Questions and Solutions 29–46
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).
Chapter 29
29PG 93:1413
Ἀπορία Πῶς Max0atoz μὲν v ἐν Βηθανίᾳ δεῖπνον, συμφωνῆσαι προδοσίας ἀργύριον, τὸν Ἰούδαν ἐχτίθενται " Λουχᾶς CE ἡνίχα ᾿αλῶν τὰ 1 Ξίπνου μνημονεύων, ἐν f συνείληπται; δοχοῦσιν ἀσύμφωνος, νυχτὸς ταρὰ τῶν Ἰουδαίων ὁ Κύριος Λύσις.; ἱστό- Οὐδὲν ἀσυμφώνως τοῖς παρὰ pnss, Πνεύματι ἁγίῳ χινούμε μοὶ & τὰ ἀλλήλων ἐλλ τῶν τοῦ ὄρους τῶν ἐλαιῶν ὁ Κύριος NS μετὰ τοὺς περὶ συντελείας λόγους, εἰς Βηθανίαν ἦλθεν, ὅθεν Ἰούδας μετὰ τὴν προσφορὰν τοῦ μύρου ἐρεθισθεὶς τῷ τῆς φιλαργυρίας νοσήματι, ὅτι δὴ τὴν τούτου οὐχ ὑπεδέξοτο τιμὴν, ἀπελθὼν εὐθέως τὸν Küptov ἐπίπρασχε, 6d δύο ἡ μερῶν τοῦ Πάσχα. Ἰωάννης δὲ παραλιπὼν τε e συντελείας λόγους “καὶ τὴν τῶν ἀρχιερέων ἀναιρέσει τοῦ Kop! οὐ ϑουλὴν,καὶ τὸ ἑστορηθὲν τοὺ ἐπὶ τῇ ὁ ἐν Βηθανίᾳ μύρον, xaY τὸ σύμφωνον τῆς δοσίας, τὰ ἐν τῇ νυχτὶ λεχθέντα ἐξέθετο, ἐν f| παρεδόθη.
Aporia Pōs Max0atoz men v en Bēthanią deipnon, symphōnēsai prodosias argyrion, ton Ioudan echtithentai " Louchas CE hēnicha ᾿alōn ta 1 Xipnou mnēmoneuōn, en f syneilēptai? dochousin asymphōnos, nychtos tara tōn Ioudaiōn ho Kyrios Lysis.? histo- Ouden asymphōnōs tois para pnss, Pneumati hagiǭ chinoume moi & ta allēlōn ell tōn tou orous tōn elaiōn ho Kyrios NS meta tous peri synteleias logous, eis Bēthanian ēlthen, hothen Ioudas meta tēn prosphoran tou myrou erethistheis tǭ tēs philargyrias nosēmati, hoti dē tēn toutou ouch hypedexoto timēn, apelthōn eutheōs ton Kuptov epiprasche, 6d dyo hē merōn tou Pascha. Iōannēs de paralipōn te e synteleias logous “kai tēn tōn archiereōn anairesei tou Kop! ou ϑoulēn,kai to hestorēthen tou epi tę̄ ho en Bēthanią myron, xaY to symphōnon tēs dosias, ta en tę̄ nychti lechthenta exetheto, en f| paredothē.
Question. How do Matthew [and Mark] set out that after the supper in Bethany Judas agreed on the money for the betrayal, while Luke …, mentioning the supper in [the night] in which the Lord was arrested by the Jews? They seem to disagree.
Solution. [The evangelists, moved by the Holy Spirit, recorded] nothing in disagreement, … each other’s omissions. After the discourses on the consummation on the Mount of Olives, the Lord came to Bethany, from where Judas, after the offering of the ointment, provoked by the disease of love of money because he had not received its price, went away at once and sold the Lord, two days before the Passover. John, leaving out the discourses on the consummation, the high priests’ counsel to kill the Lord, the ointment recorded in Bethany, and the agreement for the betrayal, set out what was said in the night in which he was betrayed.
Matt 26:6–16 (allusion, high confidence) · Mark 14:3–11 (allusion, high confidence) · Luke 22:3–6 (allusion, high confidence) · Matt 24:3 (allusion, medium confidence) · John 13:1–30 (allusion, medium confidence)
Notes and citation
Summary: Hesychius explains that Judas agreed to betray Christ after the anointing at Bethany two days before the Passover, and that John omits this and records only the last night.
- The question is damaged in the scan; words are lost (marked “…”) and some are supplied in brackets from the sense. A footnote reference printed into the solution is removed. Allusions: Matt 24:3; Matt 26:6–16; Mark 14:3–11; Luke 22:3–6; John 13:1–30.
Notes on the original text
- Digital text corrected (footnote printed into the text in the scan): τῆς τεσσάρων f ἀνάγνωσις. πὸ τοῖνυν φιλαργυρίας → τῆς φιλαργυρίας.
Cite (SBL): Hesychius of Jerusalem, Quaest. 29 (PG 93:1413; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/29
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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 30
30PG 93:1421
᾿Απορία. τε γαὶ πραχθέντα Πῶς Ματθαῖ ος ν Ἰούδαν τὴν προδοσίαν ἐξέθ "ης αὐτὸν ὁμολογῆσαι εἴτουν εἰπόντα" Μή τι ἐγώ εἰμί, 'Pa66; Ἰωάννης 05, ὅτι ὁ Χριστὸς τὸ ψωμίον αὐτῷ ϑέδωχεν, ὡς τῇ προδοσίᾳ σημεῖον; Αὐσις. Ὅτι πολυτρόπως ποιχίλας τὴν αὐτοῦ διδασχαλίαν ὁ Κύριος, καὶ τὸν Ἰούδαν, οὐχ ἅπαξ, οὐδὲ δὶς, ἀλλὰ xa πολλάχις, ποτὲ μὲν συνεσχιασμένως ποτε ἐλέγχων, ὃὲ φανερωτέρως, ἀνέκοπτε τῆς ἐγχειρήσεως. Τὰ £v οὖν πρῶτα τῆς ἐν τῷ δείπνῳ τούτου χάριν διαλέξεως Ματθαῖος ἐξέθετο τὰ 05 τελευταῖα ᾿Ιωάννης, ἀρξάμενος ἀπὸ τοῦ νιπτῆρος, καὶ παραλιπὼν τὰ ἐν τῷ Ματθαίῳ εἰρημένα. Ψωμίον, εἰς τὸν Ἐπειδὴ γέγραπτα!, μετὰ τὸ Ἰούδαν εἰσελθεῖν τὸν Σατανᾶν, μὴ ξενισθῶμεν. Οὐ γὰρ τὸ Ψωμίον αὐτῷ τούτου παρ-. αίτιον " ἤδη γὰρ τῆς πρυδοσίας τ ἣν βεθληχὼς εἰς τὴν χαρδίαν αὐτοῦ τόλμημα ἀλλὰ τότε ὅλως εἰς αὐτὸν ἐχώρησε, τὸ ἀμετανόητον αὐτοῦ θεασάμενος. Hob γὰρ τούτου ἠρέμα τούτῳ Τὸ ψωἢ ἐμπροσέθαλλε. píov τοίνυν σιδηρίου ἰατριχοῦ τάξιν ἐπ’ πλάστρου ἐπιτιθεμένης, καὶ ἐχχαλυπτούσης τὰ γεκρυμμένα τραύματα. ᾿ἈΑσπορία. Τίνος χάριν Max0ao; μὲν ἐν τῇ πρώτῃ τῶν ᾿Αζύpov, τὸ δεῖπνον γεγονὸς ἐχτίθεται " οἱ δὲ ἄλλοι τὴν ἡμέραν αὐτὸ τοῦ ᾿Ιουδαΐῖχοῦ Πάσχα ἐπιφημίζουσιν Ἰωάννης δὲ πρὸ τῆς ἑορτῆς τοῦ Πάσχα τοῦτο γενέσθαι μαρτύρεται, τοῦ Ψωμίου EEUU ὕσας, ὅπερ ὁ Κύ- CM ἐν τάχει" καὶ προσθεὶς ὅτι τιγὲς ἐδόκουν, ὅτι Δέγει αὐτῷ ὁ ᾿Ιησοῆς, ἔχομεν εἰς τὴν ἑορτὴν, ἣ τοῖς πτωχοῖς ἵνα ct νῶν, τοῦ ἁμνοῦ ἐσθιομένου ἐπ᾽ ἀζύ- E πεντεχαιδεχάτην ἡμέραν, οὐ Πάσχα, ἀλλ᾽ ἑορτὴν τοῦ Πάσχα, ἤγουν ἑορτὴν ᾿Αζύμων: χαθώς φησι Μωυσῆς, ὅτι, 'Er τῷ πρώτῳ μηνὶ, τῇ i ἡμέρᾳ τοῦ μηνὸς, ἀναμέσον cor ἑσπερινῶν,, Πασχα τῷ Κυρίῳ. Καὶ àv. τῇ πεντεχαιδεχάτῃ ἑορτὴ ᾿Αζύμων τῷ Κυρίῳ. τῇ ιδ' ὀψίας ἤδη οὔσης συνδειπνήσας τοῖς μαθηταῖς τὸ τυπιχὸν Πάσχα ὁ Κύριος, τότε καὶ ἐδωχε Πάσχα οὐδαμῶς δὲ ἐχωλύοντο ἐχ τοῦ νόμου τὰ πρὸς τροφὴν, ἣ πωλεῖν Tj ἀγοράζειν, ἣ ἐλεημοσύνὴν παρέχειν " διὰ τὸ εἰρῆσθαι Πρὸ οὖν ταύτης τὸ μυστιχὸν αὐτοῖς: παρ- Ἰούδα προ- A ὀφειλόντων αὐτοῦ τὸ πάθος σθέσαι γενομένων παρὰ ποῦ Σουτῆρος, χρεῖττον των) θεραὰ € ἐγένετο. ΟΝ Ὅθεν ὑπενΆο. φυχῆ, ταῦτα διαχονίαν σταλῆναι τὸν ᾿[οὐδα" μαθηταὶ εἰς τοιαύτην μετὰ τὴν τοῦ Ψωμίου υπ οδοχήν.
᾿Aporia. te gai prachthenta Pōs Matthai os n Ioudan tēn prodosian exeth "ēs auton homologēsai eitoun eiponta" Mē ti egō eimi, 'Pa66? Iōannēs 05, hoti ho Christos to psōmion autǭ ϑedōchen, hōs tę̄ prodosią sēmeion? Ausis. Hoti polytropōs poichilas tēn autou didaschalian ho Kyrios, kai ton Ioudan, ouch hapax, oude dis, alla xa pollachis, pote men syneschiasmenōs pote elenchōn, hoe phanerōterōs, anekopte tēs encheirēseōs. Ta £v oun prōta tēs en tǭ deipnǭ toutou charin dialexeōs Matthaios exetheto ta 05 teleutaia ᾿Iōannēs, arxamenos apo tou niptēros, kai paralipōn ta en tǭ Matthaiǭ eirēmena. Psōmion, eis ton Epeidē gegrapta!, meta to Ioudan eiselthein ton Satanan, mē xenisthōmen. Ou gar to Psōmion autǭ toutou par-. aition " ēdē gar tēs prydosias t hēn bethlēchōs eis tēn chardian autou tolmēma alla tote holōs eis auton echōrēse, to ametanoēton autou theasamenos. Hob gar toutou ērema toutǭ To psōē emprosethalle. piov toinyn sidēriou iatrichou taxin ep’ plastrou epitithemenēs, kai echchalyptousēs ta gekrymmena traumata. ᾿AAsporia. Tinos charin Max0ao? men en tę̄ prōtę̄ tōn ᾿Azypov, to deipnon gegonos echtithetai " hoi de alloi tēn hēmeran auto tou ᾿Ioudaïichou Pascha epiphēmizousin Iōannēs de pro tēs heortēs tou Pascha touto genesthai martyretai, tou Psōmiou EEUU hysas, hoper ho Ky- CM en tachei" kai prostheis hoti tiges edokoun, hoti Degei autǭ ho ᾿Iēsoēs, echomen eis tēn heortēn, hē tois ptōchois hina ct nōn, tou hamnou esthiomenou ep᾽ azy- E pentechaidechatēn hēmeran, ou Pascha, all᾽ heortēn tou Pascha, ēgoun heortēn ᾿Azymōn: chathōs phēsi Mōysēs, hoti, 'Er tǭ prōtǭ mēni, tę̄ i hēmerą tou mēnos, anameson cor hesperinōn,, Pascha tǭ Kyriǭ. Kai av. tę̄ pentechaidechatę̄ heortē ᾿Azymōn tǭ Kyriǭ. tę̄ id' opsias ēdē ousēs syndeipnēsas tois mathētais to typichon Pascha ho Kyrios, tote kai edōche Pascha oudamōs de echōlyonto ech tou nomou ta pros trophēn, hē pōlein Tj agorazein, hē eleēmosynēn parechein " dia to eirēsthai Pro oun tautēs to mystichon autois: par- Iouda pro- A opheilontōn autou to pathos sthesai genomenōn para pou Soutēros, chreitton tōn) theraa € egeneto. ON Hothen hypenAo. phychē, tauta diachonian stalēnai ton ᾿[ouda" mathētai eis toiautēn meta tēn tou Psōmiou yp odochēn.
Question. How did Matthew set out that Judas [was shown to be the betrayer] by confessing it, that is, by saying, “Is it I, Rabbi?”, but John that Christ gave him the morsel as a sign of the betrayal?
Solution. Because the Lord, varying his teaching in many ways, checked Judas from his undertaking not once or twice but many times, sometimes reproving him obscurely, sometimes more openly. Matthew, then, set out the first parts of the conversation at the supper on this subject, and John the last, beginning from the basin and leaving out what is said in Matthew. Since it is written that after the morsel Satan entered into Judas, let us not be surprised. For the morsel was not the cause of this for him; for he had already put the daring of the betrayal into his heart; but then he entered into him wholly, seeing his impenitence. For before this he had been pressing on him gently. The morsel, then, [held] the place of a physician’s probe …, a plaster being applied, and uncovering the hidden wounds.
Question. For what reason does Matthew set out the supper as taking place on the first day of Unleavened Bread, while the others give it the name of the day of the Jewish Passover, and John testifies that it took place before the feast of the Passover, … the morsel, which the Lord … quickly; and adding that some thought that Jesus said to him, “[Buy what] we need for the feast,” or that he should give something to the poor? …, the lamb being eaten with unleavened bread; … the fifteenth day, not the Passover but the feast of the Passover, that is, the feast of Unleavened Bread; as Moses says: “In the first month, on the fourteenth day of the month, between the evenings, is the Lord’s Passover; and on the fifteenth, the feast of Unleavened Bread to the Lord.” On the fourteenth, then, when it was already evening, the Lord, having eaten the typical Passover with the disciples, then also gave [them] the mystical Passover … And they were in no way prevented by the law from [buying or selling] things for food, or from giving alms, … because it was said … Hence the disciples supposed that Judas was sent on such an errand after receiving the morsel.
Matt 26:25 (quotation, high confidence) · John 13:26–30 (allusion, high confidence) · John 13:2 (allusion, high confidence) · John 13:27 (allusion, high confidence) · Matt 26:17 (allusion, high confidence) · Mark 14:12 (allusion, high confidence) · Luke 22:7 (allusion, high confidence) · John 13:1 (allusion, high confidence) · John 13:29 (quotation, high confidence) · Exod 12:6 (allusion, medium confidence) · Lev 23:5–6 (quotation, high confidence)
Notes and citation
Summary: Hesychius explains that Christ warned Judas repeatedly, that the morsel exposed rather than caused Satan's entry, and that the Last Supper was held on the fourteenth with the typical Passover before the feast of Unleavened Bread on the fifteenth.
- This section contains two questions; the scan did not mark the start of the second, and the second is badly damaged, with lines interleaved and many words lost (marked “…”). Hesychius’s statement that the Lord ate the typical Passover and then gave the disciples the mystical Passover is translated as written. Quotations: Matt 26:25; Exod 12:6 with Lev 23:5–6. Allusions: John 13:2–30; Matt 26:17; Mark 14:12; Luke 22:7; John 13:1, 29.
