# Questions and Solutions - Author: [Hesychius of Jerusalem](https://sophiascriptura.com/fathers/authors/hesychius-of-jerusalem/) - Latin title: *Quaestiones et solutiones variae* - Date: ca. 412-450 (approximate) - Source: J.-P. Migne, ed., Patrologia Graeca 93 (Paris, 1860) - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Work page: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/ - Passages: 47 ## Question 1 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/1/#p-1 - Source: PG 93:1392 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Hesychius explains that Mark 1:2–3 cites Malachi and Isaiah by a transposition, and that Scripture uses transpositions for brevity and to make readers search it carefully. ### Greek text b ᾿Απορία. Τίνι λόγῳ ἀρξάμενος ὁ Μάρχος καὶ εἰπὼν, ᾿Αρχὴ τοῦ Εὐαγγελίου Ἰησοῦ Χριστοῦ, ἐπήγαγεν, Ὡς γέγραπται àv Ἡσαΐᾳ. τῷ προφήτῃ " ᾿Ιδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, καὶ τὰ ἑξῆς; Ταῦτα γὰρ, εἰ καὶ μιχρὸν διαλλαττούλέξεσιν, οὐχ ἐν τῷ 'Haata χεῖται, ἀλλ᾽ ἐν σαις ταῖς τῷ Μαλαχίᾳ. Λύσις.. Τὴν εὐαγγελιχὴν ταύτην ἀρχὴν, οὕτω δεῖ xa ὑπερθατὸν ἀναγινώσχειν ᾿Αρχὴ τοῦ Εὐαγγελίου Ἰησοῦ Χριστοῦ, Ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴ» ὁδόν cov ἔμπροσθέν Ἡσαΐᾳ προφρήτῃ dori βοῶντος ἐν τῇ ἐρήμῳ. Ἔθος γὰρ τοῖς συγγραφεῦσι, τοῖς ὑπερδατοῖς χεχρῆσθαι, ἕν τε νοήμασι καὶ λέξεσιν ὡς ἐν τῇ πρώτῃ τῆς Παλαιᾶ; βίόλῳ,, τῇ Γενέσε: λέγω, μετὰ τὴν τοῦ ᾿Αδὰμ χατασχευὴν, καὶ τὴν τῶν χτηνῶν δημιουργίαν, ἡ τῆς Εὕας παραγωγὴ μνημονεύεται, καίτοιγε εὐθέως μετὰ τὸν ᾿Αδχμ ἐξ αὐτοῦ δημιουργηθείσης. Ka ἐν τῷ ξα' ψαλμῷ xaÜ' ὑπερθατὸν χεῖται τὸ, “ἕως πότε ἐπιτίθεσθε ἐπ᾿ ἄνθρωπον; Φωνεύετε πάντες ὑμεῖς, ὡς τοίχῳ κεχιϊιμένῳ καὶ φραγμῷ ὠσμένῳ; Ποῖος γὰρ τοῖχος φονεύεται; Οὕτως γὰρ χρὴ νοεῖν· Ἕως πότε ἐπιτίθεσθε ἐπ᾽ ἄνθρωπον ὡς τοίχῳ xexAuéro καὶ φραγμῷ ὠσμένῳ; εἶθ᾽ D οὕτως τὸ, Φογεύετε zárcec ὑμεῖς. Τοῦτο 0 τὸ ἐπὶ τοῖς ὑπερθοατοῖς ἔθος καὶ τοῖς λοιποῖς ἀσαφέσι, χατὰ δύο πρόπους τοῖς συγγραφεῦσιν ἐμφέρεται, " πρῶτον μὲν συντονίας &mtpeXoupévor; ἔπειτα ὃὲ πρὸς τὸ ἡμᾶς μὴ ἀπόρως τὴν γνῶσιν τῆς θείας Γραφῆς χτήσασθαι, ἀλλὰ δι᾽ ἐρεύνης καὶ Ψηλαφήσεως moÀλῆς, ὥστε μὴ γενέσθαι ταύτην ἡμῖν. εὐαπόπτυστον. ### English translation (Claude) Question. For what reason did Mark, beginning with the words “The beginning of the gospel of Jesus Christ,” add “As it is written in Isaiah the prophet, ‘Behold, I send my messenger before your face,’” and what follows? For these words, even if they differ slightly in wording, are found not in Isaiah but in Malachi. Solution. This opening of the gospel must be read by transposition, thus: “The beginning of the gospel of Jesus Christ: ‘Behold, I send my messenger before your face, who will prepare your way before you’; in Isaiah the prophet: ‘The voice of one crying in the wilderness.’” For writers have the custom of using transpositions, both in thoughts and in words. So in the first book of the Old Testament, Genesis I mean, the bringing forth of Eve is mentioned after the making of Adam and the creation of the cattle, although she was created from him immediately after Adam. And in the sixty-first psalm, “How long will you set upon a man? Murder, all of you, as a leaning wall and a tottering fence” stands by transposition; for what kind of wall is murdered? So it must be understood thus: “How long will you set upon a man as upon a leaning wall and a tottering fence?” and then “Murder, all of you.” This custom of transpositions and other obscurities is used by writers for two reasons: first, because they aim at conciseness; and second, so that we may not acquire the knowledge of divine Scripture without effort, but through much searching and probing, so that it may not become easily despised by us. ### Scripture references - Mark 1:1–3: quotation, high confidence - Mal 3:1: quotation, high confidence - Isa 40:3: quotation, high confidence - Gen 2:18–22: allusion, high confidence - Ps 62:3 (61:4 LXX): quotation, high confidence ### Translation notes - Hesychius reads Mark 1:2–3 as a transposition: the words of Malachi follow “The beginning of the gospel,” and “in Isaiah the prophet” introduces only Isa 40:3. The scan displaced several lines of the quotations; they are restored to their place by logged corrections. Quotations: Mark 1:1–3; Mal 3:1; Isa 40:3; Ps 62:3 (LXX 61:4). Allusion: Gen 2:18–22. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 1 (PG 93:1392; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/1). ## Question 2 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/1/#p-2 - Source: PG 93:1392 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Hesychius explains that Christ called John the Baptist Elijah only conditionally, because John fulfilled Elijah's ministry for the first coming, while Elijah himself will precede the second. ### Greek text Ἀπορία. Πῶς ἐρωτηθεὶς Ἰωάννης ὁ βαπτιστὴς παρὰ τῶν Φαρισαίων "HA(ac εἶ; εἶπεν, Οὔ καίτοι τοῦ Χριστοῦ εἰρηχότος περὶ αὐτοῦ "Αὐτός ἐστιν "HAl«c ὁ uéA Aor. ἔρχεσθαι; Λύσις. Οὐχ ἀπροσδιορίστως ὁ Χριστὸς Οὗτός ἐστιν "HAlac ὁ μέλλων ἔρχεσθαι " ἀλλὰ προέταξεν τὸ, Εἰ θέλετε δέξασθαι, οὗτός ἐστιν pi αὐτοῦ εἶπεν, διὰ τὸ τὴν διαχονίαν αὐτὸν τοῦ Ἠλιοῦ πεπληρωχέναι. Πρόδρομος γὰρ τῆς τοῦ Χριστοῦ παρουσίας Ἰωάννης γεγένηται, xax Ἠλίας τῆς δευτέρας γενήσεται. ### English translation (Claude) Question. How is it that John the Baptist, when asked by the Pharisees, “Are you Elijah?”, said “No,” although Christ said of him, “He is Elijah who is to come”? Solution. Christ did not say without qualification, “This is Elijah who is to come,” but he put first, “If you are willing to accept it, this is …”; he said it of him because he had fulfilled the ministry of Elijah. For John became the forerunner of Christ’s coming, and Elijah will be the forerunner of the second. ### Scripture references - John 1:21: quotation, high confidence - Matt 11:14: quotation, high confidence - Mal 4:5: allusion, medium confidence ### Translation notes - A passage from another work (a description of a young woman’s beauty, with footnotes) was printed into this question in the scan; it is removed. A word is lost after “this is” (marked “…”). Quotations: John 1:21; Matt 11:14. Allusion: Mal 4:5. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 2 (PG 93:1392; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/2). ## Question 3 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/1/#p-3 - Source: PG 93:1396 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Hesychius distinguishes four kinds of knowledge and says the Baptist lacked only knowledge of Christ by experience until the baptism, as Adam knew good and evil only not by experience. ### Greek text ᾿Απορία. Πῶς ᾿Ιωάννης ὁ εὐαγγελιστὴς ἐχτίθεται τὸν Βαπτιστὴν (D) περὶ τοῦ Χριστοῦ λέγοντα, ὅτι ᾿Εγὼ οὐκ ἤδειν αὐτόν; Ei γὰρ οὐκ ἔδει, πῶς βαπτισθῆναι θέλοντα διεχώλυεν αὐτὸν, λέγων ἅπερ τῷ Ματθαΐίῳ ἱστόρηται. Λύσις. Τεσσάρων γνώσεων οὐσῶν τῆς ὃ! ᾿ὄψεως, τῆς διὰ προφητείας, τῆς δι᾽ ἀχοῆς, τῆς διὰ πείρας" ταῖς μὲν τρισὶν οὐ λέγε: αὐτὸν ἢγνοηχέναι, ἀλλὰ τῇ τετάρτῃ τῇ διὰ πείρας. Ταύτῃ γὰρ αὐτὸν μέχρι τοῦ βαπτίσμᾶτος, καὶ τοῦ Πνεύματος θεωρίας, ἠγνόει. ΚΚαθάπερ καὶ ᾿Αδὰμ, τὸ χαλὸν καὶ πονηρὸν οὐχ ἤδει τῇ διὰ πείρας γνώσει. Εἰ γὰρ παντελῶς tiyvózt, ἀγαθὸν μὲν τὸ ἀχοῦσαι Θεοῦ, χαχὸν δὲ τὸ παρακοῦσαι, οὐκ ἂν ἐκολάζετο. ### English translation (Claude) Question. How does John the evangelist present the Baptist saying of Christ, “I did not know him”? For if he did not know him, how did he try to prevent him when he wished to be baptized, saying what is recorded in Matthew? Solution. There are four kinds of knowledge: by sight, through prophecy, through hearing, and through experience. He does not say that he was ignorant of him in the first three, but in the fourth, the knowledge through experience; for in this way he did not know him until the baptism and the vision of the Spirit. Just so Adam did not know good and evil by the knowledge that comes through experience. For if he had been wholly ignorant that to obey God is good and to disobey is evil, he would not have been punished. ### Scripture references - John 1:31: quotation, high confidence - Matt 3:14: allusion, high confidence - John 1:32–33: allusion, high confidence - Gen 2:17: allusion, medium confidence ### Translation notes - Quotations: John 1:31, 33. Allusions: Matt 3:14; John 1:32–33; Gen 2:17; 3:5. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 3 (PG 93:1396; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/3). ## Question 4 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/1/#p-4 - Source: PG 93:1396 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Hesychius explains the different accounts of the apostles' call as different calls at different times: first in John, then while mending nets in Matthew, then after the catch of fish in Luke. ### Greek text ᾿Απορία. Τίνος χάριν τὴν τῶν ἀποστόλων χλῆσιν διαφόρως οἱ εὐαγγελισταὶ ἐχτίθενται; Ὁ μὲν Ματθαϊός φησι εἰρηκέναι τὸν Κύριον" Δεῦτε ὀπίσω μου, καὶ cw ὑμᾶς ἁλιεῖς ἀνθρώπων. Λουχᾶς δὲ μετὰ τὴν τῶν ἰχθύων ἄγραν ἱἰστόρησε τὸν Κύριον εἰπεῖν τῷ Πέτρῳ: Ἀπὸ τοῦ νῦν ἀγθρώπους ἔσῃ ζωγρῶν. Ἰωάννης δὲ ἑτέρως. Λύσις. ἐρα χλῆσις ἀληθὴς, ἐν διαφόροις γενομένη ἐου λόγοις ἐναχθεὶς ὁ Πέτρος, by Κύριον, Σὺ χἀληθήσῃ Κηφᾶς. xo τὰ ἑξῆς, πάλιν ἁλίᾳ ἐσχόλαζεν " εἶτα, χαθὼς Ματθαίῳ δοχ Καταρτίζοντες τὰ δίκτυα, αὐτός τε καὶ ᾿Ανδρέας, Ἕχατ χαιροῖς. Τοῖς γὰρ Ἀνδρ… Ἰάκωβος καὶ Ἰωάννης ὑπὸ Χριστοῦ … Εἶτα, καθὼς Λουχᾶς ἱστορεῖ, μετὰ τὴν τῶν ἰχθύων ἄγραν, … ἠχολούθησαν. καὶ θάμδους πλησθέντες, ὁλοχλήρως αὐτῷ ### English translation (Claude) Question. For what reason do the evangelists set out the call of the apostles differently? Matthew says that the Lord said, “Come after me, and I will make you fishers of men”; Luke records that after the catch of fish the Lord said to Peter, “From now on you will be catching men”; and John otherwise. Solution. … call true, taking place at different … words, Peter, led …, the Lord: “You shall be called Cephas,” and what follows; again he was occupied with fishing. Then, as Matthew …, mending the nets, both he and Andrew … at different times. For to Andrew … James and John by Christ … Then, as Luke records, after the catch of fish, … and filled with amazement, they followed him wholly. ### Scripture references - Matt 4:19: quotation, high confidence - Luke 5:10: quotation, high confidence - John 1:42: quotation, high confidence - Matt 4:18–22: allusion, high confidence - Luke 5:1–11: allusion, high confidence - John 1:35–42: allusion, high confidence ### Translation notes - This page of the scan is badly damaged: most of the solution is lost or mixed with lines from other works (on necromancy, the Son's creating, and astronomy), which are removed; what survives is translated with “…” for the gaps. Quotations: Matt 4:19; Luke 5:10; John 1:42. Allusions: Matt 4:18–22; Luke 5:1–11; John 1:35–42. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 4 (PG 93:1396; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/4). ## Question 5 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/1/#p-5 - Source: PG 93:1397 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Hesychius explains the different order of the temptations in Matthew and Luke by their happening in an instant and by the intertwined vices they represent. ### Greek text ᾿Απορία. Τίνος χάριν ὁ Ματθαῖος καὶ ὁ Λουχᾶς ἐνηλλαγμένως τοὺς πειρασμοὺς προσενεχθῆναι ὑπὸ τοῦ διαθόλου τῷ Κυρίῳ ἐξέθεντο, ἐν τῷ πτερυγίῳ καὶ ἐν τῷ ὑψηλῷ ὄρει ἀναχθέντι; Λύσις. Οὐχ ἐναντιολογία τοῦτο " διά τε τὸ ἐν στιγμῇ χρόνου ἑκάτερον γεγενῆσθαι, διά τε τὸ συμπεπλεγμένον τῆς χενοδοξίας, ὑπερηφανίας τε καὶ φιλ ἅπερ ὑπέλαθεν αὐτῷ ὁ ἐχθρός " ὧνπερ τό τε τε πτερύγίον, τό τε ὑψηλὸν ὄρος, ὑπῆρχε σύμθολον τῷ μὲν εἰπεῖν, Bá.Ae σεαυτὸν κάτω, εἰς χενοδοξίαν αὐτὸν ἐρεθίζων τῇ δὲ ὑποσχέσει τῆς δόσεως τῆς δειχθείσῆς αὐτῷ ἀπατηλῆς δόξης, εἰς φιλαργυρίαν καὶ τύφὸν αὐτὸν προτρεπόμενος. ᾿Αλλ᾽ ἐν ἑχατέρᾳ πάλῃ πτωματισθεὶς χατῃτχύνθη. ### English translation (Claude) Question. For what reason did Matthew and Luke set out in reversed order the temptations brought against the Lord by the devil, when he was taken up to the pinnacle and to the high mountain? Solution. This is not a contradiction, both because each took place in an instant of time and because of the interweaving of vainglory, pride, and love of money, which the enemy suggested to him; of these the pinnacle and the high mountain were symbols. By saying, “Throw yourself down,” he was inciting him to vainglory; and by the promise of giving him the deceptive glory that was shown him, he was urging him to love of money and conceit. But in each bout he was thrown and put to shame. ### Scripture references - Matt 4:5–10: allusion, high confidence - Luke 4:5–12: allusion, high confidence - Matt 4:6: quotation, high confidence ### Translation notes - Quotation: Matt 4:6 (Luke 4:9). Allusions: Matt 4:5–10; Luke 4:5–12. