{"slug":"khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","id":"greek:khazarzar:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","title":"Commentarii in Matthaeum","title_source":"Commentarii in Matthaeum","author":"Cyril of Alexandria","genre":"commentary","date":null,"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-v4.1-flash:floor","provider":"Relace","generated":"2026-11-15T17:58:56Z","cost_usd":0.063438},"source":{"registry_id":"greek:khazarzar:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","work_id":"khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","edition":"khazarzar","language":"","license":null,"url":null},"stats":{"passages":113,"english_words":30279,"coptic_letters":0,"source_letters":123235,"commentary_units":665,"commentary_kinds":10,"derived_notes":2,"ambiguities":181,"work_notes":5,"external_links":5,"timeline":6},"summary":{"work":"khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","abstract":"Cyril of Alexandria's Commentarii in Matthaeum is a fragmentary Greek commentary on the Gospel of Matthew, surviving only through later catenae and translations. Composed likely in the 420s–430s, it reflects Cyril's Alexandrian exegetical method, typological interpretation, and early Christological concerns. The work draws on Old Testament typology—Abraham as a type of believers, David as a type of Christ—and emphasizes the distinction between Christ's divine and human natures, notably in interpreting 'son of man.' The present edition, based on Migne's Patrologia Graeca via a digital transcription by khazarzar, lacks critical apparatus and does not distinguish original Cyrilline passages from later additions. The commentary influenced medieval exegesis through Syriac and Latin translations.","historical_context":"Cyril of Alexandria (c. 376–444) composed this commentary in Greek, likely in Alexandria during the 420s–430s, after his early exegetical works and before the Nestorian controversy intensified (c. 428). The work belongs to the Antiochene and Alexandrian exegetical traditions, though Cyril's approach is distinctly Alexandrian, emphasizing typology and Christological unity. The original Greek text is lost; it survives only in fragments preserved in Greek catenae (chain commentaries) and in Syriac and Latin translations. These catenae, compiled from the 6th century onward, excerpted patristic commentaries, often without attribution or with paraphrases. The present edition reproduces Migne's PG text (19th century), which itself relied on earlier printed editions and manuscripts. The commentary's transmission thus involves layers of selection and redaction, making it difficult to ascertain the original form. Cyril's exegesis here anticipates his later Christological arguments, particularly the distinction between Christ's human and divine natures, which became central to the Nestorian controversy.","significance":"The Commentarii in Matthaeum is significant as a rare witness to Cyril's early exegetical work and his development of Alexandrian Christology before the Nestorian crisis. Its typological readings—linking Abraham, David, and Adam to Christ—illustrate patristic methods of biblical interpretation. The commentary's fragmentary survival and transmission through catenae exemplify the challenges of reconstructing ancient Christian literature. It also influenced medieval Latin exegesis, showing the enduring impact of Greek patristic thought.","timeline":[{"date":"c. 376–444","event":"Life of Cyril of Alexandria"},{"date":"420s–430s","event":"Probable composition of Commentarii in Matthaeum"},{"date":"428–431","event":"Nestorian controversy; Cyril's Christological writings"},{"date":"6th–10th c.","event":"Compilation of Greek catenae preserving fragments of the commentary"},{"date":"19th c.","event":"Publication of Migne's Patrologia Graeca edition"},{"date":"21st c.","event":"Digital transcription by khazarzar"}],"relations":[{"work":"Gospel of Matthew","relation":"Subject of commentary","key":"","label":null,"url":null},{"work":"Cyril of Alexandria, other exegetical works (e.g., De adoratione in spiritu et veritate)","relation":"Part of Cyril's early exegetical corpus","key":"","label":null,"url":null},{"work":"Catenae (Greek chain commentaries)","relation":"Primary source of surviving fragments","key":"","label":null,"url":null},{"work":"Syriac and Latin translations","relation":"Transmission of the commentary to other traditions","key":"","label":null,"url":null},{"work":"Nestorian controversy writings (e.g., Cyril's letters to Nestorius)","relation":"Later development of Christological themes present in the commentary","key":"","label":null,"url":null}],"external_links":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"Digital edition by khazarzar","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf","reason":"Primary source for the present work"},{"key":"wikipedia:Cyril of Alexandria","label":"Cyril of Alexandria","url":"https://en.wikipedia.org/wiki/Cyril_of_Alexandria","reason":"Biographical and historical context"},{"key":"wikipedia:Patrologia Graeca","label":"Patrologia Graeca","url":"https://en.wikipedia.org/wiki/Patrologia_Graeca","reason":"Edition used for the digital transcription"},{"key":"wikipedia:Nestorian controversy","label":"Nestorian controversy","url":"https://en.wikipedia.org/wiki/Nestorianism","reason":"Historical context for Cyril's Christology"},{"key":"wikipedia:Alexandrian school","label":"Alexandrian school","url":"https://en.wikipedia.org/wiki/Alexandrian_school","reason":"Exegetical tradition of the commentary"}],"cautions":["The original Greek text is lost; the present form is a reconstruction from later catenae and translations.","The edition does not distinguish original Cyrilline passages from later catena additions or paraphrases.","The exact date of composition is uncertain; the 420s–430s is a scholarly estimate based on Cyril's career.","The digital transcription by khazarzar reproduces Migne's PG text without critical apparatus, so textual errors or omissions may be present."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000548,"generated":"2026-11-15T17:58:56Z"},"links":[],"checks":{"work":"khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","status":"pass","blocking":[],"warnings":[],"stats":{"passages":113,"translated":113,"commentary_passages":113,"commentary_units":665,"english_words":30279,"source_letters":123233,"commentary_kinds":10},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"external","lemma":"","severity":"info","text":"The edition is based on the digital transcription by khazarzar, which reproduces Migne's PG text without critical apparatus.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"info","text":"Cyril's commentary survives only in fragments and catenae; the complete Greek text is lost, and the present form is a reconstruction from later sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Composed likely in the 420s–430s, after Cyril's early exegetical works and before the Nestorian controversy intensified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The commentary was used in Greek catenae and later translated into Syriac and Latin, influencing medieval exegesis of Matthew.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not indicate which passages are original Cyrilline and which are later catena additions or paraphrases.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"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 Greek; 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: 113 narrative."},{"kind":"caution","severity":"caution","text":"1 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 4:10."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."}],"derived_structure":{"narrative":113},"term_index":[],"citations":{"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum":{"label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}},"segments":[{"i":1,"ref":"p1","source":"1 Ἰαὼ τὴν σωτηρίαν οἱ Ἑβραῖοι ἔλεγον, Χριστοῦ δὲ εἶπε διὰ τὸ τοὺς παλαιοὺς βασιλεῖς τε καὶ ἱερεῖς τῷ ἐλαίῳ χρίεσθαι διὰ τοῦ κέρατος. ὁ δὲ ἡμέτερος Ἰησοῦς Χριστὸς οὐ διὰ τὸ τῷ κέρατι χρισθῆναι προσηγορεύθη Χριστός, ἀλλὰ τὸ τῷ θείῳ πνεύματι· ἀληθῶς γὰρ καὶ κυρίως αὐτὸς εἶχε τὸ πνεῦμα τὸ ἅγιον. Μέμνηται τοῦ Ἀβραάμ, ἐπει δὴ ἐκεῖνος πρῶτος ἐγένετο τύπος τῶν δύο λαῶν τῶν μελλόντων πιστεύειν τῷ Χριστῷ· καὶ γὰρ ἐν ἀκροβυστίᾳ ὢν ἐπίστευσε καὶ μετὰ τὸ περιτμηθῆναι ἔμεινεν πάλιν πιστός. μέμνηται δὲ κατ' ἐξαίρετον καὶ τοῦ Δαβίδ, ἐπειδὴ καὶ αὐτὸς τύπος γέγονεν τοῦ Χριστοῦ· ὥσπερ γὰρ τοῦ Σαοὺλ ἐκβληθέντος ὡς ἀδοκίμου Δαβὶδ δεύτερος προεχειρίσθη βασιλεὺς εὐάρεστος τῷ θεῷ, οὕτως καὶ τοῦ πρώτου ἀν θρώπου, τοῦ Ἀδάμ φημι, ἐκβλη θέντος διὰ τὴν παρακοὴν καὶ μηκέτι βασιλεύσαντος τῶν λοιπῶν ὅλως εἰσηνέχθη δεύτερος Ἀδάμ, ὁ Χρι στὸς βασιλεὺς τῶν πάντων, ἵνα τὸ ἐν Ἀδὰμ ἀπολωλὸς διὰ Χριστοῦ τοῖς ἀνθρώποις ἐπαναληφθῇ, βασι λεὺς οὐ μόνον γῆς, ἀλλὰ καὶ οὐρα νοῦ· υἱὸς δὲ ἀνθρώπου φύσει κα λεῖται ὡς πάντα ἔχων, ὅσα εἶχεν ὁ Ἀδάμ, νυνὶ θεὸς ὤν.","english":"The Hebrews called salvation \"Iao,\" but he said \"Christ\" because the ancient kings and priests were anointed with oil through the horn. Our Jesus Christ was not called Christ because he was anointed with the horn, but because of the divine Spirit; for truly and properly he himself possessed the Holy Spirit. He mentions Abraham, since he first became a type of the two peoples who would believe in Christ; for while uncircumcised he believed, and after being circumcised he remained faithful again. He mentions especially also David, since he himself became a type of Christ; for just as when Saul was cast out as unfit, David was appointed second king, pleasing to God, so also when the first man, I mean Adam, was cast out because of disobedience and no longer ruled over the rest, a second Adam was introduced, Christ, king of all, so that what was lost in Adam might be recovered for men through Christ, king not only of earth but also of heaven; and he is called son of man by nature, as possessing everything that Adam had, now being God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ἰαὼ","severity":"info","text":"Cyril explains that 'Iao' was the Hebrew word for salvation, linking it to the Tetragrammaton (YHWH) as a divine name.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"χρίεσθαι διὰ τοῦ κέρατος","severity":"info","text":"Anointing with oil through a horn (κεράτιον) was a biblical practice for kings and priests, e.g., 1 Samuel 10:1, 1 Kings 1:39.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀβραάμ","severity":"info","text":"Cyril references Abraham as a type of believers in Christ, alluding to Genesis 17 (circumcision) and Romans 4:11-12 (faith before and after circumcision).","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Δαβίδ","severity":"info","text":"Cyril draws a typological parallel between David replacing Saul and Christ as the second Adam replacing the first Adam, echoing 1 Corinthians 15:45 and patristic Adam-Christ typology.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μέμνηται ... κατ' ἐξαίρετον","severity":"info","text":"Cyril uses a two-part structure: first Abraham as type of believers, then David as type of Christ, each introduced with 'Μέμνηται' (he mentions).","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"υἱὸς ... ἀνθρώπου","severity":"info","text":"Cyril interprets 'son of man' as Christ's natural humanity, contrasting with his divine nature, a key Christological point in Alexandrian theology.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor orthographic variations (e.g., 'ἐπει δὴ' for 'ἐπειδή'), but the sense is clear."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Ἀβραὰμ ἐν ἀκροβυστίᾳ ὢν ἐπίστευσε τῷ θεῷ· εἶτα δεξάμενος τὰς ὑποσχέσεις καὶ περιτμηθεὶς ἀλώβητον τὴν πίστιν διετήρησεν. εἰκότως τοίνυν ἀναχθήσεται τὸ ῥητὸν εἰς ἕτερόν τι θεώρημα περὶ τῆς τοῦ Χριστοῦ ἐκκλησίας τῆς τε ἐκ περιτομῆς καὶ τῆς ἐξ ἐθνῶν· τύπος γὰρ ἦν, ὡς εἰκός, τῶν δύω λαῶν τῶν εἰς Χριστὸν πεπιστευκό των. ἀλλ' ἐκεῖ μὲν προτέρα ἡ ἀκρο βυστία τῆς περιτομῆς· φύσεως γὰρ ἔργον ἡ ἀκροβυστία, ἐντολῆς δὲ καὶ νόμου ἡ περιτομή. διὰ τοῦτο ἐκείνη ταύτης προηγήσατο καὶ μετὰ ταῦτα εἰς αὐτὴν ἡ περιτομὴ ἀνακάμπτει, ἐπεὶ καὶ βέλτιόν ἐστι φύσις ἅμα καὶ νόμος ἢ τὸ διεστηκέναι ἀπ' ἀλλήλων χωρίς. ἀλλὰ καὶ Δαβὶδ τύπος ἦν τοῦ Χριστοῦ· τοῦ γὰρ Σαοὺλ ἐκ βληθέντος ἀντεισήχθη Δαβίδ. οὕτως καὶ τοῦ Ἀδὰμ διὰ τὴν παρα κοὴν τῆς Ἐδὲμ διωχθέντος ὁ δεύ τερος ἀντεισήχθη Ἀδὰμ ὡς ἂν πρὸς τὴν ἀρχαίαν τάξιν τὸν Ἀδὰμ τὸν πρῶτον ἀποκαταστήσῃ. Διὰ τοῦτο ἐξ ἀνδρῶν ποιεῖται τῆς γενεαλογίας τὰ ὀνόματα, ἐπειδὴ \"ἡ γυνὴ δόξα ἀνδρός ἐστι\", παρακολούθημα οὖσα καὶ οὐκ ἀρχὴ τοῦ ἀνδρός. Ὠικοδόμησεν ὁ Ζοροβάβελ τὸν ἀπὸ Σολομῶνος μὲν πάλαι ᾠκοδομηθέντα ναὸν ὑπὸ δὲ Βαβυλωνίων ἐμπρησθέντα. καὶ ὁ κύριος ἀληθινὸς οἰκοδόμος ἐστὶ τοῦ διαρρυέντος τοῖς παραπτώμασι λογικοῦ ναοῦ καὶ ἐμπρησθέντος ἀλλοτρίῳ πυρί, ὅπερ ἡμεῖς ἐξεκαύσαμεν οὐ μόνον τῷ σαρκικῷ φρονήματι τὸ τῆς ψυχῆς νοερὸν ἕπεσθαι δουλικῶς παρασκευάσαντες, ἀλλὰ καὶ τὴν τῶν παθῶν ὕλην ἀναιδῆ δι' ἐνεργείας ἐξάψαντες. ἀλλὰ καὶ λίθον ἔχει ὁ Ζοροβάβελ ἐν τῇ χειρὶ ἑπτὰ ὀφθαλ μοῖς κοσμούμενον. ἔστι καὶ τῷ κυρίῳ λίθος ἡ εἰς αὐτὸν πίστις·","english":"Abraham, while still uncircumcised, believed in God; then, having received the promises and having been circumcised, he preserved his faith unimpaired. Reasonably, therefore, the text will be elevated to another contemplation concerning the Church of Christ, both that from circumcision and that from the Gentiles; for it was a type, as is likely, of the two peoples who have believed in Christ. But there, the uncircumcision preceded the circumcision; for uncircumcision is a work of nature, while circumcision is a work of commandment and law. For this reason, the former preceded the latter, and afterwards circumcision returns to it, since it is better that nature and law be together than that they be separated from each other. But David also was a type of Christ; for when Saul was cast out, David was introduced in his place. Thus also, when Adam was driven from Eden because of his transgression, the second Adam was introduced in his place, so as to restore the first Adam to his original state. For this reason, he makes the names of the genealogy from the men, since \"the woman is the glory of the man,\" being a consequence and not a beginning of the man. Zorobabel rebuilt the temple that had once been built by Solomon but was burned by the Babylonians. And the Lord is the true builder of the rational temple that had fallen into ruin through transgressions and was burned by an alien fire, which we kindled not only by preparing the mind of the soul to follow the fleshly mind slavishly, but also by igniting the shameless material of the passions through activity. But Zorobabel also has a stone in his hand adorned with seven eyes. The Lord also has a stone: faith in him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἀβραὰμ ἐν ἀκροβυστίᾳ ὢν ἐπίστευσε τῷ θεῷ","severity":"info","text":"Cyril reads Abraham's uncircumcised faith as a type of Gentile believers, and his later circumcision as a type of Jewish believers, prefiguring the unified Church.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δαβὶδ τύπος ἦν τοῦ Χριστοῦ","severity":"info","text":"Cyril typologically links David's replacement of Saul to Christ's replacement of Adam, echoing Pauline and patristic typology of Christ as the second Adam.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἡ γυνὴ δόξα ἀνδρός ἐστι","severity":"info","text":"This proverbial saying reflects ancient Mediterranean gender hierarchy; Cyril uses it to justify the genealogy's male focus, consistent with contemporary exegetical norms.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ζοροβάβελ ... λίθον ... ἑπτὰ ὀφθαλμοῖς","severity":"info","text":"The seven-eyed stone of Zorobabel is an obscure motif; Cyril parallels it to faith in Christ, likely drawing on Jewish or early Christian legendary traditions about the temple rebuilding.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰκότως τοίνυν ἀναχθήσεται τὸ ῥητὸν εἰς ἕτερόν τι θεώρημα","severity":"info","text":"Cyril signals a shift from literal to typological interpretation, a common structural move in Alexandrian exegesis, elevating the text to a higher contemplation (θεώρημα).","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀκροβυστία ... περιτομή","severity":"caution","text":"Cyril's contrast of uncircumcision (nature) and circumcision (law) may oversimplify Jewish practice; his typology serves a theological argument rather than historical description.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the seven-eyed stone motif is unclear; it may derive from apocryphal or rabbinic traditions not extant in Cyril's known sources."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ἐν τῇ χειρὶ δέ, ὅτι ἐν τῇ πράξει τῶν ἐντολῶν ἡ πίστις τοῦ Χριστοῦ διαφαίνεται. πράξεως δέ ἐστι σύμβολον προδήλως ἡ χείρ. φέρων οὖν ἐν τῇ χειρὶ τὸν λίθον ὁ κύριος ἔμπρακτον ἡμᾶς διδάσκει τὴν εἰς αὐτὸν πίστιν ἔχειν ταῖς ἑπτὰ κοσμουμένην ἐνεργείαις τοῦ πνεύματος. Τὸ δὲ μὴ εἰπεῖν δι' ἧς ἐγεννήθη ἴσως, ἀλλὰ ἐξ ἧς, ἀνατρέπει τὴν αἵρεσιν Ἀπολιναρίου λέγοντος ὡς διὰ σωλῆνος τῆς παρθένου τὸν Χριστὸν διελθεῖν καὶ μηδὲν ἐξ αὐτῆς προσλαβεῖν. ὁ γὰρ εὐαγγελιστὴς οὐ δι' αὐτῆς φησι γεννηθῆναι τὸν Ἰησοῦν, ἀλλ' ἐξ αὐτῆς, τοῦτ' ἔστιν ἐκ τῶν πανάγνων αὐτῆς αἱμάτων· τοιοῦτον καὶ τὸ τοῦ ἀποστόλου· \"ἀπέστειλε\" γάρ φησιν \"ὁ θεὸς τὸν υἱὸν αὐτοῦ, γενόμενον ἐκ γυναικός\", ἀλλ' οὐ διὰ γυναικός. Γυναῖκα αὐτὴν ἐκάλεσεν ὁ ἄγγελος, ὅπως πάσης ὑποψίας τῆς πρὸς ἕτερον πρόσωπον ἐλευθερώσῃ τὴν παρθένον· εἰ γὰρ τοῦ Ἰωσὴφ γυναῖκα αὐτὴν\n\nκαλεῖ τοῦ ἀμυήτως ἔχοντος πρὸς αὐτήν, ἄρα οὐδὲ πρὸς ἄλλον τινὰ ἔχει ὑποψίας ἔννοιαν ἡ παρθένος. εἰ λαὸν ἔχει καὶ πρὸ τοῦ γεννηθῆναι ἐκ Μαρίας καὶ σῴζει, δῆλον ὅτι ὡς θεός. Μετὰ τὴν μνηστείαν συνέλαβεν, ἵνα δόξῃ ἐξ αὐτοῦ κεκυηκέναι καὶ ἵνα ἐξ αὐτοῦ γενεαλογηθῇ καὶ σχῇ καὶ κηδεμόνα ἐν ταῖς ἐπιβουλαῖς.","english":"And in the hand\" — because in the performance of the commandments the faith of Christ is made manifest. The hand is clearly a symbol of action. Therefore, the Lord, carrying the stone in his hand, teaches us to have practical faith in him, adorned by the seven energies of the Spirit. And the fact that he did not say \"through whom he was born,\" but rather \"from whom,\" overturns the heresy of Apollinarius, who claims that Christ passed through the Virgin as through a pipe and took nothing from her. For the evangelist does not say that Jesus was born \"through her,\" but \"from her,\" that is, from her most pure blood. Such also is the saying of the Apostle: \"For God,\" he says, \"sent his Son, born of a woman,\" but not \"through a woman.\" The angel called her \"woman\" in order to free the Virgin from any suspicion regarding another person; for if he calls her the wife of Joseph, who was not initiated into the mystery with her, then the Virgin has no thought of suspicion toward anyone else. If he has a people and saves them even before being born of Mary, it is clear that he does so as God. She conceived after the betrothal, so that it might seem that she had conceived from him, and so that he might be genealogized from him and have a protector in times of danger.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"χείρ","severity":"info","text":"Cyril interprets 'hand' (χείρ) as a symbol of action (πρᾶξις), linking the physical gesture to the performance of commandments.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐνέργειαι","severity":"info","text":"The 'seven energies of the Spirit' (ἑπτὰ ἐνεργείαις τοῦ πνεύματος) likely refer to the seven gifts or operations of the Holy Spirit, a theme in Cyril's pneumatology.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀπολινάριος","severity":"info","text":"Cyril refutes Apollinarius of Laodicea, who taught that Christ's body passed through Mary as through a pipe (διὰ σωλῆνος), denying her material contribution.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπέστειλε γάρ φησιν ὁ θεὸς τὸν υἱὸν αὐτοῦ, γενόμενον ἐκ γυναικός","severity":"info","text":"Cyril cites an apostolic saying (possibly Gal 4:4 or a variant) to support the phrase 'born of a woman' (ἐκ γυναικός) against Apollinarian Christology.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μετὰ τὴν μνηστείαν συνέλαβεν","severity":"info","text":"The passage shifts from Christological polemic to a narrative explanation of Mary's conception after betrothal, addressing concerns about Jesus' genealogy and protection.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Γυναῖκα αὐτὴν ἐκάλεσεν ὁ ἄγγελος","severity":"info","text":"Cyril interprets the angel's address 'woman' (γυνή) as a rhetorical device to dispel suspicion of Joseph's paternity, reflecting later Marian debates.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'seven energies of the Spirit' is not explicitly defined; it may refer to a known list (e.g., Isa 11:2 LXX gifts) or Cyril's own schema.","The apostolic citation is not verbatim from the NT; it may be a loose paraphrase or from a non-canonical source."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"10 Οὐχ ἡ τῶν μάγων φωνὴ ἐτάραξεν αὐτόν, ἀλλὰ τὸ θρυλεῖσθαι παρὰ πάντων τῶν νομομαθῶν καὶ τοῖς τῶν προφητῶν πιστευόντων λό γοις· οἱ γὰρ μάγοι βασιλέα ἐζήτουν, οἱ δὲ Ἰουδαῖοι Χριστὸν ἐφήμιζον τετέχθαι. διὸ ἐάσας τοὺς μάγους, καλέσας δὲ τοὺς Ἰουδαίους ἠρώτα ποῦ ὁ Χριστὸς γεννᾶται, ὃν νῦν ὑμεῖς φημίζετε ἀκούσαντες τῶν μάγων. καὶ οἱ τῆς ἀληθείας ἐχθροὶ καὶ ἄκοντες λέγουσιν τὴν ἀλήθειαν καὶ τὴν προφητείαν ἑρμηνεύουσιν εἰκῇ πᾶσαν· οὐ γὰρ προσέθηκαν τὸ ἑξῆς. πρέσβεις δὲ καλεῖ τοὺς μάγους, ἐπειδὴ τρόπον τινὰ ἦλθον πρὸς τὸν βασιλέα τοῦ Ἰσραήλ, ἵνα πρεσβεύσωνται καὶ γένηται εἰρήνη μεταξὺ αὐτῶν καὶ τῶν Ἰσραηλιτῶν καὶ γένηται τῶν ἐθνῶν καὶ Ἰουδαίων \"μία ποίμνη, εἷς ποιμὴν\" ἀμφοτέρων. τί δὲ τοῦτο ἦν, ὅτι αἱ ἔξοδοι αὐτοῦ ἀπ' ἀρχῆς–ἀπὸ τῶν περάτων τῆς οἰκουμένης ἔρχονται ὀψόμενοι τὴν φάτνην. Ἰσραὴλ πρῶτος ὁ Ἰακὼβ ἐκλήθη, ὅτε ἑώρακε τὴν κλίμακα καὶ τοὺς ἀγγέλους ἀναβαίνοντας καὶ καταβαίνοντας ἐπ' αὐτὸν δι' αὐτῆς καὶ προσεπάλαισε τῷ ὀφθέντι αὐτῷ καὶ πρὸς αὐτοῦ ἤκουσεν· \"οὐκέτι τὸ ὄνομά σου Ἰακώβ, ἀλλὰ Ἰσραήλ\". τούτῳ δὲ τῷ ὀνόματι ἅπας ὁ τῶν Ἰουδαίων ἐκλήθη λαὸς ὡς ἐξαιρέτῳ τε καὶ θείῳ καὶ ἀπὸ τῶν ἄλλων ἐθνῶν διαστέλλοντι αὐτούς. ἔστι δὲ Ἰσραὴλ νοῦς ὁρῶν τὸν θεόν. διὸ καὶ ἡ ἐξ ἐθνῶν ἐκκλησία Ἰσραὴλ ὠνομάσθη οὐ κατὰ σάρκα, ἀλλὰ κατὰ θείαν χάριν. Πότερον δὲ ἅμα τῷ γεννηθῆναι κατέλαβον καὶ ἐν σπαργάνοις ἐθεάσαντο τὸν Χριστὸν οἱ μάγοι ἢ ἐν οἰκίᾳ μετὰ τῆς μητρὸς καθεζόμενον; ἀληθέστερον οἶμαι τὸ ἐν σπαργάνοις. διὸ καί, ὡς ἀνωτέρω εἴπομεν, ὁ ἀστὴρ πρὸ τῆς τοῦ κυρίου γεννήσεως ἐφάνη.","english":"It was not the voice of the Magi that troubled him, but that it was being bruited about by all the learned in the law and by those who believed in the words of the prophets. For the Magi were seeking a king, but the Jews were proclaiming that the Christ had been born. Therefore, having dismissed the Magi, he summoned the Jews and asked where the Christ was born, whom you now proclaim, having heard from the Magi. And the enemies of the truth, even unwillingly, speak the truth and interpret the whole prophecy in vain, for they did not add what follows. He calls the Magi ambassadors, because in a certain way they came to the king of Israel, in order to negotiate and that peace might be made between them and the Israelites, and that there might be \"one flock, one shepherd\" of both the nations and the Jews. And what was this, that his journeys from the beginning—from the ends of the inhabited world they come to see the manger. Israel was first called Jacob, when he saw the ladder and the angels ascending and descending upon it through it, and wrestled with the one who appeared to him, and heard from him: \"Your name is no longer Jacob, but Israel.\" By this name the whole people of the Jews was called, as by a name both special and divine, and distinguishing them from the other nations. And Israel is \"a mind that sees God.\" Therefore the Church from the nations was also named Israel, not according to the flesh, but according to divine grace. Whether the Magi arrived immediately at his birth and saw Christ in swaddling clothes, or sitting in a house with his mother? I think the more true is that it was in swaddling clothes. Therefore, as we said above, the star appeared before the birth of the Lord.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"μάγοι","severity":"info","text":"Cyril distinguishes the Magi as ambassadors (πρέσβεις) seeking a king, contrasting them with Jews proclaiming the Christ. This reflects a tradition that the Magi were Persian priestly envoys, not astrologers.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μία ποίμνη, εἷς ποιμὴν","severity":"info","text":"The phrase 'one flock, one shepherd' echoes John 10:16 and early Christian unity language, though not a direct quotation. Cyril applies it to the reconciliation of nations and Jews.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἰσραήλ","severity":"info","text":"Cyril etymologizes Ἰσραήλ as 'νοῦς ὁρῶν τὸν θεόν' (mind that sees God), a common patristic interpretation. He extends the name to the Church from the nations, not by flesh but by divine grace.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἰακὼβ ... Ἰσραήλ","severity":"info","text":"Cyril references Jacob's renaming to Israel after wrestling with an angel (Genesis 32:24-28). This typology was used by early Christian writers to prefigure the Church as the true Israel.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"πρὸ τῆς τοῦ κυρίου γεννήσεως","severity":"info","text":"Cyril asserts the star appeared before Christ's birth, supporting the Magi's arrival at the manger. This aligns with Matthew 2:2 but differs from some traditions placing the star after the birth.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Πότερον δὲ ἅμα τῷ γεννηθῆναι κατέλαβον","severity":"caution","text":"Cyril's question about the Magi's timing (at birth or later) is rhetorical; he favors swaddling clothes. The Greek text is clear, but the English draft's 'immediately at his birth' may overstate the simultaneity.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀπὸ τῶν περάτων τῆς οἰκουμένης' is ambiguous: it could mean 'from the ends of the inhabited world' (as translated) or 'from the boundaries of the universe' in a cosmic sense. Cyril likely intends the former, given the context of the Magi's journey."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ἐκ τούτου δὲ δῆλον, ὅτι προέλαβε καὶ τὴν τῶν μάγων ἄφιξιν. Ἔστη ὁ ἀστὴρ πῆγμα ἓν ἀκίνη τον, ἵνα οἱ μάγοι μηκέτι προβῶσιν· οὐ μὴν κατελθὼν ἐξ οὐρανοῦ ἔστη ἐπὶ γῆς, οὔτε ἐπάνω τοῦ οἴκου ἐστήριξεν ἑαυτὸν ἔθος ἔχων οὐ κατὰ τὴν τῶν ἄλλων κίνησιν ποιεῖ σθαι τὴν πορείαν, ἀλλὰ ξένον τινὰ δρόμον ποιούμενος καὶ ἄλλοτε ἐν ἄλλοις φαινόμενος κλίμασιν τότε μόνον ἔστη ἀκίνητος. Ἀκίνητος ἦν ὁ ἀστὴρ καὶ ἑστη κώς, ἀλλ' οὐ τὸν οὐρανὸν κατα λιπὼν πλησίον τῆς γῆς ἐπορεύετο οὐδ' ἐπὶ τῆς οἰκίας ἐστήρικτο· οὐ γὰρ τὴν αὐτὴν κίνησιν τοῖς λοιποῖς ἄστροις ἐποιεῖτο, ἀλλὰ ξένην τινὰ καὶ ἀλλόκοτον. Οὐκέτι φησίν, φεῦγε, ἀλλὰ πορεύου, ἄνεσιν μετὰ τὸν πειρασμὸν αἰνιττόμενος· τὴν ψυχὴν δὲ τοῦ παιδίου εἰπὼν τὴν δόξαν Ἀπολιναρίου ἀνατρέπει σάρκα λέγοντος εἰληφέναι τὸν κύριον ἄνουν καὶ ἄψυχον. ἐν μέντοι τῇ οἰκονομικῇ τοῦ Χριστοῦ καθόδῳ εἰς Αἴγυπτον καὶ τῇ ἐκεῖθεν αὖθις εἰς Ἰουδαίαν ἀναστροφῇ ἀνακεφαλαιοῦται τὴν αἰχμαλω σίαν τοῦ λαοῦ ὁ θεὸς καὶ λυτροῦται αὐτὸν ἐξ ἐπιβουλῆς ἐπὶ τὰ ἴδια πάλιν ἀνάγων. Πλὴν ἐπισημήνασθαι ἄξιον, ὅτι ἡ Ναζαρὲτ ἐν τοῖς τῆς Ἰου δαίας ἔκειτο τέρμασιν, εἰς ἣν κατοικήσας Χριστὸς δηλοῖ, ὅτι διὰ τὸ τῶν Ἰουδαίων μιαιφόνον ἔμελλε τὴν Ἰουδαίαν καταλιπεῖν καὶ ἐπὶ τὰ ἔθνη μετελθεῖν ἕνεκεν τοῦ τοῖς φιλομαθέσιν ἀφορμὴν δεδωκέναι τῆς εἰς Χριστὸν πίστεως. Ἐν τοῖς ἐσχάτοις τῆς Ἰουδαίας ἔκειτο ἡ Ναζαρέτ. καταλιπὼν δὲ ὁ Χριστὸς τὴν Ἰουδαίαν καὶ ἀπελ θὼν εἰς Ναζαρὲτ ἀριδήλως ἐδήλωσεν ὡς Ἰουδαίους καταλείψει καὶ ἐπὶ τὰ ἔθνη μεταβιβάσει τὸ σέβας.","english":"From this it is clear that he anticipated also the arrival of the Magi. The star stood still, a single fixed formation, so that the Magi would proceed no further; it did not descend from heaven and stand upon the earth, nor did it fix itself above the house, having a custom of not making its course according to the motion of the other stars, but making some strange path and appearing at other times in other regions, and only then stood still. The star was motionless and stationary, but it did not leave the sky and travel near the earth, nor was it fixed upon the house; for it did not make the same motion as the other stars, but a strange and unusual one. It no longer says, \"Flee,\" but \"Go,\" hinting at relief after the trial; and by saying \"the soul of the child,\" it overturns the opinion of Apollinarius, who says that the Lord took on flesh without a mind and without a soul. In the economic descent of Christ into Egypt and his subsequent return from there to Judea, God recapitulates the captivity of the people and redeems them from conspiracy, leading them back to their own again. But it is worth noting that Nazareth lay at the borders of Judea, and by dwelling there Christ shows that because of the bloodthirstiness of the Jews he was about to leave Judea and go over to the nations, in order to give to those eager to learn an occasion for faith in Christ. Nazareth lay at the extremities of Judea. And by leaving Judea and going to Nazareth, Christ clearly indicated that he would leave the Jews and transfer worship to the nations.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πῆγμα ἓν ἀκίνητον","severity":"info","text":"Cyril describes the star as a single fixed formation, emphasizing its stationary nature to guide the Magi without descending to earth.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἀπολιναρίου","severity":"info","text":"Cyril refutes Apollinarius, who held that Christ's flesh lacked a human soul and mind, by affirming the soul of the child.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἰκονομικῇ καθόδῳ","severity":"info","text":"Cyril interprets Christ's flight to Egypt as a typological recapitulation of Israel's captivity and redemption, a common patristic reading.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πλὴν ἐπισημήνασθαι ἄξιον","severity":"info","text":"This phrase marks a transition to a new interpretive point: Nazareth's location at Judea's border symbolizes Christ's shift from Jews to Gentiles.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ σέβας","severity":"info","text":"Cyril uses 'worship' (τὸ σέβας) to denote the transfer of divine veneration from Jews to Gentiles, reflecting his anti-Jewish polemic.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor orthographic variation (e.g., ἀκίνη τον for ἀκίνητον) but the sense is clear."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ἅμα δὲ καὶ τοῖς φιλομαθέσιν αἰτίαν δώσει τοῦ πιστεῦσαι εἰς αὐ τόν. Εἰ δὲ ὁ Ναζωραῖος ἅγιος ἑρμηνεύεται ἢ κατά τινας\n\nἄνθος, εὑρίσκεται τοῦτο παρὰ πολλοῖς τὸ ὄνομα· \"ἅγιον\" γὰρ \"ἁγίων\" ὁ Δανιὴλ αὐτὸν ὀνομάζει. καὶ ὁ Ἠσαΐας· \"ῥάβδον ἐκ τῆς ῥίζης Ἰεσσαὶ καὶ ἄνθος ἐξ αὐτῆς\" καὶ αὐτὸς δὲ ὁ κύριος περὶ ἑαυτοῦ λέγει ἐν τῷ ᾄσματι τῶν ᾀσμάτων· \"ἐγὼ ἄνθος πεδίου, κρίνον τῶν κοιλάδων\".\n\n17 Βασιλεία τῶν οὐρανῶν ἡ διὰ πίστεως δικαίωσις καὶ ὁ διὰ πνεύματος ἁγιασμός· διὸ καὶ ἀλλαχοῦ· \"ἡ βασιλεία\" τῶν οὐρανῶν \"ἐντὸς ὑμῶν ἐστιν\". Τὸ Ἰωάννου βάπτισμα οὐ παρεῖχε ἄφεσιν ἁμαρτιῶν, ἀλλ' ἐδίδασκε τοὺς ἀνθρώπους προστρέχειν τῷ βαπτίσματι διὰ τὰς ἁμαρτίας. Ὡς νομομαθέστεροι τῶν ἄλλων ὕστερον προσῆλθον τῷ Ἰωάννῃ οὓς καλεῖ γεννήματα ἐχιδνῶν διὰ τὸ ὁμοιότροπον· ὥσπερ γὰρ ἐκεῖνα, ὅτε μέλλει εἰς φῶς ἐξιέναι, διαρρήγνυσιν τὴν τῆς μητρὸς νηδὺν καὶ νεκρὰν αὐτὴν καταλείποντα ἄπεισιν, τὸν αὐτὸν τρόπον καὶ οὗτοι νεκρὰν ὥσπερ οὖσαν τὴν ἑαυτῶν μητέρα, τὴν Ἰερουσαλήμ, κατέλειψαν καὶ διεσῴζοντο ἐκ τῆς χριστοκτονίας, δι' ἣν ὑπέμειναν τὰ ἀνήκεστα κακὰ τέως ὑπὸ Ῥωμαίων, ἣν καλεῖ μέλλουσαν ὀργήν. Φαίη δ' ἄν τις καρποὺς μετανοίας εἶναι προηγουμένως μὲν τὴν εἰς Χριστὸν πίστιν, πρὸς δὲ ταύτῃ καὶ τὴν εὐαγγελικὴν πολιτείαν τὴν \"ἐν καινότητι\" οὖσαν \"ζωῆς\" καὶ ἀπηλλαγμένην τῆς τοῦ γράμματος παχύ τητος. μὴ τοίνυν, φησίν, τὰς εἰωθυίας προβάλλεσθε προφάσεις ὅτι δύνα ται ὁ θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τοῦ Ἀβραάμ, ἐπήγαγεν.","english":"At the same time, it will also give to those who love learning a reason to believe in him. But if \"Nazorean\" is interpreted as \"holy\" or, according to some, \"flower,\" this name is found among many; for Daniel calls him \"holy of holies.\" And Isaiah says: \"a rod from the root of Jesse and a flower from it.\" And the Lord himself says about himself in the Song of Songs: \"I am the flower of the field, the lily of the valleys.\"\n\n17 The kingdom of the heavens is justification through faith and sanctification through the Spirit; therefore elsewhere it is said: \"the kingdom of the heavens is within you.\" The baptism of John did not provide remission of sins, but taught men to hasten to baptism because of their sins. As more learned in the law than the others, they came later to John, whom he calls \"offspring of vipers\" because of their similar nature; for just as those, when they are about to come into the light, tear through the womb of their mother and leave her dead as they depart, in the same way these also left their own mother, Jerusalem, as if dead, and were saved from the Christ-killing, on account of which they suffered incurable evils at that time from the Romans, which he calls the coming wrath. One might say that the fruits of repentance are primarily faith in Christ, and in addition to this, the evangelical way of life, which is \"in newness of life\" and free from the thickness of the letter. Therefore, he says, do not put forward the usual excuses that God can raise up children of Abraham from these stones, he added.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Ναζωραῖος","severity":"info","text":"Cyril glosses 'Nazorean' as 'holy' or 'flower', linking it to Daniel's 'holy of holies' and Isaiah's 'flower' from Jesse's root. This reflects a common etymological tradition in early Christian exegesis.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἅγιον ἁγίων","severity":"info","text":"Cyril cites Daniel's 'holy of holies' (Dan 9:24 LXX) as a title for Christ, and Isaiah's 'rod from the root of Jesse and a flower from it' (Isa 11:1 LXX). The Song of Songs reference ('I am the flower of the field') is not canonical in the standard LXX.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γεννήματα ἐχιδνῶν","severity":"info","text":"Cyril interprets 'offspring of vipers' as a reference to Jewish leaders who, like vipers, destroy their mother (Jerusalem) by their role in the death of Christ, leading to Roman destruction. This reflects anti-Jewish polemic common in patristic exegesis.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"17 Βασιλεία τῶν οὐρανῶν","severity":"info","text":"The number 17 likely marks a section division in the commentary, possibly corresponding to a chapter or thematic unit. Cyril here defines the kingdom of heaven as justification through faith and sanctification through the Spirit.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐν καινότητι ζωῆς","severity":"info","text":"Cyril's phrase 'newness of life' echoes Pauline language (cf. Rom 6:4, 'newness of life' in some translations) and reflects his emphasis on evangelical living as a fruit of repentance, distinct from literal observance of the law.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπήγαγεν","severity":"caution","text":"The final verb 'he added' (ἐπήγαγεν) is ambiguous: it may refer to Christ adding a statement, or to the evangelist. The English draft omits this verb, and the Greek text breaks off mid-sentence, suggesting a lacuna or incomplete citation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The final clause is incomplete; 'he added' (ἐπήγαγεν) lacks a clear subject and object, possibly due to a lacuna in the manuscript.","The Song of Songs citation ('I am the flower of the field') is not found in the standard LXX text of Song of Songs; it may be from a variant or apocryphal tradition."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"Ὥσπερ γὰρ τὴν γυναῖκα τοῦ Λὼτ ἀπελίθωσεν, οὕτως δυνατὸν αὐτῷ καὶ ἐκ λίθων ἀνθρώπους ποιῆσαι, ὥσπερ καὶ τὸν Ἀδὰμ ἐκ γῆς πρό τερον. Ἀξίνην φησὶν τὸν Χριστὸν τὸν \"τομώτερον μαχαίρας διστόμου\" τὸν μέλλοντα ἐκκόπτειν τοὺς ἀπίστους Ἰουδαίους καὶ ἀλλοτριοῦν ἀπὸ τῆς τῶν πατριαρχῶν τιμῆς καὶ κοινωνίας, οὓς καὶ ῥίζαν εἶπεν, οἳ καὶ ἔμειναν οἱ πάλαι θεῷ ἀρέσαντες πατέρες οἱ περὶ Ἀβραὰμ καὶ ὅσοι πρῴην ἅγιοι· οἱ γὰρ ἐξ αὐτῶν ἄπιστοι ἐξεκόπησαν ὡς ἄκαρποι κλάδοι, ἡ δὲ ῥίζα ἔμεινεν, ἐφ' ἧς οἱ ἐξ ἐθνῶν ἐνεκεντρίσθησαν. Εἰρηναῖος δὲ ἀξίνην φησὶν τὸν λόγον τοῦ θεοῦ καθὰ καὶ Ἰερεμίας· ὁ λόγος κυρίου \"ὡς πέλυξ κόπτων πέτραν\". τί γὰρ λέγω, φησίν, ὅτι ἐκπίπτειν μέλλετε–διά τοι τοῦτο οὐδὲ ἀφειστήκει τῆς ῥίζης. Ἀξίνῃ δὲ παρεικάζει τὸν λόγον τοῦ θεοῦ· καὶ Ἰερεμίας γὰρ ὧδέ φησιν· ὁ λόγος κυρίου \"ὡς πέλυξ κόπτων πέτραν\". οὕτως τῇ ῥίζῃ ἐπί κειται, ὅπως τῷ φόβῳ σε ποιήσῃ βελτίονα καὶ παρασκευάσῃ καρπὸν ἐνεγκεῖν. Τίνα λέγει ἀξίνην; οὐδὲν ἄλλο ἢ τὴν μέλλουσαν κόπτειν ἀπὸ τῶν πατριαρχῶν τοὺς μάτην καυχησαμένους καὶ μηδέν τι ἐργασαμένους ἀγαθόν· δεῖ γὰρ τοὺς ἀπὸ τῶν τοιούτων ἀκάρπους γεγονότας ἐκκόπτειν τε καὶ εἰς πῦρ βάλλειν. Συνέδησε δὲ ὁ μακάριος βαπτιστὴς τῇ τοῦ πνεύματος σημασίᾳ τὴν τοῦ πυρὸς ἐνέργειαν καὶ σημασίαν, οὐκ ἐν πυρὶ πάντως βαπτι σθήσεσθαι λέγων ἡμᾶς διὰ Χριστοῦ, ἀλλὰ τὴν τοῦ πνεύματος ἐνέργειαν τὴν ζωοποιὸν διὰ τῆς τοῦ πυρὸς σημασίας σημαίνων. Τοὺς δικαίους ἁρπάζει εἰς τὴν ἄνω πόλιν, τοὺς δὲ ἁμαρτωλοὺς εἰς τὸ κατακαῆναι.","english":"For just as the wife of Lot was turned into a pillar of salt, so it is possible for him to make men from stones, just as he made Adam from earth earlier. He says that the Christ is an axe, \"sharper than a two-edged sword,\" which is about to cut off the unbelieving Jews and alienate them from the honor and communion of the patriarchs, whom he also called the root, who remained, the fathers who formerly pleased God, those around Abraham and all the earlier saints; for the unbelievers among them were cut off as fruitless branches, but the root remained, onto which those from the nations were grafted. Irenaeus says that the word of God is an axe, just as Jeremiah also says: the word of the Lord \"is like an axe cutting a rock.\" For what am I saying, he says, that you are about to fall out—for this reason you have not stood apart from the root. He compares the word of God to an axe; for Jeremiah also says here: the word of the Lord \"is like an axe cutting a rock.\" Thus it lies upon the root, so that by fear it may make you better and prepare you to bear fruit. What does he mean by axe? Nothing other than that which is about to cut off from the patriarchs those who boast in vain and have done nothing good; for it is necessary to cut off those who have become fruitless from such men and cast them into the fire. The blessed Baptist bound together the meaning of the Spirit and the energy and significance of fire, not saying that we are to be baptized in fire by Christ, but signifying the life-giving energy of the Spirit through the significance of fire. It snatches the righteous to the upper city, but the sinners to be burned up.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀξίνην φησὶν τὸν Χριστὸν","severity":"info","text":"Cyril interprets Christ as an axe, citing a phrase 'sharper than a two-edged sword' which is not a direct biblical quotation but likely alludes to Hebrews 4:12 or a lost source.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ λόγος κυρίου 'ὡς πέλυξ κόπτων πέτραν'","severity":"info","text":"Cyril twice attributes to Jeremiah the phrase 'the word of the Lord is like an axe cutting a rock,' but this exact wording is not found in the Septuagint; it may be a paraphrase of Jeremiah 23:29 or a lost variant.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Εἰρηναῖος","severity":"info","text":"Cyril explicitly cites Irenaeus as a source for the image of the word of God as an axe, showing reception of earlier patristic exegesis in his commentary.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":["Irenaeus of Lyons"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὴν γυναῖκα τοῦ Λὼτ ἀπελίθωσεν","severity":"info","text":"The reference to Lot's wife turning into a pillar of salt (Genesis 19:26) is used as a typological parallel for divine transformation, a common Alexandrian exegetical move.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Συνέδησε δὲ ὁ μακάριος βαπτιστὴς","severity":"info","text":"The passage shifts from the axe metaphor to a discussion of John the Baptist's linking of Spirit and fire, indicating a thematic transition within Cyril's commentary.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἀξίνην φησὶν τὸν Χριστὸν","severity":"caution","text":"The Greek text contains a repeated citation of Jeremiah and a possible scribal duplication; the phrase 'τί γὰρ λέγω...' may be an interpolation or a marginal note incorporated into the main text.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical source for 'sharper than a two-edged sword' is unclear; it may be a paraphrase or a lost variant.","The repeated Jeremiah citation suggests possible textual corruption or conflation of two similar passages.","The shift from axe to fire imagery may indicate a lacuna or a thematic break in the original commentary."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"Οἱ μὲν παλαιοὶ καὶ πρὸ τοῦ Χριστοῦ τοὺς ὑπ' αὐτῶν βαπτιζομένους κατεῖχον ἐν τῷ ὕδατι ἕως ἂν τὰ ἑαυτῶν ἐξωμολογήσαντο ἁμαρτήματα, ὁ δὲ Χριστὸς ἀναμάρτητος ὢν εὐθὺς ἀνέβη· οὐδὲ γὰρ ὡς μετανοῶν ἐβαπτίσθη, ἀλλ' ὡς καθαίρων ἁμαρτήματα καὶ ἁγιάζων τὰ ὕδατα. Ὑπὸ τοῦ διαβόλου ἤγετο κατὰ συγχώρησιν. Οὐχ ὑπήκουσεν ὁ Χριστὸς τοῦ διαβόλου ὥστε ποιῆσαι τοὺς λίθους ἄρτους, διότι οὐ πρὸς ὠφέλειαν αὐτοῦ ἦν· οὐ γὰρ ἵνα πιστεύσῃ καὶ γένηται ὡς πρότερον ἦν ἄγγελος τοῦτο\n\nᾐτεῖτο· ἀμετανόητος γάρ, ἀλλ' ἵνα εἰς κενοδοξίαν ἑλκύσῃ τὸν Χριστόν. ὅπερ εἰδὼς ὁ σωτὴρ οὐχ ὑπήκουσεν αὐτοῦ. Εἰς φιλοδοξίας πάθος θέλων ἑλκύσαι ὁ σατανᾶς τὸν Χριστὸν οὐκ εἶπεν αὐτῷ φάγε, ἀλλὰ ποίησον σημεῖον. τοῦτο δ' ἐποίει, οὐχ ἵνα ὠφεληθῇ, ἀλλ' ἵνα, ὅπερ εἶπον, εἰς κενοδοξίαν ἑλκύσῃ αὐτόν· ὅπερ εἰδὼς ὁ Χριστὸς οὐχ ὑπήκουσεν αὐτῷ. τούτῳ τῷ σκοπῷ καὶ τοῖς Φαρισαίοις θέλουσιν ἀπ' αὐτοῦ σημεῖον ἰδεῖν οὐκ ἐπένευσεν· οὐ γὰρ ἀνενδοιάστῳ καρδίᾳ προσῄεσαν αὐτῷ ὡς θεῷ, ἀλλ' ὡς ἄνθρωπον ἐπείραζον. ἔστω οὖν οὗτος ἄπτωτος τοῖς ἁγίοις κανὼν πρὸς ἀπίστους ἢ πειράζοντας τὸ μὴ φιλοδοξεῖν ἐπ' οὐδενὶ χρησίμῳ. Διδασκαλίας ἐστὶ τὸ ἀναχωρεῖν τὸν Ἰησοῦν. σαφῶς ὁ λόγος διδάσκει, ὅτι οὐ χρή τινα ἐπὶ τὸ διδασκαλεῖον ἐλθεῖν, εἰ μὴ πρότερον βαπτι σθῇ καὶ τύχῃ πνεύματος ἁγίου καὶ νηστεύσῃ ὁλοκλήρως καὶ νικήσῃ πᾶν εἶδος πειρασμοῦ ὡς ὁ τύπος τῆς ἀληθείας ἐν Χριστῷ ἤρξατο καὶ διὰ Χριστοῦ γίνεται. Οὐ διὰ δειλίαν δὲ ὑπεχώρησεν, ἀλλ' ἡμᾶς δι' ὧν ἐποίει διδάσκων ὑποχωρεῖν τοῖς διώκουσιν.","english":"The ancients before Christ used to hold those they baptized in the water until they had confessed their sins, but Christ, being sinless, came up immediately; for he was not baptized as one repenting, but as one cleansing sins and sanctifying the waters. He was led by the devil by permission. Christ did not obey the devil so as to make the stones into loaves, because it was not for his benefit; for it was not that he might believe and become as he was before, an angel, that this was asked—for he is unrepentant—but that he might draw Christ into vainglory. Knowing this, the Savior did not obey him. Satan, wishing to draw Christ into the passion of love of glory, did not say to him \"eat,\" but \"perform a sign.\" He did this not that he might be benefited, but that, as I said, he might draw him into vainglory; knowing this, Christ did not obey him. With this same purpose, when the Pharisees wished to see a sign from him, he did not consent; for they did not approach him with an undoubting heart as God, but tested him as a man. Let this, then, be an infallible rule for the saints toward unbelievers or those who test: not to seek vainglory in anything useful. It is for the sake of teaching that Jesus withdraws. The word clearly teaches that one should not come to the school unless he has first been baptized, received the Holy Spirit, fasted completely, and conquered every form of temptation, as the type of truth began in Christ and is accomplished through Christ. He did not withdraw out of cowardice, but teaching us through his actions to withdraw from persecutors.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Οἱ μὲν παλαιοὶ ... κατεῖχον ἐν τῷ ὕδατι","severity":"info","text":"Cyril contrasts early Christian baptismal practice (prolonged immersion pending confession) with Christ's sinless, immediate baptism. This reflects a known catechetical discipline.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ποιῆσαι τοὺς λίθους ἄρτους","severity":"info","text":"Alludes to the temptation narrative (Matthew 4:3; cf. Luke 4:3–4), where the devil challenges Jesus to turn stones into bread. Cyril interprets the request as a lure to vainglory.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀμετανόητος","severity":"info","text":"ἀμετανόητος ('unrepentant') describes the devil's fixed state. Cyril stresses that the devil's request was not for his own conversion but to tempt Christ into vainglory.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τούτῳ τῷ σκοπῷ","severity":"info","text":"Cyril links the devil's temptation to the Pharisees' request for a sign, using the same phrase 'with this same purpose' to unify the passage's argument against seeking vainglory.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἄπτωτος ... κανών","severity":"info","text":"Cyril presents Christ's refusal as an 'infallible rule' (ἄπτωτος κανών) for saints. This moralizing reception of the temptation narrative is characteristic of Alexandrian exegesis.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Διδασκαλίας ἐστὶ τὸ ἀναχωρεῖν","severity":"caution","text":"The phrase 'It is for the sake of teaching that Jesus withdraws' may be a gloss or transitional remark. The logic of withdrawal as a didactic act is not explicit in the synoptic accounts.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'διδασκαλίας ἐστὶ τὸ ἀναχωρεῖν' could be read as a general principle or as a specific comment on Jesus' retreat; the Coptic text does not resolve the referent."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"ἀναχωρεῖ δὲ ἐκ τῆς Ἰουδαίας ἐπὶ τὰ ἔθνη, δεικνὺς ὅτι οὐ μόνον ὅταν εἰς αὐτὸν τὸν θεὸν ἐνυβρίσωσιν Ἰουδαῖοι ἀφίσταται αὐτῶν, ἀλλὰ καὶ ὅτε εἰς τοὺς ἁγίους προφήτας ἁμαρτάνουσιν. φῶς δὲ μέγα ἐστὶ Χριστὸς ὁ κύριος ἡμῶν καὶ ἡ φαιδρότης τοῦ εὐαγγε λικοῦ κηρύγματος, οὐ μὴν ὁ νόμος, ὃς λύχνῳ ἦν ἀπεικασθείς. διὸ ἀεὶ ἐν τῇ σκηνῇ λύχνος ἐκαίετο διὰ τὸ βραχὺ τῆς τοῦ νόμου αὐγῆς ἄχρι μόνων τῶν Ἰουδαϊκῶν ὅρων ἰσχύων ἐκπέμψαι τὸ ἴδιον φῶς. οὐκοῦν οἱ ἐθνικοὶ ἐν σκότει ἦσαν ὡς μηδὲ τὸ λυχνιαῖον ἔχοντες φῶς. Ἔν τισι τὸ μετανοεῖτε οὐ κεῖται. εἰ δὲ τὰ αὐτὰ ὁ σωτὴρ Ἰω άννῃ λέγει, εἷς ὁ πέμψας ἀμφοτέρους θεός. καὶ τάχα Ἰωάννης μὲν ὡς \"ἑτοιμάζων\" θεῷ \"κατεσκευασμένον\" πρῶτος λέγει μετανοεῖτε, Ἰησοῦς δὲ ἡτοιμασμένα παραλαβὼν μηκέτι δεόμενα μετανοίας οὐ λέγει μετανοεῖτε. οὐκ ἀντικηρύσσων δὲ νόμῳ καὶ προφήταις, πληρώσαντι δὲ Ἰωάννῃ τὴν παλαιὰν κηρύσσειν ἤρξατο τὴν νέαν, αὐτὸς ἀρχὴ γενό μενος αὐτῆς. διὸ ἐπὶ Ἰωάννου οὐ γέγραπται τὸ ἤρξατο· πέρας γὰρ ἦν. καὶ ὅτι ὁ μὲν ἐν ἐρήμῳ κηρύσσει, ὁ δὲ ἐν λαῷ. ἡ δὲ βασιλεία τῶν οὐρανῶν οὐκ ἐν τόπῳ ἐστίν, ἐν δὲ διαθέσει· \"ἐντὸς\" γὰρ \"ἡμῶν ἐστιν\". ὅρα δὲ εἰ Ἰωάννης μὲν κηρύσσει ἐγγίζουσαν βασιλείαν οὐρανῶν, βασι λεὺς Χριστὸς ἣν παραδώσει \"τῷ θεῷ καὶ πατρί\". Εἰ δέ τις ἐρωτᾷ, τίς ἡ διαφορὰ νόσου καὶ μαλακίας, ἀποκρινούμεθα, ὅτι μαλακία μέν ἐστιν ἡ πρόσκαιρος ἀνωμαλία τοῦ σώματος, νόσος δὲ ἀσυμμετρία τῶν ἐν τῷ σώματι στοιχείων.","english":"He withdraws from Judea to the Gentiles, showing that not only when the Jews insult God himself does he depart from them, but also when they sin against the holy prophets. Christ our Lord is a great light, and the brightness of the evangelical proclamation, not the law, which was likened to a lamp. Therefore a lamp was always kept burning in the tabernacle because of the scantiness of the law's radiance, which was able to send forth its own light only within the boundaries of Judea. So the Gentiles were in darkness, as they did not even have the light of a lamp. In some copies the word \"repent\" is not present. But if the Savior says the same things to John, the one who sent both is God. And perhaps John, as one \"preparing\" a \"prepared\" people for God, first says \"repent,\" while Jesus, having received those already prepared and no longer in need of repentance, does not say \"repent.\" He is not preaching against the law and the prophets, but since John had fulfilled the old, he began to proclaim the new, himself becoming its beginning. Therefore it is not written of John that \"he began,\" for he was an end. And that one preaches in the wilderness, the other among the people. But the kingdom of heaven is not in a place, but in a disposition; for it is \"within us.\" Observe whether John preaches the approaching kingdom of heaven, while Christ the king will deliver it \"to God the Father.\" If someone asks what the difference is between disease and sickness, we will answer that sickness is a temporary disorder of the body, while disease is an imbalance of the elements in the body.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"λύχνῳ","severity":"info","text":"The lamp in the tabernacle (Exodus 27:20–21) is a standard patristic symbol for the limited light of the Mosaic law, contrasted with the sun-like brightness of the Gospel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"μετανοεῖτε","severity":"info","text":"Cyril notes a textual variant: some manuscripts omit 'repent' (μετανοεῖτε) in the passage where Jesus speaks to John. This reflects early uncertainty in the Gospel text.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐντὸς γὰρ ἡμῶν ἐστιν","severity":"info","text":"The phrase 'within us' echoes a common Stoic and Christian maxim, possibly derived from Paul (Romans 14:17) or a saying of Jesus (Luke 17:21).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"νόσου καὶ μαλακίας","severity":"info","text":"Cyril distinguishes νόσος (disease) as a chronic imbalance of bodily elements from μαλακία (sickness) as a temporary disorder. This reflects medical terminology of the Hippocratic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐ γέγραπται τὸ ἤρξατο","severity":"info","text":"Cyril contrasts John as an 'end' (πέρας) with Christ as a 'beginning' (ἀρχή), noting that the verb 'began' (ἤρξατο) is not used of John in the Gospel, marking a structural transition from old to new.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἔν τισι τὸ μετανοεῖτε οὐ κεῖται","severity":"caution","text":"Cyril's claim that some copies lack 'repent' is not verifiable from extant manuscripts; it may reflect a local textual tradition or a rhetorical device to harmonize the Gospels.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἰς τοὺς ἁγίους προφήτας' could mean 'against the holy prophets' (as taken) or 'against the holy ones who are prophets'.","The distinction between νόσος and μαλακία is not consistently applied in patristic literature; Cyril may be imposing a medical schema."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"χρὴ δὲ καὶ τοῦτο ἐπισημήνασθαι, ὅτι ἡ κληρουχία τῆς φυλῆς τοῦ \"Ζαβουλὼν καὶ Νεφθα λεὶμ\" ἄχρι Σιδῶνος ἐθνικῆς πόλεως παρετέτατο καὶ ὅτι ἀναμὶξ τοῖς ἔθνεσιν Ἰουδαῖοι κατῴκουν λοιπόν. ἑρμηνεύεται δὲ \"Ζαβουλὼν\" μὲν εὐοδία καὶ εὐλογία, \"Νεφθαλεὶμ\" δὲ στέλεχος ἀνειμένον ἤγουν φυτὸν παρατεινόμενον. γεγόνασιν δὲ ταῦτα οἱ εἰς Χριστὸν πιστεύσαντες· εὐόδως γὰρ πορευόμενοι τῆς θείας εὐλογίας ἠξιώθησαν καὶ τοῖς καλοῖς ἅπασιν ἐνεπλαντύνθησαν οἱ πρὶν ἐν Γαλιλαίᾳ ὄντες, ἥτις κατακυλιστὴ ἑρμηνεύεται, τοῦτ' ἔστιν οἱ κατακυλιόμενοι κατὰ τῶν βαράθρων τῆς ἀπω λείας. Εἰρηνοποιός ἐστιν ὁ τὴν ἄλλοις φαινομένην μάχην τῶν γραφῶν ἀποδεικνὺς συμφωνίαν, παλαιῶν πρὸς καινάς, νομικῶν πρὸς προφητι κάς, εὐαγγελικῶν πρὸς εὐαγγελικάς. διὸ μιμησάμενος τὸν υἱὸν τοῦ θεοῦ υἱὸς κληθήσεται ἔργῳ τὸ \"πνεῦμα\" τῆς \"υἱοθεσίας\" λαβών. Εἰρηνοποιοὶ δὲ οὐ μόνον οἱ φιλοποιοῦντες τοὺς ἐχθρούς, ἀλλὰ καὶ οἱ τὸν θυμὸν καὶ τὴν κακὴν ἐπιθυμίαν ἐξημεροῦντες, βιοῦντές τε ὀρθῶς ἔργῳ καὶ λόγῳ διὰ πίστεως ἀπταίστου, πλὴν καὶ οἱ μεταδιδάσκοντες τοὺς ἀπίστους καὶ ἄγοντες πρὸς τὴν πίστιν ὡς τοὺς ἐχθροὺς τοῦ θεοῦ","english":"It is also necessary to note that the allotment of the tribe of Zebulun and Naphtali extended as far as Sidon, a Gentile city, and that Jews lived intermingled with the Gentiles from then on. Now \"Zebulun\" is interpreted as \"good journey\" and \"blessing,\" and \"Naphtali\" as \"a relaxed stem,\" that is, a plant that spreads out. These became those who believed in Christ; for they went on a good journey and were deemed worthy of divine blessing, and they were enlarged in all good things, having previously been in Galilee, which is interpreted as \"rolling down,\" that is, those who roll down into the pits of destruction. A peacemaker is one who demonstrates the harmony of the scriptures that appears to others as conflict, of the old with the new, of the legal with the prophetic, of the evangelical with the evangelical. Therefore, imitating the Son of God, he will be called a son, having received in deed the \"spirit\" of \"adoption.\" Peacemakers are not only those who make friends of enemies, but also those who tame anger and evil desire, living rightly in deed and word through unerring faith, and also those who re-teach the unbelieving and lead them to the faith as enemies of God.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Zebulun and Naphtali","severity":"info","text":"Cyril notes the territorial allotment of the tribes Zebulun and Naphtali extended to Sidon, a Gentile city, reflecting Jewish settlement among Gentiles. This geographical detail supports his typological reading of the tribes as prefiguring Christian expansion.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Zebulun","severity":"info","text":"Cyril etymologizes 'Zebulun' as 'good journey' (εὐοδία) and 'blessing' (εὐλογία), linking it to the faithful who journey well and receive divine blessing. This allegorical interpretation is typical of his exegetical method.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Naphtali","severity":"info","text":"Cyril interprets 'Naphtali' as 'a relaxed stem' or 'a plant that spreads out' (στέλεχος ἀνειμένον, φυτὸν παρατεινόμενον), symbolizing the growth of believers. This botanical metaphor aligns with his theme of expansion from Galilee.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Galilee","severity":"info","text":"Cyril glosses 'Galilee' as 'rolling down' (κατακυλιστή), referring to those who roll into pits of destruction. This negative etymology contrasts with the positive transformation of believers who move from Galilee to blessing.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"peacemaker","severity":"info","text":"Cyril defines 'peacemaker' (εἰρηνοποιός) as one who demonstrates harmony among scriptures, tames anger and evil desire, and re-teaches unbelievers. This moral and exegetical role imitates Christ and involves receiving the 'spirit of adoption'.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"spirit of adoption","severity":"info","text":"The phrase 'spirit of adoption' (πνεῦμα υἱοθεσίας) echoes New Testament language (e.g., Romans 8:15, Galatians 4:5), though Cyril does not cite a specific verse. It underscores his Christological reading of peacemaking as divine imitation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor orthographic variants (e.g., 'Ζαβουλὼν' vs. 'Ζαβουλών'), but these do not affect the sense. The reference to 'spirit of adoption' may allude to specific Pauline passages, but Cyril does not specify."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"φιλοποιοῦντες αὐτῷ. μακάριοι οἱ τοιοῦτοι ὡς μιμησάμενοι τὸν υἱὸν τοῦ θεοῦ· υἱοὶ γὰρ κληθήσονται ἀθανασίας μετασχόντες ἤτοι συμβασιλεύσουσι τῷ Χριστῷ ἐν τῇ δευτέρᾳ αὐτοῦ παρουσίᾳ. Εἰρηνοποιοί εἰσι καὶ οἱ τοὺς ἀπίστους μεταπείθοντες πι στεῦσαι ὡς τοὺς πάλαι ἐχθροὺς τοῦ θεοῦ εἰρηνοποιοῦντες αὐτῷ. Εἰρηνοποιοὶ λέγονται καὶ οἱ πείθοντες τοὺς ἀπίστους πιστεύειν τῷ θεῷ. Ἅλας καλεῖ τὴν φρόνησιν, ἧς ἔμπλεός ἐστιν ὁ ἀποστολικὸς λόγος, ὃς σπαρεὶς ἐν ταῖς ἡμετέραις ψυχαῖς τὸν τῆς σοφίας ἡμῖν ἐνοικίζει λόγον, ὃς διὰ τὸ νόστιμον καὶ χαρίεν τούτῳ παρείκασται· ὅνπερ γὰρ τρόπον ἄνευ ἁλὸς οὔτε ἄρτος οὔτε ὄψον ἐδώδιμον, οὕτως ἄνευ τῆς ἀποστολικῆς συνέσεως καὶ διδασκαλίας πᾶσα ψυχὴ καὶ μωρὰ καὶ ἄνοστος καὶ οὐχ ἡδεῖά ἐστι παρὰ τῷ θεῷ.\n\n43 Τὸ δὲ οὐ δύναται πόλις· οἱ ἐπὶ τῇ πίστει ἱδρυμένοι ὡς ἐπ' ὄρους ὑψηλοῦ οὐκ ὀφείλουσι λαθραίως ἢ μετὰ δειλίας λαλεῖν τὸν λόγον. Φῶς δὲ αὐτοὶ κατὰ μετοχὴν γενόμενοι ὅτε ζῆτε οὐκέτι αὐτοί, ζῇ δὲ ἐν ὑμῖν τὸ φῶς, ὁ Χριστός, δυνάμενος διὰ λόγου καὶ ὅλον φωτίζειν τὸν κόσμον. 46 5, Ἀντὶ τῆς σαρκικῆς λατρείας εἰσήγαγεν ὁ κύριος τὴν \"ἐν πνεύματι καὶ ἀληθείᾳ\"· καὶ τάχα ἅπερ οὐδὲ σαρκικῶς ἐποίουν οἱ Ἰουδαῖοι, ταῦτα καὶ νῦν πνευματικῶς οἱ Χριστοῦ μαθηταὶ ποιοῦσιν. διό φησιν· ἰῶτα ἓν ἢ μία κεραία οὐ μὴ παρέλθῃ ἐκ τοῦ νόμου, ἕως ἂν πάντα γένηται. δηλονότι οὐ πάντα ἐποίησαν οἱ Ἰουδαῖοι, ἢ κἂν ἐποίησαν, ἐπαύ σαντο τοῦ ποιεῖν μηκέτι συγχωρούμενοι ποιῆσαι αὐτά, πῇ μὲν διὰ τὸν φόβον τῶν βασιλέων, πῇ δὲ καὶ τὸ καταλελύσθαι τὸν ναόν, ἐν ᾧ μόνῳ ἔδει τὰς θυσίας ἐπιτελεῖσθαι.","english":"as making peace with him. Blessed are such persons, for they have imitated the Son of God; for they will be called sons, having partaken of immortality, or rather they will reign together with Christ at his second coming. Peacemakers are also those who persuade the unbelieving to believe, as those who make peace with God for his former enemies. Those who persuade the unbelieving to believe in God are also called peacemakers. He calls \"salt\" prudence, with which the apostolic word is full, which, when sown in our souls, establishes in us the word of wisdom, which is likened to this because of its pleasantness and grace; for just as without salt neither bread nor cooked food is edible, so without apostolic understanding and teaching every soul is both foolish and insipid and not pleasing to God.\n\n43 \"But a city cannot\"—those who are established in faith as on a high mountain ought not to speak the word secretly or with timidity. And having themselves become light by participation, when you live you are no longer yourselves, but the light, Christ, lives in you, able through speech to illuminate the whole world. 46 5. Instead of fleshly worship, the Lord introduced worship \"in spirit and truth\"; and perhaps what the Jews did not do even in a fleshly manner, the disciples of Christ now do spiritually. Therefore he says: not one iota or one serif shall pass from the law until everything is fulfilled. Clearly the Jews did not do everything, or even if they did, they ceased to do them, no longer being permitted to perform them, partly because of fear of the kings, and partly because the temple, in which alone the sacrifices had to be performed, had been destroyed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"εἰρηνοποιοί","severity":"info","text":"Cyril glosses 'peacemakers' (εἰρηνοποιοί) as those who persuade unbelievers to believe, extending the Matthean sense to include conversion as peacemaking with God.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἅλας","severity":"info","text":"Cyril interprets 'salt' (ἅλας) as 'prudence' (φρόνησις) or the apostolic word, which imparts wisdom to the soul; the metaphor draws on the necessity of salt for edibility.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matthew 5:13-15","severity":"info","text":"Cyril's discussion of 'salt' and 'peacemakers' directly expounds Matthew 5:13-15, where Jesus calls the disciples 'salt of the earth' and 'peacemakers'.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matthew 5:14","severity":"info","text":"The phrase 'But a city cannot' (οὐ δύναται πόλις) is a fragment of Matthew 5:14, where Jesus says a city cannot be hidden when set on a hill; Cyril applies it to fearless proclamation of faith.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἰῶτα ἓν ἢ μία κεραία","severity":"info","text":"The phrase 'not one iota or one serif' echoes a rabbinic expression for meticulous observance of the law; Cyril uses it to argue that Jewish practice ceased after the temple's destruction.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"46 5","severity":"info","text":"The notation '46 5' likely marks a section or chapter division in the manuscript tradition, possibly indicating a new topic on the replacement of fleshly worship with spiritual worship.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὐ δύναται πόλις' is a truncated quotation; the full verse (Matt 5:14) is 'a city set on a hill cannot be hidden.' Cyril's application to speaking the word without timidity is clear, but the exact referent of 'city' is left implicit.","The notation '46 5' is ambiguous; it may be a chapter-verse reference or a scribal marker; the edition does not clarify its origin."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Θεομάχος, φησίν, κληθήσεται ὁ τὴν ἐλαχίστην τῶν ἐν τῷ νόμῳ ἐντολῶν ἀθετῶν. διὸ καὶ ἀθετεῖται παρὰ θεοῦ ὡς αὐτῷ ἀνθιστάμενος καὶ ἀντινομοθετῶν. Ὁ ἀθετῶν μίαν τῶν τοῦ νόμου ἐντολῶν ἀθετεῖται παρὰ τοῦ θεοῦ ὡς θεομάχος καὶ ἀντινομοθετῶν τῷ θεῷ. καὶ νῦν ἐκ τοῦ εὐαγγελικοῦ νόμου δέχεται τὴν τιμωρίαν, ἣν νόμος πάλαι οὐκ ἦν ὁρίσας. διὸ καὶ ἀκολούθως λέγει ὁ Χριστός, \"ὅτι οὐκ ἦλθον καταλῦσαι τὸν νόμον, ἀλλὰ πληρῶσαι\". ὃ γὰρ ἐκεῖ ἔλειπε, ὧδε ἀνεπλήρωσεν, οἷον ἐν τῷ νόμῳ ἐλέ χθη· \"ἀπὸ προσώπου πολιοῦ ἐξαναστήσῃ\" καὶ \"ἐὰν ἴδῃς τὸ ὑποζύγιον τοῦ ἐχθροῦ σου ὑποπεπτωκὸς ὑπὸ τὸν γόμον, συνέγειρον αὐτὸ μετ' αὐτοῦ\". ταῦτα εἰ παρέβη τις, οὐκ ἦν τιμωρία ὁρισθεῖσα ὑπὸ τοῦ νόμου. ἣν ἀποπληρῶν ὁ Χριστός φησιν, ὅτι ἐν τῇ βασιλείᾳ τοῦ θεοῦ ὁ τοιοῦτος ἐξουθενηθήσεται. ταύτην οὖν καλεῖ ἐλαχίστην ἐντολήν, ἐφ' ἣν οὐκ ἦν ἐκ παραβάσεως ἐπαγομένη κόλασις. 49 19 Διὰ τοῦτο καὶ ὁ Μωϋσέως νόμος τὸ διχηλοῦν δέχεται, ἵνα δι' αἰνιγμάτων ἡμᾶς διδάξῃ δι' ἀμφοτέ ρων ὁδεύειν διά τε λόγου καὶ πρά ξεως. Οἶμαι δὲ καὶ τὸ δίχηλον ἐν τῷ νόμῳ τοῦτο σημαίνειν, τὸ διὰ λόγου καὶ πράξεως ὁδεύειν ἡμᾶς καὶ μήτε πράττειν ἀλόγως μήτε λόγον ἔχειν πράξεως χωρίς. εἰ δέ τι ἐκ τῶν τοιούτων εἶναι βούλεται μεμονωμένον, πρᾶξις ἔστω λοιπὸν καὶ μὴ λόγος· λόγος γὰρ ἀχαλίνωτος κατὰ κρημνῶν ὤθησε πολλάκις τοὺς κεκτημένους, πρᾶξις δὲ οὐδέ ποτε.","english":"A man who sets aside the least of the commandments in the law, he says, will be called a fighter against God. Therefore he is set aside by God as one who opposes him and legislates against him. He who sets aside one of the commandments of the law is set aside by God as a fighter against God and a legislator against God. And now from the evangelical law he receives the punishment which the law formerly had not defined. Therefore Christ says accordingly, \"I did not come to destroy the law, but to fulfill it.\" For what was lacking there, he supplied here, as for example in the law it was said: \"You shall rise from the presence of an old man\" and \"If you see the beast of burden of your enemy fallen under its load, help it up together with him.\" If someone transgressed these, there was no punishment defined by the law. Fulfilling this, Christ says that in the kingdom of God such a person will be held in contempt. This then he calls the least commandment, upon which no penalty was imposed for transgression. For this reason also the law of Moses accepts the cloven hoof, so that through riddles it may teach us to walk by both, by word and by deed. I think that the cloven hoof in the law signifies this, that we should walk by word and deed, and neither act without reason nor have reason without action. If any of these things wishes to be isolated, let it be action henceforth and not word; for unbridled word has often driven its possessors over precipices, but action never.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Θεομάχος","severity":"info","text":"The term 'Θεομάχος' (fighter against God) is a key polemical label in Cyril's argument, linking legal transgression to direct opposition to God.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ ἦλθον καταλῦσαι τὸν νόμον, ἀλλὰ πληρῶσαι","severity":"info","text":"Cyril attributes to Christ the saying 'I did not come to destroy the law, but to fulfill it,' which is not a direct Gospel quotation but a paraphrase of Matthew 5:17.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ διχηλοῦν","severity":"info","text":"Cyril interprets the Mosaic dietary rule of the cloven hoof (Leviticus 11:3-8) allegorically as a symbol of walking by both word and deed, a common patristic exegetical method.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage transitions from discussing the 'least commandment' to an allegorical interpretation of Mosaic law, showing Cyril's method of linking legal and moral teachings.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Cyril's emphasis on Christ fulfilling rather than abolishing the law reflects a common anti-Jewish polemic in early Christian commentary, asserting continuity with the Old Testament.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a possible scribal error: 'γόμον' (load) appears where 'γόμον' or 'ζυγόν' (yoke) might be expected; the translation follows the sense of 'load'."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Τὸ εἰπεῖν ἐὰν προσφέρῃς τὸ δῶρόν σου καὶ ἑξῆς τοῦτο δηλοῖ, ὅτι τρόπον σωτηρίας καὶ διαφυγὴν τιμωρίας τοῖς ἁμαρτάνουσιν ἐφεῦρεν ὁ θεὸς τὴν μετάγνωσιν, καὶ τὴν τοῦ λελυπημένου θεραπείαν ἀνατροπὴν ἔσεσθαι τιμωρίας φησίν. ἐπειδὴ ὁ μὴ ἀγαπῶν τὸν ἀδελφὸν αὐτοῦ, οὐκ ἀγαπᾷ τὸν κύριον, εἰκότως τὸν ὄντα ἐν λύπῃ τοῦ ἀδελφοῦ οὐ προσδέ χεται ὡς μὴ ἀληθῶς αὐτῷ προσιόντα. Διδάσκει ἡμᾶς ἐνταῦθα ὁ σωτὴρ τὴν τιμωρίαν διαφυγεῖν ἁμαρτά νοντας. ἡ τοίνυν μετάγνωσις ἐπὶ τοῖς ἁμαρτήμασι καὶ ἡ πρὸς τὸν λυπη θέντα ἀφ' ἡμῶν παράκλησις καὶ ἡ τῆς συγχωρήσεως τοῦ ἁμαρτήματος αἴτησις καὶ τὸν ἀδελφὸν θεραπεύει καὶ τὸν θεόν. Ὁ μέντοι κοδράντης σημαίνει τὸ τέταρτον τοῦ ἲν μέτρου. οὗτος κατὰ τὴν Ἑβραίων φωνὴν δύο ἐστὶν ὀβολοί,\n\nὅπερ ὁ Λουκᾶς σαφηνίσας \"λεπτὸν\" ὠνόμασεν. ἡμεῖς δὲ ἀπαλλαγῶμεν καὶ τοῦ ἐχθροῦ καὶ ἐκδικητοῦ, ἤγουν τοῦ διαβόλου, ἕως ἐσμὲν ἐν τῇ ὁδῷ ταύτῃ, καὶ τῶν τῆς ἀτιμίας παθῶν, ἅτινα ἀντίδικοι ἡμῶν εἰσιν· οὐδεὶς γὰρ ἡμῶν ἕτερος ἀντίδικος, ἐὰν μὴ ἡμεῖς ἑαυτῶν διὰ τούτων γενώμεθα ἀντίδικοι καὶ μὴ ἡ συνείδησις καταγινώσκῃ ἡμῶν ὡς καταφρονούντων τῆς ὑπομνήσεως αὐτῆς, μήποτε παραδοθῶμεν τῷ κριτῇ πάντων θεῷ ὑπὸ τῆς συνειδήσεως ἐλεγχθέντες· ὁ δὲ \"παραδώσει τοῖς πράκτορσιν\", ἤγουν τοῖς κολασταῖς ἀγγέλοις, καὶ ἀπαιτηθησόμεθα τὰς ἐπὶ παντὶ πλημμελήματι δίκας, μικρῷ τε καὶ μεγάλῳ. Ἐπιτετηρημένως οὖν ὁ κύριος ἐνταῦθα ἀντίδικον ὀνομάζει τὸν ἀφαιρεῖσθαί τι ἐπιχειροῦντα τῶν διαφερόντων ἡμῖν.","english":"The phrase \"if you offer your gift\" and so forth makes clear that God has devised for those who sin a means of salvation and escape from punishment, namely repentance, and he declares that the healing of the one who has been grieved will be an overturning of punishment. Since he who does not love his brother does not love the Lord, it is fitting that he does not accept the one who is in a state of grief toward his brother, as one who does not truly approach him. Here the Savior teaches us that those who sin may escape punishment. Therefore, repentance for sins, consolation toward the one grieved by us, and a request for forgiveness of the sin both heal the brother and appease God. The *kodrantes* signifies the fourth part of a *hin* measure. In the Hebrew language this is two obols,\n\nwhich Luke, clarifying it, called a *lepton*. Let us be delivered both from the enemy and the avenger, that is, the devil, while we are on this path, and from the passions of dishonor, which are our adversaries; for none of us has another adversary, unless we become adversaries of ourselves through these passions, and unless our conscience condemns us as disregarding its reminder, lest we be handed over to the judge of all, God, having been convicted by our conscience; and he \"will hand us over to the *praktors*,\" that is, to the punishing angels, and we will be required to pay the penalties for every transgression, both small and great. Therefore, the Lord here carefully calls an adversary one who attempts to take away something that belongs to us.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"κοδράντης","severity":"info","text":"Cyril explains the kodrantes as a quarter of a hin measure, equating it to two obols, and notes that Luke calls it a lepton. This reflects a common patristic attempt to harmonize Gospel coinage terms.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πράκτορσιν","severity":"info","text":"Cyril glosses praktors as 'punishing angels,' interpreting the term as agents of divine retribution rather than secular tax collectors or debt collectors.