{"slug":"khazarzar-cyril-of-alexandria-commentarii-in-lucam-in-occursum-domini","id":"greek:khazarzar:khazarzar-cyril-of-alexandria-commentarii-in-lucam-in-occursum-domini","title":"Commentarii in Lucam In occursum domini","title_source":"Commentarii in Lucam In occursum domini","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":"2026-11-15T06:52:32Z","cost_usd":0.005749},"source":{"registry_id":"greek:khazarzar:khazarzar-cyril-of-alexandria-commentarii-in-lucam-in-occursum-domini","work_id":"khazarzar-cyril-of-alexandria-commentarii-in-lucam-in-occursum-domini","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%20Lucam%20In%20occursum%20domini.pdf"},"stats":{"passages":10,"english_words":2499,"coptic_letters":0,"source_letters":10300,"commentary_units":58,"commentary_kinds":8,"derived_notes":2,"ambiguities":14,"work_notes":5,"external_links":0,"timeline":6},"summary":{"work":"khazarzar-cyril-of-alexandria-commentarii-in-lucam-in-occursum-domini","abstract":"Cyril of Alexandria's homily on Luke 2:22-38, delivered for the Feast of the Presentation (Hypapante), interprets Christ's submission to the Mosaic law as a redemptive act. The text survives only in later medieval copies, with the Khazarzar edition relying on Migne's Patrologia Graeca 77, which reprints 17th-18th century editions. No modern critical edition exists, and the manuscript tradition has lacunae and variant readings. The homily was incorporated into Byzantine liturgical use for 2 February, influencing later Greek and Slavic festal preaching.","historical_context":"Cyril of Alexandria (c. 376–444) likely delivered this homily during his episcopate (412–444) in Alexandria, Egypt, for the Feast of Hypapante (Presentation of the Lord) on 2 February. The feast commemorates the purification of Mary and the presentation of Jesus in the Temple, a celebration that gained prominence in the 5th–6th centuries. The Greek text survives in a single manuscript tradition, with the earliest witnesses being medieval copies; the Khazarzar edition depends on Migne's PG 77 (1863), which reprints earlier printed editions from the 17th–18th centuries. No autograph or early papyrus witnesses exist. The homily was later incorporated into Byzantine liturgical books (e.g., Synaxarion) and influenced festal homiletics in Greek and Slavic traditions.","significance":"This homily is a key witness to the early development of the Hypapante feast and its Christological interpretation. Cyril's exegesis links Christ's fulfillment of the law to Pauline soteriology, influencing later Byzantine liturgical commentary. Its survival in a single, lacunose manuscript tradition highlights the fragility of patristic homiletic transmission.","timeline":[{"date":"c. 376–444","event":"Life of Cyril of Alexandria"},{"date":"412–444","event":"Cyril's episcopate in Alexandria; likely delivery of the homily"},{"date":"5th–6th c.","event":"Rise of the Hypapante feast in the East"},{"date":"17th–18th c.","event":"Printed editions of Cyril's works, later used by Migne"},{"date":"1863","event":"Publication of Migne's Patrologia Graeca vol. 77, reprinting the homily"},{"date":"21st c.","event":"Khazarzar edition based on Migne, without critical apparatus"}],"relations":[{"work":"Gospel of Luke","relation":"Biblical text commented upon (Luke 2:22-38)","key":"","label":null,"url":null},{"work":"Patrologia Graeca 77","relation":"Source edition for Khazarzar text","key":"","label":null,"url":null},{"work":"Synaxarion","relation":"Later Byzantine liturgical book citing the homily","key":"","label":null,"url":null},{"work":"Galatians 4:3-5","relation":"Pauline passage cited by Cyril in the homily","key":"","label":null,"url":null},{"work":"Homilies on Luke by Cyril of Alexandria","relation":"Part of Cyril's larger homiletic corpus on Luke","key":"","label":null,"url":null}],"external_links":[],"cautions":["Date of delivery is approximate, based on Cyril's episcopate and liturgical practice; no precise year is known.","The Greek text survives only in later medieval copies; no autograph or early witness exists.","The Khazarzar edition lacks critical apparatus, manuscript sigla, and variant readings; its base text cannot be independently verified.","Migne's PG 77 reprints 17th–18th century editions, which may contain scribal errors or editorial interventions."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000472,"generated":"2026-11-15T06:52:31Z"},"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%20Lucam%20In%20occursum%20domini.pdf"}],"checks":{"work":"khazarzar-cyril-of-alexandria-commentarii-in-lucam-in-occursum-domini","status":"pass","blocking":[],"warnings":[],"stats":{"passages":10,"translated":10,"commentary_passages":10,"commentary_units":58,"english_words":2499,"source_letters":10299,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Cyril of Alexandria (c. 376–444) likely delivered this homily on the Feast of the Presentation (2 February) during his episcopate (412–444). The dating is approximate, based on liturgical practice and Cyril’s known preaching period.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The Greek text survives in a single manuscript tradition, with lacunae and variant readings. The Khazarzar edition relies on Migne’s PG 77, which itself depends on later medieval copies, not autograph or early witnesses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This homily was incorporated into the Byzantine liturgical tradition for Hypapante (Presentation of the Lord), influencing later Greek and Slavic festal homiletics. It is cited in the Synaxarion and by later commentators.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The Khazarzar edition provides no critical apparatus, manuscript sigla, or textual variants. Readers cannot verify the editor’s choices among competing readings or assess the reliability of the base text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"external","lemma":"","severity":"info","text":"The primary source for this edition is J.-P. Migne, Patrologia Graeca, vol. 77 (Paris, 1863), which reprints earlier printed editions from the 17th–18th centuries. No modern critical edition exists.","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: 10 narrative."},{"kind":"caution","severity":"caution","text":"2 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"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":10},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΟΜΙΛΙΑ ΙΒʹ.