{"slug":"khazarzar-cyril-of-alexandria-commentarii-in-joannem-additamenta","id":"greek:khazarzar:khazarzar-cyril-of-alexandria-commentarii-in-joannem-additamenta","title":"Commentarii in Joannem Additamenta","title_source":"Commentarii in Joannem Additamenta","author":"Cyril of Alexandria","genre":"commentary","date":"","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:46:39Z","cost_usd":0.004592},"source":{"registry_id":"greek:khazarzar:khazarzar-cyril-of-alexandria-commentarii-in-joannem-additamenta","work_id":"khazarzar-cyril-of-alexandria-commentarii-in-joannem-additamenta","edition":"khazarzar","language":"","license":"Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Joannem%20Additamenta.pdf"},"stats":{"passages":8,"english_words":2191,"coptic_letters":0,"source_letters":8614,"commentary_units":48,"commentary_kinds":9,"derived_notes":0,"ambiguities":9,"work_notes":5,"external_links":0,"timeline":6},"summary":{"work":"khazarzar-cyril-of-alexandria-commentarii-in-joannem-additamenta","abstract":"The Commentarii in Joannem Additamenta are fragmentary remains of Cyril of Alexandria's commentary on the Gospel of John, surviving only through Greek catenae and florilegia. No complete manuscript of the original commentary exists. The Additamenta likely represent later additions or extracts, possibly composed after the main commentary. They were transmitted into Syriac and Latin, influencing medieval Johannine exegesis. The digital edition by khazarzar compiles public-domain texts without critical apparatus, manuscript sigla, or stemmatic analysis, limiting its scholarly utility. The fragments preserve Cyril's exegetical style, including pastoral imagery and rhetorical engagement with opposing views, and reflect his theological concerns before the Nestorian controversy.","historical_context":"Cyril of Alexandria (c. 376–444) composed his commentary on John in Greek, likely in Alexandria, during the 420s–430s, before the outbreak of the Nestorian controversy (428–431). The Additamenta may represent later supplements or extracts, possibly compiled after Cyril's death. The work survives only in fragments from catenae and florilegia, reflecting Byzantine and later medieval transmission. Syriac and Latin translations extended its influence in Eastern and Western exegesis. The khazarzar edition, a digital compilation of public-domain texts, lacks critical apparatus and does not represent a modern critical edition; it provides no manuscript sigla, collation, or stemmatic analysis, so the textual basis of individual fragments cannot be verified. The commentary engages with Johannine themes such as the good shepherd (John 10) and Christ's divinity, central to Cyril's anti-Arian and anti-Nestorian polemics.","significance":"The Additamenta are crucial for understanding Cyril's exegesis of John, a key text in early Christological debates. They preserve his pastoral and rhetorical strategies, such as the contrast between true and false shepherds, and his engagement with opposing interpretations. The fragments' transmission into Syriac and Latin demonstrates their lasting influence on medieval biblical interpretation, while their fragmentary state highlights the challenges of reconstructing patristic commentaries.","timeline":[{"date":"c. 376–444","event":"Life of Cyril of Alexandria"},{"date":"420s–430s","event":"Composition of Cyril's commentary on John (main work)"},{"date":"5th c.","event":"Possible addition of Additamenta as later extracts or supplements"},{"date":"5th–6th c.","event":"Transmission of fragments in Greek catenae and florilegia"},{"date":"6th–7th c.","event":"Translation into Syriac and Latin"},{"date":"21st c.","event":"Digital compilation by khazarzar (public-domain texts, no critical edition)"}],"relations":[{"work":"Commentarii in Joannem (Cyril of Alexandria)","relation":"The Additamenta are fragments or later additions to this larger commentary","key":"","label":null,"url":null},{"work":"John 10:11 (Gospel of John)","relation":"Cyril's exegesis of the good shepherd passage is central to the fragments","key":"","label":null,"url":null},{"work":"Nestorian controversy","relation":"The commentary predates but informs Cyril's later Christological arguments","key":"wikipedia:Nestorianism","label":null,"url":null},{"work":"Catenae (patristic collections)","relation":"Primary transmission medium for the fragments","key":"wikipedia:Catenae (patristic collections)","label":null,"url":null},{"work":"Syriac and Latin translations of Cyril","relation":"Extended the influence of the Additamenta in medieval exegesis","key":"","label":null,"url":null}],"external_links":[],"cautions":["The date of the Additamenta is uncertain; they may be later additions or extracts compiled after Cyril's death.","No complete manuscript of Cyril's commentary on John survives; the fragments are from catenae and florilegia.","The khazarzar edition is a digital compilation of public-domain texts without critical apparatus, manuscript sigla, or stemmatic analysis; the textual basis of individual fragments cannot be verified.","Attribution of specific fragments to Cyril may be uncertain due to the nature of catenae and florilegia."