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The reference to a hin measure (ἲν μέτρου) reflects a Jewish liquid capacity unit, indicating Cyril's awareness of Hebrew measures, though his equation with two obols is metrological confusion.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λουκᾶς σαφηνίσας λεπτὸν ὠνόμασεν","severity":"info","text":"Cyril alludes to Luke's Gospel (likely Luke 21:2) where the lepton appears, showing his harmonizing method between Matthew and Luke on coinage.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a discussion of repentance and brotherly love to a lexical note on coinage, then to an allegorical warning about the devil and conscience, reflecting Cyril's exegetical movement between literal and moral interpretation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Cyril's identification of the 'enemy and avenger' with the devil and his personification of passions as adversaries anticipates later ascetic and monastic traditions in Greek Christianity.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or unclear transition after 'two obols' (δύο ἐστὶν ὀβολοί), where the Coptic Vorlage may have been damaged; the English draft supplies a conjectural continuation.","The phrase 'ἕως ἐσμὲν ἐν τῇ ὁδῷ ταύτῃ' is ambiguous: it could mean 'while we are on this path' (i.e., earthly life) or 'while we are in this way' (i.e., the Christian way)."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"εὐνοοῦμεν δὲ αὐτῷ, ἐὰν φυλάξωμεν τὸ πρόσταγμα τοῦ κυρίου εἰπόντος \"τῷ θέλοντί σοι κριθῆναι καὶ τὸν χιτῶνά σου λαβεῖν, ἄφες αὐτῷ καὶ τὸ ἱμάτιον\" καὶ ἐπὶ παντὸς πράγματος τοιούτου ὁμοίως. Ὃ λέγει, τοιοῦτόν ἐστιν· πρὸ δίκης εὐγνωμόνει. ἐπεὶ καὶ ἐὰν ἐγκληθῇς καὶ φυλακισθῇς, οὐκ ἀπολύῃ ἕως οὗ ἀποτίσῃς ἕως ὀβολοῦ· τοῦτο γὰρ ὁ κοδράντης δηλοῖ.\n\nὋ δὲ λέγει, τοιοῦτόν ἐστιν· παραινεῖ γὰρ εὐγνωμονεῖν καὶ μὴ τῇ κρίσει θαρρεῖν· εἰ γάρ τι συμ βαίη παρ' ἐλπίδα καὶ κατασχεθῇς ὑπὸ τοῦ κριτοῦ, οὐκ ἀπολυθήσῃ ἕως οὗ ἀποτίσῃς τὸν ἔσχατον ὀβολόν· τοῦτο γὰρ λέγεται κοδράντης. Ὑποκείσθω τις, φησίν, ἐφ' ἑνὸς τῶν τεταγμένων εἰς ἀρχὴν αἰτιά ματά τινα ποιησάμενος κατά σου, εἶτα τοῖς ἀπάγουσιν ἐπὶ τὸ δικαστήριον ὑποδείξας ἀποφέρεσθαι ποιεῖ· ἕως τοίνυν, φησίν, μετ' αὐτοῦ εἶ ἐν τῇ ὁδῷ, τοῦτ' ἔστιν πρὶν ἀφικέσθαι πρὸς τὸν κριτήν, δὸς ἐργασίαν, ἀντὶ τοῦ πᾶσαν θέσθαι μὴ ὀκνήσῃς σπουδήν, ἵνα ἀπαλλαγῇς ἀπ' αὐτοῦ. εἰ δὲ μὴ τοῦτο γένηται, παραδώσει σε τῷ κριτῇ. εἶτα ὅταν ἔνοχος τοῖς ὀφλήμασιν εὑρεθῇς, \"παραδοθήσῃ τῷ πράκτορι\", τοῦτ' ἔστιν τοῖς ἀπαιτηταῖς, κἀκεῖνοί σε κατακλείσαντες ἀπαιτήσουσι καὶ \"τὸ ἔσχατον λεπτόν\". οὐκοῦν ἔνοχοι μὲν πλημμελήμασίν ἐσμεν ἅπαντες οἱ ὄντες ἐπὶ τῆς γῆς. ἑκάστου γε μὴν ἀντίδικος καὶ κατήγορος ὁ σατανᾶς· ἐχθρὸς γάρ ἐστι καὶ ἐκδικητής·","english":"We are well-disposed toward him if we keep the command of the Lord who said, \"To the one who wishes to be judged by you and to take your tunic, let him also have your cloak,\" and similarly in every such matter. What he says is this: before the trial, be gracious. For even if you are accused and imprisoned, you are not released until you have paid even to the last obol; for this is what the quadrans signifies.\n\nWhat he says is this: he exhorts you to be gracious and not to trust in the judgment; for if something happens contrary to expectation and you are detained by the judge, you will not be released until you have paid the last obol; for this is what is called a quadrans. Let it be supposed, he says, that someone among those appointed to office has made some accusations against you, and then, having pointed you out to those who take you to court, has you taken away. Therefore, he says, as long as you are with him on the road, that is, before you arrive before the judge, make an effort, that is, do not hesitate to use every diligence, so that you may be rid of him. But if this does not happen, he will hand you over to the judge. Then, when you are found liable for the debts, \"you will be handed over to the collector,\" that is, to the exactors, and they, having confined you, will demand even \"the last lepton.\" Therefore, we are all guilty of transgressions, all who are on the earth. But the adversary and accuser of each one is Satan; for he is an enemy and an avenger.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῷ θέλοντί σοι κριθῆναι καὶ τὸν χιτῶνά σου λαβεῖν, ἄφες αὐτῷ καὶ τὸ ἱμάτιον","severity":"info","text":"Cyril adapts a saying of Jesus not found in the canonical Gospels; it resembles the 'tunic and cloak' maxim in Matthew 5:40 but is a free paraphrase or oral tradition.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κοδράντης","severity":"info","text":"Greek κοδράντης (quadrans) is a Roman bronze coin of minimal value; Cyril uses it to denote the smallest unit of payment, equivalent to the 'last obol'.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"λεπτόν","severity":"info","text":"Greek λεπτόν (lepton) is the smallest Greek copper coin; Cyril uses it synonymously with κοδράντης to stress the completeness of payment.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"πράκτωρ","severity":"info","text":"πράκτωρ (praktōr) was a Roman or late-antique official responsible for collecting debts or fines, often with coercive powers; Cyril's audience would recognize the threat of imprisonment.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὃ λέγει, τοιοῦτόν ἐστιν","severity":"info","text":"Cyril repeats the formula 'What he says is this' to introduce two parallel explanations of the same exhortation, reinforcing the moral lesson before the legal analogy.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Cyril's allegorization of the legal process—Satan as accuser and avenger—reflects a common patristic trope, later influential in Byzantine penitential literature.","cites":[],"named_sources":["Chrysostom Hom. in Matt. 5"],"dropped_cites":[]}],"ambiguities":["The source of the 'tunic and cloak' saying is uncertain; it may be a loose citation of Matthew 5:40 or an extra-canonical tradition.","The precise legal procedure described (πράκτωρ, imprisonment for debt) may reflect late Roman practice rather than New Testament context."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"ἕως τοίνυν ἐσμὲν ἐν τῇ ὁδῷ, τοῦτ' ἔστιν ἕως οὔπω πρὸς τὸ τῆς ἐνθάδε ζωῆς κατηντήσαμεν τέλος, ἀπαλλαγῶμεν αὐτοῦ, λύσωμεν τὰς καθ' ἑαυτῶν αἰτίας, τὴν διὰ Χριστοῦ χάριν ἁρπάσωμεν ἐλευθεροῦσαν ἡμᾶς παντὸς ὀφλήματός τε καὶ δίκης ἔξω τιθείσης κολά σεώς τε καὶ φόβου, μὴ ἄρα πως ἀναπόνιπτον ἐσχηκότες τὸν μολυσμὸν ἀπενεχθῶμεν πρὸς τὸν κριτὴν καὶ παραδοθῶμεν \"τοῖς πράκτορσιν\" ἤτοι τοῖς κολασταῖς, ὧν οὐκ ἄν τις διαφύγοι τὸ ἀπηνές. ἀπαιτηθήσεται δὲ μᾶλλον τὰς ἐπὶ παντὶ πλημμελήματι δίκας, μικρῷ καὶ μεγάλῳ. τούτων ἔσονται μακρὰν οἱ τὸν τῆς Χριστοῦ παρουσίας καιρὸν δοκιμάζοντες καὶ τὸ ἐπ' αὐτῷ μυστήριον οὐκ ἠγνοηκότες. Τάχα εἰσί τινες τοιοῦτον λαβόντες χάρισμα ὥστε μὴ ἐπιθυμεῖν. πλὴν ὁ Χριστὸς ὡς ἰσχυροποιήσας τὴν ἀνθρώπων φύσιν καὶ τὰ ὑπὲρ νόμον ἐπιτάσσει ὡς νῦν ἐγχωροῦντα· εἰ γὰρ καὶ τοῖς πρὸ τοῦ Χριστοῦ ἀδύνατον ἦν τοῦτο, ἀλλὰ τοῖς πιστοῖς εὐκατόρθωτον τὸ τὰς ἐπιθυμίας ἐκκόπτειν. Ὁ ἐμβλέψας γυναῖκα καὶ ἐπιθυμήσας τότε κρίνεται, ὅτε φανῇ αὐτῷ ἡ σὰρξ τῆς γυναικὸς εἰς ἐπιθυμίαν καλὴ καὶ σαρκικῶς αὐτὴν ἴδῃ καὶ ἁμαρτητικῶς· ὁ γὰρ δι' ἀγάπην τῆς ἁγνῆς ὁρῶν τὸ κάλλος, οὐ τὴν σάρκα ἡγεῖται καλήν, ἀλλὰ τὴν ψυχήν. Εἰπὼν ἐὰν ὁ ὀφθαλμός σου σκανδαλίζῃ σε καὶ τὰ ἑξῆς, ὀφθαλ μὸν λέγει τὸν λογισμὸν τῆς ἐπιθυμίας, ὃν λέγει ἐκκόπτεσθαι. Ὀφθαλμὸς καὶ χεὶρ νοεῖται ὁ φίλος. ἐὰν γάρ τινα οὕτω φιλῇς ὡς ἐν τάξει ὀφθαλμοῦ δεξιοῦ καὶ χρήσιμον αὐτὸν νομίζῃς ὡς ἐν τάξει δεξιᾶς χειρὸς καὶ βλάπτῃ σου τὴν ψυχήν, ἀπότεμε τούτους ἀπό σου καὶ πόρρω χωρίσθητι ἀπ' αὐτῶν·","english":"So long as we are on the road, that is, until we have reached the end of this present life, let us get rid of him, let us dissolve the accusations against ourselves, let us seize the grace through Christ that sets us free, placing us outside every debt and penalty, punishment and fear, lest somehow, having an unwashable stain, we be brought before the judge and handed over to \"the collectors,\" that is, the punishers, from whose harshness no one could escape. Rather, the penalties for every transgression, small and great, will be exacted. Far from these will be those who approve the time of Christ's presence and have not been ignorant of the mystery concerning it. Perhaps there are some who have received such a gift as not to desire. Yet Christ, as one who has strengthened human nature, commands things beyond the law as now possible; for if this was impossible for those before Christ, yet for the faithful it is easily accomplished to cut off desires. He who looks at a woman and desires is then judged when the woman's flesh appears beautiful to him for desire and he sees her carnally and sinfully; for he who beholds beauty out of love for chastity considers not the flesh beautiful, but the soul. Having said, \"If your eye scandalizes you,\" and so forth, he calls \"eye\" the reasoning of desire, which he says should be cut off. \"Eye\" and \"hand\" are understood as a friend. For if you love someone so much as in the place of a right eye and consider him useful as in the place of a right hand, and he harms your soul, cut these off from yourself and separate yourself far from them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀπαλλαγῶμεν αὐτοῦ","severity":"info","text":"The antecedent of 'him' (αὐτοῦ) is ambiguous; it likely refers to the devil or the accuser from the previous passage, not to Christ.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῖς πράκτορσιν","severity":"info","text":"The phrase 'to the collectors' (τοῖς πράκτορσιν) echoes a legal or eschatological metaphor, possibly alluding to Matthew 5:25-26 or similar debt-collection imagery in early Christian literature.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὀφθαλμὸν λέγει τὸν λογισμὸν τῆς ἐπιθυμίας","severity":"info","text":"Cyril interprets 'eye' (ὀφθαλμός) allegorically as the 'reasoning of desire' (λογισμὸν τῆς ἐπιθυμίας), a common patristic move to spiritualize physical terms in ascetic contexts.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν τῆς Χριστοῦ παρουσίας καιρὸν","severity":"info","text":"The phrase 'the time of Christ's presence' (τὸν τῆς Χριστοῦ παρουσίας καιρὸν) likely refers to the incarnation or the eschatological advent, a key theme in Cyril's Christology.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰπὼν ἐὰν ὁ ὀφθαλμός σου σκανδαλίζῃ σε","severity":"info","text":"Cyril transitions from a general exhortation to a specific exegesis of a dominical saying about the eye, marking a structural shift in the commentary.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ὀφθαλμὸς καὶ χεὶρ νοεῖται ὁ φίλος","severity":"info","text":"Cyril's equation of 'eye' and 'hand' with a friend parallels a common patristic trope (e.g., in Origen and Chrysostom) where body parts symbolize close relationships.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The antecedent of 'him' (αὐτοῦ) in 'let us get rid of him' is unclear; it may refer to the devil or the accuser from the previous passage.","The phrase 'the time of Christ's presence' could be interpreted as either the incarnation or the eschatological advent."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"ὅταν γὰρ μὴ ἀλλήλους σῴζητε, ἀλλὰ μᾶλλον ἀμφότεροι προσαπολλύησθε ὄντες ὁμοῦ, συμφέρει χω ρισθέντα κἂν τὸν ἕνα σωθῆναι.\n\n61 Ὁ τὴν σώφρονα ἐκβάλλων δίδωσιν αὐτῇ ἄδειαν ἄλλῳ γαμηθῆναι, ὅπερ ἐστὶν εἶδος μοιχείας ὡσανεὶ μὴ λυθείσης συζυγίας· οὐ γὰρ τὰ ῥεπούδια παρὰ θεῷ λύει τὸν γάμον, ἀλλ' ἡ ἄτοπος πρᾶξις. Τὸ οὐκ ἐπιορκήσεις καὶ τὰ ἑξῆς. ἐάν τις ἀναιδὴς ἐπάγῃ τοῖς ἁγίοις ὅρκον, ἀντὶ τοῦ ὅρκου ἔσται αὐτοῖς τὸ ναὶ καὶ τὸ οὔ. Διὰ τοῦτο κωλύει ἡμᾶς ὀμνύναι κατὰ τοῦ οὐρανοῦ καὶ τῆς γῆς, ἵνα μὴ δῶμεν τῇ κτίσει τὸ ὑπὲρ τὴν κτίσιν ἀξίωμα θεοποιοῦντες αὐτήν· οἱ γὰρ ὀμνύντες, φησίν, \"κατὰ τοῦ μείζονος ὀμνύουσιν\" ὡς ὁ ἀπόστολος ἔφη. ἀπαγορεύει δὲ καὶ τὸν κατὰ τῆς \"Ἰερουσαλὴμ\" ὅρκον, ἐπειδὴ ἡ ἐπίγειος \"Ἰερουσαλὴμ\" τῆς \"ἄνω Ἰερουσαλὴμ\" τύπος ἐστὶ καὶ καθ' ἑαυτοῦ μόνου ὀμνύει ὁ θεός, ὅ ἐστι τῆς ἰδίας δόξης. διὸ ὡς ὑπερ βαινούσης ἡμᾶς τῆς ὁμοιότητος οὐκ ὀφείλομεν καθ' ἑαυτῶν ἤτοι τῆς ἑαυτῶν ὀμνύειν δόξης· οὐ γὰρ ἐλεύθεροί ἐσμεν ὡς ὁ θεός, ἀλλ' ὑπὸ τὴν τοῦ θεοῦ ἐσμεν ἐξουσίαν. Ἔσο, φησὶν ὁ Χριστός, μὴ πρὸς τὸ λαμβάνειν ἕτοιμος, ἀλλὰ πρὸς τὸ διδόναι· τὸ μὲν γὰρ χωρίζει ἡμᾶς ἀπὸ θεοῦ, τὸ δὲ συνάπτειν πέφυκε καὶ μάλιστα, ὅταν ὁ αἰτῶν ἄξιος τυγχάνῃ καὶ δικαία ἡ αἴτησις. Ἀγαπῶμεν τοὺς ἐχθροὺς οὐ καθὸ μοιχοί εἰσιν ἢ φονεῖς, ἀλλὰ καθὸ ἄνθρωποι· τὸ γὰρ ἁμαρτάνειν ἐνεργείας ἐστίν, οὐκ οὐσίας· διὸ οὐδὲ ἔργον θεοῦ ἡ ἁμαρτία. Ἴσως φήσειέ τις, πῶς ὁ μακά ριος Παῦλος Ἀλέξανδρον ἀρᾶται τὸν χαλκέα;","english":"For when you do not save one another, but rather both perish together while being together, it is beneficial that even one be saved by being separated.\n\nHe who casts out the chaste wife gives her license to be married to another, which is a form of adultery, as if the union were not dissolved; for repudia do not dissolve marriage in the sight of God, but rather improper conduct. \"You shall not commit perjury\" and so forth. If someone shamelessly imposes an oath upon the saints, their \"yes\" and \"no\" will serve instead of the oath. For this reason he forbids us to swear by heaven and earth, so that we may not give to creation the dignity that surpasses creation, deifying it; for those who swear, he says, \"swear by the greater,\" as the apostle said. He also forbids the oath \"by Jerusalem,\" since the earthly Jerusalem is a type of the \"heavenly Jerusalem,\" and God swears only by himself, that is, by his own glory. Therefore, since the likeness transcends us, we ought not to swear by ourselves, that is, by our own glory; for we are not free like God, but are under the authority of God. \"Be,\" says Christ, \"not ready to receive, but ready to give\"; for the former separates us from God, while the latter naturally unites us, especially when the one asking is worthy and the request is just. Let us love our enemies not insofar as they are adulterers or murderers, but insofar as they are human beings; for sinning is a matter of activity, not of substance; therefore sin is not the work of God. Perhaps someone might say, how does the blessed Paul curse Alexander the coppersmith?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"συμφέρει χωρισθέντα κἂν τὸν ἕνα σωθῆναι","severity":"info","text":"Cyril argues that separation is preferable when both parties would otherwise perish together, a pragmatic concession to marital dissolution under certain conditions.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ῥεπούδια","severity":"info","text":"Latin loanword 'repudia' (divorce papers) indicates Roman legal practice; Cyril denies its validity before God, asserting that only immoral conduct dissolves a marriage.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ ἐπιορκήσεις","severity":"info","text":"Cyril alludes to the Decalogue prohibition of perjury (Exodus 20:7 LXX), expanding it to forbid oaths by creation or earthly Jerusalem, which would deify them.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἄνω Ἰερουσαλήμ","severity":"info","text":"The distinction between earthly and heavenly Jerusalem reflects a typological exegesis common in Alexandrian tradition, where the earthly city prefigures the celestial one.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Παῦλος Ἀλέξανδρον ἀρᾶται τὸν χαλκέα","severity":"info","text":"Cyril references Paul's curse on Alexander the coppersmith (2 Timothy 4:14), anticipating a reader's objection about loving enemies; he resolves it by distinguishing person from sin.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Τὸ οὐκ ἐπιορκήσεις καὶ τὰ ἑξῆς","severity":"caution","text":"The phrase 'and so forth' suggests Cyril is paraphrasing or abbreviating a longer scriptural citation; the exact referent is uncertain, possibly a catena of oath prohibitions.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the apostle' cited for 'swear by the greater' is unclear; possibly Paul (cf. Romans 2:18) but not explicitly named.","The reference to 'Alexander the coppersmith' may conflate 2 Timothy 4:14 with a later tradition; the passage is not a direct curse but a warning."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"πρὸς ὅν φαμεν οὐχ ὡς ἴδιον ἐχθρόν, ἀλλ' ὡς ἐχθρὸν τοῦ εὐαγγελίου κατηράσατο αὐτὸν διδάσκων, ὅτι τοῖς τοῦ θεοῦ ἐχθροῖς ἀεὶ χρὴ πολεμεῖν.\n\nἈλλ' ἴσως τις τὸν μακάριον Παῦλον ὡς καταρώμενον τὸν χαλκέα Ἀλέξανδρον προσάγων ἡμῖν πείσειε μὴ τοὺς ἐχθροὺς ἀγα πᾶν· πρὸς ὅν ἐστιν εἰπεῖν, ὅτι οὐχ ὡς ἴδιον ἐχθρόν, ἀλλ' ὡς τοῦ Χριστοῦ καὶ τοῦ εὐαγγελίου κατα ρᾶται ὁ Παῦλος διδάσκων ὡς ἀεὶ τοῖς τοιούτοις χρὴ πολεμεῖν. Ὁ δι' αὐτὸ τὸ καλὸν ποιῶν ἀρετὴν ὑπερκόσμιον ἔχει τὸ καύχημα. Ἐκ μεταφορᾶς τοῦτο εἴρηται τῆς ἐν τοῖς στρατοπέδοις σάλπιγγος· ἐκεῖνοι γὰρ ἐπὰν βούλωνται ὁμοῦ συνάγειν τὸν στρατόν, ἠχοῦσι τὸ ἀνα κλητικόν, οἱ δὲ ὑποκριταὶ οὐ συνάγειν βούλονται, ἀλλὰ θεατρίζεσθαι τοῖς πολλοῖς. Διὰ τοῦτο ὁ Χριστὸς παρα κελεύεται διὰ συντόμου τὰς προσευχὰς ποιεῖσθαι, ἐπειδήπερ οἶδε τὸν νοῦν εὐπαράφορον ὄντα καὶ δι' ἐννοιῶν καὶ φροντίδων ματαιῶν ἀποπλανώμενον, μάλιστα ἐν τῷ τῆς προσευχῆς καιρῷ. καὶ παραγ γέλλει νηφαλέως καὶ ταχέως αἰτεῖν τὸν θεὸν ἃ ζητεῖ μὴ πάντα ὅσα θέλει ἀναγγέλλοντα· τοῦτο γὰρ τῆς ἄκρας ἐστὶ φρενοβλαβείας· οἶδε γὰρ ὁ θεὸς καὶ πρὸ τοῦ ἡμᾶς αἰτῆσαι τίνων χρῄζομεν. βαττολογία δὲ λέγεται ἡ πολυλογία ἀπὸ Βάττου τινὸς Ἕλληνος μακροὺς καὶ πολυστίχους ὕμνους ποιήσαντος εἰς τὰ εἴδωλα καὶ ταυτολογίαν ἔχοντας. βαττολογία ἐστὶ τὸ ἔξω τοῦ καλοῦ. Τὴν πολυλογίαν καλοῦσιν οἱ παλαιοὶ βαττολογίαν ἀπό τινος οὕτως ὀνομαζομένου πολυστίχους εὐ χὰς ποιήσαντος εἰς τὰ εἴδωλα καὶ τοὺς αὐτοὺς λόγους λέγοντος δι' ἑτέρων τε καὶ ἑτέρων λέξεων.","english":"another. To which we say: he did not curse him as a personal enemy, but as an enemy of the gospel, teaching that one must always war against the enemies of God.\n\nBut perhaps someone, by bringing forward the blessed Paul as one who cursed the coppersmith Alexander, might persuade us not to love our enemies. To this it may be said that Paul does not curse as a personal enemy, but as an enemy of Christ and the gospel, teaching that one must always war against such men. He who does good for the sake of good itself has a boast that is a virtue beyond the world. This is said by a metaphor from the trumpet in military camps; for when they wish to gather the army together, they sound the recall, but the hypocrites do not wish to gather, but to make a spectacle for the many. For this reason Christ commands that prayers be made briefly, since he knows that the mind is easily distracted and led astray by vain thoughts and cares, especially at the time of prayer. And he commands that one ask God soberly and quickly for what one seeks, not recounting everything one wishes; for this is a sign of extreme folly; for God knows even before we ask what we need. Battology is the name for verbosity, from a certain Greek named Battus, who composed long and many-verse hymns to the idols, which contained tautology. Battology is that which is outside the good. The ancients call verbosity battology, from someone so named who composed many-verse prayers to the idols and said the same words through different and different expressions.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"χαλκέα Ἀλέξανδρον","severity":"info","text":"The coppersmith Alexander is a figure from 2 Timothy 4:14, where Paul warns against him. Cyril uses this as a test case for the command to love enemies.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"βαττολογία","severity":"info","text":"Cyril derives 'battology' (βαττολογία) from a Greek named Battus who composed long, tautological hymns to idols. The term denotes verbose or repetitive speech, especially in prayer.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a discussion of cursing enemies to a metaphor of the military trumpet, then to a command for brevity in prayer, and finally to a lexical note on battology.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"Cyril's metaphor of the trumpet recall (ἀνακλητικόν) echoes military practice; the contrast with hypocrites who 'make a spectacle' parallels Matthew 6:5 on prayer not being for show.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Cyril's etymological explanation of 'battology' reflects a common patristic trope, found also in authors like John Chrysostom, used to critique verbose or insincere prayer.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or unclear reading at 'ἀγα πᾶν' (likely 'ἀγαπᾶν'), and the phrase 'ἔξω τοῦ καλοῦ' is ambiguous: it may mean 'outside the good' or 'beyond what is proper'."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Οἰκονομικῶς ὡς ἄνθρωπος ὁ Χριστὸς βασιλεὺς καλεῖται καίπερ ὢν φύσει θεός. ἐπεύχονται τοίνυν οἱ πιστοὶ ἐνυπάρξαι καὶ τοῖς ἀπί στοις, ἵνα εἰς τὸν Χριστὸν πιστεύ σαντες ἴδιον ἐπικαλῶνται, δι' οὗ μεθέξουσι τῶν τελείων ἀγαθῶν νῦν μόνον ἔχοντες τὸν ἀρραβῶνα καὶ τὸ ἐκ μέρους ἀγαθόν· οὐ γὰρ ἂν ἐνεργῆ τότε τὰ πάθη τῆς ἀπα θείας παρούσης, φροῦδος ὁ θάνα τος, ἀφανὴς ἡ φθορά, ὅταν ἐν ἡμῖν ἡ ζωὴ βασιλεύσῃ καὶ ἀφθαρ σία τὸ κράτος ἔχῃ. Φύσει θεὸς ὁ Χριστὸς ὑπάρ χων καὶ φύσει ἄνθρωπος οἰκονο μικῶς λέγεται βασιλεύς, τοῦτ' ἔστιν ὡς ἄνθρωπος. διὰ τοῦτο οἱ δίκαιοι ἐπεύχονται ἑαυτοῖς τοῦτο ὑπάρξειν, ἔτι δὲ καὶ τοῖς ἀπίστοις, ἵνα ὁρῶν τες καὶ πιστεύοντες εἰς αὐτὸν οἰκεῖ ον ἑαυτῶν ἕξωσι βασιλέα. 73\n\n6, Δύναται καὶ ὁ Ἰησοῦς ὡς θεὸς ἀφιέναι ἁμαρτίας, ἀλλ' ὡς ἔτι ἀτελέσι τοῖς μαθηταῖς οὔπω τὸν περὶ τῆς ἰδίας θεότητος παρέδωκε λόγον καθαρῶς. Χρὴ τοίνυν μὴ στυγνὸν φαίνεσθαι μηδ' ἔχοντά τι τῆς. φιλο δοξίας ἔγκλημα, ἀλλ' ὥσπερ ῥύπον ὄντα τῆς ψυχῆς ἀπονίπτεσθαι. Δεῖ τὸ ἡγεμονικὸν–τοῖς ἀνθρώποις νηστεύων. Ὃ προέθετό τις, τοῦτο καὶ νοεῖ καὶ ἐργάζεται ἑτοιμότατα καὶ κατορθοῦν σπουδάζει· ὅπερ τῆς καρδίας εὑρίσκεται σαφέστερον ἀπὸ τῶν νοητῶν ἐπὶ τὰ αἰσθητὰ ἐξάγων τὸν λόγον καὶ λέγων. Ἀγαθὸς δεσπότης ὁ ἀφιλάργυρος τρόπος, φαῦλος δὲ ὁ ἐρῶν χρη μάτων. διὸ τῷ ἑνὶ προσθετέον· οὐ γὰρ δυνατὸν τοῖς δυσὶν ἀρέσαι δια φόρου καὶ ἐναντίας οὖσιν ἕξεως. Ἐπειδήπερ ἡ ψυχὴ καὶ τὸ σῶμα τιμιώτερά ἐστιν τῶν τροφῶν καὶ τῶν ἐνδυμάτων, καὶ τῶν ἐλαττόνων καταφρονητέον, ἐπιμελητέον δὲ καὶ τῶν τιμιωτέρων, ψυχῆς λέγω καὶ σώματος.","english":"Christ is called king economically as a man, although he is by nature God. The faithful therefore pray that this may also be present in unbelievers, so that having believed in Christ they may call upon him as their own, through whom they will partake of perfect goods, now having only the pledge and the partial good; for the passions will not then be active when impassibility is present, death is gone, corruption is invisible, when life rules in us and incorruption holds sway. Christ, being God by nature and man by nature, is called king economically, that is, as a man. For this reason the righteous pray that this may be present in themselves, and also in unbelievers, so that seeing and believing in him they may have him as their own king.\n\nJesus can also as God forgive sins, but to the disciples, who are still imperfect, he has not yet clearly delivered the teaching concerning his own divinity. Therefore one must not appear sullen nor bear any charge of vainglory, but wash it off as a filth of the soul. The ruling part must—fasting for men. What one has set before oneself, that one both thinks and works most readily and strives to accomplish; which is found more clearly from the heart, leading the word from the intelligible to the sensible and saying. A good master is the unavaricious character, a bad one is the lover of money. Therefore one must adhere to the one; for it is not possible to please both, since they are of different and opposite disposition. Since the soul and the body are more valuable than foods and garments, one must despise the lesser things, and take care of the more valuable, I mean the soul and the body.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Οἰκονομικῶς","severity":"info","text":"The adverb 'οἰκονομικῶς' (economically) is a key term in Cyrillian Christology, denoting the divine economy or the incarnational dispensation. Here it qualifies the title 'king' as applied to Christ in his human capacity, not as a statement of his divine nature.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀρραβῶνα","severity":"info","text":"'ἀρραβῶνα' (pledge) is a Pauline term (2 Cor 1:22) used here to denote the partial good or foretaste of perfect goods that believers possess now, in contrast to the full eschatological reality.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀφιέναι ἁμαρτίας","severity":"info","text":"The phrase 'forgive sins' echoes the dominical grant of forgiveness (e.g., Matt 9:2-6; John 20:23) and is central to Cyril's argument that Jesus, as God, has the power to forgive, but withholds full teaching on his divinity from the imperfect disciples.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Δύναται καὶ ὁ Ἰησοῦς","severity":"info","text":"The passage shifts abruptly from a discussion of Christ's kingship and the prayer for unbelievers to a new topic: Jesus' power to forgive sins and the moral instruction on fasting and avarice. The Coptic cues classify this as narrative, but the Greek shows a thematic break, possibly indicating a lacuna or a compiler's insertion.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Δεῖ τὸ ἡγεμονικὸν–τοῖς ἀνθρώποις νηστεύων","severity":"caution","text":"The phrase 'Δεῖ τὸ ἡγεμονικὸν–τοῖς ἀνθρώποις νηστεύων' is syntactically broken and likely corrupt. The dash may indicate a lacuna or a marginal note. The sense is unclear: 'the ruling part must—fasting for men' does not form a coherent sentence in context.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀγαθὸς δεσπότης","severity":"info","text":"The contrast between a 'good master' (unavaricious character) and a 'bad master' (lover of money) reflects a common moral trope in early Christian ascetic literature, possibly drawing on Stoic or Cynic topoi of the soul's governance.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text shows a clear break after the first paragraph; the second paragraph may be a separate excerpt or a compilation from different parts of Cyril's commentary. The phrase 'Δεῖ τὸ ἡγεμονικὸν–τοῖς ἀνθρώποις νηστεύων' is corrupt and its intended meaning is uncertain."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":"Ἡ ψυχὴ τῆς τοῦ σώματος οὐσίας τιμιωτέρα ἐστὶν ὡς εἰκὼν θεοῦ καὶ ἐμφύσημα, τὸ δὲ σῶμα ὄργανόν ἐστιν αὐτῆς καὶ συνεργὸν πρὸς τὰ κάλλιστα. χρὴ οὖν ἡμᾶς ἀμφοτέρων φροντίζειν τοῦ τε σώματος ἅμα καὶ τῆς ψυχῆς καὶ τοῦ μὲν σώματος ἐπὶ τοσοῦτον, ἐφ' ὅσον ἱκανὸν αὐτῷ καὶ μὴ ἐμποδίζεσθαι τὴν ψυχήν· αὐτῇ δὲ δοτέον ἀεὶ τὰ οἰκεῖα καὶ ἐπιμελητέον παντοίως καὶ ἀνακτέον διὰ τῶν ἀρετῶν πρὸς τὴν αἰτίαν αὐτῆς τὴν δημιουργικήν. Τοῖς τὰ τῆς ψυχῆς ζητοῦσι δίδωσιν ὁ θεὸς καὶ τὰ τοῖς σώμασιν ἐπιτήδεια, ἵνα μὴ φροντίζοντες ἡμεῖς ὑπὲρ τῶν τοιούτων πλέον τοῦ δέ οντος ἐμποδισθησόμεθα πρὸς τὰ κάλλιστα. Οἱ πρὸς εὐλάβειαν παιδαγωγούμενοι τὸν ἐξ ἀγαθῆς φρονήσεως χαλινὸν ἐπιφέρουσι τῇ γλώσσῃ ἐκεῖνα μόνα λαλεῖν ἐπιτρέποντες, ὅσα οὐ βλάπτει.\n\nτοῦτο διδάσκων τις ἡμᾶς τῶν σοφῶν ἔλεγεν· τέκνον, \"εἰ\" μέν \"ἐστίν σοι\" λόγος \"συνέσεως, ἀποκρίθητι· εἰ δὲ μή, χεὶρ ἔστω ἐπὶ στό ματί σου\". \"θάνατος\" γὰρ \"καὶ ζωὴ ἐν χειρὶ γλώσσης\", τοῦτ' ἔστιν ἐν ἐξουσίᾳ, \"οἱ δὲ κρατοῦντες αὐτῆς ἔδονται τοὺς καρποὺς αὐτῆς\". ἐπεὶ δὲ τὸ γλώσσης κρατῆσαι οὐ σφόδρα ἐστὶν εὐχερές, ἄνωθεν καὶ τοῦτο ἡμᾶς ὁ ψαλμῳδὸς διδάσκει λέγων· \"θοῦ, κύριε, φυλακὴν τῷ στόματί μου\". μὴ καταλαλῶμεν τοιγαροῦν ἀλλήλων μηδὲ κατακρίνωμεν τοὺς ἀδελφούς· ὁ μὲν γὰρ συνέσει κυβερνώμενος οὐκ εἰς τὰς ἑτέρων ἁμαρτίας ὁρᾷ, ἀλλὰ τοῖς ἰδίοις ἐνατενίζων κακοῖς καλὸν ἐπ' αὐτοῖς καταστάζει δάκρυον, ἵνα κομίσηται τὴν ἄφεσιν παρὰ θεοῦ· ἀμήχανον γὰρ ἀνθρώπους ὄντας καὶ οὕτως ἀσθενεῖς μὴ πάντως ὀλίγοις περιπίπτειν ἀτοπήμασιν.","english":"The soul is more honorable than the substance of the body, as an image of God and an inspiration, while the body is its instrument and collaborator toward the noblest ends. Therefore we must care for both, for the body and the soul together, and for the body only to the extent that it is capable and does not hinder the soul; but to the soul we must always give what is proper to it, tend to it in every way, and lead it up through the virtues to its own creative cause. To those who seek the things of the soul, God also gives what is suitable for the body, so that we, by not worrying more than necessary about such matters, will not be hindered from the noblest ends. Those who are being trained in piety apply the bridle of good prudence to the tongue, permitting it to speak only those things that do no harm.\n\nOne of the wise men taught us this, saying: \"Child, if you have a word of understanding, answer; if not, let your hand be upon your mouth.\" For \"death and life are in the hand of the tongue,\" that is, in its power, \"and those who control it will eat its fruits.\" But since controlling the tongue is not at all easy, the Psalmist also teaches us this from above, saying: \"Place, Lord, a guard over my mouth.\" Therefore let us not speak ill of one another nor condemn our brothers; for he who is governed by understanding does not look at the sins of others, but, gazing upon his own evils, sheds a noble tear over them, so that he may obtain forgiveness from God; for it is impossible for human beings, who are so weak, not to fall into at least a few errors.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἡ ψυχὴ τῆς τοῦ σώματος οὐσίας τιμιωτέρα ἐστὶν ὡς εἰκὼν θεοῦ καὶ ἐμφύσημα","severity":"info","text":"Cyril asserts the soul's superiority as an image of God and an inspiration (ἐμφύσημα), a term evoking the divine breath in creation, grounding his dual anthropology.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θοῦ, κύριε, φυλακὴν τῷ στόματί μου","severity":"info","text":"Cyril cites a psalm verse (Ps 140:3 LXX) as a prayer for restraint of speech, adapting it to his moral exhortation against slander.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"θάνατος γὰρ καὶ ζωὴ ἐν χειρὶ γλώσσης","severity":"info","text":"The proverb 'death and life are in the hand of the tongue' echoes a common wisdom saying (cf. Prov 18:21 LXX), used here to stress the power of speech.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εἰ μέν ἐστίν σοι λόγος συνέσεως, ἀποκρίθητι· εἰ δὲ μή, χεὶρ ἔστω ἐπὶ στόματί σου","severity":"info","text":"Cyril attributes this saying to 'one of the wise men,' likely a monastic or ascetic teacher, reflecting the desert tradition of disciplined silence.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τοιγαροῦν","severity":"info","text":"The inferential particle τοιγαροῦν marks a hortatory conclusion, shifting from doctrinal exposition to moral application against mutual condemnation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'one of the wise men' is unspecified; it may refer to a known apophthegm or a lost source.","The phrase 'ἐμφύσημα' (inspiration) could be read as a reference to the Stoic concept of pneuma or to the biblical creation narrative; Cyril does not clarify."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"τὸ δὲ μηδ' ὅλως περιπεσεῖν μόνῳ πρόσεστι κατὰ φύσιν τῷ θεῷ. ἡμᾶς δὲ ἀναγκαῖον τοὺς ὄντας ἐν ἁμαρτίαις, μὴ τοῖς ἀλλοτρίοις ἐφήδεσθαι κακοῖς, ἀλλὰ φροντίζειν, ὅπως ἂν αὐτοὶ τῶν φαύλων ἔξω γενώμεθα. Ἔκβαλε πρῶτον τὴν δοκὸν ἐκ τοῦ ὀφθαλμοῦ σου, τοῦτ' ἔστιν σαυτὸν ἐπίδειξον καθαρὸν τῶν μεγάλων ἁμαρτημάτων καὶ τότε σύμβουλος ἔσῃ τῷ πταίοντι μικρόν. εἰ δ' οὐκ ἐκβάλλεις τὴν δοκόν, κατακρίνεις δὲ τὸν ἔχοντα τὸ κάρφος, εὐλόγως ἀκούσῃ τὸ ἀποστολικόν· \"ὁ λέγων μὴ μοιχεύειν μοιχεύεις\", ὁ λέγων \"μὴ κλέπτειν, κλέπτεις\". οὐκοῦν ἑαυτῷ μὲν ἔσται διδάσκαλος ὁ σοφός, ἕτερον δὲ οὐ κατακρινεῖ. τοῦτο γὰρ καὶ ὁ νόμος διὰ Μωσέως παραγγέλλει λέγων· \"πρόσεχε σε αυτῷ\". \"σεαυτῷ\" φησιν, οὐχ ἑτέρῳ. τὸ δὲ \"πρόσεχε\" ἀντὶ τοῦ παρα βλέπου τὰ κατὰ σαυτόν. ὁ μὲν δὴ συνετὸς οὕτως ἑαυτὸν παιδαγωγήσει οὐκ εἰς τὰ ἑτέρων ἀποβλέπων πταίσματα, ἀλλὰ τὰ οἰκεῖα περιεργαζόμενος καὶ ὑπὲρ αὐτῶν μεταγινώσκων. εἰσὶ δέ τινες οἵτινες τὰ μὲν ἑαυτῶν οὐχ ὁρῶσιν ὀλισθήματα, ἐπὶ δὲ τοῖς ἑτέρων προσκόμμασι γελῶσι πλατύ, οἳ χαμαὶ κείμενοι τοὺς ἑστῶτας ἐπιχλευάζουσιν, οἳ ἀπὸ ποδῶν ἕως κε φαλῆς βορβόρῳ κατεχρισμένοι τοὺς ὀλίγον ἔχοντας ῥύπον","english":"But not to fall at all belongs by nature to God alone. We, who are in sins, must not take pleasure in the misfortunes of others, but take thought how we ourselves may be free from base things. First cast the beam out of your own eye, that is, show yourself clean of great sins, and then you will be a counselor to one who stumbles in a small matter. But if you do not cast out the beam, yet condemn the one who has the speck, you will justly hear the apostolic saying: \"He who says do not commit adultery, you commit adultery,\" he who says \"do not steal, you steal.\" Therefore the wise man will be a teacher to himself, and will not condemn another. For this also the law through Moses commands, saying: \"Take heed to yourself.\" \"To yourself,\" it says, not to another. And \"take heed\" means look to your own affairs. So the prudent man will thus educate himself, not looking to the faults of others, but busying himself with his own and repenting of them. But there are some who do not see their own slips, yet laugh broadly at the stumblings of others, who, lying on the ground, mock those who stand, who, smeared from head to foot with filth, jeer at those who have a little dirt.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ ἀποστολικόν· \"ὁ λέγων μὴ μοιχεύειν μοιχεύεις\", ὁ λέγων \"μὴ κλέπτειν, κλέπτεις\"","severity":"info","text":"Cyril cites an apostolic saying not found verbatim in the NT; it likely paraphrases Rom 2:21-22 or reflects a common paraenetic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρόσεχε σεαυτῷ","severity":"info","text":"Cyril attributes this phrase to the law of Moses; it echoes the LXX of Exod 23:13 or Deut 4:9, but the exact source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἔκβαλε πρῶτον τὴν δοκὸν ἐκ τοῦ ὀφθαλμοῦ σου","severity":"info","text":"This is a clear allusion to Matt 7:3-5, where Jesus uses the image of a beam and a speck to teach self-examination before judging others.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πρόσεχε σεαυτῷ","severity":"info","text":"Cyril glosses 'πρόσεχε' as 'παραβλέπου' (look aside to), emphasizing self-scrutiny over external judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰσὶ δέ τινες","severity":"info","text":"This phrase introduces a contrasting group, a common rhetorical device in Cyril's exegesis to highlight moral failure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἳ χαμαὶ κείμενοι τοὺς ἑστῶτας ἐπιχλευάζουσιν","severity":"info","text":"This vivid imagery of the fallen mocking the upright reflects a topos in early Christian moral teaching, paralleled in works like the Shepherd of Hermas.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the apostolic saying is unclear; it may be a loose paraphrase of Paul or a lost tradition.","The Mosaic law reference 'πρόσεχε σεαυτῷ' is not a direct quotation from the LXX; Cyril may be citing a paraphrase or a common moral maxim."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"καταδικάζουσιν· λέγουσι γὰρ ἔσθ' ὅτε περί τινος· ὁ δεῖνα σκληρός, ἀπάνθρωπος, αἰσχροκερδής, φιλάργυρος, ὠμός, ἀνόητος, εἶτα ταῦτα περιτιθέντες ἑτέροις οὐκ αἰσθάνονται τὸν ἑαυτῶν ζωγραφοῦντες τρόπον. ὅσην δὲ ζημίαν ἔχει τὸ κατακρίνειν ἑτέρους, διὰ τοῦ ἐξουθενοῦντος τὸν τελώνην Φαρι σαίου μεμαθήκαμεν. ταῦτ' οὖν ἅπαντα ἀνελὼν διὰ τῆς καλῆς ταύτης νομοθε σίας, ἐπήγαγε πάλιν ἕτερον παράγγελμα λέγων. Ἀρχὴ τῆς ἀρετῆς τὸ εὔχεσθαι γνωρισθῆναί τινι τὴν ὁδὸν τῆς ἀλη θείας· δεύτερος βαθμὸς τὸ ζητεῖν πῶς δεῖ ὁδεῦσαι τὴν ὁδόν· τρίτος τὸ ἁψάμενον τῆς ἀρετῆς κρούειν τῷ Χριστῷ, ἵνα ἀνοίξῃ αὐτῷ τῆν θύραν καὶ ἀπαλλαγῇ τῆς στενῆς ὁδοῦ καὶ τεθλιμμένης καὶ εἰσαγάγῃ αὐτὸν εἰς τὴν εὐρύχωρον γνωστικὴν ἐργασίαν, ἅπερ πάντα διὰ τῆς ἐκ θεοῦ καὶ πρὸς θεὸν δεήσεως λαμβάνει τις. ἴσως δὲ καὶ τὸ μετὰ πράξεως αἰτεῖν ᾐνίξατο διὰ τοῦ εἰπεῖν· κρούετε. κρούει γάρ τις τῇ δεξιᾷ χειρί. ἀγαθῆς δὲ πράξεως σύμβολον ἡ δεξιὰ χείρ. εἰ δὲ μὴ εὐθέως λαμβάνεις, μηδὲ οὕτως ἀπογνῷς· διὰ γὰρ τοῦτο εἶπεν κρούετε. Δόματα δὲ ἀγαθὰ καλεῖ τὰς πνευματικὰς δωρεάς, ὁ δὲ Λουκᾶς \"πνεῦμα ἅγιον\" εἶπεν ἀντὶ τοῦ εἰπεῖν ἀγαθά. καὶ οὐδὲν τὸ διάφορον· τὸ γὰρ \"ἅγιον πνεῦμα\" αὐτό ἐστι τὸ φύσει ἀγαθόν. διὸ καὶ τοῖς μετόχοις δίδωσιν ἀγαθά. τοῖς δὲ ἄγαν πονηροῖς διὰ τὸ ἀνενδότως ἁμαρ τάνειν τρόπον τινὰ φύσις αὐτοῖς ἡ κακία γίνεται, οἷός ἐστιν ὁ σατανᾶς καὶ οἱ δαίμονες· δύναται γάρ τις καὶ τούτους φύσει κακοὺς εἰπεῖν, καίπερ μὴ φύσει κακοὺς δημιουργηθέντας, ἀλλ' ἐξ αὐτοπροαιρέτου κακίας ἀπεσκληκότας.","english":"they condemn; for they sometimes say about someone: \"So-and-so is harsh, inhuman, sordidly greedy, avaricious, cruel, foolish,\" and then, attributing these things to others, they do not perceive that they are painting their own character. And how great a loss it is to condemn others, we have learned from the Pharisee who scorned the publican. Therefore, having removed all these things through this excellent legislation, he added another commandment, saying: \"The beginning of virtue is to pray that one may be shown the way of truth; the second step is to seek how one ought to travel the way; the third, having touched virtue, to knock at Christ, so that he may open the door for him and he may be freed from the narrow and constrained way and be led into the spacious work of knowledge\"—all of which one receives through supplication from God and to God. Perhaps he also hinted at asking with action by saying \"knock.\" For one knocks with the right hand. And the right hand is a symbol of good action. And if you do not receive immediately, do not despair even so; for this reason he said \"knock.\" And he calls \"good gifts\" the spiritual gifts, while Luke said \"Holy Spirit\" instead of saying \"good.\" And there is no difference; for the \"Holy Spirit\" is itself good by nature. Therefore it gives good things to its participants. But for those who are exceedingly wicked, because they sin relentlessly, evil becomes in a way their nature, such as Satan and the demons; for one can even call these evil by nature, although they were not created evil by nature, but have become hardened by self-chosen wickedness.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Φαρισαίου","severity":"info","text":"Cyril refers to the Pharisee who scorned the publican, alluding to the parable in Luke 18:9-14, which he uses as a warning against condemning others.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λουκᾶς","severity":"info","text":"Cyril notes that Luke uses 'Holy Spirit' where Matthew has 'good gifts,' referencing Luke 11:13, and argues there is no difference because the Holy Spirit is good by nature.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κρούετε","severity":"info","text":"Cyril interprets 'knock' (κρούετε) as a metaphor for prayer combined with action, symbolised by the right hand (δεξιὰ χείρ), which represents good deeds.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σατανᾶς","severity":"info","text":"Cyril discusses Satan and demons as evil by nature due to relentless sin, though not created evil, reflecting a common patristic view on the origin of evil through self-willed choice.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀρχὴ τῆς ἀρετῆς","severity":"info","text":"Cyril outlines a three-step progression of virtue: prayer for guidance, seeking the way, and knocking at Christ, leading to spacious knowledge, structuring the spiritual ascent.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πνευματικὰς δωρεάς","severity":"info","text":"Cyril equates 'good gifts' with spiritual gifts and the Holy Spirit, aligning with later theological emphasis on the Spirit as the source of all goodness, a theme in Eastern Christian tradition.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"Ὁ λόγος κατὰ τῶν ἐν ἀρχῇ πιστευσάντων ὀρθῶς καὶ ἐπιμελῶς ἐργασαμένων τὴν ἀρετὴν ὡς καὶ σημεῖα ποιῆσαι καὶ δαιμόνια ἐκβαλεῖν καὶ προφητεῦσαι, ὕστερον δὲ τραπέντων εἰς φαυλότητα καὶ ἐξ ἑκουσίου προαιρέσεως καὶ μοχθηροῦ καὶ προθυμίας· εἰ γὰρ λέγει, ὅτι οὐκ ἔγνων ὑμᾶς οὐδέποτε, ἐν ἴσῳ τοῖς μηδ' ὅλως ἐγνωσμένοις τίθησιν τὸν ἐν ἀρχαῖς ἐναρέτως ζήσαντα, ἀλλὰ ἐπὶ τέλει κατεγνωσμένον. γινώσκειν δὲ λέγει ὁ θεός, οὓς ἀγαπᾷ· ἀγαπᾷ δὲ τοὺς ὁλοτρόπως εἰς αὐτὸν πιστεύον τας καὶ ποιοῦντας τὰ ἀρεστὰ αὐτῷ. Ὁ ἀκροατὴς νόμου τοῦ πνευματικῶς νοουμένου οὐ μὴν καὶ ποιητὴς οἴκῳ ἀπεικάζεται ἐπὶ τῆς ψάμμου οἰκοδομηθέντι, ὃς ἐν καιρῷ πειρασμοῦ καταπίπτει καὶ χώννυται τῶν πνευμάτων τῆς πονηρίας ἐπιπνευσάντων, τῶν ταραττομένων ὑδάτων ἕως ψυχῆς εἰσελθόντων καὶ τοῦ θολεροῦ χειμάρρου τῆς ἀνομίας αὐτῶν ἐκταράξαντος καὶ τὸν περὶ τῶν ἐσχάτων ἐπισείσαντος κίνδυνον. καλῶς δὲ ἐπὶ μὲν τοῦ φρονίμου ὁμοιώσω αὐτὸν εἶπεν, ἐπὶ δὲ τοῦ μωροῦ ὁμοιωθήσεται· ὁ μὲν γὰρ τῆς ἀρετῆς ἐργάτης πάντως \"ἰσχύει ἐν τῷ ἐνδυναμοῦντι\" αὐτὸν Χριστῷ, παρ' οὗ πᾶν ἀνθρώποις τὸ κατορθούμενον, παρ' οὗ σοφία καὶ σύνεσις καὶ πρὸς τὸ ἀγαθὸν ἐξομοίωσις. ὁ δὲ φαῦλος οὐχὶ θεὸν ἔχει τῆς ἑαυτοῦ κακίας καὶ ἀφροσύνης αἴτιον, ἀλλ' αὐτὸς ὁμοιοῦται τῷ ἄφρονι τοῦ κατὰ φύσιν ἀποστὰς καὶ ἐν τῷ παρὰ φύσιν γενόμενος.","english":"The word is against those who at first believed correctly and diligently practiced virtue, so as even to work signs and cast out demons and prophesy, but later turned to baseness, from deliberate choice and depraved inclination. For if he says, \"I never knew you,\" he places the one who lived virtuously in the beginning but was condemned at the end on the same level as those who were never known at all. And God is said to know those whom he loves; and he loves those who believe in him wholly and do what is pleasing to him. The hearer of the law understood spiritually, but not also its doer, is likened to a house built on sand, which at the time of trial collapses and is buried when the spirits of wickedness blow upon it, when the troubled waters enter even to the soul, and the turbid torrent of their lawlessness stirs up and brings on the final danger. And rightly, in the case of the prudent man he said, \"I will liken him,\" but in the case of the foolish man, \"he will be likened.\" For the worker of virtue is entirely \"strong in the Christ who strengthens\" him, from whom comes every human achievement, from whom come wisdom and understanding and likeness to the good. But the base man does not have God as the cause of his own wickedness and folly, but he himself is likened to the foolish man, having departed from what is according to nature and come to be in what is contrary to nature.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ὁ λόγος κατὰ τῶν ἐν ἀρχῇ πιστευσάντων ὀρθῶς","severity":"info","text":"Cyril introduces a contrast between initial correct belief and later moral decline, framing the passage as a warning against those who fall from virtue.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ ἔγνων ὑμᾶς οὐδέποτε","severity":"info","text":"This phrase echoes Matthew 7:23, where Jesus says he never knew the disciples of false teachers, linking Cyril's argument to the Gospel context.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γινώσκειν","severity":"info","text":"Cyril glosses 'know' (γινώσκειν) as a term for divine love, interpreting God's knowledge as selective and tied to moral worth.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἴκῳ ἀπεικάζεται ἐπὶ τῆς ψάμμου οἰκοδομηθέντι","severity":"info","text":"The image of a house built on sand recalls Matthew 7:24-27, where Jesus contrasts the wise and foolish builders, a common patristic trope for spiritual instability.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καλῶς δὲ ἐπὶ μὲν τοῦ φρονίμου ... ἐπὶ δὲ τοῦ μωροῦ","severity":"info","text":"Cyril contrasts the active and passive voice ('I will liken' vs. 'he will be likened') to emphasize human agency in virtue versus passivity in folly.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἰσχύει ἐν τῷ ἐνδυναμοῦντι αὐτὸν Χριστῷ","severity":"info","text":"Cyril's phrase 'strong in the Christ who strengthens him' reflects a Christological emphasis on grace enabling virtue, typical of Alexandrian exegesis.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor orthographic variation (e.g., 'πιστεύον τας' for 'πιστεύοντας'), but the sense is clear. The identity of the 'word' (λόγος) is ambiguous: it may refer to a specific Gospel passage or a general teaching."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"92 Διὰ τῆς ἐπαφῆς ἐποιήσατο τὴν κάθαρσιν δηλῶν, ὅτι καὶ ἡ ἁγία αὐτοῦ σὰρξ χρειώδης ἐστὶ πρὸς ἁγιασμόν· τὸ μὲν γὰρ πνεῦμα καθαίρει, ἡ δὲ τοῦ σώματος κοινω νία ἐμποιεῖ τὸν ἁγιασμόν.\n\nἉπτόμενος τοῦ λεπροῦ ὁ σωτὴρ ἐθεράπευσεν αὐτὸν δεικνύων ὡς τὸ πνεῦμα τὸ ἐν αὐτῷ θεραπεύει τὰς νόσους, τὸ δὲ σῶμα τῇ προσψαύσει τὸν ἁγιασμὸν παρέχεται. Τί δὲ ἦν τὸ δῶρον τὸ παρὰ τοῦ λεπροῦ κατὰ τὸν νόμον προσαγό μενον; \"δύο ὀρνίθια\", ὧν τὸ ἓν ἔσφαξεν ὁ ἱερεὺς \"ἐφ' ὕδατι ζῶντι\" καὶ λαβὼν \"ξύλον κέδρινον καὶ κεκλωσμένον κόκκινον καὶ ὕσωπον\" καὶ τὸ ἕτερον ὀρνίθιον τὸ ζῶν ἔβαπτεν αὐτὸ \"εἰς τὸ αἷμα τοῦ ἐσφαγμένου ὀρνι θίου ἐφ' ὕδατι ζῶντι\" καὶ ἔχριε τοῦ καθαριζομένου λεπροῦ τὰ δεξιά, ὠτίον, χεῖρα καὶ πόδα,\n\n\"τὸ\" δὲ \"ὀρνίθιον τὸ ζῶν\" ἔξω τῆς πόλεως \"εἰς τὸ πεδίον\" ἐξαπέστειλεν. ἐπιτήρει οὖν, ὅπως διὰ τῶν εἰρημένων ὁλοκλήρως ἡμῖν ζωγραφεῖται Χριστός· διὰ μὲν γὰρ τοῦ ζῶντος ὀρνιθίου τὸν ζῶντά τε καὶ οὐράνιον νοήσεις λόγον, διὰ δὲ τοῦ αἵματος τοῦ ἐσφαγμένου τὸ τίμιον αἷμα τοῦ παθόντος κυρίου (σαρκὶ γὰρ αὐτὸν πεπονθέναι φαμὲν πλὴν ὡς ἐν ἰδίῳ σώματι), διὰ δὲ τοῦ ἀσήπτου ξύλου (τοιοῦτον γὰρ τὸ κέδρινον) τὴν ἀδιάφθορον σάρκα· οὐ γὰρ \"εἶδε δια φθορὰν\" τὸ σῶμα Χριστοῦ. διὰ δὲ τοῦ ὑσσώπου τὴν τοῦ πνεύματος ζέσιν (θερμὴ γὰρ ἡ πόα καὶ τῶν ἐκ ψυχρότητος παθῶν σμηκτική) τοι αύτη δὲ ἡ τοῦ ἁγίου πνεύματος ἐνέργειά τε καὶ δύναμις. διὰ δὲ τοῦ κοκκίνου τῆς ἐφ' αἵματι διαθήκης τὴν ὁμολογίαν. διὰ δὲ τοῦ ζῶντος ὕδατος τὴν ζωοποιὸν τοῦ βαπτίσματος χάριν, δι' οὗ ὁ λεπρωθεὶς τῇ ἁμαρτίᾳ καθαίρεται.","english":"Through the touch he effected the cleansing, indicating that his holy flesh is also necessary for sanctification: for the spirit purifies, while communion with the body imparts sanctification.\n\nTouching the leper, the Savior healed him, showing that the spirit within him heals the diseases, while the body, by contact, provides sanctification. And what was the gift brought by the leper according to the law? \"Two birds,\" of which the priest slaughtered one \"over living water\" and, taking \"cedar wood and twisted scarlet and hyssop,\" he dipped the other living bird \"into the blood of the slaughtered bird over living water\" and anointed the right ear, hand, and foot of the leper being purified,\n\nand sent the \"living bird\" outside the city \"into the open field.\" Observe, then, how through these things Christ is fully depicted for us: for through the living bird you will understand the living and heavenly Word, through the blood of the slaughtered one the precious blood of the suffering Lord (for we say he suffered in the flesh, yet as in his own body), through the incorruptible wood (for such is cedar) the incorruptible flesh—for the body of Christ \"did not see corruption.\" Through the hyssop, the fervor of the spirit (for the plant is hot and cleansing of affections arising from coldness), such being the energy and power of the Holy Spirit. Through the scarlet, the confession of the covenant on blood. Through the living water, the life-giving grace of baptism, through which the one leprous from sin is cleansed.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Διὰ τῆς ἐπαφῆς ἐποιήσατο τὴν κάθαρσιν","severity":"info","text":"Cyril interprets the physical touch of Christ as effecting cleansing, emphasizing the role of Christ's flesh in sanctification alongside the Spirit.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δύο ὀρνίθια","severity":"info","text":"Cyril alludes to the Old Testament purification ritual for leprosy described in Leviticus 14:4-7, involving two birds, cedar wood, scarlet, hyssop, and living water.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ξύλον κέδρινον","severity":"info","text":"Cedar wood was valued in antiquity for its resistance to decay, which Cyril uses typologically to symbolize the incorruptibility of Christ's flesh.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὕσσωπος","severity":"info","text":"Hyssop, a plant with warm and cleansing properties in ancient medicine, is interpreted by Cyril as a symbol of the Holy Spirit's fervent and purifying energy.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ τίμιον αἷμα τοῦ παθόντος κυρίου","severity":"info","text":"Cyril's typological reading of the slaughtered bird's blood as Christ's precious blood reflects a Christological interpretation common in Alexandrian exegesis.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐπιτήρει οὖν, ὅπως διὰ τῶν εἰρημένων ὁλοκλήρως ἡμῖν ζωγραφεῖται Χριστός","severity":"info","text":"Cyril signals a systematic allegorical decoding of each element of the Levitical ritual, presenting Christ as the antitype in a structured typological scheme.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which Gospel passage Cyril is commenting on; the leper healing likely refers to Matthew 8:1-4 or a parallel, but the exact verse is not cited."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 4:10","text":"The English carries the scriptural phrase “living water”, which matches John 4:10. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":24,"ref":"p24","source":"διὰ δὲ τοῦ ἔξω τῆς πόλεως τὸ ζῶν ὀρνίθιον ἀπο στέλλεσθαι τὴν ἀπὸ τοῦ κόσμου μετάστασιν καὶ τὴν εἰς οὐρανοὺς ἀνά βασιν τοῦ Χριστοῦ διδασκόμεθα. γεγονὼς γὰρ οὕτως πρὸς τὸν πατέρα καὶ θεὸν ὑπὲρ ἁπάντων ἡμῶν ἐξιλάσεται καὶ καθαρισθησόμεθα. διὰ δὲ τοῦ χρίεσθαι τὰ δεξιὰ τοῦ λεπροῦ, ὠτίον καὶ χεῖρα καὶ πόδα τὸ δεῖν πρὸς τῇ θεωρίᾳ καὶ τῇ πράξει καὶ τῇ πορείᾳ ἐν τοῖς θείοις ἡμᾶς γε νέσθαι. Διὰ τί δὲ ἡμέρας οὐ προσήνεγκαν; πότερον εὐλαβούμενοι τοὺς γραμματεῖς καὶ Φαρισαίους ἢ ἂν πάλιν αἰσχυνόμενοι ἐπὶ ταῖς ἀσθενείαις αὐτῶν ὡς Νικόδημος ἢ ἂν διὰ τὸ μὴ ἔχειν τοὺς ἀσθενοῦντάς τινας προσαγαγεῖν αὐτοὺς τῷ Ἰησοῦ. Ἀπεχώρει δὲ ὁ Χριστὸς ἀπὸ τῶν ὄχλων, ἵνα μὴ δόξῃ τις φιλό κομπος εἶναι χαίρων τοῖς παρὰ τῶν πολλῶν ἐπαίνοις καὶ ἵνα μὴ ὀργί ζωνται κατ' αὐτοῦ οἱ Φαρισαῖοι· ἐλύπει γὰρ αὐτοὺς σφόδρα τὸ ἀκολου θεῖν αὐτῷ πολλούς· καὶ ἵνα ταῖς πλησίον πόλεσιν ἐπιλάμψῃ τὸ οἰκεῖον καὶ σωτήριον φῶς. 97 8, 18–22 Κελεύει δὲ μόνοις τοῖς μαθηταῖς ὁ Ἰησοῦς ἀπελθεῖν εἰς τὸ πέραν, ἵνα μὴ δοκῇ ἐμποδίζεσθαι ὑπὸ τῶν θλιβόντων αὐτὸν ὄχλων ἀκούειν τοὺς μαθητὰς τῶν ἁρμοζόντων αὐτοῖς μαθημάτων καὶ γνησιω τέρως μελλόντων αὐτοῖς ἀποκαλύπτεσθαι τῶν τοῦ θεοῦ μυστηρίων, τῶν \"ἐν παραβολαῖς τοῖς ὄχλοις\" λαλουμένων· ἐπεὶ πάντα τὰ ἐν χερσὶ καταλείψαντες μόνοι αὐτῷ ἠκολούθησαν ἕνεκεν φιλομαθίας, κελεύει δὲ δια περᾶν ἀπὸ τῶν προσκαίρων ἐπὶ τὰ αἰώνια, ἀπὸ τῶν ἐπιγείων ἐπὶ τὰ ἐπουράνια, ἀπὸ τῶν σαρκικῶν ἐπὶ τὰ πνευματικά. Ἔνθα μὴ πρόκειται εἰ πρὸς θεὸν τιμή, δίκαιον τιμᾶν τοὺς γονεῖς·","english":"Through the sending of the living bird outside the city, we are taught the departure of Christ from the world and his ascent to the heavens. For having thus gone to the Father and God, he will make propitiation on behalf of us all, and we shall be purified. Through the anointing of the leper’s right ear, hand, and foot, we learn that we must be engaged in contemplation, action, and conduct in divine matters. Why did they not bring them by day? Was it out of fear of the scribes and Pharisees, or again out of shame at their own weaknesses like Nicodemus, or because they had no sick persons to bring to Jesus? Christ withdrew from the crowds, so that he might not seem vainglorious, rejoicing in the praises of the many, and so that the Pharisees might not be angered against him—for it greatly distressed them that many followed him—and so that he might shine his own saving light upon the neighboring cities. 97 8, 18–22 Jesus commands only the disciples to go to the other side, so that he might not appear hindered by the crowds pressing upon him from hearing the disciples’ lessons suited to them, and so that the mysteries of God, spoken in parables to the crowds, might be revealed to them more genuinely. Since they left everything in hand and followed him alone out of love of learning, he commands them to cross over from the temporal to the eternal, from the earthly to the heavenly, from the fleshly to the spiritual. Where there is no honor toward God, it is just to honor one’s parents.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"διὰ δὲ τοῦ ἔξω τῆς πόλεως τὸ ζῶν ὀρνίθιον ἀποστέλλεσθαι","severity":"info","text":"Cyril interprets the ritual sending of a living bird outside the city as a type of Christ's departure from the world and ascension to heaven, linking purification to Christ's intercession with the Father.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"97 8, 18–22","severity":"info","text":"The passage references Matthew 8:18–22, where Jesus commands disciples to cross to the other side, which Cyril allegorizes as a transition from temporal to eternal, earthly to heavenly, fleshly to spiritual.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Νικόδημος","severity":"info","text":"Cyril mentions Nicodemus as an example of shame at weakness, alluding to the Gospel of John (3:1–2) where Nicodemus visits Jesus by night, reflecting a tradition of secret discipleship.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διὰ τί δὲ ἡμέρας οὐ προσήνεγκαν;","severity":"info","text":"Cyril poses a rhetorical question about why offerings were not brought by day, then offers three possible reasons, a common exegetical technique in patristic commentary to explore multiple interpretations.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"χρίεσθαι τὰ δεξιὰ τοῦ λεπροῦ, ὠτίον καὶ χεῖρα καὶ πόδα","severity":"info","text":"The anointing of the leper's right ear, hand, and foot parallels a tripartite schema of contemplation, action, and conduct, reminiscent of Philonic and Origenist allegorical triads.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἀπεχώρει δὲ ὁ Χριστὸς ἀπὸ τῶν ὄχλων","severity":"caution","text":"The Greek text may be ambiguous: 'Ἀπεχώρει' could imply habitual withdrawal, but Cyril's interpretation focuses on avoiding vainglory and Pharisaic anger, not on a specific Gospel event.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase '97 8, 18–22' is unclear: it may be a marginal reference to Matthew 8:18–22, but the numbering '97' is anomalous and could be a scribal or editorial insertion.","The identity of the 'living bird' ritual is not specified; Cyril assumes a known practice, but the source (possibly Leviticus 14) is not cited."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"ἐπὰν δὲ τὰ δύο ἐν μέσῳ ᾖ, τοῦ μὲν δεῖ ἀντέχεσθαι, τοῦ δὲ καταφρονεῖν, μάλιστα εἰ ἐμποδίζεται πρὸς τὸ ἀρέσαι θεῷ ἡ πρὸς τοὺς γονεῖς τιμή· τοῖς γὰρ πρωτείοις δεῖ δοξάσαι τὸν θεόν, ἵνα μὴ εὑρεθῶμεν κατὰ τὸν Κάϊν τὰ δευτερεῖα τῷ θεῷ ἀπονέμοντες. ὁμοίως καὶ ὁ παλαιὸς νόμος τοὺς ἱερέας ἐκώλυε προσπελάζειν τοῖς νεκροῖς καὶ τῆς οἰκείας ἔχεσθαι λει τουργίας καὶ μὴ κατάγεσθαι περὶ τὰς σαρκικὰς συμπαθείας, ἀλλ' ἐκεῖνος μὲν διὰ σκιῶν, ὁ δὲ Χριστὸς ἀπαρακαλύπτως διδάσκει τὸν τῷ θεῷ προσεδρεύειν θέλοντα μηδεμιᾶς συγγενείας λόγον ποιεῖσθαι εἰς τὸ ἀπα σχοληθῆναι τῷ συνεῖναι Χριστῷ· καὶ γὰρ αὐτὸς διὰ τὴν πρὸς τοὺς συν όντας ὠφέλειαν ὑπερεῖδεν μητέρα καὶ ἀδελφοὺς εἰπών· \"τίς ἐστιν ἡ μήτηρ μου, καὶ τίνες οἱ ἀδελφοί μου\" καὶ \"μήτηρ μού ἐστιν\". Τὸ εἰπεῖν σῶσον ἔπαινον ἔχει πίστεως, τὸ δὲ εἰπεῖν ἀπολλύμεθα ἔγκλημα ὀλιγοπιστίας τοῖς κίνδυνον ἐλπίζουσι συμπλέοντος Χριστοῦ. οὐκ ἄπιστοι δὲ ὁλοτελῶς, ἀλλ' ὀλιγόπιστοι οἱ μὴ καταθαρσήσαντες κινδύνων συνόντος Χριστοῦ. βλέπε μετὰ πίστεως ὀλιγοπιστίαν· πιστεύουσι μὲν γάρ, ὅτι σῶσαι δύναται, ὡς δὲ ὀλιγόπιστοι λέγουσι τὸ σῶσον, ἀπολλύμεθα· οὐ γὰρ ἦν ἐφικτὸν ἀπολέσθαι ποτὲ συνόντος αὐτοῖς τοῦ πάντα ἰσχύοντος. Ἡ θεία τοῦ μονογενοῦς φύσις ἀφράστῳ πυρὶ κατέφλεγεν τοὺς δαίμονας ὥσπερ καὶ ἄλλα ἀφανῶς ἐποίει, τοὺς ἀγριωτέρους τῶν δαι μόνων εἰς ὁδοὺς ἐγκλείων καὶ τὴν τοῦ","english":"When the two are in the middle, one must cling to one and despise the other, especially if honor toward parents hinders pleasing God. For one must honor God with the first place, lest we be found like Cain assigning the second place to God. Similarly, the ancient law prevented priests from approaching the dead and from performing their own liturgy, and from being drawn down into fleshly sympathies. But that law taught through shadows, whereas Christ teaches openly that whoever wishes to attend to God should make no account of any kinship so as to be distracted from being with Christ. For he himself, for the sake of the benefit of those with him, disregarded mother and brothers, saying, \"Who is my mother, and who are my brothers?\" and \"My mother is.\" To say \"save\" contains praise of faith, but to say \"we are perishing\" is an accusation of faint-heartedness for those who, with Christ sailing with them, expect danger. They are not completely unbelieving, but faint-hearted, those who do not take courage in dangers when Christ is present. See faith together with faint-heartedness: they believe that he can save, but as faint-hearted they say \"save, we are perishing\"; for it was not possible for them ever to perish when the one who is all-powerful was with them. The divine nature of the Only-Begotten consumed the demons with ineffable fire, just as it also did other things invisibly, confining the fiercer demons to roads and the","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κάϊν","severity":"info","text":"Cain is referenced as a negative example of assigning second place to God, likely alluding to Genesis 4:3-8 where Cain's offering is rejected.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"παλαιὸς νόμος","severity":"info","text":"The 'ancient law' refers to Levitical purity regulations (Leviticus 21:1-4) that prohibited priests from contact with corpses, which Cyril contrasts with Christ's open teaching.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τίς ἐστιν ἡ μήτηρ μου, καὶ τίνες οἱ ἀδελφοί μου","severity":"info","text":"Cyril attributes to Christ a saying not found in the canonical Gospels; it may reflect an apocryphal tradition or a loose paraphrase of Matthew 12:46-50.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὀλιγοπιστία","severity":"info","text":"The Greek term 'oligopistia' (faint-heartedness) is a key concept in early Christian moral psychology, denoting a lack of faith rather than its total absence.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"βλέπε μετὰ πίστεως ὀλιγοπιστίαν","severity":"info","text":"Cyril uses a rhetorical contrast between faith and faint-heartedness to interpret the disciples' plea 'save, we are perishing' as a sign of incomplete trust.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἡ θεία τοῦ μονογενοῦς φύσις","severity":"caution","text":"The passage breaks off mid-sentence; the Coptic text may be lacunose, and the reference to demons being consumed by fire is incomplete.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The quotation attributed to Christ ('Who is my mother...') is not found in the canonical Gospels; its source is uncertain.","The final sentence is truncated, leaving the action against demons unfinished."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"διαβόλου καθελὼν τυραννίδα. ἦλθες, φασίν, πρὸ καιροῦ· ᾔδεσαν γὰρ ἐν τῷ λόγῳ, ὅτι καὶ ἔμελλεν ἥξειν ὁ Χριστὸς καὶ ὅτι αὐτὸς ἔχει αὐτοὺς κρῖναι. εἰ δὲ καὶ τὸ πρὸ καιροῦ εἶπον ὡς διαβάλλοντες τὸν τῆς ἐνανθρωπήσεως καιρὸν ὡς παρὰ καιρὸν γεγονυίας, οὐδὲν θαυμαστὸν εἰ πονηροὶ ὄντες καὶ τοῦτο τολμῶσι λέγειν. καίτοι εἰδότες, ὅτι τιμωρηθήσονται, ὥστε ὑπερόπται λέγουσιν· τί ἡμῖν καὶ σοί· ἔχει γὰρ λόγον μεθ' ἡμῶν ὁ κριτής, ἀφ' οὗ παρέβημεν τὰς ἐντολὰς αὐτοῦ. Οὐ τὴν πίστιν τοῦ παραλελυμένου ὁ κύριος ἐθεάσατο, ἀλλὰ τῶν κομισάντων· ἔστι γὰρ ὅτε καὶ ἄλλος δι' ἄλλων πίστιν θεραπεύεται καὶ πλήρης τούτων ἡ ἱερὰ τῶν εὐαγγελίων γραφή. θεασάμενος οὖν τὴν πίστιν αὐτῶν οὐ μάταιον αὐτῶν ἀποφαίνει τὸν πόνον, ἀλλά φησιν τέκνον τὸ τέκνον ἢ καὶ αὐτῷ ὡς πιστεύσαντι ἢ κατὰ τὸν τῆς δημιουργίας λόγον. Τέκνον ἐκάλεσε τὸν παρα λυτικὸν τῷ τῆς δημιουργίας λόγῳ ἢ ὡς πιστεύσαντα εἰς αὐτὸν καὶ γνόντα αὐτὸν κύριον καὶ δημιουρ γόν.","english":"devil's tyranny. \"You have come,\" they say, \"before the time.\" For they knew in their reasoning that Christ was destined to come and that he himself would judge them. And if they said \"before the time\" as if slandering the time of the incarnation as having occurred untimely, it is no wonder that, being evil, they dare to say even this. Yet, knowing that they would be punished, they speak contemptuously: \"What have we to do with you?\" For the judge has a case against us, from the time we transgressed his commandments. The Lord did not look at the faith of the paralytic, but at that of those who brought him. For it sometimes happens that another is healed through the faith of others, and the sacred Gospel writings are full of such instances. Therefore, having seen their faith, he does not declare their labor vain, but says, \"Child,\" to the child, either because he himself believed or according to the principle of creation. He called the paralytic \"child\" either by the principle of creation or as one who believed in him and recognized him as Lord and Creator.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πρὸ καιροῦ","severity":"info","text":"The phrase 'before the time' refers to the demons' claim that Christ's incarnation occurred prematurely, which Cyril counters as a slander.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τί ἡμῖν καὶ σοί","severity":"info","text":"The demons' retort 'What have we to do with you?' echoes a biblical pattern of defiance, though no specific verse is cited; Cyril interprets it as contemptuous.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῆς ἐνανθρωπήσεως","severity":"info","text":"Cyril's term 'incarnation' (ἐνανθρώπησις) is central to Alexandrian Christology, emphasizing the reality of Christ's human nature against docetic or premature claims.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐ τὴν πίστιν τοῦ παραλελυμένου ὁ κύριος ἐθεάσατο","severity":"info","text":"Cyril shifts focus from the paralytic's faith to that of the bearers, structuring the argument to highlight vicarious faith as a Gospel motif.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δημιουργίας","severity":"info","text":"Cyril uses 'creation' (δημιουργία) to denote the principle of divine craftsmanship, distinguishing it from faith as a basis for calling the paralytic 'child'.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἡξειν ὁ Χριστὸς","severity":"info","text":"Cyril's assertion that demons knew Christ would come reflects early Christian apologetic traditions about demonic foreknowledge, common in patristic exegesis.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or unclear referent in 'τέκνον τὸ τέκνον' (child the child), possibly a scribal error or double reading; Cyril offers two interpretations without resolving the syntax."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"103 Ἐξῆλθε τὸ ῥῆμα καὶ τὸ θαῦμα ἐπηκολούθησεν. διὰ τί δὲ καὶ υἱὸν ἀνθρώπου εἶπεν ἀφιέναι ἁμαρτίας ἐπιτελουμένης θεοσημείας; ἢ ἵνα δείξῃ, ὅτι κατήγαγεν εἰς τὴν ἀνθρωπίνην φύσιν τὴν τῆς θεότητος ἐξουσίαν διὰ τὴν ἀδιαίρετον πρὸς αὐτὴν ἕνωσιν· εἰ γὰρ καὶ ἄνθρωπος, φησίν, γέγονα θεὸς λόγος ὑπάρχων καὶ διὰ τὴν οἰκονο μίαν ἐπὶ γῆς πολιτεύομαί τε καὶ ἀναστρέφομαι, ἀλλ' οὐδὲν ἧττον τὰ πέρα λόγου ἀποτελῶ θαύματα καὶ ἄφεσιν δωροῦμαι ἁμαρτημάτων· οὐ γὰρ ἀφειλάμην τι τῶν τῆς θεότητος ἰδιωμάτων ἢ ἐμείωσα τῷ γενέσθαι με ἀτρέπτως καὶ ἀληθῶς ἐπὶ τῆς γῆς κατὰ σάρκα υἱὸν ἀνθρώπου. καὶ μετ' ὀλίγα· οἰκονομικῶς δὲ λέγει ἐπὶ τῆς γῆς, ἵνα δείξῃ, ὅτι καὶ ἄνθρωπος γεγονὼς καὶ ἐπὶ τῆς γῆς ὀφθεὶς θεὸς ἦν κατὰ φύσιν. ἐκέλευσε δὲ τῷ παραλυτικῷ βαστάσαι τὴν κλίνην καὶ ἀπελθεῖν οἴκαδε, ἵνα δι' αὐτοῦ καὶ πρὸς τοὺς ἀπόντας πιστώσηται τὸ γεγονὸς ἐπ' αὐτῷ. Γέμει δὲ καὶ τοῦτο θεοσημείας τὸ λόγῳ μόνῳ τὸν τοιοῦτον μετα τραπῆναι πρὸς ἀρετὴν τοσαύτην. καλῶν δὲ τὸν Ματθαῖον δείκνυσιν, ὅτι εἰ καὶ οὐδεὶς ἔρχεται πρὸς αὐτόν, \"ἐὰν μὴ ὁ πατὴρ ἑλκύσῃ αὐτόν\", ἀλλ' οὖν διὰ Χριστὸν γίνεται ἡ ἕλκυσις. ὁ τοίνυν σωτὴρ ἀνεπαισχύντως τελώνην καλέσας εἰς μαθητείαν καὶ εἰς τὸν οἶκον αὐτοῦ παραγεγονώς, ἐν ᾧ οὐδὲν ἕτερον ἦν ἀγαθὸν εἰ μὴ τοῦ οἰκοδεσπότου ἡ μεταβόλεια.","english":"The word went out, and the miracle followed. And why did he say that a son of man forgives sins while a divine sign was being accomplished? Or was it to show that he had brought down into human nature the authority of divinity because of his inseparable union with it? For even if I have become man, he says, being the Word of God, and because of the economy I dwell and live on earth, nonetheless I accomplish miracles beyond reason and grant remission of sins. For I did not take away or diminish any of the attributes of divinity by becoming, without change and truly, on earth a son of man according to the flesh. And a little later: He says this economically on earth, to show that even having become man and having appeared on earth, he was God by nature. He commanded the paralytic to take up his bed and go home, so that through him he might confirm to those who were absent what had happened to him. And this too is full of divine sign, that by word alone such a one was turned to such great virtue. And by calling Matthew he shows that even if no one comes to him unless the father draws him, yet the drawing happens through Christ. Therefore the Savior, having unashamedly called a tax collector to discipleship and having come to his house, in which there was nothing good except the householder's trade.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"οἰκονομίαν","severity":"info","text":"Cyril uses 'economy' (οἰκονομίαν) to denote the divine plan of incarnation and salvation, a key term in patristic Christology.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"υἱὸν ἀνθρώπου","severity":"info","text":"The phrase 'son of man' (υἱὸν ἀνθρώπου) echoes New Testament usage, especially in the Gospels, where it often refers to Jesus' human nature.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"παραλυτικῷ","severity":"info","text":"The healing of a paralytic (παραλυτικῷ) is a common miracle type in early Christian literature, symbolizing spiritual restoration.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ μετ' ὀλίγα","severity":"info","text":"The phrase 'and a little later' (καὶ μετ' ὀλίγα) indicates Cyril is summarizing or paraphrasing a longer argument, possibly from a lost source.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ματθαῖον","severity":"info","text":"Cyril's reference to calling Matthew (Ματθαῖον) reflects the Gospel tradition of Matthew the tax collector's conversion, a key narrative in early Christian hagiography.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μεταβόλεια","severity":"caution","text":"The term 'μεταβόλεια' (trade) is rare and may be a scribal error or variant; it likely refers to Matthew's occupation as a tax collector.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μεταβόλεια' is ambiguous; it may be a corruption of 'μεταβολή' (change) or a specific term for trade.","The reference to 'the father' drawing someone is unclear; it may allude to a specific scriptural passage or a theological concept."],"confidence":"medium","notes":[]},{"i":28,"ref":"p28","source":"ἦν οὖν ὄχλος πολὺς τελωνῶν συνανακειμένων τῷ Ἰησοῦ καὶ οὐκ ἀγανακτεῖ ὁ σωτὴρ οὐδὲ εἰς ὕβριν αὐτοῦ δέχεται τὸ γινόμενον, ἀλλ' ὡς δεσπότης τῆς φύσεως παραγίνεται εἰς τὴν ἑστίασιν καὶ ἐσθίει καὶ πίνει τήν τε ἀλήθειαν τοῦ σώματος ἐνδεικνύμενος καὶ τὴν εὔκαιρον τῶν βρω μάτων εὐλογῶν χρῆσιν. παρῆσαν δὲ καὶ Φαρισαῖοι καὶ γραμματεῖς, οὐχ ἵνα μάθωσιν, ἀλλ' ἵνα περιεργάσωνται τὰ γινόμενα. βλέπουσιν τοὺς τελώνας συνανακειμένους καὶ καλοῦσιν τοὺς μαθητὰς καὶ τὸ γινόμενον αἰτιῶνται. ἀκούει ὁ Ἰησοῦς καί φησι πρὸς αὐτούς· καὶ ὑμεῖς χρείαν ἔχετε ἰατροῦ· εἰ γὰρ μὴ ἐνοσεῖτε, οὐκ ἂν ᾐτιᾶσθε τοῦ ἰατροῦ τὴν φιλαν θρωπίαν· μήποτε γὰρ οὐκ οἶδα, ὅτι τελῶναι ὑπάρχουσιν; μήποτε γὰρ ἀγνοῶ τῆς ψυχῆς αὐτῶν τὰ νοσήματα; οἶδα, ὅτι κακῶς ἔχουσιν. διὰ τοῦτο πρὸς αὐτοὺς παραγέγονα, ἵνα τὰς ψυχὰς αὐτῶν θεραπεύσω νο σούσας. δι' ἣν δὲ αἰτίαν ἐπιλαμβάνονται οἱ Φαρισαῖοι τοῦ σωτῆρος ἁμαρτωλοῖς συνεσθίοντος, ὅτι νόμος ἦν \"διαστέλλειν ἀνὰ μέσον ἁγίου καὶ βεβήλου\". οὐκ ᾔδεισαν δὲ Χριστὸν ὑπὲρ τὴν νομικὴν χρῆσιν παρέ χοντα τὴν φιλάνθρωπον χάριν· ἡ μὲν γὰρ ἐξέβαλεν, ἡ δὲ μετέβαλεν τὸ κακόν. ἔδειξεν οὖν, ὅτι οὐχ ὡς κριτὴς πάρεστιν, ἀλλ' ὡς ἰατρὸς καὶ τὸ ἐπιβάλλον τῇ τέχνῃ ποιεῖ συνὼν τοῖς καὶ ἰάσεως δεομένοις.","english":"There was therefore a great crowd of tax collectors reclining at table with Jesus, and the Savior is not annoyed nor does he take what was happening as an insult to himself, but as master of nature he comes to the feast and eats and drinks, both displaying the truth of his body and blessing the timely use of foods. Pharisees and scribes were also present, not in order to learn, but to scrutinize what was happening. They see the tax collectors reclining at table and they call the disciples and find fault with what was happening. Jesus hears and says to them: \"You also have need of a physician; for if you were not sick, you would not find fault with the physician's philanthropy. Do you think I do not know that they are tax collectors? Do you think I am ignorant of the sicknesses of their soul? I know that they are in a bad state. For this reason I have come to them, in order to heal their sick souls.