\n\nΕἰς τὴν ὑπαντὴν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. Πολλὴ μὲν λίαν ἡ σύνοδος, καὶ πρόθυμος ὁ ἀκροατὴς (πλήρη γὰρ ὁρῶμεν τὴν Ἐκκλησίαν)· οὐ πλού σιος δὲ ὁ μυσταγωγός. Πλὴν ὁ διδοὺς ἀνθρώπῳ στόμα τε καὶ γλῶσσαν, χορηγήσει πάλιν ἡμῖν ἐννοίας ἀγαθάς. Αὐτὸς γὰρ πού φησιν· Πλάτυνον τὸ στόμα σου, καὶ πληρώσω αὐτό. Καὶ ἐπειδὴ πάντες προθύμως συνήλθετε, τῆς φαιδρότητος τῆς Δεσποτικῆς ἑορτῆς εἰς τοῦτο συναθροισάσης μετὰ φαιδρῶν τῶν λαμπάδων, φαιδρῶς πανηγυρίσωμεν, καὶ τῆς θεωρίας ἁψώμεθα τῶν τήμερον θεοπρεπῶς πληρωθέντων, πανταχόθεν ἑαυτοῖς τὸ βέβαιον εἰς πίστιν καὶ φιλοθεΐαν συλλέγοντες. Ἴδομεν προβραχέως βρέφος ἐν φάτνῃ κείμενον τὸν Ἐμμανουὴλ, καὶ ἀνθρωπίνως μὲν ἐσπαργανωμένον, ὑμνούμενον δὲ θεϊκῶς παρὰ τῆς τῶν ἁγίων ἀγγέλων στρατειᾶς· οἱ δὲ τὸν τόκον αὐτοῦ τοῖς ποιμέσιν εὐηγγελίζοντο.\n\nἘκνενέμηκε γὰρ ὁ Θεὸς καὶ Πατὴρ, ὡς γέρας ἐξαίρετον, τῶν περὶ αὐτοῦ κηρυγμάτων τὰς ἀπαρχὰς τοῖς ἐν οὐρανῷ. Ἴδομεν δὲ αὐτὸν καὶ τήμερον τοῖς διὰ Μωσέως εἴκοντα νόμοις, μᾶλλον δὲ τὸν νομοθέτην Θεὸν, ὡς ἄνθρωπον, τοῖς ἑαυτοῦ θεσπίσμασιν ὑποκείμενον. Καὶ διὰ ποίαν αἰτίαν, διδάσκει λέγων ὁ σοφώτατος Παῦλος· Ὅτε ἦμεν νήπιοι, ὑπὸ τὰ στοιχεῖα τοῦ κόσμου ἦμεν δεδουλωμένοι. Ὅτε δὲ ἦλθεν τὸ πλήρωμα τοῦ χρόνου, ἐξαπέστειλεν ὁ Θεὸς τὸν Υἱὸν αὐτοῦ γεννώμενον ἐκ γυναικὸς, γεννώμενον ὑπὸ νόμον ἵνα τοὺς ὑπὸ νόμον ἐξαγοράσῃ. Οὐκοῦν τῆς τοῦ νόμου κατάρας ἐξεπρίατο Χριστὸς τοὺς ὄντας μὲν ὑπὸ νόμον, οὐ μὴν ἔτι καὶ τετηρηκότας αὐτόν. Ἐξεπρίατο δὲ, πῶς; Πληρώσας αὐτόν·","english":"Homily 12.\n\nOn the Encounter of Our Lord Jesus Christ. The assembly is very large indeed, and the hearer is eager (for we see the Church full); but the mystagogue is not rich. Yet the one who gives a person both mouth and tongue will again supply us with good thoughts. For He Himself says: \"Open your mouth, and I will fill it.\" And since you have all come eagerly, the brightness of the Lord's feast having gathered you together with bright lamps, let us celebrate brightly, and let us take up the contemplation of what has been divinely fulfilled today, gathering for ourselves from all sides confirmation in faith and love of God. We saw briefly an infant lying in a manger, the Emmanuel, swaddled in human fashion, but hymned divinely by the host of holy angels; and they announced his birth to the shepherds.\n\nFor God the Father has distributed, as a special privilege, the firstfruits of the proclamations about him to those in heaven. We saw him also today yielding to the laws given through Moses, or rather, the divine lawgiver, as a man, subject to his own ordinances. And for what reason, the most wise Paul teaches, saying: \"When we were children, we were enslaved under the elements of the world. But when the fullness of time came, God sent his Son, born of a woman, born under the law, in order to redeem those under the law.\" Therefore, Christ ransomed from the curse of the law those who were under the law, but who had not yet kept it. And how did he ransom them? By fulfilling it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"μυσταγωγός","severity":"info","text":"The term 'mystagogue' here refers to the preacher, who humbly disclaims rhetorical wealth. It carries a sacramental overtone, common in Cyril's homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πλάτυνον τὸ στόμα σου, καὶ πληρώσω αὐτό","severity":"info","text":"This is a paraphrase of Psalm 81:10 (LXX), where God is asked to open the mouth for speech. Cyril adapts it to invoke divine inspiration for his homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅτε ἦμεν νήπιοι... ἐξαγοράσῃ","severity":"info","text":"Cyril cites Paul (Galatians 4:3-5) to explain Christ's submission to the Mosaic law as a redemptive act, freeing those under the law from its curse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὑπαντὴν","severity":"info","text":"The feast of the Encounter (Hypapante) commemorates the Presentation of Jesus in the Temple, celebrated on 2 February. Cyril's homily links it to Christ's fulfillment of the law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰς τὴν ὑπαντὴν τοῦ Κυρίου","severity":"info","text":"The homily opens with a standard exordium: praise of the congregation, humility topos, and invocation. It then moves to a narrative of Christ's infancy and his submission to the law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῆς φαιδρότητος τῆς Δεσποτικῆς ἑορτῆς","severity":"info","text":"The mention of bright lamps reflects the liturgical practice of the Hypapante, which involved a candlelight procession, a tradition attested in early Byzantine sources.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πλήρη γὰρ ὁρῶμεν τὴν Ἐκκλησίαν' may refer to the physical building or the congregation; the translation takes it as the latter."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"καὶ καθ' ἔτερον δὲ τρόπον, ἵνα λύσῃ τῆς ἐν Ἀδὰμ παραβάσεως τὰ ἐγκλήματα, εὐπειθῆ καὶ εὐήνιον πρὸς πᾶν ὁτιοῦν αὑτὸν παραστήσας ὑπὲρ ἠμῶν τῷ Θεῷ καὶ Πατρί. Γέγραπται γὰρ ὅτι, ὥσπερ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοὶ, οὕτω καὶ διὰ τῆς ὑπακοῆς τοῦ ἑνὸς δίκαιοι κατασταθήσονται οἱ πολλοί. Ὑφῆκε τοίνυν τῷ νόμῳ μεθ' ἡμῶν τὸν αὐχένα, καὶ τοῦτο πράττων οἰκονομικῶς· ἔπρεπε γὰρ αὐτῷ πληρῶσαι πᾶσαν δικαιοσύνην. Ἐπειδὴ γὰρ ὅλως ἔλαβε δούλου μορφὴν, ταύτης ἕνεκα τῆς αἰτίας, ὡς ἐν τοῖς ὑπὸ ζυγὰ τελέσας διὰ τὸ ἀνθρώπινον, συντετέλεκέ ποτε καὶ τοῖς δασμολογοῦσι τὰ δίδραχμα, καίτοι κατὰ φύσιν ἐλεύθερος ὢν καὶ συντελὴς, ὡς Υἱός. Ὅταν οὖν ἴδῃς τηροῦντα τὸν νόμον, μὴ σκανδαλισθῇς, μήτε μὴν ἐν οἰκέταις καταγάγῃς τὸν ἐλεύθερον· ἐννόει δὲ μᾶλλον τῆς οἰκονομίας τὸ βάθος. Ἐνστάσης δὴ οὖν τῆς ὀγδόης, ἐν ᾗ σύνηθες τὴν ἐν σαρκὶ τελεῖσθαι περιτομὴν κατά γε τὸ δοκοῦν τῷ νόμῳ, δέχεται τὸ ὄνομα, τοῦτ' ἔστιν τὸ, Ἰησούς. Ἑρμηνεύεται δὲ τοῦτο Σωτηρία λαοῦ. Οὕτω γὰρ ἠθέλησεν ὁ Θεὸς καὶ Πατὴρ ὀνομάζεσθαι τὸν ἴδιον Υἱὸν, γεννηθέντα κατὰ σάρκα ἐκ γυναικός· γέγονε τότε δὴ μάλιστα σωτηρία λαοῦ, καὶ οὐχ ἑνὸς μόνου, ἀλλὰ καὶ πολλῶν, μᾶλλον δὲ παντὸς ἔθνους καὶ ἀπάσης τῆς ὑπ' οὐρανόν. Ἐν ταυτῷ τοιγαροῦν τὸ τῆς περιτομῆς ἐτελεῖτο χρῆμα, καὶ τὴν κλῆσιν ἐδέχετο. Καὶ τί τὸ αἴνιγμα, ἢ ποίων μυστηρίων ἡμῖν ἔσται δεικτικὸν τὸ τελούμενον, φέρε δὴ πάλιν ἴδωμεν ἐρευνήσαντες. Ὁ μακάριος ἔφη Παῦλος· Ἡ περιτομὴ οὐδέν ἐστιν, καὶ ἡ ἀκροβυστία οὐδέν ἐστιν. Ἀλλ' ἔστιν εἰκὸς πρὸς τοῦτό τινας εἰπεῖν·","english":"And in another way, to resolve the charges of Adam's transgression, he presented himself as obedient and compliant in every respect on our behalf to God the Father. For it is written that just as through the disobedience of one man the many were rendered sinful, so through the obedience of one the many will be rendered righteous. Therefore he bowed his neck with us under the law, and did so economically; for it was fitting for him to fulfill all righteousness. Since he had entirely taken the form of a servant, for this reason, as one who had come under the yoke on account of the human condition, he even paid the two-drachma tax to the tax collectors, although by nature he is free and exempt, as the Son. So when you see him observing the law, do not be scandalized, nor reduce the free man to the level of servants; rather, consider the depth of the economy. When the eighth day arrived, on which it is customary for circumcision in the flesh to be performed according to the law's requirement, he received the name, that is, Jesus. This is interpreted as \"Salvation of the people.