Cite (SBL): Hesychius of Jerusalem, Quaest. 30 (PG 93:1421; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/30
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-hesychius-jerusalem-quaestiones-30) · 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 31
31PG 93:1421
Απορία. Πῶς ὁ Λουχᾶς τὰ πρὸ πολὺ τοῦ ὃς πρότερον, ἔν ὶ τνοῦ γινόμενα τα, δὲ καὶ ὕστερον ρον ὡς ày τῷ δείπνῳ γεγονότα ἐχτίθεται ὅσα τοστόλοις διελέχθη, πε τοῖς ἀπ Q πρωτείων c: ποῦ μὴ δεῖν πε λονειχεῖν" καὶ ὅσα Πέτρῳ προαγορξύων ἘΝ ἄρνησιν ὧν τὸ μὲν πρότεpov πρὸ πολλοῦ τοῦ δείπνου Ματθαῖος καὶ Μάρχος ἡμᾶς ἐδίδαξαν τὸ δεύτερον ὃὲ μετὰ τὸ δεῖπνον, ἤδη τοῦ Ἰησοῦ πρὸς τὸ ὄρος ὁδεύοντος : Λύσις. Ἐπειδὴ παρὰ πάσα: τὰς ἐντολὰς, περισπούδαστος τῷ Χριστῷ fj ταπεινοφροσύνη, ὡς xo διὰ τῶν ἔργων αὐτὴν ἐνδειξαμένῳ, πολλάχις περὶ αὐτῆς τοῖς μαθηταῖς διηλέχθη. Πρῶτον μὲν ἐν τοῖς μαχαρισμοῖς, ὅπαξ καὶ δίς " ἔπειτα δὲ xoi ἐν τῇ αἰτήσε: τῆς Ex δεξιῶν καὶ ἐξ εὐωνύμων αὐτοῦ χαθέδρας τῶν υἱῶν Ζ:0:δαίου. Καὶ ἐν τῷ δείπνῳ δὲ, τῆς τοῦ Ἰούδα προεἰχὸς is ττειν τὴν χεῖρα ἐν τῷ τρυδλίῳ τοὺς μαθητὰς εἷς φιλοπρωτείαν Λουχᾶς, Ἰωάννης δὲ τὴν m τοῦ Κυρίου διδασχαλίαν ἔθεντο, παραλιπό ντες εἰρημένα. Ὡσαύτως τὸ θερμὸν ἔτρου εἰδὼς, συνεχῶς αὐτῷ ἐμφανίζετα:" πρηαγορεύων τὴν ἄρνησιν, pos τῶν ἐλαιῶν πορευόμε- Ὁ δείπνῳ Λουχᾶς καὶ Ἰωάννης ὡς τῆς Πέτρου ἀρνήσεως ἐξέθετο" ρησαν.
Aporia. Pōs ho Louchas ta pro poly tou hos proteron, en i tnou ginomena ta, de kai hysteron ron hōs ay tǭ deipnǭ gegonota echtithetai hosa tostolois dielechthē, pe tois ap Q prōteiōn c: pou mē dein pe loneichein" kai hosa Petrǭ proagorxyōn EN arnēsin hōn to men protepov pro pollou tou deipnou Matthaios kai Marchos hēmas edidaxan to deuteron hoe meta to deipnon, ēdē tou Iēsou pros to oros hodeuontos : Lysis. Epeidē para pasa: tas entolas, perispoudastos tǭ Christǭ fj tapeinophrosynē, hōs xo dia tōn ergōn autēn endeixamenǭ, pollachis peri autēs tois mathētais diēlechthē. Prōton men en tois macharismois, hopax kai dis " epeita de xoi en tę̄ aitēse: tēs Ex dexiōn kai ex euōnymōn autou chathedras tōn huiōn Z:0:daiou. Kai en tǭ deipnǭ de, tēs tou Iouda proeichos is ttein tēn cheira en tǭ trydliǭ tous mathētas heis philoprōteian Louchas, Iōannēs de tēn m tou Kyriou didaschalian ethento, paralipo ntes eirēmena. Hōsautōs to thermon etrou eidōs, synechōs autǭ emphanizeta:" prēagoreuōn tēn arnēsin, pos tōn elaiōn poreuome- Ho deipnǭ Louchas kai Iōannēs hōs tēs Petrou arnēseōs exetheto" rēsan.
Question. How does Luke set out as having happened at the supper things that took place long before and others that took place later: what he said to the apostles about not quarrelling over the first places, and what he said to Peter in foretelling the denial? Of these Matthew and Mark taught us that the first was long before the supper and the second after the supper, when Jesus was already on his way to the mountain.
Solution. Since, beyond all the commandments, humility was very dear to Christ, as he also showed it through his works, he spoke about it to the disciples many times: first in the beatitudes, once and twice; then also at the request of the sons of Zebedee for the seats at his right and left. And at the supper too, after the foretelling of Judas’s [betrayal], it is likely that the disciples, [dipping] their hands in the dish, [fell] into love of first place; Luke and John set out the Lord’s teaching [on that occasion], leaving out what had been said [before]. Likewise, knowing Peter’s fervour, he continually showed him [his weakness], foretelling the denial [both at the] supper, as Luke and John set out, and while going to the Mount of Olives, as [Matthew and Mark] recorded the denial of Peter.
Luke 22:24–34 (allusion, high confidence) · Matt 20:20–28 (allusion, high confidence) · Mark 10:35–45 (allusion, high confidence) · John 13:1–17 (allusion, medium confidence) · John 13:36–38 (allusion, high confidence) · Matt 26:31–35 (allusion, high confidence) · Mark 14:27–31 (allusion, high confidence)
Notes and citation
Summary: Hesychius explains that Christ taught humility and foretold Peter's denial more than once, so that Luke's placing of both at the supper does not conflict with Matthew and Mark.
- Lines interleaved in the scan are translated in their probable order; words supplied from the sense are in brackets. Allusions: Luke 22:24–34; Matt 5:3–5; Matt 20:20–28; Mark 10:35–45; John 13:1–17, 36–38; Matt 26:31–35; Mark 14:27–31.
Cite (SBL): Hesychius of Jerusalem, Quaest. 31 (PG 93:1421; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/31
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-hesychius-jerusalem-quaestiones-31) · 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 32
32PG 93:1421
Ἀπορία. Τίνος χάριν τὸ) σημανῇ παραλαθεῖν τοὺς μαθητὰς, καὶ προσεύξασῦα!:, ἐχεῖ τε παραδοθῆνα! " Λουχᾶς δὲ εἰς τὸ ὅρος τῶν ᾿Ελα:ῶν: Ἰωάννης εἰς χῇπόν τινα πέραν τοῦ χειμάῤῥου τῶν Κέδρων; Λύσις. Διο ἕξεσι, voiatg ἑκάτερος ἐξέθετο, Μετὰ γὰρ τὸ δεῖπνον, χαθὼ; Ματθαίῳ καὶ Μάρχῳ δοχεῖ, ὑμἥσαντες ἐξῆ1θον προπόδιον 20202 μὲν ταῖς συμφώνως δὲ ταῖς Evεὶς τὸ ὄρος τῶν ᾿Εἰαιῶν οὗ πρὸς τὸ Γεθσημανῇ χεῖται πέραν τοῦ χειμάῤῥου τῶν Κέδρων, ἔνθα ἣν χῆπος, χατὰ τὸ ὑπὸ Ἰωάννου λεχθέν" ὅθεν διαστὰς ὡσεὶ λίθου βολὴν, καὶ πρὸς αὐτῇ τῇ χοουφῇ τοῦ ὄρους γενόμενος, καὶ προσευξάμενος πάλιν, πρὸς τοὺς μαθητὰς ἦλθεν ἐν Γεθσημανῆ ὕπνῳ βεθαρημένους, ἔνθα καὶ συνελήφθη.
Aporia. Tinos charin to) sēmanę̄ paralathein tous mathētas, kai proseuxasya!:, echei te paradothēna! " Louchas de eis to horos tōn ᾿Ela:ōn: Iōannēs eis chę̄pon tina peran tou cheimarrhou tōn Kedrōn? Lysis. Dio hexesi, voiatg hekateros exetheto, Meta gar to deipnon, chathō? Matthaiǭ kai Marchǭ dochei, hymēsantes exē1thon propodion 20202 men tais symphōnōs de tais Eveis to oros tōn ᾿Eiaiōn hou pros to Gethsēmanę̄ cheitai peran tou cheimarrhou tōn Kedrōn, entha hēn chēpos, chata to hypo Iōannou lechthen" hothen diastas hōsei lithou bolēn, kai pros autę̄ tę̄ choouphę̄ tou orous genomenos, kai proseuxamenos palin, pros tous mathētas ēlthen en Gethsēmanē hypnǭ betharēmenous, entha kai synelēphthē.
Question. For what reason do [Matthew and Mark say that the Lord went to] Gethsemane to take the disciples with him and pray, and that he was betrayed there; Luke to the Mount of Olives; and John to a certain garden across the brook Kidron?
Solution. Each set it out in different expressions, but in agreement with the facts. For after the supper, as Matthew and Mark relate, having sung a hymn they went out to the Mount of Olives, at whose foot lies Gethsemane, across the brook Kidron, where there was a garden, according to what is said by John. From there, withdrawing about a stone’s throw, and coming to the very summit of the mountain and praying again, he came to the disciples in Gethsemane, who were weighed down with sleep, where he was also arrested.
Matt 26:30–46 (allusion, high confidence) · Mark 14:26–42 (allusion, high confidence) · Luke 22:39–46 (allusion, high confidence) · John 18:1 (allusion, high confidence)
Notes and citation
Summary: Hesychius harmonizes Gethsemane, the Mount of Olives, and John's garden across the Kidron as one place at the foot of the mountain.
- The question and the opening of the solution are damaged in the scan; words supplied from the sense are in brackets. Allusions: Matt 26:30–46; Mark 14:26–42; Luke 22:39–46; John 18:1.
Cite (SBL): Hesychius of Jerusalem, Quaest. 32 (PG 93:1421; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/32). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/32
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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 33
33PG 93:1421
Ἀπορία. Πῶς Ματθαῖος καὶ Mápxos τρὶς αὐτὸν ἐξηγοῦνται περὶ τοῦ πάθους προσεύξασθαι" Λουχᾶς δὲ ἅπαξ" ᾿Ιωάννης δὲ οὐδὲ τοῦτο cuv: ταξεν; ΡΞ Δύσις Βραχυλογίας ἤμελε σρόδρα τῷ Πνεύματι, τῆς ἐμῶν ὀλιγωρίας € εχα. “ὕθεν ὁ μὲν πλχτυτέρως τὰ e ἐξέθετο" περὶ τῆς εὖχ ὁ δὲ ὡς ἐν παραδρομῇ, διὰ τὸ εἰς ἕτερ € γέσθαι " ὁ GE οὐδ᾽ ὅλως, διὰ τὸ ὑπὸ τῶν λοιπῶν συγγεγράφθα!" ἵνα μὴ ταυτο) ογῶσιν. Πῶς Ἰωάννης μόνος τοῦ τῆς προδοσίας οὐχ ἐμνήσθη φιλήματος; πῶς δὲ τῶν ἄλλων εἰρηχότων ὡς ἅμα τὸ φιλῆσαι τὸν Ἰούδαν, τὸν Κύριον, οἱ ᾿Ιουδαῖοι συνέλαθον: Ἰωάννης δὲ οὐ τοῦτο " ἐρωτῆσαι δὲ αὖποὺς, Τίνα ζητεῖτε; καὶ ὑπτίους ῥίψαι, καὶ τὰ ἑξῇ συνεργάψατο; Λύσις. λθε μὲν ἐπὶ τὸν Κύριον μετὰ πλήθους ῥόπαλα xa μακαίρας ἐπιφερομένου ὁ Ἰούδας, χαθὼς πάντες συμφώνως ἐξέθεντο. ᾿Εντεῦθεν λοιπὸν διαφόρων χθέντων, μερίζονται τὴν ἐπὶ τούτων διήγησιν οἱ εὐαγγελισταί, Ὁ γὰρ Χριστὸς δεῖξαι βουλόμενος ὡς ἐχὼν συλλαμθάνεται, ἀορασίαν, ἤγουν ἀποπληξίαν αὐτοῖς ἐπέθαλεν καὶ ῥίψας ὑπτίους, καὶ εἰπὼν ὅτ’, ᾿Εγώ εἶμι ὃν ζητεῖτε, θορυδουμένων αὐτῶν, ἔτι xax τοῦ Ἰούδου, τῷ φιλήματι τοῦτον χαταμηνύσαντος, παρ' αὐτῶν συλλαμιθάνεται.
Aporia. Pōs Matthaios kai Mapxos tris auton exēgountai peri tou pathous proseuxasthai" Louchas de hapax" ᾿Iōannēs de oude touto cuv: taxen? RX Dysis Brachylogias ēmele srodra tǭ Pneumati, tēs emōn oligōrias € echa. “hythen ho men plchtyterōs ta e exetheto" peri tēs euch ho de hōs en paradromę̄, dia to eis heter € gesthai " ho GE oud᾽ holōs, dia to hypo tōn loipōn syngegraphtha!" hina mē tauto) ogōsin. Pōs Iōannēs monos tou tēs prodosias ouch emnēsthē philēmatos? pōs de tōn allōn eirēchotōn hōs hama to philēsai ton Ioudan, ton Kyrion, hoi ᾿Ioudaioi synelathon: Iōannēs de ou touto " erōtēsai de aupous, Tina zēteite? kai hyptious rhipsai, kai ta hexę̄ synergapsato? Lysis. lthe men epi ton Kyrion meta plēthous rhopala xa makairas epipheromenou ho Ioudas, chathōs pantes symphōnōs exethento. ᾿Enteuthen loipon diaphorōn chthentōn, merizontai tēn epi toutōn diēgēsin hoi euangelistai, Ho gar Christos deixai boulomenos hōs echōn syllamthanetai, aorasian, ēgoun apoplēxian autois epethalen kai rhipsas hyptious, kai eipōn hot’, ᾿Egō eimi hon zēteite, thorydoumenōn autōn, eti xax tou Ioudou, tǭ philēmati touton chatamēnysantos, par' autōn syllamithanetai.
Question. How do Matthew and Mark relate that he prayed three times about the passion, Luke once, and John did not record even this?
Solution. Brevity was a great concern of the Spirit, because of our negligence. Hence one set out what concerns the prayer more fully; another as in passing, because he was hastening to other matters; and another not at all, because it had been written by the others, so that they might not repeat the same things.
[Question.] How is it that John alone did not mention the kiss of the betrayal? And how, while the others said that as soon as Judas kissed the Lord the Jews seized him, John did not say this, but recorded that he asked them, “Whom do you seek?”, and threw them backward, and what follows?
Solution. Judas came to the Lord with a crowd carrying clubs and swords, as all set out in agreement. From there on, since different things were done, the evangelists divide the narrative of them. For Christ, wishing to show that he was arrested willingly, cast blindness, that is, stupor, upon them; and having thrown them backward and said, “I am he whom you seek,” while they were still in confusion, and Judas too pointing him out by the kiss, he was seized by them.
Matt 26:39–44 (allusion, high confidence) · Mark 14:35–41 (allusion, high confidence) · Luke 22:41–44 (allusion, high confidence) · Matt 26:47–50 (allusion, high confidence) · Mark 14:43–46 (allusion, high confidence) · Luke 22:47–48 (allusion, high confidence) · John 18:3–12 (allusion, high confidence)
Notes and citation
Summary: Hesychius attributes the differing accounts of Christ's prayer to the evangelists' brevity and explains John's silence on the kiss by the order of events at the arrest, which shows Christ was taken willingly.
- This section contains two questions; the scan did not mark the start of the second. Quotation: John 18:4–5. Allusions: Matt 26:39–44; Mark 14:35–41; Luke 22:41–44; Matt 26:47–50; Mark 14:43–46; Luke 22:47–48; John 18:3–12.