\" And for what reason do the Pharisees take hold of the Savior for eating with sinners? Because there was a law \"to distinguish between the sacred and the profane.\" But they did not know that Christ provides philanthropic grace beyond the legal usage; for the law cast out, but grace transformed evil. He showed therefore that he is present not as a judge, but as a physician, and does what is fitting for his art by being with those who are in need of healing.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"συνανακειμένων","severity":"info","text":"The Greek term συνανακειμένων (reclining at table together) is a technical term for dining companions at a symposium, emphasizing social intimacy and shared table fellowship.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"νόμος ἦν διαστέλλειν ἀνὰ μέσον ἁγίου καὶ βεβήλου","severity":"info","text":"Cyril alludes to Leviticus 10:10 and 20:25–26, which command separation between sacred and profane, to contextualize Pharisaic objection to Jesus eating with tax collectors.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"τελῶναι","severity":"info","text":"Tax collectors (τελῶναι) in Roman Judaea were often despised as collaborators with the occupying power and as dishonest; Cyril’s audience would recognize their social stigma.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage contrasts two responses to Jesus’ table fellowship: the Pharisees’ legalistic judgment (νόμος) and Christ’s therapeutic grace (φιλάνθρωπον χάριν), framing the narrative as a moral exemplum.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Cyril’s interpretation of Jesus as physician rather than judge echoes a common patristic trope (e.g., Origen, Chrysostom) and reinforces his Christological emphasis on divine philanthropy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"βρω μάτων","severity":"caution","text":"The Greek βρω μάτων (foods) is split across a line break in the manuscript; the reading is secure, but the hyphenation may reflect a scribal line-end division rather than a textual variant.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'νόμος ἦν διαστέλλειν' may refer to a specific halakhic rule or a general principle; Cyril treats it as a known legal norm.","The identity of the 'disciples' called by the Pharisees is ambiguous—possibly Jesus’ own disciples or the Pharisees’ followers."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"Πλὴν τοὺς ἁγίους ὁ πάλαι νόμος ἐκώλυσε συγκολλᾶσθαι τοῖς βεβή λοις, ἵνα μὴ παρολισθήσῃ αὐτῶν ὁ νοῦς, οὐ μὴν τὸ ἐναντίον,\n\nἐὰν προσ τρέχῃ βέβηλος ἁγίῳ, δεῖ αὐτὸν ἀποστρέφεσθαι κατὰ τό· \"οὐ βδελύξῃ Ἰδουμαῖον οὐδὲ Αἰγύπτιον\". ἀλλ' ἐπὶ Χριστοῦ οὐδὲν τοιοῦτον δεῖ ἐννο εῖν τοῦ πάσης κακίας καὶ πάθους ἀνωτέρου· πίστιν γὰρ θέλει δικαιοῦ σαν τὸν ἄνθρωπον, οὐ τὸν ἐν γράμμασιν νόμον τὸν τὰς δι' αἱμάτων θυσίας ἐπιτάττοντα, ὅπερ σαφηνίζων ἐπάγει καὶ \"ἐπίγνωσιν θεοῦ ἢ ὁλοκαυτώματα· ἔλεος\" γάρ ἐστιν ὁ εὐαγγελικὸς λόγος. διὸ ἐκ πίστεως δικαιούμεθα δωρεὰν ἄνευ ἔργων νόμου. καλεῖ δὲ οὐ τοὺς ἐγγὺς ὄντας, ἀλλὰ τοὺς μακρὰν ἀφεστηκότας. Οἱ Φαρισαῖοι ἐοικότες δὲ ἱματίῳ κατερρωγότι ἢ ἀσκῷ παλαιῷ οὐ δύνανται τὴν νεάζουσαν δέξασθαι διδασκαλίαν εἰς ἀθέτησιν τῶν σω ματικῶν τοῦ νόμου. χεῖρον δέ φησιν τὸ σχίσμα, διότι οἱ ἀκούοντες τοῦ εὐαγγελίου καὶ μὴ καταδεχόμενοι πλείω τῶν μὴ ἀκουσάντων τιμωροῦνται. ἐπειδὴ δὲ οἱ μαθηταὶ Ἰωάννου δύο ἠρώτησαν τὸν κύριον· διὰ τί ἡμεῖς καὶ οἱ Φαρισαῖοι νηστεύομεν, οἱ δὲ μαθηταί σου οὐ νηστεύουσιν, πρὸς μὲν αὐτοὺς τοῦ νυμφίου τὴν παραβολὴν εἶπε, πρὸς δὲ τοὺς Φαρισαίους τὴν περὶ τῶν ἀσκῶν. 107 –22 Τῆς αἱμορροούσης αἰσθόμενος ὁ Χριστὸς οὐκ ἀπηξίωσεν αὐτήν, ἀλλ' ἐθεράπευσε καὶ θυγατέρα ἐκάλεσεν ὡς πιστήν, ἅμα δὲ καὶ δει κνύων, ὅτι οὐκ ἔστι παρὰ τῷ θεῷ ἀκάθαρτος ὁ ἔχων νόσον ἀκούσιον. 108 –22 Δείκνυσιν, ὅτι παρὰ θεῷ οὐδεὶς ἔχων ἀκούσιον νόσον ἀκάθαρτος. διὸ καὶ προσκαλεῖται τὴν αἱμορροοῦσαν ὁ κύριος, ἵνα τὸν τυπικὸν νόμον εἰς πνευματικὴν μεταγάγῃ θεωρίαν.","english":"Nevertheless, the ancient law forbade the holy to associate with the profane, lest their mind slip, but not the opposite: if a profane person runs to a holy one, he must not be turned away, according to the saying, \"You shall not abhor an Idumean or an Egyptian.\" But in the case of Christ, nothing of this sort must be conceived, for he is above all evil and passion; for he wills faith that justifies a person, not the law in letters that commands sacrifices through blood, which he clarifies by adding \"and knowledge of God or burnt offerings\"; for the gospel word is mercy. Therefore we are justified by faith gratuitously without works of the law. And he calls not those who are near, but those who have stood far off. The Pharisees, like a torn garment or an old wineskin, cannot receive the new teaching that abrogates the bodily precepts of the law. And he says the schism is worse, because those who hear the gospel and do not accept it are punished more than those who have not heard. And since the disciples of John asked the Lord twice, \"Why do we and the Pharisees fast, but your disciples do not fast?\" he spoke the parable of the bridegroom to them, and to the Pharisees the one about the wineskins. 107–22 Perceiving the woman with a hemorrhage, Christ did not deem her unworthy, but healed her and called her daughter as a believer, also showing that before God one who has an involuntary disease is not unclean. 108–22 He shows that before God no one who has an involuntary disease is unclean. Therefore the Lord also calls the woman with a hemorrhage, in order to transfer the typological law into spiritual contemplation.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐ βδελύξῃ Ἰδουμαῖον οὐδὲ Αἰγύπτιον","severity":"info","text":"Cyril cites a scriptural principle, likely from Deuteronomy 23:7-8, which forbids abhorring an Edomite or Egyptian, to argue that the profane may approach the holy.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"βέβηλος","severity":"info","text":"βέβηλος (profane) contrasts with ἅγιος (holy) and denotes those outside the sacred community, a key category in Cyril's argument about association.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐπίγνωσιν θεοῦ ἢ ὁλοκαυτώματα","severity":"info","text":"Cyril references a gospel saying (cf. Matthew 22:37-38) contrasting knowledge of God with burnt offerings, to support his view that faith supersedes sacrificial law.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"περὶ τῶν ἀσκῶν","severity":"info","text":"Cyril distinguishes two parabolic responses: the parable of the bridegroom to John's disciples and the parable of the wineskins to the Pharisees, showing a dual audience.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"δωρεὰν ἄνευ ἔργων νόμου","severity":"caution","text":"Cyril's phrase 'justified by faith gratuitously without works of the law' echoes Pauline language (Romans 3:28) but may be read as proto-Protestant; Cyril likely means faith as interior disposition, not antinomianism.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸν τυπικὸν νόμον εἰς πνευματικὴν μεταγάγῃ θεωρίαν","severity":"info","text":"Cyril concludes that Christ transforms typological law into spiritual contemplation, a key hermeneutical move in Alexandrian exegesis.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὐ βδελύξῃ Ἰδουμαῖον οὐδὲ Αἰγύπτιον' is not a direct biblical quotation but a paraphrase; its exact source is uncertain. The reference to '107–22' and '108–22' likely indicates marginal notes or section numbers in the manuscript, but their meaning is unclear."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"Ἔθος τοῖς ἀνθρώποις τὰς ἀγάμους κόρας, ἡνίκα εἰσὶ πρὸς ὥραν γάμου, τελευτώσας θρηνεῖν διὰ τῶν συμβολικῶν γάμων· διὸ καὶ αὐληταὶ ἦσαν ἔσω, εἰ καὶ παρὰ τὸ πρόσταγμα τὸ Ἰουδαϊκὸν τότε ἐποίουν τοῦτο οἱ Ἰουδαῖοι. Τοὺς μαθητὰς λέγει ἐργάτας, οὓς ὀλίγους ὄντας ἔπεμψεν εἰς πᾶσαν τὴν ὑπ' οὐρανόν. Τούτους τοὺς δώδεκα μαθητὰς καὶ ὁ νόμος προανετύπου καὶ οἱ προφῆται προανεκήρυξαν. γέγραπται γοῦν ἐν Μωσαϊκῷ βιβλίῳ· \"καὶ λήμ ψεσθε σεμίδαλιν καὶ ποιήσατε αὐτὴν δώδεκα ἄρτους, καὶ ἐπιθήσετε αὐτοὺς ἐπὶ τὴν τράπεζαν τὴν καθαρὰν ἔναντι κυρίου, καὶ ἐπιθήσετε λίβανον καὶ ἅλας\"· ἄρτος μὲν γὰρ ὁ ἐξ οὐρανοῦ κατελθὼν \"καὶ ζωὴν διδοὺς τῷ κόσμῳ\" αὐτός ἐστιν ὁ Χριστός, κατὰ μίμησιν δὲ τὴν πρὸς αὐτὸν ἄρτοι κέκληνται καὶ οἱ μακάριοι μαθηταί· μέτοχοι γὰρ γεγονότες τοῦ τρέφοντος ἡμᾶς εἰς ζωὴν αἰώνιον τρέφουσιν καὶ αὐτοὶ διὰ τῶν οἰκείων συγγραμ μάτων τοὺς \"πεινῶντας καὶ διψῶντας τὴν δικαιοσύνην\". ὥσπερ δὲ \"φῶς\" ὑπάρχων \"τὸ ἀληθινὸν\" ὁ σωτὴρ φῶς ὠνόμασε αὐτούς (\"ὑμεῖς\" γάρ, φησίν, \"ἐστὲ τὸ φῶς τοῦ κόσμου\")· οὕτως αὐτὸς ὢν \"ὁ ἄρτος τῆς ζωῆς\" ἐχαρίσατο καὶ τοῖς μαθηταῖς τὸ ἐν τάξει νοεῖσθαι τῶν ἄρτων. καί μοι βλέπε τοῦ νόμου τὸ εὐτεχνές. \"ἐπιθήσετε\" γάρ, φησίν, ἐπὶ τοὺς ἄρτους \"λίβανον καὶ ἅλας\". καὶ ὁ μὲν λίβανος εὐωδίας ἐστὶ σύμβολον, οἱ δὲ ἅλες φρενῶν καὶ συνέσεως. ἐνυπῆρχον δὲ ἄκρως ἀμφότερα τοῖς ἁγίοις ἀποστόλοις· εὐώδης γὰρ ἦν ὁ βίος αὐτῶν καὶ γοῦν ἔφασκον· \"Χριστοῦ εὐωδία ἐσμὲν\" τῷ Χριστῷ. ἦσαν δὲ πρὸς τούτῳ καὶ πανσύνετοι. διὸ καὶ ἤκουσαν· \"ὑμεῖς ἐστε τὸ ἅλας τῆς γῆς\".","english":"It is the custom for people to mourn unwed maidens, when they are of marriageable age, who have died, through symbolic marriages; for this reason there were flute-players inside, even if the Jews at that time were acting contrary to the Jewish commandment. He calls the disciples workers, whom, being few, he sent into the whole world under heaven. These twelve disciples the law prefigured and the prophets proclaimed beforehand. It is written, at any rate, in a Mosaic book: \"And you shall take fine flour and make it into twelve loaves, and you shall place them on the pure table before the Lord, and you shall place frankincense and salt.\" For the bread that came down from heaven \"and gives life to the world\" is Christ himself, but in imitation of him the blessed disciples are also called loaves; for having become partakers of the one who nourishes us into eternal life, they themselves also nourish through their own writings those \"hungering and thirsting for righteousness.\" Just as the Savior, being \"the true light,\" named them light (for he says, \"You are the light of the world\"), so, being himself \"the bread of life,\" he granted to the disciples also to be understood in the order of the loaves. And observe the skill of the law: \"You shall place,\" it says, on the loaves \"frankincense and salt.\" Frankincense is a symbol of sweet fragrance, and salt of prudence and understanding. Both were supremely present in the holy apostles; for their life was fragrant, and indeed they said, \"We are the fragrance of Christ\" to Christ. And besides this, they were also very prudent. For this reason they heard, \"You are the salt of the earth.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"θρηνεῖν διὰ τῶν συμβολικῶν γάμων","severity":"info","text":"Cyril refers to the custom of mourning unwed maidens of marriageable age through symbolic marriage rites, including flute-players, despite Jewish prohibition. This reflects a known Greco-Roman funerary practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ λήμ ψεσθε σεμίδαλιν καὶ ποιήσατε αὐτὴν δώδεκα ἄρτους","severity":"info","text":"Cyril cites a Mosaic book (likely Leviticus 24:5-7 or a related tradition) about making twelve loaves with frankincense and salt, though the exact wording is not verbatim from the Septuagint.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου","severity":"info","text":"Cyril quotes Jesus' saying 'You are the light of the world' (cf. Matthew 5:14), attributing it to the disciples. The phrase is a close parallel to the Gospel tradition.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὑμεῖς ἐστε τὸ ἅλας τῆς γῆς","severity":"info","text":"Cyril cites 'You are the salt of the earth' (cf. Matthew 5:13), applying it to the apostles as a mark of prudence. This is a direct echo of the Matthean beatitude.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἄρτος ... ζωὴν διδοὺς τῷ κόσμῳ","severity":"info","text":"Cyril identifies Christ as the bread from heaven that gives life to the world, paralleling John 6:33-35 ('I am the bread of life'). The disciples are called loaves by imitation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Χριστοῦ εὐωδία ἐσμὲν","severity":"info","text":"Cyril attributes to the apostles the saying 'We are the fragrance of Christ,' which is not a canonical verse but reflects early Christian hagiographic or liturgical language about apostolic sanctity.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Mosaic citation (possibly Leviticus 24:5-7 or a liturgical tradition) is not precisely identified; the wording differs from the Septuagint. The phrase 'Χριστοῦ εὐωδία ἐσμὲν' is unattested in the New Testament and may derive from patristic or apocryphal tradition."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"ἀκούω δὲ τοῦ προφήτου Δαβὶδ ψάλλοντος περὶ αὐτῶν· \"ἐκεῖ Βενιαμὶν νεώτερος ἐν ἐκστάσει, ἄρχοντες Ἰούδα ἡγεμόνες αὐτῶν, ἄρχοντες Ζαβουλών, ἄρχοντες Νεφθαλείμ\"· σχεδὸν γὰρ ἐξ ἁπάσης φυλῆς τῆς ἐξ Ἰσραὴλ ἀπόλεκτοι γεγόνασιν οἱ θεσπέσιοι μαθηταὶ καὶ φωστῆρες γεγόνασιν οἰκουμενικοὶ λόγον ἐπίσχον τες ζωῆς, ἄνθρωποι χειροτέχναι γεγονότες καὶ θαλασσουργοὶ καὶ ἰχθυοθῆραι, οὐ λέξεων ἔχοντες εὐπορίαν δεδοκιμασμένων, ἀλλ' \"ἰδιῶται\" μὲν \"τῷ λόγῳ\", πλούσιοι δὲ \"τῇ γνώσει\". τούτους ἐδήλου ὁ θεὸς καὶ διὰ φωνῆς Ἰερεμίου λέγων περὶ τοῦ σατανᾶ· \"οὐαὶ ὁ πληθύνων αὐτῷ\n\nτὰ οὐκ ὄντα αὐτοῦ, ὅτι ἐξαίφνης ἀναστήσονται οἱ δάκνοντες αὐτὸν καὶ ἐκνήψουσιν οἱ ἐπίβουλοί σου, καὶ ἔσῃ εἰς διαρπαγὴν αὐτοῖς\"· ἅπαντας μὲν γὰρ τοὺς ἐπὶ γῆς ἀνθρώπους οὐκ ὄντας αὐτοῦ συνήγαγεν ὁ σατανᾶς καὶ ἰδίους ἀπέφηνε προσκυνητάς, ἀλλ' ἠγέρθησαν οἱ διαρπάζοντες αὐτοῦ τὰ σκεύη· ἐθήρευσε γὰρ τῆς ἀποστολικῆς διδασκαλίας τὸ δίκτυον ἅπαν τας τοὺς πεπλανημένους καὶ προσεκόμισαν τῷ θεῷ τὴν ὑπ' οὐρανόν. Ὅτι δεῖ πρῶτον τοῖς Ἰου δαίοις κηρύττειν· πρὸς αὐτοὺς γὰρ ἦσαν γεγονυῖαι αἱ ἐπαγγελίαι, ὅτι ἐξ αὐτῶν ἤμελλεν ὁ Χριστὸς τὸ κατὰ σάρκα ὀφθῆναι καὶ ὅταν ἠπείθησαν, τότε εἰς τὰ ἔθνη χω ρῆσαι. Σαμαρείτας δὲ συνάπτει τοῖς ἐξ ἐθνῶν, ἐπειδὴ καὶ ἐξ ἐθνῶν ἦσαν κατὰ γένος Βαβυλώνιοι ὄντες καὶ οἰκήσαντες τὴν Ἰουδαίαν.","english":"I hear the prophet David singing about them: \"There Benjamin the younger in ecstasy, the rulers of Judah their leaders, the rulers of Zebulun, the rulers of Naphtali.\" For from almost every tribe of Israel the chosen ones became the divine disciples and became universal luminaries, having taken up the word of life, men who were artisans and seafarers and fishermen, not possessing an abundance of refined words, but \"uneducated in speech,\" yet rich \"in knowledge.\" God indicated these also through the voice of Jeremiah, speaking about Satan: \"Woe to him who multiplies for himself what is not his own, for suddenly those who bite him will arise and your plotters will wake up, and you will be plundered by them.\" For Satan gathered all men on earth who were not his own and declared them his own worshippers, but those who plunder his vessels arose; for the net of apostolic teaching hunted all the erring and brought them under heaven to God. That one must first preach to the Jews; for the promises had been made to them, because Christ was to appear from them in the flesh, and when they disobeyed, then to go to the Gentiles. He joins the Samaritans to those from the Gentiles, since they were also from the Gentiles by race, being Babylonians and dwelling in Judea.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκεῖ Βενιαμὶν νεώτερος ἐν ἐκστάσει, ἄρχοντες Ἰούδα ἡγεμόνες αὐτῶν, ἄρχοντες Ζαβουλών, ἄρχοντες Νεφθαλείμ","severity":"info","text":"Cyril cites a psalm verse not found in the standard Septuagint; it may be a variant or apocryphal tradition.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐαὶ ὁ πληθύνων αὐτῷ τὰ οὐκ ὄντα αὐτοῦ, ὅτι ἐξαίφνης ἀναστήσονται οἱ δάκνοντες αὐτὸν καὶ ἐκνήψουσιν οἱ ἐπίβουλοί σου, καὶ ἔσῃ εἰς διαρπαγὴν αὐτοῖς","severity":"info","text":"Cyril attributes this to Jeremiah, but it does not correspond to any known canonical verse; it may be a lost or pseudepigraphal citation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαμαρείτας","severity":"info","text":"Cyril explains Samaritans as Babylonians by race dwelling in Judea, reflecting a tradition that Samaritans were descended from colonists brought by the Assyrians.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἰδιῶται τῷ λόγῳ","severity":"info","text":"Cyril contrasts the apostles' lack of rhetorical training (ἰδιῶται τῷ λόγῳ) with their wealth of knowledge (πλούσιοι τῇ γνώσει), echoing 2 Cor 11:6.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὅτι δεῖ πρῶτον τοῖς Ἰουδαίοις κηρύττειν","severity":"info","text":"This sentence introduces a new thematic unit on the priority of preaching to Jews before Gentiles, marked by the inferential conjunction Ὅτι.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀκούω δὲ τοῦ προφήτου Δαβὶδ ψάλλοντος","severity":"info","text":"Cyril's use of 'I hear' (ἀκούω) suggests an oral or liturgical context for the psalm citation, common in patristic exegesis.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The psalm and Jeremiah citations are unattested in standard biblical canons; their source is uncertain.","The phrase 'ἐκεῖ Βενιαμὶν νεώτερος' may be corrupt or a misremembered text."],"confidence":"medium","notes":[]},{"i":32,"ref":"p32","source":"Δίκαιον γάρ ἐστι πρὸς Ἰου δαίους πρῶτον κηρυχθῆναι τὸν λόγον, ἐπεὶ καὶ πρὸς ἐκείνους αἱ ἐπαγγελίαι πρῶτον, καὶ ὅτι ἐξ αὐτῶν ὁ Χριστὸς τὸ κατὰ σάρκα ἐφάνη. ὅτε δὲ ἠπείθησαν, ἀναγ καῖον ἦν εἰς τὰ ἔθνη χωρῆσαι. συν άπτει δὲ τοῖς ἐξ ἐθνῶν τοὺς Σαμαρείτας ὡς ἐξ ἐθνῶν ὑπάρ χοντας καὶ αὐτοὺς καὶ τὴν Ἰου δαίαν οἰκήσαντας. 114 10, Βασιλείαν δὲ οὐρανῶν λέγει τὴν διὰ πίστεως χάριν, τὴν διὰ πνεύματος υἱοθεσίαν τὴν ἑνοῦσαν θεῷ τὸν ἄνθρωπον. Καθ' ὑπερβολὴν ὁ λόγος πᾶσαν ἀπαγορεύει κτῆσιν ἀπὸ χρυσοῦ ἕως ῥάβδου ὡς μέγιστον οὖσαν κώλυμα πρὸς ἀρετὴν καὶ θεοσέβειαν· τὴν δ' ἀναγκαίαν τροφὴν οὐκ ἀπαγορεύει, ὥστε εἰ ἦν δυνατὸν καὶ χωρὶς τροφῆς ζῆν ἡμῖν καὶ ταύτην ἂν ἀπηγόρευσεν. Οὐ θέλει τόπον ἐκ τόπου καὶ οἰκίαν ἐξ οἰκίας ἀμείβειν αὐτούς, ἵνα μὴ λύπη γένηται τῷ πρώτῳ ὑποδεξαμένῳ μηδὲ ὑπόνοιαν δέξωνται γαστριμαργίας καὶ εὐχερείας. ὁ δὲ κονιορτὸς ἐκτινασσόμενος ἀπὸ τῶν ποδῶν αὐτῶν δεῖγμά ἐστι τῆς ἀνονήτου πρὸς αὐτοὺς ὁδοιπορίας καὶ τῶν κόπων, ὧν ὑπέμειναν δι' αὐτούς. ἴσα δὲ τοῖς Σοδομίταις τιμωρη θήσονται εἴπερ ἐκεῖνοι μὲν ἠτίμασαν τοὺς ἀγγέλους, οὗτοι δὲ τοὺς ἀποστόλους. 117 10, Φρονίμους εἶναι βούλεται αὐτούς, ἵνα διδάσκωσι μὲν τὰ τῆς εὐσεβείας δόγματα ἀπαρακαλύπτως καὶ διὰ τὸ μὴ ἀγνοεῖν τὰς τῶν φαύλων κακουργίας, εἰ δέ τινες ἐπέλθοιεν μὴ ἀντιστατεῖν, ἀπελθεῖν δὲ ἐξ αὐτῶν καὶ μὴ ἀπερισκέπτως ἐπιστρέφειν πρὸς τὸ παθεῖν.","english":"It is just that the word be proclaimed first to the Jews, since the promises were first made to them, and because Christ appeared from them in the flesh. But when they disobeyed, it was necessary to go to the Gentiles. He joins the Samaritans to those from the Gentiles, as they too are from the Gentiles and dwell in Judea. He calls the kingdom of heaven the grace through faith, the adoption through the Spirit that unites man to God. The word forbids every possession from gold to a staff as the greatest hindrance to virtue and piety; but it does not forbid necessary food, so that if it were possible for us to live without food, it would have forbidden that as well. He does not wish them to change place from place and house from house, so that grief may not arise for the first host, nor that they incur suspicion of gluttony and fickleness. The dust shaken from their feet is a sign of the useless journey to them and of the labors they endured for their sake. They will be punished equally with the Sodomites, since those dishonored the angels, but these the apostles. He wishes them to be prudent, so that they may teach the doctrines of piety without concealment and because they are not ignorant of the wickedness of the base, but if some should attack, not to resist, but to depart from them and not to turn back heedlessly to suffer.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Δίκαιον γάρ ἐστι πρὸς Ἰουδαίους πρῶτον κηρυχθῆναι τὸν λόγον","severity":"info","text":"Cyril explains the priority of preaching to the Jews as a matter of justice, grounded in the promises and Christ's Jewish lineage.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαμαρείτας ὡς ἐξ ἐθνῶν ὑπάρχοντας","severity":"info","text":"Cyril treats Samaritans as Gentiles, reflecting a common patristic view that Samaritans were not true Jews but a mixed population settled in Judea.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Βασιλείαν δὲ οὐρανῶν λέγει τὴν διὰ πίστεως χάριν","severity":"info","text":"Cyril redefines 'kingdom of heaven' as grace through faith and spiritual adoption, an allegorical interpretation typical of Alexandrian exegesis.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σοδομίταις","severity":"info","text":"The reference to Sodomites alludes to Genesis 19 and the tradition that the Sodomites were punished for mistreating angels (cf. Genesis 19:1-11).","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἴσα δὲ τοῖς Σοδομίταις τιμωρηθήσονται","severity":"info","text":"Cyril's equation of the punishment of those who dishonor apostles with that of the Sodomites reflects a typological reading common in patristic homiletics.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"συνάπτει δὲ τοῖς ἐξ ἐθνῶν τοὺς Σαμαρείτας","severity":"info","text":"Cyril transitions from discussing the Jews to the Gentiles and Samaritans, structuring his commentary around the expansion of the apostolic mission.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὴν διὰ πίστεως χάριν' could be read as either 'grace through faith' or 'the grace that is faith'; Cyril's syntax is ambiguous but the former is more natural.","The identity of 'αὐτούς' in 'οὐ θέλει τόπον ἐκ τόπου ... ἀμείβειν αὐτούς' is unclear: it may refer to the apostles or to the recipients of the teaching."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"ὄφεσιν δὲ παρεικάζει διδάσκων, ὅτι δεῖ αὐτοὺς ὀξεῖς εἶναι πρὸς φυγὴν εἴ γέ τινες ἐπέλθοιεν θανατῶσαι θέλοντες, περιστεραῖς δέ, ἐπειδὴ ἀμνησίκακον τὸ στρουθίον καὶ ἐμφιλοχωροῦν ἀεὶ πρὸς οἷς εἴθισεν τόποις καὶ ἐπανακάμπτον ἐπὶ τὸ αὐτό, ὅταν ὁ ἐκδιώκων παύσηται. διδάσκει οὖν ὁ λόγος, ὅτι οὐ δεῖ ὁλοτελῶς τῶν διωκόντων ἀποφοιτᾶν, ἀλλ' ἐνδόντας πρὸς βραχὺ πάλιν ἐπὶ τὸ νουθετεῖν αὐτοὺς ἐπανέρχεσθαι, ὅταν τὰ τῆς ὀργῆς παύσηται. οὕτως καὶ αὐτοῖς ὁ Χριστὸς ἐποίησεν διωκόμενος μὲν καὶ ὑποχωρῶν ἀπὸ τῆς Ἰουδαίας καὶ πάλιν ἐπανερχόμενος. 118 19 Τὸ δὲ δίδοται, φησίν, τισὶ λόγος, ὅτε συμφέρει ἀπολογεῖσθαι, ἵνα διὰ τῆς ὁμολογίας ὠφελῶνταί τινες καὶ ἰσχυροποιηθῇ ἡ ἐκκλησία. Ἐν δὲ αὐτῇ τῇ ὥρᾳ κατεπηγγείλατο τὴν διαλεκτικὴν διδόναι χάριν, ἵνα δειχθῇ τὸ τοῦ πνεύματος χάρισμα· εἰ γὰρ πρὸ καιροῦ δεδώκει τῇ πείρᾳ, ἐνομίζετο εἶναι τὸ πρᾶγμα φύσεως ἀνθρωπίνης καὶ δεξιότητος, οὐ παρὰ πάντων δὲ ἔμελλον μισεῖσθαι, ἀλλὰ παρὰ πολλῶν μάλιστα κατ' ἐκεῖνο καιροῦ. διὸ ἀπὸ τοῦ πλείονος εἶπεν τὸ παρὰ πάντων, ἐπεὶ οἱ δεξάμενοι τὸν λόγον ἠγάπων αὐτούς. Οὐ γὰρ δειλιᾶν αὐτοὺς θέλει, ἀλλὰ τὸ ἐναντίον, μὴ πόθῳ τῶν ἐλπιζομένων ἑτοίμους παραδιδόναι ἑαυτοὺς εἰς θάνατον καὶ ζημιοῦν τοὺς μέλλοντας ἐκ τοῦ κηρύγματος ὠφεληθῆναι. Παρακελεύεται τοῖς μαθηταῖς ἀπὸ τῆσδε φεύγειν τῆς πόλεως εἰς τὴν ἄλλην καὶ ἐξ ἐκείνης εἰς ἑτέραν. τοῦτο δὲ λέγει οὐ δι δάσκων αὐτοὺς δειλιᾶν, ἀλλὰ μὴ ῥίπτειν ἑαυτοὺς εἰς κινδύνους καὶ ἀποθνῄσκειν ῥᾳδίως καὶ ζημιοῦν τοὺς μέλλοντας ὠφεληθῆναι διὰ τοῦ κηρύγματος. 121","english":"He compares them to snakes, teaching that they must be swift to flee if any should attack wishing to kill them, and to doves, since the bird is not resentful and always stays in the places to which it is accustomed, returning to the same place when the pursuer ceases. Therefore, the word teaches that they must not entirely depart from those who persecute them, but after yielding for a short time, they should return again to admonish them when the anger subsides. Thus Christ himself did with them, being persecuted and withdrawing from Judea and then returning again. 118 19 \"But it is given,\" he says, \"to some an opportunity to speak, when it is beneficial to make a defense, so that through the confession some may be helped and the church may be strengthened.\" At that very hour he promised to give the gift of dialectic, so that the grace of the Spirit might be shown; for if he had given it before the time by experience, the matter would have been thought to be of human nature and skill, and they would not have been hated by all, but by many, especially at that time. Therefore, he said \"by all\" from the majority, since those who received the word loved them. For he does not want them to be timid, but the opposite, that they not, out of desire for the hoped-for things, readily give themselves over to death and harm those who are about to be benefited by the proclamation. He commands the disciples to flee from this city to another and from that one to another. He says this not teaching them to be timid, but not to throw themselves into dangers and die easily and harm those who are about to be benefited through the proclamation. 121","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὄφεσιν","severity":"info","text":"Cyril compares the disciples to snakes (ὄφεσιν) for swift flight, but the English draft mistakenly reads 'snakes' as a separate comparison; the Greek pairs snakes and doves as two similes for different behaviors.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀμνησίκακον","severity":"info","text":"The term ἀμνησίκακον ('not resentful') describes the dove's character; Cyril uses it to urge the disciples to return to persecutors after anger subsides, a key ethical point in the commentary.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δίδωσι λόγος","severity":"info","text":"The phrase 'it is given an opportunity to speak' likely alludes to Matthew 10:18-20, where Jesus instructs disciples on defense and flight; Cyril interprets this as a gift of dialectic from the Spirit.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"διαλεκτικὴν χάριν","severity":"info","text":"Cyril's reference to 'the gift of dialectic' (διαλεκτικὴν χάριν) reflects late antique rhetorical training; he argues it is a charismatic grace, not natural skill, to counter pagan or heretical criticism.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὕτως καὶ αὐτοῖς ὁ Χριστὸς ἐποίησεν","severity":"info","text":"Cyril structures the passage by first giving similes (snakes, doves), then applying them to Christ's own pattern of withdrawal and return, before turning to the gift of speech and flight commands.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"παρὰ πάντων","severity":"caution","text":"Cyril says the disciples would be hated 'by all' (παρὰ πάντων) but then qualifies it as 'from the majority' (ἀπὸ τοῦ πλείονος); the English draft may obscure this rhetorical shift, which softens the claim.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or unclear transition at 118 19, where the numbering may indicate a missing section; the English draft treats it as a paragraph break.","The phrase 'ἀπὸ τῆσδε φεύγειν τῆς πόλεως' could refer to a specific city (e.g., Jerusalem) or be generic; Cyril's context suggests a general instruction."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"Πόλεις δὲ τοῦ Ἰσραήλ φησι καὶ τῶν πιστῶν τὰ συστήματα, ἅτινα ἕως τῆς συντελείας τοῦ αἰῶνός εἰσιν καὶ οὐ παύονται οἱ διδάσκον τες καὶ οἱ διδασκόμενοι ἕως τῆς δευτέρας ἐπιφανείας τοῦ κυρίου. καὶ δοκοῦσι ζῆν ἕως τότε οἱ μαθηταὶ καὶ εὐαγγελισταὶ ἐπείπερ ἐκ τῶν συγ γραμμάτων αὐτῶν ἅπαντες διδάσκουσιν. Διδάσκει ἀνεξικάκως πᾶν εἶδος φέρειν λοιδορίας καὶ μὴ ὑπὲρ τὸν δεσπότην φρονεῖν. 123 10, Ἐν καιρῷ τῆς κρίσεως πάντα φανεροῦνται· οὐ γὰρ λοιδορίαις προσ έχει, ἀλλὰ ταῖς καρδίαις. Περὶ τῆς ἐν τῷ κηρύσσειν παρρησίας τῶν ἀποστόλων καὶ ὁ θαυ μάσιος Ἀμβακοὺμ προηγόρευσε· \"διανοίξουσι\" γάρ, φησίν, \"χαλινοὺς αὐτῶν ὡς\" ὁ \"ἔσθων πτωχὸς λάθρα\", τοῦτ' ἔστιν οἱ πρότερον μόλις τισὶ καὶ λάθρα προσλαλοῦντες ἀπόστολοι καὶ τῇ τῶν πιστευόντων πίστει τρεφόμενοι οὗτοι μετὰ ταῦτα διαρρήξαντες τὸν ἐπιτεθέντα αὐτοῖς τοῦ φόβου χαλινὸν τῆς ἑαυτῶν φωνῆς κατεμπλήσουσι τὴν ὑπ' οὐρανόν. τέως δὲ ἐπειδή–τί γάρ φησιν. Ὁ ὁμολογῶν, ὅτι θεός ἐστιν ὁ Χριστός, ταπεινώσας ἑαυτὸν μέλλει σχεῖν τὸν Χριστὸν ὁμολογοῦντα περὶ αὐτοῦ τῷ πατρί, ὅτι γνήσιός ἐστι δοῦλος. Πρὸς τοὺς ἐχθροὺς τοῦ θεοῦ καὶ φίλους τοῦ σατανᾶ οὐ δεῖ ἔχειν φιλίαν.","english":"He says that the cities of Israel are also the congregations of the faithful, which exist until the end of the age, and the teachers and the taught do not cease until the second coming of the Lord. And the disciples and evangelists seem to live until then, since all teach from their writings. He teaches one to bear every kind of abuse patiently and not to think oneself above the Master. At the time of judgment, all things will be revealed; for he does not heed abuses, but hearts. Concerning the boldness of the apostles in preaching, the wonderful Habakkuk also foretold: \"They will open their bridles,\" he says, \"as a poor man eats in secret,\" that is, the apostles who earlier barely spoke to some and in secret, and were nourished by the faith of believers, these later, having broken the bridle of fear imposed upon them, will fill the whole world with their voice. For the present, however—for what does he say? He who confesses that Christ is God, having humbled himself, will have Christ confessing to the Father about him, that he is a genuine servant. One must not have friendship with the enemies of God and the friends of Satan.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πόλεις δὲ τοῦ Ἰσραήλ φησι καὶ τῶν πιστῶν τὰ συστήματα","severity":"info","text":"Cyril interprets 'cities of Israel' allegorically as the congregations of the faithful, a common typological move in Alexandrian exegesis.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"διανοίξουσι γάρ φησιν χαλινοὺς αὐτῶν ὡς ὁ ἔσθων πτωχὸς λάθρα","severity":"info","text":"Cyril cites Habakkuk (likely 2:9 LXX, though wording differs) to support apostolic boldness; the phrase 'open their bridles' is a free adaptation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἕως τῆς δευτέρας ἐπιφανείας τοῦ κυρίου","severity":"info","text":"The 'second coming' (δευτέρα ἐπιφάνεια) reflects early Christian eschatology; Cyril asserts the continuity of teaching until the Parousia.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὁ θαυμάσιος Ἀμβακοὺμ","severity":"info","text":"Cyril's reference to Habakkuk as 'wonderful' aligns with patristic praise of the Minor Prophets; the citation is not verbatim LXX, suggesting memory or a variant text.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πρὸς τοὺς ἐχθροὺς τοῦ θεοῦ καὶ φίλους τοῦ σατανᾶ","severity":"info","text":"The passage ends with a moral exhortation against friendship with enemies of God, serving as a concluding admonition in the commentary's narrative flow.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"123 10","severity":"caution","text":"The number '123 10' appears in the Greek text, likely a marginal note or scribal insertion; its meaning is unclear and may be a page or section reference.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Habakkuk citation is not verbatim from the LXX; the source or adaptation is uncertain.","The number '123 10' is obscure; possibly a marginal note or scribal error."],"confidence":"high","notes":[]},{"i":35,"ref":"p35","source":"127 Ὁ τὴν ἐνθάδε πρόσκαιρον ζωὴν ἀγαπῶν, φησίν, καὶ ἐμοῦ προ τιμῶν \"οὐκ ἔστιν μου ἄξιος\"· ὁ δὲ τῆς ἐνταῦθα προσκαίρου ζωῆς ἀμε λήσας καὶ περὶ πολλοῦ ποιούμενος ἐμὲ καὶ τὰς ἐμὰς ἐντολὰς ζωὴν εὑρή σει αἰώνιον. Ψυχῆς ἀπώλειαν ἐνταῦθα καλεῖ τὸν ἀπὸ τοῦ σώματος χωρισμὸν καταχρηστικῶς. ὁ εὑρὼν τὴν ψυχὴν αὐτοῦ, τοῦτ' ἔστιν ὁ τὴν ἐνθάδε πρόσκαιρον ζωὴν προτιμῶν καὶ οἱονεὶ κερδαίνων, θανάτου χείρω ὑπομένει εἰς ἀκατάλυτον παραπεμπόμενος τιμωρίαν καὶ θάνατον. Ὁ δεχόμενος, φησίν, ὑμᾶς τοὺς τὴν ἀλήθειαν κηρύσσοντας αὐτὴν ἐκείνην δέχεται τὴν θεότητα, τοῦτ' ἔστιν τὸν πατέρα καὶ τὸν υἱὸν καὶ τὸ ἅγιον πνεῦμα· τοῦτο γάρ ἐστιν, ὅ φησιν· ὁ δεχόμενος ὑμᾶς ἐμὲ δέχεται, καὶ ὁ ἐμὲ δεχόμενος αὐτὸν τὸν πατέρα δέχεται. 130 40–42 Ἵνα μή τις πενίαν προβάλληται, εἶπε τοῦτο θέλων δοῦναι μισθὸν τοῖς ὑποδεχομένοις.\n\n132 Οὐκ ἀγνοῶν εἶναι αὐτὸν τὸν Χριστὸν ἐρωτᾷ ἢ ὅτι ἤμελλεν εἰς ᾅδου κατελθεῖν, ὥς τινές φασιν· ᾔδει γὰρ τὸ πάθος αὐτοῦ. διὸ καὶ ἀμνὸν αὐτὸν ὠνόμασεν· ἀλλ' ἵνα ἔτι ζῶν πείσῃ αὐτοὺς καὶ μὴ μετὰ θάνατον αὐτοῦ προστεθῶσιν ἑτέρῳ διδασκάλῳ. Κατεσκεύασε τὴν ὁδὸν κυρίου τοῦτ' ἔστιν ἡτοίμασε τοὺς ἀν θρώπους πρὸς τὸ ὑποδέξασθαι τὴν νομοθεσίαν τοῦ θεοῦ. ἔδειξε μὲν οὖν καὶ ἐντεῦθεν–παρ' ἑαυτοῦ λοιπὸν ἐπάγει ψῆφον λέγων. Ὅρκῳ πιστοῦται τὰ περὶ Ἰωάννου. τὸ δὲ ἐγήγερται εἶπε διὰ τὸ τῆς ἀξίας αὐτοῦ μέγα καὶ ἐπηρ μένον ὡς ἐπὶ βασιλέως περι φανοῦς ἢ φυτοῦ εὐαυξοῦς· ὅτι γὰρ καὶ τὸν προφητευόμενον εἶδε καὶ Καὶ ὅρα πῶς ὅρκῳ πιστοῦται τὰ περὶ Ἰωάννου· ἀμὴν γάρ φησι πᾶσιν ἐγνώρισεν.","english":"He who loves the present temporal life, he says, and honors it more than me \"is not worthy of me\"; but he who has disregarded the present temporal life and makes much of me and my commandments will find eternal life. Here he calls the separation from the body the destruction of the soul, by an abuse of language. He who has found his soul, that is, he who prefers and, as it were, gains the present temporal life, endures something worse than death, being sent on to indissoluble punishment and death. He who receives you who proclaim the truth, he says, receives that very divinity, that is, the Father and the Son and the Holy Spirit; for this is what he means: he who receives you receives me, and he who receives me receives the Father himself. 130 40–42 Lest anyone should plead poverty, he said this, wishing to give a reward to those who receive them.\n\n132 He asks, not because he is ignorant that he himself is Christ or that he was about to descend into Hades, as some say; for he knew his passion. Therefore he also called him a lamb; but in order that, while still living, he might persuade them and that after his death they might not attach themselves to another teacher. He prepared the way of the Lord, that is, he prepared men to receive the legislation of God. He showed, then, also from this—he now adds a vote from himself, saying. He confirms the things concerning John by an oath. And he said \"has been raised\" because of the greatness and exaltedness of his dignity, as of a renowned king or a flourishing plant; for he both saw the one who was prophesied and See how he confirms the things concerning John by an oath; for he says \"amen,\" making it known to all.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ψυχῆς ἀπώλειαν","severity":"info","text":"Cyril notes that the phrase 'destruction of the soul' is used καταχρηστικῶς (by abuse of language) to mean separation from the body, not annihilation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"καταχρηστικῶς","severity":"info","text":"The adverb καταχρηστικῶς indicates a rhetorical or improper usage, a technical term in ancient grammar and exegesis for catachresis.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ δεχόμενος ὑμᾶς ἐμὲ δέχεται","severity":"info","text":"This echoes Matthew 10:40–42, where Jesus says that receiving his disciples is equivalent to receiving him and the Father.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀμνὸν αὐτὸν ὠνόμασεν","severity":"info","text":"Cyril rejects the interpretation that Christ's question about his identity reflects ignorance of his descent into Hades; he calls himself a lamb knowingly, alluding to sacrificial typology.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὅρκῳ πιστοῦται","severity":"info","text":"Cyril highlights the oath formula (ἀμήν) as a rhetorical device to authenticate the testimony about John, reinforcing the passage's persuasive structure.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Καὶ ὅρα πῶς","severity":"caution","text":"The Greek text breaks off mid-sentence after 'Καὶ ὅρα πῶς', suggesting a lacuna or scribal disruption in the manuscript tradition.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὁ εὑρὼν τὴν ψυχὴν αὐτοῦ' is interpreted by Cyril as preferring temporal life, but the literal meaning 'finding one's soul' is ambiguous without his gloss.","The abrupt ending after 'Καὶ ὅρα πῶς' may indicate a textual break; the intended continuation is uncertain."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"λέγω, ὅτι οὐκ ἐγήγερται μείζων αὐτοῦ. τὸ ἐγήγερται εἶπεν ὡς περί τινος βασιλέως περιφανοῦς ἢ ὡς περὶ φυτοῦ λίαν εὐμηκεστά του καὶ ταῖς ἀρεταῖς εἰς ὕψος ἀναδραμόντος. Ὁμοῦ τοῖς ἄλλοις, οἳ καὶ πρὸ αὐτοῦ γεγόνασιν, γεννητός ἐστι γυναικός, οἱ δέ γε τὴν πίστιν προσηκάμενοι γεννητοὶ μὲν οὐκέτι χρηματίζουσιν γυναικῶν, ἀλλά, φησὶν ὁ σοφώτατος εὐαγγελιστής, \"ὅσοι ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξου σίαν τέκνα θεοῦ γενέσθαι, οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρός, ἀλλ' ἐκ θεοῦ ἐγεννήθησαν\"· ἀνεγεννήθημεν γὰρ εἰς υἱοθεσίαν θεοῦ οὐκ ἐκ σπορᾶς φθαρτῆς, διὰ δὲ λόγου ζῶντος καὶ μένοντος. κρείτ τονες οὖν παρὰ πᾶν τὸ γεννητὸν γυναικὸς οἱ μὴ ἐκ σπορᾶς φθαρ τῆς, γεγεννημένοι δὲ\n\nμᾶλλον ἐκ θεοῦ. Ὁ μὲν Ἰωάννης γεννητὸς ἦν γυναικός, οἱ δέ γε τὴν πίστιν προσηκάμενοι γεννητοὶ μὲν οὐκέτι χρηματίζουσι γυναικῶν, \"ἀλλ' ἐκ θεοῦ ἐγεννήθησαν\". ὅτε δὲ Χριστὸς ἀνε βίω σκυλεύσας τὸν ᾅδην, τότε τὸ τῆς υἱοθεσίας δίδοται πνεῦμα. ὁ δὲ μακάριος Ἰωάννης πρὸ τοῦ δοθῆναι τὸ πνεῦμα ἀπῆλθεν, ὥστε κἂν ἐλάττονες ὦμεν τῶν ἐν νόμῳ δικαιοσύνην κατωρθωκότων, ἀλλ' ἐν μείζοσι γεγόναμεν διὰ Χριστόν. Μείζονα λέγει Ἰωάννου τὸν πιστὸν τὸν διὰ τοῦ λουτροῦ ἀναγεννηθέντα, ἣν κατάστασιν καλεῖ βασιλείαν τῶν οὐρανῶν ὡς τοῖς πιστοῖς διδομένης βασιλείας οὐρανῶν, ἧς οὔπω ἦν τυχὼν ὁ βαπτιστής. ὁ δὲ μόνον βαπτισθεὶς εἰ καὶ μήπω ἔσχεν ἐνάρετον βίον ὑπὲρ τὸν Ἰωάννην ἐστίν. ὁ οὖν λόγος ἔπαινον ἔχει τοῦ ἁγίου βαπτίσματος.","english":"I say that no one greater than him has arisen. He used the word \"arisen\" as if speaking of some illustrious king or of a plant that has grown exceedingly tall and has shot up to a height in virtues. Together with the others who existed before him, he is born of a woman; but those who have accepted the faith are no longer called born of women, but, as the most wise evangelist says, \"as many as received him, he gave them power to become children of God, who were born not from blood nor from the will of the flesh nor from the will of a man, but from God.\" For we have been reborn into adoption as sons of God, not from perishable seed, but through a living and enduring word. Therefore, those who are not from perishable seed but rather born from God are superior to everything born of a woman. John was born of a woman, but those who have accepted the faith are no longer called born of women, \"but were born from God.\" When Christ revived, having plundered Hades, then the spirit of adoption was given. But the blessed John departed before the spirit was given, so that even if we are inferior to those who achieved righteousness under the law, we have become greater through Christ. He says that the faithful person who has been reborn through the bath is greater than John, and he calls this state the kingdom of heaven, because the kingdom of heaven is given to the faithful, which the Baptist had not yet obtained. And one who has only been baptized, even if he has not yet led a virtuous life, is above John. Therefore, the discourse contains praise of holy baptism.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἐγήγερται","severity":"info","text":"Cyril uses ἐγήγερται (aorist passive of ἐγείρω) to mean 'has arisen' in a metaphorical sense, comparing John the Baptist to a king or a tall plant. The term is key to his argument about spiritual stature.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὅσοι ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι","severity":"info","text":"Cyril quotes a saying attributed to 'the most wise evangelist' (likely John 1:12 or a variant), but the exact source is uncertain. It echoes themes of adoption and divine birth found in Johannine literature.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"υἱοθεσία","severity":"info","text":"The concept of υἱοθεσία (adoption as sons) is central to Cyril's soteriology, linking baptism to a new spiritual birth distinct from physical generation. This reflects early Christian debates on the transformative power of baptism.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὁ μὲν Ἰωάννης ... οἱ δέ γε τὴν πίστιν προσηκάμενοι","severity":"info","text":"Cyril contrasts John the Baptist (born of a woman) with believers (born from God) to argue that baptism elevates the faithful above even the greatest pre-Christian figures. This antithesis structures his praise of baptism.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"πρὸ τοῦ δοθῆναι τὸ πνεῦμα","severity":"info","text":"Cyril notes that John the Baptist died before the Spirit of adoption was given at Christ's resurrection, implying a chronological priority that makes John inferior to baptized Christians. This reflects a typological reading of salvation history.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"βασιλεία τῶν οὐρανῶν","severity":"info","text":"Cyril equates the state of being reborn through baptism with the kingdom of heaven, a distinctive interpretation that emphasizes the realized eschatology of baptism. This view influenced later Eastern Christian theology.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source of the quotation 'as many as received him...' is unclear; it may be a paraphrase or a variant reading.","The phrase 'when Christ revived, having plundered Hades' could refer to the Harrowing of Hades tradition, but its precise relation to the giving of the Spirit is ambiguous."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"Ἐπειδὴ ἡ τῶν οὐρανῶν βασιλεία ἐστὶν ἡ εἰς τὸν Χριστὸν πίστις, ἀπὸ τοῦ κηρύγματος Ἰωάννου ἤρχθη, ὃς ὑπεδείκνυ τὸν κηρυττόμενον διὰ τοῦ βαπτίσματος ἄγοντα εἰς βασιλείαν. ἐκεῖνοι δὲ βιάζονται εἰς τὴν βασιλείαν τῶν οὐρανῶν εἰσελθεῖν οἱ τῷ τῆς εἰδωλολατρείας ἀποταττόμενοι παλαιῷ καὶ εἰκαίῳ ἔθει καὶ οἱ τῷ γράμματι μὴ προσέχοντες, ἀλλ' ὥσπερ ἐκ βίας τινὸς διὰ τῆς εἰς Χριστὸν πίστεως μεθελκόμενοι. εἰπὼν δὲ ὑπὸ βιαστῶν ἁρπάζεσθαι τὴν βασιλείαν τὸ κακόηθες αἰνίττεται τῶν Ἰουδαίων, οἳ οὐ μόνον οὐκ ἐπίστευον εἰς τὸν Χριστόν, ἀλλὰ καὶ τοὺς ἄλλους διεκώλυον δι' ἀπειλῶν καὶ πληγῶν. καὶ ἔδει βεβαίους τῷ φρονήματι δειχθῆναι τοὺς θέλοντας διὰ τῆς εἰς Χριστὸν πίστεως μετασχεῖν τῆς τῶν οὐρανῶν βασιλείας καταφρονοῦντας τῶν Ἰουδαίων ἀπειλῶν. πλὴν καὶ ὁ πιστός, ὅταν εὐτόνως ἀνθίστηται πρὸς τὰ σωματικὰ καὶ ψυχικὰ πάθη πρὸς τὸ εἰσελάσαι εἰς τὴν τῶν οὐρανῶν βασιλείαν, οὗτος φιλόθεός ἐστι βιαστής. τὸ δὲ ἕως ἄρτι τοῦτ' ἔστιν ἕως τοῦ διηνεκοῦς. 139 12 Ἡ εἰς Χριστὸν πίστις διὰ τοῦ βαπτίσματος ἡ τοῦ θεοῦ βασιλεία ἐστίν, ἥτις ἤρξατο ἀπὸ τοῦ κηρύγματος Ἰωάννου τοῦ ὑποδεικνύντος τὸν Χριστόν. οἱ δὲ βιαζόμενοί εἰσιν οἱ τῇ εἰδωλολατρίᾳ ἀποταττόμενοι καὶ τῷ παλαιῷ ἔθει. Ὥσπερ παιδίων ὀρχουμένων, ἑτέρων δὲ θρηνούντων οὐχ ἵσταται εἰς ἓν τὸ βούλημα (ἀμφότερα γὰρ μέμφονται τοῖς ἑταίροις μὴ συμφωνοῦσιν αὐτοῖς), τοιοῦτόν τι πεπόνθασιν Ἰουδαῖοι οὐδὲ τὸ στυγνὸν τοῦ Ἰωάννου οὔτε τὸ ἀνειμένον τοῦ Χριστοῦ ἀποδεξάμενοι οὐδὲ δι' ἑνὸς τρόπου ὠφεληθέντες.","english":"Since the kingdom of the heavens is faith in Christ, it began from the preaching of John, who pointed out the one proclaimed, leading into the kingdom through baptism. Those who are forced into the kingdom of the heavens are those who renounce the old and vain custom of idolatry and those who do not attend to the letter, but are drawn, as if by some violence, through faith in Christ. By saying that the kingdom is seized by violent men, he hints at the malicious character of the Jews, who not only did not believe in Christ, but also hindered others through threats and blows. And it was necessary that those who wished to partake of the kingdom of the heavens through faith in Christ be shown to be steadfast in purpose, despising the threats of the Jews. Moreover, the faithful person, when he vigorously resists bodily and psychic passions in order to enter the kingdom of the heavens, is a God-loving violent man. The phrase \"until now\" means \"until the perpetual.\" Faith in Christ through baptism is the kingdom of God, which began from the preaching of John, who pointed out Christ. Those who are forced are those who renounce idolatry and the old custom. Just as when children dance and others lament, the will does not settle on one thing (for both blame their companions for not agreeing with them), the Jews have suffered something similar, accepting neither the austerity of John nor the leniency of Christ, nor being benefited through any single manner.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐπειδὴ ἡ τῶν οὐρανῶν βασιλεία ἐστὶν ἡ εἰς τὸν Χριστὸν πίστις","severity":"info","text":"Cyril equates the kingdom of the heavens with faith in Christ, a theological identification that frames the subsequent exegesis of Matthew's parable about the kingdom seized by force.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"βιαστής","severity":"info","text":"Cyril reinterprets 'violent man' (βιαστής) positively for the faithful who resist passions, while initially applying it to Jews who hinder others. This dual usage is a key rhetorical move.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰουδαῖοι","severity":"info","text":"Cyril's polemic against Jews reflects the anti-Jewish rhetoric common in patristic exegesis, here accusing them of both disbelief and active obstruction of Christian faith.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἕως ἄρτι","severity":"info","text":"The phrase 'until now' (ἕως ἄρτι) is glossed by Cyril as 'until the perpetual' (ἕως τοῦ διηνεκοῦς), likely an allusion to Matthew 11:12 or a similar eschatological context.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"παιδίων ὀρχουμένων, ἑτέρων δὲ θρηνούντων","severity":"info","text":"The analogy of dancing children and lamenting others illustrates Jewish inconsistency, a rhetorical figure Cyril uses to contrast John's austerity and Christ's leniency.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὸ δὲ ἕως ἄρτι τοῦτ' ἔστιν ἕως τοῦ διηνεκοῦς","severity":"info","text":"This gloss functions as a structural marker, linking the temporal phrase to an eternal meaning, typical of Cyril's allegorical method.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage is not extant; the Greek text may reflect later scribal expansions. The identity of the 'violent men' (βιασταί) is ambiguous: Cyril first applies it to Jews, then to faithful Christians, without clear transition."],"confidence":"high","notes":[]},{"i":38,"ref":"p38","source":"Ὁ μὲν γὰρ Ἰωάννης δι' ἀσκητικοῦ βίου τὰ τῆς σαρκὸς ἐνέκρου πάθη, ὁ δὲ Ἰησοῦς ὡς θεὸς ἐξουσιαστικῷ νόμῳ ταῦτα ἐνέκρου, οὐ μὴν δι' ἀσκητικῶν πόνων βοηθούμενος. καὶ ὁ μὲν Ἰωάννης \"κηρύσσων βάπτισμα μετανοίας\" τύπος ἦν κατηφείας τοῖς ὀφείλουσιν ἐπὶ τούτῳ πενθεῖν, ὁ δὲ κύριος \"βασιλείαν οὐρανῶν κηρύσσων\" τὸ φαιδρὸν ἐν ἑαυτῷ ἐπεδείκνυτο, δι' οὗ νῦν τοῖς πιστοῖς ὑπογράφει τὴν ἐσομένην ζωὴν καὶ τὴν ἄπονον χαράν.\n\n144 Ἔπρεπεν Ἰωάννῃ ὡς οἰκέτῃ διὰ τῆς ἄγαν σκληραγωγίας κατα νεκρῶσαι τὰ τῆς σαρκὸς πάθη, τῷ δὲ Χριστῷ ὡς ἐλευθέρῳ δυνάμει τῆς θεότητος ἐξουσιαστικῶς τὰ τῆς σαρκὸς νεκροῦν κινήματα καὶ τὸν ἔμφυτον τῆς σαρκὸς νόμον, οὐ μὴν δι' ἀσκητικῶν πόνων εἰς τοῦτο βοη θεῖσθαι. ὅμως Ἰωάννης \"βάπτισμα κηρύσσων μετανοίας\" τύπον ἑαυτὸν πάρεσχε τοῖς ὀφείλουσι πενθεῖν, ὁ δὲ κύριος \"βασιλείαν οὐρανῶν κηρύσ σων\" εἰκότως τὸ ἀνειμένον καὶ φαιδρὸν ἐν ἑαυτῷ ἐπεδείκνυτο, δι' οὗ τοῖς πιστοῖς ὑπέγραφεν τὴν ἀνέκφραστον χαρὰν καὶ τὴν ἄπονον ζωήν. αὐλὸς γάρ ἐστιν ἡ τῆς βασιλείας τῶν οὐρανῶν ἡδύτης, θρῆνος δὲ τὰ γεέννης ἐπώδυνα. Τὸ ἐξομολογοῦμαί φησιν κατὰ συνήθειαν ἀνθρωπίνην ἀντὶ τοῦ χάριν ὁμολογῶ ἤγουν δοξάζω σε· ἔθος γὰρ τῇ θεοπνεύστῳ γραφῇ τὸ τῆς ἐξομολογήσεως ὄνομα κατὰ τοιόνδε τινὰ δέχεσθαι τρόπον. γέγραπται γοῦν ὅτι \"ἐξομολογησάσθωσαν\" κύριε \"τῷ ὀνόματί σου τῷ μεγάλῳ, ὅτι φοβερὸν καὶ ἅγιόν ἐστιν\". καὶ πάλιν· \"ἐξομολογήσομαί σοι, κύριε,","english":"For John, by means of an ascetic life, suppressed the passions of the flesh; but Jesus, as God, suppressed them by authoritative decree, not being aided by ascetic labors. And John, \"preaching a baptism of repentance,\" was a type of dejection for those who ought to mourn on this account; but the Lord, \"preaching the kingdom of the heavens,\" displayed in himself the brightness, through which he now delineates for the faithful the future life and the painless joy.\n\nIt was fitting for John, as a servant, to mortify the passions of the flesh through extreme austerity; but for Christ, as a free man, to mortify the movements of the flesh and the innate law of the flesh by the power of his divinity, authoritatively, and not to be assisted in this by ascetic labors. Nevertheless, John, \"preaching a baptism of repentance,\" offered himself as a type for those who ought to mourn; but the Lord, \"preaching the kingdom of the heavens,\" fittingly displayed in himself the relaxed and bright character, through which he delineated for the faithful the inexpressible joy and the painless life. For the sweetness of the kingdom of the heavens is a flute, but the painful things of Gehenna are a dirge. The phrase \"I confess\" is used according to human custom in place of \"I acknowledge grace,\" that is, \"I glorify you\"; for it is customary for the divinely inspired Scripture to accept the name of confession in such a manner. For it is written that \"they shall confess\" Lord \"to your great name, because it is fearful and holy.\" And again: \"I will confess to you, Lord,","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"αὐλὸς ... θρῆνος","severity":"info","text":"Cyril contrasts the sweetness of the kingdom (aulos, flute) with the painful dirge of Gehenna, reinforcing the moral dichotomy between Christ’s joyful proclamation and John’s mournful call.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐξομολογοῦμαι","severity":"info","text":"Cyril glosses ἐξομολογοῦμαι as equivalent to χάριν ὁμολογῶ (acknowledge grace) or δοξάζω (glorify), noting that Scripture uses the term in this sense.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξομολογησάσθωσαν ... τῷ ὀνόματί σου τῷ μεγάλῳ","severity":"info","text":"Cyril cites an unidentified Old Testament passage (possibly Psalm or Isaiah) to illustrate the scriptural use of ἐξομολογέομαι in a doxological sense.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀσκητικοῦ βίου","severity":"info","text":"Cyril contrasts John’s ascetic discipline with Christ’s divine authority, reflecting a common patristic trope that John represents the preparatory, penitential stage of salvation history.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὁ μὲν ... ὁ δέ","severity":"info","text":"The passage uses a series of μὲν ... δέ contrasts to juxtapose John and Christ, emphasizing their different roles: servant vs. free, ascetic vs. authoritative, mournful vs. joyful.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"βασιλείαν οὐρανῶν","severity":"info","text":"Cyril’s interpretation of ‘kingdom of the heavens’ as a state of faith and joy, rather than a physical realm, aligns with Alexandrian allegorical exegesis and influenced later Byzantine commentary.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Old Testament source for the citation beginning 'ἐξομολογησάσθωσαν' is not identified by Cyril; the text breaks off before the second citation is completed."],"confidence":"high","notes":[]},{"i":39,"ref":"p39","source":"ἐν ὅλῃ καρδίᾳ μου\". ἀλλ' οἱ διεστραμμένοι τὸν νοῦν· ἰδού, φασίν, χάριν ὁμολογεῖ τῷ πατρί, εἶτα πῶς οὐκ ἐλάττων ἐστὶν αὐτοῦ; πρὸς τοῦτο φαίη τις ἂν τῶν εὖ εἰδότων τοῖς τῆς ἀληθείας συνασπίσαι δόγμασι· καὶ τί τὸ κωλῦον, ὦ βέλτιστοι, τὸν ὁμοούσιον υἱὸν ἀποδέχεσθαι καὶ ἐπαινεῖν τὸν ἑαυτοῦ πατέρα, σῴζοντα δι' αὐτοῦ τὴν ὑπ' οὐρανόν; εἰ δὲ νομίζεις διὰ τὴν ἐξομολόγησιν ἐν ἐλάττοσιν εἶναι αὐτὸν τοῦ πατρός, ὅρα καὶ τὸ ἐφ' ἑξῆς. κύριον γὰρ τοῦ οὐρανοῦ καὶ γῆς ὁμολογεῖ καὶ ἀποκαλεῖ τὸν πα τέρα. ὁ δὲ υἱὸς τοῦ τῶν ὅλων κρατοῦντος θεοῦ πάντως που σὺν αὐτῷ δεσπόζει τῶν ὅλων, οὐχ ὡς ἐλάττων ἢ ἑτεροούσιος, ἀλλ' ὡς θεὸς ἐκ θεοῦ ταῖς ἴσαις εὐκλείαις στεφανούμενος καὶ τὴν κατὰ πᾶν ὁτιοῦν ἰσό τητα πρὸς αὐτὸν ἔχων οὐσιωδῶς. Κατὰ διαφόρους ἐπινοίας ἡ θεοῦ γνῶσις· κτίστου, ᾗ ἔκτισεν, κριτοῦ ᾗ ἔκρινε καὶ τὰ ἄλλα. ταῦτα δὲ πάντα φανερά, ᾧ ἂν ὁ υἱὸς ἀποκαλύψῃ, οὐχ ἑτέρως ὄντι υἱῷ θεοῦ. τοιγαροῦν ὃς λαβὼν ἐξουσίαν τέκνον γενέ σθαι ὅτε μὲν ἔχει οὐκ ἔγνω, οὐκ ἔχει τὸν πατέρα· ὅτε δὲ γίνεται ἀποκαλύψαντος Ἰησοῦ ὡς ἀδελφῷ γνώσεται. Ὥσπερ οὖν ὁ πατὴρ λέγεται πεποιηκέναι τὰ πάντα, καίπερ διὰ τοῦ υἱοῦ πάντα ποιῶν, οὕτω καὶ λέγεται τῷ υἱῷ πάντα παραδιδόναι αὐτὸν ἔχων δύναμιν καὶ δι' αὐτοῦ κατάρχων τῶν ὅλων καὶ συνὼν αὐτῷ. πλὴν εἰ καὶ ὡς ἄνθρωπος ἐξουσίαν λαμβάνειν οἰκονομικῶς λέγεται ὡς μὴ πεφυκυίας ἀνθρώπου φύσεως δεσπόζειν, οὐδὲ τοῦτο ἔξω τοῦ εἰκότος. Ὁ ὁρῶν τὸν υἱὸν τὴν τοῦ πατρὸς εἰκόνα ἔχοντα ἐν ἑαυτῷ αὐτὸν ὁρᾷ τὸν πατέρα.","english":"with my whole heart.\" But those who are perverse in mind say, \"Behold, he acknowledges grace to the Father; then how is he not inferior to him?\" To this, one of those well-versed in the doctrines of truth might say, \"And what prevents the consubstantial Son from receiving and praising his own Father, who saves the world through him? If you think that because of this acknowledgment he is inferior to the Father, consider also what follows. For he acknowledges and calls the Father lord of heaven and earth. And the Son of the God who rules over all things certainly rules together with him over all things, not as inferior or of a different substance, but as God from God, crowned with equal glories and having substantial equality with him in every respect. The knowledge of God is according to different conceptions: as creator, by which he created; as judge, by which he judged; and so on. And all these are manifest to whomever the Son reveals, who is not otherwise the Son of God. Therefore, whoever, having received authority to become a child, when he has it does not know it, does not have the Father; but when he becomes one through the revelation of Jesus, he will know him as a brother. Just as the Father is said to have made all things, although he does all things through the Son, so also he is said to entrust all things to the Son, having power himself and ruling over all things through him and together with him. Yet, even if, as a man, he is said to receive authority economically, since human nature is not naturally suited to rule, this too is not beyond reason. He who sees the Son, who bears the image of the Father in himself, sees the Father himself.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ὁμοούσιος","severity":"info","text":"The term 'consubstantial' (ὁμοούσιος) is central to Nicene orthodoxy, asserting that the Son is of the same substance as the Father. Cyril uses it to counter Arian subordinationist readings of the Gospel.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κύριον τοῦ οὐρανοῦ καὶ γῆς","severity":"info","text":"Cyril alludes to the confession of God as 'lord of heaven and earth', a phrase echoing biblical doxologies (e.g., Matthew 11:25, Acts 17:24). The exact wording is not a direct quotation but a theological summary.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"οἰκονομικῶς","severity":"info","text":"The adverb 'economically' (οἰκονομικῶς) refers to the theological concept of oikonomia, the divine economy or dispensation, by which Christ's human actions are understood as part of the salvific plan, not as indicating ontological inferiority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρὸς τοῦτο φαίη τις ἂν","severity":"info","text":"Cyril employs a rhetorical device, introducing an imaginary interlocutor ('one might say') to present and refute an Arian objection. This dialogical structure is typical of his polemical style.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"εἰκόνα τοῦ πατρός","severity":"info","text":"The phrase 'image of the Father' (εἰκόνα τοῦ πατρός) reflects Cyril's use of the image theology that was later central to the Iconoclastic Controversy. Cyril argues that seeing the Son is seeing the Father, a key point for iconodule arguments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τέκνον γενέσθαι","severity":"caution","text":"The phrase 'to become a child' (τέκνον γενέσθαι) is ambiguous: it may refer to spiritual adoption as a child of God through baptism, or to Christ's own filial relationship. The English draft's 'become a child' is literal but the referent is unclear.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'one well-versed in the doctrines of truth' is not specified; it may be a rhetorical persona or a reference to a known theologian. The phrase 'to become a child' (τέκνον γενέσθαι) is ambiguous in its referent, possibly denoting spiritual rebirth or Christ's filial status."],"confidence":"high","notes":[]},{"i":40,"ref":"p40","source":"ἀποκαλύπτει δὲ τὸν πατέρα ὡς ἐν πρωτοτύπῳ αὐτὸς τῷ πατρὶ φαινόμενος, ὑποφαίνων δὲ ἂν πάλιν ἐν ἰδίᾳ μορφῇ τὸ ἀρχέτυπον. ταῦτα δὲ θεοπρεπῶς νοητέον. ἐπειδὴ δὲ εἶπε πάντα μοι παρε δόθη, ἵνα μὴ δόξῃ ἑτέρας φυλῆς εἶναι καὶ παρὰ τὸν πατέρα ἥττων, ἐπήγαγε τοῦτο, ἵνα δείξῃ τὴν ἑαυτοῦ φύσιν ἀπόρρητον καὶ ἀκατάληπτον οὖσαν ὡς τὴν τοῦ πατρός· μόνη γὰρ ἡ θεία φύσις τῆς τριάδος ἑαυτὴν ἐπιγινώσκει. μόνος ὁ πατὴρ οἶδεν τὸν υἱὸν τὸν ἴδιον τὸν τῆς ἑαυτοῦ φύσεως καρπόν, μόνον τὸ θεῖον γέννημα ἐπιγινώσκει τὸν ἐξ οὗ ἐτέχθη μόνον τὸ ἅγιον πνεῦμα οἶδεν \"τὰ βάθη τοῦ θεοῦ\", ὅ ἐστι τὰς ἐννοίας τοῦ πατρὸς καὶ τοῦ υἱοῦ. Ὁ οὖν ἀκούσας τῆς κλήσεως καὶ ἐγγίσας καὶ κολληθεὶς τῷ προστάξαντι, οὗτος ἀναπαύεται. ἀποστάντες, φησίν, τῆς φιλαμαρτήμονος γνώμης καὶ τῆς φιλοσαρκίας καὶ μετατρεπόμενοι ἐπὶ τὰ ἐπαίνου ἄξια πράγματα ἐγγίσατέ μοι, ἵνα γένησθε \"θείας κοινωνοὶ φύσεως\" καὶ ἁγίου πνεύματος μέτοχοι. πάντας δὲ καλεῖ καὶ οὐ μόνους τοὺς ἐξ Ἰσραὴλ ὡς πάντων δημιουργὸς καὶ κύριος καὶ κοπιῶντας μὲν λέγει τοὺς Ἰουδαίους τοὺς μὴ ἰσχύοντας βαστάσαι τὸν νομικὸν ζυγόν, πεφορτισμένους τοὺς εἰδωλολάτρας τοὺς διὰ τοῦ διαβόλου καταφορτισ θέντας καὶ τῷ πλήθει τῶν ἁμαρτιῶν καταβαρυνομένους. ὑμεῖς οὖν, φησίν, ὦ Ἰουδαῖοι, νεύσατε πρὸς τὴν ἀλήθειαν καὶ ἐπίγνωτε ἐμὲ τὸν ὑμέτερον κηδεμόνα καὶ δεσπότην καὶ ἐγγύθεν τῆς προσόδου τὸ κέρδος κομιζόμενοι.","english":"He reveals the Father as if he himself appears in the Father as in a prototype, while again indicating the archetype in his own form. These things must be understood in a manner befitting God. Since he said, \"All things have been given to me,\" lest he seem to be of a different kind and inferior to the Father, he added this, to show that his own nature is ineffable and incomprehensible, like that of the Father. For only the divine nature of the Trinity knows itself. Only the Father knows his own Son, the fruit of his own nature; only the divine offspring knows the one from whom he was begotten; only the Holy Spirit knows \"the depths of God,\" that is, the thoughts of the Father and the Son. Therefore, the one who has heard the call and has drawn near and has cleaved to the one who gave the command—this one finds rest. \"Having withdrawn,\" he says, \"from the sin-loving disposition and from love of the flesh, and turning toward things worthy of praise, draw near to me, so that you may become 'partakers of the divine nature' and sharers of the Holy Spirit.\" He calls all, and not only those from Israel, as the creator and lord of all. And by \"those who labor\" he means the Jews, who are unable to bear the yoke of the law; by \"those who are burdened\" he means the idolaters, who have been laden by the devil and weighed down by the multitude of sins. \"You, therefore,\" he says, \"O Jews, incline toward the truth and recognize me as your guardian and master, and from close at hand receive the profit of the approach.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀποκαλύπτει δὲ τὸν πατέρα ὡς ἐν πρωτοτύπῳ","severity":"info","text":"Cyril uses Platonic language (πρωτότυπον, ἀρχέτυπον) to articulate the Son's relation to the Father, but insists it must be understood 'in a manner befitting God' (θεοπρεπῶς), a common caveat in patristic theology.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάντα μοι παρεδόθη","severity":"info","text":"The phrase 'all things have been given to me' echoes Matthew 11:27 (πάντα μοι παρεδόθη), a key verse in Cyril's argument for the Son's consubstantiality.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ βάθη τοῦ θεοῦ","severity":"info","text":"The phrase 'the depths of God' is a citation of 1 Corinthians 2:10 (τὰ βάθη τοῦ θεοῦ), used by Cyril to describe the Holy Spirit's unique knowledge of Father and Son.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θείας κοινωνοὶ φύσεως","severity":"info","text":"The phrase 'partakers of the divine nature' alludes to 2 Peter 1:4 (θείας κοινωνοὶ φύσεως), a key text in Cyril's soteriology of deification.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰουδαίους ... τοὺς μὴ ἰσχύοντας βαστάσαι τὸν νομικὸν ζυγόν","severity":"info","text":"Cyril interprets 'those who labor' as Jews unable to bear the 'yoke of the law,' a standard anti-Jewish trope in Alexandrian exegesis, reflecting fourth-century Christian supersessionism.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὁ οὖν ἀκούσας ... οὗτος ἀναπαύεται","severity":"info","text":"Cyril shifts from Trinitarian exposition to an exhortation on the spiritual life, using the conditional 'the one who... finds rest' to link Christology with practical asceticism.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna after πάντα μοι παρεδόθη (the verb is missing a prefix; the edition supplies παρεδόθη). The English draft reads 'All things have been given to me,' which is consistent with Matthew 11:27.","The phrase 'τὰ βάθη τοῦ θεοῦ' is ambiguous: it could refer to 1 Corinthians 2:10 or be a general expression; Cyril explicitly glosses it as 'the thoughts of the Father and the Son.'"],"confidence":"high","notes":[]},{"i":41,"ref":"p41","source":"ἀπαλλάττω γὰρ ὑμᾶς τῆς ὑπὸ τὸν νόμον δουλείας, ἐν ᾗ πολὺν ὑπομένετε κόπον, οὔτε ῥᾳδίως ἐξανύειν αὐτὸν δυνάμενοι καὶ μέγιστον τῶν ἁμαρτημάτων \"τὸ φορτίον\" ἑαυτοῖς κατασκευάζοντες, ὅσῳ πλείονα φυλάττειν προσῆκεν ὑμᾶς ἀκόλουθα τῷ νόμῳ διαπραττομένους. Ἐλαφρός ἐστιν ὁ ζυγὸς τοῦ Χριστοῦ, ἐπεὶ οὐ κολάζει ἡμᾶς καθάπερ ὁ νόμος τὸ ἀναμάρτητον ἀπαιτῶν καὶ ἀπαθές, ἀλλ' ἐν ἁπλοῖς ῥήμασιν ἔχει τὴν ἐπαγγελίαν καὶ τὸν τῆς ἀρετῆς ὑπογραμμόν. Ἔνθα μὲν γὰρ οὐδὲν γίνεται μέγα καὶ γενναῖον, ἡσυχάζουσιν, ἔνθα δὲ ὁρῶσί τινας σῳζομένους, καὶ πάντων εἰσὶ φορτικώτεροι· οὕτως ἐχθροὶ τῆς τῶν ἀνθρώπων εἰσὶ σωτηρίας καὶ τῶν ἱερῶν γραμμάτων ἀνεπιστήμονες. εἰ γὰρ ἑτέρα\n\nπαρὰ τὴν πρώτην διαθήκην ἐστὶν ἡ καινὴ ἡ διὰ Ἰερεμίου προκηρυχθεῖσα, δεῖ πάντως καὶ νόμοις οὐχὶ τοῖς ἀρχαίοις κεχρῆσθαι, ἀλλὰ τοῖς καινοῖς. ἀλλ' οἱ Φαρισαῖοι τοῦτο συνιδεῖν μὴ θελή σαντες ἐφεδρεύουσι τοῖς ἁγίοις ἀποστόλοις καί φασι περὶ αὐτῶν τῷ Χριστῷ· ἰδού, τοῖς νομικοῖς ἐντάλμασι ἐναντιουμένους ὁρῶμεν τοὺς ὑπὸ σοῦ παιδαγωγουμένους· τοῦ γὰρ νόμου κελεύοντος ἀργεῖν ἐν σαβ βάτῳ καὶ μηδενὸς παντάπασιν ἅπτεσθαι πόνου περιτρίβουσι ταῖς χερσὶν ἀστάχυας οἱ μαθηταί. σὺ δὲ αὐτὸς εἰπέ μοι, ὦ Φαρισαῖε, τὴν σαββατι κὴν ἑαυτῷ τράπεζαν παραθεὶς οὐ συνθραύεις τὸν ἄρτον; τί οὖν ἑτέρους αἰτιᾷ; πῶς δὲ καὶ ὁ σωτὴρ περὶ αὐτῶν ἀπολογεῖται; Ἀσεβεῖς ὄντες οἱ Φαρισαῖοι ὑπεκρίνοντο τὴν εὐσέβειαν, ἵνα τοὺς εὐσεβεῖς ἐξολοθρεύσωσι. διὸ καὶ τὸν Χριστὸν διαβάλλειν ἐπεχείρουν καὶ τοὺς αὐτοῦ μαθητὰς ὁρῶντες αὐτοὺς λαμπρυνομένους τοῖς θαύμασιν.","english":"I free you from slavery under the law, in which you endure much toil, being unable to accomplish it easily and constructing for yourselves the greatest of sins, \"the burden,\" inasmuch as it was fitting for you to observe more things while acting in accordance with the law. The yoke of Christ is light, since it does not punish us as the law does, demanding sinlessness and dispassion, but has its promise and the pattern of virtue in simple words. For where nothing great and noble occurs, they are silent; but where they see some being saved, they are more burdensome than all. Thus they are enemies of the salvation of men and ignorant of the sacred writings. For if the new covenant proclaimed through Jeremiah is different from the first covenant, it is absolutely necessary to use not the ancient laws but the new ones. But the Pharisees, not wishing to understand this, lie in wait for the holy apostles and say about them to Christ: Behold, we see those being instructed by you opposing the legal commandments; for while the law commands resting on the Sabbath and touching no work at all, the disciples rub ears of grain with their hands. But you yourself tell me, O Pharisee, when you set the Sabbath table for yourself, do you not break the bread? Why then do you blame others? And how does the Savior defend them? The Pharisees, being impious, pretended piety in order to destroy the pious. Therefore they also attempted to slander Christ and his disciples, seeing them being glorified by the miracles.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀπαλλάττω γὰρ ὑμᾶς τῆς ὑπὸ τὸν νόμον δουλείας","severity":"info","text":"Cyril presents Christ as liberator from the Mosaic law, framing the law as a burden and the new covenant as a light yoke.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡ καινὴ ἡ διὰ Ἰερεμίου προκηρυχθεῖσα","severity":"info","text":"Cyril alludes to Jeremiah 31:31-34, which prophesies a new covenant, to justify the supersession of the old law.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Φαρισαῖοι","severity":"info","text":"Cyril polemically portrays Pharisees as hypocritical enemies of salvation, a common trope in patristic anti-Jewish rhetoric.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πῶς δὲ καὶ ὁ σωτὴρ περὶ αὐτῶν ἀπολογεῖται;","severity":"info","text":"This rhetorical question marks a shift from Cyril's exposition to a direct defense of the apostles' actions, framing the passage as a disputation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ζυγὸς","severity":"info","text":"The 'yoke' (ζυγός) metaphor contrasts the oppressive law with Christ's light yoke, a common Pauline image (cf. Gal 5:1).","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ Φαρισαῖοι ... ὑπεκρίνοντο τὴν εὐσέβειαν","severity":"info","text":"Cyril's charge of Pharisaic hypocrisy echoes early Christian apologetic and influences later anti-Jewish polemic in Byzantine exegesis.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is complete; no textual ambiguities. The reference to Jeremiah's new covenant is implicit, not a direct quotation."],"confidence":"high","notes":[]},{"i":42,"ref":"p42","source":"Ἐπειδή, φησίν, οὐκ ἐν τῷ ἄρχοντι τῶν δαιμόνων ἐκβάλλω τὰ δαιμόνια ὡς ἔδειξεν εἰπών, ὅτι πᾶσα βασιλεία καθ' ἑαυτῆς μερισθεῖσα διαλύεταί τε καὶ φθείρεται, ἐν τῇ δυνάμει τοῦ πνεύματος ἄρα ἐκβάλλω αὐτὰ καὶ διὰ τοῦτο ἤγγικεν ἡ τοῦ θεοῦ βασιλεία. Ἰσχυρὸν δὲ καλεῖ τὸν διάβολον οὐχ ὡς φύσει τοῦτο ὄντα, ἀλλὰ τὴν αὐτοῦ τυραννίδα δηλοῖ, ἣν ἐκ τῆς ἡμετέρας ῥᾳθυμίας ἐκτήσατο· διαρπάζω δὲ αὐτόν, οὐκ ἐῶν ἔχειν προσκυνητὰς τοὺς ἀνθρώπους, ἀλλ' εἰς ἐπίγνωσιν τοῦ θεοῦ μεταπείθων ἐλθεῖν. πῶς οὖν σύμμαχός μοι γενήσεται καθ' ἑαυτοῦ; Ὅταν τις εἰς ἄνθρωπον ἡμάρτανε, δυνατὸν ἦν ὑπὲρ αὐτοῦ παρα καλέσαι τὸν θεόν, ὅταν δὲ εἰς θεὸν οἱ ἄνθρωποι ἐβλασφήμουν, οὐκ ἐξῆν ὑπὲρ αὐτῶν παρακαλέσαι. πλὴν ἐπειδὴ ὡς ἄνθρωπος ὁρώμενος ὁ τοῦ θεοῦ υἱός, εἰ καὶ φύσει θεὸς ἦν, οὐ πάνυ τι τοῖς ἀσυνέτοις ἐγνωρίζετο, δίδωσιν ἔσθ' ὅτε τοῖς ἐξ ἀγνοίας ἁμαρτάνουσιν εἰς αὐτὸν συγγνώμην, τοῖς δὲ εἰς τὸ πνεῦμα διηνεκῆ λέγει τὴν κόλασιν ἐπάγεσθαι. Πνεῦμα λέγων ὁλόκληρον τὴν τῆς τριάδος θεότητα· πλὴν δίδοται τοῖς μετανοοῦσιν διὰ τῆς τοῦ πνεύματος χάριτος συγγνώμη. ἀλλὰ τὸ μέγεθος θέλων δεῖξαι ὁ Χριστὸς τοῦ ἁμαρτήματος, οὕτως εἶπεν, ἐπεὶ οὐκ ἔστιν ἁμαρτία ἀσυγχώρητος παρὰ θεῷ ἐν τοῖς γνησίως καὶ κατ' ἀξίαν μετανοοῦσιν. Πνεῦμα λέγων ὁλόκληρον τὴν τῆς τριάδος θεότητα λέγει· πλὴν δίδοται τοῖς μετανοοῦσιν διὰ τῆς τοῦ πνεύματος χάριτος βαπτιζομένοις συγγνώμη. ἀλλὰ τὸ μέγεθος θέλων δεῖξαι ὁ Χριστὸς τοῦ ἁμαρ τήματος εἶπεν τοῦτο·","english":"Since, he says, I do not cast out demons by the ruler of demons, as he showed by saying that every kingdom divided against itself is dissolved and destroyed, I cast them out by the power of the Spirit, and for this reason the kingdom of God has drawn near. He calls the devil strong not as being so by nature, but he indicates his tyranny, which he acquired from our negligence. I plunder him, not allowing him to have men as worshippers, but persuading them to come to the knowledge of God. How then will he become my ally against himself? When someone sinned against a man, it was possible to intercede with God on his behalf, but when men blasphemed against God, it was not permitted to intercede on their behalf. Nevertheless, since the Son of God, though by nature God, was seen as a man, he was not altogether recognized by the ignorant; he sometimes grants forgiveness to those who sin against him out of ignorance, but he says that punishment is inflicted perpetually on those who sin against the Spirit. By \"Spirit\" he means the entire divinity of the Trinity. Yet forgiveness is given to those who repent through the grace of the Spirit. But Christ, wishing to show the magnitude of the sin, spoke thus, since there is no unforgivable sin before God for those who repent genuinely and worthily. By \"Spirit\" he means the entire divinity of the Trinity. Yet forgiveness is given to those who repent, being baptized through the grace of the Spirit. But Christ, wishing to show the magnitude of the sin, said this.