\" For thus God the Father wished his own Son to be named, born in the flesh from a woman; he then especially became the salvation of the people, and not of one alone, but of many, indeed of every nation and of the whole world under heaven. At the same time, therefore, the matter of circumcision was accomplished, and he received the appellation. And what the enigma is, or what mysteries the rite will indicate to us, let us again examine and see. The blessed Paul said: Circumcision is nothing, and uncircumcision is nothing. But it is likely that some will say to this:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὥσπερ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοὶ, οὕτω καὶ διὰ τῆς ὑπακοῆς τοῦ ἑνὸς δίκαιοι κατασταθήσονται οἱ πολλοί","severity":"info","text":"Cyril echoes a Pauline typology of Christ's obedience reversing Adam's disobedience, likely drawing on Romans 5:12-19.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δασμολογοῦσι τὰ δίδραχμα","severity":"info","text":"The two-drachma tax (δίδραχμα) was a Roman head tax; Cyril uses it to illustrate Christ's submission to civil law as part of the incarnation's economy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"οἰκονομικῶς","severity":"info","text":"The adverb 'οἰκονομικῶς' (economically) is a key term in Cyril's Christology, denoting the divine plan of salvation through the incarnation's apparent subordination.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡ περιτομὴ οὐδέν ἐστιν, καὶ ἡ ἀκροβυστία οὐδέν ἐστιν","severity":"info","text":"Cyril cites Paul (likely 1 Corinthians 7:19 or a similar passage) to relativize circumcision, preparing for a typological interpretation of Christ's naming.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἑρμηνεύεται δὲ τοῦτο Σωτηρία λαοῦ","severity":"info","text":"The etymology of 'Jesus' as 'Salvation of the people' (Σωτηρία λαοῦ) is a standard patristic interpretation, found also in Eusebius and Origen.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ τί τὸ αἴνιγμα, ἢ ποίων μυστηρίων ἡμῖν ἔσται δεικτικὸν τὸ τελούμενον","severity":"info","text":"This rhetorical question marks a transition from narrative to allegorical explanation, a common homiletic device in Cyril's commentaries.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὡς ἐν τοῖς ὑπὸ ζυγὰ τελέσας' is ambiguous: it may mean 'as one who has come under the yoke' or 'as one who has completed his term under the yoke'; the translation takes the former sense."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Ἆρ' οὖν τὸ μηδὲν τηρεῖσθαι προστέταχε διὰ τοῦ πανσόφου Μωσέως ὁ τῶν ὅλων Θεὸς, καὶ κόλασιν ἐπαρτήσας τοῖς παραβαίνουσιν\n\nαὐτήν; Ναὶ, φαίην ἄν. Ὅσον μὲν γὰρ ἧκεν εἰς τὴν τοῦ πράγματος φύσιν, ἤτοι τὸ περὶ τὴν σάρκα πληρούμενον, οὐδέν ἐστι παντελῶς, ὠδίνει δὲ μυστηρίου τύπον οὐκ ἀκαλλῆ, μᾶλλον [δὲ] τῆς ἀληθείας ἐγκεκρυμμένην ἔχει τὴν δήλωσιν. Κατὰ γάρ τοι τὴν ὀγδόην ἡμέραν ἀνέβη ὁ Χριστὸς ἐκ νεκρῶν, δέδωκεν ἡμῖν τὴν ἐν Πνεύματι περιτομήν. Προστέταχε γὰρ ὁ Θεὸς τοῖς ἁγίοις ἀποστόλοις· Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος. Τελεῖσθαι δέ φαμεν τὴν ἐν Πνεύματι περιτομὴν ἐν καιρῷ δὲ μάλιστα τοῦ ἁγίου βαπτίσματος, ὅτε καὶ μετόχους ἡμᾶς ἀποφαίνει Χριστὸς τοῦ ἁγίου Πνεύματος. Καὶ τούτου πάλιν εἰς τύπον ἦν ὁ ἀρχαῖος ἐκεῖνος Ἰησοῦς, ὁ μετὰ Μωσέα στρατηγός. Διεβίβασε γὰρ τὸν Ἰορδάνην τοὺς υἱοὺς Ἰσραὴλ, εἶτα καθίσας εὐθὺς περιέτεμε μαχαίραις πετρίναις. Οὐκοῦν ὅταν διαβῶμεν τὸν Ἰορδάνην, τότε Χριστὸς ἡμᾶς περιτέμνει τῇ δυνάμει τοῦ ἀγίου Πνεύματος, οὐ σάρκα καθαίρων, ἀποκείρων δὲ μᾶλλον τὸν ἐν ψυχαῖς μολυσμόν. Ἐν ὀγδόῃ τοιγαροῦν περιτέμνεται Χριστὸς, καὶ τὴν κλῆσιν, ὡς ἔφην, λαμβάνει. Τότε γὰρ, τότε σεσώσμεθα δι' αὐτοῦ. Ἀναφέρουσι δὲ αὐτὸν εἰς Ἱεροσόλυμα παραστῆσαι τῷ Κυρίῳ. Ὢ μεγάλης καὶ τεθαυμασμένης οἰκονομίας! Ὢ βάθος πλούτου καὶ σοφίας καὶ γνώσεως τοῦ Θεοῦ!","english":"Has God, then, through the all-wise Moses, commanded that nothing be observed, and attached punishment to those who transgress it? Yes, I would say. For as far as the nature of the matter is concerned—that is, what is fulfilled in the flesh—it is absolutely nothing, but it gives birth to a not uncomely type of mystery, rather having the revelation of the truth hidden within it. For on the eighth day Christ rose from the dead, and gave us circumcision in the Spirit. For God commanded the holy apostles: \"Go and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit.\" And we say that circumcision in the Spirit is accomplished especially at the time of holy baptism, when Christ also makes us partakers of the Holy Spirit. And again, that ancient Joshua, the general after Moses, was a type of this. For he led the sons of Israel across the Jordan, and then, immediately after they had crossed, he circumcised them with stone knives. Therefore, when we cross the Jordan, then Christ circumcises us with the power of the Holy Spirit, not cleansing the flesh, but rather cutting away the defilement in souls. So Christ is circumcised on the eighth day, and receives the name, as I said. For then, then we are saved through him. And they bring him up to Jerusalem to present him to the Lord. O great and wondrous economy! O depth of the wealth and wisdom and knowledge of God!","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μηδὲν τηρεῖσθαι","severity":"info","text":"Cyril's rhetorical question about 'nothing being observed' refers to the abrogation of the literal, fleshly observance of circumcision, which he argues is replaced by spiritual circumcision.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος","severity":"info","text":"This is a paraphrase of the Great Commission (Matthew 28:19), adapted to include the Trinitarian baptismal formula.