Cite (SBL): Hesychius of Jerusalem, Quaest. 33 (PG 93:1421; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/33). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/33
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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 34
34PG 93:1421
᾿Απορία. Πῶς Ἰωάννης τὸν Πέτρον φησὶν, τὸ οὗς τοῦ οἱχέτου τοῦ ἀρχιερέως ἀφελέσθαι" οἱ δὲ τῶν περὶ Χριστὸν εἰρήχασιν; Λύσις. Ἰωάννης μὲν ἅτε θαῤῥῶν τῇ τοῦ Πέτρου ἀγάπῃ, ὡς 25 ἀγαναχτῆσαντος τῇ τῆς ἀληθείας ἐπαγγελίᾳ, τὴν ἀχρίθειαν ἐξέθετο. Τῷ ὄντι γὰρ τῆς τοῦ Πέτρου θερμότητος ἣν τὸ πραχθέν. Εἰχὸς δὲ τοὺς λοιποὺς, λοιποὶ ἁπλῶς ἕνα αἰδοῖ τοῦ Πέτρου ἁπλουστέρως τὸ γεγονὸς διηγήσασθα:.
᾿Aporia. Pōs Iōannēs ton Petron phēsin, to hous tou hoichetou tou archiereōs aphelesthai" hoi de tōn peri Christon eirēchasin? Lysis. Iōannēs men hate tharrhōn tę̄ tou Petrou agapę̄, hōs 25 aganachtēsantos tę̄ tēs alētheias epangelią, tēn achritheian exetheto. Tǭ onti gar tēs tou Petrou thermotētos hēn to prachthen. Eichos de tous loipous, loipoi haplōs hena aidoi tou Petrou haplousterōs to gegonos diēgēsastha:.
Question. How is it that John says that Peter cut off the ear of the high priest’s servant, while the others said “one of those with Christ”?
Solution. John, confident of Peter’s love, as of one who had been moved to indignation by his profession of the truth, set out the exact fact; for in reality what was done belonged to Peter’s fervour. But it is likely that the rest, out of respect for Peter, told what happened more simply.
John 18:10 (allusion, high confidence) · Matt 26:51 (allusion, high confidence) · Mark 14:47 (allusion, high confidence) · Luke 22:50 (allusion, high confidence)
Notes and citation
Summary: Hesychius says John named Peter as the swordsman, while the others withheld his name out of respect.
- Allusions: John 18:10; Matt 26:51; Mark 14:47; Luke 22:50.
Cite (SBL): Hesychius of Jerusalem, Quaest. 34 (PG 93:1421; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/34). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/34
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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 35
35PG 93:1421
᾿Απορία. Τίνα λόγον εἶχεν ἐπιτιμᾶσθα: παρὰ τοῦ Κυρίου τὸν τῇ μακαίρᾳ χρησάμενον" αὑτοῦ τοῦ Χριστοῦ, χαθὼς ἱστορεῖ Λουχᾶς, ἀγοράσαι μακαίρας προστάξαντος, ἀχούσαντος τότε πυνθανομένων εἰ δέοι ταύπαῖς χρήσασθαι; Λύσις. Μακαίρας ἀγοράσαι ὁ Κύριος τοῖς μαθηταῖς προσἔταξεν, οὐχ ὥστε ἄμυναν χρήσασθαι, ἀλλὰ τὸ πάθος διὰ τούτων πιστούμενος, ἅμα δὲ καὶ προφητείαν πληρῶν, ὅτι, Μετὰ ἀνόμων σθη. Τὸ γὰρ ἐν νυχτὶ βαλάντιά τε καὶ μακαίρας μεταχειρίζεσθαι, ληστριχὸν ἂν εἴη σχῆμα. Οὐ μένταύταις εἰς τοι γέγραπται πυθομένοις τοῖς μαθηταῖς ἐπιτρέψας ὁ Κύριος, ὥστε ταῖς μακαίραις χρήσασθα!. “Δμα γὰρ τὸ ἐρωτῆσαι, εὐθὺς ὁ Πέτρος τοῦ δούλου τὸ ὠτίον οἱ ἐξέτεμεν, μὴ ἀναμείνας τὴν ἀνταπόχρισιν. Εἰ δὲ ἱατθαῖος μέν φησιν εἰρηχέναι τὸν Κύριον " ᾿Απόστρεῖρον τὴ» μάχαι; ἀν z3 ἕτερος ὃὲ ὅτι ᾿Εάσατε ἕως τούτου ἀμφότερα τὸ αὐτὸ δηλοῦσιν, ὡς οὐχ ἀποδεξα μένου τοῦ Ἀυρίου τὸ γεγονός.
᾿Aporia. Tina logon eichen epitimastha: para tou Kyriou ton tę̄ makairą chrēsamenon" hautou tou Christou, chathōs historei Louchas, agorasai makairas prostaxantos, achousantos tote pynthanomenōn ei deoi taupais chrēsasthai? Lysis. Makairas agorasai ho Kyrios tois mathētais prosetaxen, ouch hōste amynan chrēsasthai, alla to pathos dia toutōn pistoumenos, hama de kai prophēteian plērōn, hoti, Meta anomōn sthē. To gar en nychti balantia te kai makairas metacheirizesthai, lēstrichon an eiē schēma. Ou mentautais eis toi gegraptai pythomenois tois mathētais epitrepsas ho Kyrios, hōste tais makairais chrēsastha!. “Dma gar to erōtēsai, euthys ho Petros tou doulou to ōtion hoi exetemen, mē anameinas tēn antapochrisin. Ei de hiatthaios men phēsin eirēchenai ton Kyrion " ᾿Apostreiron tē» machai? an z3 heteros hoe hoti ᾿Easate heōs toutou amphotera to auto dēlousin, hōs ouch apodexa menou tou Auriou to gegonos.
Question. What reason did the Lord have to rebuke the one who used the sword, when Christ himself, as Luke records, commanded them to buy swords, and heard them then asking whether they should use them?
Solution. The Lord commanded the disciples to buy swords, not to use them for defence, but confirming the passion through them, and at the same time fulfilling the prophecy, “He was numbered with the lawless.” For to carry purses and swords at night would be the guise of robbers. Yet it is not written that the Lord, when the disciples asked, permitted them to use the swords. For as soon as they asked, Peter at once cut off the servant’s ear, without waiting for the answer. And if Matthew says that the Lord said, “Put your sword back into its place,” and another, “Permit even this,” both indicate the same thing: that the Lord did not approve what was done.
Luke 22:36–38 (allusion, high confidence) · Luke 22:49–51 (quotation, high confidence) · Isa 53:12 (quotation, high confidence) · Matt 26:52 (quotation, high confidence)
Notes and citation
Summary: Hesychius explains that the swords were bought to fulfil the prophecy that Christ would be counted among the lawless, not for defence, and that Christ never permitted their use.
- Quotations: Isa 53:12 (Luke 22:37); Matt 26:52; Luke 22:51. Allusions: Luke 22:36–38, 49–50.
Cite (SBL): Hesychius of Jerusalem, Quaest. 35 (PG 93:1421; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/35). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/35
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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 36
36PG 93:1426
᾿Απορία. Πῶς Ἰωάννης εἰς τὴν αὐλὴν τοῦ "Avya, Ματθαῖος Gi εἰς τὴν αὐλὴν τοῦ Καϊάφα παραλαθεῖν τὸν Ἰησοῦν Ug συλλαθόντας ἔγραψαν; Λύσις. Πενθεροὶ εἰχὸς ἀμ- "τος τοῦ "Αννα τοῦ Κα φοτέρους μίαν y ἔχειν οἴχησιν. Ἐπειδὴ ας; ἀναχρίνας ὁ οἰχίαν πολλὰς ἔχειν συμθαίνε: διαίτ ἴΛλννας τὸν Κύριον, πρὸς Καϊάφαν ἱστόρηται τοῦτον δεδεμένον ἀποστεῖλαι, ἐν διαίτῃ τυγχάνοντα. U μὲν ὁ Μάρχος f δύο παιδίσχας ἐπιθέ- Πέτρῳ Ματθαῖος 8 δὲ μίαν μὲν, ἀλλ᾽ αὐτὴν Gig: εἶτα πάλιν ἑχάτερος hb ἄνδρα ἕνα χαξὰ τὸν χαιgh» τῆς ἀρνήσεως, λέγουσι" Λουχᾶς δὲ οὐχ οὕτω-, ἀλλὰ παιδίσκην μὲν μίαν, ἀῤῥένων δὲ δύο πρόσωπα τίθησιν;; Λύσις. Ἐν μὲν τ fj ἔσω γυναΐῖχα elvat τὸν Πέ ρὸν ἔθεντο" ἢ αὖλ τὴν ἄρνησιν ἐρεθίσασαν, ὁμοφώνως ἅπαντες σθαι ὁ Ἰωάννης ἱστόρησεν, εἰρηχώς " Εἶπον αὐτῷ, σὺν αὐτῷ ἑστῶτες ἐπὶ τῆς ἀνθραχίας καὶ θερμα!:- Μὴ καὶ σὺ ἐκ τῶν μαθητῶν αὐτοῦ εἶ; τὴν παιδίσχην τὴν δευτέραν, " τῷ Μάρχῳ εἰρημένην, καὶ τὰ δύο πρόσωπα τῶν ἀνδρῶν τῶν τῷ Λουχᾷ ἱστορηθέντων.
᾿Aporia. Pōs Iōannēs eis tēn aulēn tou "Avya, Matthaios Gi eis tēn aulēn tou Kaïapha paralathein ton Iēsoun Ug syllathontas egrapsan? Lysis. Pentheroi eichos am- "tos tou "Anna tou Ka photerous mian y echein oichēsin. Epeidē as? anachrinas ho oichian pollas echein symthaine: diait iLlnnas ton Kyrion, pros Kaïaphan historētai touton dedemenon aposteilai, en diaitę̄ tynchanonta. U men ho Marchos f dyo paidischas epithe- Petrǭ Matthaios 8 de mian men, all᾽ autēn Gig: eita palin hechateros hb andra hena chaxa ton chaigh» tēs arnēseōs, legousi" Louchas de ouch houtō-, alla paidiskēn men mian, arrhenōn de dyo prosōpa tithēsin?? Lysis. En men t fj esō gynaïicha elvat ton Pe ron ethento" ē aul tēn arnēsin erethisasan, homophōnōs hapantes sthai ho Iōannēs historēsen, eirēchōs " Eipon autǭ, syn autǭ hestōtes epi tēs anthrachias kai therma!:- Mē kai sy ek tōn mathētōn autou ei? tēn paidischēn tēn deuteran, " tǭ Marchǭ eirēmenēn, kai ta dyo prosōpa tōn andrōn tōn tǭ Louchą historēthentōn.
Question. How did John write that those who had arrested Jesus took him into the court of Annas, but Matthew into the court of Caiaphas?
Solution. It is likely that both, being father-in-law and son-in-law, had one dwelling. Since a house often has many apartments, Annas, having examined the Lord, is recorded to have sent him bound to Caiaphas, who was in [another] apartment.
[Question.] … Mark sets two servant girls against Peter, Matthew one, but the same one twice; then each speaks of one man at the time of the denial; but Luke not so, but sets one servant girl and two male persons?
Solution. All set down with one voice that the woman inside the court provoked the denial; … John recorded, saying, “They said to him, as they stood with him at the charcoal fire warming themselves, ‘Are you not also one of his disciples?’” … the second servant girl mentioned by Mark, and the two male persons recorded by Luke.
John 18:13–24 (allusion, high confidence) · Matt 26:57–58 (allusion, high confidence) · Matt 26:69–75 (allusion, high confidence) · Mark 14:66–72 (allusion, high confidence) · Luke 22:54–62 (allusion, high confidence) · John 18:25 (quotation, high confidence)
Notes and citation
Summary: Hesychius explains that Annas and Caiaphas shared one house with separate apartments and begins to reconcile the accounts of those who questioned Peter.
- This section contains two questions; the scan did not mark the start of the second, and both are damaged, with lines interleaved and words lost (marked “…”). Quotation: John 18:25. Allusions: John 18:13–24; Matt 26:57–58, 69–75; Mark 14:66–72; Luke 22:54–62.
Cite (SBL): Hesychius of Jerusalem, Quaest. 36 (PG 93:1426; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/36). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/36
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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 37
37PG 93:1426
᾿Απορία. Διατί τῶν ἄλλων ἱστορησάντων προειπεῖν τῷ Πέπρῳ τὸν Κύριον, ἀρνήσεσθα: αὐτὸν πρὶν φωνῆσαι τὸν ἀλέχτορα, Μάρχος φησὶ, πρὶν φωνῆσαι δὶς αὐτὸν ἁπαρνεῖσθαι; Λύσις. Πᾶσι δῆλον ὅτι οὐχ ἅπαξ, ἀλλὰ καὶ δὶς ὁ ἀλέχτωρ ἐπὶ τὸ αὐτὸ φωνεῖν εἴωθεν. Ὃ i μὲν οὖν ἁπλουστέρως ἐξέθετο. Μάρχος μὲν γὰρ s' Πρὶν ἀλέκτορα φωνῆσαι δίς " οἱ δὲ ὄλλοι ρως, ὁ δὲ ἀκριθεστέ εἶ ἀδιορίστως Hpiv ἀιϊέκτορα φωνῆσαι. Ei τοίνυν τῶν ἄλλων εἰρηχότων ἦν. Εἰ δὲ τοῦ Μάρχου τὸ δὲς εἰρηκότος, οἱ ἄλλοι χωρὶς ἀριθμοῦ γράφουσιν, οὐδεμία ἐν τούτοις ἀντιλογία. "Ἔξεστι γὰρ νοεῖν τὸ πρὶν φωνῆσαι πολλάχις. Φωνῶν γὰρ ἅπαξ, καὶ πολλάχις ἂν εἰρηχότων οἱ εἰχότως. Εἰρηχότων ' εἰχότως ἣν " seu εἰρηχότων πρῶτον, 7| ἅπαξ, Μάρχος δὶς ἔγραψεν, ἀντιλογία εἰχότως ὧν. Si φωνεῖ. βνησιν τῆς προῤῥήστως τοῦ Ἰκυρίου ἣγε ἢ δὲ δευτέρα φωνὴ τοῦ ài τὸν Πέτρον. ᾿Ασορία. Τίνος χάριν ὁ Ἰωάννης » τῷ Πιλάτῳ τὸν φυλάξασθαι, ἵνα μὴ μιαγθῶσιν εἰσιόντες eic πραιτώριον, ἀ.1.1 Tra φάγωσι τὸ Πάσχα" χοΐτο! εἶναι τοῦ "I τοὺς ἸΙουδαίου:, ἢ Ἰησοῦν παρέδωχαν, τῶν ἄλλων, ἡμέραν ουδαϊχοῦ Πάσχα τὴν προτέραν γραψάυ"- Τῆς μὲ i των, ἐν f| μετὰ τῶν μαθητῶν δειπνήσας ὁ Κύριος τῇ νυχτὶ ὑπὸ τῶν Ἰουδαίων εἰς τὸ πάθος παρείληπτ Καὶ εἰς ἀπόδειξιν τούτου ὁ αὐτὸς Ἰωάννης ἐν ἄλλῳ χωρίῳ φησίν" Οἱ οὖν Ἰουδαῖοι, ἐπεὶ παρασχευὴ ἦν, ἵνα μὴ μείνῃ ἐπὶ τοῦ σταυροῦ τὰ σώματα iv τῷ Σαδδάτῳ: ἣν γὰρ peyáAq ἡ ἡμέρα ἐκείγου τοῦ Xa66dcov, καὶ τὰ ἑξῆς. Λύσις. Πάσχα. μὲν χυρίως εἴρηται στι γνῶναι τοὺς Γραφῇ, χαθὼς τῷ λευτερονομίῳ ἐ EOS ας, ἤσθιον: ἑορτὴ ὃὲ τοῦ Πάσχα ἢ μετ καὶ ἑορτὴ τ᾽ αὐτὴν, ὡσαύτως ἡ ᾿Αζύμων. Ἢ δὲ μετ᾽ ἐχείνην πάλιν ἐπίσημος" ὡς ἐν αὐτῇ τοῦ δράγματος προσφερομένου, ἥτις ἣν τὸ Xáó6azow, περὶ οὗ φησιν ὁ Ἰωάννης, ϑεγάλην εἶναι ἡμέραν ἐχείνου τοῦ Xa66árou πρῶτον μὲ διὰ τὸ χαθ᾽ ἑαυτὸ τιμᾶπθαι τὸ Eá66avov: ν, δεύτερον E, καὶ διὰ τὸ δευτέραν εἶναι ἡμέραν τῆς ἑορτῆς" ρίτον δὲ, διὰ τὸ καὶ τὸ δράγμα τὸ νέον ἐν αὐτῷ mpósφέρεσθαι, καὶ τριπλὰς ἐν αὐτῇ προσάγεσθαι 0uσίας. Πλὴν ὅτι χαθολιχῶς καὶ ἑπτὰ ἡμέραι" τῆς eue Πάσχα προσηγορεύοντο, χαθὼς ἐν ταῖς Πράξεσιν ἰστόρηται, Ο᾽,, Μετὰ «à Πάσχα, ἤγουν τὰς ἡμέρας τῶν ᾿Αξύμων, τὸν Πέτρον Ἡρώδης ἀνελεῖν ἐθούλετο.
