{"slug":"khazarzar-cyril-of-alexandria-fragmenta-homiliae-de-uno-filio","id":"greek:khazarzar:khazarzar-cyril-of-alexandria-fragmenta-homiliae-de-uno-filio","title":"Fragmenta homiliae de uno filio","title_source":"Fragmenta homiliae de uno filio","author":"Cyril of Alexandria","genre":"homily","date":"","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:31:01Z","cost_usd":0.002232},"source":{"registry_id":"greek:khazarzar:khazarzar-cyril-of-alexandria-fragmenta-homiliae-de-uno-filio","work_id":"khazarzar-cyril-of-alexandria-fragmenta-homiliae-de-uno-filio","edition":"khazarzar","language":"","license":"Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20homiliae%20de%20uno%20filio.pdf"},"stats":{"passages":3,"english_words":837,"coptic_letters":0,"source_letters":3165,"commentary_units":18,"commentary_kinds":6,"derived_notes":0,"ambiguities":6,"work_notes":5,"external_links":6,"timeline":6},"summary":{"work":"khazarzar-cyril-of-alexandria-fragmenta-homiliae-de-uno-filio","abstract":"This fragmentary homily by Cyril of Alexandria (c. 376–444) focuses on the unity of Christ, arguing against any division of the Son into two persons. The surviving portion uses scriptural citations and rhetorical questions to condemn those who waver in acknowledging Christ's sole lordship. The text survives in a single medieval Greek manuscript, with no other independent witness, and is not included in the Patrologia Graeca. Its Christological content suggests composition after the outbreak of the Nestorian controversy (post-428), but the exact date and original length remain unknown. The fragment's limited reception and lack of critical edition caution against overconfident interpretation.","historical_context":"Cyril of Alexandria served as patriarch from 412 to 444, a period marked by intense Christological debate following the Nestorian controversy (428–431). This homily, 'On the One Son', likely dates from the later part of his episcopate, when he was defending the unity of Christ's person against those he saw as positing two separate sons. The work survives only in a single manuscript, the source of the Khazarzar edition, which provides no siglum or critical apparatus. Its absence from major collections like the Patrologia Graeca and from Byzantine catenae suggests a very limited circulation, possibly due to its fragmentary state. The homily's genre—a festal or catechetical homily—is typical of Cyril's output, but the fragment's brevity obscures its original setting. The text's reliance on scriptural exegesis and its polemical tone align with Cyril's broader corpus, but the lack of a secure manuscript tradition means that the edition may contain errors or interpolations.","significance":"This homily provides a rare glimpse into Cyril's preaching on a core Christological theme outside his major treatises. Its fragmentary survival highlights the precarious transmission of patristic texts, especially those not preserved in major collections. The work's use of scriptural citations, including a possible apocryphal Jeremiah reference, offers insight into Cyril's exegetical methods and the biblical texts available in 5th-century Alexandria. It also illustrates how Cyril adapted his theological arguments for a liturgical audience.","timeline":[{"date":"c. 376","event":"Birth of Cyril of Alexandria."},{"date":"412–444","event":"Cyril serves as Patriarch of Alexandria."},{"date":"428–431","event":"Nestorian controversy; Cyril emerges as a leading opponent of Nestorius."},{"date":"post-428","event":"Probable composition of the homily 'On the One Son'."},{"date":"5th–15th c.","event":"Transmission of the homily in a single medieval Greek manuscript."