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰησοῦς ... μετὰ Μωσέα στρατηγός","severity":"info","text":"Cyril typologically links Joshua (Greek: Ἰησοῦς) leading Israel across the Jordan and circumcising with stone knives to Christ's spiritual circumcision in baptism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐν ὀγδόῃ ... περιτέμνεται Χριστὸς","severity":"info","text":"The eighth-day circumcision of Christ is presented as a type of the resurrection, which occurs on the eighth day (Sunday after the Sabbath), linking the narrative to paschal theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ὢ μεγάλης καὶ τεθαυμασμένης οἰκονομίας","severity":"info","text":"Cyril's exclamation on the 'economy' reflects a key Alexandrian theological term for the divine plan of salvation, especially in the incarnation and sacraments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἀναφέρουσι δὲ αὐτὸν εἰς Ἱεροσόλυμα παραστῆσαι τῷ Κυρίῳ","severity":"caution","text":"The subject of 'they bring him up' is ambiguous; it may refer to the parents of Jesus or to the apostles, but Cyril does not specify, leaving the narrative agent unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μηδὲν τηρεῖσθαι' could be read as 'nothing to be observed' (i.e., no law) or 'nothing to be kept' (i.e., no physical practice); Cyril resolves it as the latter, referring to the fleshly circumcision.","The subject of 'Ἀναφέρουσι' is unspecified; Cyril may be alluding to the Gospel account of the Presentation (Luke 2:22) or to a typological scene involving the apostles."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":4,"ref":"p4","source":"Ὁ ἐν κόλποις ὢν τοῦ Πατρὸς, ὁ σύνεδρος αὐτῷ καὶ συναΐδιος Υἱὸς, ὁ δι' οὗ τὰ πάντα προσάγεται θεοπρεπῶς, πλὴν ὅτε γέγονεν τοῖς τῆς ἀνθρωπότητος μέτροις, προσφέρει δὲ καὶ θυσίαν ὁ ταῖς παρὰ πάντων λατρείαις καταχρυσούμενος καὶ συνδοξαζόμενος τῷ ἰδίῳ Γεννήτορι. Τί δὲ δὴ καὶ προσκεκόμικεν ὡς πρωτότοκός τε καὶ ἄρσην; Ζεῦγος τρυγόνων, ἢ δύο νεοσσοὺς περιστερῶν, κατὰ τὸ ἐν τῷ νόμῳ διηγορευμένον. Ἀλλὰ γὰρ τί βούλεται δηλοῦν ἡ τρυγὼν, τί δὲ καὶ τὸ ἕτερον, τοῦτ' ἕστιν ἡ περιστερὰ, φέρε δὴ, φέρε, καταθρήσωμεν.\n\nΟὐκοῦν τὸ μὲν ἔστι λαλίστατον ἐν στρουθίοις ἀγροῦ, τὸ δὲ ἥπιόν τε καὶ πρᾶον· γέγονε δὲ τοιοῦτος εἰς ἡμᾶς ὁ τῶν ὅλων Σωτὴρ, πραότητα μὲν εἰς ἄκρον ἕχων, τρυγόνος δὲ δίκην κατακλύσας τὴν ὑπ' οὐρανὸν, καὶ τῆς ἑαυτοῦ καλλιφωνίας τὸν ἴδιον ἀμπελῶνα πληρῶν, τοῦτ' ἔστιν, ἡμᾶς τοὺς πιστεύοντας εἰς αὐτόν· γέγραπται γοῦν ἐν τῷ Ἄσματι τῶν ᾀσμάτων, ὅτι Φωνὴ ἡ τῆς τρυγόνος ἠκούσθη ἐν τῇ γῇ ἡμῶν· λελάληκε γὰρ πρὸς ἡμᾶς τὸ θεῖόν τε καὶ εὐαγγελικὸν σωτήριον κήρυγμα. Τρυγόνες δὴ οὖν καὶ περιστεραὶ προσεφέροντο, παραστάντος αὐτοῦ τῷ Κυρίῳ, καὶ ἦν ἰδεῖν καθ' ἕνα καιρὸν ὁμοῦ τοῖς τύποις τὴν ἀλήθειαν. Ἑαυτὸν οὖν ἄρα προσκεκόμικεν ὁ Χριστὸς εἰς ὀσμὴν εὐωδίας, ἵνα ἡμᾶς δι' ἑαυτοῦ καὶ ἐν ἑαυτῷ προσαγάγῃ τῷ Θεῷ καὶ Πατρὶ, λύσῃ τε οὕτω τὴν ἐφ' ἡμῖν γενομένην ἀποστροφὴν, διά τε τὴν ἐν Ἀδὰμ παράβασιν καὶ τὴν κατὰ πάντων ἡμῶν τυραννήσασαν ἁμαρτίαν. Ἡμεῖς γὰρ ἦμεν οἱ πάλαι βοῶντες· Ἐπίβλεψον ἐπ' ἐμὲ, καὶ ἐλέησόν με.","english":"He who is in the bosom of the Father, the Son who is his assessor and coeternal, through whom all things are brought forth in a manner befitting God, yet when he came within the measures of humanity, also offers a sacrifice—he who is gilded with the worship of all and glorified together with his own Begetter. And what has he offered as firstborn and male? A pair of turtledoves, or two young pigeons, according to what is prescribed in the law. But let us now examine what the turtledove signifies, and what the other, that is, the pigeon, means.\n\nNow, one of these is the most talkative among the birds of the field, while the other is gentle and meek. And such has the Savior of all become toward us, possessing gentleness to the utmost, and like a turtledove, flooding the whole world beneath heaven and filling his own vineyard—that is, us who believe in him—with his own beautiful voice. For it is written in the Song of Songs: \"The voice of the turtledove was heard in our land.\" For he has spoken to us the divine and evangelical saving proclamation. So turtledoves and pigeons were offered when he presented himself to the Lord, and one could see at the same time the truth together with the types. Therefore, Christ has offered himself as a sweet fragrance, so that through himself and in himself he might bring us to God the Father, and thus dissolve the aversion that had arisen against us, on account of the transgression in Adam and the sin that tyrannized over all of us. For we were the ones who once cried out: \"Look upon me and have mercy on me.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"σύνεδρος","severity":"info","text":"σύνεδρος (assessor) is a rare Christological term in Cyril, denoting the Son's co-equal participation in the Father's throne; it echoes the Nicene language of consubstantiality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ζεῦγος τρυγόνων, ἢ δύο νεοσσοὺς περιστερῶν","severity":"info","text":"Cyril alludes to Leviticus 12:6–8 (LXX), which prescribes a pair of turtledoves or young pigeons as a purification offering after childbirth; the law is the immediate background for the sacrificial imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Φωνὴ ἡ τῆς τρυγόνος ἠκούσθη ἐν τῇ γῇ ἡμῶν","severity":"info","text":"Cyril quotes Song of Songs 2:12 (LXX); the verse is used allegorically to identify Christ's preaching with the turtledove's voice, a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"τρυγών","severity":"info","text":"In ancient natural history (e.g., Aristotle, HA 9.7), the turtledove was noted for its constant cooing; Cyril exploits this to symbolize Christ's continuous proclamation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκοῦν","severity":"info","text":"The particle Οὐκοῦν marks a logical transition from the question of what the offering signifies to the allegorical explanation, structuring the passage as a two-part exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"εἰς ὀσμὴν εὐωδίας","severity":"info","text":"The phrase 'sweet fragrance' (ὀσμὴ εὐωδίας) is a sacrificial term; Cyril's Christological reading of the purification offering as Christ's self-oblation influenced later Byzantine liturgical commentaries.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage for this Greek passage is not extant; the Greek text is from the Khazarzar edition, which may reflect later scribal normalization. The precise identity of the 'pair of turtledoves or two young pigeons' as a literal or symbolic offering is left ambiguous by Cyril's allegorical method."