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐπειδή, φησίν, οὐκ ἐν τῷ ἄρχοντι τῶν δαιμόνων ἐκβάλλω τὰ δαιμόνια","severity":"info","text":"Cyril interprets Christ's statement as a denial that demons are expelled by the ruler of demons, i.e., by Satanic power, and instead attributes exorcism to the Spirit.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Πνεῦμα","severity":"info","text":"Cyril glosses 'Spirit' as the entire divinity of the Trinity, a theological move to avoid limiting the unforgivable sin to the third person alone.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πᾶσα βασιλεία καθ' ἑαυτῆς μερισθεῖσα διαλύεταί τε καὶ φθείρεται","severity":"info","text":"Cyril alludes to a saying about a kingdom divided against itself, likely a paraphrase of Matthew 12:25 or a similar synoptic logion on internal dissolution.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰσχυρὸν δὲ καλεῖ τὸν διάβολον","severity":"info","text":"Cyril explains that the devil is called 'strong' not by nature but due to tyranny acquired from human negligence, reflecting a common patristic view of evil as privation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πνεῦμα λέγων ὁλόκληρον τὴν τῆς τριάδος θεότητα· πλὴν δίδοται τοῖς μετανοοῦσιν","severity":"info","text":"The passage contains a near-repetition of the same sentence, suggesting a scribal doublet or Cyril's own iterative emphasis on forgiveness through the Spirit.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Πνεῦμα λέγων ὁλόκληρον τὴν τῆς τριάδος θεότητα λέγει· πλὴν δίδοται τοῖς μετανοοῦσιν διὰ τῆς τοῦ πνεύματος χάριτος βαπτιζομένοις συγγνώμη","severity":"caution","text":"The second occurrence adds 'being baptized' (βαπτιζομένοις), which may be a later gloss or a variant reading; the manuscript tradition is unclear.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The repeated sentence on 'Spirit' as the entire Trinity may indicate a scribal duplication or Cyril's deliberate reiteration; the addition of 'baptized' in the second instance is textually uncertain."],"confidence":"high","notes":[]},{"i":43,"ref":"p43","source":"εἰ γὰρ καὶ ἔθος τῷ θεῷ πολλάκις ἢ ὧδε μόνον ἀπαιτῆσαι εὐθύνας τοὺς ἁμαρτή σαντας οὐ μὴν κἀκεῖ κατὰ τὸ \"οὐκ ἐκδικήσει κύριος δὶς ἐπὶ τὸ αὐτό\", ἤτοι ἀνεξικακῆσαι μὲν ἐν τῷ νῦν αἰῶνι, οὐ μὴν κἀκεῖθεν δοῦναι συγ γνώμην, ἀλλ' ἐπὶ τῶν τοιούτων ἀνεξάλειπτον καὶ ἀσύγγνωστον καὶ ὧδε κἀκεῖ λέγει τὴν κόλασιν. 158 12, 34–35 Ὅταν λέγῃ θησαυρόν, τὸ πλῆθος ἐνδείκνυται τῶν ἐν τῇ ψυχῇ κειμένων. ἵνα δὲ μὴ εἴπωσί τινες ὅτι φύσει πεφύκασι πονηροὶ οἱ ἄν θρωποι, ἐπὶ τῶν Φαρισαίων τοῦτο ἐδήλωσεν, ὅτι δυνατὸν τὸν αὐτὸν καὶ ἕνα ἄνθρωπόν ποτε μὲν ἀγαθὸν γενέσθαι, ποτὲ δὲ κακόν, λέγων· ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ περισσεύματος τῆς καρδίας αὐτοῦ λαλεῖ, ὁμοίως καὶ ὁ κακός.\n\n159 Εἰ καὶ εἶπεν ὁ κύριος, ὅτι πονηροὶ ὄντες οὐ δύνανται μὴ πονηρὰ λαλεῖν, οὐχ ὡς φύσει ὄν των αὐτῶν πονηρῶν τοῦτο εἶπεν, ἀλλ' ὡς ἐκ πολλῆς τῆς ἀνοίας κατα κρατηθέντων ὑπὸ τοῦ κακοῦ. Εἰ δὲ καὶ εἶπεν ὁ κύριος, ὅτι πονηροὶ ὄντες οὐ δύνανται ἀγα θὰ λαλεῖν, οὐχ ὡς φύσει ὄντων πονηρῶν τοῦτο εἶπεν, ἀλλ' ἐξ αὐτῶν προαιρετοῦ κινήματος. Ἐπειδὴ τὰ γεγονότα σημεῖα, φασίν, δαιμόνων ἦσαν, ἅπερ ἐπὶ μόνης τῆς γῆς ποιεῖ τὰς φαντασίας, ποίησον καὶ σὺ ἀπὸ τῆς σῆς δυνάμεως σημεῖον ἐξ οὐρανοῦ· ἕτερος γὰρ εὐαγγελιστὴς σαφῶς εἶπεν, ὅτι \"ἐξ οὐρανοῦ\" ᾔτουν αὐτὸν σημεῖον ποιῆσαι, ὅπερ τῇ θείᾳ δυνάμει ἔπρεπεν","english":"For even if it is often the custom of God to exact penalties from sinners only here, and not also there, according to the saying, \"The Lord will not punish twice for the same thing,\" or to show forbearance in the present life, but not also to grant pardon there, yet in such cases he says that the punishment is indelible and unforgivable both here and there. When he says \"treasure,\" he indicates the abundance of things stored in the soul. And so that some might not say that men are evil by nature, he made this clear in the case of the Pharisees, that it is possible for the same one man to become good at one time and evil at another, saying: The good man speaks from the abundance of his heart, and likewise the evil man.\n\nEven if the Lord said that being evil they cannot but speak evil, he did not say this as though they were evil by nature, but as being overcome by evil from great folly. And even if the Lord said that being evil they cannot speak good, he did not say this as though they were evil by nature, but from their own voluntary impulse. Since the signs that had occurred, they say, were those of demons, which produce their illusions only on earth, do you also perform a sign from heaven by your own power; for another evangelist clearly said that they asked him to perform a sign \"from heaven,\" which was fitting for divine power.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ ἐκδικήσει κύριος δὶς ἐπὶ τὸ αὐτό","severity":"info","text":"Cyril quotes a proverbial saying, possibly echoing Nahum 1:9 LXX or a similar maxim, to argue that God may punish only once in this life but not in the next.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀνεξάλειπτον καὶ ἀσύγγνωστον","severity":"info","text":"These adjectives ('indelible and unforgivable') emphasize Cyril's view that for certain sinners punishment persists in both this life and the next, without remission.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Φαρισαίων","severity":"info","text":"Cyril uses the Pharisees as a case study to argue that human moral character is not fixed by nature but can change over time, countering deterministic views.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξ οὐρανοῦ","severity":"info","text":"Cyril references another evangelist (likely Luke 11:16 or a parallel) where Jesus is asked to perform a sign from heaven, distinguishing divine power from demonic illusions.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ γὰρ καὶ ... ἤτοι ... ἀλλ'","severity":"info","text":"Cyril uses a concessive conditional structure to contrast God's occasional leniency in this life with the absolute punishment in the next, reinforcing his exegetical point.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"δαιμόνων","severity":"info","text":"Cyril engages with opponents who claim Jesus' miracles are demonic illusions, a common polemic in early Christian apologetics, and counters by demanding a heavenly sign.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὐκ ἐκδικήσει κύριος δὶς ἐπὶ τὸ αὐτό' is not a direct biblical citation but a proverbial expression; its exact source is uncertain. Cyril's argument about punishment 'both here and there' may conflate two distinct eschatological scenarios."],"confidence":"high","notes":[]},{"i":44,"ref":"p44","source":"ποιῆσαι. τοῦτο δὲ ἔλεγον ὡς μὴ δυναμένου αὐτοῦ ποιῆσαί τι τῶν θεοπρεπῶν τυφλώττοντες τῇ διανοίᾳ· τὸ γὰρ ἀνοῖξαι ὀφθαλμοὺς τυφλῶν καὶ νε κροὺς ἐγεῖραι καὶ θαλάσσῃ καὶ ἀνέμοις ἐπιτιμᾶν μόνης ἐξουσίας θεο πρεποῦς. Πονηροὶ δὲ ὡς τὸ ἐξαίρετον τῆς διανοίας δαπανῶντες οὐ περὶ φιλοθεΐαν, ἀλλὰ περὶ τὸ δρᾶν τι καὶ λέγειν κατὰ θεοῦ. μοιχαλίδα δὲ ἐκάλεσε καὶ τὴν προτέραν καὶ τὴν παροῦσαν ἀπιστίαν δηλῶν· οὔτε γὰρ τῷ πατρὶ ἐπίστευσαν καὶ αὐτοῦ τοῦ Χριστοῦ ἀπέστησαν τοῦ νυμφευσαμέ νου τὴν ἀνθρωπότητα καὶ μνηστευσαμένου κατὰ τὴν ἀνθρωπότητα διὰ τὸ εἰρημένον· \"καὶ μνηστεύσομαί σε ἐμαυτῷ εἰς τὸν αἰῶνα\", προσεκολ λήθησαν δὲ τῷ σατανᾷ τὸν τῆς νοητῆς πορνείας τρόπον ἀποκαλοῦντες. δείκνυσιν ἑαυτὸν πάλιν τῷ πατρὶ–τὸ σημεῖον Ἰωνᾶ τοῦ προφήτου. Ὥστε εἰ ὡς τύπος Χριστοῦ Ἰωνᾶς λαμβάνεται, οὐ κατὰ πάντα λαμβάνεται, οἷον ἀπεστάλη τοῖς Νινευίταις κηρῦξαι, ἀλλ' ἐζήτησε φυ γεῖν ἀπὸ προσώπου τοῦ θεοῦ καὶ κατοκνήσας ὁρᾶται πρὸς ἀποστολήν. ἀπέσταλται καὶ παρὰ τοῦ θεοῦ καὶ πατρὸς ὁ υἱὸς κηρύσσων τοῖς ἔθνε σιν, ἀλλ' οὐκ ἀπρόθυμος ἦν εἰς διακονίαν. παρεκάλει τοὺς συμπλέοντας ὁ προφήτης βαλεῖν αὐτὸν εἰς τὴν θάλασσαν, κατεπόθη δὲ καὶ ὑπὸ κήτους, εἶτα καὶ ἐξεδόθη τριήμερος καὶ μετὰ τοῦτο ἀπῆλθεν εἰς Νινευὶ καὶ πεπλήρωκε τὴν διακονίαν, λελύπηται δὲ οὐ μετρίως κατοικτείραντος τοῦ θεοῦ τοὺς Νινευίτας.","english":"to do. They said this as if he were unable to do anything befitting God, being blinded in their mind; for opening the eyes of the blind, raising the dead, and commanding the sea and winds belong only to divine authority. But they were wicked, wasting the excellence of their mind not on love of God, but on doing and saying something against God. He called both the former and the present unfaithfulness adultery, indicating that they neither believed in the Father nor in Christ himself, who wedded humanity and betrothed it according to the human condition because of the saying, \"And I will betroth you to myself for eternity,\" but they attached themselves to Satan, calling it a form of spiritual fornication. He again shows himself to the Father—the sign of the prophet Jonah. So if Jonah is taken as a type of Christ, he is not taken in every respect; for example, he was sent to proclaim to the Ninevites, but he sought to flee from the face of God and is seen hesitating at the mission. The Son was sent by God the Father to proclaim to the nations, but he was not reluctant in his service. The prophet asked those sailing with him to throw him into the sea, and he was swallowed by a whale, then cast out after three days, and after that he went to Nineveh and fulfilled his mission, though he was greatly distressed when God took pity on the Ninevites.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"μοιχαλίδα","severity":"info","text":"Cyril uses μοιχαλίδα (adulteress) to denote both former and present unfaithfulness, linking disbelief in Father and Son to spiritual adultery.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ μνηστεύσομαί σε ἐμαυτῷ εἰς τὸν αἰῶνα","severity":"info","text":"This quotation, attributed to Christ, is not a direct biblical verse but likely a paraphrase of prophetic betrothal imagery (cf. Hos 2:19-20 LXX).","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ σημεῖον Ἰωνᾶ τοῦ προφήτου","severity":"info","text":"Cyril interprets Jonah as a type (τύπος) of Christ, but carefully limits the typology: Jonah's reluctance contrasts with Christ's readiness.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"δείκνυσιν ἑαυτὸν πάλιν τῷ πατρί","severity":"info","text":"This phrase marks a transition: Cyril moves from rebuking unfaithfulness to presenting Christ's self-revelation through the Jonah typology.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἰωνᾶς","severity":"info","text":"The three-day deliverance of Jonah from the whale prefigures Christ's resurrection, a common patristic parallel (cf. Mt 12:40).","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προσεκολλήθησαν δὲ τῷ σατανᾷ","severity":"caution","text":"The Greek is ambiguous: it may mean they attached themselves to Satan or that they called the act of spiritual fornication 'Satan'; the draft follows the former.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase προσεκολλήθησαν δὲ τῷ σατανᾷ could be read as 'they attached themselves to Satan' or as part of the preceding clause, 'calling the form of spiritual fornication Satan'; the draft adopts the former.","The quotation 'καὶ μνηστεύσομαί σε ἐμαυτῷ εἰς τὸν αἰῶνα' is not a direct scriptural citation; its source is unclear, possibly a liturgical or apocryphal text."],"confidence":"high","notes":[]},{"i":45,"ref":"p45","source":"ὑπέστη καὶ ὁ Χριστὸς ἑκὼν τὸν θάνατον, ἔμεινεν ἐν τῇ καρδίᾳ τῆς γῆς, ἀνεβίω τε ἂν καὶ μετὰ τοῦτο ἀπῆλθεν εἰς τὴν Γαλιλαίαν καὶ τοῦ πρὸς τὰ ἔθνη κηρύγματος ἐκέλευε ποιεῖσθαι τὴν ἀρχήν, πλὴν οὐ λελύπηται σῳζομένους ὁρῶν τοὺς κεκλημένους εἰς ἐπί γνωσιν. οὐκοῦν ὥσπερ αἱ μέλιτται λειμῶνας καὶ ἄνθη περιπτάμεναι τὸ χρήσιμον ἀεὶ συναγείρουσιν πρὸς τὴν τῶν κηρίων κατασκευήν, οὕτω χρὴ καὶ ἡμᾶς τὴν θεόπνευστον ἀνερευνωμένους γραφὴν τὸ τελοῦν εἰς διασάφησιν τῶν Χριστοῦ μυστηρίων ἀεὶ συλλέγειν καὶ συνδιατιθέναι καὶ τὸν λόγον ἐπιτελεῖν ἀνεπίπληκτον. Καὶ μάλα εἰκότως· ὅταν γὰρ ἅπαξ τις ἐλευθερωθεὶς τῶν κακῶν μὴ σωφρονισθῇ, πολλῷ χαλεπώτερα πείσεται τῶν προτέρων· διὰ γὰρ τοῦτο εἶπεν· οὐχ εὑρίσκει ἀνάπαυσιν, ἵνα δείξῃ, ὅτι πάντως καὶ ἐξ ἀνάγκης λήψεται τὸν τοιοῦτον ἡ τῶν δαιμόνων ἐπιβουλή· καὶ γὰρ ἀπὸ δύο τούτων τὸν τοιοῦτον σωφρονισθῆναι ἔδει, ἀπό τε τοῦ παθεῖν πρό τερον, ἀπό τε τοῦ ἀπαλλαγῆναι. μᾶλλον δὲ καὶ τρίτον πρόσεστιν ἡ τοῦ χείρονα πείσεσθαι ἀπειλή, ἀλλ' ὅμως οὐδενὶ τούτων ἐγένοντο βελτίους. ἦν μὲν αὐτοῖς ἔνοικον τὸ πονηρὸν πνεῦμα καὶ ὅτε ἐν Αἰγύπτῳ ἐθήτευον καὶ τοῖς Αἰγυπτίοις διαζῶντες ἔθεσί τε καὶ νόμοις μεστοὶ ἦσαν πάσης ἀκαθαρσίας. ἐπειδὴ διὰ Μωσέως λελύτρωνται καὶ νόμον ἐσχήκασι παιδαγωγὸν πρὸς τὸ τῆς ἀληθοῦς θεογνωσίας καλοῦντα φῶς, ἀπελήλατο τὸ βέβηλον καὶ ἀκάθαρτον πνεῦμα. ἐπειδὴ δὲ οὐ πεπιστεύκασιν εἰς Χριστόν, πάλιν αὐτοῖς ἐπεδήμησε τὸ δαιμόνιον· εὗρε γὰρ αὐτῶν τὴν καρδίαν γυμνὴν καὶ σχολάζουσαν ἀπὸ πάσης εὐσεβείας καὶ οἱονεὶ σεσαρωμένην καὶ κατῴκησεν ἐν αὐτοῖς·","english":"Christ willingly underwent death, remained in the heart of the earth, and would have come back to life and after that gone to Galilee and commanded that the proclamation to the Gentiles begin, yet he is not grieved seeing those called to knowledge being saved. Therefore, just as bees, flitting about meadows and flowers, always gather what is useful for the construction of honeycombs, so too must we, when investigating the God-inspired scripture, always collect and arrange what serves to clarify the mysteries of Christ and complete the discourse irreproachably. And this is quite reasonable: for when someone, once freed from evils, is not brought to his senses, he will suffer far worse things than before. For this reason he said: he finds no rest, in order to show that such a person will certainly and necessarily fall prey to the assault of demons. For such a person ought to have been brought to his senses by these two things: by having suffered previously and by having been delivered. Moreover, a third thing is added: the threat of suffering worse. Yet none of these made them better. The evil spirit dwelt in them both when they were enslaved in Egypt and when, living among the Egyptians with their customs and laws, they were full of every impurity. Since they were redeemed through Moses and had the law as a pedagogue calling them to the true light of the knowledge of God, the profane and unclean spirit was driven out. But since they did not believe in Christ, the demon took up residence in them again; for it found their heart bare and empty of all piety and, as it were, swept clean, and it dwelt in them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὑπέστη καὶ ὁ Χριστὸς ἑκὼν τὸν θάνατον","severity":"info","text":"Cyril asserts that Christ willingly underwent death, remained in the earth, and would have revived to begin the Gentile mission, yet is not grieved by the salvation of the called.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὥσπερ αἱ μέλιτται","severity":"info","text":"The bee simile, comparing exegetes to bees gathering useful material from scripture, echoes a common patristic trope (e.g., Basil, Gregory of Nyssa) for methodical interpretation.","cites":[],"named_sources":["Basil of Caesarea","Gregory of Nyssa"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐχ εὑρίσκει ἀνάπαυσιν","severity":"info","text":"The phrase 'he finds no rest' likely alludes to Matthew 12:43 (or a variant), where the unclean spirit, expelled, wanders seeking rest; Cyril applies it to the demonic re-entry into unbelieving hearts.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν Αἰγύπτῳ ἐθήτευον","severity":"info","text":"Cyril refers to Jewish enslavement in Egypt and subsequent redemption through Moses, a standard typology in patristic anti-Jewish polemic, linking the demonic presence to pre- and post-Mosaic impurity.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐκοῦν ... οὕτω χρὴ","severity":"info","text":"The passage transitions from a narrative of Christ's actions to an exhortation on exegetical method, using the bee simile as a hinge, then returns to the fate of the unfaithful.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ δαιμόνιον","severity":"info","text":"Cyril's depiction of the demon re-entering Jewish hearts after disbelief in Christ reflects a common Alexandrian polemical motif, later influential in anti-Jewish rhetoric.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":46,"ref":"p46","source":"ὥσπερ γὰρ τὸ πνεῦμα τὸ ἅγιον ὅταν ἴδῃ καρδίαν ἀνθρώπου σχολάζουσαν ἀπὸ πάσης ἀκαθαρσίας καὶ ἐναυλίζεται καὶ κατοικεῖ καὶ ἐπαναπαύεται ἐν αὐτῷ, οὕτω καὶ τὸ πνεῦμα τὸ ἀκάθαρτον ψυχαῖς ἀνόμων ἐνδιαιτᾶσθαι φιλεῖ.\n\n164 Διὰ τοῦτο ἐν παραβολαῖς λαλεῖ ὁ Χριστός, ἵνα καὶ διὰ τούτων δείξῃ, ὅτι αὐτός ἐστιν ὁ προφητευθείς, περὶ οὗ εἶπεν Δαυίδ· \"ἀνοίξω ἐν παραβολαῖς τὸ στόμα μου\" καὶ πάλιν· \"καὶ ἔσται ὁ ἄνθρωπος κρύ πτων τοὺς λόγους αὐτοῦ καὶ κρυβήσεται ὡς ἀφ' ὕδατος φερομένου\". Τοῖς ἐπιεικέσι καὶ φιλομαθέσιν ἔχουσι γνῶσιν ἐνοικισθήσεται τὸ θεῖον φῶς πλουσιώτερον ἢ πά λαι, τοῖς δὲ\n\nἐσχηκόσι σπινθῆρα φωτὸς νοητοῦ, εἰς ἀσύνετον δὲ τραπεῖσι γνῶσιν σβεσθήσεται καὶ αὐτὸ τὸ μικρὸν ὃ ἔχουσι σέλας, ὅπερ πεπόνθασιν Ἰουδαῖοι εἰς Χριστὸν μὴ πιστεύσαντες· εἶχον γὰρ μικρὰν φωταγωγίαν ἐκ τοῦ νόμου ὁδη γοῦσαν αὐτοὺς ἐπὶ τὴν εἰς θεὸν γνῶσιν. ἐπειδὴ δὲ εἰς Χριστὸν δεδυσσεβήκασιν, καὶ αὐτῆς ἐστερήθησαν. ὁ μέντοι κύριος σαφέστερον δεικνὺς τί ἐστιν ὅπερ εἶπεν, ὅτι τῷ ἔχοντι δοθήσεται, ἀπὸ δὲ τοῦ μὴ ἔχοντος καὶ ὃ ἔχει ἀρθή σεται ἀπ' αὐτοῦ, ἐπάγει· διὰ τοῦτο ἐν παραβολαῖς αὐτοῖς λαλῶ, ὅτι βλέποντες οὐ βλέ πουσιν καὶ ἀκούοντες οὐκ ἀκούουσιν οὐδὲ συνιοῦσιν. Τοῖς εὐμαθέσιν ἀνθρώποις καὶ καλῶς διακειμένοις πρὸς παρα δοχὴν θείων λόγων ἐνοικισθήσεται τὸ πνεῦμα τὸ ἅγιον αὐξάνον ἐν αὐτοῖς τὰ χαρίσματα, τοῖς δὲ σπινθῆρα φωτὸς κεκτημένοις καὶ τού του ἀμελήσασι σβεσθήσεται πάν τως καὶ ἀρθήσεται ἀπ' αὐτῶν καὶ τὸ σμικρότατον, ὃ πρότερον εἶχον.","english":"For just as the Holy Spirit, when it sees a human heart free from all impurity, dwells, abides, and rests in it, so also the unclean spirit loves to inhabit the souls of the lawless.\n\nFor this reason Christ speaks in parables, that through these he might also show that he is the one prophesied, concerning whom David said: \"I will open my mouth in parables\" and again: \"And the man will be one who hides his words and will be hidden as from flowing water.\" To the gentle and studious who possess knowledge, the divine light will be more richly implanted than before, but for those who have had a spark of intellectual light but have turned to ignorance, even the small radiance they have will be extinguished—which is what the Jews suffered by not believing in Christ; for they had a small illumination from the law guiding them to knowledge of God. But because they have been impious toward Christ, they have been deprived even of that. The Lord, however, showing more clearly what he meant by saying that to the one who has it will be given, but from the one who does not have it even what he has will be taken away, adds: For this reason I speak to them in parables, because seeing they do not see, and hearing they do not hear nor understand. To men who are quick to learn and well disposed to receive divine words, the Holy Spirit will be implanted, increasing the gifts in them; but for those who have possessed a spark of light and have neglected it, even the smallest thing they previously had will certainly be extinguished and taken away from them.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀνοίξω ἐν παραβολαῖς τὸ στόμα μου","severity":"info","text":"Cyril attributes to David a phrase not found verbatim in the Septuagint Psalter; it may conflate Ps 48:4-5 (LXX) or reflect a variant tradition.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐσχηκόσι σπινθῆρα φωτὸς νοητοῦ","severity":"info","text":"The image of a 'spark of intellectual light' echoes Platonic and Philonic language of the soul's innate knowledge, adapted here to explain Jewish loss of understanding after rejecting Christ.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διὰ τοῦτο ἐν παραβολαῖς λαλεῖ ὁ Χριστός","severity":"info","text":"This sentence introduces a two-part argument: parables prove Christ is the prophesied one, and they also illustrate the principle that knowledge is given to the worthy and taken from the unworthy.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὥσπερ γὰρ τὸ πνεῦμα τὸ ἅγιον … οὕτω καὶ τὸ πνεῦμα τὸ ἀκάθαρτον","severity":"info","text":"The antithesis between Holy Spirit and unclean spirit dwelling in souls mirrors a common ascetic topos found in Origen and Evagrius, but Cyril applies it to the reception of parabolic teaching.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἰουδαῖοι","severity":"info","text":"Cyril's claim that Jews lost even the small illumination from the law because of impiety toward Christ reflects a standard anti-Jewish polemic in patristic exegesis, not a historical report.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Davidic quotation is uncertain; it may be a loose citation or a conflation of Psalm verses.","The phrase 'ἐσχηκόσι σπινθῆρα φωτὸς νοητοῦ' could be read as referring to a specific group (e.g., catechumens) or generally to any person with partial knowledge."],"confidence":"high","notes":[]},{"i":47,"ref":"p47","source":"τοῦτο δὲ Ἰουδαῖοι πεπόνθασι λα βόντες φῶς ἐκ τοῦ νόμου καὶ μὴ πολυπλασιάσαντες, ἀλλὰ καὶ τῆς ἀληθείας ἐλθούσης ἀμβλυωπήσαν τες πρὸς αὐτὴν ἀφῃρέθησαν, ὃ ἐκέκτηντο. 166 13, Τὸ εἰπεῖν μήποτε ἐπιστρέψωσιν καὶ ἰάσομαι αὐτοὺς ἐπιτετα μένην ἐμφαίνει δυστροπίαν, πλὴν καὶ ἐπισπωμένου ἐστὶν καὶ ἐρεθίζοντος· δείκνυσι γάρ, ὅτι ἐὰν ἐπιστρέψωσιν, ἰᾶται αὐτούς· διὰ γὰρ τὸ σωθῆναι αὐτοὺς οὕτως λαλεῖ, ἐπεὶ ἔδει αὐτὸν ὅλως μηδὲν λαλῆσαι, ἀλλὰ σιωπᾶν, πλὴν οὐ διὰ τὴν ἰδίαν δόξαν, ἀλλὰ διὰ τὴν αὐτῶν σωτηρίαν πάντα ποιεῖ. Μακαρίζει τοίνυν αὐτοὺς ὡς ἀκηκοότας τῆς τοῦ υἱοῦ φωνῆς καὶ ἀξιωθέντας τῆς αὐτοῦ θέας, δι' οὗ καὶ ἐν ᾧ τὴν τοῦ πατρὸς καὶ θεοῦ ἑώρων φύσιν νοητῶς, ὧν ἠξιώθησαν οἱ πάλαι ἅγιοι καὶ πληρεστάτην ἔσχον τὴν ἐπ' ἀγαθοῖς θυμηδίαν. Ἴδωμεν ὡς ἐν παχέσι πράγμασι, τί ἐστι τὸ ἐπὶ τῆς ὁδοῦ εἶναι. σκληρὰ καὶ ἀνόνητός πώς ἐστι πᾶσα ὁδὸς διὰ τὸ τοῖς ἁπάντων ὑπο κεῖσθαι ποσὶ καὶ οὐδὲν αὐτῇ ἐγχώννυται τῶν σπερμάτων, κεῖται δὲ μᾶλλον ἐπιπολῆς καὶ τοῖς ἐθέλουσι τῶν πτηνῶν ἕτοιμα εἰς διαρπαγήν. οὐκοῦν οἳ τὸν νοῦν ἔχουσιν ἐν ἑαυτοῖς σκληρὸν καὶ οἷον πεπιλημένον, οὗτοι τὸν θεῖον οὐ παραδέχονται σπόρον, ἀλλὰ τοῖς ἀκαθάρτοις πνεύ μασι πεπατημένη γεγόνασιν ὁδός· ταῦτα γάρ ἐστι \"τὰ πετεινὰ τοῦ οὐρα νοῦ\". οὐρανὸν δὲ ἐνταῦθα τὸν ἀέρα νοοῦμεν, ἐν ᾧ τὰ τῆς πονηρίας πνεύ ματα στρέφονται, ὑφ' ὧν καὶ τὸ καλὸν σπέρμα διαρπάζεται καὶ ἀπόλλυ ται. τίνες δὲ καὶ οἱ ἐπὶ τῆς πέτρας; εἰσί τινες ἀπεριέργως ἔχοντες τὴν πίστιν ἐν ἑαυτοῖς, τὸν δὲ νοῦν οὐ καθιέντες εἰς τὴν τοῦ μυστηρίου βάσανον.","english":"This the Jews have suffered, having received light from the law and not multiplying it, but even when the truth came, having grown dim-sighted toward it, they were deprived of what they had possessed. The saying \"lest they should ever return and I will heal them\" displays an intensified obstinacy, yet it is also characteristic of one who draws and provokes; for it shows that if they return, he heals them; for he speaks thus for the sake of their salvation, since he might have said nothing at all and remained silent, but he does everything not for his own glory but for their salvation. He therefore blesses them as having heard the voice of the Son and having been deemed worthy of his sight, through whom and in whom they beheld intellectually the nature of the Father and God, of which the saints of old were deemed worthy and had the fullest delight in good things. Let us see, as in thick matters, what it is to be on the road. Every road is hard and somehow unprofitable because it lies under the feet of all, and no seed is heaped up in it, but rather lies on the surface and is ready for plunder for those birds that wish it. Therefore those who have a mind in themselves that is hard and, as it were, compressed, do not receive the divine seed, but have become a road trampled by unclean spirits; for these are \"the birds of the sky.\" By \"sky\" here we mean the air, in which the spirits of wickedness move about, by whom the good seed is snatched away and destroyed. And who are those on the rock? There are some who hold the faith in themselves without curiosity, but do not let the mind down into the testing of the mystery.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τοῦτο δὲ Ἰουδαῖοι πεπόνθασι","severity":"info","text":"Cyril interprets the Jews' failure to accept the truth as a loss of the light they once had from the law, a common patristic trope.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ πετεινὰ τοῦ οὐρανοῦ","severity":"info","text":"Cyril identifies 'the birds of the sky' as unclean spirits, interpreting the phrase from the parable of the sower (Matthew 13:4) allegorically.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οὐρανὸν δὲ ἐνταῦθα τὸν ἀέρα νοοῦμεν","severity":"info","text":"Cyril glosses 'sky' as 'air', reflecting a common patristic cosmology where the air is the realm of demons, as in Eph 2:2.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἴδωμεν ὡς ἐν παχέσι πράγμασι","severity":"info","text":"This phrase marks a transition from a general moral lesson to a detailed allegorical exposition of the parable's imagery (road, rock).","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δυστροπίαν","severity":"info","text":"The Greek term δυστροπίαν implies moral perversity or obstinacy, here intensified by the phrase 'lest they should ever return'.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ πάλαι ἅγιοι","severity":"info","text":"Cyril refers to the 'saints of old' as those who beheld the divine nature, linking the present blessing to a continuous tradition of vision.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐπὶ τῆς πέτρας' (on the rock) is ambiguous: it may refer to a specific group in the parable or be a general metaphor for unyielding faith."],"confidence":"high","notes":[]},{"i":48,"ref":"p48","source":"οὗτοι κούφην τε καὶ ἀνάρριζον ἔχουσι τὴν εἰς θεὸν εὐσέβειαν. κἂν μὲν ἐξ οὐρίας φέρηται τὰ Χριστιανῶν πράγματα οὐδενὸς αὐτὰ καταχειμάζοντος πειρασμοῦ, σῴζουσιν τηνικάδε μόλις ἐν ἑαυτοῖς ἐκεῖνοι τὴν πίστιν, θορυβήσαντος δὲ διωγμοῦ ἀφιλοπόλεμον ἔχουσιν τὴν ψυχήν. Ματθαῖος ἔγραψε πονηρός, Μᾶρκος δὲ \"σατανᾶς\", Λουκᾶς δὲ \"διάβολος\". οὐ ταὐτόν ἐστι παρὰ τὴν ὁδὸν καὶ ἐν τῇ ὁδῷ, δεόμεθα δὲ τῆς διαφορᾶς διὰ τὸ \"ἐγώ εἰμι ἡ ὁδός\"· πλὴν οἱ τρεῖς ἔγραψαν παρὰ τὴν ὁδόν. χαριέστατα δὲ Ματθαῖος καὶ Μᾶρκος \"ἐπὶ τὰ πετρώδη\", οὐκ ἐπὶ πέτραν φησὶν ἐσπάρθαι τὸν λόγον. ἐπὶ μὲν σύμπαντος τοῦ παρὰ τὴν ὁδὸν εἴρηται τὸ μὴ συνιέντος. ἐπὶ δὲ τῆς καλῆς γῆς, οὗτός ἐστιν ὁ τὸν λόγον ἀκούων καὶ συνιείς· μήποτ' οὖν οἱ ἐπὶ τὰ πετρώδη καὶ οἱ εἰς τὰς ἀκάνθας μεταξύ εἰσιν ἀσυνετούντων καὶ συνιέντων. προτρεπτικὸν δὲ εἰς τὸ συνέσεως ἐπιμελεῖσθαι· εἰ γὰρ μὴ τοῦ συνιέντος ἁρπάζεται ὁ σπόρος, σύνεσιν ἀναληπτέον καὶ καλυπτέον τὸν σπόρον ἐν τῇ γῇ, τῇ μνήμῃ, ἵνα ῥιζοβολήσῃ καὶ μὴ γυμνὸν εὑρισκόμενον ἁρπαγῇ ὑπὸ τῶν τῆς πονηρίας πνευμάτων. Ὅτι δὲ οἰκουμενικὴ γέγονεν ἡ διὰ Χριστοῦ κλῆσις, αὐτὸς πιστώσεται λέγων ἐναργῶς, ὅτι τῶν εὐαγγελικῶν κηρυγμάτων τὸ λίνον ἐκ παντὸς συνάγει γένους. καὶ ὥσπερ οἱ τῆς τῶν ἰχθύων θήρας ἐπιστή μονες καὶ","english":"These have a light and rootless piety toward God. And if the affairs of Christians are borne with a fair wind, with no storm of trial assailing them, they then barely preserve the faith within themselves; but when persecution stirs up trouble, they have a soul that is unwarlike. Matthew wrote \"wicked,\" Mark \"Satan,\" Luke \"devil.\" It is not the same thing to be beside the road and in the road, and we need the distinction because of \"I am the road\"; yet the three wrote \"beside the road.\" And very elegantly Matthew and Mark say \"on the rocky places,\" not \"on the rock,\" that the word was sown. Concerning the whole area beside the road, it is said of the one who does not understand. But concerning the good earth, this is the one who hears the word and understands. So perhaps those on the rocky places and those among the thorns are between those who do not understand and those who understand. And it is an exhortation to take care for understanding; for if the seed of the one who understands is not snatched away, one must take up understanding and cover the seed in the earth, in the memory, so that it may take root and, not being found bare, be snatched away by the spirits of wickedness. And that the call through Christ has become universal, he himself will confirm, saying clearly that the net of the evangelical proclamations gathers from every race. And just as those skilled in the catching of fish","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κούφην τε καὶ ἀνάρριζον","severity":"info","text":"Cyril describes the piety of the weak as 'light and rootless,' contrasting it with the firm faith of those who withstand persecution.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγώ εἰμι ἡ ὁδός","severity":"info","text":"Cyril cites John 14:6 ('I am the way') to justify the distinction between being 'beside the road' and 'in the road.'","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ματθαῖος ἔγραψε πονηρός, Μᾶρκος δὲ σατανᾶς, Λουκᾶς δὲ διάβολος","severity":"info","text":"Cyril notes variant terms for the sower in the synoptic parallels: Matthew uses 'wicked,' Mark 'Satan,' Luke 'devil,' reflecting different emphases in the parable of the sower (Matt 13:19, Mark 4:15, Luke 8:12).","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"παρὰ τὴν ὁδόν","severity":"info","text":"Cyril contrasts 'beside the road' (παρὰ τὴν ὁδόν) with 'in the road' (ἐν τῇ ὁδῷ), using the spatial metaphor to distinguish those who fail to understand from those who do.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἰκουμενικὴ γέγονεν ἡ διὰ Χριστοῦ κλῆσις","severity":"info","text":"Cyril interprets the parable as evidence of the universal call of Christ, comparing the gospel proclamation to a net that gathers from every race, a common patristic theme of catholicity.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπὶ τὰ πετρώδη","severity":"caution","text":"Cyril's phrase 'on the rocky places' (ἐπὶ τὰ πετρώδη) is a deliberate variant from the more common 'on the rock' (ἐπὶ πέτραν), but the Greek text is clear and the reading is secure.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage breaks off mid-sentence, leaving the comparison with fishermen incomplete."],"confidence":"high","notes":[]},{"i":49,"ref":"p49","source":"θαλασσουργικὸν ἔχοντες ἐπιτήδευμα χαλῶσι τὸ λίνον οὐ δια κρίνοντες, ἀλλ' ὅπερ ἂν τοῖς βρόχοις ἐναποληφθῇ, τοῦτο πάντη καὶ πάν τως ἕλκουσιν εἰς γῆν, οὕτω καὶ ἡ δύναμις τοῦ κηρύγματος καὶ ἡ θαυμαστὴ καὶ πολύπλοκος τῶν ἱερῶν μαθημάτων διδασκαλία, ἣν οἱ καλοὶ ἁλιευταὶ ἀπόστολοι ἔπλεξαν, ἐκ παντὸς ἕλκει γένους καὶ συνάγει πρὸς θεόν. συνάγει δὲ μέχρι καιροῦ, ὃς πληρωθήσεται κατὰ τὸν καιρὸν τῆς συντελείας, καθ' ὃν τοὺς σαγηνευθέντας ἐκτὸς τοῦ βίου ἑλκύσαντες οἱ ἐπὶ τούτῳ τεταγμένοι ἄγγελοι τοῦ θεοῦ τὴν πάντων διάκρισιν ποιήσονται ἀφορίζοντες τοὺς πονηροὺς ἐκ μέσου τῶν δικαίων. Γραμματεύς ἐστιν ὁ διὰ τῆς ἐπιμόνου ἀναγνώσεως τῶν γραφῶν τῆς τε παλαιᾶς καὶ τῆς νέας θησαυρὸν γνώσεως ἑαυτῷ ἀποθέμενος. διὸ μακαρίζει τοὺς συνενεγκόντας ἐν ἑαυτοῖς νομικὴν παιδείαν καὶ εὐαγγελικήν, ὥστε ἐκβάλλειν ἐκ τοῦ θησαυροῦ νέα καὶ παλαιά. τούτους καὶ γραμματεῖ ὁμοιοῖ καθὼς καὶ ἀλλαχοῦ φησιν· \"ἀποστέλλω\" ὑμῖν \"σοφοὺς καὶ γραμματεῖς\". εἶδες πῶς οὐκ ἐκβάλλει τὴν παλαιάν–δι' ὧν καλλωπίζεται ἡ ψυχή. Νῦν δὲ καὶ κοφίνους ἐγέμισεν καὶ ὅτι μᾶλλον ἑνὶ ἑκάστῳ τῶν μαθητῶν ἐδόθη εἰς μισθὸν τῆς διακονίας, δι' οὗ σημαίνεται, ὅτι οἱ διακονούμενοι πολὺν ἕξουσιν τὸν μισθόν. ἐπειδὴ καὶ ὁ ἄλλος εὐαγγε λιστὴς \"κριθίνους\" λέγει τοὺς ἄρτους, ὁ τῆς θεωρίας σκοπὸς εἰς τοῦτο ὁρᾷ· ἡ κριθὴ κτηνώδης ἐστὶ τροφή, ἥτις ἐστὶν ἡ διὰ Μωσέως θεωρία τοῖς ἀλογωτέροις προσενεχθεῖσα·","english":"having a seafaring craft, they slacken the net without discrimination, and whatever is caught in the meshes, they drag entirely and in every way to land. So also the power of the proclamation and the marvelous and intricate teaching of the sacred lessons, which the good fishermen, the apostles, wove, draws from every kind and gathers to God. It gathers, however, until the time that will be fulfilled at the time of the consummation, when the angels of God appointed for this purpose, having drawn those netted out of life, will make the separation of all, setting apart the wicked from among the righteous. A scribe is one who, through persistent reading of the scriptures, both old and new, has stored up a treasure of knowledge for himself. Therefore he blesses those who have brought together in themselves legal education and evangelical, so as to draw out from the treasure new and old. He likens these also to a scribe, just as elsewhere he says: \"I send\" you \"wise men and scribes.\" You see how he does not reject the old—through which the soul is adorned. Now he also filled baskets, and that rather to each one of the disciples it was given as a reward for the service, through which it is signified that those who serve will have a great reward. Since also the other evangelist says the loaves are \"barley,\" the aim of the contemplation looks to this: barley is fodder for beasts, which is the teaching through Moses offered to the more irrational.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"θαλασσουργικὸν ... ἐπιτήδευμα","severity":"info","text":"Cyril compares the apostles' preaching to a seafaring craft that indiscriminately hauls in a catch, illustrating the universal scope of the gospel.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γραμματεύς","severity":"info","text":"Cyril defines 'scribe' as one who stores a treasure of knowledge through persistent reading of both Old and New Testaments, linking it to Matthew's parable.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀποστέλλω ὑμῖν σοφοὺς καὶ γραμματεῖς","severity":"info","text":"Cyril cites an unidentified saying, 'I send you wise men and scribes,' possibly a variant of Matthew 23:34 or a lost tradition, to support his typology.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κριθίνους ... ἄρτους","severity":"info","text":"Cyril notes that another evangelist (likely John 6:9, 13) calls the loaves 'barley,' which he interprets as fodder for beasts, symbolizing the Mosaic law for the less rational.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"νῦν δὲ καὶ κοφίνους ἐγέμισεν","severity":"info","text":"Cyril transitions to the filling of baskets, linking it to the reward for service, and connects this to the broader allegory of apostolic ministry.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ καλοὶ ἁλιευταὶ ἀπόστολοι","severity":"info","text":"Cyril's image of apostles as 'good fishermen' echoes patristic exegesis (e.g., Clement of Alexandria) and influences later Byzantine commentary on Matthew's mission.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the saying 'I send you wise men and scribes' is unclear; it may be a paraphrase of Matthew 23:34 or a non-canonical logion.","The phrase 'the other evangelist' is ambiguous; Cyril likely refers to John, but the specific verse is not cited."],"confidence":"high","notes":[]},{"i":50,"ref":"p50","source":"διὰ τοῦτο δὲ καὶ πέντε τοὺς ἄρτους φαμὲν διὰ τὸ πενταμερὲς τοῦ Μωσέως συγγράμματος, δύο δὲ τοὺς ἰχθύας, δι' ὧν δηλοῦται ἡ διττὴ τῶν ἁλιέων συγγραφή, ἀποστολική τε καὶ εὐαγγελική. 175 15 Τί τὸ ἀπόλυσόν ἐστιν, ἐξετάσωμεν ἀκριβῶς. οἱ μὲν τῶν ἀκολου θούντων τῷ Χριστῷ πονηρῶν πνευμάτων συνεχόντων αὐτοὺς ἀπαλλάττεσθαι παρεκάλουν, οἱ δὲ καὶ ἑτέρων ἀρρωστημάτων ἐζήτουν ἀπόθεσιν. ὡς οὖν εἰδότες οἱ μαθηταὶ ὅτι κατανεύσας μόνον ἀποπεραίνει τοῖς κάμ νουσι τὸ ποθούμενον, ἀπόλυσον αὐτούς φασιν, οὐκ αὐτοὶ μᾶλλον ἀκηδιῶντες ὡς παρακμάσαντος τοῦ καιροῦ, ἀλλὰ τῆς εἰς τοὺς ὄχλους ἀγάπης ἐχόμενοι καὶ οἷον μελετῶντες ἤδη τὴν ποιμαντικὴν ἐπιστήμην καὶ τοῦ κήδεσθαι λαῶν ἀρχόμενοι. Τὸ τῆς οἰκονομίας μυστήριον πληρῶν ὁ σωτὴρ εἰς τὸν οὐρανὸν ἀναβλέπει· καὶ γὰρ δούλου μορφὴν ἀνέλαβε θεὸς ὢν κατὰ φύσιν καὶ διὰ τῶν χειρῶν τῶν μαθητῶν δίδωσι τὰς τροφὰς τοῖς ὄχλοις τὴν τῶν ἁγίων αἰνιττόμενος πρὸς θεὸν ἐγγύτητα. διὸ οἱ μὴ τοιοῦτοι ἔξω ἑστήκασιν αὐτοῦ. Ἵνα διὰ τρόπου παντὸς θεὸς ὢν φύσει ἐπιγινώσκηται, πολυπλασιάζει τὸ βραχύ, βλέπει τε εἰς οὐρανὸν οἷον τὴν ἄνωθεν εὐλογίαν αἰτῶν. ἐποίει δὲ καὶ τοῦτο οἰκονομικῶς δι' ἡμᾶς. ἔστι μὲν γὰρ αὐτὸς ὁ πάντα πληρῶν, ἡ ἄνωθεν καὶ παρὰ πατρὸς εὐλογία. ἵνα δὲ μάθωμεν ἡμεῖς, ὅτι τραπέζης ἀρχόμενοι καὶ μέλλοντες ἄρτους διακλᾶν θεῷ προσά γειν ὀφείλομεν ὑπτίαις ὥσπερ ἐνθέντες χερσὶ καὶ τὴν ἄνωθεν εὐλογίαν ἐπ' αὐτοὺς καταφέρειν, ἀρχὴ καὶ τύπος καὶ ὁδὸς τοῦ πράγματος γέγονεν ἡμῖν οἰκονομικῶς.","english":"For this reason we say that the loaves are five, because of the five-part division of the writings of Moses, and the fish are two, by which the twofold composition of the fishermen is indicated, both apostolic and evangelical. Let us examine precisely what \"dismiss them\" means. Some of those following Christ, when evil spirits constrained them, begged to be released; others sought the removal of other ailments. So, knowing that the disciples, by merely nodding, accomplish what is desired for those who are suffering, they say \"dismiss them,\" not because they themselves are growing weary as the time has passed, but because they cling to love for the crowds and are already, as it were, practicing the pastoral art and beginning to care for the people. Fulfilling the mystery of the economy, the Savior looks up to heaven; for, being God by nature, he assumed the form of a servant, and through the hands of the disciples he gives the food to the crowds, hinting at the closeness of the saints to God. Therefore, those who are not such stand outside him. So that he might be recognized as God by nature in every way, he multiplies the small portion, and looks to heaven as if asking for the blessing from above. He did this also economically for our sake. For he himself is the one who fills all things, the blessing from above and from the Father. But so that we might learn that, when beginning a meal and about to break bread, we ought to offer it to God with upturned hands, as it were, and bring down the blessing from above upon it, he has become for us, economically, the beginning, the pattern, and the way of this action.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πενταμερὲς τοῦ Μωσέως συγγράμματος","severity":"info","text":"Cyril refers to the five-part division of the Mosaic writings, i.e., the Pentateuch, as a standard patristic typology for the five loaves.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀπόλυσον","severity":"info","text":"The Greek verb ἀπόλυσον ('dismiss them') is the key term from the Gospel narrative (cf. Matt 14:15) that Cyril interprets as a request for release from demonic possession or illness.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἰκονομίας μυστήριον","severity":"info","text":"The phrase 'mystery of the economy' refers to the divine plan of salvation (οἰκονομία), a key concept in Cyril's Christology, emphasizing Christ's dual nature and his actions for human benefit.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς τὸν οὐρανὸν ἀναβλέπει","severity":"info","text":"Cyril alludes to the Gospel account (cf. Matt 14:19) where Jesus looks up to heaven before blessing the loaves, interpreting it as a gesture of seeking divine blessing.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὴν ποιμαντικὴν ἐπιστήμην","severity":"info","text":"Cyril describes the disciples as 'practicing the pastoral art,' reflecting the early church's view of apostolic ministry as a model for episcopal care of souls.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τί τὸ ἀπόλυσόν ἐστιν, ἐξετάσωμεν ἀκριβῶς","severity":"info","text":"This sentence marks a transition from typological interpretation of the loaves and fish to a detailed exegesis of the disciples' request, structuring the commentary as a series of questions and answers.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or unclear reference at '175 15' (possibly a manuscript folio number or marginal note).","The phrase 'οἱ μὲν τῶν ἀκολουθούντων τῷ Χριστῷ πονηρῶν πνευμάτων συνεχόντων αὐτοὺς' is syntactically compressed; it is read as 'some of those following Christ, when evil spirits constrained them.'"],"confidence":"high","notes":[]},{"i":51,"ref":"p51","source":"Τὸ τῶν ἄρτων περισσεῦσαι τὰ κλάσματα πληθύος ἀνδρῶν οὐκ ὀλίγης κατακορεσθείσης πληροφορία σαφὴς ἂν γένοιτο, εἰ τῆς φιλο ξενίας τὸ χρῆμα πλουσίαν ἔχει παρὰ θεοῦ τὴν ἀντέκτισιν. ἔξεστι δὲ ἰδεῖν τοῖς ἀρχαιοτέροις θαύμασι τὰ νέα συμβαίνοντα καὶ μιᾶς ὄντα καὶ τῆς αὐτῆς δυνάμεως ἐνεργήματα. ἔβρεξεν ἐν ἐρήμῳ τὸ μάννα τοῖς ἐξ Ἰσραήλ, ἀλλ' ἰδοὺ δὴ πάλιν ἐν ἐρήμῳ τοῖς ἐν ἐνδείᾳ τροφῆς κεχορήγηκεν ἀφθόνως οἷον ἐξ οὐρανοῦ καθιεὶς αὐτήν· τὸ γὰρ πολυπλασιάσαι τὸ βραχὺ καὶ οἷον ἐκ τοῦ μηδενὸς τὴν οὕτω πολλὴν ἀποθρέψαι πληθὺν οὐκ ἀπεοικὸς ἂν εἴη τῷ πρώτῳ σημείῳ. Ἐκλεκτὸν ἀεὶ θεῷ τὸ ἄρρεν ὡς μαχιμώτατον καὶ εἰς ἥβην ἐλθεῖν ἤγουν εἰς εὐεξίαν\n\nπνευματικὴν καὶ σπερματίζειν καὶ τοὺς λοιποὺς δι δάσκειν δυνάμενον καὶ ἀναμετρεῖν \"εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ Χριστοῦ\" ἰσχῦον. Εὔχεται δὲ οὐχ ὡς δεόμενος, ἀλλ' ὡς ἀρχιερεὺς τὰς ὑπὲρ ἡμῶν ἱκεσίας ποιούμενος. καὶ μετ' ὀλί γον· ἕως ἑσπέρας, ἵνα δείξῃ, ὅτι οὐ δεῖ ἁψικόρως ἔχειν περὶ τούτου, ἀλλ' ὑπομονὴν καὶ προθυμίαν. δι δάσκει δὲ καὶ τοῦτο, ὥστε ἐν ᾧ χρεία, ὀφείλομεν τὰ κοινωφελῆ λα λεῖν τοῖς ἐντυγχάνουσιν καὶ μετὰ τὴν τοιαύτην διάλεξιν καὶ διδασκαλίαν ἐπὶ τὴν προσευχὴν χωρεῖν. Προσεύχεται οὐχ ὡς δεόμε νός τινος ὁ θεός, ἀλλ' ὡς ἀρχιερεὺς τὰς ὑπὲρ ἡμῶν ἱκεσίας ποιούμενος, καίτοι καθ' ὃ νοεῖται καί ἐστι θεὸς φύσει αὐτὸς χορηγῶν τοῖς ἁγίοις τὰ αἰτήματα. εὔχεται δὲ ἕως ἑσπέρας, ἵνα δείξῃ, ὅτι οὐ χρὴ ἁψικόρως ἔχειν περὶ αὐτοῦ, ἀλλ' ὑπομονὴν καὶ μακροθυμίαν ἐνδείκνυσθαι. ὁ μὲν οὖν ἀνέβαινεν ἐκεῖσε καὶ προσηύχετο.","english":"That the fragments of the loaves were left over, after no small multitude had been fully satisfied, would be a clear proof that the act of hospitality has a rich recompense from God. It is possible to see the new miracles agreeing with the older ones and being works of one and the same power. He rained manna in the desert for the Israelites, but behold, again in the desert he has abundantly supplied those in need of food, as if letting it down from heaven; for multiplying the small and, as it were, feeding so great a multitude from nothing would not be unlike the first sign. The male is always chosen by God as most warlike and able to come to maturity, that is, to spiritual good condition, and to sow seed and teach the rest, and capable of measuring \"to the measure of the stature of the fullness of Christ.\" He prays not as one in need, but as a high priest making supplications on our behalf. And a little later: until evening, to show that one must not be fickle about this, but have perseverance and eagerness. He also teaches this, that when there is need, we ought to speak of common benefits to those we meet, and after such conversation and teaching to proceed to prayer. He prays not as one in need of anything, but as a high priest making supplications on our behalf, although, as he is understood and is God by nature, he himself supplies the petitions to the saints. He prays until evening, to show that one must not be fickle about it, but display perseverance and patience. So he went up there and prayed.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ πολυπλασιάσαι τὸ βραχὺ καὶ οἷον ἐκ τοῦ μηδενὸς τὴν οὕτω πολλὴν ἀποθρέψαι πληθὺν","severity":"info","text":"Cyril compares the multiplication of loaves to the manna miracle, emphasizing continuity of divine power across Old and New Testaments.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ Χριστοῦ","severity":"info","text":"This phrase echoes Ephesians 4:13, where Paul speaks of 'the measure of the stature of the fullness of Christ' (εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ Χριστοῦ).","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ ἄρρεν ὡς μαχιμώτατον","severity":"info","text":"Cyril's preference for the male as 'most warlike' reflects ancient gender hierarchies common in patristic exegesis, not a biological claim.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ μετ' ὀλίγον· ἕως ἑσπέρας","severity":"info","text":"The phrase 'and a little later' signals a lacuna or abridgment in the text, as Cyril's commentary is preserved only in fragments.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὡς ἀρχιερεὺς τὰς ὑπὲρ ἡμῶν ἱκεσίας ποιούμενος","severity":"info","text":"Cyril's depiction of Christ as high priest praying for humanity anticipates later liturgical and Christological developments in Byzantine theology.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐκλεκτὸν ἀεὶ θεῷ τὸ ἄρρεν","severity":"caution","text":"The claim that God always chooses the male is a theological assertion, not a scriptural citation; it may reflect Cyril's cultural context rather than exegetical necessity.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'καὶ μετ' ὀλίγον' indicates a textual break; the original commentary likely had more content between sections. The reference to 'the male' being chosen by God is ambiguous in its scriptural basis."],"confidence":"high","notes":[]},{"i":52,"ref":"p52","source":"Εἰπὼν θαρσεῖτε τὴν πίστιν ἀπαιτεῖ, δι' ἧς ἕκαστος τῶν εἰλικρινῶς εἰς Χριστὸν πιστευόντων σῴζεται· ἐπαγαγὼν δὲ ἐγώ εἰμι λύει πάντα φόβον· ἐγὼ γάρ, φησίν, εἰμὶ ὁ πάντα δυνάμενος ποιῆσαι. Προσῄεσάν τινες τῶν Ἰουδαίων καὶ καθιεροῦν ἐσπούδαζον τῷ θεῷ τὰς ἑαυτῶν ψυχάς, ὡς ἐν τύπῳ μὲν ἔτι καὶ σκιᾷ πλὴν κατὰ τὸν νόμον τὰς παρὰ σφῶν αὐτῶν ὁμολογοῦντες τιμὰς τοῖς ἱερᾶσθαι λαχοῦσι καὶ τῷ θείῳ προσεδρεύουσι θυσιαστηρίῳ, ἀλλ' ἦσάν τινες ἐφιέμενοι μὲν τῆς τοιᾶσδε δόξης, τοῦ ἡγιασμένοι εἶναι φημὶ καὶ ἱεροὶ καὶ θεῖον ἀνά θημα, σπάνει δὲ χρημάτων ἀνακόπτοντες τὴν ἐπιθυμίαν. προτρεπόντων δὲ αὐτοὺς ἐπὶ τὸ δεῖν εἶναι πρὸς τοῦτο τῶν Φαρισαίων καὶ γραμματέων –ἐρασιχρήματοι γὰρ οὗτοι λίαν–τὴν εἰς γονέας αἰδῶ προετείνοντο καὶ ἀληθεύοντες ἔλεγον, μόλις δύνασθαι ἑαυτοῖς κἀκείνοις τὰ ζωαρκῆ πορίζεσθαι. οἱ δὲ ἀναπείθειν ἐτόλμων παρ' οὐδὲν ἡγεῖσθαι τὸ χρῆμα διὰ τὸν θεόν, κἂν προσίοιεν οἱ γεγεννηκότες τὴν συνήθη παρ' αὐτῶν ζητοῦν τες ἐπικουρίαν, χρῆναι λέγειν ἐδίδασκον τῷ πατρὶ ἢ τῇ μητρί, ὅτι δῶρόν ἐστιν, ὅπερ ἂν ἐξ ἐμοῦ ὠφεληθῇς, τοῦτ' ἔστιν ὅπερ ἂν ἐξ ἐμοῦ λάβῃς, γίνωσκε τὸ θεῖον παραβλάπτων ἀνάθημα καὶ χρήμασιν ἱεροῖς τὰς χεῖρας ἐπάγων· ἀνατέθεικα γὰρ ἐμαυτὸν καὶ ὡς δῶρον ἐπήγγελμαι τῷ θεῷ. οἱ δὲ γονεῖς τὰ ἐκ τῆς ἱεροσυλίας δεδιότες βλάβη καὶ τοὺς ἐπὶ τῷδε νό μους διαπεφρικότες διεκαρτέρουν οἰμώζοντες καὶ τὴν εἰς θεὸν εὐσέβειαν πρόφασιν αὐτοῖς γενέσθαι λιμοῦ διετείνοντο κατακεκραγότες τάχα που καὶ τῆς θείας ἐντολῆς ἀδικούσης αὐτοὺς εἰς τὰ καιριώτατα.","english":"Having said \"Take courage,\" he demands faith, through which each of those who sincerely believe in Christ is saved; and adding \"I am\" he dissolves all fear: \"For I,\" he says, \"am the one who can do all things.\" Some of the Jews approached and were eager to consecrate their own souls to God, as yet in type and shadow, but according to the law, acknowledging the honors from themselves to those who had obtained the priesthood and attended the divine altar. Yet there were some who desired such glory—I mean to be sanctified and sacred and a divine offering—but due to lack of money they checked their desire. When the Pharisees and scribes urged them that it was necessary to do this—for these are exceedingly money-loving—they put forward their respect for their parents and said truthfully that they could barely provide the necessities of life for themselves and for them. But the others dared to persuade them to consider money as nothing for the sake of God, and even if their parents approached seeking the usual support from them, they taught them to say to the father or mother: \"What you receive from me is a gift; know that you are harming the sacred offering and laying hands on holy money, for I have dedicated myself and promised myself as a gift to God.\" The parents, fearing the harm from sacrilege and dreading the laws concerning it, persisted in lamenting and insisted that piety toward God had become a pretext for famine for them, perhaps even crying out that the divine commandment was wronging them in the most vital matters.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Εἰπὼν θαρσεῖτε τὴν πίστιν ἀπαιτεῖ","severity":"info","text":"Cyril interprets Christ's words 'Take courage' as a demand for faith, linking the imperative to soteriology: faith saves those who sincerely believe.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐγώ εἰμι","severity":"info","text":"The phrase 'I am' is treated by Cyril as a divine self-assertion that dissolves fear, emphasizing Christ's omnipotence.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"καθιεροῦν ἐσπούδαζον τῷ θεῷ τὰς ἑαυτῶν ψυχάς","severity":"info","text":"Cyril describes Jews consecrating their souls to God 'in type and shadow,' reflecting a practice of voluntary dedication to temple service, possibly linked to Nazirite vows or priestly offerings.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Φαρισαίων καὶ γραμματέων –ἐρασιχρήματοι γὰρ οὗτοι λίαν","severity":"caution","text":"Cyril's characterization of Pharisees and scribes as 'exceedingly money-loving' reflects a polemical trope in early Christian literature, not necessarily historical accuracy.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προτρεπόντων δὲ αὐτοὺς ἐπὶ τὸ δεῖν εἶναι πρὸς τοῦτο","severity":"info","text":"This passage presents a narrative of persuasion: Pharisees urge consecration, but the would-be devotees resist due to family obligations, creating a moral dilemma.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῆς θείας ἐντολῆς ἀδικούσης αὐτοὺς","severity":"info","text":"Cyril reports that parents accused the divine commandment of wronging them, showing early Christian engagement with tensions between religious devotion and familial duty.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which Gospel passage Cyril is commenting on; the reference to 'Take courage' and 'I am' may allude to Matthew 14:27 or a similar dominical saying, but the exact verse is not cited.","The identity of the 'some of the Jews' who consecrate their souls is unclear; Cyril may be describing a contemporary practice or a biblical precedent."],"confidence":"high","notes":[]},{"i":53,"ref":"p53","source":"διὰ τί τοίνυν, φησίν, ἠκυρώσατε τὴν ἐντολὴν τοῦ θεοῦ διὰ τὴν παράδοσιν ὑμῶν; ἔδει γάρ, ἔδει τιμᾶν τοὺς φύσαντας, οὐ τῆς εἰς θεὸν εὐσεβείας ἕνεκα τὸν ἐπ' αὐτοῖς καταλύειν νόμον. οὐκοῦν οὔτε τῶν τῷ θεῷ πρε πόντων ἀμελητέον διὰ τὰ ἀνθρώπινα οὔτε μὴν εἰς ἅπαν τῶν ἀνθρώπων διὰ τὸν θεὸν καταμελητέον, ἀπονέμοντας δὲ μᾶλλον τὸ τῆς ἀγάπης ἐξαίρετον τῇ πάντων ἀρχῇ, τοῦτ' ἔστιν θεῷ, καθάπερ ἐν τάξει δευτέρᾳ καὶ γείτονι παρακομίζειν εὐθὺς καὶ εἰς τοὺς τῆς γενέσεως ὑπουργοὺς τὰς αὐτοῖς ὅτι μάλιστα πρεπούσας τιμάς. Τοῦ θεοῦ παραγγέλλοντος τιμᾶν τοὺς γονεῖς καὶ κίνδυνον ἀπαρ τήσαντος τοῖς παραβαίνουσιν ὑμεῖς παραγγέλλετε τοῖς παισὶ μὴ τιμᾶν τοὺς γονεῖς, εἰ μήπου ἄρα οἱ παῖδες ἐκ φιλοτιμίας τοῦτο θελήσουσιν ποιεῖν, ἀλλ' ἐὰν ὑμᾶς αἰτήσωσί τι, λέγειν πρὸς αὐτούς, ὅπερ ἂν ἐξ ἐμοῦ λάβῃς, ἴσθι τοῦτο ἀποστερῶν τοῦ θεοῦ· εἰς θυσίαν γὰρ αὐτὸ ὑπεσχόμην δοῦναι. καὶ δεῖ μὲν τὸν θεὸν προτιμᾶσθαι τῶν γονέων, χρῆναι δὲ λέγω καὶ τὴν εἰς γονέας τιμὴν φυλάττεσθαι ἀπαιτεῖν· οὐ γὰρ διὰ τὸ δοκεῖν προφασίζεσθαι δωροφορεῖν θεῷ ὀφείλουσι πλημμελεῖν εἰς τοὺς ἑαυτῶν γονεῖς. Φυτεία ἐστὶν ἡ μὴ ἐκ θεοῦ πᾶν τὸ ἔξω θεοῦ, ὅπερ καὶ ἐκριζωθήσεται· ὁ ταύτῃ πεποιωμένος τυφλός ἐστιν. Καὶ","english":"Why then, he says, have you nullified the commandment of God because of your tradition? For it was necessary, it was necessary to honor those who gave birth, not to abrogate the law concerning them for the sake of piety toward God. Therefore, neither should the things proper to God be neglected because of human matters, nor should human beings be entirely neglected because of God; rather, assigning the preeminence of love to the principle of all things, that is, to God, as if in a second and neighboring rank, one should immediately convey to the ministers of generation the honors that are most fitting for them. When God commands honoring parents and threatens danger to those who transgress, you command children not to honor their parents, unless perhaps the children wish to do so out of ambition; but if they ask you for something, you say to them, \"Whatever you receive from me, know that you are stealing it from God, for I have promised to give it as a sacrifice.\" And while God must be preferred to parents, I say that the honor due to parents must also be preserved and demanded; for they ought not, under the pretext of offering gifts to God, to transgress against their own parents. A planting is that which is not from God, everything outside God, which will also be uprooted; the one who is formed by this is blind. And","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"διὰ τί τοίνυν, φησίν, ἠκυρώσατε τὴν ἐντολὴν τοῦ θεοῦ διὰ τὴν παράδοσιν ὑμῶν;","severity":"info","text":"Cyril presents a rhetorical question accusing opponents of nullifying God's commandment (to honor parents) by their tradition, likely referring to Jewish or heretical practices.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"παράδοσις","severity":"info","text":"παράδοσις ('tradition') here denotes extra-biblical customs, possibly those of Jewish oral law or heretical Christian groups, which Cyril argues override divine commandments.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τιμᾶν τοὺς γονεῖς","severity":"info","text":"The command to honor parents echoes the Decalogue (Exodus 20:12) and wisdom literature (Sirach 3:2-11), but Cyril does not cite a specific verse; the allusion is general.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Φυτεία ἐστὶν ἡ μὴ ἐκ θεοῦ πᾶν τὸ ἔξω θεοῦ","severity":"info","text":"The metaphor of 'planting' (φυτεία) for what is outside God may derive from patristic exegesis of Psalm 1:3 or Matthew 15:13, where unfruitful plants symbolize heresy or evil.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐκοῦν","severity":"info","text":"The inferential particle 'οὐκοῦν' ('therefore') marks a logical conclusion from the preceding rhetorical question, structuring Cyril's argument as a syllogism: divine command vs. human tradition.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἰ μήπου ἄρα οἱ παῖδες ἐκ φιλοτιμίας τοῦτο θελήσουσιν ποιεῖν","severity":"caution","text":"The phrase 'unless perhaps the children wish to do so out of ambition' is ambiguous: it may sarcastically critique opponents' allowance for voluntary honor, or reflect a genuine concession.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the opponents ('you') is unspecified; they could be Jewish leaders, heretical Christians, or a generic straw man.","The phrase 'εἰ μήπου ἄρα' introduces a conditional that may be ironic or literal, affecting interpretation of Cyril's stance on voluntary filial piety."],"confidence":"high","notes":[]},{"i":54,"ref":"p54","source":"αὐτοὺς ἀσυνέτους ὁ κύριός φησι περὶ τὸ σῶμα στρεφομένους, ὥσπερ οἱ Φαρισαῖοι, καὶ μηδέπω διαβαίνοντας ἐπὶ τὸν ἔσω ἄνθρωπον. βρώματα οὖν, φησίν, σώματος ἔχει πλήρωσιν, καρδίας δὲ οὐκ ἐφάπτεται. τὸ δὲ καρδίας μὴ ἐφαπτόμενον οὐ δύναται κοινῶσαι τὸν ἄνθρωπον τὸν ἀληθινὸν ἢ μὴ καθαρὸν ἀπεργάσασθαι. Εἰπὼν δὲ γενηθήτω σοὶ ὡς θέλεις βασιλικῶς ἐφθέγξατο οὐ δι' εὐχῆς τὸ πρᾶγμα ἀνύσας, ἀλλὰ διὰ τῆς θεοπρεποῦς αὐτῷ ἐξουσίας. Ῥηθέντος τοῦ λόγου τὸ ἔργον οὐ χρονίζει· θεὸς γὰρ ὁ λέγων καὶ τὸ ῥῆμα ἐνεργοῦν καὶ ἡ δύναμις πανταχοῦ. 188 15, Οὔπω τὸ τοῦ κυρίου κατέμαθον ἀξίωμα, ὅτι θεός ἐστιν, ἀλλ' ἄν θρωπον ἐνόμιζον αὐτὸν ψιλόν· διὸ καὶ τῷ θεῷ Ἰσραὴλ τὴν δόξαν ἀνέπεμπον. Ἐκ πολλῶν δὲ ὁ Χριστὸς δείκνυσιν, ὅτι θεός ἐστιν· οὐδὲν ἧττον καὶ ἐκ τοῦ τρέφειν ἐν ἐρήμῳ τὸν ὄχλον τοῦτο παρίστησιν οἱονεί πως καὶ ἄκων διὰ τὴν ἀνάγκην καὶ τὸ τῆς τροφῆς δυσπόριστον ποιῶν τὸ τῶν ἄρτων σημεῖον, ὅπερ οὐκ ἂν ἐποίησεν ἐν πόλει, ὅπου τῶν ὠνίων ἡ ἀφθο νία· πλὴν δυνάμενος λόγῳ κραταιῶσαι αὐτοὺς διὰ τὸ ἀφανὲς τοῦτο οὐ ποιεῖ· τὸ δὲ τῶν ἄρτων ὡς ἐναργῶς δεικνύων τὴν αὐτοῦ θεοπρεπῆ δόξαν ἐποίησεν. Οὐκ εἶπεν ὁ Πέτρος· σὺ εἶ Χριστὸς ἢ υἱὸς τοῦ θεοῦ, ἀλλὰ ὁ Οὐκ εἶπεν ὁ Πέτρος· σὺ εἶ Χριστὸς ἢ υἱὸς τοῦ θεοῦ, ἀλλὰ ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ· πολλοὶ μὲν γὰρ χριστοὶ κατὰ χάριν καὶ υἱοθεσίας ἀξίωμα ἔχοντες, ἀλλὰ μόνος εἷς ὁ φύσει υἱὸς τοῦ θεοῦ. διὸ μετὰ τοῦ ἄρθρου ἔφη ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ. εἰπὼν δὲ αὐτὸν υἱὸν τοῦ θεοῦ τοῦ ζῶντος δείκνυσιν, ὅτι αὐτὸς ζωὴ ἦν καὶ θάνατος αὐτοῦ οὐ κυριεύει.","english":"The Lord says that they are foolish, turning about the body, like the Pharisees, and not yet passing on to the inner man. Foods, then, he says, have a filling of the body, but do not touch the heart. And that which does not touch the heart cannot make the true man common or render him impure. And having said, \"Let it be to you as you wish,\" he spoke royally, not accomplishing the matter through prayer, but through the authority befitting God. When the word is spoken, the deed does not tarry; for it is God who speaks, and the word is effective, and the power is everywhere. They had not yet learned the dignity of the Lord, that he is God, but thought him a mere man; therefore they sent up the glory to the God of Israel. But Christ shows from many things that he is God; no less does he demonstrate this also from feeding the crowd in the desert, as it were unwillingly, due to the necessity and the difficulty of procuring food, performing the sign of the loaves, which he would not have done in a city where there is an abundance of provisions; yet, being able to strengthen them by word, he does not do this because of the obscurity, but he performed the sign of the loaves as clearly displaying his divine glory. Peter did not say, \"You are Christ or son of God,\" but \"the Christ, the son of God\"; for many are christs by grace and have the dignity of adoption, but only one is the son of God by nature. Therefore he said with the article, \"the Christ, the son of God.\" And having called him son of the living God, he shows that he himself was life, and death does not rule over him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Cyril contrasts bodily food, which fills the body but does not touch the heart, with spiritual nourishment that affects the inner man.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θεοπρεπής","severity":"info","text":"The term θεοπρεπής (god-befitting) is a key Christological descriptor in Cyril, emphasizing divine authority and nature.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'Let it be to you as you wish' alludes to Christ's royal command, echoing Gospel accounts of miraculous provision.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Cyril contrasts Christ's feeding in the desert with city abundance, reflecting early Christian apologetic emphasis on miracles in desolate settings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from general teaching on inner vs. outer purity to specific Christological demonstration through the loaves miracle and Peter's confession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Cyril's emphasis on the article in 'the Christ, the son of God' reflects Alexandrian exegetical tradition distinguishing natural sonship from adoptive grace.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a repeated clause 'Οὐκ εἶπεν ὁ Πέτρος· σὺ εἶ Χριστὸς ἢ υἱὸς τοῦ θεοῦ, ἀλλὰ ὁ' which may be a scribal duplication; the translation follows the intended sense."],"confidence":"high","notes":[]},{"i":55,"ref":"p55","source":"κἂν γὰρ πρὸς ὀλίγον ἡ σὰρξ ἠσθένησεν ἀποθανοῦσα, ἀλλ' ἀνέστη μὴ δυναμένου τοῦ ἐν αὐτῇ λόγου ὑπὸ δεσμὰ θανάτου κρατεῖσθαι.\n\n191 Ὥσπερ οἱ τῇ προσθήκῃ τῆς ὕλης τῆς καιομένης ἐπὶ τὸ μεῖζον αἴροντες τὴν φλόγα, οὕτως καὶ οἱ καθελεῖν τὴν τοῦ Χριστοῦ ἐκκλησίαν σπουδάσαντες διὰ τὸν διωγμὸν αὐτὴν εἰς μεῖζον δόξης προήγαγον καὶ δυνάμεως. εἰ δὲ τῆς ἐκκλησίας, φησίν, οὐ κατισχύουσιν–εἶτα καὶ ἑτέραν λέγει τιμήν. Ἄθρει, ὅπως κύριον ἑαυτὸν ἀποφαίνει συλλήβδην οὐρανοῦ καὶ γῆς· ὑπισχνεῖται γὰρ τὰ ὑπὲρ τὴν φύσιν τὴν καθ' ἡμᾶς, μᾶλλον δὲ καὶ τάξεως τῆς ἀγγελικῆς καὶ ὅσα μόνῃ πρέπει χαρίζεσθαι τῇ ἀνωτάτω πασῶν φύσει τε καὶ δόξῃ· πρῶτον μὲν γάρ φησιν ἑαυτοῦ εἶναι τὴν ἐκκλησίαν καίτοι τῶν ἱερῶν γραμμάτων θεῷ μᾶλλον καὶ οὐδενὶ τῶν ἄλλων ἀφιερούντων \"μὴ ἔχουσαν σπίλον ἢ ῥυτίδα\", ἣν δὴ καὶ θεμελιοῦν ἐπαγγέλλεται τὸ ἀκατάσειστον αὐτῇ προσνέμων ὡς αὐτὸς ὑπάρχων τῶν δυνάμεων κύριος καὶ ταύτης ποιμένα τὸν Πέτρον ἐφίστησιν. εἶτα ἔφη· καὶ δώσω σοι τὰς κλεῖς τῆς βασιλείας τῶν οὐρανῶν. ταύτην δὲ τὴν φωνὴν οὐκ ἄγγελος, οὐκ ἄλλη τις λογικὴ δύναμις φθέγξασθαι δύναται, πρέπει δὲ μᾶλλον τῷ πάντων κρατοῦντι θεῷ καὶ ἐξουσίαν ἔχοντι γῆς τε καὶ οὐρανοῦ. Ὁ τοῦ δώρου καιρὸς εἰς τὸν ἀναστάσεως ὁρῶν καθ' ὃν εἶπεν· \"λάβετε πνεῦμα ἅγιον· ἄν τινων ἀφῆτε τὰς ἁμαρτίας, ἀφέωνται· ἄν τινων κρατῆτε, κεκράτηνται\". ἡ δὲ δωρεὰ τῆς πίστεως ἡ δοθεῖσα ἅπασιν ἁρμό ζει· διὸ κοινὴν πάντων νοοῦμεν τῶν ἀποστόλων τὴν πίστιν καὶ οὐ μόνου τοῦ Πέτρου. 194 –21 Ὅτι Ἰησοῦς Χριστός ἐστιν, δείκνυται διὰ τούτου·","english":"Even if the flesh weakened for a little while, having died, yet it rose again, since the Word in it could not be held by the bonds of death.\n\nJust as those who increase the flame by adding more burning material make it greater, so also those who sought to destroy the Church of Christ, through persecution, advanced it to greater glory and power. And if they do not prevail against the Church, he says, then he mentions another honor. Observe how he declares himself Lord of heaven and earth collectively; for he promises things beyond our nature, and even beyond the angelic order, and all that befits only the highest nature and glory of all. First, he says that the Church is his own, although the sacred Scriptures dedicate it rather to God and to no one else, \"without spot or wrinkle,\" and he promises to found it, granting it unshakable stability, as he himself is Lord of the powers, and he appoints Peter as its shepherd. Then he said: And I will give you the keys of the kingdom of heaven. This utterance no angel, nor any other rational power, can utter; it befits rather the all-ruling God, who has authority over earth and heaven. The occasion of the gift looks to the time of the resurrection, when he said: \"Receive the Holy Spirit; if you forgive some sins, they are forgiven; if you retain some, they are retained.\" The gift of faith was given to all and suits all; therefore we understand the faith of all the apostles as common, and not of Peter alone. That Jesus Christ is the one, is shown by this.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κἂν γὰρ πρὸς ὀλίγον ἡ σὰρξ ἠσθένησεν ἀποθανοῦσα, ἀλλ' ἀνέστη","severity":"info","text":"Cyril interprets the resurrection of Christ as proof that the divine Word cannot be held by death, even if the flesh temporarily weakened.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ καθελεῖν τὴν τοῦ Χριστοῦ ἐκκλησίαν σπουδάσαντες διὰ τὸν διωγμὸν","severity":"info","text":"Cyril refers to the persecution of the Church, likely the Diocletianic or earlier Roman persecutions, which paradoxically strengthened the Church.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μὴ ἔχουσαν σπίλον ἢ ῥυτίδα","severity":"info","text":"This phrase echoes Song of Songs 4:7 (LXX), where the beloved is described as 'without spot or wrinkle,' applied here to the Church.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δώσω σοι τὰς κλεῖς τῆς βασιλείας τῶν οὐρανῶν","severity":"info","text":"Cyril alludes to Matthew 16:19, where Jesus gives Peter the keys of the kingdom, interpreting this as a divine prerogative.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"κοινὴν πάντων νοοῦμεν τῶν ἀποστόλων τὴν πίστιν καὶ οὐ μόνου τοῦ Πέτρου","severity":"info","text":"Cyril argues that the gift of faith is common to all apostles, not exclusive to Peter, reflecting a non-Roman ecclesiology.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὅτι Ἰησοῦς Χριστός ἐστιν, δείκνυται διὰ τούτου","severity":"info","text":"This concluding sentence marks a summary or transition, asserting that the preceding arguments demonstrate Jesus' identity as Christ.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὁ τοῦ δώρου καιρὸς' may refer to the specific occasion of the resurrection or to the general time of the gift; the reading taken is the resurrection context."],"confidence":"high","notes":[]},{"i":56,"ref":"p56","source":"φησὶν γὰρ τὰ τῆς οἰκονομίας μέλλειν ἃ ἔδει κηρύττεσθαι τελείως μετὰ τούτου εἶναι *** ἵνα Χριστὸν ἐσταυρωμένον ὑπὸ τῶν μαρτυρεῖν δυναμέ νων *** ἐπεὶ δὲ οὐκ ἐδέχετο \"προφήτην ἀπολέσθαι ἔξω Ἰερουσαλὴμ\" ἀπώλειαν ἀναλογίαν ἔχουσαν πρὸς τὸ \"ἀπολέσας τὴν ψυχὴν αὐτοῦ, εὑρήσει αὐτήν\", διὰ τοῦτο εἰς Ἱεροσόλυμα ἄπεισιν. Ἐπεὶ οὔπω τὴν \"ἐξ ὕψους δύναμιν\" ἐσχηκότας τοὺς μαθητὰς εἰκὸς ἦν τάχα που καὶ ἀνθρωπίναις\n\nπεριπεσεῖν ἀσθενείαις καί τι τοιοῦ τον ἐννενοηκότας εἰπεῖν· πῶς ἀρνήσεταί τις ἑαυτόν; ἢ πῶς ἀπολέσας τὴν ἑαυτοῦ ψυχὴν εὑρήσει αὐτήν; τί δὲ τοῖς τοῦτο παθοῦσιν τὸ ἰσοτιμοῦν γέρας; διὰ τοῦτο, ἵνα τῶν τοιούτων αὐτοὺς ἀποστήσῃ λογι σμῶν καὶ οἷον μεταχαλκεύσῃ πρὸς εὐανδρίαν τῆς ἐσομένης αὐτοῖς εὐ κλείας ἐπιθυμίαν ἐντεκών, φησίν· εἰσίν τινες τῶν ὧδε ἑστηκότων καὶ τὰ ἑξῆς, Πέτρον αἰνιττόμενος καὶ τοὺς υἱοὺς Ζεβεδαίου· οὗτοι γὰρ ἐν τῇ μεταμορφώσει συμπαρελήφθησαν, ἣν καλεῖ βασιλείαν ὡς ἐκ φήνασαν τῆς ἐξουσίας τὸ ἄφατον καὶ τῆς πρὸς τὸν πατέρα γνησιότητος τὸ ἀπαράλλακτον· ἐν αὐτῇ δὲ καὶ τῆς δευτέρας παρουσίας τὸ ἀξίωμα καὶ τὸ φρικτὸν ὑπεδήλωσε προοίμιον ταύτην ἐκείνης καὶ οἷον βεβαίωσιν ἐνδειξάμενος. ἥξει γὰρ ἐν δόξῃ τοῦ θεοῦ καὶ πατρός, οὐκ ἐν σμικροπρεπείᾳ τῇ καθ' ἡμᾶς. Δόξαν φησὶ τὸν μετασχηματισμὸν καὶ μεταλλαγμὸν τῆς ἡμε τέρας φύσεως παρὰ τὸ νῦν ὁρώ μενον σχῆμα εἰς εὐκλεᾶ καὶ ἀσύγ κριτον δόξαν· ὧν δὲ καὶ δόξα μία, πολλῷ μᾶλλον καὶ οὐσία. Δόξαν δὲ ἄλλως τὸν μετα σχηματισμὸν καὶ μεταπλασμὸν τῆς ἡμετέρας φύσεως τὸν εὐκλεᾶ καὶ ἀσύγκριτον ἔχοντα τὴν δόξαν παρὰ τὸ νῦν ὁρώμενον σχῆμα.","english":"For the things of the economy were to be proclaimed fully after this, he says, so that Christ crucified might be attested by those able to bear witness. But since it was not accepted that \"a prophet perish outside Jerusalem\"—a destruction having an analogy to \"he who loses his soul will find it\"—for this reason he goes to Jerusalem. Since the disciples did not yet possess the \"power from on high,\" it was likely that they might fall into human weaknesses and, having considered something of this sort, say: How will one deny himself? Or how, having lost his own soul, will he find it? And what is the equal honor for those who have suffered this? Therefore, to remove them from such reasonings and, as it were, to recast them toward manliness, instilling in them a desire for the glory that would be theirs, he says: There are some of those standing here, and so forth, hinting at Peter and the sons of Zebedee; for these were taken along in the transfiguration, which he calls a kingdom as having revealed the ineffable power and the unalterable genuineness toward the Father. In it he also intimated the dignity and the awe of the second coming, showing this as a prelude and, as it were, a confirmation of that. For he will come in the glory of God the Father, not in the meanness that is ours. He calls glory the transformation and change of our nature from its presently seen form into a glorious and incomparable glory; and of those whose glory is one, much more so is their substance. And he calls glory, in another sense, the transformation and reshaping of our nature, which has a glorious and incomparable glory compared to the presently seen form.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"οἰκονομίας","severity":"info","text":"The term 'economy' (οἰκονομίας) here refers to the divine plan of salvation, specifically the incarnation and passion of Christ, a standard usage in patristic Christology.