},{"date":"modern","event":"Edition by Khazarzar, without critical apparatus."}],"relations":[{"work":"Scholia on the Incarnation","relation":"Cyril quotes or paraphrases his own earlier work, likely this treatise.","key":"","label":null,"url":null},{"work":"1 Kings 18:21 (LXX)","relation":"Cyril paraphrases this verse to rebuke those wavering between two sons of God.","key":"","label":null,"url":null},{"work":"Isaiah 11:1, 4 (LXX)","relation":"Cyril conflates these two passages in a rhetorical fusion.","key":"","label":null,"url":null},{"work":"Jeremiah 17:5–7 (LXX)","relation":"A citation that may be a loose paraphrase or derive from an apocryphal source.","key":"","label":null,"url":null},{"work":"Patrologia Graeca","relation":"This homily is not included in the standard collection, indicating limited reception.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Cyril of Alexandria","label":"Cyril of Alexandria","url":"https://en.wikipedia.org/wiki/Cyril_of_Alexandria","reason":"Biographical and historical context for the author."},{"key":"wikipedia:Nestorianism","label":"Nestorianism","url":"https://en.wikipedia.org/wiki/Nestorianism","reason":"Theological controversy that likely prompted the homily."},{"key":"wikipedia:Patrologia Graeca","label":"Patrologia Graeca","url":"https://en.wikipedia.org/wiki/Patrologia_Graeca","reason":"Major collection that does not include this work."},{"key":"wikipedia:Homily","label":"Homily","url":"https://en.wikipedia.org/wiki/Homily","reason":"Genre of the work."},{"key":"wikipedia:Septuagint","label":"Septuagint","url":"https://en.wikipedia.org/wiki/Septuagint","reason":"Biblical text used by Cyril."},{"key":"wikipedia:Alexandria","label":"Alexandria","url":"https://en.wikipedia.org/wiki/Alexandria","reason":"Place of composition and Cyril's episcopal see."}],"cautions":["The exact date of composition is unknown; only a post-428 context is plausible.","The homily survives only in a single manuscript, with no critical edition or verification.","The fragmentary state means the original structure, length, and rhetorical arc are uncertain.","The Khazarzar edition lacks a manuscript siglum and critical apparatus, so editorial interventions cannot be assessed.","A citation of Jeremiah may derive from an apocryphal or lost source, or be a loose paraphrase."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000524,"generated":"2026-11-15T06:31:00Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20homiliae%20de%20uno%20filio.pdf"}],"checks":{"work":"khazarzar-cyril-of-alexandria-fragmenta-homiliae-de-uno-filio","status":"pass","blocking":[],"warnings":[],"stats":{"passages":3,"translated":3,"commentary_passages":3,"commentary_units":18,"english_words":837,"source_letters":3165,"commentary_kinds":6},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The sole witness for this homily is a single manuscript, Khazarzar's source edition, which likely derives from a medieval Greek codex. No other independent manuscript tradition is known.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Cyril of Alexandria (c. 376–444) wrote this homily during his episcopate (412–444). The exact date is unknown, but its Christological content suggests a context after the Nestorian controversy (post-428).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This homily is not cited in later Byzantine catenae or florilegia, nor is it included in the standard Patrologia Graeca collection. Its limited reception may reflect its fragmentary survival.