 21:19. Allusions: Matt 21:12–22; Mark 11:11–25.

Cite (SBL): Hesychius of Jerusalem, Quaest. 26 (PG 93:1413; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/26). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/26

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-hesychius-jerusalem-quaestiones-26) · Report an error

Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.

Chapter 27

27PG 93:1413

᾿Απορία. Πῶς Ματθαΐος καὶ Mápxoz τὸν οἰχοδεσπότην φηoy, ὃς τὸν ἀμπελῶνα ἐφύτευσε, πολλοὺς ἀπογῶν Xá603t Λουχᾶς δὲ χατὰ ἕνα; XviOc καὶ ὡς ἐν χεφαλαΐῳ τοὺς έντας χαθ᾽ ἕνα Ὅτ: oi μὲν περ χατὰ χαιρὸν σταλ τοὺς προφήτας ἐξἐθεντο" ὁδὲ λεπτομερεστέρως ἕνα ἕνα ἀπεστάλθα!:. Ἐξ ὧν ἑχατέρων δείχνυται, πλῆθος μὲν εἶναι τοὺς πεμ.- 002» τού- Ὃν μὲν ἔδειραν, ὃν δὲ ἐχεφαλαΐίωσαν, ὃν ὃὲ ἀπέχτειναν. Τοῦτο ὃς οὐχ τπιολογίας, ἀλλὰ διαφόρου φράσεώς ἔστιν. φθέντας, χαθ᾽ ἕνα δὲ καὶ οὐ πάντας ὁμοῦ." τους διαιρῶν ὁ Λουχᾶς φησιν"

᾿Aporia. Pōs Matthaïos kai Mapxoz ton oichodespotēn phēoy, hos ton ampelōna ephyteuse, pollous apogōn Xa603t Louchas de chata hena? XviOc kai hōs en chephalaïǭ tous entas chath᾽ hena Hot: oi men per chata chairon stal tous prophētas exethento" hode leptomeresterōs hena hena apestaltha!:. Ex hōn hechaterōn deichnytai, plēthos men einai tous pem.- 002» tou- Hon men edeiran, hon de echephalaïiōsan, hon hoe apechteinan. Touto hos ouch tpiologias, alla diaphorou phraseōs estin. phthentas, chath᾽ hena de kai ou pantas homou." tous diairōn ho Louchas phēsin"

Question. How do Matthew and Mark say that the householder who planted the vineyard sent many [servants], but Luke one by one?

Solution. Because the former set out summarily the prophets sent at the appointed time, while the latter, in more detail, that they were sent one by one. From both it is shown that those sent were many, but one by one and not all together; dividing them, Luke says: “One they beat, another they wounded in the head, another they killed.” This is not a matter of contradiction, but of different expression.

Matt 21:33–36 (allusion, high confidence) · Mark 12:1–5 (allusion, high confidence) · Luke 20:9–12 (allusion, high confidence)

Notes and citation

Summary: Hesychius reconciles the accounts of the servants sent to the vineyard as summary and detailed descriptions of the prophets sent one by one.

Lines interleaved in the scan are translated in their probable order. The words quoted as Luke’s combine Mark 12:3–5 with Luke 20:10–12. Allusions: Matt 21:33–36; Mark 12:1–5; Luke 20:9–12.

Cite (SBL): Hesychius of Jerusalem, Quaest. 27 (PG 93:1413; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/27). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/27

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-hesychius-jerusalem-quaestiones-27) · Report an error

Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.