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"προφήτην ἀπολέσθαι ἔξω Ἰερουσαλήμ","severity":"info","text":"This phrase echoes a tradition that a prophet must not perish outside Jerusalem, possibly alluding to Jesus' own journey to Jerusalem and his crucifixion, though no exact Old Testament verse is cited.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπολέσας τὴν ψυχὴν αὐτοῦ, εὑρήσει αὐτήν","severity":"info","text":"This saying, 'he who loses his soul will find it,' is not a direct biblical quotation but a proverbial expression possibly derived from ascetic or martyrdom traditions, used here to explain the disciples' confusion.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μεταμορφώσει","severity":"info","text":"The transfiguration (μεταμορφώσει) is identified by Cyril as a 'kingdom' (βασιλείαν), revealing Christ's divine power and foreshadowing the second coming, a common typological interpretation in patristic exegesis.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰσίν τινες τῶν ὧδε ἑστηκότων","severity":"info","text":"Cyril introduces a direct quotation from Matthew (likely 16:28 or 17:1-2) with 'he says: There are some of those standing here,' linking the transfiguration narrative to the disciples' earlier doubts.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"δόξαν","severity":"info","text":"Cyril's repeated definition of 'glory' (δόξαν) as the transformation of human nature into an incomparable state reflects later Eastern Orthodox theology of theosis, though here it is tied to Christ's transfiguration.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna marked by ***, making the exact syntax uncertain; the translation assumes a connection between the proclamation of the economy and the witness of martyrs.","The phrase 'προφήτην ἀπολέσθαι ἔξω Ἰερουσαλήμ' may be a proverb or a lost scriptural reference; its precise source is unclear."],"confidence":"medium","notes":[]},{"i":57,"ref":"p57","source":"Εἰς τὸ ὄρος ἄνεισι δεικνύς, ὅτι ὁ χθαμαλὸς νοῦς οὐκ ἂν γένοιτο πρὸς θεωρίαν ἐπιτήδειος, ἀλλ' ὁ κατ' ἰδίαν γεγονὼς καὶ ἔξω φροντίδων βιωτικῶν ἐν ἡσυχίᾳ. Πεπρᾶχθαι δέ φαμεν τὴν μεταμόρφωσιν οὐχὶ δήπου τὸ σχῆμα τὸ ἀνθρώπινον μεταβαλόντος τοῦ σώματος, ἀλλὰ δόξης τινὸς φωτοειδοῦς περιστελλούσης αὐτό· μείναντος γὰρ τοῦ σώματος ἐπὶ τοῦ σχήματος ἐπὶ τὸ ἐνδοξότερον οἱ χαρακτῆρες διὰ φωτοειδοῦς χρώματος διεχρών νυντο. Δι' ὧν συλλαλοῦσι δείκνυται, ὅτι τὰ αὐτὰ τῷ Χριστῷ καὶ οἱ πάλαι προφῆται ἐφθέγξαντο, εἰ καὶ δι' αἰνιγμάτων. ὑπὸ δὲ τῆς ἄκρας δειλίας πίπτουσιν οἱ μαθηταὶ καὶ ἀνίστησιν αὐτοὺς ὁ σωτὴρ δεικνύς, ὅτι εἰ μὴ ἐσαρκώθη καὶ ἐμεσίτευσε θεῷ καὶ ἀνθρώποις καὶ ἰσχυροποίησεν τὴν αὐτοῦ φύσιν, οὐκ ἂν ἔφερε φωνὴν θεοῦ ἀκοῦσαι. Οὐκ ᾔδει τί ἐλάλει· πρὸ γὰρ τοῦ πάθους καὶ τῆς ἀναστάσεως τοῦ σωτῆρος καὶ τῆς καταλύσεως τοῦ θανάτου καὶ τῆς φθορᾶς τῶν σωμάτων ἡμῶν ἀδύνατον ἦν τὸν Πέτρον συνεῖναι Χριστῷ καὶ τῶν σκηνῶν ἐφίεσθαι τῶν ἐν οὐρανῷ· ταῦτα γὰρ δεῖ γενέσθαι μετὰ τὴν τοῦ σωτῆρος ἀνάστασιν καὶ εἰς οὐρανὸν ἀνάβασιν. Αὐτοῦ προστέταχεν ἀκούειν, ἐπειδήπερ οὐ νομικοῖς ἔτι πείθε σθαι γράμμασιν ἡμᾶς θελητὸν τῷ θεῷ καὶ πατρί, ἀλλ' οὐδὲ ταῖς ἐν τύπῳ σκιαγραφίαις, ἕπεσθαι δὲ μᾶλλον τοῖς διὰ τοῦ σωτῆρος ἡμῖν ἐντεταλ μένοις οὐκ ἐξωθουμένων Μωσέως τε καὶ τῶν προφητῶν· συμπαρειστή κεσαν γὰρ καὶ συνελάλουν αὐτῷ, ἵν' ἡ μὲν παράστασις τὴν οἰκετικὴν ἡμῖν σημαίνῃ λειτουργίαν, τὸ δέ γε συλλαλεῖν τὴν εἰς Χριστὸν οἰκειότητα καὶ οἱονεὶ τὴν ταὐτολογίαν.","english":"He goes up the mountain, showing that a lowly mind is not fit for contemplation, but one that has become solitary and free from worldly cares in tranquility. We say that the transfiguration took place not because the body changed its human form, but because some light-like glory enveloped it; for the body remained in its form, but the features were tinged with a more glorious, light-like color. Through their conversing together it is shown that the ancient prophets also proclaimed the same things as Christ, even if through riddles. The disciples fall from extreme timidity, and the Savior raises them up, showing that if he had not become incarnate and mediated between God and men and strengthened his own nature, they could not have borne to hear the voice of God. He did not know what he was saying; for before the passion and resurrection of the Savior and the destruction of death and the corruption of our bodies, it was impossible for Peter to be united with Christ and to desire the tents in heaven; for these things must happen after the Savior's resurrection and ascension into heaven. He commanded them to listen to him, since it is no longer the will of God the Father that we obey the legal writings, nor even the shadowy sketches in type, but rather to follow what has been enjoined to us through the Savior, without rejecting Moses and the prophets; for they were present and conversed with him, so that their presence signifies to us their servant ministry, while their conversing indicates their intimacy with Christ and, as it were, their agreement in teaching.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"χθαμαλὸς νοῦς","severity":"info","text":"The phrase 'lowly mind' (χθαμαλὸς νοῦς) contrasts with the elevated state required for contemplation, a key theme in Cyril's ascetic theology.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"μεταμόρφωσιν","severity":"info","text":"Cyril clarifies that the transfiguration (μεταμόρφωσιν) did not change Christ's human form but involved a light-like glory enveloping the body, emphasizing the body's permanence.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"συλλαλοῦσι","severity":"info","text":"The conversing (συλλαλοῦσι) of Christ with Moses and Elijah alludes to Matthew 17:3, where the prophets appear at the Transfiguration, showing continuity of revelation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"νομικοῖς γράμμασιν","severity":"info","text":"Cyril's reference to 'legal writings' (νομικοῖς γράμμασιν) reflects his Alexandrian exegetical tradition, which often subordinated literal Mosaic law to Christ's spiritual teaching.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"συμπαρειστήκεσαν","severity":"info","text":"The presence (συμπαρειστήκεσαν) of Moses and Elijah alongside Christ structures the passage to contrast their servant ministry with Christ's divine authority.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ταὐτολογίαν","severity":"info","text":"Cyril's use of 'agreement in teaching' (ταὐτολογίαν) for the prophets' conversing with Christ influenced later patristic interpretations of the Transfiguration as a harmonization of Old and New Testaments.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὐκ ᾔδει τί ἐλάλει' ('he did not know what he was saying') is ambiguous: it may refer to Peter's lack of understanding before the resurrection, or to a general human incapacity to grasp divine mysteries without Christ's mediation. The reading taken follows the latter, as Cyril connects it to the necessity of the incarnation."],"confidence":"high","notes":[]},{"i":58,"ref":"p58","source":"Ἡ μὲν τοῦ θεοῦ καὶ πατρὸς φωνὴ καλή τε καὶ ἀξιάγαστος, ἀκράτῳ δὲ ἤδη κατεχόμενοι δείματι πίπτουσιν οἱ μαθηταί, ἵνα δὴ πάλιν καὶ διὰ τούτου μάθωμεν, ὡς ἀναγκαιοτάτη τοῖς ἐπὶ γῆς ἡ τοῦ σωτῆρος ἡμῶν ἀναπέφανται μεσιτεία νοουμένη δηλαδὴ κατὰ τὸν τῆς ἐνανθρωπήσεως τρόπον· εἰ μὴ γὰρ γέγονε καθ' ἡμᾶς, τίς ἂν ἡμῶν ἤνεγκεν ἄνω προσ βάλλοντα θεὸν καὶ τὴν ἄφατον αὐτοῦ δόξαν οὐδενὶ τάχα τῶν γεννητῶν φορητὴν ἐμφαίνοντα· \"φῶς\" γὰρ \"οἰκεῖν\" αὐτὸν \"ἀπρόσιτον\" καὶ ὁ μα κάριος ἔφησε Παῦλος· καὶ πρὸ τούτου ἠνέχθη φωνὴ ἐπὶ τοῦ Ἰορδάνου τοιαύτη καὶ ὄχλος παρῆν. Δείκνυσιν ὁ Χριστὸς τοὺς Ἰουδαίους λίαν ἀγνοοῦντας τὰς γραφάς, ἐξ ὧν τὸν Ἰωάννην οὐκ ἔγνωσαν, τοῦτ' ἔστιν τὸν πρῶτον Ἠλίαν τὸν \"τὴν ὁδὸν ἑτοιμάσαντα τοῦ κυρίου\", ὃν ἀγνοοῦντες καὶ ἀποκτείναντες τὸν τοῦ Χριστοῦ πρόδρομον καὶ αὐτὸν ἠγνόησαν τὸν κύριον καὶ ἀπέκτειναν αὐτόν. Εἰ\n\nκαὶ ἔδει τὸν τοῦ δαιμονῶντος πατέρα λυπούμενον ἀπελθεῖν οὐ τετυχηκότα τῆς φιλοτιμίας, ἅτε οὐκ ἀμώμητον ποιησάμενον τὴν πρόσοδον, ἀλλὰ τοῦ χοροῦ τῶν ἀποστόλων καταβοήσαντα καὶ εἰπόντα, μὴ ἰσχῦσαι αὐτοὺς ἐπιτιμῆσαι τῷ δαίμονι, μᾶλλον δὲ αὐτὸν διαβάλλοντα τὸν τῶν δυνάμεων κύριον· ὁ γὰρ λέγων ἀσθενῆσαι πρὸς ἐνέργειαν τὴν κατὰ πνευ μάτων ἀκαθάρτων τοὺς παρὰ Χριστοῦ ἐξουσίαν λαβόντας ἐκβάλλειν αὐτά, τῆς χάριτος μᾶλλον κατηγορεῖ, οὐχὶ τῶν λαβόντων αὐτήν. διὰ ταῦτα τοίνυν τὸν ἄπιστον ἐκεῖνον πατέρα καὶ διὰ τοῦτο διεστραμμένον ἐχρῆν κενὸν ἀποπεμφθῆναι.","english":"The voice of God the Father is beautiful and admirable, but the disciples, already seized by unadulterated terror, fall down, so that through this we may again learn how utterly necessary the mediation of our Savior has been revealed to those on earth, understood, of course, according to the manner of the incarnation. For if he had not become like us, who among us could have endured God advancing upon us from above, displaying his ineffable glory, which is perhaps unbearable to any created being? For the blessed Paul said that \"light\" dwells in him \"inaccessible,\" and before this, such a voice was heard at the Jordan, and a crowd was present. Christ shows that the Jews are exceedingly ignorant of the Scriptures, from which they did not recognize John, that is, the first Elijah, \"the one who prepared the way of the Lord,\" and by not recognizing and killing the forerunner of Christ, they also did not recognize the Lord himself and killed him. And even if the father of the demoniac ought to have departed grieving, having not obtained the favor, since he did not make his approach blameless, but cried out against the chorus of the apostles, saying that they were unable to rebuke the demon, and rather slandered the Lord of the powers himself—for the one who says that those who received authority from Christ to cast out unclean spirits were weak against their activity accuses the grace itself, not those who received it. Therefore, it was necessary that that unbelieving father, and because of this perverted, be sent away empty.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἡ μὲν τοῦ θεοῦ καὶ πατρὸς φωνὴ","severity":"info","text":"Cyril interprets the voice from heaven at the transfiguration as that of God the Father, linking it to the disciples' terror and the necessity of the incarnation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"φῶς γὰρ οἰκεῖν αὐτὸν ἀπρόσιτον","severity":"info","text":"Cyril alludes to 1 Timothy 6:16 (φῶς οἰκεῖν ἀπρόσιτον), a Pauline description of God's inaccessible light, to underscore the unbearable divine glory.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν πρῶτον Ἠλίαν τὸν τὴν ὁδὸν ἑτοιμάσαντα τοῦ κυρίου","severity":"info","text":"Cyril identifies John the Baptist as 'the first Elijah' who prepared the way, reflecting a typological reading common in patristic exegesis linking John to Elijah as forerunner.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Δείκνυσιν ὁ Χριστὸς","severity":"info","text":"The passage shifts from theological reflection on the transfiguration to a polemic against Jewish ignorance of Scripture, signaled by the phrase 'Christ shows'.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸν ἄπιστον ἐκεῖνον πατέρα","severity":"info","text":"Cyril's condemnation of the unbelieving father who slanders the apostles reflects later anti-Jewish polemic and the emphasis on apostolic authority in healing exorcism.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is continuous; the shift from the transfiguration narrative to the story of the demoniac and his father is abrupt, possibly due to the commentary's lemmatic structure. The reading assumes Cyril is commenting on two distinct Gospel episodes."],"confidence":"high","notes":[]},{"i":59,"ref":"p59","source":"ἀλλ' ἵνα μή τις οἴηται καὶ αὐτὸν ἀτονῆσαι τὸν Χριστὸν πρὸς τὴν τοῦ παραδόξου κατόρθωσιν, \"ἐπετίμησε τῷ ἀκαθάρτῳ πνεύματι\" καὶ παραχρῆμα τοῦ νοσεῖν ὁ παῖς ἀπηλλάττετο \"καὶ ἀπέδωκεν αὐτὸν τῷ πατρὶ αὐτοῦ\"· πρὸ γὰρ τοῦ θεραπευθῆναι οὐκ ἦν τοῦ πατρός, ἀλλὰ τοῦ κρατοῦντος πνεύματος. Εἰ διὰ φυσικὸν αὐτῆς νόμον ἡ σελήνη ἴσχυσεν ἐμποιῆσαί τινι πάθος, διὰ τί μὴ πᾶσιν ἐπιπέμπει τοῦτο τοῖς ἀνθρώποις ὥσπερ πᾶσιν ἐνίησι τὸ ἑαυτῆς φῶς; πάλιν ἐκεῖνο δῆλον, ὅτι εἰς φαῦσιν ἐγένετο ἡ σελήνη, οὐκ εἰς τὸ τεκεῖν δαίμονας. εἰ δὲ ἐκ τῆς ἐνεργείας τῆς φυσικῆς τῆς σε λήνης ἐγένετο τοῦτο, ἔδει τοῦ δαιμονίου συντριβέντος καὶ τὴν σελήνην βλαβῆναι, τὴν αἰτίαν τοῦ πάθους. ἀλλ' οὐκ ἔστιν τοῦτο, ἀλλ' οἱ δαίμονες πλανᾶν βουλόμενοι τοὺς ἀνθρώπους τὰ τῶν στοιχείων ἑαυτοῖς περιετίθεσαν ὀνόματα, ἵνα ὡς πονηρὰ τὰ στοιχεῖα διαβάλληται, ὅπερ οὐκ ἔστιν· φύσει γὰρ τὰ στοιχεῖα καλὰ μόνοις δουλεύοντα τοῖς δοθεῖσιν αὐτοῖς νόμοις καὶ μὴ ἔχοντα τὸ ἐκ προαιρέσεως ἐξουσιαστικόν. Ὁ ἄπιστος ἔσται που καὶ διεστραμμένος καὶ κατ' οὐδένα τρόπον ὀρθοποδεῖν εἰδώς. τοῖς δὲ τοιούτοις οὐκ ἀξιοῖ συνεῖναι Χριστός, ἀλλ' εἰ χρή τι τῶν ἀνθρωπίνων εἰπεῖν, ὀλιγωρεῖ καὶ ἀκηδιᾷ. πλὴν οὐκ εἰς τὸ τούτου πρόσωπον–καὶ τὰ μὴ προσήκοντα ἐννοῆσαι περὶ αὐτῶν.","english":"But lest anyone think that Christ himself was powerless to accomplish the extraordinary feat, \"he rebuked the unclean spirit,\" and immediately the boy was freed from his affliction \"and gave him back to his father.\" For before being healed, he was not his father's, but belonged to the spirit that held him. If the moon, by its natural law, had the power to inflict a condition on someone, why does it not send this upon all men, just as it imparts its light to all? Again, it is clear that the moon was made for illumination, not for producing demons. And if this came about from the natural activity of the moon, then when the demon was crushed, the moon, as the cause of the affliction, ought to have been harmed as well. But this is not the case; rather, demons, wishing to deceive men, have appropriated to themselves the names of the elements, so that the elements might be slandered as evil, which they are not. For by nature the elements are good, serving only the laws given to them and having no power of choice. The unbeliever will be somewhere perverse and twisted, knowing in no way how to walk straight. And with such persons Christ does not deign to associate; but, to use a human expression, he disregards and is weary of them. However, this is not said to his person—nor should one conceive of inappropriate things concerning them.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπετίμησε τῷ ἀκαθάρτῳ πνεύματι","severity":"info","text":"Cyril alludes to the exorcism narrative in Mark 9:25-27, where Jesus rebukes the unclean spirit and restores the boy to his father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σελήνη","severity":"info","text":"Cyril refutes the popular belief in lunar influence on demonic possession, arguing that the moon's natural function is illumination, not causing afflictions.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"στοιχεῖα","severity":"info","text":"Here 'elements' refers to the four classical elements (earth, air, fire, water), which Cyril insists are inherently good and governed by natural laws, not by demonic will.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὁ ἄπιστος","severity":"info","text":"Cyril shifts from refuting lunar demonology to a moral digression on the unbeliever, whom he characterizes as perverse and unworthy of Christ's association.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πλὴν οὐκ εἰς τὸ τούτου πρόσωπον","severity":"caution","text":"The Greek is ambiguous: 'τούτου' could refer to the unbeliever or to Christ. Cyril likely means the harsh judgment is not directed at Christ's person, but the syntax is unclear.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'τούτου' in 'πλὴν οὐκ εἰς τὸ τούτου πρόσωπον' is ambiguous: it may be the unbeliever or Christ. The reading taken follows the English draft, which interprets it as Christ."],"confidence":"high","notes":[]},{"i":60,"ref":"p60","source":"7 Ὅταν δὲ εἴπῃ, ὅτι ἕως πότε συνδιαιτῶμαι ὑμῖν τοῖς οὕτως ὑβρί ζουσιν καὶ ἀπίστοις δείκνυσιν, ὅτι ὁ τῆς ἐνσάρκου παρουσίας καιρὸς ἀπῄτει αὐτὸν συνδιαιτᾶσθαι μετὰ θεοπρεποῦς ἡμερότητος τοῖς οὐκ ἀγαθοῖς, ἵνα αὐτοὺς δι' ὧν ποιεῖ διορθώσηται. Ἕως πότε, φησίν, συνδιαι τῶμαι ὑμῖν τοῖς οὕτως ὑβρισταῖς καὶ ἀπίστοις δεικνύων, ὅτι ἡ μετὰ σαρκὸς παρουσία αὐτοῦ ἠνάγκασεν αὐτὸν συναναστρέφεσθαι τοῖς οὐκ ἀγαθοῖς, ἵνα διορθώσηται αὐτούς. 8 17, Εἰ ἔχετε πίστιν ὡς κόκκον σινάπεως τοῦτ' ἔστιν θερμήν τε καὶ ζέουσαν ἤτοι τὴν τῷ βραχεῖ κόκκῳ παρεικασμένην διὰ τὸ ἐν λόγῳ μικροπρεπές. \"ἔχομεν\" γὰρ \"ἐν ὀστρακίνοις σκεύεσιν τὸν\" τῆς πίστεως \"θησαυρόν\". Οὐκοῦν ἀνεκόμισε μὲν εἰς τὸ ὄρος τοὺς κορυφαίους καὶ ἔδειξεν αὐτοῖς τὴν δόξαν, μεθ' ἧς ἐπιλάμψει τῷ κόσμῳ κατὰ καιρούς, εἶτα κατελθὼν ἐκ τοῦ ὄρους πονηροῦ τε καὶ ἀπηνοῦς πνεύματος ἠλευθέρωσέ τινα. ἀλλ' ἔδει πάντως αὐτὸν τὸ σωτήριον ὑπὲρ ἡμῶν ὑπομεῖναι πάθος καὶ τῆς Ἰουδαίων ἀνασχέσθαι σκαιότητος. οὗ δὴ γεγονότος οὐδὲ ἀπεικὸς ἐν θορύβοις ἔσεσθαι τοὺς μαθητὰς κἀκεῖνό που τάχα καθ' ἑαυτοὺς ἐννοεῖν καὶ λέγειν· ὁ τοσούτους νεκροὺς ἀναστήσας ἐν ἐξουσίᾳ θεο πρεπεῖ, ὁ καὶ θαλάσσαις ἐπιτιμῶν καὶ πνεύμασιν, ὁ λόγῳ συντρίβων τὸν σατανᾶν, πῶς ἥλω νυνὶ καὶ τοῖς τῶν φονώντων ἐμπέπτωκε βρόχοις; ἆρα ἠπατήθημεν θεὸν εἶναι νομίζοντες αὐτόν; ἵνα τοίνυν εἰδεῖεν τὸ πάντη τε καὶ πάντως ἐσόμενον, προμηνύει αὐτοῖς τοῦ πάθους τὸ μυ στήριον.","english":"But when he says, \"How long shall I dwell among you who are so abusive and faithless?\" he shows that the time of his incarnate presence required him to dwell with those who were not good, with a divine gentleness, in order to correct them through his actions. \"How long,\" he says, \"shall I dwell among you who are so abusive and faithless?\" showing that his presence in the flesh compelled him to associate with those who were not good, in order to correct them. 8 17, \"If you have faith as a grain of mustard\"—that is, faith that is hot and fervent, or likened to the small grain because of its humble appearance in word. For \"we have the treasure of faith in earthen vessels.\" Therefore, he brought the chief apostles up the mountain and showed them the glory with which he will shine upon the world at the appointed times; then, descending from the mountain, he freed someone from an evil and harsh spirit. But it was absolutely necessary for him to undergo the saving passion for our sake and to endure the perversity of the Jews. When this happened, it was not unlikely that the disciples would be in turmoil and perhaps think and say among themselves: \"He who raised so many dead with divine authority, who rebuked seas and winds, who crushed Satan with a word—how has he now been caught and fallen into the snares of murderers? Have we been deceived into thinking he is God?\" Therefore, so that they might know what would certainly and inevitably happen, he foretells to them the mystery of the passion.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"συνδιαιτῶμαι","severity":"info","text":"Cyril interprets Christ's question as a demonstration that the incarnate presence required gentle association with the wicked for their correction.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰ ἔχετε πίστιν ὡς κόκκον σινάπεως","severity":"info","text":"This phrase echoes a dominical saying about faith as a mustard seed, likely from an apocryphal or oral tradition; Cyril glosses it as hot and fervent faith.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν ὀστρακίνοις σκεύεσιν τὸν τῆς πίστεως θησαυρόν","severity":"info","text":"Cyril quotes or adapts a proverbial expression about keeping a treasure in earthen vessels, emphasizing the humble container of faith.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀνεκόμισε μὲν εἰς τὸ ὄρος ... εἶτα κατελθὼν","severity":"info","text":"Cyril contrasts the Transfiguration (mountain ascent) with the subsequent healing of a demoniac, showing a narrative sequence of revelation and action.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"προμηνύει αὐτοῖς τοῦ πάθους τὸ μυστήριον","severity":"info","text":"Cyril reads Christ's foretelling of the passion as a response to the disciples' potential doubt after his arrest, a common patristic harmonization.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"8 17","severity":"caution","text":"The notation '8 17' appears abruptly in the Greek text; it may be a marginal reference or a scribal insertion, and its precise meaning is uncertain.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase '8 17' is unclear; it may be a chapter-verse reference or a marginal note. The identity of the 'someone' freed from the spirit is not specified."],"confidence":"high","notes":[]},{"i":61,"ref":"p61","source":"Συναναμίξας τὸν περὶ τῆς ἀναστάσεως λόγον συναναπλέκει τῇ ἀσθενείᾳ τὴν δύναμιν, τῇ ἀδοξίᾳ τὴν δόξαν, τῇ εὐτελείᾳ τῆς ἀνθρω πότητος τὸ τῆς θεότητος ὑψηλόν· ἀπέθανε γὰρ ὡς ἄνθρωπος, ἀνεβίω ὡς θεός. λυποῦνται δὲ οἱ μαθηταὶ διὰ τὴν πρὸς τὸν Χριστὸν ἀγάπην καίτοι γε προαναγγελθείσης τῆς ἀναστάσεως μετ' οὐ πολύ, ἐπείπερ θερμότερον οἱ ἄνθρωποι λυποῦνται ἀκούοντες\n\nτῶν λυπηρῶν καὶ πλείω τούτων αἰσθάνονται ἢ τῶν ἡδίστων. καὶ πανούργως ἐρωτῶσι τὸν Πέτρον. ἐπειδή, φησίν, ἔθος ἔχει τοῖς τοῦ Μωσέως ἀντιπράττεσθαι νόμοις, οὐδὲ τὸ δίδραχμον τελεῖ, εἰδὼς ὅτι καὶ ὁ Χριστὸς ἦν εἰπὼν \"οὐκ ἦλθον καταλῦσαι τὸν νόμον, ἀλλὰ πλη ρῶσαι\", καὶ ὅτι τῆς οἰκονομίας ὁ τρόπος τοῦτο ἀπαιτεῖ. τούτοις μὲν οὖν εἶπεν ὁ Πέτρος–ἴσως ἐρυθριῶν ὑπὲρ τούτων διαλεχθῆναι. Δυνάμενος καὶ ἐκ τῆς γῆς παραγαγεῖν τὸν στατῆρα οὐκ ἐποίησε τοῦτο, ἀλλ' ἐκ τῆς θαλάσσης τὸ σημεῖον ἐποίησεν, ἵνα μυστήριον ἡμᾶς διδάξῃ θεωρίας γέμον· ἰχθύες γὰρ ἦμεν ἐκ τῶν πικρῶν τοῦ βίου ταραχῶν ἀνασπασθέντες ὡς ἐκ θα λάσσης διὰ τῶν ἀποστολικῶν ἀγκίστρων ἔχοντες ἐν τοῖς ἑαυτῶν στό μασι τὸν Χριστὸν τὸν στατῆρα τὸν βασιλικόν, ὃς ἐδόθη ὑπὲρ δύο ἀντίλυτρον, ὑπὲρ ψυχῆς καὶ σώ ματος ἡμῶν ἤτοι ὑπὲρ δύο λαῶν, Ἰουδαίων τε καὶ ἐθνικῶν, ὁμοίως λυτρούμενος πένητας καὶ πλουσίους ἐπείπερ καὶ ὁ παλαιὸς νόμος ἀνυποστόλως ἐξ ἴσου ἀπῄτει τὸ τέλος τῆς δραχμῆς παρά τε πλουσίου καὶ πένητος. Ἠδύνατο ὁ σωτὴρ καὶ ἐκ τῆς γῆς παραγαγεῖν τὸν στατῆρα, οὐκ ἐποίησε δὲ τοῦτο, ἀλλ' ἐκ τῆς θα λάσσης τὸ σημεῖον εἰργάσατο, ἵνα δείξῃ μυστήριον ἡμῖν θεωρίας ἔμ πλεον·","english":"Having interwoven the discourse on the resurrection, he intertwines power with weakness, glory with dishonor, the loftiness of divinity with the lowliness of humanity; for he died as a man, and came to life again as God. The disciples are grieved because of their love for Christ, even though the resurrection was announced shortly before, since people feel grief more keenly when they hear of sorrowful things and perceive them more than the most pleasant things. And they cunningly question Peter. For, it is said, since it is customary to oppose the laws of Moses, he does not even pay the didrachm, knowing that Christ had said, \"I did not come to abolish the law, but to fulfill it,\" and that the manner of the economy requires this. To these men, then, Peter said—perhaps blushing to discuss these matters. Although he could have produced the stater from the earth, he did not do this, but performed the sign from the sea, in order to teach us a mystery full of contemplation; for we were fish drawn up from the bitter tumults of life as from the sea through the apostolic hooks, having in our mouths Christ, the royal stater, which was given as a ransom for two, for our soul and body, or for two peoples, Jews and Gentiles alike, ransoming both poor and rich, since the old law also unhesitatingly demanded the payment of the drachma equally from rich and poor. The Savior could have produced the stater from the earth, but he did not do this; instead, he worked the sign from the sea, in order to show us a mystery full of contemplation.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Συναναμίξας ... συναναπλέκει","severity":"info","text":"Cyril uses a double compound verb to emphasize the deliberate intertwining of opposites (resurrection discourse, power/weakness, glory/dishonor, divine/human).","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ ἦλθον καταλῦσαι τὸν νόμον, ἀλλὰ πληρῶσαι","severity":"info","text":"Cyril attributes to Christ a saying not found verbatim in the canonical Gospels; it echoes Matthew 5:17 and reflects a common patristic harmonization of Jesus' relation to Mosaic law.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"στατῆρα","severity":"info","text":"The stater is a gold coin worth two drachmas; Cyril uses it as a symbol of Christ as ransom for both soul and body, or for Jews and Gentiles.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"δίδραχμον","severity":"info","text":"The didrachm was a two-drachma tax for the Jerusalem Temple; Cyril references it to illustrate the disciples' cunning question about Peter's non-payment, linking to Mosaic law.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ἰχθύες ... ἀποστολικῶν ἀγκίστρων","severity":"info","text":"Cyril's allegory of fish caught by apostolic hooks, with Christ as the stater in their mouths, is a distinctive typological reading that influenced later Byzantine exegesis of the miraculous catch.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἠδύνατο ... οὐκ ἐποίησε","severity":"info","text":"Cyril repeats the contrast between Christ's ability to produce the stater from earth and his choice to do so from the sea, reinforcing the mystery of the sign.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or uncertain reading at 'ἴσως ἐρυθριῶν ὑπὲρ τούτων διαλεχθῆναι'—the phrase may be incomplete or parenthetical.","The identity of the 'two peoples' (Jews and Gentiles) is explicit, but the dual ransom (soul and body) is a theological interpretation, not a textual variant."],"confidence":"high","notes":[]},{"i":62,"ref":"p62","source":"ἡμεῖς γάρ ἐσμεν οἱ ἰχθύες θηρευθέντες ἐκ τῶν τοῦ βίου ταραχῶν διὰ τῶν ἀποστολικῶν διδαγμάτων. ἔχομεν δὲ ἐν τοῖς στόμασιν ἡμῶν τὸν στατῆρα, τοῦτ' ἔστιν τὸν Χριστόν.\n\n213 Οὐρανῶν τε βασιλείαν ἔν τε τῷ παρόντι μάλιστα λογιζόμεθα καὶ εἶναί φαμεν ἢ τὴν ἐν ἁγιασμῷ κλῆσιν ἢ τὸ ἐν πίστει καὶ ἁγιότητι μέτρον· ὑποφαίνει γάρ τι τοιοῦτον καὶ ὁ σωτὴρ εἰπών· \"ἡ βασιλεία\" τῶν οὐρανῶν \"ἐντὸς ὑμῶν ἐστιν\". 214 18, Ἐπειδήπερ τις πολλὴ καὶ δυσαρίθμητος δαιμόνων πληθὺς τόδε τὸ σύμπαν περιφοιτᾷ πολυτρόποις ἀπάταις τὰ καθ' ἡμᾶς καταστρέφουσα, οὐρανόθεν ἡμῖν ἐπέστησεν ὁ Χριστὸς τοὺς παιδαγωγοὺς οὐχ ὡς τῆς ἀνθρώπου φύσεως τὸ ἔλαττον ἀποφερομένης–πολλοῦ γε καὶ δεῖ· μακρὰν γὰρ τῶν καθ' ἡμᾶς ἐκεῖνοι καὶ ἐναργὴς ὁ λόγος–ἀλλ' ὡς ταῖς τῶν δαιμονίων πλεονεξίαις τὴν ἰδίαν ἰσχὺν ἀντεξάγοντας καὶ τῆς ἡμετέρας ζωῆς ὑπεραθλεῖν ἰσχύοντας· κατώρθωκεν δὲ καὶ τοῦτο μετὰ τῶν ἄλλων ἁπάντων ταῖς ἡμετέραις ψυχαῖς ὁ Χριστός. πάλαι μὲν ἀχρειωθέντων ἡμῶν ἀπεκέκλειστο ὁ οὐρανὸς καὶ οὐδένα τῶν καθ' ἡμᾶς ἐποιοῦντο λόγον οἱ ἄγγελοι οἱονεὶ τῷ πάντων δεσπότῃ συναγανακτοῦντες ὡς ὑβρισμένῳ. ἐπειδὴ δὲ ηὐδόκησεν ὁ θεὸς \"ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ\", κατεκόμισεν ἐλθὼν ἐπὶ γῆς καὶ τοὺς ἁγίους ἀγγέλους καὶ τῆς ἡμετέρας ζωῆς κηδεμόνας ἀπέδειξεν. διὸ καὶ ἔλεγεν· \"ὄψεσθε τὸν οὐρανὸν ἀνεῳγότα καὶ τοὺς ἀγγέλους τοῦ θεοῦ ἀναβαίνοντας καὶ καταβαίνοντας ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου\". \"τοῦ ἀνθρώπου\", τοῦτο ἔστιν διὰ τὸν ἄνθρωπον·","english":"We are the fish caught from the disturbances of life through the apostolic teachings. And we hold in our mouths the stater, that is, Christ.\n\nWe consider the kingdom of the heavens, especially in the present, to be either the calling in sanctification or the measure in faith and holiness; for the Savior hints at something of this sort when he says, \"The kingdom of the heavens is within you.\" Since a great and countless multitude of demons roams this whole world, subverting our affairs with manifold deceptions, Christ set over us from heaven the guides—not because human nature suffers any deficiency (far from it; for they are far removed from our condition, and the argument is clear)—but as those who bring their own strength to oppose the rapacity of the demons and are able to champion our life. And Christ accomplished this too, along with all else, for our souls. Long ago, when we were rendered useless, heaven was closed, and the angels took no account of any of us, as if sharing the indignation of the master of all, who had been insulted. But when God saw fit \"to recapitulate all things in Christ,\" he came down to earth and brought the holy angels, appointing them guardians of our life. Hence he said, \"You will see the heaven opened and the angels of God ascending and descending upon the son of man.\" \"Of man,\" that is, for the sake of man.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"στατῆρα","severity":"info","text":"The stater (στατήρ) is a gold coin; here it symbolizes Christ as the precious possession held in the mouth, evoking a traditional metaphor of the Eucharist or salvific truth.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡ βασιλεία τῶν οὐρανῶν ἐντὸς ὑμῶν ἐστιν","severity":"info","text":"Cyril cites a saying of Jesus not found in the canonical Gospels; it resembles Luke 17:21 in some manuscripts but is likely apocryphal or a loose paraphrase.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ","severity":"info","text":"This phrase echoes Irenaeus of Lyons' concept of 'recapitulation' (ἀνακεφαλαίωσις) in Christ, though not a direct biblical quotation; Cyril adapts it to his soteriology.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὄψεσθε τὸν οὐρανὸν ἀνεῳγότα καὶ τοὺς ἀγγέλους ... ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου","severity":"info","text":"This saying is not in the canonical Gospels; it may be a conflation of John 1:51 and Matthew 3:16, or an apocryphal tradition used by Cyril.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἰχθύες ... στατῆρα","severity":"info","text":"The fish-and-stater image recalls a well-known patristic allegory: the fish caught by apostolic teaching holds the coin (Christ), symbolizing the believer who receives salvation through the apostles.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"213 ... 214 18","severity":"info","text":"The passage is divided by section numbers (213, 214) in the manuscript, indicating a break in the commentary; 214 begins with 'Ἐπειδήπερ' introducing a new argument about demons and angels.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἡ βασιλεία ... ἐντὸς ὑμῶν ἐστιν' is not a direct canonical quotation; its source is uncertain, possibly a variant of Luke 17:21 or an apocryphal saying.","The saying about angels ascending and descending on the son of man is unattested in the New Testament; Cyril may be citing a lost tradition or conflating John 1:51 with Matthew 3:16.","The stater (στατήρ) could be interpreted as a baptismal or Eucharistic symbol, but Cyril does not specify; the annotation takes it as a general Christological symbol."],"confidence":"high","notes":[]},{"i":63,"ref":"p63","source":"κεκλεισμένον γὰρ κατὰ τοὺς ἤδη παρῳχηκότας καιροὺς ἤνοιξεν ἡμῖν τὸν οὐρανόν, ἵνα δι' ἡμᾶς ἄνω τε καὶ κάτω θέοντες ὑπουργοί τινες εἶεν τῆς εἰς ἡμᾶς τελουμένης οἰκονομίας διὰ Χριστοῦ. τοῦτο οὖν καὶ ὁ Παῦλός φησιν· \"οὐχὶ πάντες εἰσὶν λειτουργικὰ πνεύματα\" καὶ ἑξῆς. ταύτην ἔχει τὴν δήλωσιν καὶ τῶν ἐνυπνίων τοῦ προπάτορος ἡμῶν Ἰακὼβ ἡ δύναμις· τεθέαται, ὡς ἔφη, \"τὴν κλίμακα\" διήκουσαν ἀπὸ γῆς \"εἰς τὸν οὐρανόν\", οὐδὲν οἶμαι κατασημαίνοντος τοῦ ὀνείρου ἕτερον ἢ ὅτι κατὰ καιροὺς ἄνοδος τε καὶ κάθοδος ἔσται τοῖς ἁγίοις ἀγγέ λοις διὰ τὸν ἄνθρωπον ἐπιλάμποντα ἐν κόσμῳ μετὰ σαρκὸς τοῦ μονο γενοῦς. πάνδεινον οὖν ἄρα τοὺς τοσαύτης φροντίδος ἠξιωμένους παρὰ θεοῦ ὡς ἐπιστάτας καὶ παιδαγωγοὺς ἀγγέλους καταλαχεῖν ἐν τῷ μη δενὶ τετάχθαι λόγῳ καὶ τοῦτο παρ' ἡμῖν τοῖς ὁμοδούλοις καὶ ἀδελφοῖς. Ἐπειδὴ δίδωσι τοῖς τὸ διδάσκειν λαχοῦσιν ἐξουσίαν τοῦ λύειν καὶ δεσμεῖν ὁ Χριστὸς μὴ\n\nμεταφοιτώντων τῶν ἅπαξ ἐκκλινάντων πρὸς ἔφεσιν ἀρετῆς, χρὴ δεδιέναι τὰς τῶν ἁγίων φωνάς, κἂν μὴ πολλοί τινες εἶεν οἱ διορίζοντες· πεπληροφόρηκε γὰρ καὶ τοῦτο ἡμᾶς ὁ Χριστός, οὐχὶ δήπου πάντως ὅ τι ἐκ πολλῶν ἔσται βέβαιον εἰπών, ἀλλ' εἰ καὶ δύο τὸν ἀριθμὸν συμφώνως καὶ περιεσκεμμένως ὁρίσειαν, εἰς πέρας ἥξειν ἐπαγγειλάμενος· συνέσομαι γάρ φησι καὶ συνοριῶ, εἰ μόνοι δύο συναχθεῖεν δι' ἐμέ· οὐ γὰρ τὸν τῶν συνόντων ἀριθμόν, ἀλλὰ τὴν τῆς εὐσεβείας καὶ φιλοθεΐας δύναμιν ἐνεργὸν γενήσεσθαί φησιν.","english":"For the heaven was closed in the times already past, but He opened it for us, so that for our sake, running both above and below, they might be some kind of ministers of the economy being accomplished for us through Christ. This, then, is what Paul also says: \"Are not all spirits liturgical?\" and so forth. The meaning of the dream of our forefather Jacob also has this significance: he saw, as he said, \"the ladder\" extending from the earth \"to the heaven,\" indicating, I think, nothing other than that at certain times there will be an ascent and descent for the holy angels because of the man shining in the world with the flesh of the Only-begotten. It is, therefore, utterly terrible that those deemed worthy of such care from God, as overseers and tutors, should be assigned angels, yet be placed in no account, and this among us, their fellow servants and brothers. Since Christ gives to those who have received the office of teaching the authority to bind and loose, not\n\nwhen those who have once turned aside to the pursuit of virtue change their minds, one must fear the voices of the saints, even if those who define are not many. For Christ has also assured us of this, not indeed saying that whatever is from many will be certain, but promising that even if two in number should define harmoniously and with due consideration, it will come to pass; for He says, \"I will be present and will define together, if only two are gathered for my sake.\" For He does not speak of the number of those present, but says that the power of piety and love of God will become effective.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐχὶ πάντες εἰσὶν λειτουργικὰ πνεύματα","severity":"info","text":"Cyril paraphrases Paul, likely Hebrews 1:14 (variant reading) or a lost Pauline fragment; the phrase 'λειτουργικὰ πνεύματα' is not canonical.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὴν κλίμακα ... εἰς τὸν οὐρανόν","severity":"info","text":"Cyril alludes to Jacob's ladder (Genesis 28:12), interpreting it as a type of angelic ascent and descent for Christ's economy.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"λειτουργικὰ πνεύματα","severity":"info","text":"The term 'liturgical spirits' reflects early Christian angelology, where angels serve as ministers (λειτουργοί) in the divine economy.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κλίμακα","severity":"info","text":"Jacob's ladder was a common typological symbol in patristic exegesis, representing the connection between heaven and earth mediated by angels.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπειδὴ δίδωσι ... ἐξουσίαν τοῦ λύειν καὶ δεσμεῖν","severity":"info","text":"This sentence marks a transition from angelology to ecclesial authority, linking Christ's grant of binding and loosing to the preceding discussion of angelic oversight.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"συνέσομαι ... συνοριῶ, εἰ μόνοι δύο συναχθεῖεν","severity":"info","text":"Cyril adapts Matthew 18:20 ('where two or three are gathered') to emphasize Christ's presence with even two, stressing quality of piety over quantity.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὐχὶ πάντες εἰσὶν λειτουργικὰ πνεύματα' is not a direct biblical quotation; its source is uncertain, possibly a lost Pauline tradition or a paraphrase of Hebrews.","The Coptic text (not extant here) may have influenced the Greek; the English draft's 'assigned angels' renders 'καταλαχεῖν ... ἀγγέλους' but the syntax is ambiguous: it could mean 'to be assigned angels' or 'to be assigned as angels.'"],"confidence":"high","notes":[]},{"i":64,"ref":"p64","source":"216 Ἀφιέντος ἡμῖν τοῦ πάντων θεοῦ τὰ χαλεπὰ τῶν πλημμελημάτων, διὰ τῶν πολλῶν δηλοῦται ταλάντων, εἰ μὴ τοῖς συνδούλοις ἀνίεμεν αὐτοὶ τὰ ρʹ δηνάρια, τοῦτ' ἔστιν τὰ ὀλίγα κοσμικὰ πταίσματα ἐκ τῆς ἐνούσης αὐτοῖς μισοπονηρίας, οἱ τῆς καθ' ἡμᾶς ἐφεστῶτες ἄγγελοι καὶ ὑπὸ τὸν αὐτὸν ἡμῖν ὄντες τῆς δεσποτείας ζυγὸν τὴν παρὰ θεῷ ποιοῦνται κατάρρησιν οὐχ ὡς ἀγνοοῦντι σημαίνοντες– πάντα γὰρ οἶδεν ὡς θεός– ἐξαιτοῦντες δὲ μᾶλλον κατά γε τὸ εἰκὸς χρησίμως παιδεύεσθαι τοὺς ἑλομένους καταφρονεῖν καὶ τοὺς τῆς φιλαλληλίας ἀτιμάζειν νόμους. εἰ δὲ δὴ πάθοιμεν τὴν ἐπὶ τούτοις καταβολήν, ἢ παιδευόμεθα κατὰ τὸν παρόντα βίον οἱονεί τισι βασανισταῖς πειρασμοῖς τε καὶ ἀρρωστίαις παραπεμπόμενοι ἢ γοῦν εἰς αἰῶνα τὸν μέλλοντα κολαζόμενοι. ὅτι δὲ παιδεύει θεὸς ἐπιστρεπτικῶς τὸν ἀπειθῆ καὶ δυσάγωγον μετασκευάζων ἐπὶ τὸ ἄμεινον, ἀταλαίπωρον ἰδεῖν· μεστὴ γὰρ τῶν τοιούτων ἡ θεία γραφή, ὁποῖόν ἐστι τὸ σοφῶς εἰρημένον \"ὃν ἀγαπᾷ κύριος παιδεύει, μαστιγοῖ δὲ πάντα υἱόν, ὃν παραδέχεται\" καὶ πάλιν \"εἰς παιδείαν ὑπο μένετε\" καὶ ἑξῆς. 217 25 Διὰ τῆς πράσεως τῆς γυναικὸς καὶ τῶν λοιπῶν σημαίνεται τῶν παρὰ θεοῦ τερπνῶν ἡ εἰς ἅπαν ἀφαίρεσις καὶ ἀπόπτωσις παντελής. ἡ δὲ πρᾶσις δηλοῖ τὴν ἀλλοτρίωσιν δηλονότι τὴν ἀπὸ θεοῦ· ἀλλότριοι γὰρ θεοῦ πρὸς οὓς ἂν γένοιτο λόγος ὁ πικρὸς ἐκεῖνος καὶ ἀμειδής· \"ἀπό στητε ἀπ' ἐμοῦ ἐργάται\" τῆς ἀνομίας· \"οὐδέπω\" γὰρ \"ἔγνων ὑμᾶς\". Εἰπόντος τοῦ Χριστοῦ εἰ θέλεις εἰς τὴν ζωὴν εἰσελθεῖν, ἢ \"εὐθὺς τὰς τήρησον τὰς ἐντολὰς οὐδὲν ἕτερον ἐκεῖνος προσδοκήσας ἐρεῖν αὐτὸν ἐμάς\" φησιν· ποίας;","english":"God, the God of all, releasing us from the grievousness of our transgressions, is indicated by the many talents, unless we ourselves remit to our fellow servants the hundred denarii, that is, the small worldly faults arising from the misanthropy inherent in them. The angels set over us, who are under the same yoke of lordship as we are, make accusation before God, not as signifying to one who is ignorant—for He knows all things as God—but rather, as is reasonable, requesting that those who choose to despise and dishonor the laws of mutual love be usefully disciplined. If we should suffer the penalty for these things, we are either disciplined in the present life, as it were, by certain torturers, trials, and illnesses sent to us, or at least punished in the future age. That God educates the disobedient and intractable, turning them to the better, is easy to see; for divine scripture is full of such things, as for example the wisely spoken saying: \"Whom the Lord loves, he disciplines, and he scourges every son whom he accepts,\" and again: \"Endure for the sake of discipline,\" and so forth. Through the sale of the woman and the rest, the complete removal and total falling away from the pleasant things from God is signified. The sale clearly indicates the alienation from God; for those to whom that bitter and unsmiling word is addressed are alienated from God: \"Depart from me, workers of lawlessness; I do not yet know you.\" When Christ says, \"If you wish to enter into life,\" or \"Immediately keep the commandments,\" that one, expecting nothing else, says, \"He will say to me: 'What kind?'","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τὰ χαλεπὰ τῶν πλημμελημάτων","severity":"info","text":"Cyril uses 'grievous transgressions' to denote serious sins, contrasting them with 'small worldly faults' (τὰ ὀλίγα κοσμικὰ πταίσματα) in the parable of the talents and denarii.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὃν ἀγαπᾷ κύριος παιδεύει","severity":"info","text":"Cyril cites a proverbial saying, 'Whom the Lord loves, he disciplines,' which echoes Proverbs 3:12 LXX and similar wisdom traditions, though not a direct biblical quotation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπόστητε ἀπ' ἐμοῦ ἐργάται τῆς ἀνομίας","severity":"info","text":"The phrase 'Depart from me, workers of lawlessness' is a loose adaptation of Psalm 6:1 LXX or a liturgical formula, not a verbatim scriptural citation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῆς πράσεως τῆς γυναικὸς","severity":"info","text":"The 'sale of the woman' likely refers to a parable or allegorical narrative in Matthew, possibly the woman taken in adultery or a domestic metaphor, but Cyril uses it to symbolize alienation from God.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διὰ τῆς πράσεως ... σημαίνεται","severity":"info","text":"Cyril shifts from discussing divine discipline to interpreting the sale of the woman as a symbol of total loss of divine blessings, marking a new exegetical move in the passage.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἰπόντος τοῦ Χριστοῦ ... ποίας","severity":"caution","text":"The final sentence is fragmentary and ambiguous: 'When Christ says... that one... says: 'What kind?'' The referent of 'that one' and the exact quotation are unclear, possibly a textual corruption or ellipsis.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the woman' in the sale metaphor is unspecified; it may refer to a specific Gospel narrative or a generic figure.","The final clause is syntactically broken; the speaker and the quoted question are uncertain, possibly a lacuna in the manuscript tradition."],"confidence":"medium","notes":[]},{"i":65,"ref":"p65","source":"πολὺ δὲ τῆς ἐλπίδος ἐσφάλλετο· οὐ γάρ, ὅπερ ᾠήθη, πρὸς αὐτὸν ἀπεκρίνατο ὁ Χριστός, ἀλλ' ἐπὶ τὸν νόμον ἀνάγει αὐτόν, οὐχ ὅτι τελειότης ὁ νόμος (\"δικαιοῦται\" γὰρ \"οὐδεὶς ἐν νόμῳ\" κατὰ τὸ γεγραμμένον), ἀλλ' ὅτι προεισβολή τις ὥσπερ τῆς εἰς αἰῶνα ζωῆς ἡ κατὰ νόμον μελέτη κατὰ βραχὺ προσεθίζουσα τοῖς ἀνωτέρω τῶν παιδαγωγουμένων τὸν νοῦν. \"γέγονεν\" γὰρ ἡμῖν \"ὁ νόμος παιδαγωγὸς εἰς Χριστόν\"· ἀρχὴ τοιγαροῦν σωματικῆς πολιτείας ὁ νόμος, τελειότης δὲ ὁ Χριστός· ἀρχὴ γάρ, φησίν, τῶν ἀγαθῶν τὸ ποιεῖν δίκαια. παραδείκνυσι μὲν οὖν τὸ δίκαιον ὁ νόμος, τὸ δὲ ἀγαθὸν ὁ Χριστός. ὁ μὲν οὖν ἐδίδασκεν τοῖς ἴσοις ἀμύνεσθαι τοὺς ἀδικεῖν βουλομένους (\"ὀδόντα\" γὰρ \"ἀντὶ ὀδόντος\" καὶ \"ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ\"), ὁ δὲ τὸ ἰσορροποῦν ἀνέντας ἡμᾶς ἐπὶ τὸ μεῖζον... τῷ γὰρ παίοντί σε \"εἰς τὴν δεξιάν, στρέψον αὐτῷ καὶ τὴν ἄλλην· καὶ τῷ θέλοντί σοι κριθῆναι\", φησίν, \"καὶ τὸν χιτῶνά σου λαβεῖν, ἄφες αὐτῷ καὶ τὸ ἱμάτιον\". Κάμηλον δὲ ἐνταῦθά φησιν οὐ τὸ ζῷον τὸ ἀχθοφόρον, ἀλλὰ τὸ παχὺ σχοινίον, ἐν ᾧ δεσμεύουσι τὰς ἀγκύρας οἱ ναῦται. οὐκ ἀνήνυτον παντελῶς τοῦτο δείκνυσιν ὄν, τῷ δὲ ἄγαν δυσχερεῖ λοιπὸν ἤδη πως ἐγγὺς καὶ ἀγχίθυρον τοῦ ἀδυνάτου τὸ χρῆμα τιθείς. ὅθεν δείκνυται οὐχ ὁ τυχών–δεῖ τῆς χάριτος τῷ μέλλοντι τοῦτο κατορθοῦν. Οὐκ ἂν γένοιτό τις παθῶν ἐλευθέραν εἰς ἅπαν ἔχων ψυχὴν καὶ εἰ σφόδρα τις εἴη τῶν ὅτι μάλιστα φιλοπονωτάτων· \"τίς γὰρ καθαρὸς ἀπὸ ῥύπου\" κατὰ τὸ γεγραμμένον ἢ \"τίς καυχήσεται ἁγνὴν ἔχειν τὴν καρδίαν\"; εἰ δὲ καὶ ὁ \"πταίσας ἐν ἑνί, γέγονε πάντων ἔνοχος\" κατὰ τὸν","english":"But he was greatly mistaken in his hope; for Christ did not answer him as he thought, but refers him to the law—not because the law is perfection (for \"no one is justified by the law,\" as it is written), but because the practice of the law is a kind of preliminary entry into eternal life, gradually accustoming the mind of those being educated to higher things. For \"the law has become for us a pedagogue to Christ.\" Therefore, the law is the beginning of a bodily polity, but Christ is its perfection; for, it is said, the beginning of goods is to do just things. So the law demonstrates what is just, but Christ demonstrates what is good. The law taught us to repay those who wish to do injustice with equal measure (\"a tooth for a tooth\" and \"an eye for an eye\"), but Christ, having let go of the equal balance, leads us to the greater... For to the one who strikes you \"on the right cheek, turn to him also the other; and to the one who wishes to go to law with you,\" he says, \"and take your tunic, let him also have your cloak.\" Here he calls \"camel\" not the beast of burden, but the thick rope with which sailors tie up anchors. He shows that this is not entirely impossible, but places the matter as extremely difficult and bordering on the impossible. Hence it is shown that not just anyone—but one who is to accomplish this needs grace. No one could have a soul entirely free from passions, even if one were among the most industrious; for \"who is clean from filth,\" as it is written, or \"who will boast of having a pure heart?\" And if \"the one who stumbles in one thing has become guilty of all,\" according to the","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δικαιοῦται οὐδεὶς ἐν νόμῳ","severity":"info","text":"Cyril quotes a scriptural maxim, 'no one is justified by the law,' which is not a direct biblical verse but reflects Pauline teaching (cf. Galatians 2:16; Romans 3:20).","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γέγονεν γὰρ ἡμῖν ὁ νόμος παιδαγωγὸς εἰς Χριστόν","severity":"info","text":"Cyril paraphrases a common patristic trope, likely derived from Galatians 3:24, where the law is a 'pedagogue to Christ.' This is not a direct quotation but an interpretive summary.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὀδόντα γὰρ ἀντὶ ὀδόντος καὶ ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ","severity":"info","text":"Cyril references the lex talionis from Exodus 21:24, 'an eye for an eye, a tooth for a tooth,' as a summary of Mosaic law.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τίς γὰρ καθαρὸς ἀπὸ ῥύπου","severity":"info","text":"Cyril cites a scriptural maxim, 'who is clean from filth,' likely alluding to Job 14:14 or a similar wisdom tradition, though not verbatim.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Κάμηλον","severity":"info","text":"Cyril glosses 'camel' (κάμηλον) as a thick rope used by sailors to tie anchors, not the animal. This reflects a known lexical ambiguity in Matthew 19:24, where 'camel' may be a metaphor for a large rope.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προεισβολή","severity":"info","text":"Cyril uses the rare term προεισβολή ('preliminary entry') to describe the law as a preparatory stage for Christian life, a concept rooted in Alexandrian exegesis of the law as a pedagogue.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is continuous and clear; no significant textual corruption. The phrase 'πταίσας ἐν ἑνί, γέγονε πάντων ἔνοχος' is incomplete in the passage, possibly a truncated citation."],"confidence":"high","notes":[]},{"i":66,"ref":"p66","source":"τοῦ καταγνωσθῆναι λόγον, τίς οὐκ ἂν εὐθύνοι τὸ λοιπὸν τὴν ἐφ' ἑνὶ παρά βασιν οὐδὲ φυγών; οὐδὲ γὰρ ἂν διαδρῴη τὸ κατὰ νοῦν ἁμαρτεῖν καὶ ὁ σφόδρα νηφάλιος. ὅσον οὖν ἧκεν εἰς ἀνθρωπίνην ἀσθένειαν, οὐδεὶς ὁ σῳζόμενος· ὅσον γε μὴν εἰς τὴν τοῦ διασῴζοντος ἡμερότητα, οὐκ ἀπόγνωστος τὴν σωτηρίαν· οὐ γὰρ πᾶσα ἁμαρτία πρὸς θάνατον. Ἵνα μή τις οἰηθῇ ἐπὶ μόνων τῶν μαθητῶν ἁρμόζειν τὸ εἰρη μένον, ἐπεπλάτυνεν ἐπὶ πάντας τὸν λόγον τοὺς τὰ ὅμοια ποιοῦντας· εἰ γὰρ καὶ μὴ τῶν αὐτῶν τοῖς μαθη ταῖς τεύξονται οἱ λοιποί, ἀλλ' οὖν ἕξουσιν ἀντὶ μὲν τῶν κατὰ σάρκα συγγενῶν τὴν πρὸς θεὸν οἰκειότητα καὶ τὴν ἀδελφότητα τὴν πρὸς τοὺς ἁγίους (ἤτοι τοὺς πρεσβυτέρους καὶ πρεσβύτιδας τῆς ἐκκλησίας λέγει, οὓς ἔσχον δι' ἀγάπην ὡς συγγενεῖς, τοὺς κατὰ διάθεσιν ἀγαπητούς, τοὺς πολλῷ μᾶλλον τῶν κατὰ σάρκα συγ γενῶν ἀγαπῶντας, παρ' ὧν καὶ χρή ματα ἐδέξαντο, ἵνα διοικήσωσιν αὐτὰ ὡς βούλονται, ἀποκειμένων αὐτοῖς καὶ τῶν ἐσομένων ἀγαθῶν), ἀντὶ δὲ τῶν ἀγρῶν τὸν παράδεισον καὶ ἀντὶ οἴκων τῶν ἐκ λίθων τὴν ἄνω Ἰερουσαλήμ, τὴν τῶν πρωτο τόκων μητέρα. Ἐπισημαντέον, ὅτι κἂν μὴ τῶν αὐτῶν τοῖς μαθηταῖς οἱ λοιποὶ ἐπι τύχωσιν, ἀλλ' ὅμως ἕξουσιν ἀντὶ μὲν τῶν κατὰ σάρκα συγγενῶν πρὸς θεὸν οἰκειότητα καὶ τὴν ἀδελφό τητα τὴν πρὸς ἁγίαν πόλιν τὴν τῶν πρωτοτόκων μητέρα. Οὐ πολλοὺς οὖν ἀνθ' ἑνὸς πατέρας ἢ πολλὰς ἀντὶ μιᾶς μητέρας ἢ ἀγροὺς ἀντὶ ὀλίγων πολλοὺς ἀπολήψεσθαί φησιν, ἀλλ' ὅτι τῶν ἐπι γείων ἁπάντων ἀσυγκρίτοις ὑπεροχαῖς ὑπερκείσεται τὰ οὐράνια καὶ τῶν ἀπολλυμένων ἔσται προτιμότερα τὰ σῳζόμενα.","english":"of being condemned, who would not henceforth correct the transgression in a single case, even if he fled? For not even the very sober-minded could escape sinning in thought. Therefore, as far as human weakness is concerned, no one is saved; but as far as the gentleness of the one who saves, salvation is not despaired of; for not every sin is to death. Lest anyone think that what was said applies only to the disciples, he extended the word to all who do similar things; for even if the rest will not obtain the same things as the disciples, yet they will have, instead of blood relatives, intimacy with God and brotherhood with the saints (he means the elders and deaconesses of the church, whom they held as relatives through love, the beloved by disposition, those who love much more than blood relatives, from whom they also received goods to administer as they wish, with the future goods also laid up for them), and instead of fields, paradise, and instead of stone houses, the heavenly Jerusalem, the mother of the firstborn. It should be noted that even if the rest do not obtain the same things as the disciples, yet they will have, instead of blood relatives, intimacy with God and brotherhood with the holy city, the mother of the firstborn. He does not say that they will receive many fathers instead of one, or many mothers instead of one, or many fields instead of a few, but that the heavenly things will surpass all earthly things by incomparable preeminence, and that the things that are saved will be more valuable than those that are lost.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐδεὶς ὁ σῳζόμενος","severity":"info","text":"Cyril states that no one is saved by human weakness alone; salvation depends on divine gentleness. This reflects his soteriological emphasis on grace.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πρεσβυτέρους καὶ πρεσβύτιδας","severity":"info","text":"The terms 'elders and deaconesses' refer to early church offices. Cyril clarifies that these are spiritual kin, not blood relatives.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄνω Ἰερουσαλήμ","severity":"info","text":"The 'heavenly Jerusalem' echoes Galatians 4:26 and Revelation 21, but Cyril uses it as a typological reward for the faithful, not a literal city.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν πρωτοτόκων μητέρα","severity":"info","text":"The phrase 'mother of the firstborn' likely refers to the church as the source of the elect, a common patristic image (cf. 1 Clement 42).","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπισημαντέον","severity":"info","text":"Cyril marks a structural note with 'It should be noted,' repeating and clarifying the earlier contrast between disciples and others, emphasizing the superiority of heavenly rewards.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὴν ἐφ' ἑνὶ παράβασιν","severity":"caution","text":"The phrase 'transgression in a single case' is ambiguous: it may mean a single sin or a single instance of law-breaking. The English draft interprets it as a single case, but the Greek could also imply 'one type of transgression.'","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὴν ἐφ' ἑνὶ παράβασιν' is ambiguous: it could mean 'transgression in one case' or 'transgression of one thing.'","The identity of 'the firstborn' (τῶν πρωτοτόκων) is not specified; it may refer to the patriarchs, the apostles, or the elect."],"confidence":"high","notes":[]},{"i":67,"ref":"p67","source":"Προστέθεικε δὲ ὁ Λουκᾶς καὶ περὶ γυναικός· τοῦτο δὲ κατὰ τὸν Παῦλον κελεύοντα τιμᾶν \"πρεσβυτέρας μὲν ὡς μητέρας, νεωτέρας δὲ ὡς ἀδελφὰς ἐν πάσῃ ἁγνείᾳ\"· ὥσπερ οὖν ἀδελφοὺς δίδωσι τοὺς οὐκ ἀδελφοὺς καὶ γονεῖς τοὺς οὐ γονεῖς καὶ τέκνα τὰ οὐ τέκνα, οὕτω καὶ γυναῖκα τὴν οὐ γυναῖκα ἑτέρῳ τρόπῳ δηλαδὴ πνευματικῷ τὰς οἰκειότητας ἐκπληρῶν, οὐ σωματικῷ. ἀπολείπειν δὲ τὸ κατὰ σάρκα γένος ἀγαθόν ἐστι διὰ τὴν πνευματικὴν ζωήν· τότε γὰρ λέγει χωρίζεσθαι ἀπὸ γονέων καὶ ἀπὸ γυναικός, ὅταν πρὸς ἀσέβειαν ἕλκωσιν· καθὼς γὰρ δεῖ ψυχῆς καὶ σώματος καταφρονεῖν διὰ θεοσέβειαν, οὕτω χρὴ καὶ πάντων ταύτην προτιμᾶν. Φεύγων τὸ φιλόδοξον ὁ κύριος ὡς περὶ ἑτέρου λέγει οἰκοδεσπό του αὐτὸς ὢν οἰκοδεσπότης καὶ τῆς τῶν οὐρανῶν βασιλείας διανομεύς. ἡμέραν δὲ λέγει τὸν πάντα αἰῶνα, καθ' ὃν ἐν διαφόροις καιροῖς μετὰ τὴν τοῦ Ἀδὰμ παράβασιν προσκαλεῖταί τινας δικαίους εἰς ἐργασίαν θεοσεβῆ μισθὸν αὐτοῖς ὁρίσας ἐπὶ τοῖς ἔργοις. εἰσὶν οὖν περὶ τὴν πρώ την ὥραν οἱ περὶ τὸν Ἀδὰμ καὶ τὸν Ἐνώχ, οἱ δὲ περὶ τὴν τρίτην οἱ περὶ Νῶε καὶ Σὴμ καὶ οἱ ἐξ αὐτῶν δίκαιοι· δεύτερος γὰρ ὁ καιρὸς καὶ ἡ κλῆσις δευτέρα, ὅτε καὶ διάφορα τὰ νόμιμα.","english":"Luke adds also concerning a woman; this is in accordance with Paul, who commands to honor \"elderly women as mothers, and younger women as sisters in all chastity.\" Just as he gives brothers who are not brothers, and parents who are not parents, and children who are not children, so also he gives a wife who is not a wife, in a different manner, that is, spiritually, fulfilling relationships, not physically. To leave behind the family according to the flesh is good for the sake of the spiritual life; for he says to separate from parents and from a wife when they drag one toward impiety. For just as one must disregard soul and body for the sake of piety, so also one must prefer this above all. Fleeing vainglory, the Lord speaks as if about another householder, himself being the householder and the distributor of the kingdom of the heavens. He calls \"day\" the whole age, during which at various times after the transgression of Adam he summons certain righteous ones to pious labor, having appointed a reward for them for their works. Therefore, those around the first hour are those around Adam and Enoch, and those around the third hour are those around Noah and Shem and the righteous from them; for the time is second and the calling is second, when the laws are also different.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρεσβυτέρας μὲν ὡς μητέρας, νεωτέρας δὲ ὡς ἀδελφὰς ἐν πάσῃ ἁγνείᾳ","severity":"info","text":"Cyril attributes to Paul a command to honor elderly women as mothers and younger women as sisters. This is not a direct biblical quotation but a paraphrase of 1 Timothy 5:1-2, where Paul instructs Timothy on conduct toward widows.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προστέθεικε δὲ ὁ Λουκᾶς","severity":"info","text":"Cyril notes that Luke adds a saying about a woman not found in Matthew. This reflects the synoptic problem: Cyril assumes Matthew's priority and treats Luke's additions as supplementary.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἡμέραν","severity":"info","text":"Cyril interprets 'day' (ἡμέραν) as the whole age (τὸν πάντα αἰῶνα) from Adam onward, during which God summons the righteous at different times. This allegorical reading is typical of Alexandrian exegesis.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"περὶ τὴν πρώτην ὥραν ... περὶ τὴν τρίτην","severity":"info","text":"Cyril divides salvation history into 'hours': the first hour includes Adam and Enoch; the third hour includes Noah, Shem, and their righteous descendants. This schema organizes biblical figures chronologically.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"κατὰ τὸν Παῦλον κελεύοντα","severity":"info","text":"Cyril's appeal to Paul for spiritual kinship echoes 1 Corinthians 7:10-11 and the Pastoral Epistles. The idea of treating community members as family is a common early Christian trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"γυναῖκα τὴν οὐ γυναῖκα","severity":"caution","text":"Cyril's claim that Luke gives 'a wife who is not a wife' is ambiguous: it may refer to a spiritual sister or a celibate companion. The Greek does not specify the referent, and the English draft's 'wife' may overdetermine the sense.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'woman' added by Luke is unclear; Cyril interprets her as a spiritual relation, but the biblical referent (possibly the woman taken in adultery or a parable figure) is not specified.","The phrase 'γυναῖκα τὴν οὐ γυναῖκα' could mean a woman who is not a wife or a wife who is not a woman; the English draft chooses 'wife', but the Greek allows both readings."],"confidence":"high","notes":[]},{"i":68,"ref":"p68","source":"οἱ δὲ περὶ τὴν ἕκτην κεκλημένοι ἐργάται οἱ κατὰ τοὺς Ἀβραάμ εἰσι χρόνους, ἐφ' οὗ πάλιν ἡ τῆς περιτομῆς νομοθεσία, οἱ ἑνδεκάτην οἱ κατὰ τὴν Χριστοῦ παρουσίαν, ἐφ' ὧν καὶ μόνων λέγεται τὸ τί ὧδε ποιεῖτε ὅλην τὴν ἡμέραν ἀργοί, ὅτι κυρίου ἐλπίδα μὴ ἔχοντες καὶ ἄθεοι ἐν τῷ κόσμῳ καὶ ἀργοὶ ἐν παντὶ ἔργῳ ἀγαθῷ ἐοικότες τοῖς ἐν ἀγορᾷ ἑστῶσιν καὶ μηδὲν ὅλως ψηλαφῶσιν, ἀλλ' εἰκῆ καὶ μάτην τὸν ἑαυτῶν διατρέχοντες βίον. οὓς καὶ προτρέπεται ὁ κύριος λέγων· τί ἑστήκατε (οὕτως λέγων) ἀργοί; πρὸς ὃν ἀνταποκρίνονται λέγοντες· οὐδεὶς ἡμᾶς ἐμισθώσατο· οὔτε γὰρ Μωυσῆς οὔτε τις τῶν ἁγίων ἐκήρυξε τοῖς ἔθνεσιν, ἀλλὰ μόνῳ τῷ Ἰσραήλ. ὅμως ὁ κύριος εἰσπέμπει καὶ αὐτοὺς εἰς τὸν ἀμπελῶνα. πέντε δὲ κλήσεις λέγει γενέσθαι, ἵνα δείξῃ, ὅτι ἐν ἑκάστῳ καιρῷ ἦσαν εὐδοκιμοῦντες καὶ ἀστοχοῦντες ὡς αἱ \"πέντε παρθένοι φρόνι μοι καὶ αἱ μωραὶ πέντε\" δηλοῦσιν κατὰ τοὺς αὐτοὺς οὖσαι\n\nχρόνους, καὶ ὅτι τινὲς ἐνάρετοι ηὑρέθησαν, τινὲς δὲ κατεφρόνησαν διὰ μωρίαν τοῦ μέλλοντος αἰῶνος. ἐπὶ τέλει δὲ τοῦ βίου, ὅ ἐστιν ἑσπέρα (ὁ γὰρ ἀπὸ τῆς ἐπιδημίας τοῦ Χριστοῦ καιρὸς ἕως τῆς συντελείας ἐστὶν ὁ μετὰ τὴν ἑνδεκάτην ὥραν καθὼς ὁ Ἰωάννης φησίν· \"ἐσχάτη ὥρα ἐστίν\"), ἐν ᾗ ὁ οἰκοδεσπότης, φησίν, ἀπὸ τῶν τελευταίων κελεύει δοθῆναι τὸν μισθόν. οἰκοδεσπότης δὲ νοηθείη ὁ πατὴρ χρώμενος τῷ υἱῷ διανομεῖ οὐχ ὡς ὑπουργῷ, ἀλλ' ὡς συνεργῷ ὅτι δι' αὐτοῦ διοικεῖ καὶ ἐνεργεῖ πᾶν, ὅ τι οὖν βούλεται.","english":"Those called around the sixth hour are the workers in the times of Abraham, under whom again the legislation of circumcision occurred; those at the eleventh hour are those at the time of Christ's coming, concerning whom alone it is said, \"Why are you idle the whole day?\" because, having no hope of the Lord and being godless in the world, they are idle in every good work, resembling those standing in the marketplace who touch nothing at all, but run through their own life in vain and to no purpose. The Lord also exhorts them, saying, \"Why do you stand idle?\" (speaking thus). To him they answer, saying, \"No one hired us\"; for neither Moses nor any of the saints preached to the Gentiles, but only to Israel. Nevertheless, the Lord sends even them into the vineyard. He says there are five calls, to show that in each time there were those who were approved and those who failed, as the \"five wise and five foolish virgins\" indicate, being in the same times, and that some were found virtuous, while others despised the future age through folly. At the end of life, which is evening (for the time from the coming of Christ until the consummation is the period after the eleventh hour, as John says: \"It is the last hour\"), in which the master of the house, he says, orders the wage to be given from the last. The master of the house could be understood as the Father, using the Son as a distributor, not as a servant, but as a fellow worker, because through him he administers and effects everything that he wills.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πέντε παρθένοι φρόνιμοι καὶ αἱ μωραὶ πέντε","severity":"info","text":"Cyril alludes to the parable of the wise and foolish virgins (Matthew 25:1-13), using it to illustrate the coexistence of virtue and folly within each era.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐσχάτη ὥρα ἐστίν","severity":"info","text":"Cyril quotes John's phrase 'It is the last hour' (cf. 1 John 2:18 or similar eschatological context), linking the eleventh hour to the period from Christ's coming to the consummation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἕκτην ... ἑνδεκάτην","severity":"info","text":"The sixth and eleventh hours refer to the parable of the workers in the vineyard (Matthew 20:1-16), where hours symbolize historical epochs: the sixth hour (Abraham, circumcision) and the eleventh (Christ's coming).","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"οἰκοδεσπότης","severity":"info","text":"Cyril interprets 'master of the house' as God the Father, who uses the Son as a distributor (διανομεύς) and fellow worker (συνεργός), not a mere servant, emphasizing Trinitarian cooperation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πέντε δὲ κλήσεις","severity":"info","text":"Cyril notes that the parable mentions five calls, which he correlates with the five wise and five foolish virgins, structuring history into epochs of mixed moral outcomes.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ κατὰ τοὺς Ἀβραάμ ... χρόνους","severity":"info","text":"Cyril's identification of the sixth hour with Abraham and circumcision reflects a typological reading common in Alexandrian exegesis, linking Old Testament history to New Testament parables.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐσχάτη ὥρα ἐστίν' is attributed to John but does not correspond exactly to any single verse; it may be a paraphrase of Johannine eschatological language.","The identity of the 'five calls' (πέντε κλήσεις) is not explicitly tied to a specific biblical passage; Cyril may be reading into the parable's structure."],"confidence":"high","notes":[]},{"i":69,"ref":"p69","source":"δίδωσιν δὲ πᾶσιν τὸ ἀνὰ δηνάριον, ὅ ἐστιν ἡ τοῦ πνεύματος χάρις συμμόρφους ἀποτελοῦσα τοὺς ἁγίους θεῷ καὶ τοὺς ἄνω χαρακτῆρας ἐν ταῖς ἐκείνων ψυχαῖς ἐγχαράττουσα καὶ εἰς ζωὴν ἀνά γουσα καὶ ἀφθαρσίαν. ἐν τούτοις δὲ οἱ πρῶτοι δοκοῦσιν πλεῖον τῶν ἐσχάτων κεκοπιακέναι ὡς τὴν τοῦ διαβόλου πύρωσιν ἐπὶ πλεῖον ὑπο στάντες οὔπω τῆς ἁμαρτίας κατηργημένης καὶ τῆς φθορᾶς καὶ τοῦ θανάτου· τὸ πρᾶγμα γάρ, εἰ κατ' ἰσότητα ἐξετάζοιτο, πλεῖόν τι τοῖς προ τέροις ὀφειλόμενον ὑποβάλλει, ὅτι θανάτου καὶ διαβόλου κρατοῦντος ἐπολιτεύοντο· τοῦτο γάρ ἐστιν τὸ βάρος τῆς ἡμέρας καὶ ὁ καύσων, ὅτε μηδὲ ἡ τοῦ πνεύματος δρόσος παρῆν ἐπικουροῦσα πρὸς δικαιοσύνην ἀνθρώποις. οἱ δὲ ἔσχατοι ἀντὶ κόπων τὴν τοῦ δεσπότου ἔχοντες φιλο τιμίαν πρῶτοι τὸν μισθὸν δέχονται, ἐπείπερ πάντες οἱ μετὰ τὴν ἐπι δημίαν διὰ τοῦ βαπτίσματος καὶ τῆς πρὸς τὸ πνεῦμα συναφείας \"θείας\" γεγόνασιν \"κοινωνοὶ φύσεως\" καὶ υἱοὶ θεοῦ ἐχρημάτισαν τῶν πρὸ τῆς ἐπιδημίας πάντων γεννητῶν γυναικῶν χρηματιζόντων, μελλόντων δὲ καὶ αὐτῶν πρὸς τοῦτο καλεῖσθαι· εἰ γὰρ καὶ γεγόνασι μέτοχοι πνεύματος οἱ προφῆται, ἀλλ' οὖν οὐχ ὡς οἱ πιστοί, τρόπον τινὰ τοῦ ἁγίου πνεύματος ταῖς τῶν πιστῶν ψυχαῖς ὡσανεὶ ζύμης γενομένου καὶ ὅλον τὸν ἄνθρωπον μετατιθέντος εἰς ἑτέραν βίου κατάστασιν. διὸ καὶ \"θείας\" γινόμεθα \"κοινωνοὶ φύσεως\" καὶ ἐκ παρρησίας βοῶμεν \"ἀββᾶ ὁ πατήρ\". οἱ δὲ ἀρχαιότεροι οὐ τῆς αὐτῆς ἔτυχον χάριτος. διὸ καὶ ὁ Παῦλός φησιν·","english":"He gives to all the denarius apiece, which is the grace of the Spirit, rendering the saints conformed to God and engraving the characters above in their souls, and leading them up to life and incorruption. Among these, the first seem to have labored more than the last, having endured the burning of the devil to a greater extent, since sin and corruption and death had not yet been abolished; for the matter, if examined on an equal basis, suggests that something more is owed to the earlier ones, because they lived when death and the devil were ruling; for this is the burden of the day and the heat, when the dew of the Spirit was not present to assist men toward righteousness. But the last, having the Lord's favor instead of labors, receive the reward first, since all after the advent through baptism and union with the Spirit have become \"partakers of divine nature\" and have been named sons of God, while all before the advent were named children of women, though they too were to be called to this; for even if the prophets became partakers of the Spirit, yet not as the faithful do, the Holy Spirit in a way becoming like leaven in the souls of the faithful and transforming the whole man into another state of life. Hence we become \"partakers of divine nature\" and cry out boldly \"Abba, Father.\" But the more ancient ones did not obtain the same grace. Therefore Paul says:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"θείας κοινωνοὶ φύσεως","severity":"info","text":"Cyril uses the phrase 'partakers of divine nature' (2 Peter 1:4) to describe the transformation of believers through baptism and the Spirit.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀββᾶ ὁ πατήρ","severity":"info","text":"The cry 'Abba, Father' echoes Romans 8:15 and Mark 14:36, linking the believer's boldness to early Christian liturgical and theological language.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ζύμης","severity":"info","text":"The metaphor of the Spirit as leaven (ζύμη) transforming the whole person recalls patristic discussions of deification and theosis, common in Cyril's Alexandrian tradition.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Cyril contrasts the 'first' (pre-incarnation righteous) and 'last' (post-incarnation believers) to explain differing rewards, a chiastic pattern in the parable's interpretation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Cyril's emphasis on the Spirit as leaven and the phrase 'partakers of divine nature' influenced later Byzantine theology, especially in debates on theosis.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'θείας κοινωνοὶ φύσεως' is ambiguous: it may be a direct citation of 2 Peter or a common theological formula; Cyril does not mark it as a quotation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'θείας κοινωνοὶ φύσεως' could be a direct citation of 2 Peter 1:4 or a general theological expression; Cyril does not signal it as a quotation.","The referent of 'οἱ πρῶτοι' and 'οἱ ἔσχατοι' is clear in context but the exact identity of the 'first' (pre-incarnation figures) is left somewhat open."],"confidence":"high","notes":[]},{"i":70,"ref":"p70","source":"\"οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλὰ ἐλάβετε πνεῦμα υἱοθεσίας\" ὡς ὅτι οἱ ἀρχαῖοι \"πνεῦμα δουλείας\" ἐλάμβανον οὐκ ἔχοντες τὸ τῆς υἱοθεσίας ἀξίωμα. πρῶτοι οὖν λαβόντες τὸ νοητὸν δηνάριον ἀναγκαίως τῶν ἄλλων προτετιμῆσθαι λεγόμεθα. 227, Ἐρωτᾷς, εἰ λοιπόν τινες μέλλουσιν καθεσθῆναι· μάθε, ὅτι οὐδείς· μόνης γὰρ τῆς πρώτης οὐσίας τὸ τοιοῦτόν ἐστιν καὶ οὐκ ἀνθρωπίνης· μὴ νοήσαντες γὰρ οἱ ἀπόστολοι τί ἐστιν τὸ καθεσθῆναι \"ἐπὶ δώδεκα θρόνους\" καὶ ὅ τι τὸ δοξασθῆναι τότε δηλοῖ τοιαύτην ἐζήτουν καθέδραν. Πρὸ πέντε ἡμερῶν τοῦ σωτηριώδους αὐτοῦ πάθους ἀναπληρῶσαι βουλόμενος καὶ τὰς φωνὰς τῶν προφητῶν τὰς περὶ αὐτοῦ εἰρημένας κελεύει τοῖς δυσὶ μαθηταῖς ἀπιέναι εἰς τὸ κωμύδριον τὸ ἀντικρὺ Βηθφαγὴ καὶ Βηθανίαν καὶ ἐνέγκαι τὸν ἀσαλῆ πῶλον αὐτοῦ. ὅτι δὲ ὁ μὲν Ματθαῖος ὄνον καὶ πῶλον ἀγηοχέναι τῷ κυρίῳ λέγει, Λουκᾶς δὲ καὶ Μᾶρκος ἑνὸς μόνου ὑποζυγίου ἀπεμνημόνευσαν, οὐ μάχης τὸ εἰρημένον· τοῦ γὰρ πώλου ἀγομένου κατὰ τὸ κελευσθὲν ὑπὸ τῶν μαθητῶν ἐφήλατο καὶ ἡ ὄνος τῷ αὐτῆς τέκνῳ ἀκολουθοῦσα ὡς φιλόστοργος μήτηρ. 229 1–3 Δύο δέ φησιν εἶναι τοὺς μαθητάς, ὅ ἐστιν ἀποστόλους καὶ εὐαγγελιστάς, οἵτινες γεγόνασιν συνεργοὶ καὶ ὑπηρέται Χριστοῦ πρὸς τοῦτο. ἢ καὶ εὐαγγέλους λέγει τοὺς ὑπηρετοῦντας Χριστῷ πρὸς ἡμετέραν λύτρωσιν \"ἀναβαίνοντας καὶ καταβαίνοντας ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου\". εἰ δὲ ἐρωτήσει ὁ καταδήσας αὐτοὺς ταῖς σειραῖς τῶν ἁμαρτιῶν \"τί ποιεῖτε\", ἀλλ' οὖν οὐ δυνάμενος ἀντιστῆναι τοῖς τοῦ σωτῆρος λόγοις σιωπήσεται οὐχ ἑκὼν διὰ τὸ ὑπερβάλλον τῆς δυνάμεως·","english":"For you did not receive a spirit of slavery again leading to fear, but you received a spirit of adoption,\" as if to say that the ancients received a \"spirit of slavery,\" not having the dignity of adoption. Therefore, having first received the intelligible denarius, we are said to be necessarily honored above the others. 227. You ask whether some will then be seated; learn that no one will, for such a thing belongs only to the first substance and not to a human one. For the apostles, not understanding what it means to be seated \"on twelve thrones\" and what being glorified then signifies, sought such a seat. Five days before his saving passion, wishing to fulfill also the utterances of the prophets spoken about him, he orders the two disciples to go to the small village opposite Bethphage and Bethany and to bring his unyoked colt. And that Matthew says that an ass and a colt were brought to the Lord, while Luke and Mark recorded only a single beast of burden, this is not a contradiction; for when the colt was led as commanded by the disciples, the ass also followed her own offspring, like a loving mother. 229. 1–3 He says there are two disciples, that is, apostles and evangelists, who became co-workers and servants of Christ for this purpose. Or he also calls \"angels\" those who serve Christ for our redemption, \"ascending and descending upon the son of man.\" And if the one who bound them with the chains of sins asks, \"What are you doing?\" yet, being unable to resist the words of the Savior, he will fall silent, not willingly, because of the overwhelming power.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"πνεῦμα δουλείας","severity":"info","text":"The phrase 'spirit of slavery' contrasts with 'spirit of adoption' (πνεῦμα υἱοθεσίας), reflecting a Pauline binary (cf. Rom 8:15) that Cyril applies to the pre-Christian dispensation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπὶ δώδεκα θρόνους","severity":"info","text":"The phrase 'on twelve thrones' likely alludes to Matt 19:28 or a related tradition of apostolic thrones, which Cyril interprets as a misunderstanding by the apostles.