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The fragmentary state of the homily (only a portion survives) means its original structure, length, and rhetorical arc are uncertain. Conclusions about Cyril's argument must be tentative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"external","lemma":"","severity":"info","text":"The Khazarzar edition provides no critical apparatus or manuscript siglum. The reader cannot verify the transcription against the source codex or assess editorial interventions.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: homily in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 3 narrative."},{"kind":"source","severity":"info","text":"Source edition: khazarzar — Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer"}],"derived_structure":{"narrative":3},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Τοῦ αὐτοῦ ἐκ τῆς ὁμιλίας τῆς περὶ ἑνὸς υἱοῦ. ΕΙ γὰρ εἷς ἐστιν ἰδικῶς Υἱὸς ὁ ἐκ τοῦ Θεοῦ Πατρὸς Λόγος, εἷς δὲ ὁμοίως ἰδικῶς καὶ ἕτερος παρ' αὐτὸν ὁ ἐκ σπέρματος Δαυεὶδ, τῇ πρὸς τὸν φύσει καὶ ἀληθῶς Υἱὸν κοινωνίᾳ τιμώμενος, πῶς οὐχ ἅπασιν ἐναργὲς ὅτι ὁ μὲν δίδωσιν, ὁ δὲ λαμβάνει· ὁ μὲν στεφανοῖ, ὁ δὲ στεφανοῦται· καὶ ὁ μέν ἐστι φύσει Κύριος, ὁ δὲ οὐκ ἔστι; τίνες οὖν οἱ ταῦτα λέγοντες καὶ φρονοῦντες, ἢ ποῖον αὐτῶν τὸ κρῖμα, τοὺς ἁγίους ἐρωτήσωμεν μαθητάς. ἄκουε λέγοντος ἐναργῶς \"Παρεισέδυσαν \"γάρ τινες ἄνθρωποι, οἱ καὶ πάλαι προγεγραμμένοι εἰς τοῦτο \"τὸ κρῖμα, ἀσεβεῖς, τὴν τοῦ Θεοῦ χάριν μετατιθέντες καὶ τὸν \"μόνον Δεσπότην καὶ Κύριον ἡμῶν Ἰησοῦν Χριστὸν ἀρνού\"μενοι.\" πῶς οὖν μόνος ἐστὶ δεσπότης Ἰησοῦς Χριστὸς ὁ κοινωνὸς τῆς ἑτέρου δεσποτείας γεγονὼς, εἰ κατὰ χάριν ἔχει τοῦτο, εἰ δοτὸν αὐτῷ καὶ αὐτὸ τὸ τῆς υἱοθεσίας ἀξίωμα, εἰ μηδὲν ὅλως αὐτοῦ, πάντα δὲ μᾶλλον ἑτέρου τοῦ δόντος αὐτῷ; μόνον ἔφη δεσπότην καὶ Κύριον ἡμῶν Ἰησοῦν Χριστὸν τὸν ἐκ Θεοῦ Λόγον· πῶς οὖν συνάπτεις αὐτῷ κοινωνὸν τὸν ἐκ σπέρματος Δαυείδ; οὐκ ἐᾷς γὰρ μόνον εἶναι δεσπότην, μερίζων αὐτοῦ τὴν κυριότητα καὶ προσνέμων ἑτέρῳ. οὐκοῦν λέγομεν τοῖς οὕτω φρονεῖν ἑλομένοις, τὸ διὰ φωνῆς Ἡλίου \"Εως πότε χωλανεῖτε ἐπ' ἀμφοτέραις ταῖς ἰγνύαις ὑμῶν;\" οὐδὲν παρ' ὑμῖν ὀρθὸν, χωλεύει δὲ πάντα καὶ πολλὴ σαθρότης ἐννοιῶν· ἀλλ' οὐ ταῖς τινῶν εἰκαιοβουλίας ἑψόμεθα, Χριστὸν δὲ μᾶλλον ὁμολογοῦμεν ἕνα τῇ φύσει καὶ ἀληθῶς ἐκ Πατρὸς Λόγον, καὶ ἐν προσλήψει γεγονότα σαρκὸς καὶ αἵματος.","english":"From the same author, from the homily on the one son. For if there is one Son specifically, the Word from God the Father, and there is likewise one other specifically, distinct from him, honored by communion with the Son who is by nature and truly Son, how is it not evident to all that one gives, the other receives; one crowns, the other is crowned; and one is Lord by nature, the other is not? Who then are those who say and think these things, or what is their judgment? Let us ask the holy disciples. Listen to one speaking clearly: \"For certain men have crept in, who were long ago written down for this judgment, impious men, transferring the grace of God and denying the only Master and Lord of us, Jesus Christ.\" How then is Jesus Christ the only master, having become a participant in the mastery of another, if he has this by grace, if the dignity of adoption itself is given to him, if nothing at all is his own, but rather all things belong to another who gave them to him? He said that Jesus Christ, the Word from God, is the only master and Lord of us; how then do you join to him a participant from the seed of David? For you do not allow him to be the only master, dividing his lordship and assigning it to another. Therefore we say to those who choose to think thus, through the voice of Elijah, \"How long will you limp on both your knees?