᾿Aporia. Diati tōn allōn historēsantōn proeipein tǭ Peprǭ ton Kyrion, arnēsestha: auton prin phōnēsai ton alechtora, Marchos phēsi, prin phōnēsai dis auton haparneisthai? Lysis. Pasi dēlon hoti ouch hapax, alla kai dis ho alechtōr epi to auto phōnein eiōthen. Ho i men oun haplousterōs exetheto. Marchos men gar s' Prin alektora phōnēsai dis " hoi de olloi rōs, ho de akritheste ei adioristōs Hpiv aiïektora phōnēsai. Ei toinyn tōn allōn eirēchotōn ēn. Ei de tou Marchou to des eirēkotos, hoi alloi chōris arithmou graphousin, oudemia en toutois antilogia. "Exesti gar noein to prin phōnēsai pollachis. Phōnōn gar hapax, kai pollachis an eirēchotōn hoi eichotōs. Eirēchotōn ' eichotōs hēn " seu eirēchotōn prōton, 7| hapax, Marchos dis egrapsen, antilogia eichotōs hōn. Si phōnei. bnēsin tēs prorrhēstōs tou Ikyriou hēge ē de deutera phōnē tou ai ton Petron. ᾿Asoria. Tinos charin ho Iōannēs » tǭ Pilatǭ ton phylaxasthai, hina mē miagthōsin eisiontes eic praitōrion, a.1.1 Tra phagōsi to Pascha" choïto! einai tou "I tous IIoudaiou:, ē Iēsoun paredōchan, tōn allōn, hēmeran oudaïchou Pascha tēn proteran grapsau"- Tēs me i tōn, en f| meta tōn mathētōn deipnēsas ho Kyrios tę̄ nychti hypo tōn Ioudaiōn eis to pathos pareilēpt Kai eis apodeixin toutou ho autos Iōannēs en allǭ chōriǭ phēsin" Hoi oun Ioudaioi, epei parascheuē ēn, hina mē meinę̄ epi tou staurou ta sōmata iv tǭ Saddatǭ: hēn gar peyaAq hē hēmera ekeigou tou Xa66dcov, kai ta hexēs. Lysis. Pascha. men chyriōs eirētai sti gnōnai tous Graphę̄, chathōs tǭ leuteronomiǭ e EOS as, ēsthion: heortē hoe tou Pascha ē met kai heortē t᾽ autēn, hōsautōs hē ᾿Azymōn. Ē de met᾽ echeinēn palin episēmos" hōs en autę̄ tou dragmatos prospheromenou, hētis hēn to Xao6azow, peri hou phēsin ho Iōannēs, ϑegalēn einai hēmeran echeinou tou Xa66arou prōton me dia to chath᾽ heauto timapthai to Ea66avov: n, deuteron E, kai dia to deuteran einai hēmeran tēs heortēs" riton de, dia to kai to dragma to neon en autǭ mpospheresthai, kai triplas en autę̄ prosagesthai 0usias. Plēn hoti chatholichōs kai hepta hēmerai" tēs eue Pascha prosēgoreuonto, chathōs en tais Praxesin istorētai, O᾽,, Meta «a Pascha, ēgoun tas hēmeras tōn ᾿Axymōn, ton Petron Hērōdēs anelein ethouleto.
Question. Why, when the others record that the Lord foretold to Peter that he would deny him before the cock crowed, does Mark say that he would deny him before it crowed twice?
Solution. It is plain to all that the cock is accustomed to crow not once but twice at the same time. The others, then, set it out more simply, and Mark more exactly. For Mark says, “Before the cock crows twice,” while the others say without qualification, “Before the cock crows.” If, then, the others had said “first” or “once,” and Mark wrote “twice,” there would reasonably be a contradiction. But if, when Mark has said “twice,” the others write without a number, there is no contradiction in these words; for “before it crows” may be understood as “many times.” … the first crow … the remembrance of the Lord’s prediction, and the second crow … Peter.
Question. For what reason does John [say] that the Jews who had handed Jesus over to Pilate took care not to be defiled by entering the praetorium, but that they might eat the Passover, although the others wrote that the day of the Jewish Passover was the previous one, in which the Lord, after supping with the disciples, was taken by the Jews in the night to the passion? And in proof of this the same John says in another place: “So the Jews, since it was the day of preparation, so that the bodies might not remain on the cross on the Sabbath, for that Sabbath day was a great one,” and what follows.
Solution. Passover in the proper sense is the name of the day … in Scripture, as … in Deuteronomy … they ate; and the feast of the Passover is the day after it, which is likewise the feast of Unleavened Bread. And the day after that was again a notable day, since the sheaf was offered on it; and this was the Sabbath, about which John says that that Sabbath day was a great one: first, because the Sabbath is honoured for its own sake; second, because it was the second day of the feast; and third, because the new sheaf was also offered on it and a threefold sacrifice was brought on it. Besides, in general the seven days too were called the Passover, as is recorded in the Acts: “After the Passover,” that is, the days of Unleavened Bread, Herod wished to kill Peter.
Mark 14:30 (quotation, high confidence) · Matt 26:34 (quotation, high confidence) · Mark 14:72 (allusion, medium confidence) · John 18:28 (quotation, high confidence) · John 19:31 (quotation, high confidence) · Lev 23:5–14 (allusion, high confidence) · Deut 16:1–8 (allusion, medium confidence) · Acts 12:4 (quotation, high confidence)
Notes and citation
Summary: Hesychius reconciles Mark's two cock-crows with the other Gospels, and John's Passover chronology with the Synoptics by distinguishing the Passover day, the feast of the Passover, and the great Sabbath of the sheaf.
- This section contains two questions; the scan did not mark the start of the second, and lines of two columns are interleaved, with words lost (marked “…”). Hesychius’s account of the Passover days and of the offering of the sheaf is translated as written. Quotations: Mark 14:30; Matt 26:34; John 18:28; John 19:31; Acts 12:4. Allusions: Lev 23:5–14; Deut 16:1–8.
Cite (SBL): Hesychius of Jerusalem, Quaest. 37 (PG 93:1426; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/37). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/37
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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 38
38PG 93:1426
Απορία. Τίνος χάριν ὁ Ἰωάννης βαστάται τὸν σταυρὸν a5τὸν ἱστορεῖ τὸν Κύριον: οἱ δὲ ἄλλοι Σίμωνα τὸν Κυ- Λύσις. Εὐθέως μὲν ἐκ πρώτης ὁ Κύριος τὸν σταυρὸν ἐθάστασε, μὴ ἀξιούντων τῶν στρατιωτῶν, ὡς ἐφύὄριστον, τοῦτον βαστάσαι" τῆς ὁδοῦ δὲ ἀρξαμένων, ἐρχομένῳ ἐξ ἀγροῦ τῷ Σίμωνι ὑπαντήσαντες ἠγγάρευσαν. “Ὥστε τοῖς εὐαγγελισταῖς ς, τοῦτον ἐπὶ τοῦτο οὐδεμία διαφωνία, οὐδὲ ἐπινενόηται.
Aporia. Tinos charin ho Iōannēs bastatai ton stauron a5ton historei ton Kyrion: hoi de alloi Simōna ton Ky- Lysis. Eutheōs men ek prōtēs ho Kyrios ton stauron ethastase, mē axiountōn tōn stratiōtōn, hōs ephyoriston, touton bastasai" tēs hodou de arxamenōn, erchomenǭ ex agrou tǭ Simōni hypantēsantes ēngareusan. “Hōste tois euangelistais s, touton epi touto oudemia diaphōnia, oude epinenoētai.
Question. For what reason does John record that the Lord himself carried the cross, while the others say Simon of Cyrene?
Solution. At the very first the Lord carried the cross, since the soldiers did not deem it fitting to carry it, as accursed; but when they had begun the journey, they met Simon coming from the country and pressed him into service. So there is no disagreement among the evangelists on this, nor is any to be imagined.
John 19:17 (allusion, high confidence) · Matt 27:32 (allusion, high confidence) · Mark 15:21 (allusion, high confidence) · Luke 23:26 (allusion, high confidence)
Notes and citation
Summary: Hesychius explains that Christ carried the cross at first and Simon of Cyrene afterwards.
- The same question is answered again at the end of section 47. Allusions: John 19:17; Matt 27:32; Mark 15:21; Luke 23:26.
Cite (SBL): Hesychius of Jerusalem, Quaest. 38 (PG 93:1426; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/38). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/38
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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 39
39PG 93:1426
᾿Απορία. ς ἡ αἰτία τοῦ Μάρχον μὲν τρίτην ὥραν τὸν Κύριον λέγειν σταυρωθῆναι, ἕχτην δὲ τὸν Ἰωάννην συγγράψασθαι; Λύσις. Ἔθος τοῖς πολλοῖς περὶ τῶν ἀρχόντων λέγειν, ὅτι, ἰἔχτορος εἰς ὑπό- Α Α Ὁ δεῖνα ὁ ἄρχων τόνδε ἀνεῖλεν γούντων τὰς τιμωρίας, ἀλλ᾽ ὑπο! χρωμένων. " γὰρ ὥραν τῇ ἅπο I ὁ o3 ἡνεγχεν" à τότε π τὸς τὸν Κύριον μέχρι τῆς ἕχτης, ἐν τῷ φραγελλοῦσθα:, καὶ τὴν χοχχίνην τριῶν ὡρῶν διαγενομένων, χλαμύδα ἐνδύεσθα:, καὶ ταῖς ἀχάνθαις στεφανοῦσθαι, καὶ ἐμπ τῇ c' ὥρᾳ προσηλώθη τῷ σταυρῷ.
᾿Aporia. s hē aitia tou Marchon men tritēn hōran ton Kyrion legein staurōthēnai, hechtēn de ton Iōannēn syngrapsasthai? Lysis. Ethos tois pollois peri tōn archontōn legein, hoti, iechtoros eis hypo- A A Ho deina ho archōn tonde aneilen gountōn tas timōrias, all᾽ hypo! chrōmenōn. " gar hōran tę̄ hapo I ho o3 hēnenchen" a tote p tos ton Kyrion mechri tēs hechtēs, en tǭ phragelloustha:, kai tēn chochchinēn triōn hōrōn diagenomenōn, chlamyda endyestha:, kai tais achanthais stephanousthai, kai emp tę̄ c' hōrą prosēlōthē tǭ staurǭ.
Question. What is the reason that Mark says the Lord was crucified at the third hour, while John wrote the sixth?
Solution. It is the custom of many to say of rulers, “So-and-so the ruler put this man to death,” although they do not carry out the punishments themselves but use [others]. … the hour … From the third hour, then, until the sixth, three hours having passed, the Lord was being scourged, clothed with the scarlet cloak, crowned with thorns, and spat upon; and at the sixth hour he was nailed to the cross.
Textual problem in this passage: see the notes.
Mark 15:25 (allusion, high confidence) · John 19:14 (allusion, high confidence) · Matt 27:26–31 (allusion, high confidence)
Notes and citation
Summary: Hesychius reconciles the third hour in Mark and the sixth in John by counting the scourging and mockery from the third hour and the nailing at the sixth.
- Lines are interleaved and words lost in the scan (marked “…”). Allusions: Mark 15:25; John 19:14; Matt 27:26–31.
Cite (SBL): Hesychius of Jerusalem, Quaest. 39 (PG 93:1426; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/39). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/39
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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 40
40PG 93:1450
᾿Απορία. νος χάριν ὁ Ματθαῖος οἶνον αὐτῷ μετὰ χολῆς Μάρχος ὃδὲ μετὰ σμύρνης, Ἰωάννης, δὲ 1 οὐδενὸς αὐτῷ σσώπου" Λουχᾶς δὲ συμπεπλε- (. εἰ μένου ΣΝ e6s Λύσις. Οὐχ ἅπαξ, ἀλλὰ πολλάχις, οὐ μόνον αἰτήσαντι τῷ Χριστῷ, ἀλλὰ καὶ μὴ αἰτήσαντι ἤνεγχαν πιεῖν τὰ τ onu: Οὐ πάντα τοίνυν ᾽κ« πάντες, ἀλλ ἕχαστος ἀνὰ μέρος ἐξέθεντο. Ματθαῖος μὲν οὖν καὶ Μάρχος, τὸν πρὸ τοῦ σταυροῦ προσενεχθέντα οἶνον ioxópnsav: ὁ μὲν μετὰ χολῆς, ὁ δὲ 5 τ ΠΝ ipai πεν k, διὰ τὸ ἐπίσης ἑχάτερα εἶναι ιχρά. Λουχᾶς δὲ τὸ ἐν τῷ σταυρῷ προσενεχθὲν αὐὖτῷ ὄξως ἐχτίθεται- Ἰωάννης δὲ εἰπόντι τῷ Κυρίῳ, AubG, λαθόντο. τινὰ ! σπόγγον, ὑσσώπου καὶ ὄξους ποτίσαι τὸν Κύριον ἀνέγραψεν. Ἐξ ὧν χνυται, διαφόρως αὐτῷ τὰ προειρημένα νεχθῆναι ὑπὸ τῆς τῶν Ἰουδαίων θηριωπάντων 8s εἴδη δία-. προσξ Πῶς Aouxd; μὲν ὁμολογῆσαι τὸν γράψατο" οἱ ὀνειδίσαι τὸν Κύριον; Λύσις. σταυροῦ τὸν Κύριον συνε τῷ ἑτέρῳ "Ex προοιμίων μὲν ἑχάτεροι τῷ Κυρίῳ ὠνείδιξ τοῖς εἰς αὐτὸν ὀνείδεσιν ἐξιλεοῦσθαι, εἰχὸς, poses νομίζοντες; καὶ τοῦ σταυροῦ χαθαιρεῖσθα:. πειδὴ δὲ τοῦτο οὐ γέγονεν, τὴν τοῦ X τὸν Πατέρα ὡς πρὸς ὁμότιμον εὐχὴν, ὁ λῃστὴς συνεὶς, ὅτε εἴρηχε" Πάτερ, ἄφες αὐτοῖς τὴν ἁμαρτίαν: ἐπέγνω τῆς οἷς ἑτέροις εὐαγ-
᾿Aporia. nos charin ho Matthaios oinon autǭ meta cholēs Marchos hode meta smyrnēs, Iōannēs, de 1 oudenos autǭ ssōpou" Louchas de sympeple- (. ei menou SN e6s Lysis. Ouch hapax, alla pollachis, ou monon aitēsanti tǭ Christǭ, alla kai mē aitēsanti ēnenchan piein ta t onu: Ou panta toinyn ᾽k« pantes, all hechastos ana meros exethento. Matthaios men oun kai Marchos, ton pro tou staurou prosenechthenta oinon ioxopnsav: ho men meta cholēs, ho de 5 t PN ipai pen k, dia to episēs hechatera einai ichra. Louchas de to en tǭ staurǭ prosenechthen auytǭ oxōs echtithetai- Iōannēs de eiponti tǭ Kyriǭ, AubG, lathonto. tina ! spongon, hyssōpou kai oxous potisai ton Kyrion anegrapsen. Ex hōn chnytai, diaphorōs autǭ ta proeirēmena nechthēnai hypo tēs tōn Ioudaiōn thēriōpantōn 8s eidē dia-. prosx Pōs Aouxd? men homologēsai ton grapsato" hoi oneidisai ton Kyrion? Lysis. staurou ton Kyrion syne tǭ heterǭ "Ex prooimiōn men hechateroi tǭ Kyriǭ ōneidix tois eis auton oneidesin exileousthai, eichos, poses nomizontes? kai tou staurou chathaireistha:. peidē de touto ou gegonen, tēn tou X ton Patera hōs pros homotimon euchēn, ho lę̄stēs syneis, hote eirēche" Pater, aphes autois tēn hamartian: epegnō tēs hois heterois euag-
Question. For what reason [does] Matthew [say they gave] him wine with gall, Mark with myrrh, John [vinegar] with hyssop, and Luke … ?