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000537,"generated":"2026-11-15T06:46:39Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Joannem%20Additamenta.pdf"}],"checks":{"work":"khazarzar-cyril-of-alexandria-commentarii-in-joannem-additamenta","status":"pass","blocking":[],"warnings":[],"stats":{"passages":8,"translated":8,"commentary_passages":8,"commentary_units":48,"english_words":2191,"source_letters":8613,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The work survives only in fragments, chiefly from catenae and florilegia; no complete manuscript of Cyril's commentary on John is extant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Cyril's commentary on John is generally dated to the 420s–430s, before the Nestorian controversy, though the Additamenta may represent later additions or extracts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The Additamenta were excerpted in Greek catenae and later translated into Syriac and Latin, influencing medieval exegesis of John's Gospel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The khazarzar edition is a digital compilation of public-domain texts; it lacks critical apparatus and does not represent a modern critical edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"background","lemma":"","severity":"info","text":"This edition provides no manuscript sigla, collation, or stemmatic analysis; the reader cannot verify the textual basis of individual fragments.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: commentary in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 8 narrative."},{"kind":"source","severity":"info","text":"Source edition: khazarzar — Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer"}],"derived_structure":{"narrative":8},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"1 Ἐπειδὴ ὡς θεὸς εἰδὼς τὰς ἐνθυμήσεις τῶν Ἰουδαίων ἑώρα δὲ αὐτοὺς καταγελῶντας ἐφ' οἷς ἔλεγεν ὑπεραποθνῄσκειν τῶν προβάτων, δείκνυσιν αὐτοὺς ἐκ τῶν λεγομένων τοσοῦτον ὄντας ἀσεβεῖς ὡς καὶ καταγελᾶν ἐκείνων ἅπερ πάνυ ἀγαπᾷ ὁ θεὸς καὶ πατήρ, ἐπειδὴ καὶ οὕτως ἑώρα ἀθόλωτον μένουσαν ἐν τῷ σαρκωθέντι ἑαυτοῦ υἱῷ καὶ ἐκλάμπουσαν τῆς ἑαυτοῦ φύσεως τὴν εἰκόνα διὰ τὸ ἄτρεπτον. ἕως ὧδε τὸ ϛʹ βιβλίον τοῦ ἁγίου Κυρίλλου. Ἄλλοι ἔλεγον· ταῦτα τὰ ῥήματα οὐκ ἔστι δαιμονιζομένου καὶ τὰ ἑξῆς. ἀπὸ μὲν τῆς τῶν λόγων ποιότητος ὀρθὴν ὁρίζονται τὴν ψῆφον· καὶ γὰρ ἦν μανίας εἰπεῖν τοῦτον λέγοντα, ὅτι τεθνήξεται μὲν ἀόκνως καὶ προκινδυνεύσει προθύμως τῶν ἰδίων προβάτων ὁ ποιμὴν ὁ καλός, φεύξεται δὲ καὶ πρὸς μόνην ἀποπήξας τοῦ λύκου τὴν θέαν ὁ μισθωτὸς καὶ οὐκ ὢν ποιμήν, ὅτι δαιμόνιον ἔχει καὶ μαίνεται. τί αὐτοῦ ἀκούετε;\n\n3 Ἀρχὴ εὐπειθείας ἡ οἰκειότης· οἰκειοῖ γὰρ ἡμᾶς ἡ πίστις τῷ θεῷ καὶ σοφοὺς ἀποτελεῖ ἡ οἰκείωσις, οὗτοι δὲ σοφοὶ οὐ τὰ λυσιτελοῦντα πρὸς σωτηρίαν δεχόμενοι μαθήματα. ἀλλοτρίους δὲ αὐτοὺς λέγων σημαίνει, ὅτι πρόβατα αὐτοῦ ἦσαν καὶ οἱ ἐξ ἐθνῶν μέλλοντες πιστεύειν καὶ ἠπείλει αὐτοῖς τὴν μετανάστασιν ἣν ἐπὶ τὰ ἔθνη, ἵνα κἂν διὰ τῆς ἀπειλῆς φοβήσῃ αὐτοὺς τὰ δέοντα φρονεῖν. Διδοὺς ἃ εἶχεν ὡς φύσει θεὸς ὡς ἄνθρωπος λαμβάνων καὶ εἰς τὴν ἰδίαν ἀνακομίζων δόξαν αὐτὸς ὑφ' ἑαυτοῦ καὶ πρὸς τοῦτο ἰών. Εἰ γὰρ μὴ ἐμαρτύρουν τὰ ἔργα τοῖς ἐμοῖς λόγοις, οἷς εἶπον λέγων ἐμαυτὸν ἴσον εἶναι τῷ πατρί, οὐκ ἂν ἠμέλλετε ἀγανακτεῖν ἐφ' οἷς εἶπον ἐμαυτὸν φύσει θεόν, εἰ μὴ πάντα τὰ ἔργα μου ἐδείκνυ με θεὸν φύσει·","english":"Since as God he knew the intentions of the Jews and saw them mocking what he said about dying for the sheep, he shows from what is said that they are so impious as to mock even those things which God and Father greatly loves, since he saw the image of his own nature remaining untainted in his incarnate Son and shining forth because of its immutability. Up to here the sixth book of Saint Cyril. Others said: these words are not of a demon-possessed man, and so forth. From the quality of the words they determine the correct judgment; for it was madness to say this, that the good shepherd will die unhesitatingly and readily risk his life for his own sheep, but the hireling, who is not a shepherd, will flee and merely at the sight of the wolf become petrified, because he has a demon and is mad. Why do you listen to him?\n\nThe beginning of obedience is affinity; for faith makes us akin to God, and affinity makes us wise, but these are not wise in receiving teachings that are beneficial for salvation. By calling them alien he indicates that they were his sheep, and also those from the Gentiles who were about to believe, and he threatened them with the migration which was to the Gentiles, so that even through the threat he might frighten them into thinking what is proper. Giving what he had as God by nature, receiving as man and bringing back to his own glory, he himself by himself and going toward this. For if the works did not bear witness to my words, by which I said I am equal to the Father, you would not be indignant at what I said about being God by nature, if all my works did not show me to be God by nature.","structure":"narrative","commentary":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ἕως ὧδε τὸ ϛʹ βιβλίον τοῦ ἁγίου Κυρίλλου","severity":"info","text":"The phrase 'Up to here the sixth book of Saint Cyril' marks a scribal or editorial division, indicating that the preceding material concludes Book 6 of Cyril's commentary on John.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μισθωτός","severity":"info","text":"The term 'hireling' (μισθωτός) contrasts with the true shepherd, a common trope in early Christian pastoral imagery, here used to highlight the difference between genuine and false leaders.