\" Nothing among you is straight, but everything limps and there is great rottenness of thoughts; but we will not follow the vain counsels of some, but rather confess Christ as one by nature and truly Word from the Father, who has come to be in the assumption of flesh and blood.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦ αὐτοῦ ἐκ τῆς ὁμιλίας τῆς περὶ ἑνὸς υἱοῦ","severity":"info","text":"The opening phrase identifies this as a fragment from Cyril's homily 'On the One Son', establishing the work's thematic focus on the unity of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Υἱὸς","severity":"info","text":"Cyril distinguishes between the Son 'by nature' (φύσει) and a son 'by grace' or 'by communion' (κοινωνίᾳ), a key Antiochene distinction he opposes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παρεισέδυσαν γάρ τινες ἄνθρωποι","severity":"info","text":"This is a quotation from Cyril's own earlier work, likely the 'Scholia on the Incarnation', where he condemns those who deny Christ's sole lordship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἕως πότε χωλανεῖτε ἐπ' ἀμφοτέραις ταῖς ἰγνύαις ὑμῶν","severity":"info","text":"A paraphrase of 1 Kings 18:21 (LXX), where Elijah rebukes the Israelites for wavering between God and Baal; Cyril applies it to those who waver between two sons of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἐκ σπέρματος Δαυείδ","severity":"info","text":"Cyril refers to the Antiochene view that Christ as man is a son of David adopted by the divine Logos, a position he refutes by insisting on one natural Son.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ κρῖμα","severity":"caution","text":"The term 'κρῖμα' here likely means 'judgment' (i.e., condemnation) rather than 'decision', as Cyril refers to those already condemned for impiety.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ κρῖμα' could be read as 'judgment' (condemnation) or 'decision'; the context of pre-written condemnation supports the former.","The identity of the 'certain men' who crept in is not specified, but they are likely followers of Nestorius or Antiochene Christology."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Ἐκ τοῦ αὐτοῦ λόγου. Ὑπὸ κατάραν ἐσμὲν οἱ εἰς Χριστὸν πιστεύσαντες, εἰ μὴ φύσει τε καὶ ἀληθῶς ἐστι Θεὸς ὁ ἐκ παρθένου σαρκωθείς· ἔφη γάρ που περὶ αὐτοῦ ὁ προφήτης Ἡσαΐας \"Καὶ ἔσται ἡ \"ῥίζα τοῦ Ἰεσσαὶ καὶ ὁ ἀνιστάμενος ἄρχειν ἐθνῶν, ἐπ' αὐτῷ \"ἔθνη ἐλπιοῦσι.\" πῶς οὖν ἐπ' αὐτῷ τὰς ἐλπίδας ἔχοντες, οὐκ ἐσμὲν ἐπάρατοι εἴπερ ἐστὶν ἀληθὴς ὁ προφήτης Ἱερεμίας λέγων \"Ἐπικατάρατος ὃς τὴν ἐλπίδα ἔχει ἐπ' ἄνθρωπον;\" ἀλλ' οὐκ ἐπ' ἀνθρώπῳ τὰς ἐλπίδας ἐσχήκαμεν οἱ εἰς Χριστὸν πιστεύσαντες· Θεὸς ἄρα ἐστὶν εἷς καὶ μόνος καὶ κατὰ ἀλήθειαν Υἱὸς καὶ πρὸ σαρκὸς καὶ μετὰ σαρκὸς, ὃς ἔποχος ὢν τῷ πώλῳ κατὰ τὴν τῶν εὐαγγελιστῶν πίστιν ἀνέβαινεν εἰς Ἱεροσόλυμα, εἶτα προυπήντων εὐφημοῦντα μειράκια καὶ δὴ καὶ ἔφασκον \"Ὡσαννὰ τῷ υἱῷ Δαυεὶδ, εὐλογημένος ὁ \"ἐρχόμενος ἐν ὀνόματι Κυρίου.\" πρὸς ταύτην τῶν παίδων τὴν φωνὴν, ἠγανάκτουν οἱ φαρισαῖοι· ἐπειδὴ γὰρ ὁρώμενος ἄνθρωπος τὴν Θεῷ πρέπουσαν ὑμνολογίαν ἐδέχετο· καὶ δὴ καὶ προσῄεσαν οἱ θρασεῖς διαμαρτυρόμενοί τε καὶ λέγοντες \"Οὐκ ἀκούεις τί οὗτοι λέγουσιν;\" μονονουχὶ γάρ φασιν Ἄνθρωπος ὢν ἀνέχῃ δοξολογούμενος καὶ ὡς Θεὸς ὑμνούμενος καὶ τὰς Θεῷ πρεπούσας εὐφημίας δέχῃ παρὰ τῶν παίδων; καὶ τί πρὸς ταῦτα Χριστός; ἠγανάκτησεν ἆρα κατὰ τῶν παίδων; ἀπεσείσατο τὴν δοξολογίαν; ἐπετίμησε τοῖς εὐφημοῦσιν αὐτὸν ὡς Θεόν; οὐδαμῶς· ἔφη γὰρ μᾶλλον πρὸς τοὺς φιλεγκλήμονας \"Οὐκ ἀνέγνωτε ὅτι ἐκ στόματος νηπίων καὶ \"θηλαζόντων κατηρτίσω αἶνον;","english":"From the same discourse. We who have believed in Christ are under a curse, if the one who was incarnate from the Virgin is not by nature and truly God. For the prophet Isaiah said somewhere about him: \"And the root of Jesse and the one who rises to rule over nations, on him nations will set their hope.