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 5 (PG 93:1397; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/5). ## Question 6 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/1/#p-6 - Source: PG 93:1397 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Hesychius explains the two forms of the beatitudes as spoken on two occasions, on the mountain and on the plain. ### Greek text ᾿Απορία. Τίνος χάριν παρηλλαγμένως τοὺς μακαρισμοὺς Ματθαῖός τε καὶ Λουχᾶς ἀνεγράψαντο; Λύσις. Ὅτι διαφόροις χαιροῖς ἐλέχθησαν. Οἱ μὲν ἐν τῷ ὄρει χαθημένου τοῦ Κυρίου, καὶ τῶν μαθητῶν αὐτοῦ περιεστώτων, καὶ τοῦ λυιποῦ ὄχλου χάτω ἑστηχότος καὶ ἀχριωμένου. Οἱ δὲ ἐν τόπῳ πεδινῷ παρὰ τοῦ Κυρίου πρὸς τοὺς ἀποστόλους ἐξεφώνησαν. ### English translation (Claude) Question. For what reason did Matthew and Luke record the beatitudes differently? Solution. Because they were spoken at different times. The one set was spoken while the Lord was sitting on the mountain, with his disciples standing around him, and the rest of the crowd standing below and listening; the other was uttered by the Lord to the apostles in a level place. ### Scripture references - Matt 5:1–12: allusion, high confidence - Luke 6:17–23: allusion, high confidence ### Translation notes - Allusions: Matt 5:1–12; Luke 6:17–23. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 6 (PG 93:1397; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/6). ## Question 7 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/1/#p-7 - Source: PG 93:1397 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Hesychius explains differences in the order of events between the Gospels by holding that the beatitudes were given twice and that the centurions and the healed paralytics were different persons. ### Greek text ᾿Απορία. Διατί Ματ-θαῖος μὲν μετὰ τοὺς μαχαρισμοὺς καὶ τὸν ἑχατόνταρχον, φησὶ τὸν [Κύριον εἰσελθεῖν εἰς τὸν οἶχον τοῦ Πέτρου, καὶ θεραπεῦσαι τὴν πενθερὰν αὐτοῦ Λουχᾶς 6E προλεχθῆναι τοὺς μαχαρισμοὺς, πρὶν προσελθεῖν τὸν ἑχατόνταρχον, φησὶ τὸν Κύριον ἰάσασθαι αὐτήν; Τίνος δὲ χάριν καὶ τὸν παράλυτον, Ματθαῖος μὲν εἰς τὴν ἰδίαν πόλιν τῆς Ναζαρὲτ, Μάρχος δὲ xoi Λουχᾶς εἰς Καπερναοὺμ, Ἰωάννης 0i ἐν Ἱεροσολύμοις λέγει τὸν Κύριον ἰάσασθαι; Λύσις. Ἐχ τούτων δείκνυται μὴ μόνον τοὺς μαχαρισμοὺς ἐχ δευτέρου ἐχθέσθχι τὸν Κύριον, ἀλλὰ διαφόρους ἐχλήθησαν. … παρὰ τῷ Ματθαίῳ, πρὸ τῆς ἐχλογῆς τῶν δώδεχα ἀπὸ τῶν λοιπῶν, προσεφώνησεν. Ὅθεν xax χαθολιχώτε- Qo» τούτους ἐξέθετο ^ μεθ᾽ cüg χατελθὼν ἐχ τοῦ ὄρους, τὸν λεπρὸν ἐχάθηρε, καὶ τὸν τοῦ Exaxovzáoχου παῖδα, καὶ τὴν Πέτρου πενθεράν. Λουχᾶς δὲ μετὰ τὴν ἐχλογὴν τῶν δώδεκα, καὶ τὴν τῶν ὀνομάτων αὐτῶν φανέρωσιν, ἐπὶ τόπου πεδινοῦ στάντα τὸν Κύἐχτίθεται τὸν Χριστὸν, τοὺς μαχαρισμοὺς, αὖτοῖς ἐχφωνῆσαι. “Ὅθεν καὶ εἰς τὸ αὐτῶν πρόσωπον Ὡσαύτως δὲ καὶ ᾿τῶν ἑχατοντάρχων ἑχάτερος, 0 τε παρὰ τῷ Ματθαίῳ, ὅ τε παρὰ τῷ Λουχᾷ γεγραμμένος, ἕτερος ἦν, εἰ καὶ τῆς Καπερναοὺμ ὑπῆρχον ἑχάτεροι οἰχήτορες. Ὃ μὲν γὰρ δι᾽ ἑαυτοῦ παραχαλεΐ τὸν Κύριον ὁ δὲ διὰ τῶν πρεσόυτέρων " καὶ ὁ μὲν περὶ δούλων ", ὁ ὃὲ περὶ υἱοῦ παῖδα γὰρ τῇ Γραφῇ σύνηθες τὸν υἱὸν ὀνομάζεσθαι. Καὶ τῶν παραλύτων δὲ, ἕτερος μὲν ὁ παρὰ Λουχᾷ xi Μάρχῳ ἱστορηθεὶς διὰ τῶν χεράμων … ἀναγραφείς· καὶ ἕτερος ὁ παρὰ τῷ Ματθαίῳ μετὰ τὴν αὐτοῦ ἐκ τοῦ τελωνίου … ἕτερος ὁ ἐν τῇ προβατικῇ κολυμβήθρᾳ ἐν Ἱερουσαλὴμ ὑπὸ Ἰωάννου ἐκτεθείς. ### English translation (Claude) Question. Why does Matthew say that after the beatitudes and the centurion the Lord entered Peter’s house and healed his mother-in-law, while Luke says that the Lord healed her before the beatitudes were spoken, before the centurion came to him? And for what reason does Matthew say that the Lord healed the paralytic in his own city of Nazareth, Mark and Luke in Capernaum, and John in Jerusalem? Solution. From these it is shown not only that the Lord set out the beatitudes a second time, but also that different … … in Matthew, before the choice of the twelve from the rest, he addressed them. Hence he set them out in more general terms; after which, coming down from the mountain, he cleansed the leper, and the centurion’s servant, and Peter’s mother-in-law. But Luke, after the choice of the twelve and the disclosure of their names, presents Christ standing on a level place and uttering the beatitudes to them; hence also to their person. Likewise each of the centurions, the one written in Matthew and the one in Luke, was a different man, even if both were inhabitants of Capernaum. For the one entreats the Lord in person, the other through the elders; and the one about a slave, the other about a son, for Scripture commonly calls a son a “servant.” And of the paralytics, one is the one recorded by Luke and Mark, let down through the tiles …; another the one in Matthew, recorded after his own call from the tax office …; and another the one at the sheep pool in Jerusalem, presented by John. ### Scripture references - Matt 8:14–15: allusion, high confidence - Luke 4:38–39: allusion, high confidence - Matt 9:1–8: allusion, high confidence - Mark 2:1–12: allusion, high confidence - Luke 5:17–26: allusion, high confidence - John 5:2–9: allusion, high confidence - Matt 8:1–4: allusion, high confidence - Luke 6:12–23: allusion, high confidence - Matt 8:5–13: allusion, high confidence - Luke 7:1–10: allusion, high confidence - Matt 9:9: allusion, medium confidence ### Translation notes - A passage from another work (a homily on going up and coming down, quoting Ps 84:5 and Ps 28:1) was printed into the solution in the scan and is removed; a sentence about the paralytics displaced in the scan is restored to the end. Words are lost at several places (marked “…”). Hesychius’s identification of Jesus’ “own city” as Nazareth and his claim that the centurion of Luke asked about a son are translated as written. Allusions: Matt 8:1–15; 9:1–9; Mark 2:1–12; Luke 4:38–39; 5:17–26; 6:12–23; 7:1–10; John 5:2–9. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 7 (PG 93:1397; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/7). ## Question 8 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/1/#p-8 - Source: PG 93:1399 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Hesychius holds that Matthew's two demoniacs and the one in Mark and Luke were different healings in a place bordering three territories. ### Greek text ᾿Απορία. Πῶς ὁ Ματθαῖος δύο δαιμονιῶντας συναντῆσαι τῷ Κυρίῳ ἐν τῇ Γεργεσηνῶν, ἔγραψεν, ἕνα δὲ ὁ Μάρχος καὶ Λουχᾶς ἱστόρησαν; Λύσις. Ὅτι πολλῶν ἰάτεων, λόγον καὶ νοῦν ὑπερδαινουσῶν, παρὸ. τοῦ Κυρίου γεγενημένων, ἑκάτερον τῶν … Ἐλθὼν εἰς τὰ μέρη τῆς Γεργεσηνῶν, ὡς ὁ Mápxo; λέγει, ἣ ἐν τοῖς ὁρίοις τῶν Γεργεσηνῶν, ὡς ὁ Λουχᾶς φησι, ij Γαδαρηνῶν, ὡς ὁ Ματθαῖος, ἣ "Γεργεσαίων, ὡς ἀντίγραφά τινα ἔχει τῶν γὰρ τριῶν χλήρων ὁ τόπος ἀνὰ μέσον ἣν. Μάρχος καὶ Λουχᾶς ἐμνημόνευσαν, τοῦ ἐν τῇ χώρᾳ τῶν Γεργεσηνῶν ὑπ᾽ αὐτοῦ ἰαθέντος " τῶν δὲ δύο τῶν εἰς τὴν χώραν τῶν Γεργεσηνῶν ἰαθέντων, ὁ Ματθαΐος.“Ὅθεν οἱ μὲν μετὰ τὴν ἴασιν οὐ μνημονεύσονται, δεηθέντες τοῦ Κυρίου ὥστε συνεῖναι αὐτῷ ὁ δὲ ἱστόρηται τοῦτο πεπραχώς. : ### English translation (Claude) Question. How is it that Matthew wrote that two demoniacs met the Lord in the country of the Gergesenes, while Mark and Luke recorded one? Solution. Because many healings surpassing reason and understanding were performed by the Lord, each of the … “Coming into the parts of the Gergesenes,” as Mark says, or “in the borders of the Gergesenes,” as Luke says, or “of the Gadarenes,” as Matthew says, or “of the Gergesaeans,” as some copies have; for the place lay between the three territories. Mark and Luke mentioned the one healed by him in the country of the Gergesenes, and Matthew the two healed in the country of the Gergesenes. Hence the latter are not mentioned after the healing as having asked the Lord to be with him, whereas the former is recorded to have done this. ### Scripture references - Matt 8:28–34: allusion, high confidence - Mark 5:1–20: allusion, high confidence - Luke 8:26–39: allusion, high confidence ### Translation notes - A passage from another work (on Job’s complaints) was printed into the solution in the scan and is removed; a few words are lost (marked “…”). The place names are translated as printed; in the second sentence one of the two “Gergesenes” presumably stood for another of the three names. Allusions: Matt 8:28–34; Mark 5:1–20 (5:18); Luke 8:26–39. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 8 (PG 93:1399; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/8). ## Question 9 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/1/#p-9 - Source: PG 93:1399 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Hesychius explains that blasphemy against Christ's humanity in ignorance can be forgiven, but knowing blasphemy against the Godhead or the Spirit cannot, and infers that some sins are forgiven in this life through those who bind and loose and some in the age to come. ### Greek text ᾽Απορία. Τίνος χάριν Ματθαῖος καὶ Λουχᾶς φησιν εἰρηχέναι, τὴν εἰς τὸν Υἱὸν τοῦ ἀνθρώπου ἁμαρτίαν συγχωρεῖσθαι, τὴν δὲ εἰς τὸ Πνεῦμα τὸ ἅγιον μὴ συγχωρεῖσθαι τοῦ Κυρίου λέγοντος περὶ τοῦ Πνεύματος ΛΑύσις. Τὴν εἰς τὸν Υἱὸν τοῦ ἀνθρώπου βλασφημίαν, ὡς χατὰ ἄγνοιαν διὰ τὰ πάθη τῷ ἀνθρωπίνῳ τοῦ Κυρίου συγχρίματι προσαγομένην, εἶπεν διὰ μετανοίας συτϊχωρεῖσθαι " τὴν δὲ εἰς τὸ Πνεῦμα τὸ ἅγιον, τουτἐστιν f| εἰς τὴν αὐτοῦ θεότητα, χαθ᾽ ὃ Πνεῦμα ὁ Θεὸς, ἣ εἰς τὴν οὐσίαν τοῦ ζωοποιοῦ Πν υξτὰ τὴν τῶν θεοπρεπῶν σημείων καὶ Deui; εἰχότως ἀσυγχώρητον ἕφη, ὡς οὐχ ἄγνοιαν διὰ τὸ παρεσχηχέναι αὐτοῖς πεῖραν τῆς α΄ 50 δυνάμεως ἔπειτα δὲ διὰ τὸ xa ἐν τῇ Παλα!ᾷ νῶσιν τὴν περὶ τοῦ Πνεύματος. Δυσχξρὲς γὰρ, εἰ b καὶ ἀδύνατον, τοὺς ἑχουσίως ἐν γνώσει ἀσεδοῦντας, mouo9évvag τῇ θεομάχῳ γνώμῃ, τὸ μεταδάλλεσθαι, χατὰ τὸ ἐν τῷ Ἱερεμίᾳ γεγραμμένον Εἰ ἀν)ιώξεται Αἰθίοψ" τὸ δέρμα αὐτοῦ, καὶ πάρδαιϊις τὰ ποικίϊματα αὑτῆς. πετρανῶσθαι τὴν Y τξΞ Γούτους ὁ Θεολόγυς, ἁμαρτάνοντας πρὸς θάνατον χέχληχε. Τὸ δὲ μὴ ἐν τῷ παρόντι, μήτε ἐν τῷ μέλλοντ' συγχωρεῖσϑα!, δείκνυσι, τινὰ μὲν τῶν ἁμαρτημάτων ἐνταῦθα συγχωρεῖσθα! διὰ τῶν λαδόντων ἐξουσίαν δεσμεῖν καὶ λύειν, τινὰ δὲ ἐν τῷ μέλλοντι, ὅτε τῶν.1ογισμῶγ' ἀποιϊογουμένων, τὴν νιχῶσαν ψῆφον ὁ χριτὴς δωρήσεται τοῖς ἄξια ταύτης πράξασιν. … τὸς 6 θεὺς, ζητεῖ προφάσεις, Ov ὧν πράξασθα: δύἐφ᾽ ἡμᾶς, καὶ ἀφιέναι ἁμαρτήματα, μὴ μόνον ἐν τ αἰῶνι τούτῳ, ἀλλὰ καὶ ἐν τῷ μέλλοντι. Εἰπὼν γὰρ περὶ τῶν βλασφημούντων € τὸ Πνεῦμα τὸ ἄγιον, μὴ νῦν, μὴ ἐν τῷ μέλλοντι αἰῶνι συγχωρήσεως ἀπολαύειν, χατὰ τὸ σιωπώμενον ξζωχε νοεῖν, ὡς εἰ ἣν τις ὁῷ ἐπέχεινα τοῦ παρόντος βίου συγγνώμη, ἔδωχεν ### English translation (Claude) Question. For what reason do Matthew and Luke say that the Lord said that sin against the Son of Man is forgiven, but sin against the Holy Spirit is not forgiven, though the Lord was speaking about the Spirit … Solution. The blasphemy against the Son of Man, as brought in ignorance against the Lord’s human composition because of his sufferings, he said is forgiven through repentance. But that against the Holy Spirit, that is, either against his Godhead, according to which God is Spirit, or against the substance of the life-giving Spirit, … after the God-befitting signs and …, he fittingly called unforgivable, as not committed in ignorance: first, because he had given them experience of his … power, and then because they had in the Old Testament also … the knowledge concerning the Spirit. For it is difficult, if not impossible, for