Solution. Not once but many times, not only when Christ asked but also when he did not ask, they brought him things to drink. Not all, then, set out everything, but each in part. Matthew and Mark recorded the wine offered before the crucifixion, the one with gall, the other [with myrrh], because both are equally bitter. Luke sets out the vinegar offered to him on the cross; and John recorded that, when the Lord said, “I thirst,” someone took a sponge and gave the Lord hyssop and vinegar to drink. From these it is shown that the things mentioned were offered to him at different times by the savagery of the Jews, …
[Question.] How did Luke write that [one of the robbers] confessed the Lord on the cross, while the others [wrote that both] reviled the Lord?
Solution. At the beginning both reviled the Lord, thinking, it is likely, that by their insults against him they would win favour [with the Jews] and be taken down from the cross. But since this did not happen, the robber, understanding Christ’s prayer to the Father as to one of equal honour, when he said, “Father, forgive them their sin,” recognized …
Matt 27:34 (allusion, high confidence) · Mark 15:23 (allusion, high confidence) · Luke 23:36 (allusion, high confidence) · John 19:28–29 (quotation, high confidence) · Luke 23:39–43 (allusion, high confidence) · Matt 27:44 (allusion, high confidence) · Mark 15:32 (allusion, high confidence) · Luke 23:34 (quotation, high confidence)
Notes and citation
Summary: Hesychius explains the different drinks offered to Christ as offered at different times, and the two robbers' reviling as later changed in one by Christ's prayer for his enemies.
- This section contains two questions; the scan did not mark the start of the second, and lines are interleaved with words lost (marked “…”); words supplied from the sense are in brackets. The second answer continues in section 41. Quotations: John 19:28; Luke 23:34. Allusions: Matt 27:34, 48; Mark 15:23, 36; Luke 23:36; John 19:29; Luke 23:39–43; Matt 27:44; Mark 15:32.
Cite (SBL): Hesychius of Jerusalem, Quaest. 40 (PG 93:1450; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/40). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/40
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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 41
41PG 93:1450
ορίας ἐπειγομέτοὺς ριστοῦ πρὸς ὁ εὐγνώμων καὶ βασιλέα ὡμολόγησεν" γελισταῖς πρὸς ἕτερα μέρη τῇ νοις παραλέλειπται.
orias epeigometous ristou pros ho eugnōmōn kai basilea hōmologēsen" gelistais pros hetera merē tę̄ nois paraleleiptai.
… the grateful one also confessed him as king; … but it was passed over by the other evangelists, who were hastening to other parts [of the story].
Luke 23:42 (allusion, medium confidence)
Notes and citation
Summary: A fragment concluding the answer on the penitent robber: he confessed Christ as king, a detail the other evangelists passed over.
- This short section is the end of the second answer in section 40, separated in the scan; its lines are interleaved and translated in their probable order (marked “…”). Allusion: Luke 23:42.
Cite (SBL): Hesychius of Jerusalem, Quaest. 41 (PG 93:1450; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/41). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/41
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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 42
42PG 93:1450
᾿Απορία. Πῶς ἡ ὑπόσχεσις τοῦ Κυρίου πρὰς τὸν λῃστὴν πεπλήρωται, Σήμερον μετ᾽ ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ; Μετὰ γὰρ τὸν σταυρὸν ὁ Χριστὸς εἰς ἅδον ἐπὶ ἐλευθερίᾳ τῶν νεχρῶν παραγίνεται" ἔδει ὑπεύθυνον ὄντα τῷ νόμῳ τῆς τυ δὲ xoi τὸν λῃστὴν, φύσεως. Λύσις. Τινὲς μὲν οὕτως ἀναγινώσχουσιν" Ἀμὴν «Ἰέγω, σοι σήμερον καὶ ὑποστίζουσιν εἴτα ἐπιφέρουτιν, Α ὅτι Μετ᾿ ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ. Ὥς ἂν εἴποι τις, ὅτι ᾿Αμὴν λέγω σοι σήμερον ἐν τῷ σταυρῷ ὧν, Ἔσῃ μετ᾽ ἐμοῦ ἐν τῷ παραδείσῳ. Εἰ δὲ καὶ ἀναγινώσχειν δεῖ, ὡς τῇ συνηθείᾳ δοχεῖ, οὐδὲν ἐναντιοῦπαι τοῦ Σωτῆρος ἡμῶν, τῇ ἀπεριγράπτῳ αὐτοῦ θεότητ', οὐχ ἐν ἄδῃ μόνον παραγεγονότος, à ὰ καὶ ἐν παραδείσῳ ἅμα τῷ λῃστῇ, xav ἐν ἄδου, καὶ μετὰ τε ἐπε Πατρὸς, xoi ἐν τῷ τάφῳ" ροῦντος. τὰ πάντα πλη-
᾿Aporia. Pōs hē hyposchesis tou Kyriou pras ton lę̄stēn peplērōtai, Sēmeron met᾽ emou esę̄ en tǭ paradeisǭ? Meta gar ton stauron ho Christos eis hadon epi eleutherią tōn nechrōn paraginetai" edei hypeuthynon onta tǭ nomǭ tēs ty de xoi ton lę̄stēn, physeōs. Lysis. Tines men houtōs anaginōschousin" Amēn «Iegō, soi sēmeron kai hypostizousin eita epipheroutin, A hoti Met᾿ emou esę̄ en tǭ paradeisǭ. Hōs an eipoi tis, hoti ᾿Amēn legō soi sēmeron en tǭ staurǭ hōn, Esę̄ met᾽ emou en tǭ paradeisǭ. Ei de kai anaginōschein dei, hōs tę̄ synētheią dochei, ouden enantioupai tou Sōtēros hēmōn, tę̄ aperigraptǭ autou theotēt', ouch en adę̄ monon paragegonotos, a a kai en paradeisǭ hama tǭ lę̄stę̄, xav en adou, kai meta te epe Patros, xoi en tǭ taphǭ" rountos. ta panta plē-
Question. How was the Lord’s promise to the robber fulfilled, “Today you will be with me in paradise”? For after the cross Christ went to Hades to free the dead; and the robber too had to …, being liable to the law of nature.
Solution. Some read it thus: “Truly I say to you today,” and put a stop there; then they add, “You will be with me in paradise”; as if one were to say, “Truly I say to you today, while I am on the cross: you will be with me in paradise.” But if it must be read as custom holds, nothing stands in the way, since our Saviour by his uncircumscribed Godhead was present not only in Hades but also in paradise together with the robber, and in Hades, and with the Father, and in the tomb, filling all things.
Luke 23:43 (quotation, high confidence) · 1 Pet 3:19 (allusion, medium confidence)
Notes and citation
Summary: Hesychius offers two solutions to Christ's promise to the robber: a different punctuation, or the omnipresence of Christ's Godhead, by which he was in Hades and paradise at once.
- Hesychius reports a punctuation of Luke 23:43 that attaches “today” to “I say to you” and also defends the usual reading; both are translated as written. Words are lost in the question (marked “…”). Quotation: Luke 23:43. Allusion: 1 Pet 3:19.
Topics: Christology
Cite (SBL): Hesychius of Jerusalem, Quaest. 42 (PG 93:1450; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/42). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/42
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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 43
43PG 93:1450
᾿Απορία. Τίνι λόγῳ Ματθαῖος μὲν ὀψὲ Σαθθάτων psi τὴν ἀνάστασιν Μάρχος δὲ λίαν πρωὶ ἔτ: ἀνατέλλοντος τοῦ ἡλίου" Λουχᾶς ὃὲ ὄρθρου βαθέος" Ἰωάννης δὲ ἔτι σχοτίας οὔσης; Καὶ πῶς μὲν μίαν Ἰωάννης γυναΐῖχα᾽ Λουχᾶς OE καὶ Μάρχος τρεῖς, Ματθαῖος δὲ δύο, λέγουσιν ἐπὶ τὸ μνῆμα τὸ Δεσποπιχὺν ἐλθεῖν; Καὶ τὰ ὀνόματα ὃὲ διαφόρως ἐξέθεντο. Λουχᾶς μὲν γὰρ τριῶν μνημονεύσας, τὴν μίαν αὐτῶν Ἰωάνναν εἶναί φησιν: Μάρχος ὃὲ ὡταύτως τριῶν ἐπιμνησθεὶς, Σαλώμην εἶναί! φησιν ἐξ αὐτῶν τὴν υἱαν. Λύσις. Εὑρίσχομεν πολλὴν εἶναι συνωνυμίαν ἐν τῇ Γραφῆ; ὥσπερ καὶ νῦν συμδαίνει. “Ὅθεν καὶ ἡ ἀδελφὴ τῆς Θεοτόχου, τῷ αὐτῷ ἐχέχλητο ὀνόματι, xa Μαρία Ἰαχώθδου. Συνέδαινε ὃὲ καὶ Μαγδαληνὰς m οὐ μίαν εἶναι καὶ δύο μόνον; ἀλλὰ καὶ τρεῖς" ὧν ἡ Ula. ἐκ δαιμόνων ἑπτὰ χεχαθάριστο' μεθ᾽ ἧς αἱ λοι- Tal, ἄμα Ἰωάννᾳ καὶ Σαλώμῃ, πολυτρόπως παρὰ τοῦ Σωτῆρος εὐεργετηθεῖσαι, χατὰ διαφόρους.,κα!ροὺς, πρὸς τὸ μνῆμα τὸ Δεσποτιχὺν EZpouov: εἰχὸς τοίνυν καὶ Μαρίαν ἹἸαχιὠέου τοῦ -ἰ)ὖ ᾿Αλφαίου, ἀλλὰ καὶ ἑτέραν Μαρίαν μὲν λεγομένην, μητέρα ὃὲ οὖσαν Ἰαχώδου τοῦ Ζεύδεδαίου. Ἐντεῦθεν οὖν σχοπεῖν δεῖ τῶν ὀπτασιῶν τὴν διαίρεσιν. Οὐδεμιᾷ γὰρ ἐναντιολογίᾳ ἀναγέγραπται τῷ Ματθαίῳ, μίαν τῶν Μαγδαληνῶν Μαρίαν ἅμα ἄλλῃ Μαρίᾳ, ὀψὲ Σαθδάτων, παρατεινούσῃ ἄχρι μεσονυχτίου, ἐντὸς εἰς τὸ μνῆμα δραμεῖν, διπλοῦν ὑπάρχον χατὰ τὸν τύπον τοῦ σπηλαίου τοῦ "A6paXu, xa ἐν τῷ ἐξωτέρῳ οἴχῳ γενομένας, τὸν ἄγγελον ἰδεῖν, ἐν αὐτῇ τῇ ὥρᾳ τὸν λίθον ἀποχυλίσαντα, ἐξαναττάντος ἤδη τοῦ μνῆμαφος τοῦ Χριστοῦ" διὰ τοῦτο γεγράφθαι" ᾿Ιδοὺ σεισμὸς ἐγένετο μέγας" τουτέστιν, ἅμα τῇ αὐτοῦ παρουσίᾳ" εἶτα ἁχοῦτα! περὶ" τοῦ ἀγγέλου ἅπερ Τὰ ποῦ ροσολύμων" ὅτι χατὰ μηδὲν ἀλλήλοις ἐνχαντιωθέντες οἱ εὐαγγελισταὶ οἱ τέσσαρες, διαφόρως τὰ συμδεθηχότα περὶ τῆς ἀναστάσεως Χριστοῦ «oU. Θεοῦ τοῦ Σωτῆρος ἡμῶν ἱστόρησαν. πορευομένας ἰδεῖν τὸν Κύριον, καὶ προσχυνῆσαι a. καὶ πρὺς τοὺς μαθητὰς ἐπηχθῆναν " ἐν τοσούτῳ ὃξ τοὺς φύγαχας ἀπαγγεῖλαι ἐν τῇ πόλει τὸ γεγονός. Ἐπειδὴ 6i ᾿ἰωάννης τῆς Μαγδαληνῆ: μόνης μέμνη- «at Μαρίας, ἄλλην ὡς εἰχὸς ταύτην ὑποληπτέον, τῆς προτέρας ἁτελεστέραν, Yiig δραμοῦσα καὶ εἰς τὸ μνημεῖον ἐλθοῦσα, καὶ τὸν λίθον ἀποχεχυλισμένον εὑροῦσα, οὐδὲν πλέον παθοῦσα, πρὺς Πέτρον xo ᾿Ιωάννην ἀφίχετο. Οἱ δὲ ἐλθόντες xa τὰ ἑντάφι θεασάμενοι διῃρημένως χείμενα, ὀπῆλθον θαυμά- Τῇ δὲ Μαρίᾳ ἐν τῷ ἐξωτέρῳ σπηλαίῳ: ζοντες. …" χλαιούτη, xoY ἔνδον βλεπούσῃ φα έντες οἱ ἄγγελοι, A πρὸς τὸν ὀραθέντα αὐτοῖς ἔξω ἑστῶτα Χριστὸν, διεγερθέντα στραφῆναι τὴν Μαρίαν ἔξω πάλιν πεποιήχασιν' ἧ φησιν ὁ Κύριος" TI. κιλαίεις; καὶ τὰ ἑξῆς. Εἶτα ἐπιγνούσῃ καὶ 'Pa6Govvl γχαλούτῃ, τὸ, Μή μου ἅπτου, καὶ τὰ ἐχόμενα πρὸς αὑτὴν ἀπενρίνατο. Οὐδὲν οὖν ἀπειχὸς μετὰ τὴν ὅρασιν ταύτην τὴν Μαρίαν πρὸς τοὺς ἀποστόλους τρέχουσαν συναντῆται ταῖς τοῦ 9 Λουχᾶ ἐμφερομένα:ς ἐπὶ τὸ μνῆμα πρεχούσαι:ς, Mapía τοῦ Ἰαχώθου za Ἰωάννα, zo τῆς ταύτας ἑλχῦσαι πρὸς τὸ χοινωνῆσαι αὐτῇ ὀπτασίας. Ὡ: δὲ ἐντὸς τοῦ μνήματος ἐγένοντο, καὶ οὐδένα τεθέανται, ἡπόρουν ἐχάτεραι" di μὲν Μαγδαληνὴ ἐφ᾽ οἷς οὺς πρώην ἀγγέλους ἑώρα, νῦν οὐ πεθέατο' αἱ ὃΣὲ ἄλλαι δύο, διὰ xh Δεσποτιχὸν σῶμα, ὅτε ἐχεῖ μὴ εὑρεθέν. ἹἙχατέραις οὖν πάλιν ἐπιφαες οἱ ἄγγελοι, τὰ ἰστορηθέντα τῷ Λουχᾷ πρὸς τς αὐτὰς διελέχθησαν. ᾿λθοῦσαι τοίνυν αἱ τρεῖς μετὰ καὶ τῶν λοιπῶν γυνα!χῶν τῶν τῷ Λουχᾷ ἐν παραδρομῇ ἱστορημένων, ἀπήγγειλαν τοῖς μαθηταῖς. Οἱ $E παρὰ Πέτρου xa Ἰωάννου ἀχηχοότες ὡς οὐδένα πτεθέανται εἰς τὸ μνῆμα ἐλθόντες, λῆρον τὰ παρὰ τῶν γυναιχῶν λεχθέντα ἡγήσαντο. Ὃ δὲ Πέτρος ὡς θερμὸς, ἐκ δευτέρου ἐπὶ τὸ μνῆμα ἐλθὼν, καὶ ἀχόλουθα τῇ πρώτῃ ἀφίξει θεασάμενος, ἀπῆλθε θαυμάζων τὸ γεγονός. Μάρχος μέντοι ἑτέραν Μαρίαν Μαγδαληνὴν παρὰ τὰς δύο, τὰς τῷ Ματθαίῳ, Aovxü τε καὶ Ἰωάννῃ συγγεγραμμένας, ἅμα Σαλώμῃ xo Μαρίᾳ Ἰαχώύον, ἑτέρᾳ ταύτῃ οὔσῃ παρὰ τὴν πρώτην, ἐχτίθεται, ὡς εἰχὸς τελευταίας ἐπὶ τὸ παρὰ τῷ Ματθαίΐῳ χειμένου ὀπτασίαν θεασάμενος P, περιφόθους τε γενομένας, φυγεῖν ἐχ τοῦ μνημείου, καὶ μηδενὶ θαῤῥῆσαι εἰπεῖν, διὰ τὸ ἀνατεῖλα: λοιπὸν τὸν ἥλιον, τὸν ᾿Ιουδαϊχὺν προορωμένας φόθον.