\" How then, having our hopes on him, are we not accursed, if the prophet Jeremiah is truthful in saying: \"Cursed is he who places his hope on a man?\" But we who have believed in Christ have not placed our hopes on a man. Therefore he is one and only and truly Son, both before the flesh and after the flesh, who, riding on a colt according to the faith of the evangelists, went up to Jerusalem. Then young boys met him, acclaiming him, and indeed said: \"Hosanna to the son of David, blessed is the one who comes in the name of the Lord.\" At this utterance of the children, the Pharisees were indignant. For since a man who was seen was receiving the hymnody befitting God, indeed the bold ones approached, protesting and saying: \"Do you not hear what these are saying?\" They say, as it were: \"Being a man, do you endure being glorified and hymned as God, and receiving the acclamations befitting God from the children?\" And what did Christ do in response? Did he become indignant against the children? Did he reject the doxology? Did he rebuke those who were acclaiming him as God? Not at all. Rather, he said to the fault-finders: \"Have you not read that from the mouth of infants and sucklings praise is fashioned?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ῥίζα τοῦ Ἰεσσαὶ","severity":"info","text":"Cyril conflates two Isaianic passages: the 'root of Jesse' (Isa 11:1 LXX) and the rising ruler (Isa 11:4 LXX). The conflation is a rhetorical fusion, not a single citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπικατάρατος ὃς τὴν ἐλπίδα ἔχει ἐπ' ἄνθρωπον","severity":"info","text":"The citation of Jeremiah is not found in the canonical LXX; it may derive from an apocryphal or lost source, or be a loose paraphrase of Jer 17:5–7.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὡσαννὰ τῷ υἱῷ Δαυεὶδ","severity":"info","text":"The acclamation 'Hosanna to the son of David' is not in the canonical Gospels; it may reflect a liturgical or apocryphal tradition of the entry into Jerusalem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον","severity":"info","text":"This saying is not found in the canonical Gospels; it may be a citation from an apocryphal source or a free adaptation of Ps 8:2 LXX.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἠγανάκτουν οἱ φαρισαῖοι","severity":"info","text":"The Pharisees' indignation at the children's acclamation is not recorded in the Gospels; Cyril may be drawing on a non-canonical tradition or inventing a narrative to illustrate Christ's divine acceptance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a conditional curse (if Christ is not God) to scriptural proof, then to a narrative exemplum (entry into Jerusalem) that confirms Christ's divine acclamation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Jeremiah citation is unattested in the LXX; its source is uncertain.","The children's acclamation 'Hosanna to the son of David' is not canonical; its origin is unclear.","The final saying about infants and sucklings is not in the Gospels; it may be apocryphal or a misattribution."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ἀμὴν λέγω ὑμῖν ἐὰν οὗτοι \"σιωπήσωσιν, οἱ λίθοι κεκράξονται.