those who are willfully and knowingly impious, … by a God-fighting mind, to change, according to what is written in Jeremiah: “Will the Ethiopian change his skin, or the leopard its spots?” … These the Theologian has called those who sin unto death. And “neither in the present nor in the future to be forgiven” shows that some sins are forgiven here through those who have received authority to bind and loose, and some in the future, when, as the thoughts make their defence, the judge will bestow the victorious verdict on those who have done things worthy of it. … God seeks occasions by which he can … what concerns us, and forgive sins not only in this age but also in the age to come. For in saying of those who blaspheme against the Holy Spirit that they will enjoy forgiveness neither now nor in the age to come, he has given us to understand, by what is left unsaid, that if there were any pardon beyond the present life, he gave … ### Scripture references - Matt 12:31–32: quotation, high confidence - Luke 12:10: quotation, high confidence - John 4:24: allusion, high confidence - Jer 13:23: quotation, high confidence - 1 John 5:16: allusion, high confidence - Matt 16:19: allusion, medium confidence - Matt 18:18: allusion, medium confidence - Rom 2:15: allusion, low confidence ### Translation notes - Words are lost in the scan at several places (marked “…”), and lines on astronomy from another work printed into the solution are removed. The closing sentences, on forgiveness in the age to come, follow that debris in the scan and may belong to a neighbouring passage; they are translated as printed. “The Theologian” is John (1 John 5:16). Hesychius’s view that some sins are forgiven in the age to come is translated as written. Quotations: Matt 12:31–32; Luke 12:10; Jer 13:23. Allusions: John 4:24; 1 John 5:16; Matt 16:19; 18:18; Rom 2:15. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 9 (PG 93:1399; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/9). ## Question 10 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/1/#p-10 - Source: PG 93:1399 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Hesychius holds that Matthew's ruler and haemorrhaging woman are different from those in Mark and Luke, Matthew's ruler being a gentile. ### Greek text Ἀπορία. Τίνος χάριν Ματθαῖος τὸν ἀρχισυνάγωγον ἰστορεῖ περὶ τῆς θυγατρὸς, ὡς ἤδη τελευτησάσης, τῷ Χριστῷ διαλέγεσθαι Μάρχος δὲ xoi Λουχᾶς, ὡς χινδυνευούσης; ὅτι Ματθαῖος ἀπραγμόνως αὐτὴν ἱστορεῖ παρὰ Χριστοῦ Μάρχος δὲ χα τῇ πίστει μαχαρισθῆναι Y Λουχᾶς, ἰαθῆναι ἅμα τῇ ἀφῇ, μαχαρισθῆνα: δὲ ὕστερον; Λύσις. Εἰδέναι χρὴ, ὅτι οὐχ ἕν σημεῖον, διάφορα δὲ οἱ εὐαγγελισταὶ συνεγράψαντο. Ὃ μὲν γὰρ ἄρχων fv εἰχότως ἐθνιχὸς, παρὰ τῷ Ματθαίῳ" ἁπλῶς ὅθεν καὶ αὐληταῖς πρὸς τὸ πένθος ἐ; οὐχ ἐξῆν Ἰουδαίοις. Ὁ δὲ παρὰ τῷ Λουχᾷ καὶ Μάρχῳ, συναγωγῆς ἄρχων, Elapog λεγόμενος. Καὶ : μὲν ἁψάμενος τῆς χειρὸς μόνον, ἐξήγειρεν " ἐνταῦθα ὃὲ καὶ φωνήσας τὸ χοράσιον ἀνέστησεν. Ὡσαύτως δὲ τὸ σημεῖον τὸ ἐπὶ τῆς αἱμοῤῥοούσης, ἱστορηθὲν ὑπὸ Μάρχον καὶ Λουχᾶ, ἕτερον Tv παρὰ τὸ ἐν τῷ Ματθαίῳ κείμενον. Ἡ μὲν γὰρ, τὸν βίον αὐτῆς ἰατροῖς προσανηωκέγναι γέγραπται " ἡ δὲ οὐδὲν τοιοῦτον πεπραχέναι ἱστόρηται. ### English translation (Claude) Question. For what reason does Matthew record the synagogue ruler speaking to Christ about his daughter as already dead, while Mark and Luke speak of her as in danger? And that Matthew records [the woman] simply … by Christ, Mark that she was also blessed for her faith, and Luke that she was healed at the touch and blessed afterward? Solution. One must know that the evangelists recorded not one sign but different ones. For the ruler in Matthew was probably a gentile; hence he also used flute-players for the mourning, which was not lawful for Jews. The one in Luke and Mark was a ruler of the synagogue, called Jairus. And in the one case he raised her merely by touching her hand; in the other he raised the girl by calling to her as well. Likewise the sign of the woman with a flow of blood recorded by Mark and Luke was different from the one in Matthew. For the one is written to have spent her living on physicians, while the other is recorded to have done nothing of the kind. ### Scripture references - Matt 9:18–26: allusion, high confidence - Mark 5:21–43: allusion, high confidence - Luke 8:40–56: allusion, high confidence ### Translation notes - Words are lost in the question (marked “…”; “the woman” is supplied in brackets). Hesychius’s claim that Matthew’s ruler was a gentile because he used flute-players, which he says was not lawful for Jews, is translated as written. Allusions: Matt 9:18–26; Mark 5:21–43; Luke 8:40–56. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 10 (PG 93:1399; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/10). ## Question 11 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/1/#p-11 - Source: PG 93:1399 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Hesychius explains that Matthew and Mark count only the days between the promise and the transfiguration, while Luke includes the first and last days. ### Greek text ᾿Απορία. Διατί Ματθαῖος καὶ Μάρχος μεθ᾽ ἡμέρας EE, Λου μεθ᾽ ἡμέρας ὀχτὼ, τῆς πρὸς τοὺς μαθητὰς ὑποσχέσεως, μεταμορφωθῆναι τὸν Κύριον λέγουσιν i Αὐσις. ἐν μέτῳ μόνας ἐχτίθενται τῆς € μεταμορφώσεως ὁ δὲ Λουχᾶς, à; δύο, ὧν τῇ μὲν ὑπέσχετο, τῇ "Q:w oi μὲν τὰς ὑποσχέσεως καὶ τῇ σὺν ταῖς ἕξ, τ 0i μετεμορφώθη. ### English translation (Claude) Question. Why do Matthew and Mark say that the Lord was transfigured after six days, and Luke after eight days, from the promise to the disciples? Solution. … set out only the days in between … of the transfiguration; but Luke … also two, on one of which he made the promise, on the other … of the promise, and with the six … he was transfigured. ### Scripture references - Matt 17:1: allusion, high confidence - Mark 9:2: allusion, high confidence - Luke 9:28: allusion, high confidence ### Translation notes - The solution is badly damaged in the scan; what survives is translated with “…” for the gaps. Allusions: Matt 17:1; Mark 9:2; Luke 9:28. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 11 (PG 93:1399; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/11). ## Question 12 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/1/#p-12 - Source: PG 93:1399 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Hesychius explains that Levi was probably one of the seventy, that the crowds heard the sermon from a low mountain, and that the apostle with three names (Thaddaeus, Judas of James, Lebbaeus) accounts for the different lists of the twelve. ### Greek text ᾿Απορία. Πῶς: τὸν ἀπὸ τοῦ τ ᾿ωνίου χληθέντα μαθητὴν, Λευῖν ᾿Αλφαίου ὁ Λουχᾶς χαλεῖ, μηδενὸς τῶν δώδεχα οὕτω χαλουμένου; Λύσις. Εἰχὸς τοῦτον £x τῶν ο’ εἶναι. Οὐ γὰρ ἕνα τελώνην, ἀλλὰ καὶ πολλοὺς εἰς μαθητείαν ὁ Χριστὸς ἐκάλεσεν. τε Ὅθεν xoi ὡς τελωνῶν φίλος ὠνειδίζετο. Οὐδὲν Ot ξένον, τοῖς αὐτοῖς ῥήμασι τὸν Χριστὸν πρὸς ἑχάτεpov μαθητὴν χρήσασθαι. ᾿Απορία, Τίνος χάριν Ματθαῖος εἰπὼν τὸν Κύριον, ἡνίχα τοὺς μαχαρισμοὺς ἐξέθετο, εἰς τὸ ὄρος ἀναθῆνα:, καὶ μόνοις διαλέγεσθαι τοῖς μαθηταῖς, ἐπήγαγεν, “Ὅτι ὅτε ἐτέλεσε τοὺς 1όγους τούτους, ἐξεπιιήσcorco οἱ ὄχιϊοι ἐπὶ τῇ διδαχῇ αὐτοῦ, τῶν λεγομένων οὐχ ἀχούοντες; Λύσις. Ὅτι οὐχ ἀποχρύψαι τὸν ὄχλον τὴν διδασχαλίαν ἐδούλετο ὁ Χριστὸς, ἀλλ᾽ εὐλαθεστέρους χαταστῆσαι καὶ προσεχεστέρους τῷ τῆς γῆς ἀναστήματι" οὐδὲ γὰρ ὑψηλὸν ἣν τὸ ὄρος, ὥστε χωλύειν τὴν ἀχρόασιν, ἀλλὰ πρόσγειον᾽ ἐξ οὗ xaza6àg, ἑτέρους μαχαρισμοὺς ἐν ἄλλῳ χαιρῷ, τοὺς παρὰ τῷ Λουκᾷ, ἐν τόπῳ πεδινῷ ἐξέθετο. Τίνος χάριν ὁ μὲν τῶν εὐαγγελιστῶν ἄλλους, οἱ δὲ ἄλλους ἐχλεγῆναι παρὰ τοῦ Χριστοῦ εἰς μαθητεί ἐξέθεντο; Λύσις. Οὐδαμοῦ διεφώνησαν πρὸς ἀλλήλους οἱ εὐαγγελισταί" ἀλλὰ πάντων τῶν ἀποστόλων συμφώνως τὰ ὀνόματα ἐχθέμενοι, ἑνὶ μόνῳ διαφόρους προσηγορίας ἐξέθεντο, Ματθαῖος μὲν καὶ Μάρχος Θαδδαῖον τοῦτον προσηγόρευσαν Λουχᾶς δὲ Ἰούδαν ἸΙαχιυύου, ρωθι δὲ Λεύαϊῖον" διὰ τὸ εἶναι, αὐτὸν τριώνυμον " χαθάπερ καὶ ἡ Χεόρὼν, Δαθὴρ καὶ πόλις γραμ.μάτων, καὶ ᾿Αργὼδ ὠνομάζετο. Ὅθεν καὶ Σίμωνα, οἱ μὲν Καναναῖον ix τῆς πατρίδος, Λουχᾶς δὲ ζηλωτὴν ἐκ τῆς ἀρετῆς προσηγόρευσεν. ### English translation (Claude) Question. How does Luke call the disciple called from the tax office Levi of Alphaeus, when none of the twelve is so called? Solution. It is likely that he was one of the seventy. For Christ called not one tax collector but many to discipleship; hence he was also reproached as a friend of tax collectors. And it is nothing strange that Christ used the same words to each disciple. Question. For what reason did Matthew, having said that when the Lord set out the beatitudes he went up the mountain and spoke only to the disciples, add, “When he had finished these words, the crowds were astonished at his teaching,” though they did not hear what was said? Solution. Because Christ did not wish to hide the teaching from the crowd, but to make them more reverent and attentive by the height of the ground. For the mountain was not high, so as to prevent hearing, but low; coming down from it he set out other beatitudes at another time, those in Luke, in a level place. For what reason did one of the evangelists set out some as chosen by Christ for discipleship, and the others others? Solution. The evangelists nowhere disagreed with one another. Setting out the names of all the apostles in agreement, they gave different names to one only: Matthew and Mark called him Thaddaeus, Luke Judas of James, and others Lebbaeus, because he had three names; just as Hebron too was named Dabir, and City of Letters, and Argob. So also Simon: some called him the Cananaean from his homeland, but Luke the Zealot from his virtue. ### Scripture references - Luke 5:27–29: allusion, high confidence - Mark 2:14: allusion, high confidence - Luke 10:1: allusion, medium confidence - Matt 11:19: allusion, high confidence - Matt 5:1: allusion, high confidence - Matt 7:28: quotation, high confidence - Luke 6:17: allusion, high confidence - Matt 10:2–4: allusion, high confidence - Mark 3:16–19: allusion, high confidence - Luke 6:14–16: allusion, high confidence - Josh 15:13–15: allusion, medium confidence ### Translation notes - This section contains three questions; the scan did not mark the start of the second and third. “Levi of Alphaeus” is the form of Mark 2:14; Luke 5:27 has only “Levi.” “Others Lebbaeus” renders a garbled word (ρωθι δὲ Λεύαϊῖον); some manuscripts of Matt 10:3 have Lebbaeus. The names given for Hebron are translated as printed: Joshua and Judges identify Hebron with Kiriath-arba and Debir with Kiriath-sepher (“city of letters”); “Argob” perhaps stands for Arba. Quotation: Matt 7:28. Allusions: Luke 5:27–29; Mark 2:14; Luke 10:1; Matt 11:19; Matt 5:1; Luke 6:17; Matt 10:2–4; Mark 3:16–19; Luke 6:14–16; Josh 15:13–15. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 12 (PG 93:1399; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/12). ## Question 13 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/1/#p-13 - Source: PG 93:1405 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Hesychius explains that the ban on Samaria was given before the cross to deprive the Jews of a pretext, that Christ only passed through Samaria, and that he could not refuse the Samaritans who believed. ### Greek text ᾿Απορία. Πῶς εἰπὼν τοῖς ἀποστόλοις ὁ Κύριος, Εἰς ὁδὸν ἐθνῶν μὴ ἀπέλθητε, καὶ εἰς πόλιν Σαμαρειτῶν μὴ εἰσέλθητε, αὐτὸς ἐν Σαμαρείᾳ ἐζήτει παρὰ Σαμαρείτιδος, καὶ τ πρὸς αὐτὸν ἐξελθόντι διελέγετο: Λύσις. Τοῖς Ἰουδαίοις πᾶσαν ἀφορμὴν ἐγχόψαι βουλόμενος, τὴν ἐντολὴν ταύτην πρὸ τοῦ σταυροῦ τοῖς μαθηταῖς ἔδωχε᾽ μετὰ δὲ τοῦτο, φησί Μαθητεύσατε πάντα τὰ ἔθνη, καὶ τὰ ἑξῆς" ἵνα μὴ ὡς παροφθέντὲς δόξωσιν αὐτῷ χαλεπαίνειν. "Ἔπειτα ἡ ὁδὸς, οὐχ ἐθνῶν μόνον, ἀλλὰ καὶ Ἰουδαίων καὶ πάντων εἶναι δύναται. Οὐ γὰρ ἐν αὐτῇ ἔθνη μόνον … πιεῖν … Σαμαρειτῶν ὁδεύει. Τὴν δὲ πόλιν τῶν Σαμαρειτῶν, παρόδῳ χεχρημένος εἰσῆλθεν. Οὐ γὰρ … ἔπρεπεν τῇ αὐτοῦ ἀσπλαΎύγν Ἰουδαίους μὲν ἀπὧδ ὠθουμένους αὐτὸν ἐφέλχεσθαι, Σαμαρείτας δὲ πιστεύσαντας καὶ ἐφελχομένους αὐτὸν ἀπώσασθαι. ### English translation (Claude) Question. How is it that the Lord, having said to the apostles, “Do not go on the road of the gentiles, and do not enter a city of the Samaritans,” himself in Samaria asked a Samaritan woman [for a drink], and conversed with those who came out to him? Solution. Wishing to cut off every pretext from the Jews, he gave this command to the disciples before the cross; but after it he says, “Make disciples of all the nations,” and what follows; so that they might not seem to be angry with him as having been passed over. Then, the road can belong not only to the gentiles but also to Jews and to everyone; for it is not gentiles alone who [travel] on it. … to drink … he travels … of the Samaritans. And he entered the city of the Samaritans in passing. For it was not … fitting for his compassion to draw the Jews, who were repelling him, and to repel the Samaritans, who had believed and were drawing him. ### Scripture references - Matt 10:5: quotation, high confidence - John 4:7–42: allusion, high confidence - Matt 28:19: quotation, high confidence ### Translation notes - Lines from other works (on enchantment and astrology, and on the terebinth of Mamre) printed into the solution in the scan are removed; words are lost (marked “…”). Quotations: Matt 10:5; Matt 28:19. Allusion: John 4:7–42. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 13 (PG 93:1405; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/13). ## Question 14 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/1/#p-14 - Source: PG 93:1407 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Hesychius explains that hearing and seeing God mean understanding him, which the Jews addressed by Christ lacked. ### Greek text ᾿Απορία. Τίνος χάριν Ἰωάννης εἰσήγαγε τὸν Κύριον τοῖς Ἰουδαίοις περὶ τοῦ Πατρὸς λέγοντα" Οὔτε φωνὴν αὐτοῦ ἀκηκόατε πώποτε, οὔτε εἶδος αὐτοῦ &uράκατε " Μωυσέως λέγοντος Ei ἀκήκοεν" ἔθγος φωγὴν Θεοῦ ζῶγτος, ὃν τρόπον ἀκήκοιες σὺ καὶ ἔζησας; Λύσις. ᾿Αχοὴ καὶ ὅρασις, οὐ τῶν ὥτων ἣ τῶν ὀφθαλμῶν τῶν ἔξωθεν ἣ ἐνέργεια τοσοῦτον, ὅσον τῆς δισανοίας ἡ χατανόησις: λέγεται. Ὅθεν καὶ Ἡσαΐας φησίν" Τίς τυφιός" dA ἣ οἱ παῖδές μου" καὶ κωρροὶ, ἃἀ.1.. ἣ οἱ κυριεύοντες αὐτῶν; Τὸ ἀνήχοον τῶν νῦν καὶ ἀπειθὲς τῶν Ἰουδαίων, διὰ τούτων ἠνίξατο. "Ἄλλως τε αὐτῷ τῷ Μωυσῇ χρηματίζων ὁ Θεὸς, φηαἰν Οὐδεὶς ὄψεται τὸ πρόσωπόν μου καὶ ζήσεται. ### English translation (Claude) Question. For what reason did John introduce the Lord saying to the Jews about the Father, “You have never heard his voice, nor seen his form,” when Moses says, “Has a nation heard the voice of the living God as you have heard it, and lived?” Solution. Hearing and seeing are said not so much of the activity of the outward ears or eyes as of the understanding of the mind. Hence Isaiah too says, “Who is blind but my servants, and deaf but those who rule over them?” By these words he hinted at the deafness and disobedience of the Jews of that time. Besides, God, when speaking to Moses himself, says, “No one shall see my face and live.” ### Scripture references - John 5:37: quotation, high confidence - Deut 4:33: quotation, high confidence - Isa 42:19: quotation, high confidence - Exod 33:20: quotation, high confidence ### Translation notes - Quotations: John 5:37; Deut 4:33; Isa 42:19; Exod 33:20. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 14 (PG 93:1407; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/14). ## Question 15 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/1/#p-15 - Source: PG 93:1407 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Hesychius explains Christ's contrary sayings about being known by the twofold mystery of his humanity and his divinity. ### Greek text ᾿Ἀχπορία. Τίνος χάριν Ἰωάννης, ποτὲ μέν φησιν τὸν Χριστὸν εἰρηχέναι " Κἀμὲ οἴδατε, καὶ οἴδατε πόθεγ' εἰμί; ποτὲ δὲ τοῖς αὐτοῖς᾽ Οὐκ οἴδατε πόθεν ἔρχομαι, καὶ ποῦ ὑπάγω. Καὶ, Οὔτε ἐμὲ οἴδατε, οὔτε τὸν Πατέρα μου; Λύσις. Ὅτι διπλοῦ τοῦ μυστηρίου τοῦ χατὰ Χριστὸν τυγχάνοντος, διαφόρως πρὸς αὐτοὺς διαλέγετ 3 χατὰ μὲν τὸ ἀνθρώπινον εἰδέναι αὐτοὺς λέγων, αὐτοῦ ΠΕ «fjv τε πατρίδα καὶ τὴν μητέρα" χατὰ δὲ τὴν Jb οὐσίαν ἀγνοεῖν, Υἱὸν ὄντα ἴσον τῷ Πατρί᾽ ἀγνοεῖν 6: καὶ τὸν Πατέρα, ὄντα Πατέρα Υἱοῦ μονογενοῦς. ### English translation (Claude) Question. For what reason does John at one time say that Christ said, “You know me, and you know where I am from,” and at another, to the same people, “You do not know where I come from and where I am going,” and, “You know neither me nor my Father”? Solution. Because the mystery of Christ is twofold, he speaks to them in different ways: according to his humanity he says that they know him, his homeland and his mother; but according to the [divine] substance that they do not know him, since he is the Son equal to the Father; and that they do not know the Father either, since he is the Father of an only-begotten Son. ### Scripture references - John 7:28: quotation, high confidence - John 8:14: quotation, high confidence - John 8:19: quotation, high confidence ### Translation notes - Quotations: John 7:28; John 8:14; John 8:19. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 15 (PG 93:1407; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/15). ## Question 16 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/1/#p-16 - Source: PG 93:1407 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Hesychius explains that the Spirit "not yet given" before Christ's glorification means the Spirit's manifold working in believers, not his substance, which descended on Christ at the baptism. ### Greek text ᾿Απορία. στερᾶς ἐπὶ τὸν Χριστὸν £v τῷ βαπτίσματι τοὶ Πνεύματος; Αύσις. "Ozt Πνεῦμα ἐνταῦθα, οὐ τὴν οὐσίαν, ἀλλὰ τὴν ἐνέργειαν τοῦ Πνεύματος χαλεῖ καθάπερ χα Πα εἰπών: Τὸ Πνεῦμα μὴ c6érrvuce: ὅπερ οὐχ ἔδε: πρὶν τὴν ἀπαρχὴν ἡμῶν εἰς οὐρανοὺς ἀνελθεῖν καταβῆναι, καὶ τὰς διαφόρους καὶ πολυτρόπους ἐνεργῆσαι περὶ ὧν φησιν ὁ Χριστὸς, ποταμοὺς Ex τῆς ew ὕδατος ζῶντος ἐχ τῆς χοιλίας δηλαδυνάμεις, χοιλίας δεύσ ΤΩΣ "Dx δὴ τῆς xapülag τῶν εἰς αὑτὸν πιστευόντων AM 6: ἐνταῦθα τὸν σταυρὸν ἐχάλεσεν, χατὰ τὸ εἰρημέἀνθρώπου. ### English translation (Claude) Question. … dove upon Christ at the baptism, … of the Spirit? Solution. Because here he calls “Spirit” not the substance but the working of the Spirit; just as [the Apostle] also, when he says, “Do not quench the Spirit”; which was not to come down before our firstfruits ascended into heaven, and to work the different and manifold powers, concerning which Christ says, “rivers of living water out of his belly,” clearly out of the heart of those who believe in him. … here he called the cross, according to what is said … of man. ### Scripture references - Matt 3:16: allusion, high confidence - John 7:39: allusion, high confidence - 1 Thess 5:19: quotation, high confidence - John 7:38: quotation, high confidence - John 12:23: allusion, low confidence ### Translation notes - The question is damaged in the scan; it evidently set the Spirit’s descent as a dove at Christ’s baptism against John 7:39 (“the Spirit was not yet, because Jesus was not yet glorified”), and the end of the solution explains “glorified” of the cross. Words are lost (marked “…”). Quotations: 1 Thess 5:19; John 7:38. Allusions: Matt 3:16; John 7:39; John 12:23. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 16 (PG 93:1407; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/16). ## Question 17 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/1/#p-17 - Source: PG 93:1407 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Hesychius reads "the devil ... and his father" in John 8:44 either of the Antichrist, son of Satan, or of Cain, whose ways the Jews who opposed Christ imitated. ### Greek text ᾿Απορία. Τίνα πατέρα ἔχειν ὁ διάθολος δύναται; Φησὶ γὰρ ὁ Ἰωάννης, παρ᾽ ἑαυτοῦ, εἰρηχέναι τὸν Κύριον, δ᾽ “Ὅταν «1α1ῇ, τὸ ψεῦδος ἐκ cov ἰδίων ψεύστης ἐστὶν», καὶ ὁ πατὴρ αὑτοῦ. Λύσις. Διάθολον ἐνταῦθα, ἣ τὸν ᾿Αντίχριστον d λαλεῖ, τὸν υἱὸν τῆς ἀπω.ϊείας χατὰ lix0Aov, ὃς ὅτ᾽ ἂν λέγῃ τὸ ψεῦδος, διαθάλλων τὸν Χριστὸν ὡς ἀντίθεον, καὶ ἑαυτὸν συνιστῶν ὡς Θεὸν, ἐχ τῶν ἰδίων λαλεῖ, ψεύστης ὧν, χαθάπερ ὁ πατὴρ αὐτοῦ ὁ Σατανᾶς" ἣ vy Κάϊν, οὗ τέχνα δικαίως τοὺς Ἰουδαίους ἐχάλεσεν, εἰρηχόνας, υἱοὺς εἶναι τοῦ 'A6paáp διὰ τὸ μιμητὰς γεγενῆσθαι τῶν τοῦ Κάϊν τρόπων, τοῦ Ψψευσαμένου μὲν τὸν Θεὸν, ἐν τῷ εἰπεῖν" Μὴ φύ.ϊαξ τοῦ ἀδειφοῦ μου; πρώτου O5 φθόναν καὶ φόνον τεχόντος ἐν ἀνθρώποις, καθάπερ καὶ ὁ τούτο πατὴρ ὁ Σατανᾶς. ### English translation (Claude) Question. What father can the devil have? For John says on his own account that the Lord said, “When he speaks a lie, he speaks from his own; for he is a liar, and his father.” Solution. Here he calls “devil” either the Antichrist, the son of perdition, after the devil, who, when he speaks the lie, slandering Christ as an adversary of God and commending himself as God, speaks from his own, being a liar like his father Satan; or Cain, whose children he rightly called the Jews, who claimed to be sons of Abraham, because they had become imitators of the ways of Cain, who lied to God when he said, “Am I my brother’s keeper?” and was the first to give birth to envy and murder among human beings, just as his father Satan did. ### Scripture references - John 8:44: quotation, high confidence - 2 Thess 2:3: allusion, high confidence - John 8:39: allusion, high confidence - Gen 4:9: quotation, high confidence - 1 John 3:12: allusion, medium confidence ### Translation notes - Hesychius takes “his father” as the devil’s father and identifies the “devil” of John 8:44 with the Antichrist or with Cain. His description of the Jews who opposed Christ as Cain’s children is translated as written. Quotations: John 8:44; Gen 4:9. Allusions: 2 Thess 2:3; John 8:39; 1 John 3:12. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 17 (PG 93:1407; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/17). ## Question 18 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/1/#p-18 - Source: PG 93:1410 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Hesychius says Christ repeated the same instructions to the twelve and to the seventy at different times. ### Greek text ᾿ΑἈπορία. Διατί Λουχᾶς φησὶ, τοῖς ἑύδομήχοντα εἰρηχέναι τὸν Κύριον: ᾿Ιδοὺ ἐγὼ dxoccéAAo ὑμᾶς ὡς πρό- 6aza ἐν μέσῳ «ύκων, καὶ τὰ ἑξῆς Ματθαῖος δὲ τοῖς δώδεχα; Καὶ τίνος χάριν ὁ Λουχᾶς τῶν E600μήχοντα μέμνηται μόνον : Λύσις. Ὅτι πολλάχις τὴν αὐτὴν διδασχαλίαν ἐξέθετο Κύριος, οὐ λόγων ἀπορῶν, ἀλλὰ τοὺς ἀχροατὰς βεθαιῶν. “Ὅθεν καὶ τοῖς (9' xoY τοῖς o' ἐν διαφόροις χαιροῖς τὰ αὐτὰ ἐξέθετο. ### English translation (Claude) Question. Why does Luke say that the Lord said to the seventy, “Behold, I send you as sheep in the midst of wolves,” and what follows, but Matthew to the twelve? And for what reason does Luke alone mention the seventy? Solution. Because the Lord set out the same teaching many times, not for lack of words, but to confirm his hearers. Hence he set out the same things to the twelve and to the seventy at different times. ### Scripture references - Luke 10:3: quotation, high confidence - Matt 10:16: quotation, high confidence - Luke 10:1: allusion, high confidence ### Translation notes - Quotation: Luke 10:3 (Matt 10:16). Allusion: Luke 10:1. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 18 (PG 93:1410; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/18). ## Question 19 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/1/#p-19 - Source: PG 93:1410 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Hesychius explains Christ's words to Nicodemus by God's earlier ascents in the Old Testament dispensations and by the incarnate Word's being called Son of Man, as a king keeps his title when he buys a field. ### Greek text ᾿Απορία. Τίνος χάριν φησὶν ὁ Κύριος πρὸς Νιχόδη μον, ὅτι Οὐδεὶς ἀναδέδηκεν elc τὸν" obparór, el μὴ ὁ ἐκ τοῦ οὐρανοῦ καταδὰς, ὁ Υἱὸς τοῦ ἀνθρώπου ὁ ὧν ἐν τῷ οὐρανῷ; Εἰ μὲν γὰρ Υἱὸν ἀνθρώπου πρυσἤχει νοεῖσθαι: τὴν ἀνθρωπότητα, αὕτη ἐξ οὐρανοῦ οὐ χατέδη" εἰ δὲ ὅλον τὸν σαρχωθέντα λόγον, πῶς μήπω γετο; ἀναληφθεὶς ἀναληφθῆναι εἰς οὐρανοὺς ἐλέ- Λύσις. Τὸν Νιχόδημον ἐχ τῆς ᾿Ιουδαϊκῃς ταπεινότητος εἰς τὸ τῶν δογμάτων ὕψος ἀναγαγεῖν ὁ Κύριος βουλόμενος, καὶ περὶ τῆς πνευματιχῆς ἀναγεννήσεως τοῦτον μυσταγωγῆσαι, ὡς εἶδε πρὸς τὸ ὕψος ἰλιγγιῶντα, φησίν’: Εἰ τὰ ἐπίγεια εἶπον ὑμῖν, καὶ οὐ … τὸν οὐρανὸν, εἰ μὴ τὸν Ex τοῦ οὐρανοῦ καταθάντα, ἑαυτὸν σημαίνων, διά τε τῆς ἀναθάσεως xa χαταθάι δι αζευχθῆναι τῆς ἀνθρω- ᾿Ανάθασιν μέν vot, οὐ τὴν μετὰ σαρχὸς ἐνταῦθα λέγει, ἀλλὰ τὴν ὑπὲρ διαφόρων ἀρκαίων οἰχονομ!