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"οἰκειότης","severity":"info","text":"οἰκειότης ('affinity' or 'familiarity') is a key concept in Cyril's theology, denoting the spiritual kinship with God achieved through faith, which leads to wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ποιμὴν ὁ καλός","severity":"info","text":"The 'good shepherd' (ποιμὴν ὁ καλός) alludes to John 10:11, where Jesus speaks of the shepherd who dies for his sheep, a central image in Cyril's exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἄλλοι ἔλεγον","severity":"info","text":"The phrase 'Others said' introduces a counter-argument or alternative interpretation, a common rhetorical device in Cyril's commentary to engage with opposing views.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπὸ μὲν τῆς τῶν λόγων ποιότητος","severity":"caution","text":"The phrase 'From the quality of the words' may be ambiguous: it could refer to the style or content of the words, but Cyril likely means the logical coherence of the argument.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not present; the Greek passage includes a scribal note about Book 6, but the exact division between Cyril's original and later additions is unclear. The reading taken treats the note as a transmission marker."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"εἰ γὰρ ἐβλασφήμησα, φησίν, εἰρηκὼς ἐμαυτὸν θεόν, εἰκὸς ὑμᾶς ἐννοεῖν, ὅτι δι' ὧν ἐποίησα μειζόνως φαίνομαι θεὸς καὶ διὰ τοῦτο φονεῦσαί με ζητεῖτε. Ὁ μονογενὴς καὶ τῶν ἄλλων ἁπάντων ἁγιαστικός, ὅσα τῇ τοῦ ἁγιάζεσθαι μετουσίᾳ πρὸς ἁγιασμὸν ἀναβαίνει. ἁγιάζεσθαι δὲ λέγεταί τι παρὰ τῇ θείᾳ γραφῇ κατὰ πολλοὺς τρόπους. ἡγιάσθη τοίνυν τοῦτ' ἔστι προεχειρίσθη πρὸς ἀποστολὴν ἐν κόσμῳ διὰ τὸ σῶσαι τοὺς ἐν αὐτῷ ἢ τὸ ἡγιάσθαι τι τὸ πρὸς θυσίαν ἀφωρίσθαι νοήσεις· εἷς γὰρ ὑπὲρ πάντων ἀπέθανεν εὐδοκίᾳ τοῦ θεοῦ καὶ πατρός. ἢ διὰ ἅγιον τὸν ἑαυτοῦ ἀποτελέσαι ναόν· οὐ γὰρ ἦν κατὰ φύσιν ἰδίαν ἡ σὰρξ ἁγία, ἀλλὰ τοῦ ἑνωθέντος αὐτῇ λόγου δεξαμένη τὸν ἁγιασμὸν ἡγιάσθη καὶ κατὰ τοῦτο ὡς οἶμαι τοῦτό φησιν.\n\n7 Λέγει δὲ καὶ κατὰ Ἀρειανῶν καὶ ὅτι οὐκ ἔστιν ὅμοιον τοῦτο τῷ πρὸς τοὺς μαθητὰς εἰρημένῳ· καὶ γὰρ ὁ κύριος εἰπὼν πρὸς αὐτοὺς ἐὰν ἐντολάς μου τηρήσητε, μενεῖτε ἐν τῇ ἀγάπῃ μου, καθὼς κἀγὼ τὰς ἐντολὰς τοῦ πατρὸς τετήρηκα καὶ μένω αὐτοῦ ἐν τῇ ἀγάπῃ ἑρμηνεύων, ὅτι ἐκεῖνος μενεῖ ἐν τῇ ἀγάπῃ τοῦ Χριστοῦ ὁ ποιῶν τὰς αὐτοῦ ἐντολάς, ὅπερ οὐκ ἀνάγει εἰς ὁμοουσιότητα τοῦ υἱοῦ τοὺς μαθητὰς δυναμένους καὶ ἀπογενέσθαι διὰ τοῦ μηκέτι θέλειν ποιεῖν τὰς αὐτοῦ ἐντολάς, εἰ καὶ ὁ υἱὸς ἀτρέπτως ποιεῖ τὸ τῷ πατρὶ δοκοῦν ὡς θεὸς φύσει, εἰ καὶ ὡς ἄνθρωπος πρὸς τὴν ἡμῶν ὠφέλειαν ταῦτά φησιν, ἵνα μιμησώμεθα αὐτὸν καθὼς δυνατόν. τὸ οὖν θέλειν καὶ μὴ θέλειν οὐκ ἐν οὐσίαις καὶ φύσεως λόγῳ νοοῦμεν, ἀλλ' ἐν προαιρέσει, ὅπερ ἐστὶν ἐπὶ τῶν μαθητῶν, οὐ μὴν ἐπὶ υἱῷ·","english":"For if I had blasphemed, he says, by calling myself God, it would be reasonable for you to think that through what I have done I appear more greatly as God, and for this reason you seek to kill me. The only-begotten and sanctifier of all others, all that by participation in being sanctified ascends to sanctification. Now something is said to be sanctified in divine scripture in many ways. Therefore it was sanctified, that is, it was appointed for a mission in the world for the sake of saving those in it, or you would understand that something sanctified is that which is set apart for sacrifice; for one died for all by the good will of God and Father. Or to make his own body a holy temple; for the flesh was not holy by its own nature, but having received sanctification from the Word united to it, it was sanctified, and according to this, I think, he says this.\n\n7 He also speaks against the Arians and says that this is not similar to what was said to the disciples; for the Lord, having said to them, \"If you keep my commandments, you will remain in my love, just as I have kept the commandments of the Father and remain in his love,\" interpreting that he who does his commandments remains in the love of Christ, which does not lead the disciples to consubstantiality with the Son, since they are able also to fall away by no longer wishing to do his commandments, even if the Son unchangeably does what is pleasing to the Father as God by nature, even if as man he says these things for our benefit, so that we might imitate him as far as possible. Therefore we understand willing and not willing not in terms of substances and nature, but in terms of choice, which is the case with the disciples, but not with the Son.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"εἰ γὰρ ἐβλασφήμησα","severity":"info","text":"Cyril presents a hypothetical speech of Christ to the Jews, linking their mockery to his self-identification as God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἁγιάζεσθαι","severity":"info","text":"The term 'sanctified' is analyzed as having multiple scriptural senses: appointment for mission, setting apart for sacrifice, or making the flesh holy through union with the Word.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἷς γὰρ ὑπὲρ πάντων ἀπέθανεν","severity":"info","text":"This phrase echoes the New Testament concept of Christ's sacrificial death for all, though no specific verse is cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κατὰ Ἀρειανῶν","severity":"info","text":"Cyril explicitly argues against Arian interpretations, distinguishing Christ's unique consubstantiality with the Father from the disciples' contingent obedience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"7","severity":"info","text":"The numeral 7 marks a new section, likely a chapter or paragraph division in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ οὖν θέλειν καὶ μὴ θέλειν","severity":"caution","text":"Cyril's distinction between willing in terms of choice (προαίρεσις) and nature (φύσις) is central to his anti-Arian argument, but the Greek syntax is compressed and may be misread.