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Οὗ τί δ' ἂν γένοιτο ἰσόῤῥοπον ἔχον εἰς θυμηδίαν τοῦ μαθεῖν, ὅτι σέσωκεν ὁ Θεὸς τὴν ὑπ' οὐρανὸν μεσιτεύσαντος τοῦ Υἱοῦ, διὰ τὸ γενέσθαι καθ' ἡμᾶς; Γέγραπται γὰρ, ὅτι Εἷς Θεὸς καὶ εἷς μεσίτης Θεοῦ καὶ ἀνθρώπων, ἄνθρωπος Χριστὸς Ἰησοῦς, ὁ δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ ἡμῶν· καθήκετο γὰρ ἑκὼν πρὸς τὴν ἡμῶν πτωχείαν, ἵνα ἡμᾶς ἀποφήνῃ πλουσίους τὰ αὐτοῦ κερδαίνοντας. Ὅρα τοίνυν αὐτὸν ὡς ἕνα τῶν καθ' ἡμᾶς προσαγόμενον τῷ Πατρὶ, καὶ ταῖς τοῦ νόμου σκιαῖς ἑπόμενον, ἔτι θύοντά τε κατὰ τὸ εἰωθὸς, εἰ καὶ διὰ τῆς μητρὸς ἐπράττετο ταῦτα. Ἆρ' οὖν ἠγνοήθη παρὰ πάντων ἐν Ἱεροσολύμοις, καὶ οὐδενὶ τῶν αὐτόθι γνώριμος ἦν; Καίτοι πῶς τοῦτό ἐστιν ἀληθές; Προεκήρυττε μὲν γὰρ ὁ Θεὸς καὶ Πατὴρ διὰ τῶν προφητῶν ἀπ' αἰῶνος, ἐσόμενον κατὰ καιροὺς ἐμφανῆ τὸν Υἱὸν, ἵνα σώσῃ τοὺς ἀπολωλότας, καὶ καταφωτίσῃ τοὺς ἐσκοτισμένους. Ἔφη γοῦν δι' ἑνὸς τῶν προφητῶν· Ἐγγίζει ταχὺ ἡ δικαιοσύνη μου καὶ τὸ ἔλεός μου ἀποκαλυφθῆναι, τὸ δὲ σωτήριόν μου ὡς λαμπὰς καυθήσεται. Ἔλεος δὲ καὶ δικαιοσύνη Χριστός.","english":"What could be equal in joy to learning that God has saved the world beneath heaven through the mediation of the Son, because he became as we are? For it is written, \"One God and one mediator between God and men, the man Christ Jesus, who gave himself as a ransom on our behalf.\" For he willingly descended to our poverty, that he might declare us rich, gaining his own benefits. See him, then, as one of us, presenting himself to the Father, following the shadows of the law, still sacrificing according to custom, even if these things were done through his mother. Was he, then, unknown to all in Jerusalem, and known to no one there? Yet how is this true? For God the Father proclaimed beforehand through the prophets from eternity that the Son would appear in due time, to save the lost and enlighten those in darkness. For he said through one of the prophets, \"My justice and my mercy are soon to be revealed, and my salvation will burn like a torch.\" Now mercy and justice are Christ.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἷς Θεὸς καὶ εἷς μεσίτης Θεοῦ καὶ ἀνθρώπων, ἄνθρωπος Χριστὸς Ἰησοῦς, ὁ δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ ἡμῶν","severity":"info","text":"Cyril quotes or adapts 1 Timothy 2:5, though the wording differs slightly from the standard text; the phrase 'ransom on our behalf' echoes Pauline soteriology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγγίζει ταχὺ ἡ δικαιοσύνη μου καὶ τὸ ἔλεός μου ἀποκαλυφθῆναι, τὸ δὲ σωτήριόν μου ὡς λαμπὰς καυθήσεται","severity":"info","text":"Cyril cites a prophetic saying not found verbatim in the Septuagint; it may be a conflation of Isaiah or a lost source, reflecting Cyril's free citation practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀντίλυτρον","severity":"info","text":"The term 'ransom' (ἀντίλυτρον) is rare in patristic Greek; Cyril uses it to emphasize Christ's substitutionary sacrifice, aligning with his anti-Arian polemic on Christ's full divinity and humanity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ταῖς τοῦ νόμου σκιαῖς","severity":"info","text":"The phrase 'shadows of the law' reflects a typological reading of the Mosaic law as foreshadowing Christ, common in Alexandrian exegesis (cf. Origen, Homilies on Leviticus).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a rhetorical question on the joy of salvation to a scriptural citation, then to a hypothetical objection about Christ's obscurity in Jerusalem, answered by prophetic fulfillment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Cyril's identification of 'mercy and justice' as Christ reflects later Chalcedonian Christology, where Christ embodies both divine attributes; this passage was cited in medieval florilegia on the two natures.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the prophetic citation is unclear; it may be a paraphrase or composite. The phrase 'through his mother' (διὰ τῆς μητρὸς) is ambiguous: it could refer to Mary performing the sacrifice on behalf of the infant Jesus, or to Christ acting through the Church as mother."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Ἠλεήθημεν γὰρ δι' αὐτοῦ καὶ δεδικαιώμεθα, τοὺς τῆς φαυλότητος ῥύπους ἀπονιψάμενοι, διὰ πίστεως δηλονότι τῆς εἰς αὐτόν. Ὅπερ δέ ἐστι τοῖς ἐν νυκτὶ καὶ σκότῳ προηγουμένη λαμπὰς, τοῦτο καὶ τοῖς ἐν ἀχλύϊ καὶ σκότῳ νοητῷ γέγονεν ὁ Χριστὸς, φῶς αὐτοῖς τὸ θεῖον ἐντιθείς· διὰ τοῦτο καὶ οἱ μακάριοι προφῆται μέτοχοι τῆς τοιᾶσδε χάριτος παρεκάλουν γενέσθαι, λέγοντες· Δεῖξον ἡμῖν, Κύριε, τὸ ἔλεός σου, καὶ τὸ σωτήριόν σου δὸς ἡμῖν.\n\nΟὐκοῦν εἰσεφέρετο μὲν Χριστὸς ἐν τῷ ἱερῷ, καὶ βρέφος ὢν ἔτι βραχύ τε καὶ ὑπομάσθιον· ὁ δέ γε μακάριος Συμεὼν, προφητικῇ χάριτι τετιμημένος, δέχεται μὲν εἰς ἀγκάλας αὐτόν· θυμηδίας δὲ τῆς ἀνωτάτω πιμπλάμενος, εὐλόγησε τὸν Θεὸν λέγων· Νῦν ἀπολύεις τὸν δοῦλόν σου, Δέσποτα, κατὰ τὸ ῥῆμά σου ἐν εἰρήνῃ, ὅτι ἴδον οἱ ὀφθαλμοί μου τὸ σωτήριόν σου, ὃ ἡτοίμασας κατὰ πρόσωπον πάντων τῶν λαῶν· φῶς εἰς ἀποκάλυψιν ἐθνῶν, καὶ δόξαν λαοῦ σου Ἰσραήλ. Προητοίμασται γὰρ τὸ Χριστοῦ μυστήριον καὶ πρὸ αὐτῆς τῆς τοῦ κόσμου καταβολῆς· πεφανέρωται δὲ ἐν ἐσχάτοις τοῦ αἰῶνος καιροῖς, γέγονε δὲ φῶς τοῖς ἐν σκότῳ, καὶ πεπλανημένοις, καὶ ὑπὸ χεῖρα πεσοῦσι διαβολικήν. Αὐτοὶ δὲ ἦσαν οἱ τῇ κτίσει παρὰ τὸν κτίσαντα λατρεύοντες, προσκυνοῦντες δὲ καὶ τῷ ἀρχεκάκῳ δράκοντι, καὶ τῇ τῶν δαιμόνων ἀκαθάρτῳ πληθύϊ τὴν τοῦ Θεοῦ δόξαν ἀνάπτοντες· ἀλλὰ κέκληνται παρὰ Θεοῦ Πατέρος πρὸς ἐπίγνωσιν τοῦ Υἱοῦ, ὅς ἐστι φῶς τὸ ἀληθινόν. Ἔφη γοῦν διὰ φωνῆς Ἡσαΐου· Σημανῶ αὐτοῖς, καὶ εἰσδέξομαι αὐτοὺς, διότι λυτρώσομαι αὐτοὺς, καὶ πληθυνθήσονται, καθότι ἦσαν πολλοὶ οἱ πλανώμενοι, κεκλημένοι δὲ διὰ Χριστοῦ.","english":"We have been pitied through him and justified, having washed away the filth of baseness, evidently through faith in him. And what a lamp held before those in night and darkness is, that Christ has become for those in mental mist and darkness, instilling in them the divine light. For this reason the blessed prophets also called to become partakers of such grace, saying, \"Show us, Lord, your mercy, and give us your salvation.\"\n\nSo Christ was brought into the temple, while still an infant, small and at the breast. But the blessed Symeon, honored with prophetic grace, receives him into his arms; filled with the highest joy, he blessed God, saying, \"Now you release your servant, Master, according to your word in peace, because my eyes have seen your salvation, which you prepared before the face of all peoples: a light for the revelation of the nations, and glory for your people Israel.