᾿Aporia. Tini logǭ Matthaios men opse Saththatōn psi tēn anastasin Marchos de lian prōi et: anatellontos tou hēliou" Louchas hoe orthrou batheos" Iōannēs de eti schotias ousēs? Kai pōs men mian Iōannēs gynaïicha᾽ Louchas OE kai Marchos treis, Matthaios de dyo, legousin epi to mnēma to Despopichyn elthein? Kai ta onomata hoe diaphorōs exethento. Louchas men gar triōn mnēmoneusas, tēn mian autōn Iōannan einai phēsin: Marchos hoe hōtautōs triōn epimnēstheis, Salōmēn einai! phēsin ex autōn tēn huian. Lysis. Heurischomen pollēn einai synōnymian en tę̄ Graphē? hōsper kai nyn symdainei. “Hothen kai hē adelphē tēs Theotochou, tǭ autǭ echechlēto onomati, xa Maria Iachōthdou. Synedaine hoe kai Magdalēnas m ou mian einai kai dyo monon? alla kai treis" hōn hē Ula. ek daimonōn hepta chechatharisto' meth᾽ hēs hai loi- Tal, ama Iōanną kai Salōmę̄, polytropōs para tou Sōtēros euergetētheisai, chata diaphorous.,ka!rous, pros to mnēma to Despotichyn EZpouov: eichos toinyn kai Marian HiIachiōeou tou -i)y ᾿Alphaiou, alla kai heteran Marian men legomenēn, mētera hoe ousan Iachōdou tou Zeudedaiou. Enteuthen oun schopein dei tōn optasiōn tēn diairesin. Oudemią gar enantiologią anagegraptai tǭ Matthaiǭ, mian tōn Magdalēnōn Marian hama allę̄ Marią, opse Sathdatōn, parateinousę̄ achri mesonychtiou, entos eis to mnēma dramein, diploun hyparchon chata ton typon tou spēlaiou tou "A6paXu, xa en tǭ exōterǭ oichǭ genomenas, ton angelon idein, en autę̄ tę̄ hōrą ton lithon apochylisanta, exanattantos ēdē tou mnēmaphos tou Christou" dia touto gegraphthai" ᾿Idou seismos egeneto megas" toutestin, hama tę̄ autou parousią" eita hachouta! peri" tou angelou haper Ta pou rosolymōn" hoti chata mēden allēlois enchantiōthentes hoi euangelistai hoi tessares, diaphorōs ta symdethēchota peri tēs anastaseōs Christou «oU. Theou tou Sōtēros hēmōn historēsan. poreuomenas idein ton Kyrion, kai proschynēsai a. kai prys tous mathētas epēchthēnan " en tosoutǭ hox tous phygachas apangeilai en tę̄ polei to gegonos. Epeidē 6i ᾿iōannēs tēs Magdalēnē: monēs memnē- «at Marias, allēn hōs eichos tautēn hypolēpteon, tēs proteras hatelesteran, Yiig dramousa kai eis to mnēmeion elthousa, kai ton lithon apochechylismenon heurousa, ouden pleon pathousa, prys Petron xo ᾿Iōannēn aphicheto. Hoi de elthontes xa ta hentaphi theasamenoi dię̄rēmenōs cheimena, opēlthon thauma- Tę̄ de Marią en tǭ exōterǭ spēlaiǭ: zontes. …" chlaioutē, xoY endon blepousę̄ pha entes hoi angeloi, A pros ton orathenta autois exō hestōta Christon, diegerthenta straphēnai tēn Marian exō palin pepoiēchasin' hē phēsin ho Kyrios" TI. kilaieis? kai ta hexēs. Eita epignousę̄ kai 'Pa6Govvl nchaloutę̄, to, Mē mou haptou, kai ta echomena pros hautēn apenrinato. Ouden oun apeichos meta tēn horasin tautēn tēn Marian pros tous apostolous trechousan synantētai tais tou 9 Loucha empheromena:s epi to mnēma prechousai:s, Mapia tou Iachōthou za Iōanna, zo tēs tautas helchysai pros to choinōnēsai autę̄ optasias. Hō: de entos tou mnēmatos egenonto, kai oudena tetheantai, hēporoun echaterai" di men Magdalēnē eph᾽ hois ous prōēn angelous heōra, nyn ou petheato' hai hoSe allai dyo, dia xh Despotichon sōma, hote echei mē heurethen. HiEchaterais oun palin epiphaes hoi angeloi, ta istorēthenta tǭ Louchą pros ts autas dielechthēsan. ᾿lthousai toinyn hai treis meta kai tōn loipōn gyna!chōn tōn tǭ Louchą en paradromę̄ historēmenōn, apēngeilan tois mathētais. Hoi $E para Petrou xa Iōannou achēchootes hōs oudena ptetheantai eis to mnēma elthontes, lēron ta para tōn gynaichōn lechthenta hēgēsanto. Ho de Petros hōs thermos, ek deuterou epi to mnēma elthōn, kai acholoutha tę̄ prōtę̄ aphixei theasamenos, apēlthe thaumazōn to gegonos. Marchos mentoi heteran Marian Magdalēnēn para tas dyo, tas tǭ Matthaiǭ, Aovxu te kai Iōannę̄ syngegrammenas, hama Salōmę̄ xo Marią Iachōyon, heterą tautę̄ ousę̄ para tēn prōtēn, echtithetai, hōs eichos teleutaias epi to para tǭ Matthaiïǭ cheimenou optasian theasamenos P, periphothous te genomenas, phygein ech tou mnēmeiou, kai mēdeni tharrhēsai eipein, dia to anateila: loipon ton hēlion, ton ᾿Ioudaïchyn proorōmenas phothon.
Question. For what reason does Matthew speak of the resurrection “late on the Sabbath,” Mark “very early, when the sun had risen,” Luke “at deep dawn,” and John “while it was still dark”? And how does John say that one woman came to the Lord’s tomb, Luke and Mark three, and Matthew two? And they set out the names differently too: Luke, mentioning three, says that one of them was Joanna; Mark likewise, mentioning three, says that one of them was Salome.
Solution. We find that there is much sameness of names in Scripture, as also happens now. Hence the sister of the Mother of God was called by the same name, Mary of James. It also happened that there was not one Magdalene, nor two only, but three; of whom one had been cleansed of seven demons; with her the others, together with Joanna and Salome, who had received manifold benefits from the Saviour, ran to the Lord’s tomb at different times. It is likely, then, that there was both Mary of James the son of Alphaeus, and another Mary, so called, who was the mother of James the son of Zebedee. From this, then, one must consider the distinction of the visions. For it is written by Matthew, in no contradiction, that one of the Magdalene Marys, together with another Mary, late on the Sabbath, which extends until midnight, ran into the tomb, which was double, after the pattern of the cave of Abraham; and that, being in the outer chamber, they saw the angel at that very hour rolling away the stone, the Christ having already risen from the tomb. For this reason it is written, “Behold, there was a great earthquake,” that is, together with his coming; then that they heard from the angel what … ; that, going away, they saw the Lord and worshipped him, and were brought to the disciples; and meanwhile the guards reported in the city what had happened. Since John mentions Mary Magdalene alone, one must suppose that she, as is likely, was another, less mature than the first, who ran and came to the tomb and, finding the stone rolled away and experiencing nothing more, went off to Peter and John. They came, saw the grave-clothes lying apart, and went away wondering. And to Mary, [standing] in the outer cave weeping and looking inside, the angels appeared …; and they made Mary turn outside again toward Christ, who had risen and appeared to them standing outside; to whom the Lord says, “Why are you weeping?”, and what follows. Then, when she recognized him and called him “Rabboni,” he answered her, “Do not touch me,” and what comes next. It is not unlikely, then, that after this vision Mary, running to the apostles, met the women mentioned by Luke running to the tomb, Mary of James and Joanna, and drew them to share in her vision. When they came inside the tomb and saw no one, both were at a loss: the Magdalene because she did not now see the angels she had seen before, and the other two because the Lord’s body was not found there. So the angels, appearing again to both, spoke to them what is recorded by Luke. The three, then, coming with the other women mentioned by Luke in passing, reported to the disciples. But they, having heard from Peter and John that on coming to the tomb they had seen no one, thought what the women said was nonsense. Peter, being fervent, came to the tomb a second time and, having seen the same things as on his first visit, went away wondering at what had happened. Mark, however, sets out another Mary Magdalene besides the two written of by Matthew, Luke, and John, together with Salome and Mary of James, another besides the first; who, as is likely, came last and saw the vision recorded by Matthew, and, becoming terrified, fled from the tomb and dared to say nothing to anyone, since the sun had now risen and they foresaw the fear of the Jews. For the four evangelists, contradicting one another in nothing, recorded in different ways what happened concerning the resurrection of Christ, God our Saviour.
Matt 28:1–15 (allusion, high confidence) · Mark 16:1–8 (allusion, high confidence) · Luke 24:1–12 (allusion, high confidence) · John 20:1–18 (allusion, high confidence) · Matt 28:2 (quotation, high confidence) · John 20:15–17 (quotation, high confidence) · John 19:25 (allusion, medium confidence) · Luke 8:2–3 (allusion, high confidence) · Gen 23:9 (allusion, medium confidence)
Notes and citation
Summary: Hesychius harmonizes the resurrection accounts by supposing several women of the same name, including three Mary Magdalenes, who came to the double-chambered tomb at different times and saw different visions.
- A long block of footnotes and notes from other works (on the natures of Christ, Tarasius, Symeon Metaphrastes, Saul and the Amalekites) printed into the solution in the scan is removed; a sentence on the evangelists’ agreement, displaced in the scan, is translated at the end. Words are lost at a few places (marked “…”). Hesychius’s view that there were three Mary Magdalenes and his identification of the Mother of God’s sister are translated as written. Quotations: Matt 28:1–2; Mark 16:2; Luke 24:1; John 20:1, 15–17. Allusions: Matt 28:1–15; Mark 16:1–8; Luke 24:1–12; John 19:25; John 20:1–18; Luke 8:2–3; Gen 23:9.
Notes on the original text
- Digital text corrected (footnotes and notes from other works printed into the solution in the scan): πούτων διαλεγόμενος, καὶ τοὺς ἐπιστήμονας πολλάχις ἐλάνθανεν. Si αὐτῶν, er μαρτυρίας παράγων, καὶ τοὺς ἐπιστημόνως μετιόν- «az ἐλάνθανεν. [ἃ σύφων ἣ σοφιστῶν. vn, 2. οὐσίαι θεότητός τε καὶ ἀνθρωπότητος ἐν ἰδιότητι τῇ χατὰ φύσιν διαμείνωσι, καὶ οὐδαμῶς εἰς ἀλλήλας μεταδῶσιν εἰ καὶ χαταχλίσεις τῷ λόγῳ τῆς συμφυίας παραχωρεῖν εὐσεδῶς νοοῦμεν, διὰ τὴν τῶν ὀνομάτων ἐπίζευξιν. σεις. Ut. καὶ περ':χωρουσῶν εἰς ἀλλήλας τῷ λόγῳ τῆς συμφυίας καὶ τῆς ἑνώσεως, χιρνῶνται καὶ περιχωροῦσιν εἰς ἀλλήλας ὡσαύτως καὶ χλήσεις. habetur, ἀπολογητιχὸς πρὸς τὸν λαὸν σχεδιασθεὶς ἐν τῇ ἡμέρᾳ ἢ ἐδήλωσαν οἱ βασιλεύοντες τοῖς τοῦ γενέσθαι πατριάρχην, παρὰ Ταρασίου, gilur, ἀσχεδιάστως, λεχθεὶς, pro αὐτοσχεδιάστως vel σχεδιαστῶς, vel αὐτοσχεδίως, et περὶ v5) in ἄνθρωπον, E; τάγματος in γράμματος, τος, p. 110; ἀπανθρωπίας in σπανίας, πνευματιχὸν, τοὺς παρ᾽ “Ἕλλησιν εὐδοχιμωτάτους taphraste, ὑπὸ Συμεῶν: Μαγίστρῳ τῷ ὁμώνυμος αὐτῷ Συμεὼν ὁ μεταφραστής. ἀνείλιττον, τάγματα, τῆς ἡμετέρας χάτοις χρόνοι: vice εὐτυχεστάτοις ἔλεγεν ὁ Σαοὺλ (imo Σαμουὴλ), ὡς ἐπὶ πολλὰ γαχά ex Josepho) τοὺς Ἑδραίους oi ᾿Αμαληχῖται χατά γε τὴν ἔρημον διέθηχαν, fjvixx τῆς Αἰγύπτου ἐξεπορεύοντο, χελεύειν πολέμῳ τιμωρήσασθα: αὖτοὺς τὸν Σλούλ. 1 τισαν. τερον Rom. ἐν χρόνῳ, et mss. ἐν χρῷ. vero ἐπιζησάντων, καὶ τῶν ἀπαΐους pone παρὰ πολλῶν. Oz καὶ τοῖς παραλαμθάνουσιν ἀπηγόρευται. hav χανότι) ἀπηγόρευτα:, οἱ ὕπη → ….