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἡγιάσθη τοίνυν' could refer to Christ's flesh, the sacrifice, or the mission; Cyril offers multiple interpretations without settling on one."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ἐκ γὰρ τῶν ὄντων τῷ υἱῷ φυσικῶν ἀγαθῶν νοοῦμεν, ὅτι ὁμοούσιός ἐστι τῷ πατρί, οὐ μὴν ἐξ ἐκείνων ἅπερ ἐν ἡμῖν γίνεται καὶ ἀπογίνεται. Ἐξηγεῖται ὁ εὐαγγελιστὴς καὶ τὸ τῶν Ἰουδαίων σκληρὸν τῶν ἐπὶ τοσούτοις ἀγαθοῖς λόγοις μὴ μαλαχθέντων, ἀλλὰ ζητούντων αὐτὸν πιάσαι καὶ ἀποκτεῖναι καὶ τοῦ σωτῆρος τὴν ἰσχύν. ὡς θεὸς ὢν φύσει μαινομένους ἀπέφυγεν ἐν\n\nμέσῳ ὢν τῶν ἐκείνων χειρῶν· τοῦτο γὰρ ὡς θαυμάζων ὁ εὐαγγελιστὴς εἶπεν, δι' ὧν σημαίνει, ὅτι εὐκόλως ἐκ μέσου τῶν φονώντων διαφεύγων ἀκινδύνως οὗτος οὐκ ἂν ἑάλω ποτέ, εἰ μὴ ἑκών.\n\n9 Διὰ οὖν τὴν τῶν γυναικῶν ἀγάπην ἄξιος ἦν καὶ ὁ τούτων ἀδελφὸς ὑπὸ τοῦ Χριστοῦ ἀγαπᾶσθαι ὅπου γε καὶ αὐτὸν ἠγάπα σφόδρα. Πῶς οὐκ ἄλογον αὐτοὺς πιστεύειν, ὅτι διὰ τὸ ἐξυπνίσαι αὐτὸν ἐκεῖ παραγίνεται. διὸ καὶ λέγουσιν· εἰ κεκοίμηται, σωθήσεται. οὐ περὶ ὕπνου νομίζουσιν λέγειν αὐτὸν οὐδὲ περὶ θανάτου, ἀλλὰ αἴνιγμα νομίζουσί τι αὐτὸν λέγειν, ἐπεί πως πέντε καὶ δέκα στάδια πορευομένου αὐτοῦ οὐκ ἂν ἔφθασεν ἐξυπνίσαι.","english":"For from the natural goods that belong to the Son we understand that he is consubstantial with the Father, and not from those things that come to be and pass away in us. The evangelist also explains the hardness of the Jews, who were not softened by such good words, but sought to seize and kill him, and the strength of the Savior. Being God by nature, he escaped from the midst of their hands while they were raging; for the evangelist said this in wonder, indicating that he easily and without danger escaped from among the murderers, and would never have been caught unless he had willingly allowed it.\n\n9 Therefore, because of the love of the women, their brother also was worthy of being loved by Christ, since indeed Christ loved him greatly. How is it not unreasonable for them to believe that he came there to wake him? Hence they say: if he has fallen asleep, he will be saved. They do not think he is speaking about sleep or about death, but they think he is saying some riddle, since, as he had traveled some fifteen stadia, he would not have arrived in time to wake him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐκ γὰρ τῶν ὄντων τῷ υἱῷ φυσικῶν ἀγαθῶν νοοῦμεν, ὅτι ὁμοούσιός ἐστι τῷ πατρί","severity":"info","text":"Cyril argues that the Son's consubstantiality with the Father is inferred from his natural goods, not from transient human attributes, reinforcing Nicene theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὁμοούσιος","severity":"info","text":"The term 'homoousios' (consubstantial) is a key Nicene Creed term, asserting the Son's identical substance with the Father, central to Cyril's anti-Arian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξηγεῖται ὁ εὐαγγελιστὴς καὶ τὸ τῶν Ἰουδαίων σκληρὸν","severity":"info","text":"Cyril likely references the Gospel narrative of Jesus escaping Jewish hostility (cf. John 10:39 or similar), though no direct verse is quoted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πέντε καὶ δέκα στάδια","severity":"info","text":"Fifteen stadia (about 2.7 km) is a realistic distance in ancient travel, used by Cyril to argue the impossibility of timely waking, supporting the allegorical interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"9 Διὰ οὖν τὴν τῶν γυναικῶν ἀγάπην","severity":"info","text":"The numeral '9' marks a new section in the commentary, likely a chapter or lemma division, indicating a shift to a different Gospel passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"αἴνιγμα νομίζουσί τι αὐτὸν λέγειν","severity":"caution","text":"Cyril notes that the Jews interpret Jesus' words as a riddle, but the exact referent of 'sleep' (ὕπνος) or 'death' (θάνατος) is ambiguous; Cyril opts for a non-literal reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not provided; the Greek source is used. The referent of 'sleep' (κεκοίμηται) is ambiguous—literal sleep or death—and Cyril interprets it as a riddle. The identity of the women and their brother is unclear from this passage alone."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"11 Ἐπεὶ οὖν ὁ Χριστὸς ἑώρα αὐτὴν οὐ νοοῦσαν σαφῶς τὰ παρ' ἑαυτοῦ σαφηνίζων φησίν· ἐγώ εἰμι ἡ ζωὴ ἀντὶ τοῦ οὐ δεῖ σε παρὰ ἄλλου με αἰτεῖν οὐδὲ ἐλπίζειν μετὰ χρόνους μακροὺς ἔσεσθαι τοῦ σοῦ ἀδελφοῦ τὴν ἀνάστασιν· πάρειμι γὰρ ἐγὼ ὁ πρὸς τοῦτο καλῶν. ζωὴ δέ ἐστι κατὰ φύσιν ὁ υἱὸς ὁ πάντα πρὸς τὸ εἶναι καλῶν καὶ ἀνιστῶν μὲν ἅπαντας ἰδίᾳ δυνάμει, ἀνιστῶν δὲ οὐχ ἁπλῶς, ἀλλὰ πρὸς ζωήν· διὰ γὰρ τοῦτο καὶ παρέζευξε τῷ τῆς ἀναστάσεως ὀνόματι τὴν ζωήν. σημειωτέον δέ, ὅτι ζωὴν ἑαυτὸν ὁ κύριος καλεῖ, οὐ μὴν ζῷον ὥς τινες ἀσεβῶς ἐτόλμησαν εἰπεῖν ἐπ' αὐτοῦ τοῦτο· ἄλλη γὰρ διαφορὰ ζῴου καὶ ζωῆς· τὸ μὲν γὰρ ζῷον δεκτικόν ἐστι ζωῆς, ἡ δὲ ζωὴ παρεκτικὴ τοῦ ζῆν ὥσπερ ἡ σοφία καὶ ὁ σοφός. ὁ μὲν λαμβάνει, ἡ δὲ δίδωσιν.\n\n12 Ὥσπερ γὰρ οἱ πάλαι ἅγιοι οὐκέτι ἔφθησαν τῇ ἀναστάσει καὶ ταῖς τιμαῖς, ἀλλὰ ἀνέμειναν ἡμᾶς, οὕτω καὶ τοὺς πιστοὺς δεῖ ἀναμεῖναι τὴν κοινὴν ἀνάστασιν, ἵνα καὶ σὺν τοῖς πάλαι ἁγίοις ἅπαντες ἀναστῶσιν. ὡς ἐκεῖνοι ἔμειναν δι' ἡμᾶς μὴ λαβόντες τὰς ἐποφειλομένας τιμὰς διὰ τὸ κοινῇ ἀπολαῦσαι πάντας, οὕτω καὶ ἡμεῖς μόνοι οὐκ ἀπολαύομεν τῆς ἀναστάσεως, ἵνα σὺν τοῖς πάλαι ἁγίοις ἀναστάντες ἅμα τύχωμεν τοῦ ἀγαθοῦ.","english":"Since Christ saw that she did not understand clearly, he says, making his meaning plain: \"I am the life,\" that is to say, you need not ask for me from another, nor hope that your brother's resurrection will happen after a long time; for I am present, I who summon to this. The Son is by nature life, who calls all things into being and raises everyone by his own power, and raises them not simply, but to life; for this reason he has also joined the name \"life\" to the name \"resurrection.