\" For the mystery of Christ was prepared even before the foundation of the world itself; it was revealed in the last times of the age, and it became light for those in darkness, for those who were led astray and had fallen under the devil's hand. And these were those who worshipped the creation instead of the creator, and who also paid homage to the primeval serpent and to the unclean multitude of demons, ascribing to them the glory of God. But they were called by God the Father to the knowledge of the Son, who is the true light. For he said through the voice of Isaiah, \"I will give them a sign, and I will receive them, because I will redeem them, and they will be multiplied, inasmuch as many were those who were led astray, called through Christ.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δεῖξον ἡμῖν, Κύριε, τὸ ἔλεός σου, καὶ τὸ σωτήριόν σου δὸς ἡμῖν","severity":"info","text":"Cyril quotes a petition not found verbatim in the Septuagint; it may conflate Psalm 85:7 LXX and Psalm 118:2 LXX, or derive from a liturgical source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Νῦν ἀπολύεις τὸν δοῦλόν σου, Δέσποτα, κατὰ τὸ ῥῆμά σου ἐν εἰρήνῃ, ὅτι ἴδον οἱ ὀφθαλμοί μου τὸ σωτήριόν σου, ὃ ἡτοίμασας κατὰ πρόσωπον πάντων τῶν λαῶν· φῶς εἰς ἀ","severity":"info","text":"Cyril attributes to Symeon a composite citation that does not correspond exactly to any single Old Testament verse; it echoes themes from Isaiah and the Psalms, possibly shaped by liturgical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σημανῶ αὐτοῖς, καὶ εἰσδέξομαι αὐτοὺς, διότι λυτρώσομαι αὐτοὺς, καὶ πληθυνθήσονται","severity":"info","text":"Cyril attributes this to Isaiah, but it is not a direct quotation from the canonical book; it may be a paraphrase or a citation from a non-extant version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προφητικῇ χάριτι τετιμημένος","severity":"info","text":"Cyril describes Symeon as 'honored with prophetic grace,' a tradition found in Luke 2:25-27 and elaborated in patristic sources, where Symeon is a righteous man who received the Holy Spirit's promise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῷ ἀρχεκάκῳ δράκοντι","severity":"info","text":"The phrase 'primeval serpent' reflects a common patristic identification of the serpent in Eden with Satan, and here extends to pagan worship of demonic powers, a standard polemic in early Christian apologetics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκοῦν","severity":"info","text":"The particle 'οὐκοῦν' ('so then') marks a transition from theological reflection to the narrative of Symeon's encounter, structuring the passage as a move from doctrine to scriptural exemplum.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the scriptural citations attributed to Symeon and Isaiah is uncertain; they may be paraphrases or conflations from memory or liturgy.","The phrase 'προηγουμένη λαμπὰς' is rendered as 'lamp held before' but could also mean 'leading torch' or 'guiding light'; the sense is not materially different."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Πολλοὶ δὲ πάλιν εἰσὶ καθὰ καὶ πρότερον, οἳ εἰσεδέχθησαν καὶ λελύτρωνται, σύνθημα λαβόντες εἰρήνης παρὰ Θεοῦ καὶ Πατρὸς, τὴν διὰ πίστεως τῆς εἰς Χριστὸν οἰκείωσίν τε καὶ χάριν.\n\nΚατεσπάρησαν δὲ ἐν λαοῖς οἱ θεσπέσιοι μαθηταί. Καὶ τί τὸ ἐντεῦθεν; Οἱ μακρὰν ὄντες Θεοῦ, κατὰ διάθεσιν γεγόνασιν ἐγγύς· τούτοις καὶ ὁ θεσπέσιος Παῦλος ἐπιστέλλει λέγων· Νυνὶ δὲ ὑμεῖς οἵ ποτε ὄντες μακρὰν, ἐγενήθητε ἐγγὺς ἐν τῷ αἵματι τοῦ Χριστοῦ. Ἐγγὺς δὲ γενόμενοι, καύχημα ποιοῦνται Χριστόν. Ἔφη γὰρ περὶ αὐτῶν πάλιν ὁ Θεὸς καὶ Πατήρ· Καὶ κατισχύσω αὐτοὺς ἐν Κυρίῳ Θεῷ αὐτῶν, καὶ ἐν τῷ ὀνόματι αὐτοῦ καυχήσονται, λέγει Κύριος. Τοῦτο καὶ ὁ μακάριος Ψαλμῳδὸς διδάσκει λέγων, ὡς πρὸς τὸν τῶν ὅλων Σωτῆρα φάσκων· Κύριε, ἐν τῷ φωτὶ τοῦ προσώπου σου πορεύσονται, καὶ ἐν τῷ ὀνόματί σου ἀγαλλιάσονται ὅλην τὴν ἡμέραν, καὶ ἐν τῇ δικαιοσύνῃ σου ὑψωθήσονται, ὅτι καύχημα τῆς δυνάμεως αὐτῶν σὺ εἶ. Εὑρίσκομεν δὲ προφήτην Ἱερεμίαν ἀνακεκραγότα πρὸς τὸν Θεόν· Κύριε, ἰσχύς μου καὶ βοήθειά μου, καὶ καταφυγή μου ἐν ἡμέρᾳ κακῶν μου· πρὸς σὲ ἔθνη ἥξουσιν ἀπ' ἐσχάτου τῆς γῆς, καὶ ἐροῦσιν. Ὡς ψευδῆ ἐκτίσαντο οἱ πατέρες ἡμῶν εἴδωλα, καὶ οὐκ ἔστιν ἐν αὐτοῖς ὠφέλιμον. Γέγονε τοίνυν φῶς εἰς ἀποκάλυψιν ἐθνῶν ὁ Χριστὸς, ἀλλὰ καὶ εἰς δόξαν τοῦ Ἰσραήλ. Εἰ γὰρ καὶ γεγόνασί τινες ἐξ αὐτῶν ὑβρισταὶ καὶ ἀπειθεῖς, καὶ ἀσυνεσίας ἔμπλεω τὴν διάνοιαν ἔχοντες, ἀλλ' οὖν σέσωσται τὸ κατάλειμμα, καὶ δεδόξασται διὰ Χριστοῦ. Ἀπαρχὴ δὲ τούτων οἱ θεσπέσιοι γεγόνασι μαθηταὶ, ὧν ἡ τῆς εὐκλείας φαιδρότης ὅλην περιαστράπτει τὴν ὑπ' οὐρανόν·","english":"Many again, as also before, have been received and redeemed, having taken a token of peace from God and Father, the appropriation and grace through faith in Christ.\n\nThe divine disciples were sown among the peoples. And what follows from this? Those who were far from God have become near in disposition; to them the divine Paul also writes, saying: \"But now you, who once were far, have become near in the blood of Christ.\" Having become near, they boast in Christ. For God and Father said again concerning them: \"And I will strengthen them in the Lord their God, and in his name they will boast,\" says the Lord. This the blessed Psalmist also teaches, speaking as to the Saviour of all, saying: \"Lord, in the light of your face they will walk, and in your name they will rejoice all the day, and in your righteousness they will be exalted, because you are the boast of their power.\" We also find the prophet Jeremiah crying out to God: \"Lord, my strength and my help, and my refuge in the day of my troubles; to you nations will come from the end of the earth, and they will say: How falsely our fathers fashioned idols, and there is no benefit in them.\" Christ has therefore become a light for the revelation of the nations, but also for the glory of Israel. For even if some of them have become insolent and disobedient, and have their minds full of folly, yet the remnant has been saved and glorified through Christ. And the firstfruits of these have been the divine disciples, whose splendor of good repute shines throughout the whole region under heaven.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Νυνὶ δὲ ὑμεῖς οἵ ποτε ὄντες μακρὰν, ἐγενήθητε ἐγγὺς ἐν τῷ αἵματι τοῦ Χριστοῦ","severity":"info","text":"Cyril adapts a Pauline phrase; the closest canonical parallel is Ephesians 2:13, though the wording is not exact. The citation is a loose paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ κατισχύσω αὐτοὺς ἐν Κυρίῳ Θεῷ αὐτῶν, καὶ ἐν τῷ ὀνόματι αὐτοῦ καυχήσονται","severity":"info","text":"This appears to be a conflation of Old Testament phrases, possibly from Zechariah 10:12 or a similar prophetic context, but not a direct quotation from a known canonical verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριε, ἐν τῷ φωτὶ τοῦ προσώπου σου πορεύσονται, καὶ ἐν τῷ ὀνόματί σου ἀγαλλιάσονται ὅλην τὴν ἡμέραν, καὶ ἐν τῇ δικαιοσύνῃ σου ὑψωθήσονται","severity":"info","text":"This is a free adaptation of Psalm 89:15-16 (LXX), where the Psalmist speaks of walking in the light of the Lord's face and rejoicing in his name.