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρὸ πέντε ἡμερῶν τοῦ σωτηριώδους αὐτοῦ πάθους","severity":"info","text":"Cyril dates the colt episode to five days before the Passion, aligning with the Johannine timeline (John 12:12) rather than the Synoptic one, a harmonizing move common in patristic exegesis.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἀναβαίνοντας καὶ καταβαίνοντας ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου","severity":"info","text":"The phrase 'ascending and descending upon the son of man' echoes John 3:13 (or a variant), where Cyril identifies the 'angels' as servants of Christ for redemption, a typological reading.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"227, 229 1–3","severity":"info","text":"The passage is divided by section numbers (227, 229.1–3) from the source edition, marking a shift from theological reflection on adoption to narrative harmonization of the colt pericope.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἰ λοιπόν τινες μέλλουσιν καθεσθῆναι","severity":"caution","text":"The question 'whether some will then be seated' is ambiguous: Cyril may be refuting a chiliast interpretation of apostolic thrones, but the referent of 'first substance' (πρώτης οὐσίας) is unclear—possibly the divine nature.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the first substance' (πρώτης οὐσίας) is ambiguous: it may refer to the divine nature or to a primordial state, and Cyril's argument against apostolic seating is elliptically expressed.","The phrase 'angels' (εὐαγγέλους) is a textual variant; the Greek could be read as 'evangelists' or 'messengers,' and Cyril offers both interpretations."],"confidence":"high","notes":[]},{"i":71,"ref":"p71","source":"θεία δὲ ἡ κλῆσις ἐν τούτῳ δεδήλωται. Ἐρχόμενος λέγεται ὁ Χριστὸς ὡς ἄνωθεν ἐλθών, ὅτι θεὸς\n\nὢν φύσει καὶ υἱὸς τοῦ πατρὸς γέγονεν ἄνθρωπος καὶ ἦλθεν ἐν ὀνόματι κυρίου ὁ κύριος καλούμενος. οὗτος οὖν ὡς φύσει θεὸς εὐλογημένος λέγεται, τοῦτ' ἔστιν δοξολογούμενος. ἐπεκάθητο μὲν οὖν τῷ πώλῳ Χριστός, εἵπετο δὲ ἡ τεκοῦσα. καὶ σημεῖον ἡμῖν ἀναγκαιοτάτου πράγ ματος τὸ δρώμενον ἦν· ἐπανεπαύσατο γὰρ ὁ Χριστὸς τῷ νέῳ λαῷ τῷ εἰδωλολατροῦντί ποτε, ἕψεται δὲ κατὰ καιροὺς καὶ ἡ τῶν Ἰουδαίων συναγωγή, καίτοιγε ἐν χρόνῳ τῷ κατὰ τὴν κλῆσιν τὸ πρεσβύτερον ἔχουσα· προεισκέκλητο γὰρ διὰ Μωσέως καὶ προφητῶν. ἐπειδὴ δὲ προσκέκρουκε τῷ σῴζοντι θεῷ, διὰ τοῦτο δικαίως τοῦ πώλου κατόπιν ἔρχεται μόλις καὶ γέγονεν εἰς οὐράν, τοῦτ' ἔστιν παρακολούθημα καὶ ὀπίσω τῶν ἐξ ἐθνῶν καὶ ἡ πρώτη γέγονεν ἐσχάτη. ἄθρει δέ, ὅπως εἰς ἐσχάτην ἀλογίαν ἀποκομισθεῖσαν ἔδειξε τὴν ἀνθρώπου φύσιν ὁ \"νε φροὺς\" εἰδὼς \"καὶ καρδίας\"· ὄνῳ γὰρ παρεικάζεται τῇ λίαν ἀλογωτάτῃ καὶ ἡ τῶν Ἰουδαίων συναγωγὴ καὶ αὐτὴ δὲ τῶν ἐθνῶν ἡ πληθύς· οἱ μὲν γὰρ \"λελατρευκότες τῇ κτίσει παρὰ τὸν κτίσαντα\" θεόν, οἱ δὲ τὸν παιδαγωγὸν ἀτιμάζοντες νόμον ἔξω νοῦ καὶ φρενὸς γεγόνασιν ἀγαθῆς καὶ πρὸς πᾶν εἶδος φαυλότητος ἀπονενευκότες \"παρασυνεβλήθησαν τοῖς κτήνεσι τοῖς ἀνοήτοις καὶ ὡμοίωνται αὐτοῖς\" κατὰ τὴν τοῦ ψάλλαντος φωνήν. ὄνος δὲ καὶ ἑτέρως ἀκαθαρσίας σύμβολον· ἀνίερον γὰρ τὸ ζῷον καὶ τὴν ἐκ νόμου κατάρρησιν ἔχον. τοιοῦτοι δὲ πάντες οἱ πλανώμενοι καὶ φιλαμαρτήμονες. Ἄγεται ὁ πῶλος δύο μαθητῶν ἀπεσταλμένων παρὰ Χριστοῦ·","english":"The divine calling is made manifest in this. Christ is said to be coming as one who came from above, because, being God by nature and Son of the Father, he became man and came, being called Lord in the name of the Lord. Therefore, as God by nature, he is called blessed, that is, glorified. So Christ was seated upon the foal, and the mother followed. And the event was for us a sign of a most necessary matter: Christ rested upon the new people, who once worshipped idols, and the synagogue of the Jews will follow in due time, although in the time of the calling it held the priority, for it had been called beforehand through Moses and the prophets. But since it offended the saving God, for this reason it justly comes behind the foal, with difficulty, and has become a tail, that is, a mere appendage and behind those from the nations, and the first has become last. Observe how the one who knows \"the reins and the heart\" showed human nature carried off to the ultimate unreason: for the synagogue of the Jews and the multitude of the nations are compared to a donkey, the most irrational of creatures. For those who \"worshipped the creation instead of the creator\" God, and those who dishonored the law that was their tutor, have become devoid of mind and good sense, and have turned aside to every form of baseness, and \"have been compared to senseless beasts and have been likened to them,\" according to the voice of the Psalmist. The donkey is also a symbol of uncleanness in another way, for the animal is unholy and bears the condemnation of the law. Such are all who wander and are lovers of sin. The foal is led by two disciples sent by Christ.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"θεία δὲ ἡ κλῆσις","severity":"info","text":"Cyril interprets the entry into Jerusalem as a divine calling, linking the event to Christ's incarnation and the subsequent inversion of priority between Jews and Gentiles.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὄνῳ γὰρ παρεικάζεται","severity":"info","text":"Cyril alludes to Psalm 106:20 (LXX) where Israel is compared to senseless beasts, and to the condemnation of idolaters in Wisdom 13:1 (LXX).","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐπεκάθητο μὲν οὖν τῷ πώλῳ Χριστός","severity":"info","text":"Cyril allegorizes the foal as the Gentile church and the mother donkey as the Jewish synagogue, reflecting a common patristic typology of the two peoples.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πώλος","severity":"info","text":"The Greek πῶλος (foal) is interpreted by Cyril as the new, formerly idolatrous people, contrasting with the older synagogue represented by the mother donkey.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἄγεται ὁ πῶλος δύο μαθητῶν","severity":"info","text":"The passage concludes with a narrative cue that the foal is led by two disciples, setting up the next section of Cyril's commentary.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"νε φροὺς","severity":"caution","text":"The Greek text has a lacuna or corruption: 'νε φροὺς' likely stands for 'νεφροὺς' (kidneys), a biblical metaphor for inner thoughts, but the reading is uncertain.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'νε φροὺς' is corrupt; the intended word is probably 'νεφροὺς' (kidneys), but the exact reading is uncertain.","The identity of the 'two disciples' leading the foal is not specified by Cyril; it may refer to Peter and John or another pair."],"confidence":"high","notes":[]},{"i":72,"ref":"p72","source":"ὑπηρετοῦσι γὰρ πρὸς τοῦτο αὐτῷ δύο τάγματα, προφῆται καὶ ἀπόστολοι, δι' ὧν σαγηνεύονται εἰς πίστιν τὰ ἔθνη. καὶ ἄγεται ἀπό τινος κώμης, ἵνα καὶ ἐκ τούτου τὴν ἄγροικον τῶν ἐθνῶν καταδείξῃ φρένα οὐκ ἐν νόμῳ τεθραμμένων, ζησάντων δὲ μᾶλλον ἀπημελημένως καὶ ἀγρίως, πλὴν μετέστη ἐπὶ τὸ ἡμερώτερον· γέγονε γὰρ ὑπὸ Χριστῷ ταῦτα διδά σκοντι. καὶ παῖδες δὲ \"βάϊα φοινίκων\" ἀνατείναντες προέτρεχον αὐτοῦ καὶ ὁμοῦ τοῖς μαθηταῖς τὴν δοξολογίαν συνετίθεσαν, ἵνα καὶ δι' αὐτῶν τὸν νέον καὶ ἐξ ἐθνῶν ὥσπερ ἐν πίνακι γεγραμμένον ἴδωμεν λαόν· γέ γραπται γάρ· \"καὶ λαὸς ὁ κτιζόμενος αἰνέσει τὸν κύριον\". Ὡσαννὰ τῷ υἱῷ Δαβὶδ εὐλογημένος· τὸ ἑβραικὸν οὕτως ἔχει ἐν τῷ ριζʹ ψαλμῷ· ΑΝΝΑ ΑΔΩΝΑΙ ΩΣΙΑΝΝΑ, ΑΔΩΝΑΙ ΑΣΛΙΑΝΝΑ, ΒΑΡΟΥΧ ΑΒΒΑ ΒΣΑΙΜ. Ἦν μὲν ἐν τῷ ἱερῷ πληθὺς ἐμπόρων, ἀργυραμοιβοὶ ἤτοι κολλυβισταὶ καὶ μετ' ἐκείνων βοῶναι καὶ προβάτων ἔμποροι τρυγόνας τε πιπράσκοντες καὶ περιστεράς. ταῦτα δὲ χρήσιμα ταῖς θυσίαις τῆς κατὰ νόμον λατρείας. ἀλλ' ἦν ἤδη ὁ καιρὸς τοῦ καταλῆξαι τὴν σκιὰν καὶ ἀνα λάμψαι τὴν ἐν Χριστῷ ἀλήθειαν· ταύτῃ τοι Χριστὸς εἰκότως ἡ ἀλήθεια ἅτε δὴ μετὰ τοῦ ἰδίου πατρὸς ἐν τῷ παρ' αὐτῷ ὄντι ναῷ τιμώμενος, συστέλλεσθαι μὲν τὰς ἐν νόμῳ προστέταχε θυσίας καὶ τοὺς καπνούς, οἶκον δὲ προσευχῆς ἀναδείκνυσθαι τὸν ναόν· τὸ γὰρ ἐπιπλήττειν τοῖς ἐμπόροις καὶ τῶν ἱερῶν περιβόλων ἀποσοβεῖν αὐτοὺς τὰ εἰς θυσίαν χρή σιμα διαπιπράσκοντάς τισι τοῦτο πάντως ἐστὶν καὶ ἕτερον οὐδέν. ἕτερος δὲ τῶν εὐαγγελιστῶν \"καὶ φραγέλλιον ἐκ σχοινίων ποιῆσαι\" λέγει τὸν Ἰησοῦν καὶ ἀπειλῆσαι πληγὰς καὶ ἐπανατείνειν αὐτοῖς·","english":"Two orders serve him in this: prophets and apostles, through whom the nations are netted into faith. And he is led from some village, so that from this also he might show the rustic mind of the nations, not reared in the law, but having lived rather carelessly and wildly, yet they were changed to a more gentle state; for this happened under Christ teaching. And children, raising up \"branches of palms,\" ran before him and together with the disciples composed the doxology, so that through them we might see the new people from the nations as if painted on a tablet; for it is written: \"And the people being built up will praise the Lord.\" Hosanna to the son of David, blessed; the Hebrew runs thus in Psalm 117: ANNA ADONAI OSIANNA, ADONAI ASLIANNA, BAROUCH ABBA BSAIM. There was in the temple a multitude of merchants, money-changers or coin-dealers, and with them sellers of cattle and sheep, and those selling turtledoves and pigeons. These things were useful for the sacrifices of the worship according to the law. But the time had already come for the shadow to cease and for the truth in Christ to shine forth; therefore Christ, being truth, fittingly, since he is honored together with his own Father in the temple that belongs to him, ordered the sacrifices according to the law to be curtailed and the smoke, and the temple to be shown as a house of prayer; for rebuking the merchants and driving them away from the sacred precincts, who were selling things useful for sacrifice to some, is precisely this and nothing else. Another of the evangelists says that Jesus \"made a scourge of ropes\" and threatened blows and held it up against them.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ λαὸς ὁ κτιζόμενος αἰνέσει τὸν κύριον","severity":"info","text":"Cyril quotes a phrase not found verbatim in the Septuagint; it may echo Psalm 117 (118) or a liturgical adaptation. The citation is loose, possibly from memory.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἑβραικὸν οὕτως ἔχει ἐν τῷ ριζʹ ψαλμῷ· ΑΝΝΑ ΑΔΩΝΑΙ ΩΣΙΑΝΝΑ, ΑΔΩΝΑΙ ΑΣΛΙΑΝΝΑ, ΒΑΡΟΥΧ ΑΒΒΑ ΒΣΑΙΜ","severity":"info","text":"Cyril provides a transliterated Hebrew phrase for Psalm 117 (118), likely from a contemporary Jewish or Christian-Hebraist source. The transcription is garbled, reflecting limited direct knowledge of Hebrew.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἕτερος δὲ τῶν εὐαγγελιστῶν","severity":"info","text":"Cyril refers to another evangelist (likely John 2:15 or Mark 11:15-16) who mentions Jesus making a scourge. This harmonizes Gospel accounts, a common patristic method.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σαγηνεύονται","severity":"info","text":"The verb σαγηνεύω (to net or ensnare) is used metaphorically for converting nations to faith, implying a fishing or hunting image common in early Christian mission rhetoric.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κολλυβισταὶ","severity":"info","text":"κολλυβισταί (money-changers) were a fixture in the Second Temple precincts, exchanging Roman and Greek coinage for Tyrian shekels required for the temple tax. Cyril uses this to contrast old cultic practice with Christian worship.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"δύο τάγματα, προφῆται καὶ ἀπόστολοι","severity":"info","text":"Cyril structures the passage around two orders (prophets and apostles) as agents of Christ, then moves to the temple cleansing, linking typology (palm branches) to ecclesiology (new people from the nations).","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Hebrew transliteration is corrupt and its exact source is uncertain; Cyril may have relied on an intermediary.","The quotation 'καὶ λαὸς ὁ κτιζόμενος αἰνέσει τὸν κύριον' is not a direct biblical citation; its origin is unclear."],"confidence":"medium","notes":[]},{"i":73,"ref":"p73","source":"ἔδει γὰρ εἰδέναι τοὺς τὴν νομικὴν τιμῶντας λατρείαν μετὰ τὴν τῆς ἀληθείας ἀνάδειξιν, ὅτι \"πνεῦμα δουλείας\" ἔχοντες καὶ τὸ ἐλευθεροῦσθαι παραιτούμενοι ὑπὸ μάστιγας ἔσονται καὶ ὑποκείσονται κολάσει δουλοπρεπεῖ. ἐπιτειχίζει αὐτοῖς καὶ τὸν Ἠσαίαν κατήγορον–φησὶ γὰρ ὁ εὐαγγελιστής. Καὶ τῆς λατρείας δὲ τὴν μετάθεσιν προμηνύει ἐκβάλλων τὰ σφαγιζόμενα ζῷα καὶ τὰς νομικὰς παραδόσεις. ἐπανατείνεται δὲ τὴν μάστιγα σημαίνων, ὅτι ἂν πάλιν τὰ αὐτὰ ποιήσωσιν, πειραθήσονται πληγῶν, καὶ ἵνα δείξῃ τὸ δουλοπρεπὲς τῶν ὑπὸ νόμον, οἰκέταις πρέ πουσαν ἐπιφέρει μάστιγα. Αἴνιγμα ἦν τὸ γεγονός, ὅτι τῶν\n\nἸουδαίων ἐκβληθέντων ἐκ τοῦ ναοῦ σὺν ταῖς τυπικαῖς θυσίαις οἱ τυφλοὶ καὶ χωλοὶ θεραπεύονται οἱ τύπον ἔχοντες τῶν ἐθνῶν. μαθέτωσαν μέντοι καὶ οἱ πωλοῦντες καὶ τὰ τοῦ πνεύματος χαρίσματα καὶ τὴν ἱερωσύνην, ὅτι τοὺς πωλοῦντας τὰς περιστερὰς ἐξέβαλεν ἀπὸ τοῦ ναοῦ μαστίξας ὁ κύριος καὶ παυσάσθωσαν πόρους ἑαυτοῖς ἀπὸ χειροτονιῶν ἀθροίζοντες. Διὰ τὸ ἀφιλόθεον τῶν Ἰουδαίων ὑπαναχωρεῖ.","english":"For it was necessary that those honoring the legal worship know, after the revelation of the truth, that having a \"spirit of servitude\" and refusing to be freed, they would be under the lash and subject to a punishment befitting slaves. He also sets Isaiah against them as an accuser—for the evangelist says. And he foretells the change of worship by casting out the sacrificial animals and the legal traditions. He threatens the lash, indicating that if they do the same things again, they will experience blows, and to show the servile nature of those under the law, he applies a lash befitting servants. The event was an enigma, that when the Jews were expelled from the temple together with the typical sacrifices, the blind and lame, who are a type of the nations, are healed. Let those who sell the gifts of the Spirit and the priesthood also learn that the Lord drove out those selling doves from the temple, lashing them, and let them cease gathering revenues for themselves from ordinations. Because of the Jews' lack of love for God, he withdraws.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"πνεῦμα δουλείας","severity":"info","text":"The phrase 'spirit of servitude' (πνεῦμα δουλείας) is a Pauline echo (cf. Rom 8:15), used here to characterize Jewish adherence to the law as a voluntary bondage after the revelation of Christian truth.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἠσαίαν κατήγορον","severity":"info","text":"Cyril refers to Isaiah as an 'accuser' (κατήγορον) of the Jews, likely alluding to the evangelist's citation of Isa 1:2-3 or similar prophetic rebukes, though the specific verse is not quoted.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὰς νομικὰς παραδόσεις","severity":"info","text":"The 'legal traditions' (τὰς νομικὰς παραδόσεις) refer to Jewish sacrificial and ritual practices, which Cyril interprets as superseded by Christian worship, a common patristic polemic.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"αἴνιγμα","severity":"info","text":"Cyril labels the expulsion of Jews and sacrificial animals from the temple an 'enigma' (αἴνιγμα), signaling a typological reading: the blind and lame healed represent the gentile nations.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πωλοῦντας τὰς περιστερὰς","severity":"info","text":"Cyril applies the temple dove-sellers to contemporary simony, warning those who 'sell the gifts of the Spirit and the priesthood' to cease profiting from ordinations, a moralizing reception.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὑπαναχωρεῖ","severity":"caution","text":"The final verb 'withdraws' (ὑπαναχωρεῖ) lacks an explicit subject; context suggests Christ, but the Greek could also imply the evangelist or the narrative voice, leaving the referent ambiguous.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'withdraws' (ὑπαναχωρεῖ) is unclear: likely Christ, but possibly the evangelist or the narrative perspective.","The specific Isaiah citation is not given, only the role of 'accuser'."],"confidence":"high","notes":[]},{"i":74,"ref":"p74","source":"Εἰ τὰς \"θεοπνεύστους\" ᾔδεις \"γραφάς\", ὦ ἀσύνετε Φαρισαῖε, καὶ τὰς τῶν ἁγίων προφητῶν φωνάς, ἐμνήσθης ἂν λέγοντος τοῦ μακαρίου Δαβὶδ πρὸς τὸν τῶν ὅλων σωτῆρα Χριστόν· \"ὤμοσεν κύριος καὶ οὐ μεταμεληθήσεται· σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ\". φράζε δὴ οὖν, τίς ἐκ τῶν γραμματέων ἢ Φαρισαίων λελειτούργηκε τῷ θεῷ \"κατὰ τὴν τάξιν Μελχισεδέκ\"; ἢ πάντως οὐδείς. ἀλλὰ καὶ ὁ προπάτωρ Ἀβραάμ, ἡ ῥίζα τῆς γενέσεως τῶν ἐξ Ἰσραήλ, ὑπὸ τῆς Μελχισεδὲκ ἱερωσύνης ηὐλόγηται· τύπος δὲ ἦν ὁ Μελχισεδὲκ καὶ ἡ κατ' αὐτὸν ἱερωσύνη τοῦ πάντων σωτῆρος Χριστοῦ, ὃς γέγονεν ἡμῶν ἀρχιερεὺς προσάγων τῷ θεῷ καὶ πατρὶ πάντας τοὺς πεπιστευκότας εἰς αὐτὸν διὰ τῆς ὑπὲρ νόμον λατρείας τελειῶν εἰς ἁγιασμόν. τί οὖν ἀσχάλλεις, ὦ Φαρισαῖε; ἐγκαλεῖς, εἰπέ μοι, τῷ νομοθέτῃ τοῦ νόμου τὴν λύσιν, καὶ ὅτι μὴ ταῖς ἰδίαις ἠκολούθησεν ἐντολαῖς; ἀλλὰ νόμου πάντως ἐπέκεινα θεός· ὁ γὰρ τοὺς νόμους οὐχ ἑαυτῷ μᾶλλον, ἀλλ' ἡμῖν ὁρισάμενος μεθ ίστησι κατὰ καιρὸν ἐφ' ὅπερ ἂν ἕλοιτο τὰ διατεταγμένα καὶ ἀναφέρει εἰς βελτίονα. ἦν οὖν καιρὸς τοῦ παύσασθαι τὰ ἐν τύποις, ἀναδειχθῆναι δὲ τὰ κρείττονα· διὸ ἔφη που διὰ φωνῆς Ἠσαίου· \"ἀφανισθήσεται νόμιμα λαοῦ\"· ἤργησε γὰρ τῆς νέας ἐντολῆς ἀναδεδειγμένης, ἣν δι' ἑαυτοῦ λελάληκεν ἡμῖν ὁ υἱός. Ἤρετο ὁ Χριστός, ὁποίαν περὶ τοῦ βαπτιστοῦ τὴν δόξαν ἐσχήκασιν, ἐπειδὴ ἔθος ἦν τοῖς Ἰουδαίοις ψευδηγόρους ἀποκαλεῖν τοὺς ἁγίους καὶ λέγειν, ὅτι ἀπὸ γνώμης ἰδίας τὴν προφητείαν ὑποπλάττονται οὐκ ἀπεσταλμένοι παρὰ θεοῦ. οἱ δὲ Φαρισαῖοι δεδίασι μὲν εἰπεῖν τὸ ἀληθές, ἵνα μὴ ἀκούσωσιν·","english":"If you knew the \"God-inspired Scriptures,\" O senseless Pharisee, and the voices of the holy prophets, you would have remembered the blessed David saying to the Savior of all, Christ: \"The Lord has sworn and will not change his mind; you are a priest forever according to the order of Melchizedek.\" Tell me, then, which of the scribes or Pharisees has ministered to God \"according to the order of Melchizedek\"? Surely no one. But even the forefather Abraham, the root of the generation of Israel, was blessed by the priesthood of Melchizedek; and Melchizedek and the priesthood according to him were a type of the Savior of all, Christ, who has become our high priest, presenting to God and Father all who have believed in him through the worship above the law, perfecting them for sanctification. Why, then, are you distressed, O Pharisee? Do you accuse, tell me, the lawgiver of the dissolution of the law, and that he did not follow his own commandments? But God is certainly beyond the law; for he who defined the laws not for himself but for us changes at the appropriate time whatever he chooses among the ordinances and elevates them to better things. There was, then, a time for the things in types to cease and for the better things to be revealed; hence he said somewhere through the voice of Isaiah: \"The ordinances of the people will be annulled\"; for they became idle when the new commandment was revealed, which the Son spoke to us through himself. Christ asked what opinion they held about the Baptist, since it was customary for the Jews to call the saints false prophets and to say that they fabricate prophecy from their own opinion, not being sent by God. But the Pharisees are afraid to speak the truth, lest they hear:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὤμοσεν κύριος καὶ οὐ μεταμεληθήσεται· σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ","severity":"info","text":"Cyril attributes to David a quotation not found in the canonical Psalter; it may be a conflation of Ps 110:4 LXX (ὤμοσεν κύριος) and a reference to Melchizedek from Ps 110:4 or a lost tradition.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μελχισεδέκ","severity":"info","text":"Melchizedek, priest-king of Salem (Gen 14:18–20), is interpreted by Cyril as a type of Christ, a common patristic typology (cf. Heb 7:1–3). The phrase 'κατὰ τὴν τάξιν Μελχισεδέκ' echoes Ps 110:4 LXX.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀφανισθήσεται νόμιμα λαοῦ","severity":"info","text":"Cyril cites Isaiah (cf. Isa 66:3 LXX: 'ἀφανισθήσεται νόμιμα λαοῦ') to support the abrogation of Mosaic law, a key theme in his anti-Jewish polemic.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἤρετο ὁ Χριστός","severity":"info","text":"The passage shifts from a direct address to the Pharisee to a narrative statement about Christ's question concerning John the Baptist, marking a transition from polemic to exegesis of the Gospel account.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Φαρισαῖε","severity":"info","text":"Cyril's repeated address to a 'Pharisee' reflects a standard anti-Jewish rhetorical trope in Alexandrian exegesis, not a historical interlocutor; it serves to dramatize the supersession of the Law.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"δεδίασι μὲν εἰπεῖν τὸ ἀληθές, ἵνα μὴ ἀκούσωσιν","severity":"caution","text":"The sentence is cut off mid-clause ('ἵνα μὴ ἀκούσωσιν·'), likely due to a lacuna in the manuscript or an abrupt transition in the commentary; the expected completion would specify what the Pharisees fear to hear.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The quotation attributed to David is not identifiable in the Septuagint; its source is uncertain. The final clause is incomplete, leaving the object of 'ἀκούσωσιν' unspecified."],"confidence":"high","notes":[]},{"i":75,"ref":"p75","source":"διὰ τί μὴ ἐπιστεύσατε; Καὶ ἔστιν ἀμπελὼν μὲν ὁ Ἰσραήλ, ὥς φησιν ὁ ψαλμῳδός· \"ἄμ πελον ἐξ Αἰγύπτου μετῆρας\" καὶ ὁ Ἠσαίας· \"ἀμπελών\", φησίν, \"ἐγε νήθη τῷ ἠγαπημένῳ\". ἐφύτευσεν δὲ αὐτὸν ὁ θεὸς καὶ ἀπεδήμησε χρόνον μακρὸν ἤγουν ἐμακροθύμησεν. πλὴν ὁρᾶται πεφροντικὼς τοῦ χω ρίου καὶ εἰς νοῦν ἔχων αὐτό· οὐδεὶς γὰρ γέγονεν διὰ μέσου καιρός, καθ' ὃν οὐκ ἀπεστέλλοντο παρὰ τοῦ θεοῦ προφῆται καὶ δίκαιοι νουθετοῦντες. οἱ δὲ γεγόνασιν ἀπειθεῖς καὶ ἀτιμάσαντες τοὺς ἀπεσταλμένους ἀπέστειλαν κενούς, τοῦτ' ἔστιν οὐδὲν ἔχοντας εἰπεῖν περὶ αὐτῶν ἀγαθὸν τῷ πεπομφότι θεῷ. Ἆρα καὶ ὑμεῖς υἱοὶ τοῦ θεοῦ καὶ πατρός; ἆρα φυσικῶς ὁ κλῆρος εἰς ὑμᾶς καταβαίνει, ἂν ἐκ μέσου ποιήσητε τὸν κληρονόμον; πῶς γενήσεσθε κύριοι ὧν ἐρᾶτε; κἀκεῖνο πῶς οὐ γέλωτος ἄξιον; ὁ μὲν γὰρ Χριστὸς ὡς υἱὸς καὶ τῶν τοῦ θεοῦ καὶ πατρὸς ἀξιωμάτων οὐσιωδῶς κληρονόμος γενόμενος ἄνθρωπος εἰς κοινωνίαν τῆς ἑαυτοῦ βασιλείας ἐκάλει τοὺς πιστεύοντας εἰς αὐτόν, οἱ δὲ Ἑβραῖοι μόνοι τὴν βασιλείαν ἔχειν ἤθελον, ὅπερ ἦν ἀμήχανόν τε καὶ ἀμαθές. ἐπιτήρησον δὲ ἐν τού τοις, ὅτι μετὰ τοὺς οἰκέτας ὁ υἱὸς πέμπεται ὡς οὐ τελῶν ἐν οἰκέταις, ἀλλ' ὡς υἱὸς ἀληθινὸς καὶ διὰ τοῦτο κύριος· εἰ καὶ ἐφόρεσε γὰρ δούλου μορφὴν οἰκονομικῶς, ἀλλ' ἦν καὶ οὕτω θεὸς καὶ υἱὸς ἀληθινὸς τοῦ θεοῦ καὶ πατρὸς καὶ φυσικὴν ἔχων τὴν κυριότητα. Καὶ τίνες ἂν εἶεν οὗτοι; τῶν ἁγίων ἀποστόλων ὁ χορός, οἱ τῆς καινῆς διαθήκης ἱερουργοὶ καὶ διδάσκαλοι.","english":"Why did you not believe? And Israel is indeed a vine, as the psalmist says: \"You transplanted a vine from Egypt,\" and Isaiah says: \"A vine,\" he says, \"was planted for the beloved.\" God planted it and departed for a long time, that is, he was patient. Yet he is seen to have cared for the place and to have it in mind; for there was no intervening time in which prophets and righteous men were not sent by God to admonish them. But they became disobedient and, dishonoring those sent, sent them back empty, that is, having nothing good to say about them to the God who had sent them. Are you then sons of God the Father? Does the inheritance naturally descend to you if you remove the heir from the midst? How will you become masters of what you desire? And is that not worthy of laughter? For Christ, as son and substantial heir of the prerogatives of God the Father, having become man, called those who believed in him to a share in his own kingdom, but the Hebrews alone wanted to have the kingdom, which was both impossible and ignorant. Observe in these matters that after the servants the son is sent, as one not numbered among servants, but as a true son and therefore master; for even if he wore the form of a servant economically, he was nonetheless God and true son of God the Father, possessing natural lordship. And who would these be? The chorus of the holy apostles, the sacred ministers and teachers of the New Covenant.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄμπελον ἐξ Αἰγύπτου μετῆρας","severity":"info","text":"Cyril conflates two allusions: Psalm 80:8 LXX (transplanting a vine from Egypt) and Isaiah 5:2 (a vine planted for the beloved). The psalmist and Isaiah are cited as prophetic witnesses.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"οἰκονομικῶς","severity":"info","text":"The adverb 'οἰκονομικῶς' (economically) is a key Christological term in Cyril, denoting the divine economy: Christ's assumption of servant form is a temporary, salvific arrangement, not a diminution of his true nature.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἑβραῖοι","severity":"info","text":"Cyril uses 'Ἑβραῖοι' (Hebrews) to denote Jewish opponents, consistent with his polemical context. The term reflects a standard patristic rhetorical strategy, not an ethnic designation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a scriptural allegory (Israel as vine) to a rhetorical question series challenging Jewish claims to divine inheritance, then to a Christological assertion: Christ as true son and heir, sent after servants (prophets).","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Cyril's identification of the 'chorus of the holy apostles' as 'sacred ministers and teachers of the New Covenant' reflects his anti-Jewish polemic and his view of apostolic succession as the legitimate heir of divine authority.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἄμπελον ἐξ Αἰγύπτου μετῆρας' is a conflation; the exact source is ambiguous between Psalm 80:8 and a lost variant. The reading 'ἀμπελὼν μὲν ὁ Ἰσραήλ' may be a textual corruption or a deliberate allegorical identification."],"confidence":"high","notes":[]},{"i":76,"ref":"p76","source":"243 Λίθον ἐνταῦθα τὸν Χριστόν φησιν, γωνία δὲ ἡ συνάφειά τε καὶ συνήθεια τῶν δύο λαῶν τούτων, τοῦ ἐξ Ἰσραὴλ ἀνασεσωσμένου καὶ τοῦ ἐξ ἐθνῶν. διὰ τοῦτο ἀρθήσεται ἀφ' ὑμῶν ἡ βασιλεία τῶν οὐρα νῶν, τοῦτ' ἔστιν ἡ τῆς σωτηρίας εἴδησις καὶ ἡ πρὸς πᾶν ὅ τι οὖν τῶν ἐπαινουμένων\n\nὁδὸς καὶ ἡ πρὸς τὸ πνεῦμα κοινωνία, δι' ὧν τις κτᾶται τὴν τῶν οὐρανῶν βασιλείαν. Ταύτην τεθαύμακε τὴν γωνίαν ἤτοι τῶν δύο λαῶν τὴν εἰς ταὐτό τητα σύνοδον ὁ μακάριος Δαβὶδ λέγων· \"παρὰ κυρίου ἐγένετο αὕτη, καὶ ἔστιν θαυμαστὴ ἐν ὀφθαλμοῖς ἡμῶν\". οὐκοῦν σωτήριος μὲν ὁ λίθος τῇ γωνίᾳ τῇ παρ' αὐτοῦ γενομένῃ, συντριβὴ δὲ καὶ ὄλεθρος τοῖς ἔξω μεμενηκόσι τῆς νοητῆς καὶ πνευματικῆς ταύτης συνδρομῆς· τοῖς μέν ἐστιν ὁ Χριστὸς \"πέτρα προσκόμματος καὶ λίθος σκανδάλου\". Γάμον λέγει τὴν πρὸς τὸν υἱὸν τῶν πιστῶν συνάφειαν, καλῶν εἰς τοῦτον Ἰουδαίους, πάλαι μὲν διὰ προφητῶν, ὕστερον δὲ διὰ τῶν μα θητῶν πρὸ τοῦ πάθους καὶ τῆς ἀναστάσεως. Ἀπειρήκασι τὴν ἄφιξιν οἱ διὰ τῶν πρώτων οἰκετῶν κεκλημένοι, οἳ τὸν διὰ Μωσέως παρωσάμενοι νόμον ἐτράποντο πρὸς διδασκαλίας ἀνθρώπων. ὁμοίως δὲ καὶ οἱ μετ' ἐκείνους δεύτεροι κεκλημένοι διὰ δευτέρων τοῦτ' ἔστιν τῶν ἁγίων ἀποστόλων τὸ συμφέρον παρέντες ὡς πορρωτάτω μετακεχωρήκασιν ἐπὶ τὸ σφίσι δοκοῦν· οἱ μὲν γὰρ ἐπὶ τὸν ἴδιον ἀγρόν, δι' οὗ σημαίνεται τῶν ἐπιγείων ἡ κτῆσις καὶ ἡ περὶ ταῦτα σπουδή· πρὸς ἐμπορίαν δὲ ἕτεροι, δι' οὗ πάλιν ἡμῖν τὸ φιλόπλουτον δηλοῦται πάθος καὶ ὁ περὶ τοῦτο σπασμός·","english":"Here \"stone\" means Christ, and \"corner\" is the union and common bond of these two peoples—those saved from Israel and those from the nations. For this reason the kingdom of heaven will be taken from you, that is, the knowledge of salvation and the path to everything praiseworthy, and communion with the Spirit, through which one acquires the kingdom of heaven. The blessed David marveled at this corner, that is, the convergence of the two peoples into unity, saying: \"This came from the Lord, and it is marvelous in our eyes.\" Therefore the stone is salvific for the corner that came from him, but it is crushing and destruction for those who have remained outside this intelligible and spiritual confluence; for them Christ is \"a stone of stumbling and a rock of offense.\" He calls \"marriage\" the union of the faithful with the Son, summoning Jews to this—formerly through prophets, later through the disciples before the Passion and Resurrection. Those invited through the first servants have refused the arrival; they thrust aside the law given through Moses and turned to human teachings. Likewise, those invited later through the second servants, that is, the holy apostles, have neglected what is beneficial and have withdrawn as far as possible to what seemed right to them: some to their own field, by which is signified the acquisition of earthly things and zeal for them; others to commerce, by which again the passion for wealth and the struggle for it are revealed to us.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Λίθον","severity":"info","text":"Cyril interprets 'stone' (λίθον) as Christ, a common typological identification in patristic exegesis, here linked to the 'corner' (γωνία) as the union of Jewish and Gentile believers.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"παρὰ κυρίου ἐγένετο αὕτη, καὶ ἔστιν θαυμαστὴ ἐν ὀφθαλμοῖς ἡμῶν","severity":"info","text":"Cyril attributes this quotation to David (Psalm 118:2 LXX), applying it to the 'corner' as the convergence of two peoples into unity.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πέτρα προσκόμματος καὶ λίθος σκανδάλου","severity":"info","text":"This phrase echoes Isaiah 8:14 LXX, where Christ becomes a stumbling stone for those outside the spiritual confluence.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γάμον","severity":"info","text":"Cyril uses 'marriage' (γάμον) as a metaphor for the union of the faithful with Christ, a common nuptial imagery in early Christian exegesis, here applied to the invitation of Jews.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρῶτοι οἰκέται ... δεύτεροι κεκλημένοι","severity":"info","text":"Cyril structures the passage around two sequential invitations: first through Moses and the prophets, then through the apostles, contrasting the responses of those who refuse.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀπειρήκασι τὴν ἄφιξιν","severity":"info","text":"Cyril's critique of those who reject the law for human teachings reflects anti-heretical polemic, likely targeting Judaizing Christians or Gnostic groups, a common concern in Alexandrian exegesis.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'first servants' and 'second servants' is not explicitly named in the Coptic; Cyril identifies them as Moses and the apostles, but the text leaves open whether other figures are intended."],"confidence":"high","notes":[]},{"i":77,"ref":"p77","source":"φιλοσαρκίαι γὰρ ἡμᾶς καὶ φιληδονίαι κοσμικαὶ καὶ εἰκαῖοι περισπασμοὶ καὶ ἡ τοῦ χρηματίζεσθαι φροντὶς ἀποστερεῖ ἡμᾶς τῆς εἰς αἰῶνα τρυφῆς καὶ τῆς πρὸς θεὸν οἰκειό τητος. 247 22, Δηλονότι τῆς Ῥωμαϊκῆς στρατιᾶς τὴν ἀκαταγώνιστον χεῖρα. θεοῦ δέ φαμεν τὴν Ῥωμαϊκὴν στρατείαν, καθ' ὅ ἐστιν δεσπότης καὶ πάντων δημιουργός. Καὶ ἄλλως δεδέσθαι χεῖρας καὶ πόδας λέγεται ὡς μηδενὸς λοιπὸν χρηστὸν ποιῆσαι ἐκεῖσε δυναμένου· ἡ γὰρ τοῦ καλοῦ ἐργασία μέχρι τοῦ παρόντος ἐκτείνεται. 249 15 Ἐπειδὴ γὰρ εἶδον, ὅτι οἱ περὶ Θευδᾶν καὶ Ἰούδαν–διὰ τῶν λόγων τούτων εἰς τοιαύτην ὑποψίαν ἐμβαλεῖν. Ἤθελε μὲν ὁ τῶν ὅλων θεὸς ἀνθρωπίνης δυναστείας ἐλεύθερον εἶναι τὸν Ἰσραήλ. ἐπειδὴ δὲ τοὺς θείους πεπατήκασι νόμους, γεγόνασιν ὑπὸ χεῖρα τῶν τηνικάδε κεκρατηκότων καὶ δασμοὺς ἐπέθηκαν αὐτοῖς. καὶ φόρου λοιπὸν–Ῥωμαίων μεταπεσόντων ἀρχήν.\n\n251 Ἐξ ἀμέτρου ἀναιδείας διαφθονούμενοι οἱ Φαρισαῖοι, ἐπειδὴ καταισχυνθέντων τῶν Σαδδουκαίων ἐπῃνεῖτο ὑπὸ τῶν ὄχλων, μεθ' ὑπο κρίσεως πάλιν ἐρωτῶσι πειράζοντες αὐτόν, εἰ καὶ προστίθησι πάλιν τῇ ἐντολῇ τῇ πρώτῃ ὡς διορθούμενος τὸν νόμον, ἵνα εὕρωσι κατ' αὐτοῦ λαβήν. καὶ ὁ μὲν Ματθαῖος καὶ Λουκᾶς \"νομικὸν\" εἶναι ἔλεγεν τὸν ἐρωτήσαντα, Μᾶρκος δὲ \"γραμματέα\". οὐκ ἔστι δὲ τοῦτο διαφωνία· οἱ μὲν γὰρ νομομαθῆ τοῦτον ἀποδεικνύουσιν, οἱ δὲ γραμματεισαγωγέα, ὅπερ ἐστὶ τοῦ νόμου ἑρμηνεὺς τῷ λαῷ.","english":"For love of the flesh and worldly pleasures and vain distractions and the concern for making money deprive us of eternal delight and intimacy with God. 247 22, Clearly the invincible hand of the Roman army. And we say that the Roman army is of God, insofar as he is master and creator of all. And in another way, hands and feet are said to be bound, so that no one can any longer do anything good there; for the work of good extends only to the present. 249 15 For since they saw that those around Theudas and Judas—through these words to cast into such suspicion. The God of all wished Israel to be free of human domination. But since they trampled the divine laws, they came under the hand of those then in power, and they imposed tributes on them. And from then on, tribute—the beginning of the Romans' rule.\n\n251 From excessive shamelessness, the Pharisees, being envious, since the Sadducees were put to shame and he was praised by the crowds, again ask with hypocrisy, testing him, whether he adds again to the first commandment as if correcting the law, so that they might find a pretext against him. And Matthew and Luke say that the one who asked was a \"lawyer,\" but Mark says a \"scribe.\" This is not a discrepancy; for some show him to be learned in the law, others a teacher of letters, which is an interpreter of the law to the people.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Ῥωμαϊκῆς στρατιᾶς","severity":"info","text":"Cyril identifies the Roman army as an instrument of divine will, reflecting a providential view of Roman rule common in Greek Christian commentary after Constantine.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θευδᾶν καὶ Ἰούδαν","severity":"info","text":"Theudas and Judas are first-century Jewish rebels mentioned in Acts 5:36–37 and Josephus (Ant. 20.5.1–2). Cyril uses them to illustrate Israel's loss of autonomy due to lawlessness.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"νομικὸν ... γραμματέα","severity":"info","text":"Cyril harmonizes the Synoptic Gospels: Matthew and Luke call the questioner a 'lawyer' (νομικός), Mark a 'scribe' (γραμματεύς). He explains both refer to an interpreter of the law, not a contradiction.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"247 22 ... 251","severity":"info","text":"The passage is composite: sections marked by marginal numbers (247, 249, 251) likely reflect the catena tradition or manuscript divisions, not Cyril's original paragraphing.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐπειδὴ γὰρ εἶδον ... ἐμβαλεῖν","severity":"caution","text":"The sentence beginning 'For since they saw' is syntactically incomplete in the Greek, possibly due to a lacuna or scribal error. The English draft supplies a conjectural completion.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φιλοσαρκίαι","severity":"info","text":"φιλοσαρκία ('love of the flesh') is a key ascetic term in Cyril, denoting attachment to bodily desires that hinders spiritual intimacy with God.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek at 249 is fragmentary; the referent of 'they' and the object of 'cast into suspicion' are unclear.","The phrase 'the beginning of the Romans' rule' may be a marginal gloss rather than Cyril's own words."],"confidence":"high","notes":[]},{"i":78,"ref":"p78","source":"ὁ δὲ κύριος δημοσιεύει αὐτῶν τὴν κακίαν, ὅτι οὐ διὰ τοῦτο ἦλθον ἐρωτῆσαι, ὥστε ὠφεληθῆναι, ἀλλ' ἀπὸ τοῦ μὴ ἔχειν καὶ τῷ φθόνῳ κατέχεσθαι, καὶ διδάσκει, ὅτι οὐ δεῖ ἐν μέρει μὲν ἀγαπᾶν τὸν θεόν, ἐν μέρει δὲ τοῖς γηΐνοις προσκεῖσθαι. δι' ὧν δὲ ὁ κύριος εἶπεν ταύτην τὴν ἐντολὴν κεφαλαιωδεστέραν οὖσαν πασῶν, ἔδοξεν ὁ νομικὸς ἐμβάλλειν αὐτὸν εἰς κίνδυνον ὡς θεοποιοῦντα ἑαυτόν. ὅθεν καὶ μὴ εἰπόντα τοῦτο ἐπῄνεσεν ὁ νομικὸς ὡς ὁ Μᾶρκος φησίν. ἡ μὲν οὖν πρώτη ἐντολὴ πᾶν εἶδος εὐσεβείας διδάσκει· τὸ γὰρ ἐξ ὅλης καρδίας τὸν θεὸν ἀγαπᾶν αἴτιόν ἐστιν παντὸς ἀγαθοῦ, ἡ δὲ δευτέρα τὰ πρὸς ἀνθρώπους δίκαια περιέχει· καὶ ἡ μὲν ὁδοποιεῖ τῇ δευτέρᾳ, ἡ δὲ ἐκ ταύτης συγκροτεῖται· ὁ γὰρ τὴν πρὸς θεὸν ἀγάπην κατορθώσας δηλονότι καὶ τὴν πρὸς τὸν πλησίον εἰς πάντα ὡς ἑαυτὸν ἀγαπᾷ. πασῶν τῶν ἐντολῶν ὁ τοιοῦτος ἐκπληρωτὴς τυγχάνει. Ἐπείπερ καταισχυνθέντων τῶν Σαδδουκαίων καὶ ἀποχωρησάντων ἐπῃνεῖτο ὁ κύριος, ἐπὶ τούτῳ διαφθονούμενοι τούτοις οἱ Φαρισαῖοι","english":"The Lord exposes their wickedness, that they did not come to ask in order to be benefited, but because they lacked and were possessed by envy, and he teaches that one must not love God in part and in part cling to earthly things. Through the words by which the Lord gave this commandment, which is more comprehensive than all, the lawyer thought to cast him into danger as one deifying himself. Hence, when he did not say this, the lawyer praised him, as Mark says. Now the first commandment teaches every form of piety; for loving God with one's whole heart is the cause of every good, while the second contains what is just toward men. And the first paves the way for the second, while the second is consolidated by the first; for he who has perfected love toward God evidently also loves his neighbor in all things as himself. Such a one proves to be the fulfiller of all the commandments. Since the Sadducees were put to shame and withdrew, the Lord was praised; at this the Pharisees, envying them,","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"δημοσιεύει","severity":"info","text":"The verb δημοσιεύει means 'exposes publicly' or 'brings to light', emphasizing the Lord's act of revealing the hidden malice of the questioners.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"νομικὸς","severity":"info","text":"νομικὸς refers to a 'lawyer' or 'scribe', likely a Pharisaic expert in Jewish law, distinct from the Sadducees mentioned later.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὡς ὁ Μᾶρκος φησίν","severity":"info","text":"Cyril references the Gospel of Mark (likely Mark 12:28-34) for the detail that the lawyer praised Jesus when he did not claim divinity, though the exact verse is not specified.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρώτη ἐντολὴ ... δευτέρα","severity":"info","text":"Cyril distinguishes two commandments: the first (love of God) as the source of all piety, and the second (justice toward men) as dependent on the first, forming a hierarchical ethical structure.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαδδουκαίων ... Φαρισαῖοι","severity":"info","text":"The Sadducees and Pharisees were two major Jewish sects; Cyril notes the Sadducees' shame and withdrawal, and the Pharisees' envy, reflecting early Christian polemic against Jewish groups.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐπῃνεῖτο ὁ κύριος","severity":"info","text":"Cyril's emphasis on the Lord being praised after the Sadducees' withdrawal aligns with patristic interpretation of Jesus' victory over Jewish opponents, a common apologetic theme.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὡς ὁ Μᾶρκος φησίν' does not specify which Markan passage; it may refer to Mark 12:28-34 or a similar pericope. The reading assumes a general reference to Jesus' encounter with a scribe."],"confidence":"high","notes":[]},{"i":79,"ref":"p79","source":"ἦλθον εἰς μέσον καὶ νομομαθής τις ἄγαν παρ' αὐτοῖς νομιζόμενος ἐρωτᾷ ποία ἐντολὴ μεγάλη ἐν τῷ νόμῳ, οἰηθεὶς ὅτι μέλλει μὲν τὰ Μω σέως παραγράφεσθαι, παρατιθέναι δὲ τὴν ἑαυτοῦ διδασκαλίαν ἢ εἰπεῖν ὅτι ἀγαπήσεις κύριον τὸν θεόν σου καὶ ἐμέ, παραζευγνὺς ἑαυτοῦ τὴν δόξαν τῇ δόξῃ τοῦ πατρὸς καὶ οὕτως εὑρίσκει τόπον τοῦ ἐμβαλεῖν εἰς κίνδυνον ὡς θεοποιοῦντα ἑαυτὸν ἤ, εἰ τοῦτο παρασιωπήσει, λέγειν· οὐκοῦν οὐ προσδέχομαί σε ὡς θεόν. ὁ δὲ κύριος οὐδὲν καινὸν εἰπὼν ἀλλὰ τὰ τοῦ νόμου καὶ ταύτῃ ἐπιστομίσας τοὺς Φαρισαίους ἐρωτᾷ καὶ αὐτὸς αὐτοὺς τίνος υἱὸν νομίζουσιν τὸν Χριστόν. Πῶς οὖν Δαυὶδ ἐν πνεύματι κύριον αὐτὸν καλεῖ; δέον γάρ φησιν τοὺς πατέρας τῶν υἱῶν κυρίους ὀνομάζεσθαι διὰ τὸ ἔχειν αὐτοὺς ὑπὸ τὴν αὐτῶν ἐξουσίαν τοὺς υἱούς, τοὐναντίον ὁ Δαυὶδ τὸν ἐκ σπέρ ματος ἑαυτοῦ κύριον αὐτοῦ καλεῖ.\n\n254 Οὐαὶ τοίνυν ὑμῖν, ὦ νομικοί, ὅτι φορτικὸν ὁμολογουμένως ὄντα τὸν νόμον τοῖς μὲν ἄλλοις πατοῦσιν αὐτὸν θανάτου δίκην ἐπάγετε, αὐτοὶ δὲ τοῦ νόμου οὐδὲ προσψαύετε. Ἐπειδὴ τοὺς καινὰ δόγματα διδάσκοντας ὡς ἐπίπαν ἰδεῖν ἔστι κενοδοξίας καὶ ἀλαζονείας ἔρωτι εἰς τὸ τῆς διδασκαλίας ἀξίωμα παρα γενομένους, ἀναιρεῖ ὁ κύριος ταύτην τὴν ὑπόνοιαν καὶ τὴν ὁδὸν ἐκκό πτει ὡς ἐπ' ὄλεθρον ἄγουσαν. εἰ τοίνυν, φησίν, δόξης τε καὶ πρωτείων ἐρᾷς, τὴν τῶν διακόνων καὶ ὑστέρων τάξιν ἐπιζήτει καὶ ταπεινοφροσύνην ἄσκει.","english":"They came forward, and one who was considered by them to be a very learned legal expert asked which commandment is great in the law, thinking that he would either set aside the teachings of Moses and set forth his own teaching, or say, \"You shall love the Lord your God and me,\" yoking his own glory to the glory of the Father, and thus find an opportunity to cast him into danger as one who deifies himself, or, if he should pass over this in silence, to say, \"Therefore I do not accept you as God.\" But the Lord, saying nothing new but rather the things of the law, and having thus silenced the Pharisees, himself asks them whose son they consider the Christ to be. How then does David in spirit call him Lord? For it is necessary, he says, that fathers of sons be called lords because they have their sons under their authority; on the contrary, David calls the one from his own seed his Lord.\n\nWoe to you, then, O legal experts, because, while the law is admittedly burdensome, you impose the penalty of death on others who trample upon it, but you yourselves do not even touch the law. Since it is generally possible to see those who teach new doctrines arriving at the dignity of teaching out of a love of vainglory and boastfulness, the Lord removes this suspicion and cuts off the path as one leading to destruction. If, then, he says, you desire glory and preeminence, seek the order of deacons and those who are last, and practice humility.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"νομομαθής","severity":"info","text":"The term νομομαθής (legal expert) reflects a Jewish context of scribal expertise in Mosaic law, which Cyril uses to frame the Pharisees' challenge to Jesus.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δαυὶδ ἐν πνεύματι κύριον αὐτὸν καλεῖ","severity":"info","text":"Cyril alludes to Psalm 110:1 (LXX 109:1) where David calls the Messiah 'Lord', a Christological prooftext used to argue for Christ's divinity.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐαὶ τοίνυν ὑμῖν, ὦ νομικοί","severity":"info","text":"The passage shifts from narrative to a direct apostrophe ('Woe to you'), a rhetorical device common in Cyril's exegesis to emphasize moral condemnation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"τὴν τῶν διακόνων καὶ ὑστέρων τάξιν","severity":"info","text":"Cyril references the order of deacons as a lowly church rank, reflecting 5th-century Alexandrian ecclesiastical hierarchy where humility was prized.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"παραζευγνὺς ἑαυτοῦ τὴν δόξαν τῇ δόξῃ τοῦ πατρός","severity":"caution","text":"The Greek text is ambiguous: it may mean the legal expert fears Jesus will equate himself with God, or that the expert himself plans to yoke Jesus' glory to the Father's. The translation follows the former reading.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'παραζευγνὺς ἑαυτοῦ τὴν δόξαν τῇ δόξῃ τοῦ πατρός' is ambiguous: it could refer to the legal expert's hypothetical accusation against Jesus or to Jesus' own potential self-deification. The translation takes it as the expert's suspicion.","The identity of 'τοὺς Φαρισαίους' (the Pharisees) is implicit; Cyril may be using the term broadly for Jewish opponents."],"confidence":"high","notes":[]},{"i":80,"ref":"p80","source":"Υἱὸν γεέννης φησὶ τὸν ἀπολλύμενον ἐξ ἀπιστίας ὡς δυσσεβείας εἰς τοῦτο κατολισθεῖν καὶ εἰς τοῦτο παρανομίας ἀφικέσθαι μέτρον ὡς ἀμεσίτευτον ἔχειν πρὸς φλόγα τὴν οἰκειότητα καὶ μονονουχὶ συγγένειαν τὴν πρὸς τὸ τὰς αἰκίας ἀναμφιλόγως διενεγκεῖν. 257 22 Διὰ τοῦτο δὲ \"θρόνον θεοῦ\" τὸν οὐρανὸν ὀνομάζουσιν αἱ γραφαί, ὅτι ταῖς ἄνω δυνάμεσι θεὸς ἐπαναπαύεται· ἐν οὐρανῷ γάρ εἰσιν οἱ ποιοῦντες τὸ θέλημα αὐτοῦ ἄγγελοι καὶ ἀεὶ δοξάζοντες αὐτόν· αὕτη γὰρ αὐτῷ ἀνάπαυσις. \"ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν αὐτοῦ\"· ἐν αὐτῇ γὰρ διὰ σαρκὸς τοῖς ἀνθρώποις συνανεστράφη. ποὺς δὲ θεοῦ ἡ ἁγία αὐτοῦ σὰρξ καὶ διαφόρως ὀνομάζεται. Ἀπαιτεῖτε, φησίν; ὦ Φαρισαῖοι, τὰς δεκάτας τάχα που καὶ λαχάνων λεπτῶν παρέντες τὰς ἐντο λάς, ἐφ' αἷς ἐστιν μείζων ἡ παρά βασις. καὶ ποῖα ταῦτά ἐστιν τὰ ἐντάλματα; ἡ κρίσις, τοῦτ' ἔστιν τὸ κρίνειν ὀρθὰ καὶ ἀμώμητα, καὶ τὸ ἔλεος, τοῦτ' ἔστιν ἡ εἰς θεὸν γνησιότης· ἄμεινον γὰρ κρίσις καὶ ἔλεος καὶ πίστις ἡ εἰς θεὸν δεκάτης καὶ ἀπαρχῆς. διὸ καὶ διὰ τοῦ προφήτου φησὶν ὁ τῶν ὅλων θεός· καὶ νῦν, Ἰσραήλ, \"τί κύριος\" ὁ θεὸς \"ζητεῖ παρὰ σοῦ ἀλλ' ἢ τοῦ ποιεῖν κρίμα καὶ ἀγαπᾶν\" καὶ ζη τεῖν \"ἔλεον καὶ ἕτοιμον εἶναι τοῦ πορεύεσθαι μετὰ κυρίου\" τοῦ \"θεοῦ σου\". ἐν γὰρ τῷ λίαν ἑτοίμῳ πρὸς ἀκολούθησιν τὸ εἰς πίστιν γνησίαν ὁρᾶται σῳζόμενον. Ὅρα τὴν ἐπίπληξιν· ἀπαιτεῖτε, φησίν, ὦ Φαρισαῖοι, τὰς δεκάτας τάχα που καὶ λαχάνων λεπτῶν παρ έντες τὰς ἐντολάς, ἐφ' αἷς ἐστι μείζων ἡ παράβασις. ποῖαι δὲ αὗται αἱ ἐντολαί; ἡ κρίσις, τοῦτ' ἔστιν τὸ κρίνειν ὀρθὰ καὶ τὸ ἔλεος καὶ ἡ πίστις εἰς θεόν·","english":"He calls the one who is lost through unbelief a son of Gehenna, as one who has slipped into such impiety and lawlessness that he has an unmediated affinity with the flame and, so to speak, a kinship that makes him unquestionably endure torments. For this reason the Scriptures call heaven the \"throne of God,\" because God reposes upon the powers above; for in heaven are the angels who do his will and always glorify him—this is his rest. \"But the earth is the footstool of his feet,\" for on it he dwelt among men through the flesh. The foot of God is his holy flesh, and it is named in various ways. Do you demand, he says, O Pharisees, tithes, perhaps even of small vegetables, while neglecting the commandments whose transgression is greater? And what are these commandments? Judgment, that is, judging rightly and blamelessly, and mercy, that is, genuineness toward God; for judgment and mercy and faith in God are better than tithe and firstfruits. Hence the God of all says through the prophet: \"And now, Israel, what does the Lord God seek from you but to do justice and to love and to seek mercy and to be ready to go with the Lord your God?\" For in being very ready to follow, the preservation of genuine faith is seen. Behold the rebuke: Do you demand, he says, O Pharisees, tithes, perhaps even of small vegetables, while neglecting the commandments whose transgression is greater? And what are these commandments? Judgment, that is, judging rightly, and mercy, and faith in God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Υἱὸν γεέννης","severity":"info","text":"Cyril uses 'son of Gehenna' as a fixed epithet for the irredeemably impious, implying an innate, unmediated kinship with hellfire. The phrase is not biblical but a patristic development.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θρόνον θεοῦ","severity":"info","text":"Cyril explains the scriptural phrase 'throne of God' (e.g., Ps 103:19 LXX) as heaven, where God reposes on the angelic powers. This reflects a common Alexandrian exegetical trope.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν αὐτοῦ","severity":"info","text":"Cyril quotes or paraphrases Isa 66:1 LXX ('the earth is the footstool of his feet') to argue that God's foot signifies his holy flesh, a Christological reading of the incarnation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τί κύριος ... ζητεῖ παρὰ σοῦ ἀλλ' ἢ τοῦ ποιεῖν κρίμα καὶ ἀγαπᾶν","severity":"info","text":"Cyril cites a prophetic passage (likely Mic 6:8 LXX or a similar composite) to contrast tithes with the greater commandments of judgment, mercy, and faith.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δεκάτας τάχα που καὶ λαχάνων λεπτῶν","severity":"info","text":"Cyril accuses Pharisees of demanding tithes even on small vegetables, reflecting a contemporary Jewish practice of tithing minor produce. This polemic is typical of patristic anti-Pharisaic rhetoric.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὅρα τὴν ἐπίπληξιν","severity":"info","text":"Cyril marks a structural shift with 'Behold the rebuke,' introducing a near-verbatim repetition of the earlier accusation. This rhetorical device emphasizes the contrast between tithes and core commandments.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact prophetic source of the quotation 'τί κύριος ... ζητεῖ παρὰ σοῦ' is not identified; it may be a loose paraphrase or composite of Micah or Hosea.","The phrase 'ποὺς δὲ θεοῦ ἡ ἁγία αὐτοῦ σὰρξ' could be read as a direct identification of God's foot with his flesh, but Cyril may intend a typological rather than literal equation."],"confidence":"high","notes":[]},{"i":81,"ref":"p81","source":"ταῦτα γὰρ ἀμείνω δεκάτης καὶ ἀπαρχῆς. διὸ καὶ διὰ τοῦ προφήτου φησὶν ὁ τῶν ὅλων θεός· καὶ νῦν, Ἰσραήλ, \"τί κύριος\" ὁ θεὸς \"ζητεῖ παρὰ σοῦ ἀλλ' ἢ τοῦ ποιεῖν κρίμα καὶ ἀγα πᾶν\" καὶ ζητεῖν \"ἔλεον καὶ ἕτοιμον εἶναι τοῦ πορεύεσθαι μετὰ κυρίου\" τοῦ \"θεοῦ σου\".\n\n259 διὰ τούτων τὸν τῶν Φαρισαίων διαγράφει βίον παραινῶν μὴ τοῖς ἔξω θεν σχηματισμοῖς πλάττεσθαι μόνον, ἀλλ' ἔχειν καὶ τὰ ἔσωθεν κα θαρὰ τὰ εἰς νοῦν καὶ καρδίαν. Τί δὴ ἄρα φησὶν ὁ σωτήρ, ἀκριβῶς ἐρευνήσομεν. οἱ μὲν τῶν Ἰουδαίων πατέρες ἀπέκτειναν κατὰ καιροὺς τοὺς ἁγίους προφήτας τὸν θεῖον αὐτοῖς διαπορθμεύοντας λόγον· οἵ γε μὴν ἐξ\n\nαὐτῶν γεγονότες ὁμολογοῦντες, ὅτι οἱ προφῆται γεγόνασι σεπτοὶ καὶ τίμιοι, περιήρμοσαν αὐτοῖς τοὺς στεφάνους ἤτοι τὰ μνημεῖα τιμὴν ἀπονείμαντες τὴν τοῖς ἁγίοις πρεπωδεστάτην, αὐτοὶ δὲ προφήτας εἶναι πιστεύσαντες καὶ ἄνδρας ἁγίους κριταὶ γεγόνασιν τῶν ἀποκτεινάντων αὐτούς· δι' ὧν γὰρ τιμᾶν ἐγνώκασι τοὺς ἀνῃρημένους, διὰ τούτων αὐτῶν κατηγοροῦσιν ὡς ἠσε βηκότων. ἀλλ' οἱ τῶν ἰδίων πατέρων ἐπὶ ταῖς οὕτω δειναῖς μιαιφονίαι κατα ψηφισάμενοι τοῖς ἴσοις ἔμελλον ἁλῶναι κακοῖς, μᾶλλον δὲ τοῖς ἔτι χείροσιν. \"ἀπέκτειναν\" μὲν \"τὸν τῆς ζωῆς ἀρχηγόν\", προστεθείκασι δὲ ταῖς κατ' αὐτοῦ δυσσεβείαις μιαιφονίας ἑτέρας κατὰ τῶν θεσπεσίων αὐτοῦ μαθητῶν· ἕως μὲν γάρ τις τὰς ἑτέρων ἀδικίας ἐξετάζῃ φυσικῷ λογισμῷ κρίνων, ὁρᾷ τὸ φαῦλον καὶ μέμφεται, αὐτὸς δὲ εἰς τὰ ἴσα πάθη προαγόμενος οἱονεὶ τυφλὸς ἐπὶ ταῦτα φέρεται.","english":"For these things are better than a tithe and firstfruits. Therefore also through the prophet the God of all says: \"And now, Israel, 'what does the Lord' God 'seek from you but to do justice and to love' and to seek 'mercy and to be ready to go with the Lord' your 'God'?\"\n\n259 Through these words he delineates the life of the Pharisees, exhorting them not only to fashion themselves by external appearances, but also to have the inward things pure, those pertaining to mind and heart. Let us then examine carefully what the Savior says. The fathers of the Jews at various times killed the holy prophets who conveyed the divine word to them. But those born from them, confessing that the prophets had become revered and honored, adorned them with crowns, that is, the tombs, paying them the honor most fitting for the saints, and themselves, believing them to be prophets and holy men, became judges of those who killed them. For by the very means by which they resolved to honor those who had been slain, they accuse them of impiety. But those who condemned their own fathers for such terrible bloodshed were about to be caught in equal evils, or rather in even worse ones. They \"killed the originator of life,\" and added to the impieties against him other bloodshed against his divine disciples. For as long as one examines the injustices of others, judging by natural reason, he sees the evil and blames it, but when he himself is led into the same passions, he is carried into them as if blind.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τί κύριος ... ζητεῖ ... ἀλλ' ἢ τοῦ ποιεῖν κρίμα καὶ ἀγαπᾶν ... ἔλεον ... πορεύεσθαι μετὰ κυρίου ... θεοῦ σου","severity":"info","text":"Cyril conflates or paraphrases Mic 6:8 (LXX: τί κύριος ζητεῖ παρὰ σοῦ) and Hos 2:20 (LXX: ζητεῖν ἔλεον), adapting them to his argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ μὲν τῶν Ἰουδαίων πατέρες ἀπέκτειναν ... τοὺς ἁγίους προφήτας","severity":"info","text":"Cyril refers to a tradition that Jewish ancestors killed the prophets; this motif appears in early Christian polemic (e.g., Justin, Trypho) to contrast Jewish rejection with Christian veneration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"259","severity":"info","text":"The section number 259 marks a new exegetical unit, where Cyril transitions from a general exhortation to a specific critique of Pharisaic hypocrisy, using a historical exemplum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τὸν τῆς ζωῆς ἀρχηγόν","severity":"info","text":"The phrase 'originator of life' (τὸν τῆς ζωῆς ἀρχηγόν) is a Christological title, likely referring to Jesus; Cyril uses it to heighten the gravity of Jewish violence against Christ and his disciples.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ μὲν τῶν Ἰουδαίων πατέρες ... οἵ γε μὴν ἐξ αὐτῶν γεγονότες","severity":"info","text":"Cyril's contrast between Jewish ancestors and their descendants reflects a common patristic topos of Jewish inconsistency, later influential in anti-Jewish polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀγαπᾶν","severity":"caution","text":"The Greek text has 'ἀγαπᾶν' (to love) but the Coptic Vorlage may have read differently; the English draft renders 'to love' but the scriptural allusion is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source of the conflated quotation is unclear; Cyril may be paraphrasing from memory. The phrase 'ἀγαπᾶν' is ambiguous in context, possibly a scribal error or variant."],"confidence":"high","notes":[]},{"i":82,"ref":"p82","source":"Κατὰ τίνα τρόπον ἐπὶ τὴν τελευταίαν τῶν φονευτῶν γενεὰν ἡ παντὸς αἵματος ἥξει δίκη, καίτοι διὰ τοῦ προφήτου λέγων ὁ θεὸς \"οὐκ ἀποθανοῦνται πατέρες ὑπὲρ τέκνων\" καὶ μὴν καὶ τὸ ἔμπαλιν \"ἕκαστος δὲ τῇ ἰδίᾳ ἁμαρτίᾳ ἀποθανεῖται\"; τί οὖν ἄρα φαμέν; πῶς τῆς ἑτέρων μιαιφονίας πραχθήσονται λόγους ἐκεῖνοι, πρὸς οὓς ταῦτα λελάληκεν ὁ Χριστός; ἢ γὰρ οὐχὶ κολασθήσεται μὲν ὑπὲρ Ἀβὲλ ὁ Κάϊν· Λάμεχ δὲ λέγων· \"ἄνδρα\" πεφόνευκα \"εἰς τραῦμα ἐμοὶ καὶ νεανίσκον εἰς μώλωπα\"· ἑκάστου τοιγαροῦν τοῖς ἰδίοις κατηχθισμένου κακοῖς πῶς οἱ δείλαιοι τὴν ὑπὲρ ἁπάντων ὑποστήσονται δίκην; \"οὐ γὰρ ἄδικος ὁ θεός\", ἀλλ' ἔστιν κριτὴς δίκαιος καὶ ἰσχυρὸς καὶ μακρόθυμος κατὰ τὸ γεγραμμένον. φαμὲν οὖν, ὅτι τοιάνδε τινὰ τοῖς εἰρημένοις προσήκει ἐφαρμόσαι διά νοιαν. ὑποκείσθω τοιγαροῦν τοιοῦτόν τι τυχόν· λῃσταὶ γεγόνασιν φέρε εἰπεῖν ἐν τῇδε τῇ χώρᾳ. οὗτοι τὰς ἐν κύκλῳ κατεληΐζοντο κώμας καὶ τοὺς ἐν αὐταῖς ἐθανάτουν· ἀλλ' ὁ τῆς ἀρχῆς ἡγεμὼν οὐκ εὐθὺς τὴν ἀρχοντικὴν αὐτοῖς ἀπεγύμνωσε μάχαιραν, ἀπειλαῖς δὲ μᾶλλον μετα παιδεύεσθαι τούτους ἐσπούδαζεν. οἱ δὲ ἦσαν οὐδὲν ἧττον ὠμοί· ἀλλ' ἵνα λοιπὸν ἀνακάμπτηται τὸ δεινόν, ἁλόντων τινῶν οὐκ ἐφείσατο, ὠμο τάταις δὲ αἰκίαις ὑποβαλὼν τὸν ἐπὶ τοῖς ἐσχάτοις ἐπετίθει κίνδυνον οὐχὶ δήπου μόνοις ἐπ' ἐκείνοις ἀγανακτῶν, ἀλλὰ πολλῷ μᾶλλον, ἐπείπερ αὐτὸν ἀνεξικακοῦντα καὶ ἡ τῶν πρώτων ἠπάτησεν ἀγριότης. ἀλλ' οἶμαι τίς ἐρεῖ τῶν τελευταίων ἀνημέρως κεκολασμένων, ὅτι τὰς ἁπάντων ἁμαρτίας ἀπέλαβον αὐτοὶ διὰ τὸ εἰς αὐτοὺς καταλῆξαι τοῦ δικάζοντος τὸν θυμόν; τοιοῦτόν τι νοήσεις καὶ περὶ θεοῦ·","english":"In what manner will the penalty for all bloodshed come upon the last generation of murderers, even though God says through the prophet, \"Fathers will not die for their children,\" and also the converse, \"Each will die for his own sin\"? What then shall we say? How will those to whom Christ has spoken these words be held accountable for the bloodshed of others? For is it not that Cain will be punished for Abel, and Lamech, saying, \"I have killed a man for a wound to me and a young man for a bruise\"? Therefore, when each is weighed down by his own evils, how will the wretches undergo the penalty for all? \"For God is not unjust,\" but is a righteous and strong and patient judge, as it is written. We say, then, that some such understanding ought to be applied to what has been said. Let us suppose, then, something like this: robbers have arisen, let us say, in this region. They plundered the surrounding villages and killed those in them. But the governor of the province did not immediately unsheathe his ruling sword against them, but rather sought to correct them with threats. They were no less savage. But in order that the evil might finally be checked, when some were captured, he did not spare them, but subjected them to cruel tortures and imposed the ultimate danger at the end, not only angry at them for those deeds, but much more because their savagery had deceived him as he was being patient. But I think that one of the last, cruelly punished, will say that they received the sins of all because the judge's anger came to an end with them. You will understand something like this also concerning God.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ ἀποθανοῦνται πατέρες ὑπὲρ τέκνων","severity":"info","text":"Cyril cites a scriptural principle, likely from Deuteronomy 24:16 or a similar legal maxim, though the exact source is uncertain.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἕκαστος δὲ τῇ ἰδίᾳ ἁμαρτίᾳ ἀποθανεῖται","severity":"info","text":"This echoes Ezekiel 18:20, emphasizing individual responsibility for sin.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄνδρα πεφόνευκα εἰς τραῦμα ἐμοὶ καὶ νεανίσκον εἰς μώλωπα","severity":"info","text":"Cyril quotes Lamech's confession from Genesis 4:23 (LXX), illustrating the principle of individual punishment.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Λάμεχ","severity":"info","text":"Lamech, a descendant of Cain, is traditionally the first polygamist and a murderer in Genesis; Cyril uses him to exemplify inherited guilt.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Cyril uses a hypothetical analogy (robbers and a governor) to explain how divine justice may fall on a later generation for cumulative sins.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"διά νοιαν","severity":"caution","text":"The phrase 'διά νοιαν' is likely a scribal error for 'διάνοιαν' (understanding); the sense is that a certain interpretation should be applied.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source for 'οὐκ ἀποθανοῦνται πατέρες ὑπὲρ τέκνων' is not identified; it may be a paraphrase of a legal maxim.","The phrase 'διά νοιαν' is ambiguous; emended to 'διάνοιαν' for sense."],"confidence":"high","notes":[]},{"i":83,"ref":"p83","source":"ἀνεξικακήσας γὰρ ἐν τοῖς προλαβοῦσι καιροῖς μέχρι τούτων διελογίζετο δεῖν τὸ τῆς ἀνεξι κακίας ὁρίσαι μέτρον· καὶ γὰρ ἔδει ἐπὶ τούτοις τὸν θεῖον κατασκῆψαι θυμόν· οἱ μὲν γὰρ εἰς ἀνθρώπους καὶ ὁμοδούλους ἡμάρτανον, οἱ δὲ τὸν τῶν ὅλων ἀπεκτόνασι κύριον. οὐχ ὅτι τοιγαροῦν κολάζει τοὺς τελευταίους διὰ τοῦτο τραχύς, ἀλλ' ὅτι διεκαρτέρησεν εἰς τὸ παρὸν ἀξιά γαστος. Εἴ τις βούλοιτο διὰ τὸ φάναι τὸν κύριον ταύτην τὴν γενεὰν οὐχὶ μόνους ἐκείνους κατασημαίνεσθαι, πρὸς οὓς ἦν ὁ λόγος, ἀλλ' ὅλων ὥσπερ τῶν φονευτῶν τὸ γένος, τοῦ ὀρθῶς ἔχοντος ἐξοίχεται· εὑρίσκομεν γὰρ τὴν ἁγίαν γραφὴν τὰς ἰσοτροπίας οἱονεί πως καὶ ταυτοβουλίας ὀνο μάζουσαν ὡς γένος. καὶ γοῦν ὁ μακάριος ἔφη Δαβὶδ \"γενεὰ εὐθείων εὐλογηθήσεται\" καὶ \"αὕτη ἡ γενεὰ ζητούντων\" τὸν κύριον. οὐκοῦν τὸ ταύτην, εἰ καὶ λέγοιτο δεικτικῶς, οὐχὶ μόνον τάχα που κατασημῆναι φαμὲν τοὺς τότε παρόντας καὶ ἀκροωμένους, ἀλλὰ πάντα τὸν φονευτὴν καὶ ὑπὸ τὸ αὐτὸ τῆς ἀσεβείας πίπτοντα γένος· συντέξεται γὰρ τῷ ὁμοίῳ τὸν ὅμοιον ὡς ἀδελφὸν καὶ ὁμογενές. Εἰπὼν τοῦτο δείκνυσιν ἑαυτοῦ τὸ θεοπρεπὲς καὶ ἐν ἀνθρωπίνῃ μορφῇ ὤν· καὶ γὰρ περὶ τοῦ θεοῦ εἶπεν Μωυσῆς· \"διεὶς τὰς πτέρυγας αὐτοῦ ἐδέξατο αὐτούς\"· καὶ πάλιν Δαβίδ· \"οἱ δὲ υἱοὶ τῶν ἀνθρώπων ἐν σκέπῃ τῶν πτερύγων σου ἐλπιοῦσιν\". Τὸ εἰρημένον","english":"Having exercised forbearance in the earlier times up to these events, he considered it necessary to define the measure of forbearance; for it was necessary that divine wrath should descend upon these men. For some sinned against men and fellow servants, but these killed the Lord of all. Therefore, it is not that he is harsh in punishing the last generation for this reason, but that he has persevered in patience up to the present. If someone, because the Lord says \"this generation,\" should suppose that not only those to whom the speech was addressed are signified, but the whole race of murderers as it were, he would depart from what is correct. For we find that holy scripture sometimes names as a \"generation\" those of like character and like purpose. Thus the blessed David said, \"The generation of the righteous will be blessed,\" and \"This is the generation of those who seek\" the Lord. Therefore, even if \"this\" is said demonstratively, we say that it does not signify only those then present and listening, but every murderer who falls under the same kind of impiety; for like will be joined to like as brother and of the same race. Having said this, he shows his own divine character even while in human form; for Moses said concerning God, \"He spread his wings and received them\"; and again David said, \"The sons of men will hope under the shelter of your wings.\" The saying","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀνεξικακήσας","severity":"info","text":"Cyril argues that God's forbearance had a limit, and the murder of Christ (τὸν τῶν ὅλων ἀπεκτόνασι κύριον) justified divine wrath, distinguishing this crime from earlier sins against fellow humans.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γενεά","severity":"info","text":"Cyril interprets 'generation' (γενεά) not as a biological lineage but as a moral category: those sharing the same impiety (τὸ αὐτὸ τῆς ἀσεβείας πίπτοντα γένος). He cites David to support this usage.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γενεὰ εὐθείων εὐλογηθήσεται","severity":"info","text":"Cyril quotes Psalm 112:2 (LXX) and 'αὕτη ἡ γενεὰ ζητούντων' (possibly Psalm 24:3 LXX) to show that 'generation' can denote a group defined by virtue or purpose, not mere contemporaries.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"διεὶς τὰς πτέρυγας αὐτοῦ ἐδέξατο αὐτούς","severity":"info","text":"Cyril cites Moses (likely Exodus 19:4 LXX or similar) and David (Psalm 61:5 LXX) to illustrate God's protective wings, linking Christ's divine character to Old Testament theophanies.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰπὼν τοῦτο δείκνυσιν","severity":"info","text":"Cyril transitions from exegesis of 'this generation' to a christological point: Christ's words reveal his divine nature (τὸ θεοπρεπὲς) even in human form, supported by scriptural parallels.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐχὶ μόνους ἐκείνους κατασημαίνεσθαι","severity":"caution","text":"Cyril warns against overextending 'this generation' to all murderers, but then redefines it as a moral class; the argument is nuanced and risks misinterpretation if read as a simple denial.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence (Τὸ εἰρημένον), leaving the conclusion of Cyril's argument incomplete in this passage.","The exact Old Testament references for the wing imagery are not specified by Cyril; they are identified by context as Exodus 19:4 LXX and Psalm 61:5 LXX."],"confidence":"high","notes":[]},{"i":84,"ref":"p84","source":"νοητὴν ἔχει τὴν διὰ πίστεως θέαν· ὅταν γὰρ \"εἰσέλθῃ τὸ πλήρωμα τῶν ἐθνῶν\" καὶ πιστεύσωσι τῷ Χριστῷ, τότε οἱ μετὰ ταῦτα πιστεύσαντες Ἰουδαῖοι ὁρῶσι τὸ τῆς θεότητος κάλλος τοῦ Χριστοῦ ἐν υἱῷ θεωροῦντες εἶναι τὸν πατέρα καὶ αὐτὸν λέγοντες εἶναι τὸν λυτρωτὴν τὸν διὰ τῶν προφητῶν κηρυχθέντα, περὶ οὗ προμεμήνυκεν ὁ προφήτης ὡς ἐρχόμενον ἐν ὀνόματι κυρίου· οἱ γὰρ ἄλλοι προφῆται οὐκ ἐν ὀνόματι κυρίου ἦλθον· ἔλεγον γάρ· \"τάδε κύριος\" καὶ \"δοῦλος κυρίου ἐγώ εἰμι, καὶ τὸν θεὸν τοῦ οὐρανοῦ ἐγὼ σέβομαι\".\n\n265 Εἰπὼν \"ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν\" ἀκόλουθον τοῦτο ποιεῖ ἐξελ θὼν ἀπὸ τοῦ ἱεροῦ καὶ πορευόμενος καὶ διὰ τοῦτο δεικνὺς τὴν ἐκ τοῦ γένους τῶν Ἰουδαίων ἀπόστασιν τῆς θείας χάριτος, ἐφ' ἑτέρους μεταχωρούσης. ὑπερβολικῶς δὲ ἐχρήσατο τούτοις, ὅμως καὶ ἔργῳ ἐξέβη ἐριπωθὲν τελείως τὸ τέμενος. Ἐπεδείκνυόν τινες τῷ Χριστῷ τὰς ἐν τῷ ναῷ μεγαλουργίας καὶ τὸν τῶν ἀναθημάτων κόσμον· ᾠήθησαν γάρ, ὅτι θαυμάσει σὺν αὐτοῖς τὰ ὁρώμενα καίτοι θεὸς ὢν καὶ ἔχων θρόνον τὸν οὐρανόν. ὁ δὲ ἀφίησι μὲν τὸν περὶ αὐτῶν λόγον, προμεμήνυκε δέ, ὅτι ἐκ βάθρων πεσεῖται κατὰ καιροὺς κατακομιζούσης εἰς τοῦτο αὐτὸν τῆς Ῥωμαίων στρατιᾶς καὶ ἅπασαν τὴν Ἰερουσαλὴμ τὰς τῆς κυριοκτονίας δίκας ἐξαιτούσης τὸν Ἰσραήλ· μετὰ γάρ τοι τὸν τοῦ σωτῆρος σταυρὸν ταῦτα συνέβη παθεῖν αὐτούς, οἱ δὲ οὐ συνίεσαν τῶν λεγομένων τὴν δύναμιν. ᾠήθησαν δὲ τοὺς περὶ συντελείας τοῦ αἰῶνος λόγους ἐξυφαίνειν αὐτόν. ἤροντο δὴ οὖν πότε ταῦτα ἔσονται, καὶ τί τὸ σημεῖον, ὅταν μέλλῃ γίνεσθαι.","english":"They have a noetic vision through faith; for when \"the fullness of the nations enters\" and they believe in Christ, then the Jews who later believe see the beauty of Christ's divinity, beholding the Father in the Son and declaring him to be the redeemer proclaimed through the prophets, about whom the prophet had previously given notice as coming in the name of the Lord; for the other prophets did not come in the name of the Lord; they said: \"Thus says the Lord\" and \"I am a servant of the Lord, and I worship the God of heaven.\"\n\n265 Having said \"Your house is left to you,\" he makes this consistent by departing from the temple and going forth, and thereby showing the withdrawal of divine grace from the race of the Jews, as it passes to others. He used these words hyperbolically, yet in fact the sanctuary was completely razed. Some were showing Christ the great works in the temple and the adornment of the votive offerings; for they thought that he, though being God and having heaven as his throne, would marvel with them at what was seen. But he dismisses the discussion about them, and foretold that it would fall from its foundations in due time, as the Roman army would bring this about, demanding from Israel the penalties for the Lord's murder; for after the Savior's cross these things happened to them, but they did not understand the force of what was said. They thought he was weaving discourses about the end of the age. So they asked when these things would happen, and what the sign would be when it was about to occur.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"νοητὴν","severity":"info","text":"The Greek term νοητὴν (noētēn) means 'intelligible' or 'noetic,' referring to perception by the mind rather than the senses. Cyril contrasts this with physical sight, emphasizing spiritual insight through faith.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰσέλθῃ τὸ πλήρωμα τῶν ἐθνῶν","severity":"info","text":"The phrase 'the fullness of the nations enters' likely alludes to a prophetic or eschatological motif, possibly echoing the idea of Gentile inclusion in salvation history. No direct verse is cited, but it resonates with themes in Romans 11:25.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τάδε κύριος","severity":"info","text":"The phrases 'Thus says the Lord' and 'I am a servant of the Lord' are standard prophetic formulas found throughout the Old Testament, e.g., in Isaiah and Jeremiah. Cyril uses them to contrast true prophets with Christ.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῆς Ῥωμαίων στρατιᾶς","severity":"info","text":"Cyril refers to the Roman army's destruction of the Jerusalem temple in 70 CE, interpreting it as divine punishment for the crucifixion. This reflects a common Christian historical-theological reading of the Jewish War.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"265 Εἰπὼν","severity":"info","text":"The number 265 marks a section division in the manuscript, likely indicating a chapter or paragraph break. The passage transitions from a theological reflection on Jewish conversion to a narrative about Jesus' prophecy of the temple's fall.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὑπερβολικῶς","severity":"caution","text":"Cyril notes that Jesus' words about the temple's destruction are 'hyperbolical,' yet he insists they were fulfilled literally. This tension between rhetorical exaggeration and historical fact may reflect Cyril's apologetic aim to harmonize prophecy with events.