ιῶν, περὶ ὧν φησιν ἡ Γραφή" Ἀγέδη ὁ Θεὸς ἀπὸ Αὐραὰμ, ἡνίχα ἐπαύσατο λαλεῖν αὐτῷ, καὶ ὅσα τοιαῦτα. El Υἱὸν ἀνθρώπου καλεῖ μετὰ τὴν σάρχωσιν, τὸν Θεὸν Λόγον, οὐ θαυμαστόν" ἐπειδὴ καὶ βασιλεὺς καὶ στρατηγὸς, ἀγρὸν ᾿γοραχὼς, ἢ γάμῳ συναλλάκαὶ τῆς στρατηγίας, ὅμως ασιλεὺς τὸν ἀγρὸν ἐχτῆ- ### English translation (Claude) Question. For what reason does the Lord say to Nicodemus, “No one has ascended into heaven except the one who descended from heaven, the Son of Man who is in heaven”? For if the humanity is to be understood as the Son of Man, it did not come down from heaven; and if the whole incarnate Word, how was he said to have ascended into heaven when he had not yet been taken up? Solution. The Lord, wishing to lead Nicodemus up from Jewish lowliness to the height of the doctrines and to initiate him concerning the spiritual rebirth, when he saw him dizzy before the height, says: “If I have told you earthly things and you do not believe …” … heaven, except the one who descended from heaven, signifying himself, and through the ascent and the descent … to be separated from the humanity. By ascent he does not here mean the ascent with the flesh, but the one in various ancient dispensations, of which Scripture says, “God went up from Abraham when he had ceased speaking to him,” and the like. If he calls God the Word Son of Man after the incarnation, it is not surprising; since a king and a general, having bought a field or contracted a marriage, … of the generalship, yet … the king acquired the field … ### Scripture references - John 3:13: quotation, high confidence - John 3:12: quotation, high confidence - Gen 17:22: quotation, medium confidence - Gen 18:33: allusion, medium confidence ### Translation notes - Lines from another work (on the Antichrist’s rule for “a time and times and half a time,” Dan 7:25) printed into the solution in the scan are removed; words are lost at several places and the section breaks off (marked “…”). Quotations: John 3:12–13; Gen 17:22 (combined with Gen 18:33). ### Citation (SBL) Hesychius of Jerusalem, Quaest. 19 (PG 93:1410; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/19). ## Question 20 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/1/#p-20 - Source: PG 93:1411 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Hesychius explains that Christ speaks sometimes as man, sometimes as God, and sometimes as both, so that his saying that the Son does not know the last day is spoken as man and to console the disciples. ### Greek text ᾿Απορία. Πῶς τὸν Κύριον εἰρηχένα: τοῖς Ἰουδαίοις, ἔλεγεν Ἰωάννης" Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν" αὑτοῦ εἰρηχότος, τὴν ἐσχάτην ἡμέραν μηδὲ τοὺς ἀγγέλους, μηδὲ τὸν Υἱὸν εἰδέναι, ἀλλὰ μόνον τὸν Πατέρα; Λύσις. Ὅτι τὸν τῶν αἰώνων ποι!ητὴν ἡμέραν ἣ ὥραν δῆλον. “Ὅθεν δείχνυται χατὰ τρεῖς τρόπους τὴν αὐτοῦ διδασχαλίαν ἀγνοῆσαι ἀμήχανον, τοῦτο πᾶσι ἐχθέσθα: τὸν Κύριον. Καὶ τὰ μὲν ὡς ἄνθρωπον διαλέγεσθα!:: ὡς τὸ προτεθὲν x εφάλαιον" καὶ τὸ, Περί- Avaóc ἐστιν ἡ ψυχή μου ἕως θαγάτου" xo τὸ, Νῦν ἡ ψυχή μου τετάρακται. Ποτὲ δὲ ὡς Θεόν" ὅτ᾽ ἄν φησιν: Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν" καὶ, “Ὅτι ὅσα ἔχει ὁ Πατὴρ, ἐμά εἰσι" καὶ ὅσα τοιαῦτα. Ποτὲ δὲ ὡς Θεὸν καὶ ἄνθρωπον· ὡς ὅτ᾽ ἂν λέγει· Ἐγώ εἰμι ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβάς. Ἄρτος γὰρ τὸ σῶμα, Θεὸς ὁ καταβάς. Καὶ ὅτ᾽ ἂν λέγει· Ἐξουσίαν ἔχω θεῖναι τὴν ψυχὴν, καὶ πάλιν λαβεῖν αὐτήν. Τὸ γὰρ κατ᾽ ἐξουσίαν θεῖναι καὶ λαβεῖν, θεότητος· ἡ δὲ ψυχὴ, ἀνθρωπότητος. γον ἀναστεῖλαι βουλόμενος, προεθάλλετο" ἀσχαλῶσιν: ὡς οὐ μόνοι, ἀλλὰ καὶ μετὰ ἀγγέλων τὴν ἡμέραν ἐχείνην ἀγνοοῦντες. ### English translation (Claude) Question. How did John say that the Lord said to the Jews, “I and the Father are one,” when he himself said that neither the angels nor the Son know the last day, but only the Father? Solution. That it is impossible for the maker of the ages to be ignorant of a day or an hour is clear. Hence it is shown that the Lord set out his teaching to all in three ways. Some things he says as man, like the chapter set before us, and “My soul is very sorrowful, even to death,” and “Now my soul is troubled.” At other times as God, when he says, “I and the Father are one,” and “All that the Father has is mine,” and the like. At other times as God and man, as when he says, “I am the bread that came down from heaven”; for the bread is the body, but the one who came down is God. And when he says, “I have authority to lay down my life and to take it again”; for to lay it down and take it by authority belongs to the Godhead, while the soul belongs to the humanity. … wishing to restrain … he put it forward, … so that they might not be distressed, since they were ignorant of that day not alone, but together with the angels. ### Scripture references - John 10:30: quotation, high confidence - Mark 13:32: allusion, high confidence - Matt 24:36: allusion, high confidence - Matt 26:38: quotation, high confidence - John 12:27: quotation, high confidence - John 16:15: quotation, high confidence - John 6:51: quotation, high confidence - John 10:18: quotation, high confidence ### Translation notes - Lines from two columns interleaved in the scan are restored to their order by a logged correction; words are lost near the end (marked “…”). Hesychius’s reading of Mark 13:32 (the Son’s ignorance of the day spoken as man, the Creator of the ages not being ignorant of it) is translated as written. Quotations: John 10:30; Matt 26:38; John 12:27; John 16:15; John 6:51; John 10:18. Allusions: Mark 13:32; Matt 24:36. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 20 (PG 93:1411; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/20). ## Question 21 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/1/#p-21 - Source: PG 93:1411 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Hesychius applies "thieves and robbers" to rebels like Theudas and Judas, not to Moses and the prophets, and reconciles Matthew and Mark on the request of Zebedee's sons. ### Greek text Ἀπορία. Διατί τοῖς Ἰουδαίοις ἔλεγεν ὁ Κύριος" Πάντες ὅσοι ἣιθον πρὸ ἐμοῦ, κιλέπται καὶ Anccal εἰσιν; "Apa οὖν λητταὶ Μωῦσῆς καὶ οἱ προφῆται ἐτύγχανου; Λύσις. Καταστοχασάμενος διάθολος τῆς Χριστοῦ παρουσία:, ἤγειρε πρὸ ὀλίγου τῆς αὐτοῦ ἐπιδημίας, στασιαστάς τινας, τοὺς περὶ Θευδᾶν καὶ Ἰούδαν, ἑαυτοῖς δόξαν ἁρπάσαντας, καὶ τοὺς πεισθέντας αὐτοῖς ἀναστώσαντας" οἱ xot διελύθησαν, χαθὰ τῷ Γαμαλιὴλ εἴρηται. Τούτοις τοίνυν διὰ τούτων αἰνίττεται, καὶ ὅσοι τούτων ζήλωταὶ γεγόνασιν. Μωυσέως μέν τοι καὶ τῶν προφητῶν, ἤκουσαν τὰ πρόδατα. Τίνος χάριν Ματθαῖος τὴν μητέρα τῶν υἱῶν Zc- 6c0alou αἰτῇσαν τὴν ἐχ δεξιῶν χαθέδραν τοῖς υἱοῖς τὸν Κύριον ἱστόρησε Μάρχος δὲ οὐχ αὐτὴν, ἀλλὰ ποὺς υἱοὺς τοῦτο αἰτῆσαι ἐξέθετο: Λύσις. Ματθαῖος λεπτομερεστέρως τὴν ἅμα “τοῖς υἱοῖς τῆς μητρὸς πρεσθείαν ἐξέθετο Μάρχος δὲ βραχυλογίας πάνυ πεφροντιχὼς, μόνον τῶν υἱῶν ἐμνημόνευσεν" ὅπερ ἑναντιολογία οὐχ ἔστιν ### English translation (Claude) Question. Why did the Lord say to the Jews, “All who came before me are thieves and robbers”? Were Moses and the prophets robbers, then? Solution. The devil, conjecturing the coming of Christ, raised up a little before his sojourn certain rebels, Theudas and Judas and their followers, who seized glory for themselves and stirred up those persuaded by them; and they were dispersed, as was said by Gamaliel. So by these words he hints at them and at all who had become their zealots. Moses and the prophets, however, the sheep did listen to. [Question.] For what reason did Matthew record that the mother of the sons of Zebedee asked the Lord for the seat at the right hand for her sons, while Mark set out that not she but the sons asked this? Solution. Matthew set out in more detail the mother’s petition together with her sons; Mark, being very concerned with brevity, mentioned only the sons; which is no contradiction. ### Scripture references - John 10:8: quotation, high confidence - Acts 5:36–37: allusion, high confidence - Matt 20:20–21: allusion, high confidence - Mark 10:35–37: allusion, high confidence ### Translation notes - This section contains two questions; the scan did not mark the start of the second. A line from another work printed into the first question is removed. Quotation: John 10:8. Allusions: Acts 5:36–37; Matt 20:20–21; Mark 10:35–37. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 21 (PG 93:1411; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/21). ## Question 22 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/1/#p-22 - Source: PG 93:1413 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Hesychius explains "today and tomorrow and the third day" as Christ's last days in Galilee before setting out for Jerusalem, and "you will not see me" as said to Jerusalem until the triumphal entry or until the return in judgment. ### Greek text ᾿Απορία. Ilo; ὁ Aooxüg τὸν Κύριον εἰπεῖν τοῖς Ἰουδαίοις ἐχθέμενος’ Οὐ μὴ μὲ ἴδητε ἀπάρτι ἕως ἂν εἴπητε" Εὐ.λογημέγος ὁ ἐρχόμεγος ἐν ὀνόματι Κυρίου" συγγενέσθαι: τοῖς Ἰουδαίοις, συμφαγεῖν τε αὐτὸν καὶ διαλεχθῆναι καὶ θαυματουργῆσαι ἐπὶ πλεῖστον ἐξἔθετο; Πῶς ὃὲ ἀπαγγεῖλαι τῷ Ἡρώδῃ τοὺς Φαρισαίους ἐχέλευσεν, ᾿Ιδοὺ ἐγὼ ἐχδάλιω δαιμόνια, καὶ ἰάσεις ἐπιτειϊῶ σήμερον καὶ αὔριον, καὶ τῇ τρίτῃ τελειοῦμαι. Μεθ᾿ ἡμέρας γὰρ πλείονας, τὸν σταυρὸν ὑπέμεινε. Λύσις. Τὸ πρῶτον ἄπορον, ταύτην ἔχει τὴν λύσιν" EV Γαλιλαίᾳ τῇ ὑπὸ Ἡρώδην τελούσῃ, τοῦ ΙΚυρίου διάγοντος καὶ θαυματουργοῦντος, οἱ τῶν ἐχεῖσε Φαρισαΐων, οἱ φορτιχὸν αὐτὸν διὰ τὰ σημεῖα xax τὴν ὃιδασχαλίαν ὑπὸ φθόνου ὁρῶντες, καὶ εἰς τὴν Ἰουδαίαν ἐλάσαι σπεύδοντες, ἔλεγον αὐτῷ, ὅτι, "Εξε.10ε ἐγτεῦθεν,, δι ὅτι Ἡρώδης 0£Ae σε áveAstr. Πρὸς οὗς ὁ Κύριος, συνεὶς μεθ᾽ οἵας διανοίας τοῦτο ἔλεγον αὐτῷ, ἀπεχρίνατο: Πορευθέντες, εἵπατε τῇ àAoπεκι ταύτῃ, δηλαδὴ τῷ Ἡρώδῃ, ὡς δολερῷ, xaY τὰ ἑξῆς. Τὸ οὖν "Ex6d.AAo δυιμόνια, καὶ ἰάσεις ἐπιcs40 σήμερον καὶ αὔριον, τὰς ἡμέρας δηλοῖ τὰς δύο, Ey αἷς ἐχεῖ διατρίθων ἐθαυματούργει" μεθ᾽ ἃς τῆς ἐπὶ τὰ Ἱεροσόλυμα ἤρξατο πορείας, τῇ ἡμέρᾳ δηλονότι τῇ τρίτῃ, ἔν T] καὶ τελειοῦσθαί φησιν, ὡς ἐν αὐτῇ ἀπαρχόμενος τῆς ὁδοῦ τῆς τὸ πᾶν διὰ σταυροῦ ἐν Ἱεροσολύμοις τελειούσης μυστήριον. Τὸ δὲ, Οὐ μὴ ue ἴδητε ἀπάρτι, πρὸς τοὺς οἰχήτορας Ἵερουσαλὴμ. ἣν εἰρημένον, ἣν ἐν τοῖς πρώτοις ἐταλάνισεν εἰρηχώς" "lepovcaAiu, ερουσαϊὴμ, ἡ ἀποχτείγουσα τοὺς προφήτας, καὶ 1ιθοδοιοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτὴν " ἥ τις ἔχτοτε οὐχ ἑξώραχε τὸν Κύριον, ἄχρις ἐπὶ πώλου καθήμενον καὶ ὑμνούμενον αὐτὸν ὑπὸ τοῦ ὄχλου καὶ τῶν παίδων ἐθεάσαντο. Δυνατὸν δὲ τὸ ἀπάρτι νοηθῆναι καὶ ἐπὶ θους " μέχρις οὗ τὸν Κύριον ἑωραχότες Ἰουδαῖοι, οὐχέτι ὄψονται αὐτὸν, ἄχρις ἂν ἐν τῇ δόξῃ τῇ πατριχῇ χρίνοντα τὸν χόσμον θεώμενοι, εἴπωσιν" Εὐϊογημένος ὁ ἐρχόμενος ἐν ὀγόματι Κυρίου. ### English translation (Claude) Question. How is it that Luke, having set out that the Lord said to the Jews, “You will not see me from now until you say, ‘Blessed is he who comes in the name of the Lord,’” set out that he was with the Jews, ate with them, conversed, and worked miracles for a very long time? And how did he command the Pharisees to report to Herod, “Behold, I cast out demons and perform healings today and tomorrow, and on the third day I am perfected”? For he endured the cross after many more days. Solution. The first difficulty has this solution. While the Lord was staying and working miracles in Galilee, which was under Herod, the Pharisees there, seeing him as burdensome out of envy because of his signs and his teaching, and hastening to drive him into Judea, said to him, “Go away from here, for Herod wants to kill you.” The Lord, understanding with what intention they said this to him, answered, “Go and tell that fox,” that is, Herod, as crafty, and what follows. So “I cast out demons and perform healings today and tomorrow” indicates the two days during which he stayed there working miracles; after which he began the journey to Jerusalem, clearly on the third day, on which he also says he is perfected, as beginning on it the road that completes the whole mystery through the cross in Jerusalem. And “You will not see me from now” was said to the inhabitants of Jerusalem, which he had lamented in the earlier words, saying, “Jerusalem, Jerusalem, who kills the prophets and stones those sent to her,” which from then on did not see the Lord until they beheld him seated on a colt and praised in hymns by the crowd and the children. And “from now” can also be understood of …: from the time when the Jews saw the Lord, they will no longer see him until, beholding him judging the world in his Father’s glory, they say, “Blessed is he who comes in the name of the Lord.” ### Scripture references - Luke 13:35: quotation, high confidence - Ps 118:26 (117:26 LXX): quotation, high confidence - Luke 13:31–34: quotation, high confidence - Luke 19:35–38: allusion, high confidence - Matt 21:9: allusion, medium confidence - Matt 21:15–16: allusion, medium confidence - Matt 25:31: allusion, low confidence ### Translation notes - A word is lost in the second explanation of “from now” (marked “…”). Quotations: Luke 13:35 (Ps 118:26, LXX 117:26); Luke 13:31–34. Allusions: Luke 19:35–38; Matt 21:9, 15–16; Matt 25:31. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 22 (PG 93:1413; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/22). ## Question 23 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/1/#p-23 - Source: PG 93:1413 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Hesychius reconciles Christ's abiding presence with the disciples' longing for his days by distinguishing his unseen help from their memory of his earthly companionship. ### Greek text ᾿Απορία. Πῶς Λουχᾶς εἰπεῖν φησὶ τὸν Κύριον τοῖς μαθηταῖς ἙλΛλεύσονται ἡμέραι, ὅταν ἐπιθυμήσητε μίαν τῶν ἡμερῶν τοῦ Υἱοῦ τοῦ ἀνθρώπου ἰδεῖν" καὶ vot ἱστορήσαντος Ματθαίου εἰρηχέναι αὐτόν" Ἰδοὺ ἐγὼ μεθ᾽ ὑμῶν εἰμὶ πάσας τὰς ἡμέρας, ἕως τῆς συγτεείας τοῦ 'Αύσις. Τὴν μὲν ὑπόσχεσιν αὐτοῦ πληρῶν ὁ Κύριος, καὶ μετὰ τὴν ἀνάληψιν [ἣν] σὺν τοῖς ἀποστόλοις " ὅθεν xax δύσμαχοι καὶ ἀχαταγώνιστο: τοῖς ἀντιτασσομένοις ὑπῆρχον. Πλὴν ὅμως ἐν τοῖς πειρασμοῖς μεμνημένοι τῆς προτέρας αὐτοῦ συνδιαγωγῆς, συνεστιάσεὡς τε καὶ συνεχοῦς ὁμιλίας, ταύτην ἐπόθουν. Eixb; δὲ καὶ τοὺς ἐν τῇ συντελείᾳ εὑρισχομένους πιστοὺς, προσδοχωμένης τῆς τοῦ ᾿Αντιχρίστου παρουσίας, τὸν χαιρὸν ἐπιθυμεῖν, χαθ᾽ ὃν τοῖς μαθηταῖς. συνδιατρίθων ἐθαυματούργει ὁ Κύριος. ### English translation (Claude) Question. How does Luke say that the Lord said to the disciples, “Days will come when you will desire to see one of the days of the Son of Man,” though Matthew records that he said, “Behold, I am with you all the days, until the end of the age”? Solution. The Lord, fulfilling his promise, was with the apostles even after the ascension; hence they were hard to fight and invincible to their opponents. Nevertheless, in their trials, remembering his former life with them, the eating together and the constant converse, they longed for it. And it is likely that the faithful found at the consummation also, when the coming of the Antichrist is expected, will long for the time when the Lord lived with the disciples and worked miracles. ### Scripture references - Luke 17:22: quotation, high confidence - Matt 28:20: quotation, high confidence ### Translation notes - Quotations: Luke 17:22; Matt 28:20. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 23 (PG 93:1413; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/23). ## Question 24 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/1/#p-24 - Source: PG 93:1413 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Hesychius holds that the blind men healed near Jericho in Luke, Mark, and Matthew were different persons. ### Greek text ᾿Απορία. Πῶς Ματθαῖος δύο τυφλοὺς συναντῆσαι τῷ Κυρίῳ χατὰ τὴν Ἱεριχὼ, Μάρχος δὲ ἕνα, καὶ Λουχὅς, καὶ τούτους διαφόρους ἐξέϑεντο: Λύσις. νος ἔτυχεν. Ἕνα μὲν, ὄνπε ig τὴν Ἱεριχὼ, μεθ᾽ ὃ τὸν Ζαχχαῖον ἐγάλετεν ἄλλον, ὄνπερ ὁ Μάρχος àvἐγράψατο, παρὰ τὴν ὁδὸν μὲν χαθήμενον, προσαιτοῦντα δὲ, Βαρτιμαῖον λεγόμενον. ἤλλλοι δὲ οἱ δύο, οἱ ἐν τῷ Ματθοαίῳ χείμενοι, οἱ ἐξιόντι τῷ Κυρίῳ συναντήσαντες, καὶ παρ᾽ αὐτοῦ ἰαθέντες. Οὐδὲν δὲ ξένον πάντας υἱὸν Δαθὶὸ χαλεῖν τὸν Κύριον" διὰ. τὸ Ex τῶν σημείων αὑτὸν περιφανῆ λοιπὸν γενέσθα!. ### English translation (Claude) Question. How is it that Matthew set out that two blind men met the Lord at Jericho, Mark one, and Luke one, and these different ones? Solution. … happened. One, whom [Luke records] … Jericho, after whom he called Zacchaeus; another, whom Mark recorded, sitting by the road and begging, called Bartimaeus; and the two others, those in Matthew, who met the Lord as he was going out and were healed by him. And it is nothing strange that all called the Lord Son of David; for because of the signs he had by then become famous. ### Scripture references - Luke 18:35–43: allusion, high confidence - Luke 19:1–10: allusion, high confidence - Mark 10:46–52: allusion, high confidence - Matt 20:29–34: allusion, high confidence ### Translation notes - Words are lost at the start of the solution (marked “…”). Allusions: Luke 18:35–43; Luke 19:1–10; Mark 10:46–52; Matt 20:29–34. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 24 (PG 93:1413; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/24). ## Question 25 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/1/#p-25 - Source: PG 93:1413 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Hesychius explains why Matthew has an ass and a colt, attributes the apostles' differences from the Septuagint to their use of Hebrew books, and reads the colt as the gentiles and its mother as the Jews. ### Greek text ᾿Απορία. Διατί Ματϑαῖος μὲν ἐπὶ ὄνον καὶ πῶλον λέγει χαθίσαι τὸν Κύριον: Μάρχος δὲ καὶ Λουχᾶς ἐπὶ πῶ- Xov μόνον" Ἰωάννης δὲ ἐπὶ ὀνάριον; Λύσις. Ὁ μὲν Ματθαῖος τὸ ἀδάμαστον καὶ νέον τοῦ πώou ἐνδείξασθα: βουλόμενος, συμπαραληφθῆναι ἐξἔθετο καὶ τὴν τούτου μητέρα" οὐχ ὥστε ἐπιχαθίσαι αὐτῇ τὸν Κύριον, ἀλλ᾽ ὥστε τῇ ἀχολουθήσει παραθαρσπύνειν τὸν πῶλον. Μάρχος δὲ καὶ Λουχᾶς ἁπλούτερον τὸ γεγονὸς ἐξέθεντο. Ματθαῖος μέν τοι … ἐπὶ ὄνον καὶ πῶλον υἱὸν ὑποζυγίου, ἢ ὡς ἐν τισὶ, πῶλον ὑποζυγίου· ὁ δὲ Ἰωάννης πεποίηκε, καθήμενος ἔρχεται ἐπὶ πῶλον ὄνου. Κατὰ τὸ ὑπὸ τοῦ προφήτου λεχθὲν, ἐπιβεβηκέναι ἐπὶ ὄνον καὶ πῶλον εἶπεν ὅτι διὰ τοῦ πώλου καὶ τῇ ὄνῳ ἐκάθητο, ἑπομένῃ καὶ συνεργούσῃ τῷ τοῦ Κυρίου ὀχήματι. Εἰ δέ τις ἀποροίη, τίνος χάριν Ματθαῖος μὲν τὸν προφήτην ἐχθέσθαι φησὶν ἐπὶ ὄνον καὶ πῶλον χαθίσαι τὸν Κύριον" ἣ δὲ τῶν O' "Ἔχδοσις ἐπὶ πῶλον ὄνου χαθίσαι περιέχει " τοῦτο μανθανέτω, ὡς ej Ἑθραϊχῇ γλώττῃ χεχρημένο: οἱ ἀπόστολοι, ἅτε τῆς Ἑλληνιχῆς εὐγλωττίας ἄπειροι, καὶ τῆς τῶν 0’ ἐχδόσεως, ὥσπερ ταῖς αὐτῶν βίθλοις ἀρχαιοτέρως ἐχτεθείσαις ἐνεφέρετο, οὕτω τὰς προφητιχὰς μαρτυρίας ἐξέθεντο" τοῦ Πνεύματος τοῦτο οἰχονομήσαντος, ἵνα μὴ ὡς ἐκ συνθήματος φανώῶσ: συντάξαντες. Ὃ μέντοι πῶλος τὰ ἔθνη, fj δὲ τούτου μήτηρ, τοὺς Ἰουδαίους αἱνίττετα!. ### English translation (Claude) Question. Why does Matthew say that the Lord sat on an ass and a colt, Mark and Luke on a colt only, and John on a young ass? Solution. Matthew, wishing to show that the colt was unbroken and young, set out that its mother too was taken along with it, not so that the Lord might sit on her, but so that by following she might encourage the colt. Mark and Luke set out what happened more simply. Matthew, then, has “on an ass and a colt, the foal of a beast of burden,” or, as in some copies, “a colt of a beast of burden,” while John has made it “sitting, he comes on an ass’s colt.” In accordance with what was said by the prophet, he said that he mounted on an ass and a colt because through the colt he sat on the ass as well, which followed and assisted the Lord’s mount. And if anyone should ask for what reason Matthew says that the prophet set out that the Lord sat on an ass and a colt, while the edition of the Seventy has “sat on an ass’s colt,” let him learn this: the apostles, using the Hebrew tongue, being inexperienced in Greek eloquence and in the edition of the Seventy, set out the prophetic testimonies as they were found in their own books, set out in an older form; the Spirit arranged this so that they might not appear to have composed their accounts by agreement. The colt hints at the gentiles, and its mother at the Jews. ### Scripture references - Matt 21:2–7: allusion, high confidence - Mark 11:2–7: allusion, high confidence - Luke 19:30–35: allusion, high confidence - John 12:14–15: quotation, high confidence - Matt 21:5: quotation, high confidence - Zech 9:9: quotation, high confidence ### Translation notes - Lines repeated and interleaved in the scan are reduced to one copy by a logged correction. Hesychius’s claim that the apostles did not know the Septuagint and quoted from Hebrew books is translated as written. Quotations: Matt 21:5; John 12:15; Zech 9:9. Allusions: Matt 21:2–7; Mark 11:2–7; Luke 19:30–35; John 12:14. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 25 (PG 93:1413; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/25). ## Question 26 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/1/#p-26 - Source: PG 93:1413 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Hesychius reconciles the accounts of the fig tree and the cleansing of the temple and explains the cursing of the fig tree as a proof of Christ's punitive power given before the passion. ### Greek text ᾿Απορία. ᾿Ανθότου Ματθαῖος: μὲν αὐθημερὸν τὴν συχῆν ξηρανθῆναι ἱστόρησεν, Μάρχος δὲ τῇ αὔριον; Ὡσαύτως δὲ καὶ τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν τῷ ἱερῷ, ὁ μὲν £v ἦ ἡυέρᾳ τῷ πώλῳ ἐχαθέσθη ὁ Κύριος εἰσελθὼν εἰς τὴν πόλιν, ἐχόληθῆνα! ὑπ᾽ αὐτοῦ ἰστορεῖ" ὁ δὲ ἐν τῇ ὑστεραίᾳ. Καὶ τίνος χάριν χαρπὸν ἐχ τῆς συχῆς ἐν οὐ χαιρῷ ἐζήτει " T] πῶς ἀγαναχτήσας, ὅτι μὴ εὗρε, ταύτην ἐξήρανεν; Λύσις. Ἑ χάτερος ὡς ἐν ἄπατι καὶ ἐν τούτῳ ἡλήθευσε. Πρωίας γὰρ, καθώς φησιν ὁ εὐαγγελιστὴς, éxavá- Yam ἐπὶ τὴν πόνϊιεν ὁ Κύριος, &xelrace καὶ ἐλθὼν ἐπὶ τὴν συκῆν, οὐχ εὗρεν si μὴ φύλα μόνον. Εἰρηχὼς οὖν Μηκέτι ἐκ σοῦ xupaóc γένηται, παραχρῆμα ταύτην ἐξήρανε. Διὰ δὲ τὸ μέγεθος καὶ τὸ ξένον τοῦ θαύματος, τῇ ἐπαύριον οἱ μαθηταὶ ταύτὴν χατοπτεύσαντες, ἐφ᾽ ᾧ πολυπραγμονῆσαι εἰ καὶ αἱ ῥίζαι ὡςταύτως τῷ στελέχει καὶ τοῖς χλάδοις ἐξηράνθησαν, ἐξεπλάγησαν τῇ βεθα:ώσε: τοῦ θαύματος. Ἐξήρανε γὰρ ταύτην ὁ Κύριος, τῆς ἰδίας δυνάμεως πεῖραν τοῖς μαθηταῖς παρασχόμενος, διὰ τὸ προσδοχώμενον πάθος. Ἐπειδῆπερ ἐν ταῖς πολυτρόπως τὴν δύναμιν ἐπεδείξατο" τῆς δὲ τιμωρητιχῆς δυνάμεως 00 παρέσχετο πεῖραν ἣν ἀναγκαίως ἐν τῷ ἀψύχῳ νῦν ἐπεδείξατο. Τοὺς μέντοι πωλοῦντας καὶ ἀγοράζοντας, &v ταῖς δύο ἐξέθαλεν ἡμέραις, τῇ τε πρώτῃ καὶ τῇ μετὰ τὴν, ἅτε τῷ τῆς φιλοχερδίας καὶ χαπηλείας ἀναιδῶς ἐγχειμένους νοτήμὰτ!. ### English translation (Claude) Question. Why did Matthew record that the fig tree withered the same day, and Mark the next day? Likewise with the sellers and buyers in the temple: the one records that they were driven out by him on the day on which the Lord sat on the colt and entered the city, the other on the following day. And for what reason did he seek fruit from the fig tree out of season, or how, being angry that he did not find any, did he wither it? Solution. Each told the truth in this as in everything. For in the morning, as the evangelist says, returning to the city, the Lord was hungry; and coming to the fig tree, he found nothing on it but leaves only. Having said, then, “May no fruit ever come from you again,” he withered it at once. But because of the greatness and strangeness of the miracle, the disciples, examining it the next day to find out whether the roots too had withered like the trunk and the branches, were amazed at the confirmation of the miracle. For the Lord withered it to give the disciples proof of his own power because of the passion that was expected. For since he had shown his power in many ways in [his other miracles], but had not given proof of his punitive power, he necessarily showed it now on a lifeless thing. The sellers and buyers, however, he drove out on two days, the first and the one after it, since they were shamelessly given over to the disease of greed and petty trading. ### Scripture references - Matt 21:18–22: allusion, high confidence - Mark 11:12–25: allusion, high confidence - Matt 21:19: quotation, high confidence - Matt 21:12–13: allusion, high confidence - Mark 11:15–17: allusion, high confidence ### Translation notes - Quotation: Matt 21:19. Allusions: Matt 21:12–22; Mark 11:11–25. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 26 (PG 93:1413; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/26). ## Question 27 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/1/#p-27 - Source: PG 93:1413 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Hesychius reconciles the accounts of the servants sent to the vineyard as summary and detailed descriptions of the prophets sent one by one. ### Greek text ᾿Απορία. Πῶς Ματθαΐος καὶ Mápxoz τὸν οἰχοδεσπότην φηoy, ὃς τὸν ἀμπελῶνα ἐφύτευσε, πολλοὺς ἀπογῶν Xá603t Λουχᾶς δὲ χατὰ ἕνα; XviOc καὶ ὡς ἐν χεφαλαΐῳ τοὺς έντας χαθ᾽ ἕνα Ὅτ: oi μὲν περ χατὰ χαιρὸν σταλ τοὺς προφήτας ἐξἐθεντο" ὁδὲ λεπτομερεστέρως ἕνα ἕνα ἀπεστάλθα!:. Ἐξ ὧν ἑχατέρων δείχνυται, πλῆθος μὲν εἶναι τοὺς πεμ.- 002» τού- Ὃν μὲν ἔδειραν, ὃν δὲ ἐχεφαλαΐίωσαν, ὃν ὃὲ ἀπέχτειναν. Τοῦτο ὃς οὐχ τπιολογίας, ἀλλὰ διαφόρου φράσεώς ἔστιν. φθέντας, χαθ᾽ ἕνα δὲ καὶ οὐ πάντας ὁμοῦ." τους διαιρῶν ὁ Λουχᾶς φησιν" ### English translation (Claude) Question. How do Matthew and Mark say that the householder who planted the vineyard sent many [servants], but Luke one by one? Solution. Because the former set out summarily the prophets sent at the appointed time, while the latter, in more detail, that they were sent one by one. From both it is shown that those sent were many, but one by one and not all together; dividing them, Luke says: “One they beat, another they wounded in the head, another they killed.” This is not a matter of contradiction, but of different expression. ### Scripture references - Matt 21:33–36: allusion, high confidence - Mark 12:1–5: allusion, high confidence - Luke 20:9–12: allusion, high confidence ### Translation notes - Lines interleaved in the scan are translated in their probable order. The words quoted as Luke’s combine Mark 12:3–5 with Luke 20:10–12. Allusions: Matt 21:33–36; Mark 12:1–5; Luke 20:9–12. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 27 (PG 93:1413; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/27). ## Question 28 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/1/#p-28 - Source: PG 93:1413 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Hesychius distinguishes three women who anointed Christ: the sinful woman in Galilee in Luke, the woman at Simon the leper's house in Matthew and Mark, and Mary of Bethany in John. ### Greek text ᾿Απορία. Η͂ Τίνος χάριν, ὁ μὲν πρὸ ἐξ ἡμερῶν τοῦ Πάσχα, ὃ πρὸ δύο, τὴν ἱστορίαν τοῦ μύρου λέγουσιν καίτοι ἑχάτερος ἐν Βηθανίᾳ e ταύτην γενέσθαι ἐχθέμενος " ΠΣ τῇ γυναιχί ὁ 6: τὸν Ἰούδαν μόνον xaízot ἀμφότεροι καὶ ὁ μὲν πάντας εἶπε τοὺς υαθητὰς τῆς οἰχίας Σίμωνος μνημονεύσαντες Ξ Λύσις. χνυτα!, διάφορα πρόσωπα ἐν διαφό- 'H μὲν γὰρ παρὰ τῷ Λουχᾷ ἀρχαιοτέρα τῶν ἄλλων ἱστόρηροις χαιροῖς τῷ μύρῳ τὸν Κύριον ἀλεῖψαι. ται, οὐκ ἐν Βηθανίᾳ, ἄλλ᾽ ἐν Γαλιλαίᾳ τοῦτο πράξασα, παρὰ Σίμωνί τιν; Φαρισαΐῳ " οὐ μέντοι γΞ τρῷ : χαθάπερ Ματθαίῳ δοχεῖ xoi Μάρχῳ, πρὸ ἕξ e' ἡμερῶν τοῦ Πάσχα, τοῦτο ὑπὸ τῆς γυναιχὸς πεπρᾶχθαι: Ὡσαύτως δὲ καὶ παρὰ τῷ Ἰωάννῃ. ἑτέρα παρὰ ταύτας" Λαζάρου γὰρ ἣν ἀδελφή. "Ὅθεν συνἔθδαιυνε, ποτὲ μὲν ἅπαντας τοὺς μαθητὰς ἐπιτιμῆσαι, ποτὲ δὲ τὸν Ἰούδαν" οὐχ ἑνὸ: προσώπου, ἄλλὰ διαφόρων ὄντων τῶν ἐπιτιμηθέντων. ### English translation (Claude) Question. For what reason does one say six days before the Passover, and another two, for the story of the ointment, though each sets out that it took place in Bethany …; and one said that all the disciples [were indignant] at the woman, and another Judas only, though both mention the house of Simon? Solution. … different persons anointed the Lord with ointment at different times. For the woman in Luke is recorded as earlier than the others, doing this not in Bethany but in Galilee, at the house of a certain Simon, a Pharisee; not, however, [at the house of Simon the leper], where, as Matthew and Mark relate, this was done by the woman … days before the Passover. Likewise the woman in John is another besides these; for she was the sister of Lazarus. Hence it came about that at one time all the disciples rebuked her, and at another Judas; since those who were rebuked were not one person but different ones. ### Scripture references - Luke 7:36–50: allusion, high confidence - Matt 26:6–13: allusion, high confidence - Mark 14:3–9: allusion, high confidence - John 12:1–8: allusion, high confidence ### Translation notes - Lines interleaved in the scan are translated in their probable order; words are lost (marked “…”), and the words in brackets are supplied from the sense of Matthew and Mark. Allusions: Luke 7:36–50; Matt 26:6–13; Mark 14:3–9; John 12:1–8. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 28 (PG 93:1413; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/28). ## Question 29 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/29/#p-29 - Source: PG 93:1413 - Translation: Claude (claude-opus-5-5), 2026-11-12 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. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 29 (PG 93:1413; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/29). ## Question 30 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/29/#p-30 - Source: PG 93:1421 - Translation: Claude (claude-opus-5-5), 2026-11-12 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. ### Greek text ᾿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. ### English translation (Claude) 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. ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 30 (PG 93:1421; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/30). ## Question 31 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/29/#p-31 - Source: PG 93:1421 - Translation: Claude (claude-opus-5-5), 2026-11-12 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. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 31 (PG 93:1421; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/31). ## Question 32 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/29/#p-32 - Source: PG 93:1421 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Hesychius harmonizes Gethsemane, the Mount of Olives, and John's garden across the Kidron as one place at the foot of the mountain. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 32 (PG 93:1421; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/32). ## Question 33 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/29/#p-33 - Source: PG 93:1421 - Translation: Claude (claude-opus-5-5), 2026-11-12 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. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 33 (PG 93:1421; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/33). ## Question 34 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/29/#p-34 - Source: PG 93:1421 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Hesychius says John named Peter as the swordsman, while the others withheld his name out of respect. ### Greek text ᾿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:. ### English translation (Claude) 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. ### Scripture references - John 18:10: allusion, high confidence - Matt 26:51: allusion, high confidence - Mark 14:47: allusion, high confidence - Luke 22:50: allusion, high confidence ### Translation notes - Allusions: John 18:10; Matt 26:51; Mark 14:47; Luke 22:50. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 34 (PG 93:1421; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/34). ## Question 35 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/29/#p-35 - Source: PG 93:1421 - Translation: Claude (claude-opus-5-5), 2026-11-12 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. ### Greek text ᾿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. ### English translation (Claude) 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. ### Scripture references - 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 ### Translation notes - Quotations: Isa 53:12 (Luke 22:37); Matt 26:52; Luke 22:51. Allusions: Luke 22:36–38, 49–50. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 35 (PG 93:1421; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/35). ## Question 36 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/29/#p-36 - Source: PG 93:1426 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Hesychius explains that Annas and Caiaphas shared one house with separate apartments and begins to reconcile the accounts of those who questioned Peter. ### Greek text ᾿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. ### English translation (Claude) 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. ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 36 (PG 93:1426; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/36). ## Question 37 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/29/#p-37 - Source: PG 93:1426 - Translation: Claude (claude-opus-5-5), 2026-11-12 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. ### Greek text ᾿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. ### English translation (Claude) 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. ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 37 (PG 93:1426; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/37). ## Question 38 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/29/#p-38 - Source: PG 93:1426 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Hesychius explains that Christ carried the cross at first and Simon of Cyrene afterwards. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - John 19:17: allusion, high confidence - Matt 27:32: allusion, high confidence - Mark 15:21: allusion, high confidence - Luke 23:26: allusion, high confidence ### Translation notes - 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. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 38 (PG 93:1426; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/38). ## Question 39 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/29/#p-39 - Source: PG 93:1426 - Translation: Claude (claude-opus-5-5), 2026-11-12 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. ### Greek text ᾿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. ### English translation (Claude) 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. ### Scripture references - Mark 15:25: allusion, high confidence - John 19:14: allusion, high confidence - Matt 27:26–31: allusion, high confidence ### Translation notes - Lines are interleaved and words lost in the scan (marked “…”). Allusions: Mark 15:25; John 19:14; Matt 27:26–31. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 39 (PG 93:1426; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/39). ## Question 40 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/29/#p-40 - Source: PG 93:1450 - Translation: Claude (claude-opus-5-5), 2026-11-12 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. ### Greek text ᾿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- ### English translation (Claude) 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 … ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 40 (PG 93:1450; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/40). ## Question 41 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/29/#p-41 - Source: PG 93:1450 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: A fragment concluding the answer on the penitent robber: he confessed Christ as king, a detail the other evangelists passed over. ### Greek text ορίας ἐπειγομέτοὺς ριστοῦ πρὸς ὁ εὐγνώμων καὶ βασιλέα ὡμολόγησεν" γελισταῖς πρὸς ἕτερα μέρη τῇ νοις παραλέλειπται. ### English translation (Claude) … 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]. ### Scripture references - Luke 23:42: allusion, medium confidence ### Translation notes - 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. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 41 (PG 93:1450; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/41). ## Question 42 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/29/#p-42 - Source: PG 93:1450 - Translation: Claude (claude-opus-5-5), 2026-11-12 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. ### Greek text ᾿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- ### English translation (Claude) 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. ### Scripture references - Luke 23:43: quotation, high confidence - 1 Pet 3:19: allusion, medium confidence ### Translation notes - 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. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 42 (PG 93:1450; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/42). ## Question 43 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/29/#p-43 - Source: PG 93:1450 - Translation: Claude (claude-opus-5-5), 2026-11-12 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. ### Greek text ᾿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. ### English translation (Claude) 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. ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 43 (PG 93:1450; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/43). ## Question 44 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/29/#p-44 - Source: PG 93:1450 - Translation: Claude (claude-opus-5-5), 2026-11-12 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. ### Greek text ᾿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. ### English translation (Claude) 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. ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 44 (PG 93:1450; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/44). ## Question 45 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/29/#p-45 - Source: PG 93:1450 - Translation: Claude (claude-opus-5-5), 2026-11-12 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. ### Greek text ᾿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. ### English translation (Claude) 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. ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 45 (PG 93:1450; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/45). ## Question 46 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/29/#p-46 - Source: PG 93:1450 - Translation: Claude (claude-opus-5-5), 2026-11-12 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. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 46 (PG 93:1450; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/46). ## Question 47 - URL: https://sophiascriptura.com/fathers/hesychius-jerusalem-quaestiones/47/#p-47 - Source: PG 93:1450 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Hesychius distinguishes the meal of fish in Luke from the breakfast by the sea of Galilee, explains Luke's compressed narrative of the ascension, reconciles Bethany with the Mount of Olives and the temple with the upper room, closes with a doxology, and adds a second answer on Simon of Cyrene. ### Greek text Απορία.- Ποῦ τὸν ἰχθὺν ὁ Xais τὸς ἔφαγεν; El μὲν γὰρ 5 Στῆς Γαλιλαίας γεγονέναι ὁ Ἰωάννης ἱστόρησεν; πὶ τῆς Γαλιλαίας, πῶς ὁ Λουχᾶς φησιν ἐντείλασθαι τοῖς καθίσατε ἐν τῇ πόϊει Ἱερουσαωιϊήμ; μαθηταῖς “Ὑμεῖς Πῶς δὲ ἐχεῖδηθανίαν αὐτοὺς ἐξαγαγὼν, ἀνελήῆς θεν εἰς Αὐσις. Πολλάχις ὡς ἐν ἡμέραις τεσσαράχοντα τὸ ταῖς συνδειπνήσαντος τοῦ Ἰωάννης ἐν τῇ Γαλιλαίᾳ tot τόρ ΤᾺ πρῶτον τὸν τ ἧς ἐν ᾧ καὶ τοῦ ὀπτοῦ ἰχθύος ἐμνημόνευσεν" ἀλλ᾽ οὐχ ἰχθύων οὔτε ἀνθραχιᾶς, οὔτε ἄρτου, χαθάπερ ἐν τῷ thc Γαλιλαίας ὑπὸ Ἰωάννου ἀναγραφέντι δείπνῳ. Πότε τὸ ἱστορηθὲν δεῖπνον τῷ Λουχᾷ γεγένηται; Ei μὲν γὰρ πρὸ πολλοῦ τῆς τεσσαραχοστῆς ἡμέρας, δηλαδὴ τῆς ἀναλήψεως, πῶς εὐθέως ἀναληφθῆναι αὐτὸν ἔγραψεν, εἰρηχὼς ὅτι Ἰξξήγαγεν' αὐτοὺς ἔξω ἕως εὶς Βηθανίαν, καὶ τὰ ἑξῆς. Καὶ ρετο εὶς τοὺς οὐραγούς; El δὲ τῇ τεσσαραχηστῇ, πῶς τότε ὑπὸ τῶν ede ἐψηλαφᾶτο, τῇ πρώτῃ, Ort ἀνεφέἡμέρᾳ καὶ τῇ ὀγδόῃ τῆς ἀναστάσεως ἤδη Ψηλαφηβθείς; (e Λύσις. Ὅτι τῇ πρώτῃ ἡμέρᾳ τῆς ἀναστάσεως, τὸ πρὸς αὑτοὺς ἱστορηθὲν τοῦ Λουχᾶ τοῦ ἰχθύος δεΐπνου ὁ βρης ἔφαγεν, ἐχ τῶν προγεγραμμένων δῆλον ὅτι. φησιν ᾿Εξήγαγεν αὐτοὺς ἕως πρὺς E. xoY ὅτι, ᾿Αγειήφθη" οὐ πάντως ex τῶν δίδωσιν ἡμῖν εὐθέως Y αὐτὸν ἀνειληφθαι. "Ἔθος γὰρ τοῖς συγγραφεῦσι συν ἱστορίαν ἱστορίαις συνάπτειν ἐ δὲ ὁ Λουχᾶς τοῦτομίας ἐπιμελομένοις.,. Ka0' ἃ καὶ Ματθαΐῳ ἀναγέγραπται, μήπω ηεδὰν περαιώσαντι τὴν ἐξ Αἰγύπτου ὑποστροφὴν τοῦ Κυρίου, xoX Jalx οἴχησιν, καὶ τὴν Ἰωάννου εἰς τὴν ἐν Ταλ!:τὸν Ἰορδάνην ἔλευσιν, καὶ τὸ τούτου χήρυγμα μετὰ τριάχονται Ez σχεδὸν γεγονός. Ἰζαὶ ἄλλα 05 πολλὰ τοιαῦτα τοῖς βουλομένοις ἔξεστ' συναγαγεῖν πρὸς πίστωσιν τῆς εὐαγ- Yen συμφωνίας" ἵνα παρσλείψωμεν, ὅτι ἐν ταῖς ἀποστολιχαῖς Πράξεσι τὸ ξως ἄναἡμέρᾳ ταύτην περὶ τῆς ᾿λναλήψ χεφαλαιούμενος, ἐν τῇ τεσσαραχοστῇ γεγονένα! ἱστόρησεν. Πῶς Λουχᾶς ἐν Βηθανίαν τὸν Χριστὸν τοὺς μαθητὰς & ἐχεῖθέν τε ἀναληφθῆναι ἐν ταῖς θαῦμα ἀπαγγέλλοντας, À τοὺ; μαθητὰς, ὡς ἐκεῖθεν τοῦ Κυρίου ἀναληφθέντος; Πῶς δὲ ἐν τῷ Εὐαγγελίῳ ἱστορήσας, μετὰ τὴν ἀνάληψιν ἐν τῷ ἱερῷ διατ τοὺς μαθητὰς, ὑμνοῦντας καὶ εὐλογοῦντας τὸν θεόν" ἐν ταῖς ἀποστολιχαῖς Πράξεσιν εἰς ὑπερῷον αὐτοὺς ἀναδεθηχέναι καὶ καταμένειν ἐξέθετο; Λύσις. Ἕτερόν ἐστιν Eig Βηθανίαν, καὶ Βηθανίαν. Τὸ γὰρ Πρὸς Βηθανίαν, σιν ἡμῖν νοεῖν τὴν ὁδὸν τὴν ἀπάγουσαν ἐχεῖ εἰς X τὸ ὄρος τῶν ᾿Ἐλαιῶν παράχειται “ὅπερ Λουχᾶς ἐξέθετο, πρὸς Βη- 0aríiar εἰπὼν, χοὶ τὸ ὁμοροῦν αὐτῇ μέρος ἕτερον Πρὲς δίδι ποῦ ὄρου:, ἔνθα τὸν Κύριον ἀναληφθῆνα: χωρογραφήσος πρόπον τινὰ τὴν τόπον. Τὸ μέντοι δεύτερον ζήτημα, ταύτην ἔχει τὴν λύσιν. “Υπέστρεψαν᾽ μὲν, ἀναλιηφθέντος τοῦ Κυρίου,οἱ ἀπόστολοι elc ἹΙερουσαϊὴμ, καθὼς τῷ Εὐαγγελίῳ περιέχεται, καὶ ἦσαν διαπαντὸς ἐν τῷ ἱερῷ τὸν ὡρισμένον δηλαδὴ χρόνον τῆς προσευχῆς, ὃν ἐξῆν ἐν (9 ἱερῷ διατρίδειν τὰ τούτοις αἰνιξάμενος", ἱστόρησεν " τῷ ἐξ λοιπὰς ὥρας οἴχοι διτριῦον, τουτέστιν ἐν τ [y τῷ ὑ ἐτρ περῴῳ τῷ ἐν ταῖς Πρά: ξεσ: τῶν ἀποστόλων ὃε ἀπαύστως ὑμνοῦντες καὶ εὐλογοῦντες τὸν Küptov. Ὅτι αὐτῷ πρέπει ἡ δόξα, ἅμα τῷ Πατρὶ καὶ τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας. Τίνος χάριν ὁ μὲν Ἰωάννης βαστάσαι τὸν σταυρὸν οἱ δὲ λοιποὶ εὐαγγελισταὶ, Σίμωνα τὸν Κυρηναῖον πεποιηχένα! τοῦτο συναὐτὸν ἱστορεῖ τὸν Κύριον " ἐγραψαν Ἐπειδὴ ἑχάτερον πέπραχται. Ἅμα γὰρ τῷ γ ἀπαχθῆναι τὸν Κύριον ἐπὶ τὸ σταυρωθῆνα!, ἐπὶ τῶν ὥμων βαστάζων τὸν σταυρὸν αὐτὸς ἐξῆλθεν, τῶν στρατιωτῶν οὐχ ἀξιούντων βαστάσαι αὐτὸν, μὴ mzρόντος ἑτέρου τοῦ βιστάζειν ὀφείλοντος. Ὡς δὲ ἥψαντο τῆς ὁδοῦ, τότε: ἀγγαρευθεὶς ὁ Σίμων ὑπὸ τῶν στρατιωτῶν, λαθὼν αὐτὸν ἀπὸ τοῦ Κυρίου ἐθάττασεν. Ὅτι δὲ οὕτως ἔχε:, αὐτὰ ἡμᾶς τῶν εὐαγγελιστῶν διδάξει τὰ ῥήματα" ὅτιπερ, ᾿Αγγαρεύουσι παρἄγοντα Σίμωνα Κυρηναῖον, ἐρχόμενον ἀπὸ ἀγροῦ" ὅπερ δηλοῖ, ὅτι τῆς ὁδοῦ velssbde τῆς ἐπὶ τὸν Γολγοθὰν, ἐρχόμενος ἀπὸ ἀγροῦ ὁ Σίμων συνήντησεν. Τὸ γὰρ συναντ τῖσαι; xoig ὁδεύουσι γίνεται. Ὅθεν τὸν σταυρὸν οὐχ ἐξ ἀρχῆς, ἀλλὰ τότε ἀγγαρευθεὶς, ἐθάστασεν. ### English translation (Claude) Question. Where did Christ eat the fish? For John recorded that it happened by [the sea] of Galilee. If in Galilee, how does Luke say that he commanded the disciples, “But you, stay in the city of Jerusalem”? And how, having led them out from there to Bethany, was he taken up …? Solution. … many times, as in forty days, … John records … in Galilee … the first … in which he also mentioned the broiled fish; but not of fishes, nor of a charcoal fire, nor of bread, as in the supper by the sea of Galilee recorded by John. [Question.] When did the supper recorded by Luke take place? For if long before the fortieth day, that is, the ascension, how did he write that he was taken up immediately, saying, “He led them out as far as to Bethany,” and what follows, and “he was carried up into heaven”? And if on the fortieth day, how was he then touched by the disciples, having already been touched on the first day and on the eighth of the resurrection? Solution. That he ate the supper of the fish recorded by Luke with them on the first day of the resurrection is clear from what was written before. And the words “He led them out as far as to Bethany” and “he was taken up” do not at all give us to understand that he was taken up immediately. For it is the custom of writers who aim at conciseness to join one narrative to another; just as it is written by Matthew, who, without having completed the Lord’s return from Egypt and his dwelling in Galilee, [passes to] John’s coming to the Jordan and his preaching, which took place almost thirty years later. And many other such things can be gathered by those who wish, to confirm the agreement of the Gospels; not to mention that in the Acts of the Apostles, summing up the account of the ascension, he recorded that it took place on the fortieth day. [Question.] How does Luke [say in the Gospel that] Christ [led] the disciples out to Bethany and was taken up from there, but in the Acts [that] the disciples [returned from the Mount of Olives], as though the Lord had been taken up from there? And how, having recorded in the Gospel that after the ascension the disciples stayed in the temple, praising and blessing God, did he set out in the Acts of the Apostles that they went up to an upper room and stayed there? Solution. “To Bethany” and “toward Bethany” are different. For “toward Bethany” gives us to understand the road that leads there, beside which lies the Mount of Olives; which Luke set out by saying “toward Bethany,” meaning also the part bordering on it, … of the mountain, where the Lord was taken up, describing the place in some way. The second question has this solution. When the Lord had been taken up, the apostles returned to Jerusalem, as is contained in the Gospel, and they were continually in the temple, that is, for the appointed time of prayer, during which it was permitted to stay in the temple, hinting at this by these words; and the rest of the hours they spent at home, that is, in the upper room mentioned in the Acts of the Apostles, ceaselessly praising and blessing the Lord. For to him belongs the glory, together with the Father and the Holy Spirit, to the ages. For what reason does John record that the Lord himself carried the cross, while the other evangelists wrote that Simon of Cyrene did this? Because both were done. For as soon as the Lord was led away to be crucified, he went out himself carrying the cross on his shoulders, since the soldiers did not deem it fitting to carry it, and no one else was present who was obliged to carry it. But when they had set out on the road, then Simon, pressed into service by the soldiers, took it from the Lord and carried it. That this is so, the very words of the evangelists will teach us: “They pressed into service a passer-by, Simon of Cyrene, coming from the country”; which shows that Simon, coming from the country, met them on the road leading to Golgotha. For meeting happens to those who are travelling. Hence he carried the cross not from the beginning, but when he was then pressed into service. ### Scripture references - Luke 24:41–43: allusion, high confidence - John 21:9–13: allusion, high confidence - Luke 24:49–51: quotation, high confidence - John 20:26–27: allusion, medium confidence - Matt 2:19–3:6: allusion, medium confidence - Acts 1:3: allusion, high confidence - Acts 1:9–13: allusion, high confidence - Luke 24:52–53: allusion, high confidence - John 19:17: allusion, high confidence - Mark 15:21: quotation, high confidence ### Translation notes - This section contains four questions; the scan did not mark the start of the later ones, and the first is badly damaged, with lines interleaved and words lost (marked “…”); words supplied from the sense are in brackets. The work ends with a doxology, after which the question on the cross-bearing (already answered in section 38) is answered again. Quotations: Luke 24:49–51; Mark 15:21. Allusions: John 21:9–13; Luke 24:41–43; John 20:26–27; Matt 2:19–3:6; Acts 1:3, 9–13; Luke 24:52–53; John 19:17. ### Citation (SBL) Hesychius of Jerusalem, Quaest. 47 (PG 93:1450; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-quaestiones/47).