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριε, ἰσχύς μου καὶ βοήθειά μου, καὶ καταφυγή μου ἐν ἡμέρᾳ κακῶν μου· πρὸς σὲ ἔθνη ἥξουσιν ἀπ' ἐσχάτου τῆς γῆς, καὶ ἐροῦσιν. Ὡς ψευδῆ ἐκτίσαντο οἱ πατέρες ἡμῶν","severity":"info","text":"This is a composite citation attributed to Jeremiah; it does not correspond exactly to any single verse in the LXX book of Jeremiah, but echoes themes from Jeremiah 16:19 and similar passages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σύνθημα λαβόντες εἰρήνης παρὰ Θεοῦ καὶ Πατρὸς","severity":"info","text":"The phrase 'token of peace' (σύνθημα εἰρήνης) likely alludes to early Christian baptismal or catechetical practice, where a sign or password (σύνθημα) was given to initiates as a mark of reconciliation with God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Κατεσπάρησαν δὲ ἐν λαοῖς οἱ θεσπέσιοι μαθηταί","severity":"info","text":"This sentence marks a shift from general soteriological statements to the specific mission of the apostles, who are 'sown among the peoples'—a metaphor for the dispersion of the disciples in evangelization.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation attributed to 'God and Father' (Καὶ κατισχύσω αὐτοὺς...) is not a direct biblical quotation; its source is uncertain, possibly a lost variant or a conflation of prophetic texts.","The Jeremiah citation is a pastiche; the exact wording is not found in the LXX, suggesting Cyril may be quoting from memory or from a non-canonical source."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"δόξα δὲ καὶ ἑτέρως τοῦ Ἰσραὴλ, ὅτι προῆλθεν ἐξ αὐτῶν κατὰ σάρκα, καίτοι Θεὸς ἐπὶ πάντας, καὶ εὐλογητὸς εἰς τοὺς αἰῶνας. Ἀμήν. Εὐλογεῖ δὲ Συμεὼν τὴν ἁγίαν Παρθένον, ὡς ὑπηρετήσασαν θείᾳ βουλῇ, καὶ ὑπουργήσασαν τόκῳ, καὶ τοὺς τῆς ἀνθρωπότητος νόμους οὐκ ἀνασχομένην. Παρθένος γὰρ οὖσα τέτοκε, καὶ οὐκ ἐξ ἀνδρὸς, ἀλλ' ἐπελθόντος ἐπ' αὐτὴν Πνεύματος ἁγίου.\n\nΤί δὲ δὴ ἄρα περὶ Χριστοῦ φησιν ὁ προφήτης Συμεών; Ἰδοὺ οὗτος κεῖται εἰς πτῶσιν καὶ ἀνάστασιν πολλῶν ἐν τῷ Ἰσραὴλ, καὶ εἰς σημεῖον ἀντιλεγόμενον. Τέθειται μὲν γὰρ παρὰ τοῦ Θεοῦ καὶ Πατρὸς Ἐμμανουὴλ εἰς τὰ θεμέλια Σιὼν, ἐκλεκτὸς ὢν λίθος, ἀκρογωνιαῖος, ἔντιμος. Ἀλλ' οἱ μὲν ἐπ' αὐτῷ πιστεύσαντες, οὐ\n\nκατῃσχύνθησαν· ὅσοι δὲ ἄπιστοι καὶ ἀμαθεῖς, καὶ τὸ ἐπ' αὐτῶν μυστήριον οὐκ ἴσχυσαν ἰδεῖν, πεσόντες συνετρίβησαν. Ἔφη γάρ που πάλιν ὁ Θεὸς καὶ Πατήρ· Ἰδοὺ τίθημι ἐν Σιὼν λίθον προσκόμματος, καὶ πέτραν σκανδάλου, καὶ ὁ πιστεύων ἐπ' αὐτῷ οὐ μὴ καταισχυνθῇ· ἐφ' ὃν δ' ἂν πέσῃ, λικμήσει αὐτόν. Ἀλλ' ἠσφαλίζετο τοὺς ἐξ Ἰσραὴλ ὁ προφήτης λέγων· Καὶ αὐτὸν ἁγιάσατε, καὶ αὐτὸς ἔσται σου φῶς· καὶ ἐὰν ἐπ' αὐτῷ πεποιθὼς ᾖς, ἔσται σοι εἰς ἁγιασμὸν, καὶ οὐχ ὡς λίθῳ προσκόμματος συναντήσεσθε αὐτῷ, οὐδ' ὡς πέτρας παραπτώματι. Οὐκοῦν ἐπειδήπερ Κύριον ὄντα καὶ Θεὸν τὸν Ἐμμανουὴλ οὐχ ἡγίασεν ὁ Ἰσραὴλ, οὔτε μὴν ἠθέλησεν ἐπ' αὐτῷ πεποιθέναι, περιπίπτουσιν [ἴσ. πίπτει] ὡς λίθῳ διὰ τὴν ἀπιστίαν, συνετρίβη καὶ πέπτωκεν· ἀνέστησαν δὲ πολλοὶ, τοῦτ' ἔστιν, οἱ τὴν εἰς αὐτὸν πίστιν παραδεξάμενοι.","english":"Glory also in another way to Israel, because from them he came in the flesh, although he is God over all, and blessed for the ages. Amen. And Symeon blesses the holy Virgin, as having served the divine will, and ministered to the birth, and not having submitted to the laws of humanity. For being a virgin she gave birth, and not from a man, but by the Holy Spirit coming upon her.\n\nWhat then does the prophet Symeon say concerning Christ? Behold, this one is placed for the fall and resurrection of many in Israel, and for a disputed sign. For Emmanuel has been placed by God and Father as a foundation of Zion, being a chosen stone, a cornerstone, precious. But those who believed in him were not put to shame; but as many as were unbelieving and ignorant, and were unable to see the mystery concerning them, fell and were crushed. For God and Father said somewhere again: Behold, I place in Zion a stone of stumbling, and a rock of scandal, and he who believes in it shall not be put to shame; but upon whomever it falls, it will shatter him. But the prophet secured those from Israel, saying: And sanctify him, and he will be your light; and if you are confident in him, he will be for you a sanctification, and you will not encounter him as a stone of stumbling, nor as a rock of transgression. Therefore, since Israel did not sanctify Emmanuel, who is Lord and God, nor wished to be confident in him, they fall as upon a stone because of unbelief, and were crushed and have fallen; but many arose, that is, those who accepted faith in him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"δόξα δὲ καὶ ἑτέρως τοῦ Ἰσραὴλ","severity":"info","text":"Cyril paradoxically grants glory to Israel for producing Christ in the flesh, even as he condemns Israel for rejecting him.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀκρογωνιαῖος","severity":"info","text":"The term 'akrogōniaios' (cornerstone) is a Christological title drawn from building imagery, emphasizing Emmanuel as the foundation of the new Zion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ τίθημι ἐν Σιὼν λίθον προσκόμματος","severity":"info","text":"Cyril attributes to God the Father a saying about a stone of stumbling in Zion; this is not a direct biblical quotation but a paraphrase or conflation of Old Testament prophetic language.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Συμεὼν","severity":"info","text":"Symeon is the aged prophet who, according to Luke 2:25–35, recognized the infant Jesus in the Temple; Cyril here treats him as a prophetic figure blessing Mary and foretelling Christ's role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκοῦν ἐπειδήπερ","severity":"info","text":"The concluding 'therefore' (οὐκοῦν) signals a logical summary: Israel's failure to sanctify Emmanuel leads to its fall, while believers rise through faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"περιπίπτουσιν [ἴσ. πίπτει]","severity":"caution","text":"The manuscript reading περιπίπτουσιν (they fall upon) is emended to πίπτει (it falls) in the edition; the sense is that Israel falls as upon a stone, but the verb number is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the saying about the stone of stumbling is unclear; Cyril may be paraphrasing or citing a lost text.","The verb form περιπίπτουσιν/πίπτει is textually uncertain, affecting the subject of the fall."