Cite (SBL): Hesychius of Jerusalem, Quaest. 43 (PG 93:1450; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/43). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/43
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-hesychius-jerusalem-quaestiones-43) · 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 44
44PG 93:1450
᾿Απορία. Διατί Λουχᾶς μὲν καὶ Μάρχος εἰσελθεῖν εἰς τὸ μνῆμα τὰς γυναῖχας" οἱ δὲ λοιποὶ, οὐ τοῦτο, ἀλλὰ μόνον παραχύψαι πεφοθημένας Λύσις. Ματθαῖος γεγονὸς, ἡνίζα εὐθέως ἐπέστησαν" Λουκᾶς δὲ e {65 τοῦτο, ὅτε λοιπὸν ἀναχωρεῖν τοῦ μνήματος ἔμελλον. E γὰρ χατὰ τὸ τοῦ ᾿Αδραὰμ σπή- : λαιῖον, διπλᾶ τῶν Ἰουδαίων ὑπῆρχε τὰ μνήματα, ὁ δὲ ἐπιδληθεὶς λίθος τῇ θύρᾳ, τὸν ἔνδον οἶχον, τὸν πὸ Δεσποτιχὺν σῶμα ἔχοντα, ἀπὸ τοῦ ἔξω διώριζεν ἐν τῷ προδεύδλημένῳ οἴχῳ εἰσελθοῦσαι τὸν ἐθεάσαντο ἕν τῷ Ail καθήμενον, xa0X τῷ Ματθαίῳ οηῈ ν τρις :; δοχεῖ τῷ ὃὲ Mápxo, νεανίσχον περιδεθλημένον : ριθεθχημένη UAE οὐ τ τιν τς vU λευχὴν, xoi χαθήμενον ἐν τοῖς δεξιοῖς, δηλονότ'ι τοῦ ἐξωτέρου σπτηλαίο" ἐχατέ ὧν τῶ νότι τοῦ ἐξωτέρου σπηλαίου. Δι᾿ ἑχατέρων οὖν τῶν εὐαγγελιστῶν, Ματθαίου καὶ Μάρχου, ἄγγελον hy φανέντα ταῖς γυναιξὶ, προτρεπόμενον αὐτὰς δι τ [4 o «ὦ τῷ σ᾿ [. τῷ. P θεασταμένας. τόπον, ἔνθα τὸ σῶμα τὸ Δεσποτιχὸν ἔχειτο. τῶν Ὡς παραλειφθὲν «xpi τούτων, ὁ Λουχᾶς ἀχριδέστερον ἔγραψεν εἰπών- ElceA0oUcat οὐχ εὗἷρον τὸ σῶμα τοῦ Κυρίου Ἰησοῦ. “Ὅθεν οὐχ ἐναντίον ἀλλήλοις εἰρήχασι. ἰἈΞρρίς: $ τὴν τῶν ἀγγέλων ὁπτασίαν, τε τὴν os Anis τὴν πρὸς τὰς γενομένην ἱστόρησαν; Λύσις. Οὐχ ἐναντία ἣ τῶν ἀγγέλων ὀπτασία. Ματθαῖος μὲν γὰρ καὶ Μάρχος, ἕνα χαθὼς προΞξιρήχαμεν, ἱστόρησαν ταῖς γυναιξὶν ἐπιφανῆναι ἄγγελον" Λουχᾶς δὲ καὶ Ἰωάννης, τὴν πρώτην ὀπτασίαν παραδραμόντες, τοὺς ἔνδον φανέντας ἀγγέλους δύο γράφουσιν" Ἰωάννης δὲ £v τῷ ἔξω σπηλαίῳ παρὰ τὴν θύpz» τὴν Μαρίαν διαγράψας ἑστῶσαν καὶ ἔνδον παραχύψασαν, θεωρῆσα! τοὺς δύο ἀγγέλους ἐν λευχοῖς" Λουχᾶς ὃὲ ἐν τῷ εἰσελθούσας αὐτὰς εὑρούσας, τεθεᾶσθαι δύο ἄνδρας ἐν ἐσθήσεσιν ἀστραπτούσαις, ὕπερ ἀγγέλους αὐτοὺς ἑ Τὸ ὃὲ λέγειν ’ ᾽᾿Επέστησαν, oby ὥστε φανέντων. oy ὅτι ὡς ἄγγελοι, xax παρόν ἀντο E γυναιξ pns ὡς ἀσθενεστέραις ἑαυτοὺς ἐνεῷ ne Πῶς παρὰ τῷ Ἰωάννῃ Μαρίᾳ μὲν οὐχ ἐφάνη ὁ ἐπὶ τῷ λίθῳ καθήμενος ἄγγελος, εἰτελθούσῃ δεύπαν τερον; 1j αἰτία δήλη. Μαρία τὸν λίθον ἐχχεχυλισμένον, οὐδὲν πλέον περ!- Τὸ μὲν γὰρ πρῶτον ἰδοῦσα. d πρὸς τὸν Πέτρον καὶ Ἰωάννην ἂντἐργασαμένη, ἐστρεψεν. Τὸ δεύτερον δὲ τοῖς ἔνδον ἀγγέλοις περιτυγχάνειν. μέλλουσαν 4, οὐ χρεία τὸν ἐπὶ τοῦ λίθου φανῆναι χαθήμενον δἰ γεηρὰ Περὶ Κυρίου ἐπιφανείας, τῆς ταῖς γυναιξὶ γενομένης, οὐ χρεία ζητεῖν, ἀλλὰ τῇ ἁληθείᾳ πιστεύειν. Διαφόρως γὰρ πρὸς ναιξὶν, ἀλλὰ ποτὲ μὲν δυσὶν ἐξ a τὸ μνῆμα δραμούσαις, οὐ ταῖς αὐταῖς γυαὐτῶν, ποτὲ δὲ μιᾷ τέρᾳ παρ᾽ αὐτὰς τυγχανούπῃ, ποτὲ δὲ ἄλλαις, διαφόρως καὶ ὁ Κύριος ἐφάνη" ὧν τῇ μὲν ὡς ἀσθενεστέρᾳ, τῇ δὲ ὡς τελειοτέρᾳ τυγχανούσῃ, χαταλλῆ- Aug ἐμέτρει τὸν ἑαυτοῦ ἐμφανισμὸν ὁ Κύριος. “Ὅθεν Μάρχος μὲν ἐν ἐπιτόμῳ τὰ μέχρι τοῦ ἑνὸς ἀγγέλου διελθὼν, τὸν λόγον κατέπαυσεν " Λουχᾶς δὲ τὴν τοῦ Κυρίου πρὸς τὰς γυναῖχας ὀπτασίαν σιωπήσας, alνιξάμενος δὲ μόνον, ἐν τῇ χατὰ Κλεῶπαν ἱστορίᾳ τὴν εὐαγγελιχὴν πραγματείαν συνεπέρανεν" ἐν τῷ λέqewc Ἀπῆϊθόν τινες τῶν σὺν ἡμῖν ἐπὶ τὸ rm. Πῶς Ἰωάννης φησὶν εἰρηχέναι τῇ Μαρίᾳ Κύριον: Μή μου ἅπτου, xo τὰ ἑξῆς: Ματθαίου ἱστορήσαντος, τὴν ὅτι χρατήσασαι τοὺς πόδας αὐτοῦ προπεχύνησαν αὐτῷ; Λύσις. Ὡς καὶ ἤδη ἁποδέδειχται; ἀσθενεστέρα ὯὋὯ τῶν λοιπῶν ἣν αὕτη. “Ὅθεν νομίσασα ὡς οὕτω συνέσεσθαι E πρὶν, τῷ Χριστῷ, μηδὲν μέγα καὶ ἔμαθεν τοῦ φαντασθεῖσα, δικαίως ἐπετιμήθη, ὅτι πρὸς τὸν ἐν οὐρανοῖς Πατέρα ὅθεν ἥχει δεῖ τὸν ἀπελθεῖν. Τίνος χάριν Λουχᾶς τὰς γυναΐχας τοῖς ἀποστόλοις τοῦ Χριστοῦ τὴν ἀνάσταστιν ἔγραφον " Μάρχος Ob σιωπῆσαι καὶ μηδὲν εἰπεῖν διὰ τὸν φόδθον μαρτύρεται" ὁ δὲ Ma τερον; τθαῖΐος σιωπῇ παρέδραμεν καὶ τῶν εἰρημένων ἐχά Λύσις, T Τὸ μὲν Ματθαίου ἑτοίμην ἔχει τὴν λύσιν, Οὐ γὰρ εἶπεν ὡς αἱ γυναῖχες τὰ ἐνταλθέντα ἀπαγγεῖλαι τ ἀλλ᾽ ὅτι πορευομένων ἀπαγγεῖλαι τοῖς μαθηταῖς, ἣ τῶν στρατιωτῶν γέγονεν ἄφιξις ἐν τῇ πόλει πρὸς ποὺς ἀρχιερεῖς, τὸ συμύὰν περὶ τὸ μνῆμα θαῦμα μηνυόντων. Λουχᾶς δὲ xoY Ἰωάννης συμφώνως τῷ προλαθόντι εὐσγγελιστῇ ἀπαγγεῖλαι! ταύτας ἀποστόλοις ἀνεγράψαντο. Μάρχος δὲ τὰς τελευταίας εἶχόἐλθούσας τοῦ ἡλίου λοιπὸν ἀνατείλαντος, τως φησὶ διὰ τὸν φόθον μηδὲν εἰπεῖν ϑηδὲν ἁπαγγ. Ἢ τούτου νυν χάριν, ταύτας αχούξιν δεῖ ὡς ἄχρι τῇς τοῦ Κυρίου πρὸς αὐτὰς £u. záεἴλαι, T] προσυπνξίαν οὐδὲν εἶπον.
᾿Aporia. Diati Louchas men kai Marchos eiselthein eis to mnēma tas gynaichas" hoi de loipoi, ou touto, alla monon parachypsai pephothēmenas Lysis. Matthaios gegonos, hēniza eutheōs epestēsan" Loukas de e {65 touto, hote loipon anachōrein tou mnēmatos emellon. E gar chata to tou ᾿Adraam spē- : laiion, dipla tōn Ioudaiōn hypērche ta mnēmata, ho de epidlētheis lithos tę̄ thyrą, ton endon oichon, ton po Despotichyn sōma echonta, apo tou exō diōrizen en tǭ prodeudlēmenǭ oichǭ eiselthousai ton etheasanto hen tǭ Ail kathēmenon, xa0X tǭ Matthaiǭ oēE n tris :? dochei tǭ hoe Mapxo, neanischon peridethlēmenon : rithethchēmenē UAE ou t tin ts vU leuchēn, xoi chathēmenon en tois dexiois, dēlonot'i tou exōterou sptēlaio" echate hōn tō noti tou exōterou spēlaiou. Di᾿ hechaterōn oun tōn euangelistōn, Matthaiou kai Marchou, angelon hy phanenta tais gynaixi, protrepomenon autas di t [4 o «ō tǭ s᾿ [. tǭ. P theastamenas. topon, entha to sōma to Despotichon echeito. tōn Hōs paraleiphthen «xpi toutōn, ho Louchas achridesteron egrapsen eipōn- ElceA0oUcat ouch heuiron to sōma tou Kyriou Iēsou. “Hothen ouch enantion allēlois eirēchasi. iAXrris: $ tēn tōn angelōn hoptasian, te tēn os Anis tēn pros tas genomenēn historēsan? Lysis. Ouch enantia hē tōn angelōn optasia. Matthaios men gar kai Marchos, hena chathōs proXxirēchamen, historēsan tais gynaixin epiphanēnai angelon" Louchas de kai Iōannēs, tēn prōtēn optasian paradramontes, tous endon phanentas angelous dyo graphousin" Iōannēs de £v tǭ exō spēlaiǭ para tēn thypz» tēn Marian diagrapsas hestōsan kai endon parachypsasan, theōrēsa! tous dyo angelous en leuchois" Louchas hoe en tǭ eiselthousas autas heurousas, tetheasthai dyo andras en esthēsesin astraptousais, hyper angelous autous he To hoe legein ’ ᾽᾿Epestēsan, oby hōste phanentōn. oy hoti hōs angeloi, xax paron anto E gynaix pns hōs asthenesterais heautous eneǭ ne Pōs para tǭ Iōannę̄ Marią men ouch ephanē ho epi tǭ lithǭ kathēmenos angelos, eitelthousę̄ deupan teron? 1j aitia dēlē. Maria ton lithon echchechylismenon, ouden pleon per!- To men gar prōton idousa. d pros ton Petron kai Iōannēn antergasamenē, estrepsen. To deuteron de tois endon angelois peritynchanein. mellousan 4, ou chreia ton epi tou lithou phanēnai chathēmenon di geēra Peri Kyriou epiphaneias, tēs tais gynaixi genomenēs, ou chreia zētein, alla tę̄ halētheią pisteuein. Diaphorōs gar pros naixin, alla pote men dysin ex a to mnēma dramousais, ou tais autais gyautōn, pote de mią terą par᾽ autas tynchanoupę̄, pote de allais, diaphorōs kai ho Kyrios ephanē" hōn tę̄ men hōs asthenesterą, tę̄ de hōs teleioterą tynchanousę̄, chatallē- Aug emetrei ton heautou emphanismon ho Kyrios. “Hothen Marchos men en epitomǭ ta mechri tou henos angelou dielthōn, ton logon katepausen " Louchas de tēn tou Kyriou pros tas gynaichas optasian siōpēsas, alnixamenos de monon, en tę̄ chata Kleōpan historią tēn euangelichēn pragmateian syneperanen" en tǭ leqewc Apēïthon tines tōn syn hēmin epi to rm. Pōs Iōannēs phēsin eirēchenai tę̄ Marią Kyrion: Mē mou haptou, xo ta hexēs: Matthaiou historēsantos, tēn hoti chratēsasai tous podas autou propechynēsan autǭ? Lysis. Hōs kai ēdē hapodedeichtai? asthenestera HōOŌ tōn loipōn hēn hautē. “Hothen nomisasa hōs houtō synesesthai E prin, tǭ Christǭ, mēden mega kai emathen tou phantastheisa, dikaiōs epetimēthē, hoti pros ton en ouranois Patera hothen hēchei dei ton apelthein. Tinos charin Louchas tas gynaïchas tois apostolois tou Christou tēn anastastin egraphon " Marchos Ob siōpēsai kai mēden eipein dia ton phodthon martyretai" ho de Ma teron? tthaiïos siōpę̄ paredramen kai tōn eirēmenōn echa Lysis, T To men Matthaiou hetoimēn echei tēn lysin, Ou gar eipen hōs hai gynaiches ta entalthenta apangeilai t all᾽ hoti poreuomenōn apangeilai tois mathētais, hē tōn stratiōtōn gegonen aphixis en tę̄ polei pros pous archiereis, to symyan peri to mnēma thauma mēnyontōn. Louchas de xoY Iōannēs symphōnōs tǭ prolathonti eusngelistę̄ apangeilai! tautas apostolois anegrapsanto. Marchos de tas teleutaias eichoelthousas tou hēliou loipon anateilantos, tōs phēsi dia ton phothon mēden eipein ϑēden hapang. Ē toutou nyn charin, tautas achouxin dei hōs achri tę̄s tou Kyriou pros autas £u. zaeilai, T] prosypnxian ouden eipon.
Question. Why do Luke and Mark say that the women entered the tomb, while the rest do not say this but only that they stooped to look in, being afraid?
Solution. Matthew [records] what happened as soon as they arrived, Luke what happened when they were about to withdraw from the tomb. For, after the pattern of Abraham’s cave, the tombs of the Jews were double, and the stone placed at the door separated the inner chamber, which held the Lord’s body, from the outer. Entering the front chamber, they saw [the angel] sitting on the stone, as Matthew has it; and, as Mark has it, a young man clothed in a white robe and sitting on the right, that is, of the outer cave. Through both evangelists, then, Matthew and Mark, [we learn of] an angel who appeared to the women and urged them [to see] the place where the Lord’s body lay. As something passed over by them, Luke wrote more exactly, saying, “Having gone in, they did not find the body of the Lord Jesus.” So they have not spoken contrary to one another.
[Question.] … the vision of the angels … recorded?
Solution. The vision of the angels is not contradictory. Matthew and Mark, as we have said before, recorded that one angel appeared to the women; Luke and John, passing over the first vision, write of the two angels who appeared inside. John describes Mary as standing in the outer cave by the door and, having stooped to look inside, seeing the two angels in white; Luke, that the women, having gone in and found [no one], saw two men in shining garments, that is, angels. And the saying “they stood by” does not mean … but that, as angels, being present, they showed themselves to the women as to weaker beings.
[Question.] How is it that in John the angel sitting on the stone did not appear to Mary when she came the second time?
Solution. The reason is plain. For the first time Mary, seeing the stone rolled away and experiencing nothing more, turned back to Peter and John. The second time, since she was about to meet the angels inside, there was no need for the one sitting on the stone to appear.
[Question.] Concerning the Lord’s appearance to the women.
[Solution.] One should not search into it, but believe the truth. For the Lord appeared differently, not to the same women, but sometimes to two of those who ran to the tomb, sometimes to one, another besides them, and sometimes to others; to one as being weaker, to another as being more perfect, the Lord measured his own appearance suitably. Hence Mark, going through briefly what concerns the one angel, ended his account; and Luke, keeping silent about the Lord’s appearance to the women and only hinting at it, concluded his gospel narrative with the story of Cleopas, saying, “Some of those with us went to the tomb.”
[Question.] How does John say that the Lord said to Mary, “Do not touch me,” and what follows, while Matthew records that they took hold of his feet and worshipped him?
Solution. As has already been shown, she was weaker than the rest. Hence, supposing that she would be with Christ as before, and imagining nothing great, she was rightly rebuked, [and learned] that he must go away to the Father in heaven, from whom he had come.
[Question.] For what reason does Luke write that the women [reported] Christ’s resurrection to the apostles, while Mark testifies that they kept silent and said nothing because of fear, and Matthew passed over both in silence?