\" It should be noted that the Lord calls himself \"life,\" not \"a living being,\" as some have impiously dared to say of him; for there is a difference between a living being and life: a living being is receptive of life, while life is productive of living, just as wisdom and the wise man are different—the one receives, the other gives.\n\nFor just as the saints of old did not yet attain to the resurrection and its honors, but waited for us, so also the faithful must wait for the common resurrection, so that all may rise together with the saints of old. Just as they waited on our account, not receiving the honors owed to them so that all might enjoy them together, so also we do not enjoy the resurrection alone, so that, rising together with the saints of old, we may all obtain the good.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ζωή","severity":"info","text":"Cyril distinguishes Christ as 'life' (ζωή) from 'a living being' (ζῷον), arguing that life is productive of living, while a living being is merely receptive of life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ζωή","severity":"info","text":"The term ζωή here carries a technical theological sense: the Son is life by nature, actively giving life, not merely possessing it. This counters Arian or Eunomian subordinationist readings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγώ εἰμι ἡ ζωή","severity":"info","text":"Cyril glosses Christ's words 'I am the life' (John 11:25), interpreting them as a promise of immediate resurrection, not a distant future event.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ζῷον","severity":"info","text":"Cyril alludes to a Christological controversy: some (likely Eunomians or Arians) called Christ a 'living being' (ζῷον), implying createdness. Cyril insists on 'life' (ζωή) to affirm his uncreated, creative nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from exegesis of Christ's saying (section 11) to a typological parallel between the saints of old and the faithful awaiting the common resurrection (section 12).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἀνάστασις","severity":"info","text":"Cyril's notion that the saints waited for the faithful to share in resurrection honors echoes 1 Corinthians 15 and patristic commonplaces on the delay of final resurrection.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text in section 11 has a lacuna or unclear syntax after 'πάρειμι γὰρ ἐγὼ ὁ πρὸς τοῦτο καλῶν'; the translation assumes a straightforward reading. The phrase 'οὐ μὴν ζῷον' could also be read as 'not a living thing' rather than 'not a living being'."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"13 Ἔοικε γὰρ ἐννοῆσαι τὸ ἐν ψαλμοῖς εἰρημένον· ἔντειλαι, ὁ θεός, τῇ δυνάμει σου, δυνάμωσον, ὁ θεός, τοῦτο, ὃ κατειργάσω ἐν ἡμῖν θεοπρεπῶς νοοῦντες τὸ ἔντειλαι, εἰ καὶ λέγεται φωναῖς ἀνθρωπίναις ἐκ τῶν καθ' ἡμᾶς ἀνάγων ἡμᾶς εἰς ἔννοιαν τὴν ὑπὲρ ἡμᾶς.\n\n14 Τὴν κατὰ τοῦ θανάτου δριμείαν ἀπειλὴν ἐμβρίμησιν ἐκάλεσεν ὁ εὐαγγελιστής.\n\n15 Ὥσπερ οὖν, ὅτε ὁ Χριστὸς ἐπὶ τὸ τοῦ Λαζάρου μνημεῖον πρόεισιν, γέγραπται, ὅτι Ἰησοῦς ἐμβριμώμενος ἑαυτῷ ἔρχεται εἰς τὸ μνημεῖον, οὕτως οὖν ἐπ' αὐτοῦ νοοῦμεν τὴν ἐμβρίμησιν τὴν οἱονεὶ μετὰ κινήσεως τῆς κατ' ἐξουσίαν θέλησιν.\n\n16 Θεοπρεπὲς καὶ βασιλικὸν τὸ κέλευσμα. διὰ δὲ τοῦτο κράζει παρὰ τὸ σύνηθες ἑαυτῷ ὁ σωτήρ, ἵνα διὰ τοῦ ἐπὶ Λαζάρου τύπου τὴν καθόλου ἀνάστασιν προδιατυπώσῃ, ποίῳ μέλλει γίνεσθαι τρόπῳ τῆς σάλπιγγος μέγα τι ἠχούσης καὶ δυνάμει θεοῦ τῶν νεκρῶν ἐγειρομένων. οὐκ εὔχεται δὲ ὧδε οὐδὲ λέγει τάδε λέγει κύριος, ἵνα μὴ ἐν οἰκέτου τάξει νοῆται, ἀλλ' ἐξουσιαστικῶς ὡς θεὸς καλεῖ τὸν νεκρὸν ἀπὸ τοῦ μνήματος. ὁ δὲ εὐθέως ἐξῆλθεν, ἐπείπερ θεῷ ἐπιτάττοντι ἀντιτεῖνον οὐδέν, ἵνα δείξῃ, ὅτι ἐν ἀτόμῳ καὶ ἐν ῥιπῇ ὀφθαλμοῦ μέλλει καὶ ἡ πάντων γενέσθαι ἀνάστασις, καθὼς καὶ ἐπὶ Λαζάρου γέγονεν. δεδεμένος δὲ ἔξεισι πρὸς πληροφορίαν τῶν ὁρώντων ὅλον ἀποσῴζων τὸ τῶν νεκρῶν σχῆμα, ἵνα μή τινες εἴπωσι μηδὲ ὅλως τεθνάναι τὸν Λάζαρον. Ἄφθαρτοι γεγονότες οἱ ἄνθρωποι οὕτω δόξαν τῷ θεῷ ἀναμάρτητοι ζητοῦσιν. πῶς δεῖ νοεῖν τὸ εἰρημένον καὶ οὕτως αὐτῶν νοῒ γεγόνασιν καὶ παθῶν ἀλλότριοι μόνοις προσανέχοντες τοῖς ἀγαθοῖς; ἐπειδὴ δὲ ἑάλω πᾶς ὁ","english":"13 For he seems to have considered what is said in the Psalms: \"Command, O God, your power; strengthen, O God, this which you have wrought in us,\" understanding \"command\" in a manner befitting God, even if it is spoken in human words, leading us from our own circumstances to a conception above us.\n\n14 The evangelist called the sharp threat against death a \"rebuke.\"\n\n15 Just as, then, when Christ goes forward to the tomb of Lazarus, it is written that \"Jesus, rebuking, comes to the tomb,\" so in his case we understand the rebuke as a kind of movement according to authoritative will.