\" ὅρας ὅπως προσμεμαρτύρηκεν ἑαυτῷ τὴν τῆς θεότητος δόξαν ὁ ἐποχούμενος τῷ πώλῳ καὶ κατὰ σάρκα υἱὸς Δαυείδ; ἀλλ' οὐκ ἦν δόξης ἀλλοτρίας κοινωνὸς ὡς αὐτοί φασιν ἀλλ' οὐδὲ ἕτερος παρὰ τὸν ἐκ Θεοῦ Πατρὸς Λόγον ὡς Υἱὸς κατὰ μόνας. διὰ τοῦτο καὶ Θεὸς καὶ Κύριος καὶ Ὕψιστος ὀνομάζεται καὶ διὰ τῆς τῶν ἀγγέλων φωνῆς. καὶ γοῦν ὁ μακάριος Γαβριὴλ τὴν Ἰωάννου γέννησιν εὐαγγελιζόμενος καὶ τὴν ἐσομένην αὐτοῦ διακονίαν ἐναργῆ καθιστὰς τῷ Ζαχαρίᾳ φησὶν ὅτι \"πολλοὶ ἐπὶ τῇ\n\n\"γεννήσει αὐτοῦ χαρήσονται καὶ πολλοὺς τῶν υἱῶν Ἰσραὴλ \"ἐπιστρέψει ἐπὶ Κύριον τὸν Θεὸν αὐτῶν.\" Πῶς οὖν ἐπέστρεφεν ἐπὶ Κύριον τὸν Θεὸν αὐτῶν τοὺς υἱοὺς Ἰσραήλ; εὐηγγελίζετο γὰρ αὐτοῖς λέγων \"Ὀπίσω μου ἔρχεται ἀνὴρ \"ὃς ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν, κἀγὼ οὐκ \"ᾔδειν αὐτὸν ἀλλ' ὁ πέμψας με βαπτίζειν ἐν ὕδατι, ἐκεῖνός \"μοι εἶπεν Ἐφ' ὃν ἂν ἴδῃς τὸ Πνεῦμα καταβαῖνον ἐξ οὐ\"ρανοῦ καὶ μένον ἐπ' αὐτὸν, οὗτός ἐστιν ὁ βαπτίζων ἐν \"Πνεύματι Ἁγίῳ, κἀγὼ ἑώρακα καὶ μεμαρτύρηκα ὅτι οὗτός \"ἐστιν ὁ υἱὸς τοῦ Θεοῦ.\" καὶ οὐκ εἶπε μετὰ τούτου ἐστὶν ὁ υἱὸς τοῦ Θεοῦ ἀλλ' οὐδ' ἐν τούτῳ ἐστὶν, ἀλλ' ὅτι οὗτός ἐστιν.","english":"Amen, I say to you, if these \"are silent, the stones will cry out.\" Do you see how the one riding on the colt and according to the flesh son of David has testified to himself the glory of divinity? But he was not a participant in another's glory, as they say, nor was he another besides the Word from God the Father, as Son alone. For this reason he is called both God and Lord and Most High, even by the voice of angels. Indeed, the blessed Gabriel, when announcing the birth of John and making his future ministry clear to Zacharias, says that \"many will rejoice at his birth, and he will turn many of the sons of Israel back to the Lord their God.\" How then did he turn the sons of Israel back to the Lord their God? For he announced to them, saying, \"After me comes a man who was before me, because he was before me, and I did not know him, but the one who sent me to baptize in water told me: 'The one upon whom you see the Spirit descending from heaven and remaining upon him, that one baptizes in the Holy Spirit, and I have seen and testified that this one is the Son of God.'\" And he did not say that the Son of God is with this one, nor that he is in this one, but that this one is he.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οἱ λίθοι κεκράξονται","severity":"info","text":"Cyril adapts a saying from Amos (3:7 LXX: 'the stones will cry out') to emphasize divine testimony.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐποχούμενος τῷ πώλῳ","severity":"info","text":"The phrase 'riding on the colt' alludes to Zechariah 9:9, a messianic image of Christ's entry, used here to assert his divine glory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Γαβριὴλ ... Ἰωάννου γέννησιν","severity":"info","text":"Cyril references Gabriel's annunciation of John the Baptist's birth (Luke 1:13-17) to argue that John's ministry points to Christ as Son of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"οὗτός ἐστιν ὁ υἱὸς τοῦ Θεοῦ","severity":"info","text":"The phrase echoes John the Baptist's testimony in John 1:34, but Cyril adapts it to stress identity, not mere association.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀμὴν λέγω ὑμῖν","severity":"info","text":"This solemn opening formula marks a direct address to the audience, typical of homiletic rhetoric, and introduces the climactic argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"σιωπήσωσιν","severity":"caution","text":"The Greek text has a lacuna after 'οὗτοι'; the supplied 'σιωπήσωσιν' is a conjecture. The sense is clear from context but the exact wording is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'these' who might be silent is unclear; possibly opponents or unbelievers. The Coptic Vorlage may have had a specific referent now lost."],"confidence":"high","notes":[]}]}