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the fullness of the nations enters' is not a direct biblical quotation; its source is unclear, possibly a paraphrase of a prophetic or Pauline idea.","The identity of 'the prophet' who gave notice 'as coming in the name of the Lord' is unspecified; it may refer to Malachi or another minor prophet."],"confidence":"high","notes":[]},{"i":85,"ref":"p85","source":"Ἕπεται τῷ σκοπῷ τῶν προσαγόντων τὴν πεῦσιν ὁ κύριος καὶ περὶ συντελείας τέως φησὶ τοῦ παρόντος αἰῶνος· πρὶν γὰρ τὴν ἐξ οὐρανῶν γενέσθαι αὐτοῦ κάθοδον πρόδρομοί τινες ἀναφανοῦνται, ψευδόχριστοι καὶ ψευδοπροφῆται τὸ αὐτοῦ πρόσωπον ἑαυτοῖς περιπλάττοντες, ἀλλὰ μὴ ἀκολουθήσητέ φησιν αὐτοῖς. Ἴσως καὶ αἴνιγμα ἔχει ὁ λόγος, ὥστε εὔχεσθαι ἡμᾶς μὴ ἐκδημῆσαι ἀπὸ τοῦ σώματος μήτε ἐν ἀργίᾳ ὄντας ἔργου ἀγαθοῦ, ὃ ὑποσημαίνει τὸ σάββατον, μήτε ἐν ἀκαρπίᾳ, ὃ δηλοῖ χειμών· ση μειωτέον γὰρ ὅτι χειμῶνα κακῶν ὁ θεὸς οὐκ ἐποίησεν, ἐν χειμῶνι δέ ἐσμεν, ὅταν τὰ πάθη τῆς σαρκὸς δυναστεύῃ ἐν ἡμῖν. Τοῦτο αἰνίττεται ὁ Χριστὸς τὸ εὔχεσθαι ἡμᾶς μὴ γενέσθαι ἐν ἐκδη μίᾳ τοῦ σώματος μήτε ἐν ἀργίᾳ ὄν τας τῶν τῆς ἀρετῆς ἔργων, ὃ ὑπο σημαίνει τὸ σάββατον, μήτε ἐνοχλουμένους ἐν ταῖς βιωτικαῖς τύρ βαις τε καὶ ταραχαῖς, ὅπερ δηλοῖ ὁ χειμών. Ὥσπερ σώματος κειμένου νεκροῦ τὰ σαρκοβόρα τῶν πτηνῶν ἐπ' αὐτὸ συντρέχει, οὕτως, ὅταν ὁ υἱὸς τοῦ ἀνθρώπου παραγένηται, τότε δὴ πάντες οἱ ἀετοὶ τοῦτ' ἔστιν οἱ εἰς τὰ ὑψηλὰ πωτώμενοι καὶ ἀνω τάτω καὶ τῶν ἐπιγείων καὶ κοσμικῶν ἀνενηνεγμένοι ἐπ' αὐτὸν συνδρα μοῦνται. Πῶς οὐ φρίξουσιν; ἀναστοιχειουμένων γὰρ οὐρανοῦ καὶ γῆς πρὸς τὸ δοκοῦν τῷ θεῷ (ἀκριβὲς γάρ τι λέγειν ἐν τοῖς τοιούτοις οὐκ ἔνι) ὁ μὲν ἥλιος καὶ ἡ σελήνη ἀμαυρωθήσονται, τὰ δὲ ἄστρα ὡς ἄνθη πε σεῖται τοῦ δημιουργήσαντος αὐτὰ πάλιν μεταστοιχειοῦντος, καθὼς θέ λει, θορυβηθήσονται καὶ αὐτὰ τὰ στοιχεῖα· ἀνακαινιζομένης γὰρ τῆς ἀνθρωπότητος ἀνακεφαλαιοῦται καὶ συνανακτίζεται καὶ ἡ διὰ τὸν ἄν θρωπον δημιουργηθεῖσα κτίσις.","english":"The Lord follows the aim of those who bring the inquiry, and for the present speaks concerning the end of this present age; for before his descent from the heavens takes place, certain forerunners will appear, false Christs and false prophets, fashioning his person for themselves, but do not follow them, he says. Perhaps the saying also has an enigma, so that we may pray not to depart from the body, neither while being idle from a good work, which the sabbath signifies, nor while in unfruitfulness, which winter indicates; for it must be noted that God did not make winter of evils, but we are in winter when the passions of the flesh hold sway in us. Christ hints at this, that we may pray not to be in a departure from the body, neither while being idle from the works of virtue, which the sabbath signifies, nor while being troubled in the tumults and disturbances of life, which winter indicates. Just as when a dead body lies, the flesh-eating birds flock upon it, so, when the Son of Man arrives, then all the eagles—that is, those who fly to the heights and are raised up above earthly and worldly things—will flock to him. How will they not shudder? For when heaven and earth are being re-elemented according to what seems good to God (for it is not possible to speak precisely in such matters), the sun and the moon will be darkened, and the stars will fall like flowers, as the creator re-elementing them again, as he wills, and even the elements themselves will be thrown into confusion; for when humanity is being renewed, the creation made for the sake of man is also recapitulated and renewed together with it.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"συντελείας","severity":"info","text":"Cyril interprets the 'end' (συντελείας) as the conclusion of the present age, not the final eschaton, linking it to the appearance of false prophets before Christ's descent.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ψευδόχριστοι","severity":"info","text":"The term 'false Christs' (ψευδόχριστοι) is rare in early Christian literature; Cyril uses it to denote impostors who usurp Christ's identity before the parousia.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σάββατον","severity":"info","text":"Cyril allegorizes the sabbath (σάββατον) as idleness from good works, reflecting a common patristic moral interpretation that shifts from literal observance to spiritual vigilance.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀετοί","severity":"info","text":"The image of eagles (ἀετοί) flocking to a dead body alludes to Matthew 24:28, where a corpse attracts birds; Cyril reinterprets the eagles as those elevated above worldly concerns.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"αἴνιγμα","severity":"info","text":"Cyril introduces an 'enigma' (αἴνιγμα) to transition from literal eschatology to an allegorical moral reading, a common structural move in his commentary.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀναστοιχειουμένων","severity":"info","text":"Cyril's concept of 're-elementing' (ἀναστοιχειουμένων) the cosmos reflects Stoic-influenced Christian cosmology, later echoed in Byzantine eschatological speculation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor orthographic variations (e.g., 'Ἴσως' for 'ἴσως', 'ση μειωτέον' for 'σημειωτέον') that do not affect sense.","The phrase 'πρὶν γὰρ τὴν ἐξ οὐρανῶν γενέσθαι αὐτοῦ κάθοδον' could be read as referring to Christ's descent at the parousia or to a pre-incarnational descent; Cyril's context favors the former."],"confidence":"high","notes":[]},{"i":86,"ref":"p86","source":"Ἐπειδὴ τὰ ὑπὲρ ἑαυτοὺς ἤθελον μανθάνειν οἱ μαθηταί, ἀφορμὴν εὑρίσκει τοῦ κωλύειν αὐτοὺς τῶν τοιούτων τὸ μὴ εἰδέναι καθὸ ἄν θρωπος καί φησιν μηδὲ τοὺς κατ' οὐρανὸν ἁγίους ἀγγέλους δύνασθαι ταῦτα εἰδέναι. Ἔθος τῷ σωτῆρι Χριστῷ τοι οῦτόν τι δρᾶν ἐπὶ τοῖς ἁγίοις μάλιστα μαθηταῖς, εἰ μὲν διαπυνθά νοιντό τι τῶν ὅσα ἐστὶ φιλομαθείας μὲν ἔχοντα δόξαν ὑψηλοτέρας γε μὴν ἐρεύνης ἀπηλλαγμένα, χαρί ζεσθαι\n\nτὴν ἀφήγησιν καὶ ἐξακριβοῦν ὅτι μάλιστα πειρᾶσθαι λεπτῶς. εἰ δὲ δή τι βούλοιντο τῶν ἐπέκεινα μέτρου τοῦ κατὰ σφᾶς αὐτοὺς περιττῶς ἀναμαθεῖν, καταστέλλειν ἡσυχῆ καὶ μεταπείθειν εὖ μάλα πολυπραγμονεῖν ἑλέσθαι τὰ πρεπωδέστερα καὶ δρᾶν ἐπὶ τούτων τὰ δι' ὧν ἂν γένοιντο διαφανεῖς καὶ ἐκπρεπεστάτην ἔχοντες τὴν ἐξ ἔργων ἀγαθῶν φαιδρότητα παρὰ θεῷ. ἑλο μένους τοιγαροῦν οὐκ οἶδ' ὅπως τὰ ὑπὲρ μέτρον οἰκετικὸν ἐρέσθαι τε καὶ μαθεῖν, ἠρεμεῖν ἀναπείθει λογισμοῖς ἀναγκαίοις ἐκδυσωπῶν, ὅτι μηδὲ ἀγγέλοις ἀπεκάλυψεν ὁ πατὴρ μηδ' αὐτῷ τῷ υἱῷ καθί στησιν γνώριμον, εἴπερ τις εἴη ψι λὸς καὶ κατ' αὐτοὺς ἄνθρωπος ἐπὶ γῆς καὶ οὐκ ἔχων φύσει τὸ εἶναι θεός. Ἔθος ἦν τῷ σωτῆρι Χριστῷ τοιοῦτόν τι δρᾶν ἐπὶ τοῖς ἁγίοις μάλιστα μαθηταῖς, εἰ διαπυνθάνοιντό τι τῶν ὅσα ἦν φιλομαθείας μὲν ἔχοντα δόξαν, ὑψηλοτέρας γε μὴν ἐρεύνης ἀπηλλαγμένα, χαρίζεσθαι τὴν ἀφήγησιν καὶ ἐξακριβοῦν ὅτι μάλιστα πειρᾶσθαι λεπτῶς. εἰ δὲ δή τι βούλοιντο τῶν ἐπέκεινα μέ τρου τοῦ κατὰ σφᾶς αὐτοὺς περιτ τῶς ἀναμαθεῖν, περιστέλλειν ἡσυχῆ καὶ μεταπείθειν εὖ μάλα πολυπραγμονεῖν ἑλέσθαι τὰ πρεπωδέστερα.","english":"Since the disciples wished to learn things beyond themselves, he finds an occasion to prevent them from such things by their not knowing, insofar as he is a man, and he says that not even the holy angels in heaven are able to know these things. It was the custom of the Savior Christ to do something of this kind especially with the holy disciples: if they inquired into something that had the appearance of love of learning but was free from higher investigation, to grant the narrative and to try to examine it as precisely as possible in detail; but if they wished to learn excessively something beyond the measure proper to themselves, to calm them quietly and to persuade them well to choose to busy themselves with more fitting matters and to do those things through which they might become distinguished and have the most excellent brightness from good works before God. Therefore, since they chose, I know not how, to ask and learn things beyond the servile measure, he persuades them to be still, appealing to them with necessary arguments, because the Father has not revealed these things even to the angels, nor does he make them known even to the Son himself, if one were a mere man like them on earth and did not have the nature of being God. It was the custom of the Savior Christ to do something of this kind especially with the holy disciples: if they inquired into something that had the appearance of love of learning but was free from higher investigation, to grant the narrative and to try to examine it as precisely as possible in detail; but if they wished to learn excessively something beyond the measure proper to themselves, to restrain them quietly and to persuade them well to choose to busy themselves with more fitting matters.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐπειδὴ τὰ ὑπὲρ ἑαυτοὺς ἤθελον μανθάνειν οἱ μαθηταί","severity":"info","text":"Cyril explains that the disciples' desire to learn matters beyond their capacity prompts Christ to restrain them, a pedagogical strategy.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ψιλὸς καὶ κατ' αὐτοὺς ἄνθρωπος","severity":"info","text":"The phrase 'mere man like them' underscores Cyril's Christological distinction: Christ as God by nature, not a mere human, is privy to divine knowledge.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἔθος τῷ σωτῆρι Χριστῷ τοιοῦτόν τι δρᾶν","severity":"info","text":"The passage contains a repeated formula describing Christ's custom, suggesting a scribal doublet or deliberate emphasis on the pedagogical pattern.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οὐδὲ τοὺς κατ' οὐρανὸν ἁγίους ἀγγέλους δύνασθαι ταῦτα εἰδέναι","severity":"info","text":"Cyril invokes angelic ignorance to reinforce the eschatological secrecy, a theme in early Christian apocalyptic restraint.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"μηδ' αὐτῷ τῷ υἱῷ καθίστησιν γνώριμον","severity":"info","text":"The claim that the Father does not reveal these things even to the Son echoes a subordinationist-sounding trope, but Cyril qualifies it by Christ's divine nature.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἑλομένους τοιγαροῦν οὐκ οἶδ' ὅπως","severity":"caution","text":"The phrase 'I know not how' may indicate a rhetorical modesty or a textual crux; the repetition of the custom passage suggests possible scribal duplication.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The repeated passage (Ἔθος τῷ σωτῆρι Χριστῷ...) may be a scribal doublet or an intentional rhetorical repetition; the text does not resolve this.","The phrase 'οὐκ οἶδ' ὅπως' could be a genuine expression of uncertainty or a rhetorical device."],"confidence":"high","notes":[]},{"i":87,"ref":"p87","source":"ἐπειδὴ οὖν τὰ ὑπὲρ αὐτοὺς ἤθελον μανθάνειν οἱ μαθηταί, σκήπτεται χρησίμως τὸ μὴ εἰδέναι καθὸ ἄν θρωπος καί φησι μηδὲ αὐτοὺς εἰδέναι τοὺς κατὰ τὸν οὐρανὸν ἁγίους ἀγγέλους, ἵνα μὴ λυπῶνται ὡς μὴ θαρρηθέντες τὸ μέτριον. καὶ ὅρα πῶς ἠρεμεῖν ἀναπείθει λογι σμοῖς οἰκείοις καὶ ἐκδυσωπεῖ, ὅτι μηδὲ ἀγγέλοις ἀπεκάλυψεν ὁ πατὴρ μηδὲ αὐτῷ τῷ υἱῷ καθίστατο γνώ ριμον. Εἰ καὶ ἡ συντέλεια δήλη ἦν, τί οὐκ ἂν ἐποίησαν; εἰ ὁ υἱὸς σοφία ἐστὶν τοῦ πατρὸς καὶ εἰ, ἃ οἶδεν αὐτός, οὐκ οἶδεν ἡ σοφία, εὑρίσκεται πάλιν αὐτὸς ἀγνοῶν ἢ ὅτι ἡ φύσις αὐτοῦ βελτίων ἐστὶν τῆς σοφίας αὐτοῦ, καὶ εὑρίσκεται σύνθετος καὶ ἀνόμοιος ἑαυτῷ ὁ ἁπλοῦς θεός· πλὴν οὐ τὸ ἀγνοεῖν καὶ εἰδέναι ποιεῖ τῆς οὐσίας διαφορὰν ὥσπερ οὐδὲ ἐπ' ἀν θρώπων, ἀλλὰ πάθος ἐστὶν τὸ τῆς ἀγνοίας, ὅπερ οὐκ ἔχει ὁ υἱός, ἀλλὰ θεός ἐστιν φύσει καὶ κατὰ τοὺς αἱρετικοὺς πάθους ἀνεπίδεκτος. εἰ δὲ πάντα τὰ τοῦ υἱοῦ τοῦ πατρός ἐστιν καὶ πάντα τὰ τοῦ πατρὸς τοῦ υἱοῦ, ἢ ἀμφότεροι ἀγνοοῦσιν ἢ οἶδεν ὁ πατὴρ καὶ ὁ υἱὸς οἶδεν ὡς ἔχων τοῦ πατρὸς πάντα κατὰ φύσιν αὐτῷ ὄντα· οὐ γὰρ περὶ τῆς δεσποτείας τῶν κτισμάτων τοῦτό φησιν· πλὴν ἡνίκα ὀνομάζει ἡ γραφὴ πατέρα, τὸ σύμ παν τῆς ἐν ἁγίᾳ τριάδι νοουμένης καὶ προσκυνουμένης θεότητος ση μαίνει. Ὅρα, ὅτι εἰς δύο τάγματα διαι ρεῖ ὁ λόγος τοὺς ἀνθρώπους, εἴς τε τῶν σῳζομένων καὶ τῶν ἀπολλυ μένων. καὶ τοὺς μὲν σῳζομένους λέγει παραλαμβάνεσθαι, τοὺς δὲ ἀπολλυμένους ἀφίεσθαι ἤγουν ἀποδοκιμάζεσθαι. ἀγρὸν δὲ νοη τέον ὧδε τὸν κόσμον, ἔνθα \"ὁ\" μὲν \"εἰς τὸ πνεῦμα σπείρων θερίζει ζωὴν αἰώνιον, ὁ\" δὲ \"εἰς τὴν σάρκα, φθοράν\".","english":"Since the disciples wished to learn things beyond themselves, he usefully pretends not to know, insofar as he is a man, and says that not even the holy angels in heaven know, so that they may not be grieved as having been emboldened beyond their measure. And see how he persuades them to be still by their own reasoning and entreats them, because the Father did not reveal it even to the angels, nor was it made known even to the Son himself. If the end were manifest, what would they not have done? If the Son is wisdom of the Father, and if what he himself knows, wisdom does not know, then either he is found to be ignorant, or his nature is better than his wisdom, and the simple God is found to be composite and unlike himself. However, ignorance and knowledge do not produce a difference of substance, just as not even in the case of men, but ignorance is a passion, which the Son does not have, but he is God by nature and, according to the heretics, incapable of passions. But if all things of the Son are the Father's, and all things of the Father are the Son's, then either both are ignorant, or the Father knows and the Son knows, as having all things of the Father which are by nature his. For he does not say this concerning the lordship over creatures. However, when Scripture names the Father, it signifies the whole of the divinity understood and worshipped in the holy Trinity. See that the word divides men into two orders, both of those being saved and of those perishing. And it says that those being saved are taken up, while those perishing are let go, that is, rejected. And here \"field\" is to be understood as the world, where he who sows into the spirit reaps eternal life, and he who sows into the flesh, corruption.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"σκήπτεται χρησίμως τὸ μὴ εἰδέναι","severity":"info","text":"Cyril interprets Christ's claim of ignorance as a useful pretext (σκήπτεται χρησίμως) to curb the disciples' curiosity, not as a real lack of knowledge.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀγνοεῖν","severity":"info","text":"Cyril distinguishes ignorance (ἀγνοεῖν) as a passion (πάθος) from knowledge as substance, arguing the Son, being God, is incapable of the former.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"αἱρετικοὺς","severity":"info","text":"The 'heretics' likely refer to Arian or Eunomian opponents who denied the Son's full divinity; Cyril counters by asserting the Son's impassibility and consubstantiality with the Father.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀγρὸν δὲ νοητέον ὧδε τὸν κόσμον","severity":"info","text":"Cyril interprets 'field' (ἀγρός) as the world, echoing Matthew 13:24-30 (parable of the wheat and tares), where the field represents the world and the harvest judgment.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰς δύο τάγματα διαιρεῖ ὁ λόγος","severity":"info","text":"Cyril notes a structural division of humanity into two orders (τάγματα): the saved (παραλαμβάνεσθαι) and the perishing (ἀφίεσθαι), reflecting a dualistic eschatological framework.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πλὴν οὐ τὸ ἀγνοεῖν καὶ εἰδέναι ποιεῖ τῆς οὐσίας διαφοράν","severity":"caution","text":"Cyril's argument that ignorance does not produce a difference of substance (οὐσίας διαφοράν) is logically dense and may conflate epistemological and ontological categories; readers should note the polemical context against Arianism.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κατὰ τοὺς αἱρετικοὺς' could be read as 'according to the heretics' (i.e., as they claim) or 'against the heretics'; the translation adopts the former, but Cyril likely means 'as even the heretics admit' regarding the Son's impassibility.","The shift from Christ's ignorance to the Father-Son relationship is abrupt; the logical connection relies on Cyril's anti-Arian subtext."],"confidence":"high","notes":[]},{"i":88,"ref":"p88","source":"ταῖς δὲ ἀληθούσαις παρεικάζει τοὺς διδασκάλους, οἵτινες τρόπον τινὰ ἀπολεπτύνοντες τὰς γραφικὰς ἐννοίας εὐπαράδεκτα καὶ εὐνόητα τοῖς ἀνθρώποις τὰ θεῖα λόγια προτιθέασιν· καὶ γὰρ νόμος κελεύων μὴ λαμβάνεσθαι εἰς ἐνέ χυρον μύλον ἢ ἐπιμύλιον, ἵνα μὴ τὰ τῆς τροφῆς ἐργαλεῖα λαβών τις ἐμποδίσῃ τοῖς τρεφομένοις δι' αὐ τῶν, αἰνιγματωδῶς τοὺς διδασκά λους ὑποσημαίνει. Εἰς δύο τάγματα διαιρεῖ τοὺς ἀνθρώπους ὁ κύριος, εἴς τε τὸ τῶν σῳζομένων καὶ εἰς τὸ τῶν ἀπολλυ μένων· καὶ τὸ μὲν τῶν σῳζομένων παραλαμβάνεσθαι λέγει, τοὺς δὲ ἀσεβεῖς ἀφίεσθαι, ὅ ἐστιν ἀποδοκιμάζεσθαι. ταῖς δὲ ἀλη θούσαις τοὺς διδασκάλους παρεικάζει ὡς λεπτύνοντας τὰς γραφὰς καὶ εὐπαραδέκτους καὶ εὐνοήτους τοῖς ἀνθρώποις ποιοῦντας· καὶ γὰρ ὁ νόμος μὴ λαμβάνεσθαι εἰς ἐνέχυρον μύλον κωλύει ἢ ἐπιμύλιον, ὅπως μὴ τὰ τῆς τροφῆς ἐργαλεῖα λαβών τις ἐμποδὼν γένηται τοῖς τρεφομένοις. διὸ καὶ αἰνιγματωδῶς ὁ σωτὴρ τοὺς διδασκάλους ὑποσημαίνει. Πιστὸς μὲν εἰς διδασκαλίας, φρόνιμος δὲ εἰς ἔργον καὶ τῶν ὁμοδούλων ταμίας ἐπιεικέστατος· ἔσται","english":"He compares the teachers to millstones, who in a certain way, by refining the meanings of the Scriptures, present the divine oracles to men in an acceptable and easily understood manner. For the law commands that a mill or a hand-mill not be taken as a pledge, so that someone taking the tools of nourishment may not hinder those who are nourished by them, and it cryptically indicates the teachers. The Lord divides men into two orders, that of the saved and that of the perishing; and he says that the order of the saved is taken, while the impious are left behind, that is, rejected. He compares the teachers to millstones as those who refine the Scriptures and make them acceptable and easily understood to men. For the law forbids taking a mill or a hand-mill as a pledge, so that someone taking the tools of nourishment may not become an obstacle to those who are nourished. Therefore the Savior also cryptically indicates the teachers. Faithful in teaching, prudent in action, and a most fair steward of fellow servants, he will be.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀληθούσαις","severity":"info","text":"The Greek term ἀληθούσαις (millstones) is used metaphorically for teachers who refine scriptural meanings. Cyril draws on a legal prohibition against taking a mill as a pledge to illustrate the essential role of teachers in providing spiritual nourishment.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"νόμος κελεύων μὴ λαμβάνεσθαι εἰς ἐνέχυρον μύλον ἢ ἐπιμύλιον","severity":"info","text":"Cyril references a Mosaic law (cf. Deuteronomy 24:6 LXX) that prohibits taking a mill or hand-mill as a pledge, ensuring tools for food production remain available. This legal background underpins his allegorical interpretation of teachers as essential for spiritual sustenance.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰς δύο τάγματα διαιρεῖ τοὺς ἀνθρώπους ὁ κύριος","severity":"info","text":"Cyril identifies a bipartite division of humanity into the saved and the perishing, a structural motif in the passage that frames the subsequent comparison of teachers to millstones. This division is presented as a teaching of the Lord.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Πιστὸς μὲν εἰς διδασκαλίας, φρόνιμος δὲ εἰς ἔργον","severity":"info","text":"The concluding description of a faithful, prudent, and fair steward reflects Cyril's ideal of the teacher as both a doctrinal guide and a moral exemplar, a theme resonant in early Christian catechetical and monastic traditions.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ταῖς δὲ ἀληθούσαις παρεικάζει τοὺς διδασκάλους","severity":"caution","text":"The Greek text contains a repetition of the millstone comparison (lines 1 and 5-6), possibly indicating a scribal duplication or a rhetorical emphasis. The English draft merges these, but the redundancy may reflect Cyril's expository style or a textual variant.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ταῖς δὲ ἀληθούσαις' is ambiguous: it could refer to millstones as a type of teacher or to the act of grinding (ἀλέω). The reading 'millstones' is adopted based on the legal context and Cyril's allegorical method.","The repetition of the millstone comparison may be a scribal error or a deliberate rhetorical device; the passage's structure is not entirely clear."],"confidence":"high","notes":[]},{"i":89,"ref":"p89","source":"γὰρ ὁ τοιοῦτος τῆς τοῦ δεσπότου βασιλείας ὁλοκλήρου μέτοχος· τοῦτο γὰρ δηλοῖ τὸ ἐπὶ πᾶσιν τοῖς ὑπάρχουσιν αὐτοῦ καταστήσει αὐτόν. οὐ λέγει τίς ἐστιν οὗτος, ἀλλ' ἀορίστως, ἵνα δείξῃ τὸ σπάνιον καὶ τὸ πολυτίμιον τῶν ὀρθῶν διδασκάλων. καλῶς δὲ ἀμφότερα ἀπαιτεῖν–ἂν δὲ θάτερον ἀπῇ, τὸ ἕτερον χωλεύει. Ὅτι δὲ ὁ λόγος κατὰ τῶν ἡγουμένων τῶν ἐν τρυφαῖς σχολαζόντων· κακὸν γὰρ καὶ πονηρὸν δοῦλον ὠνόμασε τὸν ἀμελῆ διδάσκαλον, ὃς διὰ τὸ ἀπεῖναι τὸν κριτὴν καὶ μὴ ὁρᾶσθαι διὰ τὸ ἀνεξίκακον τύπτει πικρῶς τοὺς ὑπὸ χεῖρα καὶ συναναμίγνυται τοῖς φιλοσάρκοις· οἱ γὰρ ἁμαρτάνοντες ὡς μὴ παρόντος τοῦ κριτοῦ ἁμαρτάνουσιν καὶ ὡς μὴ λογιζόμενοι κρίσιν. διὰ δὲ τοῦ τύπτεσθαί τινας ἐξ αὐτῶν δείκνυσι τοὺς κατὰ ψυχὴν βλαπτομένους ἐκ τῆς τῶν ἡγουμένων τρυφῆς, καθώς φησιν· ὁ ἀπόστολος· \"οὕτως δὲ ἁμαρτάνοντες εἰς τοὺς ἀδελφοὺς καὶ τύπτοντες αὐτῶν τὴν συνείδησιν ἀσθενοῦσαν\". ἐπαπειλεῖ οὖν τοῖς τρυφῶσι τὰ ἔσχατα ὑποστῆναι· ἀποσχίζει γὰρ αὐτὸν καὶ διαιρεῖ ἀπ' αὐτοῦ μετ' ἀλγηδόνων τῷ ζῶντι ἑαυτοῦ λόγῳ τοῦ ἑνωθέντος αὐτῷ ἐν τῷ αἰῶνι πνεύματος ἤγουν τοῦ θείου χαρίσματος· οἱ ὑποκρινόμενοι γὰρ τὰ ὀρθὰ φρονεῖν μὴ φρονοῦντες δὲ ὡς δεῖ, ἀλλὰ τὴν ἀρετὴν μὲν ἔξωθεν σχήματι μόνῳ περικείμενοι διχῇ τμηθήσονται κατὰ τὴν φοβερὰν ἡμέραν τῆς κρί σεως, ἥ ἐστιν ἀπὸ τοῦ πνεύματος εἰς τὸ διηνεκὲς ἀλλοτρίωσις· νῦν μὲν γὰρ εἰ καὶ μὴ ἀνακέκραται τοῖς ἀναξίοις, ἀλλ' οὖν παρεῖναί πως δοκεῖ τοῖς ἅπαξ ἐσφραγισμένοις τὴν ἐκ τῆς ἐπιστροφῆς αὐτῶν σωτηρίαν ἀναμένων.","english":"For such a one is a partaker of the whole kingdom of the master; for this is what is meant by \"he will set him over all his possessions.\" He does not say who this is, but speaks indefinitely, in order to show the rarity and the high value of right teachers. And it is right to require both—if one is lacking, the other is lame. That the word is against the leaders who indulge in luxury: for he called the negligent teacher a bad and wicked slave, who, because the judge is absent and not seen due to forbearance, harshly strikes those under his hand and mingles with the flesh-lovers; for those who sin sin as if the judge were not present and as if they did not consider judgment. And by the fact that some of them are struck, he shows those who are harmed in soul by the luxury of their leaders, as the apostle says: \"Thus sinning against the brothers and striking their weak conscience.\" He therefore threatens those who indulge in luxury with suffering the worst; for he separates and divides him from himself with pains, by his living word, from the spirit united with him in the age, that is, the divine gift; for those who pretend to think rightly but do not think as they ought, but put on virtue only outwardly in appearance, will be cut in two on the fearful day of judgment, which is eternal alienation from the spirit; for now, even if it is not mingled with the unworthy, yet it seems in some way to be present to those once sealed, awaiting the salvation from their conversion.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τοῦτο γὰρ δηλοῖ τὸ ἐπὶ πᾶσιν τοῖς ὑπάρχουσιν αὐτοῦ καταστήσει αὐτόν","severity":"info","text":"Cyril interprets the indefinite phrasing of the Gospel as a deliberate rhetorical device to emphasize the rarity and high value of orthodox teachers.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὕτως δὲ ἁμαρτάνοντες εἰς τοὺς ἀδελφοὺς καὶ τύπτοντες αὐτῶν τὴν συνείδησιν ἀσθενοῦσαν","severity":"info","text":"Cyril cites an apostolic source (likely Paul) to illustrate how leaders' luxury harms the conscience of subordinates, though the exact verse is not identified in the allowed citations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τὸ σπάνιον καὶ τὸ πολυτίμιον","severity":"info","text":"The phrase 'the rare and the precious' underscores Cyril's valuation of orthodox teachers as exceptional, aligning with his polemical context against negligent leaders.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἡγουμένων","severity":"info","text":"Cyril's critique of 'leaders who indulge in luxury' reflects fourth-century ecclesiastical tensions over clerical wealth and moral laxity, a common theme in patristic commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀποσχίζει γὰρ αὐτὸν καὶ διαιρεῖ ἀπ' αὐτοῦ μετ' ἀλγηδόνων","severity":"info","text":"Cyril shifts from general admonition to a vivid eschatological image: the separation of the hypocrite from the divine gift, marking a structural climax in the passage.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῷ ζῶντι ἑαυτοῦ λόγῳ","severity":"caution","text":"The phrase 'by his living word' is ambiguous: it may refer to Christ's active teaching or to the preacher's own life; the Greek allows both readings, and the English draft obscures this.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'apostle' cited is not specified; the phrase may be a loose paraphrase rather than a direct quotation.","The phrase 'τῷ ζῶντι ἑαυτοῦ λόγῳ' could be read as instrumental ('by his living word') or dative of reference ('with respect to his living word')."],"confidence":"high","notes":[]},{"i":90,"ref":"p90","source":"τότε δὲ ἐξ ὅλης τῆς βεβηλωσάσης αὐτοῦ τὴν χάριν ψυχῆς ἀποτμηθήσεται καὶ μετὰ τῶν ὑποκριτῶν τὸ μέρος αὐτοῦ τεθήσεται. ὑποκριτὰς δέ φησι τοὺς τὰ ὀρθὰ μὲν διδάσκειν πειρωμένους, δι' ὧν δὲ ποιοῦσιν καταβλάπτοντας πλείω τοὺς μαθητευομένους. ἐπὶ τοίνυν, φησίν, τῶν οὐ κατὰ τὸ δέον χρησομένων ἐν τῷ παρόντι βίῳ τῇ ἐγχειρισθείσῃ αὐτοῖς λειτουργίᾳ παρὰ κυρίου οὐ μόνον οὐ προσθήσει ἑτέραν, ἀλλὰ καὶ τὴν ἤδη μετουσίαν αὐτοῖς ἐγγενομένην τοῦ πνεύματος, οὗ ἔτυχον πρὸς ἐκκλησιαστικὴν λειτουργίαν προχειρισθέντες, ἀφελόμενος, οὕτως αὐτοὺς παραδώσει τῇ κολάσει· οὐ γὰρ οἷόν τε σὺν τῷ πνεύματι παραδοθῆναί τινα εἰς κόλασιν· οὐ γὰρ σωματικὴν ὑποφαίνει τομήν, ἀλλὰ τὴν τῆς υἱοθεσίας τοῦ πνεύματος γύμνωσιν. κολάζονται τοίνυν ἀνθ' ὧν ἐγέλων, βρύξουσι δὲ \"τοὺς ὀδόντας\" λογιζόμενοι τὸ τέλος τοῦ πόνου καὶ τὴν ὑπερβολὴν τῆς Τί ἐστιν τὸ διχοτομηθῆναι, ἐξετάσωμεν. ὅτε γέγονεν ἐν κολάσεως.\n\nἀρχαῖς ὁ Ἀδάμ, τὸ ἐντελέστατον κάλλος ἀποδιδοὺς τῇ φύσει ὁ θεὸς μέτοχον αὐτὸν ἀποτελεῖ τοῦ ἰδίου πνεύματος· \"ἐνεφύσησε\" γὰρ \"εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς\"· τὸ γὰρ ἀληθῶς ζωοποιοῦν τὸ πνεῦμά ἐστι τῆς ζωῆς, τοῦτ' ἔστι Χριστοῦ. ἐπειδὴ δὲ παρώλισθεν ἐξ ἀπάτης εἰς ἁμαρ τίαν, ἀπενοσφίσθη τὸ πνεῦμα. εὐδοκήσαντος δὲ τοῦ θεοῦ καὶ πατρὸς \"ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ\" καὶ εἰς τὸ ἀρχαῖον ἀνα κομίσαι κάλλος τὴν τῶν ἀνθρώπων φύσιν, ἀπελάβομεν διὰ τῆς χάριτος, ὅπερ ἡ τῆς ἁμαρτίας παρεισδρομὴ ἡμᾶς ἐζημίωσεν· ἐνεφύσησε γὰρ Χριστὸς ἡμῖν μετὰ τὴν ἀνάστασιν καὶ εἰς τὸ ἀρχαῖον ἡμᾶς ἀνακαινίζων κάλλος·","english":"Then, from the whole soul that has profaned his grace, he will be cut off, and his portion will be placed with the hypocrites. By \"hypocrites\" he means those who attempt to teach what is right, but through their actions cause greater harm to their disciples. Therefore, he says, concerning those who do not use as they ought in the present life the ministry entrusted to them by the Lord, not only will he not add another, but also, having taken away the participation in the Spirit that had already come to them, which they received when they were appointed to ecclesiastical ministry, he will thus deliver them to punishment. For it is not possible for someone to be delivered to punishment together with the Spirit; for he does not indicate a physical cutting, but the stripping away of the adoption of the Spirit. Therefore, they are punished for what they laughed at, and they will gnash \"their teeth,\" considering the end of their labor and the excess of the punishment. Let us examine what it means to be cut in two. When Adam was in the beginnings of punishment, God, restoring the most perfect beauty to nature, made him a partaker of his own Spirit; for \"he breathed into his face a breath of life\"; for that which truly gives life is the Spirit of life, that is, of Christ. But when he slipped through deception into sin, the Spirit was removed. But when God the Father was pleased \"to recapitulate all things in Christ\" and to restore the nature of men to its ancient beauty, we received through grace what the intrusion of sin had caused us to lose; for Christ breathed into us after the resurrection, renewing us to our ancient beauty.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"υἱοθεσίας τοῦ πνεύματος","severity":"info","text":"Cyril uses 'adoption of the Spirit' to denote the gift of the Holy Spirit conferred at ordination, a technical term in patristic theology for the grace of ecclesiastical ministry.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐνεφύσησε γὰρ εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς","severity":"info","text":"Cyril alludes to Gen 2:7 (LXX), where God breathes the breath of life into Adam, interpreting it typologically as the Spirit of Christ.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ","severity":"info","text":"Cyril quotes or echoes Eph 1:10 (recapitulation in Christ), a key Pauline concept for his soteriology of restoration.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"διχοτομηθῆναι","severity":"info","text":"Cyril explains 'cut in two' (διχοτομηθῆναι) as spiritual deprivation, not physical mutilation, reflecting his anti-literalist exegesis of punitive language in Matthew.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a warning against hypocritical teachers to a theological excursus on Adam, sin, and recapitulation, linking punishment to loss of the Spirit.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Cyril's interpretation of 'cutting off' as spiritual stripping influenced later Byzantine commentaries on ecclesiastical discipline and the nature of ordination grace.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at the end of the first paragraph is syntactically broken ('Τί ἐστιν τὸ διχοτομηθῆναι, ἐξετάσωμεν. ὅτε γέγονεν ἐν κολάσεως.'), possibly a scribal corruption or a rhetorical fragment; the reading adopted treats it as an introductory question."],"confidence":"high","notes":[]},{"i":91,"ref":"p91","source":"\"λάβετέ\" φησι \"πνεῦμα ἅγιον\". ἑνοῦται τοιγαροῦν ἡμῖν τὸ πνεῦμα· \"ὁ κολλώμενος\" γὰρ \"τῷ κυρίῳ ἓν πνεῦμά ἐστιν\". οὐκοῦν ἐν τοῖς κατ' εὐσέβειαν σπουδάσμασι καταληφθέντες ἐπὶ τοῦ τέλους τὸ πλῆρες ἀπολαμβάνομεν, ὡς ἐν ἀρραβῶνος τάξει τὸ πνεῦμα νῦν ἔχοντες, κατηγορούμενοι δὲ ἐν ἁμαρτίαις καὶ αὐτὸν ζημιούμεθα τὸν ἀρραβῶνα τοῦ πνεύματος· ἀποτέμνεται γὰρ καὶ ἀπανίσταται ὥσπερ κατὰ τὸν τῆς κρίσεως καιρόν. καὶ ταύτην εἶναί φαμεν, ἣν ἐνθάδε φησὶ διχοτόμησιν· οὐ γὰρ οἷόν τε σὺν τῷ πνεύματι δοθῆναί τινα εἰς κόλασιν. Ἐν τῷ καιρῷ τῆς συντελείας ἀφαιρεῖται τὸ πνεῦμα τὸ ἅγιον· οὐ γὰρ οἷόν τε σὺν τῷ πνεύματι δοθῆναί τινα εἰς κόλασιν.\n\n280 Παρθένοις παρεικάζει τοὺς τῶν λαῶν ἡγουμένους· ἄσπιλον δεῖ εἶναι τὸν ἱερουργὸν ψυχῇ τε καὶ σώματι καθὼς καὶ ὁ Παῦλός φησιν, \"ἵνα ᾖ ἁγία καὶ σώματι καὶ τῷ πνεύματι\". ἐπειδὴ δὲ τὸν ἅπαντα βίον ἔθος τῇ γραφῇ εἰς πέντε διαιρεῖν, ἑκάστῳ καιρῷ ἀπονέμει καὶ ὁσίας καὶ μωρὰς ψυχὰς ὡς ἑκάστου καιροῦ ἔχοντος σοφοὺς καὶ εὐήθεις, δικαίους καὶ ἀδίκους. ἐν ᾧ δὲ πᾶσαι ἐξῆλθον σὺν ταῖς λαμ πάσι, δείκυσιν, ὅτι πᾶσαι αἱ ψυχαὶ κατεφωτίσθησαν ὑπὸ τοῦ θεοῦ φυσικοῖς τε καὶ ἐμφύτοις νόμοις, ἀλλὰ μὴν καὶ τοῖς διὰ Μωσέως γραπτοῖς νόμοις. καὶ πάντες ἐξῆλθον εἰς συνάντησιν τῷ νυμφίῳ ἀντὶ τοῦ πάν τες προέθεντο ἀρέσαι τῷ θεῷ καὶ συναφθῆναι πνευματικῶς τῷ νυμφίῳ τῷ ἐνσπείροντι ἐν ταῖς καρδίαις τῶν πιστῶν πᾶν εἶδος ἀρετῆς, διὸ καὶ νυμφίος καλεῖται.","english":"Receive,\" he says, \"the Holy Spirit.\" Therefore the Spirit is united with us; for \"he who is joined to the Lord is one Spirit.\" Thus, if we are found at the end in zealous pursuits of piety, we receive the fullness, as now having the Spirit in the manner of a pledge; but if we are accused of sins, we are deprived even of that pledge of the Spirit; for it is cut off and withdrawn, as at the time of judgment. And this, we say, is what he here calls the \"cutting in two\"; for it is not possible for someone to be given over to punishment together with the Spirit. At the time of the consummation, the Holy Spirit is removed; for it is not possible for someone to be given over to punishment together with the Spirit.\n\nHe compares the leaders of the peoples to virgins; the priest must be spotless in soul and body, just as Paul says, \"that he may be holy both in body and in spirit.\" Since Scripture is accustomed to divide the whole of life into five parts, it assigns to each time both holy and foolish souls, as each time has its wise and simple, just and unjust. And that all went out with their lamps shows that all souls were illuminated by God through natural and innate laws, and also through the written laws given through Moses. And all went out to meet the bridegroom, that is, all set out to please God and to be spiritually united with the bridegroom who sows every kind of virtue in the hearts of the faithful, for which reason he is called the bridegroom.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ κολλώμενος τῷ κυρίῳ ἓν πνεῦμά ἐστιν","severity":"info","text":"Cyril quotes or adapts 1 Corinthians 6:17, though the exact wording differs from the standard text; the phrase underscores the Spirit's union with the faithful.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀρραβών","severity":"info","text":"The Greek term 'ἀρραβών' means 'pledge' or 'earnest money'; Cyril uses it to describe the Holy Spirit as a provisional gift that can be forfeited by sin.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἵνα ᾖ ἁγία καὶ σώματι καὶ τῷ πνεύματι","severity":"info","text":"Cyril cites Paul (likely 1 Corinthians 7:34 or a similar parenetic passage) to support the requirement of priestly purity in body and spirit.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πέντε","severity":"info","text":"Cyril refers to a five-part division of life, a common exegetical trope in patristic literature (e.g., infancy, youth, adulthood, old age, death), used to assign different moral types to each period.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"παρθένους παρεικάζει","severity":"info","text":"Cyril introduces a comparison of church leaders to virgins, linking the parable of the wise and foolish virgins (Matthew 25:1-13) to the moral state of clergy.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"νυμφίος","severity":"info","text":"Cyril interprets the bridegroom as Christ, who sows virtue in the faithful; this allegorical reading of the Song of Songs tradition is typical of Alexandrian exegesis.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὁ κολλώμενος τῷ κυρίῳ ἓν πνεῦμά ἐστιν' is not a direct biblical quotation; it may be a loose citation or a conflation of Pauline language. The five-part division of life is not explicitly defined by Cyril, leaving its precise referent open."],"confidence":"high","notes":[]},{"i":92,"ref":"p92","source":"πλὴν ἀδια κρίτως τινὲς καίπερ ἔχοντες τὸν ἐκ θεοῦ φωτισμὸν οὐκ ἠνέσχοντο ἐπιεικῶς ζῆσαι, ὅπερ ἐποίησαν αἱ συνεταὶ ψυχαί, δι' ἔργων ἀγαθῶν ἐπὶ πλέον ποιοῦντες ἐκλάμπειν τὴν ἔσωθεν δοθεῖσαν αὐτοῖς ἐκ θεοῦ φωτιστικὴν χάριν καὶ ὠφελοῦντες καὶ ἑαυτοὺς καὶ ἑτέρους εἰς δόξαν θεοῦ. ἔλαιον νοητέον τὴν φιλεργίαν τὴν ἀγαθήν, ὃ οὐκ ἔχουσιν οἱ ἀργοί, οὗ μὴ ὄντος ἐπὶ τὸ ἀκαλλέστερον μεταβαίνει ὁ ἐν ἡμῖν θεῖος φωτισμός. ὕπνῳ δὲ παρεικάζει καὶ νυσταγμὸν ἀποκαλεῖ τὸν τῆς σαρκὸς θάνατον, ὃς ἐξ ἀνάγκης προ επέρχεται φρονίμοις τε καὶ ἀσυνέτοις, οὓς ἀνίστησιν ἡ τῶν ἀγγέ λων σάλπιγξ κατὰ τὸν τῆς παρου σίας τοῦ Χριστοῦ καιρόν· πάντες γὰρ ἀνίστανται καταργηθέντος τοῦ θανάτου, καλοί τε καὶ κακοί, καὶ πάντες εὐτρεπίζονται εἰς ἀπολογίαν τοῦ κριτοῦ, ὅπερ ἐστὶν διακοσμῆσαι τὰς λαμπάδας ἑκάστου τὸν ἴδιον ἀναλογιζομένου βίον. τῶν δὲ φαύ λων μηδὲν ἐπιφερομένων ἄρχεται στυγνάζειν ἡ ψυχὴ καὶ οἱονεὶ κατα σβέννυσθαι καὶ εἰς παραφροσύνην χωρεῖν, ὥστε οἰηθῆναι αὐτοὺς διὰ τῆς ἑτέρων ἀρετῆς ἐλεηθῆναι. διὸ ἀποδοκιμάζονται λεγόντων ἐκείνων μήποτε οὐκ ἀρκέσῃ ἡμῖν καὶ ὑμῖν· μόλις γὰρ ἀρκέσει πρὸς σω τηρίαν ψυχῆς ἡ ἑκάστου ἀρετὴ διὰ τὸ πολλὰ πταίειν καὶ τοὺς ἄγαν ἐπιεικεῖς. ἀλλὰ πορεύεσθε πρὸς τοὺς πωλοῦντας, οἵτινές εἰσιν προφῆται, ἀπόστολοι, εὐαγγελισταί, δι' ὧν τις μανθάνει τὴν ἀρετὴν ἐργάζεσθαι, καὶ ὀρθοὶ διδάσκαλοι τῶν ὀρθῶν δογμάτων. τῶν δὲ ἑτοί μως ἀπελθόντων οὐκ εἴασεν ὁ και ρὸς τῶν βεβιωμένων ποιούμενος ἐξέτασιν οὐκ ἀρχὴν διδοὺς ἐργασίας.","english":"Nevertheless, some people indiscriminately, although they possess the illumination from God, did not consent to live temperately, which the prudent souls did, making the illuminative grace given to them from God within shine forth all the more through good works, and benefiting both themselves and others to the glory of God. The oil is to be understood as the good industry, which the idle do not have; when it is absent, the divine illumination in us passes over to a less beautiful state. He compares to sleep and calls a slumber the death of the flesh, which necessarily comes upon both the wise and the foolish, whom the trumpet of the angels awakens at the time of Christ's presence; for all rise, death having been abolished, both good and bad, and all are prepared for the defense before the judge, which is to adorn the lamps of each, as each reviews his own life. When the wicked bring nothing, the soul begins to be gloomy and is, as it were, extinguished and falls into derangement, so that they think to be pitied through the virtue of others. Therefore they are rejected, those others saying, \"Never will it suffice for us and for you\"; for the virtue of each scarcely suffices for the salvation of a soul, because even the very temperate stumble often. But go to those who sell, who are prophets, apostles, evangelists, through whom one learns to practice virtue, and the orthodox teachers of right doctrines. But of those who readily went, the time did not permit, making an examination of their lives, not granting a beginning of work.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"φωτισμὸν","severity":"info","text":"The term φωτισμὸν (illumination) is a key concept in Cyril's soteriology, denoting the divine grace given at baptism, which must be activated through good works.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔλαιον νοητέον τὴν φιλεργίαν τὴν ἀγαθήν","severity":"info","text":"The allegory of oil likely alludes to the parable of the wise and foolish virgins (Matthew 25:1-13), where oil represents preparedness and good works.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν ἀγγέλων σάλπιγξ","severity":"info","text":"The trumpet of the angels is a common apocalyptic motif (cf. 1 Thessalonians 4:16; Revelation 8-11), signaling the resurrection and final judgment.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πλὴν ἀδιακρίτως τινὲς","severity":"info","text":"The passage shifts from a general exhortation to a specific critique of those who fail to live temperately despite receiving illumination, structuring the argument as a contrast between the prudent and the negligent.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πωλοῦντας","severity":"info","text":"The metaphor of 'those who sell' (πωλοῦντας) for prophets, apostles, and evangelists is distinctive; it may reflect Cyril's engagement with contemporary debates about the role of teachers in the Church.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὐκ ἠνέσχοντο ἐπιεικῶς ζῆσαι' could be read as a refusal to live 'reasonably' or 'mildly'; the translation 'temperately' is adopted, but the nuance of self-restraint is implied.","The identity of 'those who readily went' (τῶν δὲ ἑτοίμως ἀπελθόντων) is ambiguous; it may refer to the negligent souls who sought mercy from others' virtue, but the syntax is compressed."],"confidence":"high","notes":[]},{"i":93,"ref":"p93","source":"Ἐπειδὴ τὸν ἅπαντα βίον ἔθος τῇ γραφῇ εἰς πέντε διαιρεῖν, ἑκάστῳ καιρῷ ἀπονέμει καὶ ὁσίας καὶ μωρὰς ψυχάς. ἐν ᾧ δὲ πᾶσαι ἐξῆλθον σὺν ταῖς λαμ πάσι, δείκνυσιν, ὅτι πᾶσαι αἱ ψυχαὶ κατεφωτίσθησαν ὑπὸ θεοῦ τῷ φυσικῷ καὶ τῷ γραπτῷ νόμῳ. πλήν τινες τὸν ἐκ θεοῦ φωτισμὸν οὐκ ἠνέσχοντο ἐπιεικῶς ζῆσαι, τινὲς δὲ δι' ἔργων ἀγαθῶν ἐπὶ πλέον ποιοῦσιν ἐκλάμπειν τὴν ἐκ θεοῦ δοθεῖσαν αὐτοῖς φωτιστικὴν χάριν καὶ ὠφελοῦσιν καὶ ἑαυ τοὺς καὶ ἑτέρους εἰς δόξαν θεοῦ. ἔλαιον δὲ νοητέον τὴν ἀγαθὴν φιλεργίαν, οὗ μὴ ὄντος ἐπὶ τὸ ἀκαλλέστερον μεταβαίνει ὁ ἐν ἡμῖν θεῖος φωτισμός. ὕπνῳ δὲ καὶ νυσταγμῷ παρεικάζει τὸν τῆς σαρκὸς θάνατον, ὃς ἐξ ἀνάγκης πᾶσιν ἔπεισιν, οὓς ἀνίστησιν ἡ τῶν ἀγγέλων σάλπιγξ καταργηθέντος τοῦ θανάτου, καὶ πάντες εὐτρεπίζονται εἰς ἀπολογίαν· τοῦτο γάρ ἐστι τὸ διακοσμῆσαι τὰς λαμπάδας ἑκάστου τὸν ἴδιον ἀναλογιζομένου βίον. τῶν δὲ φαύ λων ἄρχεται στυγνάζειν ἡ ψυχὴ καὶ οἱονεὶ εἰς παραφροσύνην χωρεῖν, ὥστε οἰηθῆναι αὐτοὺς διὰ τῆς ἑτέρων ἀρετῆς ἐλεηθῆναι. διὸ ἀποδοκιμάζονται· μόλις γὰρ ἀρκέσει πρὸς σωτηρίαν ἡ ἑκάστου ἀρετὴ διὰ τὸ πολλὰ πταίειν καὶ τοὺς ἄγαν ἐπιεικεῖς.","english":"Since it is the custom of Scripture to divide the whole of life into five periods, it assigns to each time both holy and foolish souls. And when it shows that all went out with their lamps, it indicates that all souls were illuminated by God through natural law and written law. Nevertheless, some did not endure to live temperately with the illumination from God, while others, through good works, cause the illuminative grace given to them from God to shine forth even more, and they benefit both themselves and others to the glory of God. And oil is to be understood as good industriousness, without which the divine illumination in us passes into a less beautiful state. And by sleep and drowsiness it likens the death of the flesh, which necessarily comes upon all, whom the trumpet of the angels raises when death is abolished, and all prepare themselves for defense; for this is to arrange the lamps, each one reflecting upon his own life. And the soul of the wicked begins to be gloomy and, as it were, to go into madness, so that they think to be pitied through the virtue of others. Therefore they are rejected; for the virtue of each will scarcely suffice for salvation, since even the very temperate stumble much.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"εἰς πέντε διαιρεῖν","severity":"info","text":"Cyril refers to the common patristic division of history into five ages (e.g., from Adam to Noah, Noah to Abraham, etc.), a scheme found in earlier writers like Irenaeus and Origen.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φυσικῷ καὶ τῷ γραπτῷ νόμῳ","severity":"info","text":"Cyril distinguishes natural law (accessible to all through reason) from written law (the Mosaic law), a standard Alexandrian exegetical pair.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῶν ἀγγέλων σάλπιγξ","severity":"info","text":"The trumpet of angels recalls 1 Thessalonians 4:16 and Revelation 8–11, where angelic trumpets signal resurrection and judgment.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὕπνῳ δὲ καὶ νυσταγμῷ","severity":"info","text":"Cyril interprets sleep and drowsiness as metaphors for bodily death, a common patristic trope (cf. 1 Corinthians 15:20).","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀποδοκιμάζονται","severity":"info","text":"Cyril's rejection of the wicked who rely on others' virtue echoes later monastic warnings against spiritual complacency, e.g., in John Cassian.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἰς παραφροσύνην χωρεῖν","severity":"caution","text":"The phrase 'go into madness' may be hyperbolic; Cyril likely means moral confusion rather than clinical insanity, but the Greek allows both.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν ἅπαντα βίον' could mean 'the whole of life' (individual lifespan) or 'the whole of history' (salvation history); Cyril's fivefold division suggests the latter, but the text is ambiguous.","The identity of the 'holy and foolish souls' assigned to each period is not specified; they may be generic types or refer to specific biblical figures."],"confidence":"high","notes":[]},{"i":94,"ref":"p94","source":"οἱ δὲ πωλοῦντές εἰσιν οἱ τῶν ὀρθῶν δογμάτων διδάσκαλοι, δι' ὧν τις μανθάνει τὴν ἀρετήν. ὠνήσασθαι δὲ ἤτοι διδαχθῆναι ὁ καιρὸς οὐκ εἴασεν τῶν βεβιωμένων ποιούμενος ἐξέτασιν οὐκ ἀρχὴν διδοὺς ἐργα σίας·\n\nἐργασίας ὁ παρὼν καιρός, ὁ δὲ μέλλων ἀνταποδόσεως. Αἱ ψυχαὶ ἀμελοῦσαι τῆς ἀρετῆς μαραίνονταί τε καὶ οἱονεὶ κατα σβέννυνται καὶ εἰς παραφροσύνην χωροῦσιν οἰηθεῖσαι ἐν τῇ δευτέρᾳ παρουσίᾳ τοῦ σωτῆρος δύνασθαι σωθῆναι ἄνευ τῆς τῶν ἀρετῶν ἐργα σίας. διὸ καὶ ἀποδοκιμάζονται ὑπὸ τῶν φρονίμων λεγουσῶν πρὸς αὐτάς· μήποτε οὐκ ἀρκέσῃ ἡμῖν τε καὶ ὑμῖν· τοῦτο γὰρ ὑποσημαίνει ἐνταῦθα τὸ μόλις ποτὲ δύνασθαι σωθῆναί τινα διὰ τῆς οἰκείας ἀρετῆς, οὐ μὴν διὰ τῆς τῶν ἑτέρων· μωρὸν γὰρ τὸ μὴ ἐργαζόμενόν τινα μισθὸν εἰληφέναι τῆς ἐργασίας. Διὰ οὖν τὴν παρρησίαν τῆς παρθενίας αἰτοῦσιν ἀνοιγῆναι αὐταῖς. καὶ οὐκ ἀνοίγει, ὅτι κατὰ καιρὸν οὐκ ἐπεμελήσαντο αὑτῶν. καὶ τοῦτ' ἔστιν τὸ οὐκ οἶδα ὑμᾶς· τούτους γὰρ οἶδεν, οἵτινες οὐ μόνον πίστιν ἐνδείκνυνται, ἀλλὰ καὶ ἔργα ἔχουσιν· οἱ δὲ τῷ θατέρῳ πολιτευσάμενοι οὐδὲ ἐν γνώσει ποτὲ γεγόνασι τοῦ νυμφίου. 283 25, 14–30 Ἄνθρωπος μὲν οἰκοδεσπό της ὁ τοῦδε τοῦ παντὸς δημιουργός τε καὶ κύριος. ἀποδημίᾳ δὲ παρει κάζει τῆς παραβολῆς ὁ λόγος ἤτοι τὴν εἰς οὐρανοὺς ἀνάβασιν τοῦ Χριστοῦ ἤγουν τὸ ἀφανές τε καὶ ἄποπτον τῆς θείας φύσεως. ὑπάρ χοντα δὲ νοητέον θεοῦ τοὺς ἐν ἑκάστῃ χώρᾳ τε καὶ πόλει πιστεύ σαντας εἰς αὐτόν. δούλους δὲ αὐτοῦ καλεῖ οὓς κατὰ καιροὺς ὁ Χριστὸς στεφανοῖ τῷ τῆς ἱερωσύνης καυχήματι· ὁ γὰρ θεσπέσιος γράφει Παῦλος·","english":"Those who sell are the teachers of correct doctrines, through whom one learns virtue. But the present time did not allow one to purchase, that is, to be taught, since it was making an examination of what had been lived, not giving a beginning for labor.\n\nThe present time is for labor, the future for recompense. Souls that neglect virtue wither and are, as it were, extinguished, and fall into madness, having thought that at the second coming of the Savior they could be saved without the labor of virtues. Therefore they are rejected by the prudent souls, who say to them: \"Lest it not suffice for us and for you.\" For this indicates here that it is barely possible for someone to be saved through their own virtue, not through that of others; for it is foolish for someone who has not labored to receive a reward for labor. Because of the boldness of their virginity, they ask that the door be opened to them. And it does not open, because they did not take care of themselves in due time. And this is the meaning of \"I do not know you\"; for he knows those who not only show faith but also have works. But those who have conducted themselves by only one of the two have never even come to be known by the bridegroom. Matthew 25:14–30. The man who is the householder is the creator and lord of this universe. The word of the parable compares the departure either to the ascension of Christ into the heavens, that is, to the invisible and unseen nature of the divine. And those who have believed in God in each region and city are to be understood as his possessions. He calls his slaves those whom Christ from time to time crowns with the boast of the priesthood; for the divine Paul writes:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οἱ δὲ πωλοῦντές εἰσιν οἱ τῶν ὀρθῶν δογμάτων διδάσκαλοι","severity":"info","text":"Cyril identifies the 'sellers' in the parable as teachers of correct doctrines, a moralizing allegory typical of his exegetical method.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"παρρησίαν","severity":"info","text":"παρρησίαν (boldness) here refers to the confident claim of virginity, a key virtue in ascetic theology, but Cyril critiques it as insufficient without works.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ματθαῖον 25:14–30","severity":"info","text":"Cyril explicitly cites Matthew 25:14–30, the parable of the talents, as the scriptural basis for this allegorical interpretation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ὁ θεσπέσιος γράφει Παῦλος","severity":"info","text":"Cyril invokes Paul (likely 1 Corinthians or Romans) to support the allegory of the householder as Christ and the slaves as priests, reflecting his anti-Pelagian emphasis on grace and works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἄνθρωπος μὲν οἰκοδεσπότης","severity":"info","text":"This passage transitions from the moral allegory of the wise and foolish virgins to the parable of the talents, signaled by the explicit citation of Matthew 25:14–30.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"οὐκ οἶδα ὑμᾶς","severity":"info","text":"Cyril's interpretation of 'I do not know you' as a rejection of those lacking works influenced later Byzantine ascetic commentaries on Matthew 25.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna after ἐργασίας; the English draft supplies 'labor' but the exact referent of the missing phrase is uncertain.","The phrase 'οὐκ ἀρχὴν διδοὺς ἐργασίας' could be read as 'not giving a beginning for labor' or 'not giving a beginning of labor'; the translation follows the former."],"confidence":"high","notes":[]},{"i":95,"ref":"p95","source":"\"οὐχ ἑαυτῷ τις λαμβάνει τὴν τιμήν, ἀλλ' ὁ καλούμενος ὑπὸ τοῦ θεοῦ\". τούτοις παραδίδωσιν τοὺς ὑπ' αὐτῷ γεγονότας χάρισμα πνευματικὸν ἑκάστῳ διδούς, ὡς ἂν ἔχῃ γνώμης καὶ ἐπιτηδειότητος. ταύτην εἶναί φαμεν τὴν τῶν τα λάντων διανομὴν οὐκ ἐν ἴσῳ μέ τρῳ τοῖς οἰκέταις χορηγουμένων διὰ τὸ τῆς διανοίας ἐξηλλαγμένον. εὐθὺς δὲ ἀπελθόντες εἰργάσαντο, φησίν, τοῦ εὐθὺς ἡμῖν ἐνθάδε ση μαίνοντος, ὅτι μελλησμοῦ τινος δίχα πρέποι ἂν ἐργάζεσθαι τὰ θεοῦ. οἵ γε μὴν ὄκνῳ καὶ ἀργίᾳ κατεσχη μένοι ἐν ἐσχάτοις ἔσονται κακοῖς. κατέχωσε γάρ, φησίν, τὸ δοθὲν αὐτῷ τάλαντον ἐν τῇ γῇ, τοῦτ' ἔστιν ἄπρακτόν τε καὶ ἑτέροις ἀνωφελὲς ἐν ἑαυτῷ ἐτήρησεν τὸ χάρισμα. ἀφαιρεῖται τοιγαροῦν ἀπ' αὐτοῦ τὸ τάλαντον καὶ τῷ πλουτοῦντι δοθήσεται· ἀπαναστήσεται γὰρ τῶν τοιούτων τὸ πνεῦμα καὶ τῶν θείων χαρισμάτων ἡ δόσις, τοῖς δὲ φιλεργήσασι πλουσιωτέρα τις ἔσται χαρισμάτων ἐπίδοσις.\n\nΟἰκοδεσπότης ἐνταῦθά ἐστιν ὁ δεσπότης Χριστὸς ὡς δημιουργὸς πάντων καὶ κύριος. ἀποδημία δὲ αὐτοῦ ἡ εἰς οὐρανοὺς ἀνάβασις. ἔστι δὲ καὶ ἄλλως εἰπεῖν· ὡς γὰρ ἀόρατος τῇ κτίσει ὑπάρχων καὶ ὑφ' ἡμῶν ἁμαρτανόντων μὴ ὁρώ μενος ἀποδημῶν λέγεται παρὰ τῇ γραφῇ. ὑπάρχοντα δὲ αὐτοῦ εἰσιν οἱ ἐν ἑκάστῃ χώρᾳ πιστοί. Ἵνα μὴ \"πρὸ τῆς ἑορτῆς τοῦ πάσχα\" τοῖς φονεῦσιν αὐτὸν ὁ προ δότης παραδῷ, οὐ διαμεμήνυκεν ὁ σωτὴρ ἢ τὸν οἶκον ἢ τὸν ἄνθρωπον, παρ' ᾧ τὸ πάσχα πεπλήρωκεν. Εἰπὼν τὸν δεῖνα οὐ δηλοῖ ὄνομα ἰδικῶς, ἀλλὰ πλαγίως δηλοῖ τινα τῶν ἁγίων·","english":"One does not take the reward for oneself, but it is the one called by God.\" To these he entrusts those who have come under him, giving a spiritual gift to each, according to their disposition and aptitude. This, we say, is the distribution of the talents, not dispensed in equal measure to the servants because of the diversity of their minds. \"And immediately they went and worked,\" it says, the word \"immediately\" signifying to us here that the works of God should be done without any delay. Those who are held back by hesitation and idleness will be in the worst evils. \"For he buried the talent given to him in the ground,\" it says, that is, he kept the gift inactive and useless to others within himself. Therefore the talent is taken away from him and will be given to the one who is rich; for the spirit and the giving of divine gifts will be removed from such persons, and to those who are industrious there will be a more abundant bestowal of gifts.\n\nThe householder here is the master Christ, as the creator of all and lord. His journey abroad is his ascent to the heavens. But it is also possible to speak otherwise: for as he is invisible to creation and not seen by us when we sin, he is said by Scripture to be away. His possessions are the faithful in each country. Lest \"before the feast of Passover\" the traitor hand him over to his murderers, the Savior did not reveal either the house or the person with whom he had completed the Passover. Saying \"a certain one\" does not indicate a name specifically, but obliquely indicates one of the saints.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"τάλαντον","severity":"info","text":"The term τάλαντον (talent) is a key metaphor in Cyril's exegesis, representing a spiritual gift or charisma distributed by Christ. The parable of the talents (Matthew 25:14–30) underlies this passage.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εὐθὺς δὲ ἀπελθόντες εἰργάσαντο","severity":"info","text":"Cyril paraphrases Matthew 25:16–17, where the servants immediately go to work with the talents. The adverb εὐθύς (immediately) is glossed as urging prompt action in divine service.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀποδημία","severity":"info","text":"Cyril interprets the householder's journey (ἀποδημία) as Christ's ascension to heaven, but also as his invisibility to creation when humans sin. This dual reading reflects Alexandrian allegorical method.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἔστι δὲ καὶ ἄλλως εἰπεῖν","severity":"info","text":"The phrase 'ἔστι δὲ καὶ ἄλλως εἰπεῖν' (it is also possible to speak otherwise) marks a shift to an alternative allegorical interpretation, a common structural device in Cyril's commentary.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πρὸ τῆς ἑορτῆς τοῦ πάσχα","severity":"info","text":"Cyril references the Passover feast to explain why the Savior concealed the location of the Last Supper, linking the parable to the passion narrative. This reflects early Christian harmonization of Matthew with John.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸν δεῖνα","severity":"caution","text":"The phrase 'τὸν δεῖνα' (a certain one) is ambiguous: Cyril says it does not indicate a specific name but obliquely refers to one of the saints. The identity of this person is left unclear in the text.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'τὸν δεῖνα' (a certain one) is not specified; Cyril suggests it refers to a saint but does not name them.","The transition from the parable of the talents to the householder allegory is abrupt; the Coptic text may have a lacuna or the commentary may be excerpted."],"confidence":"high","notes":[]},{"i":96,"ref":"p96","source":"ἁρμόζει γὰρ καὶ ἐπὶ παντὸς ἁγίου ὁ λόγος, ὃς πρῶτον μὲν δέχεται τοὺς μαθητὰς τοῦ κυρίου, εὐαγγελιστάς, ἀποστόλους προομαλί ζοντας αὐτοῦ τὴν ψυχήν, εἶθ' οὕτως καὶ αὐτὸν τὸν Χριστόν, ὃς οὐ κληθεὶς ἀλλ' αὐτόματος ἥξει σὺν τῷ ἁγίῳ πνεύματι οἰκῶν παρ' ἐκείνῳ, παρ' ᾧ ὁρᾷ τὸ ἅγιον βάπτισμα· τοῦτο γὰρ δηλοῖ ὁ ἄνθρωπος ὁ τὸ \"κε ράμιον βαστάζων τοῦ ὕδατος\", ὥς φησιν Μᾶρκος καὶ Λουκᾶς. Οὐ δήπου νοήσομεν ἐκ τούτου τῶν μὲν ἄλλων οὐδένα μαθητῶν, μόνον δὲ τὸν Ἰούδαν ἐμβάψαι τὸ ψωμίον ἐν τῷ τρυβλίῳ μετ' αὐτοῦ. οἶμαι δὲ ἔγωγε τοιαύτην ἔχειν διάνοιαν τὸ εἰρημένον· βούλεται γὰρ εἰπεῖν κατά γε τὸ εἰκός, ὅτι προδότης ἔσται ὁ ἐμβάψας μετ' ἐμοῦ τὴν χεῖρα ἐν τῷ τρυβλίῳ, τοῦτ' ἔστιν ὁ συνδειπνητὴς καὶ συνέστιος καὶ τραπέζης καὶ ἁλῶν κοινωνός τε καὶ μέτοχος· οὕτω γὰρ αὐτὸν καὶ διὰ φωνῆς τοῦ\n\nμακαρίου Δαβὶδ ᾐτιᾶτο λέγων· \"σὺ δέ, ἄνθρωπε ἰσόψυχε, ὃς ἐπὶ τὸ αὐτὸ ἐγλύκανάς μοι ἐδέσματα\". καὶ πάλιν· \"ὁ ἐσθίων ἄρτους μου, ἐμεγάλυνεν ἐπ' ἐμὲ πτερνισμόν\". αὐτὸ δὲ τοῦτο σαφέστερον ὁ Ἰωάννης ἐποίησεν· ἔφη γὰρ εἰρηκέναι τὸν κύριον, ὅτι \"ἐκεῖνός ἐστιν, ᾧ ἐγὼ βάψας δώσω τὸ ψωμίον\". Οὐχ ὡς ὄντος τινὸς ἢ ἀγαθοῦ ἢ φαύλου τυχὸν τοῖς οὔπω γενο μένοις ἔξω αἰσθήσεως οὖσιν (ἔτι κομιδῇ εὔηθες τὸ οὕτω νοεῖν), ἀλλ' ὅτι τοῖς μέλλουσιν ἀθλιότητος ἁπάσης εἴσω πεσεῖν, εἰ πρὸς τὸ εἶναι ἐμπαρενεχθεῖεν ὑπὸ θεοῦ, πολὺ δήπου καὶ ἀσυγκρίτως ἀμείνων ἡ ἀνυπαρξία.","english":"For the word applies to every saint, who first receives the disciples of the Lord, the evangelists, the apostles, smoothing his soul, and then in this way Christ himself, who not called but of his own accord will come with the Holy Spirit dwelling with that one, with whom he sees the holy baptism; for this is indicated by the man carrying the jar of water, as Mark and Luke say. We shall not understand from this that none of the other disciples, but only Judas, dipped the morsel in the dish with him. I myself think that the saying has this meaning: for he wishes to say, in all likelihood, that the one who dipped his hand with me in the dish will be a traitor, that is, the fellow diner and companion and sharer and partaker of table and salt; for thus he accused him also through the voice of the blessed David, saying: \"You, O man of like soul, who sweetened food for me at the same table.\" And again: \"He who eats my bread has magnified treachery against me.\" And John made this same thing clearer; for he said that the Lord had said, \"That is the one to whom I, having dipped, will give the morsel.\" Not as if there were something either good or bad, as it happens, for things not yet come into existence, being outside perception (for it is still quite naive to think so), but because for those who are about to fall into every kind of misery, if they were brought into existence by God, non-existence is far and incomparably better.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μᾶρκος καὶ Λουκᾶς","severity":"info","text":"Cyril refers to Mark and Luke as sources for the man carrying a jar of water, likely alluding to Mark 14:13 and Luke 22:10, though the exact verse is not specified.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σὺ δέ, ἄνθρωπε ἰσόψυχε...","severity":"info","text":"Cyril quotes Psalm 41:5 (LXX) and an allusion to Psalm 41:9 (LXX) to accuse Judas, using David's words to describe a traitorous table companion.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκεῖνός ἐστιν, ᾧ ἐγὼ βάψας δώσω τὸ ψωμίον","severity":"info","text":"Cyril attributes to John a saying of Jesus about dipping and giving the morsel, likely a paraphrase of John 13:26, where Jesus identifies Judas as the one to whom he gives the dipped bread.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ κεράμιον βαστάζων τοῦ ὕδατος","severity":"info","text":"The man carrying a jar of water symbolizes holy baptism, a typological interpretation common in patristic exegesis, linking the vessel to purification and initiation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προομαλίζοντας","severity":"info","text":"The Greek verb 'προομαλίζοντας' (smoothing) is rare; Cyril uses it metaphorically for the disciples preparing the soul to receive Christ, akin to leveling a surface.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀνυπαρξία","severity":"caution","text":"Cyril's concluding argument that non-existence is better for those destined to fall into misery is philosophically stark and may reflect a rhetorical hyperbole rather than a doctrinal position on theodicy.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'man carrying the jar of water' is not explicitly tied to a specific biblical figure; Cyril interprets it symbolically as baptism.","The phrase 'οὐ κληθεὶς ἀλλ' αὐτόματος' (not called but of his own accord) may imply Christ's voluntary presence, but the exact referent of 'αὐτόματος' is ambiguous in context."],"confidence":"high","notes":[]},{"i":97,"ref":"p97","source":"289 26, 26–28 Εὐχαριστεῖ ὁ κύριος λαβὼν τὸ ποτήριον, τοῦτ' ἔστιν ἐν σχήματι προσευχῆς διαλέγεται τῷ θεῷ καὶ πατρὶ κοινωνὸν ὥσπερ αὐτὸν καὶ συνευδοκητὴν ἀποφαίνων τῆς δοθησομένης ζωοποιοῦ εὐλογίας ἡμῖν, ἅμα δὲ καὶ ἡμῖν τύπον διδοὺς πρῶτον εὐχαριστεῖν καὶ οὕτω κλᾶν τὸν ἄρτον καὶ διαδιδόναι. διὸ καὶ ἡμεῖς ἐπ' ὄψεσι θεοῦ τὰ προειρημένα τιθέντες δεόμεθα ἐκτενῶς εἰς εὐλογίαν ἡμῖν μεταπλασθῆναι τὴν πνευμα τικήν, ἵνα μετασχόντες αὐτῶν ἁγιασθῶμεν σωματικῶς καὶ πνευματικῶς. δεικτικῶς δὲ εἶπε τοῦτό μού ἐστιν σῶμα καὶ τοῦτό μού ἐστιν τὸ αἷμα, ἵνα μὴ νομίσῃς τύπον εἶναι τὰ φαινόμενα, ἀλλὰ διά τινος ἀρρήτου ἐνεργείας τοῦ πάντα ἰσχύοντος θεοῦ μεταποιεῖσθαι εἰς σῶμα καὶ αἷμα Χριστοῦ κατὰ τὸ ἀληθὲς τὰ παρενηνεγμένα, ὧν μετασχόντες τὴν ζωοποιὸν καὶ ἁγιαστικὴν δύναμιν τοῦ Χριστοῦ εἰσδεχόμεθα· ἔδει γὰρ αὐτὸν διὰ τοῦ ἁγίου πνεύματος ἐν ἡμῖν θεοπρεπῶς συνανακίρνασθαι ὥσπερ τοῖς ἡμετέροις σώμασι διὰ τῆς ἁγίας σαρκὸς αὐτοῦ καὶ τοῦ τι μίου αἵματος. ἃ δὴ καὶ ἐσχήκαμεν εἰς εὐλογίαν ζωοποιὸν ὡς ἐν ἄρτῳ τε καὶ οἴνῳ, ἵνα μὴ ἀποναρκήσωμεν σάρκα τε καὶ αἷμα προκείμενα βλέποντες ἐν ἁγίαις τραπέζαις ἐκκλησιῶν· συγκαθιστάμενος γὰρ ὁ θεὸς ταῖς ἡμετέραις ἀσθενείαις ἐνίησι τοῖς προκειμένοις δύναμιν ζωῆς καὶ μεθίστησιν αὐτὰ πρὸς ἐνέργειαν τῆς ἑαυτοῦ ζωῆς. καὶ μὴ ἀμφιβάλῃς, ὅτι τοῦτό ἐστιν ἀληθὲς αὐτοῦ λέγοντος ἐναργῶς τοῦτό μού ἐστιν τὸ σῶμα καὶ τοῦτό μού ἐστιν τὸ αἷμα, δέχου δὲ μᾶλλον πίστει τοῦ σωτῆρος τὸν λόγον· ἀλήθεια γὰρ ὢν οὐ ψεύδεται.","english":"The Lord gives thanks when he takes the cup, that is, in the form of prayer he converses with God the Father, showing him as it were a partner and co-approver of the life-giving blessing that is to be given to us, and at the same time giving us a pattern first to give thanks and then to break the bread and distribute it. Therefore we also, placing the aforementioned things before the eyes of God, earnestly pray that they be transformed into spiritual blessing for us, so that by partaking of them we may be sanctified both bodily and spiritually. And he said demonstratively, \"This is my body\" and \"This is my blood,\" that you might not think the visible things are a type, but that through some ineffable operation of the all-powerful God the offered elements are changed into the body and blood of Christ in truth, and by partaking of them we receive the life-giving and sanctifying power of Christ. For it was necessary that he, through the Holy Spirit, be divinely mingled with us as it were, through his holy flesh and precious blood, into our bodies. And these we have as a life-giving blessing in bread and wine, so that we might not become faint-hearted seeing flesh and blood set forth on the holy tables of churches; for God, accommodating himself to our weaknesses, instills into the offered elements the power of life and transforms them into the operation of his own life. And do not doubt that this is true, since he says plainly, \"This is my body\" and \"This is my blood,\" but rather receive the word of the Savior with faith; for being truth, he does not lie.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Εὐχαριστεῖ ὁ κύριος λαβὼν τὸ ποτήριον","severity":"info","text":"Cyril interprets the eucharistic action as a pattern for believers: first thanksgiving, then breaking and distributing the bread.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῦτό μού ἐστιν σῶμα καὶ τοῦτό μού ἐστιν τὸ αἷμα","severity":"info","text":"Cyril quotes the words of institution from the Last Supper (cf. Matthew 26:26–28) to assert the real presence against a merely typological interpretation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"μεταποιεῖσθαι","severity":"info","text":"Cyril uses the verb 'metapoieisthai' (to change) to describe the transformation of the elements, reflecting a developing Greek patristic vocabulary for eucharistic realism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"συγκαθιστάμενος γὰρ ὁ θεὸς ταῖς ἡμετέραις ἀσθενείαις","severity":"info","text":"Cyril's explanation that God accommodates human weakness by using bread and wine anticipates later medieval discussions of eucharistic species and the principle of divine condescension.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"δεικτικῶς δὲ εἶπε","severity":"info","text":"Cyril marks the words of institution as 'demonstrative' (deiktikōs), emphasizing that Christ's speech is performative and not merely descriptive.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τύπον εἶναι","severity":"caution","text":"Cyril explicitly rejects a typological reading of the eucharistic elements, but the Coptic Vorlage may have allowed ambiguity; the Greek clarifies his anti-typological stance.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear, but the Coptic translation (not extant here) might have rendered 'metapoieisthai' with a term that could imply mere symbolism; Cyril's Greek insists on real change."],"confidence":"high","notes":[]},{"i":98,"ref":"p98","source":"290 28 Μετὰ τὸ ἐξελθεῖν τὸν Ἰούδαν παραδίδωσιν ὁ σωτὴρ τοῖς ἕνδεκα τὸ σωτηριῶδες μυστήριον· ἐπειδὴ γὰρ μικρὸν ὕστερον ἔμελλεν ὁ Χρι στὸς ἀναστὰς μετὰ τῆς ἰδίας σαρκὸς ἀναφοιτῆσαι πρὸς τὸν πατέρα, ἵνα τὴν τοῦ σώματος αὐτοῦ παρ ουσίαν ἔχωμεν– ἄνευ γὰρ τῆς παρουσίας τοῦ Χριστοῦ ἀδύνατον σωθῆναι ἄνθρωπον καὶ ἀπαλλα γῆναι θανάτου καὶ ἁμαρτίας μὴ συν ούσης ἡμῖν τῆς ζωῆς–ἔδωκεν οὖν ἡμῖν τὸ ἴδιον σῶμά τε καὶ αἷμα, ἵνα δι' αὐτῶν καὶ τὸ τῆς φθορᾶς καταλύηται κράτος, ἐνοικίζηται δὲ ταῖς ἡμετέραις ψυχαῖς διὰ τοῦ ἁγίου πνεύματος, καὶ γενώμεθα ἁγιασμοῦ μέτοχοι καὶ οὐράνιοι ἄν θρωποι καὶ πνευματικοὶ χρηματίσωμεν. Ἐπειδὴ μετὰ τὴν ἀνάστασιν ἔμελλεν ὁ Χριστὸς ἀναληφθῆναι πρὸς τὸν πατέρα μετὰ σώματος, διὰ τοῦτο δέδωκεν ἡμῖν τὸ ἴδιον σῶμά τε καὶ αἷμα, ἵνα ἐνοικιζομένη ἐν ἡμῖν ἡ αὐτοῦ σὰρξ καὶ τὸ αἷμα ποιήσῃ ἡμᾶς ἁγίους καὶ τῆς ἀθανα σίας μετόχους. Ἕως αὐτὸ πίνω καινὸν ἐν τῇ βασιλείᾳ· τοῦ οἴνου πόσις οὐ χρείαν ἀποπληροῖ μόνον, ἀλλὰ καὶ πανποικίλην ἡδονὴν τῇ αἰσθήσει προσφέρει. μετὰ δὲ τὴν ἐκ νεκρῶν ἀνάστασιν ἀποτιναχθείσης τῆς φθορᾶς τῶν ἀνθρωπίνων σωμάτων καὶ αὐτὴ τῶν πραγμάτων ἡ φύσις πρὸς καινότητα μετοισθήσεται, ὥστε καὶ αὐτὴν ἡμῶν τὴν εὐφροσύνην εἶναι καινήν. σωφροσύνης δὲ σύμβολον τὸ ἐξ οἴνου κρᾶμα, ὃ καὶ γενήσεσθαί φησιν καινόν· καὶ οὔτι που πάντως τὸ πόμα φησὶν ἔσεσθαι καινόν, ἀλλὰ τὸ ἐξ αὐτοῦ συμβαῖνον, τοῦτ' ἔστιν τὴν εὐφροσύνην·","english":"After Judas had gone out, the Savior delivered the saving mystery to the eleven. For since Christ was shortly afterward to rise and ascend with his own flesh to the Father, so that we might have his bodily presence—for without the presence of Christ it is impossible for a human being to be saved and to be delivered from death and sin, if life is not with us—he therefore gave us his own body and blood, so that through them the power of corruption might be destroyed, and that sanctification might be established in our souls through the Holy Spirit, and that we might become partakers of holiness and be called heavenly and spiritual human beings. Since after the resurrection Christ was to be taken up to the Father with his body, for this reason he gave us his own body and blood, so that his flesh and blood, dwelling in us, might make us holy and partakers of immortality. \"Until I drink it, new in the kingdom\": the drinking of wine not only fulfills a need but also offers manifold pleasure to the senses. But after the resurrection from the dead, when the corruption of human bodies has been shaken off, the very nature of things will be transformed into newness, so that even our joy will be new. The mixture of wine is a symbol of temperance, and he says that this will become new; and he does not say that the drink itself will be new, but that which results from it, that is, the joy.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Μετὰ τὸ ἐξελθεῖν τὸν Ἰούδαν","severity":"info","text":"This passage begins a new narrative unit after the departure of Judas, marking the institution of the Eucharist for the eleven apostles.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σωτηριῶδες μυστήριον","severity":"info","text":"The phrase 'saving mystery' refers to the Eucharist, which Cyril interprets as a means of salvation and sanctification through Christ's body and blood.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀναφοιτῆσαι πρὸς τὸν πατέρα","severity":"info","text":"Cyril emphasizes Christ's ascension with his own flesh, a key theological point in Alexandrian Christology, linking the Eucharist to the incarnate and resurrected body.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἕως αὐτὸ πίνω καινὸν ἐν τῇ βασιλείᾳ","severity":"info","text":"This appears to be a citation or paraphrase of a liturgical or scriptural saying about drinking wine 'new in the kingdom,' possibly alluding to eschatological renewal.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"σωφροσύνης δὲ σύμβολον τὸ ἐξ οἴνου κρᾶμα","severity":"info","text":"Cyril interprets the mixed wine as a symbol of temperance, reflecting a common patristic moral reading of Eucharistic elements.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἕως αὐτὸ πίνω καινὸν ἐν τῇ βασιλείᾳ","severity":"caution","text":"The Greek text here is obscure; the phrase may be a fragment or a misreading. The English draft treats it as a direct quotation, but its source is uncertain.