\n\n16 The command is befitting God and kingly. For this reason the Savior cries out contrary to his usual manner, so that through the type of Lazarus he might prefigure the general resurrection, and the manner in which it will occur, when the trumpet sounds loudly and the dead are raised by the power of God. He does not pray here, nor does he say \"Thus says the Lord,\" lest he be thought of in the position of a servant, but authoritatively, as God, he calls the dead man from the tomb. And he immediately came out, since nothing opposes God when he commands, in order to show that the resurrection of all will occur in an instant and in the blink of an eye, just as happened in the case of Lazarus. He comes out bound, to assure the onlookers, preserving entirely the form of the dead, lest anyone say that Lazarus had not died at all. Having become incorrupt, humans, thus pleasing God, seek to be sinless. How must one understand what is said, and that they have become in their mind and alien to passions, attending only to good things? But since every","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔντειλαι, ὁ θεός, τῇ δυνάμει σου","severity":"info","text":"Cyril alludes to Psalm 80:2 (LXX: 'ἔντειλαι, ὁ θεός, τῇ δυνάμει σου'), interpreting 'command' as a divine act, not a human plea.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐμβρίμησιν","severity":"info","text":"Cyril glosses 'ἐμβρίμησις' (rebuke) as a sharp threat against death, linking it to Christ's authoritative action at Lazarus' tomb.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Λαζάρου","severity":"info","text":"The Lazarus narrative (John 11) serves as a type for the general resurrection; Cyril emphasizes Christ's command as a divine, not servile, act.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὕτως οὖν ἐπ' αὐτοῦ νοοῦμεν","severity":"info","text":"Cyril draws a parallel between Christ's rebuke at Lazarus' tomb and the divine command in the Psalm, structuring his argument typologically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"δεδεμένος δὲ ἔξεισι","severity":"info","text":"Lazarus emerges bound to confirm his death, preserving the form of the dead; this assures onlookers and prefigures the general resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἄφθαρτοι γεγονότες ... ζητοῦσιν","severity":"caution","text":"The text breaks off mid-sentence; the Greek is incomplete, and the English draft marks an abrupt transition, leaving the argument unresolved.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text ends abruptly at 'ἐπειδὴ δὲ ἑάλω πᾶς ὁ', leaving the sentence unfinished; the intended conclusion is unclear."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"κόσμος καὶ ὑπέδυ τὸν τῆς δουλείας ζυγὸν λατρεύων τῇ κτίσει καὶ ἐδεσπόζετο τυραννούμενος ὑπὸ τοῦ σατανᾶ ταῖς τῶν παθῶν πλεονεξίαις, εἰσήγαγεν ὁ θεὸς τὸν νόμον διὰ τῶν ἁγίων ἀνδρῶν ὀλίγον ἡμῖν τῆς θεογνωσίας ἐπιλάμψας τὸ φῶς. ἐπειδὴ δὲ δυσήκοοι ὄντες οἱ πολλοὶ οὐκ ἐπείθοντο διὰ τὴν συνέχουσαν πλάνην, οὐ μόνης ἐχρῄζομεν τῆς παρὰ τῶν ἁγίων συμβουλῆς, ἀλλὰ καὶ τῆς ἄνωθεν εὐμενείας καὶ χάριτος εὐκόλως ἐπὶ τὸ ἄμεινον ἡμᾶς μετατιθείσης. ἡγοῦντο οἱ ἅγιοι ὑπὲρ τῶν ἐθνῶν καὶ εἰδωλολατρῶν τοὺς ὑπὸ τοῦ διαβόλου ἀδικηθέντας καὶ τῆς εὐθείας ὁδοῦ ἀποπλανηθέντας καθάπερ ἐκ βίας. ἦν γὰρ τότε δυνατὸς καὶ δυσκαταγώνιστος τοῖς ἀνθισταμένοις θεοῦ δικάζοντος ἐλευθερωθῆναι· ὡς γὰρ δίκαιος εἶχεν ἐλεῆσαι καὶ τούτους ὡς ἀσθενεῖς καὶ ὑπὸ τῆς ἀφορήτου πλεονεξίας συντετριμμένους καὶ τὸν ὠμῶς ἐπελθόντα τοῖς ἀσθενεστέροις τιμωρήσασθαι. ὁ οὖν Χριστὸς ἡ τοῦ θεοῦ καὶ πατρὸς δικαιοσύνη φανεὶς ἤγαγεν ἡμᾶς εἰς τὸ φῶς τῆς θεογνωσίας διὰ τῆς πίστεως δικαιώσας ἡμᾶς. ὁ οὖν τῆς τοῦ Χριστοῦ παρουσίας καιρὸς παροῦσαν ἤδη τὴν ἐπὶ τοῖς ἔθνεσι κρίσιν καὶ δίκην ἐδείκνυεν· ἔμελλον γὰρ ἀπαλλάττεσθαι τῆς τοῦ διαβόλου πλεονεξίας δικαίως αὐτοὺς ἐλεοῦντος τοῦ Χριστοῦ τοῦ δικαίου κριτοῦ. καὶ τοῦτο σημαίνει ὁ λόγος· οὐ γὰρ νῦν ὁ κόσμος κατακρίνεται, ὅτε τοῦ δικαιοῦσθαι παρῆν ὁ καιρός· οὕτω γὰρ νοοῦντες κἀκείνῳ τῷ λόγῳ οὐκ ἀντιμαχόμεθα τῷ λέγοντι· οὐ γὰρ ἀπέστειλεν ὁ θεὸς τὸν υἱὸν εἰς τὸν κόσμον, ἵνα κρίνῃ τὸν κόσμον, ἀλλ' ἵνα σωθῇ ὁ κόσμος δι' αὐτοῦ·","english":"The world had put on the yoke of slavery, serving creation and being tyrannically ruled by Satan through the excesses of the passions. God introduced the law through the holy men, having kindled for us a little light of the knowledge of God. But since the majority, being hard of hearing, were not persuaded because of the error that held them fast, we needed not only the counsel of the holy men, but also the goodwill and grace from above, easily transferring us to the better. The holy men led the nations and idolaters, those wronged by the devil and led astray from the straight path, as if by force. For the devil was then powerful and hard to overcome for those who resisted, until God, acting as judge, set them free. For as a just judge, he was able to have mercy on them as weak and crushed by the unbearable excess, and to punish the one who had cruelly attacked the weaker. Therefore Christ, the righteousness of God and Father, having appeared, led us into the light of the knowledge of God, having justified us through faith. Therefore the time of Christ's advent already showed the judgment and penalty upon the nations. For they were about to be released from the devil's excess, Christ, the just judge, rightly having mercy on them. And this is what the passage means: for the world is not now condemned, when the time for being justified was present. For understanding it thus, we do not contradict that other passage which says: For God did not send the Son into the world to judge the world, but that the world might be saved through him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κόσμος","severity":"info","text":"Cyril describes the pre-Christian world as enslaved to Satan through the passions, a state remedied by the law and finally by Christ's