Author Matins Nocturn 2/3 patristic readings for the whole post-Pentecost season

Closes the gap the user found on 2026-08-23 (post-pentecost-13's Matins had
no patristic reading): nocturn-readings/ had content for only one temporal
id (post-pentecost-15, the original mechanism proof date). Since
resolveTemporalId maps every day in a liturgical week to the same id, one
file per id covers the whole week — authored all 23 remaining
post-pentecost-NN ids (01-14, 16-24) from the reference engine's own
Tempora/PentNN-0.txt files. Trinity Sunday (01) keeps its own full proper
office including a displaced-Sunday commemoration; 02-11 have real Nocturn
2+3 content; 12 onward are Nocturn-3-only (homily, Gospel incipit skipped
per convention), reusing the same two responsories the source itself
cross-references week to week.

Rest of the temporal cycle (Advent/Christmas/Epiphany/Septuagesima/Lent/
Easter) is a separate follow-up pass, tracked in TODO.md.

Co-Authored-By: Claude Sonnet 5 <noreply@anthropic.com>
Claude-Session: https://claude.ai/code/session_01EWzE3kaSZCs79fPBrrE1aF

src/data/propers/nocturn-readings/post-pentecost-23.yml

@@ -0,0 +1,57 @@
+# Nocturn 3, 23rd Sunday after Pentecost. Sourced from Tempora/Pent23-0.txt.
+# See post-pentecost-02.yml/post-pentecost-12.yml for sweep method note (no
+# proper Nocturn 2 in the source). Lectio7 bare incipit (Matt 9:18-26, the
+# ruler's daughter and the woman with an issue of blood) skipped;
+# Lectio7-9's homily by St. Jerome is one continuous work, combined.
+id: post-pentecost-23
+readings:
+  - nocturn: 3
+    isGospel: false
+    source: "St. Jerome, Priest, Book 1, Commentary on Matthew 9"
+    text:
+      la: >-
+        Octávum signum est, in quo princeps suscitári póstulat fíliam suam, nolens de mystério veræ
+        circumcisiónis exclúdi: sed subíntrat múlier sánguine fluens, et octávo sanátur loco; ut príncipis
+        fília de hoc exclúsa número, véniat ad nonum, juxta illud quod in Psalmis dícitur: Æthiópia
+        prævéniet manus ejus Deo; et, Cum intráverit plenitúdo géntium, tunc omnis Israël salvus fiet.
+
+
+        Et ecce múlier, quæ sánguinis fluxum patiebátur duódecim annis, accéssit retro, et tétigit
+        fímbriam vestiménti ejus. In Evangélio secúndum Lucam scríbitur, quod príncipis fília duódecim
+        annos habéret ætátis. Nota ergo, quod eo témpore hæc múlier, id est, Géntium pópulus cœ́perit
+        ægrotáre, quo genus Judæórum credíderat. Nisi enim ex comparatióne virtútum, vítium non
+        osténditur.
+
+
+        Hæc autem múlier sánguine fluens, non in domo, non in urbe accédit ad Dóminum, quia juxta legem
+        úrbibus excludebátur; sed in itínere, ambulánte Dómino; ut, dum pergit ad áliam, ália curarétur.
+        Unde dicunt et Apóstoli: Vobis quidem oportébat prædicári verbum Dei: sed quóniam vos judicástis
+        indígnos salúte, transgrédimur ad gentes.
+      en: >-
+        The eighth miracle took place upon the occasion when a certain ruler, desiring not to be kept
+        out of the mystery of the true circumcision, besought Christ to recall his daughter to life. But
+        a woman, which was diseased with an issue of blood, thrust herself in, and her cure occupieth the
+        eighth place, so that the resurrection of the ruler's daughter is postponed and made the ninth in
+        enumeration even as it is written in the Psalms: "Ethiopia shall soon stretch forth her hands
+        unto God" (lxvii. 32). And again: "Blindness in part is happened to Israel, until the fullness of
+        the Gentiles is come in and so all Israel shall be saved" (Rom. xi. 25, 26).
+
+
+        "And, behold, a woman, which was diseased with an issue of blood, twelve years, came behind Him,
+        and touched the hem of His garment." In the Gospel according to Luke (viii. 42) it is written
+        that the ruler's daughter was about twelve years of age. Note therefore that this woman, who
+        typifies the Gentiles, had been diseased for the same time that the Jewish nation, typified by
+        the ruler's daughter, had been living in faith. We see not clearly the hideousness of evil, until
+        we compare it with good.
+
+
+        This woman with the issue of blood came not to the Lord in an house or in a city, for such as she
+        were by the Law banished out of cities (Lev. xv. 25), but in the way, as He walked so that the
+        Lord healed one, even while He was on the road to heal another. Whence also the Apostles said:
+        "It was necessary that the word of God should first have been spoken to you but, seeing ye put it
+        from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles" (Acts
+        xiii. 46).
+    responsory:
+      la: "Duo Séraphim clamábant alter ad álterum: * Sanctus, sanctus, sanctus Dóminus Deus Sábaoth: * Plena est omnis terra glória ejus.\nV. Tres sunt qui testimónium dant in cælo: Pater, Verbum, et Spíritus Sanctus: et hi tres unum sunt.\nR. Plena est omnis terra glória ejus."
+      en: "One Seraph cried unto another: * Holy, Holy, Holy is the Lord God of hosts; * The whole earth is full of His glory.\nV. There are Three That bear record in heaven: the Father, the Word, and the Holy Ghost, and these Three are One.\nR. The whole earth is full of His glory."
+    status: { la: verified, en: verified }