Solution. Matthew’s difficulty has a ready solution. For he did not say that the women [did not] report what they had been commanded, but that while they were going to report to the disciples, the soldiers arrived in the city at the chief priests’, reporting the wonder that had happened at the tomb. Luke and John, in agreement with the former evangelist, wrote that these women reported to the apostles. But Mark says that the last women, who came when the sun had already risen, said nothing because of fear. Or else, for this reason, one must understand that they said nothing until the Lord’s meeting with them.
Matt 28:1–11 (allusion, high confidence) · Mark 16:1–8 (allusion, high confidence) · Luke 24:1–11 (allusion, high confidence) · Luke 24:3 (quotation, high confidence) · John 20:11–18 (allusion, high confidence) · Luke 24:24 (quotation, high confidence) · John 20:17 (quotation, high confidence) · Matt 28:9 (allusion, high confidence) · Gen 23:9 (allusion, low confidence)
Notes and citation
Summary: Hesychius answers several questions on the resurrection narratives: the double-chambered tomb, the one and the two angels, the appearances to different women, the command not to touch Christ, and the women's report or silence.
- This section contains six questions; the scan did not mark the start of the later ones, and lines are interleaved with words lost (marked “…”); words supplied from the sense are in brackets. Quotations: Luke 24:3; Luke 24:24; John 20:17. Allusions: Matt 28:1–11; Mark 16:1–8; Luke 24:1–11; John 20:1–18; Matt 28:9; Gen 23:9.
Cite (SBL): Hesychius of Jerusalem, Quaest. 44 (PG 93:1450; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/44). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/44
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-hesychius-jerusalem-quaestiones-44) · 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 45
45PG 93:1450
᾿Ἀπορία. Τίνο: χάριν, Ἰωάννου Πέτρον καὶ Ἰωάννην πρὸς τὺ Δεσποτιχὸν μνῆμα δραμεῖν (az BIN ὁ Δουχᾶς μόνον τὺν Πέτρον πρὸς τὸν τάφον ἐλθεῖν συνεγράψατο; Λύσις. Καθὼς καὶ ἀνωτέρω περὶ τούτου ἀναγέγραπται, διαφόρων γενομένων ταῖς γυναιξὶ πρὸς τὸ μνῆμα ἀφίξεων, διαφόρως xax τὰ ἐπ᾿ αὐτῷ πραχθέντα ἱστόρηνται. “Ὅτε οὖν Πέτρῳ καὶ Ἰωάννῃ ἡ Μαγδαληνὴ Μαρία ἀπήγγειλεν ἀρθῆναι ἐκ τοῦ τάφου τοῦ Κυρίου τὸ σῶμα, ἀμφότεροι ἐχεῖσε παρεγένοντο. Μετὰ δὲ τοῦτο τῶν τῷ Λουχᾷ ἱστορηθεισῶν γυναιχῶν τοῖς r F. οὐχ ἀπήγγειλαν. δὲ 9; Χαν ἧς τὸς σῶμα. τῆς ἀγγέλου παρουσ tac; φαίην. ἐγώ" ὅτι ποὺς ζητοῦντας ἐγηγέρθαι,, ἀλλ᾽ οὐ gs θλέφθα: τὸν φθαι. φιαυΐ "καὶ τὴν εἰρήνην ταῖς μηνυσασῶν, καὶ ἀπιστου- Πέτρο: ὡς θερμὸς, ἐχ δευτέ- Τίνος χάριν τοῖς μαθηταῖς εἰς τὴν Γαλιλαίαν ὃραy, διὰ τῶν γυναιχῶν ἐντειλάμενος, ὡς ἐχεῖσε ab-; Πῶς παρεῖνα! τοὺς ἕνδεχα, τοῦ αν σθησόμενος, ἐχ Σιὼν ἐμφανίζεται: Λουχᾶς λέγε: Αὐσις. Πρῶτον μὲν περιφόθοις οὗ μηδὲ ἐξελθεῖν τῆς Ἱερονσαλημ Gov τῶν Ἰουδαίων, σιν τοῖς εἰχότως νισθῆναι τὸν Κύριον, καὶ λῦσαι αὐ παρασχεῖν, y ἀνάστασιν πιμέντοι καὶ τὴν στώσασθα: τὴν ἅμα Γαλιλαίᾳ τούτοις τοῦ ζωοποιοὶ παράδοσιν, σύτητος τὸν φόθδων ἀπ λαίᾳ τὸ μέγα φῶς ὃ νοι:, τὸ σωτήριον δηλαδὴ ΣῈ ἘΣ πόμενος ἔλεγε Μετανοεῖτε, ἤγγικε γὰρ ἡ βασι- Aela τῶν οὐρανῶν. Tov ὃὲ ἕνδεκα μοθητῶν, τούτου χάριν ὁ Λουχᾶς ἐμνημόνευσεν, ὅτι: Ἰούδα ἐχπεσόντος, καὶ Θωμᾶ μὴ παρόντος, Νίατθέας πάντως παρῆν, ὃν ἀντὶ τοῦ ᾿Ιούδα ἐχλήρωσαν, ὡς ἐν παντὶ τῷ χρόνῳ μέχρι τῆς ἀναλήψεως τοῦ Χριστοῦ μάρτυρα τῆς ἀναστάσεως αὐτοῦ γενόμενον, χαθὼς Λουχᾷ ἱστόρηται.
᾿Aporia. Tino: charin, Iōannou Petron kai Iōannēn pros ty Despotichon mnēma dramein (az BIN ho Douchas monon tyn Petron pros ton taphon elthein synegrapsato? Lysis. Kathōs kai anōterō peri toutou anagegraptai, diaphorōn genomenōn tais gynaixi pros to mnēma aphixeōn, diaphorōs xax ta ep᾿ autǭ prachthenta historēntai. “Hote oun Petrǭ kai Iōannę̄ hē Magdalēnē Maria apēngeilen arthēnai ek tou taphou tou Kyriou to sōma, amphoteroi echeise paregenonto. Meta de touto tōn tǭ Louchą historētheisōn gynaichōn tois r F. ouch apēngeilan. de 9? Chan hēs tos sōma. tēs angelou parous tac? phaiēn. egō" hoti pous zētountas egēgerthai,, all᾽ ou gs thlephtha: ton phthai. phiauï "kai tēn eirēnēn tais mēnysasōn, kai apistou- Petro: hōs thermos, ech deute- Tinos charin tois mathētais eis tēn Galilaian horay, dia tōn gynaichōn enteilamenos, hōs echeise ab-? Pōs pareina! tous hendecha, tou an sthēsomenos, ech Siōn emphanizetai: Louchas lege: Ausis. Prōton men periphothois hou mēde exelthein tēs Hieronsalēm Gov tōn Ioudaiōn, sin tois eichotōs nisthēnai ton Kyrion, kai lysai au paraschein, y anastasin pimentoi kai tēn stōsastha: tēn hama Galilaią toutois tou zōopoioi paradosin, sytētos ton phothdōn ap laią to mega phōs ho noi:, to sōtērion dēladē SE ES pomenos elege Metanoeite, ēngike gar hē basi- Aela tōn ouranōn. Tov hoe hendeka mothētōn, toutou charin ho Louchas emnēmoneusen, hoti: Iouda echpesontos, kai Thōma mē parontos, Niattheas pantōs parēn, hon anti tou ᾿Iouda echlērōsan, hōs en panti tǭ chronǭ mechri tēs analēpseōs tou Christou martyra tēs anastaseōs autou genomenon, chathōs Louchą historētai.
Question. For what reason, when John [says] that Peter and John ran to the Lord’s tomb, did Luke write that only Peter came to the tomb?
Solution. As has been written above about this, since the women made different visits to the tomb, what was done at it is also recorded differently. When, then, Mary Magdalene reported to Peter and John that the Lord’s body had been taken from the tomb, both went there. But after this, when the women recorded by Luke reported …, and [the disciples] did not believe, Peter, being fervent, [ran] a second time …
[Question.] For what reason, having commanded the disciples through the women [to go] to Galilee, as though he would be seen there, does he appear from Zion? And how does Luke say the eleven were present …?
Solution. First, it was fitting that the Lord should appear to them, terrified as they were and not even going out of Jerusalem for fear of the Jews, and free them from fear, … confirm the resurrection; and at the same time [to fulfil] the tradition of the life-giving … in Galilee, … the great light …, the saving one, clearly, …, saying, “Repent, for the kingdom of heaven is at hand.” And Luke mentioned the eleven disciples for this reason: Judas having fallen away and Thomas not being present, Matthias was certainly present, whom they chose by lot in Judas’s place, as one who had been a witness of his resurrection during the whole time until Christ’s ascension, as is recorded by Luke.
John 20:2–10 (allusion, high confidence) · Luke 24:12 (allusion, high confidence) · Matt 28:7 (allusion, high confidence) · Matt 28:10 (allusion, high confidence) · Luke 24:33–36 (allusion, high confidence) · John 20:19 (allusion, high confidence) · John 20:24 (allusion, high confidence) · Matt 4:15–16 (allusion, low confidence) · Matt 4:17 (quotation, high confidence) · Acts 1:21–26 (allusion, high confidence)
Notes and citation
Summary: Hesychius explains the different accounts of the visit to the tomb by different reports and visits, and holds that Matthias, though not yet chosen, was among the eleven to whom the risen Christ appeared in Jerusalem.
- This section contains two questions; the scan did not mark the start of the second, and lines are interleaved with words lost (marked “…”); words supplied from the sense are in brackets. Hesychius’s view that Matthias was one of the “eleven” of Luke 24:33 is translated as written. Quotations: Matt 4:17. Allusions: John 20:2–10; Luke 24:12; Matt 28:7, 10; Luke 24:33–36; John 20:19, 24; Acts 1:21–26; Isa 9:1–2.
Cite (SBL): Hesychius of Jerusalem, Quaest. 45 (PG 93:1450; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/45). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/45
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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 46
46PG 93:1450
Ἀπορία. Πῶς Σαθθάτων, Ἰωάννης λέγε:, ὅτι ὀψίας οὔσης τῇ ὅλοις ἑαυτὸν τοῖς Pn περὶ EDAD ἐν Θωμᾶ ὁ Χριστὸς ἐνεφάνισεν μόνον, ἡνίχα οἱ τ ἡμέρας εἰς ἹἹερουσαλὴι [ ! pao τὸν Κύριον θεασάμενοι; Λύσις. Πρῶτον μὲν ἃ τὰς γυναῖχας τῷ Πέτρῳ, zai τότε «oig ἀποστόλοις ὁ Χριστὸς ἐφάνη, χαθὼς ἐφάνη, xaθὼς Παῦλός φησιν Ὅτι ὥφθη Κηφᾷ, ἔπειτα τοῖς δώδεκα οὐ τὸν Θωμᾶν συναριθμῶν, οὐ γὰρ mapn», ἀλλὰ Ματθίαν καὶ Ἰοῦστον. "Ett τοίνυν τῶν περὶ Κλεῶπαν χατὰ τὴν ὁδὸν τὴν ἀπὸ Ἐμμαοῦς ὄντων, τῷ Πέτρῳ ὁ Χριστὸς ἐμφανίζεται. "Oz € τῇ χλάσει τοῦ ιν αὐτοῖς P τῇ Σιὼν ὁ Χριστὸς ἐπ- Οὐ γὰρ δεῖ χυμάζειν, εἰ ἐν μιᾷ ἡμέρᾳ ἀπὸ Ἱερουσαλὴμ, εἰς ᾿Ἐμμαῶ, καὶ ἀπὸ 0 τότε πᾶσ δὲ εδήμησε, χαθὼς Aouxdg παραδίδωσιν. Ἑμμαοὺῦ: εἰς Ἱερουσαλὴμ παρἑσπέρα ἣν ὅτΞ τῇ ἐγένοντο, Οὔτε γὰρ γέγραπται ὅτι Ἐμμαῶ ἤγγισαν, ἀλλὰ πρὸς ἢ ἡμέρα, ὡς εἶναι ἐνάτην ὥραν. πέριον χλίνει μέἐστ δρόμῳ τούτους ἐσ πυχὸν ὀγδόην, 'Amb γὰρ ἐθδόμης, ὡς πρὸς τὸ ρος ὁ ἥλιος. Ἐχτὸς τοίνυν καὶ cx302, ὑπὸ θάσαι μέχρις ὀψίας βαθείας ἐψίαν γὰρ τὸ μέεριχαρείας τὸ 4pv πολλοῦ τῆς ἡμῶν. χαλεῖν ἐχεῖσέ cs αὐτο ρατεινύμενον μέρος ἔθος νυχτὸς πῆρατ οἷς ἄμα vuU; γουποῖς φανῆνα! τὸν κύριον.
Aporia. Pōs Saththatōn, Iōannēs lege:, hoti opsias ousēs tę̄ holois heauton tois Pn peri EDAD en Thōma ho Christos enephanisen monon, hēnicha hoi t hēmeras eis HiIerousalēi [ ! pao ton Kyrion theasamenoi? Lysis. Prōton men ha tas gynaichas tǭ Petrǭ, zai tote «oig apostolois ho Christos ephanē, chathōs ephanē, xathōs Paulos phēsin Hoti hōphthē Kēphą, epeita tois dōdeka ou ton Thōman synarithmōn, ou gar mapn», alla Matthian kai Iouston. "Ett toinyn tōn peri Kleōpan chata tēn hodon tēn apo Emmaous ontōn, tǭ Petrǭ ho Christos emphanizetai. "Oz € tę̄ chlasei tou in autois P tę̄ Siōn ho Christos ep- Ou gar dei chymazein, ei en mią hēmerą apo Hierousalēm, eis ᾿Emmaō, kai apo 0 tote pas de edēmēse, chathōs Aouxdg paradidōsin. Hemmaouy: eis Hierousalēm parespera hēn hotX tę̄ egenonto, Oute gar gegraptai hoti Emmaō ēngisan, alla pros ē hēmera, hōs einai enatēn hōran. perion chlinei meest dromǭ toutous es pychon ogdoēn, 'Amb gar ethdomēs, hōs pros to ros ho hēlios. Echtos toinyn kai cx302, hypo thasai mechris opsias batheias epsian gar to meerichareias to 4pv pollou tēs hēmōn. chalein echeise cs auto rateinymenon meros ethos nychtos pērat hois ama vuU? goupois phanēna! ton kyrion.
Question. How does John say that, when it was evening on the [first day] of the week, Christ appeared to [the disciples] … Thomas only, at the time when those [returning from Emmaus] … to Jerusalem … having seen the Lord?
Solution. First, after the women, Christ appeared to Peter, and then to the apostles, as Paul says: “He appeared to Cephas, then to the twelve,” not counting Thomas among them, for he was not present, but Matthias and Justus. While Cleopas and his companion were still on the road from Emmaus, then, Christ appeared to Peter. … in the breaking of the bread … to them … in Zion Christ … For one need not be surprised if in one day [they went] from Jerusalem to Emmaus and from Emmaus back to Jerusalem, as Luke hands down. For it is not written that they had reached Emmaus [when it was evening], but that the day was declining toward evening, so that it was the ninth hour, or perhaps the eighth. For from the seventh hour the sun inclines toward the west. … until deep evening; for it is customary to call evening the part of the night that extends …; … the Lord appeared to them.
Textual problem in this passage: see the notes.
John 20:19 (allusion, high confidence) · John 20:24 (allusion, high confidence) · 1 Cor 15:5 (quotation, high confidence) · Luke 24:13–35 (allusion, high confidence) · Acts 1:23 (allusion, medium confidence)
Notes and citation
Summary: Hesychius orders the resurrection appearances, holding that Christ appeared to Peter while the Emmaus disciples were on the road, and that the journey to Emmaus and back could be made in one afternoon and evening.
- Lines are badly interleaved and many words lost in the scan (marked “…”); words supplied from the sense are in brackets. Hesychius’s view that Matthias and Justus were counted among “the twelve” of 1 Cor 15:5 is translated as written. Quotation: 1 Cor 15:5. Allusions: John 20:19, 24; Luke 24:13–35; Acts 1:23.
Cite (SBL): Hesychius of Jerusalem, Quaest. 46 (PG 93:1450; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/46). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/46
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-hesychius-jerusalem-quaestiones-46) · 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.