advent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐ γὰρ ἀπέστειλεν ὁ θεὸς τὸν υἱὸν εἰς τὸν κόσμον, ἵνα κρίνῃ τὸν κόσμον, ἀλλ' ἵνα σωθῇ ὁ κόσμος δι' αὐτοῦ","severity":"info","text":"Cyril quotes or paraphrases John 3:17, though the exact wording differs slightly from the standard text, to argue that Christ's purpose was salvation, not judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δικαιοσύνη","severity":"info","text":"Cyril calls Christ 'the righteousness of God and Father,' a phrase echoing Pauline and Alexandrian theology, emphasizing Christ as the embodiment of divine justice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ τοῦτο σημαίνει ὁ λόγος","severity":"info","text":"This phrase marks a transition from historical narrative to exegetical clarification, where Cyril explains the meaning of the preceding passage to avoid contradiction with John 3:17.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἡγοῦντο οἱ ἅγιοι ὑπὲρ τῶν ἐθνῶν","severity":"info","text":"Cyril's depiction of holy men leading nations by force parallels Old Testament narratives of prophets and judges acting under divine mandate, a common typology in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"δυσήκοοι","severity":"caution","text":"The term 'hard of hearing' may be metaphorical for spiritual obstinacy, but its precise referent (Jews, pagans, or all humanity) is ambiguous in context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the holy men' (ἅγιοι) is unspecified; they could be Old Testament prophets or post-exilic figures.","The phrase 'God, acting as judge' (θεοῦ δικάζοντος) could refer to God's judgment before Christ's advent or to Christ's own role as judge."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"οὐδὲ γάρ, ὥς φασί τινες, ὧδε τοὺς σταυρώσαντας τὸν κύριον Ἰουδαίους κόσμον καλεῖ, τοὺς ὑπὲρ τῶν εἰς Χριστὸν τολμημάτων ἀπαιτηθέντας δίκην· ὁ γὰρ τοῦ Χριστοῦ θάνατος τὴν πᾶσαν ἀνθρωπότητα δικαιοῖ. διὸ οὕτω μᾶλλον ἀκόλουθον νοεῖν. ἀκολούθως οὖν τῇ νοήσει ταύτῃ ἔσται ἡ κρίσις κατὰ τοῦ τὸν κόσμον ἠδικηκότος, οὐ μὴν κατὰ τοῦ τοῦ κόσμου τὴν ἀδικίαν ὑπομείναντος. καὶ ὁ ἐπὶ τὸ σῶσαι ἡμᾶς ἐλθὼν πρεπόντως μᾶλλον τοῦτο ἐτέλεσε τὸν ἀδικήσαντα τιμωρησάμενος, τὸν δὲ ἀδικηθέντα ἐλεήσας· ὅρος αὐτῆς ἐνεστώσης κρίσεως τὸ ἐκβληθῆναι ἔξω τὸν ἄρχοντα τοῦ κόσμου τούτου. ἄρχοντα δὲ αὐτὸν καλεῖ οὐ κυρίως ὄντα τοῦτο· μόνος γὰρ τῶν ἁπάντων βασιλεὺς ὁ θεός, ἀλλ' ὅτι ὑπὸ ἀσυνεσίας οἱ ἄνθρωποι ἄρχοντα ἑαυτῶν τοῦτον ἐπεγράψαντο. ἔσχεν οὖν τὴν προσηγορίαν ἐκ τοῦ συμβεβηκότος· οὕτω γὰρ καὶ ἡ ἁμαρτία λέγεται τῶν ἀσεβῶν βεβασιλευκέναι καίπερ ἀσύστατόν τι οὖσα, ἐξ ὧν πράττοντες οἱ ἁμαρτωλοὶ δοκοῦσιν ἑαυτοὺς ταύτῃ καθυποτάττειν. ἢ τῆς ἀρχῆς οὖν ἐκβάλλεται καταρραγείσης αὐτοῦ τῆς ἰσχύος ἢ τὸ ἔξω δηλοῖ τὴν κόλασιν καὶ τὴν εἰς ᾅδου βάδισιν· ἐκεῖ γὰρ ὁ διάβολος ἐκβληθεὶς δικαίως ἐπείπερ οὐ μόνον τοῖς ἀνθρώποις ἐπολέμησεν, ἀλλὰ καὶ τῷ πάντων θεῷ Ἰησοῦ. διὸ καὶ πάλαι ἄπειρος ὢν δεσμῶν καὶ κολάσεως νῦν δίκας τῶν τολμημάτων ἀπῃτεῖτο ὡς εἰς ἄκρον ἁπάσης δυσσεβείας ἐλθών. Πολλὰ λέγει τὰ κατὰ τῶν Ἰουδαίων ἐγκλήματα· πολλὰ γὰρ σημεῖα οὐκ ἐδυσώπησαν αὐτούς, ἀλλὰ τρόπον τινὰ ἄτρεπτοι ἦσαν τῇ σκληροκαρδίᾳ οὐδενὸς ἐλλείψαντος τῶν εἰς ἐπανόρθωσιν.","english":"Nor, as some claim, does he here call the world the Jews who crucified the Lord, who were required to pay the penalty for their audacities against Christ; for the death of Christ justifies all humanity. Therefore it is more consistent to understand it in this way. Consequently, according to this understanding, the judgment will be against the one who wronged the world, not against the one who suffered the world's injustice. And the one who came to save us fittingly accomplished this by punishing the wrongdoer and showing mercy to the wronged; the definition of this present judgment is that the ruler of this world be cast out. He calls him ruler not because he is truly such—for God alone is king of all—but because men in their folly appointed him as their ruler. Thus he received the title from the circumstance; for sin is also said to have reigned over the impious, even though it is something insubstantial, from the fact that sinners, by their actions, seem to subject themselves to it. Either he is cast out from his rule, his power having been shattered, or \"outside\" signifies punishment and descent into Hades; for the devil was justly cast there, since he not only warred against men but also against the God of all, Jesus. Therefore, though formerly unacquainted with bonds and punishment, he now was required to pay the penalty for his audacities, having reached the extreme of all impiety. He recounts many accusations against the Jews; for many signs did not move them, but they were in a way unyielding in their hard-heartedness, with nothing lacking for their correction.