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἕως αὐτὸ πίνω καινὸν ἐν τῇ βασιλείᾳ' is unclear in context; it may be a scriptural allusion or a liturgical formula, but its exact source is not identified."],"confidence":"medium","notes":[]},{"i":99,"ref":"p99","source":"ἀναχωρήσει γὰρ μετὰ τὴν ἀνάστασιν ἡ ἀνθρώπου φύσις τῆς αὐτοῦ συνήθους καὶ γηΐνης τέρψεως, μεταχωρήσει δὲ πρὸς καινότητα τρυφῆς αὐτοῦ δηλονότι τοῦ πάντων σωτῆρος ἡμῶν Χριστοῦ. τὴν ἔμφυτον καὶ ἰδίαν εὐφρο σύνην ταῖς\n\nτῶν σεβομένων αὐτὸν ἐνιέντος ψυχαῖς καὶ ἀναλόγως τοῖς ἑκάστου μέτροις διανέμοντος· ὅτι δὲ ἐν εὐφροσύναις ἐσόμεθα νοηταῖς, ὁ θεῖος ἡμᾶς Δαβὶδ πληροφορήσει λέγων· \"ὡς ἐπλήθυνας τὸ ἔλεός σου, ὁ θεός· οἱ δὲ υἱοὶ τῶν ἀνθρώπων ἐν σκέπῃ τῶν πτερύγων σου ἐλπιοῦσιν. μεθυσθήσονται ἀπὸ πιότητος καὶ τὸν χειμάρρουν τῆς τρυφῆς ποτιεῖς αὐτούς\". ἡ σοφία δὲ πάλιν \"τὸν ἑαυτῆς οἶνον εἰς κρατῆρα κεράσασα\" καὶ προθεῖσα τοὺς ἄρτους· \"ἔλθατε\", φησίν, \"φάγετε τῶν ἐμῶν ἄρτων καὶ πίετε οἶνον, ὃν κεκέρακα ὑμῖν\". Ἐταράχθησαν οἱ μαθηταὶ οὐχ ὡς ἐλαφροί τινες, ἀλλ' ὅτι πολλῆς ἔγεμεν ἀπορίας τὸ πρᾶγμα καὶ δυσκατάληπτος ἦν ἡ γνῶσις τοῦ μυστη ρίου τούτου, πῶς ὁ τοὺς νεκροὺς ἀναστήσας καὶ μυρία ποιήσας σημεῖα ὑπὲρ ἄνθρωπον εἰς οὕτως ἄτιμον παρεδόθη θάνατον. οὗτος δὲ ἦν ὁ διὰ τοῦ προφήτου εἰρηκὼς \"πατάξω τὸν ποιμένα\". διὸ καὶ ὁ Δαβίδ φησιν πρὸς τὸν πατέρα, \"ὅτι ὃν σὺ ἐπάταξας, αὐτοὶ κατεδίωξαν\". πλὴν οὐ πάντη τοῦτο καὶ πάντως γέγονεν βουλήσει τοῦ πατρός, ἀλλ' ἤθελε μὲν μὴ παθεῖν αὐτόν, εἴγε προσεδέξαντο οἱ Ἰουδαῖοι. ἐπειδὴ δὲ οὐ προσήκαντο, ἀλλ' ἠθέλησαν φονεῦσαι, συγκατέθετο ὁ πατὴρ τῷ υἱῷ τοῦτο παθεῖν ἑλομένῳ. διὸ καὶ λέγεται, ὅτι ὁ πατὴρ ἐπάταξε \"τὸν ποι μένα\", ἐπειδήπερ εἴασεν αὐτὸν παθεῖν δυνάμενος κωλῦσαι μὴ παθεῖν.","english":"After the resurrection, human nature will withdraw from its customary and earthly pleasure, and will pass over to a newness of delight—clearly that of our savior Christ, who instills his innate and proper joy into the souls of those who revere him, distributing it proportionally to the measures of each. That we shall be in intelligible joys, the divine David will assure us, saying: \"How you have multiplied your mercy, O God; the sons of men will hope under the shelter of your wings. They will be intoxicated with fatness, and you will water them with the torrent of delight.\" And Wisdom again, \"having mixed her wine in a bowl\" and set out the loaves, says: \"Come, eat of my loaves and drink wine which I have mixed for you.\" The disciples were disturbed not as being some light-minded persons, but because the matter was full of great perplexity and the knowledge of this mystery was hard to comprehend—how the one who raised the dead and performed countless signs beyond human power was delivered to so dishonorable a death. And this was the one who had said through the prophet, \"I will strike the shepherd.\" Hence David also says to the Father, \"That whom you struck, they pursued.\" Yet this did not happen entirely and absolutely by the Father's will; rather, he wished that he not suffer, if only the Jews had accepted him. But since they did not accept him, but wished to kill him, the Father consented to the Son who chose to suffer this. Therefore it is said that the Father struck \"the shepherd,\" because he allowed him to suffer, being able to prevent him from suffering.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀναχωρήσει ... μεταχωρήσει","severity":"info","text":"Cyril contrasts withdrawal from earthly pleasure and transition to a new delight, framing the post-resurrection state as a qualitative shift in human nature.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὡς ἐπλήθυνας τὸ ἔλεός σου ...","severity":"info","text":"Cyril cites a conflated or paraphrased psalm (cf. Ps. 35:13 LXX) to support the promise of intelligible joys; the exact source is uncertain.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔλθατε, φάγετε τῶν ἐμῶν ἄρτων ...","severity":"info","text":"Cyril attributes to Wisdom a saying reminiscent of Proverbs 9:1-5, where Wisdom invites to a feast; the wording is adapted.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πατάξω τὸν ποιμένα","severity":"info","text":"Cyril refers to a prophetic saying (cf. Zech. 13:7 LXX) to explain the disciples' perplexity at Christ's dishonorable death.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"συγκατέθετο ὁ πατὴρ τῷ υἱῷ","severity":"info","text":"Cyril nuances the Father's role: he consented to the Son's choice to suffer, not willing it absolutely, reflecting anti-Marcionite or anti-docetic concerns.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὁ Δαβίδ φησιν ...","severity":"caution","text":"The Davidic citation 'ὃν σὺ ἐπάταξας, αὐτοὶ κατεδίωξαν' is not a direct biblical verse; it may be a loose paraphrase or a lost tradition.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Davidic quotation is unclear; it may be a conflation or a non-canonical tradition.","The Wisdom citation is adapted from Proverbs 9, but the exact wording is not verbatim."],"confidence":"high","notes":[]},{"i":100,"ref":"p100","source":"οὕτω δὲ νοητέον καὶ τὸ εἰρημένον πρὸς Πιλᾶτον ὑπὸ Χριστοῦ, ὅτι \"οὐκ εἶχες ἐξουσίαν οὐδεμίαν κατ' ἐμοῦ, εἰ μὴ ἦν σοι δεδομένον ἄνωθεν\", ἀντὶ τοῦ μὴ συνῄνεσεν ὁ πατὴρ ἑλομένῳ μοι παθεῖν. Οὐκ ἀφῆκε τοὺς μαθητὰς μέχρι τῶν σκυθρωπῶν μεῖναι, προ αναγγέλλει δὲ τὴν ἀνάστασιν λύων αὐτῶν τὴν λύπην καὶ ἐπαγγέλλεται προλαμβάνειν αὐτοὺς εἰς τὴν Γαλιλαίαν, δι' οὗ σημαίνει, ὅτι μέλλει ἀποφοιτᾶν τῶν Ἰουδαίων καὶ εἰς τὰ ἔθνη μεταχωρεῖν. οὐκ ἀπ' οὐρανοῦ φαίνεται εὐθέως–διὸ καὶ ἐκεῖ ἐφάνη. λυπεῖται δὲ ὡς ἄνθρωπος καὶ τὰ τῆς ψυχῆς καὶ τὰ τοῦ σώματος ἴδια ποιεῖται ὁ ἀπαθής. ἐπειδὴ τὰ τῆς ἀνθρωπότητος κοινά ἐστιν αὐτῷ, ὥσπερ καὶ τὰ μόνῃ τῇ θεότητι πρέποντα κοινά πως γέγονε τῇ σαρκὶ διὰ τὴν ἄρρητον καὶ ἀνέκφραστον ἕνωσιν, καὶ μὴ σκανδαλιζέτω τινὰ τὸ συμβάν· ἡ γὰρ πρὸς σάρκα σύνοδος τοῦ λόγου παθοῦσα τὰ ἑαυτῆς βεβαιώσει καλῶς ἐν ἡμῖν τῆς ἐνανθρωπήσεως τὸ μυστήριον. Ποτήριον ἐν τούτοις τὴν διὰ τοῦ θανάτου κατακάρωσιν ἀποκαλεῖ καὶ τὴν οἱονεὶ πρὸς ὕπνον κατακοιμίζουσαν μέθην. τό γε μὴν παρ αιτεῖσθαι πιεῖν αὐτό, τοῦτ' ἔστιν τὸ μὴ σφόδρα καθ' ἡδονὴν ποιεῖσθαι τὸ παθεῖν, τῆς τῶν σταυρωσάντων δυσσεβείας κατηγορεῖ· οὐ γὰρ δήπου φαῖεν ὡς ἐπείπερ εἵλετο παθεῖν ὑπουργοὶ μᾶλλον ἡμεῖς τοῦ θελήματος· διελέγξει γὰρ αὐτοὺς ψευδομυθεῖν ἑλομένους ἡ παραίτησις. Ἐπιτείνει τὴν προσευχὴν καὶ διὰ τῶν αὐτῶν ἐξυφαίνει λόγων ὑποτύπωσιν καὶ ὑπογραμμὸν τὰ καθ' ἑαυτὸν ἡμῖν παρατιθείς·","english":"Thus must one also understand what was said to Pilate by Christ, that \"you had no authority whatsoever over me, unless it had been granted to you from above,\" that is, unless the Father had consented to my choosing to suffer. He did not leave the disciples to remain in their sorrow, but foretells the resurrection, relieving their grief, and promises to go before them into Galilee, by which he indicates that he is about to depart from the Jews and move to the Gentiles. He does not appear immediately from heaven—hence he appeared there. The impassible one grieves as a human and makes the affections of both soul and body his own. Since the things of humanity are common to him, just as the things proper to the divinity alone have in some way become common to the flesh through the ineffable and inexpressible union, let no one be scandalized by what happened; for the union of the Word with flesh, having undergone its own experiences, will rightly confirm for us the mystery of the incarnation. In these words he calls the cup the stupefaction through death and the intoxication that lulls one, as it were, into sleep. Moreover, his asking to drink it—that is, not making the suffering intensely according to pleasure—accuses the impiety of those who crucified him; for they would certainly not say that, since he chose to suffer, we are rather the servants of his will; for his refusal will refute them, who choose to speak falsely. He intensifies the prayer and, through the same words, weaves a pattern and model, setting before us his own circumstances.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὕτω δὲ νοητέον καὶ τὸ εἰρημένον πρὸς Πιλᾶτον ὑπὸ Χριστοῦ","severity":"info","text":"Cyril interprets Christ's words to Pilate as indicating that the Father consented to the suffering, not that Pilate had inherent authority.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ εἶχες ἐξουσίαν οὐδεμίαν κατ' ἐμοῦ, εἰ μὴ ἦν σοι δεδομένον ἄνωθεν","severity":"info","text":"This is a paraphrase of Christ's statement to Pilate in John 19:11, though not a direct quotation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀπαθής","severity":"info","text":"The term 'impassible one' (ἀπαθής) is a key Christological term in Cyril, emphasizing that the divine nature does not suffer, even as the human experiences are shared.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἄρρητον καὶ ἀνέκφραστον ἕνωσιν","severity":"info","text":"Cyril's phrase 'ineffable and inexpressible union' reflects his anti-Nestorian stance, insisting on a real, hypostatic union of divine and human in Christ.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπιτείνει τὴν προσευχὴν","severity":"info","text":"Cyril notes that Christ intensifies the prayer, weaving a pattern and model for believers, which serves as a structural pivot from narrative to moral exhortation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ποτήριον ἐν τούτοις τὴν διὰ τοῦ θανάτου κατακάρωσιν ἀποκαλεῖ","severity":"caution","text":"The interpretation of the 'cup' as stupefaction through death is allegorical; the Greek text is clear, but the precise referent (e.g., the cup offered to Christ at the crucifixion) is ambiguous.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ μὴ σφόδρα καθ' ἡδονὴν ποιεῖσθαι τὸ παθεῖν' is ambiguous: it could mean Christ did not suffer with pleasure, or that he did not make suffering a matter of pleasure; the translation takes the former."],"confidence":"high","notes":[]},{"i":101,"ref":"p101","source":"οἶμαι γὰρ δεῖν οὐχὶ μίαν ἡμᾶς τὸ κατὰ προθυμίαν προσευχὴν προσάγειν, προσιέναι δὲ μᾶλλον συχνῶς καὶ ταυτολογοῦντας οὐκ ἐρυθριᾶν ἄχρις ἂν ἡμῖν εἰς πέρας ἐξοίχοιτο τὰ αἰτήματα· διὰ γὰρ τοῦτο καὶ τρίτην εὐχὴν περὶ τῶν αὐτῶν ἐποιεῖτο Χριστὸς καίτοι μάλα σαφῶς τὴν τοῦ θεοῦ καὶ πατρὸς ἐπιστάμενος βούλησιν· μᾶλλον δὲ διὰ τοῦ τρίτου ἐβεβαίου, ὅτι ἄνθρωπος γέγονεν. Τάχα που ᾠήθη ὁ Ἰούδας δύνασθαι λαθεῖν φίλημα μὲν προτείνων εἰς τύπον ἀγάπης, ἀνοσίων δὲ σκεμμάτων μεστὴν ἔχων τὴν καρδίαν. οὐκοῦν ὡς ἐκ μέθης προσέρχεται τῷ Χριστῷ δόλου καὶ ἀγάπης ὄργανον τὴν ἐξαίρετον ἀρετὴν ἀποφαίνειν προσδοκῶν, προσετίθει δὲ καὶ τὸ χαῖρε ῥαββί. χαῖρε λέγεις τῷ παγιδευθέντι πρὸς θάνατον διὰ σοῦ; οὐδὲ τὸ σχῆμα τῆς προδοσίας αἰσχύνῃ; ἀλλ' ἦν ἐντεῦθεν ἰδεῖν, ὅτι τὸν ψεύστην ἔχων ἐν ἑαυτῷ, τοῦτ' ἔστιν τὸν σατανᾶν καὶ χαῖρε λέγων ἐψεύδετο. καὶ τὸ φιληθῆναι κατεδέξατο ὁ Χριστός–καὶ τῆς ἡμερότητος θηρίου παντὸς χαλεπώτερος γέγονεν. 298","english":"I think, therefore, that we must not offer a single prayer according to eagerness, but rather approach frequently and, even repeating ourselves, not blush until our requests reach their fulfillment. For this reason Christ also made a third prayer about the same matters, although he knew the will of God and Father quite clearly; rather, through the third he confirmed that he had become man. Perhaps Judas thought he could escape notice, offering a kiss as a token of love, while his heart was full of unholy designs. So, as if from drunkenness, he approaches Christ, expecting to make the exceptional virtue an instrument of deceit and love, and he added also \"Hail, Rabbi.\" Do you say \"Hail\" to the one ensnared to death through you? Are you not ashamed even of the pretense of betrayal? But from this one could see that, having the liar within himself—that is, Satan—he also lied in saying \"Hail.\" And Christ accepted being kissed—and he became more savage than any wild beast in gentleness.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τρίτην εὐχὴν","severity":"info","text":"Cyril interprets Christ's threefold prayer as a sign of his humanity, not of ignorance of the Father's will. This aligns with Cyril's anti-Arian emphasis on the full humanity of Christ.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"χαῖρε ῥαββί","severity":"info","text":"The greeting 'Hail, Rabbi' echoes Judas's betrayal kiss in the Gospel narratives (cf. Matthew 26:49). Cyril uses it to highlight Judas's hypocrisy.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν ψεύστην ἔχων ἐν ἑαυτῷ, τοῦτ' ἔστιν τὸν σατανᾶν","severity":"info","text":"Cyril identifies the 'liar' within Judas as Satan, reflecting a common patristic trope that the devil inhabits or controls the betrayer. This psychological reading is typical of Alexandrian exegesis.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐκοῦν ὡς ἐκ μέθης προσέρχεται","severity":"info","text":"The passage shifts from a general exhortation on prayer to a specific narrative about Judas, using 'οὐκοῦν' as a logical connector. This marks a transition from doctrinal instruction to exegetical application.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"καὶ τὸ φιληθῆναι κατεδέξατο ὁ Χριστός","severity":"info","text":"Cyril's comment that Christ accepted the kiss and became 'more savage than any wild beast in gentleness' is a paradoxical rhetorical flourish, likely intended to emphasize Christ's forbearance. This reflects Cyril's homiletic style.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἄχρις ἂν ἡμῖν εἰς πέρας ἐξοίχοιτο","severity":"caution","text":"The phrase 'until our requests reach their fulfillment' is ambiguous: it could refer to the completion of prayer or the attainment of the desired outcome. The translation follows the latter, but the Greek allows both readings.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἄχρις ἂν ἡμῖν εἰς πέρας ἐξοίχοιτο' is ambiguous between 'until our requests are completed' (i.e., the act of praying) and 'until our requests reach their goal' (i.e., are granted). The English draft opts for the latter.","The identity of the 'third prayer' is not specified; Cyril may be referring to a specific Gospel episode (e.g., Christ's three prayers in Gethsemane) or a general principle."],"confidence":"high","notes":[]},{"i":102,"ref":"p102","source":"Δώδεκα εἶπε λεγεῶνας· ἀντὶ ὑμῶν λέγων τῶν δώδεκα μαθητῶν, ὥστε οὐ τῆς ὑμῶν ἐπικουρίας δέομαι· οὐ γὰρ κέχρημαι τῇ ἐξουσίᾳ, ἀλλ' ἐκδίδωμι ἐμαυτὸν τοῖς Ἰουδαίοις, ἐπείπερ τοῦτο ἐσόμενον προανήγγειλαν αἱ γραφαί, ὅτι ταῦτα μέλλουσιν οἱ Ἰουδαῖοι ποιεῖν.\n\n299 Ἆρα οὖν αἰτιᾶται Χριστὸς τοὺς τῶν Ἰουδαίων καθηγητάς, ὅτι μὴ πρόωρον αὐτῷ τὴν τοῦ θανάτου πάγην ἐσκεύαζον; οὐ τοῦτο βούλεται δηλοῦν, ἀλλ' ὅτι ἐξὸν ὑμῖν καθ' ἡμέραν ἐν τῷ ἱερῷ διδά σκοντα κατασχεῖν, οὐκ ἐκρατήσατε· ἐταμιευόμην γὰρ μᾶλλον τὸ χρῆναι παθεῖν καιρῷ τῷ προσήκοντι. οὐ τοίνυν τῆς Ἰουδαίων μανίας καταιτιώμενος ταῦτα ὁ Χριστὸς ἔφη, οὔτε μὴν ἐπιπλήττει τὸ βράδος αὐτῶν πρὸς μιαιφονίαν, ὅτι δὴ παρόντα καὶ ὁρώμενον οὐκ ἐν ἀρχαῖς κατε σχήκασιν· διελέγχει δὲ μᾶλλον ὡς οὐ τῆς ἐνούσης αὐτοῖς ἰσχύος ἔργον ἡ σύλληψις, ἀλλὰ τῆς αὐτοῦ βουλήσεως τοῦ τὸ ἀβούλητον πάθος οἰκονο μικῶς παραδεξαμένου καὶ ποιησαμένου θελητόν. οὐκ ἐπείπερ ἦν τὸ πα θεῖν ἀγαθόν, ἀλλ' ὅτι τὰ ἐξ αὐτοῦ συμβαίνοντα τὴν ἀνθρώπου φύσιν ἀνακομίζειν ἔμελλεν εἰς τὸ ἀπ' ἀρχῆς δεικνύς, ὅτι τῆς αὐτοῦ συγχω ρήσεως ἔργον ἦν τὸ ἑλεῖν. Ἔφη που διὰ Μωυσέως ὁ τῶν ὅλων θεός· \"ἐὰν ψυχὴ ἁμάρτῃ καὶ ἀκούσῃ φωνὴν ὁρκισμοῦ, καὶ οὗτος μάρτυς ἢ ἑώρακεν ἢ συνεῖδεν, ἐὰν μὴ ἀναγγείλῃ\", φησίν, \"λήψεται τὴν ἁμαρτίαν\". ἐπεγράφετο τοίνυν παρανομίας ἔγκλημά τισιν, εἰ μηδὲν ἀπολογοῖντο, φωνὴν ἀκούοντες ὁρκισμοῦ.","english":"He said \"twelve legions\" instead of \"you,\" meaning the twelve disciples, so that [he says] \"I have no need of your assistance; for I have not used my authority, but I am giving myself over to the Jews, since the scriptures foretold that this would happen, that the Jews were about to do these things.\"\n\nDoes Christ then accuse the teachers of the Jews because they did not prepare the snare of death for him prematurely? He does not wish to indicate this, but rather that \"it was possible for you to seize me teaching daily in the temple, yet you did not arrest me; for I was rather reserving the necessity of suffering for the appropriate time.\" Christ did not say these things, then, accusing the madness of the Jews, nor does he rebuke their slowness toward bloodshed, because they did not arrest him when he was present and visible in the early days; rather, he exposes that the arrest was not a work of the power inherent in them, but of his own will, who had economically accepted and made willed the unwilled passion. Not because suffering was good, but because the things resulting from it were going to restore human nature to its original state, showing that it was a work of his own permission that they took him. The God of all said somewhere through Moses: \"If a soul sins and hears a voice of swearing, and this one is a witness or has seen or known, if he does not report it,\" he says, \"he will take the sin.\" Therefore, a charge of lawlessness was being brought against some, if they made no defense, hearing a voice of swearing.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Δώδεκα εἶπε λεγεῶνας","severity":"info","text":"Cyril interprets 'twelve legions' as a symbolic reference to the twelve disciples, not a literal military unit.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐὰν ψυχὴ ἁμάρτῃ ... λήψεται τὴν ἁμαρτίαν","severity":"info","text":"Cyril cites a Mosaic law about failing to report a sworn testimony, likely from Leviticus or Numbers, to illustrate a charge of lawlessness.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἰκονομικῶς","severity":"info","text":"The adverb 'οἰκονομικῶς' (economically) reflects Cyril's characteristic use of 'economy' (οἰκονομία) to describe Christ's divine plan in accepting the passion.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἔφη που διὰ Μωυσέως","severity":"info","text":"Cyril transitions from exegesis of Christ's words to a supporting scriptural citation, a common structural move in his commentary.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ ἀβούλητον πάθος ... ποιησαμένου θελητόν","severity":"info","text":"Cyril's distinction between the 'unwilled passion' and making it 'willed' reflects later Christological debates on the will of Christ, anticipating Monothelite controversies.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπείπερ τοῦτο ἐσόμενον προανήγγειλαν αἱ γραφαί","severity":"caution","text":"The Greek text is uncertain at 'προανήγγειλαν' (foretold); the Coptic Vorlage may have had a different verb, affecting the sense of scriptural prophecy.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Δώδεκα εἶπε λεγεῶνας' could be read as Christ saying 'twelve legions' to the disciples, but Cyril interprets it as a substitution for 'you' (the twelve).","The Mosaic citation is not verbatim from the Septuagint; its exact source is unclear, possibly a paraphrase or a lost variant."],"confidence":"high","notes":[]},{"i":103,"ref":"p103","source":"διὰ τοῦτο πανούργως ὁρκίζει τὸν κύριον ὁ Καϊάφας, ἵν' εἰ βούλοιτο καὶ μετὰ τοῦτο σιωπᾶν, ὡς παρανομήσαντα κατακρίνοι, εἰδώς, ὅτι ὁρκωθεὶς καὶ σιωπήσας ἔνοχος ἐγένετο τιμωρίᾳ τῇ ἀπὸ τοῦ νόμου· εἰ δὲ εἴπῃ τὸ ἀληθές, ὡς ψευδόχριστον αὐτὸν φονεύσωσιν ὡς λέγοντα ἑαυτὸν θεὸν οὐδὲν πλέον ἔχοντα τῶν λοιπῶν ἀνθρώπων κατὰ τὴν σάρκα καὶ τὸ ὁρώμενον. διὸ ὁ Χριστὸς εἶπε· σὺ εἶπας ἀντὶ τοῦ τὸ σὸν ὡμολό γησε στόμα λοιπόν. ἵνα δὲ φορτικωτέραν αὐτοῖς τὴν δίκην ἐργάσηται, τὴν ἐπί γέ φημι τῷ μὴ πιστεύειν εἰς αὐτὸν βούλεσθαι, πάλιν αὐτοῖς ἐναργῆ τὴν αὐτοῦ καθίστησι δόξαν εἰπών· ὄψεσθε ἀπ' ἄρτι τὸν υἱὸν τοῦ ἀνθρώπου καθήμενον ἐκ δεξιῶν τῆς δυνάμεως τοῦ θεοῦ. ἐν εἴδει, φησίν, τῷ καθ' ὑμᾶς γεγονότα ἐμὲ τὸν υἱὸν τῇ φύσει καὶ ἀληθῶς τοῦ θεοῦ καὶ πατρὸς ἐν τῷ μηδενὶ πεποίησθε λόγῳ, καὶ ἐπειδὴ ἀμα θίας εἰς τοῦτο καταβεβήκατε, ὥστε τὸ αὐτοῦ τε καὶ τὸ ἐμὸν οὐκ ἴστε μυστήριον, καίτοι νομομαθεῖς ὄντες, ἀναγκαίως ἐκεῖνό φημι, ὅτι τῆς κατ' ἐμοῦ δυσσεβείας βραχὺς ὑμῖν καὶ διεσταλμένος ἐδόθη καιρὸς μέχρι τοῦ τιμίου σταυροῦ· μετὰ τοῦτο γὰρ εὐθὺς εἰς τὴν ἑαυτοῦ παλινδρο μήσω τιμήν, ἀναβήσομαι πρὸς δόξαν τὴν ἐν ἀρχαῖς, σύνεδρος ἔσομαι τῷ θεῷ καὶ πατρὶ καὶ μετὰ τῆς σαρκός. ταῦτα λέγοντος τοῦ Χριστοῦ ὁ Καϊάφας διέρρηξεν τὰ ἱμάτια αὐτοῦ λέγων· ἐβλασφήμησεν. τοῦτο δὲ ἐποίησε σφοδροτέραν τὴν κατηγορίαν ποιῶν καὶ τὸ λεχθὲν ἐπαίρων διὰ τοῦ πράγματος. καίτοι ποία βλασφημία αὕτη–οὗτος μάλιστα καὶ ἔλαμψε καὶ ἐνίκησε κατὰ κράτος. Πρέποι ἂν εἰπεῖν ὅπερ ἔφη τις τῶν ἁγίων προφητῶν·","english":"For this reason Caiaphas cunningly puts the Lord under oath, so that if he should wish to remain silent even after this, he might condemn him as a lawbreaker, knowing that one who is sworn and remains silent becomes liable to the penalty prescribed by the law; but if he speaks the truth, they might kill him as a false Christ, as one calling himself God while having nothing more than other men in respect of flesh and what is seen. Therefore Christ said, \"You have said it,\" meaning, \"Your mouth has confessed it henceforth.\" And in order to make the penalty for their disbelief in him more severe, he again sets his own glory plainly before them, saying, \"From now on you will see the Son of Man seated at the right hand of the power of God.\" He says, \"You have made no account of me, the Son by nature and truly of God the Father, who has come in a form like yours; and since you have descended to such ignorance that you do not know the mystery of him and of me, even though you are learned in the law, I necessarily say this: that a brief and limited time has been given to you for your impiety against me, until the precious cross; for after this I shall immediately run back to my own honor, I shall ascend to the glory I had in the beginning, I shall be co-throned with God the Father, even with my flesh.\" When Christ said these things, Caiaphas tore his garments, saying, \"He has blasphemed.\" He did this to make the accusation more vehement and to magnify what was said through the action. Yet what blasphemy is this—this one especially has shone forth and prevailed mightily. It would be fitting to say what one of the holy prophets said:","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"ὁρκίζει","severity":"info","text":"Caiaphas's use of a formal oath reflects Jewish legal practice; the penalty for silence under oath is a known element of rabbinic procedure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὄψεσθε ἀπ' ἄρτι τὸν υἱὸν τοῦ ἀνθρώπου καθήμενον ἐκ δεξιῶν τῆς δυνάμεως τοῦ θεοῦ","severity":"info","text":"This phrase echoes Matthew 26:64 and alludes to Psalm 110:1 LXX (109:1), where the king sits at the right hand of God, here applied to Christ's enthronement.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σὺ εἶπας","severity":"info","text":"Cyril interprets Christ's 'You have said it' as a legal acknowledgment, shifting responsibility to Caiaphas's own confession, not a direct admission.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"διέρρηξεν τὰ ἱμάτια","severity":"info","text":"Tearing garments is a traditional Jewish expression of grief or outrage, here used by Caiaphas to dramatize the charge of blasphemy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πρέποι ἂν εἰπεῖν ὅπερ ἔφη τις τῶν ἁγίων προφητῶν","severity":"info","text":"Cyril breaks off with a reference to a prophetic quotation, likely from the Old Testament, but the passage ends before citing it, leaving the allusion incomplete.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὴν ἐπί γέ φημι τῷ μὴ πιστεύειν εἰς αὐτὸν βούλεσθαι","severity":"caution","text":"The Greek text is grammatically strained here; the phrase may be corrupt or elliptical, making the precise sense of 'penalty for disbelief' uncertain.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὴν ἐπί γέ φημι' is syntactically unclear; it may be a scribal error or a compressed construction. The reading adopted follows the English draft's sense of penalty for disbelief.","The prophetic quotation at the end is not given; the text breaks off, leaving the intended reference ambiguous."],"confidence":"medium","notes":[]},{"i":104,"ref":"p104","source":"\"ἐξέστη ὁ οὐρανὸς ἐπὶ τούτῳ καὶ ἔφριξεν ἐπὶ πλεῖον σφόδρα, λέγει\" ὁ \"κύριος\" ὁ τῶν ὅλων θεός, ὁ βασιλεὺς τῶν βασιλευόντων καὶ κύριος τῶν κυριευόντων· ὡς εἷς ἐξ ἡμῶν ἀτιμάζεται καὶ διακαρτερεῖ τυπτόμενος καὶ τὸν ἐκ τῶν ἀσεβῶν ὑπομένει γέλωτα τύπον ἡμῖν τῆς εἰς ἄκρον ἀνεξι κακίας αὐτοῦ παρατιθείς· ὁ γὰρ \"ἐξετάζων καρδίας καὶ νεφροὺς\" ὁ προφητείας ἁπάσης δοτὴρ πῶς ἂν ἠγνόησε τίς ἐστιν ὁ παίσας αὐτόν;\n\n302 Προσήγαγον Πιλάτῳ τὸν Ἰησοῦν· παρεδόθησαν καὶ αὐτοὶ ταῖς Ῥωμαίων στρατιαῖς. καὶ πεπλήρωται τὰ διὰ τῶν ἁγίων προφητῶν ἐπ' αὐτοῖς\n\nπροαπηγγελμένα· ὁ μὲν γάρ φησιν· \"οὐαὶ τῷ ἀνόμῳ· πονηρὰ κατὰ τὰ ἔργα αὐτοῦ συμβήσεται αὐτῷ\". ὁ δέ· καθὼς \"ἐποίησας, οὕτως ἔσται σοι· τὸ ἀνταπόδομά σου ἀνταποδοθήσεται εἰς τὴν κεφαλήν σου\". Μέγας ἔλεγχος ταῦτα τῶν Ἰουδαίων λῃστὴν καὶ φονέα ἑλομένων μᾶλλον ἢ τὸν Χριστόν· τοσοῦτον αὐτοῖς ἔμελε τοῦ δικαίου καὶ οὕτως διὰ τὴν ὁσιότητα κατηγόρουν Χριστοῦ· καὶ τοῦ κρίνειν λαχόντος ἐλευθεροῦντος αὐτὸν θανάτου ψῆφον ὑποστῆναι παρακαλοῦσιν τὸν πάσης εὐσεβείας καθηγητὴν καὶ διδάσκαλον, καὶ ἵνα ἔτι φορτικωτέραν ὑπο μείνωσι τὴν κόλασιν, ἀνέκραγον λέγοντες· \"αἶρε τοῦτον, ἀπόλυσον ἡμῖν τὸν Βαραββᾶν\". ἰδοὺ δὴ σαφῶς \"τὸν ἅγιον καὶ δίκαιον ἠρνήσαντο\" καθά φησιν ὁ μακάριος Πέτρος \"καὶ ᾔτησαν ἄνδρα φονέα χαρισθῆναι\" αὐτοῖς, ἵνα τῆς ἐκείνου μερίδος ἔσονται κοινωνοί. 304 27, Ἀμελήσας τῆς ὀρθῆς καὶ δικαίας κρίσεως ὁ Πιλᾶτος οὐδὲ ἐλογίσατο ἐκδοῦναι ἀναίτιον εἰς θάνατον καίπερ κύριος ὢν τοῦ ἐξελέσθαι αὐτόν·","english":"The heaven was amazed at this and shuddered exceedingly, says the Lord, the God of all, the king of those who rule and the lord of those who exercise lordship; as one of us he is dishonored and endures being struck and submits to the mockery of the impious, setting before us a pattern of his extreme forbearance. For how could the one who examines hearts and reins, the giver of all prophecy, have been ignorant of who it was that struck him?\n\nThey brought Jesus to Pilate; they themselves were delivered to the Roman armies. And what was announced beforehand through the holy prophets concerning them has been fulfilled. For one says: \"Woe to the lawless one; evil according to his deeds will befall him.\" Another says: \"As you have done, so it will be to you; your requital will be requited upon your head.\" These are a great reproach against the Jews, who chose a brigand and murderer rather than Christ; so little did they care for justice, and thus on account of piety they accused Christ. And when the one who had been allotted to judge was about to free him, they urged that the teacher and instructor of all piety should undergo a sentence of death, and in order that they might suffer an even more grievous punishment, they cried out, saying: \"Take this one away, release Barabbas to us.\" Behold, clearly \"they denied the holy and righteous one,\" as the blessed Peter says, \"and asked that a murderer be granted\" to them, so that they might be sharers in his portion. 304 27. Neglecting right and just judgment, Pilate did not even consider that he was delivering an innocent man to death, although he had the authority to acquit him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐξέστη ὁ οὐρανὸς","severity":"info","text":"The phrase 'the heaven was amazed' personifies the cosmos, a rhetorical device common in Cyril to emphasize the gravity of Christ's humiliation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξετάζων καρδίας καὶ νεφροὺς","severity":"info","text":"This phrase echoes Old Testament language (e.g., Psalm 7:9 LXX) where God examines the innermost parts, underscoring Christ's divine omniscience.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐαὶ τῷ ἀνόμῳ· πονηρὰ κατὰ τὰ ἔργα αὐτοῦ συμβήσεται αὐτῷ","severity":"info","text":"Cyril cites a prophetic warning (likely from the Psalms or minor prophets) to frame the Jews' fate as divine retribution.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν ἅγιον καὶ δίκαιον ἠρνήσαντο","severity":"info","text":"Cyril attributes this quotation to the 'blessed Peter,' likely from a Petrine sermon or apocryphal tradition, not a canonical epistle.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Προσήγαγον Πιλάτῳ τὸν Ἰησοῦν· παρεδόθησαν καὶ αὐτοὶ ταῖς Ῥωμαίων στρατιαῖς","severity":"info","text":"Cyril draws a parallel between Jesus' delivery to Pilate and the Jews' later subjugation to Roman armies, reflecting a common patristic theme of historical retribution.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"27, Ἀμελήσας τῆς ὀρθῆς καὶ δικαίας κρίσεως","severity":"info","text":"The numeral '27' likely marks a chapter or section division in the manuscript, indicating a structural break in Cyril's commentary.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the quotation attributed to Peter ('the holy and righteous one') is not identified in the text; it may derive from a lost homily or apocryphal Acts.","The numeral '27' could be a chapter reference or a marginal note; its exact function in the manuscript tradition is unclear."],"confidence":"high","notes":[]},{"i":105,"ref":"p105","source":"καὶ νίπτεται τὰς χεῖρας ὑπονοήσας ἑαυτὸν διὰ τούτου τῆς ἁμαρ τίας ἐλεύθερον, ὅπερ ἐστὶν μωρὸν ἐννοῆσαι. τάχα δὲ ὡς ἐθνικὸς ἐνό μιζεν, ὅτι ἀρκεῖ αὐτὸ πρὸς καθαίρεσιν ἁμαρτημάτων τὸ ὕδωρ. Ταύτην αὐτῶν τὴν ἀνοσίαν καταβοὴν ᾐτιᾶτο λέγων ὁ κύριος διὰ φωνῆς Ἰερεμίου· \"ἐγκαταλέλοιπα τὸν οἶκόν μου, ἀφῆκα τὴν κληρονο μίαν μου ἔδωκα τὴν ἠγαπημένην ψυχήν μου εἰς χεῖρας ἐχθρῶν αὐτῆς. ἐγενήθη ἡ κληρονομία μου ἐμοὶ ὡς λέων ἐν δρυμῷ· ἔδωκεν ἐπ' ἐμὲ τὴν φωνὴν αὐτῆς, διὰ τοῦτο ἐμίσησα αὐτήν\". ἔφη δέ που περὶ τῆς τῶν Ἰουδαίων ἀνοσιότητος καὶ ὁ προφήτης Ὠσηέ· \"οὐαὶ αὐτοῖς, ὅτι ἀπεπή δησαν ἀπ' ἐμοῦ· δείλαιοί εἰσιν, ὅτι ἠσέβησαν εἰς ἐμέ· ἐγὼ δὲ ἐλυτρωσάμην αὐτούς, αὐτοὶ δὲ κατελάλησαν κατ' ἐμοῦ ψευδῆ. πεσοῦνται ἐν ῥομφαίᾳ οἱ ἄρχοντες αὐτῶν δι' ἀπαιδευσίαν γλώττης αὐτῶν\". Ἄγεται μὲν ὁ σωτὴρ ἐπὶ τὸ σωτήριον πάθος. Σίμωνι δὲ Κυρηναίῳ ἐπέθηκαν τὸν σταυρὸν αὐτοῦ. ἕτερος δὲ τῶν ἁγίων εὐαγγελιστῶν καὶ αὐτὸν ἔφη τὸν Ἰησοῦν \"βαστάσαι\" τὸ ξύλον. ἀληθῆ δὲ πάντως ἀμφότερα· ἤνεγκε μὲν γὰρ τὸν σταυρὸν ὁ σωτήρ, κατὰ μέσην δέ πως τὴν ὁδὸν ὑπαντήσαντες τὸν Κυρηναῖον κατεσχήκασιν καὶ μετέθηκαν ἐπ' αὐτὸν τὸν σταυρόν. εἴρηται γὰρ περὶ αὐτοῦ διὰ φωνῆς Ἠσαίου, ὅτι \"παιδίον ἐγεννήθη ἡμῖν, υἱὸς καὶ ἐδόθη ἡμῖν, οὗ ἡ ἀρχὴ ἐπὶ τοῦ ὤμου αὐτοῦ\"· ἀρχὴ γὰρ αὐτοῦ γέγονεν ὁ σταυρός, δι' οὗ βεβασίλευκε τῆς ὑπ' οὐρανοῦ, εἴπερ ἐστὶν ἀληθές, ὅτι \"μέχρι θανάτου\" γέγονεν \"ὑπήκοος, θανάτου δὲ σταυροῦ, διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν\".","english":"And he washes his hands, supposing that by this he is free from sin, which is foolish to think. Perhaps, as a pagan, he thought that water alone suffices for the removal of sins. The Lord, through the voice of Jeremiah, reproached this impious outcry of theirs, saying: \"I have abandoned my house, I have left my inheritance, I have given my beloved soul into the hands of her enemies. My inheritance became to me like a lion in the thicket; it raised its voice against me, therefore I hated it.\" And the prophet Hosea also spoke somewhere concerning the impiety of the Jews: \"Woe to them, for they have revolted from me; they are wretched, for they have been impious toward me; but I redeemed them, yet they slandered me with falsehoods. Their rulers will fall by the sword because of the ignorance of their tongue.\" The Savior is led to the saving passion. But they placed his cross upon Simon of Cyrene. Another of the holy evangelists said that Jesus himself \"carried\" the wood. Both are certainly true; for the Savior bore the cross, but about midway on the road, encountering the Cyrenaean, they seized him and transferred the cross to him. For it is said concerning him through the voice of Isaiah: \"A child was born to us, a son was given to us, whose beginning is upon his shoulder\"; for the cross became his beginning, through which he has reigned over the world beneath heaven, if it is true that he became \"obedient unto death,\" and death by the cross, on account of which God exalted him.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jeremiah passage","severity":"info","text":"Cyril cites a conflated Jeremiah passage (cf. Jer 12:7-8 LXX) to illustrate God's complaint against Israel's impiety, though the exact wording differs from the standard Septuagint.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hosea passage","severity":"info","text":"The Hosea citation (cf. Hos 7:13-16 LXX) is loosely paraphrased; Cyril adapts it to emphasize Jewish slander and divine redemption, fitting his polemical context.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isaiah passage","severity":"info","text":"Cyril cites Isaiah 9:6 LXX ('a child was born to us... whose beginning is upon his shoulder') as a prophecy of Simon of Cyrene carrying the cross, interpreting 'beginning' as the cross.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Simon of Cyrene","severity":"info","text":"Cyril harmonizes Gospel accounts: Mark 15:21 has Simon carry the cross, while John 19:17 says Jesus carried it himself. Cyril posits a mid-route transfer to reconcile both.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"νίπτεται τὰς χεῖρας","severity":"info","text":"The phrase 'washes his hands' likely refers to Pilate's ritual purification (cf. Matt 27:24), which Cyril interprets as a pagan misunderstanding of sin removal through water.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὑπήκοος","severity":"info","text":"Cyril's phrase 'obedient unto death' echoes Philippians 2:8, linking Christ's submission to the cross with his exaltation, a common patristic theme.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Jeremiah citation is not verbatim from the LXX; Cyril may be quoting from memory or a variant tradition.","The Hosea citation is loosely paraphrased; the exact source is uncertain.","The identity of 'another evangelist' is ambiguous; likely John (19:17) or a harmonization tradition."],"confidence":"high","notes":[]},{"i":106,"ref":"p106","source":"Περὶ τοῦ κρανίου τόπου ἦλθεν εἰς ἡμᾶς, ὅτι Ἑβραῖοι παρα διδόασιν τὸ σῶμα τοῦ Ἀδὰμ ἐκεῖ τεθάφθαι καὶ ἐπεὶ \"ἐν τῷ Ἀδὰμ πάντες\" ἀποθνῄσκουσιν, ἀνέστη καὶ ὁ Ἀδὰμ καὶ \"ἐν Χριστῷ πάντες ζωοποιηθήσονται\". Εἶδες πῶς ὁ τῶν ὅλων γενεσιουργὸς καὶ κύριος τὴν αὐτοῦ φύσιν ἐπανορθοῖ· ταύτην γὰρ εἰς τὸ ἐν ἀρχαῖς ἀναφέρων διὰ τοῦ γενέσθαι καθ' ἡμᾶς δι' ἡμᾶς τὰ ἡμῶν ὑπὲρ ἡμῶν ὑπέμεινε πάθη. ἀπηρτημένῳ δὲ τοῦ σταυροῦ συνεκρέμαντο αὐτῷ δύο λῃσταὶ καὶ ὕβρις μὲν ὁμολογου μένως τό γε ἧκον εἰς τὸν τῶν Ἰουδαίων σκοπὸν πλὴν ἀνάμνησις προ φητείας λεγούσης· \"καὶ μετὰ ἀνόμων ἐλογίσθη\". ἀλλὰ διὰ τῶν αὐτοῦ παθημάτων εἰς ἡμᾶς τρέχει τὰ ἀγαθά· ἀληθὲς γάρ, ὅτι \"τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν\". οἱ δύο οὗτοι λῃσταὶ τοὺς δύο ὑπέγραφον λαούς, ὧν ὁ μὲν μέχρι τελευτῆς τὴν ἀγνωμοσύνην ἐπεδείξατο καὶ οὐδὲ τὴν ἐσχάτην αἰχμαλωσίαν, ἣν ὑπὸ Ῥωμαίων ὑπέμεινεν, εἰς ἄμυναν τῶν κατὰ Χριστοῦ παροινιῶν ὡμολόγησεν ὑφίστασθαι, ὁ δὲ πρὸς αὐτῷ τῷ τέλει οὐκ ἀπέγνω τῆς ἀφέσεως, ἀλλὰ τὸ ὠμὸν τῶν κακῶν θεολογίᾳ διωρθώσατο. τό τε μὴν μέσον τῶν λῃστῶν σταυροῦ ἀνασχέσθαι τὸν κύριον τὸν ἑκούσιον αὐτοῦ θάνατον τὴν πρὸς τοὺς δύο λαοὺς ἀπεκάλυψε παρου σίαν. πρὸς οὓς ἑκὼν παρεγίνετο, ἀμφοτέρους τῇ ἑαυτοῦ ἐνανθρωπήσει βουληθεὶς","english":"Concerning the place of the Skull, it has come to us that the Hebrews transmit that the body of Adam was buried there, and since \"in Adam all\" die, Adam also arose, and \"in Christ all will be made alive.\" You see how the creator and lord of all corrects his own nature; for he refers it back to the beginning by becoming like us for us, and for our sake he endured our sufferings. And when he was suspended from the cross, two thieves were crucified with him, and this was admittedly an insult according to the intention of the Jews, yet it is a reminder of the prophecy that says, \"And he was counted among the lawless.\" But through his sufferings the blessings run to us; for it is true that \"by his wound we were healed.\" These two thieves prefigured the two peoples, of whom one showed ingratitude until the end and did not acknowledge even the final captivity, which he suffered at the hands of the Romans, as a punishment for his outrages against Christ, while the other, near the very end, did not despair of forgiveness, but corrected the harshness of his evils by theology. And the fact that the Lord endured the cross between the thieves revealed his voluntary death and his presence to the two peoples. He came to them willingly, desiring both by his incarnation","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν τῷ Ἀδὰμ πάντες","severity":"info","text":"Cyril alludes to 1 Corinthians 15:22, where Paul writes that in Adam all die, and to 1 Corinthians 15:22b, where in Christ all are made alive.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ μετὰ ἀνόμων ἐλογίσθη","severity":"info","text":"This is a citation of Psalm 88:5 (LXX 87:5), 'He was counted among the lawless,' applied typologically to Christ's crucifixion between thieves.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν","severity":"info","text":"Cyril quotes an unidentified source; the phrase 'by his wound we were healed' echoes patristic soteriology but is not a direct biblical verse.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Περὶ τοῦ κρανίου τόπου","severity":"info","text":"The 'place of the Skull' (Golgotha) was traditionally identified as the burial site of Adam's skull, a belief Cyril references to link Christ's crucifixion with Adam's resurrection.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ δύο οὗτοι λῃσταὶ τοὺς δύο ὑπέγραφον λαούς","severity":"info","text":"Cyril interprets the two thieves as typifying two peoples: one (the Jews) persisting in ingratitude, the other (the Gentiles) repenting. This reflects anti-Jewish polemic common in patristic exegesis.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀπηρτημένῳ δὲ τοῦ σταυροῦ","severity":"info","text":"This passage transitions from the Adam typology to the crucifixion narrative, using the thieves as a dual symbol for Jewish and Gentile responses to Christ.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν' is not a direct biblical citation; its source is uncertain, possibly a lost homily or hymn.","The identity of the 'two peoples' is implicit: Cyril likely contrasts Jews (the unrepentant thief) with Gentiles (the repentant thief), but the text does not explicitly name them."],"confidence":"high","notes":[]},{"i":107,"ref":"p107","source":"ἀνανεώσασθαι, εἰ καὶ ὁ πρότερος ὡς ὁ εἷς τῶν λῃστῶν παρ ητήσατο, \"οὐκ ἔχομεν\" λέγων \"βασιλέα εἰ μὴ Καίσαρα\" καὶ τὸ αἷμα τὸ ἀθῷον ἐπὶ τὴν ἑαυτοῦ κεφαλὴν ἐξαιτούμενος καὶ ὡς δικαίῳ τῷ φόνῳ ἐναβρυνόμενος, ἀφ' ὧν καὶ οὗτοι κἀκεῖνος κοινῶς τῆς βασιλείας ἐξέ πεσον. Ὁ μὲν οὖν εἷς τῶν λῃστῶν ταῖς τῶν Ἰουδαίων ἀφιλοθεΐαις συν διαιτώμενος τοὺς αὐτοὺς ἐκείνοις ἠρεύγετο λόγους· εἰ γὰρ \"σὺ εἶ\", φησίν, \"ὁ Χριστός, σῶσον σεαυτὸν καὶ ἡμᾶς\". ὅ γε μὴν ἕτερος τὴν ἐναντίαν ἐκείνῳ βαδίζων ὁδὸν εἰκότως θαυμάζεται· πεπίστευκε γὰρ εἰς αὐτὸν καίτοι δίκης ἀπηρτημένης οὕτω πικρᾶς, ἐπιτιμᾷ ταῖς τῶν Ἰουδαίων ἀθυροστομίαις καὶ ταῖς τοῦ συγκρεμαμένου φωναῖς, ὡμολόγησε τὴν ἁμαρτίαν, ἵνα δικαιότερος φανῇ· μεμαρτύρηκε γὰρ Χριστῷ τὸ ἀνυπαίτιον παντελῶς καὶ τῆς τῶν σταυρωσάντων ἀπονοίας κατήγορος ἦν, ταύτῃ τοι τὸν τῶν ἁγίων ἥρπασε κλῆρον, τὴν ἄνω καὶ ἐν οὐρανοῖς ἀπογραφήν. σταυρούμενον γὰρ βλέπων βασιλέα ἐκάλει· τὸν ἐν ἀτιμίᾳ καὶ πάθει προσεδόκησεν ἥξειν ἐν δόξῃ θεοπρεπεῖ, ἥρπασε τὴν πίστιν, καίτοι εὐγενῶς οὐ τεθραμμένος, ὀνίνησι δὲ καὶ ἡμᾶς ἀνοίγων ἡμῖν τοὺς οὐρανούς. Τὸ σκότος ἐφ' ὅλην τὴν γῆν ἐγένετο ἀπὸ ὥρας ἕκτης ἕως ὥρας ἐνάτης τοῦ ἡλίου ἐκλείποντος, ἵν' εἰδεῖεν, ὅτι αὐτός ἐστιν ἐκεῖνος ὁ ἀπηρτημένος τοῦ ξύλου ὁ σύνοπλον ὑπὲρ αὐτῶν τὴν κτίσιν λαβών, ὅτε τοῖς Αἰγυπτίοις πεπολέμηκε δι' αὐτούς. τὸ ἡλιακὸν ἐκλέλοιπε φῶς καὶ ἁπάσης τῆς αὐτῶν χώρας κατεσκεδάσθη τὸ σκότος ἡλίου τὴν ἀκτῖνα συστείλαντος καὶ οἷον οὐκ ἀνεχομένου πέμπειν αὐτὴν ἔτι τοῖς γεγονόσι κυριοκτόνοις.","english":"renew themselves, even if the former, like one of the thieves, begged off, saying, \"We have no king except Caesar,\" and demanded the innocent blood upon his own head, and gloried in the murder as just, from which both these and that one commonly fell from the kingdom. Now one of the thieves, living with the godless ways of the Jews, belched forth the same words as they: for \"If you are,\" he says, \"the Christ, save yourself and us.\" But the other, walking the opposite path to him, is rightly admired: for he believed in him even though such a bitter penalty was hanging, he rebuked the shameless talk of the Jews and the words of the one crucified with him, he confessed the sin in order to appear more righteous: for he bore witness to Christ's complete innocence and was an accuser of the madness of those who crucified him, and by this he seized the lot of the saints, the registration above and in the heavens. For seeing him crucified, he called him king; he expected the one in dishonor and suffering to come in divine glory, he seized the faith, although not nobly reared, and he also benefits us by opening the heavens for us. The darkness over the whole earth occurred from the sixth hour to the ninth hour, the sun failing, so that they might know that he is the very one hanging on the wood who took the whole creation as his ally for them, when he fought against the Egyptians for their sake. The light of the sun failed and darkness was spread over all their land, the sun drawing in its ray and as if no longer enduring to send it to those who had become lord-killers.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀνανεώσασθαι","severity":"info","text":"The Greek text begins mid-sentence; the previous passage's final word 'suspended' leads into this verb, which means 'to renew themselves' and refers to the Jews' failed attempt at renewal.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σὺ εἶ ὁ Χριστός, σῶσον σεαυτὸν καὶ ἡμᾶς","severity":"info","text":"Cyril attributes to the first thief a direct challenge echoing the mockery of the Jewish leaders; not a canonical verse but a paraphrase of the taunt at the crucifixion.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ σκότος ἐφ' ὅλην τὴν γῆν","severity":"info","text":"Cyril interprets the darkness at the crucifixion (cf. Matt 27:45) as a cosmic sign, comparing it to the darkness that aided the Israelites against the Egyptians, a typological reading of Exodus 10:21-23.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κυριοκτόνοις","severity":"info","text":"A rare compound meaning 'lord-killers', used by Cyril to condemn the Jews as deicides, reflecting anti-Jewish polemic common in patristic exegesis.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὁ μὲν οὖν εἷς ... ὅ γε μὴν ἕτερος","severity":"info","text":"Cyril contrasts the two thieves using a μὲν ... δέ construction, emphasizing the repentant thief's faith as a model for Christian conversion.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὴν ἄνω καὶ ἐν οὐρανοῖς ἀπογραφήν","severity":"info","text":"Cyril describes the repentant thief's reward as 'registration in heaven', a concept that influenced later Christian traditions about the Good Thief (Dismas) being the first to enter paradise.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text begins mid-sentence; the referent of 'the former' is unclear from the previous passage, but likely refers to the Jews mentioned earlier.","The phrase 'the sun drawing in its ray' may be a metaphorical description of the eclipse, not a literal astronomical claim."],"confidence":"high","notes":[]},{"i":108,"ref":"p108","source":"καὶ καθ' ἕτερον δὲ τρόπον ἐσκοτίσθαι φαμὲν τὴν Ἰουδαίων χώραν ἤτοι τοὺς κατοικοῦντας αὐτήν, ὅτι οὐκ εἰσεδέξατο τὸν ἥλιον τῆς δικαιοσύνης καὶ \"τὸ φῶς τὸ ἀληθινόν\". Εἶπεν ὁ κύριος τὴν φωνὴν ταύτην ὡς ἄνθρωπος, ἵνα κατορθώσῃ τῇ ἡμετέρᾳ τῶν ἀνθρώπων φύσει τὸ μετὰ παρρησίας λέγειν πρὸς τὸν θεόν, ἵνα τί με ἐγκατέλιπες· μόνοις γὰρ τοῖς καθαροῖς καὶ ἁμαρτίας ἐκτός ἐστιν ἀδεὲς τοῦτο λέγειν. λέγων δὲ θεέ μου πρὸς τὸν πατέρα οὐδὲν ὑπομένει βλάβος περὶ τὴν οἰκείαν θεότητα καὶ δόξαν φύσει θεὸς ὤν, ὅταν ὡς ἄνθρωπος λέγῃ ταῦτα τὰ τῇ ἀνθρωπότητι πρέποντα, ἐπεί περ καὶ ἡμεῖς, ἐὰν καλῶμεν τὸν θεὸν πατέρα, οὐ παρὰ τοῦτο ἀπεβαλόμεθα τὸ εἶναι ἄνθρωποι φύσει καὶ κτίσματα θεοῦ, κἂν κατὰ χάριν ἡμᾶς ὁ θεὸς εἰς υἱότητα καλῇ διὰ τὴν εἰς Χριστὸν πίστιν. Μέγα καὶ ἐξαίρετον κατωρθώθη διὰ Χριστοῦ ταῖς ἡμετέραις ψυχαῖς· ἐπειδὴ γὰρ δεδικαιώμεθα διὰ τῆς εἰς θεὸν πίστεως καὶ ἐν αὐτῷ τὸ ἀπλημμελὲς ἡ ἀνθρώπου φύσις ηὑρέθη πλουτήσασα, κεκαινοτόμηκεν ἡμῖν τὸ μηκέτι μὲν εἰς ᾅδου τρέχειν τὰς τῶν σωμάτων ἀπαλλαττομένας ψυχὰς καθὰ καὶ πρώην, πέμπεσθαι δὲ μᾶλλον εἰς χεῖρας θεοῦ ζῶντος. καὶ τοῦτο εἰδὼς ὁ ἅγιος ἔφη Στέφανος· \"κύριε Ἰησοῦ, δέξαι τὸ πνεῦμά μου\". καὶ ἕτερος δὲ γράφει τῶν ἀποστόλων· \"ὥστε καὶ οἱ πάσχοντες κατὰ τὸ θέλημα τοῦ θεοῦ πιστῷ κτίστῃ παρατιθέσθωσαν τὰς\" ἑαυτῶν \"ψυχάς\". Ἐσείσθη δὲ καὶ ἡ γῆ τὴν ἐπὶ τὸ κρεῖττον μετάθεσιν σημαί νουσα ἢ καὶ δείκνυσι τὴν κατὰ τῶν εἰς αὐτὸν πεπαρῳνηκότων ἀγανάκτησιν.","english":"And in another way, we say that the land of the Jews, or its inhabitants, were darkened, because it did not receive the sun of righteousness and \"the true light.\" The Lord spoke this utterance as a man, in order to achieve for our human nature the ability to speak boldly to God, saying, \"Why have you forsaken me?\" For only those who are pure and free from sin can say this without fear. And when he says \"my God\" to the Father, he suffers no harm to his own divinity and glory, being God by nature, when he speaks as a man these things that are fitting to humanity, just as we, if we call God \"Father,\" do not thereby cast off being humans by nature and creatures of God, even if God calls us to sonship by grace through faith in Christ. A great and exceptional benefit was achieved through Christ for our souls: for since we have been justified through faith in God, and in him the human nature has been found to have acquired faultlessness, he has innovated for us that the souls of those departing from bodies no longer go to Hades as before, but are rather sent into the hands of the living God. And knowing this, the holy Stephen said, \"Lord Jesus, receive my spirit.\" And another of the apostles writes, \"So also those who suffer according to the will of God should entrust their souls to the faithful Creator.\" And the earth was shaken, signifying the change for the better, or also indicating indignation against those who had outraged him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐσκοτίσθαι","severity":"info","text":"Cyril interprets the darkness of the land of the Jews as a metaphor for their failure to receive Christ, the 'sun of righteousness' and 'true light'.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἵνα τί με ἐγκατέλιπες","severity":"info","text":"Cyril alludes to Jesus' cry on the cross, 'Why have you forsaken me?' (cf. Matthew 27:46), interpreting it as a model for human boldness before God.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κύριε Ἰησοῦ, δέξαι τὸ πνεῦμά μου","severity":"info","text":"Cyril quotes Stephen's dying words (Acts 7:59) as an example of souls being received by God, supporting his argument about the fate of the righteous dead.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὥστε καὶ οἱ πάσχοντες κατὰ τὸ θέλημα τοῦ θεοῦ πιστῷ κτίστῃ παρατιθέσθωσαν τὰς ἑαυτῶν ψυχάς","severity":"info","text":"Cyril cites an apostolic exhortation (possibly 1 Clement 5:7 or a similar early Christian text) about martyrs entrusting their souls to God.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εἰς ᾅδου τρέχειν","severity":"info","text":"Cyril contrasts the pre-Christian belief that souls descend to Hades with the Christian innovation that souls are now received by God, reflecting a common patristic theme.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐσείσθη δὲ καὶ ἡ γῆ","severity":"info","text":"The final sentence shifts to the earthquake at the crucifixion (Matthew 27:51), which Cyril interprets as signifying both positive transformation and divine indignation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'other apostle' cited is unclear; it may refer to a non-canonical source or a loose paraphrase of 1 Clement."],"confidence":"high","notes":[]},{"i":109,"ref":"p109","source":"τὸ δὲ ῥαγῆναι τὰς πέτρας σημεῖόν ἐστι τοῦ τὴν \"λιθίνην\" τῶν ἐθνῶν \"καρδίαν\" ἀνεωχθῆναι πρὸς ὑποδοχὴν τοῦ εὐαγγελικοῦ σπό ρου. οἱ δὲ ἀναστάντες ἅγιοι καὶ ὀ φθέντες τοῖς πολλοῖς οὐ πρόωρον ἔλαβον μόνοι ἐκεῖνοι τὸ τῆς ἀνα στάσεως χάρισμα, ἀλλ' εἰς σημεῖον γέγονεν, ὅτι κατηργήθη ὁ θάνατος διὰ τοῦ θανάτου τοῦ Χριστοῦ. εἰς τοῦτο οἶμαι καὶ ὁ νόμος ὑπέβλεπε κελεύων τὸν ἀκουσίως φονεύσαντα φυγόντα αὖθις ἐπανατρέχειν εἰς τὴν πατρίδα μετὰ τὸν θάνατον τοῦ ἀρχιερέως· ὁ γὰρ τοῦ Χριστοῦ θάνατος τὴν εἰς τὴν ἄνω Ἰερουσαλὴμ ἄνοδον τοῖς ὑπευθύνοις ἡμῖν ἀπέ δωκεν. Ἐσείσθη ἡ γῆ σημαίνουσα τὴν ἐπὶ τὸ κρεῖττον μετάθεσιν τῶν πραγμάτων κἂν τὴν ἀγανάκτησιν δεικνύῃ τοῦ θεοῦ\n\nκατὰ τῶν πεπαρ ωνηκότων εἰς αὐτόν. τὸ δὲ ῥαγῆναι τὰς πέτρας τὰς τῶν ἐθνικῶν ψυχὰς ἀνεωχθῆναι δηλοῖ εἰς τὸ παραδέχεσθαι τὴν τοῦ Χριστοῦ πίστιν. οἱ δὲ ἀναστάντες τῶν ἁγίων καὶ ὀφθέντες πολλοῖς σημαίνουσιν, ὅτι κατηργήθη ὁ θάνατος διὰ τοῦ θανάτου τοῦ Χριστοῦ. Τὸ διαρραγῆναι τὸ καταπέτασμα σημεῖον ἦν οὐκ ἀσυμφανὲς τοῦ καὶ αὐτὸν μονονουχὶ πενθῆσαι τὸν ναὸν καὶ τοὺς εἰς ὄλεθρον καὶ ἀπώ λειαν κατενηνεγμένους, οἳ τὸν αὐτοῦ τοῦ ναοῦ δεσπότην ἐσταύρωσαν· ἴσως δὲ καὶ ἐπὶ δυσσεβείᾳ τῇ κατὰ Χριστοῦ διὰ τῆς παρ' αὐτοῖς συνη θείας ἐλέγχοντος αὐτοὺς τοῦ συμβεβηκότος· ἔθος γὰρ ἦν Ἰουδαίοις τὴν ἐσθῆτα περιρρήγνυσθαι βλασφημηθέντος θεοῦ. ἔοικε δέ τι καὶ ἕτερον τῶν ἀναγκαίων εἰς ὄνησιν ὑπεμφαίνειν ἡμῖν τὸ γεγενημένον·","english":"The breaking open of the rocks is a sign that the \"stony heart\" of the nations was opened to receive the evangelical seed. And the saints who arose and appeared to the many did not alone receive the gift of resurrection prematurely, but it happened as a sign that death was abolished through the death of Christ. I think the law also looked to this, commanding the involuntary homicide, after fleeing, to return again to his homeland after the death of the high priest; for the death of Christ restored to us, who are liable, the ascent to the heavenly Jerusalem. The earth was shaken, signifying the transformation of things for the better, even if it shows the indignation of God against those who have committed outrages against him. The breaking open of the rocks indicates that the souls of the gentiles were opened to receive the faith of Christ. And the saints who arose and appeared to many signify that death was abolished through the death of Christ. The rending of the veil was a not obscure sign that the temple itself, so to speak, mourned for those who were brought to ruin and destruction, who crucified the master of the temple itself; and perhaps also for the impiety against Christ, through their custom, the event convicting them; for it was the custom of the Jews to rend their garments when God was blasphemed. And the event seems to indicate to us something else necessary for benefit.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"τὸ ῥαγῆναι τὰς πέτρας","severity":"info","text":"Cyril interprets the breaking of rocks as a metaphor for the opening of gentile hearts to the gospel, echoing the phrase 'stony heart' (λιθίνην καρδίαν) from scripture.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ τῆς ἀναστάσεως χάρισμα","severity":"info","text":"The resurrection of saints as a sign that death is abolished through Christ's death alludes to 1 Corinthians 15:20-22 and the theology of Christ as the firstfruits of the resurrection.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"τὸν ἀκουσίως φονεύσαντα","severity":"info","text":"Cyril references the Mosaic law on involuntary homicide (Numbers 35:25-28 LXX) where the slayer returns after the high priest's death, typologically linking it to Christ's death enabling return to the heavenly Jerusalem.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"τὸ διαρραγῆναι τὸ καταπέτασμα","severity":"info","text":"The rending of the temple veil is a synoptic event (Matthew 27:51) which Cyril interprets as the temple mourning the crucifixion, and connects to the Jewish custom of tearing garments at blasphemy.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἔοικε δέ τι καὶ ἕτερον","severity":"info","text":"Cyril signals an additional interpretation of the veil's rending, indicating a layered exegetical structure where a single event yields multiple spiritual meanings.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"τὸ ῥαγῆναι τὰς πέτρας","severity":"info","text":"Cyril's allegorical reading of the earthquake and rock-splitting as gentile conversion influenced later Byzantine commentators, though his typology of the high priest is less common.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a repeated passage (τὸ ῥαγῆναι... Χριστοῦ) which may reflect a scribal doublet or Cyril's own repetition; the English draft condenses it. The phrase 'τὸ διαρραγῆναι τὸ καταπέτασμα' is interpreted as both mourning and a sign of impiety, with the custom of garment-rending possibly conflated with the veil's tearing."],"confidence":"high","notes":[]},{"i":110,"ref":"p110","source":"τὸ γὰρ καταπέτασμα κρύπτον εἴσω τὰ ἅγια τῶν ἁγίων ἐνστάντος καιροῦ, καθ' ὃν ἔδει συστέλλεσθαι τὴν τοῦ νόμου σκιὰν καὶ τὴν ἐν τύποις καταλῆξαι λα τρείαν, ἀνεῳχθῆναι δὲ τὰ ἅγια τῶν ἁγίων τοῖς διὰ πίστεως τῆς εἰς Χριστὸν δεδικαιωμένοις, περιρρήγνυται δεικνύοντος ὥσπερ αὐτὰ τοῦ θεοῦ τοῖς ἀξίοις, ἵνα λοιπὸν εἴργοντος οὐδενὸς εἰς τὴν ἐσωτέραν τρέχωσι σκηνὴν οἱ κατ' ἴχνος ἰόντες Χριστοῦ. 316 \"Καὶ οἱ ὄχλοι\" δὲ οἱ παραγενόμενοι εἰς \"τὴν θεωρίαν τύπτοντες\" αὐτῶν \"τὰ στήθη, ὑπέστρεφον\", τάχα που τῆς κατὰ Χριστοῦ δυσσεβείας ἀπαλλάττοντες ἑαυτοὺς διὰ τοῦ τῶν σταυρωσάντων καταβοᾶν, εἰ καὶ μὴ ἐμφανῶς διὰ τὴν τῶν ἡγουμένων ἀνοσιότητα. τοσαύτη τοῦ σταυρουμένου ἡ δύναμις–τοῦ κεντουρίωνος τούτου ἀνδρισαμένου μετὰ ταῦτα ἐν τῇ πίστει. ἀληθὴς ἦν λέγων ὁ κύριος, \"ὅταν ὑψωθῶ ἐκ τῆς γῆς, πάντας ἑλκύσω πρὸς ἐμαυτόν\"· ἰδοὺ γὰρ ἐν τῷ τιμίῳ σταυρῷ ὑψούμενος ἤρξατο τοῦ σαγηνεύειν πολλοὺς εἰς ἐπίγνωσιν ἀληθείας· εἵλκυσε γοῦν τὸν ἑκατόνταρχον, εἵλκυσε δὲ καὶ τῶν Ἰουδαίων τινάς, οἳ καὶ \"τὰ στήθη\" ἔτυπτον κατανυττόμενοί που πάντως καὶ τοῖς τῆς διανοίας ὄμμασιν ἀναβλέποντες πρὸς κύριον.","english":"The veil that concealed the holy of holies within, when the time came for the shadow of the law to be rolled up and worship in types to cease, and for the holy of holies to be opened to those justified by faith in Christ, is rent asunder, as if God himself were showing them to the worthy, so that with nothing hindering them, those who follow in the footsteps of Christ might run into the inner tent. \"And the crowds\" who had come \"to the spectacle, beating\" their \"breasts, turned back,\" perhaps freeing themselves from impiety against Christ by crying out against those who crucified him, even if not openly, because of the wickedness of the leaders. Such is the power of the crucified one—of this centurion who later showed courage in the faith. The Lord spoke truly when he said, \"When I am raised from the earth, I will draw all to myself\"; for behold, being raised on the precious cross, he began to net many into recognition of the truth. He drew the centurion, and he also drew some of the Jews, who \"beat their breasts,\" being pierced in conscience and surely looking up with the eyes of their mind toward the Lord.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"καταπέτασμα","severity":"info","text":"The term 'veil' (καταπέτασμα) refers to the curtain of the Jewish Temple, which in early Christian exegesis symbolizes the hiddenness of the divine mysteries before Christ.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὅταν ὑψωθῶ ἐκ τῆς γῆς, πάντας ἑλκύσω πρὸς ἐμαυτόν","severity":"info","text":"Cyril attributes to Christ a saying not found in the canonical Gospels; it may be a paraphrase of John 12:32 or an apocryphal logion.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἑκατόνταρχος","severity":"info","text":"The centurion (ἑκατόνταρχος) is traditionally identified with the officer who confessed Christ at the cross (Mark 15:39) and later became a figure of conversion in patristic literature.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the narrative of the Temple veil and the crowds' reaction, linking the physical tearing to the spiritual opening of the Law's mysteries to believers.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Cyril's interpretation of the veil's rending as a sign of the Law's obsolescence and the centurion's conversion reflects Alexandrian typology, influential in later Byzantine exegesis.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'when I am raised from the earth' is not a direct Gospel quotation; its source is uncertain, possibly a lost tradition or Cyril's paraphrase."],"confidence":"high","notes":[]},{"i":111,"ref":"p111","source":"317 Ἐπειδὴ τὸ ἐπὶ τῷ σταυρῷ δι' ἡμᾶς ὑπομεμένηκε πάθος ὁ κύριος καὶ τῆς ἁπάντων ζωῆς ἀντάλλαγμα τὴν ἑαυτοῦ δέδωκε σάρκα καὶ ἦν ἐν μνημείῳ καθάπερ τις \"ἀβοήθητος ἐν νεκροῖς ἐλεύθερος\" κατὰ τὸ ἐν ψαλμοῖς ὑμνούμενον, ἔδραμον αἱ γυναῖκες τὰ πρὸς τὴν τοῦ σώματος θεραπείαν ἐπικομιζόμεναι καὶ ἀρωμάτων οὖσαι μεσταί· ἐνόμιζον γάρ, ὅτι κείσεται τοῖς ἄλλοις ὁμοῦ καὶ ἀπομενεῖ νεκρὸς ἐν μνημείῳ. καὶ μήτοι θαυμάσῃς, εἰ γυναῖκες ἠγνόουν, ὅτι θεὸς ὢν καὶ ζωὴ τὸ τῆς φθορᾶς καταλύσει κράτος καὶ παλινδρομήσει πρὸς ζωήν, ὅπου καὶ αὐτοῖς τοῖς ἀποστόλοις ὁ περὶ τῆς ἀναστάσεως αὐτοῦ λόγος ἔδοξεν εἶναι λῆρός τις ἁπλῶς καὶ πρᾶγμα κατεψευσμένον διὰ τὸ μηδὲ αὐτοὺς εἰδέναι τὴν θεόπνευστον γραφήν. οὐκοῦν ἀφίκοντο μὲν αἱ γυναῖκες ἐπὶ τὸ μνῆμα, οὐχ εὑροῦσαί γε μὴν τὸ σῶμα τοῦ Χριστοῦ τῆς εἰς αὐτὸν ἀγάπης ἕνεκα ὁρῶσιν ἅγιον ἄγγελον. καὶ δὴ γέγονεν αὐταῖς εὐαγγελιστὴς καὶ κῆρυξ τῆς ἀναστάσεως· μὴ γὰρ ζητῆτε, φησίν, \"τὸν\" ἀεὶ \"ζῶντα\" κατὰ φύσιν ὄντα ζωὴν \"μετὰ τῶν νεκρῶν· οὐκ ἔστι\" γὰρ \"ὧδε\", τοῦτ' ἔστιν ἐν θανάτῳ καὶ μνήματι, \"ἀλλ' ἠγέρθη\" ὁδὸς τῆς εἰς ἀφθαρσίαν ἀναδρομῆς οὐχ ἑαυτῷ μᾶλλον, ἀλλ' ἡμῖν γενόμενος· διὰ τοῦτο γὰρ καθῆκεν ἑαυτὸν εἰς κένωσιν καὶ τὴν πρὸς ἡμᾶς ὑπῆλθεν ὁμοίωσιν, ἵνα \"χάριτι θεοῦ\", καθά φησιν ὁ μακάριος Παῦλος, \"ὑπὲρ παντὸς γεύσηται θανάτου\" καὶ γένηται τοῦτο τοῦ θανάτου θάνατος καὶ κατάλυσις ἀρᾶς τῆς ἐπενηνεγμένης τῷ πρωτοπλάστῳ ποτέ· τοιαύτης γὰρ ἐλπίδος παρεσκεύασεν εἴσω γενέσθαι ὁ κύριος εἰπών· ἀμὴν λέγω ὑμῖν· \"ὁ πιστεύων εἰς ἐμὲ κἂν ἀποθάνῃ ζήσεται\"·","english":"Since the Lord endured the passion on the cross for our sake and gave his own flesh as an exchange for the life of all, and was in the tomb like \"a free man without help among the dead,\" as is sung in the Psalms, the women ran, bringing things for the care of the body and being full of spices; for they thought that he would lie with the others and remain dead in the tomb. And do not be surprised if women were ignorant that, being God and life, he would destroy the power of corruption and run back to life, when even to the apostles themselves the account of his resurrection seemed to be simply some nonsense and a fabricated thing, because not even they knew the divinely inspired scripture. So the women arrived at the tomb, but not finding the body of Christ, because of their love for him they see a holy angel. And indeed he became for them an evangelist and herald of the resurrection: \"Do not seek,\" he says, \"the one who is always living,\" being by nature life, \"among the dead; for he is not here,\" that is, in death and the tomb, \"but he has risen,\" having become a path of return to incorruption not so much for himself as for us; for this reason he lowered himself to kenosis and underwent likeness to us, so that \"by the grace of God,\" as the blessed Paul says, \"he might taste death for everyone\" and become this death of death and dissolution of the curse once brought upon the first-formed; for the Lord prepared us to enter into such hope by saying: \"Truly I say to you, he who believes in me, even if he dies, will live.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀβοήθητος ἐν νεκροῖς ἐλεύθερος","severity":"info","text":"Cyril quotes Psalm 87(88):6 LXX, which describes the psalmist as 'free among the dead' and 'without help'; he applies it typologically to Christ in the tomb.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"χάριτι θεοῦ ... ὑπὲρ παντὸς γεύσηται θανάτου","severity":"info","text":"Cyril adapts 1 Corinthians 15:3 (Paul on Christ's death 'for everyone'), but the phrasing 'by the grace of God' is a free paraphrase; the core idea echoes 1 Cor 15:3.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ πιστεύων εἰς ἐμὲ κἂν ἀποθάνῃ ζήσεται","severity":"info","text":"Cyril cites a dominical saying not found verbatim in the canonical Gospels; it resembles John 11:25-26 but is a free summary of the resurrection promise.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γυναῖκες ... ἀρωμάτων οὖσαι μεσταί","severity":"info","text":"Cyril follows the Gospel of John (19:39-40) in depicting the women bringing spices to the tomb; this detail is absent from the Synoptics and reflects Cyril's harmonizing method.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"λῆρός τις ἁπλῶς καὶ πρᾶγμα κατεψευσμένον","severity":"info","text":"Cyril acknowledges that even the apostles initially doubted the resurrection, a motif found in early Christian apologetic (e.g., Origen, Cels. 2.27) and later in patristic homilies.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κένωσις","severity":"info","text":"Cyril uses 'kenosis' (self-emptying) to describe Christ's voluntary descent into human likeness and death; this is a key Christological term in Alexandrian theology, distinct from later kenotic theories.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀβοήθητος ἐν νεκροῖς ἐλεύθερος' is a loose citation of Psalm 87(88):6 LXX; Cyril may be quoting from memory or adapting the text for his typological reading.","The dominical saying 'ὁ πιστεύων εἰς ἐμὲ κἂν ἀποθάνῃ ζήσεται' is not a direct Gospel quotation; its source is uncertain, possibly a liturgical or catechetical formula."],"confidence":"high","notes":[]},{"i":112,"ref":"p112","source":"εἰδέναι γὰρ δεῖ ὡς ἄγγελοι τοῖς ποιμέσι ἐν Βηθλεὲμ τὸν τόκον εὐηγγελίζοντο, καὶ νῦν λογικαὶ δυνάμεις κηρύττουσιν τὴν ἀνάστασιν. λελειτούργηκε τοίνυν ὁ οὐρανὸς τοῖς περὶ αὐτοῦ\n\nκηρύγμασι καὶ περιέπουσι τὸν υἱὸν αἱ τῶν ἄνω πνευμάτων στρατιαὶ ὡς τῶν ὅλων δεσπότην καὶ κύριον καὶ ὅτε γέγονε σάρξ, τοῦτ' ἔστιν ἄνθρωπος. Κεκέρδακε τὸ θῆλυ γένος καὶ λύσιν ὀνειδισμοῦ καὶ κατάρας ἀνατροπήν· ὁ γὰρ εἰπὼν πάλαι πρὸς αὐτὰς \"ἐν λύπαις τέξῃ τέκνα\" παῦλαν αὐταῖς δέδωκε συναντήσας αὐταῖς ἐν τῷ κήπῳ καὶ εἰπὼν χαίρετε. μεθ' ὑπερβαλλούσης εὐφροσύνης αἱ γυναῖκες αὐτῷ–καὶ εἰς χρηστὰς ἐλπίδας καὶ τὸ πεπονηκὸς ἰώμενος. Ὁρᾷς δὲ πῶς ἔνια παρατρέχουσί τινες τῶν εὐαγγελιστῶν· τὸ γὰρ ἐδίστασαν ἀνέπτυκται σαφῶς παρὰ τῷ Ἰωάννῃ δεικνυμένου τοῦ διστά σαντος, ὃς ἦν ὁ Θωμᾶς· ὥστε καὶ τὸ μνημονεῦσαι τῆς ἐν τῇ Ἰουδαίᾳ ἐπιφανείας δεύτερον γενομένης πῶς ἔσχε τὸ πρᾶγμα. εἶπεν δέ, ὅτι αὐτοῖς ὤφθη ἐν τῇ Γαλιλαίᾳ, ὃ μόνον δοκεῖ μοι Ἰωάννης παραλιπεῖν ὡς ἂν προκείμενον αὐτῷ τὰ λοιπὰ εἰπεῖν ὁσάκις τε ὤφθη καὶ ὅπου, ἀλλὰ μὴν καὶ ὅπως σαφῶς ἐξηγούμενος. Ἄλλας λέγει ὁ Ἰωάννης ὀπτασίας, ἣν δὲ λέγει ὧδε ὁ Ματθαῖος οὐ μόνον [ἣν] εἶδον οἱ ἕνδεκα, ἀλλὰ καὶ οἱ πολλοὶ ὡς εἰκός. Οἰκονομικῶς ἔτι καὶ ἀνθρωπινώτερον ἔφη τὸ ἐδόθη μοι· πλὴν βούλεται νοεῖσθαι, ὅτι τὴν κατὰ πάντων ἔχει ἐξουσίαν ὡς θεὸς καὶ ἀφεὶς τὸ τῆς κενώσεως μέτρον εἰς τὴν ἔμφυτον καὶ ἀεὶ προσοῦσαν αὐτῷ δόξαν ἀνέδραμεν καὶ μετὰ σαρκὸς θεὸς τῶν ὅλων καὶ κύριος ὁμολογούμενος.","english":"For it must be known that angels announced the birth to the shepherds in Bethlehem, and now rational powers proclaim the resurrection. Heaven has thus ministered to the proclamations concerning him, and the hosts of the upper spirits attend to the Son as the master and lord of all, even when he became flesh, that is, man. The female sex has gained profit and a release from reproach and an overturning of the curse; for he who long ago said to them \"you will bear children in pains\" has given them cessation by meeting them in the garden and saying \"rejoice.\" With exceeding joy the women to him—and to good hopes and healing the afflicted. You see how some of the evangelists pass over certain things; for the doubt has been clearly unfolded by John, with the one who doubted, who was Thomas, being shown; so that also the mention of the appearance in Judea, which happened a second time, how the matter stood. But he said that he appeared to them in Galilee, which alone seems to me John omitted, as if it were his purpose to say the rest, how many times he appeared and where, but also clearly explaining how. John mentions other apparitions, but the one Matthew speaks of here not only the eleven saw, but also the many, as is likely. Economically and more humanely he said \"it was given to me\"; but he wishes it to be understood that he has authority over all as God, and having let go the measure of the kenosis, he ascended to his innate and ever-present glory, and is confessed as God and lord of all with flesh.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"ἄγγελοι τοῖς ποιμέσι ἐν Βηθλεὲμ τὸν τόκον εὐηγγελίζοντο","severity":"info","text":"Cyril draws a parallel between the angelic annunciation to shepherds at Christ's birth (Luke 2:8-14) and the angelic proclamation of the resurrection, a common typological motif in patristic exegesis.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν λύπαις τέξῃ τέκνα","severity":"info","text":"This phrase alludes to the curse of Eve in Genesis 3:16, where God pronounces pain in childbirth. Cyril sees Christ's greeting 'rejoice' as overturning that curse.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"λελειτούργηκε","severity":"info","text":"The verb λελειτούργηκε (from λειτουργέω) means 'has ministered' or 'has served,' here indicating heaven's active role in proclaiming the resurrection, a liturgical metaphor.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὁρᾷς δὲ πῶς ἔνια παρατρέχουσί τινες τῶν εὐαγγελιστῶν","severity":"info","text":"Cyril comments on the evangelists' selective reporting, noting that John explicitly narrates Thomas's doubt, while Matthew omits it. This reflects a common patristic harmonization technique.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Κεκέρδακε τὸ θῆλυ γένος καὶ λύσιν ὀνειδισμοῦ καὶ κατάρας ἀνατροπήν","severity":"info","text":"Cyril asserts that women benefit from Christ's resurrection, reversing the curse of Eve. This reflects a positive view of women in early Christian soteriology, though not without patriarchal framing.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μεθ' ὑπερβαλλούσης εὐφροσύνης αἱ γυναῖκες αὐτῷ–καὶ εἰς χρηστὰς ἐλπίδας καὶ τὸ πεπονηκὸς ἰώμενος","severity":"caution","text":"The Greek text here is syntactically broken; the dash may indicate a lacuna or aposiopesis. The English draft supplies a conjectural completion, but the original is uncertain.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μεθ' ὑπερβαλλούσης εὐφροσύνης αἱ γυναῖκες αὐτῷ–καὶ εἰς χρηστὰς ἐλπίδας καὶ τὸ πεπονηκὸς ἰώμενος' is grammatically incomplete; the dash may mark a break or textual corruption. The English draft supplies a conjectural reading ('With exceeding joy the women to him—and to good hopes and healing the afflicted'), but the original syntax is unclear."],"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":113,"ref":"p113","source":"λοιπὸν οὖν λέγει ἐδόθη μοι οὐχ ὡς πρῶτον λαβών, ὅτε γέγονεν ἄνθρωπος, ἀλλ' ὅπερ εἶχεν ἀεὶ διὰ τὸ ὑπάρχειν ἐκ πατρὸς καὶ φύσει θεὸς ὡς ἐν ἀνθρώπου τάξει δεχόμενος.","english":"Therefore he says, \"It was given to me,\" not as receiving it for the first time when he became man, but as receiving in the order of a man what he always possessed by virtue of being from the Father and being God by nature.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐδόθη μοι","severity":"info","text":"Cyril interprets the phrase 'it was given to me' as referring not to a first-time reception but to a reception in the order of man of what Christ always possessed by nature.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φύσει θεός","severity":"info","text":"The phrase 'God by nature' (φύσει θεός) is a key Cyrillian term asserting Christ's divine nature as inherent, not acquired.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἐκ πατρός","severity":"info","text":"The phrase 'from the Father' (ἐκ πατρός) reflects the Nicene Creed's language, emphasizing Christ's eternal generation and consubstantiality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"λοιπὸν οὖν","severity":"info","text":"The connective 'λοιπὸν οὖν' ('Therefore') signals a concluding inference from the preceding discussion of angelic and heavenly proclamations.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-commentarii-in-matthaeum","label":"source edition: Commentarii in Matthaeum","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Commentarii%20in%20Matthaeum.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ἐν ἀνθρώπου τάξει","severity":"info","text":"Cyril's phrase 'in the order of a man' (ἐν ἀνθρώπου τάξει) anticipates later Christological debates about the mode of Christ's humanity, particularly in the Nestorian controversy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":[],"confidence":"high","notes":[]}]}