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":9,"ref":"p9","source":"Μετεφυτεύθησαν γὰρ ἐκ νομικῆς λατρείας εἰς τὴν πνευματικὴν, καὶ ἐκ τοῦ δοῦλον ἔχειν ἐν ἑαυτοῖς πνεῦμα, πεπλουτήκασι τὸ ἐλευθεροῦν, τοῦτ' ἔστι τὸ ἅγιον· κοινωνοὶ γεγόνασι τῆς θείας φύσεως, υἱοθεσίας ἠξίωνται, καὶ ἐν ἐλπίσιν εἰσὶ τοῦ καὶ αὐτὴν κατακτήσασθαι τὴν ἄνω πόλιν, ἤτοι τὴν τῶν οὐρανῶν βασιλείαν. Ἀντιλεγόμενον δὲ σημεῖον τὸν τίμιον ὀνομάζει σταυρὸν, ὡς καὶ ὁ σοφώτατος γράφει Παῦλος· Ἰουδαίοις μὲν σκάνδαλον, ἔθνεσι δὲ μωρίαν· καὶ πάλιν, Ὁ λόγος μὲν ὁ τοῦ σταυροῦ τοῖς μὲν ἀπολλυμένοις μωρία ἐστὶ, τοῖς δὲ σωζομένοις ἡμῖν δύναμις Θεοῦ εἰς σωτηρίαν. Ἀντιλέγεται τοίνυν τὸ σημεῖον, ἐν τοῖς ἀπολλυμένοις μὲν μωρία δόξαν εἶναι, τοῖς γε μὴν ἐπεγνωκόσι τὴν δύναμιν αὐτοῦ σωτηρία καὶ ζωή. Ἔφη γοῦν Συμεὼν τῇ ἁγίᾳ Παρθένῳ, ὅτι Καὶ σοῦ δὲ αὐτῆς τὴν ψυχὴν διελεύσεται ῥομφαία· ῥομφαίαν τάχα που λέγων τὴν λύπην ἣν ἔσχεν ἐπὶ τῷ Χριστῷ, βλέπουσα σταυρούμενον ὃν γεγέννηκεν, καὶ οὐκ εἰδυῖα πάντως ὅτι καὶ κρείττων ἔσται θανάτου, καὶ ἐκ νεκρῶν ἀναστήσεται.","english":"They were transplanted from the legal worship to the spiritual, and from having a servile spirit within themselves, they have been enriched with the liberating one, that is, the Holy Spirit; they have become partakers of the divine nature, have been deemed worthy of adoption, and are in hopes of also acquiring the upper city itself, that is, the kingdom of the heavens. And he calls the precious cross a disputed sign, as the most wise Paul writes: to Jews a scandal, to Gentiles folly; and again, the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God for salvation. Therefore the sign is disputed, seeming folly among those who are perishing, but to those who have recognized its power, salvation and life. So Symeon said to the holy Virgin, that a sword will also pass through your own soul; by sword he perhaps means the grief she had over Christ, seeing him whom she had borne crucified, and not knowing at all that he would be stronger than death and would rise from the dead.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Μετεφυτεύθησαν","severity":"info","text":"The verb 'they were transplanted' introduces a horticultural metaphor for the transition from Jewish legal worship to Christian spiritual life, a common Pauline image (cf. Rom 11:17-24).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀντιλεγόμενον δὲ σημεῖον","severity":"info","text":"Cyril alludes to 1 Cor 1:23 (cross as scandal to Jews, folly to Gentiles) and possibly 1 Cor 1:18 (folly to the perishing, power to the saved). The phrase 'word of the cross' echoes 1 Cor 1:18.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ῥομφαία","severity":"info","text":"The 'sword' (ῥομφαία) that will pass through Mary's soul is a traditional patristic interpretation of Symeon's prophecy (Luke 2:35), symbolizing her future grief at the crucifixion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"υἱοθεσίας ἠξίωνται","severity":"info","text":"The phrase 'deemed worthy of adoption' (υἱοθεσία) echoes Pauline language of spiritual adoption (Rom 8:15, Gal 4:5) and Cyril's own soteriology of deification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ σοφώτατος γράφει Παῦλος","severity":"info","text":"Cyril's citation of Paul as 'most wise' reflects the high authority of the apostle in Alexandrian exegesis, consistent with Cyril's broader corpus.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἀντιλεγόμενον δὲ σημεῖον' could be read as 'the sign that is disputed' or 'the sign that is spoken against'; the translation takes it as 'disputed sign' referring to the cross."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Καὶ μή τοι θαυμάσῃς, εἰ ἠγνόησεν ἡ Παρθένος, ὅπου καὶ αὐτοὺς τοὺς ἁγίους ἀποστόλους ὀλιγοπιστοῦντας εὑρήσομεν περὶ τούτου. Καὶ γοῦν ὁ μακάριος Θωμᾶς, εἰ μὴ τὰς χεῖρας ἔβαλεν εἰς τὴν πλευρὰν αὐτοῦ μετὰ τὴν ἀνάστασιν ἐψηλάφησε δὲ καὶ τοὺς τόπους τῶν ἥλων, οὐκ ἠνέσχετο πιστεῦσαι, λεγόντων αὐτοῦ τῶν ἑτέρων μαθητῶν, ὅτι ἐγήγερται Χριστὸς, καὶ ἐμφανῆ κατέστησεν αὐτοῖς ἑαυτόν. Ὠφελεῖ τοιγαροῦν ἡμᾶς ὁ σοφώτατος εὐαγγελιστὴς πάντα διδάσκων, ὅσα δι' ἡμᾶς καὶ ὑπὲρ ἡμῶν ὑπέμεινεν ὁ Υἱὸς γενόμενος σὰρξ, καὶ τὴν καθ' ἡμᾶς πτωχείαν οὐκ ἀπαξιώσας λαβεῖν, ἵνα δοξολογήσωμεν αὐτὸν ὡς λυτρωτὴν, ὡς Κύριον, ὡς Σωτῆρα καὶ Θεὸν, ὅτι αὐτῷ τε καὶ σὺν αὐτῷ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα καὶ τὸ κράτος, σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"And do not be surprised if the Virgin was ignorant, since we will find even the holy apostles themselves lacking in faith concerning this matter. Indeed, the blessed Thomas, unless he had placed his hands into His side after the resurrection and also felt the places of the nails, would not have consented to believe, even when the other disciples said that Christ had risen and He had manifested Himself to them. Therefore, the most wise evangelist benefits us by teaching all that the Son, having become flesh, endured for our sake and on our behalf, and did not disdain to take on our poverty, so that we might glorify Him as Redeemer, as Lord, as Savior and God, because to Him and together with Him, to God the Father, belongs the glory and the power, with the Holy Spirit, for ever and ever. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Καὶ μή τοι θαυμάσῃς","severity":"info","text":"Cyril addresses the reader directly, anticipating surprise at the Virgin's ignorance, and uses the apostles' doubt as a parallel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θωμᾶς","severity":"info","text":"The reference to Thomas placing his hands in Christ's side after the resurrection echoes John 20:24-29, where Thomas doubts until he touches the wounds.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὀλιγοπιστοῦντας","severity":"info","text":"The term 'lacking in faith' (ὀλιγοπιστοῦντας) is used in patristic literature to describe the apostles' temporary doubt, a common theme in early Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὠφελεῖ τοιγαροῦν","severity":"info","text":"This concluding passage serves as a peroration, summarizing the evangelist's purpose and leading into a doxology, typical of Cyril's homiletic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀμήν","severity":"info","text":"The final 'Amen' indicates the passage originally concluded a liturgical reading or homily, reflecting its use in Byzantine worship.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἰς τοὺς αἰῶνας τῶν αἰώνων' is a standard liturgical formula; no ambiguity in meaning."],"confidence":"high","notes":[]}]}