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐδὲ γάρ, ὥς φασί τινες, ὧδε τοὺς σταυρώσαντας τὸν κύριον Ἰουδαίους κόσμον καλεῖ","severity":"info","text":"Cyril rejects an interpretation that 'world' (κόσμον) in the Johannine context refers specifically to the Jews who crucified Christ, arguing instead for a universal reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κόσμον","severity":"info","text":"Cyril uses κόσμον (world) in a universal sense, not as a cipher for the Jewish people, aligning with his soteriological emphasis on Christ's death justifying all humanity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ γὰρ τοῦ Χριστοῦ θάνατος τὴν πᾶσαν ἀνθρωπότητα δικαιοῖ","severity":"info","text":"This phrase echoes Pauline soteriology (cf. Rom 5:18-19) where Christ's death brings universal justification, a key theme in Cyril's anti-Pelagian context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἄρχοντα δὲ αὐτὸν καλεῖ οὐ κυρίως ὄντα τοῦτο","severity":"info","text":"Cyril clarifies that 'ruler' (ἄρχοντα) of this world is a misnomer; only God is truly king. This reflects early Christian polemic against demonic power as usurped, not inherent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πολλὰ λέγει τὰ κατὰ τῶν Ἰουδαίων ἐγκλήματα","severity":"info","text":"The passage concludes with a summary statement that Cyril has recounted many accusations against the Jews, serving as a rhetorical cap to the preceding argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἢ τῆς ἀρχῆς οὖν ἐκβάλλεται καταρραγείσης αὐτοῦ τῆς ἰσχύος ἢ τὸ ἔξω δηλοῖ τὴν κόλασιν καὶ τὴν εἰς ᾅδου βάδισιν","severity":"caution","text":"Cyril offers two possible interpretations of 'cast out' (ἐκβάλλεται): loss of power or descent to Hades. The ambiguity is deliberate, reflecting exegetical flexibility.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἢ ... ἢ' presents an interpretive choice between metaphorical expulsion from rule and literal descent to Hades; Cyril does not resolve it definitively."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"εἰ δὲ καὶ δυσωπηθέντες οἱ Ἰουδαῖοι ἐπίστευσαν, ἀλλ' οὖν ἀδύνατον ἦν ψεύσασθαι τὸ πνεῦμα τὸ ἅγιον τὸ διὰ τοῦ προφήτου Ἠσαΐου λαλῆσαν περὶ τῆς αὐτῶν ἀπιστίας· οὔτε γὰρ τοῖς προφήταις ἐπίστευσαν οὔτε γνώριμος γέγονε τοῖς Ἰουδαίοις ὁ Χριστός, ἡ δύναμις καὶ ὁ βραχίων τοῦ πατρός. ὑπερβολικῶς δὲ εἶπεν τὸ οὐδεὶς διὰ τὸ ὀλίγους ἐκ πολλῶν σεσῷσθαι. θέλων δὲ αὐτῶν τὴν ἄμετρον δυστροπίαν ἐλέγξαι ὁ εὐαγγελιστὴς προσέθηκε καὶ τὸ ἔμπροσθεν αὐτῶν δεικνύς, ὅτι οὐδὲ οἷς ἑώρων ἐπίστευον. Βραχίων τοῦ θεοῦ τοῦ πατρὸς ὁ υἱός ἐστιν. Ἐξ ὧν ὧδε δηλοῖ τὸν υἱὸν τοσαύτην ἔχοντα δόξαν, ἣν εἶδεν Ἠσαΐας, δῆλον, ὅτι οὐδεμία διαφορὰ πατρὸς καὶ υἱοῦ· οὐ γάρ ἐστί τι πλεῖον ἄνθρωπον δύνασθαι θεωρῆσαι οὐδὲ ἕτερόν τι λέγει τούτου μεῖζον ἡ γραφή· τὰ γὰρ Σεραφίμ, ἃ εἶδεν Ἠσαΐας ὑπὸ τὸν τοῦ θεοῦ θρόνον, ὑπεράνω ἐστὶ καὶ ἐντιμότερα τῶν\n\nἀγγέλων πάντων. τὸ δὲ τοῦ θρόνου σημαίνει τὴν τοῦ δεσπότου φύσιν ἢ τὸ ἐν τάξει τῇ βασιλικῇ καθέζεσθαι παρεστώτων τῶν ἐν σχήματι δουλείας τῆς κτίσεως. Ὃ λέγει, τοιοῦτόν ἐστιν. ὁ δυνάμενος ἐπιγνῶναι τίς ὁ διὰ τῆς σαρκὸς ἐπιδημῶν καὶ τῆς νοητῆς καὶ καλλίονος ἐπιλαμβανόμενος θεωρίας οὗτος εὑρίσκει μὲν ἀληθῶς ἐμέ. εὑρίσκει δὲ ἐν τῇ πρὸς ἐμὲ πίστει τὴν εἰς τὸν πατέρα. ὅμοιον οὖν, ὡσεὶ ἔλεγεν οὐκ εἰς ἄνθρωπον πιστεύει ὁ πιστεύων εἰς ἐμέ, ἀλλ' εἰς θεοῦ δύναμιν, ἐν ᾗ ὁ πατὴρ γινώσκεται καὶ πιστεύεται.","english":"But even if the Jews were shamed into believing, it was impossible for the Holy Spirit, which spoke through the prophet Isaiah about their unbelief, to lie; for they neither believed the prophets, nor did Christ, the power and arm of the Father, become known to the Jews. He spoke hyperbolically in saying \"no one\" because few out of many were saved. Wishing to expose their excessive perversity, the evangelist added also the preceding, showing that they did not believe even what they saw. The arm of God the Father is the Son. From what is here revealed, that the Son has such glory as Isaiah saw, it is clear that there is no difference between Father and Son; for there is nothing greater that a man can behold, nor does Scripture say anything greater than this; for the Seraphim, which Isaiah saw beneath the throne of God, are above and more honored than all angels. The phrase \"of the throne\" signifies either the nature of the Lord or that he sits in royal order with creation standing by in the form of servitude. What he says is this: he who is able to recognize who it is that dwells in the flesh and who grasps the intelligible and better contemplation truly finds me. And he finds in faith in me faith in the Father. It is similar, then, as if he said: he who believes in me does not believe in a man, but in the power of God, in whom the Father is known and believed.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἠσαΐου","severity":"info","text":"Cyril refers to Isaiah's prophecy of Jewish unbelief, likely alluding to Isaiah 53 or 65, though no specific verse is cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"βραχίων τοῦ θεοῦ","severity":"info","text":"The phrase 'arm of God' is a Christological title, equating the Son with the Father's power, a key theme in Cyril's anti-Arian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σεραφίμ","severity":"info","text":"Cyril references the Seraphim from Isaiah's vision (Isaiah 6) to argue for the Son's supreme glory, placing them above all angels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὑπερβολικῶς","severity":"info","text":"Cyril notes the evangelist's hyperbolic use of 'no one' to emphasize the rarity of Jewish belief, a rhetorical device common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οὐδεμία διαφορὰ πατρὸς καὶ υἱοῦ","severity":"info","text":"Cyril asserts no difference between Father and Son, reflecting his miaphysite Christology and opposition to Nestorian distinctions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"τοῦ θρόνου","severity":"info","text":"Cyril interprets 'throne' as either the Lord's nature or a royal order, emphasizing the subordination of creation in servitude.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not directly available; the Greek source is used. The phrase 'τὸ ἔμπροσθεν αὐτῶν' may refer to a preceding passage in the Gospel or to the immediate context of Isaiah's vision."],"confidence":"high","notes":[]}]}