Chapter 28

28PG 93:1413

᾿Απορία. Η͂ Τίνος χάριν, ὁ μὲν πρὸ ἐξ ἡμερῶν τοῦ Πάσχα, ὃ πρὸ δύο, τὴν ἱστορίαν τοῦ μύρου λέγουσιν καίτοι ἑχάτερος ἐν Βηθανίᾳ e ταύτην γενέσθαι ἐχθέμενος " ΠΣ τῇ γυναιχί ὁ 6: τὸν Ἰούδαν μόνον xaízot ἀμφότεροι καὶ ὁ μὲν πάντας εἶπε τοὺς υαθητὰς τῆς οἰχίας Σίμωνος μνημονεύσαντες Ξ Λύσις. χνυτα!, διάφορα πρόσωπα ἐν διαφό- 'H μὲν γὰρ παρὰ τῷ Λουχᾷ ἀρχαιοτέρα τῶν ἄλλων ἱστόρηροις χαιροῖς τῷ μύρῳ τὸν Κύριον ἀλεῖψαι. ται, οὐκ ἐν Βηθανίᾳ, ἄλλ᾽ ἐν Γαλιλαίᾳ τοῦτο πράξασα, παρὰ Σίμωνί τιν; Φαρισαΐῳ " οὐ μέντοι γΞ τρῷ : χαθάπερ Ματθαίῳ δοχεῖ xoi Μάρχῳ, πρὸ ἕξ e' ἡμερῶν τοῦ Πάσχα, τοῦτο ὑπὸ τῆς γυναιχὸς πεπρᾶχθαι: Ὡσαύτως δὲ καὶ παρὰ τῷ Ἰωάννῃ. ἑτέρα παρὰ ταύτας" Λαζάρου γὰρ ἣν ἀδελφή. "Ὅθεν συνἔθδαιυνε, ποτὲ μὲν ἅπαντας τοὺς μαθητὰς ἐπιτιμῆσαι, ποτὲ δὲ τὸν Ἰούδαν" οὐχ ἑνὸ: προσώπου, ἄλλὰ διαφόρων ὄντων τῶν ἐπιτιμηθέντων.

᾿Aporia. Ē Tinos charin, ho men pro ex hēmerōn tou Pascha, ho pro dyo, tēn historian tou myrou legousin kaitoi hechateros en Bēthanią e tautēn genesthai echthemenos " PS tę̄ gynaichi ho 6: ton Ioudan monon xaizot amphoteroi kai ho men pantas eipe tous yathētas tēs oichias Simōnos mnēmoneusantes X Lysis. chnyta!, diaphora prosōpa en diapho- 'H men gar para tǭ Louchą archaiotera tōn allōn historērois chairois tǭ myrǭ ton Kyrion aleipsai. tai, ouk en Bēthanią, all᾽ en Galilaią touto praxasa, para Simōni tin? Pharisaïǭ " ou mentoi nX trǭ : chathaper Matthaiǭ dochei xoi Marchǭ, pro hex e' hēmerōn tou Pascha, touto hypo tēs gynaichos peprachthai: Hōsautōs de kai para tǭ Iōannę̄. hetera para tautas" Lazarou gar hēn adelphē. "Hothen synethdaiyne, pote men hapantas tous mathētas epitimēsai, pote de ton Ioudan" ouch heno: prosōpou, alla diaphorōn ontōn tōn epitimēthentōn.

Question. For what reason does one say six days before the Passover, and another two, for the story of the ointment, though each sets out that it took place in Bethany …; and one said that all the disciples [were indignant] at the woman, and another Judas only, though both mention the house of Simon?

Solution. … different persons anointed the Lord with ointment at different times. For the woman in Luke is recorded as earlier than the others, doing this not in Bethany but in Galilee, at the house of a certain Simon, a Pharisee; not, however, [at the house of Simon the leper], where, as Matthew and Mark relate, this was done by the woman … days before the Passover. Likewise the woman in John is another besides these; for she was the sister of Lazarus. Hence it came about that at one time all the disciples rebuked her, and at another Judas; since those who were rebuked were not one person but different ones.

Luke 7:36–50 (allusion, high confidence) · Matt 26:6–13 (allusion, high confidence) · Mark 14:3–9 (allusion, high confidence) · John 12:1–8 (allusion, high confidence)

Notes and citation

Summary: Hesychius distinguishes three women who anointed Christ: the sinful woman in Galilee in Luke, the woman at Simon the leper's house in Matthew and Mark, and Mary of Bethany in John.

Lines interleaved in the scan are translated in their probable order; words are lost (marked “…”), and the words in brackets are supplied from the sense of Matthew and Mark. Allusions: Luke 7:36–50; Matt 26:6–13; Mark 14:3–9; John 12:1–8.

Cite (SBL): Hesychius of Jerusalem, Quaest. 28 (PG 93:1413; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/28). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/28

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-hesychius-jerusalem-quaestiones-28) · Report an error

Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.